The Satnami Revolt in Haryana | HPSC Preparation: All subjects - HPSC (Haryana) PDF Download

The Origin and Beliefs of the Satnami Movement

• The Satnami movement emerged as a result of the medieval Bhakti movement and was founded by Birbhan, the leader of a Unitarian sect called Sadhs. Birbhan claimed to have been inspired by Uddhava Dasa, a follower of Raidasa, although he appeared to have diverged significantly from the Vaishnava teachings of Raidasa's master, Ramananda, similar to Kabir. 
• The Sadhs worshiped God under the name Satnama, or the True Name, and identified themselves as Satnamis. They were known as "Mundiyas" or "Shavelings" because of their practice of shaving their entire body. The Raidasi jamayat, founded after the famous saint Raidasa, may have been a precursor to the Satnami movement.
• The Satnamis, formerly known as the Sadhs, were regarded as heroes in the rebellion of Hindu devotees against the tyranny of Aurangzeb's revenue officials. According to J.N. Sarkar, "The revolt of the Satnami faqirs (May 1672)" has been given undue significance in the history of Aurangzeb, despite its small size and lack of political importance. 
• Unlike other popular uprisings during his reign, this revolt played on people's fascination with the supernatural, causing a momentary wave of terror in the capital. As a result, it generated a great deal of interest and became a topic of conversation during that time period.
• The Satnamis, known as the "clean-shaven fellows" due to their practice of shaving, were a group of Hindu devotees whose devout militancy and strict professional code attracted the attention of Khafi Khan. In May of 1672, there was an eruption of Satnamis, totaling around four or five thousand, who were primarily householders residing in the parganas of Narnaul and Mewat. 
• Despite dressing like devotees, these men engaged in agriculture and small-scale trade. They referred to their religion as the "Good Name," which was the meaning of Satnam, and were only permitted to accumulate wealth through lawful means. If anyone attempted to oppress or harm them through force or authority, they would not tolerate it. Many of them possessed weapons and arms. This event was noted by Khafi Khan as a remarkable occurrence during that year.
• The viewpoint of Iswara Das Nagar, who was an orthodox Hindu, can be disregarded since it contradicts the more rational and realistic account provided by Khafi Khan. As Grierson has noted, Nagar's observation might be regarded as a "false and libelous attack" on a Hindu heretical group that rejected caste and refused to worship the typical Hindu gods.

The Satnami Rebellion: A Social Revolt Against Oppression

• According to one of their texts, the Satnamis rejected caste, begging, hoarding, and servitude of the rich. They preached a revolutionary message, as Irfan Habib noted, urging people not to harass the poor, avoid the company of unjust kings and wealthy, dishonest men, and not accept gifts from them or from kings. 
• This ideology sparked a social revolt of the lower classes, united in a common fraternity regardless of caste, creed, or region. The rebellion began with a small incident in which a Satnami peasant of Narnaul was struck by a piada (foot-soldier) on duty. 
• The Satnamis gathered in large numbers and beat the piada. The Shiqdar of Narnaul sent additional force to arrest the offenders, but they were overwhelmed and their arms were seized. The incident was symbolic of widespread discontent among the people and inspired further actions.
• Additionally, Manucci recounts that an elderly sorceress promised the Satnamis that she could make them rulers of Delhi, as the king had only ten thousand horsemen left after sending his other troops with Shah Alam on a campaign against Shivaji. However, she would only do so if they obeyed her commands.

The Satnamis' Revolt and Conquest

• As the Satnamis grew in number and confidence, they moved with great speed, as noted in the Madsir-h Alamgiri which describes their movements as sudden and swift. They defeated the troops of Kartalab Khan, the Faujdar of Narnaul, killed him, and took control of the towns of Narnaul and Bairat. 
• This allowed them to establish their own administration in the district and collect revenue from the peasants. The Satnamis also demolished mosques and set up their own secure bases for further operations. They maintained their hold on the district by using outposts.
• Manucci wrote about the Satnamis' early success and how it worried Aurangzeb. When news of their progress reached the court, Aurangzeb became particularly disturbed and sent out his ten thousand horsemen to stop them. 
• Despite facing a large army, the Satnamis fought with great strength, inspired by the sorceress's words, and managed to rout Aurangzeb's troops. This outcome left Aurangzeb even more disturbed than before. 
• The Satnamis were only fifteen leagues away from Delhi when he ordered all the troops he could raise to be sent out, and he demanded continuous reports of their progress.
• The Satnami rebellion, despite having religious roots, should not be seen as a Hindu uprising alone, as that would overlook its secular nature. Some Muslim and Rajput leaders of the Mughal army refused to engage in battle with the Satnamis, providing evidence to support this claim.

