Master in Partition: Master Tara Singh

and the Partition of Punjab 1947

Busharat Elahi Jamil∗

Abstract
Master Tara Singh—an Akali leader—was disappointed with
the role played by the Congress, the Muslim League and the
administration of British India during the partition.
Subsequently, he decided to counter them through violence
and agitation in Punjab, and he led an anti-Muslim
movement which resulted in the creation of anger and
violence against the Muslim minority of the East Punjab. This
movement aimed at securing the Sikh community, their holy
shrines and exerting political pressure on the British
administration to save their interests in Punjab. Master Tara
Singh played a pivotal for the cause of Sikhs in Punjab. His
activities regarding violence and instigating his community
provided with new lines to the Sikhs. He used their potentials
against the Muslims and the Muslim League in Punjab. This
role of Master Tara Singh created the breaches and gaps
between the Sikh and Muslim communities.
Introduction
Predominantly a bewildered community—the ‘Sikh’—could
not entertain appropriately during the partition of the Punjab.
The Congress used them politically, with its full potential, to
get the eastern part of Punjab from the Muslims. Moreover,
after the formation of Unionist Ministry under Khizar Hayat

∗ Ph.D Research Scholar, Government College University, Lahore, Pakistan.

2 Pakistan Journal of History and Culture, Vol. XXXVIII, No. 1, 2017

Tiwana in Punjab, agitation by the Muslim League and

bloodshed of Sikhs particularly in Rawalpindi Division
brought the Sikhs at the height of aggression. This increased
the breach between the Muslims and Sikhs. Consequently,
Sikhs were not agreed to live under the Muslim rule in
Punjab and decided to fight till the last drop of their blood.
The Akali leader Master Tara Singh instigated the Sikh
community to survive in Punjab socially, politically and
economically. Gradually, the steps taken by him and his
companions exacerbated the aggression in Sikh community.
The Congress also exploited the situation and used them in
this regard. In the meanwhile, the Muslim and the Hindu
leadership of Punjab tried to find the solution of partition
related issues according to their own vested interests but the
Sikhs could not get way out. The aggressive behaviour of
Master Tara Singh and other Sikh leadership caused huge
violence and bloodshed during the partition of Punjab. It was
a fact that all the three major political groups i.e. Muslims,
Hindus and Sikhs were responsible for the disturbances in
Punjab in 1947 but rigidity in the behaviour of Master Tara
Singh pushed the Sikhs towards aggression particularly
against the Muslims of Punjab. The Sikhs thought that
Muslims were responsible for the partition of Punjab,
violence and division of their community.
Master in Partition
Master Tara Singh (June 24, 1885-November 22, 1967) from
Rawalpindi in West Punjab was a Sikh eminent political
activist and the leader of SAD.1 He led the Sikh community
during partition of Punjab as their sole spokesman. He
fought for the social, political and economic rights of Sikhs
on many fronts. As he had many fronts to tackle, therefore
he could not concentrate on a single demand or issue of the
Sikhs to satisfy them and the British administration of India.
In 1931, he wrote to Sir Stafford Cripps and admitted that the

1 Shroimani Akali Dal (SAD) was established in December 1920, and worked
as the principle activist organization of the Sikhs. This organization under
the leadership of Master Tara Singh was involved in violence during
partition of Punjab 1947.
Master in Partition… 3

Sikhs were not in majority in a single area of the province, so

“it was unthinkable to demand domination.” He wished to
carve out Punjab in which “the Sikhs are dominated by no
single community.” It was to strengthen the Azad Punjab
Scheme.2
Whereas even Sikhs were only 4 percent of the total
population of India but they had their importance and status
in Indian defense. On January 1, 1942, they were 11 percent
of the total Indian army.3 Because of this, Tara Singh was
visualizing in 1942 the Punjab consisted of 40 percent
Muslims, 40 percent Hindus and 20 percent Sikhs. He was
dreaming of Azad Punjab and “…asserted that by creating
Azad Punjab, the Sikhs and Hindus will get rid of the spectre
of Pakistan”, but in 1943 he again changed his views and
wanted to remain in India but did not succeed.4 In fact, it was
impossible for them to survive separately and their existence
was provisional with Hindus or the Muslims.
According to O. H. K. Spate:
The history of Sikh relations with Muslims and Hindus is a very long
story. The Sikhs were originally pacifist. It is hard to believe that now
but their relations with the Muslim rulers of the Punjab were often,
though not always, hostile, until about 1800 that very remarkable
leader Ranjit Singh unified the Punjab as a separate entity. That
was the position when we fought the Sikh wars just over a hundred
years ago. It is thus not surprising that there was a strong following
5
among the Sikhs that they were the destined rulers of the Punjab.
During the partition, companionship and favours of Sikhs
for the Congress had much importance to encounter the
Muslims socially and politically because Sikhs were an
energetic community in Punjab6 and the Congress wanted to

