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GNDU Most Repeated (Important) Quesons
B.A/B.Sc 5th Semester
PUNJAB HISTORY & CULTURE (From 1849–1947 A.D.)
Based on 4-Year GNDU Queson Paper Trend (2021–2024)
Must-Prepare Quesons (80–100% Probability)
SECTION–A (Anglo-Sikh Wars & Brish Annexaon)
1. First Anglo-Sikh War – Causes, Events & Consequences
Appeared in: 2021 (Q1), 2022 (Q1), 2023 (Q1), 2024 (Q1)
Probability for 2025: (100%)
Always repeated — detailed queson every year on causes, events, and eects of the
First Anglo-Sikh War.
2. Annexaon of Punjab / Board of Administraon under Brish Rule
Appeared in: 2021 (Q2 – Annexaon), 2022 (Q2 – Board of Administraon), 2023 (Q2
– Working & Achievements), 2024 (Q2 – Annexaon)
Probability for 2025: (100%)
Core recurring queson — either “Annexaon of Punjab” or “Board of
Administraon” appears every year.
SECTION–B (Brish Policies & Modern Educaon)
3. Brish Policy towards Agriculture, Trade & Industry
Appeared in: 2021 (Q3 – Agriculture & Trade), 2022 (Q3 – Agriculture, Trade &
Industry), 2023 (Q3 – Agriculture, Trade & Industry), 2024 (Q3 – Agriculture & Industry)
Probability for 2025: (100%)
Consistently repeated — slight wording change each year but same theme.
4. Spread/Development of Modern Educaon in Punjab
Appeared in: 2021 (Q4), 2022 (Q4), 2023 (Q4), 2024 (Q4)
Probability for 2025: (100%)
Uninterrupted repeon — covers evoluon of primary, secondary, and higher
educaon in colonial Punjab.
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SECTION–C (Socio-Religious & Reform Movements)
5. Socio-Religious Reform Movements – Arya Samaj & Singh Sabha
Appeared in: 2021 (Q5), 2022 (Q5), 2023 (Q5)
Probability for 2025: (100%)
Most stable queson for three years — high possibility to reappear or in a modied
form (like Namdhari/Gadhar movement rotaon).
6. Jallianwala Bagh Tragedy – Circumstances & Consequences
Appeared in: 2021 (Q6), 2022 (Q6), 2023 (Q6)
Probability for 2025: (100%)
Major historical event, repeated for three years straight — highly likely to appear
again.
SECTION–D (Polical & Religious Movements)
7. Gurdwara Reform Movement – Causes, Origin & Consequences
Appeared in: 2021 (Q7 – Causes), 2022 (Q7), 2023 (Q7), 2024 (Q7)
Probability for 2025: (100%)
Unbroken streak — every year either “causes” or “consequences” asked.
8. Non-Cooperaon & Quit India Movement
Appeared in: 2021 (Q8), 2022 (Q8), 2023 (Q8)
Probability for 2025: (100%)
Repeated for three consecuve years — always part of Secon D.
2025 Smart Predicon Table
(Based on GNDU 2021–2024 Trend)
No.
Queson Topic
Years
Appeared
Probability for 2025
1
First Anglo-Sikh War
2021–2024
(100%)
2
Annexaon of Punjab / Board of
Administraon
2021–2024
(100%)
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No.
Queson Topic
Years
Appeared
Probability for 2025
3
Brish Policy towards Agriculture, Trade &
Industry
2021–2024
(100%)
4
Spread of Modern Educaon in Punjab
2021–2024
(100%)
5
Arya Samaj & Singh Sabha Reform Movements
2021–2023
(100%)
6
Jallianwala Bagh Tragedy
2021–2023
(100%)
7
Gurdwara Reform Movement
2021–2024
(100%)
8
Non-Cooperaon & Quit India Movement
2021–2023
(100%)
2025 GUARANTEED QUESTIONS (100% Appearance Trend)
Top 8 Must-Prepare Topics
1. First Anglo-Sikh War – Causes & Consequences
2. Annexaon of Punjab / Board of Administraon
3. Brish Policy towards Agriculture, Trade & Industry
4. Spread of Modern Educaon in Punjab
5. Arya Samaj & Singh Sabha Reform Movements
6. Jallianwala Bagh Tragedy – Circumstances & Results
7. Gurdwara Reform Movement – Origin & Consequences
8. Non-Cooperaon & Quit India Movement
BONUS HIGH-PRIORITY (80–90%) QUESTIONS
9. Namdhari Movement – Origin, Principles & Achievements (Newly added in 2024; may
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reappear)
10. Ghadar Movement – Development & Impact on Freedom Struggle
11. Bhagat Singh – Role in Indian Freedom Struggle
GNDU Most Repeated (Important) Answers
B.A/B.Sc 5th Semester
PUNJAB HISTORY & CULTURE (From 1849–1947 A.D.)
Based on 4-Year GNDU Queson Paper Trend (2021–2024)
Must-Prepare Quesons (80–100% Probability)
SECTION–A (Anglo-Sikh Wars & Brish Annexaon)
First Anglo-Sikh War – Causes, Events & Consequences
Appeared in: 2021 (Q1), 2022 (Q1), 2023 (Q1), 2024 (Q1)
Probability for 2025: (100%)
Always repeated — detailed queson every year on causes, events, and eects of the
First Anglo-Sikh War.
Ans: A Dramatic Beginning: The Storm After the Lion’s Death
The story of the First Anglo-Sikh War (1845–1846) begins not with the sound of
cannons, but with silence — the silence that followed the death of one of India’s most
powerful rulers, Maharaja Ranjit Singh, the “Lion of Punjab.”
During his lifetime, Punjab was strong, united, and prosperous. The Sikh Empire
stretched from the Sutlej River to the Khyber Pass. The British, who had already
captured much of India, respected and even feared Ranjit Singh’s power. A treaty had
been signed between him and the British in 1809 — the Treaty of Amritsar — which
ensured peace between the two sides.
But, as history often tells us, strong empires weaken not from outside attacks, but from
inner conflicts. When Ranjit Singh died in 1839, the mighty Sikh Empire began to crack
from within. And out of these cracks, emerged confusion, conspiracy, and finally, war.
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Part I: The Causes – How Friendship Turned into Fear
1. The Death of Ranjit Singh and Political Chaos
After Ranjit Singh’s death, the throne of Lahore became a seat of endless struggle. His
successors were weak, and the court was full of greedy ministers, ambitious generals,
and powerful courtiers who fought among themselves for control.
In a short time, four of Ranjit Singh’s successors were killed or dethroned. The once-
united kingdom of Punjab was now divided by jealousy and betrayal.
2. The Rise of the Army (Khalsa)
During Ranjit Singh’s time, the Sikh army — known as the Khalsa Army — was
disciplined and loyal. But after his death, it became an uncontrolled force. The soldiers
were brave and proud, but they started interfering in politics. They had huge power and
could even decide who should rule the kingdom.
They began to distrust the rulers in Lahore and were easily influenced by rumors and
emotional speeches.
3. Suspicion and Fear of the British
To the south of Punjab lay the British East India Company, which had already taken
control over Delhi, Bengal, and much of northern India. The Sikhs saw how the British
had gradually expanded their empire by first signing treaties and then taking over
kingdoms.
After Ranjit Singh’s death, the British stationed a large army near the Sutlej River, close
to Punjab’s border. The Sikhs felt surrounded and threatened. They believed that the
British were waiting for the right moment to attack Punjab.
4. Weak Leadership in Lahore
At the time of the war, the ruler of Punjab was Maharaja Duleep Singh, a young boy.
The real power was in the hands of his mother, Maharani Jind Kaur, and her favorite
minister Lal Singh, and commander Tej Singh.
Unfortunately, these leaders were not loyal to the Sikh cause. Many historians believe
they secretly communicated with the British and even betrayed their own army during
the war.
5. The Spark: Crossing of the Sutlej River
Tensions between the Sikhs and the British reached their peak in December 1845. The
Sikh army, angry and suspicious, crossed the Sutlej River into British territory. This act
was seen as a declaration of war.
And thus began one of the bloodiest wars of 19th-century India — the First Anglo-Sikh
War.
