The Gurdwara Act of 1925 : Great Panthic Achievement - The Other Perspective; Marginalization of the Sri Akal Takhat Institution
PRESENTED AT PUNJAB HISTORY CONFERENCE
(38th Session, March 18-20, 2006)
By Nanaksdas Dr. Kuldip Singh(former Professer Surgery P.G.I. Chandigarh)
Not only the scholars but the whole Panth* believes that the Gurdwara Act of 1925 was an achievement of the Panth following the untold sacrifices made by men, women and children during the prolonged struggle of liberating the Gurdwaras from the Mahants during 1920-25. FACTS SPEAK OTHERWISE.
1
The Gurdwara Act of 1925:Great Panthic Achievement - The Other Perspective;Marginalization of the Sri Akal Takhat Institution
PRESENTED AT PUNJAB HISTORY CONFERENCE(38th Session, March 18-20, 2006)
By Nanaksdas Dr. Kuldip Singh(former Professer Surgery P.G.I. Chandigarh)
Not only the scholars but the whole Panth* believes that the Gurdwara Act of 1925 was an achievement of the Panth following the untold sacrifices made by men, women and children during the prolonged struggle of liberating the Gurdwaras from the Mahants during 1920-25. FACTS SPEAK OTHERWISE.
How did the movement of 1920 begin?
(* Panth: Sikh Community.)
Sikhs had felt deeply hurt when the Government-appointed Sarbrah of Sri Akal Takht, Aroor Singh, had not only bestowed a siropa on General Dyer, but also admitted him into the Khalsa, giving him exemption from keeping keshas and allowing him to smoke. The matters precipitated, when Darbar Sahib and Akal Takht pujaris refused to accept parshad offered by neophyte Khalsas from the so-called lower castes of Ramdasias, Mazhabis, Ranghretas and others. The Government replaced Aroor Singh. The sangat appointed their own jathedar and the first hukamnama was issued from Akal Takht for holding the first Sarbat Khalsa of the 20th century on November 15, 1920. The Government pre-empted the Sikhs’ move by announcing a committee of 36 Sikhs to manage Darbar Sahib Complex gurdwaras on November 13. The Sarbat Khalsa held on the 15th-16th November 1920 unanimously elected a committee of 175 members including all the 36 government nominees. This Committee was to manage all gurdwaras of the Punjab and also those located in other parts of India. Members were elected to represent not only all areas of Punjab but also the Sikh states, and Sikh bodies outside Punjab including those in Burma, Malaya, China and America. The inaugural meeting of this “Shiromani Gurdwara Parbandhak Committee” was held under the supervision of Panj Piaras on December 12, 1920. The Panj Piaras scrutinized the credentials of each member regarding observation of Rehat Maryada on the upper story of Akal Takht, and all those who confessed to shortcomings, were given religious punishment. After this, all the 175 members came down reciting Gurbani, and were presented to the sangat. Sardar Sunder Singh Majithia apologized in utter humility and asked for forgiveness if he had hurt the feelings of anyone. He was unanimously elected President of the S.G.P.C. Akali Dal was formed on the 14th December, 1920 by the S.G.P.C., and it started organizing Akali Jathas in all districts.
The above developments completely unnerved the British Government who saw a danger in the resurgence of the Sikh fervour and unity. Soon they instigated not only the mahants but also the Hindus. The first skirmish with the mahants occurred at Taran Taran on 25th January, 1921 killing two Sikhs, and the second one at Nankana Sahib on 20th February, 1921 resulted in 130 shahidis. Repression of Sikhs commenced with full force from 15th March, 1921 and in October, 1921. The keys of Toshakhana were taken over by the Government. The movement for liberation of Gurdwaras was declared subversive. The Government was forced to return the keys on 12th January, 1922 with release of all the arrested. Sikhs felt triumphant, but soon another wave of suppression commenced when black turban became a symbol of sedition. The Gurdwaras were declared the private property of mahants, and this resulted in the famous guru-ka-Bagh Morcha of August – November 1922. Repression was further escalated with the S.G.P.C. and Akali Dal being declared unlawful. The Gangsar-Jaito Morcha was the big event of 1923-1924 leading to at least 100 killed on 21-02-1924 during firing at Jaito.
