SINGH SABHA AND SOCIAL AWAKENING

34

CHAPTER-II

SINGH SABHA AND SOCIAL AWAKENING

The early reform movements among the Sikhs like the Nirankari and the

Namdhari were either confined to urban areas as in the case of the former or lost

its momentum after its clash with the government in case of the latter. Both could

not become the movements of the masses. By the middle of the 1870s the society

was undergoing changes in myriad ways. The Sikhs like the other communities of

the Punjab were too bracing themselves to face the new challenges. The major

challenges to the Sikhs were presented by the Christian missionaries and the Arya

Samaj.

The Christian missionaries had arrived at Ludhiana during the reign of

Maharaja Ranjit Singh. After annexation they spread their activities in the whole

Punjab. They were actively supported by English officials mainly Henry and John

Lawrance, Robert Montgomery, Donald Mcleod, Herbert Edwardes and others.

They were all interested in starting the Punjab Church Missionary Association.1

Christian missionaries made the natives of Punjab the followers of Lord Christ by

promoting their religion and culture and opening mission schools. Sikhs were

becoming their main targets as they were losing their identity of an independent

religious group. Such had been the dereliction of the faith that, after annexation of

Punjab, many British observers prognosticated dismally of it. Some thought it was

already dead; others that it awaited an inevitable doom.2

An English newspaper writes that the Christian faith is

making rapid progress and makes the prophecy that, within

the next twenty-five years, one-third of the Majha area will

1 Khushwant Singh, The History of the Sikhs, Vol. 2, (1939-1974), Oxford University Press, Delhi,

1977, 137. 2 Harbans Singh, “Origins of the Singh Sabha”, The Panjab Past and Present, Vol. VII, Part I, Punjabi

University, Patiala, 1973, 28.

Singh Sabha and Social Awakening

35

be Christian. The Malwa will follow suit. Just as we do not

see any Buddhists in the country except in images, in the

same fashion the Sikhs, who are now, here and there, visible

in turbans and in their other religious forms like wrist-

bangles and swords, will be seen only in pictures in the

museums. Their own sons and grandsons turning Christians

and clad in coats and trousers and sporting toadstool-like

caps will go to see them in the museums and say in their

pidgin-Punjabi: ‘Look, that is the picture of a Sikh – the

tribe that inhabited this country once upon a time.’ Efforts of

those who wish to resist the onslaughts of Christianity are

feeble and will prove abortive like a leper without hands and

feet trying to save a boy falling off a rooftop.3

This was a note which appeared in the Khalsa Akhbar of Lahore, May 25,

1894, from the pen of its editor, Gyani Ditt Singh. It reveals the nature of the

identity crisis Sikhism faced at that time. But the real concern did not have so

much to do with Christian proselytization as with absorption into the Hindu

stream.4 The doctrines and principle religious places of Sikh faith was increasingly

getting brahmanized. All types of Hindu ceremonies and rituals were adopted.

Sikhs of lower castes continued to be discriminated against Brahmanical

Hinduism, with its pantheon of gods and goddesses, reciting of Sanskrit mantras,

belief in soothsayers, astrologers and casters of horoscopes, continued as before.

The inherent weakeness of the Sikh society was the factor of its disintegration.

Even the British government couldn’t recognize them as separate religious group

as shown in the first Census of India in 1855. In the first Census, the Sikhs were

included under ‘Hindu’ denomination. In the second Census of 1868, however,

they were placed in a separate category of their own. This meant official

3 Khalsa Akhbar, May 25, 1894 quoted in Harbans Singh, Berkeley Lectures on Sikhism, Guru Nanak

Foundation, New Delhi, 1983, 42-43. 4 Harbans Singh, Berkeley Lectures on Sikhism, Guru Nanak Foundation, New Delhi, 1983, 43, see also

N.G Barrier, The Sikhs andTheir Literature, Manohar Book Service, Delhi, 1970, XIX.


36

recognition of Sikhism and a corresponding diminution of the number and

percentage of Hindus in the province.5

Mission schools became dispensaries of conversion to Christianity.

Amritsar Mission School had great importance because it was located in the

religious capital of the Sikhs. Attar Singh, Sadhu Singh, Santokh Singh, and Aya

Singh, pupils of Amritsar Mission School made up their mind to renounce their

faith in favour of Christiantiy. The news of this indcident shocked Sikhs. It was

the direct influence of Anglican thoughts which were taught in Christian mission

schools as a part of their circulum. However, these Sikh pupils were forbidden to

join the Christian fold. Immediately after this incident the speeches of a Hindu

orator Pandit Sharda Ram made scurrilous remarks against the Sikh Gurus. He had

been engaged by the British government to write the history of Sikhism. After

annexation the British government took the responsibility to make the people of

Punjab civilized and aware about their past by providing English education and

knowledge of western culture and civilization. As per the recommendations of the

Wood’s dispatch of 1854, an Education Department was established in the

province. Shardha Ram Phillauri was appointed as an official to write history of

the Sikhs and their religion. He made derogatory references to Sikhism right in the

vicinity of the Darbar Sahib Amritsar. He delivered a series of lectures at Guru Ka

Bagh in Amritsar, in which he made disparaging remarks against the Sikh Gurus.

He also published a book entitled ‘Sikhan De Raj Di Vithya’ in which he

misrepresented the teachings of the Sikh Gurus. The book was prescribed in the

Oriental College, Lahore, as a subject of study. Such distorted accounts

undermined the prestige of Sikhism.6

The incidents of the Amritsar became a factor in the sense that the Sikhs

became apprehensive of the activities of the missionaries. As discussed earlier and

5 Kenneth W. Johnes, “Religious Identity and the Indian Census”, N.G. Barrier (ed.), The Census in

British India New Perspective, Manohar Publications, New Delhi, 1981, 79. 6 Gurdarshan Singh, “Amritsar and the Singh Sabha Movement”, in Fauja Singh (ed.), The City of

Amritsar, Oriental Publishers and Distributors, New Delhi, 1978, 94, see also, Jagit Singh, Singh Sabha

Lehar, Shimla, Published by author, 1941, reprint, Lahore Book Shop, Ludhiana, 1973, 11-12.


37

in the context of the onslaught by Christian missionaries and the Hindu

propagandist, the Sikh leadership felt the necessity to organize themselves to

protect their children and religion, to save their future. They hold protest meeting

and organized a society called Singh Sabha. The main motivation of the Singh

Sabha was search for Sikh identity and self-assertion. Its influence within a short

span of time engulfed the entire community and reoriented its outlook and spirit.

A meeting to muster forces for an allround panthic uplift was convened by

Harsha Singh Dhupia and Thakur Singh Sandhawalia in July 1873 in Amritsar, at

the bunga of Majithian in the Darbar Sahib. The meeting was attended by leading

Sikh chiefs, sardars, gyanis, pujaris and mahants of the Sikh Gurdwaras of

Amritsar and the adjoining districts. It was decided to form an association of the

Sikhs’ which should effectively unite the community and guide it on the right

path. The new association which came into being on July 28, 1873, was given the

name of Sri Guru Singh Sabha Amritsar and was duly registered with the

Government, vide Act XXI of 1860.7

The inaugural meeting of Singh Sabha was held on the day of Dussehra at

Manji Sahib in Amritsar in 1873. Despite of the prominent Sikhs like Thakur

Singh Sandhawalia, and Kunwar Bikram Singh of Faridkot, many pujaris,

mahants, gyanis, granthis, udasis, nirmalas also attended the meeting.8 The

leaders of Singh Sabha constituted the enlightened section of the society, who

wanted to take the Sikh community forward on the road of progress marked by

new trends discernible in the country. They gave a clarion call to the slumbering

Sikh community to realize the need for reform. As a result of their deliberation the

Singh Sabha undertook the educational programme of Sikhs as one of their

objectives.

The objectives which they framed of their new association gave expression

to their distinctive ideals. They adopted these principles as the basis for the

7 Gurdarshan Singh, "Amritsar and the Singh Sabha Movement", 96-97.

8 Harbans Singh, Berkeley Lectures on Sikhism, 44-45.


38

association: to arouse love of religion among Sikhs; to propagate the true Sikh

religion everywhere; to print books on the greatness and truth of the Sikh religion;

to propagate the words of the Gurus; to publish periodicals to further the Punjabi

language and Sikh education; individuals who oppose Sikhism, who have been

excluded from Sikh holy spots or who have associated with other religions and

broken Sikh laws cannot join the Sabha; If they repent and pay a fine, they can

become members; English officers interested in Sikh education and the well-being

of Sikhism can associate with the Sabha, also those who support the Punjabi

language and do not to speak against other religion; the Sabha don't discuss

matters relating to the government; the Sabha will respect well-wishers of the

community those who love Sikhsim and those who support truth and education in

Punjabi.9

The way missionaries propagated their message in the language of the

people became an example for the Sikhs to be emulated. The Punjabi medium was

also essential for the Sikhs partly because the Sikh scriptures were in Gurmukhi

script and partly because the Sikh masses had been traditionaly associated with the

Gurmukhi. Therefore, the Punjabi medium of instruction could be an effective

way to keep alive the religious faith in Sikhism.10 The Sabha also resolved to

impart modern education by founding schools and colleges. They got this initiative

from their counterparts, the Hindus and Muslims, who began to make moderate

efforts to get western education to take benefits of the job avenues for their

communities in civil and military services.11

The membership of the Singh Sabha was extended to Sikhs residing all

over the province. Certain qualifications were, however, laid down for the

members. Each member was required to be a Sikh having a firm belief in the

9 Jagjit Singh, Singh Sabha Lehar, 17-19. see also N.G. Barrier, The Sikhs and their Literature, (xxiv-

xxv), W.H. Mcleod, Sikhs and Sikhism, Oxford University Press, New Delhi, 1999, 70, Harbans Singh,

The Heritage of the Sikhs, Manohar Publishers and Distributors , Delhi, 1983, 210-211, Teja Singh,

“The Singh Sabha Movement”, The Panjab Past and Present, Punjabi University, Patiala, 1973, 36-37. 10

G.W. Leitner, History of Indigenous Education in Punjab Since Annexation and in 1882, Language

Department Punjab, Patiala, 1971 (reprint), 36. 11

Joginder Singh, Sikh Leadership, Guru Nanak Dev University, Amritsar, 1999, 15.


39

teachings of Gurus. He was also required to pay a monthly subscription towards

the funds of the Sabha. In the beginning, the total number of members of the Singh

Sabha was ninety-five.12 Majority of the Amritsar Singh Sabha’s members came

from the upper and elite classes. They were educated and knew the importance of

education in the development of person as well as a community. Some of them

were connected with other socio-religious reform movements like the Brahmo

Samaj and were conversant with their programmes. They ascribed the corruption

in the Sikh religious-social life to the lack of education among the Sikhs. They

thought that religious reformation could be brought about only when the masses

were made aware of their cultural heritage.13 They recognized the importance of

religious reform in conjunction with the spread of education.

