Sd.
Jagmohan Singh Gill
Kolkata
In Kolkata, we have seen the presence of some Sikhs who are originally from Bihar. They call themselves Agrahari Sikhs. As the organizer of Sikh Mission Poorvi Bharat (S.G.P.C. Amritsar) and Parcharaks, three years ago, I came closer to them.
With the help of local Gurdwara Committee of Agrahari Sikhs, we initiated Gurmukhi classes where Gurbani, Sikh history, Kirtan and Gurmukhi is taught regularly to children of Agrahari Sikhs. We even started helping Sikh students to get scholarship as given to minority students from Government of West Bengal under various schemes. We are trying to make them aware and educate their ‘minority rights’ as members of the Sikh Community. Sikhs in general are facing economic, educational and spiritual famine. This problem is no less in Agrahari Sikh’s case. In Kolkata, I have seen how they are pushed back to the wall in today’s modern time and are made submissive. I came very close to them which deepened further my understanding and relationship with them.
Through regular interaction I came to know about their very long stay in Kolkata, where colonial heritage still stands tall. They talked about their ancestors. Most of them trace their roots to Sasaram, which is a place of origin of Agrahari Sikhs. I heard many good things of Agrahari Sikhs of Sasaram which raised my eagerness to visit this place. My many Agrahari Sikh friends heard about my anxiety of visiting Sasaram. They arranged my accommodation at the places of their relatives. I was fascinated and took a train journey to Sasaram. As I reached there, I was received by Rajesh Singh, Kirpal Singh and their friends who were waiting eagerly of my arrival at around 4 am on 19th April 2010. They gave me a rousing welcome and I followed them to the residence of Satpal Singh. I was hesitant to stay at their place, and was planning to stay at hotel, but I surrendered to their love and affection and stayed there. No sooner, I realized myself to be an integral part of my brotherhood of Sasaram. While taking bath and doing my Nitnem, in the mean time my host arranged my visits and schedule for two days. They contacted different Gurdwara heads, and informed them of my wish to visit important shrines. I got a warm welcome and even ‘Siropao’ of Guru Ghar. My visit also enhanced my knowledge of Gurus coming to this area. I got to know about various Gursikhs who came from Punjab and other areas in various times, including their various benevolent works.
Thus, out of love and gratitude, which was showered at me as their Sikh brother, I am compelled to write about my visit to this holy place of Sasaram.
Short description of Sasaram:
It is an old historical town trailing back long from the period of Emperor Ashoka. There is Samrat Ashoka’s pillar (one of the thirteen laghu shilalekh) situated in a small cave of Kashmir Hills near Chandan shaheed around 7th century AD. It is also known as the residence of Satyawadi Raja Harishchandra. There is a majestic fort known as Rohtas fort related to him which later served as the head quarters of Sher Shah Suri and later on Raja Man Singh during his reign as the governor of Bihar and Bengal under the regime of Akbar. There are several old temples and waterfalls which add beauty to this town. Sher Shah Suri, the Pathan ruler of India belonged to Sasaram. He was famous for infra-structural development during his tenure (1539-1545). He was buried at Sasaram. There is a huge mausoleum built of stone with great work of architecture, in his memory.
Sasaram is situated on NH-2 and surrounded by national highway and railway station. It is located at 24.95 degree North, 84.03 degree east. In 2001 census the population was 1,31,042. It is the headquarters of district Rohtas. The economy of this area is mainly agro-based due to fertile land nearby. This region is also known as ‘Dhaan ka Katora’ (bowl of rice grain). Beside rice polishing, thriving rock mining and stone chips are the main industries.
Sikh Perspective on Sasaram:
My interest about Sasaram is quite different and much more significant. It grew while working on the development of the Agrahari Sikhs of Kolkata. I had learnt about Guru Nanak’s visit to this place during his first Udassi when he was going from Benaras to Gaya. Sasaram is also known as the Gateway of Bihar while coming from north. On the foot prints of Sri Guru Nanak Dev Ji, third Guru, Sri Guru Amardas Ji sent the masands(missionary) to build permanent Sangat at different places. One named Phaagu masand was send to Sasaram, who later on during the time of Guru Tegh Bahadur ji was called by the name of ‘Chacha Phaagu Mal ji’. He was lucky to have ‘darshan’ of six Gurus. Only one great Sikh Baba Buddha ji had the privilege of having ‘darshan’ of six Gurus. He had wide and deep respect among local population of Sasaram.
