Gyani ji...if that Sant of yours cared so much...when he saw the military coming in ..when he saw bullets being fired ..why did he not step out and stop that madness..instead he added to that madness...he knew they were after him...instead of blaming the Govt who wanted to stop his mafia behaviour ..and all those stories of Govt infiltration ..well whether true or false....let me as you one thing why had the Govt penetrate ??? It was a separatist movement ..spitting venom...wanting to divide the country...so what do u expect them to ??? wait for the country to split ???? yes its true that the people among Govt ..the police officers...let me add here ..there were both types who earned medals from it ..hindu and sikh....officers from both communities ..who had used that power grow ..did those acts ....also your Dal Khalsa...and bhindranwale tiger force and AISSF....killed innocent hindus ...bombed railways ...do u want the people here to belive that yor guys were innocent ...???
I can tell you Gyani ji...even if it is my father ..but if he is a separatist..if it comes to my knoweldge that he is revolted against the nation ..I will hestate to take his life ....
Dear Raj
Whenever a separatist movement occur in a country we have to understand the root cause of a movement.No community support separatist movement unless there is some cause behind it.Here i want to show you something written by non sikhs about movement.
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AN INDEPENDENT STUDY OF HINDU-SIKH CONFLICT IN PUNJAB
Dr. K. T. Lalvani (London) - S. Raghunath Iyengar (Lagos)
Chapter 1- Historic Bonds.
Among the religions of Indian origin, Hindu, Jain, Buddhist and Sikh, there is perhaps more in common between Hindu and Sikh teachings than any other two religions.
No two religious communities are bound together with numerous bonds as are Hindus and Sikhs. Both for instance firmly believe in Karma, re-birth and Mukti (MOKSHA). Although Sikhism has rejected the Hindu pantheon of gods and goddesses, caste system and ritualism, yet Sikhs have always defended, at times with their blood, Hindu rituals, their preferences and prejudices. Guru Teg Bahadur's unparalleled sacrifice of his head to protect the sacred thread and the forehead mark of the Hindus is inscribed in the psyche and history of both communities. Sikhs may not have worshipped the cow yet treated it as no less than a sacred animal. Many Sikhs lost their lives in opposing the British reintroduction of cow slaughter in Amritsar in late 19th century. Maharaja Ranjit Singh went on record for having banned cow slaughter not only in Punjab but even ordered its ban in the Islamic land of Afghanistan, and he asked for and secured the return of the doors of Hindu Somnath temple, looted eight centuries earlier by Muhamud
of Gazni. The same Sikh Maharaja gifted six quintals of gold for the Hindu temples of Benares, golden canopies for Jawalamukhi and Kangra temples and financed the repairs of the Vishwanath temple and its jewel-studded icon. To rescue a Brahmin's daughter, Sikhs fought a bitter battle with the Nawab of Kasur when over 500 Sikhs lost their lives. Sikh sacrifices for the oppressed have few parallels in history. The universally applicable scriptures of the Sikhs, 'Adi Granth' incorporates hymns of sufis and saints from Islam and Hinduism regardless of caste and creed. All the names, sacred to Hindus (Ram, Hari, Govind, Gopal, Thakur, Prabhu, Ishwar, Siva, Brahma, Indra) are repeated in Adi Granth time and again. Guru Gobind Singh, the founder of Khalsa wrote epics of Ramayana and Mahabharat under the titles of Ramavtar and Krishnavtar. His eulogising the exploits of Chandi as a warrior (not as a goddess) is well known.
Chapter 2 - Concern in Indian Society
There is indeed a lot in common between the two religions and it is not very uncommon to see that one brother may be a Hindu and the other a Sikh, living in the same house and respecting each other's religion. I for example, a Sindhi, following (like most other Sindhis do) Guru Nanak's traditional humble teachings for their simplicity in his message of truth and love embedded in his devotional hymns incorporated in the Sikh Adi Granth.
