SINGH SABHA AND SOCIAL AWAKENING

CHAPTER-II SINGH SABHA AND SOCIAL AWAKENING The early reform movements among the Sikhs like the Nirankari and the Namdhari were either confined to urban areas as in the case of the former or lost its momentum after its clash with the government in case of the latter. Both could not become the movements of the masses. By the middle of the 1870s the society was undergoing changes in myriad ways. The Sikhs like the other communities of the Punjab were too bracing themselves to face the new challenges. The major challenges to the Sikhs were presented by the Christian missionaries and the Arya Samaj. The Christian missionaries had arrived at Ludhiana during the reign of Maharaja Ranjit Singh. After annexation they spread their activities in the whole Punjab. They were actively supported by English officials mainly Henry and John Lawrance, Robert Montgomery, Donald Mcleod, Herbert Edwardes and others. They were all interested in starting the Punjab Church Missionary Association. 1 Christian missionaries made the natives of Punjab the followers of Lord Christ by promoting their religion and culture and opening mission schools. Sikhs were becoming their main targets as they were losing their identity of an independent religious group. Such had been the dereliction of the faith that, after annexation of Punjab, many British observers prognosticated dismally of it. Some thought it was already dead; others that it awaited an inevitable doom. 2 An English newspaper writes that the Christian faith is making rapid progress and makes the prophecy that, within the next twenty-five years, one-third of the Majha area will 1 Khushwant Singh, The History of the Sikhs, Vol. 2, (1939-1974), Oxford University Press, Delhi, 1977, 137. 2 Harbans Singh, Origins of the Singh Sabha, The Panjab Past and Present, Vol. VII, Part I, Punjabi University, Patiala, 1973, 28. 34

be Christian. The Malwa will follow suit. Just as we do not see any Buddhists in the country except in images, in the same fashion the Sikhs, who are now, here and there, visible in turbans and in their other religious forms like wristbangles and swords, will be seen only in pictures in the museums. Their own sons and grandsons turning Christians and clad in coats and trousers and sporting toadstool-like caps will go to see them in the museums and say in their pidgin-punjabi: Look, that is the picture of a Sikh the tribe that inhabited this country once upon a time. Efforts of those who wish to resist the onslaughts of Christianity are feeble and will prove abortive like a leper without hands and feet trying to save a boy falling off a rooftop. 3 This was a note which appeared in the Khalsa Akhbar of Lahore, May 25, 1894, from the pen of its editor, Gyani Ditt Singh. It reveals the nature of the identity crisis Sikhism faced at that time. But the real concern did not have so much to do with Christian proselytization as with absorption into the Hindu stream. 4 The doctrines and principle religious places of Sikh faith was increasingly getting brahmanized. All types of Hindu ceremonies and rituals were adopted. Sikhs of lower castes continued to be discriminated against Brahmanical Hinduism, with its pantheon of gods and goddesses, reciting of Sanskrit mantras, belief in soothsayers, astrologers and casters of horoscopes, continued as before. The inherent weakeness of the Sikh society was the factor of its disintegration. Even the British government couldn t recognize them as separate religious group as shown in the first Census of India in 1855. In the first Census, the Sikhs were included under Hindu denomination. In the second Census of 1868, however, they were placed in a separate category of their own. This meant official 3 Khalsa Akhbar, May 25, 1894 quoted in Harbans Singh, Berkeley Lectures on Sikhism, Guru Nanak Foundation, New Delhi, 1983, 42-43. 4 Harbans Singh, Berkeley Lectures on Sikhism, Guru Nanak Foundation, New Delhi, 1983, 43, see also N.G Barrier, The Sikhs andtheir Literature, Manohar Book Service, Delhi, 1970, XIX. 35

recognition of Sikhism and a corresponding diminution of the number and percentage of Hindus in the province. 5 Mission schools became dispensaries of conversion to Christianity. Amritsar Mission School had great importance because it was located in the religious capital of the Sikhs. Attar Singh, Sadhu Singh, Santokh Singh, and Aya Singh, pupils of Amritsar Mission School made up their mind to renounce their faith in favour of Christiantiy. The news of this indcident shocked Sikhs. It was the direct influence of Anglican thoughts which were taught in Christian mission schools as a part of their circulum. However, these Sikh pupils were forbidden to join the Christian fold. Immediately after this incident the speeches of a Hindu orator Pandit Sharda Ram made scurrilous remarks against the Sikh Gurus. He had been engaged by the British government to write the history of Sikhism. After annexation the British government took the responsibility to make the people of Punjab civilized and aware about their past by providing English education and knowledge of western culture and civilization. As per the recommendations of the Wood s dispatch of 1854, an Education Department was established in the province. Shardha Ram Phillauri was appointed as an official to write history of the Sikhs and their religion. He made derogatory references to Sikhism right in the vicinity of the Darbar Sahib Amritsar. He delivered a series of lectures at Guru Ka Bagh in Amritsar, in which he made disparaging remarks against the Sikh Gurus. He also published a book entitled Sikhan De Raj Di Vithya in which he misrepresented the teachings of the Sikh Gurus. The book was prescribed in the Oriental College, Lahore, as a subject of study. Such distorted accounts undermined the prestige of Sikhism. 6 The incidents of the Amritsar became a factor in the sense that the Sikhs became apprehensive of the activities of the missionaries. As discussed earlier and 5 Kenneth W. Johnes, Religious Identity and the Indian Census, N.G. Barrier (ed.), The Census in British India New Perspective, Manohar Publications, New Delhi, 1981, 79. 6 Gurdarshan Singh, Amritsar and the Singh Sabha Movement, in Fauja Singh (ed.), The City of Amritsar, Oriental Publishers and Distributors, New Delhi, 1978, 94, see also, Jagit Singh, Singh Sabha Lehar, Shimla, Published by author, 1941, reprint, Lahore Book Shop, Ludhiana, 1973, 11-12. 36