It is said that Guru Tegh Bahadur ji , while going to Patna from Benaras stayed at Sasaram for 21 days. He was accompanied with mother Nanaki ji, wife Gujari ji, Baba Kirpal ji (brother of Gujari ji) along with Sadh-Sangat.It is also said that Guru Ji chanted ‘Baani’ which is in raag Jaijawanti.
Raag Jaijawanti Mahalla 9
‘’Raam Simar Raam Simar, Ihe Tere Karaj Hai……..’’
Baba Phaagu Mal ji came to know about the arrival of Gurus, so he made a house at this place with a huge entry gate so that Guru ji would not have any problem in entering the house. Guru ji along with his horse entered Baba Phaagu Mal ji’s kutiya and called him, “Chachaji, I have come”. Tears of respect started rolling down from this old holy man’s eyes, thus he was called ‘Chachaji’ by the sangat of Sasaram.Thousands of devotees came and participated in Satsang of Guru ji. Locals Kings and Zamidaars donated valuables as ‘daswand’, as a tribute to Guru ji and Sangat. According to folklore Guru ji got one ‘ber’ from the house of an old lady, and he sowed it in front of Chachaji’s cottage. Till now this 350 years old historical ‘beri’ exists as a huge tree as per locals belief. It is understood that during the visit of Guru ji to Sasaram, a good number of Sikh followers existed there.
Some details of the above said Guruji’s visit to Sasaram and about Chacha Phaagu Mal is given:
1:In Twarikh Khalsa , Page no;838, Guru-9 Hissa-1. By Bhai Gyan Singh.
2: Sri Guru Pratap Suraj Granth Jilad Aathwi, from page 345, Raas 11, Adhiaya 55 under heading “Sasaram Chache Faagu De Ghar”. and Raas 11 Adhiaya 56 page 351, under heading “Sasaram Dera ,Beri , Bagh Wich Niwaas”. By Bhai Santokh Singh ‘Churamani’
3: ‘Mahankosh’. By Bhai Kahan Singh Nabha
Among them most are Agraharis, some Kasera, Sonar, Kesari, Passi, Choudhary, Teli, Kumhar, Keori, and other section became Sikhs and some Sehajdhari Sikhs. Agrahari’s became the back bone of Sikh culture and took Sikhism wherever they went along with them in the Eastern part of India like, Gaya, Hunterganj, (Kendli and Chiti villages), Patna,Kathiar, Dacca, Kolkata etc. for business and trade by making Gurdwaras, Sangats, and other Sikh institutions.
Agrahari Sikhs not only came eastward, they are also present in some parts of Uttar Pradesh. Around 200 years ago, they went from Sasaram to Sikuni, Dhudi, Meolpur and Renukot in district Son Bhadar.There is a Gurdwara in Ahrora. Some Agrahari Sikhs in this area are not having Sasaram as their base. In Meolpur a Gurdwara is constructed by an Agrahari Sikh, Gurdial Singh with sufficient help of Punjabi Sikhs of Renukot. In Dhudi, non-Sikhs also take part in Gurdwara activities. Local dialects of people of Sasaram including Sikhs is ‘Bhojpuri’, but they always try to speak Gurmukhi language, some of them even with broken accent. They know that through the knowledge of Gurmukhi they can have easy access to reach their beloved Gurus’ teaching in Sri Guru Granth Sahib ji.
The thing quite notable is that Khatris of Punjab and Agraharis had relationship owing to their trade links. When the Khatris moved towards east, Agraharis also moved along with them. This is also a vital reason that took Agraharis to Kolkata. In Kolkata, renowned Khatri traders Omichand and Raja Hazuri Mal, along with Agrahari Sikhs erected Gurudwaras (Gurudwara Burra Sikh Sangat, Gurudwara Chotta Sikh Sangat). It is also said that Khatri businessmen lived in Sasaram. During Guru ji’s visit, they sent Agraharis to receive Guruji, thinking themselves superior. Guruji blessed the Agrahari Sikhs who are still living in better way today and their clan has been increased manifold, while on the other hand Guruji was not pleased with Khatris. The Khatris slowly got marginalized and only two or three families are staying there in a very pathetic condition.
