Under his guidance, the practice of singing Gurbani in its original Ragas (melodies) got highly encouraged, and he established the Namdhari Vidyalaya (school) to nurture young musical talent and preserve Indic traditions.
His tenure as the head of the sect spanned significant historical events in India, and he was instrumental in fostering community well-being and cultural preservation.
Within a week, the police post set up at Sri Bhaini Sahib 34 years earlier in 1872, was relocated from proximity of Satguru's residence and transferred to a distant corner.
[4] In 1919, Mata Bhupinder Kaur, the spouse of Satguru Partap Singh requested his permission to allow women to take part in the Jap Prayog (one-month rigorous Naam simran practice).
To bring different Sikh sects onto one platform, Satguru Partap Singh organized “Guru Nanak Sarv Sampradaya”in 1934 at Sri Bhaini Sahib.
[6] The resolutions passed in this conference urged the Sikh sects to prioritize the preaching of Gurbani within their groups and emphasized that all religious figures, including preachers, missionaries, musicians, editors, and leaders, should engage solely in constructive actions.
[9] Thereafter, a Hindu-Sikh-Muslim conference was organized to bring all sections of society for peaceful co-existence and to face the challenge of imperialism with renewed vigor.
He revived the practice of traditional styles of Sikh devotional music (Gurmat kirtan) in the morning and afternoon sessions of meditation.
[10] Satguru Partap Singh stressed the importance of correct pronunciation of Gurbani, along with proper maintenance of Raga melodies and taal rhythms.
[10] In 1942, Satguru Partap Singh organized a special meeting of Rababis with a view to preserve and propagate traditional singing genres of Gurbani kirtan.
Since its inception, the Namdhari community has considered devotional music as a form of meditation...Most respected Maharaj baba Partap Singh worked towards preserving the distinct style of Gurmat kirtan, which had been continuing from the times of Guru Sahiban".
[10] Satguru Partap Singh utilized the occasion of congregations of Sangat to introduce principles of Gurmat and discourage various backward practices that had crept into general society.
[11] While the Namdhari community had been practicing this ritual and did not require the colonial government's authorization for it, it participated in the campaign taken up by Singh Sabhas for the legalization of Anand marriages for its benefits to the general Sikh society.
[12] Panesar mentions that in order to cite evidence for the existence of the Anand ritual among Sikhs, the statement of support by Satguru Partap Singh was required and it was duly accorded.
He disclosed that during the First World War, the Deputy Commissioner (Ludhiana) approached him and asked to provide recruits which he declined on the ground that he and his followers were not allies of the government.
Joginder Singh mentions that 'undeterred by the British tactics, second generation of the Namdharis began to join national mainstream and responded to the Non-cooperation movement with zeal.
[17] Satguru Partap Singh had purchased a large tract of barren land at low cost near Hissar and named it Sri Jeewan Nagar.
Even big leaders came under the wave of fanaticism and they participated in communal riots...Punjabis should be as much proud of this steadfastness of Maharaj (Satguru Partap Singh) as possible".
[19] Recognizing the immense work done by Satguru Partap Singh in improving breeds of cows and buffaloes, he was appointed a member of an eleven-member ‘Cattle Preservation Committee’ by Government of India.
In 1959, Satguru Jagjit Singh assumed the leadership of the Namdhari community and carried forward the work of refugee rehabilitation and cultural preservation.