in the context of the onslaught by Christian missionaries and the Hindu propagandist, the Sikh leadership felt the necessity to organize themselves to protect their children and religion, to save their future. They hold protest meeting and organized a society called Singh Sabha. The main motivation of the Singh Sabha was search for Sikh identity and self-assertion. Its influence within a short span of time engulfed the entire community and reoriented its outlook and spirit. A meeting to muster forces for an allround panthic uplift was convened by Harsha Singh Dhupia and Thakur Singh Sandhawalia in July 1873 in Amritsar, at the bunga of Majithian in the Darbar Sahib. The meeting was attended by leading Sikh chiefs, sardars, gyanis, pujaris and mahants of the Sikh Gurdwaras of Amritsar and the adjoining districts. It was decided to form an association of the Sikhs which should effectively unite the community and guide it on the right path. The new association which came into being on July 28, 1873, was given the name of Sri Guru Singh Sabha Amritsar and was duly registered with the Government, vide Act XXI of 1860. 7 The inaugural meeting of Singh Sabha was held on the day of Dussehra at Manji Sahib in Amritsar in 1873. Despite of the prominent Sikhs like Thakur Singh Sandhawalia, and Kunwar Bikram Singh of Faridkot, many pujaris, mahants, gyanis, granthis, udasis, nirmalas also attended the meeting. 8 The leaders of Singh Sabha constituted the enlightened section of the society, who wanted to take the Sikh community forward on the road of progress marked by new trends discernible in the country. They gave a clarion call to the slumbering Sikh community to realize the need for reform. As a result of their deliberation the Singh Sabha undertook the educational programme of Sikhs as one of their objectives. The objectives which they framed of their new association gave expression to their distinctive ideals. They adopted these principles as the basis for the 7 Gurdarshan Singh, "Amritsar and the Singh Sabha Movement", 96-97. 8 Harbans Singh, Berkeley Lectures on Sikhism, 44-45. 37

association: to arouse love of religion among Sikhs; to propagate the true Sikh religion everywhere; to print books on the greatness and truth of the Sikh religion; to propagate the words of the Gurus; to publish periodicals to further the Punjabi language and Sikh education; individuals who oppose Sikhism, who have been excluded from Sikh holy spots or who have associated with other religions and broken Sikh laws cannot join the Sabha; If they repent and pay a fine, they can become members; English officers interested in Sikh education and the well-being of Sikhism can associate with the Sabha, also those who support the Punjabi language and do not to speak against other religion; the Sabha don't discuss matters relating to the government; the Sabha will respect well-wishers of the community those who love Sikhsim and those who support truth and education in Punjabi. 9 The way missionaries propagated their message in the language of the people became an example for the Sikhs to be emulated. The Punjabi medium was also essential for the Sikhs partly because the Sikh scriptures were in Gurmukhi script and partly because the Sikh masses had been traditionaly associated with the Gurmukhi. Therefore, the Punjabi medium of instruction could be an effective way to keep alive the religious faith in Sikhism. 10 The Sabha also resolved to impart modern education by founding schools and colleges. They got this initiative from their counterparts, the Hindus and Muslims, who began to make moderate efforts to get western education to take benefits of the job avenues for their communities in civil and military services. 11 The membership of the Singh Sabha was extended to Sikhs residing all over the province. Certain qualifications were, however, laid down for the members. Each member was required to be a Sikh having a firm belief in the 9 Jagjit Singh, Singh Sabha Lehar, 17-19. see also N.G. Barrier, The Sikhs and their Literature, (xxivxxv), W.H. Mcleod, Sikhs and Sikhism, Oxford University Press, New Delhi, 1999, 70, Harbans Singh, The Heritage of the Sikhs, Manohar Publishers and Distributors, Delhi, 1983, 210-211, Teja Singh, The Singh Sabha Movement, The Panjab Past and Present, Punjabi University, Patiala, 1973, 36-37. 10 G.W. Leitner, History of Indigenous Education in Punjab Since Annexation and in 1882, Language Department Punjab, Patiala, 1971 (reprint), 36. 11 Joginder Singh, Sikh Leadership, Guru Nanak Dev University, Amritsar, 1999, 15. 38

teachings of Gurus. He was also required to pay a monthly subscription towards the funds of the Sabha. In the beginning, the total number of members of the Singh Sabha was ninety-five. 12 Majority of the Amritsar Singh Sabha s members came from the upper and elite classes. They were educated and knew the importance of education in the development of person as well as a community. Some of them were connected with other socio-religious reform movements like the Brahmo Samaj and were conversant with their programmes. They ascribed the corruption in the Sikh religious-social life to the lack of education among the Sikhs. They thought that religious reformation could be brought about only when the masses were made aware of their cultural heritage. 13 They recognized the importance of religious reform in conjunction with the spread of education. The traditional leadership of Sabha comprising sardars, pujaris, mahants, gyanis, granthis, udasis and nirmalas were seized of the problem of readjustment and reorientation of the Sikh community. In this task they were inspired and motivated by the functioning of the contemporary educational, literary and socioreligious organisations. From the biographical accounts of the Singh Sabha leaders, it appears that it was their acquisitiveness for acquiring western knowledge that led them to establish instituions for the community. 14 These leaders were also well-versed in Sikhism and its traditions. Among them, Sardar Thakur Singh Sandhawalia, the founder-president of the Singh Sabha Amritsar was the prominent figure. He belonged to the notable Sandhawalia family of Lahore darbar. He was born in 1837 in the house of Lehna Singh Sandhawalia at village Raja Sansi, district Amritsar. After the death of Maharaja Ranjit Singh, Sardar Lehna Singh became the target of bloodshed and anarchy of Lahore darbar. At that time Thakur Singh was only 6 years old. 15 12 Gurdarshan Singh, The Singh Sabha Movement, Mohinder Singh (ed.), History and Culture of Punjab, Atlantic Publishers and Distributors, New Delhi, 1989, 95-96. 13 Mohinder Singh, The Akali Movement, The Macmillan Company of India Limited, Meerut, 1978, 7. 14 Joginder Singh, Sikh Leadership, 23-24. 15 Ashok, Shamsher Singh, Punjab Dian Lehran, 1850-1910, Ashok Pustakmala, Patiala, 1974, 140. 39