2 F. S. Grewal, The Sikhs of the Punjab, Revised Edition, (Cambridge:

Cambridge University Press, 1998), 173.
3 Latif Ahmad Sherwani, The Partition of India and Mountbatten (Karachi:
Council for Pakistan Studies, 1986), 100.
4 Grewal, The Sikhs of the Punjab, Revised Edition, 173.
5 Leonard Brooks, et. all. “The Partition of Punjab and Bengal: Discussion”,
The Geographic Journal 110, no. 4-6 (Oct-Dec, 1947): 221.
6 Mr. Menon to Mr. Abell 19/3/1947, R/3/1/130, Transfer of Power Papers
(TOP), Vol. X, 44.
4 Pakistan Journal of History and Culture, Vol. XXXVIII, No. 1, 2017

snatch the non-Muslim areas of the Province.7 “Sikh

community was used by Pundit Jawaharlal Nehru
(November 14, 1889-May 27, 1964) and Mohan Das Karam
Chand Gandhi (October 2, 1869-January 30, 1948) as tools
against Muslims’ interests and they gladly played their
absolute role. Master Tara Singh and Baldev Singh (July 11,
1902-1961) were later felt sorry for this bully.”8 The issue of
partition of the Punjab highlighted the Sikh struggle and they
demand the partition of Punjab when the bloodshed of the
Sikhs occurred in Rawalpindi Division in February/March
1947 because of Muslims’ agitation against Mamdot
Ministry. Initially, the British administration of the province
was not in favour of the partition of Punjab. Sir E. Jenkins in
his note shared: “… I thought a partition would be disastrous
and that the Punjab could prosper only if it retained its
present boundaries.”9
Because of blood-shed in North-West Punjab, the Sikh
community was much depressed and worried. In a public
Dewan of 1000 in January 1947, Master Tara Singh said,
“...that as unity between the Hindus, Sikhs and Muslims was
impossible; the Muslims would have to dispose of the Sikhs
before they could rule Punjab.” He, therefore, urged the
Sikhs to shirk their internal differences and to prepare for the
future struggle for their just cause.”10 In February 1947, in
response to the incidents of the Rawalpindi Division, Tara
Singh called a public meeting in which he encouraged Sikhs
to face the coming onslaught, and being the Chief
Commander of the Akal Fauj, he also exhorts to reorganize
itself and revise its membership lists at once.11

7 Addendum to Item 11, Mountbatten Papers, Official Correspondence Files:

Transfer of Power, Part I (a), TOP, Vol. X, 100.
8 Sarfraz Husain Mirza, Syed Farooq Hasnat and Sohail Mahmood, The Sikh
Question (Lahore: Centre for South Asian Studies, University of the Punjab
Lahore, 1985), 23.
9 Note by Sir E. Jenkins (Extract), R/3/1/176:ff 63-5, TOP, Vol. X, 45.
10 Police Abstract of Intelligence Punjab, 1/2/1947, 51.
11 Police Abstract of Intelligence Punjab, 15/2/1947, 66.
Master in Partition… 5

On February, 16, 1947, in Amritsar in front of an

audience of 7000, he urged to mobilize and reorganize the
Sikh Jathas to counter the Muslim League threat. He said: “if
Police collaborated with the Muslims in suppressing Sikhs,
the latter would retaliate to the best of their ability.”12 He
issued instructions regarding the Akal Fauj as:
1. Focussed on the affiliation of the village zails with Akal
Fauj;
2. Proposed the dark blue pugree, with yellow under pugree
and khaki shorts and foot long kirpans;
3. The permission from Chief Commander was required for
the members to contest in any election;
4. Each Sikh on enrolment is to sign a pledge to sacrifice his
13
all for the Panth and to obey his officer’s orders.
Moreover, in March 1947, eighteen Sikh leaders
announced a “War Fund” of rupees 50 lakh through a
pamphlet with their signatures. The signatures of Master
Tara Singh were on top of it.14 Due to the incidents of the
Rawalpindi Division, Giani Kartar Singh (1902-1974) and
Master Tara Singh remained active in inculcating anti-
Muslim ideas and passions into Sikh community. Master and
his companions like Baldev Singh and Kartar Singh were
demanding the right of choice of their affiliation with India or
Pakistan in case of partition to get more and more benefits
and bargaining. Viceroy Lord Mountbatten was fully agreed
with their standings.15

12 Police Abstract of Intelligence Punjab, 22/2/1947, 85.

13 Police Abstract of Intelligence Punjab, 22/2/1947, 85.
14 It was written in the pamphlet: Although our community is poor, yet it has
been wining every morcha by dint of sacrifice in the name of Tenth Guru. It
is our vigorous appeal that money should be collected from every house,
every Mohallah, every village and every city for achieving victory in the
forthcoming clash.” See Sir E. Jenkins to Lord Mountbatten 9/4/4947,
Disturbance in the Punjab 1947, National Documentation Centre, Cabinet
Division, Islamabad Pakistan, 129-135.
15 Record of interview between Lord Mountbatten and Master Tara Singh,
Giani Kartar Singh and Sardar Baldev Singh, Mountbatten Papers,
Viceroy’s Interview No. 76, 18/4/1947, TOP, Vol. X, 324.
6 Pakistan Journal of History and Culture, Vol. XXXVIII, No. 1, 2017

Giani Kartar Singh represented the Sikhs’ cause as

follows. This was basically threats from the Sikhs:
The Sikhs were entitled to their own land as much as the Hindus or
the Muslims. They must have their shrines at Nankana Sahib, at
least one canal system, and finally arrangements must be made so
as to bring at least three-quarters of the Sikh population from West
to East Punjab…unless it was recognized by His Majesty’s Govt.,
the Viceroy and the party leaders that the fate of the Sikhs was a
vital issue, there would be trouble…they would be obliged to
fight…that the Sikhs realized that they would be in a bad position,
but they would fight on revolutionary lines by murdering officials,
16
cutting railway lines, destroying canal head works and so on.
On April 2, 1947, eleven Sikh members of the Central
Legislative Assembly from Punjab wrote to British
Government and to the Viceroy, in which they demanded
only the partition of Punjab.17 Master Tara Singh, opposed
the formation of Muslim League Ministry in Punjab after the
Unionists’ resignation in March 1947. He supported the
partition of Punjab with the stance that Sikhs would not be
part of the League Ministry in Punjab.18 If, according to the
demand, Punjab was partitioned, while India rule mutually by
three large groups after the partition of India and transfer of
power; then it would also be caused the by dispersal of the
joint government in Punjab.
Lord Pathic Lawrence (December 28, 1871-September
10, 1961) suggested for the partition of Punjab as “…it
seems to me that in spite of its grave practical difficulties and
danger, the partition of the Punjab to such degree and in
such forms as will satisfy the rival nationalism in the province
is really unavoidable from the political point of view of the
transfer of authority…”19 The Congress provided the platform

