Sikh Missionary Society U.K. (Regd) 10, Featherstone Road. Southall, Middx, U.K. UB2 5AA Tel: +44 020 8574 1902 Fax: +44 020 8574 1912 Email: info@sikhmissionarysociety.org Reg Charity No: 262404
The Sikhs and Their Way of Life

Sikh Missionary Society: Publications: The Sikhs and Their Way of Life:

After the Guru period

From Persecution to power (Banda Singh Bahadur)

Maharaja Ranjit Singh

The Fall of Sikh Raj (Maharaja Daleep Singh)

Sikhs During British Raj

Sikhs Since 1947 (Struggle for Panjabi Suba)

Further Struggle Ahead (Between Two Tercentenary Celebrations)

“Nanak preached the gospel of peace, but there was no peace for Sikhs in the empire of the Mughals. Just as Romans sought, by unremitting persecution, to stamp out Christianity, so the Mughal Emperors sought to stamp out the Khalsa. Like the Romans, they succeeded only in strengthening that which it was their purpose to destroy.” C.H. Payne

From Persecution to Power

Gurbax Singh, alias Banda Bairagi soon to be called Banda Bahadur for his bravery, arrived in Panjab with a reputation for having mystical powers. His conversion to Sikhism and his appointment as the first commander of the Khalsa Fauj (Sikh Armies) by Guru Gobind Singh himself was a great source of excitement and inspiration to the demoralised Sikh peasantry in Panjab. They flocked to him in droves and joined his army ranks. His immediate mission was to capture Sirhind, the provincial capital, whose Governor Wazir Khan had committed great offences against the Sikhs in general, and against the Guru’s family in particular.

On 24th May 1710, Banda stormed Sirhind inflicting a crushing defeat on the Armies of the Governor, who was also killed in the battle. Emboldened by this victory more troops joined under the command of Banda Singh. Further victories in other districts of Panjab enabled him to be the virtual master of a vast territory between Lahore and Panipat. However, Banda Singh Bahadur, who was previously a hermit and a mystic, had become too powerful too quickly. Although a vast area of Panjab had come under his administration he had no experience of Government. He was becoming overbearing and autocratic day by day, which was contrary to Sikh principles. This situation led to dissension and division in the Khalsa Armies. Soon they found themselves divided into two groups, one who supported Banda, and the other, which opposed his methods.

Farrukhsyar, the new Emperor of Delhi now saw his chance and exploited the division among the Sikhs. Consequently, by 1713 the Mughal Armies were able to recapture Sirhind putting Banda in retreat. In the next two years, playing cat and mouse games, Banda was eventually arrested after a long and fierce battle in the wilds of Gurdaspur district. In February 1716, he was brought to Delhi in chains along with hundreds of fellow prisoners. They were all given a choice between accepting Islam and facing death. All the 780 crusaders called ‘infidels’ by Muslims were first tortured and then executed in batches, starting on 5th March 1716 and ending in the beheading of Banda on 19th June 1716.

The next fifty years of Sikh history were a period of extreme hardship, suffering and religious persecution. At one time between 1740-50, people were offered rewards by the Governors of Lahore and Sirhind for hunting down Sikhs @ --’5 rupees for information, 10 rupees after arrest, 15 rupees for a severed head and 50 rupees for bringing a Sikh alive to the police station.’ (Foster, a contemporary Briton, in his book ‘Journey from Bengal’).

These events made the Sikhs even more daring and revengeful. All able-bodied male Sikhs joined the Khalsa armies and camped in forests of the Panjab. Soon they became masters of guerrilla warfare. The persecutions and executions of most of the Sikh women and children left behind simply increased their hatred for the Mughal Government and made them more determined to resist oppression.

According to Malcolm, another chronicle writer, “The Sikh nation, throughout their early history, has always appeared like a suppressed flame to rise into higher splendour from every attempt to crush them.” A contemporary Muslim historian during Meer Mannu’s Governorship wrote in his book ‘Ibrat Namah Alla - Ud -Din’ that the Sikhs used to sing in Panjabi:

“Mannu cuts us with a sickle, and we are his crop of ‘Soay’
The more he cuts us the more we grow, in every house or hut.”
(translation)

By the year 1765, the Mughal Empire had lost much of its power and glory. The Afghans’ invasions from the northwest, the Marathas from the south and the British influence from the east, all helped to weaken the strength of the Delhi Government. This was an opportune time for the Sikhs to seize power in Panjab.

