AkalPurakhDiFauj

i have a sollliiid one by bhai parminder singh, but i dunno where i got it from online.

if you have aim or msn, pm me, and i can send it to you.

or if anyone else knows how i can upload it?

September 14th

1777 Nawab Zaibta Khan Ruhela, impressed by the character of Khalsa decided to become a member of the Khalsa order. He was baptise and named Dharam Singh.

1848 Raja Sher Singh Attari declared war against British Rule in Punjab. He was son of Sardar Chattar Singh Attari and at that time his sister was engaged to Maharaja Dalip Singh.

1923 Began the Jaito Morcha by Sikhs. The Maharaja of the kingdom of Nabha, Ripudaman Singh, sided with the Akalis, against the British. He was stripped of his kingly status, and in protest of this action of the British, the Sikhs initiated a string of Akhand Paths. The British government intervened to put a stop to the right of the Sikhs to practice their religion, as well as use the reigious practices to rally together. Akhand Panth was interrupted by the British government at Gurudwara Gangsar, Jaito. This marked the second act of sacrilege of Guru Granth Sahib by the British.

==> WHERE IS JAITO? A village under Nabha, which falls on the Bathinda-Ferozpur railway line. It is 96 miles from Lahore and 17 miles from Bathinda.

WHAT IS THE SIGNIFICANCE OF JAITO? On this place situated near a fort, is a historical Gurudwara of Guru Gobind Singh Patshah. Maharaja Hira Singh constructed the beautiful buildings of this Gurudwara. The sarowar is popularly known as Gangsar. About a mile and a half north of Jaito is Tibhi Sahib Gurudwara, where Guru Gobind Singh Patshah used to organize and participate in the evening recitation of Rehras. Both Gurudwaras have extensive land sanctioned to it by the Nabha rulers. Additionally, extensive financial resources are made available on an annual basis from the Nabha rulers and the surrounding villages. A maela celebration is held every 7th of Pooh month (Dec.-Jan.) and Katak (Oct.-Nov.) Puranmashi. Jaito's markets are well renowned. People come from far distances to buy and sell their herds.

WHY AKALIS COURTED ARREST? The key issue involved was resoration of Maharaja Ripudaman Singh of Nabha. Maharaja of Nabha, well-known for his pro-Tat Khalsa Proclivities, had a dispute with Maharaja of Patiala, known for this pro-government role. Although Maharaja of Nabha had absolutely no dispute with the government, as a result of mediation, he was forced to abdicate in July 1923. Col. Michin, with the help of troops and armoured cars, took the Maharaja by surprise on July 8, 1923 and taunted him with the query, Where is that Akali? The news of deposition by the government raised a strom of protest against the Government's interefernce in Nabha and was decsribed as a challenge to the Akali movement. As a result tensions mounted. The Akalis, in defiance of state orders, continued to hold diwan indefinitely. The Nabha police in order to arrest all the Akalis, including the one reading the holy Granth Sahib, was said to have disrupted the Akhand Path on Sept. 14, 1923. This dispute took such a tragic shape and got so inflames by Feb. 21, 1924 that several people lost their lives. After sixteen shaheedi jathas apart from one from Bengal and another from Canada, the agitation process was completed two years later, on August 6, 1925, after the concurrent bhog of 101 Akand Paaths.

-Ref. Mahan Kosh

The Sikhs in History, by Sangat Singh, 1995.

1924 12th Shahidi Jatha of 500 Akalis, under the leadership of Sardar Sucha Singh from Moga, courted arrest upon reaching Jaito.

==> WHERE IS JAITO? A village under Nabha, which falls on the Bathinda-Ferozpur railway line. It is 96 miles from Lahore and 17 miles from Bathinda.

WHAT IS THE SIGNIFICANCE OF JAITO? On this place situated near a fort, is a historical Gurudwara of Guru Gobind Singh Patshah. Maharaja Hira Singh constructed the beautiful buildings of this Gurudwara. The sarowar is popularly known as Gangsar. About a mile and a half north of Jaito is Tibhi Sahib Gurudwara, where Guru Gobind Singh Patshah used to organize and participate in the evening recitation of Rehras. Both Gurudwaras have extensive land sanctioned to it by the Nabha rulers. Additionally, extensive financial resources are made available on an annual basis from the Nabha rulers and the surrounding villages. A maela celebration is held every 7th of Pooh month (Dec.-Jan.) and Katak (Oct.-Nov.) Puranmashi. Jaito's markets are well renowned. People come from far distances to buy and sell their herds.

WHY AKALIS COURTED ARREST? The key issue involved was resoration of Maharaja Ripudaman Singh of Nabha. Maharaja of Nabha, well-known for his pro-Tat Khalsa Proclivities, had a dispute with Maharaja of Patiala, known for this pro-government role. Although Maharaja of Nabha had absolutely no dispute with the government, as a result of mediation, he was forced to abdicate in July 1923. Col. Michin, with the help of troops and armoured cars, took the Maharaja by surprise on July 8, 1923 and taunted him with the query, Where is that Akali? The news of deposition by the government raised a strom of protest against the Government's interefernce in Nabha and was decsribed as a challenge to the Akali movement. As a result tensions mounted. The Akalis, in defiance of state orders, continued to hold diwan indefinitely. The Nabha police in order to arrest all the Akalis, including the one reading the holy Granth Sahib, was said to have disrupted the Akhand Path on Sept. 14, 1923. This dispute took such a tragic shape and got so inflames by Feb. 21, 1924 that several people lost their lives. After sixteen shaheedi jathas apart from one from Bengal and another from Canada, the agitation process was completed two years later, on August 6, 1925, after the concurrent bhog of 101 Akand Paaths.

-Ref. Mahan Kosh

The Sikhs in History, by Sangat Singh, 1995.

sorry i posted so late today,

power just came back on after hurricane ike.

September 13th

1604 The Holy Sri Guru GRANTH SAHIB was ceremonially installed in Sri Harmindir Sahib, Amritsar. Baba Buddha Ji was appointed the first priest.

==> BABA BUDHA JI: born on 7 katak sanmat 1563 at Kathunangal (Dist. Amritsar) to father Sudhae and mother Gora. Parents named the child as Budda. In sanmat 1574, Guru Nanak Dev Ji visited Kathunangal village. While grazing cattle, Budda met Guru Nanak and served milk in sewa. During their conversation, Guru Nanak declared that though young in age, he was "Budha" in terms of understanding and wisdom. Since then he came to known as Budha.

Budha adopted Sikh faith and lived an exemplary GurSikh living. As a result he came to respectfully known as "Baba Budha" and righteously earned some of the highest Gurughar honors. In sanmat 1661, he was bestowed the honor of being the first Granthi (head priest) of the holy Harminder Sahib after installation of the holy Guru Granth Sahib there for the first time. He had the privilege to serve, enjoy the company, and receive blessing of first six Gurus. Guru Har Gobind Sahib learned gurmukhi from Baba Budha. Since Guru Angad Dev Ji period and until Guru Har Gobind Sahib, Baba Budha was responsible for tilak during the gur gadhi ceremonies.

Finally on 18 Maghar Sanmat 1688, Baba Budha Ji passed away in village Ramdas (Dist. Amritsar). Guru Har Gobind personally conducted the cremation and last rituals. At the place of cremation, a beautiful Mandir named "SachKhand", was established.

Since Sujan Singh Ji did not have any children, Baba Budha's Gadhi came under the control of Udasi Pracharaks, which is as follows:

Charandas,

Brahamprakas

Ramprasaad

Thajurdas

Raghudas, who became Raghubir Singh after partaking Amrit. Raghubir Singh was the last Mahant after whom the control was passed onto the Shiromani Gurudwara Prabandak Committee.

Present generations from Baba Buddha's brothers still flourish in Badhae Ramdaspurae.

1670 Guru Tegh Bahadhur Ji released from prison.

1922 Rev. C.F. Andrews witnessed the police brutality at Guru-Ka-Bagh.

Rev. C.F. Andrews witnessed first hand the police brutalities againsts GurSikhs. He saw GurSikhs receiving blows from the police lathis at Guru-Ka-Bagh and observed "The brutality and inhumanity of the whole scene was indescribably increased by the fact that the Sikhs who were hit were praying and had taken vow that they would remain peaceful in word and deed. A new heroism, learnt through suffering, has arisen in the land."

==> GURU KA BAGH gurudwara was under the control of Mahant Sundar Dass. He had agreed to serve under a committee of eleven members appointed by the SGPC on August 23, 1921, but the land remained under his possession. The Sikhs used to hew wood from the land for common kitchen and Mahant, under instigation from others, lodged a complaint against the Akalis. The government was on the outlook for opportunities to retrieve its prestige, lost in the Key's affait. On Aug. 9, 1922, five Akali Sewadars were arrested for cutting wood for Guru Ka Langar from Guru Ka Bagh. Subsequently a morcha was launched to seek the release of the five GurSikhs.

From Aug. 23 until Sept. 13, the government sided with the Mahant and ruthelessly lathi-charged the visiting Jathas. The violent use of force on the non-violent Akalis had great impact in and outside the Punjab. The Government brutality was condemned. The police beat the Akalis with iron-tipped rods and batons, till blodd began to flow and the brave GurSikhs fell unconcious. The insults heaped up on the Akalis were unbearable. They were given inhuman punishments and their religious symbols were desecrated and hair pulled out. The effect of all this on thousands of GurSikhs was tremendous, resulting in deep seated hatred against the British rulers and the Sikhs lost all faith in non-violence. The Babbar Akali movement took its final shape during this Morcha. The courage and persistent of Sikhs became world renouned during this period. From Sept. 13 until Nov. 17, Sikhs courted arrests. Finally, the government gave in and on Nov. 17, 1922, all Sikh demands were accepted and the agitation was successfully concluded. During this agitation 5605 Sikhs courted arrest including 35 members of the SGPC, over a dozen Sikhs accepted shahidi and thousands were injured.

-Ref. "Babbar Akali Movement, A Historical Survey," by Gurcharan Singh, Aman Publications, 1993.

1923 SGPC's second Enquiry Committee to investigate the Doaba excesses was arrested by the Police.

1926 Orderes previously declaring the Sharomani Gurdwara Prabhandak Committee (SGPC) and Sharomani Akali Dal as unlawful bodies were withdrawn by the Punjab Government.

1931 Master Tara Singh led a Jatha of 100 Akalis in the Gurudwara Daska Morcha.

==> MASTER TARA SINGH: Master Tara Singh was born on 24 June, 1885, in Haryal in Rawalpindi district of North Western Province of undivided India. His mother, Moolan Devi, was a pious lady and his father, Bakshi Gopi Chand, was a patwari of the village and was a well known and respected person. Tara Singh's original name was Nanak Chand. In 1902 Nanak Chand embraced Sikhism and came to be called Tara Singh.

Tara Singh had a bright educational career and was a scholarship holder almost at all stages of his education. In 1907 he passed his B. A. examination from Khalsa College, Amritsar. Later Tara Singh joined as headmaster of Khalsa High School, Lyallpur, at an honorarium of Rs. 15 per month. Since then he came to be known as Master Tara Singh. His career as a teacher ended in 1921, following the Nankana tragedy.

He also edited two Akali newspapers, Akali (Udru) and Akali te Pardesi (Grumukhi) in which he forcefully put forward the aims and objectives of the Akali Dal.

He took an active part in national politics till his death on 22 November 1967.

