HEROES OF 1857 GHADAR

Ahmadullah Shah : Freedom Fighter

by Dr. SAIYID ZAHEER HUSAIN JAFRI
That Ahmadullah Shah was one of the central figures in the popular uprising of 1857 in Awadh becomes clear when we reconstruct his life and activities. Using hitherto lesser-used sources, such as personal memoirs of the British officers who participated in crushing the uprising, daily official despatches and Urdu biographies, newspapers and short notices, Ahmadullah Shah emerges as perhaps the only person praised even by his British adversaries. Colonel G.B. Malleson in his ëIndian Mutinyí says, "The Moulvie was a very remarkable man. Of his capacity as a military leader, many proofs were given during the revolt... No other man could boast that he has twice foiled Sir Colin Campbell in the field." It may be recalled that Sir Colin Campbell, hero of the Crimean War, was the commander-in-chief of the British forces in the subcontinent at that time.
The perception about Ahmadullah Shah, whether in the narration of the victors or that of the vanquished, is almost identical on the points of his 'brilliant ideas' and 'tactical skills'. The nobility of his character was so well known that Hindus and Muslims both accepted him as their undisputed leader when they broke open the gates of Fyzabad prison where he was lodged on charges of causing 'sedition' among them. He had the additional virtue of chivalry and humanism for in his entire career he had not stained his sword by assassination. These qualities become extraordinarily noble when we find him thanking Colonel Lennox (his jailor at Fyzabad who was to send him to the gallows) for his permission to allow him use of a hookah while he was a prisoner.
Ahmadullah Shah has won universal praise by modern writers who have studied this short but heroic phase of India's resistance against colonial domination. Historians like R.C. Majumdar and V.D. Savarkar have used superlatives to describe his role, while Tara Chand, S.N. Sen, Syed Moinul Haq, Abrar Husain Faruqi and Ghulam Rasul Mehr and a host of Urdu writers have praised his leadership qualities.
Born in the second decade of the 19th century as Saiyid Ahmad Ali Khan alias Ziauddin, titled Dilawar Jang, he was a son of Nawab Muhammad Ali Khan of Chinapattan (Madras). He received, as a prince, the best education of the time. He completed his studies in classical languages and traditional Islamic sciences (Tafsir, Hadith, Fiqh and logic) and also received extensive training in the art of Warfare. He seems to have acquired some knowledge of English. As an enterprising young prince his fame reached far and wide.
He visited Hyderabad as a guest of the Nizam in connection with a marriage proposal, and though the proposed marriage did not come off, he stayed in the city for quite some time. While at Hyderabad, the British officers formally requested his father to allow him to visit England. Thereafter, he proceeded to London, and had the opportunity to meet the King as well as some notables. Not much details of his stay at England are available, except the fact that he was allowed to display his skill in the use of arms at his own request. By the time he was back in India, he became inclined towards mysticism and after an intense search for a sufi guide, became a disciple of Saiyid Furqan Ali Shah, a saint of the Qadri order at Sambhar (Rajasthan) and remained with his pir for some time. From here he was directed by his spiritual guide to proceed to Gwalior. It was by his pir that he was called 'Ahmadullah Shah', a title by which he became known afterwards.
This was a time when the Muslim mystics were actively preaching resistance to the British rule and asking people to wage a holy war (jehad). Therefore, although the Qadris are averse to the very idea of musical gatherings (sama), we find these parties being used as an opportunity to gather support for jehad. Accordingly, Ahmadullah Shah reached Agra with a large number of disciples (murids). He rented a palatial house and kept naqqaras (drums) at the gate which were beaten five times a day. As his popularity grew, so did the number of his murids. Audition parties (majlis-i-qawwali) were arranged. It came to be believed that 'neither fire can burn his disciples, nor swords can do any harm to them.' During the course of these musical sessions, Ahmadullah Shah was fond of practising meditation, by holding his breath for a long duration (habs-i dam). It was during one such 'ecstasy' that he predicted that 'from this date after six months, there will be great disturbance in the territories of the government.'
It seems that at Agra he was very vocal against the British. As a result, complaints were lodged with the British authorities to the effect that, 'he is a dervesh only in name, actually he is a prince and is preparing the masses to wage a war against the government.' However, no action was initiated against him.
Sometimes afterwards he again went to Gwalior from where he proceeded to Lucknow, the capital city of the recently
annexed kingdom of Awadh, arriving there in November 1856. His arrival in the city was reported in the weekly newspaper of Lucknow, 'Tilism', on 21st November, 1856, in the following manner:
These days a person called Ahmadullah Shah in disguise of a faqir but having all the paraphernalia of royalty has arrived in the town... People ... visit him in a large number on Mondays and Thursdays to take part in mystic gatherings (majlis-i hal-o-qal). A number of feats are performed at these gatherings...Such display takes place every morning and evening for the masses...

The impact of these gatherings on the population of Lucknow can be gauged by the next report of Tilism, which appeared two months later. On 30th January, 1857, it was reported:

Ahmadullah Shah... is very fearless in saying whatever he wishes to say and a large crowd is always there... Although he is unable to do anything, orally he always pleads for 'jehad.'

