Satguru Hari Singh (1819–1906), the younger brother of Satguru Ram Singh, became a guiding light for the Namdhari (Kuka) movement during one of its most challenging periods. After the deportation of his elder brother, Satguru Hari Singh assumed the formidable responsibility of leading the community amidst relentless persecution by the colonial British authorities.[1] The colonial British authorities imposed harsh restrictions on the Namdhari Sikhs, declaring them rebels and severely limiting their movements and gatherings.[2] Undeterred by these oppressive measures, Satguru Hari Singh steadfastly upheld the dual mission of sustaining the Namdhari freedom struggle and preserving its rich religious traditions, demonstrating unwavering courage and resilience.[3]
Satguru Hari Singh | |
|---|---|
 | |
| Personal | |
| Born | 1819 Raian, Punjab |
| Died | 1906 |
| Religion | Namdhari Sikhi |
| Spouse | Mata Jeewan Kaur and Mata Fateh Kaur |
| Children | Satguru Partap Singh, Maharaj Nihal Singh and Maharaj Gurdial Singh |
| Parent(s) | Pita Jassa Singh and Mata Sada Kaur |
| Known for | Sustaining the Namdhari movement amidst severe colonial government oppression |
| Senior posting | |
| Predecessor | Satguru Ram Singh |
| Successor | Satguru Pratap Singh |
Early life
editSatguru Hari Singh was originally named Budh Singh. Born in 1820, he was four years younger than Satguru Ram Singh. Both Satguru Ram Singh and Satguru Hari Singh received informal education in Gurmukhi at home from their mother, Mata Sada Kaur. Later, they began assisting their father, Jassa Singh.[1] While Satguru Ram Singh joined the Khalsa Army of Maharaja Ranjit Singh at the age of 20, Satguru Hari Singh remained at home, engaging in tool-making and various farming activities.[4] He took care of all the family matters.
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When Satguru Ram Singh returned from the army and initiated the Namdhari movement in 1857 to oppose colonial rule, he deliberately kept Bhai Budh Singh (later known as Satguru Hari Singh) away from major responsibilities until 1871.[5] As a result, Bhai Budh Singh was not subjected to the intense surveillance imposed by the colonial government on Satguru Ram Singh and other prominent Namdhari Sikhs. Six months before his exile, Satguru Ram Singh instructed Bhai Budh Singh to set aside all other responsibilities and focus fully on managing the affairs of the Namdhari movement.[5]. From that point onward, Bhai Budh Singh devoted the majority of his time to overseeing the management of Gurudwara activities.
Aftermath of 1872 Malerkotla incident
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In the aftermath of the Malerkotla incident in 1872, where 66 Namdhari Sikhs were executed by cannon fire under British orders, the colonial authorities imposed harsh restrictions on the Namdhari Sikh community. This brutal execution was a retaliatory response to a violent confrontation between Namdhari Sikhs and certain Malerkotla officials and residents who engaged in public cow slaughter, an act deeply offensive to Sikh sentiments.[6] Following the Malerkotla Saka (massacre), Satguru Ram Singh, the leader of the Namdharis, was exiled. Perceiving the Namdharis as a significant threat, the British government enacted a series of oppressive measures to suppress the movement. These included labeling the entire Namdhari community as rebels, requiring village headmen’s permission for Namdhari Sikhs to leave their villages, and prohibiting gatherings of more than five Namdhari Sikhs. Additional restrictions included the establishment of a heavily fortified police post at the main gate of Satguru Hari Singh Ji's residence in Sri Bhaini Sahib, limiting entry to Sri Bhaini Sahib to only five Namdhari Sikhs at a time. The Gurdwara Bhaini Sahib was also subjected to multiple raids and excavations by government forces, further intensifying the community's suffering.
Spiritual leadership
editThe restrictions imposed on the Namdhari Sikhs severely hampered their ability to practice their faith, communicate with one another, and carry on with their religious and social activities. These measures were explicitly designed to stifle any potential anti-government sentiments and to weaken the Namdhari movement. The 1904 Punjab District Gazetteer (Ludhiana District and Malerkotla State) described the dire situation of the Namdhari Sikhs, stating, "It is not to be expected then that any man, unless he were prepared to break with society and give his enemies a constant hold on him, would admit that he belonged to the sect."[7] Despite these challenges, the Namdhari Sikhs, under the leadership of Satguru Hari Singh, continued to uphold their religious practices and their struggle for independence, albeit under much more difficult circumstances.[8]
Satguru Hari Singh's leadership was characterized by his unwavering commitment to the Namdhari cause. His spiritual authority was confirmed through a Hukumnama (commandment) from Satguru Ram Singh, which bestowed upon him the name "Hari Singh" and vested him with full authority.[8]
Sustenance of Namdhari movement
editThroughout his 34-year leadership, Satguru Hari Singh endured constant police surveillance and strict restrictions. He was prohibited from leaving Sri Bhaini Sahib without prior permission and even then, only for specific occasions and brief periods. The Gurdwara Bhaini Sahib was raided multiple times by the government, and entry to Sri Bhaini Sahib was limited to just five Namdhari Sikhs at a time. Despite these formidable challenges, Satguru Hari Singh successfully sustained the Namdhari movement, preserved its religious and cultural heritage, and continued the struggle for independence.