This they did before the end of 1767 when they chased away Ahmed Shah Abdali across the Indus River to Afghanistan and also killed Sarfraz khan, the Governor of Panjab. They then divided themselves into 12 Misals (confederacies) each controlled by a powerful chieftain. The system of administration and justice was then completely re-organised. Complete religious freedom was granted and capital punishment abolished. An eminent Hindu historian, Gokal Chand Narang thus writes in his book called ‘Transformation of Sikhism’:

“The nation started with a rosary and ended by snatching the sceptre from the oppressing
hand if its tyrannical masters. The political organisation of the Sikhs was now complete
and the sovereignty of the land of five waters had now permanently passed to the children
of the Khalsa to keep in custody for a great power.”

Maharaja Ranjit Singh

(1780-1839)

“Ranjit Singh grasped the more obvious characteristics of the impulse given by Nanak and Gobind; he dexterously turned them to the purpose of his own material ambition, and he appeared to be an absolute monarch in the midst of willing and obedient subject.”
J.D. Cunningham, ‘History of the Sikhs’ P.15

It soon became apparent and appropriate for the British Government of the then India to extend a hand of friendship to the all-powerful Maharaja of Lahore. As such on 25th April 1809 and under the leadership of Sir Charles Metcalfe a treaty of non-aggression was signed between the two powers (see appendix). And again, on 26th October 1831 a meeting of ‘abiding friendship’ took place at ROPAR between the Maharaja and the British Governor General, Lord William Bentick. The treaty of non-interference with the British gave Ranjit Singh an opportunity to extend and consolidate his empire towards the north and west of Panjab, annexing Kashmir and N.W. Frontier Province including the Khyber. In 1839 Ranjit Singh had a second attack of paralysis, and on June 27th the ‘Lion of Panjab’ passed away.

HOW EUROPEANS SAW HIM

Victor Jacquemont (‘Letters from India’, 1834)

“The Panjab and its inhabitants please me much. Perhaps you will say that it is because I see them through a shower of gold; but the unsophisticated Sikhs of this country have a simplicity and open honesty of manner which a European relishes the more after two years’ residence or travelling in India.”

“His (Ranjit Singh’s) conversation is like a nightmare. He is almost the first inquisitive Indian I have seen .…. He asked a hundred thousand questions to me about India, the British, Europe, Bonaparte, this world in general and the next, hell, paradise, the soul, God, the devil and a myriad of others of the same kind.”

Captain W. Murray (‘History of the Panjab’, 1846)

“Ranjit Singh has been likened to Mehemet Ali and to Napoleon. Mr Jacquemont terms him “a Bonaparte in miniature.” There are some points in which he resembles both; but estimating his character with reference to his circumstances and position, he is perhaps a more remarkable man than either.”

“It is difficult to suppress admiration in contemplating the career of such a man, who, with so many disadvantages, succeeded, with so few crimes, in elevating himself from a simple Sardar to be the Sovereign of a large kingdom, including Hindus and Mohammadans, as well as Sikhs, the only state in India not substantially under British Dominion.”

Lt.-Col Steinbach (‘The Panjab’, 1846)

“The treasure (of Maharaja Ranjit Singh) may be estimated to have amounted at his decease to about eight ‘crore’ of rupees in cash, or the same number of millions of pounds sterling, with jewels, shawls, horses, elephants etc., and several million more . . . . . . It is doubtful if any Court in Europe possesses such valuable jewels as the Court of Lahore.”

Alex Gardner (‘Soldier and Traveller - Memoirs of Alex Gardner’)

“The Maharaja was indeed one of those master-minds which only require opportunity to change the face of the globe. Ranjit Singh made a great and powerful nation from the disunited confederacies of the Sikhs and would have carried his conquests to Delhi or even farther, had it not been for the simultaneous rise and consolidation of the British Empire in India.”

THE FALL OF THE SIKH RAJ

When Maharaja Ranjit Singh died in 1839, the agents of the British East India Company had already started making clever plans to annex the last remaining independent territory in India. Very soon special cantonments were set up along the border with Panjab, and the seeds of dissent and dissatisfaction were sown among the contenders for the throne of Lahore as well as among ministers and generals.

By 1843, within a period of four years almost all important male members of Maharaja Ranjit Singh’s family and successors to the throne of Lahore were killed one after another, as a result of counter conspiracies affected by the two senior ministers. They were the two Dogra brothers, namely Dhian Singh and Gulab Singh* who were formerly honoured with the title of Raja Ji by the late Maharaja for their services. They had their own plans, which also suited their British friends very much. The only surviving member of the royal family was a young prince, aged six, named Daleep Singh. He was proclaimed as the Maharaja with his mother Maharani Jind Kaur acting as regent.

Apart from the throne, there was similar infighting and rivalry for the prime-minister ship and for the command of the Sikh Armies. The Sikh Generals had become too powerful in their own right. Soon the British agents were able to corrupt two of them as well, with promised rewards. They were Tej Singh and Lal Singh who later played a key role in the defeat of Sikh Armies during the Anglo-Sikh Wars between 1846-1849, the details of which, although extremely interesting, are not relevant in the present context.

