The Sikhs, or "Disciples," were originally a religious sect, which arose among the inhabitants of the Punjaub as late as the close of the fifteenth century. Their leader was Nānak, who succeeded in drawing thousands of enthusiasts after him. He was a disciple of Kahir, and consequently a Hindoo deist; he upheld the principle of universal toleration, calling upon his followers to worship the one invisible God, and to lead a virtuous life. He died at the age of seventy, in 1539. His doctrines and writings tended greatly to elevate the mind, and reform the morals of his disciples. The Sikhs believe that the soul of Nānak has transmigrated into the body of each succeeding Gooroo, or teacher.
The spirit of religious toleration adopted by the Sikhs, was odious in the eyes of the bigoted Mahomedans, and Arjoon, their chief, who was celebrated not only for his piety, but for his wisdom and skill as a legislator, was falsely accused, and put to death, by the Mogul, in 1606. Arjoon converted the obscure hamlet of Umritsur into a city of great importance, by making it the seat of his disciples, and the place of the Sikhs' pilgrimage. His cruel death transformed the quiet and peaceable Sikhs into a warlike nation; their spirit was roused, and, led on by Hur Govind, the son of their murdered priest, they determined to avenge themselves upon his assassins. The Mogul, however, was too mighty for them; and they were forced to retreat into the mountain districts beyond Lahore.
After a series of sanguinary engagements, in which the Mahomedans were successful, a powerful opponent to the infidel faith and arms, was raised up, in the person of Gooroo Govind, grandson of Hur Govind, in 1675. He effected a radical change in the character, laws, and institutions of the Sikhs, by the abolition of caste, and the introduction of religious, social and military reforms. Amidst the surrounding spiritual darkness, Govind had comparatively enlightened views of the Deity; he abhorred idol worship, and declared that there was but one Lord, and that the invisible God, the Creator of heaven and earth, could not be represented by any painted or graven image; and that as He could be seen only by the eye of faith, He must be worshipped in sincerity and truth. Fearful that he himself might hereafter become an object of religious adoration, Govind denounced all who should regard him as a divinity, alleging that it was his highest ambition that his spirit should return to God after his death.
In the full persuasion, that the only hope of successfully opposing the Mahomedan power was by throwing open the ranks of the army to men of every grade and profession, he adopted the wise and politic measure of abolishing the system of caste. This step was at first highly offensive, especially to the Brahmins, and many quitted the community; but the majority of the Sikhs rejoiced at the breaking down of this barrier to all social and religious intercourse. His expectations, however, were more than realized; vast multitudes joined his ranks, he caused each of his followers to wear a peculiar dress, to adopt the name of Singh, or soldier, and to suffer their beard and hair to grow; he completely reorganized the army, divided his followers into troops and bands, and placed them under the command of able and confidential men.
A special corps was formed of the "Akalees," the Immortals, or Soldiers of God, they wore a blue dress and steel bracelets, and were provided with a quoit, which they carried either round their pointed turbans or at their side; this quoit is a flat iron ring, from eight to fourteen inches in diameter, the outer edge is extremely sharp; they twirl this weapon round their finger or on a stick, and fling it to a distance with such dexterity and precision, that the head of the destined victim is often severed from his body.
In proportion as the Mahomedan power declined, that of the Sikhs rose into importance. They were bound together by the strong ties of a fervid common faith; and this gave them unity of purpose, and consequent strength in operation.
After various struggles for independence, in which they displayed heroism amounting even to martyrdom, they boldly attacked Ahmed Shah, the king of Affghanistan on his first invasion of India, in 1747. They were, however, dispersed by Mere Munroo, and expelled from Umritsur by Timoor, the son of Ahmed Shah, who was appointed governor of the Punjaub. Strong in the faith of Govind, and in his all-prevailing name they rallied their forces, drove out the Affghans, and re-occupied Lahore in 1756.
About this time they called in the aid of the Maharattas, gained several victories, and fortified their towns. In 1762, they were again attacked by Ahmed Shah, who completely routed them, but with their native energy and warlike prowess, they once more gathered their scattered forces, and in 1763 slew the Affghan governor, and defeated his army in the plains of Sirhind, when they took undisputed possession of the country from the Sutlej to the Jumna, and partitioned it among their chiefs.
They successfully defeated a seventh attack made by Ahmed Shah; and after ejecting the governor of Lahore, they took possession of the territory from the Jelum to the Sutlej. Like the former acquisition, it was divided among their chiefs.
During the brief period of peace which now intervened, the Sikhs settled the boundaries of their respective districts, and more firmly established their federal government, which, properly speaking, may be styled a theocratic feudal confederation, inasmuch as they considered God as the Head and Leader of their confraternity. They held stated councils, or conclaves, which they called "gooroo-moottas," in which they settled their civil and religious affairs. The nation was divided into twelve confederacies or "misls," from an Arabic word signifying "equal," each "misl" being under the control of a sirdar or chief.