Agrahari’s have settled in Sasaram as traders around four hundred to four hundred fifty years back. There are different notions about why they are called Agrahari’s. They are classified as below-- 1) They come from Agra and some say from Amroha in Uttar Pradesh. 2) Agrahari’s are inheritors of Maharaja Agarsain just like Agarwalas . 3) Other version say’s that as they traded agarbatti and henceforth called Agrahari,s.
I discussed this with some distinguished and educated Agrahari Sikhs. Some claim first version as true but many stick with first & second version. Third version is out rightly rejected by most of then.
The bond of Sikhism grew stronger among local communities specially Agraharis due to preaching of Guru Tegh Bahadur Ji. In Sasaram I heard that only Agrahari Sikhs lived, but to my surprise I saw that there is multilayered identity hidden under one vivacious identity and how multiple strands of Sikhism continue to flourish and gain adherents with in a kilometer. This had great impact in this area. Most people of Sasaram come to Gurdwara to pay homage to the almighty in the Gurdwara for any kind of sad or happy moment that comes in their lives. They have great respect for the Gurus and the Gurdwaras. The great impact of Sikh culture is seen here, which is rarely found in any other town or city of Eastern India. In the field of local economy the presence of Agrahari Sikhs is felt. They are dominating the wholesale market which is very much amazing. Cloth, grains, hardware, crackers (which are used for mine blast), diary products (ghee, milk etc), bakeries and many other products are traded by them. Their markets are mainly at Jaani bazaar, Gurdwara road, Gola, Dharamshala road, Mahajan toli and many other places. The main feature is that they are financially much better than their counterparts in Kolkata.
In Kolkata as discussed by Dr.Himadri Banerjee, and from my prolonged experience, they lead a miserable life. They lack flamboyance of their predecessors and live in illusions of grandeur of its colonial past. In Sasaram, most of the Sikhs are having their own houses made in modern style with all accessories and gadgets. Sikhs of Sasaram are scattered all over India and always willing to go at any place for better job, studies and opportunities. They are very much mobile. Their children are getting very good education. Many have got jobs in government departments like railways, income tax, education and sports etc. Many have become professionals like engineers, doctors, accountants, etc. and are well settled in upcoming and growing cities like Delhi, Chandigarh, Mumbai, Hyderabad and Bangalore etc.They are physically strong than other people in Sasaram.
There are about ten Gurdwaras and Udasi Deras in this town. Most of them are constructed in the memory of Sri Guru Tegh Bahadur Ji. Where ever Guruji visited he established sangat. The Gurdwaras are:
- Gurudwara Chacha Phaagu Mall Ji: This is the most important and historical Gurudwara which enshrines Guru Teg Bhadur Ji’s stay. He preached the Sangat of Sasaram. As heard from locals, it is also known as Gurudwara ‘Chau Varni’. i.e. Gurudwara for all castes (Sikhs are a casteless society but it’s still sad that we are unable to break the barriers of caste) The Jathedar of the Gurudwara, Giani Sarabjit Singh Khalsa is a devout sikh and ardent follower of Sikh Rehat Maryada of Akal Takht Sahib. Presidant Rajinder Singh is a second Generation Kumhar Sikh. The Gurudwara is run according to Sri Akal Takht Rehat Maryada. New Gurudwara building is being constructed under the supervision of Baba Harbans Singh ji Kar Sewa Wale (New Delhi).
- Gurudwara Taksal Sangat: This Gurudwara is very significant. It is said that the place where the Gurudwara is situated, there was tobacco cultivation during the visit of Guru TeghBahadur Ji. Guru ji’s horse stopped their and was obstructed. This land belonged to Bhai Achal Ji and Mata Jio Ji. Here Guru Ji asked Sangat to construct Gurudwara and name it Taksal Sangat. The owners of land donated their land to build Gurudwara. There is a 15 member committee and is run by an exclusive committee of Agraharis Sikhs. In this Gurudwara, there is a steel arrow said to be of Guru Tegh Bahadur along with a rare picture of Guru Gobind Singh Ji and of Mata Jio Jee. A new Gurudwara building was made under guidance of Baba Raghuvir Singh -the Nirmala Sant from Kankhal Haridwar.