-Ref. "Master Tara Singh, by Verinder Grover, Deep & Deep Publications Delhi, 1995.

1944 All India Sikh Student Federation established in Lahore.

1981 Warrants were issed for Jarnail Singh Bhindrawalae n connection with Lala Jagat Narayan's murder. The police went to Chando Kalan, a Haryana village, to arrest Jarnail Singh. However, he had already left that place. When Jarnail Singh could not be found, the police burnt the volume of Holy Scriptures of the Sikhs, three vehicles of Bhindranwala Jatha and various other articles of the School. A large number of Sikhs were arrested and beaten by the police. The next day the police sieged the headquarters of Jarnail Singh Bhindranwalae.

September 12th

1897 Sara Garhi episode took place. The Sikh solidiers continued to hold the picket until their last breath. All in all 21 men gave their lives.

==> SARA GARHI - Location, Sarhadhi village in Kohaat Dist. which is one and half miles from the Lockhart fort. This place had a small establishment of Indian Government. During the war of Sept. 12, 1897, one of the most moving episodes in the annals of our military history, took place at Saragarhi.In this little outpost 21 Indian Jawans fought back a lashkar of 10,000 tribesman. And died to a man without surrendering their outpost. Saragarhi was, as the name signifies, a tiny fortress in no-man's land in the Hindkush and Sulaiman ranges. The region was inhabited by fierce, lawless tribes whom both the Afghan and the British governments paid a sort of black-mail tax to keep them peaceful. The Afghan government exploited Pakhtoon rationalist sentiment and religious fanaticism of the tribesmen against the English who had introduced idolatrous Hindus and the hated Sikhs into the homelands of the Pathans.

This was known as the prickly hedge policy' of turning the tribesmen against the British so that they did not give the Afghans any trouble. It paid handsome dividends as the tribesmen kept harassing British-Indian troops while leaving the Afghans alone.

British policy wavered between aggressive inroads into tribal territory and buying peace by regular payments to villagers to guard caravan routes. In 1879 the British Jed an expedition into Orakzai territory. The Orakzai retaliated by ambushing isolated British units wherever and whenever they could. This undeclared war went on for 11 years.

In January 1891, Brigadier General-Sir William Lockhart took a punitive expedition through Orakzai territory and destroyed many villagers in the Khanki valley. The Orakzais capitulated and agreed to let the British build three fortified posts on Samaria Ridge and link them to the neighboring Morangai Valley by road. Two months later they changed their minds and decided to have another go at the British-Indian forces. On 24th March they suddenly attacked an escort party of the 29th Punjabis and the 3rd Sikh Frontier Force, killed 14 men and wounded seven.

The next day they rushed picquets at Sangar and Gulistan. All the victims of the surprise attack on Gulistan were Sikh soldiers. The tribesmen drove a herd of cows to the post. The Sikhs abstained from firing on the cows and fell victim to the ruse practiced on them.

A full-scale war began with tribal lashkars attacking British-Indian outposts all over the NWF Province. Samana Ridge, Kohat and the Khurram valley were defended by the 36th Sikhs,a unit raised from Ferozepur in 1887. Three fortresses which came under heavy attack from Orakzais and the Afridis were Fort Lockhart, Gulistan and Saragarhi. Of these Saragarhi was only a picquet with a signal tower which maintained heliographic communication with the other two. All about the three was thorny scrub littered with large boulders which provided cover for the besieging tribesmen. The garrison in Saragarhi consisted of 21 men under the command of Havaldar Ishar Singh. The tower was manned by a solitary signaller Gurmukh Singh.

The tribesmen came on with full force and killed most of the 21 defenders. The defenders ran out of ammunition. The six who remained decided to make their last stand in the mess. Tribesmen threw burning faggots of bushwood into the mess and set it on fire. The six men fixed bayonets on their rifles, rushed out and were killed to a man. Only Signaller, Gurmukh Singh, remained in the tower.

The last message from Saragarhi which flashed across with the sunbeams was People say one's brothers are like one's own arms. If you were our brothers, you would have seen our plight and helped us with ammunition. But it was beyond your power: the enemy has blocked all the roads. Brothers, we have served our Guru and our Emperor and now we take leave of you for ever.

Gurmukh Singh asked for permission to close the signal post. The permission was flashed back from Fort Lockhart. Gurmukh Singh dismounted his helosgraph equipment, packed it in a leather case and fixed his bayonet on his rifle. The tribesmen did not want to lose more men in hand to hand fighting and set fire to the tower. Gurmukh Singh perished in the flames shouting at top of his voice, Boley so nihal, Sat Sri Akal.

Though vastly outnumbered, the Sikhs held their post and killed over 200 and wounded thousands before accepting Shaheedi. Each demonstrated an exemplary courage and valor fit for an Amritdhari Sikh. In the memory of these sikhs the government erected KiratMandirs at fort Lockhart, Amritsar and Firozpur.

-Taken from The Saga of Saragarhi by Khuswant Singh published in Sept. 1992 issue of Sikh Review

1940 Master Tara Singh resigned from Congress because of Gandhi's communal attitude.

==> MASTER TARA SINGH: Master Tara Singh was born on 24 June, 1885, in Haryal in Rawalpindi district of North Western Province of undivided India. His mother, Moolan Devi, was a pious lady and his father, Bakshi Gopi Chand, was a patwari of the village and was a well known and respected person. Tara Singh's original name was Nanak Chand. In 1902 Nanak Chand embraced Sikhism and came to be called Tara Singh.

Tara Singh had a bright educational career and was a scholarship holder almost at all stages of his education. In 1907 he passed his B. A. examination from Khalsa College, Amritsar. Later Tara Singh joined as headmaster of Khalsa High School, Lyallpur, at an honorarium of Rs. 15 per month. Since then he came to be known as Master Tara Singh. His career as a teacher ended in 1921, following the Nankana tragedy.

He also edited two Akali newspapers, Akali (Udru) and Akali te Pardesi (Grumukhi) in which he forcefully put forward the aims and objectives of the Akali Dal.

He took an active part in national politics till his death on 22 November 1967.

-Ref. Master Tara Singh, by Verinder Grover, Deep & Deep Publications Delhi, 1995.

1988 Sikh students massacred in Bidar, Karnatka.

Seven Sikh students of the Guru Nanak Engineering Institute in Bidar were massarced and more than 70 injured by the state-sponsored Hindu mobs There was a total black out of the news of this massarce in the Indian news media. No Hindu was ever punished for the killings of the Sikh students. Instead, a few Sikh students were arrested on trivial charges so that the Sikhs would understand that they have to obey the patterns of their Hindu masters and learn to live like slaves and not talk of justice or of rights.

-Ref. The Sikhs' Struggle for Sovereignity - An Historical Perspective. by Harjinder Singh Dilgeer and Awtar Singh Sekhon, 1992.

September 11th

1487 Guru Nanak Dev's marriage anniversary.

Guru Nanak Dev Patshah married Bibi Sulakhani, daughter of Mul Chand of Batala city. This relationship was mediated by Bhai Jai Ram Jim, the husband of Guru Nanak's sister, Bibi Nanaki. The enagagement too place on Vaisakh Wadhi 1, Sunmat 1542 when Guru Nanak Patshah was at the age of 16. At the time of marriage, Guru Nanak Patshah was 18 years of age. The marriage took place in Batala, which is on the railway from Amritsar to Pathankot. The location where Guru Nanak's marriage party stayed overnight is still marked by an earthen wall. Babae Da Viya, Guru Nanak Dev's marriage anniversary, is celebrated every year on Badro Sudi 7.

- Ref. Jiwan Bachitar: Guru Nanak Dev Ji, By Prof. Sahib Singh Ji. 1969.

==> GURU NANAK (1469-1539):

In a world rife with falsehood, sunk in superstitions and plagued by all kinds of inequities and inequalities, Guru Nanak rang in the gospel of truth, universal love and brotherhood. The Founder Guru of the Sikhs and one of the greatest and saintliest of saviours, he redeemed the soul of a moribund society that had experienced a total eclipse, if not annihilation, of all abiding human values. The condition of the contemporary society has been vividly described by the First Master in the well -known words:

This age is a knife, kings are butchers,

justice hath taken wings and fled.

In this completely dark night of falsehood

the moon of truth is never seen to rise.

Guru Nanak was born in a Bedi family at Talwandi (Nankana Sahib), near Lahore, in 1469. At an early age he learnt Sanskrit, Persian and the prevalent form of Gurmukhi. He was a precocious child with a pronounced penchant for religion. His father, Mehta Kalu, made vain efforts to woo him to a mundame mode of life. Accordingly, he was got employed in a Government store of the Nawab of Sultanpur where he served for 13 years.

It was in 1499 that the day of destiny of ecstatic communion with God came. While taking his daily bath in the rivulet Bain that flows near Sultanpur, Nanak had his illumination through a soul-stirring vision of Almighty God. It was here that the Guru delivered his great sermon in the memorable words: There is no Hindu, there is no Musalman. The spiritual enlightenment enjoined on him a mission to the propagation of which he consecrated his entire life. He set out on his great Udasi's (Missionary journeys) to deliver God's message to sinning and suffering humanity.

He toured the whole of India and many foreign countries, preaching the gospel of true religion and rooting out ignorance and evil. The great Guru undertook five major missionary journeys in this behalf.

In the course of his first long travel, Guru Nanak visited celebrated Hindu places of pilgrimage like Kurukshetra, Banaras and Jagnnath Puri. He taught people how to distinguish Dharma from Adharma and abandon such pretentious rituals and prayers as constituted the accepted religious practice of the times. During his second journey the Guru went as far as Sangla Deep and having done his ministry returned to the Punjab.

The Master's third missionary journey is known for his discussions with reputed Kashmiri Pandits and savants and for his visits to famous haunts of the Yogis, the Sidhas and the Nathas in the Himalayas. The Guru preached truth and righteousness wherever he went.

The fourth missionary journey comprised the Master's visit to prominent Muslim shrines in Mecca, Medina and Baghdad. After his return to the Punjab, the Guru set out on his fifth and final journey. This time he confined his travel to places nearer home such as Saidpur, Pakpattan, Multan, Achal Batala, etc. Saidpur had been sacked by Babar's forces. Deeply moved by spectacle of infinite human suffering resulting from the inhuman atrocities perpetrated by the Mughal invader, the Guru chanted hymns of Sorrow.

At Achal Batala, a renowned centre of the Yogis and Sidhas, the Guru preached the unity and equality of all religions. For twenty-two years Guru Nanak propagated his faith in India and abroad. During his 18 years' stay at Kartarpur, he incarnated into splendid deeds the lofty ideals that he had been preaching all his. life. Thus, by his own inspiring example, the Guru demonstrated how Raj and Yog, the worldly and the spiritual modes of life, could be happily and fruitfully conjoined.

During his extensive missionary journeys, Guru Nanak exhorted the benighted humanity to pursue the path of divine meditation. He stressed the significance of righteous living above all other things. The Guru made men realize that there is only one God Who is peerless. He held that through Nam Simran (Meditation of God's Name) and concentration on Shabad (the word) man could muster up courage enough to uphold truth in his life.

Guru Nanak cried down all cant and blind observance of soulless customs, rites and rituals. The Guru averred that they were a meaningless meandering unconnected with the attainment of man's spiritual destiny, Thus he rightly laid accent on pious practical living which alone constitutes true religiosity.