The unity displayed by the Panth completely disturbed not only the Government but the Muslims of the Punjab. Sir Fazli Hussain, a prominent Muslim leader of Punjab met the Governor and conveyed his misgivings that if this escalating struggle of the Sikhs is not stopped immediately, it might lead to a struggle for formation of a Sikh State like the Raaj of Maharaja Ranjit Singh. He implored the Governor that he should consult the Govt. at Delhi and convey their feelings that this movement must be brought to an end as soon as possible. Urgent consultations were held between the Governor of Punjab, Govt. of India and the British Govt. through the Secretary of State as to how to stop this struggle of the Sikhs. More and more repression was resulting in the escalating Sikh fervour and every Sikh man, woman and child was ready to die for the cause of the Panth. The plan of the Govt. was how to break up the unity of the Panth in a way that on the one hand the unity is broken for all time to come and on the other hand the Sikhs consider it as their great victory following their movement.
The intelligence agencies of the East India Company and the British Govt. had learnt that the real Sikhs of the Guru who were ready to die for the call of the Guru were the illiterate and low caste Sikhs soldiers of Maharaja Ranjit Singh, who were Eveready to die for the Sarkar Khalsa. The clever Maharaja Ranjit Singh had utilized their services for founding his big empire. Including Maharaja Ranjit Singh, the Sikh Sardars and nobles had all the vices, which were present in the rich of the society i.e. women, alcohol and running down one another for one’s personal gains. Maharaja Ranjit Singh had married more than 20 women, was addicted to opium and alcohol. Twelve of his Ranis had committed Sati at his cremation which practice was strictly banned by the Sikh Gurus. After the annexation of Punjab, the British Govt. wanted to utilize the services of these poor devoted Sikhs for the crown. Simultaneously they started planning and thinking how to abolish these people coming under a single Sikh Flag in future. In the Gurdwara Reform Movement, the Sikhs had organized themselves successfully under the Akal Takht.
The Gurdwara Act 1925 was drafted in a way that it would permanently divide the Sikhs for fighting the elections to the SGPC. The Govt. conveyed to the Sikhs through their scholars and Sardars that they should stop their movement and accept this peaceful offer of the Govt. that the Govt. would themselves liberate the Gurdwaras from the mahants and hand them over to an elected SGPC. They conveyed to them that the Govt. of India would organize holding these elections under their own expense. The Govt. would make the voter lists, hold the elections under their guidance and arrangements and the Deputy Commissioner of Amritsar would preside over the first legally constituted SGPC and hold the elections of its President and office bearers and their subsequent annual election. Any amendment require to the Gurdwara Act would be passed by the Central Assembly at New Delhi.
They abolished the institution of the Jathedar of the Akal Takht. The President and the Executive of the SGPC would appoint the high priest of Akal Takht. The Govt. utilized the services of the Sikh Scholars, the most prominent of whom was S. Jodh Singh of Khalsa College Amritsar who later on became the first Vice-Chancellor of the Punjabi University before retirement. The scholars approached all the Sikhs in the jails of Punjab and brain washed them that they should accept the offer of the Govt. and stop any further bloodshed. The only individual Sikh who understood the Govt. plan was S. Teja Singh Samundri who was reported to have died all of a sudden in the night (most likely eliminated). The Govt. through its Sikh henchmen propagated to the Sikhs about the great victory won by the Panth. S. Sohan Singh Josh writes in his “Gurdwara Reform Movement” – 1968, that during the first elections of the SGPC held in 1926, the Sikh parties contesting these SGPC elections utilized all those nefarious methods, which the various political parties are using for winning the Assembly and Parliament seats in the sixties. S. Sohan Singh Josh wrote his book on “Gurdwara Reform Movement” after going through the archives of the Govt. of India at New Delhi for two years.
Thus the passing and acceptance of Gurdwara Act 1925 was not an achievement of the great sacrifices made by the Sikhs during the previous five years. On the other hand it was a direct frontal blow to the Sikh polity. The Govt. very cleverly ensured that they have abolished the institution of the Akal Takht and now the Sikhs would not be able to come on a single platform. It seems that the Govt. wanted further that the Sikhs should forget their political aspirations for all time to come. The Govt. started cultivating the Sikh scholars and ultimately enticed Prof. Teja Singh of Khalsa College Amritsar for their second big blow. The British Principal of Khalsa College of Amritsar frequently remarked about the intellect of Prof. Teja Singh about his command of the English language and his knowledge of Sikhi. These remarks were common knowledge.
