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The objective of this research paper is to understand, to analyse ,to assess and to evaluate the outstanding qualities of Maharaja Ranjit singh as a person, as a ruler and as an administrator. Its an overall assessment of the Lion of Punjab who was such a great ruler ,brave warrior, able administrator, secular sovereign, farsighted diplomat and none the less first and last Sikh ruler . As a monarch, he was neither a ruthless nor a tyrant and despotic person. As a ruler , was approachable to the poor and down trodden people. His most outstanding historical achievement was to establish a Sikh kingdom after subjugating the inner fighting Sikh Misles. It is a matter of great honour and profound satisfaction to mention great and grand achievements of the mighty monarch who had unflinching dedication and devotion to Guru Granth Sahib and Gurbani.

There is difference of opinion about nature of Maharaja Ranjt Singh’s Kingdom. Some scholars described Ranjit Singh's noble goals as the foundation for his kingdom. While N.K. Sinha described his political system as a total dictatorship which was the result of his military endeavor.[2] In an attempt to characterize Ranjit Singh’s State,Vincent Smith writes that it was “neither, a traditional Indian territorial state and monarchy,nor merely a dictatorship of one community over another”.N.K. Sinha views Ranjit Singh, as , “a man of superior capacity and enterprise, a man of destiny and a man who established an independent military monarchy”.[3] He put an end to the invaders' tyranny and oppression.He is known to have used the least amount of force to achieve his goals. Captain Murry argues that despite so many disadvantages,Ranjit Singh was successful in transforming himself from a simple person to a ruler of a sizable kingdom ,the only state in India which was not governed by the Britishers.[4] Henry T. Prinsep who was known as Ranjit Singh’s critic praises that the Maharaja's career was marked by very few crimes and no brutal executions.Ranjit Singh was characteristic model of the Sikh ethics and tradition which governed both his functionaries and the people[5]

According to Lepel Griffin, “In order to understand   Ranjit Singh’s  character and professional accomplishments, it is important to  understand   the religion first that had an obvious influence on his view point and polity.[6]In the sixteenth century, Sikhism arose as a brand-new revolutionary Ideology.It challenged the repressive practices of the ruling class  and also criticized the theological hypocrisy of the Brahmanical  Class.[7] Sikhism,unlike other religions is not abstract but practical religion and pragmatic, making a clear distinction between theocracy and theology .It preached the doctrine of religious responsibility in political affairs. The Sikhs believe that any form of authoritarianism, whether it be political, religious, or economic, should function in a democratic manner with a focus on social progress.The Holy Scripture provides guidelines to ensure liberty, equality and justice within the framework of polity. The society combines the virtues of valour, saintliness and knowledge. This idea embodies in the concept of Miri Piri..

Sikh Gurus envision a society with perfect rularship, as institutionalised in halemi raj-a society free of fear and grief, with the king as a father of a nation, whose overall responsibility is to free people from tensions, pains and sufferings.[8] In this society spiritual power was vested in the holy Granth  and temporal power in the common people i.e.  Khalsa Panth.[9]Thus, theology and secularism are suitable blended in a harmonious system. It is a concept of an open society based on brotherhood, democracy and freedom. Opposition to the caste system is deeply embedded in the Sikh psyche, and it is believed that by taking the Amrit , even a low caste instantly becomes an equal member of the Sikh fraternity and enjoys the privileges of the Khalsa . If a suitable term is to be used to describe the halimi raj , it would be a combination of spiritual and democratic polity where the consciousness of the common people attained to the height where they are their own masters, and the state is merely an instrument at their disposal.

