Among the religious communities of India the Sikhs are the most conscious about their cultural identity and survival as a distinct community within the Indian social framework. They possess a strong sense of history and a cherished desire to keep contact with their past. The Sikhs have a glorious heritage and their annals are full of sagas of heroism and sacrifice. However it of this historical consciousness the Sikh organizations have paid scant attention to persevere their past in modern scientific terms.
It is a known fact of history that the Sikh community has moved through the most hazardous challenges but they have kept their tryst with destiny and to survive. However the periods of trial under the Later Mughals and the Afghan invaders proved arduous for protection and preservation of literature historical records monuments relics and remains. This period of darkness and uncertainty is difficult to explain in the absence of adequate historical evidence. Admittedly documentary evidence on the early history of the Sikhs meager and it is difficult to reconstruct true picture of the contemporary Sikh society in actual historical perceptive. But this is not true of the later history of the Sikhs when ideas on religion theology and politics were not only revitalized but also guided the religious actions of their organizations. The Sikhs confronted crisis of identity under the dominating impact of Brahmanism. The period comprised problem of identity as a distinct community. There was the phenomenon of the Sikh resurgence under the leadership of Singh Sabha Movement The Sikhs moved from political confusion into a new self-awareness and evolved into a political entity with the formation of the Akali Dal and the organization of the Shiromani Gurdwara Parbandhak Committee The new self-awareness heralded an era of awakening among the Sikhs in the third decade of the twentieth century. Attempts were made in literature and journalism to produce tracts and a glorifying the lives and teachings of the Sikh Gurus and the heroic culture of the Khalsa The authors focused their attention on understanding fundamental Sikh doctrines and recording true Sikh traditions. A large number of tracts booklets escape commentaries and glossaries were published Sikh scholars were exhibiting keen interest in their past. Much of their efforts were aimed at searching old literary sources and evaluating historical documents and records in Sikh context.
The development of the sense of history and desire to persevere their pulps were the products of the Cultural Revolution which had shaped the Sikh community in the modern times. Later on the secularization of thought and growth of scientific methodology and questioning of all systems embodying eternal truths enhanced the importance of Sikh studies in the context.
The Sikhs historical awareness that fostered research and writings also resulted in the preservation of religious texts. By the end of the nineteenth century organised attempts were made at the institutional level by two Sikh societies viz the Gurmat Pracharak Sabha of Amritsar and the Gurmat Granth Sudharak Committee of Lahore Both these organizations sponsored collection of religious texts and their historical study. These societies examined texts and attempted to prevent the printing of the inferior editions of the Adi Granth and the unauthentic versions of the Janamsakhis. The contributions of these institutions were supplemented by the efforts of individuals like Gian Singh Gian Bhai Kahan Singh of Nabha and Bhai Dit Singh. The voluminous works produced by these scholars are not only sources of Sikh history and scripture but also they represent the interest’s ambitions of the contemporary Sikh generation trying to formulate Sikh doctrines and preserve records for future reference. Subsequently the spread of education among the Sikhs and the growth of Panjabi Literature reflect similar concerns of the Sikh journalism offered effective means of communication. The response of the Singh Sabha leaders was indeed praiseworthy consequently a number of presses were set up and journals tracts weeklies began to pour out. Sikh organization like Chief Khalsa Diwan and Shiromani Gurdwara Parbandhak Committee also began to maintain libraries. The Sikh Reference Library established by the Shiromani Gurdwara Parbandhak Committee which preserved the old and the new records was the most substantial archives.
One of the most deplorable act of the Operation Bluestar in the Golden Temple complex from 4th to 7th June 1984 is the destruction of the treasure-house of the Sikh scriptures and Sikh records preserved in the Sikh Reference Library housed on the first floor of entrance (deohri) l to the parkarma (circumambulate path) on the Atta Mandi side of the Golden Temple The Library fell a victim to the Army action in the Temple of 6th-7th . 1984.2 The idea of establishing a Sikh Reference Library can be traced to year 1929 when Sikh History Research Board was constituted by the Shiromani Gurdwara Parbandhak Committee. Meanwhile Sikh Historical Society had been established in Lahore with the efforts of Bawa Bi Singh Bhalla in 1930 But the society could not fulfill the requirements of a Research Library However it was only after a span of fifteen years that the Sikh scholars and historians came to the forefront. A meeting was held in Khalsa College Amritsar on the occasion of the visit of Princess Bamba (the last successor of Maharaja Dul Singh) on February 10 1945.3 The foundation of the Si History Society Amritsar was announced.4 Now the Sikh organizations realize the urgency of establishing a Reference Library. Consequently the Shiromani Gurdwara Parbandhak Committee in its meeting held on March 10 1945 under the president ship of Jathedar Mohan Singh chalked out a programme for the next six . The third resolution of the meeting was to establish a full-fledged Reference Library to promote research in the Sikh History. It was also decided to make arrangements for publications of new books on Sikh History. 5 Subsequently the Sikh Reference Library came into existence on February 9 1947.6 Sardar Randhir Sin the Gurdwara Inspector extended his full support in the organization of the Library. Originally the Sikh Reference Library was housed in the Hall No. 4 of Guru Ram Das Sarai.
