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GNDU Question Paper-2023
Bachelor of Business Administration
BBA 5
th
Semester
PUNJAB HISTORY & CULTURE
(From 1849-1947 AD)
Time Allowed: Three Hours Max. Marks: 50
Note: Attempt Five questions in all, selecting at least One question from each section. The
Fifth question may be attempted from any section. All questions carry equal marks.
SECTION-A
1. Discuss First Anglo-Sikh War.
2. Explain the working and achievements of Board of Administration of the British rule.
SECTION-B
3. Explain the British policy towards agriculture, trade and industry.
4. Describe the spread of modern education in Punjab.
SECTION-C
5. Discuss socio-religious reform movements with special reference to Arya Samaj's
contribution to the society in Punjab.
6. Discuss the circumstances and consecquences of Jallianwala Bagh tragedy.
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SECTION-D
7. Write a detailed note on causes of origin of Gurudwara Reform Movement.
8. Discuss the Non-cooperation and Quit India Movement.
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GNDU Answer Paper-2023
Bachelor of Business Administration
BBA 5
th
Semester
PUNJAB HISTORY & CULTURE
(From 1849-1947 AD)
Time Allowed: Three Hours Max. Marks: 50
Note: Attempt Five questions in all, selecting at least One question from each section. The
Fifth question may be attempted from any section. All questions carry equal marks.
SECTION-A
1. Discuss First Anglo-Sikh War.
Ans: The year is 1845. The winter air over Punjab is crisp, the golden fields around the Sutlej
River sway gently, but the political climate? Far from peaceful. Imagine a great empire, once
united under the iron will of Maharaja Ranjit Singh, now leaderless, its throne shaky, and its
borders watched closely by a power that never missed an opportunity — the British East
India Company.
This is the tense backdrop to what would become the First Anglo-Sikh War — a conflict not
just of armies and weapons, but of politics, mistrust, and ambition. Let’s walk through it like
a story, so you can see the characters, the motivations, and the turning points as if you were
there.
Act I – The Calm Before the Storm
For years, under Maharaja Ranjit Singh, the Sikh Empire was a force to be reckoned with.
The British had great respect for his leadership and maintained a cautious friendship. But in
1839, Ranjit Singh died, and with him went the glue holding the kingdom together.
What followed was chaos — quick successions on the throne, palace intrigues, and
assassinations. By the mid-1840s, the Lahore Durbar (Sikh court) was dominated by
ambitious courtiers and military leaders, each trying to secure power. The once-disciplined
Khalsa Army — the pride of Punjab — had grown restless, powerful, and politically
entangled.
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Meanwhile, across the river in British-controlled territory, the East India Company had been
strengthening its forces, moving troops dangerously close to the Sikh frontier. The British
said it was for “security.” The Sikhs suspected it was preparation for invasion.
Act II – Sparks Ignite
Tensions finally exploded in December 1845. The Khalsa Army, feeling provoked and
mistrustful, crossed the Sutlej River — the unofficial boundary between the Sikh Empire and
British territory. This crossing was seen by the British as an act of war.
But here’s the twist: many historians believe this move was not the result of a united Sikh
decision, but rather political manipulation. Some within the Lahore Durbar might have
wanted the Khalsa and the British to clash, weakening both and leaving more room for their
own ambitions. It’s a reminder that wars often start in whispered council chambers, not just
on open battlefields.
Act III – The Battles Begin
The war unfolded in a series of fierce engagements that winter:
1. Battle of Mudki (18 December 1845)
The first clash. The British, led by Sir Hugh Gough and Governor-General Sir Henry Hardinge,
faced a determined Sikh force. It was a hard-fought battle, with heavy losses on both sides.
In the end, British discipline and artillery helped secure victory, but they were stunned by
the Sikh army’s courage and skill.
2. Battle of Ferozeshah (21–22 December 1845)
Just days later, the two armies met again. This was one of the bloodiest fights of the war.
For a moment, it seemed the Sikhs might win, as British forces were nearly overwhelmed.
But mistakes in Sikh leadership and sheer British persistence turned the tide.
(Here’s where the tragedy deepens — the Khalsa fought heroically, but its leaders, some
suspected of treachery or incompetence, failed to make the most of their advantages.)
Act IV – The War Intensifies
The British regrouped, receiving reinforcements. The Sikhs, too, prepared for further
resistance.
3. Battle of Aliwal (28 January 1846)
Fought along the banks of the Sutlej, this battle saw the British, under Sir Harry Smith, score
a decisive victory. Aliwal is often considered the most “complete” British win of the war,
pushing the Sikhs back and boosting British morale.
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4. Battle of Sobraon (10 February 1846)
The grand finale — and perhaps the most decisive confrontation. The Sikhs had fortified
their position on the Sutlej’s eastern bank. The British launched a full-scale assault. At first,
the Sikh defenses held strong. But when the British managed to breach them, disaster struck
— the pontoon bridge across the river collapsed. Thousands of Sikh soldiers were trapped,
fighting to the last breath or drowning in the river. The Khalsa Army suffered devastating
losses.
Act V – Aftermath and Treaty
With their army shattered, the Lahore Durbar had no choice but to negotiate. The result was
the Treaty of Lahore (March 1846):
• The Sikhs ceded Jullundur Doab to the British.
• They paid a huge war indemnity.
• They agreed to the stationing of a British Resident in Lahore — effectively bringing
Punjab under British influence.
• The prized region of Kashmir was sold to Gulab Singh of Jammu, creating the Dogra-
ruled princely state.
Though the Sikh kingdom still existed in name, its independence was now deeply
compromised.
Understanding the War’s Nature
The First Anglo-Sikh War is fascinating because it wasn’t a simple “good vs evil” story.
• The Sikhs were fierce, disciplined fighters with modern weapons and training (thanks
to earlier European officers in their service).
• The British were experienced, resourceful, and tactically organized.
• But politics behind the scenes — mistrust, betrayals, and self-interest — shaped the
war as much as the actual fighting.
Many believe that without questionable decisions and betrayals among Sikh leadership, the
war’s outcome might have been very different.
Themes and Lessons
1. Leadership Matters A strong, unifying leader like Ranjit Singh might have prevented
war — or at least fought it more effectively.
2. Internal Division Weakens Resistance The Khalsa’s bravery couldn’t compensate for
political infighting and disloyalty at the top.
3. Colonial Expansion Was Opportunistic The British did not “seek” open war publicly,
but their troop movements and political maneuvers clearly positioned them to take
advantage of Sikh instability.
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4. War is Never Just on the Battlefield Diplomacy, court politics, and manipulation are
often the hidden engines behind open conflict.
Summary
The First Anglo-Sikh War (1845–1846) was fought between the Sikh Empire and the British
East India Company after the Sikh army crossed the Sutlej River, triggering hostilities.