The Sikhs themselves provided the opportunity, when the SGPC formed a Rahau-Riti-sub-Committee of 25 important personalities of the Panth on 4th October 1931. The list of the members of the RR Committee:
1. Giani Thakar Singh Ji, Amritsar; 2. Giani Sher Singh Ji; 3. Bhai Budh Singh Ji; 4. Akali Kaur Singh Ji; 5. Sant Sangat Singh Ji, Kamalia; 6. Bhai Kahan Singh Ji, Nabha; 7. Sant Gulab Singh Ji, Gholian; 8. Bhai Labh Singh Ji, Granthi Sri Harimandir Sahib; 9. Bhai Hazura Singh Ji, Hazoor Sahib (or his nominee); 10. Pandit Basant Singh Ji, Patiala; 11. Bhai Vir Singh Ji, Amritsar; 12. Giani Hira Singh Ji ‘Dard’; 13. Bawa Harkishan Singh Ji, Principal Guru Nanak Khalsa College Gujranwala; 14. Bhai Trilochan Singh Ji (Sur Singh, Distt. Lahore); 15. Giani Hamir Singh Ji, Amritsar; 16. Pandit Kartar Singh Ji Dakha, Distt. Ludhiana; 17. Jathedar Sahib, Sri Akal Takht Sahib; 18. Jathedar Sahib, Takht Sri Kesgarh Sahib; 19. Jathedar Sahib, Takht Sri Patna Sahib; 20. Professor Ganga Singh Ji; 21. Professor Jodh Singh Ji; 22. Sant Maan Singh Ji, Kankhal. 23. Jathedar Teja Singh Ji; 24. Bhai Randhir Singh Ji; 25. Prof. Teja Singh Ji (Convenor).
In addition, some meetings were attended by S. Dharam Anant Singh Ji Principal Sikh Missionary College S. Bhag Singh Vakeel Gurdaspur, S. Vasawa Singh Ji Secretary SGPC and Master Tara Singh Ji President Akali Dal. The draft proposal of RR Committee was presented for publication for views of the Panth and fifty individuals and twenty-one organizations sent their comments to the SGPC. It is strange that the final recommendations of the Rahau-Reet-Committee were printed under the headings of Sikh Rehat Maryada. Under the following headings:
1. Definition of a Sikh
2. Life pattern of a Sikh
3. Gurudwaras
4. Kirtan
5. Correct Ritual of Hukumnama
6. Sadharan Paath
7. Akhand Paath
8. Ritual of commencement of Sadharan/Akhand Paath
9. Bhog of Paath
10.Karah-Parshad
11.Gurbani Di Katha
12.Life according to Gurmat: details.
13.Religious ceremony at birth and ‘naam’ sanskar
14.Anand Marriage
15.Ceremonies at death
16.Misc. rituals and rites including Amrit sanskar, religious punishment and ritual of Gurmatta
It is to be noted that the project was commenced by constituting a “Rahau-Reeti” subcommittee with all the important personalities and scholars and leaders of the Panth but the resulting final document was given the name of SIKH REHAT MARYADA. It was approved by Resolution No. 97 of 3-2-1945 and has been printed in lacs ever since and is available free from every Gurdwara. Fall out of the widely circulated Sikh Rehat Maryada by the Dharam Prachar Committee of the SGPC.
We can understand the minds of the stalwarts of the Committee if we consider some of the important events in which they were associated.
1. Bhai Vir Singh Ji: He was the brain behind the organization of Chief Khalsa Diwan. This organization of the Panth was primarily meant for the educational uplift of the Sikhs through the good offices of the British Govt. and they were whole-heartedly supporting the govt. of the day. Bhai Vir Singh Ji is stated to be among the group of Sikhs who made the Jathedar/Sarbrah of the Akal Takht honouring and bestowing a Siropa to General Dyer soon after the Jalianwala Bagh Episode. (Memoirs of Sadhu Singh Hamdard, “Yaad Bani Itihas” 2004, page 124.
2. Bhai Jodh Singh Ji: He brought round the large number of members of the SGPC who were in jail in 1925 to accept the Sikh Gurdwara Act and take part in the elections to be conducted under the aegis of the Central Govt. at Delhi.