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Part II: The War – A Clash of Courage and Strategy
The First Anglo-Sikh War was not a single battle — it was a series of fierce and dramatic
encounters between two powerful armies. The Sikhs fought with unmatched bravery,
while the British fought with discipline and modern weaponry.
Let’s go step by step through the major events of the war.
1. The Battle of Mudki (18 December 1845)
The first battle took place at Mudki, a village near Ferozepur. The Sikh army was large
and well-trained, but the British army had better artillery (guns and cannons).
The battle started in the evening and continued through the night. The Sikhs fought with
great courage, but their leaders, Lal Singh and Tej Singh, failed to use the army’s full
strength. The British claimed victory, though at a heavy cost.
2. The Battle of Ferozeshah (21–22 December 1845)
Just a few days later, another battle was fought at Ferozeshah. This was one of the most
brutal encounters of the war. The British were nearly defeated, but once again, the poor
coordination of Sikh generals turned the tide.
Both sides suffered terrible losses. The battlefield was covered with the dead and
wounded, but the British managed to capture the Sikh camp.
This battle shocked the British government — it showed how strong and fearless the
Sikh soldiers were.
3. The Battle of Baddowal (January 1846)
In this battle, the Sikh forces under Ranjodh Singh Majithia successfully defeated a
British detachment led by Sir Harry Smith. The victory boosted Sikh morale and showed
that the Khalsa still had the spirit of their great ancestors.
But unfortunately, this victory was short-lived.
4. The Battle of Aliwal (28 January 1846)
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The British reorganized their forces and attacked again at Aliwal. This time, the Sikhs
were defeated. The British commander, Sir Harry Smith, used clever tactics and forced
the Sikh army to retreat across the Sutlej River.
This defeat weakened Sikh confidence, and the British now prepared for the final
confrontation.
5. The Battle of Sobraon (10 February 1846) – The Decisive Battle
This was the final and most decisive battle of the First Anglo-Sikh War. The Sikhs had
built strong defensive positions on the banks of the Sutlej River at Sobraon. They were
ready to fight to the last breath.
The battle began early in the morning. The British attacked with full force, while the
Sikhs defended bravely. But again, betrayal struck — General Tej Singh, who was
supposed to support the Sikh army, withdrew his forces at a critical moment.
This act of treachery broke Sikh defenses. Thousands of Sikh soldiers were killed, many
drowning in the Sutlej River as they tried to retreat. The British captured the battlefield,
and the mighty Sikh Empire fell.
It was a tragic end to a war that had begun with such passion and courage.
Part III: The Consequences – The Fall of a Mighty Kingdom
The war’s end brought massive changes to Punjab and the rest of India. Let’s look at its
main consequences.
1. The Treaty of Lahore (March 1846)
After the Sikh defeat, the British forced the Lahore Durbar to sign the Treaty of Lahore.
According to this treaty:
• The Sikhs had to surrender a large part of their territory between the Sutlej and
Beas rivers.
• They had to pay a war indemnity (a large amount of money) to the British.
• The British Resident (a political officer) was to be permanently stationed in
Lahore, giving the British control over Sikh politics.
• The Sikh army was greatly reduced in size.
• The state of Jammu and Kashmir was separated and sold to Gulab Singh, making
him the Raja of Jammu and Kashmir.
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This treaty marked the beginning of the end of Sikh independence.
2. The Rise of British Influence in Punjab
Although the Sikhs still had a nominal ruler (young Duleep Singh), the real power now
rested with the British Resident in Lahore, Sir Henry Lawrence. The British started
interfering in all administrative matters, making Punjab almost a puppet state.
3. The Loss of Sikh Pride and Power
The Sikh soldiers were heartbroken. They had fought with unmatched bravery but were
betrayed by their own leaders. The once-mighty Khalsa Army was now reduced to a
shadow of its former self.
But deep within their hearts, the fire of resistance still burned. This would later lead to
the Second Anglo-Sikh War (1848–1849).
4. The Annexation of Kashmir
As per the Treaty of Lahore, Kashmir was sold to Gulab Singh for 75 lakh rupees. This act
deeply angered many Sikhs, as Kashmir had been part of their empire. But the British
were clever — by rewarding Gulab Singh, they created another loyal ally in the north.
5. Beginning of British Rule in Northern India
The First Anglo-Sikh War was not just a regional conflict — it was the last major obstacle
in the British plan to control all of northern India.
After the war, the British influence spread rapidly, and within a few years, after the
Second Anglo-Sikh War, Punjab was fully annexed to British India.
Part IV: Reflections – The Fall of the Lion’s Empire
The First Anglo-Sikh War was a tragic chapter in Indian history. It was not a war of
weakness, but of betrayal. The Sikh soldiers fought with unmatched courage, but their
leadership failed them.
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If Ranjit Singh had been alive, things might have been very different. He had united
Punjab with wisdom and strength, keeping both the army and the nobles in balance. But
after his death, the empire became like a ship without a captain — drifting helplessly in
a storm.
The British, with their diplomacy, discipline, and deceit, took full advantage of this
situation.
Conclusion: The Lesson of Unity and Leadership
The story of the First Anglo-Sikh War teaches us a powerful lesson — a nation’s
strength lies not only in its soldiers, but also in its unity and leadership. The Sikhs were
among the bravest warriors India has ever seen, but internal disunity and selfish
leadership led to their downfall.
In history’s eyes, the war stands as both a tragedy and a tribute — a tragedy because it
marked the decline of the great Sikh Empire, and a tribute because it displayed the
unmatched bravery of the Sikh soldiers who fought till their last breath.
The roar of the “Lion of Punjab” may have fallen silent, but the spirit of courage, pride,
and sacrifice that he inspired continues to echo through the pages of Indian history.
2. Annexaon of Punjab / Board of Administraon under Brish Rule
Appeared in: 2021 (Q2 – Annexaon), 2022 (Q2 – Board of Administraon), 2023 (Q2
– Working & Achievements), 2024 (Q2 – Annexaon)
Probability for 2025: (100%)
Core recurring queson — either “Annexaon of Punjab” or “Board of
Administraon” appears every year.
Ans: The year is 1849. The dust of battle still hangs over the plains of Punjab. The once-
mighty Sikh Empire, built by Maharaja Ranjit Singh, has crumbled after two fierce Anglo-
Sikh Wars. The Khalsa army, once the pride of the land, lies defeated. The Union Jack
rises over Lahore, and with it begins a new chapter in Punjab’s history—the annexation
of Punjab by the British.
But conquest was only the beginning. The British now faced a challenge: how to govern
this vast, proud, and warlike province? Their answer was the creation of a unique
experiment in colonial administration—the Board of Administration.
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Background: Decline of the Sikh Empire
• Maharaja Ranjit Singh (1799–1839) had united Punjab into a powerful kingdom.
• After his death, the empire weakened due to court intrigues, weak successors,
and factionalism.
• The First Anglo-Sikh War (1845–46) ended with the Treaty of Lahore, reducing
Sikh power but not destroying it.
• The Second Anglo-Sikh War (1848–49) sealed the fate of Punjab. The British
defeated the Sikhs at Gujarat (1849), and Punjab was annexed to British India.
Thus, Punjab became the last major Indian province to fall under British control.
Annexation of Punjab (1849)
• On 29 March 1849, the British formally annexed Punjab.
• The young Maharaja Dalip Singh, son of Ranjit Singh, was deposed and sent into
exile.
• The famous Koh-i-Noor diamond was taken from him and presented to Queen
Victoria.
• Punjab was declared a province of the British East India Company.
The annexation was not just a political act—it was the symbolic end of Sikh
sovereignty and the beginning of direct colonial rule.
The Board of Administration (1849–1853)
After annexation, the British needed a system to govern Punjab. Instead of a single
governor, they created a Board of Administration, a three-member body.
Composition of the Board
1. Sir Henry Lawrence – President of the Board, responsible for political affairs and
relations with chiefs.
2. John Lawrence – His younger brother, in charge of finance and revenue.
3. Charles Grenville Mansel – Member responsible for judicial matters.
This was a unique experiment: three men sharing power, each with distinct
responsibilities.
Features of the Board of Administration
1. Collective Leadership
o Power was not concentrated in one man but shared among three.
o This was meant to prevent misuse of authority.
2. Division of Work
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o Henry Lawrence: Political relations, army, chiefs.
o John Lawrence: Revenue, land settlements, finance.
o Mansel: Justice and legal matters.
