By: Choor Singh Sidhu

At the conclusion of every Ardas (congregational prayer) the Sikhs recite:

“Raj Karega Khalsa, Aqi Rahe Na Koc,

Khwar Hoe Sabh Milenge, Bache Saran Jo Hoe,”

Whose words are these? What do they mean? Why do the Sikhs recite this litany? To find the answer to all these questions, we have to delve a little into Sikh history.

This couplet is often misconstrued and its origin is also much in dispute. Its most accepted English version is.

“The Khalsa shall rule, all dissidents shall join, those seeking refuge shall survive.”

To trace the origin of this couplet, we have to go back to the time of Sint Guru Gobind Singh because some Sikhs believe that Raj Karega Khalsa are prophetic words uttered by Siri Guru Gobind Singh Sahib.

According to Guru Gobind Singh’s Court poet Sainapat, a day before the Guru’s demise, Bhai Nand Lal, Dhadi Nath Mal and Bhai Mani Singh were all present at Nanded. The Sikhs enquired of Siri Guru Gobind Singh as to whom he was entrusting the Khalsa. Bhai Nand Lal in his Rahett Nama says that the Guru replied that he had three forms. ‘The first was Nirgun or invisible, the second was his Word and the third was Sargun or visible. After his physical death he would be invisible, His second form would be the Adi Granth and the third or Sargun of roop (visible form) would be the Khalsa Panth. He added that he bestowed his physical form on the Khalsa.

The Guru then, accompanied by his Khalsa, went to the place where the Adi Granth had been installed. He opened the holy book, took a reading, placed five paisa and a coconut before it. then went around the sacred scripture five times, bowed every time and declared it as the Guru of the Sikhs for all time to come.

Up to this time the holy book was called PothiSahib. Siri Guru Gobind Singh, after conferring the holy office of Guru on the sacred scripture named it Gumi Granth Sahib, The Guru stated that in future whoever wished to seek enlightenment, guidance and solace, let him read the Holy Granth Sahib. The Guru said that he was entrusting the Khalsa to the care of Akalpurkh (God). He affirmed: “Dusar rup Granth Ji jan Un ke and mero kar man Jo Sikh Guru darshan ki chah Darshan karo Granth Ji ah Jo man sath chaho kar bat Granth Ji parhe bichare sath Jo Mujh bachan sunan ki chae Granth Ji parhe sune chit lac Mero rup Granth Ji jan Is men bhed nahin kuchh man”, (Rahit Nama of Bhai Nand Lal) The Granth is my second self. It should be taken for me. A Sikh who wants to see me should have a view of the Granth. One, who wishes to talk to me, should read the Granth and contemplate on it. One who is anxious to listen to my talk should read the Granth, and listen to its recitation with attention. Consider the Granth as my own self. Have not the least doubt about it.

Sin Guru Gobind Singh then sang his last self-composed hymn: “Agya bhat Akal ki tabhi chalayo Panth Sab Sikhan ko hukum hai Guru Manyo Granth Guru Granth ji manyo pargat Guran ki deh Jo Prabhu ko milbo chahe khoj shabad men le,”

(Under orders of the Immortal One, the Panth was established, All the Sikhs are enjoined to accept the Granth as their Guru, Consider Guru Granth Sahib as representing the Guru’s body. Those who wish to meet God can find their way in its hymns.

The following two lines which are now recited with this hymn did not form a part of this hymn and they are not the words of Siri Guru Gobind Singh.

“Raj Karega Khalsa, Aqi Rahe Na Koe,

Khwar Hoe Sab Milange Bache Saran Jo Hoe.”

Although some Sikhs believe that these are also Siri Guru Gobind Singh’s words, there is no documentary evidence to support this belief.

These words first appeared in Bhai Nand Lal’s Tankhah Nama which is a record, in poetic form, of a dialogue between Nand Lal and Siri Guru Gobind Singh. The Guru is alleged to have said: “Sunoh Nand Lal! Eh Saj Pargat Karoon Apana Raj” (Listen Nand Lal! To this testimony!