3. Principal Teja Singh, Convener of the “Rahau Reet” Committee. We can understand working of his mind by going through his paper entitled “Modern Difficulties of Sikhism” published by him in his book “Essays in Sikhism” (1944) now published by Languages Department Punjab. He writes … “The main point at issue is whether politics should or should not be included in the scope of its work. In order to make this difficulty of the Sikhs organization clear it is necessary to throw some light on its relation with the State. Guru Gobind Singh at a time of peace had exhorted his Sikhs
to recognize the house of Babar as supreme in worldly power, just as they recognized the house of Guru Nanak as supreme in religion.
(Vichitra Natak, XIII. 9).
Yet, owing to certain unfortunate developments in history, the constitution of the Panth does not contemplate the acceptance of superiority of any earthly power outside its pale. During the last 300 years, during which their institutions have grown and developed, the Sikhs have seldom had any chance to work in co-operation with any government other than their own. Either they have been in conflict with the ruling powers or they have been ruling themselves. It is only since 1849 that they have had occasion to serve under a friendly government. But then they had no political status of their own, nor have they been fully self-conscious. It is only quite recently that they have witnessed the growth of their institutions to their full stature, and with it has come the old conflict. The Sikhs must boldly face the fact that their organization, if revived strictly on its original lines, must clash with the government of the land, or, for that matter, with any other organization that is not Sikh.
…. This is responsible for the present split between the Sikh masses, who following the old spirit, are uncompromising, and their more intelligent leaders, who see reason in making compromise for the Panth, when necessary, even when the letter of the Gurmattas stands in their way. The best way out of the difficulty would be to modify the constitution in the light of the present circumstances, to confine the Gurmatta only to those matters which are strictly religious and to separate from them the political matters, … In Sikhism, however, a peculiar arrangement was made by which no differences were to be allowed in doctrine or its interpretation. The Guru was always one, and always alive. This was not possible physically. It was designed that with the change of the Guru the spirit should not change. ‘The spirit was the same, and so was the method, the Master merely changed his body’ (Var Satta). As long as the Gurus were personally present they did not allow any change in the doctrine, nor did they allow any new centres to be formed within the pale of Sikhism. Whenever anybody tried to found a schism, he and his followers were thrown out. That was the fate of the Minas, Dhirmalias, Ramraiyas, etc. After the death of Guru Gobind Singh the whole Sikh community, as a collective unit, was invested with the authority of the Guru, and was to guide itself in the light of the Word incorporated in the Holy Granth. … If after Guru Gobind Singh, the Sikhs had instituted a central assembly to exercise the right of personal guidance in the name of the Guru, there would have been no differences in interpretation, and no sects would have been formed round those interpretations.” (Abstracted from the article by Prin. Teja Singh published in Abstracts of Sikh Studies. Vol VI - 3).
It is not understandable that the collective wisdom of all the authoritative minds of the Panth listed in the subcommittee failed to unite the Panth and create a central authority of the Panth. All that they produced was a manual of rituals. Now every Sikh feels that he is a Sikh because he accepts the Rehat-Maryada being propagated by SGPC and he/she is free to follow any political party or group which is best for his/her personal promotion in the world.
Pandit Nehru and the Congress Party were quick to realize that now they can easily induce Sikhs to join the Congress Party. During the elections of 1946, the Congress Party openly announced that the Sikhs are welcome to stand on the Congress symbol as members of the Congress Party and the Congress Party would give them the monetary help for the same. Before the 1946 elections, they were several factions of the Akali Dal but it was only in 1946 that the Sikhs boldly thought that now they could join any political group to further their personal promotion.
In the eyes of the world today, the Sikhs are members of a separate religious group with their own specific rituals. Their behaviour pattern is similar to other religious groups and in no way superior in spite of their unique history of the Guru period and even upto 1849. The Newspapers and Magazines are daily reporting the rising crime rate amongst the Sikhs. We can easily conclude that the political power at Delhi successfully derailed the Sikh Panth in 1925. Panth is crying for the needful correction but no Sikh intellectual group or any sikh poltician is concerned with the rapid downhill course of the Nirmal Panth created by Guru Nanak.The above outlined facts therefore, clearly indicate that in long run 1925 Gurudwara act marginalized the institution of Sri Akal Takhat as envisioned by the sikh gurus in SGGS.
