The word ‘Nirmala’ is borrowed from Sanskrit. It can be translated variously as ‘Clean’, ‘Pure’, ‘Chaste’, ‘Radiant’, ‘Unmarred’, ‘Free from taint’, ‘Not ruled by ignorance’ and ‘A pure hearted person’. The word is used here to describe those learned purveyors of the Guru’s path who use their knowledge for educating and edifying the Sikh Sangat, the followers of the Sikh way to God. These are the scholars who create literature for religious education and spiritual upliftment of those seekers who elect to follow this path. These are the great ones who have made it their life’s work to explain to the seekers, the devotees, the true meaning of the Gurbani. These learned one’s are known to us by the title ‘Nirmalay sadhu’ or Nirmalay sant’ or sometimes just as ‘Nirmalay’ – which is the plural of the word ‘Nirmala’.
Sri Guru Nanak Dev ji Maharaj the first preceptor and founder of Sikhism had traveled widely to deliver his sublime message. Wherever he went people would assemble to hear him, and this congregation of devotees came to be called the ‘sangat’. These were the lucky ones who were the recipients of the Guru’s discourses on the Grandeur of the Creator, and were exhorted by him to always tread the true path to the Lord, and to ever selflessly serve others without any expectation of anything in return. The Guru during this time got established Dharamshalas (Rest Houses) in various towns and villages. The group or assembly of Sikhs met frequently and undertook apart from religious worship, welfare projects like construction of hospices, rest houses, digging of pools, wells and building reservoirs for water shortage and supply
Four times during his stay on this earth Guru Nanak Dev ji undertook extensive travels, which are known as ‘Udasis’, to various countries. He also made visits to the places of pilgrimage, called ‘tiraths’, of the followers of various belief systems. During these journeys he came across many who were confused and floundering, not knowing the right path and subject to superstitions and wrong beliefs. To these benighted ones he was to give a brand new direction through his sublime and simple message of meditating on none but the One Lord. He taught the sangat the way to kill one’s ego, to get rid of avarice, and to serve others selflessly while always looking for the upliftment of the poor and the deprived. Thus did the Guru create the ‘Nirmal Panth’, the order of the Nirmalas? Bhai Gurdas has this to say in his Var I:
ਮਾਰਿਆ ਸਿਕਾ ਜਗਤਿ ਵਿਚਿ ਨਾਨਕ ਨਿਰਮਲ ਪੰਥੁ ਚਲਇਆ|
In the world, Nanak established the authority (of his doctrines)
and started a religion, devoid of any impurity (nirmal panth).
The idea behind the ‘NIRMAL PANTH’ was to provide a forum for collective worship and community service. In this way Sikhs lost their sense of selfishness and egoism and learnt to look after the care and needs of the poor and the under-privileged. It is true that in the company of holy ones, a disciple learns by example and thus becomes a better person. A man is known by the company he keeps and in good company he sheds off his evil tendencies.
The trends continued in the direction shown by Guru Sahib. With the passage of time, the thoughts of individuals started changing and different forms and names were given to the collective sect. But the path tread by those ‘NIRMALAS’ who had accepted the ‘NIRMAL FAITH’ in toto, remained the same.
The fifth Master, Sri Guru Arjan Dev ji Maharaj has referred to the importance of associating with the ‘Nirmal Sants’. He said that they teach the sangat the way across this frightful ocean that is our world, and that way is the constant singing of the Lord’s praises and taking shelter at the feet of the Lord while holding love and awe for him in our hearts. The fifth Master has said:
I have come to the Sanctuary of the Lord's Lotus Feet, where I sing the Kirtan of His Praises. In the
Saadh Sangat, the Company of the Holy, Nanak is carried across the utterly terrifying,
difficult world-ocean. ||51||(Page 1358)
The composition of Sri Guru Arjan Dev ji Maharaj makes clear how widely this belief system was prevalent. It finds mention also in the ‘swayyas’ of the ‘Bhatts’ as follows:
He is the Pure, Immaculate Form of the Infinite Lord;
except for Him, there is no other at all.
Whoever knows Him in thought, word and deed,
becomes just like Him. (Page 1409)
NIRMALAS OF SRI GURU GOBIND SINGH JI MAHARAJ
During the time of the Tenth Master Sri Guru Gobind Singh ji Maharaj it took on a new role beyond just serving the people. The Tenth Master stayed in Paonta Sahib from the year 1685 to 1688 (Samvat 1742 to 1745) at the request of Raja Medni Prakash. During this time religious congregations were held there morning and evening. Men of learning and Pandits from far and near graced these gatherings and discoursed to the sangat on the Vedas, Puranas and Shastras. Under the Guru’s instructions the learned ones translated the Sanskrit books into Braj, Sadha Bhasha and Punjabi so that these could come within the ken of the common man.
Guru ji felt at this stage that his Sikh soldiers had now become specialists in the use of weaponry and he now wished to broaden their outlook by introducing them to the knowledge of Sanskrit. This was required to spread the fundamental principles of Sikhism in India and abroad, as preached by Guru Nanak Dev ji. The concept of ‘SANT SIPAHI’ was to take form.
