Introduction

The fundamental law of nature is change and evolution. Dialectically it means that nature develops progressively irrespective of impediments coming in its way. As nature is omniscient, it manifests itself in animate and inanimate bodies and all organisms. Man incidentally is the most refined and intelligent manifestation of nature. In conformity with fundamental law of nature man develops progressively and so develop his ideas, ideologies, culture and religious beliefs, economic and social systems. When old ideologies and social values wear out they give way to new orders which are revolutionised and developed by great men. Thus when Brahmanism or in common parlance, Hinduism (primarily based on Varna system and caste system) which spread untouchability and hatred in mankind, became unbearable and irrelevant for the neglected part of society great redeemer in Guru Nanak was born in 1469 who tried to salvage the downtrodden, neglected and - despised people by bringing about revolutionary reforms in the rotten system of the country. Guru Nanak was the first great seer who seriously took note of the peculiar but despicable caste system of Hindu Society. He out rightly rejected discriminatory Varna and caste systems and declared that all persons are equal irrespective of their caste, colour and creed. In order to give practical shape to his philosophy he opened the doors of his new faith to the members of all castes, colour, and creed.

The Hindus believed and professed that the Vedas are divine though these so called revealed scriptures are evil source of despicable Varna system and artificial division of mankind. Guru Nanak discarded the worship of idols. and gave up all unnatural rituals professed and I followed by the Hindus. He also spurned mysticism and superstitions prevailing in the Hindu Society. In short he renounced Hindu religion in unequivocal terms. Had he condemned Hindu religion and denounced the Vedas, Dharma, Shashtras and Puranas in the days of Hindu Raj or Ram Raj, he would have been branded as blasphemous and crucified. It would have been so because the Hindus are arrogant and intolerant although they claim to be otherwise. The Guru had a remarkable intuitive power and deep vision. That is why he did not install his son, Siri Chand, as his successor, for he knew that Siri Chand had leanings towards mystic Hinduism which the Guru had already renounced. Instead, he installed Bhai Lehna, who was renamed as Angad, to the Guru Gaddi. If Siri Chand had succeeded his father, Sikh religion would have relapsed in Hinduism. This presumption was found to be true because Siri Chand founded a Hindu Sect known as Udasi whose followers are recluse ascetics and passivists. It is evident that Siri Chand's Udasi Sect was a negation of Guru Nanak's faith and philosophy.

Guru Angad born on 31st March, 1504 at village Mata Di Sarai in Mukatsar Sub Division of Faridkot district, Guru Amar Das born on 5th May 1479 at village Sassarka of Amritsar district; and Guru Ram Das born on 24th September, 1534 carried forward the light kindled by the first Guru with verve and zeal. It was Guru Ram Das who laid the foundation of holy Sarovar in Amritsar in 1579 on a piece of land purchased from the residents of villages Gilwali, Sultanwind and Gumtali by paying Rs. 700.

The fifth Guru Arjan Dev, born at Goindwal on 15th April, 1563 made a remarkable and historic contribution to the development of Sikh religion by laying down his life on 30th May, 1606 in defence of his faith. He compiled the Adi-Granth but emperor Jehangir, a religious bigot and zealot, asked Guru Arjan Dev to delete some matter considered by him as objectionable from the holy Granth but he refused to oblige him. His curt refusal offended the emperor who was further incited by Chandu Shah, a Brahman Minister in the service of Subedar of Lahore saying that the Guru had a rebellious proclivity. Therefore the emperor declared Guru Arjan Dev a rebel and accused him of sedition. Jehangir ordered Guru Arjan Dev to pay a heavy fine but he refused to submit to him. The infuriated emperor ordered Chandu Shah to arrest the Guru and compel him to delete the "objectionable" material from Adi-Granth and also realise the fine from him. On refusal of Guru Arjan Dev to meet unwarranted demands of Jehangir, Chandu Shah arrested the Guru and dipped him into a cauldron of boiling water and then lay him on the red hot iron pan. The Guru was thus brutally tortured by Chandu Shah the traitor, till he attained martyrdom on 30th May, 1606.