Following a series of major battles — Mudki, Ferozeshah, Aliwal, and Sobraon — the British
emerged victorious. Internal discord and suspected treachery weakened the Sikh resistance,
despite their military strength. The war concluded with the Treaty of Lahore, in which
Punjab ceded territory, paid indemnities, and accepted a British Resident at Lahore,
reducing its sovereignty. The conflict reflected the decline of Sikh political stability after
Maharaja Ranjit Singh and the calculated expansionism of the British.
Closing Thought
If you think of the First Anglo-Sikh War as a play, it’s one where the actors are fearless but
the script is sabotaged by hidden hands. The Sikh soldiers gave everything on the battlefield,
but their courage could not shield them from the quieter battles — of power, greed, and
politics — that were lost long before the first shot was fired.
2. Explain the working and achievements of Board of Administration of the British rule.
Ans: It’s March 1846, and Punjab is still reeling. The dust of the First Anglo-Sikh War hasn’t
even settled. The Khalsa Army has been humbled after its fierce resistance at battles like
Sobraon, the Lahore Durbar is struggling to keep control, and the Treaty of Lahore has just
been signed. Into this fragile moment steps the British — not yet annexing Punjab outright,
but making sure they have both eyes (and hands) on its governance.
And how do they do this? By creating something unusual in British Indian administration —
a Board of Administration — a kind of three-man team tasked with running Punjab without
outright calling it “British territory.”
Why a Board Was Needed
Let’s rewind slightly. Punjab, under Maharaja Ranjit Singh, was a strong, centralized empire.
But after his death in 1839, instability, court intrigues, and factional politics weakened the
state.
The British East India Company, fresh from its military victory, faced a choice:
• Fully annex Punjab, risking further uprisings from a proud and martial people.
• Or… maintain the façade of local rule while quietly holding the reins.
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They chose the second — at least for now. The Treaty of Lahore (March 1846) allowed a
British Resident in Lahore and British troops in Punjab. But after continued unrest, the
Treaty of Bhyrowal (December 1846) went further — it placed the real power of governance
in the hands of a British Board of Administration.
🏛 The Board’s Composition
The Board had three key members, each bringing a different skill:
1. Sir Henry Lawrence – The President of the Board. Charismatic, paternalistic, and
with a knack for diplomacy. He was responsible for political matters and military
arrangements. His approach leaned toward respecting Sikh traditions while still
securing British objectives.
2. John Lawrence – Henry’s younger brother. Practical, energetic, and known for his
administrative skills. He handled revenue and civil administration. He was less
sentimental than Henry, more inclined toward efficiency and reforms — even if they
upset old customs.
3. Charles Grenville Mansel – The third member. Oversaw judicial administration. He
was meant to ensure laws, courts, and justice systems were functioning under the
new order.
This trio, in theory, shared equal responsibility — a balanced committee. In practice,
personalities and differences in approach meant the Board often saw internal
disagreements.
How the Board Worked – The Mechanics
Think of Punjab at this point as a wounded kingdom. The Board’s job was to stabilize it —
politically, economically, and socially. Here’s what they did, step by step:
1. Political Stabilization
• They kept the young Maharaja Duleep Singh (only about 7 years old at the time) on
the throne as a symbolic ruler.
• The British Resident (and by extension, the Board) exercised all real authority.
• They maintained a British military presence to prevent any uprising.
2. Administrative Reforms
• District Administration: Punjab was divided into manageable districts, each under a
British officer, to bring order and discipline.
• Revenue System: John Lawrence restructured land revenue collection, aiming for
efficiency but also to avoid crushing the peasantry with excessive taxes. Records
were kept more systematically than before.
• Law and Order: The Board re-organized the police, reducing the influence of local
warlords or jagirdars.
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3. Judicial Measures
• Charles Mansel worked on simplifying court procedures.
• The idea was to make justice more accessible and less arbitrary — though in reality,
British law began slowly replacing Sikh legal traditions.
4. Military Oversight
• Henry Lawrence paid particular attention to keeping the Khalsa Army in check. Large
sections of it were disbanded.
• Some Sikh soldiers were recruited into British service, particularly into the irregular
forces in frontier areas.
5. Public Works and Development
• Efforts were made to repair roads, improve communication routes, and ensure the
steady movement of troops and goods.
• Canal projects were discussed for improving irrigation — though many were
implemented fully only later.
Achievements of the Board
Despite internal tensions, the Board of Administration did leave behind some notable
successes:
1. Establishing Order
The biggest achievement was restoring relative peace after the chaos following Ranjit
Singh’s death and the First Anglo-Sikh War. Their mix of diplomacy, military presence, and
administrative control kept Punjab from immediate rebellion.
2. Revenue Reforms
John Lawrence’s revenue system, though not perfect, was more structured than before. It
introduced accurate surveys, better record-keeping, and more predictable tax demands,
giving farmers some sense of stability.
3. Law Enforcement
The reorganization of the police and court systems meant a more consistent rule of law (at
least from a British perspective). This reduced the arbitrary power of local elites who had
sometimes exploited villagers.
4. Respect for Local Traditions (Partially)
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Henry Lawrence, in particular, tried to work with existing Sikh institutions rather than
demolish them outright. He believed respecting religion and customs would make British
rule more acceptable.
5. Foundation for Future Governance
Even though Punjab was not yet annexed, the systems set up by the Board made it easier
for the British to take full control after the Second Anglo-Sikh War (1848–49). In a way, the
Board was a transitional government that prepared the ground for annexation.
Challenges and Criticism
Of course, it wasn’t all smooth sailing.
• Personality Clashes: Henry and John Lawrence often disagreed — Henry was more
sympathetic to Sikh nobility, while John preferred strong, centralized control.
• Limited Sikh Involvement: Although they kept the Maharaja as a figurehead, real
Sikh participation in governance was minimal, breeding resentment.
• Short-Lived Experiment: The Board lasted only until 1849. The Second Anglo-Sikh
War ended with Punjab’s annexation, after which John Lawrence became the chief
commissioner.
Why the Board Matters in History
The Board of Administration is a fascinating example of how the British often eased into
direct rule. Rather than immediate annexation, they created hybrid arrangements:
• Retaining local rulers in name.
• Running administration through British officers.
• Using reforms to build legitimacy while securing control.
It also shows how colonial governance was as much about political theatre as it was about
actual policy. The presence of Duleep Singh on the throne gave the illusion of sovereignty,
but the real decisions were made in the Board’s council room.
Summary
After the First Anglo-Sikh War (1845–46) and the Treaty of Bhyrowal (1846), the British set
up a three-member Board of Administration to govern Punjab in the name of the young
Maharaja Duleep Singh. The Board consisted of Henry Lawrence (political affairs), John
Lawrence (revenue and civil administration), and Charles G. Mansel (judicial matters). It
reorganized districts, streamlined revenue collection, restructured the police, and
attempted to maintain peace and stability. Its achievements included better revenue
management, improved law enforcement, and partial respect for Sikh traditions. However,
it faced internal disagreements and minimal Sikh participation. The Board lasted until 1849,
when Punjab was annexed after the Second Anglo-Sikh War.