With this thought in mind, from among the great Pandits the Guru asked one Raghunath to teach Sanskrit to the Sikhs. Pandit Raghunath very politely refused because Sanskrit was ‘Dev Bhasha’ – the language of the Gods – and it could not be imparted to the lower castes. Hearing this, the Guru gave the following reply:
If your sitting and teaching the Sudras
Caste and religion shall you lose
O arrogant Brahmin, said the Guru
The ones you as Sudras call
Shall together with my Sikhs
Study the Vedas and be learned as the Brahmin
Vedas and Shastras, learning of fourteen worlds
I bestow this renown on my Sikhs
The ones you address as Sudras
With this learning will be your masters
The Guru selected five Sikhs Bhai Karam Singh, Bhai Vir Singh, Bhai Ganda Singh, Bhai Sehna Singh and Bhai Ram Singh. All of them were deeply devoted to the Guru and were free from the taint of Maya while being deeply imbued with the spirit of service. They donned the garb of Brahamchari sadhus – ascetics – dressing simply in a single piece of cloth. They then set off for Banaras by the Guru’s order to study Sanskrit, so that there could be further accretion to knowledge within the Sikh Panth, and the true meaning of the Guru’s message could be propagated. They returned after long years of study, fully refreshed to Anandpur Sahib. Guru Sahib gave them the task of preaching the message of the Guru, and they were named as ‘Nirmalay’.
The preachers started being called ‘NIRMALA SANT’ or NIRMALA SADHU’ or just ‘NIRMALAS’. The word SANT has been used by the Gurus for a ‘GURMUKH’. It is a name given to one who is not only holy, but also practices the qualities of truth, humility, compassion, heroism, generosity; in short, an ideal spiritual person. The SANT when equated to a SADHU can be said to be one involved in SADHNA (Spiritualism).
According to Bhai Santokh Singh the renowned scholar on Sikhism when Sri Guru Gobind Singh ji established the Khalsa in 1699 AD, he also administered the ‘Khande ka Amrit’ to these five Sikhs initiating them into the Khalsa.
Thus did to each of five Singhs the nectar of the iron vessel did he gift
In visible form and inner knowledge did he raise them equal to his own self
When Guru Sahib left Anandpur Sahib in 1705 AD (Samvat 1762) these Nirmalas, in accordance with his instructions, went outside Punjab to propagate and to initiate people into Sikhism. Many Sikhs from the sangat who came into contact with them acquired not only education but also the Guru’s teachings and themselves became sadhus. They established centers of learning at Haridwar, Allahabad and Varanassi. These centers exist to this day—Kankhal near Haridwar; Pakki Sangat at Allahabad; and Chetan Math and Chhoti Sangat at Varanassi.
After Guru Sahib, there were turbulent times for the Sikhs during the Mughal Empire. The Sikhs with their families lived in jungles and passed through difficult phases. During this period the Nirmalas as detached saints looked after the historical places of the Sikhs and served the Dhan Dhan Sri Guru Granth Sahib ji. Since they were in Sadhu Bana, no one disturbed their functioning.
Once peace returned to Punjab they became active in touring the land and propagating the message of Sikhism. They kept alive the learning of the Vedas, Vedanta and Upanishads, which formed a big part of Sanskrit literature. This educational arm of the Guru remained firm and steadfast in their resolve and stuck to their task through the worst calamity, tyranny and oppression, and kept up their study and their teaching.
They founded at different places, the centers of learning. These were called Deras. These centers were endorsed by the local Sikh chiefs.
But these Deras did not have a central seat or authority. It was in 1807 that some leading members of the sect mooted the idea of a panchayti akhara of their own. This could materialize only in 1855. During the Kumbha fair at Haridwar in 1855, a general meeting of the sect, unanimously elected Bhai Mahitab Singh their Sri Mahant or principal priest. Bhai Mahitab Singh enjoyed the respect of the rulers of the Phulkian states of Patiala, Nabha and Jind. In the year 1861, the three chiefs Maharaja Narinder Singh of Patiala, Raja Bharpur Singh of Nabha and Raja Sarup Singh of Jind established the Nirmala Akhara at Patiala. An elaborate constitution called Dastur ul’ Amal was drawn up. It was duly approved by the rulers of the three states, who also made cash and land grants for the maintenance of the akhara. In the text of the constitution the institution is also referred to as Dharam Dhuja Akhara Guru Gobind Singh ji. The Dastur ul’ Alam lays down the strength of the permanent staff. It also requires that all income from whatever sources shall be credited to the accounts of the Akhara and that no priest shall keep any part of the offerings and donations for his own use; assistance given in cash or kind to the needy must be properly recorded; proper accounts must be kept and inspected by the Sri Mahant at least once a year; new entrants to the seminary shall be made to swear by the Guru Granth Sahib, that they offer all their belongings to the institution and that they would abide by the rules and discipline of the Akhara.
Self-interest was the furthest from their thoughts. They were dedicated in imparting to the worldly man the true word given by the Guru, and thus awakening the divine qualities that exist within.
The Nirmalas were self-denying, free from worldly attachments and of an ascetic temperament as sadhus and saints. They would go from place to place in a spirit of detachment, and would form groups that visited towns and villages and cities for propagating Gurmat – the Sikh belief system – and giving sermons on the subject. They camped where it pleased them. If a sadhu was visibly learned and saintly, contented and devoted, a congregation would start forming around him. Regular discourses would be then held there.
