Nanded & Nationalism (Part 1)
1-    Concept of Nationalism
The historians make us believe that Shri Guru Nanak Sahib was the founder of a new religion “Sikhism” and thus belittle his noble philosophy of “Humanism”. Generally, people are not accustomed to this new philosophy which demolishes the basic structure of barriers of religions. Guru Sahib preached for oneness of the Creator and among HIS Creation. He has added a new name in addition to God’s several qualitative names and attributed a new name that is numerical ONE (1). He declared God is the Lone Creator, Sustainer and Destroyer of all. Who comes into existence by HIMSELF. Guru Sahib was one of the pioneers of Radical Bhagti Movement, social reformer and a rebel.
Shri Guru Nanak Sahib was born to the upper caste Hindu-Khatri parents.  When he was eleven years of age, he refused to wear Janevoo the sacred thread put across the chest of the Hindu male members of high caste.  Females and lower caste people are denied. He not only disagreed but discarded every sort of discrimination and pleaded equality among the human beings. He started a movement for oneness of mankind, gender and social equality in the society.  His movement was against the exploitations at the hands of both the priestly class and the rulers.  About his religion he said:-
 “Hamri, jath-path,   sachch Navoo.                                                                                                     
  Karam, dharam,sanjam, sath, bhavo”.1.
It means, “My caste and community is The True Name of God.  And my rituals are good and righteous deeds, patience, truthfulness and good behavior.”
“Extensive travels and contacts with diverse people, different cultures and religious thoughts made Guru Nanak’s outlook cosmopolitan and universal. He thought that humanity is one and the difference in caste, creed, colour and faith are only artificial and, these differences rose primarily due to the exigencies of historical developments in different epochs in the evolution of mankind.”2.
He thought and charted a long plan to be executed by his nine successors during 239 years.  He advised to appropriately contain and confront with the tyrannical activities of the society and the state with their own different approaches.  And finally it is conceived in a holy book to achieve this goal. He roamed from east to west and from north to south in this country and several others. He successfully cultivated the concept of Humanism and Indian Nationalism. All the Gurus were the role model of true patriotism and religious tolerance who adamantly and fearlessly stood for their conviction. They established the way how to respect the faith of others who were even adverse and inimical towards them and their tradition.
Oblivious of Sikhism’s achievements in knitting together the religious communities, languages, geographical boundaries and Nationality of vast Indian sub-continent, the notion that, the British have united the boundaries of this country prevails instead.
2- Significance of Nanded
In south India, Nanded, popularly known as Shri Hazur Sahib is a district headquarter town. It is situated on the banks of Godavari River. In 1720, it became a part of Hyderabad State under Nizam’s dynasty, and presently in the state of Maharashtra. It has a special significance for the Sikhs and also a marvelous precedence of the amicable relations between all communities.
The Sikhs have five highest Religious Seats of Authority called Takhats i.e., Persian word for the king’s throne. This is designated as the fourth Takhat, where Shri Guru Granth Sahib, the Sikh Holy Book, was bestowed the 11th and eternal Guruship by the 10th Guru Shri Guru Gobind Singh Ji in 1708. This is a unique and unparallel precedence of conferring such a High Status and importance to a book, never done till date. Another Takhat Shri Harmandir Sahib, Patna, in Bihar, in eastern part of the country. The rest of the three Takhats are in the North in Punjab.
The existence of Sikhs in this area is traced back to the times of Shri Guru Nanak Sahib (1469-1539). Around the year 1512, during his travel (Udasi) towards south up to Sri Lanka, he passed through Nanded, Bidar and Golconda (Hyderabad was later adjacently founded in 1591). Guru Sahib preached humanism and spiritualism and left behind considerable number of disciples. He did not prescribe any specific identity to segregate them as followers of a separate faith, nor did he set-up a particular discipline.
It seems, Emperor Aurangzeb was not keen to continue hostilities against Shri Guru Gobind Singh ji.  Around 1706, while Guru Sahib was camping at Damdama Sahib which is also one of the Five Takhats through some emissaries approached for reconciliation. In response, Guru Sahib sent a letter to Aurangzeb apprising him of the factual events at his camp at Doulatabad near Aurangabad in Deccan through Bhai Daya Singh Ji and Bhai Dharam Singh Ji. These were the first two persons among Punj Piyare (Five Beloved ones), who embraced the “Khalsa” in 1699. This letter written in Persian poetry is titled as “Zafar Nama” (letter of victory).3.  Reading this, Aurangzeb invited Guru Sahib for talks as he was very old, ailing and could not take journey, he issued orders for Guru Sahib’s safe journey. According to “Ahkam-I-Alamgiri”, he issued orders to the Deputy Governor of Lahore, Munim Khan to conciliate with the Guru Sahib and make the required arrangements for his safe journey to the Deccan. While Guru Sahib was on his way towards Deccan, the Emperor died and Guru Sahib went back. 