16 Syed Nur Ahmed, From Martial Law to Martial Law (Lahore: Vanguard,
1985), 251-252.
17 Certain Members of the Indian Central Legislative from the Punjab to Pandit
Nehru, R/3/1/157: f213, TOP, Vol. X. 88.
18 Lord Pathic Lawrence to Lord Mountbatten, Mountbatten Papers, Letters to
and from Secretary of State 3/4/1947, TOP, Vol. X, 103.
19 Lawrence to Lord Mountbatten, 105.
Master in Partition… 7

and logistic support to the Sikh leaders likes Tara Singh.20

When the Congress demanded the partition of Punjab and
raised the voice in the support of Sikhs in Punjab, Master
Tara Singh, in a press statement in March 1947, supported
“the Congress proposal to partition the Punjab or suggested
the alternative clearly unacceptable to the Muslims, show
that the Sikh leaders are still obdurate…”21 Punjab had a
pivotal status for the Congress. According to Sardar Patel
(October 31, 1875-December 15, 1950), it was a key
province but “the Punjab also hold the key to the future of
India”.22
After the resignation of Unionist Party, the Lahore district
Congress Committee organized a meeting in March 1947.
Master Tara Singh and Kartar Singh represented the Akalis
in this meeting.23 The speeches were hostile, and they urged
to form a United Front against Pakistan. The allegation was
also there, that the British administration was supporting the
Muslim officers and public. Moreover, Master Tara Singh, in
his speech at Dera Sahib Gurdwara Lahore, focused on the
“Sikh Raj” in Punjab. He also prepared the Sikhs for “Civil
War” in the province. When Punjab Peace Committee was
formed in Lahore, Master Tara Singh and Kartar Singh
appeared as its enthusiastic members and they were
stressing to observe “Anti Pakistan Day” on March 11,
1947.24
Initially, the Sikh community was not In favour of the
partition of Punjab because they were afraid of the division

20 Initially, Sikhs were not in favour of the Congress because they believed
that the Congress was only giving them the paper assurances. Police
Abstract of Intelligence, 15/2/1947, 66.
21 Police Abstract of Intelligence, 22/3/1947, 129.
22 Sharif-ul-Mujahid, “1945-46 Elections and Pakistan: Punjab’s Pivotal Role,”
Pakistan Vision 11, no. 1-2.
23 Master Tara Singh and Giani Kartar Singh were seriously involved in the
riots with the support of rulers of the Sikh states of Punjab. On April 9, 1947
Governor of the Punjab also reported to the Mountbatten that these Sikh
leaders are planning agitation against Muslims. Sherwani, The Partition of
India and Mountbatten, 105.
24 Police Abstract of Intelligence, 8/3/47, 102,104.
8 Pakistan Journal of History and Culture, Vol. XXXVIII, No. 1, 2017

of their own community. Their holy shrines were becoming

the part of the West Punjab. This partition could also cause
their withdrawal from the fertile land of the canal colonies of
the West Punjab. This created a sense of hatred in the Sikh
community for the Muslims in Punjab as they were
responsible for this partition of province. This resentment
resulted in the creation of gaps between the Sikh and the
Muslim communities. Consequently, they did not want to live
with Muslims and under the Muslim rule in Punjab. Tara
Singh, Baldev Singh and Kartar Singh in a meeting with Lord
Mountbatten (June 25, 1900-August 27, 1979) asked openly
that, “…they would fight to the last man if put under Muslim
domination.”25 In other words, Sikhs were sacrificing the
unity of the Punjab by refusing any settlement the Muslim
League in this regard.26
Master Tara Singh and Kartar Singh were inculcating
anti-Pakistan and anti-Muslim notions into the Sikh
community of the Punjab. Due to this hate and violence in
the West Punjab, the Sikh community was shifting fast
towards the Eastern Punjab particularly towards the Sikh
states of Punjab like Patiala and Farid Kot.27 Maharaja of
Patiala was providing support to them in this regard.28 On
the other hand, this Sikh migration was creating the
problems for the Muslim community of these Sikh states of
East Punjab. To settle and make space for these Sikh
refugees, clashes started in these states. Consequently,
Muslims panicked and started migration from East to West
Punjab. On the same pattern, the events started in the West
Punjab to push the Sikh community to the East Punjab.
Master Tara Singh and Kartar Singh both visited
Ferozpur district in March 1947 to convince the Sikhs to take

25 Viceroy’s Personal Report No. 4 L/PO/6/123:ff 51-9, TOP, Vol. X, 405.

26 Ian Talbot, Punjab and the Raj 1849-1947 (Maryland: the Riverdale
Company Riverdale, 1988), 231.
27 Till April 1947 because of violence in West Punjab about 20,000 Sikhs
moved to Patiala State.
28 Record of the Interview between Mountbatten and Maharaja of Patiala,
Mountbatten Papers, Viceroy’s interview No. 78, TOP, Vol. X, 346-347.
Master in Partition… 9