We, the overseas Indian citizens, Sindhis, Sikhs and other Hindus alike, are indeed most disturbed and concerned at the present Hindu-Sikh tension in Punjab and Haryana and feel the need to probe the reasons which have led to the prevailing conditions of mistrust, hate, jealousy and rivalry between the two communities in comparison with their brotherly relationship in the past and its scope in the future. Accordingly, I, on behalf of the Indian Merchant Association, U.K. and Mr. S. R. Iyengar, formerly a journalist and now an industrialist in Lagos, Nigeria, left for a preliminary study to report back our findings to various U.K. Associations. We prepared this report after spending considerable time in verifying the facts behind the complaints which we heard.
After arriving in India, we spent some days in Amritsar and Jullunder meeting various leaders, including Sant Bindranwale and Sant Langowal. There was total freedom of movement for every one, even inside the campus where leaders live. We kept our objective restricted to studying the reasons leading to the present-day Hindu-Sikh tension and Sikh rejection of being called a sect of Hinduism or a section of Hindu Society. Mr. S. R. Iyengar got down to serious study of fundamental causes Ieading to today's serious problems.
Chapter 3 - The Conflict
It did not take us long to trace the roots of this conflict way back to over thirty years ago, at the time when perhaps not even one Hindi daily paper existed in the East Punjab, when suddenly a vast majority of Punjabi Hindus influenced by Arya Samaj, Jan Sangh and local R.S.S, falsely claimed to be Hindi speaking almost overnight .
Thus they acted against strong advice from R.S.S. national leader Golwalker who pleaded to Punjabi Hindus to acknowledge Punjabi language as their mother tongue. The census results made the Sikh population in the state the sole custodian of Punjabi language, thus resulting in the declaration of Punjab as a bi-lingual state, in which Sikhs retained their Punjabi language and Hindus alienated themselves from the Sikhs by adopting the Hindi language of which the majority then had little knowledge, if any. This unfortunate development saw the beginning of friction between the two communities. Thus Punjabi Hindus became responsible for creating a bilingual Punjab state by disowning Punjabi as their language and yet forcefully and unjustifiably resisted the formation of Punjabi-suba on linguistic basis causing the delay of 10 years; this resulted in avoidable frustration and numerous agitations among the Sikh population of Punjab. Thus the language tussle of Hindi and Punjabi apparently took the shape of religious
rivalry between the Hindus and the Sikhs. One Akali leader questioned: Why was the linguistic Punjab the very last state to be formed? Was it not due to discrimination against the Sikhs? Or, was it because our Suba agitation was too peaceful compared to the violent linguistic demonstrations elsewhere in the country?
Chapter 4 - Religious Jealousy
Replying lo my question of present day Hindu-Sikh relationship, Sant Langowal explained that when Zail Singh, as Punjab Chief Minister, named a secondary road as Guru Gobind Singh Marg, he was strongly criticised by Punjabi Hindus, in spite of their knowledge that Guru Gobind Singh (and so also his four children and his father) was born, lived and died for the protection of the Hindus. Comparing the situation, Iyengar commented that in Maharashtra, no one could dare dream of opposing the naming of Shivaji Marg. (Four days later, I had the privilege of meeting President Zail Singh in Rashtrapati Bhavan who confirmed that there indeed was unfortunate opposition to his naming of Guru Gobind Singh Marg).
Citing another example of communal jealousy against the Sikhs, Longowal explained that a few years ago, on the four hundredth anniversary of the city of Amritsar, Sikhs obtained permission from the Railway Board to display a picture of Guru Ramdas at the railway station as a 'Founder of the city of Amritsar'. Upon this, there was an immediate reaction from city Hindus, who brought in a few unauthorised pictures of Hindu Yogis and demonstrated against the Guru Ramdas picture. Sant Langowal added that by rival action of this kind, Hindus in Punjab certainly make it very obvious that in their view Sikh Gurus were not Hindus. We went to witness the pictures at the station, which are there for everyone's verification. He narrated similar other incidents and added that religious jealousy and communal rivalry from the Northern Hindus against the Sikhs has gone a long way towards pushing us into a separate race of the Sikhs within India.