It is of great significance to note that Guru Arjan Dev was the first Sikh Guru who was charged with sedition by the Delhi Darbar and was also brutally tortured to death. The martyrdom of Guru Arjan Dev was a turning point in the development of Sikh religion. The weapon of non-violence and patience so heroically practised by him as well his predecessors totally failed to move the hearts of the Mughal rulers. Now there was a dire need for his successor to devise some effective ways to protect the faith of Nanak. Before attaining martyrdom he had already instructed his son and the successor Guru Hargobind to raise an army to protect himself and his faith from the enemy. He also instructed him that it was virtuous to lay down life fighting than to be captured and tortured by the enemy. By that time Guru Hargobind had fully realised that no religion could be protected without political power. Therefore he raised a contingent of armed Sikhs at Amritsar. His army included 800 horsemen and 300 armed followers who were in constant attendance on him. In order to strengthen the Sikh army he instructed his followers to present him arms and horses instead of offering him other costly gifts at the Akal Takht.

To give a permanent shape to his new philosophy Guru Hargobind created the concept of Miri-Piri, and to signify this dual authority, he adorned two swords and founded Akal Takht opposite the Golden Temple where he installed two Nishan Sahibs as a symbol of that dual authority, The concept of Miri-Piri conveys the sense that religion could not flourish without exercising temporal power and the temporal power could not be exercised in right direction without religious guidance. Henceforth temporal and spiritual powers became integral parts and pillars of Sikh religion. It is for this reason that Guru Hargobind is remembered as a saint soldier.

Alarmed by this new development Jehangir, the Mughal emperor, asked Guru Hargobind to disband his army and desist from military exercises but he refused to obey him. As a result he was arrested in a surprise raid by the Mughal army and imprisoned in the Gwalior Jail. When he was released from jail Guru Hargobind became more alert and vigilant and never fell in the hands of Mughals again though he had fought several battles with them. It is a proof of his military genius that each time he fought and each time he defeated the Mughal army. By his successful military activities he had virtually created a separate state within the Mughal empire. This achievement enhanced his status and reputation among the Sikhs. He commanded such a tremendous reverence among his followers that when he passed away in peace on 19th February, 1645 a number of his disciples threw themselves into the flames of funeral pyre and perished.

Before Guru Hargobind passed away he had raised and maintained a formidable army which helped him to protect himself as well as his faith. Thus the concept of Miri-Piri was fully established. However his two successors namely, Guru Har Rai and Harkrishan reverted to the old practice of non-violence and patience.

Guru Tegh Bahadur succeeded Guru Harkrishan in 1664 and adorned the swords of his father. He was a combination of Bhakti and Shakti. He was the first Guru after Guru Nanak who travelled throughout India and inspired people to fight oppression tyranny and discrimination at all levels. His message was: "Do not fear anyone nor strike fear in anyone." The persecution of the Hindus at the hands of the bigoted king Aurangzeb created panic among the Brahmans, and in their search for a saviour a deputation of the Kashmiri Pundit under the leadership of Kirpa Ram approached Guru Teg Bahadur to seek his protection. On hearing their vowful wails he decided to take up the cause of the Hindus to protect their sacred thread (Janeyu), and frontal mark (Tilak). It was for the first and the last time that a prophet of a different religion fought for the religious cause of another religion. This was a fight for Dharma, righteousness, in a unique manner. Guru Teg Bahadur suffered martyrdom on November 11, 1675 A. D. alongwith his disciples, Bhai Mati Dass, Bhai Sati Dass and Bhai Dayala under the orders of Aurangzeb. It is, however, an irony that whereas Guru Teg Bahadur sacrificed his life for the cause of Kashmiri Pundits, Indira Gandhi, Prime Minister of India, the descendant of the same Pundits rewarded the Sikhs by launching military attack on the Golden Temple Complex.