3. Military Supervision
o Punjab was a frontier province, so the Board worked closely with the
army.
4. Direct British Control
o The Board reported directly to the Governor-General in Calcutta.
5. Temporary Experiment
o It was seen as a transitional arrangement until Punjab was stabilized.
Achievements of the Board
Despite internal conflicts, the Board achieved several successes:
1. Law and Order Restored
o The Khalsa army was disbanded.
o Police and military posts were established.
2. Revenue Settlement
o John Lawrence introduced a fairer land revenue system.
o Taxes were reduced compared to the Sikh period, winning peasant
support.
3. Judicial Reforms
o Simple and speedy justice was introduced.
o Local customs were respected in civil cases.
4. Public Works
o Roads, canals, and irrigation projects were started.
o The famous Bari Doab Canal was initiated.
5. Respect for Local Chiefs
o Henry Lawrence maintained good relations with Sikh chiefs and jagirdars.
Conflicts within the Board
The Board was not free from problems. The Lawrence brothers had very different styles:
• Henry Lawrence was sympathetic to Sikh chiefs and wanted to preserve their
privileges.
• John Lawrence was practical, strict, and focused on efficiency and revenue.
• Their disagreements created tension, and the Board often lacked unity.
This conflict eventually led to the abolition of the Board in 1853.
End of the Board and Rise of Chief Commissioner
• In 1853, the Board of Administration was abolished.
• John Lawrence was appointed as the Chief Commissioner of Punjab.
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• This marked the beginning of a more centralized and efficient administration.
• Later, Punjab became a Lieutenant-Governorship (1859).
Storytelling Illustration
Think of Punjab in 1849 as a wounded lion. The British had captured it, but taming it was
another matter. The Board of Administration was like three lion-tamers, each with a
different style:
• Henry Lawrence tried to soothe the lion with kindness.
• John Lawrence tried to discipline it with strict rules.
• Mansel tried to judge fairly between the two approaches.
In the end, the lion was subdued, but the tamers themselves could not work together
for long.
Impact of Annexation and the Board
1. End of Sikh Sovereignty
o The proud Sikh Empire was reduced to a province of British India.
2. Integration into British India
o Punjab became a crucial frontier province, guarding against Afghan
invasions.
3. Foundation of Modern Administration
o Revenue, judicial, and police systems introduced by the Board laid the
foundation for modern Punjab administration.
4. Economic Development
o Canals and roads improved agriculture and trade.
5. Military Recruitment
o Punjab later became the “sword arm of the British,” supplying soldiers to
the colonial army.
A Metaphor to Remember
The annexation of Punjab was like the fall of a great fortress. The Board of
Administration was the team of engineers sent to repair and manage it. They succeeded
in stabilizing the fortress, but their own quarrels meant that eventually, one man (John
Lawrence) had to take charge.
Conclusion
The annexation of Punjab in 1849 marked the end of the Sikh Empire and the beginning
of British rule in the region. The Board of Administration was a unique experiment in
collective governance, with Henry Lawrence, John Lawrence, and Mansel sharing power.
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• Its achievements included restoring order, reforming revenue, and starting public
works.
• Its weakness lay in internal conflicts and lack of unity.
• Its legacy was the foundation of modern administration in Punjab, which later
became one of the most loyal provinces of British India.
Thus, the story of Punjab’s annexation is not just about conquest—it is about how a
proud land was absorbed into an empire, how its people adapted, and how its
administration evolved under colonial rule.
SECTION–B (Brish Policies & Modern Educaon)
3. Brish Policy towards Agriculture, Trade & Industry
Appeared in: 2021 (Q3 – Agriculture & Trade), 2022 (Q3 – Agriculture, Trade &
Industry), 2023 (Q3 – Agriculture, Trade & Industry), 2024 (Q3 – Agriculture & Industry)
Probability for 2025: (100%)
Consistently repeated — slight wording change each year but same theme.
Ans: Imagine India in the 18th century — a land full of green fields, busy markets,
beautiful handicrafts, and rich industries. Farmers grew enough for their families and for
trade, while Indian weavers and craftsmen produced silk, cotton, and metal goods that
were famous all over the world.
But soon, a new chapter began — when the British East India Company slowly turned
from traders into rulers. Their policies didn’t come with swords at first; they came
disguised as “rules,” “taxes,” and “laws.”
This story is about how British policies towards agriculture, trade, and industry changed
the soul of India — how they reshaped the economy, hurt the people, and turned a
prosperous country into a supplier of raw materials for British factories.
I. British Policy towards Agriculture
1. From Farmers to Tenants: The Land Settlement Systems
Before the British came, farmers in India worked freely on their lands. The produce was
shared with local rulers in the form of taxes, but the system was mostly flexible.
When the British took control, they realized that agriculture was the main source of
revenue — and they wanted to make sure that this money went straight to them.
So, they introduced three major land revenue systems, each with a different name but
the same purpose — to collect maximum revenue.
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(a) The Permanent Settlement (1793)
• Introduced by Lord Cornwallis in Bengal, Bihar, and Orissa.
• Under this, the British fixed the amount of land revenue permanently.
• They appointed Zamindars (landlords) to collect this revenue from peasants.
• Once the Zamindars paid the fixed tax, they could keep the rest as profit.
Result:
Zamindars became powerful and rich, while the poor farmers lost control of their lands.
Even if crops failed, peasants had to pay taxes. Many lost their lands and became
laborers.
(b) The Ryotwari System
• Introduced by Thomas Munro and Alexander Reed in Madras and Bombay
Presidencies.
• Here, the British dealt directly with farmers (ryots), without middlemen.
• The farmers had to pay a fixed share of their produce as tax every year.
Result:
It looked fair in theory, but in practice, the tax was too high. The farmers were forced to
borrow money from moneylenders, and soon they fell into debt traps.
(c) The Mahalwari System
• Introduced by Holt Mackenzie in North-Western Provinces (like Punjab and Uttar
Pradesh).
• The land was treated as belonging to the entire village community (mahal).
• The whole village was responsible for paying the land revenue.
Result:
Even here, heavy taxes led to widespread poverty. Villages that once worked together
for prosperity now suffered together under debt and drought.
2. The Shift from Food Crops to Cash Crops
The British were not interested in feeding Indians — they wanted raw materials for their
own factories in England.
So, they encouraged Indian farmers to grow cash crops like:
• Indigo (for blue dye)
• Cotton (for textile mills)
• Jute (for gunny bags)
• Tea and Coffee (for British consumption)
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• Opium (for trade with China)
Effect:
Farmers had to stop growing food crops like rice, wheat, and pulses. As a result, India
faced frequent famines, because people didn’t have enough food to eat even though
the land was being cultivated.
The worst was the Bengal Famine of 1770 and later famines in the 19th century, where
millions died while the British exported food grains abroad.
3. The Decline of Rural Economy
The British agrarian policies led to:
• Rural indebtedness: Farmers borrowed money to pay taxes.
• Land alienation: Peasants lost ownership and became tenants or laborers.
• Famines and poverty: Due to forced cash crop cultivation and high taxes.
• Loss of village industries: As agriculture suffered, so did the village crafts that
depended on it.
By the end of the 19th century, India’s villages, once self-sufficient and prosperous, had
become symbols of misery and debt.
II. British Policy towards Trade
1. Trade Before and After British Rule
Before the British came, India was known as the “Golden Bird” because of its rich trade.
Indian goods like cotton, silk, spices, and metalware were exported to many countries.
But after the British took control, trade was redesigned — not for India’s benefit, but for
Britain’s profit.
The British created a trade system that made India a supplier of raw materials and a
consumer of British finished goods.
This one-sided system is often called “Colonial Exploitation”.
2. The Drain of Wealth
Indian economists like Dadabhai Naoroji described this process as the “Drain of
Wealth.”
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Here’s how it worked:
• The British collected huge revenues from India.
• They bought Indian raw materials at cheap prices.
• They sold finished goods back in India at high prices.
• The profits went to Britain, not India.
No real money was invested back in India. It was like water flowing only one way — from
India to Britain.
3. Free Trade Policy – But Not for India’s Benefit
The British often said they followed a policy of “Free Trade.”
But this “freedom” only benefited British traders.