Certainly, his call for jehad bore fruit. The news was leaked to the British and this time, the kotwal (a police official) was sent asking him to give up the call of jehad and to surrender his arms and ammunitions. Shah tried to convince the kotwal, who was also a Muslim, about the morality of jehad, but he was not convinced. The English thought it necessary to post some sepoys to check the inflow of the visitors and even to record their names. At the same time orders were issued to the thanedar (a police official) of Chinibazar for putting curbs on his activities. Finally, Ahmadullah Shah was forced to leave the town and go wherever he wanted along with his arms. This order was not resisted by him.
Ahmadullah Shah now left Lucknow, headed for Bahraich, with ten or twelve men. However, he halted at Fyzabad
where a hall was constructed near the Chawk sarai, where he was staying. Once again he started preaching jehad. Hardly two or three days had passed that the authorities got alarmed as 'chuprases' (peons) informed the magistrate of the dangerous implications of this man's preaching. Accordingly, the officer incharge of the city issued the necessary
orders for his arrest. The principal terms demanded from this Maulavi were that he and his armed followers, numbering
about seven, should give up their arms, which should be kept in safe custody. Further, that all this preaching and distribution of money, so conducive to disturbance of peace, should be entirely put to an end. This time, Ahmadullah
Shah made a deliberate refusal and early next morning, an infantry company attacked them. Ultimately, the Shah was
arrested and placed under guard in the cantonment as 'he seemed too dangerous a character to be kept in the city jail.' After a brief trial he was imprisoned in the district prison at Fyzabad.
With the outbreak of Mutiny at Fyzabad on 8th June 1857, the gates of the prison were broken open and Ahmadullah Shah was chosen by the mutineers as their leader. The notables of town presented themselves before him and offered nazr. This left him no choice but to assume leadership. At the time of the battle of Chinhat, he commanded both the
Hindu and Muslim sepoys of Fyzabad.
With the battle of Chinhat began the second phase of Ahmadullah Shah's career. Now, he was a busy commander of forces, planning attacks on the British positions and strengthening defences.
His first engagement with the British forces took place at Chinhat when the British made a surprise attack in the early
morning of 30th June 1857. The columns were hurriedly organised and Ahmadullah Shah and his contingent distinguished
themselves in hand to hand fight, capturing many assault guns. In inflicting a crushing defeat on the British, the Shah
had a very significant role. He wanted to take full advantage of confusion in the British camp, but other leaders failed to
realise the importance of such a strategic move. The Shah's contingent was left alone to pursue the enemy. For want of
joint action at the decisive movement, the English could consolidate their position. Anyway, the Shah led an assault on English fortifications (Residency) and suffered a bullet injury. Although he remained undeterred, 'there was a need for cannons and arrows, and not for lances and swords'. Therefore, the Shah had to beat a retreat. He now fixed his quarters at Tara Kothi, remaining there for quite some time.
Fateh Muhammad Taib, his disciple and author of his versified biography 'Tawarikh-i Ahmadi', tells us of the early estrangement between the Shah and Prince Birjis Qadar of Awadh's erstwhile ruling family. As the latter was still a
minor, and also a Shia, the Shah did not think he was fit to lead the war, which he still considered as a holy war (jehad). He was not willing to entrust the disciplining of the sepoys to the nominal authority of Birjis Qadar, whereas the situation at hand demanded that they be put under severe check. As a result of the military victory against the British, the sepoys had become very arrogant, causing much hardship to the inhabitants of the city by their indiscriminate plunder. On
the other hand, the followers of Ahmadullah Shah, who saw themselves as 'mujahidins', had come to acquire an inflated sense of importance. However, religious rhetoric did not prevent Ahmadullah Shah from lending full support to the attack on the British Residency. He personally participated in an assault on Baily Guard during which bullet pierced his right hand.
His biographer broadly confirms the general impression that at Lucknow the British position was threatened by two separate factions having conflicting and even contradictory interests, and hence the military leaders frequently changed
sides, quite often shifting their loyalties from one camp to another. But after the British capture of Lucknow, the Shah
became the main rallying point of anti-British forces. As such, a joint venture to fight the British was proposed by Prince
Birjis Qadar. The Shah readily agreed. In the ensuing fight, half-way through the battle the forces of the Prince withdrew,
leaving the ghazis to face the cannon fire of the English. Ultimately, the Shah was forced to retire to the palace at Gaughat. In this battle also he was severely wounded.
The common soldiers had utmost respect and consideration for Ahmadullah Shah and whenever he thought of going somewhere else, they prevailed over him to change his mind. It would appear that the entire responsibility for opposition to him lay with the sepoy leaders. At the same time, it must be conceded that the unruly mob of the sepoys was hardly under any one's control. The sepoy faction made an attempt on the life of Ahmadullah Shah, but the assassin was killed by his bodyguards.
Unable to hold his ground at Lucknow, Ahmadullah Shah decided to withdraw with his small following towards Sitapur
and established his headquarters at Bari. Hazrat Mahal (the mother of Prince Birjis Qadar) also thought it expedient to join him. Although the initial response of Ahmadullah Shah was cautious, he ultimately agreed. Reportedly, Prince Birjis Qadar offered him spiritual allegiance (bay'at), putting the entire management in Ahmadullah Shah's hands. The latter forced the officers of the Begum to part with their wealth, again causing much resentment. This was the cause of the new allies
ditching Ahmadullah Shah when he made a surprise attack on the Gorkha contingent of the British returning from Nepal after much plunder.
After suffering considerable losses at Bari, Ahmadullah Shah was forced to retire to Muhammadi. Here a last bid
was made to take a firm stand against the British. Although his health was fast deteriorating, he was the guiding spirit
behind all the planning. An envoy was sent to Nawab Khan Bahadur Khan of Bareily to request supply of lances. Although the envoy was received courteously, the lances were not supplied, as they were needed by the Bareily army itself.
It was at Muhammadi that Ahmadullah Shah declared himself to be an independent ruler. The coronation is said to have taken place on 15th March, 1858; coins were also struck, but none have apparently survived. The measure was probably resorted to boost the sinking morale of the fighting forces. It is said that at Muhammadi, he received many rebel leaders like Azeemullah Khan, Prince Firoz Shah, Nawab Bahadur Khan of Bareilly and one Ismail Khan.
Many details of the military campaigns of Ahmadullah Shah in Rohilkhand region are also found. A first hand account of
his assassination at Pawayan has been provided by Maulana Fazle Haq Khairabadi, who was an eye witness. In the reports of the British officers, there is an evident sense of relief upon obtaining the news of Ahmadullah Shah's death!
Such was the life of Ahmadullah Shah. Before the outbreak of mutiny, he carried on systematic propaganda in favour of
jehad in the present area of Uttar Pradesh, with considerable impact upon the popular mind, at least in Agra, Aligarh,
Lucknow and Fyzabad divisions. At the same time, he cannot be considered a lone preacher. Certainly, a significant role
must have been played by other spiritual leaders like Mehrab Shah Qadri, Lakkar Shah and others, about whom, unfortunately, very little is known.
The nation must acknowledge its great debt to Maulana Fazle Haq Khairabadi, a contemporary of Ahmadullah Shah, who
was exiled to Andaman prison. This prison was specially set up by the colonial tyrants after 1857 to house the 'most seditious and dangerousí of the 'rebels' away from the mainstream of the Indian nation.
It came to be known as Kala Pani (Black Water) in Hindi and, more evocatively as 'Saza habs-e dawam ba-ubur daryaeshur'- Punishment Beyond the Shores for Life in Urdu. It was here that Maulana Fazle Haq Khairabadi, instead of being put to hard labour, was asked to translate some classical Persian and Arabic works into Urdu. He took this opportunity to pen down 'Al Sauratul Hindiya', a Recollection of Events during 1857-59 in India. The work was later smuggled out of Andaman, preserving precious details about the life and times of Ahmadullah Shah. However, it could
only be published after India's independence in 1947.

The author is a Reader in the Department of History, Delhi University. His special area of study is the economic history of Awadh. Article first appeared in the March 2002 issue of India Perspective magazine
Prominent Indian Muslims

SIKH NAAMDHARI GURUS

PARTAP SINGH JI, SHRI SADGURU

[NAAMDHARI]

Baba Jassa. Singh Ji (father of Sri Satguru Ram Singh Ji) once asked Suba Sahib Singh,, to relay to Sri Satguru Ram Singh Ji, that he desired for a grandson, to which Satguru Ram Singh Ji had replied that although he will not have any sons but his younger brother Budh Singh will be bestowed with sons and his elder son will be a possessor of exceptional divine virtues.
So it was on 9th March 1890, a son was born to Mata Jivan Kaur Ji, the news of which when reached Satguru Hari Singh Ji was greeted with these immortal words; "this boy will possess an amazing ecclesiastical personality and will be a great spiritual mentor and prominent luminary in the field of idealism, so name him Partap (Glorious) Singh !" 

Indeed, there are very few individuals to whom is given the gift of attaining a combination of excellent virtues and distinctive qualities which establish the ideal concept of a perfect, all-embracing character. The influence of such people has been so profound that in spite of their numbers being so few, without such people, the history of mankind would have been very different. The ideal person is inherently endowed with a combination of much wisdom, esoteric knowledge, tradition and spiritual truth that has been infused already into the soul previously, and which has finally blended together to diffuse as one whole. His Holiness Satguru Partap Singh Ji belonged to this galaxy. The exceptional intellectual young Partap Singh showed his excellence in studies and had most of the scriptures and historical books completely memorised. Satguru Hari Singh Ji once had said, "Partap Singh does not require any teaching, He is born with all the knowledge." His horse riding and love of animals was a talent which was tremendous and executed with keen interest and vigour. His cows and buffaloes bagged immense prizes throughout India in competitions. His horses were the pride of the Indian racecourses where none of the prestigious prizes evaded them. After the passing of Satguru Hari Singh Ji, Satguru Partap Singh Ji, at the prime age of seventeen, succeeded him on the 17th May 1906. After three years he got married to Mata Bhupinder Kaur Ji, who bore him two sons, Beant Ji (Sri Satguru Jagjit Singh) and Ballo Ji (Sri Maharaj Bir Singh Ji) He kept the torch of freedom aflame, which Satguru Ram Singh had lit. He joined the Indian National Congress and agitated against the British Rule in spite of so many restrictions, which were prevailing at the time at Sri Bhaini Sahib and the Kukas in general. His perception and personality had the British remove all restrictions from Bhaini Sahib on the 23rd May 1923. His stand against the British kept on with various meetings at Malerkotla and other key towns. The Congress annual conference at Lahore on 31st December 1929 was very significant which was to pass the resolution of self rule, but was boycotted by Baba Kharak Singh and some sects of Sikhs but Satguru Partap Singh Ji along with his contingent of Sikhs supplied one hundred horses and supplied food for millions of agitators thus making the procession a most significant and historical event in the Indian History. In 1937 general elections were held and in spite of opposition by various capitalists and rich organisations, Satguru Ji openly declared his support for the Congress Party and its fight for freedom. The very important State Peoples Conference was held in 1939 at Ludhiana, which was attended by many political leaders including Pandit Jawahir Lal Nehru and Dr. Rajender Prasad. Sri Satguru Ji supplied a number of horses from His stables and along with Pandit Nehru participated personally in the procession. After this conference Pandit Nehru, Dr. Rajinder Prashad and other prominent personalities paid a visit to Sri Bhaini Sahib, where the Namdhari Shaheed (Martyrs) Paintings were exhibited. Pandit Nehru and the others were very impressed with the paintings and the historical facts behind each painting. When Pandit Nehru saw the Kukas being blown at Malerkotle, he could not stop tears coming out of his eyes. An open page of martyrdom was opened in front of them. Satguru Partap Singh's alliance with all the different parties who were in their own way fighting for independence was cherished by all of them. Sardar Bhagat Singh, and the leaders of Azaad Hind Army were always made welcome at Sri Bhaini Sahib and each and every kind of assistance was made available to the freedom fighters. (see section Martyrs 'Freedom Fighters') To consolidate the Sikh community, Satguru Ji was the first individual to make any real effort. In 1934 He assembled all the Sikh Factions and staged the 'Sri Guru Nanak Naam Leva' Conference. This achievement was a milestone in history and brought the discordant Sikh community much closer to each other. (see Misc. section 'Conferences') To unite the Hindus and the Muslims Satguru Ji inaugurated two conferences. In 1943 the Hindu-Sikh Unity conference was held at Sri Bhaini Sahib which was chaired by Seth Jugal Kishore Birla. Another conference for the 'Hindu, Sikh, Muslim Unity' was also held under His auspices, which was imperative at that crucial moment when the fight for independence was being fought. This achievement consequently proved a major success. (see Misc.sect. 'Coferences'). Pandit Jawaharlal Nehru once asked Sri Satguru Ji if he had any special demands for the Namdhari Sikhs. To this Satguru Ji had replied that his demands are for the whole of the Sikh Nation and not for an individual sect. His desire and love for freedom of his country were the only prime issues at the time. After independence the Sikh refugees from Pakistan, were given land and money at Sri Jivan Nagar; the land which Sri Satguru Ji had purchased prior to independence knowing beforehand that this kind of catastrophe was inevitable. This was but a small example of his foresight. This region of Sri Jivan Nagar is one of the best agricultural areas in the Hissar district and the people presently are thriving more than adequately. He abolished the dowry system, which was crippling the Sikhs and made the marriage ceremony as simple as possible and affordable to the masses. His love for the Punjabi language was another aspect of his life, and to promote it a 'Punjabi Conference' was held at Sri Bhaini Sahib in 1942, which proved to be a tremendous accomplishment. Considering the need, he opened a school and college at Sri Bhaini Sahib where besides Punjabi, classical and traditional music at its highest level is also taught. By virtue of that the Namdhari world now boasts a young generation of classical music maestros whose proficiency in playing various musical instruments is second to none. Although his love and devotion for his country was an integral part of his life, he was on the other hand fully committed to his religion, and was not willing to compromise on any basis where the doctrines of his revered religion were in question. He was of the conviction that whatever a person endeavors should be executed truthfully and with sincerity in mind. Any other enterprise otherwise was of no consequence.  An Epitome of Unity and Peace Pandit Jawahar Lal Nehru, Master Tara Singh , Saif-ul-Deen Kitchloo and other political leaders, with Satguru Partap Singh Ji under the trees of Sri Bhaini Sahib, having an informal and a friendly discussion on the future of India Satguru Ji with political leaders of All India Congress. Sri Raj Gopal Acharya, Sri Vallabh Bhai Patel, S. Partap Singh Kairon, S. Sohan Singh Josh, Sant Nidhan Singh Alam can be seen with other prominent personalities. Satguru Ji with political leaders of All India Congress. Sri Raj Gopal Acharya, Sri Vallabh Bhai Patel, S. Partap Singh Kairon, S. Sohan Singh Josh, Sant Nidhan Singh Alam can be seen with other prominent personalities. When Marshall Bulganin and Kruschev, the leaders of Soviet Russia visited India, they were entertained by Sri Satguru Ji at Sri Bhaini Sahib, where they were shown the best breeds of cows and horses.