Guru Gobind Singh succeeded his father in November 1675 when the Sikh religion was almost vanquished by the repressive forces let loose by the fanatic and tyrant Mughal emperor Aurangzeb. It was now an uphill task for Guru Gobind Singh to remould and reinspire the vanquished Sikh army and the faith of Nanak as he was still in teenage when he assumed Guru Gaddi.

The martyrdom of his father, caused by brutal torture, made a deep and indelible impression on the young mind of Guru Gobind Singh. His condition of mind coupled with the fallen condition of his community and country made him the irreconcilable foe of the perpetrators of atrocities. For years together he studied, meditated and analysed in retrospection the condition of Sikh Panth. Ultimately he conceived a new and noble idea of raising and remoulding the vanquished religion and community into a new faith. He assembled his followers at Anandpur Sahib on the Baisakhi day of 1699 and announced the great object of his mission. He declared, "Henceforth the Khalsa alone shall prevail. All must become one; the lowest were equal with the highest; caste must be destroyed; they must accept "Pahul"; and the four castes must eat at one place out of one vessel. The cruel oppressors must be destroyed and the idol worship must be stopped. The ways of the Hindus must be abandoned. The Brahman's thread (Janeyu) should be discarded and by means of Khalsa alone salvation be attained."

Five Principles For Internal Elevation

Guru Gobind Singh enunciated the five principles for internal elevation of the Khalsa. He declared, "They surrender themselves wholly to the faith and treat him as their guide. Their words must be Kirt Nash, Kul Nash, Karm Nash, Dharm Nash, and Sarv Nash; the forsaking of one's occupation and family; of belief and ceremonies and of all worldly things." "Do this" said Guru Gobind Singh, "and the world is yours." At this many Brahmans and Kshatriyas murmured but the despised and condemned races rejoiced. The downtrodden castes assured Guru Gobind Singh of their complete devotion and services. But the murmuring of the twice born (Dwijas) increased and many of them departed but the Guru exclaimed, "The fallen should be raised and that hereafter the despised should dwell next to himself" Many people belonging to depressed castes embraced Sikhism and became members of the Khalsa Panth.

Five External Symbols

Guru Gobind then poured water into a steel vessel, stirred it with Khanda, mixed sugar in it and sprinkled over Five Beloved Ones (Panj Piaras). This ritual was called Pahul, that is, initiation or baptising of Sikhs. The Guru then accepted Pahul from the Panj Piaras. Thus the Khalsa was created and Sikhs were transformed into Singhs (Lions). Then he declared that hereafter the watchword of the Khalsa should be "Wah Guru Ji Ka Khalsa Wah Guru Ji Ki Fateh. They should revere and bow to none but one," that 'is "Guru Granth Sahib" besides God. He further declared that every member of the Khalsa should adorn five Kakars (external symbols) namely, Kesh, Kangha, Kachh, Kara and Kirpan; that is, un-shorn hair, comb, underwear, iron bangle and sword. They should name themselves Singhs and should devote their infinite energies to stand alone. Arms should dignify their person; they should be ever waging war; their merit should be to slay an enemy and they should not be despaired even if they are overcome." Thus he, gave a distinct identity to the Khalsa.

In order to maintain purity of the Khalsa Guru Gobind Singh excommunicated the three sects of traitors and dissenters who were the Dhiru Malis (who had conspired to deceive and destroy Guru Arjan); and the Massands who had challenged his own authority.

When the fort of Guru Gobind Singh was besieged , at Anandpur Sahib by imperial forces of Aurangzeb and the treacherous Hindu Rajas of the hill states in 1701 or 1704 A. D. many of his cowardly followers deserted him and only forty faithful Singhs remained with him. But he did not lose heart. He fought gallantly the overwhelmingly superior forces of Aurangzeb and the Hindu Rajas and braved the attack boldly. At last the Guru left the fort as a result of compromise reached with the Mughal forces. But he was treacherously surrounded at Chamkaur Sahib. There his two brave young sons, Sahibzada Ajit Singh and Jhujar Singh, laid down their lives fighting the Mughal army within the sight of the Guru. His . two younger sons, Fateh Singh and Zorawar Singh, were bricked alive under the walls by the Nawab of Sirhind by the deceit of Gangu Brahman, the crook cook of the Guru.

