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LAST (Family) NAME: _____________________________________ FIRST (Given) NAME: ______________________________________ STUDENT NUMBER: _______________________________________ UNIVERSITY OF TORONTO Faculty of Arts & Science DECEMBER 2019 EXAMINATIONS RLG208H1F Introduction to Sikhism Duration: 3 hours Aids Allowed: None Exam Reminders: • Fill out your name and student number on the top of this page. • Do not begin writing the actual exam until the announcements have ended and the Exam Facilitator has started the exam. • As a student, you help create a fair and inclusive writing environment. If you possess an unauthorized aid during an exam, you may be charged with an academic offence. • Turn off and place all cell phones, smart watches, electronic devices, and unauthorized study materials in your bag under your desk. If it is left in your pocket, it may be an academic offence. • When you are done your exam, raise your hand for someone to come and collect your exam. Do not collect your bag and jacket before your exam is handed in. • If you are feeling ill and unable to finish your exam, please bring it to the attention of an Exam Facilitator so it can be recorded before leaving the exam hall. • In the event of a fire alarm, do not check your cell phone when escorted outside. Students must hand in all examination materials at the end

1 1- What is gurbilas literature? (circle all that apply) a) Texts produced in the late 17th to 19th centuries about the Sikh Gurus. b) Short stories written in prose about Guru Nanak. c) Long historical poems written in various meters and in Brajbhasha. d) Three long poems written in the 18 th century about the Mughal emperor Aurangzeb. e) Musical treatises about Guru Gobind Singh. 2- What is Brajbhasha? (circle all that apply): a) Vernacular language that came to occupy a prominent place in religious and courtly circles in early modern North India. b) The name of an important Sikh martyr. c) By the 17th century, became an idiom of power used in courts by Rajput and Mughal rulers. It was also used in Sikh contexts for the production of gurbilas literature. d) The name of the birthplace of Guru Gobind Singh. e) All of the above. 3- According to Dhavan, throughout the eighteenth century, the Khalsa Sikhs neither formed a homogeneous group, nor were they ever synonymous with "Khalsa Sikhs” as understood today. They redefined themselves as a group at different points throughout the eighteenth century through their involvements in internal and external tensions, conflicts and alliances. True or False. 4- Name the three terms commonly used in English translations of the Guru Granth Sahib to describe the divine that Nikky-Guninder Kaur Singh finds problematic. 5- The 18 th century is a period exclusively marked by tensions and conflicts between Sikhs and the Mughal authorities. True or False. 6- The martyrdom of Guru Arjan, which occurred in 1606, had a significant impact on the later developments of the Sikh community. True or False. 7- Banda Bahadur’s followers were exclusively Sikhs. True or False. 8- Circle all the statements that are true in relation to the Dasam Granth. a) Major anthology associated with Guru Gobind Singh (1428 pages).

2 b) A commentary on the Guru Granth Sahib composed in the early 17 th century. c) Produced in the late 17 th and early 18 th century. d) Baccitar Natak, which is part of the Dasam Granth is considered to be the earliest gurbilas text (attributed to Guru Gobind Singh). e) Written mostly in Brajbhasha, structured in various meters. f) None of the above. g) All of the above. 9- Narratives about the foundation of the Khalsa are found in: a) rahit literature; b) the Dasam Granth; c) the Shabad Hazare Patshahi 10 ; d) gurbilas literature 10- The first manual of conduct ever produced in the Sikh context is the Rahit Maryada . True or false. 11- The Zafarnama is part of the Dasam Granth. True or false. 12- There exists an eyewitness account of the foundation of the Khalsa by Guru Gobind Singh in 1699 which is found in Kuir Singh’s Gurbilas Patshahi Das . True or False. 13- Before the creation of Ranjit Singh’s kingdom in 1799, Ranjit Singh was the leader of which misal ? a) Phulkian misal ; b) Ramgarhia misal ; c) Sukarchakia misal ; d) Nishanwalia misal Part 2: (12 points) 1- Which Guru articulated the doctrine of miri and piri ? 2- Complete this sentence (based on Fenech’s argument): Guru Gobind Singh’s court was modeled on the ____________ imperial court and was active in patronizing art and literature. 3- What kind of rules do we find in the Rahit Maryada ? Write three examples (for example: rules about birth rituals): 4- Who were the Mughal emperors in power from the time of Guru Arjan to the time of Guru Gobind Singh? Please list them in chronological order. 5- Complete the following passage: A few weeks preceding his death in 1708, Guru Gobind Singh is said to have vested the office of Guru in the _______________ and in the Panth from which point the human Guruship shifted to a textual one (Murphy, 2012, 84-85).

