Mukt Shabd Journal ISSN NO : 2347-3150 MANPREET KAUR RESEARCH SCHOLOR DEPARTMENT OF HISTORY, PUNJABI UNIVERSITY PATIALA. [email protected] Baba Kharak Singh: A True Patrotic f;ob¤E j? fJj ;{owkA, vkYktZvknwho d/P e"w d/ tk;s/, j'fJnknzs |eho .1 According to a Persian author: „nk B wBpkPwfeo'i/ izrphBh g[Ps/ wB nkwB¤wfedofwnkB/ yke'^y{B phBh ;o/‟ Means that:“I am not the one who shows back at the time of armed conflict, but I am that person whose head you will see with blood and clay”.2 The emergence of Kharak Singh as a front-rank leader of the Sikh renaissance in the early twentieth century remains a phenomenon. Born on June 6, 1868 A.D. at Sialkot (now in Pakistan) in a family that belonged to the elite in the Sikh class propelled by the British, he found himself uneasy in the life- style and pretensions of the people among he grew up. His family was considered as one of the families of the chiefs of the Punjab.3 His father, Sardar Hari Singh, had made a good name and fortune as a government contractor and industrialists. Baba Kharak Singh cleared his examination in matriculation from Mission High School and he passed his intermediate from Murray Collage both were in Sialkot.4 Baba Kharak Singh joined the Government Collage in Lahore to graduate. In 1888 due to his father‟s death, he could not 1 Bhai Vishakha Singh, Malwa Ithaas , Gurusagar Lehera, Panth Parcharak , Amritsar. 2Sardar Pream Singh Pream, Kurbaani De Punj, Panjab State University Texted Book Board, Chandigarh, 1987,p.9. 3Radha Kundan Mukhrjee (ed.), Baba Kharak Singh AbhinandanGranth, Delhi, 1953, p. 178. 4Asli Kaumi Dard, 20 June 1927, Amritsar. 1 Volume IX, Issue V, MAY/2020 Page No : 5385 Mukt Shabd Journal ISSN NO : 2347-3150 complete the B.A. Examination. He graduated in 1889 from the Panjab University, Lahore and to him goes the honour of belonging to the first batch which graduated from the university.5 However, he possessed such qualities that groomed him into a chairmantics leader. Kharak Singh initially attracted the pro-British Sikh elite who had organized themselves into Chief Khalsa Diwan. They invited Kharak Singh to become the Chairman of Reception Committee for the Sikh Educational Conference held at Sialkot in 1912. In this capacity he demonstrated his zeal to serve the Sikh community with dedication .Baba Kharak Singh actively entered into public life in 1912 when he was elected chairman of the Reception Committee of the 5th session of the All-India Sikh Educational Conference held in Sialkot.6 In 1915, the 7th session of the All-India Sikh Educational Conference was proposed to be held in Taran Taran (Distt. Amritsar). Due to the firing which took place at Baj- Baj Ghat (Calcutta) on the passengers of the “Kama Gata Maru” and the atrocities committed on Sikhs who had returned from Canada, there was a strong resentment against the government and its supporters. The sponsors of the Sikh Educational Conference were being criticised by the extremist section of Sikhs for their pro-government activities.7 It was very difficult for the Reception Committee of the conference to find a suitable president for the ensuing session. Eventually, the Sir Sunder Singh Majithia, Sardar Shivdev Singh Oberoi of Sialkot, the Sardar Harbans Singh Attari, Sardar Singh of Daska and other leading Executive members of the Chief Khalsa Diwan made an approach to Baba Kharak Singh and requested him to preside over the session of the conference in Taran Taran and thus save Sikhs at the critical moment. Kharak Singh agreed to the request and went to preside over the conference in procession in a state coach drawn by six horses. When Baba Kharak Singh was asked to get into the procession-coach at Taran Taran he refused to do so on the plea that as he was going to pay his homage to Guru Arjan Dev‟s darbar at Taran Taran, it was not in accordance with the Sikh traditions that Guru‟s Sikh should go in a majestic manner to offer his obeisance to the Lord. Kharak Singh walked on foot from the railway station to Darbar Sahib and thousands followed him. This was a unique example which created a very deep impression 5 Radha Kundan Mukhrjee (ed.), , pp. 178-179. 6 Mohinder Singh, Baba Kharak Singh and India’s struggle for freedom, National Book Trust India, New Delhi, 2008, p. 13. 7 Ibid, pp.13-14. 