The nomination of Hargobind to the Guruship is of immense importance in the Sikh history. His predecessors had been busy in performing religious and spiritual activities, but now he started guiding his disciples in military fields as well. Thus he brought about the transformation in Sikhism and made an effort to make his followers the ‘Saint Soldiers’. The policy he carried out is known as the New Policy.
I. Circumstances leading to the adoption of New
Policy
This New Policy was not
adopted by Guru Hargobind due to any particular reason, but was the outcome of
a variety of factors. Dr. Indu Bhushan Banerjee states, “Both externally and internally the situation was changing and the
policy of Guru Hargobind had perforce to be adjusted to the new environment.”
Externally, the
organizational development had made much progress in the Majha and Doaba tracts
under Guru Arjan Dev. By the foundation of new towns of Taran Taran, Kartarpur
and Hargobindpur, the jats in these regions adopted Sikhism. Moreover, it was
the simplicity of the new religion that had influenced the Jats to it. These
Jats had some extra-ordinary characteristic instincts among them. They were
very brave, courageous and freedom-lovers. They could never tolerate any sort
of injustice being done to them. They were also flesh-eaters and this was so
far abandoned in the Sikh church. Other Sikhs asked Guru Hargobind to oust them
from Sikhism as flesh eating was not permitted by the earlier Gurus. But as the
Sikhs had themselves seen with the martyrdom of Guru Arjan Dev that it had
become expedient for them to arm themselves in order to meet the existing
danger to the Sikh church from the fanatic rule of the Mughals. These Jats could
play an important role by taking arms in their hands. Therefore, Guru Hargobind
permitted them eating flesh. Dr. W.H. McLeod writes, “The growth of military
within the Panth must be traced primarily to the impact of Jat cultural
patterns.”
Internally, it was quite
important to cope with the tyrannical rule and the martyrdom of Guru Arjan. In
fact, under the fifth Guru, the Sikh church had made much development during
the reign of Akbar, who is believed to be a liberal-minded ruler. He never
attempted to interfere in the organizational affairs of Sikhism. He had,
however, offered his help in different ways to the Sikh Gurus. But after his
death in 1605 AD, the period of religious tolerance in the country also came to
an end. Its first example was the martyrdom of Guru Arjan at the orders of the
new emperor, Jahangir. According to Dr. I.B. Banerjee, “The execution of Guru
Arjan and Hargobind’s own imprisonment definitely showed that stern days were
ahead and that the old policy of mere peaceful organization no longer sufficed.”
Guru Arjan, before his death, had sent a message to his son and successor,
Hargobind, “Let him sit fully armed on his throne and maintain an army to the
best of his ability…. Let him hold Bhai Buddha in honour, and in all respects
except the wearing of arms hereby enjoined, adopt the practices of the
preceding Gurus.” It is felt that it was because of the parting message of Guru
Arjan that Guru Hargobind decided to put in action the message of his father.
But there is no denying the fact that it was the result of both the external as
well as internal changing environment. Sir J.D. Cunningham observes, “The
temper and the circumstances of Hargobind both prompted him to innovation.”
II. Chief Characteristics of the New Policy
When Hargobind acceded to the throne, he
decided to adopt a policy of transforming the peace-minded Sikhs into a race of
militant warriors. He declared, “My Seli shall be a sword-belt, and I shall
wear my turban with a royal aigrette.” By the time he became the Guru, he wore two
swords—Miri and Piri. His Miri sword indicated his leadership for worldly
matters, while the Piri sword was an indication of his guiding the Sikhs in
spiritual affairs. His predecessors had led the Sikhs only in religious and
spiritual affairs, but Guru Hargobind started guiding the Sikhs in the military
field as well. He even crowned his turban with the Kalgi. He adopted all the symbols of royalty, and had even with him
a band of 60 body-guards, which raised his royal prestige. The Sikh chronicler
states that he sent for his arms and arrayed in martial style so that his
splendor shone like sun.
Soon he informed the Sikhs about his New
Policy. Accordingly, messages were sent to the Masands to collect mostly horses
and arms from the Sikhs, and similarly the Sikhs were also directed.
Immediately the message of the Guru was put in action, and in a short span of
time, weapons and horses were collected in good number. It made very easy for
him to organize an army.
