Nirmala: Difference between revisions
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(a) Adjective: Pure, pious, clean, without impurity or without blemish. | (a) Adjective: Pure, pious, clean, without impurity or without blemish. | ||
(b) Noun: A | (b) Noun: A sect of celibates associated to the time of [[Guru Gobind Singh]] Ji, the tenth Guru of the Sikhs, that commanded particular strength in the 19th century. | ||
Nirmala teachings incorporated [[Sikh]] teachings and doctrines within a largely Hindu/Vedantic framework. Like the [[Udasis]] they were celibates, and did not believe in holding private funds. The Nirmalas, with the Udasis, form part of the Sanatan Sikh world-view and share many of its beliefs; along with belief in yogic/meditative and scriptural recitation and study. In addition to the [[Adi Granth]], they rely on the Vedas, Shastras, Puranas and Epic literature. It is not surprising therefore that their Sanatan position does pitch them against the Tat Khalsa and fundamental Gurmat teachings on certain beliefs. | |||
They wore saffron robes (symbolising saintliness and renunciation), and all were [[Keshdhari]]s ([[Uncut hair]]). They established sacred shrines in northern India to preach their version of Gurbani. In the early days of their development, they did not generally settle at one place and continued to move from place to place preaching their philosophy. | |||
==Brief History of Nirmalas== | |||
Guru Gobind Siṅgh Ji wanted his followers not only to train in soldierly arts but also to cultivate letters. Especially during his stay at Pĝoṇṭĝ, on the bank of the River Yamunĝ, from 1685 to 1688, he had engaged a number of scholars to translate Sanskrit classics into current Braj or Punjabi, in order to bring them within easy reach of the less educated laity. Guru Gobind Siṅgh Ji once asked one of these scholars, Paṇḝit Raghunĝth, to teach Sikhs Sanskrit. The latter politely excused himself on the plea that Sanskrit was deva bhĝṣĝ, language of the gods, and could not be taught to Śūdras, i.e. members of the low castes. | |||
It is believed that to even this caste bias Guru Gobind Siṅgh Ji sent five of his Sikhs, namely Karam Siṅgh, Vīr Siṅgh, Gaṇḝĝ Siṅgh, Saiṇĝ Siṅgh and Rĝm Siṅgh, dressed as upper-class students, to Vĝrĝṇasī, the centre of Hindu learning. These Sikhs are said to have worked diligently for several years and returned to Anandpur Sahib as accomplished scholars of classical Indian theology and philosophy. In view of their piety and their sophisticated manner, it is believed that they and their students came to be known as 'Nirmalas'. However this is highly improbable since there is scarcely any mention of them in the Sikh literature before the 19th century. | |||
After the evacuation of Anandpur Sahib in 1705, it is believed that the Sikh preachers went to different places outside the Panjab, particularly to Haridvĝr, Allĝhĝbĝd and Vĝrĝṅasī where they established centres of learning that exist to this day—Kankhal, near Haridvĝr, Pakkī Saṅgat at Allĝhĝbĝd, and Chetan Maṭh and Chhoṭī Saṅgat at Vĝrĝṇasī. These Sikhs, who became known as "Nirmalas", became influenced by the Brĝhmanical (Hindu) teachings and worship as a consequence of them spending a lot of time and company amongst the Hindu Brĝhmans at Hindu educational centres across India. When, during the second half of the 18th century, the Sikhs established their sway over the Panjab, some of the Nirmala saints came back here and founded at different places centres which were liberally endowed by Sikh chiefs. | |||
