The history of 1984 often creates fear, anxiety, anger, and hatred among Sikhs. What we are usually told about it is either government propaganda or presented in a very misleading way. Because of this, many Sikhs avoid telling their children about this history, saying that it might traumatize them.
Those who try to teach history often present the government’s version, what the government did, like how the government attacked Akal Takht Sahib, how there were retaliatory actions, Sikh martyrs were killed, fake encounters were staged, and the kind of extreme violence that happened. But what is rarely highlighted is what we did: what the Sikh community achieved, how our warriors fought against overwhelming odds with courage, how thousands of Sikhs resisted enemies, how they fought a major battle with spiritual strength, and how they punished traitors in the Panth who claimed that Sikhs would never rise again. In 1984, all these claims were proven completely false.
The Sikh community repeated its ancient history and, as before, gave sacrifices for the sake of Dharam (righteousness). Therefore, 1984 is not just a story of pain but also of Chardhi Kala (rising spirit), spiritual courage, and our ancient history. Just as in Sikh history, Sikhs responded to every act of oppression with Chardhi Kala, they did the same in 1984.
Today, we remember an event that is one of the most painful in Sikh history, but also a great example of spiritual courage. In June 1984, when the attack on Sri Darbar Sahib took place, it was not just a military operation. It was an attack on the very soul of Sikhi, its principles, and on those walking the path of truth. When there was an attempt to silence the voice of truth, the Sikh community stood firm and showed that this community is neither afraid nor willing to bow down. This is a community that stands tall and faces challenges head-on.
To understand 1984 fully, we need to consider the time of the Gurus and the history of the 18th century. Sikhi is not just a religion; it is a way of life, a guide for how to live. The Bani of the Gurus teaches us that wherever there is oppression, it is our duty to stand for truth and justice. Guru Nanak Dev Ji raised his voice for the oppressed against Babur. Guru Arjan Dev Ji gave his life to end the oppressive Islamic policies of Jahangir. Guru Tegh Bahadur Ji sacrificed his head to protect freedom of religion from Aurangzeb’s tyranny. Guru Sahib taught that after peaceful struggle, taking up arms is justified. Sikh history in India followed this principle.
After India gained independence, the Sikh community faced betrayal. Instead of receiving their rights, they were treated like slaves. Their distinct identity was denied, and in the Constitution, they were written as Hindus. Parts of Punjab were divided, and Sikhs were denied their water rights. To protect their identity, Sikhs peacefully protested, but the government refused to listen. Instead, Sikhs were labeled as terrorists, and the army surrounded Punjab in an attempt to eliminate the community.
The government targeted Sri Darbar Sahib to try to destroy the Sikh community. The Sikhs began an armed struggle only when all peaceful methods failed, and the government attacked them. The beginning of this struggle is based on Sikh principles and history. At Anandpur Sahib, a small number of Sikhs faced the Mughal army for nine months, and at Chamkaur, 40 Sikhs faced 1000000 Mughal soldiers. Similarly, Sant Jarnail Singh and his small group of Sikhs faced thousands of Indian soldiers, following the tradition of the ancient Sikhs, and no Sikh surrendered their arms.
After Guru Gobind Singh Ji left his physical body, the Mughals wanted to destroy Sikhi completely and convert all Sikhs to Islam. For this reason, they repeatedly attacked Sri Darbar Sahib to try to destroy this sacred place. At different times, leaders like Zakariya Khan, Mir Mannu, Massa Ranghar, and Abdali attacked Darbar Sahib.
Similarly, after independence, India also carried out three attacks on Darbar Sahib: first in 1955, then in 1984, and later around 1986 in Operation Black Thunder. Just as Baba Deep Singh Ji and others protected Darbar Sahib with their sacrifices, Sant Jarnail Singh Ji and the Sikhs protected it through their own martyrdom.
For example, Baba Gurbakhsh Singh, with 30 Sikhs, fought against 30,000 Pathan soldiers. In the same way, Sant Jarnail Singh Ji faced thousands of Indian soldiers with a small group of Sikhs.
In every hour of difficulty, Sikhs did not waver. They always stayed in Chardhi Kala and faced every challenge with courage and a smile. That is why in June 1984, the spirit and spiritual energy of Sikhi was visible in its full glory.
