SIKH ACTIVISTSshodhganga.inflibnet.ac.in/bitstream/10603/29719/9/09...Sikh Activists 83 the senate...

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CHAPTER-III

SIKH ACTIVISTS

Educational initiatives were an important aspect of reformist activities of the

late nineteenth and early twentieth century. Sikh intellectuals had their own

ideas and objectives for women education. They explained these through the

various means of tracts and newspapers. They advanced the argument that

without educated mothers, the Sikhs would continue to be mired in

superstition, ignorance and immoral practices.1 Education became necessary

for the upliftment of women and their role as nation builders. They realized

that for their glorious heritage both women and men had to be educated.

In the wake of social awakening about women education many Sikh

activists came forward and worked for establishing institutions exclusively

for women. These activists deserve to be discussed separately and

individually because of their distinctive and substantial contribution to the

cause of women education. Their commitment to the cause was absolute.

They were, though, part of the larger Singh Sabha movement, they were far

ahead of the organizations in the utilization of their personal resources.

There are examples in which Bhai Takhat Singh sold of the family

ornaments for the development of the school. They worked entirely to

propagate the necessity of education of women. They propagated the cause

by undertaking personal tours, door-to-door campaigning and through means

of journalism without caring for their comforts and health. The prominent

among them were Baba Khem Singh Bedi, Bhai Takhat Singh and Bhai

Nihal Singh Kairon.

Baba Khem Singh Bedi, the main representative of the Amritsar Singh

Sabha was the first man in the Punjab who started Gurmukhi pathshalas for

girls. He belonged to a revered family of the Punjab. He had earned an

1 Doris R. Jakobsh, Relocating Gender in Sikh History, Oxford University press, New Delhi,

2003,132.

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iniqure reputation among the Sikh masses for his untiring efforts to spread

Gurmukhi and education in north-western frontier areas of Rawalpindi,

Dhanni, Pothuhar, Jehlum and Gujarat.2 He was a staunch supporter of

British efforts to educate women. In 1855, the dispatch of the court of

Directors of the East India Company, which initiated a new era in Indian

education, was received at Lahore. The Punjab Government established the

Department of Public Instruction in 1856 and planned to open 30 single

teacher primary schools in each district. Baba Khem Singh Bedi lent his full

support to the scheme. He also opened schools on his own for boys and

girls.3 British administration in 1880s admitted that ‘women education of

late years made great strides; chiefly owing to the exertion of Bedi Khem

Singh of Kahar (Kallar) who succeeded in setting on a large number of

female schools both in Jehlum and Rawalpindi’.4

He is credited with having established 108 girls schools by 1882.

These were mostly primary schools, with the exception of in some cases,

where we find middle schools. He also gave liberal grants to these schools.

Till his death, he spent 50000 rupees in total for the task.5 In Rawalpindi,

Baba Khem Singh Bedi founded 12 schools for girls partly supported by him

and partly from the district fund. He also under took their management.6 In

the beginning these were opened in the premises of dharmsalas or

Gurdwaras and also in some rented portions. Gurmukhi was taught there.

These schools had their own inspectors. These schools were known as Baba

Khem Singh Bedi Girls’ Schools. There were such type of hundred schools

in Dhanni, Pothuhar and Suyaan. Among them more than fifty schools were

2 Harjot Oberoi, The Construction of Religious Boundaries, Oxford University Press, New Delhi,

1994, 247-248. 3 Harbans Singh (ed.), The Encyclopedia of Sikhism, Vol. 2, Punjabi University, Patiala, 1996, 498,

see also Hoti, Prem Singh, Khalsa Raj de Usariya, vol. 2, Lahore Book Shop, Ludhiana,

November 1982, 103. 4 Gazetteer of Rawalpindi District 1883-84, published under the authority of the Punjab

government, The Civil and Military Gazetteer Press, Lahore, 55-56. 5 Ashok, Shamsher Singh, Punjab Dian Lehran 1850-1910, 246-247.

6 Gazetteer of Rawalpindi District 1883-84, 99; see also, Imperial Gazetteer of India, Provincial

Series, Punjab Vol. I, Superintendent of Government, Calcutta, 1908, 168.

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recognized by government. Such kind of a school was at ‘Nara’ village

which later on became Punjabi Middle Girls’ School.7

Later on for the want of encouraging support from the Education

Department of Punjab and lack of appreciation from the conservative

parents, most of these schools were closed. A few were revived and changed

into government schools like Nara School due to the efforts of G.W. Leitner

who became the Director of instructions of Punjab. He was the supporter of

indigenous education. He believed that government intervention and

innovation in the form of inspected and monitored schools were unrealistic

and injurious to the very cause of women education.8 He advised authorities

to support indigenous traditions of learning. Girls schools would work more

efficiently where the management can be made over entirely to men like

Khem Singh Bedi and his relatives, therefore on his appointment as Director

he revived 50 of these indigenous schools.9

British support to Sikh religious elite produced loyalty towards

British government during the uprising of 1857. Baba Khem Singh, for

instance, supported the British administration in various forms like

pioneering vaccination projects among his followers, supported and

sponsored women education. Because of his contribution for the

development of Gurmukhi language and education for girls, he was

popularly known among Punjabis as ‘Punjab da Rattan’. Government also

bestowed a number of titles on him. He served as Honorary Magistrate from

1877 onwards and was Knighted shortly before his death in 1904.10 He was

actively involved not only in the organization, programme and ideology of

the Amritsar Sabha, but also in other public bodies in Punjab. He was one of

the founder members of the Anjuman-i-Punjab and also a charter member of

7 Gyani Ishar Singh Nara, Baba Khem Singh Sahib Bedi, 11/3287 Delhi Gate, Delhi, April 1972,

267-268. 8 Doris R. Jakobsh, Relocating Gender in Sikh History, 130-131.

9 G.W. Leitner, Indigenous Education in the Punjab since Annexation and in 1882, Language

Department Punjab, 1883, 102-104. 10

Khushwant Singh, History of the Sikhs, Vol. 2, Oxford University, New Delhi, 1978, 218.

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the senate established in 1869 to run Punjab University College.11 Not only

Baba ji but his wife Mata Bhan Dai was also playing her role. She used to

hold ladies congregations in her home at Kallar where couple of girls came

to learn Gurmukhi and spent their time to read and recite gurbani from Guru

Granth Sahib.12

The one of champions for women education was Bhai Takhat Singh. He was

entitled as Zinda Shaheed (Living Martyr).13 He was born in 1862 at

Ferozepur. His parents Nihang Deva Singh and Chand Kaur were firm

believer of Sikh faith. Deva Singh was serving under a British merchant, Mr.

Court. Bhai Takhat Singh got his primary education from Ferozepur but

could not continue his studies due to the economic condition of his family.

From childhood he recited bani and at the age of fourteen, he became

popular as a pathi (preacher) of Sikh religion. People around him were

impressed by his knowledge of Sikh scriptures and religion and they started

using the term 'gyani' for him. But he couldn’t get formal education from

any institution.14

At that time Lahore was the main education centre in the Punjab.

There was a popular institution ‘Oriental College’ in which Punjabi was

introduced as an independent subject of learning in 1877 by the efforts of

Bhai Gurmukh Singh. Bhai Gurmukh Singh served as an assistant professor

in Oriental College Lahore, later on he became the founder President of

Singh Sabha Lahore in 1879.15 Once he visited Ferozepur. He was intended

by Bhai Takhat Singh’s explanation of gurbani. He encouraged him to come

to Lahore for higher education. In 1887, Bhai Gurmukh Singh admitted him

in a class of vidwan at Oriental College, Lahore and also made him a

member of Singh Sabha of Lahore.16 Here Bhai Takhat Singh came into

11

Harjot Oberoi, The Construction of Religious Boundaries, 249. 12

Ganda Singh (ed.), Bhagat Lakshman Singh, Autobiography, The Sikh Cultural Centre, Calcutta,

1965, 10-11. 13

For biography see appendix II. 14

Dalwinder Singh, Lasani Sikh Missionary Bhai Sahib Bhai Takhat Singh ‘Zinda Shaheed’, Sikh

Missionary College, Ludhiana, 2005, 29. 15

Jagjit Singh, Singh Sabha Laher 1873-1902, Lahore Book Shop, Ludhiana, 1974-72. 16

Dalwinder Singh, Lasani Sikh Missionary Bhai Sahib Bhai Takhat Singh ‘Zinda Shaheed’, 34-35.

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contact of Bhai Ditt Singh who was a teacher at Oriental College and also an

important member of Lahore Singh Sabha.17 Bhai Takhat Singh started

residing with him. He also got the scholarship of rupees 12 per month to

pursue his study.