Finally, on 29th March 1849 the young Maharaja Daleep Singh was removed from the throne of Lahore and his kingdom formally annexed to the British Empire. At first he was exiled from Panjab to Fatehgarh in U.P. (India) where he was converted to the Christian faith on 8th March 1853. Then he was taken to England in 1854, where he spent practically the rest of his life. In England, the young prince was, for some time, taken care of by the royal quarters under the patronage of Queen Victoria. Having grown up, he began to question the British of his rights of proper princely allowances and the restoration of his kingdom as was apparent from the treaty of Lahore in 1849. As his repeated requests were turned down, he became more desperate and erratic in his behaviour; he even tried to seek the help of the Ztar of Russia with a ‘childish’ plan to over throw the British from Panjab and eventually from India. Frustrated and disappointed he contacted some relatives in Panjab and left for India. After reaching Aden he renounced Christianity and reconverted to Sikhism. However, he was held by the British authorities and brought back. He was now totally demoralised and depressed. He had lost whatever little princely allowances he had and began to live the life of a pauper in Paris. He died of a broken heart on October 22, 1893.

10th February 1846: “I have a communication from Raja Gulab Singh which may lead to overtures for an arrangement; he is to be made a minister and says he is ready to do whatever we like to order.”

19th February 1846: “well, I have the ablest scoundrel in all Asia close to my camp - the Wazir Raja Gulab Singh - a good looking, clever-eyed man of 50 and yesterday he brought the little Maharaja to my Durbar tent to make his submission and pay tribute.”

1st March 1846: “I cannot say whether my policy in dealing with the Sikh nation will be approved or not . . .. .I have annexed a very rich district bounded by the river Beas to the Indian Empire chiefly to improve our frontiers. . . . . . I have made all the hill tribes touching our hill frontier independent of the Sikhs. . . . .. I have placed all these countries under a Rajput dynasty chief Raja Gulab Singh who is by religion a Hindu.”

Indeed, in the second half of the 19th century Sikhs faced onslaughts from various sides: from ‘poojaris’ who were the enemies within, from Christian missionaries who had just arrived with the British Raj, from Ahmadiyas who contended that Guru Nanak was a Muslim, and from the Arya Smajis who contended that the Sikhs were a sect of Hinduism and not a separate religion. Although, initially, the Sikhs seemed to be losing their sense of identity and strength of their community, they soon woke up to challenge all such onslaughts of the anti Sikh forces. A brief chronology of some of the important events relating to the Sikhs for almost a hundred years of British Raj in the Panjab (1849-1947) is given below for reference.