In establishing the Sikh Reference Library the Shiromani Gurdwara Parbandhak Committee had kept two aims in view viz. to collect source material on Sikh History and to provide facility of its consultation to scholars working on Sikh History It was proposed to be a reference library only and the manuscripts and hooks kept here were not to be issued or lent out.? No doubt the scope of the collection of Sikh Reference Library remained confined to source material on Sikh Religion Sikh history but in order to have a better understanding of Sikhism and its Indian context books on other religions communities and religious groups were also procured for the benefit of readers visiting the library.
The collection of the treasure-house of historical material preserved in the Sikh Reference Library was the achievement of strenuous efforts on the part of institutions and certain individuals. The name of Dr. Ganda Singh the doyen of Sikh historians is the foremost in this respect. The material collected from various places of the Punjab (including the West Pakistan) was placed here. Subsequently, new material including manuscripts documents photographs. Rare books paintings blocks of paintings of historical events and Sikh heroes and files of old newspapers were also added to the collection. The Sikh Reference Library was equipped with the rarest manuscripts Copies of many valuable manuscripts from different collection in India transcribed in elegant calligraphy were kept here.8 Many of these manuscripts were the works of unknown or lesser known authors.9 Majority of them were the Hindu authors. Out of these manuscripts half the stock belonged to Panjabi one third to Braj and the rest comprised of Urdu Hindi Persian Sanskrit Rajasthan etc.
From its yay inception the Sikh Reference Library had been designed to facilitate researches and historians and to help scholars to locate items relating to their special interests Covering the wider perspective of the Sikh Studies.10 Research scholars men of letters teachers students journalists, politicians and general readers used to visit the library for their individual requirements. The academic and educational potentials of the Library can easily be judged from the source material (in manuscripts form) preserved here pertaining to Religion Literature Theology Philosophy, Rhetoric, pieties, epic, Mythology, Ethics, Grammar, Music, Indian system of Medicine, Surgery, Astrology and Astronomy 11. A number of research scholars have worked on these manuscripts and books preserved in the Sikh reference Library covered the range of language groups from Sanskrit Braj, Rajastani, Panjabi. Sindhi Asseni Bangla Persian Arabic English and French.
The Sikh Reference Library remained housed in Guru Ram Das Sarai upto 1958 As the space of the hall No.4 had a limited stack area the Sikh Reference Library was shifted to a bigger accommodation to its present location in the Golden Temple Complex. The building accommodation of the Sikh Reference Library consisted of a big hall and two small rooms. The main hall of the Library was named after Bhai Santokh Singh a poet historian of the nineteenth century.
The staff of the Sikh Reference Library is appointed by the Shiromani Gurdwara Parbandhak Committee. The staff consists of five members including In charge Librarian Research Scholar (who is also In charge of the Sikh History Research Board) a typist (vacant) and two sewadars. At present Mr. Balbir Singh holds the post of the Librarian Mr. Devinder Singh Duggal is the Research Scholar and S Hardip Singh and S. Balwinder Singh are the sewadars of the Library. The staff has been provided with residential facility in the Temple complex.
The Sikh Reference Library is financed by its Shiromani Gurdwara Parbandhak Commitce.12 every year the Sikh History Research Board spends an amount of Rs. 10000/for the purchase of books for the Sikh Reference Library. According to S.S. Amol former Incharge Sikh Itihas Research Board the total number of books collected in the Sikh Reference Library was 12500 including hundreds of rare and valuable manuscripts) in ¢ year 1982. However opinions vary on the total number of the manuscripts and books stocked in the Sikh Reference Library. It is estimated that the stock of Sikh Reference Library had approximately 20000 books and manuscripts.13
The above mentioned rich treasure-house of learning preserved in the Sikh Reference Library has been yea during the military action at the Golden Temple.
