Gyani Ditt Singh's Contribution to Sikh Society
Kuldeep Singh*
April 21, 1852 is a memorable day in the history of
the Khalsa Panth when a child by the name Ditt Ram was
born in the State of Patiala. He spent his early childhood
at the ‘Dera’ of Gulabdasia Sant Gurbaksh
Singh and got all his religious education there. He
became so proficient in spiritualism that the people
started to respect him as a scholar and called him Sadhu
Ditt Ram. His discourses became so popular that even
the Gulabdasi dera people became so jealous of him that
they started a vilification campaign against him. He
came in touch with Professor Gurmukh Singh of Oriental
College, Lahore, under whose inspiration and guidance,
he passed the Gyani examination, became a full-fledged
Sikh and changed his name to Ditt Singh. He joined Oriental
College, Lahore as Professor of Punjabi in 1878.
In 1877 Swami Dayanand, who founded Arya Samaj on April
10, 1875, came to Punjab and sought the cooperation
of the Sikhs. Sikhs considered Arya Samaj as an organization
and not a religion. Bhai Jawahar Singh and Bhai Ditt
Singh joined him and actively participated in all the
programs of Arya Samaj, because they found nothing in
the ten principles of Arya Samaj that conflicted in
any way with Sikh traditions. The Sikhs conducted most
of the activities of the Arya Samaj in Punjab. All the
meetings of Arya Samaj were conducted in the holy presence
of Sri Guru Granth Sahib Ji and the proceedings began
with Gurbani Kirtan. Bhai Jawahar Singh, who was known
as ‘the most learned Sikh of his times’
in the words of Bhagat Lakshman Singh, became the secretary
of Arya Samaj in 1878 at a tender age of nineteen. Gyani
Ditt Singh was always in the front row of dignitaries.
Gyani Ditt Singh’s writings were so powerful that
they made a lasting impact on the hearts of Sikh masses,
which guided them out of Brahminical way of life, infused
the spirit of true Sikhism in the hearts of people and
shaped the course of Panthic history. He edited the
most popular Sikh newspaper of the time – Khalsa
Akhbar and wrote 43 books on various aspects of Sikhism.
He was an author, publisher, journalist, public speaker,
preacher, consultant, teacher and polemicist par excellence.
His contributions to the Sikh Nation are innumerable.
I have tried to summarize a few of those below:
Confrontation with Arya Samaj – A Clash
of Principles
The Sikhs joined hands with Arya Samaj because of the
similarity between the Sikh and Arya Samaj principles.
When they found that some of the prominent leaders of
Arya Samaj, particularly Lala Guru Dutt, Pandit Lekh
Ram and Lala Murli Dhar had adopted an increasingly
hostile attitude towards Sikhism, the Sikh leaders were
left with no other option but to leave Arya Samaj. At
the eleventh session of the Arya Samaj on November 25,
1888 in Lahore, two of the prominent Arya Samajists,
Guru Dutt and Pandit Lekh Ram, made virulent attacks
on Sikh Principles and criticized Guru Nanak and Guru
Gobind Singh ji. That ended the relationship between
the Sikhs and Arya Samaj. Gyani Ditt Singh and Bhai
Jawahar Singh, along with many other Sikhs, walked out
of the meeting. The second section of Arya Samaj’s
book - Satyarth Parkash is full of criticism of all
religions and their principles. Swami Dayanand used
to hold discussions with various religious leaders in
a public park in Lahore. The purpose of these meetings
was to humiliate these leaders and prove superiority
of Arya Samaj. It was during that period that a meeting
between Gyani Ditt Singh and Swami Dayanand was arranged.
He had three rounds of debates about the nature of God,
the creation of the Universe, and the infallibility
of Vedas. Gyani Ditt Singh won all the three rounds
of debate, through his vast knowledge and high caliber
of debating skills and made Dayanand realize that he
was wrong. In the last meeting, Swami Dayanand himself
told Gyani ji that he would accept his defeat in public.
Giani Ditt Singh has listed all these debates in his
booklet: “ Sadhu Dayanand da tey Mera sanbad ”
published from Lahore in the year 1900.