<gurmitsingh@exemail.com.au></gurmitsingh@exemail.com.au>
PRESENTED AT PUNJAB HISTORY CONFERENCE
(38th Session, March 18-20, 2006)
By Nanaksdas Dr. Kuldip Singh(former Professer Surgery P.G.I. Chandigarh)
Not only the scholars but the whole Panth* believes that the Gurdwara Act of 1925 was an achievement of the Panth following the untold sacrifices made by men, women and children during the prolonged struggle of liberating the Gurdwaras from the Mahants during 1920-25. FACTS SPEAK OTHERWISE.
1
The Gurdwara Act of 1925:Great Panthic Achievement - The Other Perspective;Marginalization of the Sri Akal Takhat Institution
PRESENTED AT PUNJAB HISTORY CONFERENCE(38th Session, March 18-20, 2006)
By Nanaksdas Dr. Kuldip Singh(former Professer Surgery P.G.I. Chandigarh)
Not only the scholars but the whole Panth* believes that the Gurdwara Act of 1925 was an achievement of the Panth following the untold sacrifices made by men, women and children during the prolonged struggle of liberating the Gurdwaras from the Mahants during 1920-25. FACTS SPEAK OTHERWISE.
How did the movement of 1920 begin?
(* Panth: Sikh Community.)
Sikhs had felt deeply hurt when the Government-appointed Sarbrah of Sri Akal Takht, Aroor Singh, had not only bestowed a siropa on General Dyer, but also admitted him into the Khalsa, giving him exemption from keeping keshas and allowing him to smoke. The matters precipitated, when Darbar Sahib and Akal Takht pujaris refused to accept parshad offered by neophyte Khalsas from the so-called lower castes of Ramdasias, Mazhabis, Ranghretas and others. The Government replaced Aroor Singh. The sangat appointed their own jathedar and the first hukamnama was issued from Akal Takht for holding the first Sarbat Khalsa of the 20th century on November 15, 1920. The Government pre-empted the Sikhs’ move by announcing a committee of 36 Sikhs to manage Darbar Sahib Complex gurdwaras on November 13. The Sarbat Khalsa held on the 15th-16th November 1920 unanimously elected a committee of 175 members including all the 36 government nominees. This Committee was to manage all gurdwaras of the Punjab and also those located in other parts of India. Members were elected to represent not only all areas of Punjab but also the Sikh states, and Sikh bodies outside Punjab including those in Burma, Malaya, China and America. The inaugural meeting of this “Shiromani Gurdwara Parbandhak Committee” was held under the supervision of Panj Piaras on December 12, 1920. The Panj Piaras scrutinized the credentials of each member regarding observation of Rehat Maryada on the upper story of Akal Takht, and all those who confessed to shortcomings, were given religious punishment. After this, all the 175 members came down reciting Gurbani, and were presented to the sangat. Sardar Sunder Singh Majithia apologized in utter humility and asked for forgiveness if he had hurt the feelings of anyone. He was unanimously elected President of the S.G.P.C. Akali Dal was formed on the 14th December, 1920 by the S.G.P.C., and it started organizing Akali Jathas in all districts.
The above developments completely unnerved the British Government who saw a danger in the resurgence of the Sikh fervour and unity. Soon they instigated not only the mahants but also the Hindus. The first skirmish with the mahants occurred at Taran Taran on 25th January, 1921 killing two Sikhs, and the second one at Nankana Sahib on 20th February, 1921 resulted in 130 shahidis. Repression of Sikhs commenced with full force from 15th March, 1921 and in October, 1921. The keys of Toshakhana were taken over by the Government. The movement for liberation of Gurdwaras was declared subversive. The Government was forced to return the keys on 12th January, 1922 with release of all the arrested. Sikhs felt triumphant, but soon another wave of suppression commenced when black turban became a symbol of sedition. The Gurdwaras were declared the private property of mahants, and this resulted in the famous guru-ka-Bagh Morcha of August – November 1922. Repression was further escalated with the S.G.P.C. and Akali Dal being declared unlawful. The Gangsar-Jaito Morcha was the big event of 1923-1924 leading to at least 100 killed on 21-02-1924 during firing at Jaito.
