Reflections by Dr. Jagroop Singh, student of Sikh Studies without receipt of funds or conflict of interest (July 2021).
The Shiromani Gurdwara Parbandhak Committee (SGPC) organized its first event to mark the anniversary of police action at the Harmandir Sahib, dating back to 4 July 1955. It is important to remember these events but one wonders why choose now? Nevertheless, it is important to recite and understand our history, relearning lessons which have been unheeded. Comfort can be taken when key figures are able to bring ‘history to life’ and actually convey something of value. Occasionally, even contemporary issues facing the Quam (Sikh Nation) are used as exemplars to compliment the historical perspective. Last year at the 65th anniversary event, former Akaal Takht Jathedar, Jasbir Singh Rode accused Jawaharlal Nehru (former 1st Prime Minister of India) of reneging on promises made to the Sikhs. He also went on to ‘point the finger’ at Shiromani Akali Dal (SAD) in being complicit and silent on the repeated cases of sacrilege of Guru Granth Sahib saroops. He further stated that, “we have lost our outer look, character and faith in the Guru”.
Key personnel in the invasion of 1955
Punjab CM, Bhim Sen Sachar (Congress Party)
SAD Jathedar Master Tara Singh
Deputy Inspector General of Police Ashwani Kumar (Mahashah)
What was Punjabi Suba movement?
The Indian Congress Party had promised a Punjabi speaking region, during negotiations prior to independence for dropping the case for a separate Sikh state. Various states were being formed along linguistic lines but Punjab was not getting a ‘look in’. For instance, Himanchal Pradesh came into being in 1951. The SAD continued to pursue their dream of a Punjabi speaking state. Lacking progress, the disappointment turned to anger and agitation with expressive slogans like “Punjabi Suba Zindabad”, “Punjabi Suba Amar Rahe” and “Sine Vich Goli Khavange, Punjabi Suba Banavange” (we will take a bullet on chest for Punjabi Suba). However, the marginalization process of Sikhs, which began during partition, gathered pace. Imagination and empathy for resolving the Sikh issue had completely dissipated with the Hindus seeing this as a narrative of anti-nationalism and a separatist movement. Considerable opposition was ‘generated’ amongst the Hindus of Punjab, who in turn came up with slogans like “Maha-Punjab” and even, “Death to Punjabi Suba”.
Prevailing circumstances & sequence of events
The Punjab had endured a bloody tragedy of partition, which could have been prevented if communal differences were not stoked up. The Sikh refugees from Pakistan were labeled a “Jaraim Qaum” (criminals) and were to be treated with a ‘firm hand’. This memorandum had been sent to all Police Chiefs directly from the Home Ministry of the Central Government. Kapur Singh ICS was so incensed by this communiqué that his response landed him in conflict with the government, eventually loosing out on his civil service career.
Various states were being formed on the basis of linguistics without due attention to the Punjab. This gave some urgency to the legitimate pursuance of the Punjabi Suba movement despite the Mahasabha and allied organizations spreading rumours of impending danger to ordinary Hindu citizens. Jawahar Lal Nehru had previously assured Sikhs about some ‘glow of freedom’ to which they were entitled. Once independence had been achieved, the Punjabi Suba was viewed as a demand for a Sikh religious state within a secular country? Furthermore, undisputed Hindu power paved the way for communal conflict and with Nehru saying that, “the circumstances had now changed” (Singh, Gurtej).
SGPC elections in December 1954 saw a landslide victory of SAD candidates against the Khalsa Dal led by Jathedar Isher Singh Majhail, who was backed by the Congress Party and allied Hindu organizations. Bhim Sen Sachar, as the Chief Minister of Punjab region challenged the result and suspended the formation of the new committee. The Congress continued to exercise some control of the SGPC through its representatives of local Gurdwara Parbandhak Committees.
In the interim, there was a Nagar Kirtan procession in Ludhiana on 31 December 1954 celebrating Guru Gobind Singh Ji’s birthday. Dr. Kali Charan, a local leader of Hindu Mahasabha, attacked the procession creating a significant law and order problem. The bias reporting by newspapers blamed the Sikhs, a tactic prevalent even today.
Turning our attention back to the SGPC election issues, a meeting was held on 21 January 1955 with Bhim Sen Sachar. He stormed out of the meeting protesting that Punjabi Suba movement was demanding a separate Sikh state. Yet Master Tara Singh said nothing of the sort and this complete fabrication further added “fuel to the fire”. The situation continued to deteriorate and fearing law and order problem, the Amritsar DC banned the slogans of ‘Punjabi Suba’ under Section 144 on 6 April 1955. There was a repeat of disturbances by the same the Mahasabha culprits during the Vaisakhi Nagar Kirtan in Amritsar although the details of this event are difficult to ascertain.