In 1984, the Khalsa Panth fought a Dharam Yudh (righteous war) to preserve its community identity. Times may change, but the traditions of the Khalsa have always remained the same. Just as the Sikhs of the past never attacked mosques, similarly, after the attack on Darbar Sahib, the Sikhs never attacked any temples out of a desire for revenge.
However, anyone who attacked Darbar Sahib was punished. For example, Bhai Sukha Singh and Bhai Mehtab Singh dealt with Massa Ranghar. In the same way, Bhai Satwant Singh, Bhai Beant Singh, Bhai Sukhdev Singh Sukha, and Bhai Harjinder Singh Jinda punished those who desecrated Darbar Sahib.
During Mughal times, rewards were offered for killing Sikhs. Anyone captured or killed brought rewards, and searches were conducted in every village. For the next sixty years, the Khalsa Panth continued to fight against oppression. Sikhs left their homes and lived in forests, surviving on leaves, sitting under trees, and reading Gurbani.
Even during the 18th century, when seven major massacres occurred and countless sacrifices were made, Sikhs never wavered in their faith. They never abandoned their religion. Even in these troubled times, Sikhs continued their struggle for Dharam and justice.
The Sikh community faced a similar test again in the 1980s and 1990s when the echoes of this history were heard once more. Just as the Mughals had done, the Indian government placed rewards on the heads of Sikhs. Some had rewards of two and a half lakh rupees, others ten lakh, and some as high as twenty-five lakh. Rewards were also given to those who informed on Sikhs. Police officers were tempted with promotions to encourage them to eliminate as many innocent Sikhs as possible.
For the ten years after 1984, Gursikhs left their homes and took to the fields of Punjab, fighting a Dharam Yudh (righteous war) against the Indian government. They endured countless hardships, making immense sacrifices and giving their lives for their faith. As in earlier times, blood was shed in Punjab, but the Sikhs never wavered in their faith and always remained in Chardhi Kala (rising spirit).
Sikhs were imprisoned and martyred across Punjab, yet they never faltered. They remained devoted to the practice of Naam Simran and Gurbani. Their struggle was always for principles, not for revenge or hatred. Just as in ancient times, Sikhs took up arms, not out of anger, but to end oppression. Puratan Sikhs fought without salaries, without armies, without forts, and often without weapons, standing up to the Mughal and Pathan rulers from their workshops and villages.
In the same way, during the modern era, the Khalsa fought a Dharam Yudh against the Indian government for ten years, continuing the tradition of defending faith and justice with courage and unwavering spirit.
The Sikhs did not have military training, weapons factories, their own supplies, facilities, salaried armies, or safety measures. Yet, in the fields of Punjab, the Gursikhs were able to confront the Indian army on equal terms. This was only possible because of the high and pure lives of the Gursikhs. Their strength came from the practice of Bani. They were always supported by the Guru, they moved together as one, and they stood firm, guarding Sikh principles with dedication.
In history, the focus should not be on how much suffering the community faced or how many were killed, but on the truth that the Khalsa community remained in Chardhi Kala (rising spirit). It is important to teach future generations that no form of oppression should create fear and that one must stand firm in Sikh principles. One must be strong in Rehit (the Sikh code of conduct), live a high and pure life, jap Naam, and face oppression with courage, fighting a Dharam Yudh (righteous struggle). Wars are fought not for revenge, but to end injustice and tyranny.
That is why, in our daily Ardas (prayer), we remember our religious warriors, the Singh and Singhnis who gave their heads for Dharam. The focus should be on the merit of their sacrifice, not on the rewards or recognition they received. Throughout Sikh history, compassion, service, and Dharam Yudh have always gone hand in hand. From the Gurus to Sant Bhindranwale, the path has remained the same. This struggle was a spiritual stream, undertaken for the honor of the Sikh community and the dignity of the Panth.
We need to teach future generations that when oppression increases, the true voice rises through the Guru’s principles. Sikhs are never an oppressed community through hatred; they face challenges with love and justice. The Sikh community shines brightest in times of suffering. Sikh history is not limited to the bravery of men; it is also filled with the sacrifices of mothers, sisters, and children, which is unique in the world.