While studying in Oriental College Lahore, he had become convinced

for the need for women education. One day his teacher, Gyani Ditt Singh18

while delivering a lecture, had expounded on the topic of womanhood, used

the word 'abla' for woman and explained the condition of contemporary

women. He encouraged his students to come forward to put their efforts to

make abla into sabla, in other words, education has the power to convert the

weakness of women into their strength. Bhai Takhat Singh had then stood

up and declared that he would dedicate his life to champion the cause of the

helpless.19

He completed his education and started a school for boys in an old

dharmsala of Ferozepur with more than hundred students in 1890. Some

prominent lawyers and members of Singh Sabha Ferozepur Sardar Chanda

Singh, Bishan Singh and Babu Tek Singh came forward and supported him

for the cause. The conservative elements among the Bedis, Bawas and

Sodhis were against the Singh Sabha and its activities. The opposition of

Bawas of Ferozepur motivated Bhai Takhat Singh to propagate the real

principles of Sikhism.20 Despite great opposition of the conservative

elements of the society and some sanatanist members of Singh Sabha

Ferozepur, Bhai Takhat Singh started classes for women under same roof

with the partition of a cloth. On the issue of women education, two groups

17

Teja Singh, “The Singh-Sabha Movement”, The Panjab Past and Present, Punjabi University,

Patiala, 1973, 36. 18

Jakobhs has given the name of Bhai Gurmukh Singh as the inspiring spirit of Bhai Takhat Singh

for the cause of women but on the basis of my personal interview and other secondary sources the

inspiration came from Bhai Ditt Singh. Later on in the memory of whom he opened library in the

school named as Bhai Ditt Singh Library. 19

Personal interview with Bhai Takhat Singh's daughter Bibi Gurbaksh Kaur, see appendix III, see

also Kulbir Singh Kang, Zinda Shaheed Bhai Takhat Singh, publication Bureau, Punjabi

University, Patiala, 1994, 18-19 and Dalwinder Singh, Lasani Sikh Missionary Bhai Sahib Bhai

Takhat Singh 'Zinda Shaheed', 47-48. 20

Dalwinder Singh, Lasani Sikh Missionary Bhai Sahib Bhai Takhat Singh ‘Zinda Shaheed’,

45,46,49.

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emerged in Singh Sabha Ferozepur, one in favour of and another against it.

Those who were in favour of women education believed that education of

women would be helpful to keep the religious and ethical values of family

safe and protect. Those who were against it raised many objections. They

objected on teaching of girls by an unmarried male teacher. But still more

serious objection and fear was that educated women would become

irreligious which would further lead to the erosion of Punjabi traditions and

customs. Adoption of western model of education would also cause the

shedding traditional modesty of women and they would become ‘butterflies’

and would be unable to support themself and their families. They would

look for jobs outsides their homes and would loss sharm—te hiaya—and

waste their money.

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Educated woman was often described as westernized, sexually aggressive

and rejecting domestic drudgery, all symbolic of either the thwarting of

patriarchal hegemony or outside its sphere of control. But this was not the

vision of Bhai Takhat Singh. For him, education is the only way that would

make women live their iconic roles.

The supporters of woman education in Singh Sabha decided to start a

Kanya Pathshala. Under the supervision of Bhai Takhat Singh they opened a

Sikh Kanya Pathshala on November 5, 1892. A woman teacher at the age of

ten and half years 'Jeuni' was appointed to teach there.22 A mai was also

arranged to take and leave the girls to homes and school. All three staff

members of the school were paid by Singh Sabha Ferozepur. Bhai Takhat

21

Kulbir Singh Kang, Zinda Shaheed Bhai Takhat Singh, 23, see also Joginder Singh, The Sikh

Resurgence, National Book Organization, New Delhi, 1997, 40-41 and Doris R. Jakobsh,

Relocating Gender in the Sikh History, 142. 22

Karam Singh, Smt. Bibi Harnam Kaur, Chief Khalsa Diwan, Amritsar, 1907, 31-32.

Sikh Activists

86

Singh was given 6 rupees, Jeuni 4 rupees and mai 4 rupees per month as

salary.23

The Sikh Kanya Pathshala started with 5 girls on its roll. Within four

months the number of girls increased up to 30. They were taught letters of

Gurmukhi and kasida (needle work). On May 8, 1894 Bhai Takhat Singh

got married with Jeuni turned as Harnam Kaur. Besides educating younger

girls at school, Harnam Kaur also started a satsang for those elderly women

who could not go to school. Besides satsang, they were also taught reading,

writing, art of knitting and stitching there.24 The meeting of the Istri Satsang

was held on every Wednesday. There were some rules of satsang to follow

such as do not tell lie, not to quarrel with others, serve others and to teach

Gurmukhi to women.25

Bhai Takhat Singh and his wife went house to house for the financial

help of people and encouraged them to send their daughters to the school.

The rival group of Singh Sabha many times created hindrance in their way.

Bhai Bishan Singh gave him advice to leave the Singh Sabha for the benefits

of vidyala. Bhai Takhat Singh, therefore, left the Singh Sabha in September

1900 and started to run the Sikh Kanya Pathshala privately with the help of

his spouse. He had to sell his family ornaments to meet the finance of the

pathshala.26

The growing popularity of Kanya Pathshala took its new name the

Sikh Kanya Mahavidyala. He also started a research library of Sikh

literature and history in the memory of his teacher late Bhai Ditt Singh in

1901 named as Bhai Ditt Singh Library.27 He went Batala to collect rare

documents about the history of Sikh rule. He also accompanied Karam Singh

23

Kulbir Singh Kang, Zinda Shaheed Bhai Takhat Singh, 25. 24

Karam Singh, Smt. Bibi Harnam Kaur, 38, see also Anshu Malhotra, Gender, Caste and Religious

Identities, Restructuring class in colonial Punjab, Oxford University Press, New Delhi, 2002, 157. 25


Gurnek Singh Neki, Singh Sabha Leher de Usariya, Literature House, Amritsar, 1985, 50. 27

Sikh Kanya Mahavidyala Ferozepur school te Boarding house de Salana Report, 1914, Sikh

Kanya Mahavidyala Ferozepur, Empire Press Lahore, March 1915, 31, see also Narinder Singh

Kapoor, Gyani Ditt Singh, Jivan Te Rachna, Publication Bureau, Punjabi University, Patiala, 1987,

20.

Sikh Activists

87

historian to Pothuhar area for the collection of books. The love for history

and literature made him aware about the day to day events. He collected

many newspapers and periodicals of Punjabi and Urdu vernaculars and kept

them in the Ditt Singh Library.28 He had interest to collect historical books.

Once a person told him about a valuable historical book. He put a condition

before Bhai Takhat Singh that he would give that book to Bhai Sahib only if

he would personally come to his place to take the book. Bhai Sahib went

eleven times to his place to take that book but that person deliberately went

away from the home. At the twelfth time, Bhai Sahib got the book.29 The

library was rich with 5000 rare books, manuscripts and documents.

Preserving history and literature for next generations was his greatest

contribution.

To adjust the students from far or away the Sikh Kanya Mahavidyala

acquired a boarding house in 1904. Boarding house was called ashram, a

respectable term. Harnam Kaur was the first who suggested the idea of a

boarding house. Bhai Takhat Singh was aware of Sikh attitudes towards

woman education and rejected the idea. He convinced her that the Sikh

community would not contribute the necessary finances for this new

venture. Later on five persons convinced him on the issue whom he

considered as 'Five Beloveds'. They were Bhai Vir Singh of Amritsar, Bhai

Teja Singh of Mengan, Bhai Sohan Singh of Gujarkhan, Sardar Suchet Singh

of Agra and Sardar Thakur Singh of Munawan.30 Being convinced Bhai

Takhat Singh became an active crusader for the necessity of accommodating

and educating girls from far and wide. It was Harnam Kaur, who took the

initial steps for the boarding house. She rented a spacious building near the

school as the first abode for girl students. On the day of Baisakhi, 1904,

handbills were distributed by Bhai Takhat Singh among a gathering in

Amritsar, informing people about the opening of boarding house and

28

Kulbir Singh Kang, Zinda Shaheed Bhai Takhat Singh, 9-10. 29

Ibid., 75. 30

Karam Singh, Smt. Bibi Harnam Kaur, 58-60, see also Dalwinder Singh, Lasani Sikh Missionary

Bhai Sahib Bhai Takhat Singh 'Zinda Shaheed', 63.

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appealing them to donate funds for the cause.31 The couple made the people

aware about their objective of opening the boarding house. Bibi Harnam

Kaur has written a long letter in Khalsa Samachar about the family mode of

boarding. Many articles started to publish in Khalsa Samachar appealing for

funds. Also an appeal was made to the parents to send their daughters for

studying in school.32 The objective of the ashram was to produce capable

mothers, virtuous women, beloved sisters and obedient daughters.

Starting with five girls in the boarding house, Bhai Sahib became

manager and Harnam Kaur served as teacher there.33 The controversies that

accompanied this venture were substantial and indicative of the anti-women

education attitude of people. To calm the fears of parents another hand bill

was distributed in 1905, which explained in detail the objectives of the

boarding house.34 People started sending their daughters to the ashram.35

Some married women also joined. In the words of Bhai Takhat Singh, ‘it

was difficult to satisfy married women. Girls below 20 were more pliable

than older ones. Women above twenty shirked work and were difficult to

handle. At times, they ignored the school’s discipline’.36

Both cared the girls of vidyala like parents. Bhai Sahib used to collect

fresh water in a big drum in the early morning and he used to make it hot

with the help of woods so that the girls could get hot water for bathing in

winter. He always inspired them to do their own work. Bibi Harnam Kaur

equally helped them. She was kind and sympathetic to the girls. In winters

she cleaned up feet of the girls with warm water. It is said that when an

orphan girl was entrusted by some village folk to Bibi Harnam Kaur’s care,

she had at that time a child of her own on the breast. On the arrival of that

starved waif, the charitable motherly Harnam Kaur brought her up on her

31

Sikh Kanya Mahavidyala Sambandi Parshansha Patar, 1911-12 (�), see also Doris R. Jakobsh,

Relocating Gender in Sikh History, 145. 32

Karam Singh, Smt. Bibi Harnam Kaur, 61. 33

Sikh Kanya Mahavidyala Sambandi Parshansha Pathar, 1911-12 (�) 34

Doris R. Jakobsh, Relocating Gender in Sikh History, 145. 35

Khalsa Samachar, March 30, 1904, 9. 36

Sardul Singh Caveeshar, “The Sikh Kanya Mahavidyala Ferozepur’’, The Panjab Past and

Present, Punjabi University, Patiala, April 1973, 117-118.