The Sandhawalias were the formal head of all families between the Beas and the Indus. After the annexation of Punjab the most of the Jagirs were resumed and replaced by maintenance grants. Thakur Singh Sandhawalia represented the intellectual tradition of his family. He was well versed in Arabic, Persian and Sanskrit languages. In 1865, he was appointed as a Extra Assistant Commissioner of Amritsar and elected as a member of administrative board of Golden Temple, Amritsar. 16 From that time he took initial steps to improve the social and religious conditions of the Sikhs and Sikh shrines. As a president of Singh Sabha Amritsar he served this institution for ten years and made it a popular movement in the Punjab. Among the founding members of the Sabha, Kanwar Bikrama Singh, the younger brother of the Raja of Kapurthala and Baba Khem Singh Bedi, a direct decendant of Guru Nanak s lineage had the great influences in the Punjabi society. Kanwar Bikrama Singh did remarkable services to the British government during the mutiny of 1857 and enjoyed a lot of land and rank as back rewards. He was an Honorary Magistrate and later on appointed as Honorary Assistant Commissioner in Jalandhar. In 1879, he was made a Companion of the Star of India and also appointed as a President of Municipal Board. He was a great poet and scholar of the Sikh scriptures. 17 He was the chief promoter of the modern education among the Sikhs, especially for women. He founded Singh Sabha at Jalandhar and became its President. The ideology of Singh Sabha Amritsar drew much from him. Another founder member of Singh Sabha Amritsar was Baba Khem Singh Bedi. He had two type of influence on the people of Punjab. First as a member of Guru Nanak s family and second as a member of a family that had eminent positions in the political history of Punjab during the reign of Ranjit Singh. He was the grandson of Sahib Singh Bedi who was highly respected among masses. 16 Harjot Oberoi, The Construction of Religious Boundaries: Culture, Identity and Diversity in the Sikh Tradition, Oxford University Press, Delhi, 1997, 245. 17 The Encyclopaedia of Sikhism, Vol. II, 371, see also Lepal Griffin, Chiefs and Families of Note in the Punjab, A revised edition, Vol.-II, Civil and Military Gazetter Press, Lahore, 1910, 422-423. 40

He was supposed to have put tilak on the forehead of Ranjit Singh and blessed him with ardas on his coronation day. 18 Baba Khem Singh Bedi grew up in a renowned family and became powerful spiritual guide. 19 In the Pothuhar tract of north-west Punjab, he had a reputation for being a man of miracles with immense spiritual resources. People worshiped him as a Guru. He remained loyal towards the British government throughout his life. He got khilat and jagir in Montgomry district as he played an active role during the revolt of 1857 by raising troops. 20 He was first person among the Sikhs who founded Gurmukhi schools for girls in Rawalpindi and Jhelum districts at his own expenses. 21 He sent applications to Commissioners of Rawalpindi, Jehlum and Kamalpur to take consent of government for above purpose. Initially these schools were started at Gurdawaras and in rented houses. These schools worked under the name of Baba Khem Singh Bedi Girls' Schools. 22 The number of these schools varied from time to time. The government supported these schools from the district fund. 23 He had love for Gurmukhi bhasha. The Kallar, the home town of Baba Khem Singh, became the centre of Gurmukhi learning where his wife Mata Bhai Dai gave instructions in Gurmukhi to the girls of surrounding areas. 24 For the meritorious services towards empire and education, Baba Khem Singh Bedi was selected for the honour of Companionship in order of the Indian Empire in 1879. He was also made a magistrate, a member of legislative council and a 'Knight Commander of the Indian Empire in 1898. Another eminent figure of the Singh Sabha Amritsar was Raja Bikram Singh,the ruler of Faridkot. During his time (1874-1898) he took deep interest in 18 Hoti, Baba Prem Singh, Khalsa Raj De Usariya, Part II, Lahore Book Shop, Ludhiana, November 1982, 96. 19 Lepal, Griffin, Chiefs and families of Note in the Punjab, 230-31. 20 Ian Talbot, Punjab and the Raj, Manohar Book Service, New Delhi, 1988, 52-53. 21 Gazetteer of the Rawalpindi District, 1883-84, Published under the authority of the Punjab government, Lahore, The Civil and military Gazetteer Press, Lahore, 55-56. 22 Gyani Ishar Singh Nara, Panjab Da Ratan, Baba Khem Singh Sahib Bedi, Delhi Gate, Delhi, April 1972, 267-268. 23 Gazetteer of the Rawalpindi District, 1883-84, 99. 24 Ganda Singh (ed.), Bhagat Lakshman Singh, Autobiography, The Sikh Culture Centre, Calcutta, 1965, 10-11. 41