In the 18th century, when the Mughals tried to destroy the Khalsa, they targeted not only the Sikh men but also the Sikh women and children. Thousands of Sikh mothers, along with their children, were imprisoned. Children were martyred in front of their parents. Prisoners were kept starving in small cells. Yet, the steadfast Sikh women remained firm in their faith, never wavering, accepting only the will of the Guru.
In the same way, in modern times, when the government attacked the Sikh community, along with the men, countless women and children were arrested and imprisoned. History records that just as the Mughals had martyred children, the Indian army targeted Sikh children by shooting at them and throwing them into water bodies. Many children aged four to twelve were arrested and imprisoned in June 1984. Later, during the years of armed struggle, numerous Sikh women and children were tortured and martyred.
But, just like in the 18th century, they never wavered. They joyfully made sacrifices for the Sikh community. That is why, to understand modern history, it is very important to compare it with ancient history. For this reason, in every Ardas, we remember the sacrifices of both past and present Sikh men and women.
We must follow in their path, without fear, without bowing, and live Sikhi fully with every breath. When we discuss our history, we often recall painful memories of how the Gursikhs were subjected to horrific tortures. Just as the ancient Sikhs were pierced with spears, boiled in cauldrons, or tied to spinning wheels, in modern times, Sikhs faced similar forms of torture.
While it is important to remember these atrocities, our focus should not be on them. The Gurus taught us that in times of suffering, we must remember Waheguru, rely on Simran, strengthen our spirit, and live in Chardhi Kala. Our focus should be on the spiritual strength, merit, lives, and sacrifices of the Gursikhs. We should see what they achieved, how they lived, and how they gave their lives, rather than dwelling on the cruelty of the oppressors.
By focusing on the tortures, one may feel fear. But by looking at the lives of the Gursikhs, we remain in Chardhi Kala. Just as Guru Arjan Dev Ji sat on the hot iron plate, receiving countless tortures, our hearts do not falter; we do not panic. Similarly, when we remember Gursikhs like Bhai Mati Das, our attention does not go to their suffering, but to their life. They were immersed in Naam and reciting Japji Sahib with such joy that even when their bodies were cut into pieces, the melody of Japji Sahib continued to echo through those pieces again and again.
This was the merit of their lives. Similarly, when Bhai Mani Singh’s limbs were being severed, he continued reciting Japji Sahib, never missing a word. That is why, when we remember the martyrs of ancient times, our focus is never on the torture or the punishments they endured. We focus on their lives, their merit, and their sacrifices. In the same way, we must remember modern history through the lives, sacrifices, and martyrdom of the Gursikhs.
Sant Jarnail Singh Ji spent the first 26 years of his life devoted entirely to the practice of Naam Bani. Many Sikhs would spend 15 to 20 hours daily in Naam Bani. In some militant groups, it was a requirement that anyone joining the struggle first spend a year in daily Amrit Vela, serving, and purifying their life so that when they took up arms in battle, they would not become oppressors but always remain helpful and righteous.
Just as Bhai Diala Ji was boiled alive in a cauldron, Bhai Gurdev Singh Debo was also boiled in a cauldron, yet he did not utter a sound. Like the ancient Sikhs, Bhai Anokh Singh Babbar was subjected to countless tortures; his eyes were gouged out, and his tongue was cut, yet he continued reciting Bani. Witnessing his courage, many police officers resigned.
Such countless extraordinary sacrifices are preserved in our history. Oppressors commit cruelty to instill fear, but our focus should never be on the oppression itself. Our attention must always be on the lives, merit, and sacrifices of the Gursikhs.
During martyrdom, we do not focus on the torture; we focus on life. In a religious war, the Khalsa must not fear but confront oppression with courage and high spirit. That is why, instead of focusing on the tortures to traumatize our children by showing them how much pain the Sikhs endured or how much cruelty the government committed, we must teach them about the noble life of the Gursikhs. Every suffering was endured in accordance with Akal Purakh’s will, and this strength came from Naam Simran.
In bravery, just as Baba Bota Singh and Garja Singh challenged the Mughal government, facing 500 Mughals between just the two of them, similarly, Bhai Avtar Singh Brahma challenged the Indian army alone. Standing on the gurdwara’s speaker, he challenged the CRPF for five hours, daring them to face him. They kept listening but never dared to come.