When Guru. Gobind Singh escaped from Chamkaur Sahib, Pir Mohammad, with whom the Guru had studied the Quran, gave him shelter in Behlolpur in Samrala Tehsil of Ludhiana district. The Guru took food with the Pir and instructed the Khalsa not to shun the pious Muslims and share food with them. The Guru adorned blue dress of Muslim Darvesh and proceeded to Dam Dama Sahib where he was sent for by Aurangzeb but he declined his offer. He conveyed to the emperor that he did not trust him and that the Khalsa shall fight the oppressors. He sent a famous "Zafar Nama" to Aurangzeb challenging him to fight a duel with him and cursed him for his deceit and atrocities.

After the death of Aurangzeb in 1707 Bahadur Shah succeeded him with the help of Guru Gobind Singh. The new emperor honoured the Guru who then went to Nander Sahib where he journeyed to his heavenly abode in 1708. Before that he told his followers, "He delivered the Khalsa to Akal Purkh (God), the never dying one. He who wishes to behold the Guru let him search Guru Granth Sahib. The Guru will dwell with the Khalsa; be firm and be faithful. Wherever five Singhs (Panj Piaras) are gathered together there will I also be present."

Diversion Of The Khalsa By Banda Bahadur

Guru Gobind Singh organised Khalsa Panth on military lines and created conditions conducive to bringing about a revolution and founding a Khalsa rule in at least Punjab. He rallied round him the stout Sikh peasants and the downtrodden people who formed a core of his spirited army. However, he could not accomplish his mission as he passed away in the prime of his life. None the less he paved a way for the future and assured establishment of the Khalsa rule.

After him Banda Bahadur came forward to provide leadership to the Khalsa who gathered it under the "Kesari" flag apparently in quest of fulfilling the cherished mission of the tenth Guru. The Khalsa army ransacked Sirhind, and razed it to the ground killed Subedar Wazir Khan who had bricked alive the young sons of Guru Gobind Singh and slew Gangu Brahman, the traitor. Thus the Khalsa avenged the martyrdom of two young innocent Sahibzadas.

The Khalsa army headed by Banda Bahadur fought and won many battles between 1709 and 1716 but the Banda failed to establish Khalsa rule in any tract of land owing to his reckless and direction less leadership. His gloomy nature and ascetic leanings were mainly responsible for his failure to consolidate the position and establish Khalsa rule any where in the Punjab.

Above all, Banda Bahadur was intoxicated by his short-lived victories and tried to change the basic structure of the Khalsa as well as the watch words enunciated by Guru Gobind Singh. The Banda in accordance with his Hindu notions substituted "Fateh Dharm, Fateh Darshan" for "Wah Guru Ji Ka Khalsa, Wah Guru Ji Ki Fateh." He arrogantly said that the Guru could not sustain the Khalsa and thus he tried to change the concept and course of the Khalsa created by the Tenth Guru from the edge of the Khanda. It is evident from his paranoiac conduct that the Banda himself wanted to become a Guru and intended to declare himself so but the faithful Khalsa resisted his subverting and negative approach with all his might and renounced Banda's leadership. The faithful and devoted Khalsa of Guru Gobind Singh in order to defend the Khalsa Panth formed "Tat Khalsa" and vowed to follow Guru's commandments. The Banda, who surreptitiously tried to subvert the Khalsa Panth, founded a sect known as Bandai which in the long run relapsed into Hinduism.

Due to direction-less leadership and reckless campaigns of Banda Bahadur the Khalsa army suffered enormous loss of life and property and its strength was depleted considerably. Taking advantage of this situation Zakarya Khan, Yahya Khan and Mir Mannu, tyrants acting under the direction of Mughal emperor, one after another, ruthlessly repressed the Sikhs for a quarter of century. They put price on the heads of the Sikhs. The cowards shorn off their heads and beards to escape death but the brave retreated to the jungles and hills to continue guerrilla warfare against the perpetrators of atrocities.