The unity displayed by the Panth completely disturbed not only the Government but the Muslims of the Punjab. Sir Fazli Hussain, a prominent Muslim leader of Punjab met the Governor and conveyed his misgivings that if this escalating struggle of the Sikhs is not stopped immediately, it might lead to a struggle for formation of a Sikh State like the Raaj of Maharaja Ranjit Singh. He implored the Governor that he should consult the Govt. at Delhi and convey their feelings that this movement must be brought to an end as soon as possible. Urgent consultations were held between the Governor of Punjab, Govt. of India and the British Govt. through the Secretary of State as to how to stop this struggle of the Sikhs. More and more repression was resulting in the escalating Sikh fervour and every Sikh man, woman and child was ready to die for the cause of the Panth. The plan of the Govt. was how to break up the unity of the Panth in a way that on the one hand the unity is broken for all time to come and on the other hand the Sikhs consider it as their great victory following their movement.
The intelligence agencies of the East India Company and the British Govt. had learnt that the real Sikhs of the Guru who were ready to die for the call of the Guru were the illiterate and low caste Sikhs soldiers of Maharaja Ranjit Singh, who were Eveready to die for the Sarkar Khalsa. The clever Maharaja Ranjit Singh had utilized their services for founding his big empire. Including Maharaja Ranjit Singh, the Sikh Sardars and nobles had all the vices, which were present in the rich of the society i.e. women, alcohol and running down one another for one’s personal gains. Maharaja Ranjit Singh had married more than 20 women, was addicted to opium and alcohol. Twelve of his Ranis had committed Sati at his cremation which practice was strictly banned by the Sikh Gurus. After the annexation of Punjab, the British Govt. wanted to utilize the services of these poor devoted Sikhs for the crown. Simultaneously they started planning and thinking how to abolish these people coming under a single Sikh Flag in future. In the Gurdwara Reform Movement, the Sikhs had organized themselves successfully under the Akal Takht.
The Gurdwara Act 1925 was drafted in a way that it would permanently divide the Sikhs for fighting the elections to the SGPC. The Govt. conveyed to the Sikhs through their scholars and Sardars that they should stop their movement and accept this peaceful offer of the Govt. that the Govt. would themselves liberate the Gurdwaras from the mahants and hand them over to an elected SGPC. They conveyed to them that the Govt. of India would organize holding these elections under their own expense. The Govt. would make the voter lists, hold the elections under their guidance and arrangements and the Deputy Commissioner of Amritsar would preside over the first legally constituted SGPC and hold the elections of its President and office bearers and their subsequent annual election. Any amendment require to the Gurdwara Act would be passed by the Central Assembly at New Delhi.
They abolished the institution of the Jathedar of the Akal Takht. The President and the Executive of the SGPC would appoint the high priest of Akal Takht. The Govt. utilized the services of the Sikh Scholars, the most prominent of whom was S. Jodh Singh of Khalsa College Amritsar who later on became the first Vice-Chancellor of the Punjabi University before retirement. The scholars approached all the Sikhs in the jails of Punjab and brain washed them that they should accept the offer of the Govt. and stop any further bloodshed. The only individual Sikh who understood the Govt. plan was S. Teja Singh Samundri who was reported to have died all of a sudden in the night (most likely eliminated). The Govt. through its Sikh henchmen propagated to the Sikhs about the great victory won by the Panth. S. Sohan Singh Josh writes in his “Gurdwara Reform Movement” – 1968, that during the first elections of the SGPC held in 1926, the Sikh parties contesting these SGPC elections utilized all those nefarious methods, which the various political parties are using for winning the Assembly and Parliament seats in the sixties. S. Sohan Singh Josh wrote his book on “Gurdwara Reform Movement” after going through the archives of the Govt. of India at New Delhi for two years.
Thus the passing and acceptance of Gurdwara Act 1925 was not an achievement of the great sacrifices made by the Sikhs during the previous five years. On the other hand it was a direct frontal blow to the Sikh polity. The Govt. very cleverly ensured that they have abolished the institution of the Akal Takht and now the Sikhs would not be able to come on a single platform. It seems that the Govt. wanted further that the Sikhs should forget their political aspirations for all time to come. The Govt. started cultivating the Sikh scholars and ultimately enticed Prof. Teja Singh of Khalsa College Amritsar for their second big blow. The British Principal of Khalsa College of Amritsar frequently remarked about the intellect of Prof. Teja Singh about his command of the English language and his knowledge of Sikhi. These remarks were common knowledge.
