Textual Sources for Khalsa Raj

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Intro

On June 7th, 1984, the Indian Army, after its assault on Darbar Sahib, looted and then burned the Sikh Reference Library in Amritsar. Once containing thousands of original historical texts, some of which being the earliest Guru Granth manuscripts, have likely been lost forever. In 2000, George Fernandes, the former defence minister of India admitted that while much of the library was looted, 117 items were ordered to be destroyed as they were deemed to be “seditious” material. (Walia, 2003) Sikhs today can only wonder which historical texts could have elicited wrongthink and the subsequent erasure of history. An educated guess would lead one to imagine these documents were themed in the general sphere of Sikh political sovereignty, given the state’s crackdown at that time.

Much of Aspiring Khalsa has been devoted to exploring Sikh sovereignty through historical texts. As such, the following is a repository of textual sources, attributed to the Gurus themselves, that are fairly straight forward in support of Khalsa Raj, or Sikh Rule. Furthermore, historical context or later citations of such texts will be useful in showing a long tradition of understanding Sikh sovereignty, and that such texts are not simply being exploited for modern / biased interpretations.

This initial repository can and will be appended to


Textual Sources

Raamkalee Vaar, Satta and Balwand

ਨਾਨਕਿ ਰਾਜੁ ਚਲਾਇਆ ਸਚੁ ਕੋਟੁ ਸਤਾਣੀ ਨੀਵ ਦੈ ॥

Nanak established the Kingdom, built on foundations of truth

— Aad Guru Granth Sahib, Ang 966

Historical Context: Found in the Aad Guru Granth Sahib, this shabad is ascribed to Satta and Balwand, who were musicians of the 5th Guru, Guru Arjun. At the time of writing, they would be witnessing the creation of the city Amritsar. 16th and 17th century Amritsar operated as a state within the larger Mughal state. Given this historical context, and the literal nature of the surrounding passages, Satta and Balwand are likely describing the first manifestation of Sikh political sovereignty with these lines, and attribute its inception to the founder of the Sikh faith, Guru Nanak.

Bhagauti Astotar / Chandi Astotar, Patshahi 10

ਸਮਰ ਸਾਮੁਹੇ ਸੀਸ ਤੋ ਪੈ ਚੜ੍ਹਾਵੈ ॥ ਮਹਾਂ ਭੂਪ ਹ੍ਵੈ ਔਤਰੈ ਰਾਜ ਪਾਵੈ ॥

The one who, in war, places his head before You. They shall become a great King and in the next life will attain a Kingdom as well.

…

ਰੁਧਰ ਮੱਜਨੀ ਬਿੰਜਨੀ ਹੈ ਸਗੌਤੀ ॥ ਸਦਾ ਜੈ ਸਦਾ ਜੈ ਸਦਾ ਜੈ ਭਗੌਤੀ ॥ ਸਦਾ ਦਾਹਨੇ ਦਾਸ ਕੇ ਦਾਨ ਦੀਜੈ ॥ ਗੁਰੂ ਸ਼ਾਹ ਗੋਬਿੰਦ ਕੀ ਰੱਖ ਕੀਜੈ ॥ Salutations to the one bathed in blood! Oh flesh eating one! Your victory is eternal! Your victory is eternal! Your victory is eternal oh Bhagauti! Always bless your servant with the blessing of being in their right hand! The King Guru Gobind keeps Your presence!

— Guru Gobind Singh, Bhagauti Astotar (Source and Translation: Manglacharan), Found in Patna Bir (1698) and Bhai Daya Singh recension (Source: “The Granth of Guru Gobind Singh Essay Lectures and Translations”)

Bhagauti Astotar, attributed to the 10th Guru, praises the Divine Feminine and presents an axiom for how one attains kingdom. It is also important to note the rare signing of “Guru Shah Gobind,” the King Guru Gobind, as opposed to a more common “Das (slave) Gobind,” showcasing the political nature of the astotar.