Example:
• British goods entered India without heavy taxes.
• Indian goods entering Britain, however, had to pay high import duties.
So Indian industries could not compete with cheap British machine-made goods.
The famous Indian handloom industry collapsed because of this unequal trade.
4. Development of Transport – A Hidden Motive
At first glance, it looked like the British were modernizing India by building:
• Railways
• Roads
• Canals
• Ports
But their main motive was to transport raw materials from villages to ports and export
them to Britain — and to bring British goods from ports to Indian markets.
The roads and railways were like arteries — but they carried only the lifeblood of India’s
economy away from her heart.
III. British Policy towards Industry
1. Destruction of Indian Handicrafts
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India once had flourishing industries — textiles of Bengal, metal work of Mysore,
pottery, ivory, silk, and many others.
The British didn’t need these industries. They wanted markets for their own machine-
made goods.
So, they adopted deliberate policies to destroy Indian handicrafts:
• They flooded the market with cheap factory goods.
• They imposed heavy taxes on Indian artisans.
• They denied them financial support and access to raw materials.
As a result, thousands of artisans became unemployed. The proud weavers of Bengal
were forced to become agricultural laborers or beggars.
It is said that after British rule expanded, the “weavers’ fingers were cut off” — not
literally everywhere, but economically, by killing their means of survival.
2. Industrialization in Britain, De-industrialization in India
While Britain was going through the Industrial Revolution, India was experiencing the
Industrial Ruin.
India’s economy shifted from a producer of goods to a supplier of raw materials like
cotton, jute, and iron ore.
All finished goods came from British factories — which made the Indian economy
dependent and weak.
This process is known as De-industrialization.
3. Emergence of New Industries – But with a British Touch
In the late 19th century, a few industries started appearing in India — like:
• Jute mills in Bengal
• Cotton mills in Bombay
• Iron and steel (Tata Iron & Steel Company in 1907)
However, most of these were still controlled by British capital or worked for British
needs.
Even Indian industries faced restrictions and taxes, while British companies enjoyed
privileges.
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IV. The Overall Impact of British Policies
1. Economic Backwardness
India, which was once one of the richest countries in the world, became one of the
poorest under British rule.
The agricultural system broke down, industries collapsed, and trade benefitted only
Britain.
2. Social Misery
Millions of farmers lost their land. Artisans and craftsmen lost their traditional
occupations. Famines became common, and poverty became the new identity of rural
India.
3. Political Awareness
Interestingly, these sufferings sowed the seeds of national awakening.
Leaders like Dadabhai Naoroji, R.C. Dutt, and Mahatma Gandhi studied these policies
and exposed the exploitation.
The Indian freedom movement gained strength because people realized that political
independence was necessary for economic freedom.
Conclusion: From Exploitation to Awakening
The story of British policies towards agriculture, trade, and industry is not just about
numbers or rules — it’s a story of how the prosperity of one nation was built on the pain
of another.
Under the British, Indian agriculture was taxed, trade was twisted, and industries were
destroyed. The country that once exported luxury goods became a land of poverty and
famine.
But this story doesn’t end in darkness. The suffering of farmers, the struggles of artisans,
and the awakening of Indian thinkers eventually united the people.
They realized that only by breaking the chains of colonial exploitation could India truly
rise again — and that realization led to the dawn of freedom in 1947.
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4. Spread/Development of Modern Educaon in Punjab
Appeared in: 2021 (Q4), 2022 (Q4), 2023 (Q4), 2024 (Q4)
Probability for 2025: (100%)
Uninterrupted repeon — covers evoluon of primary, secondary, and higher
educaon in colonial Punjab.
Ans: It is the mid-19th century. The sound of swords and cannons from the Anglo-Sikh
wars has faded, and Punjab, newly annexed by the British in 1849, stands at a
crossroads. The proud land of Maharaja Ranjit Singh, once ruled by valor and tradition,
now faces a new challenge: the challenge of knowledge. The British, missionaries,
reformers, and local leaders all begin to sow the seeds of modern education—an
education not confined to scriptures or gurukuls, but one that introduces science,
English, rational thought, and new opportunities.
This is the story of how Punjab, step by step, moved from traditional learning to modern
institutions, and how education became a tool of both colonial control and social
awakening.
Traditional Education Before the British
• Before annexation, education in Punjab was largely traditional and religious.
• Maktabs and Madrasas taught Persian, Arabic, and Islamic theology.
• Pathshalas and Gurukuls taught Sanskrit, Punjabi, and religious texts.
• Sikh gurdwaras also served as centers of learning, focusing on the Guru Granth
Sahib and Punjabi literature.
• Education was limited, often restricted to upper castes and elites, with little
emphasis on science or modern subjects.
Thus, Punjab entered the British era with a system rich in culture but lacking in
modernity.
British Annexation and the Beginning of Modern Education
After annexation in 1849, the British saw education as a tool to:
1. Train clerks and officials for administration.
2. Spread Western values and loyalty to the Empire.
3. Introduce English as the language of governance.
Early Initiatives
• Missionary Schools: Christian missionaries established schools in Lahore,
Amritsar, and Ludhiana, teaching English, science, and Christianity.
• Government Schools: The British set up English-medium schools to train clerks.
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• Oriental Colleges: Institutions teaching Persian, Arabic, and Sanskrit were
reorganized.
Key Milestones in the Spread of Modern Education
1. Wood’s Despatch (1854)
• Called the “Magna Carta of English Education in India.”
• Recommended a hierarchical system: primary, secondary, and higher education.
• Encouraged vernacular languages at the primary level and English at higher
levels.
• Led to the establishment of universities in India (1857), though Punjab got its
own later.
2. Hunter Commission (1882)
• Emphasized primary education and vernacular languages.
• Encouraged local bodies to fund schools.
3. Punjab University (1882)
• Established in Lahore, it became a hub of higher education.
• Affiliated colleges across Punjab, promoting modern subjects like science, law,
and medicine.
4. Growth of Colleges
• Government College, Lahore (1864) became a premier institution.
• Forman Christian College (1864) by missionaries.
• Khalsa College, Amritsar (1892) established by Sikh reformers to blend modern
education with Sikh values.
• Islamia College, Lahore (1892) for Muslim students.
Role of Social and Religious Reform Movements
Modern education in Punjab was not just a British project—it was embraced and shaped
by local reformers.
1. Arya Samaj
• Founded by Swami Dayanand Saraswati.
• Established Dayanand Anglo-Vedic (DAV) Schools and Colleges.
• Promoted modern education while preserving Vedic values.
2. Singh Sabha Movement
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• Aimed to revive Sikh identity.
• Established Khalsa schools and colleges.
• Khalsa College, Amritsar, became a symbol of Sikh pride.
3. Anjuman-i-Himayat-i-Islam
• Muslim reformist organization.
• Established schools and colleges for Muslim boys and girls.
• Later contributed to the foundation of Islamia College, Lahore.
These movements ensured that modern education was not seen as alien but as a
tool for cultural revival and social progress.
Features of Modern Education in Punjab
1. Introduction of English as the medium of higher education.
2. Expansion of subjects: science, mathematics, law, medicine, engineering.
3. Rise of professional education: medical and engineering colleges.
4. Spread of female education: Missionaries and reformers opened schools for girls.
5. Blend of tradition and modernity: Institutions like Khalsa College combined Sikh
heritage with modern curriculum.
Impact of Modern Education
Positive Impacts
1. Social Mobility – Education created a new middle class of teachers, lawyers,
doctors, and clerks.
2. Political Awakening – Educated Punjabis became leaders of reform movements
and later the freedom struggle.
3. Cultural Renaissance – Punjabi literature, journalism, and theatre flourished.
4. Women’s Empowerment – Female education slowly challenged patriarchal
norms.
5. Economic Development – Modern education produced skilled professionals for
administration and trade.
Negative Impacts
1. Colonial Agenda – Education was designed to produce loyal clerks, not
independent thinkers.
2. Neglect of Mass Education – Focus remained on elites; rural masses were left
behind.
3. Cultural Alienation – English education sometimes distanced students from their
traditions.
Storytelling Illustration
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Think of Punjab’s journey in education as a river:
• At first, it was a small stream of traditional learning flowing through gurukuls and
madrasas.
