Speaking Historically: The Nirankari Movement by Anubhav Preet Kaur Nirankari

Member Anubhav Preet Kuaur Nirankari
sums up the forgotten history of the
Nirankari Movement

In the late 15^th century, Guru Nanak embarked on a road to propagate an ideology of fruitful living, not another religion of blind faith. He linked the spiritual salvation of man with that of social salvation. It was an ideology, which if followed in its entirety, would not only lead to personal well being but also well being of the society as a whole. Nanak had established a third Panth. Panth does not mean a religious system, but a ‘way’ for the society to prosper. This ideology created a sense of a social responsibility in man which involved that he has to create a society with which he could solve the problems of socio political oppression, aggression, discrimination and conflict. Guru Nanak died in 1539; however his ideology survived him.

The three centuries that followed marked an era of prosperity for Sikh ideology. The number of followers increased manifold. Compilation and installation of the Adi Granth immortalised the teachings of the gurus. Even after death of the last Guru, Sikh ideology continued to be propagated in its full zeal. Moreover, it lead to the rise of the Sikhs as a great political power. However, the basic essence of the teachings of Guru Nanak were lost. Sikhs deviated from the Panth and again followed the path of blind faith. They were under great influence of the Brahmans, even in the historic shrines, like Sri Harimandir Sahib, brahmanical ceremonies and idolatry was practiced. Under Maharaja Ranjit Singh Brahmans were still considered as the high priests of Sikhs. Prejudices, superstitions and caste divisions once again came into play and all the reforms of the Gurus were forgotten.

Baba Dayal Das, a contemporary of Maharaja Ranjit Singh, had read Gurbani understandingly and found a considerable difference between what was written and practiced. Hence, he embarked on a mission to purify Sikhism and refocusing the Sikhs on the Adi Granth Sahib. The main idea of his mission was to reinterpret Nanak’s teachings, especially the belief in Nirankar (formless) and to attempt to free the minds of the people from all superstitions. His mission eventually began to be referred as the Nirankari movement.

Baba Dayal Das was born in Peshawar (present day Pakistan) in 1783. His father, Ram Sahai Malhotra, was a merchant by profession. His mother, Bibi Ladiki, belonged to an illustrious family of Sikhs. Her grandfather, Bhai Bhagwan Singh, worked as a treasurer with Guru Gobind Singh at Anandpur Sahib. She was deeply religious, which had an impact on Baba Dayal’s life. He lost his father at very tender age and was brought up under strict Sikh traditions by his mother. Bibi Ladiki herself never believed in superstitions and practiced Sikhism as per the Adi Granth Sahib. Baba Dayal was just 17 when he lost his mother. He used to visit Gurudwara Bhai Joga Singh in Peshawar regularly and also delivered sermons at the Gurudwara. At a very young age, Baba Dayal discerned that the teachings of the Guru were not being practiced and in order to correct this significant decline he emphasised on a ‘return’ to the Gurus word. It is said that one day while waving chaur at Gurudwara Bhai Joga Singh, Babaji went into deep meditation and heard a clariant call- “give up the ritualistic practice. You have been commissioned to expel darkness of ignorance, superstition and falsehood from the minds of the people. Illuminate their path by true spiritual knowledge, propagate meditation of name-Nirankar. You are a true Nirankari as you are a believer of God as a spirit without bodily form.”

What Baba Dayal preached was no different than the main teachings of Guru Nanak. He was a man of great spiritual power. He suggested that for all religious matters decision must be taken according to the Gurbani and emphasised on the concept of ‘Nirankar’. With his sweet reasonableness he refocused the people on the Gurbani.

Episode of Bhai Diwan Mangwal is worthy of mention here. Bhai Diwan singh of tehsil Chakwal came to visit Rawalpindi. He had a large following of his own and was highly respected. Two brothers, followers of Baba Dayal asked his permission to invite Bhai Diwan to dinner. Unfortunately the next morning, one of the two brothers fell ill and died. On account of this death Bhai Diwan Singh refused to attend the dinner, as it was believed that the food in such case remains polluted for 21 days. On hearing this, baba Dayal commissioned the food to be served for his own congregation. Many of the people refused to take part in it, but those who truly followed him did take part. There upon baba Dayal quoted from the Gurbani-

“Birth and death is will of God, it is his will that order the coming and going.”

Growing popularity and teachings of Baba Dayal was against the Brahmanical ways that had completely possessed the Sikh mind. This soon created jealousy and enmity in the minds of the Sikhs and Hindus against Baba Dayal. And he was excommunicated from the society. On account of severe enmity and jealousy baba Dayal settled on a place 4 miles away from Rawalpindi on banks of river Layee, where he spent the last few years of his life. This place came to be known as Dayalsar.

His successor Baba Darbara singh issued a document which is called, ‘Hukumnanma Akal Prukhji Ka Sab Sikhan Prati’, also known as Document of Ordinance for the Sikhs to follow. This document was issued in 1856-57 and it contains all rites and ceremonies according to the guru Shabad concerning birth, marriage and death.

Nirankari Gurudwara at Rawalpindi, Pakistan

It clearly states that birth of a child-whether a girl or a boy- is celebrated with hymns from Guru Granth Sahib and Karah Prasad is distributed. Thus welcoming girls and boys with equal enthusiasm. In this document, special reference is made to Sikh marriages where bride and groom circumambulate around the Guru Granth Sahib four times reciting four chants composed by Guru Ravidas. This rites and ceremonies issued by Baba Dayal were not alien to what was mentioned in the Guru Granth Sahib.

Successors of Baba Darbara – Sahib Ratta ji, Baba Gurdit Singh and Sahib Hara- continued to propagate this ideology under the name Nirankari in Rawalpindi. They also established a gurdwara at Rawalpindi which still stands there in the Nirankari Bazaar colony.

Partition of Punjab in 1947 did not deviate prominent Nirankari leaders from their mission. Sahib Hara Singh along with his family and a small band of followers continued to propagate the ideology in India. His son Baba Gurubux Singh succeeded him and established Nirankari Gurudwara in Chandigarh and in Dayalsar, Delhi. Since then every year on 8 magh (30^th/31^st January) Nirankaris gather at Nirankari Darbar in Chandigarh for annual gathering. 8 magh also marks the demise of Baba Dayal Das.

Sikhism had emerged against the backdrop of rejecting brahmanical rituals and practices. It stood to maintain its distinct identity against all the challenges it faced. The Nirankari movement continued to preserve this distinct identity of Sikhism during what we can call as the dark ages of the ideology. It would not be wrong to refer it as a precursor to the Singh Sabha movement.