The quintessence of Guru Nanak's philosophy is enshrined in his Mul Mantra. He has aptly emphasized the imperative need of truth and beauty, freedom and fraternity. According to Guru Nanak, religion implies a communion between God and man. As a corollary to this, a person who devotes himself to Nam Simran is naturally virtuous and fearless. Unsullied by ill-will or enmity, he works for the amelioration of the weak and the down-trodden. His noble actions give an impulse to his aesthetic ability. A truely religious man of the Guru's conception is opposed alike to serfdom and masterdom. His life is radiant with love and humility, sweetness and light.

Indeed, Guru Nanak wanted to unite and organize his disciples in order to give religion true solidarity. To this end, he established sangat (congregations) at numerous places and appointed their chiefs. Besides, he compiled his writings in book form which he handed over to his successor, Guru Angad Dev.

The Guru established a sangat at Kartarpur and prescribed a set of values to be cherished and practised. He also founded the great institution of langar (free community-kitchen) and spent his earnings from land on running it. Thus, he gave a living form to his doctrine of work, Nam Simran and the Temple of Bread. The Guru nominated Bhai Lehna, his most beloved and trusted disciple, for the exalted office of the Guru after him. In the Adi Granth are enshrined 974 hymns by the First Master.

-Ref. Guru Granth Ratnavali, (pp. 38) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh

Mahan Kosh (pp. 111)

1807 Maharaja Ranjit Singh met Charles Matcalfe, the British agent to draw out the terms of the treaty.

1931 Kar Sewa was initiated at Sri Darbar Sahib Taran Taran Sarowar.

==> KAR SEWA: Kar refers to the debris found at the bottom of water tanks, pools, and wells. The Kar from Amritsar Sarowar is regularly removed every 50 years. Please note that an irregular Kar Sewa was conducted in 1984, by the government of India, as part of their mop-up operations to cover the brutalities of Operation Bluestar.

1982 34 Sikhs of the Dharam Yudh Morcha were crushed under train near Tarn Taaran. The bus was carrying Akali Satyagrahies under police escort from Amritsar to Ferozpur when it accidently ran into the train.

September 10th

1539 Gur Gadhi, Second Patshah, Guru Angad Dev Ji.

==> Guru ANGAD DEV (1504-1552): The mantle of the First Master fell on Angad, the second Sikh Guru, in 1539, and he graced the exalted position till 1552.

Born at "Mattae de Saran", a Punjab village, on Sunday, Vaisakh Vadi 1 sunmat 1561 (March 31, 1504) to father Pheru Mal and mother Dya Kaur, Guru Angad was originally known as "Lehna". In sunmat 1576, Guru Sahib married Khivi, daughter of Devi Chand. This marriage resulted in two daughters Bibi Amro and Anokhi and two sons Dassu and Dattu Ji. Lehna's parents were orthodox Hindus and worshippers of the goddess Durga. The most momentous and exulting moment in Lehna's life came around 1531 when he met Guru Nanak at Kartarpur. So powerful and profound was the Guru's divine spell on him that he wound up domestic affairs and devoted himself entirely to the service of the Guru and of fellow-men in whom the Lord constantly dwells. Because of his patient and unpretentious service, he endeared himself to the Guru who lovingly called him "Angad" (i.e., of my own limb) and elevated him to the Guruship on Hadh 17th sunmat 1596. However, Guru Angad actually assumed Guruship on Asu 23rd sunmat 1596 and started his work.

Imbibing the spirit of the First Master, Guru Angad began to disseminate the gospel of Guru Nanak to redeem the caste-worn and custom-ridden contemporary society. He denounced formalism and ritualism, and highlighted the edifying experience of the adoration of the Guru (Guru Bhakti), service of the Guru (Guru Seva), and divine meditation (Nam Bhakti). These tie regarded as the noblest means of God-realization. Guru Angad held service in high esteem. Indeed, he placed love of God and service of humanity on the same pedestal.

To consolidate and propagate the mission of Guru Nanak, the Second Master collected the celestial songs and teachings of his predecessor which, together with his own compositions, he transmitted to mankind. There are sixty-two hymns by Guru Angad in the Adi Granth.

Drawing on his own reminiscences and the accounts gathered from Bhai Bala and other disciples of the First Guru, the Second Master produced the first biography of Guru Nanak (in sunmat 1601), and this became the earliest published prose-work in Punjabi. The bastardized version of this biography is available today and known as Bhai Bala's version.

Guru Angad was also a great pioneer in education. He opened a School which, besides promoting the moral health of the students, organized wrestling exercises and manly sports. The Guru's system of education sought a harmonious development of the physical, intellectual and spiritual aspects of the human personality.

In sunmat 1598, the Second Master modified and improved the Gurumukhi script and made arrangements for popularizing it. Besides, he established his headquarters at Khandoor, and under his divine spell many embraced the Sikh religion. The Guru commended the significance of honest work and corporate kitchens. He exhorted the Sikhs not to take to renunciation or asceticism but to carry on the worship of God along with their worldly duties and obligations. Thus, he strengthened Guru Ka Langar or the Temple of Bread, an imaginative measure which helped enlist all men In a league of love.

Guru Sahib left for holy abode on Vaisak 3rd sunmat 1609 (March 29, 1552) at Kadur Sahib, after serving 12 years, 9 months, and 17 days as Guru. At the time of Joti Joot, his age was 47 years, 11 months, and 29 days.

-Ref. "Guru Granth Ratnavali," (pp. 142) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh

Mahan Kosh (pp. 111)

1930 Sardar Karam Singh, a renowned Sikh historian, passed away at Taran Taaran Sahib.

==> KARAM SINGH (Historian): was born in 1884. He was the first Sikh historian who used scientific techniques in documenting the Sikh history. He spent almost all his life in collecting the source material related to the Sikh history. He left his education when he was a student of B.A. final year and walked on foot from one village to another in search of historical material and documented the tales told by the older people of Punjab. It was a period (1905) of great plague in Punjab. Many old and young people were dying of plague left and right. He could not afford to wait and finish his degree. Had he waited, many more sources of valuable information would have vanished forever.

Karam Singh had heard that there lives a man at Kadrabad (Distt. Gujrat, now in Pakistan) who was present in the camp where Raja Sher Singh (son of Maharaja Ranjit Singh) had stayed. Plague was taking its toll and he was warned against going to that area. He went there anyway and found that all the village folks had either died or run away. He finally found the old man he was looking for. He was fighting for his life. The family members realized that this man has come a long way to talk to him, allowed him to talk to the old man who was semi-conscious, but the man died.

Most of his historical material originally published in a special issue of "Phulwari" published by Giani Hira Singh `Dard' in 1930. Phulwari was perhaps the best monthly magazine in Punjabi at that time.

Karam Singh thoroughly studied many books written in Farsi, Arabic, and English. Based on the historical clues in those books, he solved many mysteries of the Sikh history. He found many sources of information of the Khalsa Raj and collected some very valuable material which is fundamental in understanding the Sikh history.

Karam Singh wrote the following books in Punjabi:

Katak Ke Vaisakh

Banda Bahadar

Gurpurb Nirnhai

In addition, he compiled and edited:

Bahumulle Ithasik Lekh

Karam Singh was the first historian to research and report that Khalsa even defeated the Chinese Khutan army and the rulers of Sindh and Shikarpur also paid tribute to the Lahore Darbar (Sikh Raj). It was not documented ANYWHERE ELSE before him. He thoroughly studied the official daily diaries "roznamachas" of Mughol and Khalsa offices and collected useful information.

Among numerous other rare documents, he found a document that described the time when Suba Aslam Khan bestowed the title of Nawab upon Kapur Singh, and when a "Jagir" of 19 villages was given to Sri Harmandir Sahib. The name of every village was written on it. He bought it for five rupees. The seller did not know the real value of that piece of paper which was smaller than the palm of the hand.

Karam Singh regretfully wrote that our history is spread all over the world and the Sikhs have failed to preserve it. He says that all the valuable material that he has come up with was obtained from non-Sikh sources, mostly Muslims.

Karam Singh met with some very old people. One of them was with Maharaja Kharak Singh when Chet Singh was murdered (Sikh Raj's last period). He also met another man who was a servant of the Sandhanwalias and was present when Prince Sher Singh (son of Maharaja Ranjit Singh) was murdered. He also met with a person who was an attendant (orderly) of Maharaja Dalip Singh, and another man who accompanied the Sikh army when Raja Hira Singh (dogra) was killed. Karam Singh also met with a man who had fought in the battles of Mudki, Feru Shehar, Sabhraon, Cheliawalli (where the Sikhs defeated the British) and Gujrat. He met with many men who had fought various battles.

Karam Singh died on September 10, 1930 of tuberculosis.

-Ref. "Bahumulle Ithasik Lekh" (Punjabi version), the anthology is edited by S. Karam Singh and published by Singh Brothers.

1981 Indian Police burns Saroops of Sri Guru Granth Sahib.

The Indian police went to Chando Kalan, a Haryana Village, to arrest Sant Bhindrawala in connection with the murder of Lala jagat Narayan. When Sant Bhindrawala could not be found, the police burnt saroops of Holy scriptures (Sri Guru Granth Sahib), three vehicles of Bhindrawala and various other articles of the School. A large number of Sikshs were arrested and beaten by the police. The next day the police seigned the headquarters of Sant Bhindrawala.

i uuuused to be from new jersey. which is near new york.

but now im in texas.

so i guess that doesn't help.

hehe. :D

September 9th

1965 Indian Air Force, under the command of Chief Marshal Arjun Singh, successfully bombed the Pakistani strongholds.

1965 Fateh Singh postponed his fast under the pretext of Indo-Pak war.

1981 Lala Jagat Narayan murdered near Ludhiana and Sikhs Attacked.

Lala Jagat Narayan, the venomous journalist, was killed by some unidentified persons near the city of Ludhiana. The police named Swarn Singh, Dalbir Singh and Nachhattar Singh as suspects. The Senior Superintendent of Police, D.R. Bhatti, also named Jarnail Singh Bhindranwala as one of the "conspirators."

The next day the Hindus took out a procession in Jullundur City and attacked a large number of Sikh shops and houses. Innocent Sikhs, including some anti-Akalis, were also beaten by the Hindu mob. Some of the Sikhs sustained severe injuries.

During the early 80's the Hindu newspapers launched venomous propaganda against the Sikhs and even made poignant and uncalled for attack on Sikh values and Sikh institutions, particularly the Akal Takht, the highest seat of the Sikh nation. The Chief of this notorious conspiracy was Lala Jagat Narayan of Jullundur. The Sikh Youth and the Sikh intelligentsia warned him time and time again but he did not stop his poisonous propaganda. Others who were part of this conspiracy included Virendra, Ramesh, Lalit Mohan, Yash, Jagjit Singh Anand, etc.

ANOTHER CONSPIRACY: The Hindu Government of India has been working on another plank as well. Thousands of Hindus from Uttar Pradesh (U.P.), Madya Pradesh (M.P.), and Bihar provinces were being sent to Punjab every day. They were being provided with various facilities, such as houses, etc. On the other hand Sikhs in U.P. and other provinces were being uprooted and their lands forfeited to the Hindu Governments of these provinces. To quote a Hindu newsper, the Tribune:(27.7.8 1):

In 1961 there were 6l.01% Sikhs in the Punjab;

In 1971 there were 58.09% Sikhs in the Punjab;

In 1981 there were 53.915% Sikhs in the Punjab; and

In 1991 this percentage shall be LESS THAN 50%.