Campaign Against Brahminical Rituals
Gyani Ditt Singh’s writings against baseless rituals
were responsible for breaking the various traditions
prevalent in the Gurdwaras at that time. He condemns
the baseless rituals in the following powerful words:
dyKo mUrK dyS Aswfw, ikkUUr
fubdw jWdw [
s~pW, ku~iqAW, ib~ilAW, kwvW, Awpxy pIr bxWdw ] - gu~gw
gpOVw
He put forth the Gurmat point of view in his writings.
In his book “Gurmat Aarti Parbodh” he wrote
against a prevalent tradition of doing Aarti in the
Gurdwaras. To break the tradition of going to tombs,
graves and to the ‘deras’ of various ‘Pirs’
and ‘Fakeers’, he wrote two books “
Gugga Gaporha” and “ Sultan Puarha”.
swry mzhbW vwilAW nwloN, ienHW
dI m~q mwrI [
jxy Kxy dy ijsqy ho gey, ihMdU log ivgwrI [
iPr giDAW nUM kihx dyvqy, p~Qr rb bnwaux [
swlgrwm prmySvr nUM ieh, KIirAW ivc jmwaux [
ikSn cMd Avqwr bxw ky, rwsW iv~c ncwieAw [
ies qy ijs ny cwihAw, ien ko Awpxy ip~Cy lwieAw [
pr ien BgqW ny aus nUM BI, Awpxw r~b bxwieAw [
mVI mswxI pUj pUj kr, body ho gey swry [
jxy Kxy ny t~tU vWgr, kr ky jor plwry [ - sulqwn puAwVw
Gyani Ditt Singh raised his voice against many of the
Hindu traditions that were followed blindly by the Sikhs.
In his poem, a portion of which is reproduced below,
he rightfully pointed out: “When a Manmukh’s
father passes away, he immediately removes his father
from the bed and lays him down on the floor. He then
lights up an earthen lamp to put on his hand and gives
money in charity.”
nklI is~KW ivcoN jykr, bwp
iksy dw mrdw [
dyKo ausdw pu~q ipAwrw, kI kuJ kwrn krdw ]
mMjy qoN lwh hyTW is~ty, dIvw h~Q rKwvy [
gaU ilAwie bulwie Acwrj, rupw dwn krwvy [
pgVI qurq auqwr cKUtw, isr pr bWD rKwvY [
lwih kiChrw DoqI pwkr, boly rwm bulwvY ] - nklI is~K
pRboD
After pointing out all the ills of the society, he focuses
on the ways and means to rise above these rituals and
follow the teachings of our great Gurus. In his book
“Pamma Parbodh” he blasted at the mentality
of Brahmins, who were taking advantage of the weakness
of people, in following words:
bwhmx jYsw jgq mih, burw n koeI Awn [
burw n koeI Awn BYrvI BUq ipswcw [
The False Story of Worshipping Durga Connected with
Guru Gobind Singh Ji
Gyani Ditt Singh’s book “Durga Parbodh”,
published in 1899 contains an excellent debate between
a Durga devotee and a real Khalsa. Gyani Ditt Singh
summarized Bhai Sukha Singh’s “Gurbilas
Patshahi Dasveen” and proved it to be strongly
under the influence of Brahminism. He minced no words
to prove that Kavi Santokh Singh not only followed the
lead given by Bhai Sukha Singh, but also exaggerated
it four folds in his Granth - “Gurpartap Suraj”
popularly known as “ Suraj Parkash.” His
words were:
ieh sMqoK isMG AsmwnoN, nw sI igirAw BweI [
Gr nw dyvI pws eys dy, d~sx nuM sI AweI ]
ausy su~Kw isMG kvI dI, bwq ies sux lIqI [
iPr Awpxy aun, iv~c gRMQ dy, jw ky cEgx kIqI ]
Gyani Ditt Singh also criticized Bhai Sumer Singh’s
writing “Gurbilas Patshahi Dasveen” and
the “Panth Parkash” of Gyani Gyan Singh.
His conclusion was that the authors of “Gur Bilaas”
may have lot of respect and love for the Gurus, but
the life history of the Gurus portrayed by them in their
granths is not consistent with the Sikh Scriptures.