Historical Reference: Bhaguati Astotar is cited in Rattan Singh Bhangu’s Panth Prakash (1810) and is referred to as Chandi Astotar. Bhangu relates this text to the epic final stand of the Nihangs at Darbar Sahib in 1764 (previous article), a key transformative moment in Sikh history where the sacrifice of a small group of Sikhs preceded the creation of the Misl kingdoms. Bhangu treats the 10th Guru’s writing as an axiom as well as a prophecy that would be fulfilled by the Sikhs. The reference to Bhagauti Astotar in Panth Prakash is significant given Bhangu’s Khalsa lineage, going back to the 10th Guru’s time, and how popular his work would become throughout the Sikh kingdom. Bhangu’s text is below:

ਸਮਰ ਸੀਸ ਸਨਮੁਖ ਦਏ ਹੁਇ ਭੂਪ ਪਾਈ ਬਡ ਰਾਜ । ਉਸਤੋਤ੍ਰ ਚੰਡੀਮੈਂ ਕਹੀ ਸ੍ਰੀ ਸਤਿਗੁਰ ਮੁਖ ਵਾਜ ।੩੧। ਸਮਰ ਸਮੁਹੈ ਸੀਸ ਤੋ ਪੈ ਚੜ੍ਰਾਵੈ । ਮਹਾਂ ਭੂਪ ਹੋਇ ਅਉਤ੍ਰੈ ਰਾਜ ਪਾਵੈ । ਹੋਇ ਸਤਿ ਤਿਮ ਜਿਸ ਗੁਰ ਆਖਾ । ਯਹੀ ਬਚਨ ਗੁਰਬਖਸ਼ ਸਿੰਘ ਭਾਖਾ ।੩੨।

One who confronts and faces death in war bravely, surely does he become a sovereign over a vast kingdom. Such a description has been given in “Chandi Astotar,” by the sacred lips of Sri Guru Gobind Singh himself. (31) Whosoever offers his head on a platter to the Divine power, as a great sovereign is he born in his next life. Rightly so would it happen as he had stated, exactly the same words of the Guru did Gurbaksh Singh repeat (before entering battle). (32)

— Bhangu, Panth Prakash Episode 156 (1810)

Ugardanti, Patshahi 10

ਛਤ੍ਰ ਛੀਨ ਮੁਗਲਨ ਕਰਹੁ ਬੇਗ ਫਾਨੀ ॥ ਸਕਲ ਹਿੰਦ ਸਿਉਂ ਤੁਰਕ ਦੁਸਟਾ ਬਿਦਾਰਹੁ ॥ ਧਰਮ ਕੀ ਧੁਜਾ ਕਉ ਜਗਤ ਮੈ ਝੁਲਾਰਹੁ ॥ ਦੁਹੂੰ ਪੰਥ ਮੈਂ ਕਪਟ ਵਿੱਦਯਾ ਚਲਾਨੀ ॥ ਬਹੁੜ ਤੀਸਰਾ ਪੰਥ ਕੀਜੈ ਪਰਧਾਨੀ ॥

(Ugardanti), Destroy the Mughal sovereignty. Drive all the evil doers from Hind. Fly the flag of dharam (righteousness) all over the universe. Both Panths (Hindu and Muslim) are becoming contaminated. Come and elevate the third Panth (religion).

…

ਮੜੀ ਗੋਰ ਦੇਵਲ ਮਸੀਤਾਂ ਗਿਰਾਯੰ ॥ ਤੁਹੀ ਏਕ ਅਕਾਲ ਹਰਿ ਹਰਿ ਜਪਾਂਯੰ ॥ ਮਿਟਹਿ ਬੇਦ ਸਾਸਤ੍ਰ ਅਠਾਰਹਿ ਪੁਰਾਨਾ ॥ ਮਿਟੈ ਬਾਂਗ ਸਲਵਾਤ ਸੁੰਨਤ ਕੁਰਾਨਾ ॥ ਸਕਲ ਸ੍ਰਿਸ਼ਟ ਇਕ ਬਰਨ ਹੋਇ ਕਰ ਭੁਲਾਨੀ ॥ ਧਰਮ ਨੇਮ ਕੀ ਜੁਗਤ ਕਿਨਹੂੰ ਨ ਜਾਨੀ ॥ ਕਠਿਨ ਦੁੰਦ ਵਰਤੈ ਜਗਤ ਮਹਿ ਗੁਬਾਰਾ ॥ ਦਯਾ ਧਾਰ ਕਰ ਮੋਹਿ ਲੀਜੈ ਉਬਾਰਾ ॥

Graves, temples and mosques be destroyed and that only the Eternal is to be worshipped. That all Vedas, Shastras and eighteen Puranas are destroyed. Disappear (prayer call), circumcision and Quran.** All the populace has forgotten to praise the Lord. The duty to dharam and humanity is no longer comprehended. The pandemonium is creating darkness in the universe. Kindly liberate me from all this.