JAMMU & KASHMIR RULERS

PARTAP SINGH, 

MAHARAJA OF JAMMU

Maharaja Pratap Singh was born in the year 1850 at Reasi and ruled Jammu & Kashmir State from 1885 to 1925 A.D. He was a wise ruler with great concern for the people and a keen interest in the development of the state. He completed works by his illustrious father Maharaja Ranbir Singh.
He established high schools for boys and girls at every district headquarter, a college each at Srinagar and Jammu, thereby ensuring further progress in education in the state.
By constructing a bridge over River Tawi and linking Jammu to Sialkot by train, he singinificantly improved the communication system in J & K State.
Maharaja Pratap Singh also constructed two canals: Ranbir Canal and Pratap Canal and there by increased the irrigation facilities leading to further progress in agriculture.
He introduced further reforms in the administrative system and stregthened the ministerial system. Two municipalities of Jammu and Srinagar were also constituted by Maharaja Pratap Singh.
With his tactful and diplomatic efforts he was able to free the state from the undue influence of the British rule in the year 1921.
Maharaja Pratap Singh administered the Dharmarth Trust with great devotion and religious thinking following the footsteps of his father in this noble task. He is thus remembered as Dharam Avtar by the people of J & K .

SIKH SPIRITUALISTS

PARTAP SINGH ,Brig.(Retd.)
On a divine mission

Retd. Brigadier Partap Singh ji

With an aim to break the caste/ class barriers and promote the concept of “All are children of one God”, Brig Partap Singh Jaspal (retd) founded the Guru Nanak Data Baksh Lai Mission in 1999. A direct disciple of Sikh saint Baba Nand Singh, Brigadier Jaspal’s sole passion and ambition in life is to share the treasure of divinity which he inherited from his divine master, Baba Nand Singh, and his father, Baba Narinder Singh, IPS (retd).
The mission was launched on the tercentenary of the foundation of the Khalsa, along with a website, www.Baisakhi1999.com.org. Thereafter the mission launched four more websites providing information on the Sikhism. These websites are referred to in religious curriculum by recognised religious indices and association of libraries like the American Library Association.
The mission is non-commercial, as no donations in any form have been accepted since its inception.
Brigadier Jaspal has also authored a book “Eternal glory of Baba Nand Singh Ji Maharaj”, which provides a glimpse of the spiritual personality and inspiring life of the sage of Kaleran. The book is primarily based on his father’s intuitive experiences and face-to-face conversation with Baba Nand Singh. Running into more than 300 pages, the book was displayed at “Pustak Pardarshni” held at Gurdwara Bangla Sahib in New Delhi from November 12 to 28.
The mission has many videos to its credit and the latest in the long list are “Satgur Nanak Pargateya”, a tribute to Guru Nanak Dev, and “Sri Harkrishan Dhiayai”, an album on the eighth Sikh Guru. Brigadier Jaspal is also working on an album on Guru Arjan Dev that will be released next year to mark the 400 years of the martyrdom of the fifth Sikh Guru.
Another feather was added to the mission’s cap on the occasion of the fourth centenary celebrations of the Prakash Utsav of Guru Granth Sahib when it screened a three-hour programme at Takht Hazoor Sahib and won applause from the sangat. The programmes of the mission are also telecast in Europe on every Sunday from 8.30 a.m. to 9 a.m. (UK time).
In all humility Brigadier Jaspal says he is merely a servant of society and his sole aim is to spread ideas of humanity. He adds: “I dream of a global community in which there are no man-made barriers of caste, class and creed”. — By Ivninderpal Singh , 
Courtesy: TNS

Websites of the Guru Nanak Data Baksh Lai Miss www.Baisakhi1999.com.org www.SriGuruGranthSahib.org www.SriGuruNanakSahib.org www.BabaNandSinghSahib.org www.SikhVideos.org

PROMINENT 20 th CENTURY SIKHS

PARTAP SINGH, JATHEDAAR

Partap Singh was born on October 27, 1882 to Shrimati Jaswant Kaur and Shri Deva Singh of the village Moelawahidpur, Dist. Hoshiarpur, Punjab, India. He got his primary education in his village, middle school at Garhshankar and high school from Govt. High School, Rahon, Dist. Jallandar. He was very interested in history and geography. He had read that America and Canada were very prosperous and progressive countries. He asked his parents if he could go to Canada. His parents were very religious people. They told him that if Sant Atar Singh Masutana would bless him to go to Canada, then they have no objection. According to his parent's wishes, Partap Singh appeared before Santji and told him of his desired to go to Canada. Santji gave him his blessing and rather stressed that he must go to Canada because he was very much needed there by his countrymen and would be very successful whatever in his life's missions. He stayed with Sant Atar Singh for five days and learned about Sikhism and the teachings of honesty and hard work. He was given the name Dharm Singh by Santji. With due respect to both his parents and Santji, he used the name: P.S.Dharm Singh for his business in Canada. He followed Santji's advice for the rest of his life.
He came to Canada in April 1905. He noticed that Indian workers, especially Punjabis were treated badly and with hatred by the whites. The majority of the workers were illiterate, used to smoke, drink and their work ethics were poor. The first thing Partap Singh did was to spread the message of honest work and dignity. He became so popular with Punjabi workers and they started respecting him so much, that they felt proud to go to work through him. He also became very popular with workers from other countries because of his work ethics and honesty. Canadian businesses and farms started hiring workers form him.
P.S. Dharm Singh believed and followed Sikhism all his life. He felt the need to built a Gurdwara in Canada and America and wrote a special letter of request to Santbabaji Atar Singh asking him to come to Canada. Santji asked his special follower, Sant Teja Singh MA,LLB, who was studying at Teachers College, Columbia University in New York during 1908 to meet P.S.Dharm Singh in Canada after he finished his studies. Sant Teja Singh stayed with Partap Singh in Canada for two years (1908-1910).With his loving and impressive preaching, Sant Teja Singh converted hundreds of Punjabis to Amritdhari. Wealthy Canadians and Americans became so impressed with the Sikhdhari worker's work ethics and honesty, that they especially started asking S.Partap Singh to send only Sikhdhari workers to their factories and farms. More and more workers continued to become Sikhdharis. In 1910, Sant Teja Singh helped Partap Singh to built first Gurdwara in Vancouver B.C., Canada under the management of Khalsa Dewan Vancouver.
Punjabi workers in California were very impressed by Partap Singh's efforts to improve Punjabi workers lives in Canada that they requested that he build his headquarters in Stockton, California. Workers in California showed S. Partap Singh so much respect and affection, that he again felt need to built Gurdwara in Stockton, California. He wrote a letter to Sant Teja Singh requesting that he to come to Stockton, California. In 1912, Sant Teja Singh came to Stockton. People came in large numbers from Canada and America to welcome Santji. Under Sant Teja Singh's presence, Doaba Sikh American Education Society and Pacific Coast Khalsa Dewan Society Stockton were established. During the Stockton Gurdwara foundation ceremony, S.Partap Singh, Canadian, Moelawahidpur and S.Harnam Singh, Bhajjal donated large sums of money to build the gurdwara. Lots of money was also given by other sangat. At the same time thousands of U.S. dollars were collected to build Khalsa High School at Pur Heeran, Dist. Hoshiarpur through the Khalsa Educational Society.
During S.Partap Singh's stay in Canada, he continued to spread and preach Gursikhi and freedom spirit in the mind of Punjabis and hatred against slavery in India. He was always very interested in spreading education in Punjab, especially to educate girls. He continued to send money to Punjab for educational purposes through Chief Khalsa Dewan, Amritsar. In September 1912, S.Partap Singh returned to Punjab and also in 1912, Raja Mohinder Partap, Bhai Dashontha Singh Dhada and other Gadari Babas returned to India to start freedom revolution against the British rule. During the summer of 1913, freedom fighters from America and Canada would meet S. Partap Singh in his village, Moelawahidpur, at night to discuss their plans of action against British rule. Unluckily, a traitor gave information to British government regarding their plans of action. The British government stated arresting freedom fighters and putting them in jails. S.Partap Singh and Pundit Salig Ram were arrested at Moelawahidpur and put in the central jail in Lahore. While imprisoned, they were tortured for three years. In 1916, the British had to release them because of lack of evidence against them. S.Partap Singh was told by the British authorities that he could not leave his village for three years and had put restrictions on all his activities including lectures, writing in newspapers or meeting with any freedom fighters. A Police chocki was set up at his village, Moelawahidpur, to watch his activities and S. Partap was made to pay all their expenses. Inspite of all these restrictions, he continued the freedom struggle along with other freedom lovers. During the house arrest period, he built a Gurdwara in his village. S. Partap Singh created Punchati raj in his village and all village legal matters were resolved locally with no cases going to the government court. He also employed a teacher to go to village homes to motivate villager to start educating their girls.

