Satguru Partap Singh

Satguru Partap Singh (1882–1959) served as the spiritual head of the Namdhari Sikhs from 1906 to 1959. He was a staunch advocate for Sikh unity and the preservation of religious traditions. He organized the 'Guru Nanak Sarav Sampardai Conference' in 1934, bringing together various Sikh factions to promote harmony and mutual respect. Under his guidance, the practice of singing Gurbani in its original Ragas (melodies) got highly encouraged, and he established the Namdhari Vidyalaya (school) to nurture young musical talent and preserve Indic traditions.

His tenure as the head of the sect spanned significant historical events in India, and he was instrumental in fostering community well-being and cultural preservation.

Early life Satguru Partap Singh was born in 1882 in the village of Sri Bhaini Sahib. At an early age, he learned Gurmukhi alphabet, correct pronunciation of Gurbani and Gurbani compositions like Sukhmani, Akal Ustat and Bachittar Natak, among others. He learnt Hanuman Natak, Hitopadesh and basic Persian and a few words of English. He learnt playing the traditional stringed instrument Taus from Mastan Singh.

He also learned preparing Ayurvedic formulations and remedies, along with traditional diagnosis of ailments of humans and animals.

Spiritual leadership In 1906, due to the passing of Satguru Hari Singh, Satguru Partap Singh assumed the leadership of the Namdhari community. Within a week, the police post set up at Sri Bhaini Sahib 34 years earlier in 1872, was relocated from proximity of Satguru's residence and transferred to a distant corner. For some years, Satguru Partap Singh engaged in strict routine of meditation. In 1907, Satguru Partap Singh supervised the Holla Mahalla festival of Namdhari community at Naushehra. He emphasized the importance of simplicity, devotion, and ethical living in accordance with Sikh principles. Thereafter, he supervised 53 such congregations till 1959. In 1919, Mata Bhupinder Kaur, the spouse of Satguru Partap Singh requested his permission to allow women to take part in the Jap Prayog (one-month rigorous Naam simran practice). Its aim was to unite all who believed in or followed the teachings of Guru Nanak. The conference was attended by various Sikh sects, including Akali, Nirmala, Udasi, Seva Panthi, Nihang, Sahajdari, Adanshahi etc. Khalsa Diwan, Shiromani Gurdwara Parbandhak Committee, Shiromani Akali Dal, Udasi Mahamandal, Nirmal Mahamandal also attended the event and resolved to address any issues amicably.

The resolutions passed in this conference urged the Sikh sects to prioritize the preaching of Gurbani within their groups and emphasized that all religious figures, including preachers, missionaries, musicians, editors, and leaders, should engage solely in constructive actions. It called on the Shiromani Gurdwara Parbandhak Committee, local Gurdwara management committees, and other Sikh societies to appoint the most qualified individuals from relevant sects to positions such as Granthi or preacher, with special consideration for the sect previously managing a given Gurdwara before it was taken over. Lastly, it emphasized promotion of unity and avoiding unnecessary legal issues. Nevertheless, Grewal mentions that Master Tara Singh "appreciated the sagacity of 'Baba Partap Singh Ji' who tackled all the delicate situations in an appropriate manner...Master Tara Singh appreciated the efforts made by Baba Partap Singh to bring the Akalis, the Namdharis, the Udasis, and the Nirmalas together. Thereafter, a Hindu-Sikh-Muslim conference was organized to bring all sections of society for peaceful co-existence and to face the challenge of imperialism with renewed vigor.

Revival of traditional styles of devotional music Satguru Partap Singh received music education, including playing the stringed instrument Taus under the tutelage of Ustad Mastan Singh, who was a musician at the Patiala royal court. Satguru Partap Singh appointed Ustad Udho Khan of the Talwandi gharana and his son Ustad Rahim Baksh to train 16-18 young kids at the Namdhari school in Sri Bhaini Sahib. Many Rababis (traditional instrumentalis) like Bhai Dittu, Bhai Fakiriya, Bhai Kaloo, Bhai Taaba, Bhai Sunder, Bhai Sandal and others received support under the patronage of Satguru Partap Singh. He revived the practice of traditional styles of Sikh devotional music (Gurmat kirtan) in the morning and afternoon sessions of meditation.