To set a spectacular example Bhai Taru Singh, old companion and disciple of Guru Gobind Singh, laid down his life in defence of the Khalsa and his faith. Thereafter Jassa Singh Ahluwalia took the command who formed "Dal Khalsa" in 1746. Charsa Singh, Tuka Singh, Kirwar Singh and other prominent Sikh leaders joined him and supported Dal Khalsa. When Mir Mannu, Subedar of Lahore, along with his Brahman Minister, Kaura Mal, demolished Harmandar Sahib and desecrated the sacred Sarovar of Amritsar by filling it with debris, Jassa Singh Ahluwalia stormed Lahore and ransacked it. The Subedar and the Brahman traitor fled and saved their lives but nevertheless the Khalsa avenged sacrilege of holy shrine and the Sarovar. Jassa Singh Ahluwalia captured Lahore, proclaimed Khalsa Raj and minted one rupee coin in the loving memory of Guru Gobind Singh with the inscription of "Gobind by the grace of the Khalsa." The Khalsa rebuilt the holy shrine and cleaned the sacred Sarovar.

In 1762 Ahmed Shah Abadali invaded India and Punjab, destroyed Harmandar Sahib, filled the sacred Sarovar with the pyramids of decapitated heads of the Sikhs. Before leaving for Iran he appointed a traitor Hindu, Kabuli Mal. as the Subedar of Lahore. This ignoble Hindu Governor further appointed Massa Rangar as the administrator of Harmandar Sahib who sacrileged the holy shrine by smoking and drinking intoxicants there. Sukha Singh and Mehtab Singh beheaded Massa Rangar in the very premises of Harmandar Sahib and thus the Sikhs again avenged the desecration of the holy shrine.

By this time about a score of Misals, big and small, had entrenched themselves in various parts of Punjab and beyond. They had their sway from Avadh, in Uttar Pradesh, to Sindh in Pakistan. The Misal chiefs, despite occasionally fighting among themselves, assembled at Amritsar in 1764 and pronounced sovereignty of the Khalsa Raj. They struck a new coin with the inscription "Degh, Tegh, Fateh," in the memory of Guru Gobind Singh. The chiefs also decided to hold "Sarbat Khalsa" (Congregation) once a year at Amritsar to resolve their differences through Guru Mata. Their concerted efforts and relentless war against the Mughals and their agents ultimately paved the way for the Sikh empire to be established by Maharaja Ranjit Singh in 1799.

It is however unfortunate that the Sikh empire established by the Khalsa army with their sweat and blood, decayed in 1839 after Maharaja Ranjit Singh's death and vanquished in 1849 by the betrayal of his Hindu confidants such as Dhian Singh, Gulab Singh Dogras, Lal Singh and Teja Singh. The latter two were Misar by caste and were Hindus. There are many other causes which had brought about decline and decay of the Sikh empire. Main causes were the Maharaja's loose morality; his extravagance; his life style like the Mughal emperors; his desire to prove himself. secular though at the cost of the Sikh tenets; his overt appeasement of the British; and above all, his distrust of the Khalsa army and the Khalsa generals, such as Akali Phoola Singh and Hari Singh Nalwa. These factors proved disastrous.

Like Banda Bahadur the Maharaja, too, failed to understand the tenets of Sikh religion and the philosophy of the Khalsa enunciated by Guru Gobind Singh. Had he faithfully adhered to the Khalsa philosophy; had he trusted the Khalsa army and the patriot and faithful Sikh general such as Akali Phoola Singh and Hari Singh Nalwa; and had he given them important positions as he had bestowed on Gulab Singh and Dhian Singh Dogras and Lala Sawan Mal, who were hidden enemies of the Khalsa, he would have left behind him some capable successors to sustain the Sikh empire.

