Singh Sabha Movement

2184:. By 1920, the Chief Khalsa Diwan oversaw 105 affiliates. It developed an elaborate structure with the Chief Khalsa Diwan having three types of advisors and various committees, all paid a monthly salary from dues collected from the affiliates and members. While Sikh newspapers championed the Chief Khalsa Diwan and the British colonial government recognized it as representing the entire Sikh community and all the Sikh Sabhas, in late 1900s and throughout 1910s significant internal disagreements led important Sikh activists to challenge the authority of the Chief Diwan Khalsa. The Amritsar faction, who still exerted administrative dominance amid predominant Tat Khalsa strength, and growing unease over its own conservative stance, were concerned with staying on good terms with the British, who anxiously wanted to uphold the validity of their settlement instated at the beginning of their administration of the Punjab in 1849, in which ownership of Gurdwaras was conferred upon whoever could claim it. In late 1920, Sikh revolutionaries, irritated at the loyal obedience of the CKD to the British, would announce two decisions at the 1457: 4996:: Nor can there be objective uniformity or 'homogeneity' among all the members of a community identified as different from others. Neither fluidity nor diversity necessarily invalidates distinctive identity. The objective realities of the Sikh Panth and the self-image of the Sikhs from the days of Guru Nanak to the present day have not remained the same, but the consciousness of distinction from the others around has remained constant. Until we come to the late nineteenth century, there was no debate about Hindu-Sikh identity. Due to the emergence of a new 'Hindu' consciousness in the late nineteenth century, an inclusive definition of 'Hindu' led to the assertion that the Sikhs were 'Hindu'. Implicit in this assertion was a political dimension. Bhai Kahn Singh could see this dimension and his own exposition of Sikh identity was meant to show the political implication of its distinctiveness. The Sikh 'Panth' was a political community, a 'qaum' like Hindus, and like Muslims. Bhai Kahn Singh did not have to invent the 5545:, p. 51: ""Go, Nanak . Your Panth will flourish. The salutation of your followers shall be: 'In the name of the true Guru I fall at your feet'. The salutation of the Vaisnava Panth is: 'In the name of Rama and Krisna'. The salutation of the Sanyasi Panth is: 'In the name of Narayan I bow before you'. The Yogi's salutation is: 'Hail to the primal One'. The Muslims' cry is: 'In the name of the One God peace be with you'. You are Nanak and your Panth will flourish. Your followers shall be called Nanak-panthis and their salutation will be: 'In the name of the true Guru I fall at your feet'. I shall bless your Panth. Inculcate devotion towards Me and strengthen men's obedience to their dharma. As the Vaisnavas have their temple, the yogis their asan, and the Muslims their mosque, so your followers shall have their dharamsala. Three things you must inculcate in your Panth: repeating the divine Name, giving charity, and regular bathing. Keep yourself unspotted while yet remaining a householder."" 2287:

boundaries. According to Oberoi, this new class of leadership provided the Sikhs with a distinct and separate Sikh identity with a standardized history, rites of passage, sacred space and observances, though he fails to explain what was new about this message or innovative about the Sikh initiation ritual, as "iconoclastic monotheism and egalitarian social values" had been the exact teachings of the Sikh gurus. This is only a partial understanding of the impact of the Singh Sabha movement, done by stripping the Sikh initiation of its deeper, symbolic significance, and reducing it "merely to its overt function as an ethnic marker," and Deol considers Oberoi's analysis to contradict his own earlier observations, as he himself states that the Khalsa had already established their distinct rites of passage, birth, death and initiation by the 18th century. In reference to the religious and moral codes a true Khalsa must follow that were established by

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and plenty. They lost what, following Ibn Khaldun, may be described as their "desert qualifies." A second — and even more sinister — debilitating factor was the Brahmanical ritual and practice which had gained ascendancy as an adjunct of regal pomp and ceremony. These now took a firmer hold over the Sikh mind. In this way, Sikh faith became garbled beyond recognition. The teachings of the Gurus which had supplied Sikhism its potent principle of re-creation and consolidation were obscured by the rising tide of conservatism. It was fast losing its characteristic vigour and its votaries were relapsing into beliefs and customs which the founding Gurus had clearly rejected. Absorption into ceremonial Hinduism indicated the course inevitably set for the Sikhs. This was the critical challenge they faced in the years following the British occupation of the Punjab.

2640:“The government had handled the Sikhs with caution, combining patronage with control. Pro-British groups and important individuals were the recipients of this patronage. In return they were expected to help in keeping hostile elements under control. This was perhaps best exemplified by the fact that the government never allowed the management of the Golden Temple to go completely out of its hands. It thus stood behind the mahants, who were almost invariably unbaptized Sikhs (though claiming affiliation with the Udasi sect founded by one of the sons of the first guru) or plain Hindus. They kept alive idolatry and a great deal of Brahmanical ritual in the temples and were considered venal... The managers of the Golden Temple were particularly disliked, not only for their Hindu origin but also for their loyalty to the British.” 1627:

collective morale of the Hindus in Punjab, by enabling a shift in self-identification from a regional minority with no political heritage to part of a national majority, Samaji identity would also provide an answer to criticisms of superstition and casteism from other communities, though at the expense of their Punjabi linguistic identity and traditional modes of Punjabi saint-worship, in favor of a wider Hindu ethnoreligious identity and the traditional Hindu pantheon. The confrontational, chauvinistic character of the Arya Samaj would lead to the decline of the more Western-oriented, syncretic Brahmo Samaj in Punjab after 1877. The Arya Samaj would nevertheless build on Brahmo Samaj techniques, as well as those of Christian missionaries and both modern and traditional native ones, thus reinterpreting Hinduism into a

5072:). In Arabic texts, Al-Hind is a term for the people of modern-day India and 'hindu', or 'Hindoo', was used towards the end of the eighteenth century by the British to refer to the people of 'Hindustan', the people of northwest India. Eventually 'Hindu' became virtually equivalent to an 'Indian' who was not a Muslim, Sikh, Jain or Christian, thereby encompassing a range of religious beliefs and practices. The '-ism' was added to Hindu in around 1830 to denote the culture and religion of the high-caste Brahmans in contrast to other religions, and the term was soon appropriated by Indians themselves in the context of building a national identity opposed to colonialism, though the term 'Hindu' was used in Sanskrit and Bengali hagiographic texts in contrast to 'Yavana' or Muslim as early as the sixteenth century. 2262:

together before 1870s, they shared a common cultural life with common symbols and orientations. The Arya Samaj activity and the Singh Sabha movement's response to it created several competing definitions of Sikh identity. After the early struggles within the Singh Sabha movement, new social and cultural elites emerged. These, states Oberoi, displaced preceding Sikh ties, replaced them with a "series of inventions: the demarcation of Sikh sacred space by clearing holy shrines of Hindu icons and idols, the cultivation of Punjabi as the sacred language of the Sikhs, the foundation of cultural bodies exclusively for Sikh youth, the insertion of the anniversaries of the Sikh Gurus into the ritual and sacred calendar and most important of all, the introduction of new life-cycle rituals".

1368:, and the Lahore Singh Sabha. The Tat Khalsa's monotheism, iconoclastic sentiments, egalitarian social values and notion of a standardized Sikh identity did not blend well with the polytheism, idol worship, caste distinctions, and diversity of rites espoused by the Amritsar faction. The Tat Khalsa met with immediately successful organizational and ideological challenging of the Amritsar faction as early as the early 1880s, emerging successful, representing the Tat Khalsa faction. Ditt Singh, as a Mazhabi Sikh, was critical of Khem Singh Bedi's views on pollution, ritual, and lack of distinct identity. The original leader of the Lahore Singh Sabha was Prof. Gurmukh Singh who started the movement, but after his excommunication in 1887 the title went to 5294:; Quote: “The Tat Khalsa was particularly incensed at what was generally seen as Hindu interference, and more particularly Arya Samaj meddling, in Sikh affairs. The motive for Samaj spokesmen who argued for the retention of idols within the same shrine was highly suspect, because on earlier occasions when their own members had ventured to trample or smash idols there had been no public outcry against these profaning activities. Second, there was no place for idol worship in the teachings of the Sikh gurus. Third, it was argued that when anti-Sikh forces raided the shrine in the past, only Sikh blood was shed in great abundance to preserve its sanctity. Also, Sikh resources and wealth went into the making of this magnificent temple.". 1334:, and saw Sikhism as a tradition aligned with Vaishnavism; and these included the Nirmala, Udasi, and Giani schools of Brahminical thought. As such, they aligned Sikh tradition with the Brahminical social structure and caste ideology; their predominant concern was to protect the social framework in which they held status. For these groups the principle of authority of Sikh tradition was invested in living gurus (as Khem Singh Bedi, leader of the Amritsar faction, liked to be regarded) rather than the principle of shabad-guru, or the Guru Granth Sahib as the Guru, which was upheld by the dominant Khalsa tradition. In addition to himself, Khem Singh claimed special reverence for all members of clans to which the Gurus had belonged. 1449:

Sabha in Amritsar, established on 8 April 1885, researched and published books on ideological and historical topics. The Shuddhi Sabha, for conversions and reconversions into Sikhism, was founded in April 1893 by Dr. Jai Singh. The Sri Guru Hitkarni Singh Sabha, which would break with the Lahore Sabha in 1886 over its advocacy of the restoration of Duleep Singh to the throne, hence entailing involvement in politics, would reconcile with the Singh Sabha in 1895. The Sri Guru Upkar Pracharni Sabha, in addition to propagating Sikhism, would counterattack on Sikhism from the Arya Samaj's Arya Kumar Sabha. The Singh Sabha Tarn Taran and the Khalsa Diwan Majha pushed for reform in Sikh shrines in Tarn Taran and Amritsar.

964:, where British officers headed management committees, appointed key officials, and provided grants and facilities. They sought to cosset and control the Sikhs through the management of the Golden Temple and its functionaries, even ignoring its own dictates of statutory law which required the separation of secular and religious matters, neutrality in the treatment of religious communities. and the withdrawal from involvement in religious institutions. The need to control the Golden Temple was held to be more paramount, and along with control of Sikh institutions, measures included the legal ban of carrying weapons, meant to disarm the Khalsa who had fought against them in the two Anglo Sikh Wars. 1506:

under the common goal of reform, Sikh public leaders formed a central committee and a Singh Sabha General in 1880. On April 11, 1883, this General Sabha evolved into Khalsa Diwan Amritsar, with about 37 affiliated local Singh Sabha chapters. Other Singh Sabhas, however, opposed it and there were also internal dissensions, as Khem Singh and Raja Bikram Singh opposed measures to democratize, wanting more absolute power and not wanting Lahore leaders to be more than ordinary members. The Singh Sabha chapters could not agree on its constitution or its leadership structure, ultimately leading to a split into two Khalsa Diwans, which would differ greatly in nature and composition.

1134:. In 1862, upon his assuming leadership, Ram Singh had prophesied the rebirth of Guru Gobind Singh and the establishment of a new Sikh dynasty to displace the British, introducing a political element alongside what had been an exclusive focus on social reform. The sect's anti-British stand brought them into conflict with the British army and police. They would destroy idols, tombs, and graves, drawing local ire and resulting in their gatherings being banned in 1863, and the arrest and execution of 65 Namdharis in July 1872 along with the exile of its leader to Burma, and the execution of 61 more in 1878 by cannon for going on weapons raids and attacking cow butchers in 5415:

well. He did not believe in incarnation, and regarded the gods and goddesses of the Hindus as creatures of God; they did not worship the idols of Hindu gods. The Sikhs did not recite Hindu mantras, and they did not care for Sanskrit, regarded by the Hindus as the language of angels. On the whole, thus, the Sikhs are presented as distinct from Hindus and Muslims. Bhai Gurdas also talks of the Sikh Panth (called gurmukh, sachcha , nirol or nirmal panth) as distinct from both Hindus and Muslims. The salient features of the Sikh Panth are: renunciation of renunciation, equality of castes, a new scripture, and transcendence of former panths.

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class, the dissipation of the "national intellectual life" of the Punjab owing to the neglect and decay of indigenous education, and a new bureaucratic system with Western-style executive and judicial branches, necessitating emphasis on western education and attainment of skills required for new occupations such as law, administration and education. Western science and Christian ethics also spurred the need for self-examination and evolution, and modernization aroused among the Sikhs concern for survival and self-definition. Further challenges included the proselytization of the agnostic

5978:, p. 51:"Bhai Gurdas is not completely unaware of boundaries. Frequently in his verse he labours the point that Muslims miss the correct path, that Hindus are caught in the snare of empty rituals and social inequalities. The solution for him is a Sikh way of life, a distinctive third path to human problems, and the ideal man is a gurmukh, a follower of the Sikh gurus and their doctrines. These are not merely metaphysical differences but suggest a new idiom, a separate community of believers, and above all a reworking of the social order." 2163:, or CKD, partly due to the need for greater political coordination in the face a far more powerful common adversary, the Arya Samaj, by now the main representative of political Hinduism in Punjab. This body would be created in 1902 to unite the Lahore and Amritsar Singh Sabhas with their respective satellite Singh Sabhas, and would act as the main voice of the Sikhs for the next 18 years. A lack of coordination between the local Singh Sabhas and larger Khalsa Diwans, compared to municipal committees and district boards, had been noted in the 1851:, being strict vegetarians unlike the Tat Khalsa and the College Party Arya Samajis, also opposed the use of the controversial "pork test" for converts from Islam. The decrease in support from the predominant Samajist faction would in turn raise Sikh consciousness of its identity, amid continued conflict and mutual denial of being reforming leaders, Sikhs would increasingly accentuate their distinct identity. Shuddhi Sabha conversions to Sikhism would accelerate in 1896, spurring further conversion efforts towards outcastes. 2314:

both "old and new" elements, quotes Pashaura Singh. According to Barrier and Singh, "On the theological plane, modern Sikhism is a continuation of the Singh Sabha restoration. While it retains its creedal unity and its adherence to its original metaphysics and symbolism, it has found enough resilience in the framework it has inherited to adapt itself to the modern course of progress without compromising on the fundamentals. Deeply conscious of its eventful history, its outlook is essentially forward-looking."

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Guru Datt denigrated Guru Gobind Singh as "not even a hundredth part like our Maharishi Swami Dayanand Saraswati," Sikhs as ignorant and hardly having religion, and stated, "if Swami Dayanand Saraswati Maharaj called Guru Nanak a great fraud, what did it matter? He held the sum of the Vedas in his hands, so if he wanted to compare this light with anything, what was that?" Other Samaj leaders like Swami Swatmananda, Lala Murlidhar, and Lekh Ram seconded the comments, the latter two rising to do so.

1988:, had itself been repurposed around 1830 as 'Hinduism' to refer to the culture and religion of Brahmins, then adopted by other Indians as an anti-colonial national identity. Largely a colonial construct of 19th-century Western hermaneutics, and not historically attached to any doctrine or community, even by the late 19th century this homogenized identity was far from universally claimed or recognized as a religion, with identification rather by sect or caste still common in the 1881 census. 1748:

the march of times.... The intellectual forces brought into play by the spread of English education are slowly and imperceptibly infusing a spirit of liberalism into the Hindu mind, but it is our individual opinion, and we think we have good grounds to come to such a conclusion, that the Sikh is as much a bigoted and narrow-minded being now as he was thirty years back...," thus backsliding into superstition and ignorance, having been left backwards by their loss of political dominance.

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Singh and Sardar Mehar Singh Chawla, along with Harsha Singh, in Singh Sabha goals. Gurmukh Singh believed Sikhism to be a sovereign religion having equality of all believers without distinction of caste or status as its basic social creed. The Sri Guru Singh Sabha Lahore was founded on 2 November 1879, holding weekly meetings with Diwan Buta Singh as president, Gurmukh Singh as secretary and Harsha Singh, Ram Singh and Karam Singh as members formed its working committee.

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earlier perception of shared goals; Arya Samaj attacks during the 1880s would irrevocably embitter relations with the Sikhs, as well as those other communities, and their aggressiveness would be met with protective associations of Sikhs, amongst others. It had been the Singh Sabhas of the Lahore faction that had earlier sought cooperation with the Arya Samajis, and occasional instances of cooperation on mutual interest like opposing Christian conversions would continue.

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Sikhs split into Shiromani Akali Dal and Congressite Sikhs. The Singh Sabhas of the late 19th-century were overwhelmed by these organizations as Britain attempted to gain Indian soldiers for their World War II efforts and from the dynamics of religion-based political partition of the Indian subcontinent in the final decades of colonial rule. The SGPC, as a democratic institution, has represents the majority opinion of Sikhs, and is the authoritative voice of the Sikhs.

1553:, Maya Singh, and Bhagat Lakshman Singh, with the understanding that the purging of error among the Hindus would bring them closer to the purer Sikhism of yesteryear. Dayanand initially seldom criticized Sikhs, focusing mainly on Christian missionaries, "orthodox" Hindus in particular, and increasingly Muslims; any strong or violent opposition to him came solely from those orthodox Hindu forces, "most condemned" by him, who would vilify him and write counterattacks. 8897: 968:

were seen as “rebels,” The British were wary of giving the Sikhs unmitigated control of their own gurdwaras, and drew from Sikh factions seen as loyal to the British, like the Sikh aristocracy and Sikhs with noted family lineages, who were given patronage and pensions, and Udasis, who had gained control of historical gurdwaras in the eighteenth and early nineteenth centuries, were allowed to retain proprietary control over lands and gurdwara buildings.

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that while "the existence of the aforementioned rahit and well-defined boundaries does not mean that individual Sikhs never engaged in practices that were proscribed by the normative tradition," "not every practice performed by a Sikh becomes Sikhism." From as early as the period of Guru Arjan, Sikhs "clearly were encouraged to think of themselves as a new community." The Singh Sabha movement had many shades of views. The Amritsar Singh Sabha's

1665:. According to Khushwant Singh, "It did not take the orthodox Sikhs long to appreciate that Dayanand's belief in the infallibility of the Vedas was as uncompromising as that of the Muslims in the Koran.... Dayanand set the tone; his zealous admirers followed suit." He regarded the Guru Granth Sahib as a book of secondary importance, the Sikh gurus and theologians as unlearned particularly due to their ignorance of Sanskrit (to be thus deemed as 8889: 2145:

the Arya Samaj, and the nature and character of the Singh Sabha's modernizing zeal, was largely a response to the transformation of the original term Hindu which meant "non-Muslim inhabitant of India" to a term that embodied those who identified with this new "Hinduism." The Chief Khalsa Diwan sought to coordinate a political response and protect the Sikh identity from being viewed as "tiny sect within a broader pan-Hinduism."

1984:, "No Indians described themselves as Hindus before the fourteenth century," and "Hinduism was a creation of the colonial period and cannot lay claim to any great antiquity," as "he British borrowed the word 'Hindu' from India, gave it a new meaning and significance, reimported it into India as a reified phenomenon called Hinduism." The term 'Hindu', ultimately a foreign (Persian) exonym derived for populations adjoining the 6888: 6880: 6554: 6543: 1927:, criticized by Khalsa Sikhs. Supporting the Rahtia conversions, the College Party Samajis would break their alliance with the Lahore Sabha in 1904. Amid growing disillusionment with the Arya Samaj and less and less willingness to opt into "Hindu" identity, many now saw Samaji conversion as direct a threat as Christian and Muslim conversion, passing resolutions condemning the Arya Samaj, and decrying the concept of 1876:, and led campaigns against it. Nevertheless, a section of Sahajdari Sikh leaders would declare they were Hindus in 1897 before a large public gathering to mark the diamond jubilee of Queen Victoria in Lahore, and Jagat Singh, a Sikh who had stayed with the Arya Samaj after the Lahore anniversary, opined that Sikhism was just an earlier Arya Samaj. The issue of Sikh identity took a legal turn with the death of 1708:, or sage, and the Satyarth Prakash as a sacred text to be followed unquestioningly. Guru Datt would accrue a worshipful following (including Munshi Ram), who treated him as a spiritual guide, and he would attack Sikh leaders and ideology. Later, Lekh Ram, unlike Dayanand or Guru Datt, was not educated in the Western style and would not focus on orthodox Hinduism or Christianity, but on Islam. By 1893 their " 73: 1566:, to convert Muslims or Christians and to "purify" the untouchable castes into Hinduism, who traditionally had been denied access to Hindu texts by the priestly class. Orthodox Brahminism did not permit admission of outcastes or readmission of lapsed adherents, and not until the rise of the Arya Samaj that such reconversion was encouraged, which elicited continued "Sanatanist" opposition. 1691:"jealous effort" of "instigating our respected and glorious Sikh brethren against the Arya dharma." This would help to reconcile earlier Sikh allies to some extent, but would not last as subsequent Samaj leaders would increase attacks on the Sikhs. Three Samajis in particular, socially radical and religiously militant, would determine the course of the Arya Samaj: Pandit Lala Guru Datt, 2021:("History of Sikh Rule"), written to acquaint the British with the Sikh population and practice, had made no reference to any Hindu-Sikh identity in the book. It was not until a Lahore meeting in 1897 that the Sanatanist Hindu faction passed a resolution proclaiming Sikhs as Hindus, a matter that then acquired legal significance with Sardar Dyal Singh Majithia's death in 1898. 5137:

presumed religions. In pre-colonial South Asia, sanatana dharma most often meant something like "venerable order" or "established norm" (or "orders" or "norms." It also appeared in the plural.). It was only adapted in the late nineteenth century as a way to set off an Indian tradition against Christianity, used as a translation for the term "Hinduism."

