The executive committee of the Shiromani Gurdwara Parbandhak Committee at a meeting in Kapurthala district a few weeks ago passed a resolution in favor of reverting to the 1934 system of offering prayers (*maryada”) at Akal Takhat and Harmandir Saheb. In 1988, the S.G.P.C. had adopted a modified version of the “maryada” at the instance of a “sarbat Khalsa” sponsored by Damdami Taksal and the other likeminded groups. The S,G.P.C., in other words, wants to disown the 1988 arrangement regarding rituals to be performed at the complex, The S.G.P.C. move has been endorsed by acting ‘Akal Takhat chief Prof Manjit Singh who set up a committee of the various Sikh groups to seek their support for the changeover. The S.G.P.C, decision has been countered by a congregation of Sikh religious scholars and heads of sects who met in Ludhiana district at the weekend. This congregation has been sponsored by Damdami Taksal. To the bewilderment of common Sikhs, an impression has been allowed to be created by the S.G.P.C. as well as by the Damdami Taksal that the settlement of the “maryada” controversy could brook no delay and that the matter was all too important for the community.

We refrain from commenting on the merits of the specific modes of prayers introduced in the complex and elsewhere honored by Sikhs in their day to day life. But we cannot help expressing our shock at the timing and manner of raking up the controversy by the S.G.P.C. executive and the follow up action on the decision by Acting Akal Takhat chief Manjit Singh on the one hand and by the “sant samelan” organized by the Damdami Taksal, on the other. Certain developments accompanying the 1988 move and its abandonment by the $.G.P.C. should be noted to understand the implications of the controversy.

It is well known that the year 1988 saw the rise and growth of Sikh militant movement in Punjab. The Damdami Taksal then was looked upon by fairly large segments of Sikhs as providing leadership to the community in both religious and political spheres. A “Sorbed Khalsa” at Akal Takhat, Amritsar, took certain decisions on the “maryada” issue and sensing the mood of the community the $.G.P.C. then had endorsed the modified “maryada. Now that the militant movement has suffered losses at the hands of the Indian state, the S.G.P.C. leadership appears to be keen. On marking a break with everything the armed struggle symbolized not only on the political plans but also in the religious sphere. The S.G.P, C. brought back Manjit Singh Calcutta as secretary. Manjit Singh is said to be highly acceptable to the Indian intelligence agencies and is known as a bridge between S.G.P.C. Chief Gurcharan Singh Tohra and the central Indian government. The leadership of the Badal Akali Dal feels emboldened after the Jalandhar Lok Sabha election and is quietly doing everything in its hands to return to the India national mainstream, One sure way of doing that is to disown, not only whatever militants did but also whatever they stood for whether in politics or religion. It is worth nothing that the Badal group’s Jalandhar candidate had made it a point to deny on the eve of the poll that his party ever stood for Khalistan. The abandonment of the 1988 “maryada” by the Badal group controlled S.G.P.C. should be viewed in this perspective.

The Badal group’s enterprise is entirely understandable. This group is endeavoring to stage a comeback in its traditional political role in Punjab and is apt to forget everything that happened between 1978 and 1992 in the state and elsewhere. It has inducted Prof. Manjit Singh as Acting Akal Takhat Jathedar which fits in with its scheme of things. Prof, Manjit Singh’s observations and actions ever since he assumed office some two months ago show that he is essentially a ritualistic priest who is not in dilly wormed about the Indian state’s repression of Sikhs. He has not made a single Statement condemning India for its poor human rights record in Punjab. It is ironic that an overwhelming majority of U.S. Congressmen and Senators are more concerned about India’s repression of Sikhs than the Sikh jathedar of Akal Takhat. But the Badal Axali Dal as well as its nominee on Akal Takhat is far more worried about the mode of prayers than the Indian government’s killings, rape of women and loot of Sikhs and Punjab.

What is not understandable is the behavior and approach of Damdami Taksal which once stood for Sikhs aspirations. Instead of mobilizing public opinion against the Sikh policy of the Indian state, the Taksal is equally enmeshed in relative nonissues such as “maryada.” The Taksal had received with milk and honey the Indian police chief K.P.S.Gill at its Chowk Mehta headquarter. Gill’s presence there was a mark of triumph of the Indian state over the Sikh nation. The event was recorded by India’s court journalist Khushwant Singh who accompanied Gill. The only piece of advice the successors of Sant Jamail Singh Bhindranwale gave to Khushwant was not to dye his beard. The same old “maryada.” Why not ask Khushwant to meet victims of the Indian state in Punjab and report the matter to the world? No, this does not fit in with the “maryada.” Assuming that “maryada” is all too important, one should certainly suggest that the traditional Sikh prayer should undergo changes. While references are rightly made to the sacrifices made by countless men, women and children at the altar of Mughal and British tyranny, the Sikh prayer is totally silent about the sacrifices made by thousands of Sikh men, women and children in 1984 and 1936 in particular and all these years in general during the Hindu rule of India. Again, the reference to the hurdles created in the way of Sikhs undertaking pilgrimage of gurdwaras in Pakistan is contained in the Sikh prayer; it makes no such mention of the hurdles created by India for the Sikh pilgrims needed for Amritsar and other shrines in the country. Has not the Sikh prayer lost some of its relevance today? Does not it call for changes keeping in view the developments of the recent decades? What about the rights of Sikhs detained by India in its jails for more Thana decade? Many of them a rein tatters and are not provided with the Sikh underwear. Any talk of “maryada” for these men have hardly any meaning, Do Tohras, Manjit Singhs and Thakur Singhs have any concern for the thousands who laid down their lives defending their faith, hundreds who are being killed every month and the countless who have been detained without trial or charges for more than a decade? The least the Taksal led congregation could have done was to pass a resolution in sympathy with the thousands of Sikhs killed by India. But, then, it could not have and it did not because many sants, heads of dears and sects were former Indian home minister Buta Singh’s own chosen men. No wonder, they joined the “maryada” _ controversy and participated in the Taksal jamboree at such a short notice.

Article extracted from this publication >>  August 13, 1993