# Miri Piri (Dr. Devinder Singh Chahal)



## spnadmin (Jul 18, 2016)

*July 21 celebrates Miri Piri Diwas. Here is an article that explores the deeper meanings of miri-piri and the importance of miri-piri to unity within the panth. 
*
*MIRI-PIRI CONCEPT*
_Prof. Devinder Singh Chahal, PhD_​_



 
_
*ABSTRACT*

              Serious struggle of supremacy between the Sikh clergy and the  Sikh polity started sometime during 1998 when planning to celebrate the  Tercentenary of Khalsa was going on. The struggle within the clergy also  started on the implementation of Nanakshahi calendar. The  circumstances, the Sikhs are passing through, indicate that the fight  may be to decide who is superior amongst the whole clergy and whether  Piri (Sikh clergy) is supreme or Miri (Sikh polity). The present article  presents the Miri-Piri concept keeping in view the Gurbani and the  history. A lot of damage has already been done to Sikhism at the  international level because of the infighting. It is a high time for the  Sikh intelligentsia to decide the Miri-Piri concept in Sikhism to  contain further damages to Sikhism and should set an example for  peaceful living for the future Sikh generations beyond 2000.

*INTRODUCTION*





    AGGS, M 1, P 1412 [1]

Every scholar, who writes on Miri-Piri, quotes the above  stanza of Guru Nanak. Many articles have been written on this topic in  the past including an Editorial in the Abstracts of Sikh Studies [ 2].  This editorial is the most extensive work on this topic ever written in  the Sikh literature. It has been observed that in almost every article,  dealing with Miri-Piri, the above stanza of Guru Nanak has been  interpreted very literally. For example,
a) By Dr Gopal Singh [6]:

_"If you seek to Play (the game) of Love, Then enter upon My  Path with your head upon your palm. But, once you set your foot on My  Way, Then find not a way out, and lay down thy head."_
b) By Dr Gurcharan Singh Talib [11]:

_"Shouldst thou seek to engage in the game of love, step into  my street with thy head on thy palm. While on this stepping,  ungrudgingly sacrifice your head." _
c) By Manmohan Singh [9]:
_"If thou yearnest to play at love with me, then come thou in  my lane, placing thy head on the palm of thy hand. Put thou thy feet on  this road, lay down thou thy head and mind not public opinion." _
d) In the Editorial [2]:

_"If you want to play the game of love, enter my lane with  your head on your palm, and, once on this path, then waver not." _
e) Dr Sahib Singh's interpretation in Punjabi [10] is  almost same as given in English by other scholars.​I feel that these scholars [2, 6, 9, 10, 11] have not done full  justification in interpreting this stanza because it does not portray  the main theme of Miri-Piri presented allegorically in this stanza.  Before interpreting it, it is very important to understand allegorical  system in the writings of Guru Nanak. Allegories are commonly used for  teaching or explaining ideas, moral principles, etc. Guru Nanak used  allegories, metaphors, and similes extensively in expressing various  themes in his philosophy. The *'theme of righteousness'* has been  explained allegorically in the above stanza. Let us break down the  allegoric characteristics of the above stanza:

     The word 
	

	
	
		
		

		
		
	


	




 (_praem)_ in  English is *'love'*. And 'love' means: feeling of brotherhood and  good will toward other people. Here, therefore, 'love' is metaphor for *righteousness**;  
	

	
	
		
		

		
		
	


	




 (_khaelan_) is  for 'participation or acceptance'; 
	

	
	
		
		

		
		
	


	




 (_sir dhar tali_)  is an allegoric expression for 'to be ready to sacrifice onself'; 
	

	
	
		
		

		
		
	


	




 (_itt marg paer  dharizae_) for 'to follow this path (of righteousness)'; 
	

	
	
		
		

		
		
	


	




 (_sir deejae_)  for 'to sacrifice oneself''; and 
	

	
	
		
		

		
		
	


	




