EVER RESILIENT

The Joy Of Living Life

Introduction:

One of the most contentious issues in Sikh history has always been the expulsion and subsequent harassment of Sirdar (chief) Jassa Singh Ramgarhia (c.1723-c.1803). The issue has vexed multiple historians as to what exactly transpired to compel Ramgarhia’s dismissal from the Khalsa, ensuing re-enrollment, and then all-out total war against him after his younger brother’s fracas with generalissimo Jathedar Jassa Singh Alhuwalia (c.1718-c.1783). Chronicler Ratan Singh Bhangu would allude to female feticide in Ramgarhia’s household. The Nirmala scholar Giani Gian Singh would cast doubts on this and exonerate the Sirdar but still propose that maybe Ramgarhia was expelled on a rumor or misunderstanding resulting from the demise of a girl-child born in his house. The enduring mystery has painted the Ramgarhia chief as a tragic figure of Sikh history-one of many set upon by the Sikhs themselves for reasons only known to them.

Alteration:

The SGPC scholar, and custodian Akal Takhat on eve of Operation Bluestar, Giani Kirpal Singh would republish Giani Gian Singh’s Twarikh Guru Khalsa and Bhangu’s Sri Gur Panth Prakash in 1974 with his own commentaries. According to historian Gurdev Singh Rooprai, Kirpal Singh altered certain lines to vilify Ramgarhia as a proven culprit of infanticide. While historians such as Dr. Ganda Singh, Hari Ram Gupta, Principle Satbir Singh, Prem Singh Hoti Mardan, and Pirthipal Singh Kapoor furnished substantial evidence that Sirdar Jassa Singh Ramgarhia never committed this heinous crime Kirpal Singh instead selected to remain mum pointing only to Bhai Kahn Singh Nabha’s Mahankosh that repeated the allegations as fact without evidence. The damage to Ramgarhia’s reputation was done. The Sirdar stood accused of a crime he never committed during his own lifetime.

Resilience:

Jassa Singh Ramgarhia has proven as equally resilient in death as he did in life. The ongoing efforts of his Ramgarhia community and descendants has renewed interest in this tragic figure who, while a product of his times, was also a farsighted visionary who attempted to stall the eventual collapse of Khalsa sovereignty. The tragedy of his life is that far from ever being studied in-depth, he has been reduced to one of countless Sikh belligerents leveraging their military weight for total dominance in late 18th century Punjab when the Dal Khalsa government unraveled. His life is a testament to the resilience of a Gurmukh, an enlightened Khalsa, who despite being betrayed by his own brothers-in-faith still upheld the banner of Sikhi and risked death to expand the Khalsa’s borders.

Jassa Singh Ramgarhia in his youth. AI generation.

Emergence:

Ramgarhia was descended from a family of artisans who converted to Sikhi under the guidance of Guru Hargobind. From thereon they also entered the Sikh intelligentsia with his grandfather Bhai Hardas being one of Guru Gobind Singh’s chief intellectual luminaries and the creator of one of the earlier Guru Granth recensions incorporating the compositions of the ninth Guru. Hardas and his son, Bhagwan Singh, would later join Khalsa generalissimo Banda Singh on his campaign of retribution against the Hindu-Muslim combine in Punjab with Hardas dying a martyr’s death on the field of battle. The torch of Hardas’s military and missionary activities would fall in Bhagwan Singh’s hands who worked to convert hundreds to the Sikh fold and protect the Khalsa from internal conflict after the treacherous betrayal and execution of Banda Singh. Equally dexterous in wielding pen and sword, he would also raise five sons.

With the ascension of Kapur Singh to generalissimo of the Khalsa almost three decades after Banda’s martyrdom, Hardas and his sons would take an active role in rearming the Sikhs and preparing for the eventual renewal of conflict that they sensed was due anytime soon. A shrewd master of realpolitik and a cunning genius, Nawab Kapur Singh was also a byproduct of the Raajneeti tradition of Guru Gobind Singh cognizant with the fact that the Sikhs had to be Machiavellian in their approach to statecraft. As emphasized by Kavi Sainapati, in his Chanakya Shastra Bhakha, Nawab Kapur Singh refused to circumstantially discriminate when it came to accruing wisdom:

“Gold is found in dirt and elixir is sourced from venom. Knowledge too can be gained from the debased…”

In this vein, Kapur Singh would dispatch Hardas to join Zakariya Khan’s forces when the foreign aggressor Nadir Shah entered Punjab. Many Sikhs would question Kapur Singh’s decision elaborating that Zakariya was responsible for the genocidal massacre of thousands of Sikhs including the martyrdom of Banda Singh and Bhai Mani Singh. The Nawab would reply that not only would Hardas identify the most effective of Zakariya’s loyalists for future removal by the Khalsa but also study his stratagems to better caution the Sikhs when hostilities between both allies renewed. Hardas played his role well and fell in battle protecting Zakariya. Jassa Singh would then enter the fray and guard Zakariya while slaying Nadir Shah’s captains. Resultantly, Zakariya would provide several villages to Ramgarhia as a fiefdom and leave him to his devices unaware that Jassa Singh was secretly conveying intelligence about his movements to Kapur Singh.