It is pertinent to note that Akali Phoola Singh and Hari Singh Nalwa, in whom Maharaja Ranjit Singh did not have trust, sacrificed their lives in the battle field to defend the Sikh empire and the Khalsa Panth, whereas both the Dogras and Lal Singh and Teja Singh in whom he had reposed confidence, betrayed the Sikh empire as well as the Khalsa Panth. They had covertly conspired against the Sikh empire and the Khalsa. They secretly acted in league with the British which fact was later on proved when the British gifted Jammu and Kashmir to Gulab Singh Dogra after the fall of Sikh rule in 1949. Lal Singh and Tej Singh Misar were also suitably rewarded for their acts of infidelity.

Resurgence Of Sikh Religion

Decline of Sikhism began under the regime of Maharaja Ranjit Singh who could neither understand the philosophy enunciated by Guru Gobind Singh nor did he follow the concept of Miri Piri defined by Guru Hargobind. Instead, he followed the imperial life style of the Mughal emperors and indulged in extravagance and loose morality. In this way he neglected the Sikh tenets and allowed evils and vices to be crept in the religion. Instead of paying obeisance to Harmandar Sahib and bathing in the Sarovar regularly he paid visits to Hardwar and bathed in the Ganga river. When he died some of his wives became "Satis" which rite was repugnant to Sikh religion.

When the British conquered and annexed Punjab in 1849 they were aware of the power and glory of the Sikhs. They also knew that Sikh power emerges from the Gurdwaras. Therefore they conceived a sinister plan to scuttle Sikhism by taking control of these institutions of religious power through their agents. In pursuit of their aim they installed Hindu Mahants as managers of historic and important Gurdwaras. For instance Mahant Narain Das and Mahant Sadhu Ram, both anti Sikh elements, were respectively made in-charge of Gurdwara Nankana Sahib and Harmandar Sahib. The fanatic and corrupt Hindu Mahants installed idols in the Gurdwaras and introduced Hindu rites and rituals which practices were denounced and renounced by the Sikh Gurus. In this way the Mahants again brought Sikh religion under the evil influence of Hinduism and muddled it greatly.

At the same time Daya Nand Sarswati, founder of Arya Samaj, aggressively launched a campaign against Sikh religion. He criticised Guru Nanak and Guru Gobind Singh and denounced Guru Granth Sahib. His tirade against Sikhism was effectively checked by the devout Sikhs who formed Singh Sabhas, Shiromani Akali Dal, and Chief Khalsa Diwan. These institutions countered the ill-designed campaign launched by the Arya Samajis. These Sikh organisations with a view to regaining the control of the historic Gurdwaras, launched a vigorous struggle. They also founded Gurdwara Prabandhak Committee for the management of historic Gurdwaras. The British rulers were forced to give legal sanctity to the Shiromani Gurdwara Prabandhak Committee and for that purpose they passed the Gurdwara Act in 1925 and recognised the Shiromani Gurdwara Prabandhak Committee as the sole authority to control and manage the historic Gurdwaras in Punjab. Thus an ill-conceived attempt of the Hindus with collaboration of the British to assimilate Sikhism in Hinduism was successfully foiled. The control of historic Gurdwaras, including Nankana Sahib and Sanctum sanctorum, Harmandar Sahib, was taken over from the corrupt and immoral Mahants at heavy loss of lives of the devout Sikhs.

When the British granted freedom in 1947 they gave Pakistan to Muslims and gifted the rest of India to the Hindus. The Sikhs were left in the lurch because of deceit by Mohan Das Karam Chand Gandhi, Jawahar Lal Nehru and other Hindu leaders. Master Tara Singh could be equally blamed for this act of deceit. These Hindu leaders promised the Sikh leaders that after attaining freedom the Sikhs would be assigned a specific area in the north west India where they could feel a glow of freedom and advocate their religion and culture. When the deceptive Hindus got freedom in 1947 and consolidated their power they conveniently forgot the promises made to the Sikhs. Not only that they were not given the promised land but they were constitutionally made a part and parcel of Hinduism which the Sikh Gurus had denounced and renounced more than four and half centuries ago. Article 25(2) was incorporated in the Constitution of India which defines the Sikhs as Hindus. This was a clever move of the Hindus to assimilate Sikhism by dubious means.