The Satnami Revolt and the Mughal Response

• As the Satnami movement gained momentum, rumors circulated that it was supported by supernatural powers. The insurgents cut off the grain supplies to Delhi, prompting the Mughals to send a large army to quell the revolt. 
• However, the army lost heart and fled when it reached Rewari. Emperor Aurangzeb then sent a strong force led by his best commanders, including Prince Muhammad Akbar. To boost the morale of his armies, Aurangzeb wrote hymns and magical figures on papers, which were hung on the heads of the elephants and horses, and on the standards. 
• Manucci wrote that Aurangzeb was greatly fatigued by the preparation of all these papers, which he considered important because his kingdom and life were at stake. The danger was so great that Aurangzeb found himself in a more precarious situation than ever before in his life. 
• It is noteworthy that, despite its religious origins, the Satnami revolt cannot be considered solely a Hindu uprising, as some Muslim and Rajput commanders refused to fight against them, demonstrating its secular character.
• At Narnaul, a fierce battle occurred between the Satnamis and their oppressors. Despite being poorly equipped, untrained and undisciplined, the Satnamis fought bravely against their enemies, like in the great war of Mahabharata. 
• Eventually, the Satnamis were outnumbered and killed to the last man, with an estimated 5,000 casualties. The Mughals also suffered many casualties, with several Muslims killed or wounded. Even the brave Bishnu Singh Kachhwa had his elephant wounded in seven places. 
• This uprising against Aurangzeb's oppressive rule was a significant popular revolt, but it did not produce any capable leaders who could have revived the movement after its defeat. However, it did inspire other people in the region to continue the struggle against oppression for a long time.

Aurangzeb’s Policy of Intolerance

• Aurangzeb's intolerance policy did not stop with the quelling of the Mewatis and the Satnamis. He continued his campaign by destroying sacred places in the region, as it was a well-known administrative tactic of his reign. At Kurukshetra, several temples were demolished, and a castle, called Mughalpura, was erected in the middle of a lake. From there, Mughal soldiers could shoot at pilgrims who came to bathe in the lake. 
• A castle, with pillars on four sides, can still be seen near the Sarvesvara Mahadeva temple, which is a testimony to Aurangzeb's oppressive rule. According to the local tradition, the Marathas later demolished the castle and removed the pilgrim tax, which required Hindu pilgrims to pay one rupee for a small pot of water from the holy tank and five rupees for a dip in it (eka rupaya lota aurapaficha rupaya goto). 
• The Marathas also rebuilt the Sthanesvara Mahadeva temple, which was destroyed and replaced by a mosque during Aurangzeb's reign. The present temple shows the existence of Muslim structures, such as a mosque with domes and beautifully painted arches. Later, an attempt was made to remove Muslim signs by putting Hindu religious paintings on the walls.
• The Akhbar, which were official news bulletins issued by Aurangzeb's court, provide information about the destruction of religious institutions in Thanesar. 
• According to the Akhbar dated 30 May 1667, the Brahmins of pargana Thanesar filed a complaint that the sons of Shaikh Mir dismantled the places where Hindus used to sit on the tank while they were on their way from Lahore. The sons of the Shaikh argued that the Hindus were engaging in irreligious acts. As a result, it was ordered that the tank be destroyed to prevent water from being stored there.
• The town of Thanesar was included in the estate of Hoshdarkhan, the governor of Akbarabad (present-day Agra), and his representative believed that the tank was necessary for farming purposes.

Aurangzeb's Order to Destroy Tank at Thanesar

• According to the Akhbar of 1st June 1667, Aurangzeb received a complaint similar to the one made on 30th May 1667. The Emperor summoned the Qazi of Thanesar to his court and, after hearing his account, ordered the Faujdar of Thanesar, Abdul Aziz Khan, to release the waters of the tank from all four quarters, so that Hindus could not gather there. 
• However, this order was not immediately implemented, as the Akhbar of 18th June 1667 reports that Abdul Aziz Khan was reported to have harassed the ryots who benefited from the tank. The Emperor mentioned a similar request previously made by Begam Saheb, and ordered the suppression of irreligious acts, without receiving any formal complaint, but allowed the tank to be restored to its former condition. 
• Thanesar was part of the jagir of Hoshdarkhan, the governor of Akbarabad (Agra), whose agent believed that the tank was essential for cultivation.
• In a decree issued on 24 October 1754, the Mughal Emperor Alamgir granted authority to the Hingne Brothers, who were agents of the Peshwa in Delhi, to take care of Kurukshetra and Gaya, two important holy sites for Hindus. 
• During the Maratha rule in Haryana from 1784 to 1803, the temples in Kurukshetra were constructed, reconstructed, or renovated. Local tradition credits Sadashiv Rao Bhau with this work, but he did not actually visit Kurukshetra during that time.