Jaibans Singh
Sikh Gurus led the Punjabi fight against injustice and repression
The Indian state of Punjab that was an empire in the nineteenth century is today covering an area of 50,362 square kilometres as the 16th largest state of the country. Despite its small size, it represents one of the oldest civilisations in the world and epitomises collective wisdom that came by evolution over many millennia.
A civilisation cannot survive for so long without imbibing the virtues of learning, hard work and spiritual thought. This is very much true of Punjab and Punjabis too. The region has, since ancient times, remained a melting pot where people from all over the world chose to settle down to enjoy the bounties that God and nature had bestowed upon this beautiful land.
The settlement was, by and large peaceful, till the advent of the Sultanate and the Mughal eras starting with the raids by Mohammad Bin Qasim in areas of Sind and Multan in 713 AD and going through to the invasions by the Ghoris, Mongols, Ghaznavids and Mughals which brought with them conflict, death and destruction.
From the turmoil emerged a new level of spiritual progression, wherein, teachings and preaching of Bhakts (saints) like Kabir, Namdev, Sheikh Fareed and many others maintained the cultural balance of the land.
The advent of Guru Nanak Dev and creation of the Sikh religion, so assiduously nurtured by the Sikh Gurus, was the most significant development of this era. On the mantle of this spiritual legacy it is said, “Punjab Vasda Apne Guruan Te Peeran De Naa Te” [Punjab thrives on the name of its Gurus and Peers (saints)].
The beginning of the end of the repressive Mughal regime came about when the Sikh community, under guidance of Gurus, decided to stand up against injustice and repression with arms if necessary. The concept was initiated by the martyrdom of Guru Arjan Dev, strengthened by the concept of Miri-Piri evolved by Guru Hargobind and took final shape with the birth of the Khalsa as visualised by Guru Gobind Singh. The turning point was the epic Battle of Chamkaur and the inhumane murder of Chote Sahibzade by the Governor of Sirhind. The people of Punjab simply could not accept the repressive, ignoble act and stood to fight against the evil regime.
The strong impact of spirituality and humanity broke the Mughal and the Afghan empires that were deemed to be the strongest and most repressive regimes of all times. Ultimately, they were replaced with the enlightened and liberal Sarkaar-E-Khalsa (Sikh Empire). This was yet another triumph of the Punjabi civilisation.
The Sikh Empire evolved after breaking the repressive Mughal and Afghan regimes
In the early twentieth century, when India was under British rule, an idea was conceived in Punjab to create a political party that would function in accordance with the religious tenets of Sikhs in particular and all Punjabis in general. Accordingly, the Shiromani Akali Dal (SAD) was formed on 14 December 1920.
The British government, on the insistence of the SAD and the leading Punjabi leaders of those times, agreed to the creation of a Shiromani Gurdwara Prabandhak Committee (SGPC). The organisation came into being on 1 November 1925. The SGPC was also responsible for Dharam Prachar (religious preaching). Both the SAD and the SGPC are required to function under guidance of the Akal Takth on which rests the overall religious and temporal authority on the basis of the concept of Miri-Piri.
Post-independence, Punjab set out on a difficult and challenging relationship with the Indian Union and more specifically the Congress party that ruled in the centre for many decades while also forming governments in Punjab on multiple occasions.
The long journey led to truncating of the state to its present configuration of 50,362 square kilometres and advent of a debilitating militancy in the 1980’s that left a terrible scar of death, destruction and genocide on the land and its people.
In consideration of the sensitive situation in Punjab and with the intention of maintaining amity between the Hindu and Sikh communities of the state, the Bharatiya Janata Party (BJP), though a bigger party at the national level, forged an alliance with the SAD in the state. It was under these circumstances that the state adopted a political mode of being ruled in turns by the Congress and the SAD-BJP alliance, a system that went on for more than two decades.
The BJP had a strong urban base in the state but chose to remain a junior partner to the SAD that gained dominance in the alliance because of its rural connect with the Sikh community in the predominantly agrarian state.