revenge from the Muslims.29 The Sikh community was

becoming more aggressive day by day. The Punjab
Government was distressing a lot due to this situation. There
was a suggestion for de-weaponizing the Sikhs and to
retrieve their kirpans but it was a difficult decision because in
1924 they got this religious right to have kirpans with them.
Another option to contain the Sikhs was that the Muslims
should allow carrying swords with them, but Viceroy
Mountbatten was not in this favour30 because he had some
soft corner for the Sikhs. The Sikhs had fought in South East
Asia with loyalty and bravely under his command.31
The sufferings of the Sikh community in the West Punjab
increased due to the agitation of Muslim League in Punjab.
The Sikh leaders started visiting Sikh minority areas. In
January 1947, Master Tara Singh, during his visit to
Rawalpindi, focused in his speeches that Akalis should unite
immediately for the relief work of the Sikhs.32 In response, an
“Akali Relief Committee” with 20 members and a sub-
committee with 5 members were also formed to address
their grievances.33 Processions were banned on March 4. In
a Hindu, Sikh procession, Tara Singh shouted the slogans
as “Pakistan Murdabad”, “Raj Karega Khalsa” and “Baqi
Rahe na Koi”. Immediately, these slogans became the main
cause for the riots in Punjab particularly in Lahore.34 “Even
on Baisakhi Day (April 13, 1947)35, he and 280 Jathedars36

29 Sir E. Jenkins (Punjab) to Lord Mountbatten, R/3/1/176: ff 100-7, 9/4/4947,

TOP, Vol. X, P. 172.
30 Note by Sir E. Jenkins, R/3/1/190:ff 12-16, 16/4/1947, TOP, Vol. X, 283.
31 Record of Interview between Lord Mountbatten and Master Tara Singh,
Giani Kartar Singh and Sardar Baldev Singh, Mountbatten Papers,
Viceroy’s Interview No. 76, 18/4/1947, TOP, Vol. X, 321.
32 Master Tara Singh in January 1947 properly made the grounds against
Muslims; even he blamed the Muslim League and Muslim Student
Federation and held them responsible for the events particularly in Attock
and Hazara. Police Abstract of Intelligence Punjab, 18/1/1947, 27.
33 Police Abstract of Intelligence Punjab, 18/1/1947, 27.
34 Latif Ahmad Sherwani, The Partition of India and Mountbatten, 101-102.
35 On Besakhi Mela.
36 Group members of a Jatha (band).
10 Pakistan Journal of History and Culture, Vol. XXXVIII, No. 1, 2017

vowed at the Akal Takhat to sacrifice their lives for the

community.”37
Tara Singh was one of the major leaders who were
responsible for the political disturbance in Punjab. The
agitation of February-March 1947 by the Muslim League
resulted in the resignation from the Unionist Ministry in
March 1947.38 Muhammad Ali Jinnah (December 25, 1876-
September 11, 1948) and Nawab of Mamdot (1906-October
16, 1969), the president of Punjab Muslim League, now
wanted to have a Muslim League’s rule in the Province.
According to Ian Talbot:
Whilst Evan Jenkins hold negotiations with the Nawab of Mamdot
over the formation of a Muslim League Ministry, Tara Singh
appeared outside the legislative assembly brandishing a sword and
shouting ‘Pakistan Murdabad’. Within it the Panthic Party passed a
resolution declaring that it would fight Pakistan to the last drop of its
blood.39
Viceroy held a meeting with Jinnah on 24 April, 1947
and took him into confidence about the activities and
intentions of Master Tara Singh and Sikh community. He told
Jinnah that Tara Singh and his mates were going to create a
panic, and rebellion in case of Muslims rule in Punjab cannot
be ruled out. He tried to convince Mr. Jinnah that Muslim
League should not try to form government in the province so
that violence could be avoided.40 This provided a bit favour

37 Khushwant Singh, A History of the Sikhs, Vol. 2 (Delhi: Oxford University

Press, 1977), 273.
38 Punjab was one of the largest Muslim populist province with 57 percent
majority, in the elections of 1946 Muslim League secured 73 seats in
Punjab but could not form the government in the Punjab because Governor
of the Punjab invited Sir Khizar Hayat Tiwana of Unionist Party to form the
government with the coalition of other groups like Hindus and Sikhs. Later,
the Muslim League started agitation in Punjab till the resignation of Sir
Khizar Hayat Tiwana. Riaz Ahmad, Muslim Punjab’s Fight for Pakistan:
League’s Agitation Against the Coalition Ministry of Sir Khizar Hayat
Tiwanat January-March 1947, Pakistan Journal of History and Culture,
XXVIII, no. 1 (2007): 1-8.
39 Talbot, Punjab and the Raj 1849-1947, 227.
40 Record of the interview between Lord Mountbatten and Mr. Jinnah,
Mountbatten Papers, Viceroy’s Interview No. 100, TOP, Vol. X, 451-452.
Master in Partition… 11

from Viceroy to Sikhs and the circumstances went towards

Governor Raj under Section 93 in Punjab.
The violence caused by the Muslims against the Sikhs of
West Punjab created difficulties for the Muslim minority of
East Punjab. Master Tara Singh said about the Muslims of
Amritsar that peace in Amritsar was in the hands of the
Muslims. He alleged that the Muslim administration of
Amritsar was misguiding the British officers there. He
suggested that the British officers should be used to run the
administration of Amritsar. Otherwise “…if the government
continues its present policy towards the Muslims of Amritsar,
nobody else will be able to do anything.”41 But on the other
hand, Tara Singh became an apostle of peace. On May 13,
1947, he wrote to Abbot the Secretary of the Governor of
Punjab, “...I do not like to see a single innocent person
murdered and shall do my utmost to prevent such murders
whenever I find the Sikhs as aggressors….”42
In April 1947, Master Tara Singh, with his close
companions like Giani Kartar Singh, wrote a letter to the
Maharaja of Farid Kot,43 in which they invited him to occupy
the complete districts of Ferozpur and Ludhiana and some
parts of district Lahore.44 This shows the aims and ambitions
of Master Tara Singh as he was taking steps for the
formation of Sikh state by occupying the non-Muslim majority
areas and pickets. He, therefore, was trying to take into
confidence the rulers and the Sikh community of the Sikh
states. These could strengthen and provided them the
logistic support in this regard. Actually, Tara Singh wanted to
get a big part of the Eastern Punjab in case of partition of
Punjab because the whole canal colonies, where a large
number of Sikhs were settled, and their holy shrines were
going to become the part of West Punjab. When the British
administration suggested 12 districts for East Punjab, Master