During Feb.1920, the British lifted restrictions on S. Partap's movements. He was invited by Shodi Pritam Singh Anandpuri to visit Anandpursahib, which he gracefully accepted. Later as a Jathedar, he made many good changes at Anandpur Gurdwara. He went to jail many times during freedom struggle. In 1924, he was again released from jail and after his release SGPC Amritsar made him again Jathethar of Takhat Shri Kashgarh Sahib. He served faithfully at this position for almost 20 years. With the help of Sant Harnam Singh and Sant Hari Singh Kaharpuri, Partap Singh successfully built the beautiful Takhat Keshgarh Sahib Gurdwara.
After 20 years of service at the above holy place, he returned to his village. He spent most of his time doing kirtan gurbani and prayer. On Feb.9, 1947 about 2.30 PM, he called his son and told him that he was ordered by the Almighty to leave this world and Sant will come to take him. "Send me with him with a smile and no on will cry on my departure." On Feb.10, 1947 at exactly 2.30 PM while Partap Singh was laying in his bed he again told his son who was sitting by his bed side, and Jathedarji smiled and said Santji had come and his soul left his body peacefully. According to his wishes, Santsamelan was done on Feb.21, 1947. All prominent Sants and Akali leaders came to celebrate his life achievements and to pay homage and show their respect to this freedom fighter gadaribaba named Jathedar Partap Singh. To show further respect to him, SGPC Amritsar inducted the Partap Singh, Canadian portrait and life history into the Central Sikh Museum at the Golden Temple, Amritsar. S. Baldev Singh Sibia, Acting Chairman SGPC, conducted this historical ceremony. Jathedar Partap Singh's life history is also written and published by the Information Department of Punjab Government in a book called Freedom Fighters from district Hoshiarpur (Jila Hoshiarpur De Sutantarta Sangramis) under the title AMAR SAHID on page 91 along with his photograph.

References

P.S. - This information is from life history of Partap Singh written by his son Gurdial Singh Mahi BA, LLB; who was also involved in India's freedom movement and watched his father's freedom struggle along with other Gadari during his childhood.
This life history in written by Dr. Nazar Chauhan and Parminder Kaur Chauhan, his granddaughter

PROMINENT 20 th CENTURY SIKHS

ARJAN SINGH "GARGAJJ"

Revolutionary and Journalist (1905-1963)
Was born the son of Sundar Singh Ramgarhia, an artisan of Tarn Taran, in Amritsar district of the Punjab, in 1905. In 1919, when he was studying in class VI, young Arjan Singh was expelled from school for refusing to salute the Union Jack, imperial standard of the British rulers. Undaunted, he plunged into the Akali agitation launched in 1920. He left home soon after and took up residence in the office of the Gargajj (lit. thunderous) Akali Diwan established by Jathedar Teja Singh Bhuchchar. This earned him the epithet "Gargajj".
Arjan Singh was arrested in April 1922 on a charge of publicly reciting a seditious poem and sent to jail for six months the youngest Akali prisoner.
Again in 1923, after the Shiromani Akali Dal as well as the Shiromani Gurdwara Parbandhak Committee had been outlawed in the wake of the Nabha agitation, Arjan Singh was taken into custody and awarded one-year imprisonment, but was not released until September 1926, when orders banning the Akali Dal were withdrawn. From the Akali Dal, he went across to Naujawan Bharat Sabha, an organization of young socialist revolutionaries. He became a member of the editorial staff of the Kirti, a professedly leftist magazine founded in February 1926 by Santokh Singh, a Ghadr revolutionary. He was imprisoned for his anti-government writings in 1929 and, again, in 1930.
Speech-making was banned for him in 1931, and in 1932 he was interned in the town of Tarn Taran. After briefly serving as sub-editor of the Babar Sher and chief editor of the Cartoon, he joined the Akili as a sub-editor in 1935.
He suffered imprisonment for his political convictions even after Independence and worked on newspapers such as Jahg-i Azadi and Nawah Zamana. His three published works, all in Punjabi, are Do Pair Ghatt Turna, Shahid de Bol and Mera Apna Ap.
Arjan Singh Gargajj died on 10 March 1963

PROMINENT 18 th CENTURY SIKHS

AJMER SINGH (CHHATTEANA)

AJMER SINGH was the name given a seventeenth century Muslim recluse of Chhatteana, a village in present day Faridkot district of the Punjab, as he received the initiatory rites of the Khalsa. His original name was Ibrahim, popularly shortened to Brahmi or Bahmi. According to an old chronicle, Malva Desh Ratan di Sakhi Potbi, Ibrahim had himself dug a grave, duly lined with brick and mortar into which he intended to descend, through a hole he had kept for the purpose, when his time came.
But when he met Guru Gobind Singh, who had come to Chhatteana after the battle of Muktsar (1705), he was so deeply moved that he requested to be admitted to the Khalsa fold. The Guru, says Bhai Santokh Singh, Sri Gur Pratap Suraj Granth, observed, "Being a Muslim desiring with conviction to join the Khalsa Panth, you are setting a good example. Among the Khalsa it is only proper that every one, high or low, take the pahul (baptism of the double edged sword)." Ibrahim received the pahul at the hands of Bhai Man Singh, and the Guru gave him his new name, Ajmer Singh. Ajmer Singh diligently learnt the Sikh prayers which he regularly recited morning and evening.
References :