• 1849. Lord Dalhousie completes annexation of Panjab and the young Maharaja Daleep Singh (11 years age) taken under British care with a pension of half a million rupees per annum.
• 1853. Prince (Maharaja) Daleep Singh aged 15 (after being converted to Christian faith) is exiled from India to live in London. (Queen Victoria taking much interest in his upkeep.)
• 1857. The British use three Sikh Regiments (battalions) numbers 14,15 and 45 to help subdue revolts against their rule, especially at Alahabad and Lucknow. Also, the British begin to show interest and understanding of the Sikhs’ way of life by an emphasis on baptism (Amrit initiation) of Sikh soldiers under special Army Regulations.
• 1859. The British Deputy commissioner of Amritsar appoints a Sarbrah (manager) for the Harmander Sahib (Golden Temple) and an Advisory Committee of nine prominent Sikhs.
• 1861. Prince Daleep Singh is allowed to visit his ailing mother at Calcutta, and to take her with him to England, where she dies on 1st August 1863.
• 1863. Baba Ram Singh of Bhaini becomes the leader of Namdhari Movement associated with religious reform and revival. He starts a new non-co-operation movement against the British establishment; (later he is arrested, charged and exiled to Burma, where he died in 1884.)
• 1873. The birth of Singh Sabha Movement at Amritsar to restore Sikhism to its pristine purity, and to challenge adverse influences. (The Lieut. Governor of Panjab, Sir Robert Egerton agrees to become its patron)
• 1883-1893. Establishment of another important Sikh organisation called Khalsa Diwan, later to become Chief Khalsa Diwan, mainly of well educated moderate Sikhs, capable of exerting much influence in religious and political affairs; Mr Max Arthur Macauliffe resigns from his position as a District Judge, and undertakes the study of the Sikh Scriptures (Guru Granth) for its translation into English. Many Sikh intellectuals turn towards literary and journalistic activities. (Among the leaders are Prof. Gurmukh Singh, Bhai Kahn Singh Nabha, Giani Gian Singh, Giani Ditt Singh, Bhai Mohan Singh Vaid, Bhai Vir Singh etc.)
• February 1890. Prince of Wales, Prince Albert visits Harmander Sahib (Golden Temple). Opening of Khalsa College Amritsar, 1st Sikh institution for higher education in 1892.
• 1899. Lord Curzon, viceroy of India visits the Golden Temple to maintain rapport with the Sikhs.
• 1900-1925. Further increase in Sikh educational, literary and journalistic activities, e.g. publishing of newspapers such as the ‘Khalsa Advocate’, the ‘Khalsa Smachar’, the ‘Khalsa Sewak’, ‘Daler Khalsa’, ‘The Panjab’ etc.; and publication of books on Sikhs & Sikhism, e.g. ’History of Sikhs’ by Cunningham (reprint of 1849); ‘The Sikh Religion’ by Macauliffe, ‘Transformation of Sikhism’ by Dr Gokal Chand Narang.
• Establishment of Sikh Kanya Mahavidyala at Firozepur, the first and only Sikh high school for girls with a hostel by Bhai Takhat Singh, assisted by S. Bir Singh Sacha, who also edited a monthly magazine called ‘Panjabi Bhain’ which was wholly dedicated to the emancipation of women and female education.
• Anand Marriage Act 1909 is passed by the Panjab Legislator, which establishes the Sikh marriage ceremony as Anand Karaj.
• Indian Arms Act 1914. Wearing of Kirpaan (ceremonial Sikh sword) allowed. April 1914. A group of 376 Sikhs and some other Panjabis sail for Vancouver on Kamagata Maru, a Japanese ship hired by Baba Gurdit Singh. They are not allowed to land in Canada and face police action on their return back in India (September 1914).
• 1914-1918. The 1st World War. Sikh Regiments and other troops of the British Indian Army sent to Europe and Middle East. About 400 Sikh migrants working on fruit farms in California refused the right to settle, and deported from USA.
• 1919. The Jallianwala Bagh Massacre (Amritsar) on the Vaisakhi day. (The British General Dyer ordered his troops to open fire at a big protest rally, most of them Sikhs, killing 379 and wounding over 2000.)
• 1920. Gurdwara Reform Movement supported by well educated and influential Sikhs wins the control of most Gurdwaras and forms a joint management committee to be called Shiromani Gurdwara Parbandhak Committee (SGPC) of 175 fully practising Sikhs.
• 1921. Shiromani Akali Dal formed as the leading political voice of the Sikhs, relegating the Central Sikh League. Sikh reformers and Akali volunteers make a non-violent bid to take over the control of Gurdwara Janam Asthan, Nankana Sahib and face a massacre at the hands of Mahant Narain Das’s hired gunmen, killing 130 of them and injuring many more.
• Guru Ka Bagh Morcha, Sikh reformers win control of another Gurdwara in Amritsar after a persistent campaign and suffering. Rev.C.F. Andrews and other Congress leaders witness and testify to an exemplary non-violent agitation by the Sikhs.
• 1925. Sikh Gurdwaras and Shrines Act, a major achievement of the Gurdwara Reform Movement. Under this Act, Sikh women are given equal right to vote in the forth-coming SGPC elections.
• 1926-1947. Shiromani Akali Dal and Shiromani Gurdwara Parbandhak Committee (SGPC) work together as a joint power base of the Sikhs political issues and religious reform activities. Master Tara Singh takes the leading role among the Sikh politicians working together with Mahatma Gandhi and other leaders of the Indian National Congress, for the independence of India. On the eve of Congress session at Lahore on 27 September 1927, Congress leaders give assurance to the Sikh leaders that any future constitution of independent India will not be finely adopted without the Sikhs consent. Later, Sikh leaders plead for 1/3 representation on the Panjab Assembly. But, Simon Commission though sympathetic with Sikhs, keeps it to just under 19% - considering their population in the British Panjab constituted only 13%.
• 1930. Sikhs (Akali Dal) join Mahatma Gandhi’s Civil Disobedience Movement under the leadership of MasterTara Singh. Of about 7000 people convicted by the Government in Panjab during this movement, nearly 3000 are Akalis.
• 1936. Dr. B.R. Ambedkar, with a following of over fifty million Dalits (so called untouchables or lowest caste) communicates with Sikh leaders about his intention to adopt en masse Sikhism. This upsets Mahatma Gandhi who intervenes personally and publicly against this move. Establishment of Khalsa College Bombay with a view to provide higher education facilities to backward classes in that area.
• 1937. General Election for the Panjab State Assembly. The Sikhs pathetically split up in different political groups i.e. Akalis, Congress, Khalsa National, Unionists etc., thus unable to safeguard Sikh interest in the run-up to secure a strong position along with Congress Party and the Muslim League, at the expected end of British Raj after the World War II.
• 1942. The British delegation under Sir Stafford Cripps proposes “the subdivision of the Panjab into two provinces” and offering “minority protection clauses in accordance with the definition set out in the document” or “the setting up within the province of the Panjab of a semi autonomous district for the Sikhs on the Soviet (Baltic states) model”. The Sikh leadership fails to comprehend Sir Cripps’ alternative proposals for establishing a rather secure position for them.
• 1946. The British Prime Minister Attlee sends a three-member Cabinet Mission to resolve the question of ‘transfer of power’ in India. Sikh leaders again fail to appreciate a hint given by the Commission for a separate autonomous Sikh state.
• 1947. India is partitioned into two dominions of Pakistan and India. The Muslim League led by Mr. Jinnah and Mr. Liaquat Ali secures a new country, Pakistan, the Congress led by Mr Nehru and Mr Gandhi secures the rest of India, while the Akalis (Sikhs) lead by S. Baldev Singh and Master Tara Singh, bewitched by Congress leaders assurances, throw their lot with India, securing neither any written protection clause in the transfer of power document, nor any semi autonomous district as previously suggested by Sir cripps.