2000:, previously used in Hindu scriptures to describe various conducts and aphorisms, was also repurposed in the late nineteenth century to refer to this new religious identity in native terms; prior to British colonization, the phrase did not mean "eternal religion," nor did it delineate "Hinduism" from other religions, as it would come to. However, 2075:

into pan-Hindu revivalist framework; the forces of Hindu communalism resulting from this blend, with a modernized identity based on a reinterpreted tradition, would export its techniques to the rest of India; this attempt to create a new, modernized, respectable religious tradition would change relations with other communities in Punjab.

1799:("prescription for 'Granth-Phobia'"), a "low point for even Punjab polemics," lobbing obscene accusations at the Sikh gurus and Jawahir Singh, and criticizing Sikhs. The Arya Samaj continued anti-Sikh street preaching personally criticizing the Sikh gurus, and Guru Datt and Lekh Ram continuing their attacks via their newspapers. 1657:," without which he lacked Vedic knowledge and was thus incapable of permanent accomplishment, teaching little of value. He considered the state of Sikhs to be as ignorant and degenerate as Puranic Hindus, and as worthy to be noted, refuted, and forgotten, stating that while "hey do not worship idols," their treatment of the 2300:

practices, the issue of Sikh-Hindu relationship was redundant, and that all those who accepted Sikh scripture were Sikhs whether they undergo Khalsa initiation and live by its religious code or those who do not undergo initiation and do not follow some of the Sikh religious and moral codes. The Bhasaur Singh Sabha's

924:, which, in the midst of reaching new levels of political power in the face of Mughal and Afghan attacks, came at the expense of reestablishing direct control over Sikh institutions and the eroding of Sikh mores, a development that Khalsa would have to contend with when the Sikh Empire was lost to the British. 2175:

and Kanwar Harnam Singh Ahluwalia. Sikh publications by the various Sikh Sabhas expressed their fear for the Sikh identity in early 20th-century given the success of the Christian missionaries, as well the rising threat of Muslim and Arya Samaj proselytization efforts. The Sikh leaders were concerned

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The rivalry of the Lahore and the Amritsar factions was often intense, as the Amritsar faction was dominated by elites and aristocrats who wanted more total say, and the Lahore faction who drew from all castes, including traditionally non-elite castes, and was more democratic in nature. Despite this,

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Among the local Singh Sabhas, the Singh Sabha Bhasaur, later the Panch Khalsa Diwan Bhasaur, established in 1893 under Teja Singh was the most active. Particularly strict, egalitarian, and unwavering on Khalsa ethos, identity, and practice, it drew heavily from the middle and lower strata of society.

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Though largely concerned with defending Sikhism against Hindu and Christian criticism, it saw Sikhism as part of a "broadly defined" Hinduism, and was set up and backed by a faction of Khatri Sikhs, Gianis, and granthis, many of whom where direct descendants of the early Sikh Gurus. They had rejected

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had set up branches in several Punjabi cities in the 1860s. The newly English-educated in Punjab, overwhelmingly Hindu, initially accepted Bengali modernity, before tensions between this English-educated class in Punjab and the Brahmo Samaj in the 1870s and 1880s led to the region's Hindus turning to

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The impact of the two revivalist movements, created a feeling among Sikh masses for reform and a return to Sikh fundamentals, would set the stage for the Singh Sabha movement. Unlike these movements, however, the changes sought by the Singh Sabha would not be simply religious in nature or lead to new

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by Ranjit Singh, would come to be occupied by the British as they looked upon his movement with suspicion. The movement would survive by relocating out of town to continue propagating its teachings, and would remain potent and active campaigners in the late 19th century and early 20th century for the

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Sikh institutions deteriorated further under the administration of the mahants, supported by the British, who in addition to being considered as ignoring the needs of the Sikh community of the time, allowed the gurdwaras to turn into spaces for societal undesirables like petty thieves, drunks, pimps,

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In this way the Khalsa army was disbanded and the Punjab demilitarized, and Sikh armies were required to publicly surrender their arms and return to agriculture or other pursuits. Certain groups, however, like those who held revenue-free lands (jagirdars) were allowed to decline, particularly if they

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which rescued them from a critical situation. Unwarily, they had succumbed to a process of backsliding. The decline had in fact set in during the days of Sikh power. The stern religious discipline which had sustained the Sikhs through a period of difficulty and privation gave way to a life of luxury

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Beginning in 1897, letters in the "Lahore Tribune" newspaper raised the question, "Are Sikhs Hindus?", prompting an inconclusive exchange of literature in response. The issue of Sikh identity was further sharpened by vociferous Arya Samaj attacks on the Sikh faith, issuing pamphlets claiming Sikhism

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In correspondence after having left Punjab, he would write that his opinion of Sikhism had changed after his stay, and the objectionable content would be removed in the next edition. This would not be done before his death in 1883, however, and the second edition would attack Sikhs, Sikhism, and its

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and dismissing most post-Vedic literature and tradition, and a "Vedic Golden Age" upon which to model Hindu society, conceived by selectively and arbitrarily reinterpreting cultural traditions while retaining some post-Vedic thought. It rejected contemporary Hindu practices like polytheism, idol and

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The Khalsa Diwan Amritsar, remaining with about 7 chapters, re-organized itself as a bicameral body consisting of the Mahan Khand (the aristocracy) and Saman Khand (the priestly class and body of believers), while the breakaway Khalsa Diwan Lahore, with about 30 chapters, set up on 10-11 April 1886,

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in 1845. They did not believe in any religious ritual other than the repetition of God's name, including the worship of idols, graves, tombs, gods, or goddesses. The Namdharis had more of a social impact due to the fact that they emphasized Khalsa identity and the authority of the Guru Granth Sahib,

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through magazines and media." The movement sought to reform Sikhism and bring back into the Sikh fold the apostates who had converted to other religions; as well as to interest the influential British officials in furthering the Sikh community. At the time of its founding, the Singh Sabha policy was

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The author of the Dabistan indicates in several ways that the Sikhs had a religious identity of their own. At places, he is quite explicit. The Sikhs did not believe in idols or idol-worship. Like Muslims, Guru Nanak believed in the Oneness of God, but he subscribed to the idea of transmigration as

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Arya Samaj members, until the beginning of the twentieth century, preferred to stress their specificity and distinction from Hinduism, which they saw as a degraded form of the Vedic religion. In 1891 the movement's leadership in the Punjab called on its members to declare themselves 'Aryas' and not

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Harnik Deol states that Oberoi's analysis may be termed as the "hegemony approach," which seeks to explain how the rising middle class used religious reform to gain cultural hegemony by gaining control over sacred centres and by defining a uniform, undifferentiated religious discourse with discrete

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In 1932, a general meeting of the Sikhs formed the Khalsa Darbar as an attempt to form a united front triggered by the colonial British government's Communal Award of seats to the Punjab Legislative Council. The Central Sikh League formed in 1919 merged into the Khalsa Darbar. However, in 1937, the

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The crystallization of Sikh identity in relation to nascent "Hinduism" and subsequent Sikh apprehensions in the Indian state are traceable to the Arya Samaj attacks and attempts to subsume Sikhism, using a combination of persuasion and ideological attack. Sikh coordination against the antagonism of

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as tantamount to such) treatment of Sikhs as a Hindu sect (despite calling on its membership to identify as "Aryas" and not degraded "Hindus" during the 1891 census, on account of its Persian etymology), meddling in Sikh affairs (including attempts to keep the mahants' idols within the Darbar Sahib

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Continued public antagonism continued towards Sikhism by the Arya Samaj leading up to its 11th anniversary celebration at Lahore in November 1888, when the anti-modernist leader Pandit Guru Datt chose to publicly attack Sikhism, repeating the anti-Sikh remarks of the Satyarth Prakash in his speech.

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Two years later in 1877, Dayanand would visit Punjab, establishing the sect in Lahore. It was not until he reached Amritsar did he begin to belittle Sikhism, its founders, and current practices, provoking Nihang hostility and threats. Addressing Sikhism briefly in his book, he wrote that "Nanakji ,

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In addition to Dayanand's new Western-influenced ideas about a "highly specific scriptural canon," along with a long list of traditional Hindu writings to be condemned and repudiated, another religious innovation of the Arya Samaj was the nationalistic idea of a nationwide Hinduism, as opposed to a

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as degenerate accretions, as well as the priestcraft of Brahmins, considered to have misled the masses through introducing such deviations. These repudiations were in accord with Sikh tradition, which the Arya Samaj first saw as a reforming movement akin to their own, and many young Sikh reformists

5136:

They included new Hindu identities–the "reform" movement or Arya Samaj, and an "orthodox" reaction, often called Sanatana Dharma.... Before European colonization of South Asia, "sanatana dharma" did not mean "eternal religion" and was not used as a way to delineate a distinct "Hinduism" from other

2299:

saw Sikh identity as distinct, the need for a living guru, supported the idea of them being divine incarnations, and the idea that "Hindus and Sikhs were indivisible" as a society. The Lahore Singh Sabha's Gurmukh Singh held the middle ground stating that Sikhs had their own distinct scripture and

2294:

According to Pashaura Singh, while some Sikhs embraced Hindu practices in the 19th century, "it is questionable whether this was always so," and "to imply that Sikh identity was always predominantly fluid, with free mixing of Sikh and Hindu practices," is questionable. Harpreet Singh also contends

2278:

that a strong sense of identity had already come to exist by the sixteenth century, matching a "reasonable expectation that the intellectual elite within the Panth moved more rapidly towards a sense of distinct identity than did the body of believers," and that "he 'boundaries' might be indistinct

2265:

However, while Harpreet Singh cites "perhaps, the best critique of Oberoi's work" by Cynthia Mahmood, that Oberoi completely omits the role of the period of Sikh persecution and religious conflict in the development of a heightened sense of Sikh religious identity, Oberoi does in fact concede that

1963:

When Punjabi had been successfully inducted into the Punjab University Lahore curriculum through Singh Sabha efforts, and the oriental College Lahore by 1877, this had been opposed by the Hindu board members of the college. This would solidify the perception of Punjabi as a Sikh language, with its

1747:

and denigrated the state of contemporary Sikhism as even worse than that of the Hindus: "While the prejudices of the Hindu community are gradually fading away before the progress of western civilization, those of the Sikh community are acquiring fresh strength by their reluctance to keep pace with

1448:

Sikhs. The Ferozpur and Tarn Taran Sabhas had female members playing an active role alongside the men, with the Tarn Taran Sabha having a special female branch, the Istri Sat Sang Sabha. Bhai Takht Singh of the Singh Sabha Ferozepur also advocated for women's education. The Gurmat Granth Pracharak

2313:

According to W. H. McLeod, the Singh Sabha "systematized and clarified" the Khalsa tradition, but Khalsa identity was neither a totally new invention, nor mere purging of "alien excrescence," nor the "restoration of a corrupted original.' The Khalsa identity of the Singh Sabha reformers contained

2074:

in 1939, "Forty years ago the Arya Samaj was looked upon as a great defiler of the Hindu religion by bringing in an alloy from outside. Today the Arya Samajist is counted as a great defender of the faith." Based on their common view of Vedic chauvinism, the Arya Samaj would be eventually absorbed

1951:

Language would also become a point of contention between the Arya Samaj and the Singh Sabha by 1900; while both opposed Urdu as the official language of Punjab under the British, the two movements would disagree over which language and script to replace it with. The Arya Samaj favored Hindi (then

1942:

In 1905, Sikh reformers would succeed in having idols, and Brahmins officiating rituals thereof, removed from the Darbar Sahib, as intrusions of another faith that was contrary to Sikh teachings. The same dynamics that led Arya Samajis to criticize orthodox Sikhism were used to criticize orthodox

1827:

Attacks from neo-Hindus like the earlier Brahmos as well as the Aryas had existed since before there had been Punjabis literate in English to counter them; these sustained attacks would result in the breaking of ties with the Arya Samaj and the definitive end of Sikh support in 1888, replacing an

1690:

Some notable Arya Samaj members expressed disagreement with Samaji conduct and attempted to reconcile with the Sikhs. Lahore judge Lala Amolak Ram Munsif, who in an 1887 public letter deemed Dayanand's word as neither infallible or binding upon its members, and his opinion as "wrong," decried the

1379:

reformers had focused on reinforcing the distinct Sikh identity separate from Muslim and Hindu practices, the primacy of the Khalsa initiation and codes of conduct, and setting up schools and colleges in town and villages, initiatives that continued through the following CKD period. Through print

2261:

According to Oberoi, the first Singh Sabha formed in 1873 aimed at interreligious tolerance and cooperation between Sikhs and Hindus. With the arrival of Arya Samaj in 1877 and its criticism of Sikhism, the dynamics changed. According to the Indologist T.N. Madan, Sikhs and Hindus not only lived

1775:

Jawahir Singh and Ditt Singh had sought Arya Samaj partnership based on common ground, having ignored Dayanand's insults of Guru Nanak to do so. Jawahir Singh has accompanied Dayanand during his tour of Punjab, serving as vice-president of the Arya Samaj's Paropkarini Sabha from 1878 to 1883, as

1771:

placed before him. While approved by the majority of Samajis present, Sikhs also present in the meeting, including Lahore Samaj Vice President Jawahir Singh, Giani Ditt Singh, and Maya Singh would resign their Samaj membership and join the Lahore Singh Sabha movement, where they were welcomed by

1384:(in Gurmukhi Punjabi, the first Punjabi newspaper) and The Khalsa (in English), the Singh Sabha solidified a general consensus of the nature of Sikh identity, and that the source of authentic Sikhi was the early Sikh tradition, specifically the period of the Sikh Gurus and immediately after. The 1348:

Professor Gurmukh Singh, a teacher of Punjabi and mathematics at the Punjab University College and graduate of Oriental College, where Harsha Singh, a Darbar Sahib granthi from Tarn Taran, had been the first teacher of Punjabi, would interest prominent Sikh citizens of Lahore, such as Diwan Buta

2170:

According to J.S. Grewal, while there were disagreements, the Singh Sabhas and Diwans were all concerned with religious reform and to collectively addressing the growing threat from Christian missionaries who were converting Sikhs into Christians, after the much-publicized celebrity conversions

1787:

The Sikhs held a protest meeting denouncing the Arya Samaj, specifically Guru Datt. Both Sikh and non-Sikh newspapers denounced the Arya Samaj habit of constantly attacking the leaders and doctrines of other faiths, and Jawahir Singh wrote of his disillusionment with the Arya Samaj in his tract

1521:

Sikhs, and wanted to attract unbaptized and other minor Sikh sects to the organization. The opposition to this initiative was so overwhelming that Khem Singh Bedi was forced to drop it in the next meeting of the Diwan in April 1884. Despite this, both Diwans, even despite disagreements and even

980:

Parallel to the end of Sikh sovereignty in Punjab and the gradual appropriation of Sikhism by the Brahminical social order, within two decades British colonial rule effected several changes in Punjabi society and culture: the decline of Sikh aristocracy, the gradual emergence of an urban middle

1123:

In addition to the religious aspect of his teachings opposing idolatry and Brahminical ritual at Sikh sites, the sect also introduced a political aspect, rejecting anything British, including the boycott of British courts, postal system, foreign cloth, and cooperation, drawing the attention of

1021:

to frequent them, and began to simply ignore the needs of the general Sikh community, as they used gurdwara offerings and other donations as their personal revenue, and their positions became increasingly corrupt and hereditary. Hindu priesthood, which had begun to make way into Sikh places of

1626:

previously always qualified by subregion or type, which was besieged by, and opposed to, both foreign interference and "unreformed Brahmanical hierarchies." This established the organization as an important factor in the development of Hindu religious nationalism. In addition to boosting the

971:

The British administration went to considerable lengths to insert such loyalists into the Golden Temple in order to exert as much control over the Sikh body-politic as possible. One reason for this was the growth of Sikh revivalist groups, like the Nirankaris and the Namdharis, shortly after

1440:

After the Lahore Singh Sabha, many other Singh Sabhas modeled after it were formed in every town and many villages throughout Punjab, exceeding over 100 in number by the end of the 19th century with many affiliated to the Lahore Sabha, or remaining unaligned. Each chapter, while similar in

1022:

worship under the mahants during the Empire, had come to guide Sikh rites and ceremonies after annexation. Some local congregations marshalled popular pressure against them and to relinquish control, but the large revenue derived from gurdwara estates empowered them to resist such pressure.

1492:

would also serve the movement in various capacities under Hira Singh's patronage, as would Pandit Varyam Singh, whose services would also be sought and sponsored by other aristocratic families including the Sodhis of Kartarpur. All the Sikh princes donated heavily to the establishment of

2078:

Its criticism of both modern Hinduism and Sikhism as polytheistic corruption (including instances of Arya members smashing and trampling idols in other Hindu temples, and Dayanand writing in 1883 that "while it was true that do not practise idolatry," he saw the Sikh reverence of the

1514:, and Rawalpindi, as it failed to gain popular support; decisions from the Saman Khand commoner house were subject to the supervision and approval of the Mahan Khand elite house, and the majority of the Singh Sabha would shift allegiance to the egalitarian, decentralized Lahore Sabha. 839:

Singh Sabha was successful in almost doubling the Sikh population by bringing new converts into Sikh fold. Sikhs were traditionally proselytising. Between 1901 and 1941, many Jats, OBC's, and Dalits converted to Sikhism due to outreach and preaching efforts of Singh Sabha movement.

5600:, p. 209: "The ways and practices of these are derived from Nanak who showed to the Sikhs a separate path. His successor was Gobind Singh, from whom they received the title 'Singh'. They are not from amongst the Hindus. These miscreants have a distinct religion of their own." 1576:

or pure-caste Hindus, between 1889 and 1891. This was followed slowly and reluctantly by other Samajis, and was disapproved by traditionalists. Though at first there was no standard procedure for the new practice, and more conservative Samaji leaders were reluctant to sponsor them,

959:

The annexation of the Punjab to the British Empire in the mid-19th century saw severe deterioration of Gurdwara management. Recognizing the centrality of religion among the Sikhs, the British particularly took care to control central Sikh institutions, notably those at Amritsar and

2158:

In the 1890s, Sikhs groups formed many Khalsa Diwans in towns and cities, while rural groups formed their own Sikh Sabhas. By 1902, there were over 150 Singh Sabhas and Khalsa Diwans in existence. Another attempt brought 29 of these Khalsa Diwans and other Sikh societies under the

1669:

or "great fool"), and denounced Guru Nanak. His followers deemed the infallibility of the uneducated Guru Nanak among Sikhs to be a threat to the infallibility of the educated Dayanand, and the points of convergence between the two regarding renewal to instead lead to competition.

1806:

answering Arya Samaj insults towards Sikhism, portraying Swami Dayanand as an "uncouth braggart" who spent his time dividing Indians with "daggers of bad words," and defending Sikhism's sovereignty and Punjabi as a viable language not only suited for "rustics and uneducated men."