Chapter 5 - Sikh Patriotism and National Contribution
Langowal then referred to the Government's decision to reduce the Sikhs in the Army to less than two per cent and attributed it to continued discrimination and distrust against the Sikhs, who have not only proved to be among the very best soldiers in the country's defence, but also carry the most outstanding and the most distinguished record during the freedom struggle. Quoting from a report of Maulana Abdul Kalam Azad, he provided us with the following figures: Out of two thousand one hundred and and twenty five martyrs, one thousand five hundred and fifty (seventy five per cent) were Sikhs. Out of two thousand six hundred and forty six, deported to Andaman (Kalapani) two thousand one hundred and forty seven (eighty per cent) were Sikhs. Out of one hundred and twenty seven Indians who were sent to the gallows, ninety two (eighty per cent) of them were Sikhs. In Subash Bose's Indian National Army of twenty thousand, twelve thousand were Sikhs. Not only did India's two per cent Sikhs make by far the highest co
ntribution to the country's freedom, but they also maintained the same tempo even after the independence of the country. Today, more than one third of the country's population lives on the grain produced and supplied from the land of Punjab, which was a grain deficit state with its barren lands at the time of partition of the country
The most important stride that the nation has made since freedom was the 'green-revolution', which is in the main a Sikh contribution from Punjab State, in which the investments from Central Government have been less than one per cent of the National Budget. In spite of this impressive track record of diligence, courage and patriotism, Sikhs have been the victims of continued discrimination and suspicion since Independence. Firstly, the government denied the linguistic status of Punjabi-speaking state, a basic constitutional right enjoyed by all other communities in the country. When at last the Suba was formed after fourteen years of frustrating and humiliating delay, we were again deliberately deprived of a 'capital for the state' and some Punjabi speaking districts. Besides, Central Government took control of our state's power and water supply headworks. Why was Punjab the only state to be discriminated against, on these counts? Is it a coincidence or is it because it happens to be the land of the Sikhs? O
ne of his aides added that it is this basic discrimination against the Sikhs which alienates the Punjabi-speaking race from the rest of lndian society. Sant Langowal condemned the recent unwarranted and inhuman police firing on 4th April 'Rasta Roko' agitation, killing 24 innocent peaceful Satyagrahis. He strongly resented the Government's suggestion of a foreign hand in the Akali movement. He condemned violence and strongly rejected Khalistan theory which, he said, was a ghost movement. A one-man hoax of Jagjit Singh Chauhan receiving undue and deliberate publicity by the press and the Government to discredit the Sikhs and their patriotism and to frustrate a peaceful Morcha for fair demands. He said, it is a well known fact, that Sant Bindranwale and his Dal-Khalsa were brought into politics by the Congress to confront the Akali party. He explained that the word Nation is a mistranslation of the word quom. He explained, India is a Nation of various races and quoms. Sikhs are one of them. On Hindu-Sikh confli
ct, he said our demands and Morcha are directed to the Government. Instead of joining us for mutually beneficial demands, the Punjabi Hindus started confronting our Morcha and played cry-wolf to turn our non-Punjabi Hindu brothers away from us. I would strongly welcome and support a committee to investigate the factions responsible for the present day Hindu-Sikh tension in Punjab and Haryana.
Chapter 6 - Hindu Opposition
Replying to my question on Hindu-Sikh problems, Sant Bindranwale questioned me about Punjabi Hindus always opposing every Sikh demand made to the Government, be it a demand for a holy city or the naming of one train after the Golden Temple, or even naming of a road inside Punjab after the Guru's name. Why has not any Christian, Muslim, Buddhist or Jain ever opposed any of these demands? Whether or not Hindus of Punjab and Haryana, along with the Government, are responsible for the present day Sikh-Hindu tension, it is for you to judge from the recent history. Bindranwale then reminded me that the Sikhs have often supported Hindu religious causes, like the banning of cow slaughter, etc., but never once opposed any of their religious demands. We have never interfered in their religious affairs, yet the support of the Nirankari movement by the Arya Samaj was a deliberate move against the Sikh religion. This will explain to you, who are responsible for the communal tension in Punjab. For further proof you only ne
ed to look at communal utterings in the mass circulation newspapers of Punjab, owned by the Arya Samajists. This has been going on for the last 30 years. He said, "It suits the Government to publicise me as an extremist, thus making an excuse to frustrate the just cause and the legitimate demands of the entire Sikh community and the Punjab State. This also explains, why the Government is encouraging violence and communalism in Punjab."