Sikh Activists

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own milk and trusted her own baby to the milk from the market.37 The

services of the couple made the ashram equally symbolic of Khalsa College

Amritsar among the Sikh masses.38

Many visitors came and praised the ashram. Mohan Singh Vaid

visited the ashram on April 24, 1910 and noted that boarding was quite airy.

Light was adequate there. Cleanliness was proper. The langar was well

managed and prepared in hygienic conditions. The inmates of the hostel

prepare langar turn by turn and thus in the process learn art of cooking.

Water arrangement for langar was proper, there was a handpump close to

the langar. In comparison to other ashrams, women here were nobles, soft

and well-mannered. For the good health of women in the ashram, there was

an arrangement for their walk and other exercises.39

Once Tahil Singh, Naib Nazim of Patiala state when visited the

ashram was highly impressed and observed that this institution needed

financial aid from the community in tune with the aid to Khalsa College,

Amritsar. These two institutions are complimentary to each other for the

progress of the panth.40

Visitors observed and praised the modesty, meekness and devotion of

the girl students of this institution. There are infact the basic cultural values

of Indian womenhood. Deeply ingrained values of modesty, a well-defined

work ethic and above all the religious instructions to the students were the

watch words of the school. Publishing articles in the contemporary panthic

newspapers paid special attention to its work in the field to handicraft,

cooking and home management.41 Further, given popular fears that laziness

and pride would ultimately be the outcome of women education, the school

37

Kulbir Singh Kang, Zinda Shaheed Bhai Takhat Singh, 57, see also Sardul Singh Kaveeshar, “The

Sikh Kanaya Mahavidyala Ferozepur”, 113-114. 38

Khalsa Samachar, February 8, 1905, 9-10. see also Karam Singh, Smt. Bibi Harnam Kaur, 65,

Gurnek Singh Neki, “Singh Sabha Lehar de Parapkari te Istri Vidya de Modi”, Singh Sabha

Patrika, August 1974 quoted from Kulbir Singh Kang, Zinda Shaheed Bhai Takhat Singh, 7. 39


Ibid., 84. 41

Khalsa Samachar, October 12, 1904, 2.

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employed no servants; the students themselves cooked and cleaned the

premises. Accordingly,

‘The chief feature of the institution is the simplicity and the

modesty of the girls, which strike the visitors very much.

These are the virtues which are the real ornaments of Indian

womanhood and which we would be very much the worse for

loosing, self help is taught to the girls in a very practical

manner, viz. by requiring them to do all the work by

themselves... This alone will stand them in good stead, when

they leave the school to join the worldly life with its attendant

duties and responsibilities’.42

The general ideals followed in full force at the Ferozepur institution

were not unique to reform initiatives of the Sikhs. Arya Samajists had also

insisted on such ideals for women. Harnam Kaur was a product of Arya

system. She was well aware about the values inculcated by the Arya Samaj

as well as by the Singh Sabha movement. She believed that education was as

essential for girls as it was for boys. Moreover, the education of women has

more far reaching effects than that of men; through the education of women,

whole families could receive the benefits of learning. She espoused popular

views on the advancement of European nations due to their attitude towards

women education. The overriding state of illiteracy among the Sikhs had led

to the humiliating position of contemporary Sikh womanhood. The

responsibility for this state of affairs was placed squarely at the feet of

women, ‘Chains of slavery shackle your feet, oh women, because of your

refusal to accept the jewels of learning’. While acknowledging that the jewel

of learning would not lead to the same ends for males in terms of

occupation, Bibi Harnam Kaur insisted that the effects were nonetheless

important. It was only a proper education that could illuminate the minds

42

Sohan Singh, Truth and Bare truth about the Sikh Kanya Mahavidyala, Ferozepur, Amritsar,

Coronation Printing works, 1915, 49. quoted from Doris R. Jakobsh, Relocating Gender in Sikh

History, 146.

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91

and morals of women. Education would also lead to happier conjugal

relations and peace in the home.43

While boarding house was running in rented house, many visitors

came and appreciated the works of devoted couple. On March 14, 1905,

Maharaja of Nabha visited the ashram accompanied by Sardar Chanda Singh

and Sardar Bishan Singh. Bhai Takhat Singh put three demands before the

Maharaja: opening of English class for girls, financial help for poor students

in the boarding and to build new boarding house for students.44 Maharaja

Nabha started to give them 200 rupees per month grant for first two

demands. He also promised further help for the boarding house. After

arranging an old male teacher Bhai Kahan Singh, a class of English subject

was started for girls on July 15, 1906. Bhai Sahib did not want to create any

trouble for vidyala on issue of teaching English to girls', therefore,

permission of the parents was made essential for joining the class.45

With the increasing number of girls a large building was required for

boarding house. Bhai Takhat Singh purchased a piece of 4 acre land for

4000 rupees outside the city. Head darftsman Sardar Sant Singh made the

map of the boarding house. Bhai Sahib took loan of 3000 rupees from the

Chief Khalsa Diwan on the interest rate of 4.5%46. One thousand rupees was

arranged by Maharaja of Nabha. With the monetary help of their supporters,

within four months, loan was returned to Chief Khalsa Diwan and Diwan

had not taken any interest on the amount.47 With the death of Bibi Harnam

Kaur who was the main spirit of the boarding on October 1, 1907, the work

of the building was delayed.48

43

Doris, R. Jakobsh, Relocating Gender in Sikh History, 147. 44

Sikh Kanya Mahavidyala Sambandi Parshansha Patar, 1911-12 (�) 45

Karam Singh, Smt. Bibi Harnam Kaur, 76, see also Dalwinder Singh, Lasani Sikh Missionary Bhai

Sahib Bhai Takhat Singh 'Zinda Shaheed', 66. 46

Karvai Khalsa Ji de Diwan di, 1901-1911, Chief Khalsa Diwan, Amritsar, 133.

(8 July 1906 Sunday, Karaj Sadhak Committee di meeting Lahore vich hoyi) 47

Karvai Khalsa Ji de Diwan di 1901-1911, Chief Khalsa Diwan, Amritsar -147.

(Sunday, 11 November. 1906 a meeting of Executive body was held) 48

Karam Singh, Smt. Bibi Harnam Kaur, 82-83.

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Next year Bhai Takhat Singh took interest and the work of huge

premises of boarding cum school for girls started.49 In 1909 he upgraded the

school to middle standard.50 Ashram began to publish a Journal Punjabi

Bhain dedicated solely to the woman cause. It contained articles on the Sikh

religion and was focused especially on family and household duties of

women.51 Bhai Bir Singh a teacher in the school was its editor. The Journal

ran for the largest number of years among the journals devoted to women

question. According to the biographer of Bibi Harnam Kaur the idea to

publish a magazine for women was first came to the mind of Harnam Kaur

but due to some circumstances it was not carried on.52

After the death of Bibi Harnam Kaur some people stopped sending

their daughters to the ashram without a lady teacher. Under such

circumstances, on being insisted by his supporters, Bhai Takhat Singh

agreed to have Bibi Agaya Kaur as his second wife, without giving

consideration to her low caste.53 Bibi Agaya Kaur proved as devoted to the

ashram as was Bibi Harman Kaur. She worked as superintendent of the

ashram till her death. She used to take the girls of the ashram to attend Sikh

Educational Conferences. She was a good poet. She wrote many poems on

the necessity on women education. In one of her poems she gave a clarion

call to her brothers to come forward to send their daughters to schools. She

observed that the women of other communities were contributing much to

the advancement of their families where as in the absence of education the

Sikh women was lagging behind. Underling the importance of education she

said that in comparison with material assets, education was the real wealth.

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49

Sikh Kanya Mahavidyala Sambandi Parshansha Patar, 1911-12 (� ',) 50


N.G. Barrier, The Sikh and Their Literature, Manohar Book Service, Delhi 1970, 84. 52

For further details see Karam Singh, Smt. Bibi Harnam Kaur, 39-40. 53

Khalsa Samachar, December 30, 1937, 8-10.

Sikh Activists

93

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% � � � 5 � � � � ! � � 6 � � � � � � � " � I � � � ��

�Under the supervision of both of them the ashram became world

famous. In 1910, the total number of boarder girls was 230 and number of

staff member was 32. The staff conducted classes from the first grade

through the college entrance level. In the same year high classes was started

in the school. Despite paucity of funds, one side of the boarding house was

54

Dalwinder Singh, Lasani Sikh Missionary Bhai Sahib Bhai Takhat Singh Ji Zinda Shaheed, 355.

Sikh Activists

94

completed. Appeals were made for financial aid for the construction of the

boarding house. Bibi Agaya Kaur made an appeal and prayed for the smooth

completion of the building in a poem.

� � ( � � � � � � � � � � � � � � $ � ( � � � � � � � � ! � � � � � � � � � � % � �

� " � / � � � � � �

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� � � � � � 1 1 1 1 1 1 1 1 1 1 �

� � � � � � � � ( % � � � � � � � � � � � � � � � � � � � � � � � � � � � � � ! � � �

� � ! � � 6 � � � � �

� # � � � % � � � � � � � � � ! � � 6 � � � � � � � � % � � � � � � � � � � � � � �

� � � � � � 1 1 1 1 1 1 1 1 1 1 1 1 @@�

It became the only panthic high school for girls that deserved great

attention for its religious instructions, handicraft works, sports and well

organized boarding facilities. Visitors came, saw and wrote their remarks in

the visitor book of the ashram. Khalsa Samachar published all these

remarks from time to time in its issues. Such type of supplement Bhohal

Vichon Dane was published on November 24, 1910 in Khalsa Samachar

carrying remarks of various personalities.56 Accordingly Maharaja Nabha

Ripudaman visited Sikh Kanya Mahavidyala on April 25, 1909 and noted

dedication of Bhai Takhat Singh. He noted that he had come to see the

arrangements of the school and commented positively on the cleanliness of

the school and remarked that by serving the community silently Bhai Takhat

Singh was an ideal example of real Sikh life. He further noted that the novel

‘Sundari’ by Bhai Vir Singh was taught in fourth standard.