2 Volume IX, Issue V, MAY/2020 Page No : 5386 Mukt Shabd Journal ISSN NO : 2347-3150 amongst the public about Baba Kharak Singh‟s multicity of character and his high devotion to Gurus.8 During those days, First World War was going on. The Sikhs were well reputed for their loyalty to the British Raj and they helped the government out of all proportion of their numerical strength. It was customary to move a resolution from the chair for the victory of the British in the war.9 The secretary of the conference, the Sardar Shivdev Singh Oberoi (who was a great friend of Baba Kharak Singh) asked Kharak Singh to move the resolution for British soldiers: “We pray that British may win the War and their rule may last permanently in India.” Thereupon, Baba Kharak Singh flared up and refused to move the resolution. It surprised the sponsors of the conference as never before had any one objected to the resolution which was more or less stereotyped. “In the first place, I do not believe that any Raj can last forever; hence I do not pray for a false thing. In the second place, I do not wish to ask the Lord Almighty to keep my country in perpetual bondage under the British. Then why pray for a thing which is not right. I am sorry I cannot move this resolution,”10 contended Baba Kharak Singh. This was the first occasion when the leaders of the chief Khalsa Diwan come to know of the real nature of Baba Kharak Singh and that put them on their guard. After this incident, Chief Kalsa Diwan took Kharak Singh as member of the Sikh Education Conference.11 Hitherto, Kharak Singh had confined his activities to educational, social and cultural spheres, though in his heart he was feeling the pangs which foreign domination brings. In 1919, the Massacre of Jallianwala Bagh took place and the subsequent events of the Martial Law regime in the Punjab convinced all fair-minded Indians that the proper remedy laid in ousting the foreigners and establish the home rule instead. The whole of India was a stir and a storm of resentment was raging all over. In December 1919, the annual session of the Indian National Congress was held in Amritsar under the President ship of Pandit Motilal Nehru. The Sikhs, who until now had been with the British government and were well reputed for their loyalty to the British Raj, began to feel disgusted with the policy of the British bureaucracy in India. They 8Radha Kundan Mukhrjee (ed.), Baba Kharak Singh AbhinandanGranth, Delhi, 1953, pp. 181-182. 9Mohinder Singh, Baba Kharak Singh and India’s struggle for freedom , p.19. 10Asli Kaumi Dard, 10 June, 1927, Amritsar. 11Radha Kundan Mukhrjee (ed.) , 1953, p. 181-182. 3 Volume IX, Issue V, MAY/2020 Page No : 5387 Mukt Shabd Journal ISSN NO : 2347-3150 decided to join national character. Consequently, a new political organization, known as Central Sikh League was formed in March 1919 and its first session was held in Amritsar on the occasion of the Congress session. M.K. Gandhi, Lok Maneya Tilak, Pandit Malviya, Motilal Nehru, Hakim Ajmal Khan, Dr. Ansari, Ali Brothers, Dr. Kitchlew and several other big leaders attended the session of the Sikh League. Many speeches were made wherein the Sikhs were exhorted to rise to the occasion and join hands with congress and other progressive movement so as to liberate India from foreign yoke. Baba Kharak Singh also attended the session. Baba Kharak Singh sought permission of the sponsors of the league to speak. He vehemently criticised the policies of British imperialism that had no right to exploit India in the name of peace, law and order.12 He appealed to the Sikhs to join progressive forces and get ready to free their motherland. This was the first occasion when the public came to know the political views of Baba Kharak Singh. Thenceforward, the progressive elements amongst the Sikhs began to look upon Kharak Singh as the champion of freedom. Babe-di-ber was first Gurudwara under the series of reform movement.13In August, 1920, a Jatha of about 100 Sikhs, headed by Sardar Amar Singh Jhabal, went to the historic Gurdwara of Guru Nanak at Sialkot (popularly known as Babe-Di-Ber) to change its management which was at that time in the hands of an apostate Sikh whom the Deputy Commissioner had appointed as the Sarbrah (Custodian).14 After a strong agitation carried on for several days the leaders of the Jatha decided to approach Kharak Singh and requested him to kindly take charge of the whole movement and thus give them the lead. This was the most crucial stage in Baba Kharak Singh‟s life. Hitherto he had not indulged in any kind of public service which required arduous Labour and hard struggle and consequently entailed long suffering. A voice from within urged Kharak Singh to leave his home and comforts and plunge headlong into the field of active service of the Panth and country.15 The voice of truth eventually prevailed upon Kharak Singh and he decided to join the movement.