Bindranwale was very bitter about the police atrocities and their murder of over 30 men in garb of false police encounters. He criticised the double standards of the Government citing various incidents, e.g. there was an immediate appointment of inquiry committee for Jagat Narain's murder and none for any killing of the Sikhs including the recent firing of 4th April on peaceful Satygrahis, killing 24 of them. These actions of the Government are designed to encourage extremism in Punjab. Bindranwale then talked of Sikhs as a separate nation (quom) within India like Muslim, Christian and Hindu. We disagreed with him and strongly emphasised our views of Hindus and Sikhs being the roots and branches of the same tree. He replied back saying that by their actions, Hindus in Punjab and the Government have proved it otherwise.
Speaking on the recent Government award on the holy status of Amritsar, Mr Prakash Singh Badal, former chief minister of Punjab, talked about the double standards of Amritsar Hindus. For several years they bitterly opposed our demand with their demonstrations and processions and then at the last minute they asked for a similar status for a contemporary non-historic Hindu Temple.
Instead of pronouncing the old walled city as holy, the Government has only allowed two hundred metres around the Golden Temple and at the same time exactly similar status has been provided to a twentieth century modern Hindu Temple of no historic significance as opposed to the Hari Mandir which was itself the foundation of the city of Amritsar besides being the seat of the Sikh religion. The city's name Amritsar too has been derived from the surrounding lake of the Golden Temple. We have absolutely nothing against the similar status given to a Hindu Temple, but, by this unthinkingly equating two temples of contrasting historical and religious significance, the Government and the Punjabi Hindus have emphasised that in their view the Sikhs are not Hindus and the two religions are distinctly different from each other. The Government has always encouraged and promoted the shortsighted rivalry between the Punjabi Hindus and the Sikhs. Mr. Badal explained that while he was Punjab Chief Minister during the Janata M
inistry, he placed the river water dispute before the Supreme Court. After her return to power, Indira Gandhi withdrew the dispute from the Supreme Court, and with a show of arrogance and high-handedness (she would not dare to do in any other state) compelled her Congress Chief Minister to sign her unilateral river-water agreement.
He claimed that Hindus and Sikhs are inseparable, and no amount of press propaganda or Arya-Samaj provocation can create a wedge between them. They have a common culture, history and social bonds. As the Sikhs had been created by the great Gurus for protecting the Hindu Dharma, there cannot be any question of confrontation between the two communities. On river-water issue, he said, "Instead of appreciating Punjab's 60 per cent contribution to Indian food basket, Government has made plans to deprive our farms of our own river-water."
Chapter 7 - Historic Lie and Falsehood
Mr. G. S. Tohra (M.P.) president of the powerful Shiromani Gurdwara Prabandhak Committee, in Amritsar was extremely critical of the deliberate massive publicity given by the Government to the Khalistan demand voiced by a few individuals. These 'disinformation' techniques are clearly intended to discredit the entire Sikh community across the country by amplifying and exploiting the Khalistan demand of the few. Sikhs have always been most patriotic and have always stood for a United India. Today we would have been living in a united peaceful Punjab if the Punjabi-speaking Hindus had not disowned their own Punjabi language. It was a misrepresentation of colossal magnitude in Indian History on the part of over ten million Hindus who lied in the Census and disowned their Punjabi language with open encouragement and support from their Arya Samaj and Jan Singh leaders at a time when there was not even a single Hindi newspaper in the combined state.
"Most of these millions of misguided souls were so totally ignorant of Hindi that even their one sentence of historic lie "we are Hindi speaking" was uttered in the Punjabi language. It was this platform of falsehood which became the foundation of Haryana and the basic cause of the division of our united Punjab."
The hatred for the Punjabi language continues in Haryana where Punjabi has been denied the status of second language, even though thirty per cent of Haryana's population is still Punjabi-speaking and Punjab is their neighbouring state. On the other hand Punjab is the only non-Hindi state, where Hindi has been accorded favoured treatment. It is a compulsory subject up to matriculation and every employee of the state government must acquire this standard before being confirmed. Punjab was the first state to use Hindi for correspondence with the Hindi-speaking States.