PUNJABI POETS

JASBIR SINGH AHLUWALIA

AHLUWALIA, JASBIR SINGH Jasbir Singh Ahluwalia,(1935 - ) born in 1935, is a leading radical Punjabi poet. He had a post-graduate degree in English and got his doctorate for his thesis on New conception of Reality, and got into the Punjab Civil Service. He came on deputation to Punjabi University, Patiala for some time as Director, Planning and Development (Punjabi). He worked as Director, Punjab State University Text Book Board, and Secretary, Punjab Education Board for brief terms. He knocked his way into the field of experimentalist as a departure from the dominant school of Punjabi poetry, the Progressives, the leaders of which, Mohan Singh and Amrita Pritam, received his particular attention.
Denigrating the progressive poetry of his school as a mixture of romanticism and socialist propaganda, he declared it to have became outworn with the achievement of independence and the subsequent launching of the Indian Government's five-year plans, to build an industrial society. The imagery and the use of figures of speech like metonym of the Mohan Singh-Amrita Pritam school depended, as he correctly noticed, too much on the humanisation of nature, in the way of the English romantics of the early 19th century, to which socialist slogans were added. Jasbir Singh Ahluwalia pointed out that poetry in the new industrial economy building up in the Indian Union needed a new imagery and a new rhetoric, and the new human being was no longer a romantic dreamer of independence, freedom and social equality, but a split personality torn between the old feudal mode of living and thinking and the new conditions taking shape in the process of industrialisation.This society needed a poetry that should not make man look back towards a pastoral age but bring him to grip with the rapidly spreading industrial milieu.
He called the kind of verse that he was himself experimenting with the suit the new age Prayogvadi (experimentalist), taking its imagery from life in the factory, the commercial establishments and from the mental situation created by its compulsions. He made a powerful impact on his immediate and younger contemporaries who seemed to be in a rush to unite under the new banner. He sought to strengthen the new imagery by connecting it with old and pristine legend, thus eliminating the pastoral, feudal age altogether. His first collection of poems was entitled Kagaz da Ravana (The Paper Demon), which was followed by Koor Raja Koor Par/a (False King False Subjects) and Sach ki Bela (The Moment of Truth). The last two title are taken from Guru Nanak's hymns which are in their own by repudiations of the ethos and thinking of the feudal age.
Of these poems, the main characteristics are intellectual irony and a cynical attitude towards progressive and popular political and social ideas and movements. He chooses to call his mode and manner of writing radical realism, to distinguished it from the more prevalent progressivism often confused by its critics with socialist realism. AHLUWALIA'S WORKS ENGLISH: Marxism and Contemporary Reality, Punjabi Literature in Perspective. Tradition and Experiment in Modern Punjabi Poetry. Trends in Modern Literature. The Sovereignty of Sikh Doctrine. PUNJABI: Anubhav-te-Alochana (Experience and Criticism, 1961). Miri-Piri da Sidhant (The Doctrine of Temporal and Religious Power.) Prayogsil Punjabi Kavita (Experimental Punjabi Poetry). Sikh Falsfe di Bhumika (A Preface to Sikh Philosophy).

MAVERICKS OF HISTORY

ABDUL RASUL KASHMIRI
ABDUL RASUL KASHMIRI, a native of Srinagar who was in trade at Amritsar as a shawl merchant, was for a time a close confidant of Maharaja Duleep Singh, the last Sikh King of the Punjab deposed by the British in 1849. Kashmir! acted as the deposed Maharaja`s liaison man with governments of Turkey and Egypt. In 1860, `Abdul Rasul moved from India to Egypt, and thence to London where he joined the Nile expeditionary force as an interpreter. Owing to his secret connection with the Mahdi, he was discharged from the service. He was again in England to seek redress when he met the deposed Maharaja Duleep Singh who employed him to further his cause. When Duleep Singh returned from Aden to Europe he sent for `Abdul Rasul from London to Paris and through him met Assud Pasha, the Turkish ambassador in Paris.Abdul Rasul travelled to Constantinople with a view to contacting the Caliph. Through his good offices Duleep Singh seems to have befriended Patrick Casey, an Irishman, whose passport he used when travelling from Paris to Russia.

Summoned by the Maharaja, Abdul Rasul also arrived in Moscow and campaigned to rally the local Muslims to his cause. Early in 1890, Duleep Singh sent him to India. He was arrested on board the ship and upon landing in Bombay despatched to Asirgarh Fort for detention. A few months later, he was released and provided passage to go to London. In March 1892, `Abdul Rasul sued Maharaja Duleep Singh in a Paris court seeking a life pension for the services he had rendered him.

PROMINENT SIKH WOMEN

AGYA KAUR, BIBI

AGYA KAUR. BIBI (d. 1918), wife of Bhai Takht Singh and his helpmate in promoting women's education among Sikhs to which cause he was passionately devoted, was the daughter of Sardar Tek Singh of the village of Sultanpur, near Rahim Yar Khan railway station in the princely state of Bahawalpur. She had been a resident student at the Sikh girls school, at Firozpur, founded in 1892 and nurtured by Bhai Takht Singh. Agya Kaur had studied at the Mahavidyala up to the high school level. Bhai Takht Singh's first wife Harnam Kaur who was a co-builder of the school died in 1906.
He approached Agya Kaur's father to ask for her hand to be his ally in the enterprise he had launched upon.The nuptials took place at Sultanpur on 17 September 1910. On 1617 February 1911, Bibi (lady) Agya Kaur left with her husband on a tour of some South Asian countries to raise funds for the school. At Sikh gatherings and at divans at the gurdwaras, she recited holy hymns, kirtan, and made fervent appeals for donations, for their nascent school.
Returning to Punjab on 3 March 1912, she resumed her duties at the Mahavidyala as a teacher and as a matron of the hostel. She was taken ill with influenza during the epidemic of 1918, aggravated in her case by an attack of pneumonia. She died on 27 October 1918. She left behind four children, one other daughters rising to the position of Director of Public Instruction in Punjab.

PROMINENT 19 th CENTURY SIKHS

RAJA AJIT SINGH
Ruler of Ladva State
Was born the son of Gurdit Singh who had acquired territory around Thanesar after the conquest by Sikhs in 1764 of the Mughal province of Sirhind. Gurdit Singh, who belonged to the same clan as Ranjit Singh, originally came from the village of Vein Poin, about 15 km south of Amritsar, and was a member of the Karorsinghia misl or confederacy. In addition to his other acquisitions, Gurdit Singh received in jagir from Maharaja Ranjit Singh the village of Baddoval, near Ludhiana. After Gurdit Singh's death, Ajit Singh succeeded him as ruler of the Ladva state. Ajit Singh, like his father, continued to be an ally of Ranjit Singh in his campaigns of conquest and received favours from him. He built a bridge over the River Sarasvad at Thanesar, and received the title of Raja from Lord Auckland, the British governor-general of India.
In the first Anglo-Sikh war, Ajit Singh fought on the side of the Sikhs against the British. He along with Ranjodh Singh Majithia crossed the Sutlej at Phillaur with a force of 8,000 men and 70 guns. In rapid marches Ajit Singh and Ranjodh Singh seized the forts of Fatehgarh, Dharamkot, and Baddoval, and stole into Ludhiana cantonment, setting many of the barracks on fire. In the action fought on 21 January 1846 at Baddoval, Sir Henry Smith's column was attacked and more than 200 of his men were slain. But Ajit Singh suffered a defeat in the action fought in Aliwal after a week (28 January) and fled the battlefield. Ajit Singh's estates were confiscated by the British in 1846 and he was arrested and detained at Allahabad. He, however, contrived to escape after killing his keeper and after long wanderings is supposed to have died in Kashmir.

Source: TheSikhEncyclopedia.Com

PROMINENT 19 th CENTURY SIKHS

AROOR SINGH
Maharaja Daleep Singh's Personal Attendant
Maharaja Duleep Singh's personal attendant and confidant, belonged to the village of Kohali, in Amritsar district. He was one of the five Sikhs who administered pahul or Sikh initiatory rites to Maharaja Duleep Singh at Aden on 25 May 1886. From Aden, Arur Singh accompanied the Maharaja to Europe.
In 1887, Arur Singh was sent by the Maharaja to India as his accredited ambassador. He carried with him five letters from Duleep Singh, one of them addressed to the princes of India and another to the King of Oudh. At Pondicherry, he stayed with Thakur Singh Sandhanvalia.As he reached Calcutta in pursuit of his mission, he was betrayed by a professed supporter of the Maharaja and arrested. He was sent to the Chunar Fort where he was detained for three years.
In government reports Arur Singh was described as a Europeanized Sikh whose hospitality requirements in jail ran to "some ice, brandy, claret and Vichy water." He was released from prison on 15 December 1890, with permission to return to England if he so wished.

Source: TheSikhEncyclopedia.Com

SIKH SPIRITUALISTS

BHAGAT SINGH THIND-II      

        Bhagat Singh Thind: 