Under Satguru Hari Singh's leadership, several significant initiatives were undertaken. These included developing the headquarters at Sri Bhaini Sahib, ensuring the uninterrupted operation of the Langar (community kitchen), propagating Sikh teachings, preserving cultural heritage, and continuing the struggle for independence while opposing cow slaughter. Satguru Hari Singh initiated the practice of Akhand Paths (continuous recitations of the Sri Adi Guru Granth Sahib) despite government restrictions, completing numerous such recitations, which remain a central part of Namdhari practice today.
Additionally, under Satguru Hari Singh's guidance, a covert tripartite communication network was established, linking the Russian authorities in Samarkand with Satguru Ram Singh in Rangoon through Satguru Hari Singh at Sri Bhaini Sahib.[9] Baba Gurcharan Singh and Suba Bishan had travelled to Central Asia to establish these contacts. The Kuka efforts for Russian aid were primarily motivated by the desire to utilize Russian military might to expel the British from India. Fauja Singh mentions that these communications with Russia should be understood in the context of Anglo-Russian relations of the time, with Russia seen as a potential ally against British imperialism.[9] Though these contacts were successfully established, the foreign help to drive out the British imperialists did not materialize due to multiplicity of factors, including geopolitical developments and in some cases, the fear of consolidated British power, which had a large number of native sepoys and other resources at its disposal.[9]
- True-copy of a report of the revival of the Kuka movement, by J. P. Warburton, Lahore, 11 November 1896
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Community service
editAt Sri Bhaini Sahib, Satguru Hari Singh extended the free langar (community kitchen) to serve the famine-stricken population. This initiative was not limited to feeding people alone; he also provided sustenance for their cattle, recognizing the importance of livestock in rural livelihoods. The scale of this effort was remarkable, with more than 6,000 people receiving free meals daily at the height of the crisis. This showcased Satguru Hari Singh's deep commitment to serving humanity, especially in times of dire need.
The magnitude of Satguru Hari Singh's humanitarian work during the famine was noted by the Commissioner of Ludhiana, who impressed with this service, offered to donate 2,500 acres of land to Gurudwara Sri Bhaini Sahib for the continuation of the langar.[10] Satguru Hari Singh responded, "By giving away 2,500 acres of our land, do you intend to claim that the rest of the country belongs to you? This entire country is ours, and we will reclaim it in its entirety from you." This rejection of the colonial government's patronage exemplified the unwavering resolve of the Namdhari Sikhs in their struggle for freedom. In 1904, the colonial government acknowledged in its gazette that "it is not possible for a Kuka to be a loyal subject of the British Government."[7]
Legacy
editSatguru Hari Singh is revered in Namdhari Sikhi as the "one who united the 'separated ones'".[1] The colonial persecution of the Namdhari Sikhs was severe, causing significant setbacks to the sect. However, through Satguru Hari Singh's efforts, the Namdhari movement persevered in its anti-colonial mission.[2] Satguru Hari Singh led the community until May 17, 1906, after which his elder son, Satguru Partap Singh, assumed leadership of the community.
References
edit- ^ a b c Anjan, Tara Singh (2006). Jin Tutti Layi Milaaye [One who United the Separated Ones] (in Punjabi). Ram Krishna Press. p. 11.
- ^ a b Bhai Nahar Singh & Bhai Kirpal Singh (1989). Rebels against the British Rule (Guru Ram Singh and the Kuka Sikhs). Atlantic Publishers & Distributors.
- ^ Cheema, Ajit Singh (1999). Jot ka Jaama [Embodiment of the Divine] (in Punjabi) (1st ed.). White Cross Printers.
- ^ Anjan, Tara Singh (2006). Jin Tutti Layi Milaaye [One who United the Separated Ones] (in Punjabi) (1st ed.). Ram Krishna Press. p. 13.
- ^ a b Virk, Swaran Singh (2019). Guru Hari Singh Ji ate Kuka- mukti sangram In: Second centenary of Sri Satguru Hari Singh Ji [Guru Hari Singh and the Kuka- freedom struggle] (in Punjabi). Namdhari Darbar. p. 15.
- ^ Singh, Kapur (2011). Sikhism and the Sikhs. Printwell, Amritsar. p. 263.
- ^ a b Punjab District Gazetteer (Volume XV) Ludhiana District and Malerkotla State. Civil and Military Gazettee Press, Lahore. 1907.
- ^ a b Singh, Sant (2010). The Namdhari Sikhs. Vishav Namdhari Sangat. pp. 111–118.
- ^ a b c Bajwa, Fauja Singh (1965). Kuka Movement: An important phase in Punjab's role in India's struggle for freedom (Punjab History Forum Series no. 1) (1st ed.). Motilal Banarasidass. pp. 121–158.
- ^ Singh, Joginder. Namdhari Guru Ram Singh. National Book Trust, India. p. 165. ISBN 978-81-237-5918-0.