It is noteworthy that the Hindu population had been falling regularly in all the provinces of India and the average Sikh population had increased. It was a planned conspiracy of the Hindu Government that the Sikhs should be reduced to a minority even in their Homeland, i.e. the Punjab.

-Ref. THE SIKHS' STRUGGLE FOR SOVEREIGNTY, An Historical Perspective By Dr. Harjinder Singh Dilgeer and Dr. Awatar Singh Sekhon. Edited By: A.T. Kerr Page 110-119.

:goodpost:

Prabh Sio Laag Rahoo Mera CheeT

im sure it was just a typo. :D

http://akj.org/multimedia/London/2008/200803lonn016fri.mp3

Bibi Darshan Kaur - bhee paraapath maanukh dhaehureeaa

:1singh1:

jo sir saa(n)ee naa nivai so sir dheejai ddaar

Chop off that head which does not bow to the Lord

naanak jis pi(n)jar mehi birehaa nehee so pi(n)jar lai jaar

O Nanak, that human body, in which there is no pain of separation from the Lord-take that body and burn it.

:WW: :WW: :WW:

September 8th

1922 The count of GurSikhs injured as a result of Police atrocities during the Guru Ka Bagh morcha reached 836.

==> GURU KA BAGH gurudwara was under the control of Mahant Sundar Dass. He had agreed to serve under a committee of eleven members appointed by the SGPC on August 23, 1921, but the land remained under his possession. The Sikhs used to hew wood from the land for common kitchen and Mahant, under instigation from others, lodged a complaint against the Akalis. The government was on the outlook for opportunities to retrieve its prestige, lost in the Key's affait. On Aug. 9, 1922, five Akali Sewadars were arrested for cutting wood for Guru Ka Langar from Guru Ka Bagh. Subsequently a morcha was launched to seek the release of the five GurSikhs.

From Aug. 23 until Sept. 13, the government sided with the Mahant and ruthelessly lathi-charged the visiting Jathas. The violent use of force on the non-violent Akalis had great impact in and outside the Punjab. The Government brutality was condemned. The police beat the Akalis with iron-tipped rods and batons, till blodd began to flow and the brave GurSikhs fell unconcious. The insults heaped up on the Akalis were unbearable. They were given inhuman punishments and their religious symbols were desecrated and hair pulled out. The effect of all this on thousands of GurSikhs was tremendous, resulting in deep seated hatred against the British rulers and the Sikhs lost all faith in non-violence. The Babbar Akali movement took its final shape during this Morcha. The courage and persistent of Sikhs became world renouned during this period. From Sept. 13 until Nov. 17, Sikhs courted arrests. Finally, the government gave in and on Nov. 17, 1922, all Sikh demands were accepted and the agitation was successfully concluded. During this agitation 5605 Sikhs courted arrest including 35 members of the SGPC, over a dozen Sikhs accepted shahidi and thousands were injured.

-Ref. Babbar Akali Movement, A Historical Survey, by Gurcharan Singh, Aman Publications, 1993.

HERE I make my stand.

La Revolucion reborn

Inkalaabi resurrected.

We rise to arms

With bir rass we're infected.

akaaaaaluh.

too mero piyaro ta kaisi bhookha

if you are my beloved, how can I be hungry?

too man vasiaa lagai n dhookha.

when you are in my mind, pain doesn't hurt me.

September 6th

1574 Jotti Jot, Third Patshah, Guru Amar Das Ji.

==> GURU AMAR DAS (1479-1574), the seventy-three years old disciple who had distinguished himself for his humility and simplicity in Guru Angad's holy company was nominated Guru in 1552.

Born of orthodox Hindu parents in Baserke, a Punjab village, in Vaisakh sudhi 14th sunmat 1536 (May 5, 1479) to father TaejBhan and mother Sulakhani, Guru Amar Das married Srimatti Mansa Devi Ji on Magh 11th sunmat 1559. The marriage resulted in two daughters, Bibi Dani and Bhani, and two sons, Baba Mohan and Mohari.

Guru Amar Das was a great pilgrim. Once he happened to listen to a rapturous chanting of Guru Nanak's Japji by Bibi Amro, Guru Angad's daughter and his nephew's wife. He was so much enthralled by its supernal note that he repaired instantly to Guru Angad, the Second Master. He spent about 12 years, from 1540 to 1552 in selfless service and deep meditation, amidst an aura of holiness and splendor radiating from his beloved Guru. Amar Dass became a sikh of Guru Angad Patshah in sunmat 1597 and ascended to Guru Gadhi on Vaisakh 3rd sunmat 1609.

While expounding the gospel of Guru Nanak, the Third Master laid special stress on the service of the Guru and contemplation of the Lord's Name. He asserted that man could attain Sahaj (tranquility) through the path of the holy name. All doubts disappear and he attains Ananda (bliss) a stage achieved by the Bhakts through God-realization. He also held that these values could be acquired only through the Guru's grace.

During the 22 years of his ministry, Guru Amar Das took quite a few significant measures to consolidate the Sikh religion, as also to endear it to the masses of men. To widen the scope of the movement, he made Goindwal his missionary centre. Here he caused a big bavalli (a sort of well) dug and organized festivals on the occasion of Deepavall and Baisakhi. A large number of Sikhs from far-flung places flocked to Goindwal. Indeed it became the first place of pilgrimage.

Besides, the Guru set up twenty-two manjis, or dioceses in different parts of the country where Sikhism had taken roots. Each Manji was placed under the charge of a pious Sikh with whose effort the Sikh Sangats (congregations) met daily and chanted the Guru's hymns.

The Third Master invested the institution of langar with a kind of inviolable sanctity. Thus, no one could, have darshan of the Guru without first partaking of food in the langar. This had the desired effect of proclaiming and establishing the essential equality of all mankind. In the Guru's Temple of Bread, the rich and the poor, the high-born and the untouchable, ate together as members of an integrated human family. The Guru also fought other rampant social evils like Sati, drink and Purdah. With a view to marking out the Sikhs as a distinct people, Guru Amar Das prescribed a set of rites to be followed on occasions such as birth and death. The Guru also visited Hindu cities of pilgrimage and there, too, he propagated the gospel of Guru Nanak.

Guru Amar Das Patshah left for heavenly abode on Bhado Sudi 15 sunmat 1631 (Sept. 1, 1574 after serving 22 years, 5 months, and 23 days as teh third Guru of GurSikhism.

Guru Amar Dass Jini Saewiyo Tin Dukh Darad Parhar Parae

(sawia M. 3 Kae)

-Ref. Guru Granth Ratnavali, (pp. 142) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh

Mahan Kosh (pp. 74)

1901 Giani Dit Singh passed away. He was the chief organiser and a prominent intellect of the Singh Sabha Movement. Giani Dit Singh was a resident of village Nandpur Kalodh, Patiala. Born in 1850, he was initially a Gulabdassi and was later influcence by the sangat of Jawahar Singh Kapur and Professor Bhani Gurmukh Singh. As a result he became a Sikh and joined the Singh Sabha movement. He was such an intellect that he won debates with the Arya Samaji Chief Dayanand.

1921 Gurudwara Teja Kalan, Gurdaspur, came under SGPC. As the movement of non-cooperation gained momentum among Sikhs, the Akali leaders began their tour of the provinces urging the Sikhs to join the Akali Dal and rise as one man to liberate their Gurudwaras. On this day a large number of Akalis suddenly appeared at Gurudwara Teja kalan and captured it.

1923 SGPC appoints Second Enquiry Committee to go in to investigate the police excesses in Doaba.

1966 Punjab Reorganization Bill presented in the Indian Lower House. Sirdar Kapur Singh rejected it on behallf of the Sikh nation in his famous address, the betrayal of the Sikh faith, to the Indian Parliament.

September 7th

1936 Gandhi asserts that Sikhism is part of Hindusim and stated that if becoming a Sikh is conversion then this kind of conversion on the part of Harijans is dangerous.

In a letter to Jugal Kishore Birla, Gandhi wrote:

Today I will only say that to me Sikhism is a part of Hinduism. But the situation is different from the legal point of view. Dr. Ambedkar wants a change of religion. If becoming a Sikh amounts to conversion then this kind of conversion on part of Harijans is dangerous. If and if you can make them give up the separate electorate, then I will have no objections to Harijans calling themselves Ramanujis or Sikhs.

-Ref. The Sikhs in History, by Sangat Singh, 1995.

1981 Sikh protest procession taken out in Delhi to seek Sikh demands. 4 GurSikhs killed by Haryana Police on their way to join the procession.

Sikhs took out a protest procession in Delhi to press for Sikh demands. The Akali Dal, which is the most moderate Sikh organisation, had previously announced its intention to hold protest march in Delhi, to press its demand for more autonomy for the Provinces. Sikhs from various parts of the Punjab went to participate in this procession. In Haryana, the Hindu police stopped the Sikh processionists from going to Delhi. At Madhuban the Hindu police fired upon the Sikhs and killed four Sikhs. More than a dozen Sikhs were wounded. This was the behaviour of the Hindu police with the members of the most-peaceful Sikh organisation. The next day, students of the Khalsa College at Amritsar observed a protest day against the killing of the innocent Sikhs at Madhuban. The Punjab police cane-charged and wounded a large number of the Sikh students.

-Ref. THE SIKHS' STRUGGLE FOR SOVEREIGNTY, An Historical Perspective By Dr. Harjinder Singh Dilgeer and Dr. Awatar Singh Sekhon. Edited By: A.T. Kerr Page 110-119.

September 5th

1922 Sardar Pritpal Singh Ji received 100 lathi charges from the police in Guru-Ka-Bagh morcha but refused to depart with his Sikh faith.

==> GURU KA BAGH gurudwara was under the control of Mahant Sundar Dass. He had agreed to serve under a committee of eleven membersappointed by the SGPC on August 23, 1921, but the land remained under his possession. The Sikhs used to hew wood from the land for common kitchen and Mahant, under instigation from others, lodged a complaint against the Akalis. The government was on the outlook for opportunities to retrieve its prestige, lost in the Key's affait. On Aug. 9, 1922, five Akali Sewadars were arrested for cutting wood for Guru Ka Langar from Guru Ka Bagh. Subsequently a morcha was launched to seek the release of the five GurSikhs.

From Aug. 23 until Sept. 13, the government sided with the Mahant and ruthelessly lathi-charged the visiting Jathas. The violent use of force on the non-violent Akalis had great impact in and outside the Punjab. The Government brutality was condemned. The police beat the Akalis with iron-tipped rods and batons, till blodd began to flow and the brave GurSikhs fell unconcious. The insults heaped up on the Akalis were unbearable. They were given inhuman punishments and their religious symbols were desecrated and hair pulled out. The effect of all this on thousands of GurSikhs was tremendous, resulting in deep seated hatred against the British rulers and the Sikhs lost all faith in non-violence. The Babbar Akali movement took its final shape during this Morcha. The courage and persistent of Sikhs became world renouned during this period. From Sept. 13 until Nov. 17, Sikhs courted arrests. Finally, the government gave in and on Nov. 17, 1922, all Sikh demands were accepted and the agitation was successfully concluded. During this agitation 5605 Sikhs courted arrest including 35 members of the SGPC, over a dozen Sikhs accepted shahidi and thousands were injured.