When they thought Avtar Singh Brahma had left, the next day, Bhai Sheetal Singh Mattewal, with just two companions, confronted hundreds of Indian soldiers for 36 hours. When he was martyred, the Indian army did not dare to approach the area for five hours. To kill just three Sikhs, they had to use bulletproof vehicles and helicopters.
Baba Gurbachan Singh Manochal was once surrounded by 5,000 soldiers. The Indian army feared him so much that while firing at him, all the soldiers dropped their weapons and ran. That brave Sikh broke through the 5,000-strong encirclement and escaped. Baba Manochal always upheld the principles of Gursikhi; even while the soldiers were fleeing, he did not shoot them in the back.
There are many such examples of bravery among the Sikhs. What we need to focus on is that even on the battlefield, a Gursikh does not abandon humility and selfless service.
Kazi Noor Muhammad wrote a book in which he initially insulted the Sikhs, but after witnessing their bravery and way of life, he could not stop praising them, calling the Sikhs lions. Just as in the past, Gursikhs today continue to uphold these virtues in religious wars.
After the attack on Darbar Sahib, the Indian soldiers themselves admitted that the Sikhs fought with such bravery that, using them, they could have taken Kashmir from China. They even said that if these Sikhs had been in the Indian army, the next day they could have conquered all of Pakistan.
When Hindus fled Punjab and settled in India out of fear, the Sikhs went and brought them back, resettling them and guaranteeing their safety. Sikhs never harmed innocent people. On several occasions, while fighting the Indian army, the soldiers used villagers as shields because they knew the Sikhs would never fire at unarmed civilians. The Khalsa’s fight was against the oppressive government. Sikhs gave their own lives but never endangered innocent people.
Bhai Surjit Singh Behla and Raminderjit Singh Tahni were martyred in this same way, upholding the principles of Sikhi. There are many such examples. In the past, the Khalsa never harmed the wives of Mughals or Pathans and always protected Hindu daughters. Just as the Khalsa never made Mughal women their target, the brave Sikhs of today also never harmed Hindu women or the daughters and sisters of police officers. They never made them their targets. The way of life of the Khalsa in the past is reflected in today’s history as well.
Now, let us talk about the path to freedom. We must not only teach our future generations about history but also convey that our martyrs gave their lives for the Panth. It is our duty to remain steadfast in Sikhi and live our lives following the example of the Gursikhs of the past. Turning away from Sikhi or becoming a Patit is a betrayal of the martyrs. To dishonor their sacrifice is to bury it in the dust.
We must raise our children with the high and pure values of the Gursikhs of the past so that they grow up as true Sikhs of the Guru and can uphold the Khalsa Raj.
The story of the Panth, the real Sikh narrative, must reach the world. It must be presented academically to highlight the Sikh perspective globally. Just as the Jewish community has shared the story of the Holocaust with the world, built memorials, museums, and included it in schools and colleges, we must do the same.
We should record the lives of our martyrs in historical books, create museums and memorials in their honor, so that the world can understand the glorious history of the Sikhs. This responsibility is ours, for our children, and for future generations.
But all this is only possible if we live our lives not just through education, but through a high-quality life devoted to Naam Simran, Seva, and Guru’s grace. We must become true Khalsa so that Guru Sahib blesses us with Khalsa Raj, through which we can destroy oppression in the world and spread peace, love, and justice. This Raj will not be only for us, but a blessing for the whole world.
Education gives us the tools to spread awareness, but as long as we do not become true Khalsa and the pain of the Panth does not touch our hearts, we cannot truly become the voice of the Panth. Therefore, we must remember our history, and whenever we celebrate the martyrdom of our Shaheeds, we must do so as true Sikhs and true Khalsa, just like they were. This is the only way to follow in their footsteps and preserve their legacy.
To deeply understand Sikh history, it is essential to read books written by Sikh scholars and make them part of our library. We should avoid books written by government officials. The works of Sikh scholars provide knowledge and insights that cannot be found elsewhere. Just as the Sikhs of the past preserved their history through Ardaas, we too must safeguard our history. By reading, understanding, and passing this knowledge to future generations, we serve the Panth.
Now it is our responsibility to read more, understand deeply, and teach our descendants. With Guru Sahib’s grace, we should not just remember history, but bring it into practice. By walking the path of Gurmat, we too can become true Sant Sipahi.