This could be due to their limited knowledge of the
Sikh philosophy and value system. He used the measuring
stick of Gurbani and successfully proved without any
doubt that Guru Gobind Singh Ji was never a worshipper
of any goddess or god other than Waheguru Akalpurakh
- God Almighty. His words are:
dyKo ! ien AigAwnI lokW, kYsw DoKw KwieAw [
Akwl purK dy ipAwry gurU nUM, durgw pUj bxwieAw [
Forceful Preaching Against Caste System
Gyani Ditt Singh faced the worst kind of discrimination
during his lifetime even from his own co-religionists,
because he belonged to the so-called ‘Backward
classes’. Still he had the guts to speak against
these social evils with full blast and confront them
like a true general. In his book “Nakli Sikh Parbodh”,
he elaborated the prevailing social evils that had crept
in the Sikh society and the ways and means to remove
them. He made the story very interesting by creating
a meaningful debate between a “Gurmukh”
(one who follows the instruction of one’s Guru)
and a “Manmukh” (one who follows the instinct
of one’s own mind). To strike at the roots of
the caste system that was prevalent in those days, and
not in any way less these days, he handled it beautifully
in his poem ‘Kaun Sikh hunday ho Bhai ’
as given below:
kOx is~K huMdy ho BweI ? mYN AroVw, ieh hY nweI [
qyrI isMGw kI hY jwq ? nwmW bMsI CINbw BRwq [
qyrw du~D kOx hY ipAwry ? AsIN isMG hW j~t krwry [
qyrw jnm iknHW dy Gr dw ? mYN hW mihrw pwxI Brdw [
qYN nw d~isAw Awpxw hwl ? AwhlUAwiley AsIN klwl [
qUM BI Awpxw goq bKwn ? kwrIgr hW AsIN qKwn [
qusW iknHW Gr vwsw ilAw ? bRwhmx jnm r~b ny dIAw [
kI kuJ krdy qyry Gr dy ? hYn KqRI h~tI krdy [
qYN ikauN cu~p BlI ikauN kIqI ? jwq swiexI AwpW lIqI
[
qYN nw disAw goq ipAwry ? mweI poqry hW suinAwry [
qyrI kI hY jwq isAwxy ? bic~qR isMGIey AsIN lubwxy [
qusIN bYT ikauN rhy iek~ly ? hm is~K hYN, bwvy B~ly
[
qUM ikAw bYTw pwie JMbylw ? bydI bwvw smJ suhylw [
- nklI is~K pRboD, s&w 83
At the end of this poem he writes further, “ If
some determined Gursikh firmly says that he is a Singh
and does not have any caste, people criticize him for
‘hiding his caste’. Such a person is taunted
by passing these remarks –Friend, look at the
son of Bhoondi, the cleaning lady, how he is trying
to hide his caste.”
He awakened those narrow minded Sikhs who were against
initiating the “low caste people” and/or
“Muslims, who wish to convert” by giving
them “Khandey di Pahul” through his famous
book “Darpok Singh atey Daler Singh.” In
this book he strongly pleaded that if a Muslim wishes
to become a Sikh, he or she should be welcomed. Same
rule should apply to a person who belonged to the so-called
low caste.
Strong Support for Principles Through Publications
and Speeches
The Pujaris of Harmandir Sahib and Akal Takhat Sahib
along with the self-made “Gurus” made false
charges against Professor Gurmukh Singh for “working
against Panthic interests. When they excommunicated
him on March 17, 1887, Gyani Ditt Singh jumped into
the field to defend him. He wrote extensively in his
paper “Khalsa Akhbar” and used his oratorical
skill by going to various functions and speaking against
the troublemakers. In his famous play “Supan Natak”,
he has beautifully elaborated the character of these
Pujaris and “Gurus” and presented the entire
story as a comedy.
Sikhs should stick to the Gur Maryada and Take
Amrit
Gyani Ditt Singh preached extensively in favor of following
the “Guru Maryada” – the way of life
as suggested by the Gurus. This can only be achieved
by understanding the message of the Guru contained in
Sri Guru Granth Sahib, familiarizing ourselves with
the “Rahitnamas” that are in conformity
with Guru Granth Sahib and putting them into practice
in our daily life. In the following lines, he says,
“If you wish to salvage yourself then follow the
“Maryada” instituted by the tenth Guru and
abandon all other thoughts.”