1510:

with Sardar Attar Singh Bhadaur as President and Professor Gurmukh Singh as secretary, retained a much more equal footing between members, in line with its principles. The Amritsar faction was largely defunct thereafter, with eventually three chapters remaining at Amritsar,

827:

had lost its prestige, and mainstream Sikhs were rapidly converting to other religions. The movement's aims were to "propagate the true Sikh religion and restore Sikhism to its pristine glory; to write and distribute historical and religious books of Sikhs; and to propagate

1441:

composition, differed greatly in stability and constitution, with memberships ranging from five to hundreds. As the movement gained momentum, Singh Sabhas not only throughout Punjab, but in several other parts of India and abroad, from London, England to Shanghai, China.

1313:

and polluted their ritual boundaries which they considered as primary. They had gained social prominence in the pre-British 18th- and colonial-era 19th-century Punjab by taking over Gurdwaras and Sikh institutions, while Khalsa warriors confronted the Mughal state and

1268:," as the medium of education and as a mother tongue, and influenced by colonial rationality and science, the movement attracted newly educated sections of the colonial Hindu populace in particular, finding it more relevant to the religiously competitive northwest. 2279:

but not the 'centre'," with a lag of various degrees between the panth's elites and its masses during the preceding century. Neither the fluidity and diversity of the 18th century preclude a strong identity, nor was uniformity required for it, according to

1234:

Along with the British had come English-educated Bengalis and Kayasthas that served as the lower rung of the British administration in Punjab. The Bengali middle-elite began to introduce values and ideologies from British-ruled Bengal, and introducing the

2179:

The Chief Khalsa Diwan was officially registered and recognized by the colonial British government on July 9, 1904. The new body was financially supported by the affiliated Singh Sabhas, and Sikh aristocrats. It also attracted dedicated Sikh preachers or

5585:

About the Sikh religion, the Qazi says: "The Sikhs are disciples of the pious man who lived in Chakk . After him came his successor, Gobind Singh, from whom they derived the title Singh. The dogs are not from the Hindus; the path of these evil ones is

1030:

In response to these developments arose several Sikh movements: Nirankari (analogized as "puritanism"), Namdhari ("militant Protestantism"), the Singh Sabha ("revivalism and renaissance") and the Panch Khalsa Diwan ("aggressive fundamentalism").

5448:

For Bhai Santokh Singh, the immediate aim of creating the Khalsa was to assume sovereign political power. "On seeing the third unique religion in the world the enemy apprehended disaster (and realized that it will) snatch the political power."

2218:, which re-established direct Khalsa control of the major historical gurdwaras, previously run by British-supported mahants and pujaris, or Hindu priests, and their rites. The reestablishment of Sikh control of Gurdwaras, after the non-violent 2095:"purifications," had also been motivated by political concerns, when the registering of Dalits as non-Hindu would have rendered caste "Hindus" a minority. It was seen as a way to boost the demographics of a projected "Hindu" community. 865:, or other Brahmanical-influenced ascetic heterodox sects, or were non-Sikh altogether due to their lack of external identification, as opposed to initiated Sikhs. The Khalsa at this time engaged in guerilla campaigns against the 1678:

newspaper in 1885, which described a Sikhism that was begun with noble aims as having degenerated. Along with the increased hostility of its followers, this would disillusion some Sikh followers and sympathizers of the movement.

1294:

as secretary, Sardar Amar Singh as assistant secretary, and Bhai Dharam Singh of Bunga Majithia as treasurer. The initial membership numbered 95, with most of its members being elites, making it one of the richest Singh Sabhas.

956:. The British colonial rulers, after annexing the Sikh empire in mid-19th-century, continued to patronize and gift land grants to these mahants, thereby increasing their strength and helped sustain the idolatry in Sikh shrines. 1321:

While the Amritsar faction resented the democratic tendency within the Khalsa groups, they continued to co-exist within the broader Sikh panth, even as they remained aloof from the mainstream Khalsa practices. They considered

1739:(orthodox Hindu) opponents, propaganda targeting Sikhism continued to be published in the Arya Samaj press through the 1880s, further aggravating relations with the Sikhs, and culminated in an article written in 1888 titled 1360:. The Amritsar faction was opposed by these predominant groups of the Sikhs, particularly those who held Khalsa beliefs, who through access to education and employment, had reached a position to challenge them, forming the 1005:

and peddlers of unsavory and licentious music and literature, with which they themselves took part in such activities. In addition, they also allowed non-Sikh, Brahmanical practices to take root in the gurdwaras, including

1858:

attacks on Sikhism that had begun in Amritsar, calling Dayanand's knowledge of Gurmukhi "imperfect" and rejecting his comments on Guru Nanak as secondhand information not endorsed by the Arya Samaj. This incensed the

1922:

threads, was decried by the Sikh community, who condemned such efforts to convert Sikhs to Hinduism in protest meetings, the Sikh lack of action, and the refusal of Hinduized Sikh custodians to let them into the

1561:

Primarily focused on proselytization, and noting Christian missionary success in proselytizing to lower castes, the militant Samajis developed their own conversion ritual, a novelty in Hindu tradition, called

2226:’s invited visit to the Golden Temple failed to pacify the Sikhs. The Akali Movement, lasting from 1920 to 1925, culminated in the transfer of gurdwara control to the Shiromani Gurdwara Parbandhak Committee ( 1895:, which made the case for a distinct Sikh identity. The debate would yield several Sikh types, from the pure Khalsa Sikh dedicated to their distinctness, to those more ancestrally steeped in Hindu practices. 884:

control of Gurdwaras continued into the nineteenth century, particularly a "pujari" priestly class under the patronage of the Sikh elites and aristocracy. This new Jatt Sikh nobility would begin to imitate

1818:

in 1894. Members paid dues, formed subcommittees to select manuscripts and handle accounts, and had to follow the following conditions: write concise Punjabi, and avoid speaking against other religions.

1456: 1064:

He was particularly opposed to all idol worship, including the practice of keeping idols and pictures of the ten Sikh Gurus and praying before them, which had begun during the time of the Sikh Empire.

2084:

despite its own iconoclasm and denunciation of idolatry), and attempts to "purify" Sikhs back to what Arya Samaj called as the "monotheistic Vedic Hinduism," based solely on the infallibility of the

1525:

Though the two terms would begin to become synonymous, Singh Sabhas tended to form in small towns, while Khalsa Diwans formed in larger towns and cities. Khalsa Diwan meetings were held biannually.

1517:

In its first of several defeats, the Amritsar faction proposed renaming the Singh Sabha to the Sikh Singh Sabha in 1883, as he perceived that the Singh Sabha had already become synonymous with the

1918:

conversion ceremony of outcaste Sikhs in 1900 in Lahore, in which two hundred Rahtia Sikhs, seeking purified caste status, had their heads and beards shaved to make them "caste" Hindus and given

873:

allied to them; having vacated the Punjab plains, they launched attacks from the refuges of the northern hilly areas adjoining Punjab, and the desert areas to the south. They later fought the

1416:

discrimination, superstitious cults of folk heroes and Hindu deities, and Vedic rites officiated by Brahmins during the mahant period, were banished, and Sikh rites and symbols including the

944:, ending the central Sikh government founded by Ranjit Singh in 1799 and replacing the existing ruling class. Thereafter, Christian missionaries increased proselytising activities in central 2176:

about Christian missionary schools targeting the Sikh youth. They welcomed the English language education but opposed the Christian theology that was also being taught in these schools.

1943:

Hinduism; in search of a "respectable and defensible" Hinduism, shorn of much of its traditional structure, they had contributed significantly to the ruin of communal harmony in Punjab.

36:

Prominent figures of the Singh Sabha movement. Their names, starting top-left and going clockwise, are as follows: Bhai Gurmukh Singh (1849–1898), Thakur Singh Sandhawalia (1837–1887),

2047:

in fact considered the "Hindu-Sikh tension" of subsequent times to have been a recent misnomer as of 1961, and that it had more accurately originated as the Sikh-Arya Samaj tension.

1880:

in 1898, when his will was contested in the Punjab High Court as not falling under the Hindu code of inheritance, and the verdict of which elicited disagreement from the Tat Khalsa.

5531:), and the Muslims their mosque, so your dharamsala. Three things you must inculcate in your panth: the divine Name, charity, and bathing. Keep unspotted while a householder." 2004:

would come to denote initially opposing factions of burgeoning Hindu identity, with the reactionary "Sanatanists" ("orthodox" Brahminic traditionalism) who defended the traditional

2291:, it is the rigor and difficulty in living up to these codes, says Deol, that is the reason why only a small fractional percentage of Sikhs undergo the initiation rite even today. 1751:

The increasingly shrill anti-Sikh tone continued into the next few years, and the Arya Samaj would condemn the descendants of the Gurus forming a religious aristocracy in the 1887

1364:

faction, or "true Khalsa," in 1879, headed by Gurmukh Singh, Harsha Singh Arora, Diwan Buta Singh, Mehar Singh Chawla, Ram Singh and Karam Singh, later joined by Jawahir Singh and

2050:

The initial Samajist impact on the Hindu community was divisive, pitting militants against the orthodox; the Sanatanist and Samajist factions would only begin to reconcile on

2029:

Following the founding and spread of its educational movement in Punjab and beyond in 1883, Arya Samaj publications also assailed other faiths, including Christianity, Islam,

4472:

The first signs of Hindu-Sikh rift surfaced with the Satyarth Prakash of Arya Samajist, Swami Dayanand Saraswati, in which he wrote against Guru Nanak in a derogatory manner.

2214:

In the early decades of the 20th century, the Tat Khalsa, through the Akali movement, also contributed to two major legal victories, the 1909 Anand Marriage Act, and the

1142:

sectarianisms, but had mass appeal influencing the entire community, striving with considerable success to restore the old purity of religious thought and practice.

2137:), there is clear evidence of an established sense of identity among the Sikh community, from both within and without, distinct from the "Hindu" and "Turk" (Islam) 4961: 1372:

and after his death in 1910 the rivalry between the two Singh Sabhas had ended and Sir Sunder Singh Majithia had taken up the position of the leader of the Sikhs.

1863:

faction, who would again attack Guru Nanak and Sikhism to defend Dayanand's sanctity, while College Party moderates would remain with their Shuddhi Sabha allies.

8088: 1570:

was reinterpreted under the influence of Christian conversion from a caste purification ritual to a conversion ritual, to convert non-Hindus and outcastes into

1408:. Non-Sikh practices accumulated during the period of institutional neglect by the British and mahant control, including idol worship, the primacy of non-Sikh 853:

Increased Mughal persecution of the Sikhs in the eighteenth century forced the Khalsa, which had raised arms against the state, to yield Gurdwara control to

1047:(1783–1855). The Nirankaris condemned the growing idol worship, obeisance to living gurus, and influence of Brahminical ritual that had crept into the Sikh 4992:(third panth) made its appearance in the eighteenth century Sikh literature to underline the distinction of the Khalsa Panth from both Hindus and Muslims. 2304:

represented the more radical view during this movement with the view that those who have not undergone Khalsa initiation should have "no place in the Sikh

972:

annexation; this revivalism was spurred by a growing disaffection within the ranks of ordinary Sikhs about the perceived decline of proper Sikh practices.

1186:

publishing and distributing Sikh literature to these ends (with the first printing press in the Punjab, with Punjabi in Gurmukhi in Lahore in 1876),

1260:, who arrived in Punjab in 1877, at the invitation of Anglicized Hindu Punjabis, Bengalis, and Sardar Vikram Singh Ahluwalia. Promoting the use of 1464:

Sikh princes allied themselves with various political and social factions within the Singh Sabha. The first to be involved prominently was Raja

1460:

Photograph of a gathering of some of the stalwarts of the Singh Sabha movement at the durbar of Bhupinder Singh of Patiala State, ca.1900–1938

1130:

of the colonial state, particularly in the Amritsar, Sialkot, Jalandhar, Ferozepur, Ludhiana, Ambala, Karnal, Malerkotla, Nabha and Patiala

2013:

The Sanatanist Hindu faction in Punjab had not shown any interest in Sikh identity in its first report in 1889. Its earliest known leader,

1847:

faction would progressively lessen their cooperation with them, to ensure that the "purified" would become Samajis, rather than Sikhs. The

1653:

had noble aims, but he had no learning. He knew the language of the villages of his country. He had no knowledge of Vedic scriptures or of

5189: 1906:

would go on to have a major impact in the relationship between Hindu and Sikh identities, as, inspired by the then-defunct Shuddhi Sabha,

6638: 1209:

as successors to Persian in educational (successful by 1877) and administrative capacities, and later by the Sikh Educational Conference;

1980:

There was no debate about Hindu-Sikh identity until the late nineteenth century, when a new "Hindu" consciousness emerged. According to

6648: 1549:

had initially coordinated with them to counteract the growing influence of the Christian missionaries, including Jawahir Singh Kapur,

8092: 766: 6200: 6643: 5090: 1839:

had become a major plank of the radical Samajis by 1893. While the three entities operated variously in alliance or independently,

1497:, receiving seats on the college board. Its 1892 establishment had been spurred by the 1886 founding of the D.A.V. College Lahore. 6491: 1872:

as a reformist strain to be incorporated within Hinduism, even though for a long time the Arya Samaj itself had rebuffed the name

1076:

of his queens and maidservants, would provide further impetus to Dyal Das to return to Sikh fundamentals. Gurdwara Peshawarian in

6633: 6532: 2235: 1230:

authorizing the management to permit enrollment of those among the ruling classes who sympathized with the movement's objectives.

2310:", and to speak of Hindu-Sikh relationship is to insult Sikhism. Eventually, the middle ground view of Gurmukh Singh prevailed. 1854:

Following the 1897-1898 Arya Samaj split, the College Party Arya Samaj would come to publicly support the Sikhs, denouncing the

7476: 5068:

The actual term 'hindu' first occurs as a Persian geographical term for the people who lived beyond the river Indus (Sanskrit:

2363: 1169:("purification") campaigns, which were part of the rising tide of Hindu nationalist consciousness fomenting in the country, and 6378: 2938: 2234:

political party. In 1919, the internal disagreements led some Sikh leaders to form the Central Sikh League, while in 1920 the

1522:

litigation, worked for common goals with the same programs, even as the Khalsa Diwan Lahore overtook its rival in popularity.

8924: 7783: 6316: 6295: 6244: 6186: 6105: 5926: 5876: 5733: 5703: 5663: 5315: 5287: 5257: 4507: 4465: 3721: 3666: 3112: 3082: 3055: 3025: 2805: 2773: 2633: 953: 8497: 1172:

the possibility of losing British patronage of Sikhs in general due to the rebellious actions of groups like the Namdharis.

3621:

Dr Harjinder Singh Dilgeer, SIKH HISTORY IN 10 VOLUMES, Sikh University Press, Belgium, published in 2012; vol 4, pp 49-69

1776:

Secretary of the Lahore Arya Samaj since its inception, and Secretary of the Dayanand Anglo-Vedic Fund College Committee.

7620: 7583: 1290:, taking place in front of the Akal Takht on 1 October 1873. Sardar Thakur Singh Sandhawalia was appointed its chairman, 7041: 6623: 6165: 5578: 3359: 2705: 2532: 6919: 6501: 6473: 6364: 6340: 6274: 6223: 6211: 6134: 6122: 6011: 5960: 5817: 5760: 5621: 5568: 5476: 5441: 5407: 5342: 5225: 5172: 5129: 5102: 5061: 4712: 4700: 4683: 4438: 4381: 4282: 4255: 4243: 4067: 4055: 4038: 4026: 4006: 3994: 3977: 3948: 3936: 3919: 3907: 3890: 3878: 3849: 3837: 3767: 3503: 3388: 3298: 3286: 3242: 3180: 2948: 2904: 2877: 2865: 2661: 1721: 3965: 3376: 2693: 1835:

would be jointly run by the Sikhs and Samajis through the 1890s against Christian and Muslim conversion efforts, as

1649:, which portrayed the Sikh gurus as "misguided and ill-educated simpletons" who had diverted people from the Vedas. 8697: 6608: 2651: 2466:(New Approaches to Asian History, pp. 52-81). Cambridge: Cambridge University Press. doi:10.1017/9781316479940.005 8057: 7738: 7277: 1772:

Gurmukh Singh; Jawahir Singh and Giani Ditt Singh would go on to become leading figures in the Sikh resurgence.

893:, and taking on their customs and religious beliefs, including astrology, Brahmin patronage, cow veneration, and 8796: 8791: 6588: 6583: 5397: 4153: 2010:, ritualism, idolatry, and shunning of outcastes, versus the reformist "Samajist" faction that opposed these. 1533:

The Arya Samaj espoused a "purified," rationalistic, codified Hinduism, based on the sole infallibility of the

1158:

Christian missionary activity, and the conversion of four Sikh youth in the Amritsar Mission School that year,

8929: 8306: 7588: 6618: 6603: 3228: 759: 6330: 8667: 7615: 7466: 7419: 6157:

Religion and Nationalism in India: The Case of the Punjab (Routledge Studies in the Modern History of Asia)

1061:, favoring the revival of the traditional simplicity, austerity, and purity of Sikh rites and ceremonies. 6461: 4175: 2258:

sees the emergence of a "Sanatan Sikh tradition" that displaced the eighteenth-century "Khalsa episteme."

1639:

Hindu-Sikh relations first began to decline with the publication of Saraswati's polemical and ideological

8477: 7608: 6525: 5611: 5431: 4141: 3349: 2623: 1286:, convened a founding meeting in Guru Bagh, Amritsar, on 30 July 1873, with its first formal meeting, or 1039:

Growing sentiments against these creeping practices would give rise to the first reformist movement, the

645: 17: 5466: 1712:" faction would overpower and eventually split from the more conservative faction led by Lala Sain Das, 8271: 7938: 7518: 6689: 5305: 5000:. The term itself as pointed out earlier, had been in existence at least since the eighteenth century. 8563: 8543: 8492: 8351: 8176: 8084: 7991: 7888: 7883: 7776: 6613: 2524: 1477: 998: 347: 8672: 8548: 8527: 7878: 7302: 7131: 6784: 6714: 5496: 2215: 1494: 752: 655: 588: 8472: 3170: 1444:

The Karachi Singh Sabha had a fifteen-member executive committee, with six positions reserved for

889:

kings, the customary embodiment of royal prestige of the region, following them in the process of

8861: 8838: 8436: 7948: 7923: 7558: 7361: 7186: 7161: 7068: 7046: 6862: 6578: 6374: 2044: 1099:

sect was founded as one of the Sikh revivalist movements during the late rule of Ranjit Singh by

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The Construction of religious boundaries: culture, identity, and diversity in the Sikh tradition

5279:

The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition

4455: 3713:

The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition

2200:, led by the Akali Dal, which would train men to confront the government and reclaim gurdwaras. 1051:, Though not an initiated Khalsa, he urged Sikhs to return to their focus to a formless divine ( 8919: 8692: 8391: 8376: 8366: 8346: 8341: 8146: 8052: 7953: 7928: 7573: 7563: 7523: 7389: 6764: 6669: 6518: 5523:. You are Nanak and your panth will flourish. shall be dharma. the Vaisnavas their temple ( 2071: 1193:

classicism in literary and scholarly tradition. Earlier advanced by the Sikh intelligentsia of

1072:

was said to have appreciated his teachings, but the death rites of Ranjit Singh, including the

917: 680: 5846: 5789: 5215: 5119: 5051: 4428: 4365: 4272: 3757: 3711: 3656: 3493: 3232: 3102: 3072: 3045: 3015: 2894: 2795: 2763: 1544:

worship, temple offerings, pilgrimages, the widow remarriage prohibition, child marriage, and

8876: 8816: 8729: 8462: 8331: 8301: 8080: 8039: 7404: 7351: 7272: 6912: 6789: 6754: 6744: 6734: 6628: 6394:

Jones, Kenneth W. (November 1968). "Communalism in the Punjab: The Arya Samaj Contribution".

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Singh, G., & Shani, G. (2021). The Emergence of Modern Sikh Nationalism, 1880s–1930s. In

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This was followed by Lekh Ram's speech, attacking Sikhs further and physically insulting the

1065: 949: 941: 603: 598: 7297: 7287: 6176: 5948: 2518: 2091:

Apart from Sikhs, the compulsion to spread the "Hindu" identity to lower castes as well, in

1843:

and the Singh Sabhas were largely controlled by Sikhs, and the Arya Samaj, particularly the

1779:

Thereafter only a few Sikhs would remain with the Arya Samaj, fully accepting its platform.