The traditional leadership of Sabha comprising sardars, pujaris, mahants,

gyanis, granthis, udasis and nirmalas were seized of the problem of readjustment

and reorientation of the Sikh community. In this task they were inspired and

motivated by the functioning of the contemporary educational, literary and socio-

religious organisations. From the biographical accounts of the Singh Sabha

leaders, it appears that it was their acquisitiveness for acquiring western

knowledge that led them to establish instituions for the community.14 These

leaders were also well-versed in Sikhism and its traditions. Among them, Sardar

Thakur Singh Sandhawalia, the founder-president of the Singh Sabha Amritsar

was the prominent figure. He belonged to the notable Sandhawalia family of

Lahore darbar. He was born in 1837 in the house of Lehna Singh Sandhawalia at

village Raja Sansi, district Amritsar. After the death of Maharaja Ranjit Singh,

Sardar Lehna Singh became the target of bloodshed and anarchy of Lahore

darbar. At that time Thakur Singh was only 6 years old.15

12

Gurdarshan Singh, “The Singh Sabha Movement”, Mohinder Singh (ed.), History and Culture of

Punjab, Atlantic Publishers and Distributors, New Delhi, 1989, 95-96. 13

Mohinder Singh, The Akali Movement, The Macmillan Company of India Limited, Meerut, 1978, 7. 14

Joginder Singh, Sikh Leadership, 23-24. 15

Ashok, Shamsher Singh, Punjab Dian Lehran, 1850-1910, Ashok Pustakmala, Patiala, 1974, 140.


40

The Sandhawalias were the formal ‘head’ of all families between the Beas

and the Indus. After the annexation of Punjab the most of the Jagirs were resumed

and replaced by maintenance grants. Thakur Singh Sandhawalia represented the

intellectual tradition of his family. He was well versed in Arabic, Persian and

Sanskrit languages. In 1865, he was appointed as a Extra Assistant Commissioner

of Amritsar and elected as a member of administrative board of Golden Temple,

Amritsar.16 From that time he took initial steps to improve the social and religious

conditions of the Sikhs and Sikh shrines. As a president of Singh Sabha Amritsar

he served this institution for ten years and made it a popular movement in the

Punjab.

Among the founding members of the Sabha, Kanwar Bikrama Singh, the

younger brother of the Raja of Kapurthala and Baba Khem Singh Bedi, a direct

decendant of Guru Nanak’s lineage had the great influences in the Punjabi society.

Kanwar Bikrama Singh did remarkable services to the British government during

the mutiny of 1857 and enjoyed a lot of land and rank as back rewards. He was an

Honorary Magistrate and later on appointed as Honorary Assistant Commissioner

in Jalandhar. In 1879, he was made a Companion of the Star of India and also

appointed as a President of Municipal Board. He was a great poet and scholar of

the Sikh scriptures.17 He was the chief promoter of the modern education among

the Sikhs, especially for women. He founded Singh Sabha at Jalandhar and

became its President. The ideology of Singh Sabha Amritsar drew much from him.

Another founder member of Singh Sabha Amritsar was Baba Khem Singh

Bedi. He had two type of influence on the people of Punjab. First as a member of

Guru Nanak’s family and second as a member of a family that had eminent

positions in the political history of Punjab during the reign of Ranjit Singh. He

was the grandson of Sahib Singh Bedi who was highly respected among masses.

16

Harjot Oberoi, The Construction of Religious Boundaries: Culture, Identity and Diversity in the Sikh

Tradition, Oxford University Press, Delhi, 1997, 245. 17

The Encyclopaedia of Sikhism, Vol. II, 371, see also Lepal Griffin, Chiefs and Families of Note in

the Punjab, A revised edition, Vol.-II, Civil and Military Gazetter Press, Lahore, 1910, 422-423.


41

He was supposed to have put tilak on the forehead of Ranjit Singh and blessed him

with ‘ardas’ on his coronation day.18 Baba Khem Singh Bedi grew up in a

renowned family and became powerful spiritual guide.19 In the Pothuhar tract of

north-west Punjab, he had a reputation for being a man of miracles with immense

spiritual resources. People worshiped him as a Guru. He remained loyal towards

the British government throughout his life. He got khilat and jagir in Montgomry

district as he played an active role during the revolt of 1857 by raising troops.20

He was first person among the Sikhs who founded Gurmukhi schools for

girls in Rawalpindi and Jhelum districts at his own expenses.21 He sent

applications to Commissioners of Rawalpindi, Jehlum and Kamalpur to take

consent of government for above purpose. Initially these schools were started at

Gurdawaras and in rented houses. These schools worked under the name of ‘Baba

Khem Singh Bedi Girls' Schools’.22 The number of these schools varied from time

to time. The government supported these schools from the district fund.23

He had love for Gurmukhi bhasha. The Kallar, the home town of Baba

Khem Singh, became the centre of Gurmukhi learning where his wife Mata Bhai

Dai gave instructions in Gurmukhi to the girls of surrounding areas.24 For the

meritorious services towards empire and education, Baba Khem Singh Bedi was

selected for the honour of Companionship in order of the Indian Empire in 1879.

He was also made a magistrate, a member of legislative council and a 'Knight

Commander’ of the Indian Empire in 1898.

Another eminent figure of the Singh Sabha Amritsar was Raja Bikram

Singh,the ruler of Faridkot. During his time (1874-1898) he took deep interest in

18

Hoti, Baba Prem Singh, Khalsa Raj De Usariya, Part II, Lahore Book Shop, Ludhiana, November

1982, 96. 19

Lepal, Griffin, Chiefs and families of Note in the Punjab, 230-31. 20

Ian Talbot, Punjab and the Raj, Manohar Book Service, New Delhi, 1988, 52-53. 21

Gazetteer of the Rawalpindi District, 1883-84, Published under the authority of the Punjab

government, Lahore, The Civil and military Gazetteer Press, Lahore, 55-56. 22

Gyani Ishar Singh Nara, Panjab Da Ratan, Baba Khem Singh Sahib Bedi, Delhi Gate, Delhi, April

1972, 267-268. 23

Gazetteer of the Rawalpindi District, 1883-84, 99. 24

Ganda Singh (ed.), Bhagat Lakshman Singh, Autobiography, The Sikh Culture Centre, Calcutta,

1965, 10-11.


42

the religious and social works of Singh Sabha. For the promotion of modern

education, he donated a large amount. He also contributed handsome amount for

the establishment of Punjab University in Lahore. In 1882, he was appointed a

fellow of the University. He was the first ruler of Faridkot who made suitable

arrangements for his sons to get English education.25 By realizing the value of

education for the people of his state he opened some elementary schools.

He was a great scholar of classical languages Persian and Urdu. He started

a Sanskrit pathshala in which students were provided with free food. He

encouraged Singh Sabha movement by founding Singh Sabha in his state. He

continued as a patron of Singh Sabha and Khalsa Diwan Amritsar, the first Sikh

institution to work for the achievement of aims and objectives of Singh Sabha

movement.26 He had deep love for Sikh religion and organizations. His greatest

contribution towards his religion was a standard exegesis of Sri Guru Granth

Sahib, popularly known as 'Faridkot teeka'. He enlisted the services of Gyani

Badan Singh and a number of famous scholars of the time for this task.27 He spent

1,75,000 rupees on this project, including its publication.The 'Faridkot teeka' is

recognised as the great and most authentic exposition of Guru Grant Sahib.

Besides this, Raja Bikram Singh is remembered for the beautification of historical

Gurdwaras of Gurdaspur, Muktsar and Srinagar. He gave 75,000 rupees as fixed

deposit for the daily langar at the Darbar Sahib, Amritsar and spent 25,000 rupees

for the installation of electric lamps in the parkarma.28

In the formation of Singh Sabha Amritsar, traditional intellectuals like

pujaris, gyanis, granthis, udasis, mahants and nirmalas also participated. Among

them, the most celebrated was Gyani Gyan Singh, the first Secretary of Singh

Sabha Amritsar. He was born at Longowal in Sunam, in the Patiala State in 1822.

25

Fauja Singh and R.C. Rabra, The City of Faridkot, Past and Present, Punjabi University, Patiala,

1976, 31. 26

Gurnek Singh Neki, Singh Sabha Laher De Usariya, Literature House, Amritsar, July 1935, 38-39. 27

Harbans Singh, Berkeley Lectures on Sikhism, 53. 28

Fauja Singh and R.C. Rabra, The City of Faridkot, 31.


43

He was the descendant of great marytr Bhai Mani Singh.29 As a Secretary of Singh

Sabha Amritsar, his main function was to draft schedule of working in the

meetings of the Singh Sabha. He, however, became a famous historian of the

Punjab, for he authored many books on Sikh history in Punjabi language in

Gurmukhi script.

The Amritsar Singh Sabha set up its aim to reform Sikh religion and

society from evils and maintain its true rituals of Gurmaryada. The leaders of

Singh Sabha Amritsar wanted to collaborate with the government and the people

of the Punjab to its task. They got it registered with the government with the name

of Sri Guru Singh Sabha Amritsar. It was the first organization of the Sikhs of this

kind. It opened its membership to the people who were firm believers of the

teachings of Sikh Gurus. Many Sikhs began to join it. Bhai Gurmukh Singh was

also one of them. His father was a cook in the royal family of Kapurthala. Kunwar

Bikram Singh of Kapurthala took the responsibility of education and upbringing of

Gurmukh Singh. After completing his schooling in Kapurthala, he was sent to

Government College Lahore for higher education. During his college days, he

didn’t show much interest in his studies, rather he spent his more time in touring

with Kunwar Bikram Singh. He went to Amritsar to attend a meeting of Singh

Sabha. He was so enthuastic towards the work of Singh Sabha that he left his

studies. He engaged himself in producing Sikh historical literature in Punjabi

language. His aim now, was to make the Sikhs aware about their glorious past so

that they would be the committed believers of their faith.30

In 1877, he joined the Oriental College Lahore as an Assistant Professor.

By his influence the teaching of Punjabi language and literature as a part of course

was started there in the same year. With Bhai Harsa Singh31, he started teaching

Punjabi in the college and later on Bhai Ditt Singh also joined them as an

29

Bhagat Singh, “Giani Gain Singh”, Punjab History Conference Proceedings, Ninth Session, 1975,

180. 30

Ashok, Samsher Singh, Punjab Dian Lehran, 89-90. 31

Bhai Harsa Singh belonged to a well known family of granthis from Tarn Taran.


44

additional teacher.32 There existed three gradations (classes) of Punjabi language

in the college, Gyani (The highest proficiency) Vidwan (the high proficiency) and

Budhiman (the proficiency). In these Gurmukhi classes the Adi Granth, Janam

Sakhis, Grammer, History of Philosophy, Epic poems, Hindu Law and drama

were taught. In 1880-81 there were total seventeen students studying in these three

grades of classes.33

While teaching in Oriental College Lahore, Bhai Gurmukh Singh remained

concerned about the degrading condition of Sikh faith. He with the collaboration

of Bhai Ditt Singh, Bhai Jawahir Singh and Bhai Harsha Singh established a

branch of Singh Sabha at Lahore.34 On November 1, 1879 he delivered a speech

on the mission of Sikh Gurus and commented on the degeneration of Sikhism and

appealed his co-religionists to establish Singh Sabha at Lahore which could

propagate the Sikh religion and to provide education for the betterment of the

community.35 On very next day, November 2, 1879, they founded Singh Sabha

Lahore and decided to conduct its meetings on every Sunday. Dewan Buta Singh

became its first President and Bhai Gurmukh Singh its first Secretary.