It was customary for Nirmala scholars to attend, along with their disciples, religious fairs at prominent pilgrimage centres such as Haridvĝr, Allĝhĝbĝd and Gayĝ, where they, like other sĝdhūs, took out shĝhīs or processions and held philosophical debates with scholars of other religious denominations as a part of their preaching activity. Sometimes these scholastic exercises led to bitter rivalry and even physical confrontation. During the Haridvĝr Kumbh in 1855, a general meeting of the Nirmalas held in their principal ḝerĝ at Kankhal took the first concrete step towards setting up a central body by electing Mehtab Singh of Rishīkesh, reputed scholar of the sect, as their Srī Mahant or principal priest. Mehtab Singh attracted attention of the rulers of Paṭiĝlĝ, Nabhĝ and Jīnd with whose help a pañchĝitī akhĝṛĝ named Dharam Dhujĝ was established at Paṭiĝlĝ in 1861. Its formal inauguration took place on 7 August 1862. The headquarters of the sect, however, remained at Kankhal. The sect comprises several sampradĝyas or sub-sects each with its own ḝerĝ and its own following. | |||
The Nirmalas believe in the Ten Sikh Gurus and Guru Granth Sahib Ji. However, due to being influenced by Brahmanical ideology and teaching over years of mixing with Brahmans, the majority of present-day "Nirmalas" do not consider it compulsory nor common among them to receive Amrit i.e. Khaṇḝe dī Pĝhul. Any individual that does not believe in the importance of taking Amrit or in wearing the 5 K's cannot be considered as a Sikh in accordance to the Sikh Rehat Maryada. | |||
At first Nirmalas wore only white garments but later adopted the ochre robes worn by Hindu ascetics, which is now a distinguishing mark of the sect, and shared some other practices, such as birth and death rites, with Hindus. They generally practise celibacy, which is rejected in the fundamental teachings of Guru Nanak Sahib Ji, and are devoted to scriptural and philosophical study, but by tradition they are inclined towards classical Hindu Vedic philosophy. | |||
Their historic contribution towards the preaching of Sikh doctrine and production of philosophical literature in Sanskrit, Braj, Hindi and Punjabi is considerable. Some of the important works that contributed to Sikh learning in general and the elucidation and regeneration of Sikh principles in particular are as follows: Saṇgam Sĝr Chandrikĝ by Paṇḝit Saddĝ Siṅgh of Chetan Maṭh, Vĝrĝṇasī, is commentary on a Sanskrit work on Advait philosophy, Advait Siddhi; Paṇḝit Tĝrĝ Siṅgh Narotam (1822-91) wrote several books of which Gurmat Nirṇaya Sĝgar (1877) and Guru Girĝrath Kosh in two volumes (1889) deal with philosophy of Sikh religion. His Srī Guru Tīrath Saṅgrahi is a pioneer work on historical Sikh shrines in and outside India. Another famous Nirmalĝ scholar Paṇḝit Sĝdhū Siṅgh wrote Shrī Mukh Vĝkya Sidhĝnt Jyotī and Gurū Sikhyĝ Prabhĝkar (1893). Giĝnī Giĝn Siṅgh (1822-1921) is known for his contribution to Sikh history. His Panth Prakĝsh in verse appeared in 1880 and Twĝrīkh Gurū Khĝlsĝ in prose in 1891. However, the Nirmalĝs also contributed to heavy Brĝhmanical influenced interpretations of Sikh scriptures and Sikh history. They also introduced Brĝhman rituals into the Sikh Gurdwĝrĝs during the time the Khĝlsĝ were considered fugitives by the state and lived in the jungles up until the Singh Sabhĝ movement. | |||
Today they form a well respected and highly disciplined organisation with many establishments. As a legitimate part of Sikh History they are accepted as a part of the Sikh Panth, more so than the Udasis. However, any individual or group that does not believe in Khaṇḝe di Pahul, maintaining Kesh, wearing the 5 Kakkaars blessed by Guru Gobind Singh Ji, and believe solely in Sri Guru Granth Sahib Ji and no other scriptures or devi devte, cannot be considered as Sikhs. | |||
==Organisation== | ==Organisation== | ||
Revision as of 06:57, 6 February 2008
Nirmalas also called Santan Sikhs. The word "Nirmala" means:
(a) Adjective: Pure, pious, clean, without impurity or without blemish. (b) Noun: A sect of celibates associated to the time of Guru Gobind Singh Ji, the tenth Guru of the Sikhs, that commanded particular strength in the 19th century.