the religious and social works of Singh Sabha. For the promotion of modern education, he donated a large amount. He also contributed handsome amount for the establishment of Punjab University in Lahore. In 1882, he was appointed a fellow of the University. He was the first ruler of Faridkot who made suitable arrangements for his sons to get English education. 25 By realizing the value of education for the people of his state he opened some elementary schools. He was a great scholar of classical languages Persian and Urdu. He started a Sanskrit pathshala in which students were provided with free food. He encouraged Singh Sabha movement by founding Singh Sabha in his state. He continued as a patron of Singh Sabha and Khalsa Diwan Amritsar, the first Sikh institution to work for the achievement of aims and objectives of Singh Sabha movement. 26 He had deep love for Sikh religion and organizations. His greatest contribution towards his religion was a standard exegesis of Sri Guru Granth Sahib, popularly known as 'Faridkot teeka'. He enlisted the services of Gyani Badan Singh and a number of famous scholars of the time for this task. 27 He spent 1,75,000 rupees on this project, including its publication.the 'Faridkot teeka' is recognised as the great and most authentic exposition of Guru Grant Sahib. Besides this, Raja Bikram Singh is remembered for the beautification of historical Gurdwaras of Gurdaspur, Muktsar and Srinagar. He gave 75,000 rupees as fixed deposit for the daily langar at the Darbar Sahib, Amritsar and spent 25,000 rupees for the installation of electric lamps in the parkarma. 28 In the formation of Singh Sabha Amritsar, traditional intellectuals like pujaris, gyanis, granthis, udasis, mahants and nirmalas also participated. Among them, the most celebrated was Gyani Gyan Singh, the first Secretary of Singh Sabha Amritsar. He was born at Longowal in Sunam, in the Patiala State in 1822. 25 Fauja Singh and R.C. Rabra, The City of Faridkot, Past and Present, Punjabi University, Patiala, 1976, 31. 26 Gurnek Singh Neki, Singh Sabha Laher De Usariya, Literature House, Amritsar, July 1935, 38-39. 27 Harbans Singh, Berkeley Lectures on Sikhism, 53. 28 Fauja Singh and R.C. Rabra, The City of Faridkot, 31. 42

He was the descendant of great marytr Bhai Mani Singh. 29 As a Secretary of Singh Sabha Amritsar, his main function was to draft schedule of working in the meetings of the Singh Sabha. He, however, became a famous historian of the Punjab, for he authored many books on Sikh history in Punjabi language in Gurmukhi script. The Amritsar Singh Sabha set up its aim to reform Sikh religion and society from evils and maintain its true rituals of Gurmaryada. The leaders of Singh Sabha Amritsar wanted to collaborate with the government and the people of the Punjab to its task. They got it registered with the government with the name of Sri Guru Singh Sabha Amritsar. It was the first organization of the Sikhs of this kind. It opened its membership to the people who were firm believers of the teachings of Sikh Gurus. Many Sikhs began to join it. Bhai Gurmukh Singh was also one of them. His father was a cook in the royal family of Kapurthala. Kunwar Bikram Singh of Kapurthala took the responsibility of education and upbringing of Gurmukh Singh. After completing his schooling in Kapurthala, he was sent to Government College Lahore for higher education. During his college days, he didn t show much interest in his studies, rather he spent his more time in touring with Kunwar Bikram Singh. He went to Amritsar to attend a meeting of Singh Sabha. He was so enthuastic towards the work of Singh Sabha that he left his studies. He engaged himself in producing Sikh historical literature in Punjabi language. His aim now, was to make the Sikhs aware about their glorious past so that they would be the committed believers of their faith. 30 In 1877, he joined the Oriental College Lahore as an Assistant Professor. By his influence the teaching of Punjabi language and literature as a part of course was started there in the same year. With Bhai Harsa Singh 31, he started teaching Punjabi in the college and later on Bhai Ditt Singh also joined them as an 29 Bhagat Singh, Giani Gain Singh, Punjab History Conference Proceedings, Ninth Session, 1975, 180. 30 Ashok, Samsher Singh, Punjab Dian Lehran, 89-90. 31 Bhai Harsa Singh belonged to a well known family of granthis from Tarn Taran. 43

additional teacher. 32 There existed three gradations (classes) of Punjabi language in the college, Gyani (The highest proficiency) Vidwan (the high proficiency) and Budhiman (the proficiency). In these Gurmukhi classes the Adi Granth, Janam Sakhis, Grammer, History of Philosophy, Epic poems, Hindu Law and drama were taught. In 1880-81 there were total seventeen students studying in these three grades of classes. 33 While teaching in Oriental College Lahore, Bhai Gurmukh Singh remained concerned about the degrading condition of Sikh faith. He with the collaboration of Bhai Ditt Singh, Bhai Jawahir Singh and Bhai Harsha Singh established a branch of Singh Sabha at Lahore. 34 On November 1, 1879 he delivered a speech on the mission of Sikh Gurus and commented on the degeneration of Sikhism and appealed his co-religionists to establish Singh Sabha at Lahore which could propagate the Sikh religion and to provide education for the betterment of the community. 35 On very next day, November 2, 1879, they founded Singh Sabha Lahore and decided to conduct its meetings on every Sunday. Dewan Buta Singh became its first President and Bhai Gurmukh Singh its first Secretary. Singh Sabha Lahore got its affiliation with the Amritsar Singh Sabha, which became main central boday called the Khalsa Diwan Amritsar. To run the administration of both Sabhas smoothly, a general body was established at Amritsar. 36 These institutions made some common objectives to achieve like to inculcate love for Sikh religion among the Sikh masses, to promote their religious principles by publishing religious literature in Punjabi language, to publish reliable texts on the Gurus' lives such as the janamsakhis and the gurparnalis after correcting and amending them, to promote modern education through the medium of Punjabi and for this purpose to issue newspapers and journals. Rules were made 32 Teja Singh, The Singh-Sabha Movement The Panjab Past and Present, Vol. 7, Part I, Punjabi Univerity, Patiala, 1973, 36. 33 G.W. Leitner, A History of Indigenous Education in the Punjab, Since Annexation And in 1882, 115. 34 Jagjit Singh, Singh Sabha Lehar, 20-21. 35 Harjot Oberoi, The Construction of Religious Boundaries, 283-284. 36 Harbans Singh, The Heritage of the Sikhs, 215. 44