The Hindu opposition to the naming of Guru Gobind Singh Marg reflects their anti-Sikh prejudice and clearly implies that Guru Gobind Singh was not Hindu. Their opposition to the Sikh demand for the Golden Temple Express and the holy-city status for Amritsar were only few of the many incidents designed to alienate Sikhs from the Hindu Society. Mr Tohra then cited some examples of broken promises from Mr Nehru and Mahatma Gandhi and explained how the Sikh race has been sinned against in Free India, notwithstanding its stupendous sacrifices and sufferings, first for its freedom and then for its defence and development.
Mr Tohra was particularly critical of mischievous interpretation of Gurdwara Act. He emphasised that the proposed Act will be applied only to the historic gurdwaras and it will not cover the holy Shrines managed by the Sindhis, Udasis, Nirmalas, Nihangs etc. He strongly criticised the Government for banning the Sikh soldiers from carrying the swords, while Gurkhas in army continue to carry Khukris on their person. Mr Tohra appealed to the Hindus and Sikhs of Punjab to maintain unity and cordiality in the face of the Congress Government. He claimed that by limiting the Sikh recruitment to 2% the Government has brought communal politics in the armed forces and has confirmed its discrimination against the patriotic Sikhs.
Chapter 8 - River Water Injustice
Dr. Rajinder Kaur, M.P., daughter of Master Tara Singh asked, why should Punjab give away water to neighbouring states when its own fields are still dry?"
She referred to the recent statement in Indian Express by Dr. Kanwar Sain, former Chairman of the Central Water and Power Commission. According to him, Akali demand for the reopening of the river water issue and 1955 agreement is fully justified as Punjab is not given its due share. He said that the entire issue must be reviewed by the inter-state river waters tribunal. Speaking on the recent agitation, Dr. Kaur pointed out that over hundred thousand Sikhs have courted arrest in recent Satyagrah, while the maximum arrests during Quit India movement were sixty thousand. "Ours has been the biggest peaceful satyagrah the country or indeed the world has ever witnessed. It will be most unwise for the Government to underestimate Sikh sentiments and take advantage of our extreme tolerance which may not be everlasting," she stressed.
Mr. Khushwant Singh, former chief editor of the 'Illustrated Weekly of India' commented that one issue over which the Akalis have the unanimous support of the entire peasantry of Punjab is the distribution of the waters of the Ravi and the Beas. Punjab is the only riparian state and by any principle of law or usage it is entitled to all the water it needs and only give what it can spare. If Haryana is also regarded as a riparian state because it was once a part of Punjab then it is only fair that in any redistribution of waters. the Jamuna should also be included. However, the Akalis have been very reasonable on this matter and are willing to accept the verdict of any judge of the Supreme Court.
The longer it takes the government to come to terms with the Akalis, the more intractable will the settlement become. One specific instance of short-sightedness for which our country will pay a heavy price has not received the attention that it deserved: this is over the treatment meted out to Sikhs travelling by road and rail to Delhi during the Asiad. While the Asiad was on, every train, bus and private car proceeding towards Delhi was stopped and every Sikh questioned. None of this happened when the L.ok Dal organised its Kisan Rally or the communists their Worker's March. Did the government not realise that in singling out the Sikhs because it is easy to discover their identity, it was opening itself to charges of communal discrimination? We are likely to hear about this foolishness for a long time to come. If, God forbid, the Khalistan movement catches on, it will owe much to the foolish shortsightedness of Haryana Chief Minister Bhajan Lal and others whose duty it was to restrain him but failed in their
duty to do so. "I feel that an apology is owed to the Sikh community for the way it was treated during the Asiad, said Mr Khushwant Singh.
Chapter 9 - Biased Press Reporting
Dr G. P. Mansukhani, a Sindhi professor and author, agreed with the Akali complaint on biased newspaper reporting. He said. "If you were to trace the background of a reporter or an editor behind a particular anti-Sikh report, you would probably find him to be an Arya-Samajist." Late Lala Narian's persistent role in anti-Sikh activities (including that of his support to the Nirankaris) and his staunch communal tendencies were clearly reflected in his popular daily newspaper in Punjab.