 (_kaan na kijae_)  for 'don’t back out'. Now it can be interpreted as follows:

_"If you want to participate in righteousness* then be ready to  be sacrificed while treading on the path of my philosophy of  righteousness. Once you accept this path (of righteousness) then don't  back out of this." _
(*Righteousness: uprightness, fairness,  justness, rectitude; and also piety, saintliness, devoutness, devotion,  reverence, religiousness, godliness, spirituality, zeal, worship.  Therefore, participation in or treading on the path of righteousness is  the Miri-Piri Concept of Guru Nanak.)​ *MIRI-PIRI CONCEPT*

               Let us consider Miri-Piri Concept in details according to  information available in history and Nanakian Philosophy.

*A. In History*

*a) In Christianity*

  In Christianity the concept of 'two swords' (temporal and spiritual -  Miri and Piri) was enunciated by Pope Gelasius during 5th century.  According to this doctrine, the church and state were coequal in status  [12]. During the Middle Ages, by and by the Pope attained more power and  wealth than all the kings and nobles combined. His subordinate  officials - the archbishops, bishops, and abbots - were usually great  feudal lords, with rich possessions and military strength. The power of  the church was rooted in the spiritual force of excommunication. A  person guilty of offense against the church was expelled from it, and  all Christians, even members of his family, were forbidden to associate  with him. Emperor Henry IV was excommunicated by Pope Gregory VII in  1076. Populace uprisings soon forced Henry to beg absolution. If an  excommunicated noble remained defiant, the church imposed an interdict.  This closed the churches throughout the noble's realm. Marriages could  not be performed, nor could the dead be buried in sacred ground. Few  nobles dared risk the rebellious fury that such a decree would arouse in  their subjects [3].                  By the 13th century Pope Innocent III made extreme  claims to the effect that Holy Roman emperor (state) was subordinate to  the Pope (church) because of the relative significance of the different  jurisdictions given the two institutions [12]. Wilson [12] reported  three types of relationships between church and state: At one extreme is  the subordination of politics to religion, as in a 'hierocracy' or rule  of priests as the guardians of divine mysteries. The other extreme  entails subordination of the religious institutions to the political  regime, as in Caesaropapism. Between these extremes are various  relationships ranging from an Erastian, or state-dominated church, to a  theocratic political order, in which rulers are closely monitored by  guardians of the dominant religious tradition, as in Iran in the early  1980s.

         Beside the complete domination of the church during the  Middle Ages (500-1500 CE) every Christian had to give a tithe (_daswand_)  to the church - every tenth egg, sheaf of wheat, lamb, chicken, and all  other animals. Beside this all the peasants gave about half their time  for all types of manual work for the church [3].

*b) In Ancient India*

         Dr Jai Dev Singh Kohli has explained Mir-Piri concept as  follows[8]:

_"In India, Code of Manu laid down for Kashatriyas to rule  and Brahmins to handle dharma. But Brahmins eventually made rituals so  complicated that Kashatriyas could still rule but only with the  blessings of Brahmins. Brahmins, though not ruling directly, did manage  to take control of the rulers. Kashatriyas were content and even happy  as long as they ruled. Again Miri and Piri were invested in the  spiritual group only."_

*B. In Nanakian Philosophy*

*a) The Tithe*

       In contrary to the system of tithe (_daswand_) in  Christianity during the Middle Ages, Guru Nanak suggested to share their  material wealth without any definite proportion, like the tithe, but as  a sort of sharing with others voluntarily without any force.





      AGGS, M 1, P 1245.

  Nanak says: _"The one, who earns with his sweat of brow and  shares 
some of his earning with others, has recognized the real path of  life." _

   It gave rise to a new system of pooling such contributions at a  central place for meeting the expenses for preaching of Sikhism and on  the collective welfare of the Sikhs at large and the needy Sikhs in  particular. The funds, thus collected, are not for personal use by the  person/s controlling the Sikh institute/s, like Christian clergy during  the Middle Ages, but for the spread of Sikhism and the welfare of the  Sikh Nation.