to keep out the opponents of Sikh religion. To fulfill its objects, the leaders declared British government their ally and made a point not to discuss anything against the government in its meetings. 37 The educational programme of Singh Sabha Lahore attracted the attention of many. In 1880 Bhai Bihari Lalpuri, the President of Sat Sabha Lahore joined the education committee of the Singh Sabha. He opened a Punjabi school there to impart education in Punjabi language to the students. 38 The resurgence of Lahore brought back the two great Sikh Arya Samajists, Bhai Jawahir Singh and Ditt Singh also to the Sabha. 39 It strengthened the Singh Sabha Lahore. 40 Both were educated and experienced scholars. Coming of these persons made Lahore an attractive place for educationists and reformers. The Lahore Singh Sabha adopted practically the same objectives as those of Amritsar Singh Sabha. The Governor of the Punjab Sir Robert Egerton agreed to become its patron and roped in the Viceroy Lord Lansdowne also to lend his support. Many Europeans became members of its educational branch. Both Singh Sabhas worked from their centres. Constitutionally Singh Sabha Amritsar was bigger but in the field of working Singh Sabha Lahore remained forward. The Singh Sabha Lahore became a model for all the Sabhas founded in connection with this movement. Professor Gurmukh Singh of Lahore toured many places of Punjab to preach the mission of the movement. The result of his efforts was the mushroom growth of Singh Sabhas at various places such as Gujranwala, Wazirabad, Sialkot, Gurdaspur, Ferozepur, Kapurthala, Ludhiana, Ambala, Moga, Patiala, Nabha, Sangroor etc. These Sabhas got their affiliations with Singh Sabha Lahore. 41 By 1899, there were total one hundred and twenty Singh Sabhas in and outside the Punjab. 37 Teja Singh, The Singh Sabha movement, 36-37. 38 Ashok, Samsher Singh, Punjab Dian Lehran, 182. 39 Nina Puri, Political Elite and Society in the Punjab, Vikas Publishing House, New Delhi, 1985, 33. 40 Khushwant Singh, A History of Sikhs, Vol. 2,142. 41 J.S. Grewal, The Sikhs: Ideology, Institutions and Identity, Oxford University Press, New Delhi, 2009, 269-270. 45

The Lahore Singh Sabha was more inclined towards making women as a part of the movement. They were made members and were baptized in the same manner as that of the male members. They, thus, opened the doors for Sikh women to take active part in their religious and social organizations. The women members of Ferozepur and Tarn Taran Singh Sabhas were very energetic in their panthic matters. The Tarn Taran Singh Sabha had a special branch of its women members known as the Istri Satsang Sabha. 42 Each Singh Sabha worked to a small area in practice but in theory they all regarded themselves as the representatives of the whole Sikh community. For example, the Rawalpindi Singh Sabha under the leadership of Bhagat Lakshman Singh worked to unite the whole Sikh community by carrying educational programme through its own agencies. It opened Khalsa High School in Rawalpindi city and Khalsa Anglo-Vernacular middle schools in tehsil towns and primary schools in big villages. It also started Khalsa Dharm Parcharak Sabha, Rawalpindi to propagate Sikh events in the province. 43 Within a decade of its inception, two different social groups having different ideological positions and sense of priorities sprang up in the Singh Sabha. Amritsar group consisting of landed aristocrats, mahants and pujaris was represented by Kanwar Bikram Singh of Kapurthala. 44 They were moderate in their approach and interested in maintaining their positions and possessions of the Sikh shrines intact. The Lahore group consisted of educated and energetic men of middle class. The prominent among them were Bhai Gurmukh Singh, Bhai Jawahir Singh and Bhai Ditt Singh. They were radical and were keen to introduce reforms according to the teachings of the Gurus. 45 Local compulsions and religious perceptions and experiences of individuals sharpened the ideological differences. 42 Gurdarshan Singh, Origin and Development of Singh Sabha Movement: Constitutional Aspects, The Panjab Past and Present, Punjabi University, Patiala, 1973,55. 43 Ganda Singh (ed.), Bhagat Lakshman Singh, 103-105. 44 Ashok, Shamsher Singh, Punjab Dian Lehran, 164-65, 186-87, see also Joginder Singh, The Sikh Resurgence, 17. 45 Joginder Singh, The Sikh Resurgence, 17, see also Khushwant Singh, A History of the Sikhs, 142-143. 46

The rapidly increasing number of Singh Sabhas at various places required the appointment of a central committee to supervise and co-ordinate the activities of the various units. The growing rivalry between the Amritsar and Lahore parties, resulted in attacks and counter attacks. It led some public spirited leaders to believe that they must join under a common platform, to carry further the work of reform. This lead to the founding of the General Sabha at Amritsar in 1880 which developed into a greater organisation known as the Khalsa Diwan Amritsar on April 11, 1883. 46 At the time of its inception, the Khalsa Diwan had thirty-seven Singh Sabhas' affiliated to it. The newly constituted body did not have definite rules and regulations for the conduct of its business. The gulf between the two parties continued to be widened on some issues. The members of Lahore Singh Sabha wanted equality among all the members of the community without bothering anyone s low caste. Bhai Ditt Singh, Bhai Gurmukh Singh and Bhai Jawahir Singh openly attacked on the caste practices of untouchability and performance of Hindu ceremonies in Sikh shrines. The clash of these two groups sharpened on the issue of the right of untouchable Sikhs to worship in the Gurdwaras. The leaders of Amritsar Singh Sabha supported the priests of Golden Temple who allowed the untouchables to enter only at specific hours without the right to make offerings. The leaders of Lahore Singh Sabha challenged the legitimacy of such practices. On this issue the Amritsar Singh Sabha with the collaboration of mahants and pujaris issued a hukamnama to excommunicate the leaders of the Lahore Singh Sabha for their extremist views. 47 The Amritsar Singh Sabha took the decision as a central body of the Sikhs. Having the general body and Khalsa Diwan with it made its position strong. Therefore, the Lahore Singh Sabha formed its own diwan to challenge the supreme authority of Singh Sabha Amritsar. A new Khalsa Diwan was set up in 46 Ganda Singh, History of Khalsa College, Sikh History Research Department, Khalsa College, Amritsar, 1949, 3. 47 Joginder Singh, The Sikh Resurgence, 17-18. 47