The supporters of the Anand marriage bill mentioned that Namdhari Sikhs have 'always' followed the Anand marriages, the opposers argued that among the Sikhs, 'only' the Namdhari Sikhs and Nihangs follow this system, while many other Sikhs followed Hindu rituals like 'Chaddar Andazi, Got Kunala, and in some cases, no ritual at all Even the Singh Sabha people solemnize their marriages according to the custom in vogue. Very few of them resort to the new ceremony (referring to the proposed Anand karaj ritual) of their own.. .

Panesar mentions that in order to cite evidence for the existence of the Anand ritual among Sikhs, the statement of support by Satguru Partap Singh was required and it was duly accorded. Satguru Partap Singh strictly enforced the practice of Anand karaj for marriages within the Namdhari community, ensuring its 'sanctity'. He disapproved of sending sweets to the in-laws of his younger brother Maharaj Nihal Singh during his marriage, sending a message that the 'instruction by Satguru Ram Singh of maintaining simplicity in marriages' is identical for one and all.

Role in the Indian independence movement During India's struggle for independence, Satguru Partap Singh actively supported the nationalist movement. Gill mentions that in 1914, when a portion of the boundary wall of Gurudwara Rakab Gunj was demolished by the British Government to straighten a passage to viceregal building, Mangal Singh, a Namdhari Sikh, catalyzed Akalis to raise their voice in opposition of the colonial government. Master Tara Singh acknowledged the role played by Satguru Partap Singh in motivating Sikhs to unite for a common cause during this time.

Joginder Singh mentions that Satguru Partap Singh 'asserted that there was no compatibility of relationship between the Kuka Sikhs and the (colonial) government. He disclosed that during the First World War, the Deputy Commissioner (Ludhiana) approached him and asked to provide recruits which he declined on the ground that he and his followers were not allies of the government.'

Namdhari Sikhs had established rapport with nationalists like Kitchleu and Satyal, both prominent leaders of Amritsar. Deputy Commissioner of Ludhiana, Asgar Ali summoned Namdhari Sikhs to his office an 'warned them of the serious consequences if they did not stop their anti-British activities'. The colonial British government 'used force as well as pursuation' to stop Namdhari Sikhs from participating in the nationalist movements. Joginder Singh mentions that 'undeterred by the British tactics, second generation of the Namdharis began to join national mainstream and responded to the Non-cooperation movement with zeal. They themselves claimed to be the original harbingers of this movement.' However, there was a second category of Namdhari Sikhs who could not migrate earlier and were caught up by 'marauding columns of anti-social elements'. In addition, 'there were exceptional families that escaped unhurt and did not lose members, or whose women were not assaulted'.

Apart from settlement of refugees, Satguru Partap Singh made efforts for their meaningful rehabilitation. Recognizing the immense work done by Satguru Partap Singh in improving breeds of cows and buffaloes, he was appointed a member of an eleven-member ‘Cattle Preservation Committee’ by Government of India. He started ‘Sri Satguru Hari Singh Animal Breeding and Agricultural Farm’ at Sri Jeewan Nagar to speed up breeding activities on scientific principles. He established the dysfunctional Skinnery water stream to ensure irrigation and introduced tractors in the area. The religious congregations of Namdhari Sikhs were used as a means to disseminate information on scientific ways of animal husbandry and dairying.

Legacy Satguru Partap Singh died on 21 August 1959. His leadership and guidance left a lasting impact on the Namdhari community. His contributions to the institutionalization of Namdhari practices continue to inspire his followers worldwide. In 1959, Satguru Jagjit Singh assumed the leadership of the Namdhari community and carried forward the work of refugee rehabilitation and cultural preservation.