qW qy jy qum bcnw cwho, kro vhI mrXwdw [
dsm gurU ny joie bqweI, pkro qj bkvwdw ] - nklI is~K
pRboD
In his writings, he proved how the Sikhs, who had no
say in the society, had earned a respectful position
in society when they accepted Guru’s way by taking
‘Khandey di Pahul’ of Guru Gobind Singh
Ji. Even the people, who were considered as the lowest
of the lowly, were enlisted as Sardars – Chiefs,
after they took the Amrit of the tenth Guru. He encouraged
people to take Amrit through this inspiring poem:
iPr ies AMimRq dI jo SkqI, quD sunwvW ipAwry ]
Ckdy swr bnx sB BweI, ipClI jwq ivswry ]
nweI CINby mihry BI C~k AMimRq isMG sjwey ]
so srdwr bhwdr jg iv~c, v~fy mrwqb pwey ]
ieh qW bwq rhI iek v~ly, cUhVy qy cimAwrW ]
AMimRq C~k ky dsmyN gur dw, igxy iv~c srdwrW ]
His Departure From this World Shocked Khalsa
Panth
The writings of Gyani Ditt Singh, which guided the Sikh
Nation for years, were silenced on September 6, 1901,
when this great soul departed from the world. The entire
Sikh Nation said with one voice that the “Sikh
Nation is robbed today.” There is a need to go
over his writings and speeches, and revitalize the Panthic
spirit through them.
Gyani Ditt Singh’s contribution to Sikh
Society
This is the job of academicians and leaders of various
Sikh institutions. The following poem of Bhai Vir Singh
ji published in the Khalsa Samachar on September 11,
1901 conveyed the feelings of the Sikhs of those days:
jwgo jI id~q isMG ipAwry, kOm bYTI isrhwxy jgwvy [
ikauN kIqI nINd ipAwrI, ikauN jwg quuhwnUM n Awvy ?
kdI kOm jgweI sI qYny, lMmy k~F k~F vYx qy hwvy [
hW jgwieky kOm Bul~kV, Awp sON gey ho bydwvy [
AwpxI vwrI qy hux jwgo, eyh nINd n swnUN Bwvy [...............
dyeIey du~K n su~qy nUM, pr qyry ijhw n nzrIN Awvy [
jyhVw pMQ dI rKCw sMBwly, BwrI pMf nUM isr qy cwvy [
In this poem, Bhai Vir Singh is requesting Gyani Ditt
Singh to wake up as there are a number of things that
are left undone and there is no one else who is capable
of looking after the Panthic interests. In fact, Bhai
Vir Singh is trying to awaken a hidden Gyani Ditt Singh
in all of us through this beautiful poem. Today also
there is dire need of a similar wake up call.
Who will Take the Sword of Pen in his Hand to Fight
the Enemy?
Bhai Vir Singh ji has very rightly said in this poem
that there is no body who could utilize the pen and
ink of Gyani Ditt Singh to put in black and white the
kind of things that he had taken upon himself to do:
BweI id~q isMG jI dI klm dw vrlwp
peI pws duAwq hY EhI, ivc iSAwhI auvyN hI sohI [
klmdwn auvyN hI DirAw, pqr kwgd fubkw BirAw [
ivc inQwvIN bYTI mYN hW [ sInw pwtw rudn kry hW [
Eh sI bIr qy XoDw Bwrw, mYN qlvwr huqI do Dwrw [
keI jMg &qih rl kIqy, keI vYrI mukw sn lIqy [
Sok! C~f ky Awp isDwry, pMQ kOm qoN hoey iknwry [
ho inmwxI hux mYN peIAW, iPr kwxI dI kwxI rhIAW [
myrw qyj igAw auT nwly, myry KMB gey ho kwly [
ijMdVI bwJoN jIkr dyhI, hoeI bwJ DnI dy aujyhI [
myrI skq ihrI hux swrI, rhI kwxI dI kwxI ivcwrI [
ivDvw Bys BieAw hux myrw, lg jMgl CwieAw kuvlyrw [
mYnuM nwl icKw dy pwau, mYnuM pd sqI dw idvwE [
mYN nhIN hor iksy h~Q jwxw, mYN nhIN hor iksy h~Q jwxw
[
How beautifully Bhai Vir Singh tells us the story of
helplessness of the pen and ink of Gyani Ditt Singh.
It says: “He was a real brave warrior and I was
his double-edged sword. I remember the battles we won
together. Now I am a body without a soul or a wife without
a husband. I have no reason to live now. Please throw
me on his funeral pyre and give me the title of “Sati”,
because I do not want to be used by any one else.”
Will there be any one to take up this job? It has been
lying vacant since that time.