Lahore in 1886, under the leadership of Bhai Gurmukh Singh, with the backing of thirty Singh Sabhas. Amritsar Singh Sabha succeeded to attach only eight sabhas with it. 48 The differences were there but at the same time threat from Christian missionaries continued to gain converts from the Sikhs. The anti-sikh activities of the Arya Samaj by means of press and publication further heightened the fears of the Sikhs. The first pressing need of the time was to educate and enlighten its community. So the leaders of Singh Sabha set up two objectives before them. Opening of schools and colleges for their community and to formulate social awakening by means of journalism was to be the priority. In the educational sphere Singh Sabha reformers were in favour of English education and western science and technology but they didn t like Christian instructions in government and mission schools. They were keen to teach Sikh beliefs and Sikh history to their boys and girls along with western science and English literature. They introduced an Anglo-Sikh system of education as an important plank of reform. 49 A Punjabi school at Lahore, Sikh Kanya Pathshala at Ferozepur and Khalsa College at Amritsar were the main achievements of the educational progress. In 1882, the Singh Sabha Lahore organized a Punjabi Parcharani Sabha to popularize the use of Gurmukhi script. The eminent members of this Sabha were Sodhi Hukam Singh, Lala Nanak Baksh, Bhai Ratan Singh, Bhai Gurmukh Singh etc. With the efforts of these members Punjabi Parcharani Sabha was able to introduce Punjabi as a medium of instruction by the government appointed Hunter Commission in 1882. 50 Bhai Gurmukh Singh further sponsored the scheme of opening a Punjabi College but it was not accepted at that time. After some time Bhai Jawahir Singh and Bhai Ditt Singh joined Singh Sabha Lahore. It 48 Gurdarshan Singh, "Amritsar and The Singh Sabha", 102. 49 J.S. Grewal, The Sikhs of the Punjab, Cambridge University Press, Cambridge, 1994, 148. 50 Inder Singh, Golden Jubilee Book (1908-1958), Chief Khalsa Diwan, Amritsar, 1958, 8. 48

strengthened the position of Bhai Gurmukh Singh and he started a campaign for the opening of a Khalsa College. He through his newspaper Gurmukhi Akhbar wrote many articles emphasizing the need to build Khalsa College. 51 One of such appealing article was published in Gurmukhi Akhbar on March 10, 1883. 52 Bhai Jawahir Singh helped him in this great work. After years of hard work and in the face of much opposition and intrigues they collected funds. 53 Maharaja Patiala donated one lakh and fifty thousand rupees for the college. Maharaja Nabha contributed with one lakh and five thousand rupees. Many English men also contributed for the cause. The foundation of Khalsa College was laid down on 1892 by Sir James Lyall. Bhai Jawahir Singh was elected as the first Honorary Secretary of the Govering Council of the college and held the position upto December 1906. The women education was considered equally important by the Singh Sabha leaders. They felt that their women were lagging behind in the field of education as compare to other communities. The Brahmo Samaj, Dev Samaj and Arya Samaj movements provided equal opportunities to their women by opening schools and colleges for them. The leaders of Singh Sabha movement realized that the education of both men and women is a healthy sign of a progressive community. Education of men without the necessary training of women is just like to have one eye normal and other blind which not only looks ugly but keeps one 51 Ashok, Shamsher Singh, Punjab Dian Lehran, 96. 52 53 Bhai Jawahir Singh, Arya Samaj-Singh Sabha, The Panjab Past and Present, Punjab University, Patiala, 1973, 97. 49

side view quite hidden. 54 They emphasized the importance of education of women to improve the condition of their community. As mother is the first teacher of the child they felt that without educating their women, the very task of educating the Sikhs might be defeated. They realized that to impart religious education to the Sikh youth nothing could be more helpful than educating their women who could fill the religious teachings and traditions in children at very young age. 55 For the above purpose, in 1892, a Sikh Kanya Pathsala was started at Ferozepur under the supervision of Bhai Takhat Singh. Later on it emerged as a popular Sikh institution for women in and outside the Punjab. 56 These institutions became the centre of efforts to increase literacy and economic benefits to the Sikhs. With the coming of 20 th century, the controversy between Amritsar and Lahore Singh Sabha was softened. There were two reasons of it. One, in the last years of the nineteenth century there emerged a number of Singh Sabhas and Khalsa Diwans that worked independently from Amritsar and Lahore Diwans. They were becoming autonomous bodies under new circumstances. To unite various Singh Sabhas and to guide and control their activities a central organization was the need of time. 57 Secondly, the command of Sikh panth was shifted from old leadership to new generation. In the Khalsa Diwan Lahore, Sardar Attar Singh, the President died in 1896, Professor Gurmukh Singh, the Chief Secretary died in 1898 and Bhai Ditt Singh, the prominent member died in 1901. In Amritsar Diwan, its main patron, Raja Bikram Singh of Faridkot died in 1898. 58 The head of new generation was Sardar Sundar Singh Majithia, the young energetic scion of the noble family of Majithia clan. As a result of his efforts, a meeting was held in malvai bunga, Amritsar on October 30, 1902. The chief 54 Poonam Arora, Role of Singh Sabha Movement in Promotion of Female Education in the Punjab, Proceedings of Punjab History Conference, 1994, 210. 55 Joginder Singh, The Sikh Resurgence, 70-71. 56 Golden Jubilee Book, 1908-1958, 9. 57 Chief Khalsa Diwan- Fifty Years of Service, The Panjab Past and Present, Punjabi University, Patiala, 1973, 66. 58 Jagjit Singh, Singh Sabah Lehar, 48. 50