The Sikhs themselves provided the opportunity, when the SGPC formed a Rahau-Riti-sub-Committee of 25 important personalities of the Panth on 4th October 1931. The list of the members of the RR Committee:
1. Giani Thakar Singh Ji, Amritsar; 2. Giani Sher Singh Ji; 3. Bhai Budh Singh Ji; 4. Akali Kaur Singh Ji; 5. Sant Sangat Singh Ji, Kamalia; 6. Bhai Kahan Singh Ji, Nabha; 7. Sant Gulab Singh Ji, Gholian; 8. Bhai Labh Singh Ji, Granthi Sri Harimandir Sahib; 9. Bhai Hazura Singh Ji, Hazoor Sahib (or his nominee); 10. Pandit Basant Singh Ji, Patiala; 11. Bhai Vir Singh Ji, Amritsar; 12. Giani Hira Singh Ji ‘Dard’; 13. Bawa Harkishan Singh Ji, Principal Guru Nanak Khalsa College Gujranwala; 14. Bhai Trilochan Singh Ji (Sur Singh, Distt. Lahore); 15. Giani Hamir Singh Ji, Amritsar; 16. Pandit Kartar Singh Ji Dakha, Distt. Ludhiana; 17. Jathedar Sahib, Sri Akal Takht Sahib; 18. Jathedar Sahib, Takht Sri Kesgarh Sahib; 19. Jathedar Sahib, Takht Sri Patna Sahib; 20. Professor Ganga Singh Ji; 21. Professor Jodh Singh Ji; 22. Sant Maan Singh Ji, Kankhal. 23. Jathedar Teja Singh Ji; 24. Bhai Randhir Singh Ji; 25. Prof. Teja Singh Ji (Convenor).
In addition, some meetings were attended by S. Dharam Anant Singh Ji Principal Sikh Missionary College S. Bhag Singh Vakeel Gurdaspur, S. Vasawa Singh Ji Secretary SGPC and Master Tara Singh Ji President Akali Dal. The draft proposal of RR Committee was presented for publication for views of the Panth and fifty individuals and twenty-one organizations sent their comments to the SGPC. It is strange that the final recommendations of the Rahau-Reet-Committee were printed under the headings of Sikh Rehat Maryada. Under the following headings:
1. Definition of a Sikh
2. Life pattern of a Sikh
3. Gurudwaras
4. Kirtan
5. Correct Ritual of Hukumnama
6. Sadharan Paath
7. Akhand Paath
8. Ritual of commencement of Sadharan/Akhand Paath
9. Bhog of Paath
10.Karah-Parshad
11.Gurbani Di Katha
12.Life according to Gurmat: details.
13.Religious ceremony at birth and ‘naam’ sanskar
14.Anand Marriage
15.Ceremonies at death
16.Misc. rituals and rites including Amrit sanskar, religious punishment and ritual of Gurmatta
It is to be noted that the project was commenced by constituting a “Rahau-Reeti” subcommittee with all the important personalities and scholars and leaders of the Panth but the resulting final document was given the name of SIKH REHAT MARYADA. It was approved by Resolution No. 97 of 3-2-1945 and has been printed in lacs ever since and is available free from every Gurdwara. Fall out of the widely circulated Sikh Rehat Maryada by the Dharam Prachar Committee of the SGPC.
We can understand the minds of the stalwarts of the Committee if we consider some of the important events in which they were associated.
1. Bhai Vir Singh Ji: He was the brain behind the organization of Chief Khalsa Diwan. This organization of the Panth was primarily meant for the educational uplift of the Sikhs through the good offices of the British Govt. and they were whole-heartedly supporting the govt. of the day. Bhai Vir Singh Ji is stated to be among the group of Sikhs who made the Jathedar/Sarbrah of the Akal Takht honouring and bestowing a Siropa to General Dyer soon after the Jalianwala Bagh Episode. (Memoirs of Sadhu Singh Hamdard, “Yaad Bani Itihas” 2004, page 124.
2. Bhai Jodh Singh Ji: He brought round the large number of members of the SGPC who were in jail in 1925 to accept the Sikh Gurdwara Act and take part in the elections to be conducted under the aegis of the Central Govt. at Delhi.