Nirmala teachings incorporated Sikh teachings and doctrines within a largely Hindu/Vedantic framework. Like the Udasis they were celibates, and did not believe in holding private funds. The Nirmalas, with the Udasis, form part of the Sanatan Sikh world-view and share many of its beliefs; along with belief in yogic/meditative and scriptural recitation and study. In addition to the Adi Granth, they rely on the Vedas, Shastras, Puranas and Epic literature. It is not surprising therefore that their Sanatan position does pitch them against the Tat Khalsa and fundamental Gurmat teachings on certain beliefs.
They wore saffron robes (symbolising saintliness and renunciation), and all were Keshdharis (Uncut hair). They established sacred shrines in northern India to preach their version of Gurbani. In the early days of their development, they did not generally settle at one place and continued to move from place to place preaching their philosophy.
Brief History of Nirmalas
Guru Gobind Siṅgh Ji wanted his followers not only to train in soldierly arts but also to cultivate letters. Especially during his stay at Pĝoṇṭĝ, on the bank of the River Yamunĝ, from 1685 to 1688, he had engaged a number of scholars to translate Sanskrit classics into current Braj or Punjabi, in order to bring them within easy reach of the less educated laity. Guru Gobind Siṅgh Ji once asked one of these scholars, Paṇḝit Raghunĝth, to teach Sikhs Sanskrit. The latter politely excused himself on the plea that Sanskrit was deva bhĝṣĝ, language of the gods, and could not be taught to Śūdras, i.e. members of the low castes.
It is believed that to even this caste bias Guru Gobind Siṅgh Ji sent five of his Sikhs, namely Karam Siṅgh, Vīr Siṅgh, Gaṇḝĝ Siṅgh, Saiṇĝ Siṅgh and Rĝm Siṅgh, dressed as upper-class students, to Vĝrĝṇasī, the centre of Hindu learning. These Sikhs are said to have worked diligently for several years and returned to Anandpur Sahib as accomplished scholars of classical Indian theology and philosophy. In view of their piety and their sophisticated manner, it is believed that they and their students came to be known as 'Nirmalas'. However this is highly improbable since there is scarcely any mention of them in the Sikh literature before the 19th century.
After the evacuation of Anandpur Sahib in 1705, it is believed that the Sikh preachers went to different places outside the Panjab, particularly to Haridvĝr, Allĝhĝbĝd and Vĝrĝṅasī where they established centres of learning that exist to this day—Kankhal, near Haridvĝr, Pakkī Saṅgat at Allĝhĝbĝd, and Chetan Maṭh and Chhoṭī Saṅgat at Vĝrĝṇasī. These Sikhs, who became known as "Nirmalas", became influenced by the Brĝhmanical (Hindu) teachings and worship as a consequence of them spending a lot of time and company amongst the Hindu Brĝhmans at Hindu educational centres across India. When, during the second half of the 18th century, the Sikhs established their sway over the Panjab, some of the Nirmala saints came back here and founded at different places centres which were liberally endowed by Sikh chiefs.
It was customary for Nirmala scholars to attend, along with their disciples, religious fairs at prominent pilgrimage centres such as Haridvĝr, Allĝhĝbĝd and Gayĝ, where they, like other sĝdhūs, took out shĝhīs or processions and held philosophical debates with scholars of other religious denominations as a part of their preaching activity. Sometimes these scholastic exercises led to bitter rivalry and even physical confrontation. During the Haridvĝr Kumbh in 1855, a general meeting of the Nirmalas held in their principal ḝerĝ at Kankhal took the first concrete step towards setting up a central body by electing Mehtab Singh of Rishīkesh, reputed scholar of the sect, as their Srī Mahant or principal priest. Mehtab Singh attracted attention of the rulers of Paṭiĝlĝ, Nabhĝ and Jīnd with whose help a pañchĝitī akhĝṛĝ named Dharam Dhujĝ was established at Paṭiĝlĝ in 1861. Its formal inauguration took place on 7 August 1862. The headquarters of the sect, however, remained at Kankhal. The sect comprises several sampradĝyas or sub-sects each with its own ḝerĝ and its own following.