Their biased reporting (due to their basic indoctrination against Guru Nanak and the Sikhs) may be understandable but not acceptable by any standard of fair journalism. He referred to various deplorable news incidents. We will quote one of them which happens to be from a popular magazine "India-Today," making an unfair and fatuous remark on one of the Sikh demands. In its cover story of 3.10. 81, "India-Today" argued against the Sikh request for Golden Temple Express by suggesting that it may give rise to a Muslim demand for a Jama Masjid Express. While this deliberate communal comparison was in very bad taste, "India- Today" conveniently forgot that Jama Masjid was not the world seat of the Muslim religion as the Golden Temple was for the Sikhs. Surprisingly, a year later the same paper, again in its lead story on the Sikhs (15.11.82), blames the Government for having delayed accepting some of the Sikh religious demands. On some occasions, the national press has failed to do justice to its usual high standar
ds. Giving an out-of-proportion high publicity of communal nature to an anonymous letter from one lunatic, threatening to blow up a temple which did not deserve a mention in any media were carried in headlines. Another ugly example of press reporting is reflected in the deliberate publicity which the national media has knowingly provided to the one-man show of self-styled Khalistan president Jagjit Singh Chauhan with practically no following whatsoever. Distorted and irresponsible reporting of this kind is against national interest and has resulted in discrediting the entire Sikh community across the country.
Chapter 10 - Arya Samaj Doctrines and Slander on Sikh Gurus
Prof. Mansukhani was hesitant to blame Hindus or Sikhs as such and put most of the responsibility on the Arya-Samaj's imposing their anti-Sikh communal views on the Hindus of Punjab, Haryana and neighbouring states and also adversely influencing the R.S.S. The Samaj has since recently started fanning anti-Sikh feelings in Maharashtra as well. He explained to us the history of Punjab Arya-Samaj and the role it has played in influencing Government decisions and in worsening Hindu-Sikh relationships. Of late some of them have started a shocking new anti-Sikh campaign, saying that since the wars arc now fought with guns and not with swords any more, a Sikh is no better soldier than any one else and the Indian army can do without Sikhs if need be. Even the most ridiculous anti-Sikh invention of this kind seems to have possibly influenced some Government and political circles.
Anti-Sikh policies and activities of Arya-Samaj are responsible for alienating the Sikhs from Hindu Society and pushing more Sikhs into saying that they are not Hindus. Arya-Samajis themselves during the last 100 years many a time proclaimed not to be Hindus. Veer Savarkar wrote that even in rigorous conditions of Kalapani, the Arya-Samaji prisoners refused to be called Hindus in the 1921 census and also refused to attend the Hindu temple and made their own, thus also adversely influencing their Sikh colleagues in Kalapani. Arya-Samaj have many times savagely criticised Sanatana Hindu Dharma and the word 'Hindu' itself. By any measure or yardstick, a Sikh is more of a true and valuable Hindu, than the Arya-Samajist, who in an attempt to hoodwink the other Hindus of India, pretend to champion the cause of Hinduism against Sikhism, by promoting Hindu Surakhsa-Samiti and the Sangathan against the Sikhs, who have sacrificed countless lives for protecting the Hindu religion itself. Due to irresponsible support fro
m some popular news-media, the cry-wolf clever tactics of Arya-Samaj seem to have succeeded in influencing many Hindus across the country which is a very unfortunate development.
Prof. Mansukhani branded Arya-Samaj as India's most fanatical cult, which according to him was a serious embarrassment to the tolerant and broad-minded religion of Hinduism and other religions of Hindu origin. He then quoted us the Arya-Samaj bible, written by Mr. Dayanand the founder of the cult. In it the author has savagely attacked Islam, Chrisitianity, Buddhism. Jainism and the lot. He has directly slandered Mohammed, Kabir, Buddha, Christ, Nanak, Gobind Singh and many others, all in the name of Hinduism.
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