      The Legacy of an Indian Pioneer

Los Angeles, October 13, 2006
Inder Singh

In the annals of Asians’ struggle for US citizenship, Bhagat Singh Thind’s fight for citizenship occupies a prominent historical place. His US citizenship was rescinded four days after it was granted. Eleven months later, he received it for the second time but the US Immigration and Naturalization Service (INS) appealed to the Ninth Circuit Court of Appeals which sent the case to the next higher court for ruling. Thind valiantly fought his case in the US Supreme Court, but the judge revoked his citizenship simply due to the color of his skin. The Court verdict in Thind’s case, United States v. Thind confirmed that the rights and privileges of naturalization were reserved for “Whites” only.
At that time, Indians in the United States were commonly called “Hindoos” (“Hindus”) irrespective of their faith. Thind’s nationality was also referred to as "Hindoo” or “Hindu" in all legal documents and in the media although he was a Sikh by faith and preserved his religious beliefs by keeping a beard and long hair on his head and wore turban.
Bhagat Singh was born on October 3, 1892 in the state of Punjab, India. He came to the US in 1913 to pursue higher education. On July 22, 1918, while still an Indian citizen, he joined the US Army to fight in World War 1. A few months later, on November 8, 1918, Bhagat Singh, a turban wearing “Hindu”, was promoted to the rank of an Acting Sergeant. He had not even served for a month in his new position when the war was declared ended. He received an “honorable discharge” on 16th of December, 1918, with his character designated as "excellent". [Rashmi Sharma Singh: Petition for citizenship filed on September 27, 1935, State of New York].
The U.S. citizenship conferred many rights and privileges but only “free white men” were eligible to apply. In the United States, many anthropologists used Caucasian as a general term for "white.” Indian nationals from the north of the Indian Sub-Continent were also considered Caucasian. Thus, several Indians were granted US citizenship in different states. Thind also applied for citizenship in the state of Washington in July 1918. He received his citizenship certificate on December 9, 1918 wearing military uniform as he was still serving in the US army. However, the INS did not agree with the district court granting the citizenship. Thind’s citizenship was revoked in four days, on December 13, 1918, on the grounds that he was not a “free white man.” Thind, as a soldier in the US army, had all the rights and privileges like any “white man” and was worthy of trust to defend the US but America would not trust him with citizenship rights due to the color of his skin.
Thind was disheartened but was not ready to give up his fight. He applied for citizenship again from the neighboring state of Oregon on May 6, 1919. The same INS official who got Thind’s citizenship revoked first time, tried to convince the judge to refuse citizenship to a “Hindoo” from India. He even brought up the issue of Thind’s involvement in the Gadar Movement, members of which campaigned for the independence of India from Britain. But Thind contested this charge. Judge Wolverton believed him and observed, “He (Thind) stoutly denies that he was in any way connected with the alleged propaganda of the Gadar Press to violate the neutrality laws of this country, or that he was in sympathy with such a course. He frankly admits, nevertheless, that he is an advocate of the principle of India for the Indians, and would like to see India rid of British rule, but not that he favors an armed revolution for the accomplishment of this purpose.” The judge took all arguments and Thind’s military record into consideration and declined to agree with the INS. Thus, Thind received US citizenship for the second time on November 18, 1920.
The INS had included Thind’s involvement in the Gadar Movement as one of the reasons for the denial of citizenship to him. Gadar, which literally means revolt or mutiny, was the name of the magazine of Hindustan Association of the Pacific Coast. The magazine became so popular among Indians, that the association itself became known as the Gadar party.
The Hindustan Association of the Pacific Coast was formed in 1913 with the objective of freeing India from the British rule. The majority of its supporters were Punjabis who had come to the US for better economic opportunities. They were unhappy with racial prejudice and discrimination against them. Indian students, who were welcomed in the universities, also faced discrimination in finding jobs commensurate with their qualifications, upon graduation. They attributed prejudice, inequity and unfairness to their being nationals of a subjugated country. Har Dyal, a faculty member at Stanford University, who had relinquished his scholarship and studies at Oxford University, England, provided leadership for the newly formed association and channelized the pro-Indian, anti-British sentiment of the students for independence of India.
Soon after the formation of the Gadar party, World War I broke out in August, 1914. The Germans, who fought against England in the war, offered the Indian Nationalists (Gadarites) financial aid to buy arms and ammunition to expel the British from India while the British Indian troops would be busy fighting war at the front. The Gadarite volunteers, however, did not succeed in their mission and were taken captives upon reaching India. Several Gadarites were imprisoned, many for life, and some were hanged. In the United States too, many Gadarites and their German supporters, were prosecuted in the San Francisco Hindu German Conspiracy Trial (1917-18) and twenty-nine “Hindus” and Germans were convicted for varying terms of imprisonment for violating the American Neutrality Laws. [www.sikhpioneers.org]
Thind like many other Indian students had joined the Gadar movement and actively advocated independence of India from the British Empire. Judge Wolverton granted him citizenship after he was convinced that Thind was not involved in any “subversive” activities. The INS appealed to the next higher court – the Ninth Circuit Court of Appeals which sent the case to the US Supreme Court for ruling on the following two questions:
"1. Is a high caste Hindu of full Indian blood, born at Amrit Sar, Punjab, India, a white person within the meaning of section 2169, Revised Statutes?"
"2. Does the act of February 5, 1917 (39 Stat. L. 875, section 3) disqualify from naturalization as citizens those Hindus, now barred by that act, who had lawfully entered the United States prior to the passage of said act?"
Section 2169, Revised Statutes, provides that the provisions of the Naturalization Act “shall apply to aliens, being free white persons, and to aliens of African nativity and to persons of African descent.”
In preparing briefs for the Ninth Circuit Court, Thind’s attorney argued that the Immigration Act of 1917 barred new immigrants from India but did not deny citizenship to Indians who were legally admitted like Thind, prior to the passage of the new law. He argued that the purpose of the Immigration Act was “prospective and not retroactive.”
Thind’s attorney gave references of previous court cases of Indians who were granted citizenship by the lower federal courts on the grounds that they were ``Caucasians. (U.S. v. Dolla 1910, U.S. v. Balsara 1910, Akhay Kumar Mozumdar 1913, Mohan Singh, 1919). Judge Wolverton, in granting citizenship to Thind, also said, “The word “white” ethnologically speaking was intended to be applied in its popular sense to denote at least the members of the white or Caucasian race of people.” Even the U.S. Supreme Court, in 1922, in the case of a Japanese immigrant, US vs. Ozawa, officially equated “white person” with “a person of the Caucasian race.”
Thind was convinced that based on Ozawa's straightforward ruling of racial specification and many similar previous court cases, he would win the case and his victory will open the doors for all Indians in the United States to obtain US citizenship. Little did he know that the color of his skin would become the grounds for denial of the right of citizenship by the highest court in the US.
Justice George Sutherland of the Supreme Court delivered the unanimous opinion of the court on February 19, 1923, in which he argued that since the "common man's" definition of “white” did not correspond to "Caucasian", Indians could not be naturalized. The Judge, giving his verdict, said, “A negative answer must be given to the first question, which disposes of the case and renders an answer to the second question unnecessary, and it will be so certified.”
Shockingly, the very same Judge Sutherland who had equated Whites as Caucasians in US vs. Ozawa, now pronounced that Thind though Caucasian, was not “White” and thus was ineligible for US citizenship. He apparently decided the case under pressure from the forces of prejudice, racial hatred and bigotry, not on the basis of precedent that he had established in a previous case. The decision, in essence, reinterpreted the proclamation, “Liberty and Justice for all” to mean “Liberty and Justice for Whites.”
The Supreme Court verdict shook the faith and trust of Indians in the American justice system. The economic impact for land and property owning Indians was devastating as they again came under the jurisdiction of the California Alien Land Law of 1913 which barred ownership of land by persons ineligible for citizenship. Some Indians had to liquidate their land holdings at dramatically lower prices. America, the dreamland, did not fulfill the dream they had envisioned.
The INS issued a notification in 1926 canceling Thind’s citizenship for a second time. The INS also initiated proceedings to rescind American citizenship of other Indians. From 1923 to 1926, the citizenship of fifty Indians was revoked. The Barred Zone Act of 1917 had already prevented new immigration of Indians. The continued shadow of insecurity and instability compelled some to go back to India. The Supreme Court decision further lead to the decline in the number of Indians to 3130 by 1930. [From India to America; Garry Hess, p 31]
There probably was little sympathy for treating “Hindu Thind” shabbily but there was a concern for the poor treatment of “US Army Veteran Thind.” Thus in 1935, the 74th US Congress passed a law allowing citizenship to US veterans of World War I, even those from the 'barred zones'. Dr. Thind finally received his U.S. citizenship through the state of New York in 1936, taking oath for the third time to become an American citizen. This time, no official of the INS dared to object or appeal against his naturalization.
Thind had come to the US for higher education and to “fulfill his destiny as a spiritual teacher.” Long before his arrival in the US or that of any other religious teacher or yogi from India, American intellectuals had shown keen interest in Indian religious philosophy. Hindu sacred books translated by the English missionaries had made their way to America and were the “favorite text” of many members of the Transcendentalists’ society which was started by some American thinkers and intellectuals who were dissatisfied with spiritual inadequacy of the Unitarian Church. The society flourished during the period of 1836-1860 in the Boston area and had some prominent and influential members including author and philosopher Ralph Waldo Emerson (1803-1882), poet Walter Whitman (1819 – 1892), and writer Henry David Thoreau (1817-62). [Pradhan:India in the United States]
Emerson had read Hindu religious and philosophy books including the Bhagvad Geeta, and his writings reflected the influence of Indian philosophy. In 1836, he expressed "mystical unity of nature" in his essay, "Nature." In 1868, Walt Whitman wrote the poem "Passage to India." Henry David Thoreau had considerable acquaintance with Indian philosophical works. He wrote an essay on "Resistance to Civil Government, or Civil Disobedience" in 1849 advocating non-violent resistance against unethical government laws. Years later, Gandhi Ji adopted similar methodology, satyagraha, or non-violent protest to defy the law to gain Indian rights in South Africa in 1906. He quoted Thoreau many times in his paper, Indian Openion.
In 1893, Vivekananda came to Chicago to represent Hinduism at the World Parliament of Religions. He spoke very eloquently and made a lasting impact on the delegates. For four years, he lectured at major universities and retreats and generated significant interest in yoga and Vedantic philosophy. He also started the Vedantic centre in New York City. In 1897, he published his book “Vedanta Philosophy: lectures on Raja Yoga and other subjects.” The first part of his book included lectures to classes in New York and the second part contained translation and commentary of “Patanjali.” [Pradhan:India in the United States]
Swami Vivekananda’s constant teaching, lecturing and addressing retreats increased the number of Americans who became receptive to learn about India, Hindu religion and philosophy. Some publishers brought out books to meet the growing interest of the American people. Scribner, Armstrong and Co. published India and Its Native Princes, a 580-page illustrated coffee-table book. C.H. Forbes-Lindsay of Philadelphia in October, 1903 published “India – Past and Present” in two volumes. The Yogi Publication Society of Chicago published many books such as The Hindu-yogi science of breath (1905), A Series of Lessons in Raja Yoga (1906), Bhagavad Gita (1907), etc.
After Swami Vivekananda left, other religious leaders came to fill the void. In 1920, Paramahansa Yogananda came as India’s delegate to International Congress of Religious Leaders in Boston. The same year, he established Self-Realization Fellowship and continued to spread his teachings on yoga and meditation in the East coast. In 1925, he established an international headquarters for Self-Realization Fellowship in Los Angeles. He traveled widely and lectured to capacity audiences in many of the largest auditoriums in the country such as New York's Carnegie Hall. (www.yogananda-srf.org)
Thind had started delivering lectures in Indian philosophy and metaphysics even before Yogananda came here. He was influenced by the spiritual teachings of his father whose “living example left an indelible blueprint in him.” During his formative years in India, Thind read the literary writings of Emerson, Whitman, and Thoreau and they too had deeply impressed him. After graduating from Khalsa College in Amritsar, Punjab, and encouraged by his father, he left for Manila, Philippines where he stayed for a year. He resumed his journey to his destination and reached Seattle, Washington, on July 4, 1913.
Bhagat Singh Thind had gained some understanding of the American mind by interacting with students and teachers at the university and by working in lumber mills of Oregon and Washington during summer vacations to support himself while at the University of California, Berkeley. His teaching included the philosophy of many religions and in particular that contained in Sikh Scriptures. During his lectures, discourses and classes to Christian audience, he frequently quoted the Vedas, Guru Nanak, Kabir, and others. He generously shared India’s mystical, spiritual and philosophical treasures with his students but never converted or persuaded any of them to become Hindu or Sikh. He also made references to Ralph Waldo Emerson, Walt Whitman, and Henry David Thoreau to which his American audience could easily relate to.
Dr. Thind gave new “vista of awareness” to his students throughout the United States and initiated “thousands of disciples” into his expanded view of reality – “the Inner Life, and the discovery of the power of the Holy Nãm.” One of his devoted disciples was Rose Elena Davies who started following Dr. Thind’s teachings in the mid 1930’s. In 1938, she introduced her daughter Vivian to her spiritual teacher, Dr. Thind. Vivian and Bhagat Singh got married in 1940.
Thind who had earned a Ph.D, became a prolific writer and was respected as “spiritual guide.” He published many pamphlets and books and reached “an audience of at least five million.” The list of his books include Radiant Road to Reality, Science of Union with God , The Pearl of Greatest Price, House of Happiness, Jesus, The Christ: In the Light of Spiritual Science (Vol. I, II, III), The Enlightened Life, Tested Universal Science of Individual Meditation in Sikh Religion, Divine Wisdom in three volumes. [www.Bhagatsinghthind.com]
In RADIANT ROAD TO REALITY, Dr. Thind reveals to the seeker how to connect the soul with the Creator. "There are many religions, but only one Morality, one Truth, and one God. The only Heaven is one of conscious life and fellowship with God," explains Dr. Thind. He wrote, JESUS, THE CHRIST: In the Light of Spiritual Science in three volumes for those, “who have freed themselves of orthodox religious thinking. The books serve as a springboard to greater spiritual heights, wherein we appreciate more than ever the message of the Sat Gurus, the Saviors, the Avatars, the Christs, of whom Jesus Christ was one.”
Dr. Thind was working on some books when suddenly he died on September 15, 1967. He was survived by his wife, Vivian, daughter, Rosalind and son, David, to whom several of his books are dedicated. He never established a temple, Gurdwara or a center for his followers but lived for a long time in the hearts of his numerous followers.
David Thind has established a website www.Bhagatsinghthind.com to promote and propagate books and the philosophy for which Dr. Bhagat Singh Thind spent his entire life in the US. He has also posthumously published two of his father’s books, Troubled Mind in a Torturing World and their Conquest, and Winners and Whiners in this Whirling World and is working on some others.
Dr. Bhagat Singh Thind said, “You must never be limited by external authority, whether it be vested in a church, man, or book. It is your right to question, challenge, and investigate.” And he lived his life by that statement. He was a man of indomitable spirit and waged a valiant struggle for citizenship. He extended the boundaries of his fight by challenging the forces of race and color. Unfortunately, even the highest US court could not rise above the low level of skin color, yet his legacy lives on in his dream land that refused to acknowledge him at first.
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Inder Singh is chairman of Indian American Heritage Foundation, president of Global Organization of People of Indian Origin (GOPIO International), former president of NFIA and founder president of FIA of Southern California. He can be reached by email at indersingh-usa@hotmail.com or by telephone at 818 708-3885.