8806: 8764: 8749: 8687: 8657: 8467: 8361: 8166: 8019: 8006: 7963: 7769: 7726: 7704: 7553: 7483: 7394: 7321: 7051: 6840: 6810: 6759: 6694: 2172: 1811: 1481: 1472:, with the Amritsar Singh Sabha and various Sikh educational projects. Meanwhile, Maharaja 1381: 1277: 1116: 710: 685: 675: 650: 558: 7292: 8: 8866: 8801: 8759: 8719: 8714: 8677: 8356: 8291: 8281: 7598: 7578: 7538: 7508: 6937: 6835: 6825: 6769: 6749: 6724: 6709: 6704: 6684: 6573: 1877: 1802:

This would in turn invite a response from Ganda Singh of the Gurū Upkār Prachārnī Sabhā,

1593:, or cow products: milk, butter, curd, urine and dung; it would be simplified by 1893 to 1369: 1006: 720: 670: 660: 102: 41: 2222:, also known as the Gurdwara Reform Movement, was touched off in 1920 following General 2115:, whose Nirmala incorporation of some Vedantic themes would, however, help give rise to 1432:

in Khalsa schools, an institution found in modern Gurdwaras worldwide, were formalized.

8892: 8871: 8702: 8627: 8431: 8416: 8411: 8406: 8401: 8296: 8171: 8151: 8076: 8047: 7986: 7918: 7863: 7593: 7451: 7441: 7431: 7409: 7399: 7376: 7341: 7244: 7036: 7031: 6941: 6857: 6852: 6830: 6448: 6440: 6411: 6196: 5834: 5777: 5032: 2160: 2133: 2112: 2107:), 16th-century exegesis (Bhai Gurdas) and pre-colonial 19th century commentaries (the 1815: 1696: 1485: 1405: 1249: 933: 424: 391: 97: 92: 3172:

Indian History with Objective Questions and Historical Maps, Twenty-Sixth Edition 2010

1831:

First cooperating in Rawalpindi in 1885 against a Muslim conversion, later the Lahore

1810:

With the increased need for didactic literature defending and defining the faith, the

1702:

Guru Datt, Dayanand's successor, would come to increasingly reinterpret Dayanand as a

8754: 8587: 8553: 8396: 8381: 8261: 8029: 7981: 7933: 7903: 7898: 7568: 7548: 7543: 7533: 7456: 7446: 7414: 7366: 7282: 7254: 7224: 7194: 7007: 7002: 6997: 6867: 6664: 6497: 6469: 6452: 6360: 6336: 6312: 6291: 6270: 6240: 6219: 6182: 6161: 6130: 6101: 6007: 5956: 5922: 5872: 5813: 5756: 5729: 5699: 5659: 5617: 5574: 5472: 5437: 5403: 5338: 5311: 5283: 5253: 5221: 5168: 5125: 5098: 5057: 4708: 4679: 4503: 4461: 4434: 4377: 4278: 4251: 4149: 4063: 4034: 4002: 3973: 3944: 3915: 3886: 3845: 3763: 3730: 3717: 3662: 3499: 3384: 3355: 3294: 3238: 3176: 3108: 3078: 3051: 3021: 2944: 2900: 2873: 2801: 2769: 2701: 2657: 2629: 2528: 2288: 2080: 2039: 1768: 1658: 1389: 715: 523: 172: 167: 162: 5911: 5688: 4430:

Memories in the Service of the Hindu Nation: The Afterlife of the Partition of India

1967:

Communal competition was also increasingly driven by economic and job competition.

1674:

scriptures even more directly, as would other Samaji publications; beginning in the

8900: 8826: 8786: 8619: 8558: 8326: 8286: 8276: 8266: 8181: 8156: 8110: 8062: 8024: 7996: 7976: 7971: 7913: 7908: 7873: 7868: 7855: 7642: 7603: 7513: 7503: 7498: 7461: 7426: 7336: 7311: 7101: 6992: 6905: 6779: 6598: 6593: 6432: 6403: 6218:. Vol. IV (S–Z) (2nd ed.). Patiala: Punjab University. pp. 205–212. 2254:

considers the dominance of the Khalsa identity to last well into the 19th century,

2006: 1888: 1792:("Acts of the Aryas") and released a critical biography of Swami Dayanand in 1889. 1641: 1583: 1550: 1489: 1473: 1429: 1413: 1365: 1310: 1291: 1202: 1112: 1010: 961: 832: 812: 690: 617: 459: 264: 234: 157: 56: 45: 5028: 4707:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. pp. 428–431. 4499:

Faith, Gender, and Activism in the Punjab Conflict: The Wheat Fields Still Whisper

4250:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. pp. 119–120. 4001:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. pp. 335–336. 3972:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. pp. 349–350. 3914:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. pp. 254–255. 3885:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. pp. 252–253. 3383:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. pp. 176–178. 2872:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. pp. 428–431. 8830: 8769: 8522: 8482: 8426: 8336: 8256: 8014: 7943: 7893: 7816: 7528: 7493: 7488: 7436: 7356: 7058: 7026: 7018: 6699: 6423:

Jones, Kenneth W. (May 1973). "Ham Hindū Nahīn: Arya-Sikh Relations, 1877-1905".

6155: 6001: 5866: 5807: 5750: 5723: 5653: 5468:

Life and Work of Guru Arjan: History, Memory, and Biography in the Sikh Tradition

5451:

teesra mazhab jag dekh ke ajab mahan, bairee ke gajab pario chheenai thakurai hai

5277: 5247: 4497: 2296: 2055: 1717: 1713: 1692: 1545: 1511: 1283: 1108: 1044: 895: 890: 740: 578: 209: 37: 4374:

The Limits of Tolerance: Indian Secularism and the Politics of Religious Freedom

1587:, involving bathing in the Ganges, feeding Brahmins, and the consumption of the 1212:

opening Sikh colleges and schools to educate in Sikh traditions and way of life,

1087:

removal of all idols and images from the Golden Temple and other Gurdwaras.<

1001:

movements in Lahore, and British-backed Christian movements of proselytization.

8776: 8579: 8441: 8192: 8141: 7721: 7682: 7652: 7239: 7204: 7081: 6982: 6815: 6794: 6729: 5613:

When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699-1799

2475:

Census of India, 1931, Punjab, Part I, Report, p. 69 and Census of India, 1941.

2449: 2219: 2209: 2197: 1610: 1469: 1315: 1104: 874: 862: 537: 229: 224: 199: 147: 87: 32: 1356:

Sikhs began influencing the movement, followed by a sustained campaign by the

8913: 8709: 8487: 8218: 8136: 7711: 7384: 7331: 7267: 7126: 7116: 6967: 6845: 6129:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. p. 155. 4062:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. p. 422. 4033:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. p. 168. 3943:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. p. 322. 3844:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. p. 302. 3293:. Vol. I (A–D) (4th ed.). Patiala: Punjab University. p. 391. 2700:. Vol. II (E–I) (3rd ed.). Patiala: Punjab University. p. 38. 2266:

older Sikh exegeses "are not completely unaware of boundaries." according to

2255: 2223: 1924: 1720:, and Lal Chand, which was less religiously militant and more concerned with 1599: 1465: 1417: 1388:

was held to be the authoritative Sikh literature, along with compositions by

1304: 945: 870: 500: 490: 309: 294: 269: 244: 132: 72: 7121: 444: 8632: 8592: 8421: 8228: 8161: 7836: 7811: 7806: 7699: 7471: 7326: 7199: 7166: 6987: 6972: 6820: 6774: 6719: 6679: 6674: 6568: 6350: 6326: 5492: 5427: 5389: 2280: 2267: 2251: 1911: 1236: 1194: 982: 804: 530: 402: 397: 381: 289: 204: 152: 137: 6510: 5755:. New Delhi: Atlantic Publishers & Distri. pp. 101–104, 108–112. 5573:(3rd ed.). Patiala, Punjab: Punjab University, Patiala. p. 343. 5121:

The Regulation of Religion and the Making of Hinduism in Colonial Trinidad

3759:

Religious Controversy in British India: Dialogues in South Asian Languages

382: 373: 364: 8517: 8371: 8321: 8251: 8223: 8213: 8208: 8115: 7792: 7755: 7733: 7662: 7219: 7151: 7146: 7111: 5393: 2275: 1985: 1795:

In response, Radha Kishen Mehta, another prominent Samaji, would release

1662: 1589: 1393: 1190: 1100: 1069: 1018: 937: 921: 820: 796: 495: 454: 372: 334: 324: 304: 299: 284: 279: 249: 239: 214: 5036: 5016: 2270:, Oberoi's mentor, there is scriptural support from the writing of both 2088:, found little acceptance among Sikhs and had a major impact in Punjab. 1424:, Sikh birth, death, and marriage rites, and the compulsory learning of 1189:

promotion of the Punjabi language, counteracting a strong trend towards

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in the 1920s, first with tacit and increasing approval from pandits of

1953: 1744: 1453:

Its fundamentalism would draw it away from the Singh Sabha mainstream.

1397: 1385: 1376: 1361: 1357: 1343: 1323: 1245: 1180:

Restoration of Sikh rites and elimination of other religious practices,

1162: 1135: 1077: 986: 808: 800: 665: 640: 583: 564: 544: 485: 363: 329: 319: 314: 274: 142: 127: 122: 113: 2188:

reached by the newly formed Central Sikh League: the formation of the

8724: 8316: 8311: 7831: 7672: 7141: 2943:(26th ed.). New Delhi, India: Allied Publishers. p. C-171. 2231: 2193: 1981: 1605: 1040: 990: 816: 357: 6493:

Invasion of Religious Boundaries: A Critique of Harjot Oberoi's Work

6436: 6407: 6269:. New Delhi: Atlantic Publishers and Distributors. pp. 95–104. 3187:

They were not to worship gods, goddesses, idols, graves, tombs, etc.

1960:, considering Hindi to be as foreign to Punjab as Persian or Urdu. 1400:, and Gurbilas literature and the Rahitnamas, later codified by the 8821: 8652: 8647: 8637: 8609: 7687: 7657: 7262: 6549: 6356:

History, Literature, and Identity: Four Centuries of Sikh Tradition

2127: 2034: 1957: 1654: 1645:, published in 1875, the year of the sect's first establishment in 1425: 1409: 1240: 1206: 1151: 1096: 1052: 906:, while the Khalsa focused on political power at the time, as Sikh 903: 829: 735: 635: 625: 573: 259: 7091: 6199:(1970). "The Sikh Resurgence and the Emergence of the Akali Dal". 6160:(1st ed.). New York City, U.S.A.: Routledge. pp. 65–78. 5303: 2447: 1282:

This first Singh Sabha, the Sri Guru Singh Sabha Amritsar, led by

434: 7209: 7171: 6928: 5812:. New Delhi: Atlantic Publishers & Distri. pp. 108–110. 2030: 1594: 1257: 1253: 1014: 866: 449: 64: 6887: 6879: 6553: 6542: 6077: 6075: 6073: 6071: 6069: 6067: 5503:"Go, Nanak. Your panth will flourish. The salutation shall be: 5217:

Being Hindu, Being Indian: Lala Lajpat Rai's Ideas of Nationhood

2443: 2441: 902:

The religious functionaries allied with such groups would write

8811: 8744: 8739: 8186: 7667: 7647: 7234: 7176: 7156: 7096: 7076: 2523:. New Delhi, India: Munshiram Manoharlal Pub Pvt Ltd. pp. 2335: 1646: 1540: 1518: 1353: 1331: 1300: 1218:

confining Singh Sabha membership to Sikhs alone, not enrolling

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Kashmir Singh (2014). Pashaura Singh; Louis E. Fenech (eds.).

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sustained Sikh newspapers of the Lahore Singh Sabha, with the

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as a response to what were identified as three main threats:

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Mann, Jasbir; Sodhi, Surinder; Gill, Gurbakhsh, eds. (1995).

6064: 5892: 5890: 5888: 5749:

Singh, Mohinder (Editor); Singh, Gurdarshan (Author) (1988).

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to avoid criticism of other religions and political matters.

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The Religions of India: A Concise Guide to Nine Major Faiths

2819: 2817: 1724:; the more moderate faction was called the "College Party." 7632: 6546: 5864: 5651: 5220:. Penguin Random House India Private Limited. p. 285. 4675:

The Sikh Minority and the Partition of the Punjab 1920-1947

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Indian History with Objective Questions and Historical Maps

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particularly from the middle of nineteenth century onward.

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Singh, Mohinder (Editor); Singh, Jogindr (Author) (1988).

3495:

Rethinking State Politics in India: Regions Within Regions

3149: 3147: 3145: 2497: 2495: 2493: 2491: 2489: 2487: 2485: 2483: 2481: 2407: 2382: 7743: 5436:. Manohar Publishers and Distributors. pp. 96, 100. 4850: 4142:"9: Organized Hinduism: From Vedic Truth to Hindu Nation" 2988: 2913: 2814: 2712:

Of these five symbols, primacy unquestionably belongs to

2622:

TN Madan (1994). Martin Marty and R Scott Appleby (ed.).

2588: 2586: 5124:. University of North Carolina Press. pp. 154–156. 4926: 4924: 4911: 4909: 4896: 4894: 4881: 4879: 4877: 4840: 4838: 4806: 4804: 4802: 4800: 4787: 4785: 4743: 4741: 4739: 4652: 4650: 4648: 4646: 4644: 4642: 4640: 4638: 4636: 4584: 4582: 4580: 4578: 4533: 3783: 3781: 3779: 3684: 3682: 3680: 3678: 3636: 3192: 2840: 2838: 2836: 2834: 2832: 2584: 2582: 2580: 2578: 2576: 2574: 2572: 2570: 2568: 2566: 1914:, who traditionally were seen as polluting to Hindus. A 1727:

With increasingly radicalized dogmatism, along with its

1631:, or conversion religion, able to compete for converts. 4772: 4770: 4768: 4766: 4764: 4762: 4760: 4758: 4756: 4726: 4724: 4623: 4621: 4619: 4617: 4615: 4613: 4611: 4609: 4565: 4563: 4550: 4548: 4523: 4521: 4519: 4323: 4321: 4319: 4317: 4315: 4313: 4311: 4210: 4208: 4206: 4204: 4191: 4189: 4187: 3800: 3798: 3796: 3430: 3428: 3426: 3424: 3422: 3420: 3418: 3416: 3414: 3412: 3256: 3254: 3142: 3132: 3130: 3128: 3126: 3124: 2966: 2964: 2962: 2960: 2745: 2743: 2741: 2553: 2551: 2478: 2037:, exacerbating entrenched communal faultlines with its 1804:

Prescription for the Insanity of Dayananda's Followers,

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for caste readmission was originally the full orthodox

1239:, a Hindu reform movement composed of English-speaking 6054: 6052: 6050: 6037: 6035: 5981: 5630: 5548: 5249:

Arya Dharm: Hindu Consciousness in 19th-century Punjab

4825: 4823: 4821: 4819: 4407: 4405: 4342: 4340: 4338: 4336: 4298: 4296: 4294: 4225: 4223: 4108: 4106: 4093: 4091: 3819: 3817: 3815: 3813: 3586: 3584: 3582: 3580: 3578: 3565: 3563: 3468: 3466: 3464: 3462: 3039: 3037: 2230:); the Akali Movement is the forerunner of the modern 1227:

nothing disparaging to other faiths would be preached,

1124:

colonial authorities. It grew significantly in the 17

6468:. New York: Asia Publishing House. pp. 138–147. 6006:(3rd ed.). Oxford University Press. p. 18. 5355: 5142: 4936: 4921: 4906: 4891: 4874: 4862: 4835: 4797: 4782: 4736: 4633: 4575: 3776: 3675: 3550: 3548: 3546: 3544: 3542: 3540: 3538: 3536: 3523: 3521: 3519: 3517: 3515: 3449: 3447: 3445: 3443: 2976: 2829: 2563: 2330:

These names are preceded by honorifics; "Lala" is an

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to manage all Sikh shrines, and the formation of the

1183:

propagation of Sikhism as directed by the Sikh gurus,

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From Plassey To Partition: A History of Modern India

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Indian Democracy Derailed: Politics and Politicians