41 Master Tara Singh to Mr. Abbot 13/5/4947, TOP, Vol. X, 803.

42 Master Tara Singh to Mr. Abbot 13/5/4947, TOP, Vol. X, 803.
43 Sir Har Indar Singh was the Maharaja of Farid Kot in 1947.
44 Viceroy’s Personal Report No. 4, L/PO/6/123: ff 51-9, TOP, Vol. X, 406.
12 Pakistan Journal of History and Culture, Vol. XXXVIII, No. 1, 2017

Tara Singh became angry and demanded half of Punjab as

the non-Muslims were the 43 percent of the total Punjab
population. Later, after partition, the East Punjab received 13
districts out of 29 than the 12.45
In April 1940, Master Tara Singh declared that, “the
League would have to pass through the ocean of the Sikh
blood to have the establishment of Pakistan and said that
the Swaraj was the only solution of the problem…”46 The
Hindu Mahasabha fully supported the Sikh point of view. On
May 19, 1940, the Hindu Mahasabha condemned the
scheme of Pakistan and considered it as ‘anti national’ and
‘anti-Hindu’.47 Later on, when the Cabinet Mission came to
India, the Sikhs showed their full opposition for Pakistan and
their behaviour was completely anti-Muslim. The Sikh
spokesman, Master Tara Singh, said that, “he was for a
United India; but if Pakistan was conceded he was for a
separate Sikh state with the right to federate either with India
or Pakistan.”48 The demand for Sikh state of Sikh
spokesman was actually an argument against Pakistan
“robbed the suggestion of any chance of serious
consideration”49 of any Sikh demand.
The Sikhs’ demand of “Sikh state” in certain areas of
Punjab, fully supported by Master Tara Singh, was not
possible to accomplish by the British administration because
Sikhs were not in majority even in a single district of the
province. They were four percent of the total Indian

45 Master Tara Singh, Sardar Baldev Singh and Sardar Swaran Singh to Earl
of Listowl, Telegram, L/P&J/7/12252:ff 13-16, 7/5/47, TOP, Vol. X, 660.
46 Proceedings of All India Akali Conference, Attari, 12/2/1940, IAR 1940, Vol.
I. P. 357, The Tribune, Lahore, 18/4/1940. Sighted in Gode Singh, The
Punjab Past and Present (edited), (Patiala: Dept. of Punjab Historical
Studies, Punjabi University, 1985), 448.
47 Philip, C. H. and Wain Wright, M. D [ed.], The Partition of India: Policies and
Perspectives 1935-1947, sighted in Gode Singh, The Punjab Post and
Present (edited), (Patiala: Dept. of Punjab Historical Studies, Punjabi
University, 1985), 448; Azra Asghar Ali and Sajid Mahmood Awan, “Political
Parties and Political Development in Punjab 1849-1947”, Pakistan Journal
of Social Sciences, 29, no. 1 (June 2009): 65-78.
48 Singh, A History of the Sikhs, Vol. 2, 258.
49 Singh, A History of the Sikhs, Vol. 2, 259.
Master in Partition… 13

population, 13 percent of the population of the Punjab. They

were less in number than the Hindus in Punjab. Therefore,
gradually, they withdrew from the said demand of “Sikh
State”.50 Moreover, ¾ of the Sikh community was living only
in the districts of Jullundur and Lahore.51 It is due to the fact
that Secretary of State for India explained that Sikhs were
only a minority in Punjab “and not even as a major
minority.”52 But the sense of the communal superiority was
still existed. The communal groups were expecting their
shares and privileges in case of partition.53 Raja Sir Har
Indra Singh (1915-1989) of Farid Kot and Maharaja
Yadvindra Singh (January 17, 1913-June 17, 1974) of
Patiala also wrote to Viceroy to get favours and special
privileges in case of partition.54
The Sikh leaders became completely hopeless as far as
a free Sikh state was concerned. The hatred increased
among both the communities of Sikhs and Muslims. It was
becoming clear that now there was no chance of any
breakthrough of patch-up among them in near future. Sir E.
Jenkins wrote about Master Tara Singh’s statement that, “He
simply said that there could be no solution because neither
the Muslims nor the Sikhs in the Punjab would submit
communal domination. He indicated that in Pakistan the
Muslims would massacre all the Sikhs and Hindus and that
in the other part of Punjab the Sikhs and Hindus would
massacre all the Muslims.”55 Jenkins considered this