*b) Miri-Piri*

   In Sikhism Guru Hargobind (1595-1644) brought Miri-Piri concept in  the forefront at the time (June 12, 1606 CE) of his succession to the  House of Nanak. On that day he wore two swords declaring one to be the  symbol of the spiritual (Piri) and the other that of his temporal  investiture [5].

According to Macauliffe [4], the Guru reported to Bhai  Buddha Ji as follows:

_"It is through thine intercession I obtained birth; and it is in  fulfillment of thy blessing I wear two swords as emblems of spiritual  and temporal authority. In the Guru's house religion and worldly  enjoyment shall be combined - the caldron to supply the poor and needy  and scimitar to smite oppressors." _

   The first portion, dealing about his birth in the above statement,  appears to be based on the stories found in the traditional literature.  Nevertheless, from the later part of the statement of Guru Hargobind it  is clear that _in Guru's house besides being religious one can enjoy  all the worldly comforts and riches, and must share with the needy_.  It clearly indicates that spiritual and temporal (worldly enjoyment)  lives should go together in a person but it does not establish  superiority of Piri over Miri or vice versa. It is also clear that the  caldron is to supply food to the poor and one should be strong enough to  defend oneself from oppression of any kind. Here the scimitar (kirpan)  is a metaphor for any suitable approach to smite the oppression.

   Dr Jai Dev Singh represented the concept of Miri-Piri in Sikhism as  follows [8]:

_In Sikhs Miri Piri has great significance... At the time of  his coronation, Guru Hargobind asked Baba Budda ji to get him two swords  and put the traditional Saili away with great respect. The two swords  represented Miri and Piri respectively. He wore two swords, one on each  side, completely separate from each other meeting briefly at one  intersection only, thus symbolizing that the two powers were separate  altogether and yet so close they have to exist in life together… Thus  Guru Hargobind ji separated Miri and Piri, recognizing both as the  essential integral part of life._

*c) Kirpan (Sword)*

   In every article on Miri-Piri the use of kirpan by the Sikhs is  mentioned extensively. The Editorial [2] has specifically mentioned the  use of kirpan as follows:

_"The kirpan constantly reminds the Sikhs of three things. First,  of his responsibilities to confront injustice and oppression in the  political field, both as an individual and as member of the Sikh  society. Second, the use of force, to the extent necessary, is  permitted. The third reminder is equally significant, namely, that the  Sikh society should never shirk its socio-political responsibilities,  nor decline into monasticism, withdrawal or asceticism." _

   It is strange that the most important use of kirpan as a metaphor  of 'wisdom' as shown in the Nanakian Philosophy has been ignored  entirely in this Editorial [2]. For example,the use of kirpan as  'wisdom' to kill the five evils, i. e. lust, anger, greed, attachment,  and ego:





    AGGS, M. 1, p. 1022.

_Taking up the sword of wisdom, one struggles with his mind,  and keeps one's hopes and desires under control and destroys one's five  enemies, i. e. lust, anger, greed, attachment, and ego. _





  AGGS, M 3, p 1414.

_Those, who are awakened to the teachings of the Guru, kill the  five demons (lust, anger, greed, attachment, ego) with the sword of  wisdom given by the Guru. _





  AGGS, M 5, p 1072.

_With the Lord’s blessing I was given the sword of wisdom. With  this sword I succeeded in slaying the enemies (lust, anger, greed,  attachment, ego). _





  AGGS, M 4, p 983.

_"The wave of greed is like a mad dog when bites the others make  them greedy (mad). The news of the Almighty, received through the Guru,  
advises me that greed (mad dog) can be killed by the sword of wisdom." _

   The irony is that many writers in their writings on the Miri-Piri  generally ignore the above most important advice given in the Nanakian  philosophy. Now let us consider what is Miri-Piri Concept according to  the Nanakian Philosophy and the information available in history.

