AkalPurakhDiFauj

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.

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.

August 27th 1922 Piara Singh Langeri, ex-Ghadrite, participated in the General meeting of the Akali Dal. He influenced the Sikhs to take up arms and became an integral part of the Babbar Akali Jatha, under Jathedar Krishan Singh Gargaj. -Ref. Babbar Akali Movement, A Historical Survey, by Gurcharan SIngh, Aman Publications, 1993. 1923 Main GurSikhs of Gurudwara Gangsar Jaito's Diwan were arrested by British government.

August 26th 1507 Guru Nanak returned from the house of God and issued first commandment at Sultanpur. Guru Nanak returned from the house of God. Three days earlier he went to river Bein to take a bath but didn't return. As such he was persumed drawned. However, he returned from the same spot that he had disappeared three days earlier and stated the first commandment that God was one, the parent of us all. People need not quarrel over religion, for God is neither Hindu nor Muslim. He is one God of the whole universe and no one should forget Him even for a moment. He said that God was beyond time, beyond births and deaths, that God was without fear and enmity. He was the creator of all the worlds in this Universe. Ek Onkar Satnaam Karta Purakh Nirbhau Nirvaer Akal Murat Ajuni Sae Bhang Gur Parsaad 1679 Janam Din Bhai Daya Singh, one of the first five Sikh initiated members of the Khalsa order. Bhai Daya Singh Ji was born in Lahore to father Sudo Khatri and mother Dayali. On the 1699 Baisakhi day, Bhai Daya Singh was the very first to answer Guru Gonbind Singh Ji's call for Sis Baeta. He was one of the first five selected GurSikhs to be initiated into the Khalsa order established by Guru Gobind Singh on the Vaisakhi of 1699. He was 30 years of age at this time. He passed away in 1708 besides the banks of Godawari in Nanded. Bhai Daya Singh was the recognized leader among the Panj Payaras. 1931 SGPC resolved to launch a morcha for liberating Gurdwara Daska. 1980 With the protection of Baba Nihal Singh, Krishan Kaur Khalsa was the first woman to perform kirtan, in recent time, within the confines of Sri Harimandir Sahib. Vikram Singh Khalsa was performing kirtan on the Gurupurab for the birthday for Guru Ram Das Ji. This kirtan was for a Bhog on the roof of the Harimandir Sahib -- not in the main hall. When he finished, he motioned for Krishna Kaur Khalsa to play. As she began some SGPC sevadars moved to stop her but Baba Nihal Singh and some other Nihungs stood in their way and protected her right to perform kirtan within the confines of the Harimandir Sahib. Still no Sikh woman has performed kirtan in the main darbar. In 1979, Sikhs of American descent performed Kirtan in Darbar Sahib for the very first time while observing Guru Ram Das's Prakash Utsav. Sardar Vikram Singh Khalsa, Ajeet Singh Khalsa, and Guru Sangat Singh Khalsa performed kirtan in the main darbar.

August 25th 1581 Jotti Jot, Fourth Patshah, Guru Ram Das Ji. ==> 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 spent 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. 1637 Bhai Gurdas Ji passed away. ==> BHAI GURDAS: was a true GurSikh, who was a close brother of Bibi Bhani Ji. He adopted the Sikh faith from Fourth Patshah, Sri Guru Ram Das Ji, in 1636 and learned the essence of GurSikhism from the Fifth Patshah, Sri Guru Arjun Dev Ji. Bhai Gurdas eventually became a full-fledged GurSikh preacher and effectively propagated the GurSikhism tenants. He preached concentrated in Lahore, Agra, Kanshi and surrounding region. The very first copy of Sri Guru Granth Sahib commissioned by Guru Arjun Dev Patshah was hand scribed by Bhai Gurdas. Bhai Sahib's own writings, 40 Vara and 556 Kabit, represents a wealth of knowledge about and a detailed exposition of GurSikhism principles. Bhai Sahib's writings represent the most detailed Rehatmana on GurSikhism. In Guru Arjun Patshah's own word, study of Bhai Sahib's writings is a source of Sikhi. Bhai Sahib's writings are widely acknowledged as the THE KEY to unlocking the treasures and understanding the message of Sri Guru Granth Sahib. Therefore detailed study of Bhai Sahib's writings is considered a mandatory pre-requisite for any study of Sri Guru Granth Sahib. Further, Bhai Gurdas Ji's writings are blessed with the unique honor of mandatory recitation during every diwan. This honor was bestowed by Sri Guru Arjun Dev Patshah. According to the Sikh Rehat Maryada, Bhai Sahib's writing are among the Banis accepted for recitation outside of Sri Guru Granth Sahib. Others with similar honor include the Bani of Dassam Granth and the writings of Bhai Nand Lal Ji. Bhai Gurdas Ji passed away on Bhado Sudhi 8, sunmat 1694 at Goindwal Sahib, during Sixth Patshah, Sri Guru Har Gobind's period. Guru Sahib personally conducted the last rights and the cremation of Bhai Gurudas Ji's body. -Ref. Mahan Kosh (pp. 416) 1977 Jarnail Singh Bhindrawalae assumed responsibility of Chief sewadar of Damdami Taksal.