Overview:

As time progressed, Kapur Singh’s strategy paid dividends. Jassa Singh Ramgarhia considerably weakened Zakariya’s entourage at Lahore from within while recruiting hundreds to the Sikh cause. He would then enter the service of opportunist Adina Beg weakening him from within and successfully negotiating the escape of 200 Sikhs at the siege of Ram Rauni after impressing upon Islamic generalissimo Mir Mannu the necessity of enrolling Sikhs in his forces to combat the Afghani invaders. In due time he would become famed as the chief of the Ramgarhia Misl in battling the Afghans. But his popularity waned among his fellow Sirdars on account of his staunch dedication to the principles of Khalsa sovereignty enshrined in the Guru Granth,

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਧਨਵੰਤੇ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਪਤਿਵੰਤੇ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਜਨ ਪਰਵਾਨ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਪੁਰਖ ਪ੍ਰਧਾਨ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸਿ ਬੇਮੁਹਤਾਜੇ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸਿ ਸਰਬ ਕੇ ਰਾਜੇ ॥

“Those who enshrine their Master (within their hearts) are truly wealthy.

Those who enshrine their Master are truly honorable.

Those who enshrine their Master are truly acceptable (to their Master).

Those who enshrine their Master are truly the foremost among all.

Those who enshrine their Master are truly autonomous.

Those who enshrine their Master are the monarchs of all.”

-Guru Granth, 263.

As Pirthipal Singh Kapoor observes, in his Jassa Singh Ramgarhia biography, Ramgarhia’s steadfast commitment to the high ideals of the Khalsa and its role as the expansionist militia of the divine Creator on earth brought him to blows with his fellow Misl chiefs whose moral character commenced decaying when they started considering themselves as mini-monarchs. For Ramgarhia, true autonomy lay in acknowledging that leadership had arrived in the hands of the Misl Sirdars by divine blessing and not by a quirk of fate. Thus, to abuse it by forgetting that Akal (the timeless Creator) was the true monarch and the Khalsa an extension of Akal’s divine will was tantamount to betraying Guru Nanak himself. This did not endear him to his fellow rulers who, based on one pretext or another, attacked him and drove him into exile from his beloved territories. Crossing the Satluj, Jassa Singh Ramgarhia spent several years in exile.

Resilience:

It would be in exile that Jassa Singh Ramgarhia would immerse himself in a profound analysis of the Guru Granth and contemplate the more subtle nuances of Gurmat. Although a weaker man would have renounced Sikhi by this point altogether and gravitated towards any of the false faiths with their lure of quick-fix prayers, the Ramgarhia Sirdar was more pragmatic and accepted reality as it was. He would daily listen to an exegesis of the Guru Granth and ask questions to its custodian. Eventually, he would summarize his learnings by penning a poetic verse delineating the rapid changes of human life. It would echo not only the travails of his own life but also the nature of human existence as elaborated upon by the Gurus themselves. Of particular note are the compositions of Guru Tegh Bahadur on the human condition that seem to have inspired Ramgarhia more than anything else:

ਹਰਿ ਕੇ ਨਾਮ ਬਿਨਾ ਦੁਖੁ ਪਾਵੈ ॥

ਭਗਤਿ ਬਿਨਾ ਸਹਸਾ ਨਹ ਚੂਕੈ ਗੁਰੁ ਇਹੁ ਭੇਦੁ ਬਤਾਵੈ ॥੧॥ ਰਹਾਉ ॥

ਕਹਾ ਭਇਓ ਤੀਰਥ ਬ੍ਰਤ ਕੀਏ ਰਾਮ ਸਰਨਿ ਨਹੀ ਆਵੈ ॥

ਜੋਗ ਜਗ ਨਿਹਫਲ ਤਿਹ ਮਾਨਉ ਜੋ ਪ੍ਰਭ ਜਸੁ ਬਿਸਰਾਵੈ ॥੧॥

ਮਾਨ ਮੋਹ ਦੋਨੋ ਕਉ ਪਰਹਰਿ ਗੋਬਿੰਦ ਕੇ ਗੁਨ ਗਾਵੈ ॥

ਕਹੁ ਨਾਨਕ ਇਹ ਬਿਧਿ ਕੋ ਪ੍ਰਾਨੀ ਜੀਵਨ ਮੁਕਤਿ ਕਹਾਵੈ ॥੨॥੨॥

“Without the ubiquitous Master’s Naam (the divine wisdom of Gurbani in action) one only acquires pain. Without dedication (to the Creator) doubt is not effaced, this is the secret the Guru (Gurbani) has revealed to me. What have pilgrimages and fasts ever achieved for anyone when they do not allow their performers to enter the all-pervasive Creator’s presence? Sanctimonious actions, sacrifices, and almsgiving are useless because they only divorce one from the divine essence of their Maker. Ignore all concerns for reputation and lay aside all obsessions, and sing solely of the virtues of the divine custodian. (Guru) Nanak says that one who masters this skill, such an individual can be declared liberated while living.”