The loss includes 1500 valuable rare manuscript copies of the Adi Granth (including copy of the Kartarpur wali bir) Mangat Vali Khari bir Damdami bir dated BK_1739 and Bhai Hardas bir with the Mulmantra scribed ye Guru Tegh Bahadur Ji) Dasam Granth a score of Nisan te Hukamnamas14 (some of them bearing the signatures of the Sikh Gurus) various versions of Rahatnamas15 and Sakhis and Junamsakhis (some of them were illustrated with beautiful miniatures) about 500 manuscript copies of commentaries and indexes on Guru Granth Sahib rare manuscripts of bhagat bani (like that of Bhagat di bani Pothi Mahan Sundar Sachiar ki Parchian Bhagtan Kian Biddhi Das Bhagat Sudhasar Kavi Jassa Singhs Bhagat Premakar) Sikh documents cage photograph of hukamnamas of Gur hargobind, Guru icgh Banacur, baba Gureimta, uru Gobind Singh, Mata Gujari, Mata Sundari and Mata Sahib Devi); pain tm pales idhi Chand, Baba Gurdiu Baba Jawahir Singh Dhirmalia; portraits and miniatures of Sikh Gurus and Bhagats (Kabir, Jai Dev, Trilochan, Dhanna, Beni, Mira and Ramanand);16 photographs of Maharaja Duleep Singh and his family, photographs of Maharaja Duleep Singh’s correspondence;17 photographs of correspondence related to Maharani Jindan: Photographs of the firmans (royal orders) of Maharaja Duleep Singh addressed to come federal Chiefs of Lahore photographs of Native Indian Chiefs photographs of Princess Bambas visit to Khalsa College Amritsar photographs of historical events and Sikh personalities photographs of the first and last folios of a manuscript of Guru Granth Sahib dated 1711 BK photographs of the coins of Sikh chiefs from R.C Temples collection18 Records of the Akali Movement Gurdwara Reforms Movement Akali Morchas19 Shiromani Gurdwara Parbandhak Committee Punjabi Suba Agitation and files of old Newspapers. Manuscripts of some of the significant research projects (under publication) viz. Panth Parkasah (Ratan Singh Bhangu . Banda Bahadur (Karam Singh historian) and Sri Guru Granth Sahib dian hath likhat Biran da Itihas (Shamsher Singh Ashok) were also kept here All these valuable sources of information were gutted along with its furniture.20 Not even a book has survived the holocaust Only a small bits of burnt index cards and a heap of junk shelves cupboards and siccl almirahs are the remains of the Sikh Reference Library. The walls and floors of the building were charred and chips of cement plaster blown off The damage of the Library its contents furniture and building amounts to millions of rupees. The damaged building of the deohri housing the Sikh Reference Library has been repaired now.21 But the academic and cultural loss of Library is irreparable: The Sikhs in particular and the country in general have lost a rich storehouse of archival material. The Sikh reaction at this academic loss is and expression.22 The tragedy is that the Sikh psyche is deeply hurt at the sacrilege of their scriptural and religious texts preserved in the Sikh Reference Li . We hardly find any comparison to the episode of cultural destruction in Indian History. Even the autocrat militant fanatic Muslim rulers of Turkish period refrained from such actions.23 The only parallel can be found in the Cultural Revolution in China when centers of old Chinese culture and learning were destroyed mercilessly in the early seventies of this century.
Whatever the outcome of the historical criticism of the Operation Bluestar it is unlikely that the historians are going to spare Government of its responsibility for the uncivilized action of destroying the Sikh Archives. Although the destruction of the Sikh Reference Library by the army may be labeled as unpredictable but the political bias was unmistakable.
These are not personal reflections on the loss of a community but the observations of a student of history. The historian has always been close to his particular age and even the most detached researcher holds to presuppositions which are deeply intertwined with the basic assumption of his age. Such critical self-awareness would reveal to the historian the truth that Buckle long ago noted in his History of Civilization in England.
There must always be a connection between the way in which men contemplated the past and the way in which y contemplate the present both views being in fact different forms of the same habits of thought and therefore in each age a certain sympathy and correspondence with each other.
24.The Sikh historians response to the archival loss is that of anguish even though the state may find their attitude uncomfortable but as long as society seeks knowledge of the past the historian must accept his responsibility to society i.e. his task to reconstruct the past.
We know that knowledge of the past may help reveal the meaning of human experience and that the recollection of the pest may harden our resolutions and confirm our vision in the struggle of the present. The task of the historian is very difficult in the present shifting conditions under which the affairs of the Punjab are moving. The tragic experiences of the “Operation Bluestar have a propounding unsettling effect on the Sikh community and some of the basic presuppositions do not seem adequate to be discussed here.
The destruction of Sikh Reference Library (as well as the records of the Shiromani Gurdwara Parbandhak Committee kept in the Samundari Hall) may have a profound lasting impact on Sikh historians. To have lived through all this could not but effect their historical imagination As Niebuhr recognized.
When a historian is reviving former times his interest in them and sympathy with them will be the deeper the greater events he has witnessed with a bleeding or rejoicing heart.25
The historian must serve two masters the past and the present. But the past must always claim his first loyalty he must accept the fact that the choices he makes as a historian are not of consequences to him alone but will affect the moral sense and the wisdom of his generation. This is a serious task as he deals with men and their lives in society both past and present. We are aware of the fact that the socio-psychic factor is the most determining factor in history. This is exemplified in the historians treatment of motivation behind each historical events and actions According to G.M. Young “the essential matter of history is not a happened but what people thought and said about it…” :
The Operation Bluestar” has forcibly lifted Sikh history out of its protected shelf. This apparent break with the past tradition has compelled the S to reconstruct their archives. The problem here is a moral issue. The lesson of the tragedy is to create more secure methods and places of preservation of Sikh Archives.
One of the serious problem confronting the Sikh community at present is how to restore the lost-repository of Sikh Literature what are the possibilities of tracing out sources to recover copies of the manuscripts documents and rare books destroyed in the bonfire of the army action in the Golden Temple which institutions libraries and individuals are to be contacted and ta for the recovery of copies of the lost material?27 It is the duty of research institutions and individual scholars working on the sociocultural history to give a serious to this problem. It is the purpose of this article to appeal to scholars historians students and institutions interested in Sikh Studies to explore possibilities for procuring source material for the: so of Sikh Reference Library with a devoted zeal.
Article extracted from this publication >> March 1, 1991