a) They wasted much time and argument in a futile effort to stop the creation of Pakistan which they feared would partition Panjab through most of their holy land;

b) They placed undue trust in the verbal assurances of the Congress leaders ‘Nehru and Gandhi,’ but did not bother to have any cast iron constitutional guarantees written down in the ‘transfer of power’ agreement as hinted by the out going and sympathising British Government.

It is in this context that we would see the frustrations of the Sikhs unfolding in the form of Morchas (agitation) in their continuing struggle, first to achieve a Panjabi speaking state (Panjabi Suba), and then to redress the imbalances created by the Boundary Commission in the demarcation of the newly created Panjab State; denying its rightful capital city, Chandigarh, and other important areas including the Bhakhra Dam power project.

Sikhs since 1947 (Struggle for Punjab Suba)

Whether individually or collectively, the Sikhs are, generally, known to be, a carefree, a complacent or cavalier type of people, and as such they are often caught unaware of, and unprepared for the approaching dangers. However, the good and the great thing about them is that when they suddenly wake up in the thick of a storm or a crisis, they rise to the occasion and face the challenge head on without any fear or fudge. Often they do so at their peril, with death defying determination, and they usually find themselves fortunate in achieving their set vision of victory, though later rather than sooner. But, by then they may have suffered a lot of unnecessary and avoidable damage to their physical and social being, as well as a needless waste in time and energy due to the original complacency. The events leading to the independence of India in 1947 and the resultant repercussions affecting the Sikhs in the years ahead give a good idea about Sikhs in history. A brief chronology of some important events in Sikh history since 1947 leading to the formation of a Panjabi Suba in 1966 is given below as a short reference: -

• 1947. The province of East Panjab is formally inaugurated, and a joint Congress-Akali government formed. All Sikhs living in west Panjab, owning rich farmland of the canal colonies are forced to leave Pakistan, dispossessed of their land and property. (Though Hindus in West Panjab and Muslims in East Panjab suffer a similar fate because of the partition, yet 40% of the whole Sikh population is affected by it). About 2 million Sikh refugees from Pakistan make their new home in India, mainly in East Panjab, and some reach as far as neighbouring Delhi and U.P.
• 1949. The draft constitution of independent India is approved by the Parliament, without any provision to safe guard Sikh interests, as per promises of the Congress leaders before Independence. The Sikh representatives (S.Hukam Singh & the Maharaja Patiala) refuse to sign its acceptance. However, the new constitution comes into force on 26th January 1950. The Sikhs feel betrayed by the Government of the Congress Party.
• 1950-55. The Akali leadership demand the creation of a Panjabi speaking state (Panjabi Suba) purely on linguistic basis, as applicable for the formation of other linguistic states in India. The Akalis plead that Sikh interests would be better served in Panjabi speaking state as a semi-autonomous state of India. The ruling Congress Government at the centre and at state level rejects any demand for a ‘Panjabi Suba’. The Akalis start an agitation.
• Sikh Leader, Master Tara Singh is arrested for violating prohibitory order regarding any agitation, protests or speeches against Government, and in favour of a Panjabi Suba. Akali volunteers start an organised ‘Morcha’ (agitation) courting arrest, first in batches of 20 to 50, and then up to 100 on a day. (By July 1955 12,000 Sikhs are put in various jails.)
• 1956. ‘All India Congress Session’ is held in Amritsar. Akalis organise a massive protest march against the anti Sikh policies of the Congress Government (Michael Breecher an international observer records it as the most impressive and peaceful demonstration by over 100,000 old, young, men and women.)
• 1960. Akalis launch another Morcha (agitation) starting with a protest march from Amritsar to Delhi. Master Tara Singh is arrested along with some other volunteers. Sant Fateh Singh takes over as dictator of the Morcha. (By August 1960 nearly 18,000 Akalis had courted arrest in batches.)
• 1961 (Census year). Many Panjabi Hindus disown Panjabi as their mother tongue, resulting in falsified figures, adding to tension, mistrust and fear between Hindus and Sikhs. Master Tara Singh goes on ‘fast until death’ for the creation of ‘Panjabi Suba’ on linguistic basis (By then 57,129 Akali volunteers had courted arrests while protesting.)
• 1962. Akali leaders split into factions because of minor differences in approach and ideology. This weakens their resolve for a Panjabi Suba. Also in view of the Indo-China war and national emergency, they postpone their protest activities against the Government.
• 1965. Talks between the Akali leaders and the Prime Minister Lal Bahadur Shastri regarding Sikh grievances such as the down grading of the Panjabi language in Panjab Government offices, on Radio Jalandar and in schools; discriminating attitude towards Sikh Army personnel; misrepresentation of Sikh Gurus and heroes in text books; de-recognition of the ‘Sikh contribution’ for the freedom struggle; discrimination against the Sikh farmers settled in U.P. and Rajisthan; and above all ignoring the demand for a ‘Panjabi Suba’ (state) on the same linguistic basis as applied to other parts of India.
• Sant Fateh Singh, the Akali leader resolves to go on fast-unto-death from September 10, inside the Golden Temple, and to self-immolate himself on the 16th day, if he survived the first 15 days. One hundred Sikh volunteers offer to follow the same line. However, on 8th September, at the assurances of the Home Minister, Mr Nanda, and in view of the Indo-Pakistan war on the Panjab border the action is postponed.
• 1966. Mr Lal Bahadur Shastri suddenly dies of heart attack in Tashkant, and Indira Gandhi takes over as the Prime Minister. Later in April, a special commission under a sitting Supreme Court Judge, Mr Shah is formed to decide the boundaries of a Panjabi speaking state.
• November 1966. The new states of Panjab, Haryana and Himachal Pardesh are formed. However, the Panjab state is disadvantaged by taking away its capital city, Chandigarh.