50 Viceroy’s Conference Paper V. C. P. 51, Mountbatten Papers, TOP, Vol. X,

860.
51 Sherwani, The Partition of India and Mountbatten, 103.
52 Sherwani, The Partition of India and Mountbatten, 111.
53 After partition, the West Punjab received total 62000 square miles area,
total population was 15,800,000 in them Muslims were 11,850,000. On the
other hand, East Punjab received an area of 37000 square miles with the
population of 12,600,000 in them Muslims were 4375000. O. H. K. Spate,
The Partition of the Punjab and Bengal, The Geographical Journal 110, no.
4-6 (Oct.-Dec. 1947): 212.
54 The Partition of the Punjab 1947, Vol. 1, (Lahore: Sang-i-Meel Publications,
1993), 240-244.
55 Note by Sir E. Jenkins R/3/1/176:ff 167-9, TOP, Vol. X, 893.
14 Pakistan Journal of History and Culture, Vol. XXXVIII, No. 1, 2017

statement of Tara Singh a “completely hopeless idea.”56

Thus, these were leaders not the common masses in both
parts of the Punjab who were bringing the situations into
violence and bloodshed.
Jinnah did a lot to convince the Sikh leadership to be
part of Pakistan to get more and more privileges like their
best proportion in army, politics and economy etc., but in
vain. Gradually, the differences grew and the gaps increased
because the Congress was backing the Sikhs. In April 1947,
Master Tara Singh again expressed his views about
partition. He stressed the point that, “support of the partition
demanded would give the Sikhs a very strong handle with
which to bargain with the Congress against the Muslim
League Jinnah had conceded the Sikh right to have their
own homeland within Pakistan too strong to be ignored, he
would be forced to concede a Khalistan. The Muslims in the
Central and Eastern Punjab could be kept as hostages for
the good behaviour of Western Punjab Muslims towards
their minorities.”57 Actually, some Akali leaders were fully
insisting to establish Sikh State in Punjab to reach on a
settlement with the Muslim League during partition process.
but now Muslim League could not give them any assurances
in this regard to entertain their demands.58
Master Tara Singh was involved in instigating hatred and
violence in his community which was causing bloodshed
particularly in Amritsar and other areas of East Punjab. Even
Jenkins pointed out this situation as well. He assumed after
a meeting with Master Tara Singh that he was
“…incoherent and obstinate as usual. Before he left I drew attention
to the violence of some of his statements and asked him to do his
best to keep his community quiet. It is lamentable that at this
juncture the affairs of the Punjab should be so largely in the hands
59
of this eccentric old man.”

56 Jenkins R/3/1/176:ff 167-9, TOP, Vol. X, 893..

57 Police Abstract of Intelligence Punjab, 12/4/1947, 175.
58 Mirza, Hasnat and Mahmood, The Sikh Question, 23.
59 Note by Sir E. Jenkins R/3/1/176:ff 167-9, TOP, Vol. X, 894.
Master in Partition… 15

In March 1947, L. G. Thatte, the General Secretary of

“All India Anti Pakistan Forum”, appealed for the donations
to be sent to Master Tara Singh. He told that he would send
volunteers from Bombay to Punjab to assist the Hindus in
Punjab for the struggle against the Muslims.60 In March
1947, Tara Singh visited Calcutta to get favour of the Bengali
Hindus for Sikh community. He received funds from Kram
Chand Thapar and other Marwari Seths as well. At this
moment, Master Tara Singh was enthusiastic to take the
revenge of their losses.61
June Plan more prompted the Sikhs, so they completely
rejected the 3rd June Plan of Lord Mountbatten for Indian
partition.62 The SAD rejected the said Plan through a
resolution in a meeting under Giani Kartar Singh. The
resolution mentioned that, “The Plan deprives the Sikhs of
political power and status and does not provide safeguard to
protect their interests, and calls upon all Sikh States to form
a union of their own, within the Indian Union…”63 The Sikhs
wanted the boundary of the East Punjab at River Chenab
and not at Ravi. Therefore, they were not agreed on the 3rd
June Plan of partition.64 The views of Master Tara Singh on
June 4, 1947 were:
Tara Singh complained of the ‘total lack’ of any provision in the Plan
to give Sikhs ‘any power or status anywhere, or for safeguarding
their position and interests’. He went onto state that the ‘ultimate
acceptance or rejection’ of the Plan by the Sikhs would depend a
good deal on the terms of reference of the Boundary Commission;
that the Sikhs would not be satisfied unless the dividing line is the
river Chenab’; that they would continue the struggle till their

60 Police Abstract of Intelligence, 29/3/1947, 140.

61 Police Abstract of Intelligence, 29/3/1947, 140.
62 Sikhs were only the 14 percent of the Punjab’s population even they were in
majority in any district of the Punjab. But they wanted the maximum part of
the Punjab from Jumna to Chenab while Muslims were the largest
community with 57 percent population. British administration could not
award them the maximum part of the province So, they rejected the
partition plan as protest.
63 Police Abstract of Intelligence, 28/6/1947, 339.
64 But later Sikh leadership decided to wait for the final decision of the
Boundary Commission which was later established under Sir Cyril Radcliff.
16 Pakistan Journal of History and Culture, Vol. XXXVIII, No. 1, 2017

objective was obtained; that the ‘very existence’ of the Sikhs was at
stake; and that Khalsa would ‘prove to the world that the spirit of
65
Guru Govind Singh still lives in their heart’.
The stance of the Sikhs became weak when the
Congress leadership accepted the 3rd June Plan because
“they did not want the Pakistan issue to delay independence
any further.”66 Later, the Sikhs unwantedly changed their
standpoint as, “the West Punjab Sikh leader, Kartar Singh,
urged Baldev Singh to publish the letter in which he
accepted the Plan of 3rd June and made it clear that although
the Sikhs agreed to the principle of partition, they would not
accept a decision arrived at strictly on a population basis.
Kartar Singh emotionally pointed out to Jenkins that the
Sikhs would be obliged to fight if the boundary award went
against them…”67 The Sikhs then decided to focus on
Boundary Award. A note on the Sikh plan explained that:
the Partition Plan envisages, says the Chief Secretary’s report,
divides their (the Sikhs’) strength and leaves them in a minority in
both areas… they have, therefore, been driven back on reiterating
their demands and perfecting the organization of their forces… their
endeavor in both directions is positive in character. The Sikhs are
pinning their hopes upon the Boundary Commission and the
Congress, but their latest circular issued by the Shiromani Akali Dal
shows that confidence in the strength of the Panth has neither been
undermined nor surrendered. The states that Pakistan means total
death to the Sikh Panth and that the Sikhs are determined on a free
sovereign state with the Chenab and the Jamna as its borders, and
68
it calls on all Sikhs to fight for their ideal under the flag of the Dal.
Master Tara Singh had a strong position among the Sikh
leadership. It is evident that Giani Kartar Singh, in August
1947, once in his speech declared on the Boundary Award
by Sir Cyril Radcliff that, “Sikhs would not accept any
settlement of any political issue, arrived at between Baldev
Singh and the Central Government he declared that the
Master was the sole leader who could speak on behalf of the