-Ref. Babbar Akali Movement, A Historical Survey, by Gurcharan Singh, Aman Publications, 1993.

does anyone have a source for this maryada? i've heard different things, want to verify... this way seems kind of ritualistic (no offense, i'm new to sikhi, just a novice).

yea yea, when you think about it logically ish,

when your kanga breaks, or if for some reason, your sri sahib breaks, you don't just throw it away.

when your arm grows a bit too big for your karra, do you throw it away?

after death, do you dispose of your kakkars?

no, they are burned with you. they are part of your sareer, your body.

September 3rd

1708 Madho Dass Baeragi was baptised and became Banda Singh Bahadur.

Madho Dass Baeragi was adminsitered baptism by Guru Gobind Singh himself to the accompaniment of Bhai Daya Singh and three other Sikhs. He was renamed Gurbakhash Singh. Madho Das was an Udasi Sikh, and he submitted to the protection of the Guru, saying he was his "banda," devotee. Keeping in view the susceptibilities of Bairagi followers of Gurbakhash Singh, Guru Gobind ordained that henceforth Guru Ka Langar would cater to the people of all faith; only vegetarian food shall be served in Langar. Subsequently, he was sent to Punjab to punish the cruel Mughal Nawabs and came to be known as Banda Bahadur.

==> BABA GURBAKHASH SINGH (BANDA BAHADHUR): born on KatakSudhi 13 sunmat 1727 to Rajput father Ramdev who was a resident of the Rajori village in Jammu. He was named Lashman Dev by his parents. Since childhood, he exhibited extremely fondness for sanskrit literature and hunting. However, he plunged into deep remorse after killing a pregnant deer. As a result he discarded all his hunting tools and became a disciple of Vaesnav JankiPrasad. He shed all his material wealth, started onto the seekers path for enlightenment, and adopted the new name, Madho Dass.

Wondering in search of enlightenment, when he traveled towards south India and reached the banks of Godawari, he fell in love with this beautiful new place. He established his Ashram and started living here. In sunmat 1765, when Guru Gobind Singh Ji reached Nandaedh, he was extremely impressed and influenced by Guru's preaching. He offered himself as "Satguru Da Banda" (Satguru's person). Guru Gobind Singh Ji introduced him to Amrit and changed his name to Gurbakash Singh. However, he remained popularly known in our Panth as "Banda".

To eradicate the prevalent injustices, Guru Gobind Singh sent Baba GurBakhash Singh accompanied by the following five GurSikhs to Punjab:

Baba Binod Singh

Baba Kanh Singh

Baba Bajh Singh

Baba Bijae Singh

Baba Ram Singh

Baba Gurbakhash Singh went to Punjab in sunmat 1765 accompanied with a Hukamnama from Guru Gobind Singh addressed to all the GurSikh. In this Hukamnama, Guru Gobind Singh asked GurSikhs to help Baba Gurbakhash Singh in his efforts. Before departure, Baba Gurbakhash Singh received three arrows from Guru Gobind Singh and the following instructions:

1. Remain celibate ("Jatt rakhana")

2. Live, operate, and act under the dictates of Khalsa ("Khalsae dae Anusari hokae rahna")

3. Never consider yourself to be Guru ("Aap nu Guru na manenna")

4. Eat only after serving others ("Vartakae Shakana")

5. Help the orphas, poor, unprotected, helpless, destitute, or disolate. ("Anatha di sahiata karni")

Upon reaching Punjab, Gurbakash Singh strictly followed Guru Sahib's instructions and successfully punish all who had previously mistreated the Khalsa Panth. On the 1st Hadh sunmat 1767, after conquering Sirhind, Wajir Khan was punished and eventually killed for the mistreatment of Sahibzadas.

However, Gurbakash Singh became popular among the Khalsa Panth, his self-godliness started awakening. As a result he started adopting and engaging in practices that were against Gurmat. In sunmat 1771, Baba Gurbakhash Singh expressed desires to establish his own Gadhi in Sri Harmindar Sahib and sought his self-worhsip. He started a new slogan of "Sachae Sahib ki Fateh" in contrast to the traditional "Vaaheguru Jee Kee Fateh". This resulted in a severe split among Khalsa Panth. Those following the principles as laid by Guru Gobind Singh came to known as "TattKhalsa" while the followers of Gurbakash Singh were known as "BandaiKhalsa". Today there are very few Bandai Sikhs. They do not believe in any other holy scriptures other than Sri Guru Granth Sahib. All their practice are according to Gurmat principles.

Eventually, Baba Gurbakhash Singh was cornered by the pursuing enemy forces at "Gurdaspur de Gadhi". It is also popularly known as Bhai Duni Chand di Hawaeli. After months of sustained attacks from AbdalSamadKhan and others with a force of over 20,000, Baba Gurbakhash Singh was arrested along with his companions and taken to Delhi. He accepted Shahadat on Chaet Sudhi 1st sunmat 1773.

-Ref. Mahan Kosh

1922 Sardar Bhagat Singh of village Todha Khurad and his two sons, Sardar Tara Singh and Sardar Asa Singh, were badly tortured for suspicion of their sympathic views regarding Guru-Ka-Bagh Morcha. As a result, Sardar Bhagat Singh died on Sep. 4 and Sardar Tara Singh died on Sep. 6, 1922.

==> GURU KA BAGH gurudwara was under the control of Mahant Sundar Dass. He had agreed to serve under a committee of eleven members appointed by the SGPC on August 23, 1921, but the land remained under his possession. The Sikhs used to hew wood from the land for common kitchen and Mahant, under instigation from others, lodged a complaint against the Akalis. The government was on the outlook for opportunities to retrieve its prestige, lost in the Key's affait. On Aug. 9, 1922, five Akali Sewadars were arrested for cutting wood for Guru Ka Langar from Guru Ka Bagh. Subsequently a morcha was launched to seek the release of the five GurSikhs.

From Aug. 23 until Sept. 13, the government sided with the Mahant and ruthelessly lathi-charged the visiting Jathas. The violent use of force on the non-violent Akalis had great impact in and outside the Punjab. The Government brutality was condemned. The police beat the Akalis with iron-tipped rods and batons, till blodd began to flow and the brave GurSikhs fell unconcious. The insults heaped up on the Akalis were unbearable. They were given inhuman punishments and their religious symbols were desecrated and hair pulled out. The effect of all this on thousands of GurSikhs was tremendous, resulting in deep seated hatred against the British rulers and the Sikhs lost all faith in non-violence. The Babbar Akali movement took its final shape during this Morcha. The courage and persistent of Sikhs became world renouned during this period. From Sept. 13 until Nov. 17, Sikhs courted arrests. Finally, the government gave in and on Nov. 17, 1922, all Sikh demands were accepted and the agitation was successfully concluded. During this agitation 5605 Sikhs courted arrest including 35 members of the SGPC, over a dozen Sikhs accepted shahidi and thousands were injured.

-Ref. "Babbar Akali Movement, A Historical Survey," by Gurcharan Singh, Aman Publications, 1993.

1965 Fateh Singh declared that Punjabi Suba was more dear to him than India.

September 2nd

1922 Pandit Madam Mohan Malviya, a great National Leader, arrived in Amritsar to witness the brutal Lathi Charge of police on the non-violent Akali Satyagrahies in Guru-Ka-Bagh Morcha.

==> GURU KA BAGH gurudwara was under the control of Mahant Sundar Dass. He had agreed to serve under a committee of eleven members appointed by the SGPC on August 23, 1921, but the land remained under his possession. The Sikhs used to hew wood from the land for common kitchen and Mahant, under instigation from others, lodged a complaint against the Akalis. The government was on the outlook for opportunities to retrieve its prestige, lost in the Key's affait. On Aug. 9, 1922, five Akali Sewadars were arrested for cutting wood for Guru Ka Langar from Guru Ka Bagh. Subsequently a morcha was launched to seek the release of the five GurSikhs.

From Aug. 23 until Sept. 13, the government sided with the Mahant and ruthelessly lathi-charged the visiting Jathas. The violent use of force on the non-violent Akalis had great impact in and outside the Punjab. The Government brutality was condemned. The police beat the Akalis with iron-tipped rods and batons, till blodd began to flow and the brave GurSikhs fell unconcious. The insults heaped up on the Akalis were unbearable. They were given inhuman punishments and their religious symbols were desecrated and hair pulled out. The effect of all this on thousands of GurSikhs was tremendous, resulting in deep seated hatred against the British rulers and the Sikhs lost all faith in non-violence. The Babbar Akali movement took its final shape during this Morcha. The courage and persistent of Sikhs became world renouned during this period. From Sept. 13 until Nov. 17, Sikhs courted arrests. Finally, the government gave in and on Nov. 17, 1922, all Sikh demands were accepted and the agitation was successfully concluded. During this agitation 5605 Sikhs courted arrest including 35 members of the SGPC, over a dozen Sikhs accepted shahidi and thousands were injured.

-Ref. Babbar Akali Movement, A Historical Survey, by Gurcharan Singh, Aman Publications, 1993.

1926 Hira Singh, an accomplished Panthic ragi passed away.

1953 Sirdar Kapur Singh, a Sikh Philosopher and an ICS officer, was dismissed from service on flimsy grounds.

== > Sirdar Kapur Singh (1909-1986), the Sikh scholar, statesman and administrator, was born on 2 March 1909 at Mannan Kalan Chakk. His parents (father: Sardar Didar Singh, and mother: Harman Kaur) were upper middle class peasants at Lyallpur, now known as Faisalabad in the modern-day Pakistan. Young Kapur Singh spent his early childhood at Faisalabad where the environment was saturated with the Sikh rennaissance movement spearheaded by the Singh Sabha ideology.

Sirdar Kapur Singh joined the Lyallpur Khalsa School for his early education. The school was the run under the stewardship of Master Tara Singh, the undisputed leader of the Sikh community during and around the Partition in 1947 when the Sikhs passed through a very crucial phase in the life of community. If the Singh Sabha was working hard around the turn of the century to revive the pristine doctrines of the Sikh faith, the Akali Dal under Master Tara Singh's leadership was responsible for instilling among the Sikhs the feeling of community consciousness. Kapur Singh was fortunate enough to spend his formative years at school under the tutelage of Master Tara Singh.

Having completed his matriculation from the Lyallpur Khalsa School, Kapur Singh shifted to Lahore where he joined the Government College for his graduation. He did his M.A. in Philosophy from Panjab University (1951), securing first position in the University. Thereafter, he sailed down to England to join the Cambridge University from where he got another Master's degree in Philosophy and Moral Science. Bertrand Russell, the well-known and much acclaimed British philosopher, was his tutor at Cambridge.

In 1934, he earned a Tripos from the Cambridge University, and also passed the I.C.S. examination to join the elite bureaucratic class in the British India. He served in that capacity both before and after the independence of India. However, change in political leadership did not matter much for a man of Kapur Singh's mettle who always stood staunchly and fearlessly by his principles.