55

Ibid., 357-358. 56

See appendix-IV.

Sikh Activists

95

� � � � ! " � � � � � � ( . 8 � � � � ! � � % - � � � � � � � � � � � � � � � � � � ( � � � � � % � � � 2 � � � � � � � � � �

� % � � � � � � � ) � ! � � � ( � � ! ( � � � � � � � � � � � � � � ? � ! � # � � � � � � & � � � � � � �

� � � � ! � � # � � # � � � ( � � � � � � � � � � � � � � � � �57

On January 18, 1911, the Lieutenant Governor of Punjab visited Sikh

Kanya Mahavidyala with his wife and two daughters. His wife became very

impressed by watching the girls speaking English.58 Teaching of Hindi and

English along with Gurmukhi encouraged the people of other communities

to send their daughters in the ashram. With the new classes number of

students also increased. On the basis of payment of fees, there were three

categories of students. The first were those whose payments were fully made

by their parents. In second category there were girls who were either poor,

or orphans or widows. The ashram bore their total expenditure itself. There

were others whose expenditure was shared by their parents and the

institution.59

Bhai Takhat Singh ran many institutions at a time like girls' schools,

boy’s school, girls’ boarding house, boys boarding house and Bhai Ditt

Singh Library. He did not only run his institutions but also help others. He

gave financial aid to the dhramsala of Batala and Bhai Sant Singh granthi of

Kasur to open Kanya Pathshala. He also provided the monetary help to the

pathshala of Ropar which was established by Bhai Gurbaksh Singh in the

memory of Bhai Ditt Singh.60

The popularity of the ashram could not check the paucity of funds.

There was no permanent fund of the ashram. Even for poor or needy girls

the ashram arranged the expenditure. Government grant was not accepted

because it was said by Bhai Takhat Singh, ‘It would deprive us of our liberty

in many ways.’ To avoid government interference he wanted to run panthic

institution by public subscriptions. When Maharaja Nabha extended the

57

Khalsa Samachar, November 24, 1910, special supplement �� !�# &� �� see also Kulbir Singh

Kang, Zinda Shaheed Bhai Takhat Singh, 82-84. 58

Khalsa Samachar, February 2, 1911, 2. 59

Sikh Kanya Mahavidyala Sambandi Parshansha Patar, 1911-12 (�) 60

Kulbir Singh Kang, Zinda Shaheed Bhai Takhat Singh, 29.

Sikh Activists

96

helping hand towards the ashram, people stopped their help to the ashram.61

Thus ashram remained under shortage of finance.

In the early days of 1911, the financial crisis became so worst that

Bhai Takhat Singh had to leave the ashram. He made a promise to himself to

collect 50,000 rupees for the ashram. He left the home along with his wife

Bibi Agaya Kaur without informing anyone even their own children on

February 16, 1911. They reached to Gurudawara Sheesh Ganj, Delhi and

sent a telegram and two letters to the ashram in which Bhai Takhat Singh

wrote about his mission of panjha hajari (Promised Fund of 50,000 rupees)

and his pledge that if he could not collect the ‘Promised Fund’ he would not

return.62 He made Master Bir Singh the incharge of the ashram in his

absence. After listening his ‘Promised Fund’ some eminent persons of

Ferozepur Babu Tek Singh, pandit Devinder Singh, Bhai Lakha Singh, Bhai

Kaser Singh, Bhai Bhagat Singh and Sidki Bhai Jvand Singh went to join

him in mission tour.63 Accompanied with these persons Bhai Takhat Singh

started his mission tour from Delhi to East Asia and China. They went

Calcutta and started their journey by ships to Islands.64

When people came to known about the ‘Promised Fund’ of Bhai

Takhat Singh they felt astonished and started to call him Zinda Shaheed as

they thought that Bhai Sahib would not be able to collect such big amount

and therefore, it was difficult for him to return. Then the people conferred

on him the proud title Zinda Shaheed the ‘Living Martyr'. Khalsa Samachar

also published an appendix under the title of ‘Qaum! Tera Zinda Shaheed’.65

Bhai Takhat Singh and his companions went to Kualalampur, Malaya,

Shangai (China), Hong-Kong and Japan for the collection of ‘Promised

61

Khalsa Samachar, November 3, 1910, 4, see also Sardar Sardul Singh Caveesher, “Sikh Kanya

Mahavidyala Ferozepur,” 115. 62

Khalsa Samachar, February 23, 1911, 2, see also Sikh Kanya Mahavidyala Sambandi Parshansha

Patar,1911-12 (,), Kulbir Singh Kang, Zinda Shaheed Bhai Takhat Singh, 30-36. 63

Khalsa Samachar, March 2, 1911, Special Supplement, see appendix V, see also Dalwinder Singh,

Lasani Sikh Missionary Bhai Sahib Bhai Takhat Singh 'Zinda Shaheed', 70-72. 64


Khalsa Samachar, March 2, 1911, Special Supplement, Dalwinder Singh, Lasani Sikh Missionary

Bhai Sahib Bhai Takhat Singh 'Zinda Shaheed', 77.

Sikh Activists

97

Fund’. Every where they were welcomed and helped by the Sikhs. During

journey, many times Bhai Sahib encountered with difficulties and hardships.

During their journey towards Bangkok and Singapore the jatha had no food

for two days but their faith in God remained stable. Walking bare feet and

begging for the women cause was an act of a saint. Wherever they went they

sang kirtan and many times hold diwans. The act of Bhai Takhat Singh

created an atmosphere of crusade in the country as well as outside the

country. In Khalsa Samachar an issue was raised. Why Bhai Takhat Singh

went to Islands? It was ‘to make women educated and our homes as heaven’.

/ � � � � % � % � ! ( � , � � � � � � � + � ! � � � � � ! � $ � & � ! � ! � � � F ! � � � + � ! � $ � & � � � � G E �

� ! � � � � � � � � ? � � � � � � 0 # � � � � � � � ! � � � � � � � � � $ � � � � � � % � � � � � � � , � �

� � � � � � � � ( � � � � � � � � � � � ;;�

It created sense of collectivity within the community. A number of

people came forward to help in the ‘Promised Fund’. The students of

ashram appealed for the help by various means. The appealing rhymes were

published in the newspapers. Prayers were held in the ashram for their

well-beings.67 The act of the Bhai Takhat Singh made him famous among

the Britishers. Once the Deputy Commission of district Ferozepur said that

'if our nation had person like him then we would collect five lakhs instead

of fifty thousand.'

‘� � � ( � " � � � 9 � � ! � # � � ! � � � � ( � � � � � � � � � � % � $ � � � $ � ( � � � @ D � D D D � � � � � � % � �

@ � 0 � � ! � � 0 � � � � � � ! � � � � �’68

In this tour Bhai Takhat Singh got successful in collecting 58,170

rupees in total. There were two types of collections, in type one 24,287

rupees were collected from the Islands and sent to the Punjab and Sind

Bank and in type two, 33,883 rupees were sent from the country to the

ashram.69 Apart from that amount, Maharaja Nabha sent 5000 rupees and

66

Khalsa Samachar, May 18, 1911, 6. 67

Khalsa Samachar, October 5, 1911. 5. 68

Khalsa Samachar, October 19, 1911, 8. 69

Punjah Hajari Fund di Report, Gurmat Press, Amritsar 1913, 2.

Sikh Activists

98

officials of Nabha state sent one week salary in cash worth 2021 rupees for

help.70 With the collected money Bhai Takhat Singh restarted the

construction work of boarding house. In mid 1913, two wings were

completed and the foundation of third wing was laid down.71 Paucity of

fund was felt again. Total money was required two lakhs for the boarding

house besides 2000 rupees for monthly expenditure.72 Thus appeals for

further help were made.

The institution was benefited by the tours of Bhai Sahib indirectly

also. The tour brought the ashram to the public notice. People of far away

areas of Peshawar, Rawalpindi, Gujarat, Kangra, Shimla, Ambala, Hisar,

Burma, Bhartpur, Lucknow, Jhang, Aligarh, Nanital, Balochistan, China

(Sangai), Hydrabad, Madras and of Princely states started sending their

daughters to the ashram.73 Girls from different sections of society came to

study in the boarding. Besides, poor, orphans and widows, the daughters

and sisters from the families of Rajas and Maharajas also came and lived

together. Bhai Takhat Singh treated all girls equal, whether poor or rich. He

considered orphan girls as the daughters of the panth.74 He also contributed

towards the marriage of orphan girls.75

Ashram was built for the panth with panthic contributions but every

community remained beneficiary with its services. Sikh, Hindu and Muslim

girls studied there. Among 18 teachers 4 belonged to non-Sikh families.76 In

the boarding house common arrangements were made for the all the girls.

Bhai Sahib joined all the girls at the time of dining. In school curriculum

emphasis was given to the instructions in Gurmukhi and learning of

gurbani. Educating women was not an end in itself. The primary concern

was to make them aware about the tenets of Sikhism. The reformers of the

70

Ibid., 1913, 4. 71

Khalsa Samachar, July 24, 1913, 7. 72

Punjah Hajari Fund di Report, 1913, n.p. 73


Personal interview with Bhai Takhat Singh’s daughter Bibi Gurbaksh Kaur, 75

Personal interview with Mrs. Bal, a former student of Sikh Kanya Mahavidyala, see Appendix-VI. 76

Report of Education Committee, 1928 (Gurmukhi), 59.