Singh Sabha Lahore got its affiliation with the Amritsar Singh Sabha,

which became main central boday called the Khalsa Diwan Amritsar. To run the

administration of both Sabhas smoothly, a general body was established at

Amritsar.36 These institutions made some common objectives to achieve like to

inculcate love for Sikh religion among the Sikh masses, to promote their religious

principles by publishing religious literature in Punjabi language, to publish reliable

texts on the Gurus' lives such as the janamsakhis and the gurparnalis after

correcting and amending them, to promote modern education through the medium

of Punjabi and for this purpose to issue newspapers and journals. Rules were made

32

Teja Singh, “The Singh-Sabha Movement” The Panjab Past and Present, Vol. 7, Part I, Punjabi

Univerity, Patiala, 1973, 36. 33

G.W. Leitner, A History of Indigenous Education in the Punjab, Since Annexation And in 1882, 115. 34

Jagjit Singh, Singh Sabha Lehar, 20-21. 35

Harjot Oberoi, The Construction of Religious Boundaries, 283-284. 36

Harbans Singh, The Heritage of the Sikhs, 215.


45

to keep out the opponents of Sikh religion. To fulfill its objects, the leaders

declared British government their ally and made a point not to discuss anything

against the government in its meetings.37

The educational programme of Singh Sabha Lahore attracted the attention

of many. In 1880 Bhai Bihari Lalpuri, the President of Sat Sabha Lahore joined

the education committee of the Singh Sabha. He opened a Punjabi school there to

impart education in Punjabi language to the students.38 The resurgence of Lahore

brought back the two great Sikh Arya Samajists, Bhai Jawahir Singh and Ditt

Singh also to the Sabha.39 It strengthened the Singh Sabha Lahore.40 Both were

educated and experienced scholars. Coming of these persons made Lahore an

attractive place for educationists and reformers. The Lahore Singh Sabha adopted

practically the same objectives as those of Amritsar Singh Sabha. The Governor of

the Punjab Sir Robert Egerton agreed to become its patron and roped in the

Viceroy Lord Lansdowne also to lend his support. Many Europeans became

members of its educational branch.

Both Singh Sabhas worked from their centres. Constitutionally Singh

Sabha Amritsar was bigger but in the field of working Singh Sabha Lahore

remained forward. The Singh Sabha Lahore became a model for all the Sabhas

founded in connection with this movement. Professor Gurmukh Singh of Lahore

toured many places of Punjab to preach the mission of the movement. The result

of his efforts was the mushroom growth of Singh Sabhas at various places such as

Gujranwala, Wazirabad, Sialkot, Gurdaspur, Ferozepur, Kapurthala, Ludhiana,

Ambala, Moga, Patiala, Nabha, Sangroor etc. These Sabhas got their affiliations

with Singh Sabha Lahore.41 By 1899, there were total one hundred and twenty

Singh Sabhas in and outside the Punjab.

37

Teja Singh, “The Singh Sabha movement”, 36-37. 38

Ashok, Samsher Singh, Punjab Dian Lehran, 182. 39

Nina Puri, Political Elite and Society in the Punjab, Vikas Publishing House, New Delhi, 1985, 33. 40

Khushwant Singh, A History of Sikhs, Vol. 2,142. 41

J.S. Grewal, The Sikhs: Ideology, Institutions and Identity, Oxford University Press, New Delhi,

2009, 269-270.


46

The Lahore Singh Sabha was more inclined towards making women as a

part of the movement. They were made members and were baptized in the same

manner as that of the male members. They, thus, opened the doors for Sikh

women to take active part in their religious and social organizations. The women

members of Ferozepur and Tarn Taran Singh Sabhas were very energetic in their

panthic matters. The Tarn Taran Singh Sabha had a special branch of its women

members known as the Istri Satsang Sabha.42 Each Singh Sabha worked to a small

area in practice but in theory they all regarded themselves as the representatives of

the whole Sikh community. For example, the Rawalpindi Singh Sabha under the

leadership of Bhagat Lakshman Singh worked to unite the whole Sikh community

by carrying educational programme through its own agencies. It opened Khalsa

High School in Rawalpindi city and Khalsa Anglo-Vernacular middle schools in

tehsil towns and primary schools in big villages. It also started Khalsa Dharm

Parcharak Sabha, Rawalpindi to propagate Sikh events in the province.43

Within a decade of its inception, two different social groups having

different ideological positions and sense of priorities sprang up in the Singh

Sabha. Amritsar group consisting of landed aristocrats, mahants and pujaris was

represented by Kanwar Bikram Singh of Kapurthala.44 They were moderate in

their approach and interested in maintaining their positions and possessions of the

Sikh shrines intact. The Lahore group consisted of educated and energetic men of

middle class. The prominent among them were Bhai Gurmukh Singh, Bhai

Jawahir Singh and Bhai Ditt Singh. They were radical and were keen to introduce

reforms according to the teachings of the Gurus.45 Local compulsions and

religious perceptions and experiences of individuals sharpened the ideological

differences.

42

Gurdarshan Singh, “Origin and Development of Singh Sabha Movement: Constitutional Aspects”,

The Panjab Past and Present, Punjabi University, Patiala, 1973,55. 43

Ganda Singh (ed.), Bhagat Lakshman Singh, 103-105. 44

Ashok, Shamsher Singh, Punjab Dian Lehran, 164-65, 186-87, see also Joginder Singh, The Sikh

Resurgence, 17. 45

Joginder Singh, The Sikh Resurgence, 17, see also Khushwant Singh, A History of the Sikhs, 142-

143.


47

The rapidly increasing number of Singh Sabhas at various places required

the appointment of a central committee to supervise and co-ordinate the activities

of the various units. The growing rivalry between the Amritsar and Lahore parties,

resulted in attacks and counter attacks. It led some public spirited leaders to

believe that they must join under a common platform, to carry further the work of

reform. This lead to the founding of the General Sabha at Amritsar in 1880 which

developed into a greater organisation known as the Khalsa Diwan Amritsar on

April 11, 1883.46 At the time of its inception, the Khalsa Diwan had thirty-seven

Singh Sabhas' affiliated to it.

The newly constituted body did not have definite rules and regulations for

the conduct of its business. The gulf between the two parties continued to be

widened on some issues. The members of Lahore Singh Sabha wanted equality

among all the members of the community without bothering anyone’s low caste.

Bhai Ditt Singh, Bhai Gurmukh Singh and Bhai Jawahir Singh openly attacked on

the caste practices of untouchability and performance of Hindu ceremonies in Sikh

shrines. The clash of these two groups sharpened on the issue of the right of

untouchable Sikhs to worship in the Gurdwaras. The leaders of Amritsar Singh

Sabha supported the priests of Golden Temple who allowed the untouchables to

enter only at specific hours without the right to make offerings. The leaders of

Lahore Singh Sabha challenged the legitimacy of such practices. On this issue the

Amritsar Singh Sabha with the collaboration of mahants and pujaris issued a

hukamnama to excommunicate the leaders of the Lahore Singh Sabha for their

extremist views.47

The Amritsar Singh Sabha took the decision as a central body of the Sikhs.

Having the general body and Khalsa Diwan with it made its position strong.

Therefore, the Lahore Singh Sabha formed its own diwan to challenge the

supreme authority of Singh Sabha Amritsar. A new Khalsa Diwan was set up in

46

Ganda Singh, History of Khalsa College, Sikh History Research Department, Khalsa College,

Amritsar, 1949, 3. 47

Joginder Singh, The Sikh Resurgence, 17-18.


48

Lahore in 1886, under the leadership of Bhai Gurmukh Singh, with the backing of

thirty Singh Sabhas. Amritsar Singh Sabha succeeded to attach only eight sabhas

with it.48

The differences were there but at the same time threat from Christian

missionaries continued to gain converts from the Sikhs. The anti-Sikh activities of

the Arya Samaj by means of press and publication further heightened the fears of

the Sikhs. The first pressing need of the time was to educate and enlighten its

community. So the leaders of Singh Sabha set up two objectives before them.

Opening of schools and colleges for their community and to formulate social

awakening by means of journalism was to be the priority.

In the educational sphere Singh Sabha reformers were in favour of English

education and western science and technology but they didn’t like Christian

instructions in government and mission schools. They were keen to teach Sikh

beliefs and Sikh history to their boys and girls along with western science and

English literature. They introduced an Anglo-Sikh system of education as an

important plank of reform.49

A Punjabi school at Lahore, Sikh Kanya Pathshala at Ferozepur and Khalsa

College at Amritsar were the main achievements of the educational progress. In

1882, the Singh Sabha Lahore organized a Punjabi Parcharani Sabha to

popularize the use of Gurmukhi script. The eminent members of this Sabha were

Sodhi Hukam Singh, Lala Nanak Baksh, Bhai Ratan Singh, Bhai Gurmukh Singh

etc. With the efforts of these members Punjabi Parcharani Sabha was able to

introduce ‘Punjabi’ as a medium of instruction by the government appointed

Hunter Commission in 1882.50 Bhai Gurmukh Singh further sponsored the scheme

of opening a Punjabi College but it was not accepted at that time. After some time

Bhai Jawahir Singh and Bhai Ditt Singh joined Singh Sabha Lahore. It

48

Gurdarshan Singh, "Amritsar and The Singh Sabha", 102. 49

J.S. Grewal, The Sikhs of the Punjab, Cambridge University Press, Cambridge, 1994, 148. 50

Inder Singh, Golden Jubilee Book (1908-1958), Chief Khalsa Diwan, Amritsar, 1958, 8.


49

strengthened the position of Bhai Gurmukh Singh and he started a campaign for

the opening of a Khalsa College.

He through his newspaper Gurmukhi Akhbar wrote many articles

emphasizing the need to build Khalsa College.51 One of such appealing article was

published in Gurmukhi Akhbar on March 10, 1883.52 Bhai Jawahir Singh helped

him in this great work. After years of hard work and in the face of much

opposition and intrigues they collected funds.53 Maharaja Patiala donated one lakh

and fifty thousand rupees for the college. Maharaja Nabha contributed with one

lakh and five thousand rupees. Many English men also contributed for the cause.

The foundation of Khalsa College was laid down on 1892 by Sir James Lyall.

Bhai Jawahir Singh was elected as the first Honorary Secretary of the Govering

Council of the college and held the position upto December 1906.

The women education was considered equally important by the Singh

Sabha leaders. They felt that their women were lagging behind in the field of

education as compare to other communities. The Brahmo Samaj, Dev Samaj and

Arya Samaj movements provided equal opportunities to their women by opening

schools and colleges for them. The leaders of Singh Sabha movement realized that

the education of both men and women is a healthy sign of a progressive

community. Education of men without the necessary training of women is just like

to have one eye normal and other blind which not only looks ugly but keeps one

51

Ashok, Shamsher Singh, Punjab Dian Lehran, 96. 52

� � �� !��" � !�#� �! �� ! �� $� �� % & � "�� %�� $� �� !�#�� ! �#� �� '��$� �� !�(� %�� )�� ! � (� %�� !�(�� *� "�� )�� + !�� !�#� !(�, � �� - �� . ��(�� ( � /�� ,�� &� �� )�� !(0�� *� �� 1 1111111111� � �� %�� !�#& � ��' � � 2�%� �� !(0 �� %�� (� �� '� (/ � !�#� !( ��,� (/� � *� 30"� �� +� �� !� $� !�� !�� !�� $� �� (� �� !� � � �� (�� +%�� ( � �� ( �� &� ! (0�� *� � �� %�� (� 4�� !� �� %�� ( �� !� � �� % � ! �(�� ! �� +!�� !�#� % � !(0�� ! � �� $�� !� �" � !�#� (/� !(��5& � �� 1111 �� (�� !(0 � � !�#� !� �6�� 2#� � �� %�� 7��'!(0�� /�� ( �� %��!�� ( �� (�� 53

Bhai Jawahir Singh, “Arya Samaj-Singh Sabha”, The Panjab Past and Present, Punjab University,

Patiala, 1973, 97.