During his tenure as an I.C.S. officer, Sirdar Kapur Singh performed his duties according to the dictates of his conscience, without ever trying to please his political bosses at the cost of rules and values. He served as Deputy Commissioner for about fifteen years. Some incidents from his commissionaries stand witness to the strong convictions of Sirdar Kapur Singh. We quote here one from the pamphlet issued by the Shiromani Akali Dal at the time of Parliamentary elections of 1962. In 1939 when he was the Deputy Commissioner of Gurjarat, some Nihangs of village Ahla were murdered. Sirdar Kapur Singh, while handling this case, challenged men like Sir Umar Hayat Khan Tiwana. Then, in 1944, he got released about 2200 cows (in Gurgaon) meant to be slaughtered. Next year, twenty Muslim butchers were murdered at Farukh Nagar, a town in the Gurgaon Commissionary under him. The Unionist Government resolved to hand two Hindus for each Muslim dead. Sirdar Kapur Singh faced, singly, the ire of the government and saved all Hindus. In 1942 when he served in the Karnal district, he went on to live with Mahatma Gandhi at Seva Gram. After this brief sojourn he never allowed firing on the Congressmen. Similarly, after independence, he developed close relations with the Sikh leader, Master Tara Singh. In 1942, Mahatma Gandhi was a rebel in the eyes of the British Indian government; and similarly in the 1950's Master Tara Singh was no less than a traitor. Ironically, this kind of love for humanitarian values could pass with the British government in India but not so after independence. So Sirdar Kapur Singh was suspended in April 1949 on frivolous charges, and then unceremoniously dismissed from service on 2 September 1953.

After Sardar Kapur Singh became free from his bureaucratic assignment, he joined politics so that he could serve his community and fight for the genuine demands of the Sikhs and the Punjab. He fought the 1952 Parliamentary election and was elected to the Lok Sabha from the Ludhiana constituency. He was elected in 1969 to the Punjab Legislative Assembly. He availed of both these terms to highlight the genuine grievances of his community. He was an ardent supporter of the demand for an autonomous Sikh Homeland within Indian Union. His aim was two-fold: on the one hand, he wanted the Sikhs to be able to make their full contribution in the interests of the country and unity of the nation, and, on the other, to let the Sikhs also enjoy, as once Jawaharlal Nehru stated, the glow of freedom. Sirdar Kapur Singh was rather unhappy with the Sant leadership of the Sikhs. He also stated that not all Congressmen at the Centre were communal and thus untouchable though a suspicion was taking roots in their minds that the Sikhs aspire for political power only to create a sovereign state like Pakistan. Unfortunately, this suspicion still persists in the minds of most of the Congressmen, and the Sikh leadership has failed miserably to wipe out this ill-conceived suspicion. And, this has been partially responsible for the present human tragedy in Punjab.

Sirdar Kapur Singh was an intellectual of high calibre, with a restless, introspective and thinking soul. He has several publications, both in English and Punjabi, to his credit. Parasharprasna, a thesis on the status and significance of Sikhism, and Sachi Sakhi (Punjabi), political memoirs and analysis of contemporary Sikh history, are two of his more important titles. Pundrik and Saptshring are fine example of Punjabi prose, the former being a collection of cultural essays and the latter biographies of seven great men. He was the first person to render in Punjabi the known Buddhist text Dhammapada. Some of his unpublished works have been published posthumously by Guru Nanak Dev University (1993).

- Sirdar Kapur Singh: The Unsung Sikh Statesman, by Dr. Dharam Singh, Punjabi University, Patiala.

1984 Sarbat Khalsa convened as Sarab Sansar Sikh Smmelan that confirmed the excommunication of Giani Zail Singh, Buta Singh, and others from Guru Khasla Panth for their part in the operation Bluestar.

Sarbat Khalsa convened after the operation Bluestar. During the operation Bluestar, Sri Harmindar Sahib, Sri Akal Takhat, and 32 other Gurudwaras were desicreted by the Indian Armed forces. During this World Sikh convention, Giani Zail Singh, then President of India and Buta Singh then Home minister of India were encommunicated from Guru Khasla Panth for their role in the operation Bluestar. Furthermore, it was asserted that if Sri Darbar Sahib complex is'nt handed over by Sept. 30, thousands of Sikhs would gather to liberate their Darbar Sahib.

September 1st

1574 Joti Jot, Patshahi Third, Guru Amardas Ji.

Third Patshahi, Guru Amardas Ji, left this world for heavenly abode from Goindwal Sahib. Guru Amar Das served the house of Guru nanak for about twelve years with unbounded devotion, impeccable obedience and impeccant love. Today is the actual date of third Patshahi's Joti Joti, though it is observed on a different day by Guru Khalsa Panth.

==> GURU AMAR DAS (1479-1574), the seventy-three years old disciple who had distinguished himself for his humility and simplicity in Guru Angad's holy company was nominated Guru in 1552.

Born of orthodox Hindu parents in Baserke, a Punjab village, in Vaisakh sudhi 14th sunmat 1536 (May 5, 1479) to father TaejBhan and mother Sulakhani, Guru Amar Das married Srimatti Mansa Devi Ji on Magh 11th sunmat 1559. The marriage resulted in two daughters, Bibi Dani and Bhani, and two sons, Baba Mohan and Mohari.

Guru Amar Das was a great pilgrim. Once he happened to listen to a rapturous chanting of Guru Nanak's Japji by Bibi Amro, Guru Angad's daughter and his nephew's wife. He was so much enthralled by its supernal note that he repaired instantly to Guru Angad, the Second Master. He spent about 12 years, from 1540 to 1552 in selfless service and deep meditation, amidst an aura of holiness and splendor radiating from his beloved Guru. Amar Dass became a sikh of Guru Angad Patshah in sunmat 1597 and ascended to Guru Gadhi on Vaisakh 3rd sunmat 1609.

While expounding the gospel of Guru Nanak, the Third Master laid special stress on the service of the Guru and contemplation of the Lord's Name. He asserted that man could attain Sahaj (tranquility) through the path of the holy name. All doubts disappear and he attains Ananda (bliss) a stage achieved by the Bhakts through God-realization. He also held that these values could be acquired only through the Guru's grace.

During the 22 years of his ministry, Guru Amar Das took quite a few significant measures to consolidate the Sikh religion, as also to endear it to the masses of men. To widen the scope of the movement, he made Goindwal his missionary centre. Here he caused a big bavalli (a sort of well) dug and organized festivals on the occasion of Deepavall and Baisakhi. A large number of Sikhs from far-flung places flocked to Goindwal. Indeed it became the first place of pilgrimage.

Besides, the Guru set up twenty-two manjis, or dioceses in different parts of the country where Sikhism had taken roots. Each Manji was placed under the charge of a pious Sikh with whose effort the Sikh Sangats (congregations) met daily and chanted the Guru's hymns.

The Third Master invested the institution of langar with a kind of inviolable sanctity. Thus, no one could, have darshan of the Guru without first partaking of food in the langar. This had the desired effect of proclaiming and establishing the essential equality of all mankind. In the Guru's Temple of Bread, the rich and the poor, the high-born and the untouchable, ate together as members of an integrated human family. The Guru also fought other rampant social evils like Sati, drink and Purdah. With a view to marking out the Sikhs as a distinct people, Guru Amar Das prescribed a set of rites to be followed on occasions such as birth and death. The Guru also visited Hindu cities of pilgrimage and there, too, he propagated the gospel of Guru Nanak.

Guru Amar Das Patshah left for heavenly abode on Bhado Sudi 15 sunmat 1631 (Sept. 1, 1574 after serving 22 years, 5 months, and 23 days as the third Guru of GurSikhism.

Guru Amar Dass Jini Saewiyo Tin Dukh Darad Parhar Parae

(sawia M. 3 Kae)

-Ref. Guru Granth Ratnavali, (pp. 142) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh

Mahan Kosh (pp. 74)

1574 Gur Gadhi, Patshahi Fourth, Guru Ram Das Ji.

Guru Ramdas Ji ascended to Guruship of Sikhism. In 1546, at the age of twleve, Bhai Jetha came to Goindwal to visit Guru Amar Das with his village folks and never went back. He requested Guru Amar Das to accept him as his disciple. Later he became Guru Amar Das's most trustworthy devotee and a sincre and dedicated follower.

After being put to very hard and difficult tests, Bhai Jetha was declared the fourth Guru of the Sikhs. Bhai Jetha served the Guru for about twenty eight years before being anointed as the fourth Guru of the Sikhs. On this day a few hours before Guru Amar Das left for his heavenly abode, he called Baba Budha to anoint Bhai Jetha as the Guru of the Sikhs. He put five paisas and a coconut in front of Bhai Jetha, bowed and declared him to be the fourth Guru of the Sikhs, hence to be known as Guru Ram Das. Today is the actual of when Fourth Patshahi's ascended to Guruship though it is observed on a different date by Guru Khalsa Panth.

-Ref. The Sikh Religion and The Sikh People, by Dr. S.S. Kapor, Hemkunt Press, New Delhi, 1992.

==> GURU RAM DAS (1534-1581). the Fourth Master, ascended the holy gaddi (throne) of Guru Nanak in 1574 and continued to adorn the exalted office till 1581. Though he was the son-in-law of Guru Amar Das, being married to his daughter Bibi Bhani, yet he revered the Third Master as a Guru with an unwavering fervor. Inebriated with the nectar of the divine Nam, he spurned delights, and @pent all his time in an ecstatic communion with the Lord through moments of deep meditation.

Originally called Jetha Ji, Guru Ram Das was born in a Sodhi family at Lahore in 1534. His parents died when he was just a child. He was, therefore, brought up by his maternal grandparents. He had an opportunity to visit Goindwal, the seat of the Third Master, at a time when the bavali was being dug through voluntary labor. He immersed himself in this labor of love with such a rare verve and dedication that he won the Guru's appreciation and recognition. The Third Master was so highly pleased with the disciple that he gave his daughter Bibi Bhani to him in marriage. Nevertheless, he served Guru Amar Das with as much love and devotion as ever before. It was in 1574 that he was invested with Guruship and named Guru Ram Das.

Guru Ram Das's contribution to Bani is considerable. His compositions throb on born of love for fellowman and yearning for God. They inculcate in the people the adoration of God and the Guru. Rightly does the Master image an ideal man as one who had drunk deep at the fount of Nam and whose eyes are aglow with the love of the Lord. He sought a consummation of the human personality through God-realization.

The Vars (ballads) of the Fourth Master, enshrined in the Guru Granth Sahib, outnumber those of other contributors. After Guru Nanak and Guru Amar Das, it was he who expanded the range of the Ragas in the Adi Granth adding as many as eleven to the existing system. Notable among the Fourth Master's contribution to Sikhism is the establishment of a new Chak called Guru Ka Chak on the land gifted by Emperor Akbar to Bibi Bhani, the Guru's wife. Later, it grew into the city of Amritsar. Here the Guru started the digging of two sarovars (pools) which when completed during Guru Arjan's time, came to be known as Santokhsar and Amritsar So great was the Guru's magnetism that during his pontificate Amritsar emerged as a famous place of pilgrimage for the Sikhs.

With a view to transmitting the gospel of Sikhism as also to meeting the expenditure incurred on the ever expanding altruistic plans and programs, the Guru founded the institution of masands. The offerings of the Sikhs were collected by the masands who rendered these to the Guru.

Guru Ram Das also deputed learned missionaries to establish contact with the Sikhs outside the Punjab. Guru Amar Das had already set up 22 Manjis (dioceses). Accordingly, the Fourth Master bade Bhai Hindal and Bhai Gurdas begin their missionary work and preach Sikhism at Jandiala and Agra, respectively. The Guru also shifted his head-quarters from Goindwal to Amritsar. Besides, he got prepared handwritten Gutkas (booklets of holy hymns). The Adi Granth contains 679 hymns by Guru Ram Das.