When the Indian government decided to reorganise states on linguistic basis and census was held in 1951 the Hindus living in Punjab recorded Hindi as their mother tongue though they spoke pure Punjabi at homes and in conversation with others. This was another attempt on their part to deprive the Sikhs of their Constitutional and fundamental right to claim a Punjabi speaking state. Such Hindus who can betray their mother tongue can also be supposed to betray their mother land for their selfish and vested interests.

Thus the fanatic Hindus by their deliberate acts have sowed the seeds of blatant communalism and then "they blather to blame others for its emergence.

In 1956 all Hindu dominated states were reorganised on language basis but Punjab under the preconceived scheme was declared as a bilingual state. The Sikhs felt further betrayed. To get justice from the communal forces, the Sikhs launched a Morcha for formation of a Punjabi speaking state. The communal Hindus of united Punjab started a counter agitation opposing the creation of Punjabi speaking state. This counter agitation was started at the behest of the Indian Government which was overwhelmingly dominated by the Hindus. Nevertheless after a protracted struggle carried out by the Akali Dal for a decade and sacrificing costly lives, they achieved their partial aim in the form of a truncated Punjab on 1st November, 1966 minus Haryana and Chandigarh, the capital of the state. Not only this a large area of Punjab including Shimla, Dalhousie, Kulu-Manali, Lahaul Spiti and Dharmshala were merged with Himachal Pradesh. Besides this gross injustice the Indian Government retained with it the control of Bhakra Management Board and river waters distribution. The Shiromani Akali Dal again launched a Morcha demanding inter alia restoration of Punjabi speaking areas given to Himachal Pradesh and Haryana, Union Territory of Chandigarh, control over river waters and enactment of All India Gurdwara Act, with a view to encompassing the control of Nander Sahib and other historic Gurdwaras situated in other states, but the Indian Government was not to yield so easily. When the Morcha reached its climax Indira Gandhi, the Prime Minister, announced an award in 1970 proposing to transfer Chandigarh to Punjab provided Fazilka and Abohar, which are Punjabi speaking areas, are given to Haryana in lieu of Chandigarh. This was out and out a communal approach. When the Sikhs were consistently discriminated and betrayed by the Indian government, the Akali Dal was forced to recast their demands. In pursuit of this the Akali Dal drafted a resolution and passed it at Anandpur Sahib in October 1973. This resolution is known as Anandpur Sahib Resolution. The main features of this Resolution are: the Union government should keep four portfolios viz; Defence, Foreign Affairs, Currency and Communication, with it and rest of the powers should vest in the states so that a true federal system of government is given a practical shape. It also says that the people should be permitted to keep arms ranging from shot gun to carbine of 30 calibre subject to the condition that the person should not be a convict and that he/she shall get the arms registered with the authorities. This Resolution in a modified from was passed in the annual conference of Akali Dal held at Ludhiana in October, 1978.

II

With a view to subverting Sikh religion the Indian government encouraged and aided the anti Sikh sects such as Nirankaris, Radha Soamis and the like to confront the Sikhs and their faith. While the Radha Soamis remained passive subversives, the Nirankari Mandal headed by Gurbachan Singh, exhibited extraordinary enthusiasm to oppose Sikh religion with all its might. Being a sect of heretics and sensual pleasure seekers the Nirankari Mandal attracted to its fold men and women of loose morality of all hues, In spite of perverse notions of life held by the Nirankari the Indian government, especially that led by Indira Gandhi, provided all sorts of help for its expansion because they had come in the open to challenge Sikhism. And this is what the Nirankaris wanted. To boost the morale of Nirankari Chief Gurbachan Singh Indira Gandhi accorded very important status to him. 'All Indian Embassies based in foreign countries were instructed to accord special treatment to Gurbachan Singh. States ruled by the Indian National Congress were also given similar instructions. This patronage granted to him inflated his ego further.