The alliance thrived with full support and loyalty of the BJP towards the SAD till such time that the SAD started losing its credibility due to its control by a single family (Badals) which went against the culture and ethos of the region that is based a concept of collective leadership called the “Sarbat Khalsa.” To make matters worse the Badals also gained control of the SGPC.
The situation led to multiple splits in the SAD and reached a stage where the BJP also realised that further alliance with the SAD was not in the interest of Punjab, Punjabis and the nation. Ironically, it was the SAD which broke the alliance with the BJP in 2019.
The weakening of the main parties (Congress and SAD-BJP alliance) created a political space in the state which was occupied by a maverick political entity named the Aam Aadmi Party (AAP). AAP played on the sentiments of the people who were disgusted by the mainstream parties and managed to wrest power with a huge majority in 2022.
AAP has no concern with the age-old civilisation and culture of the region, its sole objective is garnering political power as a stepping stone to its larger ambitions at the national level. These ambitions are unlikely to fructify but, sadly, Punjab has fallen into a trap that will deteriorate its situation all the more. Punjab today is in a perpetual state of unrest and disaffection.
Perpetual state of unrest in Punjab
The ancient civilisation of Punjab has bestowed upon the people a vibrant culture and traditions that make Punjabis an energetic, upwardly mobile race capable of meeting all challenges face on. Punjabis maintain a unique positivity in the most challenging conditions. They have a distinct identity that transcends religion and is epitomised by their dances, their colourful festivals/marriage and their cuisine.
In the face of the aforementioned noble legacy the sad reality is that, due to a constantly deteriorating political and social environment, Punjab today stands leaderless and consequently rudderless.
The lack of leadership is not only in the political sphere. It extends to the religious, academic and spiritual domains also. Preachers and teachers, Sants and Jathedars all seem to have abdicated their responsibility to sustain the rich cultural and civilisation philosophy. Instead, focus is on material gains and petty regional politics. Even elders of families, while deciding on the future of their wards have put financial gains in the forefront without thinking out the long term consequences. Everybody is busy blaming everybody else, but nobody is ready to work towards changing this debilitating status quo.
Under the circumstances, it is not difficult to understand as to why Punjab is facing serious issues of migration, conversion, lack of religious moorings, breakdown of law and order, drugs and lack of ambition among many others.
Where is the Dharam Prachar that is the primary responsibility of the SGPC? Where are the value based politics based on teaching of the Gurus that produced leaders like Maharaja Ranjit Singh, and General Hari Singh Nalwa in the nineteenth century and Lala Lajpat Rai and Bhagat Singh in the twentieth century? Can a young Punjabi child find a single role model in modern day Punjab? Where has the timeless energy disappeared in a matter of a few decades? What has caused things to come to such a pass?
To earn an education and then move out of home to earn a living has been the ethos of Punjab for ages. However, those working outside remained attached to their roots and came back to stay in the land once they had settled their familial responsibilities. The difference now is that Punjabis no longer wish to stay in Punjab, they make all sacrifices to somehow leave not only the state but the country too and never come back.
This heralds the beginning of the end of this timeless civilisation. There are many instances in history where people have forsaken connection with their roots and in later times exposed themselves to intense suffering in foreign shores. One does not wish such a situation to come by but then precedents from history cannot be ignored.
When the problem has been created by Punjabis, the solution will also come from the Punjabis. A good start point would be to get “back to basics.”
- Let us reinvent our roots and take pride in our civilisation.
- Let us reform our institutions and strengthen our cultural moorings.
- Let us open our eyes and see who is actually ready and capable of guiding us and leading us rather than following those who take the mantle with money power and third rate duplicity.
Punjab has been through many phases worse than this and emerged stronger, it can do so again but only if Punjabis generate the will and determination to move on the right path – which they are quite capable of generating. On the other end of the spectrum stands annihilation as a race and as a civilisation. The choice is ours.
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