Guru Ram Das had three sons - Prithi Chand, Mahan Dev and Arjan Dev. He considered the youngest son, Arjan Dev, the ablest and saintliest and, therefore, installed him as Guru in 1581.

-Ref. Guru Granth Ratnavali, (pp. 58) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh.

1581 Joti Jot, Patshahi Fourth, Guru Ram Das Ji.

Fourth Patshahi, Guru Ramdas Ji, left this world for heavenly abode from Goindwal. He served as Guru for only seven years. Today is the actual date of fourth Patshahi's Joti Joti, though it is observed on a different date by Guru Khalsa Panth.

1581 Gur Gadhi, Patshahi Fifth, Guru Arjun Dev Ji.

Guru Arjan Dev was anointed as the fifth Guru of the Sikhs by Bhai Budha. Guru Ram Das put five paisa and a coconut in front of Arjan Dev and bowed to him. Bhai Budha put the saffron mark on the forehead and declared him the successor of Guru Ram Das. Guru Ram Das breathed his last on the same day. Guru Arjan was only eighteen years old when he scended to Guruship. Before him, Guru Nanak had been declared a prophet (at the age of 38) when he came back from the house of God and re-emerged in the river Bein; Guru Angad, Guru Amar Das and Guru Ram Das were anointed Gurus ate the ages of 35, 73, and 40 respectively. Thus Guru Arjan Dev was the youngest of all the Gurus before him. Today is the actual of when fifth Patshahi's ascended to Guruship though it is observed on a different date by Guru Khalsa Panth.

-Ref. The Sikh Religion and The Sikh People, by Dr. S.S. Kapor, Hemkunt Press, New Delhi, 1992.

==> GURU ARJAN DEV (1563-1606) Guru Arjan, the 'Prince of Martyrs' and the 'Prophet of Peace', proffered his precious life to nurture the glory that was to be the Sikh Panth. The Fifth Master's life was marked by divine bliss and sublime sacrifices, born of a sweet acceptance of God's Will. Gifted with a quintessential poetic afflatus, and immeasurable imaginative sympathies, the Guru gave the movement of Sikhism a definite direction, perspective and program. He made the new faith coeval or coextensive with the whole gamut of existence and raised its exquisite edifice on values for which there is neither death nor change.

Guru Arjan Dev adorned the sacred throne of Guru Nanak from Sept. 1, 1581 to May 30, 1606. Born at Goindwal on April 15, 1563, he was the youngest and noblest son of Guru Ram Das and Mata Bibi Bhani. On 23 Hadh sunmat 1636, he married Ganga Devi, daughter of Krishan Chand of Mau village. He had an innate poetic sensibility which was exquisitely displayed in the epistles that he sent to his father from Lahore. They are deeply expressive of the pangs of separation and the exuberance of Love. The Fourth Master's decision to make Guru Arjan his spiritual heir was bitterly opposed by Prithvi Chand who contended that being the eldest son, he alone was entitled to the Guruship. Thus, he could never reconcile himself to his younger brother's installation as Guru.

Under Guru Arjan Dev the Sikh movement registered great progress. In sunmat 1645, he cemented the Santokhsar sarovar. Further, the Guru not only completed the construction of the Sarovars started at 'Guru Ka Chak' by his predecessor but also constructed two more Sarovars. He had the Harmandar built in the middle of Amritsar Sarovar and invited a celebrated Muslim divine, Mian Mir, to lay its foundation stone in sunmat 1645. Remarkable for its architectural and aesthetic beauty and unique in its conception, the temple with its four doors symbolizes the inborn equality of all mankind.

Indeed, it is open to all the four castes without any discrimination. Thus, the Guru sought a dissolution of all castes and creed distinctions. Unlike the Hindu shrines that are built on a high plinth, the Harmandar (the Temple of God) was built on a level lower than that of the surrounding areas, thereby making it imperative for the devotees to go down the steps in a spirit of true humility. In addition, the towns of Tarn Taran and Kartarpur flourished under the Guru's tutelage. He had a magnificent tank built at Tarn Taran (pool of salvation) in sunmat 1647 and a Bavalli constructed at Lahore. in sunmat 1651, he established the town of Kartarpur Nagar (Dist. Jullander) and Ramsar in sunmat 1659-60.

Guru Arjan undertook a tour of the Punjab to preach Sikhism. He rationalized the institution of the masands and ordained that every Sikh should voluntarily donate a tenth of his income raised by the sweat of his brow for religious purposes. The masands collected the offerings thus made and deposited them in the Guru's treasury. Again, when the Punjab was in the grip of drought and famine, Guru Arjan persuaded the Emperor Akbar to remit the land revenue for that year.

The most epochal achievement, however, of Guru Arjan was the compilation of the Adi Granth. The Guru devoted three years from 1601 to 1604 to the completion of the sublime project. He studied thoroughly the entire treasure of Gurbani, collected the hymns and psalms of the previous Gurus, and screened the utterances of the bhakts collected by the previous Gurus. He not only put the entire Bani together but also compiled it systematically under different ragas. Guru Arjan's genius for compilation is eminently projected by the vars included in the Adi Granth. He has added shlokas to the Bani of all the earlier Gurus in order to elucidate the deeper meanings. To compile the outpourings of his predecessors and the, Bhakts under various ragas (musical measures) obviously demanded an unflattering grasp of the musical measures. Besides being a notable compiler, Guru Arjan was also a gifted poet. More than half of the holy Granth consists of his own utterances. They comprise 2218 verses. Thus his work exceeds that of the other 35 inspired poets whose compositions are enshrined in the Guru Granth.

The essential message of Guru Arjan's hymns is meditation on Nam. The Guru has lucidly expatiated on the concept of brahmgiani (the enlightened soul). According to him, this enlightenment can be attained only through meditation on the Lord and the Guru's grace. In depicting the attributes of the brahmgiani, he has compared him to a lotus flower which immersed in mud and water is yet pure and beautiful. Without ill-will or enmity he is forever courageous and calm.

Guru Arjan set a fine personal example by living up to his own concept of a brahmgiani. All his holy compositions are characterized by humility and tenderness. He seeks the grace of God for the fulfillment of all kinds of human needs. With the compilation of the first volume of the Adi Granth, the Sikh religion registered greater unity and identity. The Sikhs now owned a unique Book or Granth of their own, and thus acquired a distinct and separate entity. Guru Arjan installed the holy Granth at the Harmandar and appointed Baba Budha Ji as the first Granthi of Harmandar Sahib. Thus, Amritsar became the most significant centre of the Sikh faith and the Sikhs emerged as a new and powerful community.

During the period between Guru Nanak and Guru Arjan, there was no conflict between the Sikhs and the Mughal Kings. Emperor Akbar was in particular a man of liberal views and he respected the ideals of the Sikh movement. But, with his death and the following enthronement of Jehangir, there was a total reversal of policy and change of attitude.

Jehangir's own writings reveal that he considered the spread of Sikhism as a positive threat to Islam. In a moment of fanatic frenzy, he characterized Sikhism as a 'shop of falsehood' and declared that he would extirpate it at the earliest opportunity. Thus he set about with a fanatical zeal to carry out his threat: and he trumped up the charge of treason against the Guru. With the complicity of the officials, Jehangir had the Guru soon imprisoned and tortured to death at Lahore in 1606. The martyrdom of Guru Arjan engendered a wave of shock and indignation among the Sikhs. No single event till then had so profoundly brought home to them the necessity of the sword. It is therefore not surprising that under the Sixth Master, Guru Hargobind they were militarized and prepared to face the Mugal might squarely. Thus emerged a new epoch in the history of Sikhism which led to a synthesis between Bhakti and Shakti (wordly power). Guru Arjan was the first Sikh Guru, who by his martyrdom lent to Sikhism a strength and solidarity that it had never known before. As desired by the Fifth Master, Guru Hargobind was ordained Guru in 1606, and, he guided and shaped the destiny of the Sikh community until 1645.

-Ref. Mahan Kosh (pp. 80)

Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh Guru Granth Ratnavali, page 90.

1839 Kharak Singh appointed Maharaja in a succession ceremony. Dhian Singh became the Wazir. Chet Singh became Kharak Singh's chief Advisor. Nau Nihal Singh arrived from Peshawar. Chet Singh started intrigues against Dhian Singh. Kharak Singh being ineffective was not willing to drop Chet Singh. Dhian Singh murdered Chet Singh, the first of the murder series. Nau Nihal Singh took over the administration and established certain co-ordination with Dhian Singh.

1922 Karam Singh and 4 other Babar GurSikhs died in a police encounter.

==> BABBAR AKALI MOVEMENT: Babbar is an Arabic word which means a lion. Sher and Akali are Punjabi words which mean lion and without death, respectively. In Sikh context Akali is a Sikh who worships the Almighty and who is without death or fear. When combined with word Babbar, word Akali means a Sikh who is without death and is fearless and brave, like a lion. This is how the Babbar Akalis really were. They defied death, fought with great courage, and received martyrdom. They fought the holy war without any selfish motive.

Babbar Akalis had established their rule in the Doaba region of Punjab in the early 20s. Commissioner Towshed of Jalandhar wrote a long letter to the Governor of Punjab,

The British rule is over in Doaba. No one is ready to cooperate with the government for the fear of the Babbars. There are some people, loyal to the British goverment, who visit my residence in a very secret manner and utter the news, in a low tone, into my ear.

In addition ot the brave men of Doaba, several Sikhs from the Majha and Malwa region also gladly accepted martyrdom. Those include Babu Santa Singh son of Sardar Suba Singh of village Shoti Harion (Tehsil Samrala); Babbar Nikka Singh son of Sardar Buta Singh, village Alowal, Tehsil Tarn Tarn.

(Source - Babbar Akalian da Itihas by Dr. Bakhshish Singh Nijjar)

There are some books available on the Babbar Akalis. Two prominent books about this topic are by Dr.' Bakhshish Singh Nijjar (M.A. PhD in history, M.A. Punjabi, M.A.M.L.O. Farsi). He is a Rtd. director of Punjab State Archives and curently living in USA. His books are:

1. Babbar Akalian da Itihas (Punjabi)

2. Babbar Akali Lehar da Itihas

3. History of the Babar Akalis

There is another gentleman, Dr. Gurcharan Singh Aulakh who recently wrote his PhD thesis on the Babbar Akalis. His book is called, Babbar Akali Movement and is published by Aman Publications, Punjab.

Two other useful books on the Akalis and Babbar Akalis are:

Babbar Akali Lehar (Punjabi) by Sunder Singh Babbar

Akali Lehar (Punjabi) Partap Singh Giani.

1923 Sharomani Gurudwar Prabhandak Committtee (SGPC) sent a Jatha of 25 members to begin Akhand Path at Jaito.

==> WHERE IS JAITO? A village under Nabha, which falls on the Bathinda-Ferozpur railway line. It is 96 miles from Lahore and 17 miles from Bathinda.

WHAT IS THE SIGNIFICANCE OF JAITO? On this place situated near a fort, is a historical Gurudwara of Guru Gobind Singh Patshah. Maharaja Hira Singh constructed the beautiful buildings of this Gurudwara. The sarowar is popularly known as Gangsar. About a mile and a half north of Jaito is Tibhi Sahib Gurudwara, where Guru Gobind Singh Patshah used to organize and participate in the evening recitation of Rehras. Both Gurudwaras have extensive land sanctioned to it by the Nabha rulers. Additionally, extensive financial resources are made available on an annual basis from the Nabha rulers and the surrounding villages. A maela celebration is held every 7th of Pooh month (Dec.-Jan.) and Katak (Oct.-Nov.) Puranmashi. Jaito's markets are well renowned. People come from far distances to buy and sell their herds.