4402: 4390: 4333: 4291: 4220: 4103: 4088: 3810: 3575: 3560: 3459: 3209: 3034: 2899:. State University of New York Press. p. 243. 1176:The objectives of the Singh Sabha were as follows: 1080:, Dyal Das' headquarters, which had been granted a 823:had been dissolved and annexed by the British, the 5910: 5687: 5681: 5679: 5677: 5675: 4148:. University of Chicago Press. pp. 534, 544. 3533: 3512: 3440: 2196:. The CKD would be overtaken by the more activist 2167:newspaper, and was to be ameliorated by the CKD. 1964:literary output largely confined to Sikh writers. 1883:In response to Thakar Das and Bawa Narain Singh's 6335:. Publication Bureau, Punjab University Patiala. 6181:. Atlantic Publishers & Dist. pp. 1–47. 5725:Socio-Religious Reform Movements in British India 5717: 5715: 5282:. University of Chicago Press. pp. 322–326. 5241: 5239: 5237: 5190:"Issues of Sikh Identity: Sanatanist-Sikh Debate" 4144:. In Marty, Martin E.; Appleby, R. Scott (eds.). 3716:. University of Chicago Press. pp. 382–383. 3077:. Manchester University Press. pp. 122–126. 2628:. University of Chicago Press. pp. 604–610. 1309:ceremony on the grounds that it threatened their 1201:society in the 1860s, which worked to legitimize 8911: 6379:"The Origin of the Hindu-Sikh Tension in Punjab" 5728:. Cambridge University Press. pp. 111–114. 5721: 5245: 4988:: Though McLeod does not mention it, the phrase 3009: 3007: 3005: 3003: 2364:"SGPC to observe 150 yrs of 'Singh Sabha Lehar'" 2125:(B-40), Qazi Nur Muhammad's 18th-century Afghan 5951:. In Singh, Fenech; Pashaura, Louis E. (eds.). 5672: 5501:. Guru Nanak Dev University. pp. 142–143. 5297: 4024: 1970: 1695:, and Lala Mahatma Munshi Ram, later known as " 1318:forces for the survival of the Sikh community. 819:). The movement was founded in an era when the 6496:. Canadian Sikh Study & Teaching Society. 6175:Gandhi, Surjit Singh (1993). "Genesic Roots". 5801: 5799: 5712: 5234: 4955: 4953: 4951: 4453: 3168: 3064: 2789: 2787: 2785: 2338:" is for religious scholars and leaders, and " 40:(1832–1905), Kanwar Bikram Singh (1835–1887), 7777: 6913: 6526: 6489: 6205:. Delhi: U. C. Kapur and Sons. pp. 1–29. 5955:. Oxford University Press. pp. 208–209. 5402:. University of Michigan: Tulika. p. 8. 5304:Jacqueline Suthren Hirst; John Zavos (2013). 5275: 4376:. Oxford University Press. pp. 115–126. 3709: 3705: 3703: 3701: 3699: 3697: 3050:. Oxford University Press. pp. 353–354. 3000: 2800:. Oxford University Press. pp. 542–543. 2768:. Oxford University Press. pp. 542–543. 2761: 2649: 2070:" Sanskrit, and Samaji reforms. According to 1150:The first Singh Sabha was founded in 1873 in 877:and established themselves as local leaders. 760: 6209: 5908: 5871:. Rowman & Littlefield. pp. 24–25. 5685: 5567:Siṅgh, Gurbax (2011). Siṅgh, Harbans (ed.). 5271: 5269: 5088: 4495: 3609: 3316: 3272: 3164: 3162: 3096: 3094: 3070: 3013: 2932: 2930: 2928: 2432: 2401: 1528: 1380:media newspapers and publications, like the 1375:Between the 1870s and 1890s, the efforts of 1215:avoidance of all politics from the movement, 6639:Pakistan Sikh Gurdwara Prabandhak Committee 6540: 6311:. Oxford University Press. pp. 28–31. 6304: 6081: 5896: 5796: 5597: 5507:. The salutation of the Vaisnava panth is: 5471:. Oxford University Press. pp. 93–94. 5388: 5384: 5382: 5084: 5082: 5080: 4948: 4667: 4665: 4433:. Cambridge University Press. p. 297. 3736: 3343: 3341: 3339: 3337: 2994: 2919: 2823: 2782: 2448:Editors of Encyclopedia Britannica (2010). 2153: 2119:interpretations later that century), older 7784: 7770: 6920: 6906: 6649:Haryana Sikh Gurdwara Parbandhak Committee 6533: 6519: 6305:Singh, Pashaura; Fenech, Louis E. (2014). 6178:Perspectives on Sikh Gurdwaras Legislation 5805: 5748: 5511:. The salutation of the Sanyasi panth is: 5433:The Khalsa: Sikh and Non-Sikh Perspectives 5337:. Princeton University Press. p. 31. 5167:. Cambridge University Press. p. 73. 5160: 5021:Proceedings of the Indian History Congress 4671: 4169: 4167: 4165: 3739:, pp. 28–29, 73–76, 329–330, 351–353. 3694: 1956:, while the Tat Khalsa favored Punjabi in 1910:Samajis spotted an opportunity to convert 767: 753: 8093:List of battles involving the Sikh Empire 6210:Barrier, N. Gerald; Siṅgh, Nazer (2004). 5860: 5858: 5856: 5330: 5307:Religious Traditions in Modern South Asia 5266: 5161:Singh, Gurharpal; Shani, Giorgio (2021). 5056:. Cambridge University Press. p. 6. 4359: 4357: 4355: 4270: 4020: 4018: 3661:. Rowman & Littlefield. p. 273. 3648: 3159: 3107:. Rowman & Littlefield. p. 234. 3091: 2936: 2925: 2617: 2615: 2613: 2611: 2609: 2607: 2605: 2603: 2601: 2238:, or SGPC, emerged for the same reasons. 989:reform movements of Hinduism, the Muslim 954:controversially converted to Christianity 6644:Delhi Sikh Gurdwara Management Committee 6332:Historical perspectives on Sikh identity 5658:. Rowman & Littlefield. p. 46. 5616:. Oxford University Press. p. 201. 5379: 5077: 4662: 4422: 4420: 4025:Ramusack, Barbara; Copland, Ian (2002). 3487: 3485: 3483: 3481: 3334: 3074:Textual Sources for the Study of Sikhism 3044:Pashaura Singh; Louis E. Fenech (2014). 2794:Pashaura Singh; Louis E. Fenech (2014). 2621: 1455: 1145: 31: 6634:Shiromani Gurdwara Parbandhak Committee 6290:. Bloomsburg Academic. pp. 78–86. 6283: 6202:Punjabi Suba: The Story of the Struggle 6195: 6094:Pashaura Singh; Michael Hawley (2012). 5917:. Cambridge University Press. pp. 5694:. Cambridge University Press. pp. 5647: 5645: 5197:International Journal of Punjab Studies 5117: 5010: 5008: 4177:The Advanced Study of the Punjab, vol.2 4173: 4162: 4135: 4133: 3787: 3688: 3642: 3374: 3328: 3260: 3203: 3136: 2982: 2970: 2844: 2687: 2685: 2676: 2656:. Crown Publishing Group. p. 270. 2557: 2501: 2236:Shiromani Gurdwara Prabandhak Committee 2148: 1935:, the Sikh tradition of conversion and 1271: 857:, or custodians, who often belonged to 14: 8912: 6349: 6325: 6232: 6174: 6026: 5999: 5987: 5975: 5942: 5940: 5938: 5865:Louis E. Fenech; W. H. McLeod (2014). 5853: 5652:Louis E. Fenech; W. H. McLeod (2014). 5636: 5609: 5554: 5542: 5491: 5426: 5148: 5097:. Orient Blackswan. pp. 234–247. 4959: 4396: 4363: 4352: 4274:Religion, Caste, and Politics in India 4015: 3963: 3864: 3751: 3749: 3747: 3745: 3655:Louis E. Fenech; W. H. McLeod (2014). 3630: 3153: 3101:Louis E. Fenech; W. H. McLeod (2014). 2892: 2859: 2857: 2855: 2853: 2732: 2598: 2512: 2510: 1013:discrimination, and allowing non-Sikh 7765: 6901: 6514: 6459: 6431:(3). Duke University Press: 457–475. 6422: 6393: 6373: 6260: 6120: 5946: 5566: 5464: 5373: 5361: 5213: 5049: 4942: 4930: 4915: 4900: 4885: 4868: 4856: 4844: 4810: 4791: 4776: 4747: 4730: 4698: 4656: 4627: 4600: 4588: 4569: 4554: 4539: 4527: 4483: 4426: 4417: 4411: 4346: 4327: 4302: 4241: 4229: 4214: 4195: 4180:. Prakash Brothers. pp. 383–384. 4124: 4112: 4097: 4082: 4053: 3992: 3934: 3905: 3876: 3835: 3823: 3804: 3755: 3590: 3569: 3498:. Taylor & Francis. p. 290. 3491: 3478: 3472: 3434: 3403: 3347: 3284: 3237:. Taylor & Francis. p. 478. 3227: 3221: 3215: 2863: 2755: 2749: 2516: 1898: 1435: 1337: 1330:, or incarnation, of the Hindu deity 975: 927: 920:. The Dal Khalsa would establish the 6153: 6058: 6041: 5642: 5560: 5187: 5091:"5.2: Hindu Revivalism and Politics" 5005: 4829: 4489: 4139: 4130: 3554: 3527: 3453: 3175:. Allied Publishers. p. C-171. 2691: 2682: 2592: 2131:, and 17th-century Persian sources ( 1244:the more aggressive, less syncretic 6402:(1). Duke University Press: 39–54. 6308:The Oxford Handbook of Sikh Studies 5953:The Oxford Handbook of Sikh Studies 5935: 5014: 3742: 3047:The Oxford Handbook of Sikh Studies 3020:. Penguin Books. pp. 268–269. 2850: 2797:The Oxford Handbook of Sikh Studies 2765:The Oxford Handbook of Sikh Studies 2517:Gupta, Hari Ram (October 6, 2001). 2507: 2054:and increase cooperation under the 1758: 1420:, the names “Singh and “Kaur,” the 1161:the “reverse-proselytizing” of the 24: 6624:All India Sikh Students Federation 6483: 6287:Sikhism: A Guide for the Perplexed 6284:Mandair, Arvind-Pal Singh (2013). 6097:Re-imagining South Asian Religions 1634: 25: 8941: 2203: 1891:published his 1899 classic tract 1224:until expiation and reconverting, 8896: 8895: 8887: 8698:Sikhs in the British Indian Army 6886: 6878: 6609:Shiromani Akali Dal (Democratic) 6552: 6541: 6114: 6087: 5993: 5969: 5902: 5868:Historical Dictionary of Sikhism 5742: 5655:Historical Dictionary of Sikhism 5603: 5591: 5536: 5485: 5458: 5420: 5324: 5207: 5181: 5154: 5111: 5043: 5027:. Indian History Congress: 8–9, 4692: 4496:Mallika Kaur (14 January 2020). 3908:"Srī Gurū Upkār Prachārnī Sabhā" 3762:. SUNY Press. pp. 208–213. 3658:Historical Dictionary of Sikhism 3104:Historical Dictionary of Sikhism 2324: 2103:In contrast, in Sikh scripture ( 1822: 1682: 1500: 1138:, an idiosyncrasy of the sect. 848: 795:in the 1870s in reaction to the 734: 71: 8888: 7791: 7739:Contemporary Sant Mat movements 6690:Sant Jarnail Singh Bhindranwale 6239:. University of Chicago Press. 6147: 6121:Tālib, Gurbachan Siṅgh (2002). 5015:Jha, Dwijendra Narayan (2005). 4502:. Springer Nature. p. 36. 4447: 4264: 4235: 4054:Giānī, Gurcharan Siṅgh (2002). 4047: 3986: 3957: 3928: 3899: 3879:"Srī Gurū Hitkārnī Singh Sabhā" 3870: 3829: 3615: 3368: 3285:Tālib, Gurbachan Siṅgh (2002). 3278: 2886: 2643: 2245: 1866: 8792:Sikhism and sexual orientation 6589:Shiromani Akali Dal (Longowal) 6584:Shiromani Akali Dal (Amritsar) 6100:. BRILL Academic. p. 30. 5331:Jaffrelot, Christophe (2009). 5017:"Looking for a Hindu Identity" 4962:"W.H. McLeod and Sikh Studies" 4460:. APH Publishing. p. 94. 4271:Jaffrelot, Christophe (1998). 2469: 2456: 2356: 2141:, well before colonial times. 1616: 1303:initiation practices like the 1025: 13: 1: 6619:Shiromani Akali Dal (Sanyukt) 6604:Shiromani Akali Dal (Panthic) 6383:The Journal of Indian History 6267:History and Culture of Panjab 5809:History and Culture of Panjab 5752:History and Culture of Panjab 5310:. Routledge. pp. 61–62. 5188:Pall, Sheena (January 2013). 5089:Bandopaddhya, Sekhar (2004). 4678:. Routledge. pp. 38–41. 4277:. Primus Books. p. 347. 2893:Larson, Gerald James (1995). 2349: 1991: 1057:) and described himself as a 1034: 843: 27:1870s Sikh movement in Punjab 8925:1873 establishments in India 6425:The Journal of Asian Studies 6396:The Journal of Asian Studies 6265:. In Singh, Mohinder (ed.). 5515:. The yogis' salutation is: 4672:Chatterjee, Chhanda (2018). 2937:Agnihotri, Dr. V.K. (1988). 2692:Nekī, Jaswant Siṅgh (2011). 1971:Identity in the 19th century 1609:, and the recitation of the 1090: 7: 6927: 6359:. Oxford University Press. 6214:. In Siṅgh, Harbans (ed.). 6125:. In Siṅgh, Harbans (ed.). 5505:pairī̃ pavaṇā satigurū hoiā 5334:Hindu Nationalism: A Reader 5118:Rocklin, Alexander (2019). 5053:An Introduction to Hinduism 4703:. In Siṅgh, Harbans (ed.). 4366:"The Contested Politics of 4246:. In Siṅgh, Harbans (ed.). 4058:. In Siṅgh, Harbans (ed.). 4029:. In Siṅgh, Harbans (ed.). 3997:. In Siṅgh, Harbans (ed.). 3968:. In Siṅgh, Harbans (ed.). 3939:. In Siṅgh, Harbans (ed.). 3910:. In Siṅgh, Harbans (ed.). 3881:. In Siṅgh, Harbans (ed.). 3840:. In Siṅgh, Harbans (ed.). 3379:. In Siṅgh, Harbans (ed.). 3351:A Complete Guide To Sikhism 3289:. In Siṅgh, Harbans (ed.). 2896:India's Agony Over Religion 2868:. In Siṅgh, Harbans (ed.). 2696:. In Siṅgh, Harbans (ed.). 2024: 1946: 1782: 1248:movement, founded by Swami 952:, the last Sikh ruler, was 704:Sikhism and other religions 383: 374: 365: 10: 8946: 8152:British East India Company 6263:"The Singh Sabha Movement" 6261:Singh, Gurdarshan (1989). 5527:), the yogis, their seat ( 5350:Hindus, during the census. 3756:Jones, Kenneth W. (1992). 2452:. Encyclopædia Britannica. 2207: 1556: 1341: 1275: 869:and the hill-rajas of the 803:, Hindu reform movements ( 8885: 8847: 8618: 8578: 8564:Treaty of Amritsar (1846) 8544:Treaty of Amritsar (1809) 8536: 8510: 8493:Johann Martin Honigberger 8450: 8352:Chattar Singh Attariwalla 8244: 8237: 8201: 8129: 8103: 8071: 8038: 8005: 7962: 7854: 7845: 7799: 7754: 7631: 7375: 7253: 7185: 7067: 7017: 6948: 6935: 6876: 6803: 6657: 6614:Shiromani Akali Dal Delhi 6561: 6466:The Heritage Of The Sikhs 5722:Kenneth W. Jones (1989). 5246:Kenneth W. Jones (1976). 4969:Journal of Punjab Studies 3836:Siṅgh, Gursharan (2002). 3375:Perrill, Jeffrey (2002). 1529:Sikh-Arya Samaj relations 1478:Rajinder Singh of Patiala 999:Anjuman-i-Himayat-i-Islam 912:solidified into the Sikh 8554:Treaty of Chushul (1842) 8549:Tripartite Treaty (1838) 6715:Harcharan Singh Longowal 5947:Singh, Harpreet (2014). 5610:Dhavan, Purnima (2011). 5465:Singh, Pashaura (1996). 5050:Flood, Gavin D. (1996). 4146:Fundamentalisms Observed 3610:Barrier & Siṅgh 2004 3492:Kumar, Ashutosh (2016). 3354:. Unistar. p. 101. 3317:Barrier & Siṅgh 2004 3273:Barrier & Siṅgh 2004 2625:Fundamentalisms Observed 2433:Barrier & Siṅgh 2004 2402:Barrier & Siṅgh 2004 2317: 2216:Sikh Gurdwaras Act, 1925 2154:Chief Khalsa Diwan (CKD) 1975: 1931:. Unlike the Arya Samaj 1741:Sikhism Past and Present 1495:Khalsa College, Amritsar 1370:Bhai Jawahir Singh Kapur 1103:, then carried forth by 8559:Treaty of Lahore (1846) 8437:Malik Fateh Khan Tiwana 7362:Samadhi of Ranjit Singh 6863:Operation Black Thunder 6579:Haryana State Akali Dal 6460:Singh, Harbans (1964). 6233:Oberoi, Harjot (1994). 6216:Encyclopedia of Sikhism 6127:Encyclopedia of Sikhism 6082:Singh & Fenech 2014 5913:The Sikhs of the Punjab 5897:Singh & Fenech 2014 5690:The Sikhs of the Punjab 5598:Grewal & Habib 2001 5519:. The Muslims' cry is: 4705:Encyclopedia of Sikhism 4454:Srikanta Ghosh (1997). 4248:Encyclopedia of Sikhism 4174:Chhabra, G. S. (1960). 4060:Encyclopedia of Sikhism 4031:Encyclopedia of Sikhism 3999:Encyclopedia of Sikhism 3970:Encyclopedia of Sikhism 3941:Encyclopedia of Sikhism 3912:Encyclopedia of Sikhism 3883:Encyclopedia of Sikhism 3842:Encyclopedia of Sikhism 3737:Singh & Fenech 2014 3381:Encyclopedia of Sikhism 3291:Encyclopedia of Sikhism 3169:V.K. Agnihotra (2010). 2995:Singh & Fenech 2014 2920:Singh & Fenech 2014 2870:Encyclopedia of Sikhism 2824:Singh & Fenech 2014 2698:Encyclopedia of Sikhism 2450:"Singh Sabha (Sikhism)" 2098: 2019:Sikhan de Raj di Vithia 1797:Nuskha-i-Granthi-phobia 899:, alongside their own. 791:movement that began in 187:Selected revered saints 8392:Ajit Singh Sandhawalia 8377:Mangal Singh Ramgarhia 8367:Ranjodh Singh Majithia 8347:Sher Singh Attariwalla 8342:Sham Singh Attariwalla 8238:Officials and warriors 8147:Emirate of Afghanistan 8053:Battle of Chillianwala 7278:Darbar Sahib Kartarpur 7027:Beliefs and principles 6821:Punjab State Agitation 6765:Prem Singh Chandumajra 6670:Sardul Singh Caveeshar 6212:"Siṅgh Sabhā Movement" 6000:McLeod, W. H. (1999). 