  

SIKH GENIUS

GANGA SINGH, PRINCIPAL

A FORGOTTEN PROTAGONIST OF PUNJAB

 When it comes to the history of Punjab, the name of S. Ganga Singh Dhillon would always be remembered. He left an indelible imprint on it. It is ironical that the role played by this philosopher-son remains unknown to the new generations, laments R C GANJOO

Awell known thinker, philosopher, intellectual, writer and orator of the Sikh community in the pre-1947 era, Ganga Singh Dhillon was the first to raise the demand of Punjabi Subha (separate statehood for Punjabis) way back in 1956. Popularly known as principal, Ganga Singh suffered at the hands of British as well as Indian authorities before and after Independence. He passed away at the age of 68 in Gurudwara Shish Ganj on December 26, 1961. He faded away from public memory into an unknown champion in the history of Sikhs. His tales of daring deeds practically vanished along with him leaving hardly anyone to remember him in Punjab. So much so that the present generation hardly knows about his contribution. Although he was a guiding force behind the formation of the Akali Dal, he was never interested in power. He never endorsed "Politics based on false promises", as told by his own son Trilochan Singh. However, he enjoyed playing the man behind the throne. "I am a king maker, why should I become a king," he told Harbans Singh Ghuman (former MLA), also his student. In fact, many people would not know that Ganga Singh was instrumental in making his cousin brother-in-law Sardar Baldev Singh the first defence minister of India on the Akali Dal mandate. Many facets of his life are still not known to many. A progressive individual, he was also a nationalist to the core. According to his son Trilochan Singh, when the Jalianawala Bagh massacre took place in 1919, Ganga Singh, then a Tehsildar of Batala Tehsil, was ordered by the British government to decree the property of those killed at Jalianawala. He declined to carry out the orders and was subsequently declared deserter. Ganga Singh joined the Ghadar Party headed by Ras Bihari Bose and did not look back ever since. He started writing for the official organ of Ghadar Party published from Lahore. The colonial masters had put a ban on its publication and its reading. He toured the USA and Europe in 1947, where he met with intellectuals and world leaders, including Winston Churchill in the UK. With these leaders especially with Churchill, he is said to have pleaded the case of separate statehood for Punjabis. Unfortunately, in the US he met with an accident and suffered a serious head injury and broke his jaw. And doctors shaved off his hair to perform surgery on his head. When he returned t to India in 1949, he drove to Amritsar and rebaptized himself into the Sikh fold. Tarlochan Singh [Son] Ganga Singh also came to be known as an Urdu lyricist for valiant couplets against the Raj. One of them to earn him popularity was,: Ab ham ne himalya ki choti pe chadke lalkara hai, door hato ai dunya walo Hindustan hamaara hai. (Now that we have climbed atop Himalayas, you better get off, Hindustan is ours). In fact, Ganga Singh's fascination with Urdu started when he was in the sixth standard. He then studied the Holy Quran in a mosque and also wrote his first couplet "Rukhsat Hue is jahaan se jo mumaalik ke baani baani the…. From here, he picked up the art of writing Sufiana Kalaam. So much was his affinity to Urdu that he used to write Punjabi in the Urdu script. Under the Ghadar Party he started campaign against the British rule. Gatherings used to be held in Gurudwaras where he would deliver religious sermons. It was a team comprising Harnayal Singh, Partap Singh Kairon, Baba Mool Singh Gadhmulya, Veer Singh Atehbarya and Harbans Singh Attari (who founded Khalsa Yateem Khana). Besides fanning the nationalistic spirit, they would also highlight the importance of education for women who could play a pivotal role for developing the nation. Subsequently, these lofty idealisms led to many more serious and concrete works. For instance, Shahid Sikh Missionary College, at Putli Ghar in Amritsar was established in 1927 under the auspices of the apex Shiromani Gurdwara Parbandhak Committee (SGPC). Ganga Singh, well versed in the art of oratory and with perfect mastery of Persian, Urdu and Punjabi languages, became its first principal and continued till 1946. This institution holds the credit of producing the pracharaks (preachers) like Ishar Singh Majael (first irrigation minister of Punjab), Gyani Sharm Singh, Gyani Badal Singh, Gyani Tegh Singh , Amar Singh Dussanj, Pyara Singh Padam, Gyani Lal Singh, Kartar Singh Pudi, Shama Singh Layalpuri, Kehar Singh Bairagi, Tara Singh Perdesi, Gyani Zail Singh (former president of India), Tara Singh Tara, Gurudev Singh Mann (father of famous Punjabi folk singer Gurudas Mann). His oratory was so powerful that he could mesmerize the audience. In Calcutta a round table conference of religious leaders was held in 1935 in which Calcutta scholarly persons from Budhist, Muslim, Hindu, Sikh and Jain religions were invited. Ganga Singh representing Sikh community, spoke for 25 minutes leaving the audience spell bound. He also edited Akali Patrika magazine for two years as chief editor. Thereafter, he started daily 'Ajit' and managed it for five years. The highlight of the stint was running a series dwelling on certain controversies involving Pandit Jawaharlal Nehru and Mahatma Gandhi. Harbans Singh Ghumman [Ex-M.L.A., Student] Dark Phase: Ironically, Ganga Singh had to face a turbulent phase. His visit to Pakistan proved costly affair for him. He had reportedly gone there to attend the marriage of a grand daughter of Ghaznafar Ali Baweja who was the then governor of Punjab (Pakistan). He stayed in Pakistan for over one month. On his return to India in July 1956, he was arrested on the charges of conspiracy and sedition. His passport was impounded. He was lodged in Jaipur jail and his family members were not allowed to meet him. He was shifted to Gwalior jail and subsequently to Jhansi and Kodaikanal and allegedly subjected to all sorts of mental and physical torture. These left his body, mind and soul shattered. Ganga Singh took shelter at Ragi Santa Singh in Mata Sundri lane and decided to dedicate rest of his life to singing religious hymns. He was employed in Gurudwara Shish Ganj for Rs 10/- per day for singing hymns. The didn't join his family probably because he had sensed that his stay with his family members would invite troubles for them