Several warriors came to him for service and
the Guru delightedly employed them. A number of Majha youth also enlisted his
cause. Soon a body of 500 troops was established. Macauliffe states, “Several
men out of employment and without a taste for manual labour flocked to the Guru’s
standard,” and others also gathered “who were satisfied with two meals a day
and a new uniform every half-year.” He had also organized an army of the
Pathans, which according to Dr. A.C. Banerjee shows that “religious animosity
against Mohammedans was not a factor in the arming of the Sikhs by Hargobind.”
It is wrong to say that Guru Hargobind had taken in his service the rogues,
dacoits and other convicts. There might be some who had entered his service in
greed of loot and plunder. But mostly his army comprised of his devoted Sikhs.
The Guru also changed his daily routine and
habits. He systematically turned his attention to chase and other war-like
occupations. In the Harmandir, he gave religious directions to the Sikhs. He
used to say that as long as he remained in the Harmandir, he should be reckoned
ass a Saint, and in the Akal Bunga he should be looked upon as a King.
Guru Hargobind constructed a building near
Harmandir and named it ‘Akal Takhat’ (Throne of the Almighty). It was here that
the Guru guided his Sikhs on the political and military matters. He gave
military education o his Sikhs, divided arms among them and made plans to fight
the enemy out for the defense of their religion. Dr. Trilochan Singh observes, “The
very erection of Akal Takhat was a challenge to all coercive authority of the
Mughal Emperors.”
The Guru even fortified the city of Amritsar,
feeling that the defense of the head-quarters was very necessary. A fort, named
Lohgarh, was also constructed in the city of Amritsar.
III. Assessment
When Guru Hargobind adopted the new policy,
misunderstandings and many kinds of doubts came in the minds of many of the
devoted Sikhs regarding the objectives of the Guru. Bhai Gurdas in a Pauri of Var 26 refers to the doubts in
their minds, and says
“The
truth within him cannot possibly be concealed
…………………………….....................
He
supporteth a burden intolerable to others and asserteth not himself.”
It is said that some devoted followers of the
Guru met him with Bhai Buddha, but the Guru satisfied them saying that he was
taking every step for the goodness and welfare of his Sikhs.
There are certain writers who hold the
opinion that the New Policy was justified under the existing circumstances. Dr.
I. B. Banerjee comments that externally and internally the situation was
changing. The Guru had felt that without adopting the arms it was not easy to
defend the situation. Therefore, Dr. I. B. Banerjee observes, “The way in which
the Guru met the situation speaks a good deal for his resourcefulness and shrewd
practical sense.” Had he not followed this policy, the community would have
either not survived or would have relapsed into the limited merit of utility of
saints and faquirs.
It is wrong to observe, as some critics of
the policy put it, that the lure of politics and the glamour of arms were
leading him away from the true path of a religious and spiritual leader. It can’t
be denied that like his predecessors, he efficiently guided his Sikhs in
religious and spiritual matters. He used to impart some time daily in religious
preaching. It is also a matter of fact that he spent the last ten years of his
life in performing religious activities at Kiratpur. His military activities
against the Mughals were truly in defense of the religion. He had no political
ambitions behind such activities.
This policy was not entirely new. Guru Nanak
had boldly criticized the tyrant rulers. He also criticized those who tolerate
injustice. Guru Arjan had also started giving military training to his Sikhs.
Thus this policy had already started during the period of Guru Arjan, but it
was Guru Hargobind who gave it a practical shape. Dr. H.R. Gupta writes, “Hargobind
carried the torch lit by Nanak; but he added to it the lustre of the sword.”
The New Policy brought a great change in the character of the Sikhs. The Sikhs were now transformed into Saint-Soldiers and gradually became a brave race of the warriors. The Jats, who had adopted Sikhism in a great number, got an opportunity to show the instincts of their bravery and courage. It was also a factor in his imprisonment for some time in the fort of Gwalior. But still the policy could not be ended. Instead, the Akal Takhat was constructed, Amritsar was fortified and an army was organized. He carried on his policy establishing friendly relations with Jahangir. However, with Shah Jahan as the new emperor, warfare became inevident and many battles were fought against the Mughals. Dr. E. Trumpp observes that the Mughal authorities “were either too short-sighted or indolent or too powerless to stop effectively the concourse of such a turbulent and dangerous crowd.”
