PIRI - MIRI DIVAS
PIRI AND MIRI, compound of
two words, both of Perso - Arabic origin, adapted into the Sikh tradition to
connote the close relationship within it between the Spiritual and the
Temporal. The term represents for the Sikhs a
basic principle which has influenced the Religious and Political thought and
has governed the social structure, political behaviour, organisation,
leadership and politics.
Piri:
The word Piri
has been derived from Persian “pir” literary meaning senior man, saint, holy man,
spiritual guide, head of a religious order and stands for spiritual authority.
The word Piri and Miri are frequently used together.
The origin of the concept of Piri and
Miri is usually associated with Guru Hargobind Sahib (1595 - 1644) who, unlike
his five predecessors, adopted a princely style right from the time of his
installation in 1606 as the Sixth Guru Sahib of the Sikhs, when as part of the investiture he wore
on his person two swords, First representing - Piri,
its spiritual headship and the other - Miri or political command of the
community. For this reason, he is known as Piri Miri de malik,
Master of piety as well as of power. This correlation between the spiritual and
the mundane has in fact been conceptualized in the teachings of the founder of
the faith, Guru Nanak Sahib (1469 - 1539) himself. God is posited by Guru Nanak
Sahib as the Ultimate Reality. He is the creator, the ultimate ground of all
that exists. The man of Guru Nanak Sahib being the creation of God, partakes of
His Own Light. How does man fulfill himself in this world which, again, is
posited as a reality? Not by withdrawal or renunciation, but, as says Guru
Nanak Sahib in a hymn in the measure Ramkali, by "battling in the open
field with one's mind perfectly in control and with one's heart poised in love
all the lime" (GGS : 93l). Participation was made the rule.
Thus worldly
structures the family, the social and economic systems were brought within the
religious domain. Along with the transcendental vision, concern with
existential reality was part of Guru Nanak Sahib's intuition. Guru Sahib’s sacred
verse reveals an acute awareness of the ills and errors of contemporary
society. Equally telling was his opposition to oppressive State structures.
Guru Sahib frankly censured the highhandedness of the kings and the injustices
and inequalities which permeated the system. The community that grew from Guru
Nanak Sahib's message had a distinct social entity and, under the succeeding
Guru Sahib’s, it became consolidated into a distinct political entity with
features not dissimilar to those of a political state: for instance, its
geographical division into Manjis each
under a masand or the Guru Sahib's representative, new towns founded and
developed both as religious and commercial centres, and an independent revenue administration.
The Guru Sahib began to be addressed by the devotees as Sacha Patsha (True
King).
Bhai Balvand Ji
and Bhai Satta Ji, sing in their hymn preserved in the Guru Granth Sahib the
praise of Guru Nanak Sahib in Kingly terminology. "He constructed the
castle of truth on firm foundation, established his Kingdom and had the (royal)
umbrella unfurled over Lahina's (Guru Angad Sahib’s) head" (GGS : 966).
The execution in 1606, of Guru Arjan Sahib - Fifth Nanak, under the orders of
Emperor Jahangir, marked the Mughal authority's response to a growing religious
order asserting the principles of freedom of conscience and human justice. This
event led to Guru Arjan Sahib's young successor Guru Har Gobind sahib - Sixth
Nanak, formally to adopt the emblems of authority. In front of the holy Harmandar
Sahib ( Darbar Sahib – Amritsar) Guru Sahib constructed the Akal Takht Sahib,
Throne (Takht) of the Timeless One (Akal). Here Guru Sahib went through the
investiture ceremony for which he put on a warrior's accoutrement with Two
Swords symbolizing assumption of the Spiritual office as well as the control of
Secular affairs for the conduct of which he specifically used this new seat.
Guru Sahib also raised an armed force and asked his followers (Sikhs) to bring
him presents of horses and weapons. This was a practical measure undertaken for
the Defence of the nascent Community's right of freedom of faith and worship
against the discriminatory religious policy of the State.
Guru Arjan
Sahib himself had encouraged the military training of his son, Guru Hargobind
sahib, and other Sikhs. By founding the Akal Takht Sahib and introducing
soldierly style, Guru Har Gobind sahib institutionalized the concept of Piri
and Miri. His successors continued to function as temporal as well as spiritual
heads of the community although there were no open clashes with the State power
as had occurred during his time. Guru Har Rai Sahib - Seventh Nanak, tried to
help the liberal prince Dara Shukoh against his fanatic younger brother,
Aurangzeb. To checkmate Emperor Aurangzeb's policies of religious monolithism,
Guru Tegh Bahadur Sahib – Nineth Nanak toured extensively in the countryside
exhorting the populace to shed fear and stand up boldly to face Oppression.
Guru Sahib himself set an example by choosing to give away his life to uphold
human freedom and dignity.
The blending
of Piri and Miri was conmmated by Guru
Gobind Singh Sahib – Tenth Nanak in the creation of the Khalsa Panth, a
republican set, sovereign both religiously and political Ending personal
Guruship before he died, ' bestowed the stewardship of the commuty on the
Khalsa functioning under the leadership of the Divine Word, Guru Granth sahib,
in perpetuity. "No one gifts away power to another; who so ever gets it
gets it by his own strength." Secondly, as is evidenced by the Khalsa in
practice, first briefly under Banda Singh Ji Bahadur and later under Maharaja
Ranjit Singh Ji, the form of government established was religiously neutral.
Religion representing Piri did provide moral guidance to the State representing
Miri, and the State provided protection and support equally to the followers of
different faiths along with the liberation of the individual, the Sikh faith
seeks the betterment of the human state as a whole by upholding the values of
freedom of belief and freedom from the oppressive authority, of man over man.
Religious faith is the keeper of human concience and the moral arbiter for
guiding and regulating the exercise of political auhority which must defend and
ensure freedom of thought, expression and worship. "This juxtaposition of
the Moral and obligations of man is the
central point of the Sikh doctrine of
Piri - Miri.
WAHEGURUJI KA KHALSA WAHEGURUJI KI FATEH