I shall cause to be established our Sovereign Rulc)

Then appear a few other warlike announcements which are followed by a Dohra composed by Nand Lal:

“Raj Karega Khalsa, Agi Rahe Na Koe

 

Khwar Hoe Sab Milenge Bache Saran Jo Hoe.”

It is accordingly very clear that these are Nand Lal’s words based on what Siri Guru Gobind Singh told him. They are indeed prophetic words and have the sanction of Siri Guru Gobind Singh. That is why they are given such high respect, SO much so that they are recited at ¢very Ardas as a blessing of the Guru.

There is also evidence of other blessings showered on his Khalsa by Sin Guru Gobind Singh, He is reported to have said that, “God has destined the Khalsa to be the future rulers of the country, and for the realization of this objective they must continue to struggle unabated.” [Hari Ram Gupta, History of the Sikhs, volume 1, page 329), Further, according to McAuliffe, Siri Guru Gobind Singh is alleged to have stated to his mother: “Mother dear, I have been considering how I may confer empire on the Khalsa.” [The Sikh Religion, volume 5, page 109). According to Koer Singh’s Gurbilas Patshahi Das, page 148, Siri Guru Gobind Singh is alleged to have declared to the Khalsa:

“Raj Jog Tum Ko Main Dina” (I have bestowed political sovereignty on you.)

Koer Singh based his Gurbilas Patshahi Das on what he learned firsthand from his mentor Bhai Mani Singh who was one of the most famous disciples anda Diwan (Minister) at the Court of Siri Guru Gobind Singh. Accordingly, what Koer Singh has written is very reliable and it is acceptable evidence that Siri Guru Gobind Singh bestowed political sovereignty on his Khalsa. This tallies with what Nand Lal has written, for “bestowed political sovereignty on the Khalsa” and “Raj Karega Khalsa” is in substance the same thing. In the light of all this evidence, it is clear that Siri Guru Gobind Singh intended to, and did in fact, bless his Khalsa with the destiny to rule Punjab.

In May 1710, Banda Bahadur conquered Sarhind province lying between the rivers Satluj and the Yamna. Shortly afterwards he extended the boundaries of the Sikh state to the Ganga in the East and up to the banks of river Ravi in the West. He also conquered some parts of what is now West Punjab. Banda established the first ever independent Sikh state, complete with a royal seal, its own coin and an efficient administrative system. Even though the first Sikh state was Short lived, its effect on the Sikhs was electrifying. According to Professor Hari Ram Gupta, “In October 1714, owing to the diplomacy of Emperor Farukh Siyar, nearly half of Banda’s soldiers, all Sikhs, numbering about 15 thousand, deserted Banda, and took up service under the Mughals The couplet Raj Karega Khalsa appears to have been composed by Banda Bahadur with reference to his deserted followers He joined it to Siri Guru Gobind Singh’s hymn and began to sing il as a prayer in order to keep his remaining followers called Bandai Khalsa, loyal to the cause of the Guru”. [Hari Ram Gupta, ““History of the Sikhs”, Vol 1, page 328).

It would appear that Professor Gupta, here, is in error, It is difficult to believe that 15 thousand Sikhs took up service with the Mughals whom the Sikhs had been fighting right from the time of Siri Guru Hargobind Sahib. No authority is cited for this incredible statement. The truth is that 15 thousand Sikhs left Banda’s force because of the intervention of Mata Sundri, the widow of Siri Guru Gobind Singh. She admonished Banda Bahadur for breaches of the Khalsa code of conduct. Banda started calling himself a Guru, required his followers to address himas “Sacha Sahib” and changed the Khalsa greeting, “Wahe Guru ji ka Khalsa, Wahe Guru ji ki Fateh” into “Fateh Darshan.” For these and other misdeeds Banda was excommunicated from the Khalsa Panth by Mata Sundri. Residing at Delhi, Mata Sundri wrote a letter to the Khalsa serving with Banda in the Punjab, pointing out that Siri Guru Gobind Singh had bestowed Patshahi (political sovereignty) on the Khalsa Panth (nation) and not on Banda.

to be continued in the next issue

Article extracted from this publication >>  February 12, 1993