Sikh Activists

99

period considered women as an important channel of transmitting ethical

and moral values to their families. They believed that being educated they

would orient their children in religious traditions of the panth at a tender

age. Bhai Ji did not impose their religious practices on the girls of other

communities rather he encouraged them to say their own prayers. For

instance, he motivated Froza, a Muslim girl to do namaz at the time of

namaz.77

In 1914, a normal class for the training of women teachers was also

started. It helped in fulfilling the requirement of teachers in various

schools.78 Chief Khalsa Diwan supported the institution with 900 rupees per

annum for normal class.79 There were 350 girls studying in the ashram in

1914. By 1914 more than 1000 girls had received education from the

ashram.80 It was the result of the great pains taken by Bhai Takhat Singh.

He was helped by a staff of 45 persons. There were nineteen teachers in

total, eight were women. Besides teachers, there were three clerks, four

musicians, seven preachers, one doctor and eleven others who had to

perform minor duties.81

The results of the institution attracted the attention of Sikh elites and

intellectuals. A number of medals were constituted to encourage the

meritorious students. Mai Teka Devi Gurbani medal was given to those

girls who stood first in the gurbani and religious examination. It was

arranged by Bhai Bishan Das, Head Master, Government High School,

Gurdaspur. Jind Kaur medal was given to the merit holder of the primary

level. It was given by Rai Bhadur Bhagat Narain Das, District Judge in the

memory of his late wife Bibi Jind Kaur. Dyal Singh Sond medal was given

to the topper of middle standard. It was arranged by Babu Harnam Singh

77

Personal interview with Bhai Takhat Singh’s daughter Bibi Gurbaksh Kaur. 78

Karvai Educational Committee (Chief Khalsa Diwan) de Samagam di, Amritsar January 14, 1914,

n.p. 79

Karvai Educational Committee (Chief Khalsa Diwan) de Samagam di, Amritsar, June 21, 1914,

n.p. 80


Sardul Singh Caveeshar, "The Sikh Kanya Mahavidyala Ferozepur", 124.

Sikh Activists

100

overseer, Jhansi in the memory of his late brother Sardar Dyal Singh,

Secretary of Sri Guru Singh Sabha, Shimla.82 On the occasions of Sikh

Educational Conferences the students obtained many gold medals on the

basis of good health, best player, best poem recitation and best services

towards the institution.83

Bhai Takhat Singh was always ready to sacrifice anything for the

cause of women. He believed that with the education of women the

happiness of mankind in general would sure to increase.84 He introduced the

subject of Science at middle level in 1916.85 In 1933 Science subject was

introduced in the high classes and M.Sc. trained male teacher was

appointed in the institution.86 His action opened the avenues of medical line

for girls and gave them wide opportunities to explore. After completing

their education in school, the Sikh girls started to take admissions in

various medical colleges of the Punjab and rest of India. Six Sikh girls went

to study Lady Harding Medical College for Women, Delhi in 1922. Some

of them were students of Sikh Kanya Mahavidyala.87

The mission of Bhai Takhat Singh’s life was ‘to serve the public to

the best of his ability’. For the elderly women, the institution started a two

year special course. In this course they were taught Gurmukhi, sewing,

knitting, cooking and were made familiar with Sikh rites, rahit ceremonies

and Sikh history. Shabad kirtan was also a part of their curriculum.88

Till 1916, the school ran in the old building. The building of

permanent boarding house was yet to complete. The school contained 249

students in all grades and the ashram (boarding house) provided for 200

girls from the country and abroad.89 With the tremendous efforts of Bhai

Takhat Singh the Sikh Kanya Mahavidyala became number one institution

82

Sikh Kanya Mahavidyala Ferozepur de School ate boarding di Salana Report, 1914, 28. 83


Sardul Singh Kaveeshar, “The Sikh Kanya Mahavidyala Ferozepur”, 120. 85

Khalsa Samachar, April 6,1916, 3. 86


Khalsa, Amritsar, August 6, 1922, 4. 88

Khalsa Samachar, July 20, 1916, 3. 89

Khalsa Samachar, August 31, 1916, 1.

Sikh Activists

101

that the British government rewarded him as Kesar-e-Hind (a silver medal)

on 3 June 1916.90 The building of boarding house was completed around

1918-1919 and became famous for its palatial structure. It is rectangular in

shape with a big courtyard and well planned rooms on all four sides. The

building is very strong in construction. The foundations are sunk broad to

meet any emergency. A good quality material is used.

The institution remained the only Sikh girls’ high school till 1933.

Many educated girls of institution served the community and the country in

different fields. Shrimati Wazir Kaur worked as superintendent of schools

under Municipal Committee, Gujranwala where as Bibi Raghubir Kaur

remained in-charge of the dispensary of Zarianwala. Some of them went as

far as Burma and served as teachers in Kanya Pathshalas. Students of the

institution also went to America and England for higher studies.91 The Sikh

Kanya Mahavidyala demonstrated its ability every year. The school has

achieved 89% result in 1933.

The school faced lack of finance from time to time. In 1915 the

ashram was under debt of 22000 rupees. The Chief Khalsa Diwan had

developed sophistication system of collecting funds for it. It opened a

sawaran fund to get financial support for the ashram. Under the sawaran, a

fund raising scheme, it was made for every Sikh man or woman to collect

and send at least one sawaran to the ashram. One sawaran was equal to one

pound worth 15 Indian rupees. The money was send to the Punjab and Sind

Bank. The sawaran, a fund raising scheme was launched to remove the debt

and to create permanent fund for the ashram.92 As early as April 1915, a list

of donations to the sawaran fund appeared in the Khalsa Samachar.

After few days, on the demand of some readers, a Century fund was

also raised. The contributors who contributed more than one hundred

rupees could send their money to Century fund. Early contributors towards

90

Khalsa Samachar, July 8, 1916, 1, see also Kulbir Singh Kang, Zinda Shaheed Bhai Takhat Singh,

43. 91

Khalsa, May 21, 1923, 5. 92

Khalsa Samachar, April 15, 1915, 6.

Sikh Activists

102

Century fund were Sardar Sewa Ram Singh, vakil from Lahore, Sardar

Jaimal Singh Assistant Engineer and Sardar Jewahar Singh Rais.93

Therefore, two lists of donors were prepared and published in the Khalsa

Samachar. These lists provided recognition to the donors, accountability of

the funds received and publicity for the educational programme of the

ashram. These reports and articles kept gentry (the rais) and general masses

of the Punjab continuously informed about the financial status of the

ashram. They appealed for financial aids to the masses. Maharaja Faridkot

also donated 5000 rupees to the ashram.94

Deputations were sent from time to time to raise funds. Master Bir

Singh of Sikh Kanya Mahavidyala took one such deputation to Delhi,

seeking donations for the school. He was successful in raising a fund of

rupees 4234 from the people of Delhi. 95 It showed their dedication towards

panthic institutions. Infact every one who was approached contributed

according to his or her capacity. The prominent donors from Delhi were

Hari Singh Sahib, a priest; Ram Singh Kabli, a contractor; Wasakha Singh,

Sobha Singh and Dharam Singh.96 Maharaja Patiala helped the ashram with

the donation of one thousand. The Maharaja of Faridkot donated 12000

rupees for the building of boarding house of the Mahavidyala in 1918.97 In

addition, on the occasion of ninth Sikh Educational Conference, a scheme

was launched to prepare one hundred persons to donate 10-10 rupees each

as monthly subscriptions to the Sikh Kanya Mahavidyala. As a result within

few minutes the number of donors raised more than one hundred.98 With the

support of all, the building of boarding house was completed with two and

half lakh rupees.

Many times the doubts were raised over the ownership of the property

of the Sikh Kanya Mahavidyala. In the Report of Sikh Kanya Mahavidyala

93

Khalsa Samachar, April 22, 1915, 6. 94

Nirguniara, Khalsa Tract Society, Wazir-i-Hind Press, Amritsar, May 5,1915, 8. 95

Khalsa Samachar, June 3, 1915, Supplement, n.p. 96

Ibid. 97

Khalsa Samachar, January 31, 1918, 2. 98

Khalsa Samachar, May 11, 1916, 3.

Sikh Activists

103

of the year of 1906-1907, Bhai Takhat Singh made it clear in his writing

that owner of the property of the ashram including dharmsala, boarding

house, and other things was the panth.99 He again made it clear by issues of

Punjabi Bhain of April 1909 that he and his children would not be the

owner of the ashram.100 The question of ownership was again raised by

some opponents. To inquire the issue further Sufi Lakshman Parshad and

his companions went to the ashram. They saw the composition of registries

made by Sardar Chanda Singh vakil (Lawyer) and Sardar Mehtab Singh and

were convinced that the ashram was the property of the panth.101 All these

reports were published in the various issues of Khalsa Samachar.

The newspaper ‘Daler Khalsa’ was used by the rival group for the

anti Bhai Takhat Singh and anti-ashram propaganda. Khalsa Samachar

supported the cause of Bhai Takhat Singh continuously. The opposition

could not become hindrance in the progressive life of Bhai Takhat Singh

though they tried to create misunderstandings in the public mind. Bhai

Takhat Singh’s ‘Faith in God’ was the key to his success. Throughout his

life he cherished this motto:

� � ! � � � � � � � � � � � � � � � � � ? � � � � � � �

� ) ( � � � � � � � � � � % � � � � � � ? � � � � � � � �

“The food should not fall short,

The guest should not turn back,

The wealth should not amass,

The business (work) should not slack.”102

The great advocator of the women education and emancipator of

women Bhai Takhat Singh died on December 18, 1937 at the age of 75. He

lived for the cause of women. On the occasion of Sikh Educational

Conference he used to perform ardas at the beginning as well as in the as

99

Khalsa Samachar, August 12, 1915, 7. 100

Ibid. 101

Khalsa Samachar, September 23, 1915, 3. 102

Sardul Singh Caveeshar, “The Sikh Kanya Mahavidyala, Ferozepur”, 121.