_— Guru Gobind Singh, Ugardanti, found in Patna Dasam Bir (Source: “The Granth of Guru Gobind Singh Essay Lectures and Translations”), translation from Kahn Singh Nahba found in Hum Hindu Na_hin

Ugardanti is a text attributed to the 10th Guru during the creation of the Khalsa. The majority of this writing is in praise of the Divine Feminine, and requests her to aid in the creation of the Khalsa Panth, guide them in destroying Mughal sovereignty, and bring dharam (righteousness) to the world. Distinctions are also made between the Khalsa, and other paths (Islamic and Hindu practice). The writing provides clear intent for a politically driven Khalsa and its distinctness from the world.

NOTE: Confusion may arise on the simultaneous references to the “Devi” and the creation of a new Panth, but the Gurus frequently used known Indic context to introduce new ideas similarly to how Abrahamic religions draw from regional / shared history yet remain separate. Ugardanti is also quoted in Kahn Singh Nabha’s “Hum Hindu Nahin.” While using it as a source for his argument, Kahn Singh also believed it could have written by the poet, Sukha Singh, in 1797, who quotes the text in Gurbilas Patshahi 10. The issue with this theory, is that Ugardanti is first referenced in Bansavalinama, a history book written 20-30 years beforehand which attributes Ugardanti to the 10th Guru. (Below)

Historical Reference: Kesar Singh Chibbar, an 18th century writer and contemporary of Mata Sahib Devi, writes Bansavalinama around 1769. It makes reference to, and contains verses from the Ugardanti text as Chibbar narrates the creation of the Khalsa.

ਅਗੇ ਗੁਰੂ ਕੇ ਬਚਨ ਸੁਣੋ ਅਤੇ ਪਾਵੋਂ ਸਰਨਾ।੪੦੪। Ahead listen to the bachan (commandments) of the Guru and place yourself in its protection.

ਨਮੋ ਉਗ੍ਰਦੰਤੀ ਅਨੰਤੀ ਸੈਯਾ॥

Salutation to the (Ugardanti) All-Supreme and pure Mother - destroyer of deadly sin with Her mighty teeth

…

ਚੌਪਈ । ਦੇਵੀ ਪਾਸੋਂ ਵਰ ਲੈ ਕੇ, ਏਹੁ ਪੰਥ ਹੈ ਬਣਾਇਆ । Receiving a boon from the Devi, the Panth was created.

ਕਾਰਨ ਤੱਤਿਆਂ ਦੇ ਤੇਜ, ਨਾਮ ਖਾਲਸਾ ਸਿੰਘ ਠਹਿਰਾਇਆ । In order to give glory the name of Khalsa Singh was bestowed on them.

— Kesar Singh Chibbar, Bansavalinama (1769), (Source: Manglacharan) _first line of Ugardanti the rest of the initial Ugardanti verses are recite_d

Tankhanama, Nand Lal

ਰਾਜ ਕਰੇਗਹ ਖਾਲਸਾ ਆਕੀ ਰਹੇ ਨਾ ਕੋਇ

The Khalsa will rule and the rebels will be eliminated

ਖ਼ਵਾਰ ਹੋਇ ਸਭ ਮਿਲੇਂਗੇ ਬਚੇ ਸ਼ਰਨ ਜੋ ਹੋਇ ॥

All will be obliged to join and those who surrender will survive.

— Bhai Nand Lal, Tankhanama (1718)

Tankhanama (first known manuscript dated 1718, Deol 2001), written by Anandpuri court poet, Bhai Nand Lal, is a unique work as it narrates a conversation between Nand Lal and Guru Gobind Singh. The 10th Guru narrates basic practices of the Khalsa and what he envisions for his Panth. It can also be viewed as a Hukamnama. The famous battle cry _Raj Karega Khalsa, “_The Khalsa will Rule,” is first seen in this text.

The second line of phrase, although seeming harsh, can be interpreted as decree for statehood, as it is only nation states who do not tolerate competition for rule within their borders. The Khalsa is still to be righteous and fair as much of the rest of the text describes.

Historical Reference: The early use of Raj Karega Khalsa are explored in a 1987 article by Sikh Historian, Ganda Singh. He states that shortly after the fall of the Sikh Empire and subsequent British takeover, the famous battle cry was banned from being spoken in Amritsar (late 19th century). The Sikhs would yell it anyways. Not only does this highlight the popularity of the phrase back then, but suggests a longer tradition of using the phrase.

—More textual sources to be added—

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