The practical shape of such a society according to the Sikh value system was given by Maharaja Ranjit Singh. It is said that in his rule,nobody suffered. Morality prevailed and righteousness guided the common behavior of the people. The state of Ranjit Singh had no uniform written laws.[10]Nevertheless, his state was governed by a system which had two distinct aspects. At the community level, traditions and customs of communities operated as laws. At the state level, political authority operated through administrative machinery. Thus, the major aims of the political authority or state were to maintain status quo at social level and to administer justice[11].The personal government of Ranjit Singh though of a monarchical character was not a monarchy in the strict sense of the term. He did not rule in his own name,but in the name of Khalsa.[12] All his correspondence with foreign states was carried on,in the name of Khalsa. In the terminology of the political science,Maharaja was a legal sovereign and Khalsa was the political sovereign, (a body of people that elected their ruler and installed him on the throne).A typical example of the sovereign power of the Khalsa can be seen when Maharaja willingly submitted himself to the orders of  the Akal Takht which is considered as Supreme Sikh Authority,[13] for a moral lapse on his part.[14]

He never bestowed the title of a despot  on himself.[15]He always felt that he was made to serve the Panth (Community).He claimed to be the Khalsa of Gobind Singh and credited God for all of his achievements. Since Khalsa aims for " Sarbat da Bhalla " (the welfare of all humanity), everything was done in his rule was for the good of his people.[16] Even in times of trouble or war,he did not neglect the code of ethics.[17]The caption " Akal Sahai " (May God help) appeared on his official stamp which implied that Khalsa performed in complete compliance of Akal Purakh ( The Timelss Reality ) and had no earthly loyalty. All important state functions were held in the presence of the Holy Granth. Never did he made a coin in his own name.. Instead, his coinage  was called Nanak Shahi.He humbly used to consider himself Guru Gobind Singh’s Nagara  (drum).[18]

Punjab under Ranjit Singh was a real model of secular state.[19]Many historians of today viewed Ranjit Singh’s rule as a “Golden Era” of secularism .Equal treatment of all religions was the very foundation of his polity. [20]He did not discriminate against any of his populace,majority of whom happened to be Muslims. He was known for ready justice, easy accessibility to all sections of the society, and the most interesting example of a strong law and order, without a single instance of capital punishment.[21] Festivals of different communities were celebrated together.The sacred books of all religions were held in high esteem and his subjects enjoyed full freedom of worship. He was generous in donating substantial quantities of money to educational and religious  institutions.[22]He renovated Harmandar Sahib ,provided funds for the maintenance of the Jwalamukhi temple in Kangra and the Golden Mosque in Lahore.His secular outlook had a massive impact upon his administration and on his military set up.He had Hindus,Muslims,Sikhs,Kashmiri Pandits, Rajputs and foreigners holding high positions in the civil and in the army .In making selection,he was more concerned with efficiency than with race or religion.He was able to completely restore religious harmony in his realm with the spirit of welfare of all (Sarbat Da Bhalla), which sum up the core Sikhism beliefs.

Because of Ranjit Singh's unwavering devotion in Sikhism and Sikh values, some academics think his governance was theocratic in nature.[23]There is, no doubt,that the whole form and content of Ranjit Singh’s monarchy was structured ,in such a way, that he appeared to be the instrument of the rule of the Sikhs.Though he built his rule on religious foundations[24],but he didn't make any explicit attempts to spread his religion, nor did he declare Sikhism to be the State religion.Therefore, it would not be proper to brand his polity as theocratic.Khushwant Singh asserts that Ranjit Singh convinced the Punjabi people that he had no intentions of establishing a Sikh Kingdom,instead,with the collective support and efforts of Punjabis,he created a Punjabi State.[25]His religious policy highlights the idea of service to the people.His main aim was not to represent particular faith or group but the integration of Punjab.[26] Cooperation rather than suppression was  the keynote of his religious policy.This was fully in accordance with the modern concept of welfare state and with the principle of universal love and equality propounded by the Sikh Gurus in Gurbani.[27]

This paper is multiple, manifold and multi-dimensional study of Maharaja Ranjit Singh in a particular historical perspective.

