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GURDWARA
PATNA SAHIB
'As described by Charles Wilkins'
By
Professor
Kirpal Singh
Punjabi University
Charles
Wilkins was one of the pioneering orientalists of the 18th century. With his
help Sir William Jones, founder of the Asiatic Society, Calcutta, learnt
Sanskrit. Later, he earned the title of "Father of Sanskrit" in the
eyes of his contemporaries by writing grammar of Sanskrit language. He was the
first to design and manufacture the type for production of Sanskrit and Persian grammars
and proved to be a pioneer in the typographic art in the oriental
language.
Born in 1749 in England, Wilkins joined the service of the East India Company at
the age of twenty. He suggested to the Governor General, Warren Hastings, to
establish a printing press in 1778. Wilkins translated Manusmriti, Mahabharat
and Hitopdesh and the later years of his life were devoted to the revision of
Richardson's Persian, Arabic and English Dictionary. He died in 1836 in England.
Charles Wilkins was one of the earliest Europeans to write about the Sikhs. He
wrote on March 1, 1781,
"Before I left Calcutta a gentleman with whom I chanced to be discoursing
of that sect of people who are distinguished from worshippers of Brahm and
followers of Mohomed by the appellation 'Seek' informed me that there was a
considerable number of them settled in the city of Patna."
Since he was proceeding on leave to Benaras he stopped at Patna. Following is
the description of Gurdwara Patna Sahib and the daily routine there:
" I found the College of the Seeks situated in one of the narrow streets of
Patna, at no very considerable distance from the custom house. I was permitted
to enter the outward gate; but as soon as I came to the steps which led up into
the Chapel, or public hall, I was civilly accosted by two of the Society, I
asked them if I might ascent into the hall. They said it was a place of worship
open to me and to all men; but at the same time, intimated that I must take off
my shoes.. I did not hesitate to comply, and I was then politely conducted into
the hall, and seated upon a carpet, in the midst of the assembly, which was so
numerous as almost to fill the room.
The
Congregation
The
congregation arranged themselves upon the carpet, on each side of the hall, so
as to leave a space before the altar from end to end. The great book, was
brought, with some little ceremony from the altar, and placed at the opposite
extremity of the hall. An old man, with a revered silver beard, kneeled down
before the desk with his face towards the altar; and on one side of him sat a
man with a small drum, and two or three with cymbals. The book was now opened
and the old man began to chant to the tune of the drum and cymbals; and, at the
conclusion of every verse, most of the congregation joined chorus in a response,
with countenances exhibiting great marks of joy. Their tones were by no means
harsh; the time was quick; and I learnt that the subject was Hymn in praise of
the unity, the omnipresence and the omnipotence, of the Deity.
I was singularly delighted by the gestures of the old man; I never saw a
countenance so expressive of infelt joy, whilst he turned about from one to
another, as it were, be speaking their assets to those truths which his very
soul seemed to be engaged in chanting forth. The Hymn being concluded, which
consisted of about twenty verses, the whole congregation got up, and presented
their faces with joined hands towards the altar, in the attitude of prayer. A
young man now stood forth; and, with a loud voice and distinct accent, solemnly
pronounced a long prayer, or kind of liturgy, at certain periods of which all
the people joined in a general response, saying Wa Gooroo. They prayed against
temptation; for grace to do good; for the general good of mankind; and a
particular blessings to the Seeks; and for the safety of those who at that time
were on their travels. This prayer was followed by a short blessing from the old
man, and an invitation to the assembly to partake of a friendly feast. The book
was then closed and restored to its place at the altar.
The
Holy Pudding
The
two men entered bearing a large iron cauldron, called a "curray", just
taken from the fire, and placed it in the centre of the hall upon a low stool.
These were followed by others with five or six dishes, some of which were
silver, and a large pile of leaves sewed together with fibres, in the form of
plates. One of these plates was given to each of the company without
distinction; and the dishes being filled from the cauldron, their contents were
served out until everyone had got his share. Myself was not forgotten; and, as I
was resolved not to give them the smallest occasion for offence, I ate up my
portion. It was a kind of sweetmeat, of the consistence of soft brown sugar,
composed of flour and sugar mixed up with clarified butter, which is called
"ghee". Had not the ghee been rancid, I should have relished it
better. We were next served with a few sugar plums and here ended the feast and
the ceremonies of the day. They told me the religious part of the ceremony was
daily repeated five times.
Sikh
Tenets
In
the course of the conversation I was engaged in with the two Seeks before the
service, I was able to gather the following circumstances. That the founder of
their faith was called Naneek Sah, who flourished about four hundred years ago
at Punjab, and who before his apostasy, was a Hindoo of the Kashetry, or
military tribe; and that his body disappeared as the Hindoos and the Mussulmans
were disputing for it; for upon their removing the cloth which covered it, it
was gone; that he left behind him a book, composed by himself, in verse, and the
language of Punjabi (but a character partly of his own invention) which teaches
the doctrines of the faith he had established. That they call this character, in
honour of their founder, Gooroo-Mookhee: from the mouth of the preceptor.
That this book, of which that standing near the altar, and several others in the
hall, were copies, teaches that there is but one God, omnipotent and
omnipresent; filling all space, and pervading all matter; and that he is to be
worshipped and invoked. That there will be a day of retribution, when virtue
will be rewarded and vice punished; (I forgot to ask in what manner).
That it not only commands universal toleration, but forbids disputes with those
of another persuasion. That it forbids murder, theft, and such other deeds as
are, by the majority of mankind, esteemed crimes against society; and inculcates
the practice of all the virtues, but particularly a universal philanthropy, and
I next inquired why they were called Seeks, and they told me it was a word
borrowed from one of the commandments of their founder, which signifies
"Learn Thou," and that it was adopted to distinguish the sect.
Sikh
Ceremonies
I
asked what were the ceremonies in admitting a proselyte. A person having shown a
sincere inclination to renounce his former opinions, to any five or more Seeks
assembled together, in any place, as well on the highway as in a house of
worship, they send to the first shop where sweetmeats are sold, and procure a
small quantity of a particular sort, which is very common, and, as I re-collect,
they call "Batasa"; and having diluted it in pure water, they sprinkle
some of it on the body and into the eyes of the convert; whilst one of the best
instructed repeats to him, in any language with which he is conversant, the
chief canons of their faith, exacting from him a solemn promise to abide by them
the rest of his life. They offered to admit me into their society, but I
declined the honor; contending myself with the alphabet, which they told me to
guard as the apple of my life, as it was a sacred character.
I find it differs but little from devnagur; the number, order, and powers, of
the letters are exactly the same. The language itself is a mixture of Persian,
Arabic, and some Sanskrit, grafted upon the provincial dialect of Punjab, which
is a kind of hindovee
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