Sikh Activists

104

the end.103 Many times he helped other educational institutions with money

and raised funds for them. After the death of Bhai Sahib the management of

the school and boarding house was run by his daughters Bibi Pritam Kaur

and Bibi Gurbaksh Kaur.104 Both of them worked as Directors of Educational

Department under Kapurthala princely state.

Bhai Takhat Singh wished to develop his school into a college. He

started F.A class of college standard in the last years of his life. After his

death, the former students of the Mahavidyala tried to full fill his dream.

Shrimati Bibi Raj Kaur, wife of Chief Minister of Faridkot Sardar Inder

Singh launched the campaign in favour of it and motivated other former

students to join it.105 As a result many women came forward to help the

institution. Bibi Raj Kaur herself contributed for the construction of a room

for the college building. Bibi Azad Kaur, Fariodkot arranged a water pump

for the students. The former student Kuldip Kaur who was Professor at

Lahore College for Woman arranged electricity for the kitchen hall and

another old student Mahinder Kaur, wife of Collector Ferozepur made a

Gurdwara of the ashram.106 The women delegates in favour of college also

raised this issue in the sessions of Sikh Educational Conferences. On the

other side anti women education and anti institution propaganda was carried

on. An article of Bhai Fakir Singh Pardeshi was published in Daler Khalsa

carried a jahad against the institution.107 Fake blame, anti propaganda

harmed the institution to a great extent so much so that Education

Department stopped the government grant to the institution. Princely states

Kapurthala, Fariodkot and Patiala also withdrew their support.108 Despite the

best efforts of the sympathizers and supporters, the project of college could

103

Khalsa Samachar, December 30, 1937, 10. 104

Dalwinder Singh, Lasani Sikh Missionary Bhai Sahib Bhai Takhat Singh ji, ‘Zinda Shaheed’,

126-127. 105

Khalsa Sewak, Amritsar, July 24, 1938, 6. 106

Ibid. 107

Khalsa Samachar, December 21, 1939, 5-8. 108

Khalsa Advocate, Amritsar, July 12, 1941, 6.

Sikh Activists

105

not materialized. It is still working as Government High School at Ferozepur

in the same building.

Another educationist who worked for the cause of women education was

Bhai Nihal Singh Kairon, father of former Chief Minister of Punjab, late

Sardar Partap Singh Kairon. Bhai Nihal Singh has awakened the people of

the community towards education. By establishing schools for boys and

particularly for girls he brought his village Kairon of public notice.

In the absence of a school in his village, Bhai Nihal Singh109 during

his childhood could not get education. However, during his stay at Hong

Kong, he got an opportunity to the learn English and Gurmukhi. When he

came back to his village he realized that his area was backward due to the

lack of education. Moreover the condition of Sikhism was worse. Sikhs had

forgotten the real principles of the religion. They indulged in drink,

debauchery, cheating and robbery. The condition of the Sikh women was

even worse. They were ignorant about the ideals of Sikhism. They have

started believing in beliefs and practices of Hinduism. Ignoring their

character they indulged in their beautification by embellishing themselves.

They wore unnecessary ornaments which caused the personal unhygienic

and family indebtedness.

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By seeing all these, Bhai Nihal Singh took initiative to bring

awareness among the people about gurmaryada and to bring them back to

the path of simplicity. Many of those who believed in the honesty of Nihal

Singh joined him in his endeavour such as Basant Singh, Rasaldar of

109

For biography see the appendix-VII. 110

Dyal Singh Parcharak, Jivan Bhai Nihal Singh Ji Kairon, n.p, n.d, Reprint by Sardar Hardit Singh,

n.p, n.d, 19-20.

Sikh Activists

106

Naushara Pannu and Gyani Thakur Singh.111 Thus there emerged a group of

reformers headed by Bhai Nihal Singh at village Kairon.

Bhai Nihal Singh began to distinguish between Sikh and non-Sikh

practices which were held on occasion of birth, marriage and death. To make

people aware about gurmaryada, he held a gurmat diwan at Kairon.112 Many

people joined him in this movement. Immediately after a diwan a person

died in the village. Nihal Singh and other members of diwan prevailed upon

the family members of the deceased person to perform death ceremony

according to gurmaryada. It was the first act done according to Sikh

principles in the village. In opposition to this there emerged a group

including brahmins, sadhus and lagis supported by the women of the

village. Then Bhai Nihal Singh realized that the main cause of the ignorance

and degradation in the Sikh society was illiteracy. He became convinced that

educating women was more important than any reform to bring the Sikhs on

the right part. Only by means of education he could bring a change in the

attitudes of the people.113

He was conscious of the non-existence of any educational institution

in his village. He therefore, started a Khalsa school for boys in 1904. He

also emphasized on women education and was of the opinion that at an early

age a girl should be trained into gurmat vidaya so that the moral and ethical

values of religion could be transmitted to next generation at very young age.

Besides, education was perceived as an important instrument that enables a

woman to run the house hold in an efficient manner. She gains ability to

tackle different situations, both inside and outside the home. Initially,

people resisted to his ideas and actions. Bhai Nihal Singh had to face

humiliating taunts. People even pelted stones on him.114

111

Ibid., 21-23. 112

Amarjit Kaur Iban, Gatha, Government Kanya Senior Secondary School, Kairon, March 2003, 13. 113

Dyal Singh Parchark, Jivan Bhai Nihal Singh Ji Kairon, 21. 114

Information based on personal interview with Bibi Avtar Kaur, the family member of Bhai Nihal

Singh Kairon and ex-student of Bhujangan Ashram Kairon, see appendix-VI.

Sikh Activists

107

With the help of his family members especially his elder brother

Zaildar Sham Singh, he got sanction for opening a Kanya Pathshala (a

primary girls school) from District Board. The Board demanded a list of

students and name of person who would teach them for its approval. Sham

Singh sent a list of 32 students including girls and women and name of Bhai

Nihal Singh as a teacher. The Board further enquired about the parental

sanction for Bhai Nihal Singh as teacher of girls school. All the parents sent

their approvals.115 Bhai Nihal Singh had the knowledge of English and

Gurmukhi which was enough to run the school. District Board appointed

him the head master of the school and granted him a nominal pay for it.

With the starting of school, opposition arose in many far and near

villages. People objected the education of girls saying that “parh likh ke

larkiyan chori chitthiyan likhia karn giyain,” literate girls shall write

discretely to their relatives and friends and it was perceived as a threat to the

prestige (izzat) of patriachy. But Nihal Singh never lost his faith. Within one

year he trained the girls very well. As a result, there emerged an enthusiasm

for girls’ education in the area. Many schools were opened up nearer

villages. The Kanya Pathshala, Kairon got its middle standard. Girls from

far and near villages started coming to Kairon for education. Nihal Singh

started bhujangan boarding house in his own home to meet the demands of

girls’. 3 rupee per month as fee was charged for the boarding house. People

of the area also contributed in the expenditure of the boarding.116

Bhujangan Ashram (boarding house) became renowned with in short

period. The number of boarding girls increased. He then shifted boarding

house in the premises of the school. Even that was found insufficient for the

increasing number of girls. Ultimately Zaildar Sham Singh and Rasaldar

Basant Singh purchased 33 kanal land for 3000 rupees. The title deed of the

land was made in the name of Chief Khalsa Diwan. The Secretary of Chief

Khalsa Diwan, Sardar Sunder Singh Majithia did not find the land suitable

115

Dyal Singh Parcharak, Jivan Bhai Nihal Singh Ji Kairon, 30-31. 116

Ibid., 31-32.

Sikh Activists

108

for the boarding house due to its location. It was near the village pond and

its climatic conditions could be harmful to the health of girls. Later on, new

land was purchased near the railway station on May 10, 1913.117

A school managing committee was formed of the prominent persons

of the village to run the school efficiently. The members of the managing

committee were Sardar Bhadur Singh (Ghavindi) Sardar Basant Singh,

Rasaldar (Naushera Pannu), Sardar Sahib Rais Dharm Singh (Jalal Usma)

Sardar Sham Singh Zaildar (Kairon), Sardar Bahal Singh Zaildar Magistrate

(Raja Jang) Sardar Jawala Singh (Green Kot) Sardar Buta Singh, (Cheemey),

Sardar Gurdeep Singh (Sahansara), Sardar Vir Singh Thanedar (Sursingh),

Bibi Lavleen Kaur, Bibi Milap Kaur and Sardar Dyal Singh Ji parcharak,118

Among them Bibi Lavleen Kaur played a constructive role in raising the

ashram and served it as an honorary warden. Bhai Nihal Singh considered

her as his daughter.

Money was required to build the infrastructure of the new boarding

house. Meanwhile, a daughter of a student Bibi Sant Kaur, who was living in

the ashram, playing near the tank. She accidently drowned in the tank and

died. It created an emergency. Bhai Nihal Singh and school managing

committee felt the immediate need of the new building for the ashram. To

meet the finance for the school building Bhai Nihal Singh decided to go to

different Islands in South East Asia for donations. He organized a jatha of

nine members including himself. The jatha included seven girls of the

ashram of which two belonged to Kairon family like Bibi Mehatab Kaur

(daughter-in-law of Bhai Nihal Singh) and Bibi Milap Kaur (daughter of

Bhai Nihal Singh). Others were Bibi Randir Kaur and Bibi Lakshman Kaur,

belonged to the Ramgharia family of Kairon, Bibi Niranjan Kaur from

Kairon, Bibi Gurbachan Kaur from district Lahore and Bibi Tej Kaur grand-

daughter of mahant of Kairon. Parcharak Dyal Singh ji was also with

117

Ibid., 33-34. 118

Amarjit Kaur Iban, Gatha, 14-15.