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Closing Thought
If you think of Punjab at this time as a grand fortress with its gates weakened, the Board of
Administration was the careful team sent in to “guard” it — but also to quietly rearrange its
defenses, plant the British flag inside, and make sure that when the final takeover came, the
gates would swing open without much resistance.
SECTION-B
3. Explain the British policy towards agriculture, trade and industry.
Ans: British Policy Towards Agriculture, Trade and Industry
Imagine for a moment that India before the British rule was like a self-sufficient village.
Farmers produced crops not just for survival but also for local trade. Skilled artisans weaved
fine textiles, blacksmiths made tools, and small industries thrived in towns. Markets were
lively, trade routes were busy, and India was even called the "Sone ki Chidiya" (the golden
bird). But when the British gradually took control, this village-like economy began to change
drastically. To understand their policies, we must see how they treated three pillars of the
economy – agriculture, trade, and industry.
1. Policy Towards Agriculture: Turning Farmers into Tenants
The British didn’t come to India to make life better for farmers; they came to earn revenue.
For them, land was a source of income, and peasants were simply a means to extract it.
• Land Revenue Systems:
The British introduced different systems like the Permanent Settlement in Bengal,
the Ryotwari system in Madras and Bombay, and the Mahalwari system in North-
Western India. These systems had one common goal – squeeze as much revenue as
possible.
o Under the Permanent Settlement (1793), zamindars (landlords) were made
responsible for collecting revenue. Farmers lost ownership of their land and
became tenants.
o In the Ryotwari system, peasants had to pay revenue directly to the
government.
o The Mahalwari system made entire villages responsible for payment.
• High Taxes and Exploitation:
The revenue demanded was often unrealistically high, even during famines, floods,
or droughts. Farmers had no relief. Many had to borrow money from moneylenders,
sinking into debt.
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• Shift to Cash Crops:
The British encouraged farmers to grow crops like indigo, cotton, tea, jute, and
opium – not for Indian needs but for British industries and markets. This meant less
land for food crops, leading to frequent famines.
• Impact:
Indian agriculture became commercialized and exploitative. Farmers were no longer
independent cultivators but debt-ridden tenants, constantly at the mercy of
zamindars, moneylenders, and colonial officials.
2. Policy Towards Trade: Making India a Market, Not a Competitor
The British cleverly shaped Indian trade to serve their own interests. Their policies
transformed India from an exporter of finished goods to a supplier of raw materials and a
buyer of British products.
• Free Trade (But Only for Them):
The British promoted the idea of “free trade.” In reality, it meant that Indian
markets were open for British goods without heavy duties, but Indian goods
entering Britain were taxed heavily. For example, fine Indian textiles had to pay huge
import duties in England, while British machine-made cloth entered India almost
duty-free.
• Drain of Wealth:
The British used India not only for trade but also to fill their treasury. Through Home
Charges (expenses of running British administration from Indian revenue), excessive
profits, and unfair trade, they drained India’s wealth to Britain. Dadabhai Naoroji
rightly called this the “Drain of Wealth.”
• Monopoly over Certain Trades:
Products like opium, salt, and indigo were controlled directly by the British. For
instance, Indian farmers were forced to grow opium, which was exported to China,
creating huge profits for the East India Company.
• Impact:
Local traders, artisans, and craftsmen lost their importance. India was reduced to an
economic colony—a supplier of raw materials and a consumer of British goods.
3. Policy Towards Industry: Killing Crafts and Blocking Growth
If agriculture was exploited and trade was distorted, industries were outright destroyed.
• Decline of Handicrafts:
Before British rule, Indian handicrafts, especially textiles, were world-famous. Muslin
from Dhaka, silk from Bengal, and Kashmiri shawls were in great demand. But the
British wanted their machine-made goods to dominate.
o Heavy duties were imposed on Indian textiles exported abroad.
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o At the same time, cheap machine-made textiles from Manchester and
Lancashire flooded the Indian market.
Result: Indian artisans lost their livelihood. A once-flourishing textile industry
collapsed.
• Lack of Modern Industry:
For almost a century, the British discouraged modern industries in India. Why?
Because they feared that if India industrialized, it would compete with Britain. So,
India was kept as a market for British products rather than an industrial power.
• Railways and Infrastructure (But for Whom?):
The British did introduce railways, telegraphs, and ports. At first glance, these looked
like steps towards modernization. But their real purpose was to transport raw
materials from villages to ports and bring British goods into the Indian interior. It
was not about Indian development but about strengthening British control.
• Rise of Limited Industries:
Only when Indian entrepreneurs like Jamshedji Tata (steel industry) or Dwarkanath
Tagore (coal) pushed forward, did some industries emerge. But even they had to
struggle against discriminatory policies and lack of government support.
• Impact:
India’s industrial base was crippled. Millions of artisans and craftsmen were forced
to abandon their skills and join agriculture as laborers, increasing the burden on
land.
Final Analysis
To sum up, British policies towards agriculture, trade, and industry were not designed for
India’s prosperity but for Britain’s profit.
• Agriculture was made a tool for revenue and raw material supply.
• Trade was structured to drain India’s wealth and turn it into a market for British
products.
• Industry was suppressed so that Britain’s industrial revolution had no competition.
The result was widespread poverty, frequent famines, destruction of traditional industries,
and economic backwardness—a legacy India struggled with even after independence.
4. Describe the spread of modern education in Punjab.
Ans: The Spread of Modern Education in Punjab
Imagine a time in Punjab around the early 19th century. Life was simple but also full of
challenges. Most people depended on farming. Education was not widespread, and
whatever little learning was available was either through pathshalas, maktabs, or
madrasas—traditional schools where children learned basic religious texts, arithmetic, and a
little bit of writing. For Sikhs, Gurdwaras played a role; for Hindus, pathshalas existed; and
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for Muslims, madrasas were the main centers of learning. But in all these places, modern
subjects like science, history, geography, or English language were unknown.
Then came the British rule in India, and along with it, a new wave of ideas and systems.
Among the biggest changes the British introduced was modern education—education that
was based not only on religion but also on science, rational thinking, mathematics, English,
and modern history.
The journey of how modern education spread in Punjab is fascinating. It was not an
overnight change; rather, it was like a seed being planted, watered slowly, and finally
growing into a strong tree that changed the future of Punjab. Let’s walk through this story
step by step.
1. The Beginning: A Land Without Modern Schools
When the British annexed Punjab in 1849 after the fall of the Sikh Empire, they found that
education was mostly traditional and religious. For instance:
• Hindus studied in pathshalas.