organization of the Sikh panth, the Chief Khalsa Diwan was founded. 59 The ardas of its inception was performed by Bhai Teja Singh of Bhasaur. Bhai Aryan Singh Bagarian was elected its first President and Sardar Sundar Singh Majithia its Secretary. By-laws of the Diwan formally adopted by its members. Among 150 Sabhas only twenty nine Singh Sabhas submitted their allegiance towards it. Except the few members of Lahore Diwan, most of the local workers like Sodhi Sujan Singh B.A., Bhai Takhat Singh of Ferozepur, Bhai Mohan Singh Vaid of Tarn Taran, Sardar Sadhu Singh of Forest Department, Sardar Dharam Singh of Ghurjakh supported openly to the new organization. 60 The co-operation of prominent persons like the great poet Bhai Vir Singh, a devoted Sikh Sardar Harbans Singh Attari, the chief economist Sardar Tirlochan Singh and the deep theologian Principal Bhai Jodh Singh made Chief Khalsa Diwan, the supreme body of the Sikhs in every sphere. 61 The aims and objectives of the Chief Khalsa Diwan were set up: to the upliftment of the Sikhs in spiritual, social, moral and economic spheres; to propagate the teachings of Sikh Gurus and spread of the fragrance of Nam all round; to spread education amongst all irrespective of caste and creed to remove illiteracy and to protect the political rights of the Sikhs by constitutional means. 62 It replaced the Singh Sabha in the field of functioning. In 1906, the Diwan formed various sub-committees to do various activities like, Orphanage sub-committee, Punjabi Parchar sub-committee, Dharmik subcommittee, Masik Patar sub-committee, Gurbani Shudhan sub-committee, Gur Asthan Sewa sub-committee and School sub-committee. 63 These sub-committees worked whole heartedly for the attainment of its aims. The achievement of the Chief Khalsa Diwan could be seen within ten years of its inception, about a dozen allied or ancillary associations were founded like the Gurmat Granth Parcharak 59 Karvai Khalsa Ji De Diwan Di, 1901-1911, Chief Khalsa Diwan, Amritsar, 28. 60 Teja Singh, The Singh Sabha Movement, 42-43. 61 Chief Khalsa Diwan-Fifty Years of Service, 1902-1951, 66-67. 62 Ibid., 67. 63 Karvai Khalsa Ji De Diwan Di 1901-1911, 146. 51

Sabha of Amritsar; Gurmat Granth Sudharak Sabha of Amritsar; Gurmat Granth Sudharak Sabha of Lahore; Khalsa Dharam Parcharak Sabha of Rawalpindi; Khalsa Tract Society, Central Khalsa Orphanage, Khalsa Advocate, the Sikh Educational Committee, Punjab and Sind Bank of Amritsar and Khalsa Parcharak Vidyala of Tarn Taran. 64 In the field of education, the greatest achievement of Chief Khalsa Diwan was its Educational Committee. Educational Committee held Educational Conferences every year at the different places of Punjab and net result of these conferences were opening of schools at conference places. Thus the Sikh educational movement was started to explore the educational needs of the people. The conference showed its concern for the women education too. Gradually the women participation in the Sikh Educational Conference increased. After 1925, a new awakening among the educated Sikh women dawned upon. There emerged a group of Sikh women activists who began to organize themselves for their concerns. In the 19 th annual session of Sikh Educational Conference they held a special session for Sikh women under the Presidentship of Bibi Raminder Kaur. They expressed their regret over the poor condition of girls school and lack of education among them. 65 To take up women cause further they formed Sikh Women s Association. The session of Sikh Educational Conference held at Sargodha in 1929 was special for women. The Sikh Women Association organized its session alongwith it on its 2 nd day. The conference raised the issue of backwardness of the community in women education. 66 It criticized the apathy shown by government and local bodies towards education of women. 67 The Sargodha Conference devoted its whole attention to the women cause and spread awakening about the women concern. 64 J.S. Grewal, The Sikhs of the Punjab, 145. 65 Educational Committee (Chief Khalsa Diwan) Di Vihvi Varshik Report 1928 (Gurmukhi),Wazir-i- Hind Press, Amritsar, March 1929, 57-58. 66 Report of 20 th Sikh Educational Conference, Sargodha, 29,30,31, March 1929, Educational Committee of Chief Khalsa Diwan, Amritsar, May 1930, 14-15. 67 The Khalsa, April 7, 1929, 8. 52

To kindle the spirit for women education many local Sikh activists also founded Sikh Istri Conferences, Sikh Istri Vidyak Conferences in their respective areas. The Bhujangan Council of Kairon organized Sikh Istri Conference to promote women education. Its first meeting was held at Kairon on 1916. The conference was arranged and managed entirely by women. In its second session which was held at Amritsar, emphasis was given to build up a college for Sikh women on the pattern of Khalsa College, Amritsar. 68 Same way the Sikh activists of doaba founded the Doaba Sikh Istri Vidiyak Conference. Its meeting was held at Jalandhar on 4 th to 6 th October, 1935. The conference was presided over by Shrimati Bibi Milap Kaur. 69 The one of the important fact of these conferences was that a large number of women as well as men came from near and far areas to participate in their proceedings. They deliberated over the ways to promote and improve women education. Meanwhile the Sikh leaders realized the importance of women education as the mean of social change. They propagated the girls' education among the community. They toured various places and delivered speeches and took serious note on the illiteracy among Sikh women. They considered it the main hindrance in communitarian progress. To a large extend they used Punjabi newspapers, periodicals to awaken the people about the importance of women education. SOCIAL AWAKENING The reformers in Punjab, during the late19 th century, initiated a process of regeneration and revitalization of the cultural norms and social practices. Leaders of each religious denomination, Hindus, Sikhs and Muslims sought to project their ideologies and concepts based on their respective scriptures particularly after the establishment of the British raj. They worked to reshape ideas and institutions and to equip the society to meet challenges of the nineteenth and the twentieth century. 68 Bhujangan Patar, November 1, 1917, 13. 69 Joginder Singh, Punjabi Journalism (1900-1947): Issues and Concerns, 43. 53