• The British annexation was like a dam redirecting the river into new channels—
English schools, missionary institutions, and universities.
• Reform movements added tributaries, ensuring the river carried not just Western
knowledge but also the cultural essence of Punjab.
• By the early 20th century, this river had grown into a mighty flow, nourishing
society with new ideas, professions, and aspirations.
Education in the Early 20th Century
• By the early 1900s, Punjab had a network of primary, secondary, and higher
institutions.
• Colleges like Government College Lahore, Khalsa College Amritsar, DAV College
Lahore, and Islamia College Lahore became intellectual hubs.
• Punjab University produced graduates who became lawyers, teachers, and
nationalist leaders.
• Newspapers and journals in Punjabi, Urdu, and English spread new ideas.
Challenges in the Spread of Education
1. Low Literacy Rates – By 1941, literacy in Punjab was still below 20%.
2. Gender Gap – Female literacy lagged far behind male literacy.
3. Rural-Urban Divide – Cities had colleges, but villages lacked schools.
4. Caste and Class Barriers – Lower castes and poor families had limited access.
A Metaphor to Remember
The spread of modern education in Punjab was like lighting a lamp in a dark room. At
first, the light was small, reaching only a few. But slowly, as more lamps were lit—by
missionaries, reformers, and universities—the whole room began to glow. Yet, some
corners remained in shadow, reminding us that the journey was incomplete.
Conclusion
The spread and development of modern education in Punjab was a story of both
colonial policy and indigenous initiative.
• The British introduced English education to serve their administration, but it also
opened doors to science, law, and modern thought.
• Reform movements like Arya Samaj, Singh Sabha, and Anjuman-i-Himayat-i-Islam
localized modern education, blending it with cultural pride.
• Institutions like Punjab University, Khalsa College, DAV Colleges, and Islamia
Colleges became symbols of progress.
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Its impact was profound: it created a new educated class, inspired reform and nationalism,
and laid the foundation for Punjab’s role in India’s freedom struggle. Yet, challenges of
literacy, gender inequality, and rural neglect remained.
SECTION–C (Socio-Religious & Reform Movements)
5. Socio-Religious Reform Movements – Arya Samaj & Singh Sabha
Appeared in: 2021 (Q5), 2022 (Q5), 2023 (Q5)
Probability for 2025: (100%)
Most stable queson for three years — high possibility to reappear or in a modied
form (like Namdhari/Gadhar movement rotaon).
Ans: A New Dawn in India: The Story of Arya Samaj
and Singh Sabha Movements
There was a time in India, especially during the 18th and 19th centuries, when the country
was caught in a web of confusion. The once glorious civilization of India, which had given
the world its philosophies, sciences, and spiritual wisdom, was losing its confidence. The
British had established their rule, Western education was spreading rapidly, and many Indians
began to feel ashamed of their own culture and religion.
Old traditions were being blindly followed — caste discrimination, untouchability, idol
worship without understanding, child marriage, and inequality had become common.
Superstitions ruled over reasoning. Amidst all this, a new wind of change began to blow —
the socio-religious reform movements. These movements were not just political or
religious; they were social revolutions that aimed to rebuild Indian society from within.
Two of the most influential among them were the Arya Samaj and the Singh Sabha
movements. Both arose from different communities — one among the Hindus and the other
among the Sikhs — but shared a common goal: to reform society, revive faith, and resist
foreign domination by awakening self-pride.
Let’s explore their inspiring journeys like a story unfolding through time.
The Arya Samaj: The Call of Back to the Vedas
The Birth of a Visionary
Our story begins with a man named Swami Dayanand Saraswati. Born in 1824 in a small
town in Gujarat, he was named Mool Shankar. As a young boy, he was deeply religious, but
he also had a questioning mind. Once, during a Shivaratri festival, he saw mice eating
offerings placed before an idol of Lord Shiva. He was shocked — “How can God, the
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protector of the world, need protection from mice?” This single question changed his life
forever.
Determined to search for truth, he left his home at a young age and wandered all over India.
He studied the ancient scriptures, met scholars, and realized that the original teachings of the
Vedas — the oldest sacred texts of the Hindus — were pure, rational, and universal. But over
time, people had moved away from those principles and adopted blind rituals and social evils.
He decided to bring back the glory of the Vedas — to reform Hinduism from within and
make it logical, ethical, and strong again.
The Birth of Arya Samaj
In 1875, Swami Dayanand founded the Arya Samaj in Bombay (now Mumbai). The word
Arya means noble, and Samaj means society — so, it literally meant “Society of the
Nobles.”
Swami Dayanand’s motto was simple yet powerful: “Back to the Vedas.”
He believed that the Vedas contained eternal truths about God, nature, and human life — and
if Indians returned to these roots, they could rebuild a strong and progressive society.
Core Teachings and Beliefs
The Arya Samaj stood firmly against superstition and blind faith. It rejected idol worship,
caste discrimination, child marriage, untouchability, and the practice of offering money to
priests for rituals.
Swami Dayanand taught that God is one, formless, and omnipresent, and that true religion
lies in good conduct, truth, and service to others.
The Arya Samaj promoted:
• Education for all, especially for women.
• Social equality — no one should be considered high or low by birth.
• Scientific thinking — religion should not be based on blind belief but on reason.
• Reconversion (Shuddhi Movement) — bringing back those who had converted to
other religions.
Swami Dayanand also emphasized the importance of national unity. Though he lived before
the full rise of the freedom movement, his teachings sowed the seeds of nationalism. He
inspired Indians to take pride in their culture and stand up against foreign domination.
Institutions and Impact
After Swami Dayanand’s death in 1883, his followers carried forward his mission. They
established educational institutions like the Dayanand Anglo-Vedic (DAV) schools and
colleges, which combined modern education with traditional Indian values.
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Through these schools, the Arya Samaj played a big role in spreading education across India,
especially in Punjab and North India. The movement also worked to improve the condition of
women, fought against social evils, and encouraged widow remarriage.
Gradually, the Arya Samaj became not just a religious movement, but a social revolution. It
gave Indians a sense of pride in their heritage, moral strength, and confidence to face modern
challenges.
The Singh Sabha Movement: The Reawakening of
Sikhism
The Dark Times
While the Arya Samaj was reforming Hindu society, the Sikh community in Punjab was
facing its own challenges. After the fall of the Sikh Empire in 1849 and the annexation of
Punjab by the British, the Sikh community felt a deep sense of loss. Their political power had
vanished, their educational institutions had declined, and many Sikhs were being influenced
by Christian missionaries and the Arya Samaj’s preaching.
There was also confusion about Sikh identity — some people began mixing Hindu and Sikh
rituals, while others converted to Christianity for better social or economic opportunities.
Sikh traditions were fading, and the essence of Guru Nanak’s teachings was being
forgotten.
It was during this period of decline that a new movement arose to revive Sikhism — the
Singh Sabha Movement.
The Beginning of the Movement
The first Singh Sabha was founded in Amritsar in 1873. A few years later, another
powerful branch, the Lahore Singh Sabha, was established in 1879. These organizations
were formed by educated Sikhs, scholars, and leaders who wanted to restore the purity and
dignity of Sikhism.
Their main aims were:
• To reform Sikh society by removing superstitions and un-Sikh practices.
• To spread education and modern knowledge among Sikhs.
• To revive the teachings of the Gurus and promote the use of the Punjabi language
in Gurmukhi script.
• To protect Sikh identity and resist conversion to Christianity or Hinduism.
Work and Achievements
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The Singh Sabha leaders started schools and colleges such as the Khalsa College, Amritsar
(1892), which became a center of modern learning with a spiritual base. They also published
books, magazines, and newspapers to spread awareness about Sikh religion and history.
One of their most important tasks was to bring the Sikh community together and define
clearly what Sikhism stood for. They emphasized that Sikhism was a distinct religion — not
a branch of Hinduism — with its own beliefs, scripture (Guru Granth Sahib), and traditions.
The Singh Sabha also promoted women’s education, encouraged simple marriage
ceremonies (Anand Karaj), and worked to remove social evils like drug use and caste
distinctions within Sikh society.
From Singh Sabha to Akali Movement
The spirit of the Singh Sabha later gave birth to other important movements such as the
Gurdwara Reform Movement (Akali Movement) in the early 20th century. This was
aimed at freeing Sikh temples (gurdwaras) from corrupt priests (mahants) who were often
under British influence.
