INDIA COMMITS SUICIDE by G.S.Dhillon. INTRODUCTION This study seeks to make an analysis of the Punjab history since 1947 leading to the Dharam Yudh Morcha, the Operation Blue Star, the Operation Wood Rose and the Accord of 1985. The Moicha and the demolition of Akal Takhat during the attack on the Golden Temple are major landmarks in the history of Punjab. We shall examine the events that led to the demolition and the im¨plications there of, whether or not these are going to leave a major scar on the life of Punjab, giving a turn to history. No doubt, these events are too recent for any proper historical analysis. But a watchful historian can certainly exercise his judgement and discern the broad trend of policies and events that have taken place in the last four decades. The need for a perceptive record of the forces and interests that have shaped the socio-political happeningss necessary, especially because many of the reports and writings on the subject are, to a great extent, superficial, journalistic or an evident attempt to camouflage and distort the realities of the situation and motives. Emotions have blurred facts. For example, issues of water, territory, language, etc., simple inter-state contro¨versies, became matters of confrontation between the Hindus and the Sikhs. All this has led to mutual mistrust and driven the two communities to develop antagonistic attitudes and to take almost intractable positions. It is true that a historian’s job is considerably hampered owing to the nonavailability of authentic information especially from Government records on the related issues. The media coverage couid on that account be considered hardly fair or accurate. Quite often, it has either shown the influence of communal politics or merely endorsed Government policies. Some aspects of the Punjab crisis have been blown out of proportion, some others under reported and still others completely overlooked or omitted Because of the black laws and their ruthless operation, it has not been possible for the Sikhs even to counter the barrage of hostile propaganda against them. The present study attempts to lay bare the facts The Sikhs: Here it is necessary to state who the Sikhs are and what they stand for. Sikhism has its own peculiar features. It differs from the earlier religious traditions in its basic postulates. It has a distinctive world©view; its conception of God, its unique code of ethics and its separate tradition give it a distinct religious personality. In Sikhism, there is no place for the doctrine of the world being √ Mithya (illusion) and the resultant renunciation, withdrawal, escapism or pessimism. Sikhism is not an inward looking salvation system. The world of sense and form is looked upon as true and meaningful in which religion could be an effective vehicle of promoting the values of social harmony, love, equality, freedom and brotherhood of man. In the integrated vision of the Sikh Gurus there is no dichotomy between the spiritual and the empirical realms of human existence. Life is one whole arid cannot be segregated into separate compartments, religious, social or political. This view finds expression in the doctrine of and the consequent ideal of Sant-Sipahi. In fact the Miri-Piri doctrine (the combination of the spiritual and the empirical life of man) is a fundamental of the Sikh religion. The philosophy of the Guru Granth, is entirely different from the other worldly, the Ahimsic (pacifist) and the devotional systems of India. The role of the last six Gurus, their martyrdom and their anti approach follows exactly this fundamental of Sikhism.The Indian religious tradition laid stress on asceticism, monasticism and Sanyas as the means of attaining salvation. The Sikh Gurus completely disapproved of the practice of those who were unwilling to fight the battle of life or withdrew from the world for the purpose of cultivating spirituality. Guru Nanak clearly laid down that ‘one gets not to God by despising the world’ The God centred lives truthfully while a house holder. According to the life affirming faith of the Gurus, a religious man cannot shun his family obligations and ‘social responsibilities. In a religious milieu, marked with negative and complacent trends, the Guru laid down for man a new religious path commending universal love and brotherhood of man without distinction of caste and creed. The Guru set in motion a new pattern of religious experience, in which man could find his complete self expression and fulfilment. With his emphasis on the ideals of love and service, the Guru kindled the spark in human nature that inspired men to acquire a sense of purpose and make sacrifices for the cause of truth, justice and