The reaction to the ban
The imposition of the ban was seen as an attack on freedom of speech and expression. The SAD held a meeting on April 24, 1955 in Amritsar and passed a resolution to start peaceful protest from 10 May 1955 if the ban on Punjabi Suba slogan was not revoked. Master Tara Singh clarified that, the proposed “Punjabi speaking state would be under the Indian Constitution.” The planned protest on 10 May 1955 saw Master Tara Singh, along with other SAD workers, violating the ban order and actively courting arrest. Sikh jathas (groups) would come to the Akal Takht Sahib for Prayer and Ardas, proclaiming Punjabi Suba thereafter with inevitable arrests on a daily basis. These protests were occurring throughout cities all over India, with 400 arrests noted in Ludhiana on the first day alone. The Punjab CM Bhim Sen Sachar accused organizers of deliberately choosing 10 May in line with the significance of the first revolt against the British in 1857. This was yet another strategy in whipping up communal opposition to these protests. In contrast, Professor Mota Singh was quoted as saying, “the agitation by SAD is not communal and it is not against Hindus even slightly.”
A convention was called in Delhi on 7 June 1955 was attended by a range of opinion leaders like Kedar Nath Sehgal, Ram Sharma, Sohan Singh Josh, Harkrishan Singh Surjit, Chaudhary Bhan Singh and Randhir Singh. Unanimous criticism was aimed at the ban on slogans and with sympathy for the Akalis on this issue. There was negative commentary by PM Nehru, calling the protest “a kids play”. In contrast, a key personality by the name of Ramaji from Patiala and East Punjab State Union (PEPSU) became an enemy of the Indian state by declaring support for the Punjabi Suba movement. Despite becoming a ‘wanted man’, he and his followers secretly made their way to the Harmandir Sahib. He challenged PM Nehru’s comments from the Manji Hall stage by asserting, “this protest is no kids play instead it’s about the Sikh reputation, pride and reflective of their independent credentials.”
The non-violent movement reached its peak in July with record number of people reaching the Akaal Takht Sahib. This resulted in restrictions on weaponry and increased Police presence in and around the Harmandir Sahib. As a threatening gesture, the Punjab authorities had Army units flag marching outside the temple complex on 3 July, although they were subsequently withdrawn.
The sequence of events at the Harmandir Sahib
It was at 4 am on 4 July 1955 that Deputy Inspector General of Police Ashwani Kumar (self identified Mahasabha member from Jullunder) led the police invasion of the Harmandir Sahib complex. The community kitchen was captured with the suspension of the langar service. Guru Ramdas ‘Saraan’ was also raided and various Granthi Singhs were arrested. Police also raided the office of SGPC and SAD, which were part of the complex. Police used teargas shells in ‘parikarma’ of Harmandir Sahib to gain control of Manji Sahib. Following Akaal Takht edict, a squad of 66 young Sikhs re-entered the Manji Sahib from the direction of Baba Deep Singh’s shrine. According to police, 237 persons were arrested during the day of action without any mention of number of injuries or the occurrence of 2 deaths.
Consequences of the Police action
This police action only served to strengthen the resolve of the agitation with around 8,000 arrests in the first week of July, out of a total of 12,000 in the entirety of the agitation. Finally, CM Bhim Sen Sachar relented and lifted the ban on Punjabi Suba slogans by 12 July 1955. However, Master Tara Singh was to remain in custody for a further 3 months. SAD’s demand for an enquiry into the Police incursion at the Harmandir Sahib complex fell on deaf ears. Bhim Sen Sachar met with the SGPC delegation later in that year, offering some sort of apology. It was probably accepted but no one knows, to what effect?
Final thoughts
History is a slippery subject without exactitude and is expressive of much subjectivity. That is exactly the reason for delving into what has been written but being mindful of differing perspectives. No body has a monopoly on the truth but the dominant discourse based on power needs to be ‘adjustment’ for a fairer representation.
Hindsight is great thing in putting the world to right. However, decision making in real time requires people of wisdom and steel and perhaps, we never had the right leadership in place? May be we simply haven’t adhered to the Gurumat?
SAD had poor strategy, poor compliance to the aims & objectives and always accepted compromise too easily
Reference
Brar, Kamaldeep Singh (2021) Explained: What led to the 1955 police action at Golden Temple? (Indian Express, Chandigarh) July 4, 2021
Khalistani, Atinderpal Singh (2021) Reasons for the 4 July 1955 invasion of Harmandir Sahib (YouTube video)
Singh, Gurtej (2020) Documents on Sikh Homeland and Speeches in Parliament by Bhai Sahib Kapur Singh (Satvic Media PVT Limited, Amritsar) Page 229
Singh, Kapur ICS (1982) Sachi Sakhi (True story in Panjabi; originally written in around 1960, eventual publication in Vancouver)
Khalsa Diary 