The movement eventually led to the formation of the Shiromani Gurdwara Parbandhak
Committee (SGPC) in 1925, which became the official body to manage Sikh religious
affairs — a direct outcome of the reformist efforts started by the Singh Sabha.
Common Goals and Historical Importance
Although the Arya Samaj and the Singh Sabha belonged to different religious backgrounds,
they shared similar goals and were part of the larger Indian reform movement during British
rule.
Both sought to:
• Remove superstitions and blind rituals.
• Promote education — especially modern and scientific learning.
• Uplift the position of women.
• Create moral and spiritual awakening.
• Defend Indian culture against foreign criticism.
However, they differed in their religious approach.
While the Arya Samaj wanted to unite all Hindus by returning to the Vedas, the Singh Sabha
aimed to preserve Sikh identity and prevent it from being merged with other religions.
Together, these movements strengthened Indian society during a time of colonial
oppression. They reminded people of their roots, gave them a sense of pride in their
traditions, and built the moral foundation for the coming freedom struggle.
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Conclusion: The Spirit That Lives On
The story of the Arya Samaj and Singh Sabha movements is not just about religion — it’s
about self-respect, courage, and renewal.
In a time when India was weakened by internal divisions and foreign rule, these reformers
dared to question wrong practices and light the lamp of truth.
Swami Dayanand’s call — “Back to the Vedas” — awakened the moral and intellectual
power of Hindus, while the Singh Sabha’s efforts revived the true spirit of Sikhism and
safeguarded its identity.
Both movements taught Indians to be proud of their heritage while embracing modern
education and progress. Their influence can still be seen today — in our schools, social
reforms, and the sense of cultural confidence that continues to shape modern India.
So, the story of Arya Samaj and Singh Sabha is the story of India’s awakening from
darkness to light — from doubt to pride, from superstition to knowledge, and from
weakness to strength
6. Jallianwala Bagh Tragedy – Circumstances & Consequences
Appeared in: 2021 (Q6), 2022 (Q6), 2023 (Q6)
Probability for 2025: (100%)
Major historical event, repeated for three years straight — highly likely to appear
again.
Ans: It was 13 April 1919, the day of Baisakhi, one of Punjab’s most joyous festivals.
Thousands of men, women, and children from nearby villages had come to Amritsar to
celebrate. Some gathered in the narrow garden of Jallianwala Bagh, not just for festivity but
also to peacefully protest against the repressive Rowlatt Act. They did not know that within
minutes, their gathering would turn into one of the darkest chapters in India’s history.
As the sun dipped, General Reginald Dyer marched in with his troops, blocked the only exit,
and ordered firing on the unarmed crowd. Bullets rained for ten minutes. When the guns fell
silent, the ground was soaked with blood. This was not just a massacre—it was a wound that
scarred India’s soul forever.
Circumstances Leading to the Tragedy
To understand why this happened, we must look at the political climate of 1919.
1. The Rowlatt Act (1919)
• After World War I, instead of granting reforms, the British passed the Rowlatt Act,
giving the government power to arrest without trial and suppress press freedom.
• Indians saw it as a betrayal after their sacrifices in the war.
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• Nationwide protests erupted, led by Mahatma Gandhi’s call for Satyagraha.
2. Unrest in Punjab
• Punjab was a politically sensitive province, with a strong martial tradition.
• Leaders like Dr. Saifuddin Kitchlew and Dr. Satyapal organized peaceful protests
in Amritsar.
• On 10 April 1919, both leaders were arrested and deported, sparking anger.
3. Violence in Amritsar
• Protests turned violent after the arrests.
• Government buildings were attacked, and some Europeans were assaulted.
• The British responded with martial law, curfews, and public floggings.
4. General Dyer’s Mindset
• General Dyer believed Punjab needed to be “taught a lesson.”
• He saw gatherings as a threat to British authority.
• When he heard about the meeting at Jallianwala Bagh on 13 April, he decided to
crush it with brute force.
Thus, the tragedy was born out of colonial arrogance, fear of rebellion, and repressive
laws.
The Massacre at Jallianwala Bagh
• On the evening of 13 April 1919, thousands gathered in Jallianwala Bagh.
• The garden was enclosed by high walls, with only one narrow exit.
• General Dyer entered with 90 soldiers, blocked the exit, and without warning, ordered
firing.
• For 10 minutes, bullets rained on the crowd.
• Official figures claimed 379 dead and over 1,200 wounded, but Indian estimates put
the toll much higher.
• Many jumped into the well inside the Bagh to escape; dozens died there.
It was not just a massacre—it was a calculated act of terror to instill fear.
Consequences of the Jallianwala Bagh Tragedy
The massacre shook India to its core and had far-reaching consequences.
1. Shock and Outrage Across India
• The brutality stunned the nation.
• Rabindranath Tagore renounced his Knighthood in protest.
• Gandhi called it a “monstrous event” and intensified the freedom struggle.
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2. Hunter Commission (1919–20)
• The British appointed the Hunter Commission to investigate.
• It condemned Dyer’s actions but took no real punitive action.
• Dyer was relieved of duty but hailed as a hero by many in Britain.
• This deepened Indian anger, showing that colonial justice was biased.
3. Strengthening of Nationalism
• The massacre united Indians across regions and religions.
• Moderate leaders, who once believed in British fairness, lost faith.
• The demand for Swaraj (self-rule) grew stronger.
4. Non-Cooperation Movement (1920)
• Gandhi launched the Non-Cooperation Movement, urging Indians to boycott British
goods, schools, and institutions.
• The massacre was a key reason for this mass mobilization.
5. International Condemnation
• The world press criticized the British for the atrocity.
• It exposed the hypocrisy of an empire claiming to uphold justice and civilization.
6. Psychological Impact on Punjab
• Punjab, once loyal to the British, turned into a hotbed of nationalism.
• The memory of Jallianwala Bagh inspired revolutionaries like Bhagat Singh, who
visited the site as a child and was deeply moved.
Storytelling Illustration
Think of India in 1919 as a boiling pot. The Rowlatt Act was the fire beneath it, the arrests of
leaders added fuel, and General Dyer’s bullets were the final spark that made it overflow. The
massacre was not just an isolated event—it was the moment when India’s patience snapped,
and the demand for freedom became unstoppable.
Long-Term Consequences
1. End of Illusions
o Before 1919, many Indians still hoped for reforms within the Empire.
o After Jallianwala Bagh, the belief in British justice collapsed.
2. Rise of Mass Movements
o The tragedy gave Gandhi’s leadership a moral force.
o Millions joined the freedom struggle, seeing it as a fight for dignity.
3. Inspiration for Revolutionaries
o Young revolutionaries like Bhagat Singh, Udham Singh, and Chandrashekhar
Azad drew inspiration.
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o In 1940, Udham Singh assassinated Michael O’Dwyer (the Lieutenant
Governor of Punjab during the massacre) in London, calling it revenge for
Jallianwala Bagh.
4. Symbol of Colonial Oppression
o Jallianwala Bagh became a symbol of British cruelty.
o It was remembered in speeches, writings, and protests throughout the freedom
struggle.
Diagram (Conceptual Summary)
Code
Jallianwala Bagh Tragedy (1919)
-------------------------------------------------
Circumstances:
- Rowlatt Act
- Arrest of leaders (Kitchlew, Satyapal)
- Violence in Amritsar
- Martial law & Dyer’s mindset
The Massacre:
- 13 April 1919, Amritsar
- Troops fired on unarmed crowd
- Hundreds killed, thousands wounded
Consequences:
- Shock & outrage
- Tagore renounced Knighthood
- Hunter Commission inquiry
- Strengthened nationalism
- Gandhi’s Non-Cooperation Movement
- Inspired revolutionaries (Bhagat Singh, Udham Singh)
- Symbol of colonial oppression
A Metaphor to Remember
The Jallianwala Bagh massacre was like a wound on India’s heart. The British thought it
would silence the people with fear, but instead, it became a scar that reminded every Indian
of the price of slavery and the urgency of freedom.
Conclusion
The Jallianwala Bagh tragedy of 1919 was more than a massacre—it was a turning point.
• Its circumstances lay in colonial arrogance, repressive laws, and fear of rebellion.
