By Hardev Singh Virk              

Sikh Samaj De Masle (The Problems of Sikh Society)

Author: Tarlochan Singh (Ex-MP Rajya Sabha)

Reviewer: Hardev Singh Virk, Visiting Professor, SGGS World University, Fatehgarh Sahib

Publisher: Charhdikala Publications, Rajpura Road, Patiala (2016); Pages: 133; Price: Rs. 200

Tarlochan Singh, the author of this book, needs no introduction. He has been a rising star in the firmament of Indian politics; starting his journey as Press Secretary to President Giani Zail Singh, then moving to Rajya Sabha as its member, and becoming Chairman of Minority Commission of India (with the rank of a Cabinet Minister).  In whatever capacity he served, he left an imprint of his personality and professionalism. The book under review is 4th in the series and is based on his articles and speeches delivered at various forums. The book is edited by Ujagar Singh, its preface written by Jagjit Singh Dardi, Editor-in-Chief of Charhdikala group of publications, and an introductory note by SP Singh, ex-VC of GND University, Amritsar.

The book contains 33 short essays and I classify it as a coffee table edition. The author has made a critical analysis of events leading to Indian Partition and it’s after effects on the Sikh (Akali) politics, the Hindu-Sikh brotherhood, and Indian democracy. The main concern of the author is Sikh society and its problems: Sikh Identity, management of Gurdwaras, Akal Takhat, the influence of Deras on Sikhi, and promotion of Punjabi language and culture at global level. The book is written in adorable Punjabi style touching readers’ inner cords, and my review will only cover the salient features of the book.

The opening Chapter is titled: “Are the Sikhs facing any Danger from the Hindus?” The author has exposed the hollow claims of Sikh intellectuals and some historians who try to create a wedge between Sikhs and Hindus. Most of our Sikh converts during and after the Guru period came from Hindu society; so much so that all the Five Beloveds (Panj Pyaras) of the Sikhs who offered their heads to Tenth Master were Hindus from different parts of India. The Head Granthis of Golden Temple and other Gurdwaras in Punjab mostly came from educated Kashmiri Pundit converts to Sikhi before 1947. The author advocates the merger of millions of Nanak Panthis (followers) and all sections of Sehajdharis in the Sikh fold.

In the following 3 Chapters, the author squarely blames four Bhisham Pitamas of Sikhs (Swaran Singh, Harkishan Surjeet, Giani Zail Singh and Darbara Singh) for keeping silent and not playing an active role in stopping the blood bath in Punjab during 1980s. The Akali Party suffered heavy losses before and after partition due to unfaithfulness of its top leaders, who shifted their loyalty and allegiance to the Congress party. Only Master Tara Singh remained steadfast and loyal to Akali Party till his last breath. The author has exploded the myth of Sikh state being granted by the British by referring to the historical meeting between Master Tara Singh and Jinnah held in New Delhi in 1946 in the bungalow of Sir Teja Singh Malik. Jinnah was not prepared to granting autonomous status to the Sikhs with in the boundaries of proposed Pakistan; hence Sikhs had no option left but to join India.

The author is all praise for Dr PS Pasricha, who was instrumental in all round improvement and the facelift of Hazur Sahib Gurdwara and the city of Nander during tercentenary celebrations of Guru Granth Sahib Installation as Shabad Guru of the Sikhs. The author himself was involved in changing the nomenclature of Nander Railway station to Hazur Sahib Nander and getting approval for Guru Gobind Singh airport at Nander. In the Chapter “Sewa de Na te Loot”, the author exposes the hypocrisy of Sikh leaders who want to control the Gurdwaras posing as its Sewadars, but are not ashamed to even pay bribe to get elected as members of Gurdwara management, thus making the Sikhs laughing stock of the people of other faiths. He praises the contribution of Nirmala Saints to the cause of Sikhi and education of the poor. The influence of Deras in Punjab elections is emphasized; Dera Sacha Sauda is cited as an example where Parkash Singh Badal and other political leaders also used to visit to gain support. The author laments that the Sikhs are going astray from their faith in ignoring the command (Guru manio Granth) of Guru Gobind Singh to accept the Shabad Guru (Guru Granth) as their ultimate redeemer.

The author is highly critical of giving reservation to Jats in Haryana and their counterparts in Punjab. Both of these communities are land owners and command respect in power and politics of both the states. Moreover, it goes against the paradigm of equality preached by Sikh religion. The most significant Chapter “What is the Message of Anandpur Sahib?” needs to be propagated by the Sikh institutions engaged in celebrations of 350 years of its foundation. Author highlights the message as follows: Anandpur Sahib signifies (i) Freedom of Conscience for all; (ii) The concept of National Integration as the Sikh Sangat came from all over India to participate in the event of 1699; (iii) Equality of all races in India as the Panj Pyaras belonged to Indian backward classes; and (iv) The symbol of Khanda created at Anandpur Sahib represents Sovereignty and Power.   

The politico-cultural status of Chandigarh is under threat. According to author: “The legal status of Chandigarh is that it has to be treated as an amanat (pawn) with the Indian government, which has no authority to inhabit it with people of non-Punjabi origin to change its demography with an ulterior motive and purpose”. Punjab University has been transferred to Punjab but it is fully controlled by the Centre for all practical purposes. Punjabi language is being given as step-motherly treatment in the Union Territory of Chandigarh. Tarlochan Singh was invited to Punjab University, Lahore as an invited speaker in a conference where he raised an important issue: “Why there is no mention of Sikh religion, Guru Nanak and Maharaja Ranjit Singh in the curriculum of Punjab University? Why there is no teaching of Punjabi in Gurmukhi script?” He won applause from the audience and a promise from the Vice Chancellor to review this situation. There is a word of praise for Jaspal Singh, VC of Punjabi University, for starting online courses to teach Sikh religion and Gurmat Sangeet for Sikh diaspora. There is a Chapter dealing with Indian democracy and its successes and failures. The author has made a bold attempt to suggest that if we do not inculcate communal harmony our democracy will suffer as he referred to occurrence of Indian riots in 1984, 1989 and 2002.

In the last few Chapters, the author has a word of praise for discipline and management at Radhaswami Satsangs, which needs to be emulated by the Sikhs. There are suggestions to make Sikh identity intelligible to foreigners, especially to make a distinction that the Sikhs are not terrorists to be targeted in cold blood. The question of disunity among the Sikhs is haunting the author and he proposes that religion must be a common factor, irrespective of political affiliations. There is a word of praise for Pandit Jawahar Lal Nehru and his concern for Punjab. The Sikh inheritance needs to be kept intact and the glory of Turban is stressed.

To my surprise, the editing job of the book has not been handled efficiently in a professional manner. In Chapter 1, two paragraphs are repeated in the text. There is another serious lapse in editing; identical text is found listed under two different Chapters with different titles on pages 74 and 121 dealing with demolition of Babri Masjid. The text has some howlers, for example, when referring to Sikh Studies Chair, Santa Barbara is written as Saint Babra. Hope these mistakes will be taken care of in the revised edition of the book. I am sure this book will definitely give a peep into the muti-dimensional personality of its author and inspire young researchers to focus their attention to the burning problems of Sikh society as envisaged by the learned author.