5276:Harjot Oberoi (1994). 4960:Grewal, J. S. (2010). 4427:Kohli, Pranav (2023). 4364:Adcock, C. S. (2014). 4242:Siṅgh, Jagjīt (2002). 4056:"Varyām Siṅgh, Paṇḍit" 3993:Siṅgh, Jagjīt (2002). 3935:Siṅgh, Jagjīt (2002). 3906:Siṅgh, Jagjīt (2002). 3877:Siṅgh, Jagjīt (2002). 3710:Harjot Oberoi (1994). 3348:Singh, Jagraj (2011). 2650:Patwant Singh (2007). 2072:Ganga Prasad Upadhyaya 1939:was long established. 1887:("Sikhs Are Hindus"), 1722:educational institutes 1461: 681:Jathedar of Akal Takht 49: 8730:Fariduddin Ganjshakar 8473:François Henri Mouton 8463:Jean-Baptiste Ventura 8302:Khushal Singh Jamadar 8089:Panchayati Revolution 8085:Hill States–Sikh Wars 8040:Second Anglo-Sikh War 7352:Qila Mubarak, Patiala 6790:Rajinder Kaur Bhattal 6755:Gurcharan Singh Tohra 6745:Sundar Singh Majithia 6735:Sukhdev Singh Dhindsa 6629:Rashtriya Sikh Sangat 6154:Deol, Harnik (2000). 5909:J. S. Grewal (1998). 5686:J. S. Grewal (1998). 5214:Kapur, Manju (2024). 4699:Siṅgh, Attar (2002). 4140:Gold, Daniel (1994). 3966:"Bhasauṛ Siṅgh Sabhā" 3964:Bhāṭīā, S.S. (2002). 3071:W. H. McLeod (1984). 3014:Roshen Dalal (2010). 2864:Siṅgh, Attar (2002). 2015:Shardha Ram Phillauri 1952:called "Shastri") in 1459: 1146:Foundation and growth 1066:Maharaja Ranjit Singh 1043:movement, started by 950:Maharajah Dalip Singh 942:Second Anglo-Sikh War 35: 8930:Singh Sabha movement 8511:Influential families 8468:Claude Auguste Court 8458:Jean-François Allard 8372:Surat Singh Majithia 8362:Lehna Singh Majithia 8167:Hill States Alliance 8020:Battle of Ferozeshah 8007:First Anglo-Sikh War 7727:Akhand Kirtani Jatha 7705:Piara Singh Bhaniara 7584:United Arab Emirates 7322:Hazuri Bagh Baradari 7052:Cannabis and Sikhism 6841:1984 anti-Sikh riots 6811:Singh Sabha movement 6760:Simranjit Singh Mann 6695:Surjit Singh Barnala 2520:History of the Sikhs 2173:Maharaja Dalip Singh 2149:Further developments 1814:would be founded by 1812:Khalsa Tract Society 1622:myriad of different 1482:Khalsa Tract Society 1352:Shortly thereafter, 1278:Amritsar Singh Sabha 1272:Amritsar Singh Sabha 1117:First Anglo-Sikh war 783:, also known as the 781:Singh Sabhā Movement 711:Sikhism and Hinduism 8802:Idolatry in Sikhism 8720:Nanakshahi calendar 8715:Sikh Light Infantry 8357:Amar Singh Majithia 8292:Mahan Singh Mirpuri 8083:, Katoch–Sikh War, 6836:Operation Blue Star 6826:Anandpur Resolution 6770:Partap Singh Kairon 6750:Gian Singh Rarewala 6725:Lachhman Singh Gill 6710:Parkash Singh Badal 6705:Sukhbir Singh Badal 6685:Jagjit Singh Chohan 6574:Shiromani Akali Dal 6197:Sarhadi, Ajit Singh 5517:ādes ādi purakh kau 5498:The B40 Janam-sakhi 4859:, pp. 468–469. 4542:, pp. 459–460. 2716:. It is the Sikhs' 2171:earlier such as of 2017:, in his 1865 book 1878:Dyal Singh Majithia 1111:'s regiment of the 741:Religion portal 721:Sikhism and Jainism 671:Nanakshahi calendar 42:Jawahir Singh Kapur 8703:11th Sikh Regiment 8518:Sandhawalia family 8432:Sultan Mahmud Khan 8417:Jarnail Ghaus Khan 8402:Sangat Singh Saini 8297:Dewan Mokham Chand 8172:Kingdom of Mankera 8048:Battle of Ramnagar 7992:Battle of Peshawar 7987:Battle of Nowshera 7864:Battle of Bhangani 7342:Nanak Shahi bricks 7245:Tav-Prasad Savaiye 7037:Sikh Rehat Maryada 7032:Guru Maneyo Granth 6858:Operation Woodrose 6853:Khalistan movement 6831:Dharam Yudh Morcha 5845:has generic name ( 5788:has generic name ( 3838:"Bhāī Takht Siṅgh" 3377:"Añjuman-i-Pañjāb" 2342:" is for ascetics. 2161:Chief Khalsa Diwan 2134:Dabestan-e Mazaheb 2113:Kavi Santokh Singh 1899:Rahtia conversions 1743:, which ridiculed 1697:Swami Shraddhanand 1462: 1436:Other Singh Sabhas 1406:Sikh Rehat Maryada 1338:Lahore Singh Sabha 1250:Dayanand Saraswati 1115:at the end of the 976:Community concerns 940:in 1849 after the 934:East India Company 928:British annexation 425:Sikh Rehat Maryada 392:Guru Maneyo Granth 50: 8907: 8906: 8588:Bandi Chhor Divas 8572: 8571: 8506: 8505: 8478:Alexander Gardner 8397:Kahan Singh Nakai 8382:Akali Phula Singh 8262:Diwan Bhawani Das 8099: 8098: 8030:Battle of Sobraon 7982:Battle of Shopian 7467:Jammu and Kashmir 7367:Well of Dina Nath 7195:Guru Granth Sahib 7008:Guru Granth Sahib 7003:Guru Gobind Singh 6998:Guru Tegh Bahadur 6895: 6894: 6868:Punjab insurgency 6665:Master Tara Singh 6318:978-0-19-969930-8 6297:978-1-4411-0231-7 6246:978-0-226-61593-6 6188:978-81-7156-371-5 6107:978-90-04-24236-4 6084:, pp. 28–29. 6003:Sikhs and Sikhism 5928:978-0-521-63764-0 5878:978-1-4422-3601-1 5735:978-0-521-24986-7 5705:978-0-521-63764-0 5665:978-1-4422-3601-1 5317:978-1-136-62668-5 5289:978-0-226-61592-9 5259:978-0-520-02920-0 4701:"Vīr Siṅgh, Bhāī" 4509:978-3-030-24674-7 4467:978-81-7024-866-8 3995:"Bābū Tejā Siṅgh" 3723:978-0-226-61593-6 3668:978-1-4422-3601-1 3645:, pp. 85–86. 3206:, pp. 82–83. 3156:, pp. 13–14. 3114:978-1-4422-3601-1 3084:978-0-7190-1063-7 3057:978-0-19-100411-7 3027:978-0-14-341517-6 2807:978-0-19-100412-4 2775:978-0-19-100412-4 2635:978-0-226-50878-8 2595:, pp. 76–78. 2504:, pp. 83–85. 2289:Guru Gobind Singh 2081:Guru Granth Sahib 2040:odium theologicum 1769:Guru Granth Sahib 1659:Guru Granth Sahib 1418:Khalsa initiation 1390:Guru Gobind Singh 785:Singh Sabhā Lehar 777: 776: 716:Sikhism and Islam 646:Nirgun and Sargun 524:Guru Granth Sahib 173:Guru Granth Sahib 168:Guru Gobind Singh 163:Guru Tegh Bahadur 44:(1859–1910), and 16:(Redirected from 8937: 8899: 8898: 8891: 8890: 8827:Punjabi language 8787:Women in Sikhism 8327:Balbhadra Kunwar 8287:Hari Singh Nalwa 8277:Misr Diwan Chand 8267:Diwan Buta Singh 8242: 8241: 8182:Barakzai dynasty 8157:Kingdom of Nepal 8111:Sikh Khalsa Army 8063:Battle of Gujrat 8025:Battle of Aliwal 7997:Battle of Jamrud 7977:Battle of Multan 7972:Battle of Attock 7964:Afghan–Sikh wars 7856:Mughal-Sikh Wars 7852: 7851: 7786: 7779: 7772: 7763: 7762: 7643:Sects of Sikhism 7609:Northern Ireland 7337:Moti Bagh Palace 7312:Bahadurgarh Fort 7010:(Sikh holy book) 6993:Guru Har Krishan 6922: 6915: 6908: 6899: 6898: 6890: 6882: 6780:Giani Zail Singh 6599:United Akali Dal 6594:Akali Dal (1920) 6556: 6545: 6535: 6528: 6521: 6512: 6511: 6507: 6479: 6456: 6419: 6390: 6370: 6346: 6322: 6301: 6280: 6257: 6255: 6253: 6229: 6206: 6192: 6171: 6141: 6140: 6118: 6112: 6111: 6091: 6085: 6079: 6062: 6056: 6045: 6039: 6030: 6024: 6018: 6017: 5997: 5991: 5985: 5979: 5973: 5967: 5966: 5944: 5933: 5932: 5916: 5906: 5900: 5894: 5883: 5882: 5862: 5851: 5850: 5844: 5840: 5838: 5830: 5828: 5826: 5803: 5794: 5793: 5787: 5783: 5781: 5773: 5771: 5769: 5746: 5740: 5739: 5719: 5710: 5709: 5693: 5683: 5670: 5669: 5649: 5640: 5634: 5628: 5627: 5607: 5601: 5595: 5589: 5588: 5564: 5558: 5552: 5546: 5540: 5534: 5533: 5489: 5483: 5482: 5462: 5456: 5455: 5424: 5418: 5417: 5386: 5377: 5371: 5365: 5359: 5353: 5352: 5328: 5322: 5321: 5301: 5295: 5293: 5273: 5264: 5263: 5243: 5232: 5231: 5211: 5205: 5204: 5194: 5185: 5179: 5178: 5164:Sikh Nationalism 5158: 5152: 5146: 5140: 5139: 5115: 5109: 5108: 5086: 5075: 5074: 5047: 5041: 5040: 5012: 5003: 5002: 4982: 4980: 4966: 4957: 4946: 4940: 4934: 4928: 4919: 4913: 4904: 4898: 4889: 4883: 4872: 4866: 4860: 4854: 4848: 4842: 4833: 4827: 4814: 4808: 4795: 4789: 4780: 4774: 4751: 4745: 4734: 4728: 4719: 4718: 4696: 4690: 4689: 4669: 4660: 4654: 4631: 4625: 4604: 4598: 4592: 4586: 4573: 4567: 4558: 4552: 4543: 4537: 4531: 4525: 4514: 4513: 4493: 4487: 4481: 4475: 4474: 4451: 4445: 4444: 4424: 4415: 4409: 4400: 4394: 4388: 4387: 4361: 4350: 4344: 4331: 4325: 4306: 4300: 4289: 4288: 4268: 4262: 4261: 4239: 4233: 4227: 4218: 4212: 4199: 4193: 4182: 4181: 4171: 4160: 4159: 4137: 4128: 4122: 4116: 4110: 4101: 4095: 4086: 4080: 4074: 4073: 4051: 4045: 4044: 4022: 4013: 4012: 3990: 3984: 3983: 3961: 3955: 3954: 3932: 3926: 3925: 3903: 3897: 3896: 3874: 3868: 3862: 3856: 3855: 3833: 3827: 3821: 3808: 3802: 3791: 3785: 3774: 3773: 3753: 3740: 3734: 3728: 3727: 3707: 3692: 3686: 3673: 3672: 3652: 3646: 3640: 3634: 3628: 3622: 3619: 3613: 3607: 3594: 3588: 3573: 3567: 3558: 3552: 3531: 3525: 3510: 3509: 3489: 3476: 3470: 3457: 3451: 3438: 3432: 3407: 3401: 3395: 3394: 3372: 3366: 3365: 3345: 3332: 3326: 3320: 3314: 3305: 3304: 3287:"Untouchability" 3282: 3276: 3270: 3264: 3258: 3249: 3248: 3225: 3219: 3213: 3207: 3201: 3190: 3189: 3166: 3157: 3151: 3140: 3134: 3119: 3118: 3098: 3089: 3088: 3068: 3062: 3061: 3041: 3032: 3031: 3011: 2998: 2992: 2986: 2980: 2974: 2968: 2955: 2954: 2934: 2923: 2917: 2911: 2910: 2890: 2884: 2883: 2866:"Bhāī Vīr Siṅgh" 2861: 2848: 2842: 2827: 2821: 2812: 2811: 2791: 2780: 2779: 2759: 2753: 2747: 2736: 2730: 2724: 2723: 2689: 2680: 2674: 2668: 2667: 2647: 2641: 2639: 2619: 2596: 2590: 2561: 2555: 2546: 2545: 2543: 2541: 2514: 2505: 2499: 2476: 2473: 2467: 2464:Sikh Nationalism 2460: 2454: 2453: 2445: 2436: 2430: 2405: 2399: 2380: 2379: 2377: 2375: 2360: 2343: 2328: 1889:Kahn Singh Nabha 1759:11th anniversary 1661:was essentially 1642:Satyarth Prakash 1629:pracharak-dharma 1551:Giani Ditt Singh 1490:Kahn Singh Nabha 1474:Hira Singh Nabha 1366:Giani Ditt Singh 1292:Giani Gian Singh 1199:Anjuman-i-Panjab 1113:Sikh Khalsa Army 813:Aligarh movement 769: 762: 755: 739: 738: 705: 620: 567: 561: 516: 418: 386: 377: 368: 350: 265:Bhagat Trilochan 235:Bhagat Parmanand 188: 158:Guru Har Krishan 116: 75: 52: 51: 46:Giani Ditt Singh 21: 8945: 8944: 8940: 8939: 8938: 8936: 8935: 8934: 8910: 8909: 8908: 8903: 8881: 8843: 8614: 8574: 8573: 8568: 8532: 8523:Majithia family 8502: 8483:Paolo Avitabile 8446: 8427:Fakir Azizuddin 8337:Mehta Basti Ram 8257:Diwan Dina Nath 8233: 8197: 8177:Namgyal dynasty 8125: 8104:Military forces 8095: 8067: 8058:Siege of Multan 8034: 8015:Battle of Mudki 8001: 7958: 7847: 7841: 7817:Nau Nihal Singh 7795: 7790: 7750: 7635:and communities 7634: 7627: 7371: 7357:Ramgarhia Bunga 7268:Harmandir Sahib 7249: 7181: 7063: 7059:Diet in Sikhism 7013: 6944: 6931: 6926: 6896: 6891: 6872: 6799: 6700:Amarinder Singh 6653: 6557: 6539: 6504: 6486: 6484:Further reading 6476: 6462:"Reorientation" 6437:10.2307/2052684 6408:10.2307/2942838 6367: 6343: 6319: 6298: 6277: 6251: 6249: 6247: 6226: 6189: 6168: 6150: 6145: 6144: 6137: 6119: 6115: 6108: 6092: 6088: 6080: 6065: 6057: 6048: 6040: 6033: 6025: 6021: 6014: 5998: 5994: 5986: 5982: 5974: 5970: 5963: 5945: 5936: 5929: 5907: 5903: 5895: 5886: 5879: 5863: 5854: 5842: 5841: 5832: 5831: 5824: 5822: 5820: 5804: 5797: 5785: 5784: 5775: 5774: 5767: 5765: 5763: 5747: 5743: 5736: 5720: 5713: 5706: 5684: 5673: 5666: 5650: 5643: 5635: 5631: 5624: 5608: 5604: 5596: 5592: 5581: 5565: 5561: 5557:, pp. 6–7. 5553: 5549: 5541: 5537: 5490: 5486: 5479: 5463: 5459: 5444: 5425: 5421: 5410: 5387: 5380: 5372: 5368: 5360: 5356: 5345: 5329: 5325: 5318: 5302: 5298: 5290: 5274: 5267: 5260: 5244: 5235: 5228: 5212: 5208: 5192: 5186: 5182: 5175: 5159: 5155: 5147: 5143: 5132: 5116: 5112: 5105: 5087: 5078: 5064: 5048: 5044: 5013: 5006: 4978: 4976: 4964: 4958: 4949: 4941: 4937: 4929: 4922: 4914: 4907: 4899: 4892: 4884: 4875: 4867: 4863: 4855: 4851: 4843: 4836: 4828: 4817: 4809: 4798: 4790: 4783: 4775: 4754: 4746: 4737: 4729: 4722: 4715: 4697: 4693: 4686: 4670: 4663: 4655: 4634: 4626: 4607: 4599: 4595: 4587: 4576: 4568: 4561: 4553: 4546: 4538: 4534: 4526: 4517: 4510: 4494: 4490: 4482: 4478: 4468: 4452: 4448: 4441: 4425: 4418: 4410: 4403: 4395: 4391: 4384: 4362: 4353: 4345: 4334: 4326: 4309: 4301: 4292: 4285: 4269: 4265: 4258: 4244:"Shuddhī Sabhā" 4240: 4236: 4228: 4221: 4213: 4202: 4194: 4185: 4172: 4163: 4156: 4138: 4131: 4123: 4119: 4111: 4104: 4096: 4089: 4081: 4077: 4070: 4052: 4048: 4041: 4023: 4016: 4009: 3991: 3987: 3980: 3962: 3958: 3951: 3933: 3929: 3922: 3904: 3900: 3893: 3875: 3871: 3863: 3859: 3852: 3834: 3830: 3822: 3811: 3803: 3794: 3786: 3777: 3770: 3754: 3743: 3735: 3731: 3724: 3708: 3695: 3687: 3676: 3669: 3653: 3649: 3641: 3637: 3629: 3625: 3620: 3616: 3608: 3597: 3589: 3576: 3568: 3561: 3553: 3534: 3526: 3513: 3506: 3490: 3479: 3471: 3460: 3452: 3441: 3433: 3410: 3402: 3398: 3391: 3373: 3369: 3362: 3346: 3335: 3327: 3323: 3315: 3308: 3301: 3283: 3279: 3271: 3267: 3259: 3252: 3245: 3229:Singh, Pashaura 3226: 3222: 3214: 3210: 3202: 3193: 3183: 3167: 3160: 3152: 3143: 3135: 3122: 3115: 3099: 3092: 3085: 3069: 3065: 3058: 3042: 3035: 3028: 3012: 3001: 2993: 2989: 2981: 2977: 2969: 2958: 2951: 2935: 2926: 2918: 2914: 2907: 2891: 2887: 2880: 2862: 2851: 2843: 2830: 2822: 2815: 2808: 2792: 2783: 2776: 2760: 2756: 2748: 2739: 2731: 2727: 2708: 2690: 2683: 2675: 2671: 2664: 2648: 2644: 2636: 2620: 2599: 2591: 2564: 2556: 2549: 2539: 2537: 2535: 2515: 2508: 2500: 2479: 2474: 2470: 2461: 2457: 2446: 2439: 2431: 2408: 2400: 2383: 2373: 2371: 2370:. 