He soon attracted followers from among the inhabitants of Hazro and from among the garrison in the fort. Baba Ram Singh (q.v.), who succeeded him as head of the sect, was one of the garrison here. His study of Sikh history and letters made him well aware of the rot that was at the time corroding Sikh society. He took upon himself to lead a campaign against the evil and corruption of the tenet that had set in. His religious and social ideas were shaped by the teaching of Baba Balak Singh, though the political edge his movement eventually acquired can only be traced to the advanced precept of Bhai Maharaj Singh (d. 1856).
The religious and ethical code of conduct preached by Baba Balak Singh for his followers included constant meditation on the Transcendental Reality; bathing at least thrice daily; not to use a leather bucket for drinking water; performing marriage rites according to the Anand ceremony; offering as sacrament karahprasad worth one and a quarter rupee every month; and not to eat food cooked by anyone outside of the Sikh faith. Giving of dowry, meateating and use of alcohol were totally prohibited.
Honest labour and truth telling were the virtues prized most. Baba Balak Singh built at Hazro a place where his followers used to meet regularly. It was here that Baba Ram Singh, who had earlier moved southwards with the garrison, came to meet his spiritual mentor around 1860 and sought permission to instruct the people in his doctrine. Prominent among his other disciples were Bhai Kahn Singh, a son of his brother Manna Singh, and Bhai Lal Singh. The former is said to have occupied the gaddi at Hazro and the latter preached in the Amritsar area. Baba Balak Singh died at Hazro on Saturday, Maghar sudi 15,1919 Bk/6 December 1862.
References :
1. Vahimi, Taran Singh, JassJivan. Rampur (Hissar), 1971
2. Ganda Singh, Kukian di Vithia. Amritsar, 1944
3. Fauja Singh, Kuka Movement. Delhi, 1965
4. Jolly, Surjit Kaur, Sikh Revivalist Movements. Delhi, 1988