50

side view quite hidden.54 They emphasized the importance of education of women

to improve the condition of their community. As mother is the first teacher of the

child they felt that without educating their women, the very task of educating the

Sikhs might be defeated. They realized that to impart religious education to the

Sikh youth nothing could be more helpful than educating their women who could

fill the religious teachings and traditions in children at very young age.55 For the

above purpose, in 1892, a Sikh Kanya Pathsala was started at Ferozepur under the

supervision of Bhai Takhat Singh. Later on it emerged as a popular Sikh

institution for women in and outside the Punjab.56 These institutions became the

centre of efforts to increase literacy and economic benefits to the Sikhs.

With the coming of 20th century, the controversy between Amritsar and

Lahore Singh Sabha was softened. There were two reasons of it. One, in the last

years of the nineteenth century there emerged a number of Singh Sabhas and

Khalsa Diwans that worked independently from Amritsar and Lahore Diwans.

They were becoming autonomous bodies under new circumstances. To unite

various Singh Sabhas and to guide and control their activities a central

organization was the need of time.57 Secondly, the command of Sikh panth was

shifted from old leadership to new generation. In the Khalsa Diwan Lahore, Sardar

Attar Singh, the President died in 1896, Professor Gurmukh Singh, the Chief

Secretary died in 1898 and Bhai Ditt Singh, the prominent member died in 1901.

In Amritsar Diwan, its main patron, Raja Bikram Singh of Faridkot died in 1898.58

The head of new generation was Sardar Sundar Singh Majithia, the young

energetic scion of the noble family of Majithia clan. As a result of his efforts, a

meeting was held in malvai bunga, Amritsar on October 30, 1902. The chief

54

Poonam Arora, “Role of Singh Sabha Movement in Promotion of Female Education in the Punjab”,

Proceedings of Punjab History Conference, 1994, 210. 55

Joginder Singh, The Sikh Resurgence, 70-71. 56

Golden Jubilee Book, 1908-1958, 9. 57

“Chief Khalsa Diwan- Fifty Years of Service”, The Panjab Past and Present, Punjabi University,

Patiala, 1973, 66. 58

Jagjit Singh, Singh Sabah Lehar, 48.


51

organization of the Sikh panth, the Chief Khalsa Diwan was founded.59 The ardas

of its inception was performed by Bhai Teja Singh of Bhasaur. Bhai Aryan Singh

Bagarian was elected its first President and Sardar Sundar Singh Majithia its

Secretary. By-laws of the Diwan formally adopted by its members. Among 150

Sabhas only twenty nine Singh Sabhas submitted their allegiance towards it.

Except the few members of Lahore Diwan, most of the local workers like Sodhi

Sujan Singh B.A., Bhai Takhat Singh of Ferozepur, Bhai Mohan Singh Vaid of

Tarn Taran, Sardar Sadhu Singh of Forest Department, Sardar Dharam Singh of

Ghurjakh supported openly to the new organization.60

The co-operation of prominent persons like the great poet Bhai Vir Singh, a

devoted Sikh Sardar Harbans Singh Attari, the chief economist Sardar Tirlochan

Singh and the deep theologian Principal Bhai Jodh Singh made Chief Khalsa

Diwan, the supreme body of the Sikhs in every sphere.61 The aims and objectives

of the Chief Khalsa Diwan were set up: to the upliftment of the Sikhs in spiritual,

social, moral and economic spheres; to propagate the teachings of Sikh Gurus and

spread of the fragrance of “Nam” all round; to spread education amongst all

irrespective of caste and creed to remove illiteracy and to protect the political

rights of the Sikhs by constitutional means.62 It replaced the Singh Sabha in the

field of functioning.

In 1906, the Diwan formed various sub-committees to do various activities

like, Orphanage sub-committee, Punjabi Parchar sub-committee, Dharmik sub-

committee, Masik Patar sub-committee, Gurbani Shudhan sub-committee, Gur

Asthan Sewa sub-committee and School sub-committee.63 These sub-committees

worked whole heartedly for the attainment of its aims. The achievement of the

Chief Khalsa Diwan could be seen within ten years of its inception, about a dozen

allied or ancillary associations were founded like the Gurmat Granth Parcharak

59

Karvai Khalsa Ji De Diwan Di, 1901-1911, Chief Khalsa Diwan, Amritsar, 28. 60

Teja Singh, “The Singh Sabha Movement”, 42-43. 61

“Chief Khalsa Diwan-Fifty Years of Service, 1902-1951”, 66-67. 62

Ibid., 67. 63

Karvai Khalsa Ji De Diwan Di 1901-1911, 146.


52

Sabha of Amritsar; Gurmat Granth Sudharak Sabha of Amritsar; Gurmat Granth

Sudharak Sabha of Lahore; Khalsa Dharam Parcharak Sabha of Rawalpindi;

Khalsa Tract Society, Central Khalsa Orphanage, Khalsa Advocate, the Sikh

Educational Committee, Punjab and Sind Bank of Amritsar and Khalsa Parcharak

Vidyala of Tarn Taran.64 In the field of education, the greatest achievement of

Chief Khalsa Diwan was its Educational Committee. Educational Committee held

Educational Conferences every year at the different places of Punjab and net result

of these conferences were opening of schools at conference places. Thus the Sikh

educational movement was started to explore the educational needs of the people.

The conference showed its concern for the women education too. Gradually

the women participation in the Sikh Educational Conference increased. After

1925, a new awakening among the educated Sikh women dawned upon. There

emerged a group of Sikh women activists who began to organize themselves for

their concerns. In the 19th annual session of Sikh Educational Conference they

held a special session for Sikh women under the Presidentship of Bibi Raminder

Kaur. They expressed their regret over the poor condition of girls’ school and lack

of education among them.65 To take up women cause further they formed Sikh

Women’s Association.

The session of Sikh Educational Conference held at Sargodha in 1929 was

special for women. The Sikh Women Association organized its session alongwith

it on its 2nd day. The conference raised the issue of backwardness of the

community in women education.66 It criticized the apathy shown by government

and local bodies towards education of women.67 The Sargodha Conference

devoted its whole attention to the women cause and spread awakening about the

women concern.

64

J.S. Grewal, The Sikhs of the Punjab, 145. 65

Educational Committee (Chief Khalsa Diwan) Di Vihvi Varshik Report 1928 (Gurmukhi),Wazir-i-

Hind Press, Amritsar, March 1929, 57-58. 66

Report of 20th

Sikh Educational Conference, Sargodha, 29,30,31, March 1929, Educational

Committee of Chief Khalsa Diwan, Amritsar, May 1930, 14-15. 67

The Khalsa, April 7, 1929, 8.


53

To kindle the spirit for women education many local Sikh activists also

founded Sikh Istri Conferences, Sikh Istri Vidyak Conferences in their respective

areas. The Bhujangan Council of Kairon organized Sikh Istri Conference to

promote women education. Its first meeting was held at Kairon on 1916. The

conference was arranged and managed entirely by women. In its second session

which was held at Amritsar, emphasis was given to build up a college for Sikh

women on the pattern of Khalsa College, Amritsar.68 Same way the Sikh activists

of doaba founded the Doaba Sikh Istri Vidiyak Conference. Its meeting was held

at Jalandhar on 4th to 6th October, 1935. The conference was presided over by

Shrimati Bibi Milap Kaur.69 The one of the important fact of these conferences

was that a large number of women as well as men came from near and far areas to

participate in their proceedings. They deliberated over the ways to promote and

improve women education.

Meanwhile the Sikh leaders realized the importance of women education as

the mean of social change. They propagated the girls' education among the

community. They toured various places and delivered speeches and took serious

note on the illiteracy among Sikh women. They considered it the main hindrance

in communitarian progress. To a large extend they used Punjabi newspapers,

periodicals to awaken the people about the importance of women education.

SOCIAL AWAKENING

The reformers in Punjab, during the late19th century, initiated a process of

regeneration and revitalization of the cultural norms and social practices. Leaders

of each religious denomination, Hindus, Sikhs and Muslims sought to project their

ideologies and concepts based on their respective scriptures particularly after the

establishment of the British raj. They worked to reshape ideas and institutions and

to equip the society to meet challenges of the nineteenth and the twentieth century.

68

Bhujangan Patar, November 1, 1917, 13. 69

Joginder Singh, Punjabi Journalism (1900-1947): Issues and Concerns, 43.


54

Leadership within Sikh community fell to the educated and landed gentry

who preferred to be with the new empire while striving to rejuvenate Sikh society.

The reformers addressed a number of issues relating degrading conditions of their

faiths and the importance of education to improve them. All the reform

movements incorporated ‘education to begin with’ or ‘up-liftment of women’ as

an integral part of their programmes.

In August 1890, Jawahir Singh Kapur reported to have addressed meetings

in Amritsar telling the Sikh audiences to learn from the Arya Samaj who had

institutions to teach Sanskrit and the Vedas. Similarly the Muslims had established

the Aligarh school in which they tought Quran. The Sikhs he would say had no

institution for the study of Gurmukhi and the Granth.70 The Sikh leadership, thus,

felt the need to develop their own educational programmes on the pattern of

Christian missionaries and other communities’ institutions.

The chief organizations of the Sikhs, Singh Sabha and later on the Chief

Khalsa Diwan had the main objective of revival of the teachings of the Gurus and

to start a campaign against illtaracy. The members of Singh Sabha, especially

Lahore group were certainly well-versed in the strategy empoloyed by the potent

missionary machine in Punjab especially its interest to spread Christian tenents

through the written word which initiated widespread Sikh participation in the

increasingly prevalent print culture of the day. They utilized the widely available

printing press to fuster the cause of education.71 To make the masses aware about

the importance of education on large scale the leaders applied journalism as a

mean. They started to publish newspapers, periodicals, handbills and tracts in

support of the issue of education among the Sikhs in general and among Sikhs

women in particular.

70

Tribune August 15, 1890, quoted from Khushwant Singh, A History of Sikhs, Vol. 2, 144. 71

Doris R.Jakobsh, Relocating Gender in Sikh History Transformation, meaning and Identity, Oxford

University press, New Delhi, 2003, 98-99, see also Khuswant Singh, A History of the Sikhs, Vol.2, p.

45.