5 August 2023 2362: 2361: 2357: 2352: 2347: 2346: 2329: 2325: 2320: 2297:Khem Singh Bedi 2248: 2212: 2206: 2165:Khalsa Samachar 2156: 2151: 2101: 2056:Hindu Mahasabha 2027: 2002:sanatana dharma 1998:sanatana dharma 1994: 1978: 1973: 1949: 1901: 1893:Ham Hindu Nahin 1885:Sikh Hindu Hain 1869: 1825: 1785: 1761: 1718:Lala Lajpat Rai 1693:Pandit Lekh Ram 1688: 1637: 1635:Decline and end 1619: 1559: 1531: 1503: 1438: 1392:, the works of 1346: 1340: 1306:Khande di Pahul 1284:Khem Singh Bedi 1280: 1274: 1148: 1109:Nau Nihal Singh 1093: 1037: 1028: 978: 930: 891:Sanskritization 851: 846: 811:) and Muslims ( 773: 733: 726: 725: 706: 703: 696: 695: 621: 616: 609: 608: 579:Harmandir Sahib 569: 565: 559: 551: 550: 518: 514: 506: 505: 420: 416: 408: 407: 352: 348: 340: 339: 210:Bhagat Ramanand 190: 186: 178: 177: 118: 114: 38:Khem Singh Bedi 28: 23: 22: 15: 12: 11: 5: 8943: 8933: 8932: 8927: 8922: 8905: 8904: 8886: 8883: 8882: 8880: 8879: 8874: 8869: 8864: 8859: 8853: 8851: 8845: 8844: 8842: 8841: 8836: 8835: 8834: 8824: 8819: 8809: 8804: 8799: 8794: 8789: 8784: 8779: 8774: 8773: 8772: 8762: 8757: 8752: 8747: 8742: 8737: 8732: 8727: 8722: 8717: 8712: 8707: 8706: 8705: 8695: 8690: 8685: 8680: 8675: 8670: 8665: 8660: 8655: 8650: 8645: 8640: 8635: 8630: 8624: 8622: 8616: 8615: 8613: 8612: 8607: 8606: 8605: 8595: 8590: 8584: 8582: 8576: 8575: 8570: 8569: 8567: 8566: 8561: 8556: 8551: 8546: 8540: 8538: 8534: 8533: 8531: 8530: 8525: 8520: 8514: 8512: 8508: 8507: 8504: 8503: 8501: 8500: 8498:Henry Lawrence 8495: 8490: 8485: 8480: 8475: 8470: 8465: 8460: 8454: 8452: 8448: 8447: 8445: 8444: 8442:Sohan Lal Suri 8439: 8434: 8429: 8424: 8419: 8414: 8409: 8404: 8399: 8394: 8389: 8384: 8379: 8374: 8369: 8364: 8359: 8354: 8349: 8344: 8339: 8334: 8329: 8324: 8319: 8314: 8309: 8304: 8299: 8294: 8289: 8284: 8279: 8274: 8269: 8264: 8259: 8254: 8248: 8246: 8239: 8235: 8234: 8232: 8231: 8226: 8221: 8216: 8211: 8205: 8203: 8199: 8198: 8196: 8195: 8193:Maqpon Dynasty 8190: 8184: 8179: 8174: 8169: 8164: 8159: 8154: 8149: 8144: 8142:Durrani Empire 8139: 8133: 8131: 8127: 8126: 8124: 8123: 8118: 8113: 8107: 8105: 8101: 8100: 8097: 8096: 8077:Nepal–Sikh War 8075: 8073: 8069: 8068: 8066: 8065: 8060: 8055: 8050: 8044: 8042: 8036: 8035: 8033: 8032: 8027: 8022: 8017: 8011: 8009: 8003: 8002: 8000: 7999: 7994: 7989: 7984: 7979: 7974: 7968: 7966: 7960: 7959: 7957: 7956: 7951: 7946: 7941: 7936: 7931: 7926: 7921: 7916: 7911: 7906: 7901: 7896: 7891: 7886: 7881: 7876: 7871: 7866: 7860: 7858: 7849: 7843: 7842: 7840: 7839: 7834: 7829: 7824: 7819: 7814: 7809: 7803: 7801: 7797: 7796: 7789: 7788: 7781: 7774: 7766: 7760: 7758: 7752: 7751: 7749: 7748: 7747: 7746: 7736: 7731: 7730: 7729: 7724: 7722:Damdami Taksal 7714: 7709: 7708: 7707: 7697: 7696: 7695: 7690: 7685: 7680: 7675: 7670: 7665: 7660: 7655: 7650: 7639: 7637: 7629: 7628: 7626: 7625: 7624: 7623: 7613: 7612: 7611: 7606: 7601: 7596: 7589:United Kingdom 7586: 7581: 7576: 7571: 7566: 7561: 7556: 7551: 7546: 7541: 7536: 7531: 7526: 7521: 7516: 7511: 7506: 7501: 7496: 7491: 7486: 7481: 7480: 7479: 7474: 7469: 7459: 7454: 7449: 7444: 7439: 7434: 7429: 7424: 7423: 7422: 7412: 7407: 7402: 7397: 7392: 7387: 7381: 7379: 7373: 7372: 7370: 7369: 7364: 7359: 7354: 7349: 7344: 7339: 7334: 7329: 7324: 7319: 7314: 7309: 7308: 7307: 7306: 7305: 7300: 7295: 7290: 7280: 7275: 7270: 7259: 7257: 7251: 7250: 7248: 7247: 7242: 7240:Sukhmani Sahib 7237: 7232: 7227: 7222: 7217: 7212: 7207: 7205:Sarbloh Granth 7202: 7197: 7191: 7189: 7183: 7182: 7180: 7179: 7174: 7169: 7164: 7159: 7154: 7149: 7144: 7139: 7134: 7129: 7124: 7119: 7114: 7109: 7104: 7099: 7094: 7089: 7084: 7082:Sikh practices 7079: 7073: 7071: 7065: 7064: 7062: 7061: 7056: 7055: 7054: 7044: 7039: 7034: 7029: 7023: 7021: 7015: 7014: 7012: 7011: 7005: 7000: 6995: 6990: 6985: 6983:Guru Hargobind 6980: 6975: 6970: 6965: 6960: 6954: 6952: 6946: 6945: 6936: 6933: 6932: 6925: 6924: 6917: 6910: 6902: 6893: 6892: 6884:Portal:Sikhism 6877: 6874: 6873: 6871: 6870: 6865: 6860: 6855: 6850: 6849: 6848: 6838: 6833: 6828: 6823: 6818: 6816:Akali movement 6813: 6807: 6805: 6801: 6800: 6798: 6797: 6795:Amritpal Singh 6792: 6787: 6782: 6777: 6772: 6767: 6762: 6757: 6752: 6747: 6742: 6737: 6732: 6730:Manmohan Singh 6727: 6722: 6717: 6712: 6707: 6702: 6697: 6692: 6687: 6682: 6677: 6672: 6667: 6661: 6659: 6655: 6654: 6652: 6651: 6646: 6641: 6636: 6631: 6626: 6621: 6616: 6611: 6606: 6601: 6596: 6591: 6586: 6581: 6576: 6571: 6565: 6563: 6559: 6558: 6538: 6537: 6530: 6523: 6515: 6509: 6508: 6502: 6485: 6482: 6481: 6480: 6474: 6457: 6420: 6391: 6377:(April 1961). 6371: 6365: 6347: 6341: 6323: 6317: 6302: 6296: 6281: 6275: 6258: 6245: 6230: 6224: 6207: 6193: 6187: 6172: 6167:978-0415201087 6166: 6149: 6146: 6143: 6142: 6135: 6113: 6106: 6086: 6063: 6046: 6031: 6019: 6012: 5992: 5990:, p. 120. 5980: 5968: 5961: 5934: 5927: 5901: 5884: 5877: 5852: 5818: 5795: 5761: 5741: 5734: 5711: 5704: 5671: 5664: 5641: 5639:, p. 178. 5629: 5622: 5602: 5590: 5580:978-8173805301 5579: 5559: 5547: 5535: 5484: 5477: 5457: 5442: 5419: 5408: 5378: 5366: 5364:, p. 468. 5354: 5343: 5323: 5316: 5296: 5288: 5265: 5258: 5233: 5226: 5206: 5180: 5173: 5153: 5141: 5130: 5110: 5103: 5076: 5062: 5042: 5004: 4975:(1–2): 133–135 4947: 4945:, p. 475. 4935: 4933:, p. 473. 4920: 4918:, p. 472. 4905: 4903:, p. 471. 4890: 4888:, p. 470. 4873: 4871:, p. 469. 4861: 4849: 4847:, p. 123. 4834: 4815: 4813:, p. 467. 4796: 4794:, p. 466. 4781: 4752: 4750:, p. 465. 4735: 4720: 4713: 4691: 4684: 4661: 4659:, p. 462. 4632: 4605: 4593: 4591:, p. 461. 4574: 4572:, p. 464. 4559: 4557:, p. 122. 4544: 4532: 4530:, p. 120. 4515: 4508: 4488: 4486:, p. 119. 4476: 4466: 4446: 4439: 4416: 4401: 4389: 4382: 4351: 4332: 4330:, p. 463. 4307: 4290: 4283: 4263: 4256: 4234: 4219: 4217:, p. 460. 4200: 4198:, p. 459. 4183: 4161: 4154: 4129: 4127:, p. 100. 4117: 4102: 4087: 4085:, p. 141. 4075: 4068: 4046: 4039: 4014: 4007: 3985: 3978: 3956: 3949: 3927: 3920: 3898: 3891: 3869: 3857: 3850: 3828: 3809: 3807:, p. 101. 3792: 3775: 3768: 3741: 3729: 3722: 3693: 3674: 3667: 3647: 3635: 3623: 3614: 3612:, p. 209. 3595: 3574: 3559: 3532: 3511: 3504: 3477: 3458: 3439: 3437:, p. 458. 3408: 3406:, p. 144. 3396: 3389: 3367: 3361:978-8171427543 3360: 3333: 3321: 3319:, p. 207. 3306: 3299: 3277: 3275:, p. 205. 3265: 3250: 3243: 3234:The Sikh World 3220: 3208: 3191: 3181: 3158: 3141: 3120: 3113: 3090: 3083: 3063: 3056: 3033: 3026: 2999: 2987: 2975: 2956: 2949: 2924: 2912: 2905: 2885: 2878: 2849: 2828: 2813: 2806: 2781: 2774: 2754: 2752:, p. 457. 2737: 2725: 2707:8 1-7380-204-1 2706: 2694:"Five Symbols" 2681: 2669: 2662: 2642: 2634: 2597: 2562: 2547: 2534:978-8121505406 2533: 2506: 2477: 2468: 2455: 2437: 2435:, p. 208. 2406: 2404:, p. 206. 2381: 2354: 2353: 2351: 2348: 2345: 2344: 2322: 2321: 2319: 2316: 2247: 2244: 2220:Akali Movement 2210:Akali movement 2208:Main article: 2205: 2204:Akali movement 2202: 2198:Akali movement 2155: 2152: 2150: 2147: 2100: 2097: 2066:" Hindi, the " 2026: 2023: 1993: 1990: 1977: 1974: 1972: 1969: 1948: 1945: 1900: 1897: 1868: 1865: 1824: 1821: 1784: 1781: 1760: 1757: 1735:(Muslim), and 1687: 1681: 1636: 1633: 1618: 1615: 1611:Gayatri Mantra 1558: 1555: 1530: 1527: 1502: 1499: 1437: 1434: 1342:Main article: 1339: 1336: 1276:Main article: 1273: 1270: 1232: 1231: 1228: 1225: 1216: 1213: 1210: 1187: 1184: 1181: 1174: 1173: 1170: 1159: 1147: 1144: 1107:after he left 1092: 1089: 1036: 1033: 1027: 1024: 985:and neo-Hindu 977: 974: 929: 926: 850: 847: 845: 842: 799:activities of 775: 774: 772: 771: 764: 757: 749: 746: 745: 744: 743: 728: 727: 724: 723: 718: 713: 707: 702: 701: 698: 697: 694: 693: 688: 683: 678: 673: 668: 663: 658: 653: 648: 643: 638: 633: 628: 622: 618:General topics 615: 614: 611: 610: 607: 606: 601: 596: 591: 589:Keshgarh Sahib 586: 581: 576: 570: 557: 556: 553: 552: 549: 548: 541: 538:Sarbloh Granth 534: 527: 519: 512: 511: 508: 507: 504: 503: 498: 493: 488: 483: 477: 472: 467: 462: 457: 452: 447: 442: 437: 432: 427: 421: 414: 413: 410: 409: 406: 405: 400: 395: 388: 379: 370: 361: 353: 346: 345: 342: 341: 338: 337: 332: 327: 322: 317: 312: 307: 302: 297: 292: 287: 282: 277: 272: 267: 262: 257: 252: 247: 242: 237: 232: 230:Bhagat Bhikhan 227: 225:Bhagat Sadhana 222: 217: 212: 207: 202: 200:Bhagat Ravidas 197: 191: 184: 183: 180: 179: 176: 175: 170: 165: 160: 155: 150: 148:Guru Hargobind 145: 140: 135: 130: 125: 119: 112: 111: 108: 107: 106: 105: 100: 95: 90: 85: 77: 76: 68: 67: 61: 60: 26: 9: 6: 4: 3: 2: 8942: 8931: 8928: 8926: 8923: 8921: 8920:Sikh politics 8918: 8917: 8915: 8902: 8894: 8884: 8878: 8875: 8873: 8870: 8868: 8867:Kesgarh Sahib 8865: 8863: 8862:Damdama Sahib 8860: 8858: 8855: 8854: 8852: 8850: 8846: 8840: 8837: 8832: 8828: 8825: 8823: 8820: 8818: 8815: 8814: 8813: 8810: 8808: 8805: 8803: 8800: 8798: 8795: 8793: 8790: 8788: 8785: 8783: 8780: 8778: 8775: 8771: 8768: 8767: 8766: 8763: 8761: 8758: 8756: 8753: 8751: 8748: 8746: 8743: 8741: 8738: 8736: 8733: 8731: 8728: 8726: 8723: 8721: 8718: 8716: 8713: 8711: 8710:Sikh Regiment 8708: 8704: 8701: 8700: 8699: 8696: 8694: 8691: 8689: 8686: 8684: 8681: 8679: 8676: 8674: 8671: 8669: 8666: 8664: 8661: 8659: 8656: 8654: 8651: 8649: 8646: 8644: 8641: 8639: 8636: 8634: 8631: 8629: 8626: 8625: 8623: 8621: 8617: 8611: 8608: 8604: 8601: 8600: 8599: 8596: 8594: 8591: 8589: 8586: 8585: 8583: 8581: 8577: 8565: 8562: 8560: 8557: 8555: 8552: 8550: 8547: 8545: 8542: 8541: 8539: 8535: 8529: 8528:Tiwana family 8526: 8524: 8521: 8519: 8516: 8515: 8513: 8509: 8499: 8496: 8494: 8491: 8489: 8488:Josiah Harlan 8486: 8484: 8481: 8479: 8476: 8474: 8471: 8469: 8466: 8464: 8461: 8459: 8456: 8455: 8453: 8449: 8443: 8440: 8438: 8435: 8433: 8430: 8428: 8425: 8423: 8420: 8418: 8415: 8413: 8410: 8408: 8405: 8403: 8400: 8398: 8395: 8393: 8390: 8388: 8385: 8383: 8380: 8378: 8375: 8373: 8370: 8368: 8365: 8363: 8360: 8358: 8355: 8353: 8350: 8348: 8345: 8343: 8340: 8338: 8335: 8333: 8332:Jawahar Singh 8330: 8328: 8325: 8323: 8320: 8318: 8315: 8313: 8310: 8308: 8307:Zorawar Singh 8305: 8303: 8300: 8298: 8295: 8293: 8290: 8288: 8285: 8283: 8280: 8278: 8275: 8273: 8270: 8268: 8265: 8263: 8260: 8258: 8255: 8253: 8250: 8249: 8247: 8243: 8240: 8236: 8230: 8227: 8225: 8222: 8220: 8219:Harkishangarh 8217: 8215: 8212: 8210: 8207: 8206: 8204: 8200: 8194: 8191: 8188: 8185: 8183: 8180: 8178: 8175: 8173: 8170: 8168: 8165: 8163: 8160: 8158: 8155: 8153: 8150: 8148: 8145: 8143: 8140: 8138: 8137:Mughal Empire 8135: 8134: 8132: 8128: 8122: 8119: 8117: 8114: 8112: 8109: 8108: 8106: 8102: 8094: 8090: 8086: 8082: 8081:Sino-Sikh war 8078: 8074: 8070: 8064: 8061: 8059: 8056: 8054: 8051: 8049: 8046: 8045: 8043: 8041: 8037: 8031: 8028: 8026: 8023: 8021: 8018: 8016: 8013: 8012: 8010: 8008: 8004: 7998: 7995: 7993: 7990: 7988: 7985: 7983: 7980: 7978: 7975: 7973: 7970: 7969: 7967: 7965: 7961: 7955: 7952: 7950: 7949:Gurdas Nangal 7947: 7945: 7942: 7940: 7937: 7935: 7932: 7930: 7927: 7925: 7924:Chappar Chiri 7922: 7920: 7917: 7915: 7912: 7910: 7907: 7905: 7902: 7900: 7897: 7895: 7892: 7890: 7887: 7885: 7882: 7880: 7877: 7875: 7872: 7870: 7867: 7865: 7862: 7861: 7859: 7857: 7853: 7850: 7844: 7838: 7835: 7833: 7830: 7828: 7825: 7823: 7820: 7818: 7815: 7813: 7810: 7808: 7805: 7804: 7802: 7798: 7794: 7787: 7782: 7780: 7775: 7773: 7768: 7767: 7764: 7759: 7757: 7753: 7745: 7742: 7741: 7740: 7737: 7735: 7732: 7728: 7725: 7723: 7720: 7719: 7718: 7715: 7713: 7712:Agrahari Sikh 7710: 7706: 7703: 7702: 7701: 7698: 7694: 7691: 7689: 7686: 7684: 7681: 7679: 7676: 7674: 7671: 7669: 7666: 7664: 7661: 7659: 7656: 7654: 7651: 7649: 7646: 7645: 7644: 7641: 7640: 7638: 7636: 7633:Groups, sects 7630: 7622: 7621:U.S. Military 7619: 7618: 7617: 7616:United States 7614: 7610: 7607: 7605: 7602: 7600: 7597: 7595: 7592: 7591: 7590: 7587: 7585: 7582: 7580: 7577: 7575: 7572: 7570: 7567: 7565: 7562: 7560: 7557: 7555: 7552: 7550: 7547: 7545: 7542: 7540: 7537: 7535: 7532: 7530: 7527: 7525: 7522: 7520: 7517: 7515: 7512: 7510: 7507: 7505: 7502: 7500: 7497: 7495: 7492: 7490: 7487: 7485: 7482: 7478: 7475: 7473: 7470: 7468: 7465: 7464: 7463: 7460: 7458: 7455: 7453: 7450: 7448: 7445: 7443: 7440: 7438: 7435: 7433: 7430: 7428: 7425: 7421: 7418: 7417: 7416: 7413: 7411: 7408: 7406: 7403: 7401: 7398: 7396: 7393: 7391: 7388: 7386: 7383: 7382: 7380: 7378: 7374: 7368: 7365: 7363: 7360: 7358: 7355: 7353: 7350: 7348: 7345: 7343: 7340: 7338: 7335: 7333: 7332:Khanda museum 7330: 7328: 7325: 7323: 7320: 7318: 7315: 7313: 7310: 7304: 7303:North America 7301: 7299: 7296: 7294: 7291: 7289: 7286: 7285: 7284: 7281: 7279: 7276: 7274: 7271: 7269: 7266: 7265: 7264: 7261: 7260: 7258: 7256: 7252: 7246: 7243: 7241: 7238: 7236: 7233: 7231: 7228: 7226: 7223: 7221: 7218: 7216: 7213: 7211: 7208: 7206: 7203: 7201: 7198: 7196: 7193: 7192: 7190: 7188: 7184: 7178: 7175: 7173: 7170: 7168: 7165: 7163: 7160: 7158: 7155: 7153: 7150: 7148: 7145: 7143: 7140: 7138: 7135: 7133: 7132:Three Pillars 7130: 7128: 7127:Antam Sanskar 7125: 7123: 7120: 7118: 7117:Amrit Sanchar 7115: 7113: 7110: 7108: 7105: 7103: 7100: 7098: 7095: 7093: 7090: 7088: 7085: 7083: 7080: 7078: 7075: 7074: 7072: 7070: 7066: 7060: 7057: 7053: 7050: 7049: 7048: 7045: 7043: 7042:The 52 Hukams 7040: 7038: 7035: 7033: 7030: 7028: 7025: 7024: 7022: 7020: 7016: 7009: 7006: 7004: 7001: 6999: 6996: 6994: 6991: 6989: 6986: 6984: 6981: 6979: 6976: 6974: 6971: 6969: 6968:Guru Amar Das 6966: 6964: 6961: 6959: 6956: 6955: 6953: 6951: 6947: 6943: 6939: 6934: 6930: 6923: 6918: 6916: 6911: 6909: 6904: 6903: 6900: 6889: 6885: 6881: 6875: 6869: 6866: 6864: 6861: 6859: 6856: 6854: 6851: 6847: 6846:Wall of Truth 6844: 6843: 6842: 6839: 6837: 6834: 6832: 6829: 6827: 6824: 6822: 6819: 6817: 6814: 6812: 6809: 6808: 6806: 6802: 6796: 6793: 6791: 6788: 6786: 6783: 6781: 6778: 6776: 6773: 6771: 6768: 6766: 6763: 6761: 6758: 6756: 6753: 6751: 6748: 6746: 6743: 6741: 6738: 6736: 6733: 6731: 6728: 6726: 6723: 6721: 6718: 6716: 6713: 6711: 6708: 6706: 6703: 6701: 6698: 6696: 6693: 6691: 6688: 6686: 6683: 6681: 6678: 6676: 6673: 6671: 6668: 6666: 6663: 6662: 6660: 6656: 6650: 6647: 6645: 6642: 6640: 6637: 6635: 6632: 6630: 6627: 6625: 6622: 6620: 6617: 6615: 6612: 6610: 6607: 6605: 6602: 6600: 6597: 6595: 6592: 6590: 6587: 6585: 6582: 6580: 6577: 6575: 6572: 6570: 6567: 6566: 6564: 6562:Organisations 6560: 6555: 6551: 6548: 6544: 6536: 6531: 6529: 6524: 6522: 6517: 6516: 6513: 6505: 6503:9780969409281 6499: 6495: 6494: 6488: 6487: 6477: 6475:9780836410068 6471: 6467: 6463: 6458: 6454: 6450: 6446: 6442: 6438: 6434: 6430: 6426: 6421: 6417: 6413: 6409: 6405: 6401: 6397: 6392: 6389:(1): 119–123. 6388: 6384: 6380: 6376: 6372: 6368: 6366:9780199080427 6362: 6358: 6357: 6352: 6351:Grewal, J. S. 6348: 6344: 6342:9788173803598 6338: 6334: 6333: 6328: 6327:Grewal, J. S. 6324: 6320: 6314: 6310: 6309: 6303: 6299: 6293: 6289: 6288: 6282: 6278: 6276:9788171560783 6272: 6268: 6264: 6259: 6248: 6242: 6238: 6237: 6231: 6227: 6225:9788173805301 6221: 6217: 6213: 6208: 6204: 6203: 6198: 6194: 6190: 6184: 6180: 6179: 6173: 6169: 6163: 6159: 6158: 6152: 6151: 6138: 6136:9788173801006 6132: 6128: 6124: 6117: 6109: 6103: 6099: 6098: 6090: 6083: 6078: 6076: 6074: 6072: 6070: 6068: 6061:, p. 76. 6060: 6055: 6053: 6051: 6044:, p. 75. 6043: 6038: 6036: 6028: 6023: 6015: 6013:9780195647457 6009: 6005: 6004: 5996: 5989: 5984: 5977: 5972: 5964: 5962:9780191004124 5958: 5954: 5950: 5943: 5941: 5939: 5930: 5924: 5920: 5915: 5914: 5905: 5899:, p. 30. 5898: 5893: 5891: 5889: 5880: 5874: 5870: 5869: 5861: 5859: 5857: 5848: 5843:|first1= 5836: 5821: 5819:9788171560783 5815: 5811: 5810: 5802: 5800: 5791: 5786:|first1= 5779: 5764: 5762:9788171560783 5758: 5754: 5753: 5745: 5737: 5731: 5727: 5726: 5718: 5716: 5707: 5701: 5697: 5692: 5691: 5682: 5680: 5678: 5676: 5667: 5661: 5657: 5656: 5648: 5646: 5638: 5633: 5625: 5623:9780199756551 5619: 5615: 5614: 5606: 5599: 5594: 5587: 5582: 5576: 5572: 5571: 5563: 5556: 5551: 5544: 5539: 5532: 5530: 5526: 5522: 5518: 5514: 5510: 5506: 5500: 5499: 5494: 5493:McLeod, W. H. 5488: 5480: 5478:9780199087808 5474: 5470: 5469: 5461: 5454: 5452: 5445: 5443:9788173045806 5439: 5435: 5434: 5429: 5428:Grewal, J. S. 5423: 5416: 5411: 5409:9788185229171 5405: 5401: 5400: 5395: 5391: 5390:Grewal, J. S. 5385: 5383: 5376:, p. 38. 