Further Struggle Ahead

(Between Two Tercentenary Celebrations)

Guru Gobind Singh was born in December 1666, and the Sikhs were fortunate enough to celebrate the 300th year of his birth with formal recognition by the Central Indian Government of their long-standing demand for a ‘Panjabi Suba’, which would be regarded by them as their ‘homeland’. However, during the actual process of demarcation of the boundaries of the newly formed state of Panjab they felt cheated by the Governments’ appointed ‘Shah Commission’ which denied the state its Capital city and some other strategic areas, and for the re-installing of which they then committed themselves to further struggle ahead. Almost thirty-three years on, in 1999 the Sikhs were celebrating another important landmark in their history i.e. the 300th birthday (inauguration) of the Khalsa Panth. However, the period between these two tercentenary celebrations proved to be rather volatile and violent. In this period, the Sikhs in general, were seen to be experiencing the ups and downs of a political roller coaster, which shook them off their habitual complacency and gave them a rude awakening in the real world of politics and power. For reasons of brevity, only a chronological diary of some important events during this period of Sikh history is given below as a short reference -

• 1966-67. Year of tercentenary celebrations of Guru Gobind Singh’s birth; the beginning of the ‘Green Revolution’ in Panjab, which is soon to make the country self sufficient in food crops. The Akalis (a political party mainly of Sikhs) start a fresh agitation for the restoration of its capital city Chandigarh, Bhakra Dam power plants, and some Panjabi speaking areas left out by the Shah Commission in connivance with the Central Government in Delhi.
  
• 1969. Sikh leader Darshan Singh Pheruman dies on the 74th day of his fast in fulfilment of his vow for the restoration of capital Chandigarh and other Panjabi speaking areas back to Panjab.
  
• 1971. Dr.Jagjeet Singh Chauhan, a former Akali minister in Panjab leaves for a foreign tour, including Pakistan, U.K. and U.S.A.; later raises a demand for Khalistan (an independent Sikh state). Another Indo-Pak War breaks out seriously affecting Panjab borders. The Akalis suspend all agitations against the central Government for patriotic reasons in sport of war efforts.
  
• 1973. Annual Akali Dal Conference is held at Anandpur Sahib and a resolution prepared by S. Kapur Singh, detailing the Sikh demands and aspirations by way of a ‘Magna Carta’, is passed. (Later this resolution came to be known as the ‘Anandpur Sahib Resolution’.
  
• 1975. The Prime-minister Mrs Indira Gandhi declares a state of emergency in India, curbing all political activities of the opposition parties throughout India. Sikhs (Akalis) take a leading role in protests against the state of emergency. (According to Amnesty International, 140,000 persons were detained without trial throughout India during the emergency lasting over 18 months; out of them 60,000 were Sikhs.)
  