65 Times of India, J/6/47, P-7, cited in TOP, Vol. X, 136.

66 Talbot, Punjab and the Raj 1849-1947, 231.
67 Talbot, Punjab and the Raj 1849-1947, 232.
68 Note on the Sikh Plan, Superintendent Govt. Printing, Lahore, West Punjab,
1948, 25.
Master in Partition… 17

Sikh Panth…”69 Master Tara Singh used his position

powerfully and as mentioned earlier that he was virtuously
involved in violence in Punjab during the partition. In an
interview he revealed that:
I do not see how we can avoid civil war. There can be no settlement
if the Muslims want to rule the Punjab. We cannot trust the Muslims
under any circumstances. The Sikh had the ability to the Muslims
out of the Eastern Punjab. But why should we stop there? We would
drive them out of the Punjab entirely. The Sikhs had started to re-
organize their own private volunteer army in response to the Muslim
League month old agitation against the coalition ministry of the
70
Punjab in which the Sikhs are represented.
Master Tara Singh wanted to get the attention and
sympathy of the British administration. On May 31, 1947,
Swaran Singh (August 19, 1907-October 30, 1994) had a
meeting with the Governor of Punjab and handed him a
letter from Tara Singh in which he told him that, “he had
received information that he and other Sikh leaders were
going to be assassinated by Muslim Police Officers.”71 The
Governor asked Swaran Singh to return the letter to Tara
Singh and tell him that it was rubbish. Activities of Tara
Singh were showing aggression in his self when the time of
the partition was coming closer. He was preparing the Sikhs
logistically for a war and for anti-Pakistan campaign he
established a fund of 50 lakh in a meeting in Amritsar.
Moreover, he also appealed for Shahidi Jathedars with an
oath to devote their energies to serve the Panth.72
According to V. P. Menon:
The announcement of the June 3rd plan and its acceptance by the
political leaders did serve temporarily to stem the tide of communal
hostilities, but when the Muslim league in the Punjab declared that it

69 Police Abstract of Intelligence, 2/8/1947, 308.

70 Master Tara Singh in an interview to New York Press Representative, cited
in Note on the Sikh Plan, Lahore: Superintendent Government Printing,
West Punjab, 1948, XIVII.
71 File R/3/1/176, cited in Sherwani, The Partition of India and Mountbatten,
113.
72 Police Abstract of Intelligence, 19/4/4947, 193.
18 Pakistan Journal of History and Culture, Vol. XXXVIII, No. 1, 2017

would resist any change in the notional division of the Province, the
Sikhs immediately launched violent counter agitation…73
In June 1947, “Shahidi Dal” was established and the
“Akal Regiments” merged in it. It was done on the
suggestion of Master Tara Singh. Moreover, a “Khalsa
Council of Action” was also established. It was consisted of
Master Tara Singh, Udham Singh Nagoke (1894-1966),
Bhag Singh Advocate, Isher Singh Majhel (1901-1977) and
Giani Kartar Singh. It showed that Shahidi Dal was a
volunteer body and getting the funds from the contribution of
50 Lakh.74 Tara Singh and many other Sikh leaders were
asking for funds from wealthy Sikhs but the rich landlord
class of the Sikh community of the West Punjab was thinking
to migrate to the Eastern part of the Punjab due to the
uncertainty and economic crisis. Actually, “in anticipation of
the end of the British rule, the Sikhs decided to jockey for a
dominant position in the Punjab. The strategy which the Sikh
leaders adopted to achieve that end was to encourage
lawlessness among their followers.”75
The hostility of the Sikh community had many aspects. It
was due to the fact that they were not in favour of living in
the West Punjab under Muslim domination. They, therefore,
focused their energies on the partition of Punjab with the
desire to get the maximum and best part of it. Apart, in case
of the partition of Punjab, the Sikhs demanded the affiliation
of their holy shrines with East Punjab. Particularly, the
dispute on the Sikh shrines76 at Nankana Sahib in district
Sheikhupura near Lahore was much serious.77 On the other
hand, Muslims were not agreed to withdraw from their
majority areas of the West Punjab. The partition was also

73 V. P. Menon, Transfer of Power (Chennai: Orient Longman, 1997), 27.

74 Police Abstract of Intelligence, 5/7/1947, 354.
75 Sherwani, The Partition of India and Mountbatten, 101.
76 According to the Sikh leaders, there were about 700 holy places in the
Punjab scattered all over the province and most of them were near
Nankana and then Amritsar. Spate, The Partition of the Punjab and Bengal,
209.
77 Sir George Abell to Mr. F. F. Turnbull, IOR R/3/1/157, 17/7/1947, The
Partition of the Punjab 1947, Vol. 1, 176-177.
Master in Partition… 19