righteousness. It was this faith that the ten Gurus lived for over a period of two centuries. It enabled the Sikh community to grapple with the grave socio- political challenges over the centuries and acquire a glorious heritage of honesty, chivalry, sufferings and martyrdoms. The religious faith of the Sikhs never wavered even in worst days of their persecu¨tion. It was the Sikhs, who after hundreds of years reversed the course of history by forcing the invaders back to their lands and, once for all, sealing the vulnerable borders in the North-West against all future invasions. Even later in the 20th century, the Sikhs played a pioneering role in the country’s struggle for freedom, out of all proportions to their small numbers. The first two revolts against the British, the Kuka revolt and Ghadr rebellion were almost wholly manned by the Sikhs. Out of the 2,175 martyrs for country’s freedom 1,557 or 75 per cent were Sikhs. Out of 2,646 sent to Andamans for life sentence, 2,147 or 80 per cent were Sikhs. Out of the 127 Indians who were sent to the gallows by the British, 92 or 80 percent were Sikhs. In the Indian National Army led by Subhash Chander Bose, 60 per cent of the soldiers were Sikhs”. Whenever it has been a ques¨tion of fighting for a righteous cause or a question of fighting for hu¨man rights and freedoms, trie Sikhs have always been in the vanguard. In the economic field the Sikh peasantry led Punjab in the forefront of agricultural revolution. As a result, it became the most productive state and earned the distinction of being the food bowl of the country. Again, it was the progressive Sikh farmers who converted the dry or most inhospitable regions in the neighbouring States of Rajasthan and U.P. into fertile lands. Whether it was in Layallpur, Montgomery or Sargodha (now in Pakistan) or in India or abroad in farflung countries like U.S.A., Canada or Australia, Sikhs have proved to be the best colonizers and migrants wherever new grounds had to be broken. The Sikh spirit of enterprise has been in evidence in all fields of life, whether agriculture, industry or trade. Their martial prowess has made the Sikhs the finest of soldiers. Till independence, they constituted about 25% of the Indian army. Thus, the Sikhs stand apart from others in terms of the tenets of their faith, extroversion, dynamism, a spirit of enterprise, a progressive outlook and historical antecedents. Love for freedom and justice has been the basic element of the Sikh psyche. They have, on that account developed a tradition of struggle and sacrifice for the cause of righteousness. The daily Sikh prayer ends with the invocation ‘Sarbat da bhala’ (welfare of all). In the Sikh theology Dharam stands for righteousness, and Dharam Yudh stands for a fight for righteousness, not a holy war, as misinterpreted by many. Their faith and training have conditioned them to a new way of life and given them a fervour and single mindedness of purpose which determines their ethos and functioning. The tradition of suffering and martyrdom forms a part of the Sikh heritage. A Sikh child is brought up on the tales of sacrifice and valour of men like Taru Singh, Baba Deep Singh, Bhai Mani Singh, Nawab Kapur Singh, Jassa Singh Ahluwalia, Jassa Singh Ramgarhia, Hari Singh Nalwa, Akali Phula Singh and others. He hears how the Sikhs humbled the pride of dreaded Pathans and Afghans through feats of endurance displayed by Sikh armies who marched for days on end, 20 to 30 miles a day, while carrying their full pack on their backs. He is told that a Sikh soldier considered it a disgrace if he suffered a wound on his back. Baba Kharak Singh a veteran freedom fighter who was fully nurtured in the Sikh tradition once remarked : “In the fight for India’s freedom if you find a bullet in my back, do not count me as one amongst the Sikhs of the Gurus and do not cremate my dead body according to the Sikh rites. A disciple of the great Gurus is an ideal saint- soldier and is supposed to fight in the vanguard and face the bullets in the chest and not iu the back, and we the Sikhs shall never allow any foreigner to rule over our Motherland, and we shall brook no injustice.” He said this while presiding over the All India Sikh Conference, held in Lahore, in 1929. The Sikh Gurdwaras have a basic significance in relation to the crystalisation of the Sikh tradition. They have not only served as repositories of the Sikh faith but have also become the rallying centres of socio-political activities of the community, in keeping with the Sikh doctrine of Miri-Piri or the inseparability of religion and politics. The role of the Gurdwaras in guiding the lives of the Sikhs is even greater than the role of the family.