55

Christian missionaries were the first in introducing the printing press to

Punjab. In 1836, at Calcutta, Revered Willian H. Pierce of the Baptist mission

press adviced James Wilson and John Newton the newly arrived American

Presbyterians to take a printing press to Ludhiana. Revered William H. Pierce

presented both of them with an old wooden press, papers and printing ink. As

neither of the two missionaries travelling up country knew anyting about printing

matters, Pierce sent one of his Bengali compositor to assist them. With these

rudimentary beginnings a press was strated at Ludhiana, it soon became a thriving

establishment producing millians of pages of evangelical literature in the

vernaculars.72 The Mission Society published Bible in Urdu, Hindi, Persian and

Kashmiri vernaculars. It published many tracts and distributed these in the

Haridawar festival in 1844. Newton and his companion Jhoniver published first

Punjabi Grammer, first Punjabi Dictionary and a book on English-Punjabi

proverbs.73

Simultaneously, the Punjabis began to publish newspapers and periodicals.

Many newspapers in Punjabi and English were founded in the last of 19th century.

Sri Darbar Sahib was the first Gurmukhi periodical published from Amritsar in

1867. Its editor was Munshi Hari Narayan and the manager was Phiraya Lala. The

Sukhavya Samodhini and the Kav Chandrodya were published in 1875 and 1876

respectively. These periodicals were nearer to Hindi than Punjabi as shown by the

names of their properiters and the periodicals.74

Founded in the wake of the Singh Sabha movement, majority of the

Punjabi newspapers and periodicals advocated the distinct socio-religious and

cultural identity of the Sikhs which was their primary concern. It continued to be

the main plank of the political programmes of the Akalis during the later years. A

72

Davis, Emmett, Press and politics in British Westren Punjab (1836-1947), Academic Publishers,

Delhi 1983,21. see also Harjot Oberoi, The Contruction of Religious Boundaries, 273. 73

Ganda Singh (ed.), Punjab (1849-1960), Khalsa College, Patiala, 1962, 374. 74

N.G. Barrier, “Trumpph and Macauliff: Western Students of Sikh History and Religion”, Fauja

Singh (ed.), Historians and Historiography of the Sikhs, Oriental Publishers and Distributors, Delhi,

1978, 28-29.


56

number of Punjabi newspapers and periodicals published on daily, weekly,

fortnightly or monthly basis. The proprietors, publishers, editors and columnists of

the press came from the professional middle classes which emerged under the

British rule. They were teachers, lawyers, pleaders, physicians and servicemen.

Some of the proprietors and the publishers were engaged in small businesses like

shop keeping, tailoring and book selling. In the early 20th century, they were

joined by the educated rural Sikhs. However, all of them were associated directly

or indirectly with the Singh Sabha movement.75

Bhai Gurmukh Singh was the first person who realized the importance of

press as a medium of social transformation. He made of beginning in Punjabi

Journalism. He founded many newspapers such as Gurmukhi Akhbar(1880),

Vidyarak (1880), Khalsa Akhbar (1885), Sudharak (1886) and Khalsa Gazette

(1886).76 Gurmukhi Akhbar was published from Delhi Panthic Press, Lahore. It’s

owner and editor was Gurmukh Singh himself. He wrote many articles on the

necessity of opening Khalsa schools and colleges to foster education.

In 1881, he started a monthly periodical Vidyarak. It’s objective was to

promote education among the members of the community. It had two works, to

provide news about the educational progress of the community and to publish

articles on the reformative and practical education as the prerequisite of the time.

It also printed book reviews to check the authenticity of books on Sikh religion.77

In 1883 Gurmukh Singh joined with Bhai Jhanda Singh and Ditt Singh to found

the Khalsa Press and a weekly newspaper Khalsa Akhbar. Bhai Ditt Singh and

Bhai Maya Singh edited this paper as the spokesmen for the Lahore Singh Sabha

until Ditt Singh’s death in 1901.78 Bhai Ditt Singh faced problems in terms of libel

75

Joginder Singh, “Transition from socio-religious to political concerns, Sikh periodicals of the early

twentieth century”, in Reeta Grewal and Sheena Pall (ed.), Five Centuries of Sikh Tradition, Ideology,

Society, Politics and Culture, Manohar, New Delhi, 2005, 151-152. 76

Joginder Singh, The Sikh Leadership, Guru Nanak Dev University, Amritsar, 1999, 57-58, See also

Ashok,Shamsher Singh, Punjab Dian Lerian, 92, Roop Singh, Parmukh Sikh Sakshiatain, Dharam

Parchar Committee, Amritsar, 1996, 198. 77

Ashok, Shamsher Singh, Punjab Dian Lerian, 181-182. see also, Jagit Singh, Singh Sabha Lehar, 19. 78

N.G. Barrier, The Sikhs and their Literature, (xxviii)


57

suit to carry on this paper. He wrote a number of times against caste and

Gurudom in Sikhsim. He denounced high caste Sikhs looking down at converts or

“unclean” co-religionists. Caste controversy led to collisions with pujaris and

members of the Amritsar Singh Sabha. Ditt Singh slashed at their pretensions of

being “gurus” in a tract entilled Sudhan Nanak (a dream drama). The pujaris and

other opponents such as Khem Singh Bedi landed Ditt Singh in Court. But very

soon the paper’s circulation increased around one thousand. However, the paper

could not sustain its publications and was stopped in 1905.79 Meanwhile two new

papers Sudharak and Khalsa Gazette (1886) were started by him. Sudharak

advocated the cause of education among the Sikhs. It also undertook the special

task about the misconception of Sikh Brahmanical rituals and ceremonies as idol

worship, performance of arti in Gurdwaras.80

With the expansion of the Singh Sabha and its institutions, the range of the

journalistic activities became wider, covering most of the towns and cities. Bhagat

Lakshman Singh from Rawalpindi Singh Sabha founded first weekly English

organ of the Sikhs, The Khalsa from Lahore on January 5, 1899. It supported an

independent entity of the Sikh religion and criticized the anti-Sikh approach of

Arya Samaj’s publications.81 Bhai Mohan Singh Vaid started a Punjabi monthly

periodical Dukh Nivaran from Tarn Taran in 1906, to counter the anti-Sikh

propaganda of Arya Samajists. The paper contained religious ideas, importance of

teaching of Gurmukhi and medical advice.82 The paper ran continually at a loss

but Mohan Singh Vaid published it for 15 years because he felt that the Sikh

community needed as many spokesmen as possible. He wrote hundreds of books

and tracks on subjects ranging from religion and social reform to medicine.

79

Joginder Singh, Punjabi Journalism (1900-1947): Issues and Concerns, 4, see also Narinder Singh

Kapur, Gyani Ditt Singh, Jivan te Rachna, Publication Bureau, Punjabi University, Patiala, 1982, 15-

16. 80

Jagjit Singh, Singh Sabha Lehar, 30. 81

Ganda Singh (ed.), Bhagat Lakshman Singh Autobiography, 133. 82

Munsha Singh Dukhi, Jivan Bhai Sahib Bhai Mohan Singh Vaid, Amritsar, 1939, 99-101.


58

Punjabi was his passion and to encourage its use, he formed Gurmukhi publishing

organizations.83

Bhai Vir Singh an eminent Sikh brought Punjabi journalism in support of

educational movement of the Singh Sabha. He helped Wazir Singh to found

Wazir-i-Hind press at Amritsar in 1892, the first press of the city. The very next

year, in 1893 along with Bhai Kaur Singh he became an instrument in founding

the Khalsa Tract Society.84 His weekly newspaper Khalsa Samachar and monthly

periodical Nirgunyara gave ample space to the articles, essays and fictions dealing

with deteriorating condition of the Sikh panth and gave solutions to improve it.

Khalsa Samachar was started on November 17, 1899 at Amritsar. Bhai Vir

Singh edited this paper till 1914 and thereafter Sardar Sewa Singh took over as its

editor. Bhai Vir Singh, however, remained associated with this periodical till his

death in 1957. Through this periodical, he wanted to give a concrete shape to the

ideology of Singh Sabha movement and infuse a collective spirit among the

protagonists of this movement. Mostly all leading scholars of this movement like

Bhai Jodh Singh, Bhai Mohan Singh Vaid, Bhagat Lakshman Singh and Principal

Teja Singh were associated with this paper. The major concerns of this paper were

to arouse love of religion among the Sikhs while interpreting the Sikh history, to

propagate Sikh religion in and outside Punjab, to educate the Sikh masses using

Punjabi as the medium, to establish separate socio-religious and cultural identity

of the Sikh panth.85

In the issue of Khalsa Samachar of December18, 1901, Bhai Vir Singh

tried to awaken them on the degrading condition of Sikhs. He expressed his

concerns about the state of mind of the community in medical terminology. He

said if people reacts when their ills are exposed, it means that they are alive to the

83

N.G. Barrier, The Sikhs and their Literature, (xxvii) and 77. 84

J.S. Guleria (ed.), Bhai Vir Singh, The Sixth River of Punjab, Bhai Vir Singh Sahitya Sadan, New

Delhi, 1973, second edition, 1984, 195, see also Parkash Singh, Continuing influence of Bhai Vir

Singh, Singh Brothers, Amritsar, 1972, 16, Harbans Singh (ed.), Bhai Vir Singh Satabadi Granth, Bhai

Vir Singh Satabadi Samiti, New Delhi, 1972, 113. 85

Joginder Singh, Punjabi Journalism (1900-1945), Issues and Concerns, 4.


59

concerns and are ready for the treatment. No reaction would mean that they are

satisfied with the condition in which they are.

�� % � �� 8�� (�� 9�� ) � %�� % � !��

�� !�+�� )� %�� &� �� %�� (�4 �

� (�7�� !�� )��

He reinforced the same point on 17-8-1911;

��(0 � � �� #�� % � $�� $�(�� +��

!�+�� )�� $�� !#��$�� 0�� % � $� �� $�(�� +�

!�0#� � �$�� !�+�� )�� !�� %� � 7� �� %��

�)�� %� $�(�� (�� %��

!�+�� )�� (0� �� !�(�(� ��

% �!�� $�(�� !�+�� )�� :;��

Khalsa Samachar pleaded Sikh organizations to establish their own

educational centres to educate youths in Sikh principles as Christians and Arya

Samajists were doing. It emphasized the relevance of modern education to serve

the cause of ‘panth’. It many times warned the parents that their children would go

astray from the Sikh way of life and become non-Sikhs if they were sent to non-

Sikhs educational institutions. To prove its contention it quoted statistics regarding

the conversion of the Sikh youth either to Arya Samaj or Christianity. It made an

appeal to Sikh leaders to establish Khalsa institutions in which Sikh history and

theology would be taught. Celebration of birth and death anniversaries of the Sikh

Gurus and martyrs would include as an essential part of their curricula.87

Continuing with the same policy an English weekly newspaper was

founded namely the Khalsa Advocate under the guidance of Bhai Jodh Singh in

86

Mehar Singh Rewal, Dr. Sir Sundar Singh Majithia, Charitable Trust, Educational Society, Uttar

Pradesh, 1979, 65-66. 87

Joginder Singh, “Transition from socio-religious to political concerns : Sikh periodical of the early

20th

century”, 154.


60

1903. This periodical articulated the programmes and activities of the Singh

Sabha and Chief Khalsa Diwan and propagated the distinct identity of the Sikhs.

