Jeevan Singh was born in 1972 into the family of a humble Dalit couple in the remote hamlet of
Kadodipannai, Tuticorin district of Tamil Nadu. His grandfather was a landless agricultural
laborer. His father was the first person to be educated in the thousands-year-old system that
considered them outcasts and unworthy of education.

Jeevan Singh holds a:

• Bachelor of Arts from Manonmaniyam Sundaranaar University, Tamilnadu
• Master of Political Science from Annamalai University, Tamilnadu, and a
• Bachelor of Law from Dr Ambedkar Law University, Chennai, Tamilnadu.

Jeevan Singh is a practicing advocate in the Supreme Court of India and building political cadres
throughout the nation for his mission.

Jeevan believes that the liberation of the majority of the people suffering in the name of caste lies
in political power. He has an unshakable faith in his ability to unite the majority of people across
India to fight this menace.

He was born as a Hindu, brought up as a Christian, and is now a practicing Sikh.

In 2014, he came to know about Gurus and Bhagats through Osho's sermons which confirmed
the ideas he had earlier learned through Kanshi Ram’s book of political training. In 2021, he
participated in the Farmer's Agitation at the Singhu border and learned the Sikh way of life and
their values through experience. On 20th January 2023, Jeevan Singh started his journey as a
Sikh at Patna Sahib, the birthplace of Guru Gobind Singh. What completely convinced him to
follow the Sikh path was the book, ‘Captivating the Simple Hearted - A Struggle for Human
Dignity in the Indian Subcontinent.’

As a human rights activist, he participated in and led many agitations against violations of
fundamental human dignity and rights such as the campaign against custodial torture, a campaign
to save the River Tamira Arani, the campaign against alcoholism, and the anti-Coca-Cola
campaign. He also led several protests for the land rights of Dalits, Adivasis, and other religiousminorities particularly Dalit women who are the lowest of the low among victims of oppression
in India. His activism helped many people but he also faced a dozen cases that were filed against
him for standing up, which he eventually fought and won.

i. The Scheduled Castes, the Scheduled Tribes, the other Backward Castes, and
the minorities, are the most oppressed and exploited people in India. Keeping in mind their large
numbers, such a group of people in India shall be considered the Bahujan Dravida Samaj and the
party shall unite these masses.
ii. The party shall work for these downtrodden masses in order
a. To remove their backwardness;
b. To fight against their oppression and exploitation;
c. To improve their status in society and public life;
d. To improve their living conditions in day-to-day life.
iii. The social structure of India is based on inequalities created by the caste system and the
movement of the party shall be geared towards changing the social system and rebuilding it
based on equality and human values. All those who join the party with the commitment to
cooperate in this movement of social change shall be inducted into the body of the Bahujan
Dravida Party

Begampura Khalsa Raj is a participatory self-rule and governance of our land that promises to
protect the fundamental rights of every human being irrespective of their religion, caste, class, or
gender and ensures social, educational, economic, environmental, and spiritual growth and
sustainability to the people. The term Begampura means a land with no sorrow or cruelty. It’s a
concept defined by Bhagat Ravidas in the Guru Granth Sahib that provides a socio-political
vision for all Sikhs and is the foundation of the benevolent Khalsa Raj of Maharaja Ranjit Singh.

Begampura Khalsa Raj would establish such a system of governance that would disallow caste
and class-based discrimination, religious injustice and terrorism, and atrocities committed by the
state. Everyone would have access to quality education, work, clean air, water, food and
sanitation. The dignity of tribals, their lands, and their way of life would not be exploited.
Modernization and industrialization would be encouraged, but not at the cost of humanity and
the environment.
Fundamental human rights of all will be protected. Legal aid would be provided to those who
cannot afford it. Since women are at the lowest rung of the ladder as objects of cruelty and social
injustice, special endeavors to provide equitable share in development and justice for women will
be a priority in the Raj.

Punjab has always been the forefront fighter for the human dignity and freedom of the
subcontinent from the time of King Porus to Maharaja Ranjit Singh, to the Gadar Party.
It is the land of the Gurus and Bhagats who challenged the caste and class-based inequalities in
the society. The holy scripture, Guru Granth Sahib, which starts with ‘Ek Onkar’ and serves as a
manifesto for the equality of all beings was written here. The Vaisakhi of 1699 in Anandpur
Sahib serves as an unparalleled milestone in history where the five beloved ones from different
castes, classes, statuses, and languages were united to lead the Khalsa Panth. Jeevan believes that
his mission most appropriately begins in Punjab.

Harappa in Punjab, is the root of the Dravidian civilization and the city of Hoshiarpur has been a
significant center of this civilization. In 1932, when M.K. Gandhi was on a fast against
reservation for the oppressed people of India, Babu Mangu Ram from this area was on a fast
against Gandhi. It is where India's first political awakening started for the liberation of oppressed
people and where Babu Mangu Ram won in 1937. In 1996, Kanshi Ram, who fought for social
change, too, won from the Hoshiarpur constituency.

Punjab suffers from the most severe economic, environmental, and identity crisis due to corporate exploitation and greed driving the center’s policies. It is going through a genocide at multiple levels to remove any resistance. To quieten any voices that oppose the state policies and corrupt practices, drugs, gang violence, and draconian laws are used, mass emigration is encouraged.

Issues of autonomous governance in managing its resources, education, and economics.
Issue of unfair implementation of laws for Sikhs i.e. illegally detained political prisoners.
Issue of economic exploitation of Punjab’s land and waters.

Working to open trade via Punjab to the Middle East and Europe benefitting farmers and small industries of Punjab.
Working towards autonomous governance of the states in a loose federal structure.
Working to lobby for fair and even implementation of law towards Sikh political activists.
Working for Punjab’s resources rights and Chandigarh to be the true capital of Punjab not controlled by the center.
Working for the propagation of the Nanakshahi ideology of the Begampura Khalsa Raj with a class-less, caste-less, and oppression-free society.

Because Jeevan Singh is a legal partitioner and an experienced litigator who works for the lowest classes and against corporate exploitation, he wants to bring his expertise and knowledge to uplift Punjab.

Jeevan Singh envisions Punjab to be a union of autonomous villages that are prosperous and independent ecosystems with happy and healthy residents led by the wisest elders. Punjab’s government should be capable of sustaining its resources and putting them to good use for its people without selling out to the center.

Jeevan believes that Punjab’s existing political parties are hand-in-glove with corporate interests that are exercised through India’s fascist political parties, whereas BDP is determined to disseminate the powers to the common and lowest among the low people.

Tamilians have resisted the control of the center in many ways by protecting their language, resources, and culture. Jeevan believes that by making the Punjabi language and Sikh identity weaker, the center has been successful in assimilating and encroaching on Punjab’s prosperity and existence. Jeevan wants to educate Punjab about the much needed revival of the Punjabi language and Sikhi as a means of self-preservation.