• Muslims learned in maktabs and madrasas.
• Sikhs relied on Gurdwaras where religious teachings were given.
But there were hardly any schools where modern subjects, English language, or Western
sciences were taught. This was a problem for the British because they needed educated
people to work in their offices, do clerical work, and assist in administration. So, one of their
first priorities was to create a system of education that could serve their needs.
2. The British Policy of Education
The British introduced their own educational policies in Punjab. They believed that English
education would create a class of people who would act as a bridge between the rulers and
the common people. Lord Macaulay’s famous "Minute on Education" (1835) had already set
the tone for India, and Punjab was no exception.
So, the government began to open government schools and colleges where English,
mathematics, science, history, and geography were taught. This marked the birth of modern
education in Punjab.
Some key steps were:
• Opening of English-medium schools in cities like Lahore, Amritsar, and Ferozepur.
• Appointment of inspectors to monitor the progress of education.
• Introduction of textbooks and examinations in the Western style.
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3. Role of Christian Missionaries
Parallel to the government’s effort, Christian missionaries also played a huge role. They
came to Punjab with the aim of spreading Christianity, but in the process, they opened
schools and colleges that taught modern subjects.
• Missionaries set up high schools, colleges, and hostels.
• They introduced printing presses which published books in local languages.
• They gave importance to female education, something that was not common earlier.
For example, institutions like Forman Christian College in Lahore (established in 1864)
became famous centers of modern education in Punjab. Many bright Punjabi students
studied there and later contributed to society in different fields.
4. Growth of Colleges and Universities
Soon, Punjab began to see the rise of some great centers of higher learning. A few
important ones were:
• Government College, Lahore (1864) – one of the earliest and finest colleges in North
India.
• Forman Christian College, Lahore (1864) – set up by missionaries, it promoted liberal
arts and sciences.
• Punjab University, Lahore (1882) – this was a turning point, as it became the hub of
higher education not only for Punjab but for the entire North-West region of India.
These institutions gave opportunities to thousands of Punjabi youth to study modern
subjects. They also created an educated middle class in Punjab, which later played a big role
in politics, literature, journalism, and social reform movements.
5. Efforts by Punjabi Communities
The spread of modern education in Punjab was not just the work of the British or
missionaries. Punjabi communities themselves took important steps to educate their
people while preserving their cultural identity.
• The Arya Samaj Movement (Hindus): Arya Samaj leaders established schools called
Dayanand Anglo-Vedic (DAV) schools and colleges, which combined modern
education with traditional Hindu values.
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• The Singh Sabha Movement (Sikhs): To counter missionary influence, Sikhs started
their own schools and colleges under the Khalsa institutions, such as Khalsa College,
Amritsar (1892). These institutions became the pride of the Sikh community.
• Muslim Community Efforts: Muslims of Punjab, inspired by Sir Syed Ahmad Khan’s
Aligarh Movement, opened schools and colleges for their community. Later,
institutions like Islamia College, Lahore (1892) became important centers for Muslim
students.
Through these initiatives, every community in Punjab began to embrace modern education
but in their own way—balancing modernity with their traditions.
6. Women’s Education: Breaking Barriers
One of the most inspiring aspects of this story is the spread of women’s education. In
traditional Punjab, educating girls was not common. But with the coming of modern
education, attitudes slowly began to change.
• Missionaries started schools for girls.
• Reformers like Swami Dayanand and Sikh leaders encouraged female education.
• By the late 19th century, women’s colleges also came up in cities like Lahore.
This was revolutionary because it gave Punjabi women opportunities to learn, work, and
later contribute to society.
7. Impact of Modern Education
By the early 20th century, the spread of modern education had completely changed Punjab.
Its impact can be seen in many areas:
• Creation of a Middle Class: A new educated middle class emerged, which included
teachers, lawyers, journalists, and clerks.
• Rise of Social Reform Movements: Educated Punjabis started questioning social evils
like child marriage, untouchability, and illiteracy.
• Growth of Literature and Press: Modern education encouraged the writing of
newspapers, journals, and books in English, Punjabi, Urdu, and Hindi. This spread
awareness among people.
• Political Awakening: Educated Punjabis became leaders in political movements—
whether it was the Indian National Congress, the Muslim League, or the Gurdwara
Reform Movement.
• Employment Opportunities: Education created jobs in government offices, railways,
courts, and schools.
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In short, modern education transformed Punjab from a land of traditional learning to a land
full of new ideas and opportunities.
8. Challenges and Limitations
Of course, the journey was not without problems.
• In the beginning, many people resisted modern education, thinking it would destroy
their traditions.
• Rural areas lagged behind compared to cities.
• Education was often limited to boys, while girls got fewer opportunities.
• The British focus was more on creating clerks rather than promoting creativity or
higher scientific research.
Yet, despite these challenges, the progress made in those decades laid the foundation of
Punjab’s modern intellectual and social life.
Conclusion
The spread of modern education in Punjab was like the breaking of dawn after a long night.
From traditional religious schools to modern universities, from resistance to acceptance,
and from ignorance to awakening—it was a journey full of struggle, adaptation, and growth.
Education not only gave Punjabis knowledge of science and literature but also gave them
the courage to reform their society and fight for their rights. The movements of Arya Samaj,
Singh Sabha, and Aligarh inspired people, while institutions like Government College, Khalsa
College, and Punjab University created leaders who shaped history.
So, the story of modern education in Punjab is not just about schools and colleges—it is
about a society learning to reinvent itself, balancing tradition with modernity, and
preparing for a new future.
SECTION-C
5. Discuss socio-religious reform movements with special reference to Arya Samaj's
contribution to the society in Punjab.
Ans: Socio-Religious Reform Movements with Special Reference to Arya Samaj’s
Contribution in Punjab
A Different Beginning
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Imagine a society standing at the crossroads of tradition and change. On one side, old
customs, blind faith, and rigid caste barriers are pulling people backward. On the other side,
winds of modern education, nationalism, and social awakening are calling them forward.
This was the situation of India in the 19th century, especially in Punjab after the decline of
the Sikh kingdom and the rise of British colonial rule.
Life was difficult for the common people. Superstitions ruled over reason. Many social evils
like child marriage, female infanticide, untouchability, and denial of education to women
were widespread. Religion, which was supposed to uplift people, had become more about
rituals and less about spirituality. At the same time, Christian missionaries and Western
ideas of science and rationality were spreading fast. Society was restless. Something had to
change.
And then came the socio-religious reform movements—groups of awakened leaders and
thinkers who wanted to clean religion of its evils, revive the spirit of Indian culture, and also
prepare society to face the challenges of modern times. Among these movements, the Arya
Samaj played a very powerful role in Punjab.
