The Namdhari or Kuka movement originated in the same circumstances as the Nirankari. Both emerged in the north-western corner of Ranjit Singh's kingdom and both did so in response to a growing conviction that all was not well with the Panth (1.8[1]). In terms of subsequent development, however, the two groups followed widely divergent paths. The Nirankari strength remained concentrated in the north-west until the 1947 partition of India, and the general acceptance by orthodox Sikhs of the Anand marriage order settled a major issue as far as the Nirankaris were concerned. The Namdharis meanwhile developed a rural base in eastern central Punjab, an outward appearance which clearly distinguishes them from the orthodox, a distinctive ritual, and a belief concerning the succession of Gurus which the orthodox vehemently reject.

The history and doctrines of the Namdhari Sikhs

  The historical evidence enables us to affirm categorically that in Nander Guru Gobind Singh repeated in a more dramatic way the stratagem which he had earlier used when escaping from Chamkaur.^ll It is clear from the evidence that the Guru did not die in Nander (2.2.8[16]) but that he was able by means of a ruse, to escape under cover of darkness ....
[1

  But why did the Guru decide to depart alone and under such mysterious circumstances? The reason was that the Mughals were pursuing him. According to Lata Daulat Rai .... Bahadur Shah [the Mughal emperor], hoping to sweep all obstacles from his path, had hatched a plan to attack Guru Gobind Singh. Prompted by intuition the Guru was able to foresee the Emperor's evil design and realising what was afoot he slipped away from Nander during the night. There is no reliable historical work which suggests (a) that the Guru died in the presence of his Sikhs; (b) that the Sikhs placed his corpse on the funeral pyre; or (c) that the Sikhs actually performed his cremation by setting light to the pyre. What history does tell us is that the Guru, still alive, sat on the pyre and then ordered his Sikhs to leave the enclosure which had been constructed by placing screens around the pyre. Indeed, he went even further than this. He sternly commanded them to stand with their backs to the enclosure after they had left it. What was the point of having a screened enclosure erected and then insisting that his Sikhs, having left it, should stand with their backs to it? There can be no doubt that it was because the Guru wanted to slip away as he had done at Chamkaur; and that he wanted to do this in order that he might thereafter live in disguise ....

[2

What actually happened was that after his mysterious disappearance from Nander the Guru continued to move around the country. Until he finally departed this life in S. 1869 [1812 A.C.] he continued, as previously, to assist his Sikhs in whatever trials they might encounter. The first indication which the histories offer of his activities after leaving Nander concerns the two Rajput chieftains Rustam Rao and Bala Rao. Heeding their prayers for assistance the Guru carried them safely out of the Satara fort, each clinging to one of his stirrups. He then took them back to their own area....
[3

After freeing Rustam Rao and Bala Rao the Guru helped the Rajput ruler of Bhadra.¹² He remained in Bhadra until S. 1812 [1755 A.C.] and then moved to Jind, staying there until S. 1818 [1761 A.C.]. From Jind he proceeded to Patiala where he resided for twelve years and then made preparations to shift to Nabha. In the month of Magh S. 1830 [January/February 1774 A.C.] he moved to Nabha and established his residence there in a grove of trees. This remained his home base until his death in S. 1869 [1812 A.C.]. He lived out the remainder of his life under the name of Baba Ajapal Singh and during those chaotic years continued to aid his Sikhs in times of distress 13 …
[4

Once during this Nabha period, and under this guise, the Guru visited the Attock area. There lived in that area Balak Singh, son of Dayal Singh of Hazro. Ever since his early childhood Balak Singh had been absorbed in the worship of God, but although he had led a saintly life he still felt the need of finding a guru who could provide him with spiritual satisfaction. At that time he was still only twelve years old. His father had a shop in the village ofChhoi and Balak Singh was frequently required to make the journey from Sarvala to Chhoi. Early one morning he set out for Chhoi, following the road which would lead him past the place where the Haro stream joins the Indus river. Sant Indar Singh Chakravarti takes up the story:
[5

  This is a supremely peaceful spot, a delightful place of great beauty. Ahead lies a magnificent view of Mount Chhoi, a marvellous scene for anyone who appreciates the splendour of nature. In such a setting the restless mind is stilled and one's spirit is irresistibly drawn to the praise and worship of God. It was mid-morning by the time the devout Guru Balak Singh approached this place. As he came down to the river his mind was concentrated on the blessed feet of the Guru and while he was thus rapt in meditation he beheld Guru Gobind Singh riding a horse in the company of five Sikhs. He immediately grasped the reins and the Guru, having dismounted took the seat which was offered to him. Perceiving in his countenance features associated with the Tenth Guru, Balak Singh questioned him. Knowing full well what was in his mind, the Guru declared, 'Until now I have kept my identity a secret as it was felt better not to reveali 1. .. .'

Thus did the Tenth Master confer on Balak Singh the praise and adoration due to one divinely endowed. He proceeded to designate him his successor as Guru, laying five copper coins and a coconut before him and then prostrating himself ....

[7

Giani Gyan Singh relates the birth of Sat guru Ram Singh (the twelfth Guru) in a particularly beautiful passage .... According to Gyan Singh he was born in the village of Bhaini Raian, Ludhiana District, on the fifth day of the waxing moon in the month of Magh, S. 1872 [1816 A.C.]. The birth took place in the house of his parents Jassa Singh and Sada Kaur.
[8

Following a childhood notable for its marvellous achievements the youthful Ram Singh enlisted in the army of Maharaja Ranjit Singh. Together with his brother-in-law Kabal Singh he joined the Naunihal Regiment and remained in the army until the first Anglo-Sikh war [1845-46]. While serving as a soldier he devoted his spare time to singing God's praise, with the result that his unit came to be known as the 'Bhagat's Regiment'. Sant Nidhan Singh Alam describes how in 1841 Satguru Ram Singh happened to be quartered in Hazro while marching with his platoon to Peshawar on some official business. At that time Guru Balak Singh was delivering the divine discourses which were winning worldly souls to true happiness. While conferring the succession on him Guru Gobind Singh had told him that he would himself return as the twelfth Guru and reclaim it from him.
[9

When Satguru Ram Singh visited Guru Balak Singh to pay his respects the latter was engaged in interpreting the hymn 'I have come for your protection, Master.'14 When Satguru Ram Singh prostrated himself in the usual way Guru Balak Singh said, 'Come, my Lord and Master! I have awaited your coming for a long time.' Joyfully he arose (he had been sitting behind the Granth Sahib) and lovingly embraced Satguru Ram Singh. He then introduced him to the assembled congregation and [initiated him by] whispering the divine mantra in his ear.... Guru Balak Singh then commissioned him with the sacred duty of preaching the message of deliverance to all who dwell in ignorance. Placing five copper coins and a coconut before him he entrusted him with the divine responsibility of serving as Guru....
[10

Thus the Guru's succession which had extended from S. 1526 to S. 1765 [1469-1708 A.C.]¹⁵ did not come to an end .... It continued to run, the inheritance passing from Guru Gobind Singh through Guru Balak Singh to Satguru Ram Singh.¹⁶
[11

Next Page: The Namdhari Rahit-nama
The Namdhari Ardas
Return to Sikh Faith Page

Acknowledgements:
McLeod, W. Hew. Textual Sources For the Study of Sikhism.  Page 121-124,  Manchester University Press, 1984.