   The term 'Miri' (Persian word) has been used as a simile for the  king, the ruler, and the rich, and 'Piri' (Persian word) for the  spiritual leader, Guru, and even for the Almighty in the Gurbani to  explain various themes. The following stanza gives a clear picture of  the Miri-Piri Concept of Guru Nanak:





    AGGS, M 1, P 417.

_"Hearing of the invasion of Mir (Babur - Mughal), millions  of Pirs (religious persons) were engaged by Pathans (Mirs) for  performing miracles (praying and reciting of Kalmas /mantras) to check  the attack. But he (Mir - Babur) burned all the age-old temples and  resting places, and princes (the other Mirs - Pathans) were cut into  pieces and were thrown away. Not even a single Mughal (Mir) was blinded  by Pirs and none of their miracles could check the invasion of Mughals  (Mir)." _


   At the end of the above verse Guru Nanak Says:





_"Laws of the Nature are going on under the order of the  Almighty. Therefore, every one gets what one sows (whether one is Mir or  Pir)." _

   The theme of the above verse clearly indicates that Pirs engaged by  Mirs (Pathans) had no power to check the invasion. Similarly, the Mirs  (Pathan) having all the powers also failed to check the invasion by  another Mir (Mughal). The winner was the one who had confidence in  oneself (Piri) rather than dependence on other Pirs for miracles to be  performed. Beside, the winner also had fighting ammunition (Miri) to  defend and attack the enemy. In the above stanza there is no indication  of superiority of Piri over Miri or vice versa.
   Guru Arjan has further strengthened the above concept of Miri-Piri  as follows:





    AGGS, M 5, P 320.

_"Build your homeland on truth and righteousness, the  unshakable pillars. And take the support of the Almighty, who sustains  the world."_

{Here 
	

	
	
		
		

		
		
	


	




(_dharam_) is  the metaphor for righteousness}

   Here again there is no indication of superiority of Piri over Miri  or vice versa. Guru Hargobind was propagating the philosophy of Guru  Nanak that none of the forces, Piri or Miri is superior over the other.  Becoming of Pir by renouncing the household is of no avail. Similarly,  establishment of Miri (kingship, power) without doing good deeds for the  public is also not the way of salvation.

   Now it is clear that Nanakian Philosophy teaches the development of  truth and righteousness in individuals as well as in the governance.  The Miri-Piri System discussed in the Editorial [2] describes it as  spirituo-ethical principle and socio-spiritual life without superiority  of Piri over Miri as is evident from its conclusions:

_"Theirs (Gurus) is a this-worldly system calling upon man to  live a life of love and hope, and zealously to struggle against evil,  and for the creation of the Kingdom of God on earth. It is Guru Nanak  who gave the call for a life of love, and to waver not from making  sacrifice in the struggle against evil. In their Scripture compiled and  authenticated by the Gurus, they not only laid down distinct  spirituo-ethical principles of life and the responsibilities of man, but  also demonstrated in their personal lives extending over almost two and  half centuries how to live a true socio-spiritual life. They trained,  conditioned and motivated an organised society led by them to struggle  against all forces that impede the socio-spiritual progress of man." _

   Similarly, the following representation of Miri-Piri concept  reported by Major Gurbax Singh [7] is also not supporting the  superiority of Piri over Miri or vice versa and also clearly emphasizes  the absence of priestly hierarchy in Sikhism:

_"Combination of Miri-Piri does not envisage a theocratic system  of government. Among the Sikhs, there is no priestly hierarchy.  Secondly, as is evidenced by the Khalsa rule in practice, first briefly  under Banda Singh Bhahadur and later under the Sikh misls and Maharaja  Ranjit Singh, 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 soul, the Sikh faith seeks the betterment of the human  state as a whole by upholding the values of freedom of belief from the  oppressive authority, of man over man. 