The Larger Picture: Socio-Religious Reform Movements
Before we focus on Arya Samaj, it’s important to understand the broader canvas. During the
19th century, many reform movements emerged in India:
• Brahmo Samaj under Raja Ram Mohan Roy in Bengal emphasized monotheism,
condemned idol worship, and fought against practices like sati.
• Prarthana Samaj in Maharashtra worked for widow remarriage, women’s education,
and removal of caste restrictions.
• Aligarh Movement under Sir Syed Ahmed Khan aimed at educational and social
upliftment of Muslims.
• Ramakrishna Mission inspired by Swami Vivekananda promoted practical
spirituality, service to mankind, and revival of Indian culture.
Each of these movements had the same core aim: to reform society by combining the best
of Indian tradition with modern values. But in Punjab, the Arya Samaj emerged as one of
the most influential forces of reform and revival.
The Birth of Arya Samaj
Arya Samaj was founded in 1875 by Swami Dayanand Saraswati, a saint and reformer who
gave the powerful call: “Back to the Vedas.”
Swami Dayanand believed that the original Vedic religion was pure, rational, and scientific,
but over time, it had been corrupted by superstitions, idol worship, meaningless rituals, and
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priestly dominance. He wanted Indians to rediscover the wisdom of the Vedas and throw
away social evils that had crept in.
His ideas spread like wildfire, especially in Punjab, because this was the land where people
were searching for a strong cultural and religious identity after the decline of the Sikh
empire and the growing influence of Christian missionaries.
Arya Samaj in Punjab: Its Social Contributions
Now let us step into Punjab in the late 19th and early 20th century and see what Arya Samaj
did to change people’s lives.
1. Education for All
Arya Samaj understood that without education, no real reform could succeed. In 1886, it
started the Dayanand Anglo-Vedic (DAV) Schools and Colleges. This system combined
modern Western education (science, English, mathematics) with Vedic values and Indian
culture.
• DAV institutions spread rapidly in Punjab—places like Lahore, Jalandhar, and
Amritsar became centers of learning.
• For girls, special schools were opened at a time when educating daughters was
considered unnecessary or even sinful.
Through this, Arya Samaj not only spread literacy but also created a new educated middle
class that later played an important role in India’s freedom struggle.
2. Upliftment of Women
Arya Samaj strongly opposed the oppression of women. Swami Dayanand wrote against
child marriage and promoted widow remarriage.
• It encouraged parents to educate their daughters.
• Women were motivated to participate in public life, something rare in traditional
Punjabi society.
• Arya Samaj marriages (called Vedic Vivah) were simple, economical, and without the
burden of dowry or priestly rituals.
This gave confidence to women and helped them step out of centuries of confinement.
3. Fight Against Untouchability and Caste System
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Arya Samaj openly attacked untouchability. It argued that the caste system based on birth
was a later corruption, not something found in the Vedas.
• Many lower-caste families found dignity and acceptance in Arya Samaj gatherings.
• People from so-called lower castes were given equal access to education in DAV
schools.
• By promoting equality, Arya Samaj sowed the seeds of a more united society in
Punjab.
4. Religious Purification and Shuddhi Movement
One of the unique contributions of Arya Samaj was the Shuddhi Movement. Under British
rule, many poor Hindus were being converted to Christianity or Islam due to economic
pressure or social neglect. Arya Samaj started a campaign to bring these people back to
Hinduism by performing purification ceremonies (Shuddhi).
In Punjab, this movement had a massive impact because the region had seen large-scale
conversions in earlier centuries. By reconnecting people with their roots, Arya Samaj gave
them a sense of pride and identity.
5. Social Service and Reform
Arya Samaj was not just about lectures and ideas; it was about action.
• During famines, floods, and epidemics in Punjab, Arya Samaj workers came forward
to provide food, medicines, and relief.
• They spread awareness against superstitions like witch-hunting, animal sacrifice, and
blind faith in astrology.
• They promoted healthy habits, cleanliness, and rational living.
This practical service won the trust of the masses and made Arya Samaj a people’s
movement.
Arya Samaj and Nationalism in Punjab
Though Arya Samaj was primarily a religious reform movement, it had a deep connection
with India’s struggle for freedom. The emphasis on self-respect, pride in Indian culture, and
education prepared the youth of Punjab to challenge colonial rule.
• Many leaders of the freedom movement, including Lala Lajpat Rai, were products of
Arya Samaj and DAV institutions.
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• The spirit of questioning authority, rejecting blind obedience, and working for society
made Arya Samaj members natural fighters against colonial domination.
• The movement created a strong sense of Indian identity at a time when British
policies were trying to divide people on religious lines.
Criticism and Limitations
No movement is perfect, and Arya Samaj also had its share of criticism.
• Its strong attack on idol worship and some orthodox practices sometimes hurt the
sentiments of other Hindu groups, leading to conflicts.
• The aggressive Shuddhi movement led to tension with other religious communities
in Punjab.
• At times, its insistence on going strictly “back to the Vedas” seemed impractical in a
society that had already evolved diverse traditions.
Yet, despite these shortcomings, its overall contribution to social awakening in Punjab
cannot be denied.
The Lasting Impact
Even today, the impact of Arya Samaj can be seen in Punjab:
• DAV schools and colleges continue to provide education to lakhs of students.
• Arya Samaj mandirs are centers of community service, social gatherings, and
reformist marriage ceremonies.
• The ideals of women’s empowerment, equality, and rational thinking that Arya
Samaj promoted are now accepted values of modern society.
In a way, Arya Samaj helped Punjab take confident steps from the old world of blind
traditions into the new world of education, reform, and nationalism.
Conclusion
If we look back, the socio-religious reform movements were like the light of dawn breaking
through the darkness of ignorance. They reminded Indians that true religion is not about
superstition but about truth, justice, and human dignity.
In Punjab, Arya Samaj was the torchbearer of this light. Through education, women’s
upliftment, fight against caste, service to society, and revival of pride in Indian culture, it
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transformed the social landscape. It was not just a reform movement; it was a movement of
hope, awakening, and empowerment.
So, when we discuss socio-religious reform movements with reference to Arya Samaj in
Punjab, we are actually telling the story of how a society that was drowning in blind customs
began to rise again with confidence, knowledge, and a sense of unity. It is the story of how
reform prepared the ground for freedom.
6. Discuss the circumstances and consecquences of Jallianwala Bagh tragedy.
Ans: The Jallianwala Bagh Tragedy – A Turning Point in India’s Freedom Struggle
Imagine a quiet Sunday afternoon in Amritsar, Punjab, in April 1919. Families were gathering
in an open park, children played in corners, elders sat talking about the day’s events, and
many others had come simply to attend a peaceful meeting. They had no idea that within a
few minutes, this peaceful garden—Jallianwala Bagh—would become the site of one of the
most horrifying massacres in Indian history.