• Its consequences were profound: outrage, unity, the rise of Gandhi’s mass
movements, and the inspiration of revolutionaries.
It transformed India’s freedom struggle from petitions and reforms to a mass demand for
independence.
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So, when we remember Jallianwala Bagh, we do not just recall the bullets fired—we recall
the awakening of a nation. The blood spilled in that garden watered the roots of India’s
freedom, making it one of the most defining moments in our history.
SECTION–D (Polical & Religious Movements)
7. Gurdwara Reform Movement – Causes, Origin & Consequences
Appeared in: 2021 (Q7 – Causes), 2022 (Q7), 2023 (Q7), 2024 (Q7)
Probability for 2025: (100%)
Unbroken streak — every year either “causes” or “consequences” asked.
Ans: A Beginning of Awakening: Punjab in the Early 20th Century
Let’s travel back in me to early 20th-century Punjab, a land deeply rooted in spirituality,
courage, and sacrice. Sikhism had long stood as a symbol of equality, service, and faith. The
teachings of Guru Nanak Dev Ji and the sacrices of the ten Sikh Gurus had created a
powerful and proud community.
But by the late 1800s and early 1900s, the spirit of Sikhism seemed to be fading under
Brish rule and religious mismanagement. The once-sacred Gurdwaras, which were
supposed to be the centers of spiritual guidance and community service, had slowly fallen
into the hands of Mahants (caretakers or priests) who were oen corrupt, greedy, and allied
with the Brish government.
This was not the Sikh way. People began to feel that their faith, their pride, and their identy
were being misused. And thus began one of the most inspiring reform movements in Indian
history — The Gurdwara Reform Movement.
What Was Happening Inside Gurdwaras?
To understand why the movement started, we need to know what was wrong.
Many Gurdwaras at that me — including famous ones like Golden Temple (Amritsar),
Nankana Sahib, and Tarn Taran Sahib — were not managed by ordinary Sikhs or the
community. Instead, they were controlled by hereditary Mahants who treated these holy
places as personal property.
These Mahants were supposed to serve langar (free food), recite Gurbani, and look aer the
pilgrims. But over me, many of them began to:
• Misuse the donaons that devotees oered.
• Ignore the Sikh religious code and tradions.
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• Support Brish ocials in return for wealth and favor.
• Even allow immoral acvies in Gurdwara premises.
For the common Sikh, seeing this corrupon inside their sacred places was painful — like
watching your own home being taken over by strangers.
The Spark of Reform: The Rise of Sikh Consciousness
By the early 1900s, a new spirit of awakening began to ow through Punjab.
Two things fueled this:
1. The Inuence of the Singh Sabha Movement (1873 onwards):
This movement aimed to revive pure Sikhism and remove supersons and non-Sikh
pracces. It encouraged educaon, publicaon of Sikh literature, and reasseron of
Sikh identy.
2. The Polical Climate of India:
The struggle for freedom against Brish rule was growing everywhere. The spirit of
independence inspired Sikhs to also demand independence in managing their own
religious instuons.
Sikhs began asking — “If the Brish can’t interfere in Hindu temples or mosques, why are
they controlling our Gurdwaras through corrupt Mahants?”
The Turning Point: The Nankana Sahib Tragedy (1921)
Every movement has a moment that shakes everyone to the core — for the Gurdwara
Reform Movement, that moment came at Nankana Sahib, the birthplace of Guru Nanak
Dev Ji.
Here, the Mahant named Narain Das was known for his immoral behavior and misuse of
Gurdwara funds. When reformers tried to take over the Gurdwara peacefully, he saw them
as a threat.
On 20th February 1921, a group of unarmed Sikhs, known as Akalis, went to Nankana Sahib
to perform prayers and assert community control. But Mahant Narain Das and his hired
goons brutally aacked them — killing more than 100 innocent Sikhs.
This shocking event sent waves of grief and anger throughout Punjab. But it also lit a re of
unity among Sikhs. They realized that the me for silence was over — they had to reclaim
their Gurdwaras with courage and faith.
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Formaon of the Akali Movement & SGPC
Aer Nankana Sahib, the movement became organized and powerful.
In 1920, Sikhs established two important organizaons:
1. Shiromani Gurdwara Parbandhak Commiee (SGPC) —
It became the central body responsible for managing Gurdwaras. SGPC was seen as
the true representave of the Sikh community.
2. Akali Dal (or Akali Movement) —
This became the polical wing of the reformers, mobilizing volunteers known as
Akalis who were ready to protest peacefully for the cause.
Together, these groups took charge of the reform movement with discipline and devoon.
Their slogan was clear —
“Let the Gurdwaras be free from corrupon and returned to the Panth (the Sikh
community)!”
Peaceful Struggles and Acts of Courage
The Akalis decided that they would follow non-violent methods, inspired by Guru Nanak’s
teachings and Mahatma Gandhi’s approach.
However, the Brish government didn’t like this. They feared that a united and awakened
Sikh community could become a strong polical force.
So, they tried to suppress the movement by using:
• Police force,
• Arrests of Sikh leaders, and
• Violent aacks on peaceful protestors.
But instead of breaking the spirit of Sikhs, these acons made their unity stronger.
The Guru ka Bagh Morcha (1922) is a perfect example. Hundreds of Sikhs peacefully
marched to take back a Gurdwara land. The Brish police brutally beat them with lathis, but
not a single Sikh raised his hand in revenge. Their calm bravery won respect across India.
Similarly, in Jaito Morcha (1923–25), Sikhs protested against the Brish interference in
Gurdwara management and the removal of Maharaja Ripudaman Singh of Nabha. Once
again, thousands faced prison and beangs, but they didn’t give up.
Victory Through Faith: The Sikh Gurdwaras Act, 1925
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The sacrices of the Sikhs nally bore fruit. The Brish government realized that the
movement could not be crushed by violence. The courage of the Akalis had gained sympathy
from people all over India.
Finally, in 1925, the Brish Parliament passed the Sikh Gurdwaras Act.
This Act:
• Gave the SGPC the legal right to manage historical Gurdwaras.
• Removed Mahants who were corrupt or not following Sikh tenets.
• Ensured that Gurdwara management would remain in Sikh hands, accountable to
the community.
It was a moment of pride — the Gurdwara Reform Movement had achieved its goal through
sacrice, discipline, and unity.
Consequences of the Movement
The Gurdwara Reform Movement had far-reaching eects — not just for Sikhs, but for India
as a whole.
1. Religious Reforms:
The movement puried Sikh religious pracces. The Gurdwaras once again became places of
prayer, equality, and service. Sikh tradions were restored to their original glory.
2. Polical Awakening:
It trained the Sikh community in organizaon, leadership, and peaceful protest. This
experience later played a vital role in the Indian freedom movement.
3. Social Unity:
It united Sikhs across all regions, castes, and classes. Everyone stood together for a shared
cause — “Faith and Freedom.”
4. Empowerment of Sikh Instuons:
The formaon of the SGPC and Akali Dal gave the community permanent instuons to
manage religious and polical aairs.
5. Inspiraon for Future Movements:
The non-violent courage shown in this movement inspired other communies in India to
stand for their rights peacefully.
6. Challenge to Brish Authority:
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The Brish realized that Indians could challenge them without weapons — only through
faith and unity. This weakened their control further.
A Movement Beyond Temples
The Gurdwara Reform Movement was more than just about religious buildings — it was
about self-respect, identy, and jusce. It showed that a community can rise from within,
reform itself, and reclaim what truly belongs to it.
It was a story of how ordinary farmers, soldiers, and devotees became heroes of faith. They
fought not for money or land, but for the purity of their religion and the dignity of their
Gurus’ message.
In Simple Words
If you imagine this story like a movie, the Gurdwara Reform Movement was not a tale of
swords and wars — it was a story of devoon defeang greed, truth defeang corrupon,
and faith defeang fear.
The Sikhs didn’t just reform their temples — they reformed their hearts, their community,
and their future.
Conclusion
The Gurdwara Reform Movement stands as a shining chapter in the history of India and
Sikhism.
It reminds us that true change begins when people decide to stand up for what is right —
peacefully but rmly.
Through their sacrices, the Sikhs taught the world that religion is not about control or
power — it’s about service, humility, and truth.