The periodical pointed out that there was a race going on in India among all

communities to avail of educational opportunities. It is, therefore, necessary for

Sikhs to not to ignore education. It would tantamount to lagging behind other

communities.88 Between 1911 and 1922 the Khalsa Advocate tended to be the

spokesman for the Chief Khalsa Diwan, Amritsar. In 1922 the Diwan made over

the paper to the newly formed Khalsa Press Syndicate, Amritsar with Bhai Jodh

Singh as Secretary. The paper continued until merging with The Khalsa in 1923 to

become Khalsa Te Khalsa Advocate in Punjabi. It was devoted to protect Sikh

interests. It also included subjects like politics, social problems and local events.89

By the turn of the century the leaders of Sikh renaissance began to add

more emphasis on women education. They realized that only educated women

could play an important role in the propagation of Sikhism and transmitting its

ethical and moral values to the Sikh children at tender age.90 They observed that

their women were superstitious and under the influence of Brahminical rituals.

Jakobsh quoted a British observer who noted that “Sikh women were more likely

than Sikh men to turn to the dreaded Hindu tradition, which was ‘easy to

understand’ and were able to give ‘a colour and life to their religious exercises’

not imparted by the dry recital of obscure passage of the Granths. As women were

highly superstitious, the influence of the brahmin also weighed more heavily on

the women than on the men”.91 The reformers recognized education of women the

only effective mean to countract these beliefs.

The Khalsa Samachar showed serious concern for improving the position

of the women in society. From very beginning it started a special column entitled

88

The Khalsa Advocate, April 11, 1904, quoted from Baljit Kaur, Social reform undertaken by the

Chief Khalsa Diwan, M.Phil. Dissertation, Guru Nanak Dev University, Amritsar, 1989, 20. 89

N.G. Barrier, The Sikhs and Their Literature, 79. 90

Joginder Singh, “Women Education and Sikh Reformers: A Study of Sikh Newspapers and

Periodicals in the Early 20th

Century,” Journal of Regional History, Guru Nanak Dev University,

Amritsar, 2001, 79. 91

Doris R. Jakobsh, Relocating Gender in Sikh History, 82.


61

‘Istri Sudhar’ in 1899. No other periodical or paper had done it earlier. It was Bhai

Mohan Singh Vaid who introduced this special column and delineated upon the

type of characters, issues and problems related to the daughters, wives and

mothers.92 He and other reformists launched a crusade to emancipate women from

the social evils and ignorance and advocated women education as the only

remedy. In an article of the first publication of the Khalsa Samachar he stated that

family life is run with the mutual co-ordination and co-operation of husband and

wife. Each is an equal partner. A woman is considered as 'ardhangni' or 'ard

sariri' - a half of the man. Tendency of distruption appears only when the balance

between the two is lost. For a smooth run of a faimly both partners should be

equally educated and awakened about their 'code of conduct' and the principles of

their religion. The reformers further felt that uneducated mother would be

superstitious and would not be able to culcate moral and religious values in their

children. For the progress of the Khalsa qaum, therefor it is required to educate

and enlighten the women.

�� &� � (�&� �9�� (�� !�2+� �� % � � #�(�

�9%�� !�� % � �� )(� � %2��

�� !�� !� ��% � � �� # � ��

� �� 7�� $�(�� /�� %�� (�4�� +��

!�#� ,(� �� 7� (��

!(�6�� !.�� %�� &� �� ! (,� (/�� !� # �

�� '< � ��6 �� !�� (�� 7�� (� � ��

�2!%�� ,� � �� (�� )( �� $�&�� )�

!�� $�� $��

�� !�(� � �� !�� !�� $�� !(�6� �

�� %� � �� (�� $�� $�(� ��

(�4�� %� �� 111111 111111 11111 � �� !�� 6�� "� � 92

Joginder Singh, Punjabi Journalism (1900-1947) : Issues and Concerns, 31.


62

%�� &� (�� 111111111 1 1111111 1111� !�(�� ,��

�!�� !�� (�� ,�� (�� )�� 9�� !�(��

!�(�� 9�� %�� (�� )�� %�� (��

7�� % &� �� % � �� !(� �� )�� $��

!�#�� 4�� %�� /�� $�� !�(� ��

��(�� 9�� #9� � �� !�( � !�� )��

!�(%��(�7�� !(�� #�� %��9 �� 3�% �� 7� �� =>�

Literacy gap between husband and wife was bound to disturb family

atmosphere as an illiterate wife may find difficult to adjust with the literate

husband temperamentally. Moreover, if her husband happened to be a reformist

and committed to propagate Khalsa Dharam, and the wife being ignorant and

superstitious, the reformist husband was bound to react to find that his mission is

being defeated in his own house. If such a situation prevailed in each Sikh house,

then future of the Khalsa Dharam would also be bleak. If the educated Sikh boys

did not find suitable matches within the community, they would renounce Sikh

religion to find suitable matches outside community. Besides, a high rate of

illiteracy among the Sikh women would retard the programme of social upliftment

of the community.94

By using the fiction, the Khalsa Samachar gave reasons for the degrading

condition of women. Living as dishonoured member of the family for centuries

together, the women lost their analytical faculty to distinguish good from bad

things. The Khalsa Samachar noted that women themselves are responsible for

their degrading condition in the society. The position of women fall from the

golden age in which they were the recipients of learning and respect because of the

rapacious darkness introduced by the Turkish rule. The social evils like purdah

and child marriage were imposed on them and they were reduced to the positon of

shudras.

93

Khalsa Samachar, November 17, 1899 (first issue), 7. 94

Joginder Singh, Punjabi Journalism (1900-1947); Issues and Concerns, 39.


63

!�(%�� (� 7�� (%�� ! �# � �� ?� � � �� (/� % &�

�"�� !�(%�� 9� (9� �� % & � !�(%��

�+�� !�� %� � %�� )�� % &� ��(��

+�� %�� % &� % 2�� % � �� %� � !� �� ) 1111111 111111 11111 1111 �

�� (�� $�? &� %�� %2�� % � �� !��6� �� )� �

�� $�� &� � �� /� � ! �� 3 �� $�� !� � �� $�(� ��

�2!��%� � !�� %2�� % � �� 7� �� $�(� �� % & �

��%�� !�� ! �#�� +��2 �� ! ��=@�

Education of women was considered important element for the upliftment

of them. Many times the columnists of the Khalsa Samachar made the women

responsible for their degrading condition and motivated them to educate their

daughters. Under the title of ‘Merio Bhaino Pado', (Learn! my sisters) the author

advocated women education as a mean of emancipate them from the social evils

and making them instrumental in the betterment of the family and society. The

author called upon the mothers that if they had given education to their daughters

and treated them equally as their sons the condition of the women would have

been different and better. The author noted that it was thought necessary only for

the sons of the family to get educated as it helps them to get employment. They

lamented that the daughters were not sent to school because they were not to be

sent away from home to earn livelihood. It was thought sufficient for them to have

knowledge of sewing, embroidery and cooking. In one of the articles the paper

wrote:

��5� /)� &��

�� /) � � � � �� (� %�� ( � �� 7��

!�� %�� (�� ( ��%� � �� )&��

� 9�� (��%2 � % & � �� !�� % � � � �

95

Khalsa Samachar, November 27, 1899, 6.


64

%�� !�3�� %� �� !�$�&� (�� %�(�&� ��%��

�� +�� 7�� + � � ��%9 �� 9� �

��+A�� %�� !�� !� �� !�(�� 9%� ��

��+�� !.� � �!�� !� � !�� !� !��

�!#�� ) �� )� �!�� %� �� !�5� � �

(�� 9&�� !��0�� %�� (�"�� ? �

�� !�� 9�� /�� 0% ��

%��( �� .8��)� =;�

Without educating woman the task of educating the children of the

community might prove ineffective as basic changes in lifestyle or values would

not take place without changing woman who could link the present to the future

through her influence over the children. Writer of the 'Merio Bhaino Pado' made

some sugestions to improve the conditon of women. She directed to mothers to

educate their daughters on equal ground of sons. She also appealed women to

collect funds for the establishment of girls' schools and to appoint women teachers

and preachers.

�� !(�,� !( �,�� #�� !�� (� %�� %�� %�� !��

(�� % �� 9�� ! ��6�� '�'�'�'� ( /� !(�,� �� *�

$�� '� <� �)(�6%� �� #�� 0��

#�� !�(� %�� 7��

�� +�� $�� +�� !(�, ��

�� !�� - �� !�(%�� (�7� �� =B

The newspaper persuaded the Sikh institutions and Sikh leaders to open

pathshalas exclusively for girls to improve their condition. The writers of the

newspaper thought that their very task of educating the Sikhs could be defeated

96

Khalsa Samachar, November 25, 1903, 8-9. 97

Ibid.


65

without the education of women. The primary aim was to impart religious

instructions to the Sikh youth as nothing could be more useful for the propagation

of Sikhism than educating women.

The Khalsa Tract Society of Bhai Vir Singh owned Nirgunyara, a

Gurmukhi fortnightly periodical. The periodical gave ample space to the articles,

essays and fictions dealing with deteriorating condition of the Sikh panth and gave

solutions to improve it.98 It also emphasized on women education as the vehicle of

progress of the community. A tract Uttam Sikhia was published by the society

advocating women education for the progress of the country. It stated that

development of a country depends on the progess of its women. Educated women

play constructive role in the society. Our country can progress only if women

would be educated.

�!�(�� +� �� %� �� %� �� %� ��

#�� )�� %� !�!� � �� + � !�0 #� % �� %�

!�-%� ��%�� )� � %� � !�� #� �� !�!��

�)�111111 �

(�"�� +� �� %�� %�� !��

� ��2��%��& �� ( ��==

Bhai Vir Singh’s Khalsa Tract Society produced about 200 tracts and

distributed nearly half a million copies of these. Tracts had been an effective

vehicle for conveying ideas and propaganda since the inception of the first Singh

Sabha. The aim of these tracts was social and religious reform. The bulk of

soceity’s works consisted of scripture and prayers, biographies and didactic tales

on morals, society and religion. There were volume of tracts and pamphlets

expressing women education a mandatory design to protect their social and

98

Parkash Singh, Continuing influence of Bhai Vir Singh, Singh Brothers, Mai Sewan, Amritsar, 1972,

16. 99

Nirgunyara, Uttam Sikhia Bhag-3, Tract no. 416, Wazir-i-Hind Press, Amritsar, 1912, 44-48.


66

religious concerns. A number of tracts of the Society were written by Bhai Mohan

Singh Vaid, Bhai Ditt Singh and Babu Teja Singh.100

Mohan Singh Vaid’s famous tract ‘Saday Gharan Di Dasha’ (condition of

our homes) directly commented on illiterate women as the cause of unhealthy

atmosphere of family life. It reported that our homes have become hell because

there was no arrangement for women education. Uneducated women were not able

to understand certain things and due to their ignorance and foolishness they create

unnecesserily a gloomy atmosphere at their places. In case they were educated,

they would insist on the education of their daughters and teach them good manners

and this would help to create a conducive or healthy environment at our places.

