Jathedar Prithipal Singh Ji Shaheed
The martyrdom of Jathedar Prithipal Singh Ji finds its historical background in the Guru Ka Bagh Morcha, a movement that emerged as a direct consequence of the historic victory achieved by the Akali movement during the Keys Morcha. On 19 January 1922, the British Government, bowing to the pressure exerted by Sikh soldiers, handed over the keys of the Toshakhana (treasury) of Sri Harmandir Sahib to Baba Kharak Singh Ji, President of the Shiromani Gurdwara Parbandhak Committee (SGPC). However, at the same time, it became firmly determined to crush the Gurdwara Reform Movement.
To achieve this objective, the government began encouraging those mahants (custodians) who had either transferred the management of their gurdwaras to the SGPC or had started functioning under its supervision to turn against the Committee. Among them was Mahant Sundar Das of Gurdwara Guru Ka Bagh. Although he had handed over the management of the gurdwara to the SGPC on 31 January 1921, he reneged on the agreement in April 1922.
In August 1922, he lodged a written complaint with the police, alleging that the Akalis had not only seized control of the gurdwara from him but were also cutting and carrying away dry kikar wood from his land. On 8 August 1922, the police arrested five Sikh volunteers on charges of stealing wood. Each of them was sentenced to six months’ imprisonment and fined fifty rupees.
The Shiromani Committee enjoyed immense respect within the Sikh Panth. At its call, Sikh congregations were prepared to sacrifice even their lives. In protest against the government’s actions, the Committee began sending Sikh jathas (groups of volunteers) to Guru Ka Bagh. These jathas would reach the site, cut wood, and perform voluntary service. While the police occasionally ignored them, they more often arrested them. By 24 August 1922, as many as 210 Sikhs had been arrested.
On 25 August 1922, a jatha of forty Sikhs set out for Guru Ka Bagh carrying a bir (volume) of Sri Guru Granth Sahib Ji. On that day as well, the police subjected them to brutal treatment, beating and dragging them mercilessly. The same day witnessed the arrest of several prominent Sikh leaders, including Sardar Bahadur Mehtab Singh, Sardar Jaswant Singh, Barrister Narain Singh, Professor Sahib Singh, Master Tara Singh, Sardar Sarmukh Singh Jhabal, Sardar Teja Singh Chuharkana, Sardar Ravel Singh, and many others. Baba Kehar Singh Patti was also arrested in a dramatic manner.
On 27 August 1922, the jatha that had reached Guru Ka Bagh was ordered to march towards Amritsar. Along the route, its members were severely beaten and injured. The government simultaneously sealed all roads leading to Guru Ka Bagh. Sangat members were prevented from reaching the site, food and water intended for the langar were confiscated, and anyone attempting to proceed to Guru Ka Bagh in defiance of government orders was assaulted. Among those subjected to such brutality was a professor of Khalsa College.
From 31 August 1922 onwards, the Shiromani Committee began dispatching daily jathas of one hundred Sikhs each to Guru Ka Bagh. On 5 September, it was the turn of the Sikhs from Lyallpur. Under the leadership of Bhai Prithipal Singh (Jwant Singh Ji), the jatha assembled at Sri Harmandir Sahib. Before Sri Akal Takht Sahib, its members solemnly pledged:
“Whatever hardships may arise and however difficult the circumstances may become, we shall not raise our hands in retaliation. As long as we remain conscious, we shall continue advancing towards Guru Ka Bagh, and no power shall be able to divert us from our objective.”
Thereafter, the chief sevadar of Sri Akal Takht Sahib offered the Ardas:
“O True Sovereign! Your servants have girded themselves for Your service. Remain with them and grant them Your support and protection.”
When the jatha reached Chhina Bridge, it was surrounded by the police. The police captain informed the Jathedar that Section 144 had been imposed ahead and that gatherings of four or more persons were prohibited. He advised the jatha to disperse. However, for the Sikhs who had set out with an unwavering resolve to reach Guru Ka Bagh, such a proposal was unacceptable. The police repeated their warning and then launched a lathi charge.
Many members of the jatha belonged to families of pensioners and holders of land grants and agricultural estates. Jathedar Prithipal Singh Ji himself was the son of Subedar Nihal Singh, while Deputy Jathedar Nadar Singh was the son of Subedar Ishar Singh.
Every jatha proceeding towards Guru Ka Bagh had to endure police brutality. As the Sikhs advanced while reciting “Satnam Waheguru,” the police attempted to stop them. When they refused to halt, they were attacked with iron-tipped lathis. Many suffered fractured skulls, serious injuries, and unconsciousness. Volunteers of the Shiromani Committee would collect the injured and transport them by motor vehicles to Amritsar, where they received treatment at Guru Ram Das Hospital and other medical centres.
However, it seemed that the government reserved a particularly savage treatment for the jatha led by Bhai Prithipal Singh Ji. The assault was supervised by a British officer who, according to contemporary accounts, personally wielded a lathi and incited the policemen to beat the Sikhs with even greater ferocity.
The manner in which Jathedar Prithipal Singh Ji was beaten occupies one of the most painful chapters in Sikh history. He was a very young man and was also known as an accomplished hockey player. The policemen threw him to the ground, climbed onto his chest, and mercilessly assaulted him. He rose seven times, and each time he was beaten down again until he was left at the brink of death.
When he finally lost consciousness and became incapable of movement, he was transported with other injured volunteers to Amritsar by ambulance. He remained unconscious for several days in the hospital established in the Akali Bagh. His body bore deep and horrific wounds. There were numerous injuries on his forehead, neck, chin, shoulders, arms, and hands. Two of his fingers had been severely damaged. Doctors recorded a detailed account of the grave injuries he had sustained.
These wounds proved to be deep, internal, and life-threatening. According to the medical report, his body bore numerous severe injuries that stood as undeniable testimony to the inhuman torture inflicted upon him. Among them were a three-inch-long and two-inch-wide wound on the forehead, a deep gash on the chin, multiple lathi marks on the neck, shoulders, and arms, and such serious injuries to his fingers that they were rendered nearly useless. In addition, twelve other major injuries were documented.
Jathedar Prithipal Singh Ji remained under medical treatment for approximately eighteen months. At times his condition appeared to improve, only to deteriorate again. Finally, on 2 April 1924, he breathed his last at Guru Ram Das Hospital in Amritsar and departed for his heavenly abode at the feet of Akal Purakh Waheguru.
Thus, as a consequence of the inhuman torture he endured during the Guru Ka Bagh Morcha, Jathedar Prithipal Singh Ji offered the supreme sacrifice of his life and attained martyrdom. His name became immortal in Sikh history. His martyrdom remains an enduring symbol of Sikh struggle, unwavering courage, non-violent resistance, and absolute dedication to the Guru’s cause.
Special Note
As a result of the sustained research efforts of Team Khoj-Vichar, a significant breakthrough was achieved in tracing the descendants of Shaheed Jathedar Prithipal Singh Ji. During the course of this research, his family was located in Pipliya Mahto village, Bilaspur, Uttar Pradesh, where members of his lineage continue to reside.
In this connection, a detailed video interview conducted with Bibi Rajwant Kaur Ji, a descendant of the martyr’s family, has been attached to this article in its original form as an important historical document. The video not only sheds light on the family legacy of the martyr Jathedar but also preserves and presents numerous invaluable memories, traditions, and oral narratives associated with his great sacrifice, offering researchers and readers a rare and authentic glimpse into this remarkable chapter of Sikh history.