His younger son Mohammad Azam rebelled and proclaimed himself emperor and marched towards Delhi. On hearing this news, his eldest son Mohammad Muazzam approached Guru Sahib for help as rightful successor. Guru Sahib sent a contingent of Sikh horsemen in his favour to fight the battle of Jaju near Gwalior between Agra and Dhoulpur, won on 8th June 1707.  Mohammad Muazzam ascended the throne with the title of Bahadur Shah at the age of 63 years and ruled for 5 years.
In appreciation of Guru Sahib’s help, the Emperor Bahadur Shah invited Guru Sahib to Agra, the meeting took place on 23rd July 1707 and he offered valuable gifts. Among the gifts, there was a most sacred and historical Saif (a type of straight sword), once belonged to Hazrat Ali one of the first four Caliphs and son in law of Hazrat Mohammad Sahib, which he inherited from Aurangzeb. This is kept and displayed most respectfully along with the weapons of Guru Sahib at Takhat Shri Kesh Gadh Sahib, Anandpur, Punjab.4. Here Guru Sahib administered the First Amrit Ceremony in 1699, transforming the Sikhs into the “Wahguru Ji Ka Khalsa” (sovereign people of wondrous God) the advanced and final shape of the present Sikhs.
3-    Concept of Khalsa
Since the days of Shri Guru Nanak Sahib Ji, the Sikhs are mostly misrepresented and misunderstood. The reason is, the Sikhs are contended with creating history only and ignore what others say or write about them. The distortion of the image of the Sikhs reached its climax during the last three decades. They still require more time to breathe fresh air, free from prejudicial and poisonous atmosphere. Though the Sikhs are the essential product of Hindu-Muslim conflict, came into existence to bring harmony between all human beings. 
The concept of Sikhism by itself does not connote any religion, deen or dharma as is generally perceived.  It is a way of life with absolutely free, independent and separate ideology above the barriers of any religion, preferences, prejudices and discriminations.
Sikhism has always been labeled either to be an offshoot of Hinduism or derived from Islam.  Some labeled Sikhs as Nanak Prasath (Persian word-followers of Nanak) or Nanak Panthi. In fact neither any code of conduct nor any distinct appearance was prescribed for the Sikhs. It was much later that 10th Guru Shri Guru Gobind Singh ji organized it and gave a name “Wah Guru ji ka Khalsa”.
The word Khalsa was already in Indian vocabulary and was used by Bhagat Sheikh Kabir ji (1398-1448):-
“Kaho Kabir jan bhaiye Khalsey, prem bhagat jin jani”.5.
It means, “Kabir says, those fearless devotees who loved and worshipped God have become Khalsa.”
In Sikh tradition, the word Khalsa first appears in a hukmanama (order) by Guru Har Gobind ji (the sixth Guru) which refers to a Sangat as "Guru ka khalsa". It also appears in a letter by Shri Guru Tegh Bahadar ji (the ninth Guru), in the same sense.
The word Khalsa does not denote purity. To mean Khalsa as pure, demolishes the very purpose of the basic philosophy of equality for all. To define Khalsa as pure shows disrespect towards other religions and faiths as impure, inferior and adulterated. This interpretation is totally wrong and against the very fundamental principle, teachings and philosophy of Sikhism. It is nothing but malicious distortion to defame the basic ideology.  
The origin of the word Khalsa is from Arabic. It was adopted in Persian and Urdu languages. This means a land which belongs to the king, and not to any individual person. During the period of Akbar the system of maintaining of Revenue Records was started. And this word Khalsa became a part of Indian languages. Till today all the government lands are recorded as “Khalsa Lands”.
In the city of Hyderabad, there are around 6 villages named as “Bandla Guda”, now included in the city. Four centuries back while constructing the historical monuments like “Char Minar” etc, stones were brought from different directions of surrounding areas in bullock carts called Bandi, plural Bandla and Guda denotes village or area in Telugu. These surrounding villages were named as Bandla Guda, as the carts used to halt there before entering. Out of these six villages, one in the south near the present “Falak Numa Palace” is designated as “Bandla Guda Khalsa”. Till today it carries the same name and entered so in Revenue Records, because this village once used to be the King Nizam’s personal land. 
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