!�� ,� � !�#� �� (�� (�� (�� 2��+� �"� �

�2��+%� (�� 0�� , �� %�� 7�� !��

!�� )�� 0� � �0�� !�(% �� 9 �� (�/��

��%�� (�� !�� )1 111111 111� 1 111111 111 111� �� !�( �

�� !�� !�(%�� %�� (%�� '�� !(�6 � � � �� !��6��

�� 2��7��& ��)��

�� 6 �� '<� ��%�� (?�� !� #� ��

#�� ' #� �� !(! �� &�� !� �� ?� %� !(�6��

�� 6 �� !�(%�� !(!�� 2!�� !(0!��

�� (%�� (%�� $�� !�0%�� 111 1� % �� -�� )� !��

(�"��,� �.�� (�� CDC

There are some tracts which portrayed the ideal Sikh woman and

encouraged the women to walk on the same path. The tracts like Nisang Kaur

Kikur Laj Kaur Ban Gai, Istrian Liye Amrit De Lorh, Jo Patti Suadaun Patti

Arthat Kaum Nu Ghun Kehra Lag Gaha Hai? represents this category. All these

100

N.G. Barrier, The Sikhs and their Literature, (XXX). 101

Saday Gharan Di Dasha, Tract no. 126, Wazir-i-Hind Press, Amritsar, n.d., 6-9.


67

tracts warned Sikhs against the influence of Christian and Hindu religions. Despite

these, tracts namely Ik Kanya De Dukhary, Hai Hai Bachchi Tun Kithon?102, Bal

Viah De Dukh, Tin Kunjian, Sushila, Bibi Bhain, Ghar Vich Suarg, Kharach De

Tin Dhang and Gareeb Kaur deal directly or indirectly with the necessity of

women education. The writers of these tracts were emphatic about the formal

education of women. They wanted that women should be educated about home

managements, child care, hygeine and preserver of religious traditions.

Ik Kanaya De Dukhary represents the worst effects of Christian education

and emphasizes to follow true Sikh rituals for attaining the last aim of life.103

Sushila was written with the purpose to teach young and educated girls the

important task of cooking. Whereas Bibi Bhain deals with the demerits of anger at

home. In it an old women instructed a woman to leave indifferent attitude and

learn child care, cooking, stitching, knitting, means of cleanliness and to do

religious practices.

The tract entitled Gareeb Kaur is the story of a woman named Gareeb

Kaur. In this an updeshika is telling her the virtues of an ideal wife and the

sufferings of wife who does not know how to behave well. She taught Gareeb

Kaur that a wife was presented as determining the ability of a man to prosper and

was also responsible for his poverty. The updeshika of the Satsang Sabha or The

Society of Truthful, Bebe Budhwanti the women of intelligence, gave simple

lessons to the Gareeb Kaur in enriching her home by performing all the household

chores. As women were the consumers of the hard earned money of men they

should manage household budgets. Bebe calculated that out of the yearly income

of her husband, Gareeb kaur spent money on foreign cloth, its tailoring, laggis and

servants who helped her in house hold works. She could save the money by

cutting out her expenses. Bebe encouraged Gareeb Kaur to take up useful work in

her spare time, like making a dupatta for a neighbour and perform house hold

102

Tracts of Khalsa Tract Society, Amritsar, 1897, for detail see appendix I. 103

Tract no. 7, Ik Kanya De Dukhary.


68

chores with a sense of duty. In this story the author convey the massege that a

woman could manage household budgets as she was taught to do in the girl's

school.104

Mohan Singh Vaid used ‘Hand Bills' as another mean of propagation of

religion and education. He himself wrote 42 hand bills in four years (1908-1911)

which were published in lakhs by Sikh Hand-Bill Committee. Touching every

aspect of society in form of short stories, queries with examples these attracted a

large number of readers.105

There were some newspapers which focussed on women were published

to enlighten women. These newspapers and periodicals were the Istri Satsang

(1904), Amritsar, Punjabi Bhain (1907) Ferozepur, Istri Samachar (1908) Quetta,

Bhujangan Patar (1917) Kairon and Istri Sudhar (1924) Amritsar. There were

some short lived periodicals such as Sughar Sahali and two papers of Panch

Khlasa Diwan of Bhasaur namely Khalsa Suani (1927) and Par-upkari Mata

(1929).106 Hira Singh Dard started a Punjabi periodical known as Phularin. It was

an offshoot of his monthly Punjabi periodical Phulwari. It continued only for four

years.107 Some of these papers had their women editors. Bibi Rajinder Kaur ran

Istri Samachar and Bibi Narayan Kaur worked for Khalsa Suani and Par-upkari

Mata.108

The first women representing periodical was Istri Satsang (1904). It was in

Gurmukhi script. It worked for the propagation of women’s education and

published articles on its importance. It had various objectives to reform the

condition of the women as follows: it was to expose the condemn hypocrisy; it

was to counsel and teach women to obey greh dharma as the primary object of the

wife was to serve her husband; to work for propagation of women’s education; to

104

Tract, Gareeb Kaur, Khalsa Tract Society, Amritsar. 105

Munsha Singh Dukhi, Jivan Bhai Sahib Bhai MohanSingh Vaid, 132-133. 106

Suba Singh, Punjabi Patarkari da Itihas, Punjab State University Text-book Board, Chandigarh,

1974, 64-65. 107

Joginder Singh, Punjabi Journalism (1900-1947): Issues and Concerns, 17. 108

Suba Singh, Punjabi Patarkari da Itihas, 96.


69

bring forth the suggestions for the consideration of its readers to help the widows;

to reject the evil practices which were prevalent among the women and to revive

the custom of widow remarriage. The periodical appealed the men to encourage

their women to read and subscribe to it.109

The Istri Samachar (1908) dealt with the general problems of the women.

It emphasized the religious and ethical values for the women and published

sermons from Sri Guru Granth Sahib so that the wife could be faithful to her

husband. It published biographies of the prominent women so that they could

emulate those characters to raise their morale.110 It explained social condition in

which the women were made to live. Articles on women education and necessity

of opening schools for them were a part of its publications.

The Istri Sudhar (1924) recalled the Sikh panthic pitched struggle against

the British rule under the editorship of Dusht Daman Kaur and Sardar Bagh Singh

respectively. It aimed to inculcate the spirit of national awakening among the

women and to prepare them to work along with men. It advocated the gender

equality in every sphere. For that, more important work of the paper was to

awaken the women themselves. It noted with regret that the women lacked proper

education to groom their children.111 The paper characterized the objective of

women education in terms of producing good mothers, capable daughters, sisters

and self surrendered wives.112 Therefore it recognized and appreciated the

relevance of house-hold works of the women. Its policy included also to update

women’s knowledge in Sikh religion and history.

All these papers advocated women education as the means to raise their

status as par with men. Besides these papers some kanya educational institutions

ran their institutional periodicals. Punjabi Bhain (1907) and Bhujangan Patar

(1917) were prominent among them. These journals were major vehicle for the

109

Joginder Singh, Punjabi Journalism (1900-1947): Issues and Concerns, 29. 110

Joginder Singh, “Role and Status of Women in Early 20th

Century : A Study of Sikh Newspapers

and Periodicals”, Proceedings of Punjab History Conference, 31st session, March 1999, 156-157.

111 Ibid., 157.

112 Phulwari, September to December 1927, 3.


70

transmission of the ideologies of the Singh Sabha movement to women and their

readership was not confined to only those associated with the schools. In their

many issues these journals contained articles which were topical, historical,

informative or morally instructive in nature, written by both men and women.

They have also been an important source to draw out biographical sketches of

some women participants of the movement.113

The first paper that focused on women was ‘Istri Satsang’ but most

popular and the most durable periodical on women concerns was Punjabi Bhain. It

was fully devoted to female education and published articles on religion, the

family and household duties of women.114 It was published from Sikh Kanya

Mahavidyala, Ferozepur. Bhai Takhat Singh, manager of the Sikh Kanya

Mahavidyala took responsibility of its administration. Its editor was Bir Singh, a

former school master in 14th Sikhs in the British Indian army. The paper

considered women education as a yardstick to measure the educational progress of

the community. It further emphasised that only educated mothers can transmit the

moral and ethical values to children.

!�(%�� !��6�� (� ! �0#� !�(�� 9�� !��6 �� %� �(� �

�� !�� )�� 9�� !�� &� �� (��

�� $�(�� %��% � �� !�� 1111� ��

%2��% � �� !�� % � �� !�� 0#�� !��6�� $�(��

�� % &� ��%� �!� � � ��/� � � � �� )�� !��6�� % &�

�9�� % ��0#� �� !��6� ��+ �� CC@

Only educated women could improve the standard of living of a family,

community and country. Appreciating the relevance of the education, the

periodical underlined the fact that no community, no country and no nation could

113

Anshu Malhotra, Gender, caste and Religious Identities, Oxford University Press, New Delhi,

2002, 10. 114

N.G. Barrier, The Sikhs and Their Literature, 78, 84. 115

Punjabi Bhain, April 1910, 13.


71

prosper without the spread of women education. An article ‘Istrian Le Vidya De

Lohr’ ( need of education for women) considered family and community a vehical

and man and woman its two wheels which should be equally balanced. Both

should be educated then they would perform their duties of their places.

�� +� ! �!�� %� � !�(%��2 %� 7�� ! �� (2�+� #��

!�#� �� )� � �� !�(% �� !�!�� %�� )�� # 0��

� �!�� 9�� /�� ) � %�� 2!�( %� � �(2 �� 0"��

�� )�� % � (�� %�� !�%� � �� %�%�

�� (?�� )&"�� % �

(��?� �)� �� !�(%�� (�� 6�� !�!�� %�� !�(%��

!(!�� !�� !�6 � � % & � �� % � �

�)�� (�� 6 �%2�� 0?� !�(� %��

!��E CC;�

It noted that Sikh community had made progress in the field of male

education with the opening of schools and colleges for boys. However, nothing

had been done regarding the woman education. Education of women was also

essential as women had influence over the children. It encouraged women to

educate themselves in their moral and social obligations for the betterment of

family future. A child is a reflection of his or her mother. The ignorant and

illiterate women did not care to inculcate values and discipline among their

children.

�� %��"�� ! �#� ! �!� � �� (�� +�� 7�� !�� !�% ��

�� /�� %�� %��"�� +�/� � �# �� 3�� %��"� �

(�%�� %�� $�(�� (�� !�0%�� !��

!�#� ,�� %�� %��"�� $�� %� !�!�6 � �

116

Ibid., August 1, 1907, 5.


72

� �!�� % &� $�� %�� #�� !�� !�# �

%��"�� +��!�! #� �� CCB�

At one place, the periodical highlighted the main cause of illitrary among

women in the province. It gave three causes lack of female teachers, absence of

separate pattern of study and scarcity of instructions in indigenous languages. The

periodical persuaded the objectives of women education to fulfill the household

duties. The author of the periodical made the men responsible for less women

education because of the vested interests. Therefore, it was the moral obligation of

the man to educate women. The periodical also promoted the work avenues for

women which they could do themselves in their homes to improve the financial

conditions of their families.118 It also published the news about its institution Sikh

Kanya Mahavidyala, its income, expenditure and progressive reports. The news

about the country and abroad were the efforts to broader the women visions.

Bhujangan Patar was a monthly periodical of Mata Sahib Kaur Bhujangan

Ashram Kairon which was generally published on the first day of the month. It

was published by Bhujangan Council in Gurmukhi script. Bibi Lavleen Kaur was

its editor who played a constructive role to build up the Bhujangan Ashram

Kairon. In its first issue of September 1, 1917 it declared its commitment towards

the propagation of spiritual, physical fitness, religious teachings and women

education.