3. Principal Teja Singh, Convener of the “Rahau Reet” Committee. We can understand working of his mind by going through his paper entitled “Modern Difficulties of Sikhism” published by him in his book “Essays in Sikhism” (1944) now published by Languages Department Punjab. He writes … “The main point at issue is whether politics should or should not be included in the scope of its work. In order to make this difficulty of the Sikhs organization clear it is necessary to throw some light on its relation with the State. Guru Gobind Singh at a time of peace had exhorted his Sikhs
to recognize the house of Babar as supreme in worldly power, just as they recognized the house of Guru Nanak as supreme in religion.
(Vichitra Natak, XIII. 9).
Yet, owing to certain unfortunate developments in history, the constitution of the Panth does not contemplate the acceptance of superiority of any earthly power outside its pale. During the last 300 years, during which their institutions have grown and developed, the Sikhs have seldom had any chance to work in co-operation with any government other than their own. Either they have been in conflict with the ruling powers or they have been ruling themselves. It is only since 1849 that they have had occasion to serve under a friendly government. But then they had no political status of their own, nor have they been fully self-conscious. It is only quite recently that they have witnessed the growth of their institutions to their full stature, and with it has come the old conflict. The Sikhs must boldly face the fact that their organization, if revived strictly on its original lines, must clash with the government of the land, or, for that matter, with any other organization that is not Sikh.
…. This is responsible for the present split between the Sikh masses, who following the old spirit, are uncompromising, and their more intelligent leaders, who see reason in making compromise for the Panth, when necessary, even when the letter of the Gurmattas stands in their way. The best way out of the difficulty would be to modify the constitution in the light of the present circumstances, to confine the Gurmatta only to those matters which are strictly religious and to separate from them the political matters, … In Sikhism, however, a peculiar arrangement was made by which no differences were to be allowed in doctrine or its interpretation. The Guru was always one, and always alive. This was not possible physically. It was designed that with the change of the Guru the spirit should not change. ‘The spirit was the same, and so was the method, the Master merely changed his body’ (Var Satta). As long as the Gurus were personally present they did not allow any change in the doctrine, nor did they allow any new centres to be formed within the pale of Sikhism. Whenever anybody tried to found a schism, he and his followers were thrown out. That was the fate of the Minas, Dhirmalias, Ramraiyas, etc. After the death of Guru Gobind Singh the whole Sikh community, as a collective unit, was invested with the authority of the Guru, and was to guide itself in the light of the Word incorporated in the Holy Granth. … If after Guru Gobind Singh, the Sikhs had instituted a central assembly to exercise the right of personal guidance in the name of the Guru, there would have been no differences in interpretation, and no sects would have been formed round those interpretations.” (Abstracted from the article by Prin. Teja Singh published in Abstracts of Sikh Studies. Vol VI - 3).
It is not understandable that the collective wisdom of all the authoritative minds of the Panth listed in the subcommittee failed to unite the Panth and create a central authority of the Panth. All that they produced was a manual of rituals. Now every Sikh feels that he is a Sikh because he accepts the Rehat-Maryada being propagated by SGPC and he/she is free to follow any political party or group which is best for his/her personal promotion in the world.
Pandit Nehru and the Congress Party were quick to realize that now they can easily induce Sikhs to join the Congress Party. During the elections of 1946, the Congress Party openly announced that the Sikhs are welcome to stand on the Congress symbol as members of the Congress Party and the Congress Party would give them the monetary help for the same. Before the 1946 elections, they were several factions of the Akali Dal but it was only in 1946 that the Sikhs boldly thought that now they could join any political group to further their personal promotion.
In the eyes of the world today, the Sikhs are members of a separate religious group with their own specific rituals. Their behaviour pattern is similar to other religious groups and in no way superior in spite of their unique history of the Guru period and even upto 1849. The Newspapers and Magazines are daily reporting the rising crime rate amongst the Sikhs. We can easily conclude that the political power at Delhi successfully derailed the Sikh Panth in 1925. Panth is crying for the needful correction but no Sikh intellectual group or any sikh poltician is concerned with the rapid downhill course of the Nirmal Panth created by Guru Nanak.The above outlined facts therefore, clearly indicate that in long run 1925 Gurudwara act marginalized the institution of Sri Akal Takhat as envisioned by the sikh gurus in SGGS.
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