The Jallianwala Bagh tragedy was not just an incident of violence. It was a wound that
scarred the nation, a moment that shook Indians to the core and changed the course of our
freedom struggle forever. To understand why it happened and what it meant, let us first
travel a little back in time and explore the circumstances that led to it.
The Background: Why Was India So Restless?
The year was 1919, and India was still under the tight grip of British colonial rule. World War
I had just ended (1914–1918), and during the war, Indian soldiers had fought bravely for the
British on distant battlefields. More than a million Indians served in the war, hoping that
their sacrifices would be rewarded with freedom or at least greater rights. But instead of
gratitude, what India got was disappointment and repression.
The British introduced a harsh law called the Rowlatt Act in March 1919. This Act allowed
the government to arrest and detain anyone suspected of being a threat—without trial,
without evidence, and without any time limit. In short, it took away the basic right of
freedom. Indians called it the "Black Act."
Leaders like Mahatma Gandhi, Dr. Saifuddin Kitchlew, and Dr. Satyapal strongly opposed it.
Gandhi had even launched his first nationwide movement—Satyagraha against the Rowlatt
Act—asking people to protest peacefully. Protests spread across the country, and Punjab, in
particular, became a center of unrest.
In Amritsar, two popular leaders—Dr. Kitchlew and Dr. Satyapal—were arrested on April 10,
1919. This arrest angered the people, and protests broke out in the city. Unfortunately,
these demonstrations turned violent in some places, and a few Europeans were attacked.
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The British saw this as a sign of rebellion and decided to teach the people of Amritsar a
"lesson."
This is where Brigadier General Reginald Dyer enters the story.
The Fateful Day: 13th April 1919
April 13 was Baisakhi, a festival celebrated in Punjab with great joy. On that day, thousands
of villagers from nearby areas had come to Amritsar to celebrate, visit the Golden Temple,
and spend time with their families. Many of them had no idea about the curfew and
restrictions imposed by the British.
That afternoon, a large crowd gathered in Jallianwala Bagh, a walled garden surrounded by
narrow lanes. Some had come to protest peacefully against the Rowlatt Act, while many
others were there simply to enjoy the festival.
Brigadier General Dyer got the news of this meeting. Instead of dispersing the crowd
peacefully, he made a shocking decision. He took his soldiers, armed with rifles, and
marched to the garden. Without giving any warning, without asking the crowd to leave,
Dyer ordered his men to open fire directly at the people.
For ten long minutes, bullets rained down on the unarmed crowd. People screamed, ran for
cover, and tried to climb the walls, but there was no escape. The exits were blocked, and the
soldiers kept firing until their ammunition was nearly exhausted.
According to official British figures, about 379 people were killed and more than 1,200
injured. But Indian estimates suggest the numbers were much higher—over 1,000 deaths
and countless injuries. Even women, children, and the elderly were not spared. The well
inside the garden became a place where many jumped to escape bullets, only to meet
death.
The peaceful garden was turned into a graveyard within minutes.
The Shock and Horror
News of the massacre spread like wildfire. The people of Amritsar and the entire country
were left in shock. Nobody could believe that the British could go to such an extent of
cruelty against innocent, unarmed people.
But what was even more shocking was General Dyer’s attitude afterward. He openly
admitted that he had done it intentionally to “produce a moral effect” and to teach Indians
a lesson not to defy British rule. For him, it was not a tragedy—it was a planned act of
terror.
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When asked later whether he regretted his action, Dyer shamelessly said, “No.” This
revealed the arrogance and brutality of the colonial mindset.
Consequences of the Jallianwala Bagh Tragedy
The Jallianwala Bagh massacre was not just a local incident. Its consequences shook the
entire freedom struggle and changed the relationship between Indians and the British
forever.
1. A Turning Point in Freedom Struggle
Until 1919, many Indians still believed that the British might bring reforms or treat Indians
fairly. After Jallianwala Bagh, that illusion was shattered. People realized that the British
cared nothing for justice or humanity. From this moment onwards, the demand for
complete independence (Purna Swaraj) became stronger.
2. Rise of Nationwide Anger
The massacre united Indians in grief and anger. People from villages, towns, and cities
across the country expressed solidarity with Punjab. Leaders like Gandhi, Rabindranath
Tagore, and Jawaharlal Nehru strongly condemned the act. Tagore even gave up his
knighthood as a mark of protest.
3. Gandhi’s Stronger Role
Mahatma Gandhi was deeply shaken. He realized that peaceful protests alone were not
enough if the rulers responded with such cruelty. The massacre convinced him to launch
stronger movements, leading eventually to the Non-Cooperation Movement (1920).
4. Inquiry and Criticism in Britain
In Britain, too, many people were horrified by Dyer’s actions. The Hunter Commission was
set up to investigate. Although Dyer was criticized and forced to resign, he was never truly
punished. Shockingly, many British people hailed him as a hero and even collected money
for him. This double standard further angered Indians.
5. Strengthening of Revolutionary Spirit
The massacre also inspired many young Indians to take up revolutionary paths. Leaders like
Bhagat Singh were deeply moved by the incident. For them, Jallianwala Bagh became a
symbol of British cruelty and a reminder that freedom must be fought for at any cost.
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6. International Outrage
The massacre drew global criticism. Newspapers around the world condemned it, and
international leaders questioned Britain’s moral right to rule India. It damaged Britain’s
reputation as a “civilizing power.”
Human Side of the Tragedy
Beyond politics and consequences, we must also remember the human pain of Jallianwala
Bagh. Families were torn apart. Children were orphaned. Women lost their husbands,
brothers, and fathers. Survivors carried physical scars and emotional trauma for life.
Even today, if you visit Jallianwala Bagh, you can see the bullet marks on the walls and the
well where people jumped in desperation. It stands as a silent witness to the cruelty of that
day and a reminder of the price India paid for freedom.
Conclusion
The Jallianwala Bagh tragedy was more than just a massacre—it was a turning point in
India’s history. It exposed the inhuman face of British rule and transformed the freedom
movement into a mass struggle for complete independence.
It showed Indians that their fight was not just for reforms or better treatment—it was for
freedom itself. The sacrifices of those who died that day did not go in vain. Their blood
became the seed that nourished the tree of India’s independence.
So, when we talk about Jallianwala Bagh, it is not just about numbers or political
consequences. It is about the courage of innocent men, women, and children who became
martyrs unknowingly. It is about the awakening of a nation that realized it could no longer
bow down to injustice.
In the words of Rabindranath Tagore, who renounced his knighthood after the tragedy:
"The time has come when badges of honor make our shame glaring in their incongruous
context of humiliation."
The garden of death in 1919 thus became a garden of inspiration for generations to come.