hurting their economy as their fertile lands in the canal

colonies of the East Punjab were going to become the part
of West Punjab. Moreover, the partition of Punjab was also
causing the division of the Sikh community into two parts i.e.,
West Punjab and East Punjab.
The ‘revenge’ under aggressive Sikh leadership like
Akali leader Master Tara Singh turned into a major cause of
bloodshed in Punjab during partition. The leadership of
Indian National Congress used Sikhs as a tool for the
affiliation of the East Punjab with India because without the
support of the Sikhs of Punjab the survival of the Hindu
community of Punjab was quite impossible in the province.
According to Sardar Shaukat Hayat Khan:
The Indian Leadership used every tactic to run-down Pakistan; they
incited murder and rapine… in the East Punjab and Sikhs were
employed as hatchet-men in the East Punjab. Sikhs handled their
jobs through trained ex-army men, who had joined the Indian
National Army. They organized murder squads, on a military
78
guerrilla pattern…
Akal Fauj with the logistic support of the RSSS
(Rashtariya Swayam Sevak Sangh) triggered violence in
Punjab at the time of partition in which lakhs of Muslims,
Sikhs and Hindus were killed.79 The Sikh leaders like Master
Tara Singh were fiercely struggling for the dominion of the
Sikh Panth and Khalsa. This bloodshed and the hostile
preparations were to put pressure on the Muslim leadership
and also to get attention of the British administration. Under
these circumstances, Sir George Abell wrote to the
Boundary Commission as:80

78 Sirdar Shaukat Hayat Khan, The Nation That Lost Its Soul, (Lahore: Jang
Publishers, 1995), 190-191.
79 The rising activities of militant groups pushed the province into huge
bloodshed and violence. Till June 1947, the members of the RSSS raised
over 58000, MLNG 39000 and Akal Fauj 8000. Talbot, Punjab and the Raj
1849-1947, 233.
80 Sir George Abell to the secretary to the Punjab Boundary Commission,
enclosure No. 3, IOR R/3/1/157, The Partition of the Punjab 1947, Vol. 1,
220.
20 Pakistan Journal of History and Culture, Vol. XXXVIII, No. 1, 2017

…these tragic events have demonstrated that there can be no

settlement of the problem in the Punjab by violence and coercion,
and that no arrangement based on coercion can last. Therefore, it is
necessary to find a way out of which involves the least amount of
compulsion. This would necessitate a division of the Punjab into two
provinces so that the pre-dominantly Muslim part may be separated
from the predominantly non-Muslim part.
In response to the antagonistic statements and actions
of the Sikh leadership in Punjab, the Muslim leadership and
masses also came into action. Mr. Ghulam Jillani, MLA
(Member of Legislative Assembly) from Mazafargarh said
that, “Muslim majority areas of the Punjab must form part of
the Punjab. No unreasonable propaganda about property,
religious shrines etc., be allowed to deprive the Muslims an
inch of their majority areas.”81 Muslims of Chak No. 168,
Jhang in a telegram viewed as, “Muslims will shed their last
drop of blood in retaining the Muslim Punjab. Let British
Government beware of it.”82 On the other hand, Sikhs
became much aggressive and in September 1947 the
situation became more critical. The Sikhs had sworn to kill
every Muslim in India in retaliation to the Rawalpindi
massacre. In Grand Hotel Simla many Muslim women and
children were slaughtered in front of other guests and no
news was allowed to leak out.83
Press also provided the hypes to the bloody happenings
of partition and migration. Communalized local newspapers
like ‘Ajit’ and ‘Rajput’ also instigated the Sikh community to
offer sacrifices for maintaining unity and the existence of the
Panth.84 The violence in the East Punjab reached its peak. A
Sikh army officer confirmed that the whole East Punjab was

81 Clipping from daily Dawn, New Delhi, dated Saturday July 19, 1947, sighted
in The Partition of the Punjab 1947, Vol. 1, 194.
82 The Partition of the Punjab 1947, Vol. 1, 194.
83 Shahid Hamid, Disastrous Twilight (London: Martin Secker and Warburg
Ltd., 1986), 239.
84 Ilyas Chattha, Partition and Locality, Violence, Migration and Development
in Gujranwala and Sialkot 1947-1961 (Karachi: Oxford University Press,
2011), 84.
Master in Partition… 21

engaged in slaughtering the Muslim community.85 Gradually,

the leadership of the involved communities brought the
situation towards the huge bloodshed. Particularly, the Sikhs’
undefined and antagonistic leadership doomed the affairs
and this was unmanageable for the British, Sikhs, Hindus
and the Muslims of the Punjab. Tara Singh used all possible
ways to snub the Muslim community of the East Punjab but
at final analysis we find that he could not get the desired
results, because the Congress did not fully support them.
The Sikhs were divided into many groups with variation in
demands, and were not in majority in any district of Punjab
and on the other hand Muslims were in strong majority in the
province which was an obstruction to the Sikh cause.
Conclusion
The leadership, hostile dogmas and supervision of
Master Tara Singh brought the Sikh community towards the
horrifying bloodshed and violence in Punjab. His extremist
policies could not fulfill the demands of the Sikhs. The
partition resulted in the division of the Sikh community into
East and West Punjab. The green fertile lands and the Sikh
holy shrines became the part of the West Punjab. Master
Tara Singh was responsible for the instigation of hatred and
gaps among the Sikh and Muslim communities and there
was no possibility left behind for any sort of reconciliation
among them. This partition of Punjab sanctioned the political
motives and objectives of the Congress but not the Sikhs.
This put the question mark on the intelligence and the
leadership of Master Tara Singh. All in all, the Sikhs could
not maintain their prestige, identity, worth and status in
Indian politics after partition.

85 Col. Peter Green, ‘Eyewitness to the end of Empire’, Canberra Times,

15/8/1987, (Peter Green Papers, Mss Eur C 416, O.I.O.C), cited in Ilyas
Chattha, Partition and Locality, Violence, Migration and Development in
Gujranwala and Sialkot 1947-1961, 88.