5375: 5370: 5363: 5358: 5351: 5346: 5344:9781400828036 5340: 5336: 5335: 5327: 5319: 5313: 5309: 5308: 5300: 5291: 5285: 5281: 5280: 5272: 5270: 5261: 5255: 5251: 5250: 5242: 5240: 5238: 5229: 5227:9789357085830 5223: 5219: 5218: 5210: 5202: 5198: 5191: 5184: 5176: 5174:9781107136540 5170: 5166: 5165: 5157: 5151:, p. 11. 5150: 5145: 5138: 5133: 5131:9781469648729 5127: 5123: 5122: 5114: 5106: 5104:9788125025962 5100: 5096: 5092: 5085: 5083: 5081: 5073: 5071: 5065: 5063:9780521438780 5059: 5055: 5054: 5046: 5038: 5034: 5030: 5026: 5022: 5018: 5011: 5009: 5001: 4999: 4995: 4991: 4987: 4974: 4970: 4963: 4956: 4954: 4952: 4944: 4939: 4932: 4927: 4925: 4917: 4912: 4910: 4902: 4897: 4895: 4887: 4882: 4880: 4878: 4870: 4865: 4858: 4853: 4846: 4841: 4839: 4832:, p. 74. 4831: 4826: 4824: 4822: 4820: 4812: 4807: 4805: 4803: 4801: 4793: 4788: 4786: 4779:, p. 50. 4778: 4773: 4771: 4769: 4767: 4765: 4763: 4761: 4759: 4757: 4749: 4744: 4742: 4740: 4733:, p. 49. 4732: 4727: 4725: 4716: 4714:9788173801006 4710: 4706: 4702: 4695: 4687: 4685:9780429656156 4681: 4677: 4676: 4668: 4666: 4658: 4653: 4651: 4649: 4647: 4645: 4643: 4641: 4639: 4637: 4630:, p. 46. 4629: 4624: 4622: 4620: 4618: 4616: 4614: 4612: 4610: 4603:, p. 45. 4602: 4597: 4590: 4585: 4583: 4581: 4579: 4571: 4566: 4564: 4556: 4551: 4549: 4541: 4536: 4529: 4524: 4522: 4520: 4511: 4505: 4501: 4500: 4492: 4485: 4480: 4473: 4469: 4463: 4459: 4458: 4450: 4442: 4440:9781009354646 4436: 4432: 4431: 4423: 4421: 4414:, p. 52. 4413: 4408: 4406: 4398: 4393: 4385: 4383:9780199995431 4379: 4375: 4371: 4369: 4360: 4358: 4356: 4349:, p. 48. 4348: 4343: 4341: 4339: 4337: 4329: 4324: 4322: 4320: 4318: 4316: 4314: 4312: 4305:, p. 47. 4304: 4299: 4297: 4295: 4286: 4284:9789380607047 4280: 4276: 4275: 4267: 4259: 4257:9788173801006 4253: 4249: 4245: 4238: 4232:, p. 43. 4231: 4226: 4224: 4216: 4211: 4209: 4207: 4205: 4197: 4192: 4190: 4188: 4179: 4178: 4170: 4168: 4166: 4157: 4151: 4147: 4143: 4136: 4134: 4126: 4121: 4115:, p. 99. 4114: 4109: 4107: 4100:, p. 98. 4099: 4094: 4092: 4084: 4079: 4071: 4069:9788173801006 4065: 4061: 4057: 4050: 4042: 4040:9788173801006 4036: 4032: 4028: 4027:"Sikh States" 4021: 4019: 4010: 4008:9788173801006 4004: 4000: 3996: 3989: 3981: 3979:9788173801006 3975: 3971: 3967: 3960: 3952: 3950:9788173801006 3946: 3942: 3938: 3931: 3923: 3921:9788173801006 3917: 3913: 3909: 3902: 3894: 3892:9788173801006 3888: 3884: 3880: 3873: 3867:, p. 18. 3866: 3861: 3853: 3851:9788173801006 3847: 3843: 3839: 3832: 3826:, p. 97. 3825: 3820: 3818: 3816: 3814: 3806: 3801: 3799: 3797: 3790:, p. 85. 3789: 3784: 3782: 3780: 3771: 3769:9780791408278 3765: 3761: 3760: 3752: 3750: 3748: 3746: 3738: 3733: 3725: 3719: 3715: 3714: 3706: 3704: 3702: 3700: 3698: 3691:, p. 84. 3690: 3685: 3683: 3681: 3679: 3670: 3664: 3660: 3659: 3651: 3644: 3639: 3633:, p. 25. 3632: 3627: 3618: 3611: 3606: 3604: 3602: 3600: 3593:, p. 44. 3592: 3587: 3585: 3583: 3581: 3579: 3572:, p. 96. 3571: 3566: 3564: 3557:, p. 70. 3556: 3551: 3549: 3547: 3545: 3543: 3541: 3539: 3537: 3530:, p. 69. 3529: 3524: 3522: 3520: 3518: 3516: 3507: 3505:9781315391458 3501: 3497: 3496: 3488: 3486: 3484: 3482: 3475:, p. 53. 3474: 3469: 3467: 3465: 3463: 3456:, p. 68. 3455: 3450: 3448: 3446: 3444: 3436: 3431: 3429: 3427: 3425: 3423: 3421: 3419: 3417: 3415: 3413: 3405: 3400: 3392: 3390:9788173801006 3386: 3382: 3378: 3371: 3363: 3357: 3353: 3352: 3344: 3342: 3340: 3338: 3330: 3325: 3318: 3313: 3311: 3302: 3300:9788173801006 3296: 3292: 3288: 3281: 3274: 3269: 3262: 3257: 3255: 3246: 3244:9780429848384 3240: 3236: 3235: 3230: 3224: 3218:, p. 41. 3217: 3212: 3205: 3200: 3198: 3196: 3188: 3184: 3182:9788184245684 3178: 3174: 3173: 3165: 3163: 3155: 3150: 3148: 3146: 3138: 3133: 3131: 3129: 3127: 3125: 3116: 3110: 3106: 3105: 3097: 3095: 3086: 3080: 3076: 3075: 3067: 3059: 3053: 3049: 3048: 3040: 3038: 3029: 3023: 3019: 3018: 3010: 3008: 3006: 3004: 2997:, p. 31. 2996: 2991: 2985:, p. 19. 2984: 2979: 2972: 2967: 2965: 2963: 2961: 2952: 2950:9788184245684 2946: 2942: 2941: 2933: 2931: 2929: 2922:, p. 29. 2921: 2916: 2908: 2906:9780791424124 2902: 2898: 2897: 2889: 2881: 2879:9788173801006 2875: 2871: 2867: 2860: 2858: 2856: 2854: 2847:, p. 78. 2846: 2841: 2839: 2837: 2835: 2833: 2826:, p. 28. 2825: 2820: 2818: 2809: 2803: 2799: 2798: 2790: 2788: 2786: 2777: 2771: 2767: 2766: 2758: 2751: 2746: 2744: 2742: 2735:, p. 12. 2734: 2729: 2722: 2719: 2715: 2709: 2703: 2699: 2695: 2688: 2686: 2678: 2673: 2665: 2663:9780307429339 2659: 2655: 2654: 2646: 2637: 2631: 2627: 2626: 2618: 2616: 2614: 2612: 2610: 2608: 2606: 2604: 2602: 2594: 2589: 2587: 2585: 2583: 2581: 2579: 2577: 2575: 2573: 2571: 2569: 2567: 2560:, p. 86. 2559: 2554: 2552: 2536: 2530: 2526: 2522: 2521: 2513: 2511: 2503: 2498: 2496: 2494: 2492: 2490: 2488: 2486: 2484: 2482: 2472: 2465: 2459: 2451: 2444: 2442: 2434: 2429: 2427: 2425: 2423: 2421: 2419: 2417: 2415: 2413: 2411: 2403: 2398: 2396: 2394: 2392: 2390: 2388: 2386: 2369: 2365: 2359: 2355: 2341: 2337: 2333: 2327: 2323: 2315: 2311: 2309: 2308: 2303: 2298: 2292: 2290: 2284: 2282: 2277: 2273: 2269: 2263: 2259: 2257: 2256:Harjot Oberoi 2253: 2243: 2239: 2237: 2233: 2229: 2225: 2224:Reginald Dyer 2221: 2217: 2211: 2201: 2199: 2195: 2191: 2187: 2183: 2177: 2174: 2168: 2166: 2162: 2146: 2142: 2140: 2136: 2135: 2130: 2129: 2124: 2123: 2118: 2114: 2110: 2106: 2096: 2094: 2089: 2087: 2082: 2076: 2073: 2069: 2065: 2061: 2057: 2053: 2048: 2046: 2042: 2041: 2036: 2032: 2022: 2020: 2016: 2011: 2009: 2008: 2003: 1999: 1989: 1987: 1983: 1968: 1965: 1961: 1959: 1955: 1944: 1940: 1938: 1934: 1930: 1926: 1921: 1917: 1913: 1912:Mazhabi Sikhs 1909: 1905: 1896: 1894: 1890: 1886: 1881: 1879: 1875: 1864: 1862: 1857: 1852: 1850: 1846: 1842: 1841:Shuddhi Sabha 1838: 1834: 1833:Shuddhi Sabha 1829: 1823:Shuddhi Sabha 1820: 1817: 1813: 1808: 1805: 1800: 1798: 1793: 1791: 1780: 1777: 1773: 1770: 1765: 1756: 1754: 1749: 1746: 1742: 1738: 1734: 1731:(Christian), 1730: 1725: 1723: 1719: 1715: 1714:Lala Hans Raj 1711: 1707: 1706: 1700: 1698: 1694: 1685: 1680: 1677: 1671: 1668: 1664: 1663:bibliolatrous 1660: 1656: 1650: 1648: 1644: 1643: 1632: 1630: 1625: 1614: 1612: 1608: 1607: 1602: 1601: 1596: 1592: 1591: 1586: 1585: 1580: 1575: 1574: 1569: 1565: 1554: 1552: 1547: 1543: 1542: 1536: 1526: 1523: 1520: 1515: 1513: 1507: 1501:Khalsa Diwans 1498: 1496: 1491: 1487: 1483: 1479: 1476:and Maharaja 1475: 1471: 1467: 1466:Bikrama Singh 1458: 1454: 1450: 1447: 1442: 1433: 1431: 1427: 1423: 1419: 1415: 1411: 1407: 1403: 1399: 1395: 1391: 1387: 1383: 1382:Khalsa Akhbar 1378: 1373: 1371: 1367: 1363: 1359: 1355: 1350: 1345: 1335: 1333: 1329: 1325: 1319: 1317: 1312: 1308: 1307: 1302: 1296: 1293: 1289: 1285: 1279: 1269: 1267: 1263: 1259: 1255: 1251: 1247: 1242: 1238: 1229: 1226: 1223: 1222: 1217: 1214: 1211: 1208: 1204: 1200: 1196: 1192: 1188: 1185: 1182: 1179: 1178: 1177: 1171: 1168: 1164: 1160: 1157: 1156: 1155: 1153: 1143: 1139: 1137: 1133: 1129: 1128: 1121: 1118: 1114: 1110: 1106: 1102: 1098: 1088: 1085: 1084: 1079: 1075: 1071: 1067: 1062: 1060: 1056: 1055: 1050: 1046: 1045:Baba Dyal Das 1042: 1032: 1023: 1020: 1016: 1012: 1008: 1002: 1000: 996: 992: 988: 984: 983:Brahmo Samaji 973: 969: 965: 963: 957: 955: 951: 947: 943: 939: 935: 925: 923: 919: 915: 911: 910: 905: 900: 898: 897: 892: 888: 883: 878: 876: 872: 871:Sivalik Hills 868: 864: 860: 856: 849:Khalsa period 841: 837: 834: 831: 826: 822: 818: 814: 810: 806: 802: 798: 797:proselytising 794: 790: 786: 782: 770: 765: 763: 758: 756: 751: 750: 748: 747: 742: 737: 732: 731: 730: 729: 722: 719: 717: 714: 712: 709: 708: 700: 699: 692: 689: 687: 684: 682: 679: 677: 674: 672: 669: 667: 664: 662: 659: 657: 654: 652: 649: 647: 644: 642: 639: 637: 634: 632: 629: 627: 624: 623: 619: 613: 612: 605: 602: 600: 597: 595: 594:Damdama Sahib 592: 590: 587: 585: 582: 580: 577: 575: 572: 571: 568: 562: 555: 554: 547: 546: 542: 540: 539: 535: 533: 532: 528: 526: 525: 521: 520: 517: 510: 509: 502: 501:Antam Sanskar 499: 497: 494: 492: 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In 1853, 938:Sikh Empire 922:Sikh Empire 880:Meanwhile, 821:Sikh Empire 604:Hazur Sahib 599:Patna Sahib 496:Anand Karaj 455:The Five Ks 375:Vand Chakkō 335:Balvand Rai 325:Baba Sundar 305:Bhatt Kirat 300:Bhatt Jalap 285:Bhatt Bhika 280:Bhatt Bhalh 250:Bhagat Pipa 240:Bhagat Sain 215:Bhagat Beni 48:(1853–1901) 18:Singh Sabha 8914:Categories 8857:Akal Takht 8797:In Fiction 8782:Ravidassia 8750:Dharamyudh 8673:Literature 8663:Panj Pyare 8603:Mela Maghi 8451:Foreigners 8412:Veer Singh 8387:Chandu Lal 8121:Fauj-i-Ain 7827:Sher Singh 7822:Chand Kaur 7678:Sewapanthi 7405:Bangladesh 7377:By country 7347:Pul Kanjri 7317:Fateh Burj 7230:Jaap Sahib 7215:Mul Mantar 7137:Kirat Karo 7122:Amrit Velā 7107:Naam Karan 7087:Sikh rites 7019:Philosophy 6978:Guru Arjan 6963:Guru Angad 6958:Guru Nanak 6740:Jagir Kaur 5768:27 October 5509:rām kriṣan 5374:Singh 1996 5362:Jones 1973 4943:Jones 1973 4931:Jones 1973 4916:Jones 1973 4901:Jones 1973 4886:Jones 1973 4869:Jones 1973 4857:Jones 1973 4845:Singh 1961 4811:Jones 1973 4792:Jones 1973 4777:Jones 1968 4748:Jones 1973 4731:Jones 1968 4657:Jones 1973 4628:Jones 1968 4601:Jones 1968 4589:Jones 1973 4570:Jones 1973 4555:Singh 1961 4540:Jones 1973 4528:Singh 1961 4484:Singh 1961 4412:Jones 1968 4347:Jones 1968 4328:Jones 1973 4303:Jones 1968 4230:Jones 1968 4215:Jones 1973 4196:Jones 1973 4155:0226508781 4125:Singh 1989 4113:Singh 1989 4098:Singh 1989 4083:Singh 1964 3824:Singh 1989 3805:Singh 1989 3591:Jones 1968 3570:Singh 1989 3473:Jones 1968 3435:Jones 1973 3404:Singh 1964 3216:Jones 1968 2750:Jones 1973 2540:9 December 2350:References 2302:Teja Singh 2272:Guru Arjan 2186:Akal Takht 2064:ārya bhāṣā 1992:Sanatanist 1954:Devanagari 1937:initiation 1745:Guru Nanak 1667:maha murkh 1446:sahajdhari 1386:Adi Granth 1377:Tat Khalsa 1362:Tat Khalsa 1358:Tat Khalsa 1344:Tat Khalsa 1324:Guru Nanak 1266:ārya bhāṣā 1246:Arya Samaj 1163:Arya Samaj 1136:Malerkotla 1078:Rawalpindi 1035:Nirankārīs 962:Tarn Taran 918:Dal Khalsa 844:Background 809:Arya Samaj 801:Christians 656:Literature 641:Panj Pyare 584:Akal Takht 545:Five Banis 486:Naam Karan 445:Amrit Velā 366:Kirat Karō 349:Philosophy 330:Satta Doom 320:Bhatt Salh 315:Bhatt Nalh 275:Bhatt Balh 143:Guru Arjan 128:Guru Angad 123:Guru Nanak 115:Sikh gurus 8807:Criticism 8725:Ramananda 8580:Festivals 8317:Lal Singh 8312:Tej Singh 8189:of Poonch 7939:Jalalabad 7848:conflicts 7832:Jind Kaur 7673:Nirankari 7554:Singapore 7484:Indonesia 7420:Vancouver 7395:Australia 7187:Scripture 7142:Naam Japo 7069:Practices 6453:163885354 6123:"Sikhism" 6059:Deol 2000 6042:Deol 2000 5835:cite book 5825:22 August 5778:cite book 5203:(1): 193. 4979:19 August 4830:Deol 2000 3555:Deol 2000 3528:Deol 2000 3454:Deol 2000 2653:The Sikhs 2593:Deol 2000 2232:Akali Dal 2194:Akali Dal 2068:ved bhāṣā 1982:D. 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Jha 1816:Vir Singh 1488:in 1894. 1486:Vir Singh 1326:to be an 1105:Ram Singh 1091:Nāmdhārīs 1059:niraṅkārī 1041:Nirankari 991:Ahmadiyah 817:Ahmadiyah 676:Criticism 515:Scripture 417:Practices 358:Naam Japo 8901:Category 8831:Gurmukhī 8822:Punjabis 8765:Hinduism 8693:Politics 8653:Waheguru 8648:Ik Onkar 8610:Vaisakhi 8537:Treaties 7919:Sadhaura 7889:Chamkaur 7846:Military 7688:Ramraiya 7658:Namdhari 7599:Scotland 7579:Thailand 7539:Pakistan 7509:Malaysia 7385:Diaspora 7263:Gurdwara 6938:Glossary 6550:politics 6353:(2011). 6329:(1997). 5570:Jaṅgnāmā 5495:(1980). 5430:(2004). 5396:(2001). 5037:44145821 3231:(2023). 2374:9 August 2182:Updeshak 2128:jangnama 2035:Buddhism 2025:Samajist 1958:Gurmukhi 1947:Language 1849:Mahatmas 1783:Reaction 1655:Sanskrta 1512:Faridkot 1470:Faridkot 1426:Gurmukhi 1410:Brahmins 1241:Bengalis 1207:Gurmukhi 1152:Amritsar 1097:Namdhari 1054:niraṅkār 904:exegeses 830:Gurmukhi 787:, was a 636:Waheguru 626:Ik Onkar 574:Gurdwara 482:(Turban) 103:Glossary 57:a series 55:Part of 8893:Outline 8817:History 8760:Jainism 8633:Culture 8628:History 8245:Natives 8187:Sudhans 7934:Lohgarh 7914:Sirhind 7904:Sonepat 7899:Muktsar 7683:Nirmala 7594:England 7452:Germany 7442:Finland 7432:Denmark 7410:Belgium 7400:Austria 7225:Chaupai 7210:Gurbani 7172:Dasvand 6942:History 6929:Sikhism 6658:Leaders 6445:2052684 6416:2942838 6252:14 June 4368:Shuddhi 2117:sanatan 2093:shuddhi 2062:, the " 2060:shuddhi 2052:shuddhi 2031:Jainism 1933:shuddhi 1929:shuddhi 1916:shuddhi 1908:Mahatma 1904:Shuddhi 1861:Mahatma 1856:Mahatma 1845:Mahatma 1837:shuddhi 1729:kernani 1710:Mahatma 1684:Mahatma 1624:dharmas 1595:tonsure 1579:shuddhi 1568:Shuddhi 1564:shuddhi 1557:Shuddhi 1430:Punjabi 1404:as the 1288:jor-mel 1264:, the " 1258:Gujarat 1254:Brahmin 1203:Punjabi 1167:Shuddhi 1068:of the 1015:pandits 916:of the 909:jatthās 875:Afghans 867:Mughals 863:Nirmala 855:mahants 833:Punjabi 450:Dasvand 98:History 93:Outline 65:Sikhism 8812:Punjab 8745:Dastar 8740:Sardar 8688:Places 8658:Khanda 8072:Others 7909:Samana 7874:Basoli 7869:Nadaun 7800:Rulers 7668:Nihang 7648:Khalsa 7569:Sweden 7549:Poland 7544:Panama 7534:Norway 7477:Punjab 7457:Greece 7447:France 7415:Canada 7298:Europe 7288:Africa 7235:Rehras 7177:Jhatka 7157:Simran 7102:Langar 7097:Kirtan 7077:Khalsa 6804:Events 6500: 6472: 6451: 6443: 6414: 6363: 6339: 6315: 6294: 6273: 6243: 6222: 6185: 6164: 6133: 6104: 6010: 5959: 5925: 5921:–171. 5875: 5816: 5759: 5732: 5702: 5698:–149. 5662: 5620: 5577: 5525:rāmsāl 5475: 5440: 5406: 5341: 5314: 5286: 5256: 5224: 5171: 5128: 5101: 5070:sindhu 5060: 5035: 4994:p. 135 4986:p. 133 4711: 4682: 4506: 4464: 4437: 4380: 4281: 4254: 4152: 4066: 4037: 4005: 3976: 3947: 3918: 3889: 3848: 3766: 3720: 3665: 3502: 3387: 3358: 3297: 3241: 3179: 3111: 3081: 3054: 3024: 2947: 2903: 2876: 2804: 2772: 2704: 2660: 2632: 2531: 2336:Pandit 2250:While 2139:panths 2033:, and 1737:purani 1733:kurani 1647:Bombay 1541:avatar 1519:Khalsa 1396:, the 1354:Nihang 1332:Vishnu 1328:avatar 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