The Nirmalas believe in the Ten Sikh Gurus and Guru Granth Sahib Ji. However, due to being influenced by Brahmanical ideology and teaching over years of mixing with Brahmans, the majority of present-day "Nirmalas" do not consider it compulsory nor common among them to receive Amrit i.e. Khaṇḝe dī Pĝhul. Any individual that does not believe in the importance of taking Amrit or in wearing the 5 K's cannot be considered as a Sikh in accordance to the Sikh Rehat Maryada.
At first Nirmalas wore only white garments but later adopted the ochre robes worn by Hindu ascetics, which is now a distinguishing mark of the sect, and shared some other practices, such as birth and death rites, with Hindus. They generally practise celibacy, which is rejected in the fundamental teachings of Guru Nanak Sahib Ji, and are devoted to scriptural and philosophical study, but by tradition they are inclined towards classical Hindu Vedic philosophy.
Their historic contribution towards the preaching of Sikh doctrine and production of philosophical literature in Sanskrit, Braj, Hindi and Punjabi is considerable. Some of the important works that contributed to Sikh learning in general and the elucidation and regeneration of Sikh principles in particular are as follows: Saṇgam Sĝr Chandrikĝ by Paṇḝit Saddĝ Siṅgh of Chetan Maṭh, Vĝrĝṇasī, is commentary on a Sanskrit work on Advait philosophy, Advait Siddhi; Paṇḝit Tĝrĝ Siṅgh Narotam (1822-91) wrote several books of which Gurmat Nirṇaya Sĝgar (1877) and Guru Girĝrath Kosh in two volumes (1889) deal with philosophy of Sikh religion. His Srī Guru Tīrath Saṅgrahi is a pioneer work on historical Sikh shrines in and outside India. Another famous Nirmalĝ scholar Paṇḝit Sĝdhū Siṅgh wrote Shrī Mukh Vĝkya Sidhĝnt Jyotī and Gurū Sikhyĝ Prabhĝkar (1893). Giĝnī Giĝn Siṅgh (1822-1921) is known for his contribution to Sikh history. His Panth Prakĝsh in verse appeared in 1880 and Twĝrīkh Gurū Khĝlsĝ in prose in 1891. However, the Nirmalĝs also contributed to heavy Brĝhmanical influenced interpretations of Sikh scriptures and Sikh history. They also introduced Brĝhman rituals into the Sikh Gurdwĝrĝs during the time the Khĝlsĝ were considered fugitives by the state and lived in the jungles up until the Singh Sabhĝ movement.
Today they form a well respected and highly disciplined organisation with many establishments. As a legitimate part of Sikh History they are accepted as a part of the Sikh Panth, more so than the Udasis. However, any individual or group that does not believe in Khaṇḝe di Pahul, maintaining Kesh, wearing the 5 Kakkaars blessed by Guru Gobind Singh Ji, and believe solely in Sri Guru Granth Sahib Ji and no other scriptures or devi devte, cannot be considered as Sikhs.
Organisation
Their number of establishments expanded rapidly from the late 18th century to the mid 19th century. In the 1891 census 2,828 Hindus and 1,952 Sikhs returned themselves as 'Nirmalas'.(Census of India, 1891, Vol.XX, The Punjab and its Feudatories, by E.D. Maclagan, Part II and III, Calcutta, 1892, pp.826-9 and pp.572-3.) However, there are no official, current statistic to accurately give an indication of their present numbers.
The Nirmalas have been particularly focused in the Malwa region in the 19th century. This was due to state patronage of the Sikh Rulers of Patiala, Jind and Nabha. However their principle centre, other than Patiala, is at Hardwar, though they do have sizeable centres at Amritsar, Prayag, Ujjain, Triambak and Kurukshetra.
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