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SECTION-D
7. Write a detailed note on causes of origin of Gurudwara Reform Movement.
Ans: Causes of Origin of the Gurdwara Reform Movement
Imagine Punjab in the early 20th century. The sacred shrines of the Sikhs, the very places
that were supposed to embody purity, equality, and service, had fallen into a state of
corruption. What should have been houses of spirituality had, unfortunately, become
centers of exploitation and greed. To understand the rise of the Gurdwara Reform
Movement, one has to picture this setting—a community deeply attached to its faith, but
also deeply pained to see its holiest spaces being misused.
Let’s walk through the story step by step.
1. Decline of Sikh Shrines and Role of Mahants
The first and foremost cause was the control of gurdwaras by Mahants (hereditary priests).
Originally, these shrines were meant to be places where Sikhs could gather for prayer,
kirtan, langar (community kitchen), and collective decision-making. But over the years, many
gurdwaras came under the grip of Mahants who were not true spiritual guides. Instead of
serving the sangat (congregation), they served themselves.
These Mahants often lived luxurious lives, collected money from devotees, and used
gurdwara income for personal pleasure. Some even indulged in drinking, maintaining
concubines, and supporting corrupt practices that went against Sikh principles. For the
common Sikh, seeing the very houses of Guru Nanak, Guru Gobind Singh, and other Gurus
being dishonored in this way was heartbreaking.
2. Violation of Sikh Principles
Sikhism had been founded on values like equality, simplicity, service, and devotion. Yet the
gurdwaras under Mahants had become symbols of the exact opposite. Instead of open
langar for all, there were incidents where caste distinctions were practiced. Instead of
humble living, Mahants built palatial houses for themselves. This mismatch between Sikh
ideals and the ground reality created anger and restlessness among the Sikh community.
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3. British Support to Mahants
The problem was worsened by the British colonial government. The British had their own
political interest—they wanted to weaken the unity of Sikhs, who had a glorious martial
history and could become a threat to colonial rule. Therefore, the British often supported
the Mahants, because they were easier to control.
Whenever Sikhs protested against the mismanagement of gurdwaras, the British
administration sided with the Mahants, providing them police protection and legal backing.
This deepened the frustration of the Sikh masses. It was not only a religious issue
anymore—it became a matter of self-respect and identity.
4. Loss of Sikh Identity and Pride
By the late 19th and early 20th century, Sikhs were feeling a sense of identity crisis. After
the fall of the Sikh Empire in 1849, Punjab came under direct British rule. With it, many
traditional institutions weakened. The gurdwaras, which had once been the stronghold of
community strength, now reflected decay.
At the same time, Christian missionaries, Arya Samajists, and others were actively spreading
their message in Punjab. Some Sikhs even converted, feeling disillusioned with their own
religious institutions. The community realized that unless the gurdwaras were reformed and
brought back to their original spirit, Sikhism itself could face decline.
5. Rise of Sikh Organizations
Another major cause was the rise of modern Sikh organizations like the Singh Sabha
Movement (founded in 1873). The Singh Sabha leaders worked hard to revive Sikhism,
promote Sikh education, and reconnect people with Gurbani. They exposed the corrupt
practices of the Mahants and emphasized the need to take gurdwaras back into the hands
of the community.
The Chief Khalsa Diwan also played an important role in this awakening, although later it
was criticized for being too loyal to the British. Nevertheless, these organizations lit the
flame of reform, making ordinary Sikhs aware of their rights and responsibilities.
6. Social and Political Awakening
The early 20th century was also a time of great political awakening in India. The freedom
struggle against British rule was gaining momentum. Movements like the Non-Cooperation
Movement (1920s) created an atmosphere of resistance and self-assertion.
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For Sikhs, the fight to reform their gurdwaras was not separate from the fight for political
freedom. It was both a religious and a nationalist struggle. Reforming gurdwaras meant
regaining control over their spiritual institutions, but it also meant challenging the British
who supported the Mahants.
7. Atrocities and Triggers
Sometimes history changes not only because of slow developments but also due to shocking
incidents. Several such incidents triggered the Gurdwara Reform Movement.
• Nankana Sahib Tragedy (1921): When peaceful Sikh reformers marched to take
control of Gurdwara Nankana Sahib, they were brutally massacred by the hired men
of Mahant Narain Das. Hundreds were killed in cold blood. This tragic event shook
the entire Sikh community and created a wave of anger and determination. It
convinced everyone that reform was not optional—it was a matter of life and death
for Sikh identity.
• Guru ka Bagh Morcha, Jaito Morcha, and others further highlighted the cruelty of
the authorities and the need for collective action.
These sacrifices made the Gurdwara Reform Movement not just a reformist effort but also a
mass struggle rooted in martyrdom and courage.
8. Demand for Community Control
The Sikhs realized that the only way forward was to take back control of gurdwaras from
Mahants and British authorities. They wanted democratic management through
representatives of the Sikh community. This led to the demand for a central organization
that could oversee all major shrines.
Eventually, this gave birth to the Shiromani Gurdwara Parbandhak Committee (SGPC) in
1920, which became the main body to manage gurdwaras and protect Sikh interests.
9. Influence of Religious Sentiments
Religion is deeply emotional. For Sikhs, gurdwaras were not just buildings; they were living
symbols of their Gurus and their history. Any disrespect to them felt like an insult to Guru
Nanak and Guru Gobind Singh themselves. This emotional connection turned the reform
movement into a mass movement. Even poor farmers, laborers, and women participated
actively, offering sacrifices fearlessly.
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10. Global Sikh Consciousness
It’s also important to remember that by this time, Sikhs had started migrating abroad—to
Canada, the USA, and other places. Many of these overseas Sikhs were politically active,
especially in the Ghadar Movement. They sent funds and moral support for the gurdwara
reform struggles in Punjab. This global connection strengthened the movement and gave
Sikhs confidence that they were part of something larger.
Conclusion
In simple words, the Gurdwara Reform Movement arose because the soul of Sikhism was
being suffocated. The corruption of Mahants, the interference of the British, the decline of
Sikh identity, the inspiration of reformist organizations, and the shock of tragic events all
combined to create a storm of awakening.
It was not just about controlling shrines—it was about restoring the dignity of Sikh religion,
asserting community rights, and challenging colonial authority. The sacrifices made during
this movement eventually led to the passing of the Gurdwara Act of 1925, which placed
major Sikh shrines under the democratic control of the SGPC.
Thus, the causes of the Gurdwara Reform Movement can be seen as a blend of religious
pain, social awakening, political struggle, and emotional devotion. It was a movement born
out of the longing to keep alive the spirit of the Gurus in their true form.
8. Discuss the Non-cooperation and Quit India Movement.
Ans: Non-Cooperation Movement and Quit India Movement: A Story of India’s Fight for
Freedom
Imagine a nation where people were awake but not truly free. They had their own fields,
their own homes, and their own families—but the rules were not theirs. Every decision,
every tax, every law was dictated by a foreign power sitting thousands of miles away. That
was India under British rule. For centuries, the Indian people lived under colonial
dominance, but by the early 20th century, a new wave of courage and self-respect was
rising. This spirit of freedom was most strongly expressed in two historic movements led by
Mahatma Gandhi: The Non-Cooperation Movement (1920–22) and the Quit India
Movement (1942).
