Dr. Iqbal Singh Lalpura
The history of the Sikh community is a remarkable journey of faith, sacrifice, courage and resistance against injustice. From the teachings of Sri Guru Nanak Dev Ji to the creation of the Khalsa by Sri Guru Gobind Singh Ji, Sikh history offers the world a vision of equality, justice, service and universal brotherhood. Yet, alongside these achievements, divisions among Sikh leaders have repeatedly weakened the community’s collective strength.
The question before us today is not whether the Sikh community possesses capable people. It certainly does. The real question is whether its intellectual, administrative, military, political and religious resources are being brought together for the common good. Much of our experience, sacrifice and institutional strength risks going to waste when personal rivalries take precedence over a shared vision.
The problem is not new. During the Misl period, Sikh leaders often struggled to maintain unity after achieving military success. In 1783, following the Sikh conquest of Delhi, differences arose over leadership and authority, including the respective positions of Nawab Jassa Singh Ahluwalia and Sardar Jassa Singh Ramgarhia. A practical arrangement eventually emerged under which Baba Baghel Singh undertook the collection of tribute from Mughal Emperor Shah Alam II, who continued to occupy the throne. This episode illustrates an enduring lesson: military victories can produce lasting gains only when leaders prioritise collective interests.
A similar contradiction appeared in the early nineteenth century. In 1809, the Phulkian states aligned with the British East India Company against Maharaja Ranjit Singh. Competing interests among Sikh rulers weakened the prospects of political consolidation. Following the annexation of Punjab in 1849, the restoration of Sikh sovereignty never became a sustained collective programme. Maharaja Duleep Singh’s efforts failed to secure sufficient support, while several Sikh rulers and aristocrats accommodated themselves to British rule.
The early twentieth century brought a powerful revival through the Gurdwara Reform Movement. The establishment of the Shiromani Gurdwara Parbandhak Committee under the Sikh Gurdwaras Act of 1925 demonstrated what collective action could achieve. However, disagreements over political alliances and the direction of the Akali movement diverted considerable energy from long-term priorities such as education, research, youth development and the propagation of Sikh teachings.
After independence, divisions between Sikh leaders and competing political traditions deepened. The weakening of Master Tara Singh’s position and the emergence of rival leadership contributed to growing political and social polarisation. Over time, differences between urban and rural Sikh communities, as well as divisions among competing political groups, overshadowed the need to strengthen institutions and prepare the next generation.
The events of 1978, when thirteen Sikhs were killed in a confrontation with the Sant Nirankari group at Amritsar, further intensified religious tensions. From 1980 onwards, Punjab endured years of violence, militancy and counter-insurgency, including Operation Blue Star in 1984 and Operation Black Thunder in 1988. Thousands of lives were lost, families suffered immensely, and the social fabric of Punjab was deeply damaged.
During these difficult years, the Sikh community needed leadership capable of uniting people, protecting innocent lives, restoring peace and strengthening religious and educational institutions. Although efforts towards reconciliation were made, including the 1985 Rajiv–Longowal Accord, political competition and mistrust continued to obstruct a durable consensus.
From the mid-1980s through 2017, successive political struggles frequently revolved around gaining or retaining power. The legitimate grievances of the Sikh community deserved serious attention, but addressing them also required a long-term programme for education, employment, institutional accountability and the welfare of young people.
The gravest loss was not merely political. It was intellectual and institutional.
A community that has produced outstanding scholars, administrators, soldiers, reformers and entrepreneurs has not fully mobilised its resources to prepare Sikh youth for leadership in the civil services, judiciary, armed forces, academia, industry and democratic institutions. Sikhs continue to contribute in these fields, but concerns about representation, educational advancement and institutional influence deserve serious attention.
Violence against innocent people cannot be justified in the name of Sikhism. The teachings of the Gurus demand compassion, justice, courage and responsibility. We must study the causes and consequences of past violence honestly, without simplistic explanations or collective blame, and ensure that future generations are guided by the Sikh principles of justice, restraint and service.