• 1978-1979. Sikhs suffer from a political turmoil within. Self styled Sikh groups and personalities become active in Panjab and Delhi, often clashing and undermining each other’s aspirations. At Amritsar, the Nirankaries clash with members of the Akhand Kirtni Jatha resulting in a number of deaths. Sant Jarnail Singh Bhindranwala of Damdami Taksal and Jathedar Santokh Singh of Delhi meet Indira Gandhi.
  
• 1980. The Congress party wins back power and Indira Gandhi becomes Prime Minister of India for the third time. In the Panjab State Elections, the Akali and Janta party coalition loses to the Congress Party, lead by Darbara Singh as Chief Minister. On the occasion of Vaisakhi at Anandpur Sahib, Dr.Jagjeet Singh Chauhan declares the formation of National Council of Khalistan with himself as president. Later S. Ganga Singh Dhillon of U.S.A. (President of Nankana Sahib Foundation) gets in touch with President Ziaul Haq of Pakistan to add to the melodrama started by Dr. Chauhan.
  
• 1981. Lala Jagat Narain, a prominent journalist and highly influential figure among the Panjabi Hindus is murdered for his anti Sikh stance and Sant Bhindranwala is blamed for insighting the assassination. Sant Bhindranwala’s arrest marks the beginning of a new wave of militancy, mainly by the disaffected Sikh youth, which include the hijacking of an Indian Airlines plane to Pakistan by Dal Khalsa activists.
• 1982. Indira Gandhi inaugurates the digging of ‘Satluj Yumna Link Canal’ in Panjab, which was regarded by Akalis as robbing Panjab farmers of its valuable source of water, adding to their grievance and demands. The Akalis ‘immediately’ launch an agitation.
• 1983 - 84. The Akali’s feeling betrayed and humiliated by the Congress Government’s tactics make a final gesture of defiance by burning the Article 25 of Indian Constitution. They seek an amendment to the Article, which denied Sikhs as being a separate religious and ethnic entity. In the meantime Sant Bhinranwala establishes himself inside the Akal Takhat building, and makes preparation to resist any police or military intervention’ to arrest him. He is assisted by a retired military strategist, Major General Subeg Singh.
• May 1984. Sant Harchand Singh Longowal, president of the Shrimoni Akali Dal declares a Movement of Civil Disobedience and Non-Co-operation with the Central and State Governments from 1st June 1984, almost the same way as had been done by Mahatma Gandhi against the ruling British Government. (In the meantime, and on the instructions of Mrs Gandhi, the Prime Minister, the chief of Army plans a Military Action to storm Golden Temple complex in order to wipe out the militants once and for all.)

The Operation Blue Star:

• June 1-7, 1984. Army units arrive in numbers and spread out to strategic points in Panjab and around the Golden Temple complex. They are assisted by units from the BSF (Border Security Force) CRPH (Central Reserve Police Force) and ITBP (Indo Tibetan Boarder Police) who have already been brought into Panjab. The local Panjab police are deliberately kept out of this action. By the evening of June 3, all sorts of restrictions are imposed on media and communication; as well as a complete stoppage of rail & road vehicles, in order to cut off Panjab from the rest of India and the world.
• On the morning of 5th June the whole of the Golden Temple complex and at least 42 other major Sikh Gurdwaras in Panjab are simultaneously put under military action. The militants at the Golden Temple complex show a stiff resistance with the army suffering unexpected casualties. By 7th June military units overpower the militants with the help of tank-artillery and at the cost of destroying completely the Akal Takhat building, killing every one inside. The military action also results in the burning of the Sikh Reference library with rare and priceless articles of Sikh heritage, and the killing of hundreds of innocent Sikh pilgrims caught in the middle of the military operation, thus making it by far the worst tragedy in recent Sikh history. All over the world Sikhs react with anger and disbelief.

The Delhi Massacre: October 31 - November 3 1984.