WHY AKALIS COURTED ARREST? The key issue involved was resoration of Maharaja Ripudaman Singh of Nabha. Maharaja of Nabha, well-known for his pro-Tat Khalsa Proclivities, had a dispute with Maharaja of Patiala, known for this pro-government role. Although Maharaja of Nabha had absolutely no dispute with the government, as a result of mediation, he was forced to abdicate in July 1923. Col. Michin, with the help of troops and armoured cars, took the Maharaja by surprise on July 8, 1923 and taunted him with the query, Where is that Akali? The news of deposition by the government raised a strom of protest against the Government's interefernce in Nabha and was decsribed as a challenge to the Akali movement. As a result tensions mounted. The Akalis, in defiance of state orders, continued to hold diwan indefinitely. The Nabha police in order to arrest all the Akalis, including the one reading the holy Granth Sahib, was said to have disrupted the Akhand Path on Sept. 14, 1923. This dispute took such a tragic shape and got so inflames by Feb. 21, 1924 that several people lost their lives. After sixteen shaheedi jathas apart from one from Bengal and another from Canada, the agitation process was completed two years later, on August 6, 1925, after the concurrent bhog of 101 Akand Paaths.

-Ref. Mahan Kosh

The Sikhs in History, by Sangat Singh, 1995.

1923 Babeli carnage took place.

1924 11th Shahidi Jatha of 50 Akalis, under the leadership of Santokh Singh Badhuwal (Ferojpur), courted arrest upon reaching Jaito.

==> WHERE IS JAITO? A village under Nabha, which falls on the Bathinda-Ferozpur railway line. It is 96 miles from Lahore and 17 miles from Bathinda.

WHAT IS THE SIGNIFICANCE OF JAITO? On this place situated near a fort, is a historical Gurudwara of Guru Gobind Singh Patshah. Maharaja Hira Singh constructed the beautiful buildings of this Gurudwara. The sarowar is popularly known as Gangsar. About a mile and a half north of Jaito is Tibhi Sahib Gurudwara, where Guru Gobind Singh Patshah used to organize and participate in the evening recitation of Rehras. Both Gurudwaras have extensive land sanctioned to it by the Nabha rulers. Additionally, extensive financial resources are made available on an annual basis from the Nabha rulers and the surrounding villages. A maela celebration is held every 7th of Pooh month (Dec.-Jan.) and Katak (Oct.-Nov.) Puranmashi. Jaito's markets are well renowned. People come from far distances to buy and sell their herds.

WHY AKALIS COURTED ARREST? The key issue involved was resoration of Maharaja Ripudaman Singh of Nabha. Maharaja of Nabha, well-known for his pro-Tat Khalsa Proclivities, had a dispute with Maharaja of Patiala, known for this pro-government role. Although Maharaja of Nabha had absolutely no dispute with the government, as a result of mediation, he was forced to abdicate in July 1923. Col. Michin, with the help of troops and armoured cars, took the Maharaja by surprise on July 8, 1923 and taunted him with the query, Where is that Akali? The news of deposition by the government raised a strom of protest against the Government's interefernce in Nabha and was decsribed as a challenge to the Akali movement. As a result tensions mounted. The Akalis, in defiance of state orders, continued to hold diwan indefinitely. The Nabha police in order to arrest all the Akalis, including the one reading the holy Granth Sahib, was said to have disrupted the Akhand Path on Sept. 14, 1923. This dispute took such a tragic shape and got so inflames by Feb. 21, 1924 that several people lost their lives. After sixteen shaheedi jathas apart from one from Bengal and another from Canada, the agitation process was completed two years later, on August 6, 1925, after the concurrent bhog of 101 Akand Paaths.

-Ref. Mahan Kosh

The Sikhs in History, by Sangat Singh, 1995.

1939 Second World War began.

1946 First Bababr Shahidi Conference, held at Gurdwara Chaunta Sahib (Babeli).

1950 Sikh Maha Samagham held.

==> The SIKH MAHA SAMAGAM opened at Patiala on Sept. 1, 1950. The Samagam was organized for the purification and moral rearmament of the Sikhs. Over 2 lakh Sikhs joined a mile long procession.Master Tara Singh was the President-elect, while Sardar Gurbachan Singh Kalsia was the Chairman of the Reception Committee. Bir Khalsa Dal, Istri Dal, and Singh Sabhas participated while thousands were introduced to amrit and baptized into Khalsa Panth. When a funds collection appeal was made for purchasing station-wagons and printing presses for preaching the Sikh religion, Sant Jawala Singh of village Harkhowal silently left the Samagam. However, he was prevailed upon by the organizers to address the gathering. Sant Ji uttered only two sentences and then retired. His speech was: When Guru Nanak started his mission, did he have a station-wagon or a printing press? Make your life illustrious and exemplary so that others in the streets could emulate.

-Ref. The Illustrated History of the Sikhs (1947-78), by Gur Rattan Pal Singh.

1951 Gurmat Maha Samagam at Patiala, attended by 400,000 Sikhs, condemned the Indian onslaught on the identity and entity of the Sikh Nation.

Sikh Maha Samagham opened at Patiala. The samagam was organized for the purification and moral rearmament of the Sikhs. Over 2 lakh Sikhs joined a mile long procession. Master Tara Singh was the President-elect, while Sardar Gurbachan Singh Kalsia was the Chairman of the Reception Committee. Bir Khalsa Dal, Istri Dal, and Singh Sabhas participated while thousands were introduced to amrit and baptized into Khalsa Panth. When a funds collection appeal was made for purchasing station-wagons and printing presses for preaching the Sikh religion, Baba Jawala Singh of village Harkhowal silently left the Samagam. However, he was prevailed upon by the organizers to address the gathering. Baba Ji uttered only two sentences and then retired. His speech was: When Guru Nanak started his mission, did he have a station-wagon or a printing press? Make your life illustrious and exemplary so that others in the streets could emulate.

-Ref. The Illustrated History of the Sikhs (1947-78), by Gur Rattan Pal Singh.

1985 North American Sikh Convention, Edmonton.

A North American Sikh Convention was hosted by the International Sikh Youth Federation (ISYF) and held in Edmonton. The contents and the message cpnveyed at the convention is summarised through ISYF statement:

More than forty-five thousand innocent Sikh men, women, and children were slaughtered in the Punjab as a whole since June 6, 1984. About 2,000 Sikhs attended this conference. The speakers lashed out at the Indian government for the massacre of Sikhs. There was a total news blackout of Punjab, foreign correspondents were expelled to hide heinous crimes. After the Operation Bluestar, the Indian army continued its presence in civilian clothes in the Golden Temple Complex, and desecration persisted. Thousands of Sikhs and Sikh solidiers who had deserted the Indian army were tortured and languished in Indian jails.

August 31st

1923 Famous encounter at Babeli village between Babbar Akalis and the Police that left 4 Babbars killed.

1930 Baba Kharak Singh was brought on a stretcher to the SGPC meeting. He threatened to resign unless the Shiromani Akali Dal refused to fight under the Congress flag which did not include the Sikh color. He did not want the Sikhs to be taken for granted. The Punjab Provincial Congress Committee (PPCC) recommended the incorporation of the Sikh color in the national flag. But Jawaharlal Nehru, then Congress President, was amused and termed the PPCC decision as hasty and untimely.

1981 Marked the ultimatum date for acceptance of Sikh demands. This ultimatum was issued by Shiromani Akali Dal at the World Sikh Convention.

1995 Beant Singh, then 73-year-old chief minister of Punjab, was killed in a powerful car bomb blast at the high-security State Secretariat in Chandigarh, India. A dozen security personnel were also killed and 30 others injured as the blast blew off the Chief Minister's car to smithereens and damaged other vehicles. Under Beant Singh's chief ministership, Sikh youth were specifically targeted for elimination while the Indian goverment credited him with putting down terrorism and restoring peace in the State. The assasination showed that the committed bands of Sikh militants, fighting for an independent, Khalistan, were still capable of striking at select and well protected targets.

August 30th

1845 Murder of Kanwar Peshaura Singh.

August 29th

1923 Sacrilege of Guru Granth Sahib at jaito by the British.

1983 Work stopage movement launched by Shiromani Akli Dal.

hm... its working for me. :gg:

August 28th

1921 SGPC, headed by S. Kharak Singh endorsed the policy of non-cooperation with the British government.

1923 The Nation newspaper was purchased by the Sikhs to project and protect Sikh interests.

1958 Akali Conference Baba Bakala demands the formation of Punjabi Suba.

1977 General House of the Akali Dal approved the famous 1973 Anandpur Sahib's resolution.

==> THE ANANDPUR SAHIB RESOLUTION (POLITICAL CLAUSE)

Passed by the Working Committee of the Shiromani Akali Dal Ludhiana, Punjab, October 17, 1973

NOTE:- document that some say, started the 1984 ghalughaara of the Sikhs

A. The political objective of the Akali Dal has been laid down by the 10th Guru and is inscribed in the minds of the Sikhs ever since that time. The Sikhs have been invested with the eternal spirit of ascendancy (Khalsa Ji Ka Bol Bala) which is the birth right of the Khalsa and the Shiromani Akali Dal stands committed to achieve this objective.

B. The Akali Dal shall strive for the incorporation of those Punjabi-speaking areas which have been kept out of the new Punjab, namely Dalhousie from the Gurdaspur district, Chandigarh, Pinjore, Kalka and Ambala Sadar from the Ambala district, the area of Nalagarh called Desh from district Nalagarh, Shahabad block and Goohla block from the Karnal district, Tohana Sub-Tehsil, Ratia block and Sirsa Tehsil of Hissar district. Six tehsils of Ganga Nagar district and other Punjabi speaking areas of Rajasthan.

C. The Central Government should confine its authority only to defence, foreign affairs, general communications and currency and rest of the subjects should be handed over to the States and in this case particularly to Punjab.

The Punjab should have the right to frame its own constitution and for procuring the necessary finance, Punjab should send its own representatives to the Parliament.

D. The Punjab Government shall protect the interests of the Sikhs settled in other parts of the country.

E. The Akali Dal shall try that India should be made a federal State in the real sense and that all the States should have equal representation in the Centre.

F. The Shiromani Akali Dal disapproves vehemently the foreign policy of the Congress Government and will strive to frame such a foreign policy which should be friendly towards the neighbouring countries specially those countries in which Sikh religious institutions are situated. That the country should follow an independent and impartial foreign policy and should not be tied down with any other power.

G. The Akali Dal will see that no discrimination is shown towards the Sikhs in the services of other States and shall protect their interests. It will also try to see that the Sikhs are given ample representation in all wings of the armed forces as they were given earlier. The Dal will also protect the interests of the Sikhs in the defence services as also of those retiring from the defence services. It will also lay maximum emphasis on giving proper facilities for the ex-soldiers.

H. The Akal Dal is of the view that any man or woman who is not convicted of moral turpitude should be authorized to wear arms without any licence and only registration should be sufficient.

I. The Dal is in favour of prohibition and is also opposed to the use of other intoxicants including tobacco which should be banned.

1977 Sikh Dharma International Headquarters was established.