Leadership within Sikh community fell to the educated and landed gentry who preferred to be with the new empire while striving to rejuvenate Sikh society. The reformers addressed a number of issues relating degrading conditions of their faiths and the importance of education to improve them. All the reform movements incorporated education to begin with or up-liftment of women as an integral part of their programmes. In August 1890, Jawahir Singh Kapur reported to have addressed meetings in Amritsar telling the Sikh audiences to learn from the Arya Samaj who had institutions to teach Sanskrit and the Vedas. Similarly the Muslims had established the Aligarh school in which they tought Quran. The Sikhs he would say had no institution for the study of Gurmukhi and the Granth. 70 The Sikh leadership, thus, felt the need to develop their own educational programmes on the pattern of Christian missionaries and other communities institutions. The chief organizations of the Sikhs, Singh Sabha and later on the Chief Khalsa Diwan had the main objective of revival of the teachings of the Gurus and to start a campaign against illtaracy. The members of Singh Sabha, especially Lahore group were certainly well-versed in the strategy empoloyed by the potent missionary machine in Punjab especially its interest to spread Christian tenents through the written word which initiated widespread Sikh participation in the increasingly prevalent print culture of the day. They utilized the widely available printing press to fuster the cause of education. 71 To make the masses aware about the importance of education on large scale the leaders applied journalism as a mean. They started to publish newspapers, periodicals, handbills and tracts in support of the issue of education among the Sikhs in general and among Sikhs women in particular. 70 Tribune August 15, 1890, quoted from Khushwant Singh, A History of Sikhs, Vol. 2, 144. 71 Doris R.Jakobsh, Relocating Gender in Sikh History Transformation, meaning and Identity, Oxford University press, New Delhi, 2003, 98-99, see also Khuswant Singh, A History of the Sikhs, Vol.2, p. 45. 54

Christian missionaries were the first in introducing the printing press to Punjab. In 1836, at Calcutta, Revered Willian H. Pierce of the Baptist mission press adviced James Wilson and John Newton the newly arrived American Presbyterians to take a printing press to Ludhiana. Revered William H. Pierce presented both of them with an old wooden press, papers and printing ink. As neither of the two missionaries travelling up country knew anyting about printing matters, Pierce sent one of his Bengali compositor to assist them. With these rudimentary beginnings a press was strated at Ludhiana, it soon became a thriving establishment producing millians of pages of evangelical literature in the vernaculars. 72 The Mission Society published Bible in Urdu, Hindi, Persian and Kashmiri vernaculars. It published many tracts and distributed these in the Haridawar festival in 1844. Newton and his companion Jhoniver published first Punjabi Grammer, first Punjabi Dictionary and a book on English-Punjabi proverbs. 73 Simultaneously, the Punjabis began to publish newspapers and periodicals. Many newspapers in Punjabi and English were founded in the last of 19 th century. Sri Darbar Sahib was the first Gurmukhi periodical published from Amritsar in 1867. Its editor was Munshi Hari Narayan and the manager was Phiraya Lala. The Sukhavya Samodhini and the Kav Chandrodya were published in 1875 and 1876 respectively. These periodicals were nearer to Hindi than Punjabi as shown by the names of their properiters and the periodicals. 74 Founded in the wake of the Singh Sabha movement, majority of the Punjabi newspapers and periodicals advocated the distinct socio-religious and cultural identity of the Sikhs which was their primary concern. It continued to be the main plank of the political programmes of the Akalis during the later years. A 72 Davis, Emmett, Press and politics in British Westren Punjab (1836-1947), Academic Publishers, Delhi 1983,21. see also Harjot Oberoi, The Contruction of Religious Boundaries, 273. 73 Ganda Singh (ed.), Punjab (1849-1960), Khalsa College, Patiala, 1962, 374. 74 N.G. Barrier, Trumpph and Macauliff: Western Students of Sikh History and Religion, Fauja Singh (ed.), Historians and Historiography of the Sikhs, Oriental Publishers and Distributors, Delhi, 1978, 28-29. 55

number of Punjabi newspapers and periodicals published on daily, weekly, fortnightly or monthly basis. The proprietors, publishers, editors and columnists of the press came from the professional middle classes which emerged under the British rule. They were teachers, lawyers, pleaders, physicians and servicemen. Some of the proprietors and the publishers were engaged in small businesses like shop keeping, tailoring and book selling. In the early 20 th century, they were joined by the educated rural Sikhs. However, all of them were associated directly or indirectly with the Singh Sabha movement. 75 Bhai Gurmukh Singh was the first person who realized the importance of press as a medium of social transformation. He made of beginning in Punjabi Journalism. He founded many newspapers such as Gurmukhi Akhbar(1880), Vidyarak (1880), Khalsa Akhbar (1885), Sudharak (1886) and Khalsa Gazette (1886). 76 Gurmukhi Akhbar was published from Delhi Panthic Press, Lahore. It s owner and editor was Gurmukh Singh himself. He wrote many articles on the necessity of opening Khalsa schools and colleges to foster education. In 1881, he started a monthly periodical Vidyarak. It s objective was to promote education among the members of the community. It had two works, to provide news about the educational progress of the community and to publish articles on the reformative and practical education as the prerequisite of the time. It also printed book reviews to check the authenticity of books on Sikh religion. 77 In 1883 Gurmukh Singh joined with Bhai Jhanda Singh and Ditt Singh to found the Khalsa Press and a weekly newspaper Khalsa Akhbar. Bhai Ditt Singh and Bhai Maya Singh edited this paper as the spokesmen for the Lahore Singh Sabha until Ditt Singh s death in 1901. 78 Bhai Ditt Singh faced problems in terms of libel 75 Joginder Singh, Transition from socio-religious to political concerns, Sikh periodicals of the early twentieth century, in Reeta Grewal and Sheena Pall (ed.), Five Centuries of Sikh Tradition, Ideology, Society, Politics and Culture, Manohar, New Delhi, 2005, 151-152. 76 Joginder Singh, The Sikh Leadership, Guru Nanak Dev University, Amritsar, 1999, 57-58, See also Ashok,Shamsher Singh, Punjab Dian Lerian, 92, Roop Singh, Parmukh Sikh Sakshiatain, Dharam Parchar Committee, Amritsar, 1996, 198. 77 Ashok, Shamsher Singh, Punjab Dian Lerian, 181-182. see also, Jagit Singh, Singh Sabha Lehar, 19. 78 N.G. Barrier, The Sikhs and their Literature, (xxviii) 56