Let us walk through these two movements not as dry facts but as two great chapters of a
long novel—the story of India’s independence.
The Background: Seeds of Revolt
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By 1919, Indians had already been promised by the British that after World War I, they
would receive more rights and some degree of self-rule. But what came instead was
betrayal. The Rowlatt Act of 1919 gave the government sweeping powers to imprison
people without trial. Protests against this act culminated in the Jallianwala Bagh massacre
(1919), where General Dyer ordered his soldiers to fire on a peaceful gathering, killing
hundreds. This tragedy shook the nation’s conscience.
Indians realized that asking politely for freedom was no longer enough. They needed mass
movements, uniting millions of ordinary men and women to resist British rule. Out of this
realization emerged the Non-Cooperation Movement.
The Non-Cooperation Movement (1920–1922)
The Spark
In 1920, Gandhi, who had already gained love and respect among people, launched the
Non-Cooperation Movement. His idea was simple yet powerful: if Indians stopped
cooperating with the British in every possible way, the colonial system would collapse like a
house of cards. The British ruled only because Indians supported their schools, their jobs,
their courts, and their goods. If all this support was withdrawn, the empire would weaken.
What Was Non-Cooperation?
• Boycott of institutions: Students were encouraged to leave government schools and
colleges.
• Resignation from jobs: Lawyers gave up practicing in British courts. Many Indians left
government services.
• Swadeshi promotion: People stopped buying British goods and instead promoted
hand-spun cloth (khadi).
• Social boycott: Titles and honors given by the British, like “Sir” and “Rai Bahadur,”
were returned.
It was not violent rebellion with weapons. Instead, it was a peaceful protest of masses
saying: “We will no longer obey unjust rulers.”
Response of the People
The movement spread like wildfire:
• Students left schools in large numbers and joined national institutions like Jamia
Millia Islamia.
• Workers and peasants supported the call, refusing to pay taxes in some regions.
• Women came out of their homes, spinning khadi, joining processions, and
encouraging men.
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• The Muslim community also joined in large numbers due to the Khilafat Movement,
which ran parallel to this struggle.
For the first time, freedom was not just the dream of educated elites but the demand of
millions of common Indians.
The Sudden Halt
But then came a turning point. In 1922, in a place called Chauri Chaura (U.P.), a peaceful
protest turned violent when an angry mob set a police station on fire, killing 22 policemen.
Gandhi was deeply shocked. He believed in non-violence (ahimsa) as the foundation of the
struggle. So, instead of allowing the movement to drift towards violence, he suspended it
immediately.
This disappointed many, especially young leaders like Subhas Chandra Bose and Jawaharlal
Nehru, who felt India had come close to breaking British power. Still, the Non-Cooperation
Movement left behind a lasting legacy—it gave Indians the confidence that they could unite
and challenge the mightiest empire of the world.
The Quit India Movement (1942)
The Context
Fast forward twenty years later. The world was again at war—World War II (1939–45).
Britain was fighting against Nazi Germany and Japan, but India was dragged into the war
without consulting Indians.
By this time, the demand for complete independence (Purna Swaraj) had become non-
negotiable. Indians were no longer satisfied with partial reforms. The failure of the Cripps
Mission (1942), which offered too little and came too late, was the final straw. Gandhi
declared: “We shall either free India or die in the attempt.”
Thus was born the historic Quit India Movement, also called the August Movement.
The Slogan and the Call
On 8 August 1942, at the Gowalia Tank Maidan in Bombay (now Mumbai), Gandhi gave a
simple but electrifying slogan:
“Do or Die.”
This was not just about protests—it was about ultimate sacrifice if necessary. The demand
was clear: the British must quit India immediately.
Features of the Movement
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• Mass Civil Disobedience: People refused to pay taxes, boycotted British institutions,
and protested across the country.
• Underground Activities: Since most leaders were arrested immediately after the
launch, underground networks emerged. Leaders like Jayaprakash Narayan and
Aruna Asaf Ali spread messages secretly, used underground radio, and organized
strikes.
• Youth and Students: Young Indians played a heroic role—disrupting
communications, hoisting the tricolor on government buildings, and mobilizing
villagers.
• Women’s Role: Women like Usha Mehta and Aruna Asaf Ali became symbols of
courage. Usha Mehta even set up an underground radio to broadcast the message of
freedom.
British Repression
The British responded with brutal force.
• Thousands of leaders, including Gandhi and Nehru, were jailed.
• Public gatherings were banned.
• Protesters were beaten, shot, and imprisoned.
• Yet, ordinary Indians continued their defiance.
Though the movement did not succeed immediately in driving the British out, it showed the
world that the empire could not last much longer. The demand for independence had
become unstoppable.
Comparing the Two Movements
Aspect
Non-Cooperation Movement
(1920–22)
Quit India Movement (1942)
Nature
Peaceful non-cooperation,
boycott
Mass civil disobedience, more radical
Leadership
Gandhi at the center, with
support from Congress and
Khilafat leaders
Gandhi again at the helm, but leaders
jailed early; underground leadership
emerged
People’s
Participation
Students, peasants, workers,
Muslims and Hindus united
Wider participation across all
sections, including youth and women
British
Response
Initially tolerated, then
suppressed after Chauri Chaura
Immediate arrests, brutal repression
Outcome
Movement withdrawn
suddenly; but created political
awakening
Did not succeed militarily, but
prepared ground for independence
in 1947
Significance of These Movements
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1. Mass Mobilization: Both movements united millions of Indians across caste, creed,
religion, and class.
2. National Confidence: Indians realized their collective strength and moral power.
3. British Weakening: These struggles convinced the British that ruling India against the
will of its people was impossible.
4. Path to Independence: The Non-Cooperation Movement was the first great mass
struggle, and the Quit India Movement was the final, decisive push that ensured
freedom was only a matter of time.
Conclusion: The Journey Towards Freedom
If the Non-Cooperation Movement was like the first loud roar of a lion declaring its
strength, the Quit India Movement was the final strike of the hammer that broke the
chains. Gandhi’s leadership transformed India’s freedom struggle into a mass revolution
where the common man felt like a warrior for justice.
India did not win freedom in a single day. It was the accumulation of sacrifices—millions of
nameless men, women, and children who gave up comfort, jobs, studies, and even their
lives. The Non-Cooperation Movement gave Indians self-belief, and the Quit India
Movement gave them the courage to demand nothing less than complete independence.
And within five years of Quit India, in 1947, India finally achieved the dream of Swaraj—
freedom at midnight.
“This paper has been carefully prepared for educational purposes. If you notice any mistakes or
have suggestions, feel free to share your feedback.”