3. Gurudwara Purana Guru Ka Bagh: Here Guru ji used to convey and preach the message of Almighty. At present, it is the Dera of Udasis with huge garden of 52 Bighas. Guru Ji came here in 1660. This garden was owned by Nawab named Khankhah. It is said that the condition of garden was shabby and dry. By coming of Guru ji, it became green with full of life. There is an old tree where Guruji tied horse, one well filled with sweet and potable water. The Sangat from Hindu and Sikh community celebrate Shahidi Diwas of Guru Tegh Bahadur Ji every year. It is said that even Bhai Gurditta Ji visited this place before Guru Tegh Bahadur Ji. There is a platform where Guru Ji used to sit during Satsang.
4. Gurudwara Guru Ka Bagh: It is branch of Taksal Sangat also known in name of Nihang of Bhatinda as Nihang Narain Singh Gurdwara. It is located at one side of garden named Guru Ka Bagh. It is said that the Nihang came here but was not allowed to enter by Mahant of the Dera, so he sat at the corner of the garden and he started preaching Sikh ideology. Local Sangat helped him to construct Gurudwara. Baba Darvesh Hari used to come from Prem Nagar Dehradun and visited this place regularly. It is controlled by Gurudwara Taksal Sangat (Agrahari Sikh Committee), Granthi S. Dwarka Singh gave details. They celebrate Dushera for ten days and do Chandi Paath.
’Barsi’ of Nihang Narain Singh is celebrated on Jeth Sudi-6 every year.
’Barsi’ of Nihang Narain Singh is celebrated on Jeth Sudi-6 every year.
5. Gurudwara Bari Purani Sangat: Foundation stone of this Gurudwara is said to be laid by Guru Tegh Bahadur Ji. It is located in Jaani Bazaar, managed by mixed castes mainly Sonar (who have became clean shaven after 1984 massacre). This Gurudwara is partially non-functional now.
6. Gurudwara Nayi Sangat: This Gurudwara is purely managed by non-Sikh Kasera Community and is located at Jaani Bazaar and is partly non-functional.
7. Gurudwara Beni Sikh Sangat: This is a private Gurudwara owned by a Agrahari Sikh. It is in a dilapidated condition and totally non-functional and situated at Madhar Darwaja, Killa Mohalla.
8. Gurudwara Guru Sahai Singh: This is situated at Pathan Toli owned by Taksal Sangat Committee and is partly closed. One or two programs are held every year.
9. Gurudwara Nanak Darbar: This is situated at Guru Nanak Pura which was previously known as Sri Guru Singh Sabha Nanak Darbar. Punjabi Sikhs shifted after the 1984 pogrom. Now it is controlled by Sehajdhari (Punjabi) Sikhs under a changed name.
10. Gurudwara Baba Saryu Das Ji: This is Udasi Dera of Sant Saryu Das at Alamganj. Now the Dera building is in very dilapidated condition.
Beside this, there is an old house of Zamindar Tekmal Singh at Jaani Bazaar who is said to come from Punjab around 1856-1857. His fourth generation stays here and they seemed to be mixed in Agarahari Sikh Community. They possess old Bir of Sri Guru Granth Sahib Ji having 1640 pages along with sphere said to be gifted by ninth Guru.
There is Taksal Bhawan which was made under guidance of Sant Raghuvir Singh Ji. This dharamshala was made for various social occasions of the community. Some schools both government and private are seen. Among them Rajkia Sri Guru Mukhi Madhya Vidyalaya which was established in 1934, is a government sponsored school. This school is up to standard VIII and is run by committee of Taksal Sangat.