As overwhelming majority of the Sikhs live in Punjab the main thrust of Nirankari Chief was in this state of plenty.

To achieve their objective the Nirankaris led by Gurbachan Singh, a prophet of sensual pleasures, launched a tirade against the Sikh Gurus and Sikh religion. He criticised Guru Nanak and equated him with a beggar, he denounced Guru Gobind Singh calling him simply a hunter and wanderer. Thus he ridiculed the Sikh Gurus and openly challenged their noble teachings and their faith. Besides this, the Nirankaris published books titled "Avtar Bani" and "Yug Pursh" eulogising Avtar Singh, predecessor of Gurbachan Singh, .as the real and greatest Avtar (incarnation of God) ever born on the earth. These rubbish books slighted all the Sikh Gurus, the prophets and the great seers of all religions and advocated that Avtar Singh was the true Guru who is unparalleled in the history of mankind. This was a big challenge to Sikhism as its very foundation was being shaken.

Gurbachan Singh actively aided by the government launched his Anti-Sikh movement with a main thrust in Punjab. Giani Zail Singh who too, was a man of questionable morality covertly supported the Nirankari Chief. The Giani, then Chief Minister of Punjab, appointed Hardev Singh Chhina an I.A.S. officer as the Chief Secretary of Punjab. Chhina was a staunch supporter of Gurbachan Singh Nirankari and he converted many. high and low ranked officers into Nirankari fold by showering undue favours on them. All such government employees of shady character and reputation were elevated and given important assignments in the state administration.

The sinister Nirankari movement actively aided by the government was scuttling the faith of Nanak and Khalsa of Guru Gobind Singh. It is surprising that neither the Akali Dal nor the Shiromani Gurdwara Prabandhak Committee bothered to counter this nefarious anti-Sikh onslaught. It was only Dam Dami Taksal, founded by Guru Gobind Singh and then headed by Baba Deep Singh Shaheed, which decided to blot out the anti Sikh campaign. The Taksal under the youthful leadership of Sant Kartar Singh challenged and countered the anti Sikh activities of Nirankari Chief. When battle lines between the Nirankaris and the Taksal were drawn, Sant Kartar Singh unfortunately met with an accident in the prime of his life and passed away on 16th August, 1977. It was now left to Sant Jarnail Singh Bhindranwale, who succeeded Sant Kartar Singh to continue the fight against the Nirankaris who were indulging in blasphemous activities. His struggle was also targeted at the Indian Government which had been discriminating against the Sikhs and treating them as second rate citizens.

When Sant Jarnail Singh was installed as the head of Dam Dami Taksal he was hardly 30 years. Therefore, the ageing Akali leaders, considering him a novice, brushed him aside as a nonentity but when he emerged from the horizon he overshadowed them all. In a few years he dominated the religious and political affairs of the Sikh Panth in spite of the hostility of the leadership of Akali Dal as well as the government led by Parkash Singh Badal with the support of the erstwhile Bhartiya Jana Sangh. Thus Sant Jarnail Singh, like a brave general, had to face hostility of Nirankari sect, the Akali Dal, the state and the union governments. Under such hostile and mired circumstances, it was not a job for a man of ordinary stature to face hostile forces and launch a movement single handedly. His main aim was not simply to bull doze the Nirankari offensive but also to strive for implementation of Anandpur Sahib Resolution adopted by the Akali Dal in October 1973. And if the union government refused to concede that demand then to aspire for independent state as was promised by the Indian National Congress before attainment of independence in August 1947. The Akali Dal had long ago dumped these demands in the dustbin and conveniently forgot to revive them.

The Akali Dal is in the habit of the reopening of the issue of the Anandpur Sahib Resolution only when they are out of power. Otherwise they wrap it under the carpet and sleep over it.