Religious faith is the keeper of  human conscience and the moral arbiter for guiding and regulating the  exercise of political authority, which must defend and ensure freedom of  thought, expression and worship. This juxtaposition of the moral and  secular obligations of man is the central point of the Sikh doctrine of  Miri-Piri." _

   The irony is that in the traditional literature the concept of  Miri-Piri is interpreted contrary to that given in the Nanakian  Philosophy as described above. The traditional literature favors the  upper hand of Piri (religious authority) on the Miri (state) and also  accepts that Piri (Sikhism) cannot be disseminated and popularized  without the help of the state (Miri).

*CONCLUSIONS*



Christian clergy was in complete control over the state during  the Middle Ages. The clergy had the so-called spiritual power to  excommunicate anybody including the king. Therefore, nobody dared to  speak against the clergy. By the end of 20th century in Europe and North  America the Miri-Piri Concept has reached a level where clergy does not  interfere with the state and state does not interfere with the religion  (clergy).
In Islamic countries the clergy is trying to control the  state, e.g. in Iran and Afghanistan, like the Christian clergy did  during Middle Ages.
In India there are indications that the Hindu clergy may  start fuming the same trend or as was practiced in ancient India.
The struggle between the Sikh clergy (Piri) and the Sikh  polity (Miri - state), started during the celebration of Tercentenary of  Khalsa, is still going on. It is difficult to predict how long this  struggle of supremacy of Miri or Piri will continue. Under these  circumstances it becomes imperative for the Sikh intelligentsia to work  out soon which type of Miri-Piri is applicable to the Sikhs. Is it one  of the above three types of relationships reported by Wilson [12] or the  Miri-Piri Concept of Nanakian Philosophy.
 *REFERENCES: *



                AGGS = Aad Guru Granth Sahib. 1983 (reprint) 1430 p. Publishers:                      Shiromani Gurdwara Parbandhak Committee, Amritsar.                      (M = Mahla, i.e., succession number of the Sikh Gurus to the House                      of Guru Nanak, P = Page of the AGGS).
AGGS = Aad Guru Granth Sahib. 1983  (reprint).
Abstracts of Sikh Studies, July  1993. Editorial. Sikhism: A Miri-Piri System. Pp1-51. Institute of Sikh  Studies, Chandigarh.
Compton's Interactive  Encyclopedia. Copyright 1997. The Peasant's Life; The Church. The  Learning Company, Inc. 6160 Summit Drive North, Minneapolis, MN 55430,  USA.
Macauliffe, M. A. 1893. The  Sikh Rekigion: Its Gurus, Sacred Writings and Authors. 6 Vols. Reprint  in 1978. S. Chand & Co., Ltd., Delhi.
Singh, Fauja. 1996. Hargobind,  Guru (1595-1644). ). In: Encyclopaedia of Sikhism. Harbans Singh,  Editor-in-Chief, Punjabi University, Patiala. Vol. II: Pp 232-235.
Singh, Dr Gopal. 1987. Sri Guru  Granth Sahib. 4 vols. World Sikh Centre, Inc. New Delhi.
Singh, Major Gurbax. 1997.  Miri-Piri. In: The Encyclopaedia of Sikhism. Harbans Singh,  Editor-in-Chief, Punjabi University, Patiala, Vol III p 91.
Singh, JaiDev. 2000. Comments  on previous articles. Understanding Sikhism Res. J. 2 (1): 37-38.
Singh, Manmohan. 1972. Hymns of  Guru Nanak (Punjabi and English). Language Department, Punjab, India.
Singh, Sahib. 1972. Sri Guru  Granth Sahib Darpan (Punjabi), 10 vol. Raj Publishers (Reg.),  Jallandhar.
Talib, Gurbachan Singh. 1988.  Sri Guru Granth Sahib. Vols. 4.Punjabi University, Patiala.
Wilson, John F. 1998. Church  and State. Microsoft ® 98 Encyclopedia. © 1993-1997 Microsoft  Corporation.

MIRI-PIRI CONCEPT, UNDERSTANDING SIKHISM, The Research Journal (Devinder Singh Chahal, Ph.D.)


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