1.Cunnigham, J.D.,History of the Sikhs (Reprint, New Delhi 1966). 2.Kaur,Gurdeep, Political Ethics of Guru Granth Sahib,( New Delhi,2000). 3.Kohli, Sita Ram,TheOrganisation of Ranjit Singh’s Army; Maharaja Ranjit Singh (ed.) Teja Singh and Ganda Singh (Reprint, Patiala 1970). 4.Khushwant Singh,A History of The Sikhs (New Jersey, 1978). 5.Sankhdher,M.M.,Consciousness: spiritual and political in Sanskrit Research and ModernChallenges, (Ernakulam, 1997). 6.Prinsep, H.T.,Origin of The Sikh Power in The Punjab and Political Life ofMaharaja Ranjit Singh (Reprint, Patiala 1970). 7.Sinha, N.K,Ranjit Singh (Reprint, Calcutta 1960). 8. Griffin, Lepel,Ranjit Singh (Reprint, Delhi 1967). 9.Dhillon, G.S.,Researches in Sikh Religion and History (Chandigarh 1989) 10. Murray (Captain),History of The Punjab, Vol.II (Reprint, Patiala 1970) 11.Henry, T. Prinsep,Origin of The Sikh Power in the Punjab (Reprint, Patiala 1970).

1. “Punjab was even safer than Hindustan, then under British rule”.See Von Hugel,Travels in Kashmir and the Punjab,( London,1844),p.45.
2. See G.S.Dhillon,The Sikh Rule and Ranjit Singh,in Recent researches in Sikhism, (Patiala,1992),p.247.
3. See N.K.Sinha,Ranjit Singh( Calcutta,1960).
4. See Captain Murry,History of The Punjab,Vol II ( Patiala,1970),p.175.
5.Henry T.Prinsep,Origin of The Sikh Power in the Punjab,( Patiala,1970),p.148.
6. See Lepel Griffin,Ranjit Singh (Delhi, 1967), p.39.
7. See G.S.Dhillon,Op.cit.,p.2.
8. See Dr.Gurdeep Kaur, Political Ethics of Guru Granth Sahib,( New Delhi,2000),pp.173-78.
9. Khalsa is the mystic identity in which resides all sovereign powers pertaining to the Sikh community .
10. Ranjit Singh was an autocrat, not limited by constitutional controls, but there were many practical checks on his sovereignty.
11. Ganda Singh,A Brief Account of The Sikhs,( Calcutta,199),p.68.Cf.Ranjit Singh has also been represented as a monarch of expediency who did not provide any lasting institution for the perpetuation of his empire nor did he care much for the welfare of his subjects and allowed a free and to his local officers in administration.Quoted by Dr.M.L.Bhatria in his paper “Nature of Sikh Polity Under Maharaja Ranjit Singh” from Arther,D.Inns,The Sikhs and the Sikh Wars,( Patiala,1970),p.180.
12. Though he ruled in the name of the Khalsa,his authority, in the technical sense,did not originate from the Khlasa.The basis of his authority rested on the support and loyalty of the people which evolved with time like a living organism,truly indigenous and unique.He called his administration as –Sarkar-i-Khalsa.
13. Akal Takht’s authority is homologous to the temporal power of state, in contrast to the religious authority of the Roman-catholic church.Initially, it was known as Akal Banga, The House of the Lord. Later on, it was rebuilt byMaharaja Ranjit Singh andcame to be known as Akal Takht,the immoral throne.
14. Ranjit Singh was censured for riding an elephant in the company of Moran,a dancing girl,nthrough the streets of Lahore and summoned to the Golden Temple,Amritsar.The Maharaja promptly obeyed the summons. He duly confessed his guilt and the punishment of flogging was awarded to him. Although the sentence was not carried out in view of his high status,the incident clearly shows the extent to which Ranjit Singh was prepared to go to honoring the commands of the Sikh Commonwealth.
15.N.R.Ray feels that by abolishing Gurmatta,Ranjit Singh struck a decisive blow at the democratic decision making process of the Sikh community as he himself had become the central authority.J.S.Ahluwalia,too,endorses this view by observing that feudalistic form,super imposed by the Maharaja,blunted the very spirit of Khalsa as a supreme entity.Cf.Niharranjan Ray,The Sikh Gurus and The Sikh Society,( Patiala,1970),p.114.