Two branches of Guru Tegh Bahadur Vidya Niketan is privately run by prominent educated Agrahari Sikh, Satyanarain Singh. Earlier, he was an important functionary of Gurudwara Taksal Sangat. He served Gurudwara Sahib for nineteen years. During his tenure, the committee made mandatory for the member of each family to participate in funeral and last rites of any Sikh who had died. He gave extensive details of Agrahari Sikhs of and outside Sasaram. He is great grandson of Zamindar Kuldeep Singh. He also put forward grievances of how this Sikh brotherhood is neglected by their Punjabi counterparts.
There are two more schools named Guru Nanak Public School run by Udasi Sampraday’s Mahant Baj Rangi Das and other school, Harinaam Public School, which is also run by Udasis.
In Sasaram, the prominency of Agrahari Sikhs is seen in many ways. There were Sikhs from other castes like Sonar (goldsmith) Kasera or Thatera(who are expert in nickelling and metal works). Their identity as Sikh disappeared after 1984 anti riots.
Many like Kesari or Kuswaha (generally businessmen like Agaharis) Chaurasia, Teli (oil manufacturers), Paasi, Koeri, Kumar have great respect to Gurus. Some Sikhs from Punjab used to come in different times and said to mix in local Sikhs. There is an example of Sonar Sikh who came from Punjab and got settled in Sasaram. He employed local Sonars as staff and subordinates. He helped them to establish their own businesses and married his daughters to them. There are some more examples likewise. Sikhs like S. Gurdev Singh (a well off land lord) in colonial rule used to run the court. He used to even arrange langar for Sangat from Punjab who visited Patna Sahib via Sasaram.
It is seen that Sikh missionaries’ work has been started right from time of Chacha Phaagu Mall. During previous century, Nihang Narain Singh had made a good effort to promote Sikhism, Baba Darvesh Hari (a spiritual person) who used to come from Prem Nagar, Dehradun, has also given Sangat of Sasaram wise Sikhi deliberation.
However the maximum role to retain Agarahari Sikhs in the Sikh fold was done by Sant Raghbir Singh Ji, a Nirmala Sant from Kankhal Haridwar. He initiated regular Gurudwara activities like daily ‘Paath’ and ‘Simran’ especially by females in morning (starting from daily prayer, Sukhmani Sahib and then Simran). Regular Gurmat classes are taken where Sikh children (even children from other religion) come and take part in learning and practising Gurmukhi, Kirtan, Gurbani.
The Sikhs of Sasaram take part in each and every activity related to Sikh Philosophy and culture. Their ‘Sikhi Jiwan’ is no less important to them than any other Sikh in world. They stay in a diverse society with a strong culture of pluralism.
The basic apathy towards concern of Agrahari Sikhs from Punjabi Sikh has broadened gap between them. The big change has to be taken in account, the question over how to make lost brotherhood stake holders in Khalsa’s new growth story. Some outsiders have been trying to exploit the gap between the community and building their base among them. Some of them even call themselves ‘Sanatani Sikhs’, but there are few takers of this concept while many of them reject this idea. We have caused much damage by not having relationships with our own brothers, and the effects are there for all to see. We have to make effort so that all the Sikhs are connected to each other, and have a good relationship bond between each other. We need to strengthen grassroots network. They want “Roti-Beti Di Sanjh” with the Sikhs of Punjab so that basic differences can be sorted out.
It’s the time we wake up. Our thoughts are to be expressed, followed by constructive action.
There is change now because some progressive Sikhs like Sarabjit Singh Khalsa have challenged iniquities in the system. We believe in standing up for their causes that make difference to Sikhism. In coming years, we seek to build a huge house of ideas to help building this global Sikhism with actual message of Gurus.
My visit to Sasaram was an eye opener as well as a great pilgrimage to me. Here great Gurus and Gursikhs had come. Since the time of the Gurus, the basic character of Sikhs and the town hasn’t changed which is itself a pilgrimage and is of great significance for any dedicated Sikh. Unlike big cities, where identities are lost in a sea of humanity, small towns adhere to exactly opposite philosophy of life. People here are known and appreciated for what they do and what they are.
My trip to Sasaram drew to an end and I bid adieu to Raju Singh and Kirpal Singh who were along with me throughout the two days. I captured the last glimpse of their moist eyes and I will cherish that for the rest of my life.
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