• Indira Gandhi, the Prime Minister of India is assassinated by her two Sikh bodyguards, whose conscience was moved by the wanton desecration of the Golden Temple and destruction of the Akal Takhat Sahib during Operation Blue Star, earlier in June. In full complicity with the local police, some local leaders of the ruling Congress party insight and marshal thousands of mainly lower caste Hindu hoodlums in a bid to exterminate Sikhs in Delhi and in many other cities of the Hindi speaking region of India, especially in Bihar and Utter Pardesh. Within three days of this latest holocaust in the history of India they succeed in killing at least ten thousand Sikhs, with Delhi scoring the largest toll of deaths, along with the destruction of Sikh properties by setting them on fire.
• 1985. Under pressure from some human rights groups, the Government announces its willingness to institute a judicial enquiry into November 1984 killings in Delhi and some other cities. In Panjab, although the Sikh youth are attracted to the militants’ ideology, most Sikhs rally round their moderate Akali leader Sant Harchand Singh Longowal, who advocates a peaceful solution to the problems.
• The Prime Minister Rajiv Gandhi after a series of ‘behind the scene’ meetings with the Akali leader, Sant Harchand Singh Longowal, signs an agreement known as Rajiv-Longowal Accord. Among others, the agreement promises the transfer of the capital city Chandigarh back to Panjab by 26th January 1986; compensation to innocent people killed in the 1984 massacres; positive steps for the promotion of Panjabi language; formation of a new ‘All India Gurdwara Act’, and rightful sharing of the waters of the Panjab rivers, etc. Later in August the Akali Leader Sant Harchand Singh
• Longowal is shot dead by a discontented Sikh militant; Surjit Singh Barnala is chosen as an acting President of the Akali Dal (party). In September 1985, the Akali party wins the majority of the seats in the Panjab State Assembly elections, and forms a Government in Panjab.
• 1986. Sarbat Khalsa* is called at Anandpur Sahib in agreement with SGPC**, and the Akali Dal. In November 1986, another ‘Sarbat Khalsa’ is called at Amritsar by mainly militant groups. Yet another ‘Sarbat Khalsa’ is called on 26th January 1987, and Prof. Darshan Singh Raagi installed as acting Jathedar of Sri Akal Takhat Sahib at Amritsar. Three ‘Sarbat Khalsa’ meets within a period of one year seem to make a mockery of this noble institution, explained later in this book.
• 1988. Mr. KPS Gill takes over as Director General of Police in Panjab. He applies a policy of cold repression often resulting in fake encounters and extra-judicial killings of the Sikh militant youth, labelled as terrorists, under the guise of TADA (Terrorist And Disruptive Activities) Act and National Security Act.
• 1989-90. After fresh elections for the parliament the new Government of India is lead by non-Congress Prime Minister V.P. Singh who visits Amritsar to appease the Sikhs. He is soon replaced by Chandra Shekhar with Congress backing. Both fail to implement the Rajiv-Longowal Accord, which would bring peace to Panjab.
• 1992. In Panjab, Beant Singh of the Congress party takes over as Chief Minister after 4 years and nine months of direct rule of the Delhi Government through its Governor. However, there is no let up in state repression, under the TADA law, with 15,000 to 20,000 Sikhs detained in Panjab jails according to Amnesty International, and the chairman of Panjab Human Rights Organisation, Mr Ajit Singh Bains. In October 1992, Sukhjinder Singh ‘Sukha’ and Harjinder Singh ‘Jinda’ of Khalistan Commando Force are hanged for the murder of General A S Vaidya for his part in Operation Blue Star 1984.
• 1994. Retired General K. Sunderji admits before a Zee TV audience the wrong doings of the Indian Army during Operation Blue Star 1984, and regrets the wanton destruction of the Akal Takhat with an open apology. Similarly, in June 1994 Mr Buta Singh an ex-Minister under Prime Minister, Mrs Indira Gandhi, appears before the five Sikh Jathedars for an apology.
• 1996. SGPC elections are held after a span of 17 years under the recently amended Sikh Gurdwara Act, reserving 30 seats for the women, and 20 for scheduled classes. The number of seats also increased to 170 elected and 15 nominated with a total of 185 seats and 5 Takhats’ Jathedars.
• 1998. Election for the Panjab Assembly held, with Akali Party winning 75 seats out of 117. Mr Parkash Singh Badal in alliance with BJP (18 seats) forms a stable government in Panjab.
• 1999. Sikhs all over the world celebrate the 300th Birth anniversary of the Khalsa Panth, but sadly the year long celebrations are marred by disgraceful in fighting among the Sikh leadership in Panjab.
• 2002. Elections for the Panjab State Assembly held. The Akali Party under S. Parkash Singh Badal as Chief Minister loses heavily to the Congress Party under the leadership of S. Amrinder Singh, who forms the new Government in Panjab.

Of the two such major recent crises, one was the partition of Panjab in 1947, and the other was the Indian Army attack on Sri Akal Takhat (the Golden Temple complex) and about other 40 Gurdwaras in Panjab in June 1984 and a further massacre of Sikhs in Delhi and some other cities a few months later in November. The Sikhs as a community not only survived both these crises well, but they also seem to have prospered more through their spirit of adventure, resilience and faith in ‘Charhdi Kala’ (omni optimism). The signs are that with the dawn of the new Millennium, the Sikh community is becoming politically more mature, socially more spread, economically stronger and culturally richer.

Sarbat Khalsa*: A representative gathering of Sikhs from all sections of the community.

SGPC**: Shiromani Gurdwara Parbandhak Committee (supreme Sikh Council for the management of Gurdwaras).