So, the next me you visit a Gurdwara, remember that every brick there carries the story of
those brave souls who fought not with weapons, but with faith in Waheguru and love for
their Panth.
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8. Non-Cooperaon & Quit India Movement
Appeared in: 2021 (Q8), 2022 (Q8), 2023 (Q8)
Probability for 2025: (100%)
Repeated for three consecuve years — always part of Secon D.
Ans: A Beginning of Awakening: Punjab in the Early 20th Century
Let’s travel back in me to early 20th-century Punjab, a land deeply rooted in spirituality,
courage, and sacrice. Sikhism had long stood as a symbol of equality, service, and faith. The
teachings of Guru Nanak Dev Ji and the sacrices of the ten Sikh Gurus had created a
powerful and proud community.
But by the late 1800s and early 1900s, the spirit of Sikhism seemed to be fading under
Brish rule and religious mismanagement. The once-sacred Gurdwaras, which were
supposed to be the centers of spiritual guidance and community service, had slowly fallen
into the hands of Mahants (caretakers or priests) who were oen corrupt, greedy, and allied
with the Brish government.
This was not the Sikh way. People began to feel that their faith, their pride, and their identy
were being misused. And thus began one of the most inspiring reform movements in Indian
history — The Gurdwara Reform Movement.
What Was Happening Inside Gurdwaras?
To understand why the movement started, we need to know what was wrong.
Many Gurdwaras at that me — including famous ones like Golden Temple (Amritsar),
Nankana Sahib, and Tarn Taran Sahib — were not managed by ordinary Sikhs or the
community. Instead, they were controlled by hereditary Mahants who treated these holy
places as personal property.
These Mahants were supposed to serve langar (free food), recite Gurbani, and look aer the
pilgrims. But over me, many of them began to:
• Misuse the donaons that devotees oered.
• Ignore the Sikh religious code and tradions.
• Support Brish ocials in return for wealth and favor.
• Even allow immoral acvies in Gurdwara premises.
For the common Sikh, seeing this corrupon inside their sacred places was painful — like
watching your own home being taken over by strangers.
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The Spark of Reform: The Rise of Sikh Consciousness
By the early 1900s, a new spirit of awakening began to ow through Punjab.
Two things fueled this:
1. The Inuence of the Singh Sabha Movement (1873 onwards):
This movement aimed to revive pure Sikhism and remove supersons and non-Sikh
pracces. It encouraged educaon, publicaon of Sikh literature, and reasseron of
Sikh identy.
2. The Polical Climate of India:
The struggle for freedom against Brish rule was growing everywhere. The spirit of
independence inspired Sikhs to also demand independence in managing their own
religious instuons.
Sikhs began asking — “If the Brish can’t interfere in Hindu temples or mosques, why are
they controlling our Gurdwaras through corrupt Mahants?”
The Turning Point: The Nankana Sahib Tragedy (1921)
Every movement has a moment that shakes everyone to the core — for the Gurdwara
Reform Movement, that moment came at Nankana Sahib, the birthplace of Guru Nanak
Dev Ji.
Here, the Mahant named Narain Das was known for his immoral behavior and misuse of
Gurdwara funds. When reformers tried to take over the Gurdwara peacefully, he saw them
as a threat.
On 20th February 1921, a group of unarmed Sikhs, known as Akalis, went to Nankana Sahib
to perform prayers and assert community control. But Mahant Narain Das and his hired
goons brutally aacked them — killing more than 100 innocent Sikhs.
This shocking event sent waves of grief and anger throughout Punjab. But it also lit a re of
unity among Sikhs. They realized that the me for silence was over — they had to reclaim
their Gurdwaras with courage and faith.
Formaon of the Akali Movement & SGPC
Aer Nankana Sahib, the movement became organized and powerful.
In 1920, Sikhs established two important organizaons:
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1. Shiromani Gurdwara Parbandhak Commiee (SGPC) —
It became the central body responsible for managing Gurdwaras. SGPC was seen as
the true representave of the Sikh community.
2. Akali Dal (or Akali Movement) —
This became the polical wing of the reformers, mobilizing volunteers known as
Akalis who were ready to protest peacefully for the cause.
Together, these groups took charge of the reform movement with discipline and devoon.
Their slogan was clear —
“Let the Gurdwaras be free from corrupon and returned to the Panth (the Sikh
community)!”
Peaceful Struggles and Acts of Courage
The Akalis decided that they would follow non-violent methods, inspired by Guru Nanak’s
teachings and Mahatma Gandhi’s approach.
However, the Brish government didn’t like this. They feared that a united and awakened
Sikh community could become a strong polical force.
So, they tried to suppress the movement by using:
• Police force,
• Arrests of Sikh leaders, and
• Violent aacks on peaceful protestors.
But instead of breaking the spirit of Sikhs, these acons made their unity stronger.
The Guru ka Bagh Morcha (1922) is a perfect example. Hundreds of Sikhs peacefully
marched to take back a Gurdwara land. The Brish police brutally beat them with lathis, but
not a single Sikh raised his hand in revenge. Their calm bravery won respect across India.
Similarly, in Jaito Morcha (1923–25), Sikhs protested against the Brish interference in
Gurdwara management and the removal of Maharaja Ripudaman Singh of Nabha. Once
again, thousands faced prison and beangs, but they didn’t give up.
Victory Through Faith: The Sikh Gurdwaras Act, 1925
The sacrices of the Sikhs nally bore fruit. The Brish government realized that the
movement could not be crushed by violence. The courage of the Akalis had gained sympathy
from people all over India.
Finally, in 1925, the Brish Parliament passed the Sikh Gurdwaras Act.
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This Act:
• Gave the SGPC the legal right to manage historical Gurdwaras.
• Removed Mahants who were corrupt or not following Sikh tenets.
• Ensured that Gurdwara management would remain in Sikh hands, accountable to
the community.
It was a moment of pride — the Gurdwara Reform Movement had achieved its goal through
sacrice, discipline, and unity.
Consequences of the Movement
The Gurdwara Reform Movement had far-reaching eects — not just for Sikhs, but for India
as a whole.
1. Religious Reforms:
The movement puried Sikh religious pracces. The Gurdwaras once again became places of
prayer, equality, and service. Sikh tradions were restored to their original glory.
2. Polical Awakening:
It trained the Sikh community in organizaon, leadership, and peaceful protest. This
experience later played a vital role in the Indian freedom movement.
3. Social Unity:
It united Sikhs across all regions, castes, and classes. Everyone stood together for a shared
cause — “Faith and Freedom.”
4. Empowerment of Sikh Instuons:
The formaon of the SGPC and Akali Dal gave the community permanent instuons to
manage religious and polical aairs.
5. Inspiraon for Future Movements:
The non-violent courage shown in this movement inspired other communies in India to
stand for their rights peacefully.
6. Challenge to Brish Authority:
The Brish realized that Indians could challenge them without weapons — only through
faith and unity. This weakened their control further.
A Movement Beyond Temples
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The Gurdwara Reform Movement was more than just about religious buildings — it was
about self-respect, identy, and jusce. It showed that a community can rise from within,
reform itself, and reclaim what truly belongs to it.
It was a story of how ordinary farmers, soldiers, and devotees became heroes of faith. They
fought not for money or land, but for the purity of their religion and the dignity of their
Gurus’ message.
In Simple Words
If you imagine this story like a movie, the Gurdwara Reform Movement was not a tale of
swords and wars — it was a story of devoon defeang greed, truth defeang corrupon,
and faith defeang fear.
The Sikhs didn’t just reform their temples — they reformed their hearts, their community,
and their future.
Conclusion
The Gurdwara Reform Movement stands as a shining chapter in the history of India and
Sikhism.
It reminds us that true change begins when people decide to stand up for what is right —
peacefully but rmly.
Through their sacrices, the Sikhs taught the world that religion is not about control or
power — it’s about service, humility, and truth.
So, the next me you visit a Gurdwara, remember that every brick there carries the story of
those brave souls who fought not with weapons, but with faith in Waheguru and love for
their Panth.
“All the best for your exams
From Easy2Siksha (Enjoy Learning, Enjoy Growing).”
“This paper has been carefully prepared for educaonal purposes. If you noce any mistakes or
have suggesons, feel free to share your feedback.”