� �%�� (�� % �� 2#�� 7� �� $��+ � ��

/�"�� !�(%2� � 7�� !(� 6�� (� ��0%�

It gave primacy to the need of education among women, and importance of

newspapers to make them aware. The main objective of this periodical was to

enlighten the women about the poor rate of literacy among them and awaken them

about their social and moral obligations to serve the family and religion as a part

117

Ibid., 6. 118

Ibid., April 1931, 3-6.


73

of society. The first issue of periodical noted lack of education and lack of women

oriented periodicals among them and emphasized on the importance of this

periodical among women.

,��(�0%�� (�4�� (�� & �� -�� (� �� /)� &� �

�%�� &�� %�� !� #�� (�& �� %�� /) � &� �

,��# �� (��!� �� (�"� �!�� /�� &�� /) � &� �

��%�� %��(� �� %�� 7�� 2#�� / )� &� CC=

There are three kinds of important works for women, home management, to being

up children and religious practices.C<D

To perform all these functions, education

was essential. In prose and verse writing the paper emphasized on women

education as an agency of panthic development. In one such poem, the author

noted that women lacked proper education to groom their children. Without

educating woman the task of educating man in community might prove ineffective

as basic changes in lifstyle or values would not take place without changing

woman who has the influence over the children.

�0#��!�� !�� !��

�9��!�� !� �(�� + ��

(��+� �� , ��

( !��!� �!�� ! �# �� (��( �+�,� ��

��)��!(�6�� # � �� 0#��

��$�� (��!� � �!� �� 0#��

�� !(�� . )� �

$��%�� ? ��+� ,� ��(�%�.)� C<C

All these newspapers and periodicals promoted women education as the

mean of emancipating them from the social evils and degrading status in society.

119

Bhujangan Patar, September 1, 1917, 2. 120

Ibid., 3. 121

Ibid., October 7, 1973, 12-13.


74

They considered woman as an instrument for the betterment of the family and

society. Appeals were made to the Sikh institutions and influential leaders to open

primary and middle schools for girls in every village and town. The reformers and

press advised the type of curriculum of women education which suited to the

social cultural environment of the community and society. The Khalsa Advocate, a

weekly newspaper, characterized the aims of women education in terms of

producing good wives, good mothers and good members of the community. This

newspaper stated that “It is not necessary that girls should be taught and enabled

for outdoor life or service the field in which men are engaged and for which the

nature had made them comparatively more worthy but capable to improve other

aspects of family life which are no way less important. For mothers, for example,

it is necessary to know literature and history as for man but for different purposes.

For a mother to instill her knowledge among children during their very infancy

and man to his brothers”.122 The paper emphasized religious and family oriented

educational curriculum for women. It did not enable her to go for a professional

life. It assumed that men and women were two entities meant to perform different

roles. Therefore, in the Sikh schools girls were taught the art of reading and

learning gurbani and reciting sabad kirtan, household jobs like cooking and

needle work.

On other hand some progressive newspapers like the Khalsa Samachar

espoused a common educational curriculum for men and women and emphasized

gender equality of Sikh religion. A writer of the Khalsa Samachar commented on

the existing syllabus of girls schools. He advised that women shoud be made

conversant with general knowledge, history of the country, geography and politics.

(�"�� !( � � !�#� �� 7��

�� 0(� ��&�� .8�� + � �� %��

122

The Khalsa Advocate, June 23, 1917, 3, quoted from Joginder Singh, “Women Education and Sikh

Reformers”, 80-81.


75

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For the women, hygiene was equally emphasized. It stressed that education

to the women must be imparted in their mother tongue. The broader views of the

periodical about women education brought awakening that many girls' schools

started to teach English, Science, Medical Science to the students. It tried to

change the outlook of the people towards women education. It stated that

education means to awaken the women. If the women education would not be all

rounder they would not help us in the community development.

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The periodical Punjabi Bhain supported the same views and tried to open

the new horizons for women. Men generally believed that women education

means only reading, writing, a small knowledge of rag (music) and stitching. But

according to Punjabi Bhain this is not sufficient.

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To awaken the people, Sikh scholars like Bhai Vir Singh and Mohan Singh

Vaid gave references from the Sikh scriptures and history to promote the gender

equality. They utilized the female voice to speak especially the experience of

women. They depicted the idea of ideal Sikh women in their novels and made

people to rethink about the women folk. Bhai Vir Singh wrote three novels:

123

Khalsa Samachar, Feburary 8, 1905, 7-8. 124

Ibid., 7-8. 125

Punjabi Bhain, April 1910, 3.


76

Sundari, Bijay Singh and Satwant Kaur presenting woman in central character as a

staunch believer of Sikh faith. His novels were dedicated to the cause of panth. In

his novel Sundari he put the problem facing Sikhs in the twentieth century in

challenging words as:-

“Look at yourself and see whether or not the decline of the

Sikh nation is caused by your very own hands. Leaving your

God and your true Gurus, you worship stones, trees, idols,

tombs and saints, forgetting Sikh religion, you rot in another

religion. Turning your back on the true Gurus you teach

someone else’s religion to your offspring too. Your children

will grow to be half baked like you. Sikh on head, Brahmin

around the neck and Muslim below the waist.”126

Bhai Vir Singh's message is loud and clear, and his criticism of the

decadence of contemporary society unsparing. He straight forwardly remarks that

the women of his century have become forgetful of the Sikh vision of transcendent

and have veered instead towards supertition and idolatry:

Forgetting the ever-living One you have fed cakes to the

serpents; becoming oblivious of the One beyond life and

death, you have taken to the path of ignorance towards

which you draw you husbands and sons as well. For a

second, remember Sundari....like Sundari became

courageous, like Sundari, adopt the path of truth.127

In novel ‘Sundari’ he created historical landscape of mid 18th century. The

main objective of the author for writing this book in the novel form was that by

reading it in a popular fiction form the Sikhs would adhere to their religious

126

Patwant Singh, The Sikhs, Harper Collins Publishers, New Delhi, 1999, 185. 127

Nikky-Gurinder Kaur Singh, The Feminine Principle in the Sikh Vision of the Transcendent,

Cambridge University Press, Cambridge, 1993, 200.


77

practices more strongly.128 Author depicted ‘Sundari’ as an ideal Sikh woman

having qualities of benevolent, brave and courageous. Accepting woman as

agency of social change, towards the end of the novel Bhai Vir Singh gives the

message to the contemporary women.

'O, Sikh maiden of today born with a silver spoon in your

mouth and living in luxury and comfort! The daughters,

sisters and mothers of the poor and rich Sikhs! Look at the

faith and the plight of your forerunner Sundari. She never

loses her faith. She takes a risk with her life, but doesn’t give

up her virtue. In times of trouble and calamity, she remains

firm and sticks to the doctrine of Sikh religion. Just look at

yourself and find out for yourself if you are damaging the

Sikh community or not!... Be brave and truthful Sikh ladies

like Sundari, be virtuous like her and make yourself and

children true Sikhs, otherwise you would prove to be for

your husband the pernicious creeper which dries up the plant

and then itself peristies.'129

Mohan Singh Vaid also worked on these lines. He raised a number of

issues of the society. His leadership and journalism reflected a more gentle and

conciliatory attitude towards current issues. Maturing in an age of controversey

and pamphleteering, Mohan Singh early evolved a routine of work, worship and

writing which continued through his life. He moved back and forth across the

Punjab providing medical service, lecturing and distributing literature.130 In his

writings of first category he talked about family life, effection between husband

and wife and gave knowledge to women to make their families happy. Another

issues he raised by his novels were about child care, hygienic conditions to bring

128

Bal, Gurpreet, “Construction of Gender and Religious Identities in the First Punjabi Novel Sundari”,

Economic and Political Weekly, August 12, 2006, 3528. 129

Ibid., 3531. 130

N.G. Barrier, The Sikhs and Their literature, XXVII.


78

up children and medical advice for children. He also touched the subject of

budgets of families which were in the hands of women. Through his writings he

tried to depict the pivotal roles of women in families as well as society which they

should perform efficiently. His novels Sushila Nunh (an ideal daughter-in-law),

Sukhi Parwar (happy families), Sukhdev Kaur, Istrian Di Ajadi ( emancipation of

women), Kamaai Di Barkat (blessings of spending income wisely) present the

idea of reform through the question of women. In novel Istiran Di Ajadi the author

exhibited bad effects of Christianity over the Punjabi life style. He warned against

the allurements given by Christian missionaries as a cause of conversion and the

luxurious life style. Another novel Sukhdev Kaur described the picture of

interference of Christianity in social life of Punjabi people.131

He wrote many books specially for the women readers like Gharogi Kalesh

De Sitay, Istri Sikhiya (women education), Santan Sikhiya (child education), Balak

Chariter (child character), Ghrey Sikhiya (home science) Bal Rog Chakista

(medical advice for children), Balak Palana (Bringing up children) Ghrey Nirbah,

America Dian Istrian (women of America).132 By these writings he emphasized

the education of women which made the family as well as society prosper.

Mohan Singh Vaid contributed towards the cause of education of the

community. His lectures, articles in newspapers and tracts for Khalsa Tract

Society were contributions towards women supporting education. He remained an

active member of Khalsa Bhujangi Sabha, Khalsa Parcharak Vidyala and Khalsa

High School of Tarn Taran.133 He was among the promoters of women education.

All these kind of writings made the educationists attentive.

131

Abnash Kaur, Punjabi Nau Mohan Singh Vaid Di Dain, The Language Department Punjab, Patiala,

1976, 61-63, see also Gagan Inder Kaur, Bhai Vir Singh De Navalan Te Singh Sabha Lehar Da

Parbhav, Lahore Book Shop, Ludhina, March 1984, 49. 132

Rattan Singh Jaggi, Khoj Patrika, Bhai Mohan Singh Vaid Samriti Ank, Publication Bureau, Punjabi

University, Patiala, September 1981, 24. 133

Munsha Singh Dukhi, Jivan Bhai Mohan Singh Vaid, 24.


79

The Singh Sabha Leaders realised that learning of western sciences and languages

in combination with Sikh beliefs and practices would lead to the progress of

community. In this context, the programme of education among women became

one of the central issues of the movement. To kindle the spirit for women

education, many Sikh activists came forward. They visited many places, delivered

speeches and took serious note on the illeteracy among Sikh women. They

considered it the main hinderance in the communitarian progress. They felt that

uneducated mother would be superstitious and would not be able to culcate moral

and religious values to their children. For the progress of Khalsa qaum, therefore,

it is required to educate and enlighten the women.

The efforts of Sikh scholars and reformers like Bhai Gurmukh Singh, Bhai

Ditt Singh, Bhai Vir Singh , Mohan Singh Vaid etc. through their writings, the

press and conferences had awakened the Punjabi society. Simultaneously, they

individually and collectively made efforts to establish educational institutions

exclusively for women. Many Sikh activists came forward to emancipate women

from the evil of illiteracy. They founded educational instiutions with boarding

houses exclusively for women. They faced a number of problems for running

these institutions. But by publishing news they made their institutions popular and

got financial support also.

SINGH SABHA AND SOCIAL AWAKENING

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