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3 This decision, which would later be known as the doctrines of Guru _______ and Guru _______, has been significant in the shaping of the Khalsa faction of the Sikh tradition. 6- In which collection of texts do we find most stories about the life of Guru Gobind Singh? 7- Name the last five living Sikh Gurus in chronological order (you don’t need to write any dates). 8- Guru Gobind Singh wrote a letter called the Zafarnama to the Mughal emperor Aurangzeb. In which language was that letter written? 9- Which notion does Ajay Bhardwaj suggest in his article to describe ways in which people in the Rabba Hun Kee Kariye have found to process and justify the indescribable violence that they witnessed within their own communities. 10- What event marked the end of Ranjit Singh’s rule in Punjab in 1848 -49? 11- In 1849, Ranjit Singh’s kingdom was annexed to the: 12- The Sikh Code of Conduct (the Rahit Maryada ) represents an authoritative view on Sikh identity promoted by which organization? Part 3: Analyze the following verses composed by Guru Arjan based on your readings and class lectures. Don’t forget to provide some brief contextual background (ex. Who is Guru Arjan?) and to read closely. What do these verses tell us about the challenges that humans encounter on the path to liberation? When you make a point about these verses, be specific and back up your point with evidence/examples from this passage (translated by Shackle and Mandair, pp. 49-50 ). Don’t be general. I want your statements to be backed up with evidence from these verses and references to your readings or/and class lectures. (maximum two pages, single-spaced. Be concise.) ( 5 points ) (* Below Shackle & Mandair’s translation, I am including the original text transliterated and my own translation which is, I believe, closer to the original text. You are not required to refer to the original text in your essay, I have included it here for those of you who might find it useful. You can choose to cite any of the translations. I won’t be offended if you don’t choose mine! ) Attachment [ moh ], mightiest of heroes, Whose power breaks the strongest men! How you beguile all gods and men, All demigods, all birds and beast. Salute the One who made the world, Seek refuge, Nanak, with the Lord. Lust [ kāmaṅ ], you deliver man to hell, And make him roam through many births! O stealer of thoughts, found in all worlds, Destroyer of pious observance!

4 The pleasure that you give is brief, You take away all wealth and peace. The company of saints removes Your fear, O Nanak, through the Lord. Anger [ krodhaṅ ], the basis of all strife, In whom there is no tenderness! All sinful creatures in your power Must act like monkeys made to dance. Your company makes man debased And subject to death’s punishments. O You who save the weak from pain, Nanak, from anger save us all! Greed [ lobhā ], close companion of the great, Your surges make so many twitch! You make them race and run about, And lurch and roll unsteadily. You are without respect for friend, For guru, parents or for kin. You’re known as one who mak es man do And eat and make what he should not. O save me, save me, Nanak says, I look to Your protection, Lord. Ego [ ahaṅkāraṅ , haumai ], the root of birth and death, You are the very soul of sin! Betraying friends, you give foes strength, As you extend il lusion’s net. You weary man with birth and death With knowing many joys and pains. With roaming in doubt’s wilderness With facing mortal illnesses. The only doctor is the Lord, O Nanak, we repeat His Name. Shalok Sahaskriti M5 45-9, 1358. he ajita sūra saṅgramaṅ ati balanā bahu maradanaha/ gaṇa gaṅdharaba deva mānukhaṅ pasu paṅkhī bimohanaha/ hari karaṇahāraṅ namasakāraṅ saraṇi nānaka jagadīṣvaraha// he kāmaṅ naraka bisrāmaṅ bahu jonī bhrāmavaṇaha/ cita haraṇaṅ trai loka gaṅmaṅ japa tapa sīla bidāraṇaha/ alapa sukha avita caṅcala ūca nīca samāvaṇaha/ tava bhai bisuṅcita sādha saṅgama uṭa nānaka nārāiṇaha//

5 he kali mūla krodhaṅ kadaṅca karuṇā na uparajate/ bikhayaṅta jīvaṅ vasaṅ karoti nirataṅ karoti jathā marakaṭaha/ anika sāsana tāṛaṅti jamadūtaha tava saṅge adhamaṅ naraha/ dīna dukha bhaṅjana dayāla prabhu nānaka saraba jīa rakhā karoti// he lobhā laṅpaṭa saṅga siramoraha anika laharī kalolate/ dhavaṅta jīā bahu prakāraṅ anika bhāṅti bahu ḍolate/ naca mitraṅ naca isaṭaṅ naca bādhava naca māta pitā tava lajayā/ akaraṇaṅ karoti akhādi khādaṅ asājaṅ sāji samajayā/ trāhi trāhi maraṇi suāmī bigāpi nānaka hari naraharaha// he janama maraṇa mūlaṅ ahaṅkāraṅ pāpātāma/ mitraṅ tajaṅti satraṅ driṛaṅti anika māyā bisīranaha/ avaṅta javaṅta thakaṅta jīā dukha sukha bahu bhogaṇaha/ bhrama bhayāna udiāna ramaṇaṅ mahā bikaṭa asadhā rogaṇaha/ baidan pārabrahama paramesvara ārādhi nānaka hari hari hare// 1 O [emotional attachment], invincible god whose power overpowers [even] the bravest heroes. [You] infatuate birds, animals, humans, gods, celestial musicians, and demigods, Nanak, greet the Creator, the One, and take shelter within the Divine. O lust, you forget people in hell and you make them wander through many births. You take away thoughts gone in all three worlds and destroy good conduct such as murmured recitation and penance, You only [give] a little bit of joy, you make [people] weak and restless, and you are reabsorbed within the high and low, The company of saints removes your fear, O Nanak, through the One. O anger, you are the root of the Kaliyuga, compassion never arises [in you]. All the sinful living beings reside in you who make them dance like monkeys, In your company, people become low and punished by the messenger of death, O the one who removes pain from the world, O compassionate Prabhu , Nanak protects us all. O greed, companion of the great, your waves delude many, You make them run and wander around in many ways and directions, You have no respect for friends, deities, relatives, mother or father, You make them do evil deeds, [and] eat what they should not eat. Save me, save me, Nanak and my swami and the One. O ego, you are the root of birth and death and the soul of sin, You abandon friends, give power to enemies, and expand the world of delusion, You make living beings come and go until they are exhausted, you delude them in joy and pain, You make them wander in the wilderness of doubts, you make them face incurable diseases, The only doctor is the great paramesvara , O Nanak repeat the Name of the One. 1 GGS, 1358. Total Pages=5

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