The Responsibility of the Sikh Intelligentsia
Retired civil servants, police officers, military officers, judges, academicians, scientists, doctors, educationists, entrepreneurs, historians and religious scholars possess a wealth of experience. Their knowledge can help young Sikhs acquire professional skills, understand public institutions and contribute confidently to the development of Punjab and the nation.
Yet professional achievement must not end with retirement or remain confined to personal accomplishment. A person’s lasting legacy lies not only in the positions held but also in the lives guided, institutions strengthened and opportunities created for others.
Unfortunately, many accomplished individuals remain distant from collective initiatives because of political differences, past disagreements or concerns about recognition and leadership. Some are reluctant to participate unless they can influence an organisation’s direction or occupy a prominent position.
This is where the distinction between self-respect and personal pride becomes important. Self-respect means standing firmly for principles, dignity and truth. It allows us to cooperate without surrendering our convictions. Personal pride becomes counterproductive when it prevents us from recognising the abilities of others or working towards a common purpose.
The Sikh tradition offers a clear direction. Humility is not weakness, and courage does not require arrogance. The Khalsa ideal combines humility before the Almighty with the determination to defend justice. Our conduct must reflect these principles, particularly when the interests of the community require cooperation and sacrifice.
A Common Platform for Collective Action
I appeal to the Sikh intelligentsia to establish a non-partisan platform, modelled on institutions such as the Singh Sabha movement or the Chief Khalsa Diwan. Whatever its name, its mission must be to nurture the next generation and bring together retired and serving professionals, scholars, religious thinkers and socially committed citizens. Its purpose should not be to create another faction or distribute positions, but to convert collective experience into practical service.
Such a platform could focus on five priorities:
- Education and mentorship: Connect experienced professionals with Sikh students to guide them towards competitive examinations, higher education, research and careers in public service.
- Institutional development: Encourage transparency, professional management and accountability in Sikh religious and social institutions.
- Historical and religious scholarship: Support credible research into Sikh history, Gurbani, Punjabi language and literature, enabling young people to understand their heritage with confidence and discernment.
- Youth employment and leadership: Create opportunities for career guidance, entrepreneurship, skill development and leadership training.
- Constructive engagement: Bring together people across political affiliations to develop practical solutions to the community’s educational, social and economic challenges.
These efforts should be guided by measurable goals rather than individual recognition. The platform should remain open to different viewpoints while insisting on integrity, mutual respect and a commitment to public service.
We do not need everyone to agree on every political question. We need agreement that the future of Sikh youth, the strength of our institutions, the preservation of our heritage and service to humanity are greater than our individual differences. Unity does not mean uniformity; it means working together wherever our shared interests and principles demand it.
I particularly appeal to those who have retired from positions of responsibility: do not wait for an invitation from a political leader or religious organisation. Take the initiative. Reach out to your peers, identify promising young people, and offer your time, knowledge and experience. Even a small, sustained mentoring programme can transform lives.
History will not remember us merely for the offices we held, the honours we received or the influence we once exercised. It will remember what we did with those opportunities. Did we prepare the next generation? Did we strengthen our institutions? Did we help the vulnerable? Did we preserve our heritage and share its universal message with the world?
The time has come to move from complaints to contribution, from nostalgia to planning, and from individual achievement to collective responsibility.
The Sikh community has never lacked courage or talent. What it needs now is a renewed commitment to cooperation, honest reflection and long-term institution-building. Our intelligentsia has the experience to help make this possible, but that experience must be put to work.
As the Guru’s teaching reminds us:
“Sachon ore sabh ko, upar sach achar.”
(Truth is higher than everything, but higher still is truthful living.)
“Ghaal khaai kichh hathahu de,
Nanak raah pachhaanai se.”
(Those who earn through honest labour and share what they have with others, O Nanak, have recognised the true path.)
Let us translate these principles into action. Let us unite in service, guide our youth and ensure that the wisdom and experience of generations become the foundation of a stronger, more educated and more confident Sikh community.
(The authror is former Chairman, National Commission for Minorities, Government of India)