See also J.S.Ahluwalia,The sovereignty of the Sikh Doctrine ( New Delhi ,1983),p.103.
16.‘Khalsa belongs to God and its victory is the victory of God’( Wahe Guru Jikakhalsa ,Wahe-Guru Ji Ki Fateh )were his state salutations.
17. He issued the following order to his army :” Do not molest women and children. Do not attack religious places or charitable institutions and do not show disrespect to the holy books of the enemy”. SeeK.K.Khullar,MaharajaRanjit Singh,( New Delhi.1980).p.185.
18. Although word ‘Ranjit’'s literal meaning is ‘victory’, he once said that his name's true importance came from the fact that it was the name of one of Guru Gobind Singh's drums.See Fakir Syed Waheeduddin, The Real Ranjit Singh, ( Karachi,1965),p. ,57.
19.Ranjit Singh had no notion of the secular state as we understand it todayFauja Singh is the first historian who objects to the use of term secular to explain the administration of Ranjit Sing..cf.Fauja Singh,”Political Ideas of The Sikhs during 18th,19th,20th century” in the Punjab,Past and Present,(Patiala,October ,1986),287.
20.The secularism of Ranjit Singh is evident from the fact that he made Lahore his capital and not Amritsar.
21. Though the public policies of Ranjit Singh were closer to their predecessors ( Mughals) in their theocratic view of the world,they were more akin to their predecessors ( Mughals)in their secular outlook on matters of government and administration. SeeJ.S.Grewal in Miscellaneous Articles,(Amritsar,1974).
22. He gifted land and offered generous amount of money to the Sikh ,Muslims, Sanskrit, Arabic and Persian Schools.SeeA.C.Arora, “Secular Policy of Maharaja Ranjit Singh” in Abstracts of Sikh Studies,( July-September 2001),p.12.
23.Maharja Ranjit Singh placed Sikh religion in an important place in politics.He was always attended on his tours,by a Granthi( priest) with a volume of the holy Granth.Every regiment had its own volume of the Granth and the Granthi.Before undertaking any campaign or a tour, he would solicit the hukum from the holy Granth and acted or framed his programmes accordingly. When unable to make up his mind upon any measure he had in contemplation, he took decision with the help of the Guru Granth Sahib and two slips of paper placed in it with ‘yes’ or ‘no’regarding his plans.After every victory, in order to express his gratitude, he used to visit Harmandar Sahib for contribution with donation.
24.The Maharaja’s firm belief in the Gurbani,demonstrates his religious liberalism rather than religious extremism.His policy was not communal but non-sectarian.
25.See Khushwant Singh,A History of The Sikhs,Vol.I(New Jersey,1978),p.203.
26.See Lepel Griffin,op.cit;pp.98-99.
27. "Avvall Allah Nur Upai Kudrati ke sabh Bande,Ek nur se sabh jag upjaya,kaun bhale kaun mande" ;The Lord first created light.All creatures are from HIM.From one light has sprung the entire universe; why should we then divide the human beings into the high and the low? Sri Guru Granth Sahib,p.1349.
28.See S.G.G.S., p.74.
29. In a survey conducted by India Today on the occasion of India’s 50th anniversary of Independence in August 1997, nearly 90 % of the respondents believed that Indian politicians and police are dishonest and corrupt. To build people’s trust in the rulers of India, we need rulers who are trust-worthy. See also M.M.Sankhdher,” Consciousness: Spiritual and Political in Sanskrit Research and Modern Challenges, (Ernakulam, 1997), p.144.