Sikh Activists

109

them.119 They traveled as far as China, Malaya and Hong-Kong to collect

funds in the hallowed name of education.

The jatha started its journey to Islands from village Kairon on

November 29, 1912. They reached Calcutta and faced the first problem of

the journey when Bibi Mehtab Kaur became sick. After the recovery of her

heath, the jatha restarted its voyage from Calcutta to Pinang on December 4,

1912.120 The members of the jatha reached at Pinang on December 11, in the

morning. They were welcomed by Pinang sangat and stayed at the

Gurdawara of Pinang. Next day, a diwan was arranged by them at fort of

Pinang. The diwan was attended by Pinang Sikh Police, Sikh sangat and

Sindi seths. 500 rupees were contributed by Pinang Police to build up a

room for Bhujangan Ashram.121 This was the first collection from overseas

in the name of the ashram.

From Pinang the jatha went to the different places like Malaya, Ipoh,

(Malaysia) Taiping, Kula Kangsar, Kualalumpur, Singapore, Hong-Kong,

Shanghai, Samarta, Rangoon (Yangon), Hanoi and Burma to collect money.

Everywhere the jatha was cordially welcomed by Sikh sangat. When the

jatha reached Ipoh, an annual diwan was going on there. The Secretary of

committee pointed out that the jatha came here voluntary. They were not

invited by committee so what would do with them. Then a Subedar Bahal

Singh objected on the issue and delivered an enthuastic speech that diain nu

apne ghar aano vi koi rokaya karda hai (daughters do not seek permission

to visit their parental homes). As a result of speech the committee members

felt ashamed and decided that girls would not go any where for the

collection of funds. Sangat of different areas would submit their offering to

diwan itself. As a result, a big amount of 17000 rupees was promised on the

spot.122

119

Information based on personal interview with Sardar Hardit Singh belongs to the family of Nihal

Singh Kairon, see appendix III, see also Bhujangan Patar, January 1, 1918, 14. 120


Ibid., 39. 122

Ibid., 42.

Sikh Activists

110

During the journey of different Islands the jatha had to face many

hardships. When they were going from Singapore to Hong-Kong, they had to

face thunder storm for eleven days. The ship lost its balance and the girls

has become unconscious. Bhai Nihal Singh took their luggage to safer place

turn by turn.123 After that the girls of the jatha then wrote a letter to Bibi

Lavleen Kaur. They wrote a poem in the letter expressing their worst

condition which they faced during the voyage from Singapore to Hong

Kong.124

After staying one month at Hong Kong the jatha moved to Shanghai.

A lady in jatha who was pregnant fell ill due to the hardship of voyage and

lost her child. After her recovery, the jatha organized diwan at the Gurdwara

of Shanghai. The Sikh women of Shanghai became so impressed by the

dedication of the women of the ashram that they founded Bhujangan Diwan

there.125

During the journey of seven months whatever money they got, they

sent it to the school managing committee. Their last visiting place was

Burma. From Burma they came back to Calcutta in June 1913. They

propagated the principles of Sikhism at Calcutta and held dharmik

(Religious) diwans at Kharakpur and Barackpur. When they came back to

Kairon, people welcomed them very cordially.126

123

Ibid., 59. 124

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Ibid., 66-68. 126

Amarjit Kaur Iban, Gatha, 14.

Sikh Activists

111

Nihal Singh collected enough money from Islands. He wanted to get

patronage for the ashram from Maharaja of Patiala, thus the foundation

stone of Mata Sahib Kaur Bhujangan Ashram was laid by H.H. Maharaja

Bhupindar Singh Mahinder Bahadur G.C.I.E of Patiala on February 12,

1916. The building was completed within two years with total expenditure

of 80000 rupees. Maharaja Patiala, Bhupinder Singh performed the

inauguration ceremony of the Bhujangan Ashram on March 14, 1918. He

granted 5000 rupees to it and extended his monthly grant from 50 to 100

rupees.127 The building of the Bhujangan Ashram is famous for its palatial

structure. It was made by Bhai Uttam Singh, overseer of village Jaura.128 The

building had two big walls around the main campus which provided security

to the girls. No male could enter in the institution.

Bhujangan Ashram Kairon was the first boarding school in the

villages of Punjab. It was affiliated with District Board and thus followed

the syllabus of the Board. In all classes the study included Sikh scriptures

such as Guru Singh Ithas, Sukhmani Sahib, Japuji Sahib, Hindu scripture

Hanuman Natak, study of Gurmukhi, Grammer, Maths, Geography, History

of India and English language. Sughar Bibi was taught to learn physical

cleanliness and hygiene. They also got training of sewing and stitching

perfectly.129

Nihal Singh himself lived in the boarding house and served the

institution till his death. Except Nihal Singh and Dyal Singh parcharak there

was no other male teacher in the school. The school started English classes

for girls. A female teacher Miss Vidyawati who hailed from Rawalpindi was

engaged for this purpose.130 Miss Vidyawati was called as Miss Sahib Ji.

After her, Miss Chada was appointed to teach the English. English was not

compulsory for all the students. It was an optional subject. Interested

127

Khalsa Samachar March 21, 1918, 2. 128

Dyal Singh Parcharak, Jivan Bhai Nihal Singh Ji Kairon, 89. 129

Monthly progress Report of the Girls Middle School, Kairon, April 1910- March 1911,n.p. 130

Information based on personal interview with Sardar Hardit Singh belong to the family of Nihal

Singh Kairon.

Sikh Activists

112

students could learn English by paying extra fee for that.131 Hindi and Urdu

were also taught to the students. Sakuntala Devi worked as Hindi Mistress

and Firoza Begam as Urdu. There was the last period of gurmat vidaya in

which they were taught to do kirtan.

The ashram also started the J.V (junior vernacular) and S.V (senior

vernacular) classes for the students. Sometimes, the school arranged the

condense courses for needy women like widows and divorcees. They were

taught without any fee. The government gave the grant for these classes. The

motive of these classes was to make the depressed women of the society

self-dependent.132 Nihal Singh was head master of the school. After his death

his daughter Bibi Milap Kaur worked for the post. Other teaching staff

members of the school were Bibi Ram Kaur, Bibi Nirman Kaur Bibi

Gurbachan Kaur, Bibi Metab Kaur, Bibi Surjit Kaur, Bibi Prem Kaur, and

Bibi Kartar Kaur. They were paid monthly salary between 40 to 80 rupees.

There were some secretariat assistants who provided their services at

different levels. Besides, there were peons, water carriers, usherers, utensil

cleaners, etc.133

To check the health of girls a physician was arranged who visited the

boarding house monthly. Bhai Mohan Singh Vaid of Tarn Taran sent

medicines and visited the ashram quarterly, some times monthly.134 Later on

Dr. Ratan Singh did the same job. Bibi Lavleen Kaur served the ashram till

her death. She belonged to Kairon village. She remained unmarried and

worked for the ashram dedicatedly. She was helping hand to girls in the

boarding house. She used to give them head bath every Saturday by carrying

the water from the well.135

131

Information based on personal interview with Bibi Avtar Kaur, the family member of Nihal Singh

Kairon and ex-student of Bhujangan Ashram Kairon. 132

Interview with Sardar Hardit Singh. 133

Pay bills for the month of May 1947 and December 1949, District Board Girls Middle School

Kairon, n.p. 134

Munsha Singh Dukhi, Jivan Bhai Mohan Singh Vaid, Amritsar, 1939, 216, 247. 135

Interview with Bibi Avtar Kaur.

Sikh Activists

113

The Bhujangan Ashram Kairon became famous with in short time.

The girls started coming from far areas like Lahore, Gurdaspur, Amritsar,

Rajasansi, Patiala, Ferozepur, Hydrabad. All the communities and classes of

people sent their girls to the boarding.136 Some girls belonged to Khalsa

Orphanage of Chief Khalsa Diwan. The daughter of Maharaja Patiala also

came to study there. Besides unmarried girls, married, pregnant women and

even women with their children also lived in the ashram. They were charged

very nominal fee. There were helpers to cook food and clean the rooms but

girls also had to do some works. Generally they helped in preparing the food

and also served the food turn wise.137 There were account cards for the

expenditure of the girls which were sent to the homes of the girls to meet the

finance.

The number of students varied in the different classes. Majority of

students studied in the first standard. Less number of students reached upto

the higher classes.138 Attendance in the classes was taken twice. They had

their classes six days in a week. Holidays were provided them on the festive

occasions of each community like birth day of Guru Nanak, Id, Muhrram,

Dussehra etc.139 On leaving the school the students were given school

leaving certificates. The Bhujangan Ashram Kairon was run by the District

Board. Grants were given by the Board. The school used the District Board

fund by the order of Deputy Commissioner to purchase the different items

for the students.140

The Bhujangan Ashram Kairon became very renowned for its

boarding house that later on the Kairon family was called by the epithet

'boardangeya'.141 Nihal Singh along with school also worked to found

organisations to 'emancipate' women from the social evils. He believed that

136

Admission Register of the Girls' School Kairon, 1905 to 1930. The girls of the Sikhs, Hindus

and Muslims and of all classes including water carriers, tailors, carpenters, landlords

lived together in the ashram. 137

Interview with Sardar Hardit Singh. 138

Register Roj di Hajri da Hisa Middle te Primary, Pathshala Zanana, Kairon, October 1937, n.p. 139

Register Din Prati Hajri da, Middle Madrasa, Tikana Kairon, May 1910, n.p. 140

Purchase Register Zanana School, Kairon, n.d. 141

Interview with Sardar Hardit Singh.