WOMEN WRITERS OF INDIA

DALIP KAUR TIWANA-I

Dr. Dalip Kaur Tiwana

Dr. Dalip Kaur Tiwana is universally regarded as one of the leading Punjabi novelists of today and has published twenty seven novels, seven collections of short stories, the first part of her autobiography and a literary biography She has won awards, both regional and national, and is widely translated author.
Born on May 4, 1935 in Village Rabbon of Ludhiana district in a well-to-do land-owing family, she was educated at Patiala where her uncle, Sardar Sahib Sardar Tara Singh Sidhu was Inspector General of Prisons. She had a distinguished academic career, getting a first class first M.A., and the first woman in the region to get the Ph.D. degree from Punjab University in 1963, Dr. Dalip Kaur Tiwana joined the Punjabi University at Patiala, as a Lecturer and then went on to become Professor and Head of the Department of Punjabi and Dean, Faculty of Languages. She was a brilliant teacher and researcher and made a significant contributions to literary and critical studies in Punjabi. She was also a UGC National Lecturer for a year.
Dr. Dalip Kaur's literary career as a creative writer commenced with the publication of her first book of short stories Sadhna in 1961, which was declared the best book in its genre by the Department of Languages, Government of Punjab. She produced seven collections of short stories before switching over to novel-writing, in which art-form she was destined to achieve great eminence. Her second novel Eho Hamara ZeeUna won her the Sahitya Akademy Award in 1972. Thereafter, virtually every one of her works won her an award. The Ministry of Education and Social Welfare honoured her book of stories for children called pa11jan IJiCh Parmeshwar in 1975, while the Department of Languages, Government of Punjab, conferred the "Nanak Singh Puruskar" on her novel Peele Patian di Dastan in 1980 and "Gurmukh Singh Mu safir Puruskar" on her autobiography Nange pa rion da Safa r in 1 982. Awards and honours have flowed from outside the Punjab as well. In 1985, the International Association of Punjabi Artists and Authors (IAAPA) based in Canada honoured her with an award in 1985. "Nanjanagudu Thirumalamba" award for her novel Katha Kuknoos Di came from Shashwathi, Karnataka and "Vagdevi" award for Duni Suhava Bagh was given by Bhartiya Bhasha Parishad, Calcutta, in 1998.
For her outstanding contribution to Punjabi literature, Dr. Dalip Kaur received the "Shiromani Sahityakar" award from the Punajb Government in 1987, the "Best Novelist of the Decade" award from Punjabi Academy, Delhi, in 1994 and the "Kartar Singh Dhaliwal" award from Punjabi Sahit Academy, Ludhiana. She was among the distinguished Sikh personalities who were honoured on the occasion of the Tricentenary Celebrations of the Birth of the Khalsa at Anandpur Sahib in 1999.

A List of Literary Awards:

• Govt. of Punjab award for Sadhana, as the book of short stories. 1961-62.
• Sahitya Akademi award for the novel Ehu Hamara Jeewana, 1972.
• Ministry of Education and Social Welfare award for panchoan vich parmesar - book of short stories for children, 1975.
• Nanak Singh Puruskar (Languages Department, Govt of Punjab) for the novel Peele Patian di Daastan, 1980.
• Gurmukh Singh Musafir award for the autibiography Nange Pairan da Safar, 1982
• Canadian International Association of Punjabi authors and artists Award, 1985.
• Shriromani Sahitkar award, Languages Department of Punjab, 1987
• Praman Pattar award from Punjab Govt., 1989
• Dhaliwal Award, Punjabi Sahit Academy, Ludhiana, 1991.
• Best Novelist of the Decade (1980-90), Punjabi Academy, Delhi 1994
• Nanjanagudu Thirumalamba Award for the novel Katha Kuknus di
• Wagdev Award for the novel Duni Suhava Bagh from Bhartiya Bhasha Parishad, Calcutta, 1998.
• Honoured during Tercentenary celebrations of the Birth of Khalsa for outstanding contribution in the field of language, art and literature at Anandpur Sahib on April 11, 1999.
• Saraswati Samman for the Year 2001 by the KK Birla Foundation.
• Entries in "Famous Women of India," "Who's who of India","Reference Asia","Internatinal Biographia","International Who's who, 1995"
• Works have been translated in English, French, Russian, Urdu, Hindi, Bengali, Gujarati and other Indian languages.
• Three novels have been telecast from doordarshan and many more are on the waiting list.

Many of Dr. Dalip Kaur Tiwana's short stories and novels have been translated into Hindi and other Indian languages, and English. Such is her Fate (Punjabi University), Journey on bare feet (Orient Longman), Gone are the Rivers (Macmillan) are some of the English translations, which are readily available. The Tale of the Phoenix (Ajanta) translated by Nikky-Guninder Kaur Singh and Bhupinder Singh and Elizabeth Siler of the USA will soon be out. Urvaslu is being rendered into English by Prof Jasbir Jain. Khushwant Singh, Jai Rattan and Danielle Gill from Paris are some the other translators of Dr. Tiwana's works. Doordarshan has also telecast a few serials based on her writings.
Dr. Daiip Kaur has played important roles in distinguished bodies, both academic and literary. Currently, she is associated with the Sahitya Academy (Delhi), Punjab Arts Council (Chandigarh), Punjab Sahit Academy (Chandigarh), Punjabi Sahit Academy (Ludhiana), National Book Trust of India, Bhartiya Janapith, K K. Birla Folmdation, Kendn Punjabi Lekhak Sabha in various capacities. She is President of the Punjabi Sahit Academy, Chandigarh and Life-Fellow auld nominated Senator of the Punjabi University.
During the course of her career as writer and academician, she visited several countries to preside over or participate in important international conferences. For example, she chaired sessions at the International Punjabi Conference held in U.K. in 1980, participated in International Writing Together anal Women in the 20th Century held in Scotland in 1990 and presided over an international literary meet organised by California Sahit Sabha in the U.S.A. in 2000.
By common or general consent, Dr. Dalip Kaur Tiwana is the leading, most productive and most popular Punjabi novelist of our Ages. For the last forty years or more, she has been engaged in creative writing without any major interruption. There is thematic and formal variety in her writings. Her language in particular is spontaneous, lyrical and compressed to the point of being a marvel of economy and elegance.
Over the years, she has moved from a preoccupation with gender issues to intellectual contemplation of fundamental human problem, and from there to spiritual transcendence. While negotiating the problems of life and death, tradition and modernity, men and women, towns and villages in her works, she remains committed to the Indian spiritual and ethical vision. One could say of her that she combines European energy with Asiatic calm in her life and thought.