-Guru Granth, 831.

The focus on self-mastery through Naam had always been a fundamental cornerstone of Ramgarhia’s life instilled in him, from his youth, by his father. He focused on cultivating the divine virtues, prevalent in the worldly realm, and refrained from directing any hasty retaliation towards his foes. Besides his study of Gurmat, he focused on studying the history of the other conquerors on the subcontinent. Whenever questioned about his own internal pain at being betrayed by his fellow Sikhs, he would explain that he felt no pain at all. How could he? His Guru had removed his sense of pain through Gurmat. Had he not seen his father and countless other Sikhs die or be martyred in both the battlefield and the executioners’ dungeons just for being Sikhs? His Guru had irreversibly strengthened his resilience and this made him autonomous.

ਅਉਖੀ ਘੜੀ ਨ ਦੇਖਣ ਦੇਈ ਅਪਨਾ ਬਿਰਦੁ ਸਮਾਲੇ ॥

ਹਾਥ ਦੇਇ ਰਾਖੈ ਅਪਨੇ ਕਉ ਸਾਸਿ ਸਾਸਿ ਪ੍ਰਤਿਪਾਲੇ ॥੧॥

ਪ੍ਰਭ ਸਿਉ ਲਾਗਿ ਰਹਿਓ ਮੇਰਾ ਚੀਤੁ ॥

ਆਦਿ ਅੰਤਿ ਪ੍ਰਭੁ ਸਦਾ ਸਹਾਈ ਧੰਨੁ ਹਮਾਰਾ ਮੀਤੁ ॥ ਰਹਾਉ ॥

“Do not allow us to feel any period of pain, forever preserve your ignorant suppliants. Place me under your hand (protection) so each and every one of my breaths are nurtured by you. Now my consciousness is attached to my Maker. In the beginning and the end, my Maker is forever with me and thus blessed is my companion.”

-Guru Granth, 682.

Jassa Singh Ramgarhia in seniority.

Verse:

Ramgarhia’s verse would be first revealed to the Sikhs at large by his descendants through Giani Gian Singh. Sundar Singh Ramgarhia would then republish it in 1902. Although short, it encapsulates much of Jassa Singh Ramgarhia’s own life of turmoil as well as Gurbani’s delineation of how pain breeds resilience. Once penned, Jassa Singh would memorize it and would often be observed singing it or allude to it in conversation with his colleagues. It reveals his view of his own life. Far from expressing complaint or misery, he instead celebrates the pain that made him into a formidable Khalsa warrior.

“There are days when falcons grace one's hands and war drums reverberate throughout our lands. Then there are days when it becomes hard to feed even those who would lay down their lives for our creed.

There are days when rich food is so abundant that even the very thought of eating feels redundant. Then there are days when we must toil beyond all gain, just for a meagre handful of grain.

There are days when others beg at one's door for favors undeserved yet granted once more. Then there are days when we stand in their stead, for debts long owed and promises to heed.

Never forsake your courage or the Naam we hold dear. Though adversities may rage, remain in calm. Whatever state the Creator ordains your fate, embrace it fully-that is to be whole.”

In essence, the verse highlights the Ramgarhia Sirdar’s appreciative understanding of Gurmat. His destiny was never intended by his Maker to be one of pain. But by accepting to tread the path of Gurmat, Jassa Singh opted for a painful destiny but one that would bequeath him immortality in the memories of man. This game of love had constantly altered his circumstances yet throughout all the changes it brewed, Ramgarhia still loved life in all its colors and was forever thankful to Akal for his existence. This verse would become a hallmark celebrating his resilience that, despite their best efforts, his fellow Misl Sirdars would fail to extinguish.

ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥

ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥

ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥

ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥

“When you desire to play this game of love, offer me your head on your palm and approach my path. Once you tread this way, then be prepared to sacrifice your head but not pull an inch back in retreat.”

-Guru Granth, 1412.

Jassa Singh’s verse as reproduced by Giani Gian Singh after studying the original held by his descendants.

Conclusion:

An in-depth exploration of the lives of many historic Sikh personalities reveals priceless gems of pragmatic wisdom in how Gurmat should be lived. Despite the countless setbacks Jassa Singh Ramgarhia faced at the hands of his fellow Sikhs (and his tragic vilification even in death), his life emerges as an epitome of the perfect Gursikh warring both within himself and with the denizens of the world without. His ability to work with both friend and foe speaks profound volumes to his farsightedness and although it is now impossible to undo the tragedies that the Sikhs themselves heaped upon him, at the very least one can pay great tribute to him by pledging to live their lives as he lived his: in the Guru’s divine presence.