Sikh Activists

114

women served as the main foundation of any community and country.

Development of a child and a person begins with them. Thus they have to be

fully educated and intelligent. He considered women education as a social

agency of transmitting the religious and ethical values to the next

generation. To train the women of the ashram in Sikh tenets and

gurmaryada, he founded Khalsa Bhujangan Diwan, probably in 1907. The

first session of the diwan was held at Kairon. Many Sikh men and women

came from Malwa, Pothuhar, Dhanni etc. to attend it. Railway authority

arranged a special train to Kairon for three days. As a result a permanent

railway station was established there.142

By holding diwan the women of the ashram proved themselves as

capable preachers. The annual session of the Khalsa Bhujangan Diwan was

held successfully. At the occasion Bhai Nihal Singh's written book

Bhujangan Pukar was presented.143 It was in Punjabi verse. It condemned

the Sikh women for wearing unnecessary ornaments and advised them to

live in simplicity.144 Nihal Singh in his poetry emphasized more on the

economic aspect of useless love and craze for jewellery. He felt that the love

for jewellery was the result of false pride and prestige associated with it. It

was not only unhygienic and unaesthetic but was responsible for high rate of

indebtedness among peasantry.

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142

Dyal Singh Parcharak, Jivan Bhai Nihal Singh Ji Kairon, 32. 143

Ibid., 33. 144

N.G. Barrier, The Sikhs and Their Literature, Manohar Book Service, Delhi, 1970, 49. 145

Bhujangan Pukar, 3.

Sikh Activists

115

He opposed the wasteful expenditure on ornaments and laid emphasis

on simple living and high thinking. He also condemned caste system among

the Sikhs and promoted education to bring the awareness about the demerits

of the system. Khalsa Bhujangan Diwan brought popularity as well as

donations for the ashram. Their third annual session was held on March

1909 for the promotion of education. Many educationists from various

places came to attend the session. A group of girls' of Sikh Kanya

Mahavidyala Ferozepur also came. Inspite of great opposition, the diwan

was held successfully at the bunga of Kairon.146 Diwan also presented a

volume of Bhujangan Virlap and made a call to Sikh women for giving up

ceremonies and rites borrowed from Hinduism.147

Nihal Singh wished to develop the organising skills of women. He,

therefore, founded Bhujangan Council. The Bhujangan Council runs its two

organs to raise the status of women, Bhujangan Patar and Sikh Istri

Conference. Bhujangan Patar was a monthly periodical which was

published under the editorship of Bibi Lavleen Kaur.148 The periodical was

devoted to women issues and concerns. It was circulated Burma, China and

Sri Lanka also. The articles on women education, child care, home

management and condition of Sikh women were published in it. The first

issue of periodical noted lack of education and lack of women oriented

periodicals among them and emphasized on the importance of this periodical

among women.

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146

Musha Singh Dukhi, Jivan Bhai Mohan Singh Vaid, 176-177. 147

N.G. Barrier, The Sikhs and Their Literature, 49. 148

Bhujangan Patar, September 1, 1917, (first issue), 3.

Sikh Activists

116

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Its further objectives were to make women aware about the existing

conditions of the world and to propagate Sikh religion. In this, an article was

published on ishtri sikhia and it suggested that home management, learning

of childcare and religious services were the most important aspects for

women.150 The periodical also contained news of Sikh Istri Conferences and

speeches of its presidents and other speakers. Further more it criticized the

desire for ornaments and showy dresses and advised Sikh women to be

simple, clean and be dutiful in their household. There was a column in the

periodical named Bhujangan Vidya Dan in which every kind of donation

was published for the name of ashram.151

The Bhujangan Council held Sikh Istri Conferences for the promotion

of women education. The first conference was held for three days at Kairon

in 1916.152 The objectives of the conference were as follows (a) It would

spread education among women (b) It would taught them to organize

themselves (c) It would condemn blind faith and superstitions among

women and to stop them following Hindu rites and ceremonies and (d) It

would educate them about child and health care.153 It was organised and

managed entirely by women.154 They hold dharmik diwans, langar and

passed resolutions for women and educate them on gurmat. Second Sikh

Istri Conference was held at Amritsar from 26th to 28th October, 1917. The

conference was presided over by Bhagwanti Ram Kaur. A large number of

women as well as men participated in its proceeding and deliberated over

the ways to promote and improve women education. It paid special attention

on the necessity of Sikh Women College on the pattern of Khalsa College

149

Ibid., 2. 150

Ibid., 3. 151

Ibid., October 1, 1917, 15-16. 152

Ibid., September 1, 1917, 25. 153

Ibid., October 1, 1917, 25. 154

Dyal Singh Parcharak, Jivan Bhai Nihal Singh Kairon, 92.

Sikh Activists

117

Amritsar.155 It also noted less number of female students in educational

institutions comparatively male students.

Education Department published a report of the years of 1915-1916

on the number of women students studying in various schools. In which the

comparison was made between Sikh male and Sikh female students. The

number of the Sikh female students was a little over ¼ of the total number of

male students. At the level of college the women were quite lag behind the

men. There were only two female students in comparison to 507 male

students.156 The conference regretted the lack of female teachers in girls'

school. Overall the conference promoted women education which should be

on special syllabi included home management, physical fitness, moral and

religious teachings. Such kind of education could produce the virtuous

women whose real ornament would be their good conduct. The success of

the conference could not tolerate by the opposition group. As a result after

six-seven sessions, the conference was stopped to be held. But Bhujangan

Council continued its anti-ornament propaganda by its Gahney Nashik

Sabha.

The institutions established by Bhai Nihal Singh had lofty objectives

of the welfare and upliftment of women. He had very progressive thoughts

about women. He wanted to upgrade the status of women at par with men.

He wanted to build a women medical college and women training college for

higher education in medicines and religious music. He believed that women

preachers could be more successful than men. Thus he wanted to give them

gurmat sangeet vidaya by establishing training college.157 But he could not

fulfill these dreams and died on November 30, 1928.158

After the death of Bhai Nihal Singh the Bhujangan Ashram had

always been the first love of the family and was looked after by Partap

Singh Kairon himself. It became so famous that the Punjab District

Gazetteer noted it's popularity as:

155

Bhujangan Patar, November 1, 1917, 13. 156

Ibid., 21. 157


Munsha Singh Dukhi, Jivan Bhai Mohan Singh Vaid, 584.

Sikh Activists

118

"Only 4 of the 15 middle schools are situated outside

Amritsar town. Government maintains a school at

Jalalabad, the District Board one at Kairon and the Sikh

community one at Tarn Taran (all three in the Tarn Taran

tehsil) and the municipality one at Jandiala (in the

Amritsar tehsil). The Kairon School requires special

mention as it is a remarkably fine institution. It is housed

in very good building which include residential

accommodation for pupils, the number of students

exceeds two hundred."159

Bhujangan Ashram Kairon is still working under the directions of his

family members though it is a government high school. It is running in the

same building and carrying the traditions of gurmat sangeet vidaya. The

school has its Gurdwara on the top of the building where the girls do all

daily religious ceremonies. The school building is rectangular in shape. On

every room few lines are written about the amount and place where that

amount was collected. These are the concrete evidences of the Bhai Nihal

Singh's journey of South East Asian Islands. Today the Karion School is

famous for producing many national and inter-national players in various

games.

In retrospect, there emerge some generalities about the works of the Sikh activists

in promotion of education for women. They were firm believers in the tenets of

Sikhism and were associated actively with the activities of the Singh Sabhas of

their respective areas. Their work also casts a reflection of their resources and the

areas or regions of their influences. Baba Khem Singh Bedi was man of wealth

and influence in the west Punjab. He, therefore, opened and financed schools for

women in Rawalpindi, Jhelum, Dhanni and Gujarat. He toured extensively in his

area of influence and awakened people to the necessity of education among

women. Bhai Takhat Singh was sentimental about his project. He put all his

159

Punjab District Gazetteers, Amritsar District by A. Macfarouhar, Chandigarh, Controller of

Printing and Stationery, Punjab, (1947), 257.

Sikh Activists

119

personal resources in the services of the cause. His activities in contrast with that

of Baba Khem Singh Bedi, were confined to a single city i.e. Ferozepur in the

malwa tract of the Punjab.

He set an example of providing education to girls by opening a residential

school. The school was given wide publicity when Bhai Takat Singh visited

different countries like Singapore, Burma, China and Hong Kong. He did face

several odds in his endeavours but he remained firm and steadfast in his resolve.

His efforts were distinct in this field when he introduced Science and teacher

training courses for women. His school produced good number ‘ideal’ women

teachers.

Bhai Nihal Singh belonged to the core of majha tract. His work was

localized more or less in his village Kairon in Patti tahsil of Amritsar district. He

too was a dynamic leader in the field of women education. He was the first one to

establish a boarding school for girls in a village. He christened it a Bhujangan

Ashram or a house for the daughters of the Sikhs. He worked under most adverse

circumstances for he had to face threats and taunts of the people and was subjected

to stone throwing as well. But these could not deter him from his mission. He

established Khalsa Bhujangan Diwan, Bhujangan Council and Bhujangan Patar

to organize women on large platform to remove illiteracy and ignorance among

them.

The Sikh protagonists were in favour of women education but not in

western type of education. They wanted that the syllabus of girls' schools should

be made carefully to keep the idea of ideal Sikh women of Punjabi society in

mind. The Sikh reformers many a times discussed and debated over the question

that what should be taught to women. In Sikh Educational Conferences they raised

a number of issues and made policies regarding their syllabus.

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