August 24th ???? Gur Gadhi, Fifth Patshah, Guru Arjan Dev Ji. ==> 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. 1820 Sardar Hari Singh Nalwa reaches Kashmir and was appointed Nazim (Governor). He remained in this position for less than two years. During his reign, he freed agricultural labour from Begar and encouraged the shawl and wood carving industries by giving loans in cash and kind. He encouraged cultivating of saffron. The land revenue was reduced from Rs. 61 lakhs to Rs. 13 lakhs. It was enhanced later when agriculture production improved. Kashmiri shawls and wookwork were exported to Europe. ==> Sardar HARI SINGH NALWA was born to father, Sardar Gurdayal Singh Uppal and mother, Mata Dharam Kaur at Gujrawala in 1781. Besides being a valiant soldier, Sardar Hari Singh Nalwa also served as Governor of Kashmir, Hjara, and Peshawar. He joined Maharaja Ranjit Singh's forces in his early youth and established himself to be one of the most popular Khalsa generals. Among the Sirhadhi Pathans, his name brought immediate fear and respect. He is part of their folklore to this day. He won numerous wars for the Khalsa Panth and died, on Vaisakh 19 sunmat 1894, in the battle near Sirhadhi Jamraud. A place is established within Jamraud fort in remembrance of PanthRattan Sardar Hari Singh Nalwa. -Ref. Mahan Kosh (pp. 267) 1932 Sikhs rejected the Communal Award.

under the chair. palak paneer or mattar paneer? :1singh1:

August 23rd 1507 Nanak visits the house of God from river Bein. In the morning, Guru Nanak went to the river Bein to take a bath but didn't return. Everyone thought he had drawned. But apparently, he visited the house of God where he spent three days before returning to our world. While there he was offered a cup of nectar and was ordered to drink it. Guru nanak was terrified. All he could see was the blinding light and all he could hear was God's commanding voice. God ordered Guru Nanak Dev to return back to the world and spread the message of love and peace. God said he had appointed Guru Nanak Dev as His messanger. He returned at the same place he had disappeared from three days earlier. The people were horrified by the miracle of his disappearing in the river and reappearing from the same place three days later. -Ref. The Sikh Religion and The Sikh People, by Dr. S.S. Kapoor, Hemkunt Press, New Delhi, 1992. 1922 Babbars appeal for Panthic unity through Babbar Akali Doaba newspaper. ==> BABBAR AKALI DOABA - newspaper was the organ of the Babbar Akalis and it effectively spread their message in the Doaba. In all 15 issues were released from Aug. 20, 1922 to May 21, 1923. Karam Singh of Daulatpur brought out its two issues, while the rest, except three, were the work of Jathedhar Kishan Singh Gargaj. Despite best efforts, no copies of this newspapers could be located. However, all available extracts can be traced to contemporary newspapers and the court records. -Ref. Babbar Akali Movement, A Historical Survey, by Gurcharan Singh, Aman Publications, 1993. 1940 Congress betrays Sikhs in Punjab in return for an overall settlement. 1978 Baba Nischal Singh Ji, a devoted member of Panthic Saewaks, passed away.

August 22nd 1922 Guru Ka Bagh Morcha was initiated. ==> 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. 1922 Lamentation in Babbar Akali Doaba, over the arrest of Sikh leaders like Master Mota Singh. 1936 Gandhi labels the proposed conversion of 5 million untouchables to Sikhism as A Dangerous Proposal. He brought into recirculation the term Harijan, children of God, for depressed classes. 1986 Sobha Singh, the renowned painter, passed away.

hm... theres naam ras. :1singh1: but carry on. :D

August 22nd 1922 Guru Ka Bagh Morcha was initiated. ==> 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. 1922 Lamentation in Babbar Akali Doaba, over the arrest of Sikh leaders like Master Mota Singh. 1936 Gandhi labels the proposed conversion of 5 million untouchables to Sikhism as A Dangerous Proposal. He brought into recirculation the term Harijan, children of God, for depressed classes. 1986 Sobha Singh, the renowned painter, passed away.

texaaaaaaaas. :1singh1:

August 20th 1922 Babbar Akali Akhbar is brought out by Karam Singh. 1922 Babbars call to plunder treasuries through the Babbar Akali Doaba newpaper. ==> BABBAR AKALI DOABA - newspaper was the organ of the Babbar Akalis and it effectively spread their message in the Doaba. In all 15 issues were released from Aug. 20, 1922 to May 21, 1923. Karam Singh of Daulatpur brought out its two issues, while the rest, except three, were the work of Jathedhar Kishan Singh Gargaj. Despite best efforts, no copies of this newspapers could be located. However, all available extracts can be traced to contemporary newspapers and the court records. -Ref. Babbar Akali Movement, A Historical Survey, by Gurcharan Singh, Aman Publications, 1993. 1942 Protection of Sikh interests again came up in British mind. British, while preparing to leave Indian subcontinent were conscious of the fact that the Sikhs have a rightful claim to a Sikh State but did not want to create one. Mr. Amery, Secretary of State, in his letter to Viceroy linked the Sikh concern for a degree of autonomy sufficient to protect them from Muslim domination in the context of Pakistan scheme and sought to explore the various possibilities they suggest in advance of any further constitutional discussions. He came to the conclusion that a separate Sikhdom is really unworkable without extensive transfer of population, and wanted the reform department to work out contigency plans in complete secrecy. -Ref. The Sikhs in History, by Sangat Singh, 1995 History of Sikh Struggles, Vol. 1, By Gurmit Singh, Atlantic Publishers & Distributors, 1989. pp. 48-49 1944 All Party Sikh Conference passed resolution for the creation of an independent Sikh state. 1947 PEPSU established through a combination of eight regions. 1980 Harchand Singh Longowal was elected President of the Shiromani Akali Dal. gently spoken and mild-mannered, he was assisted by a well-informed and sharp-witted writer and political commentator, of exactly his own age, Rajinder Singh, Editor of Kuami Ekta. Harchand Singh Longowal had chosen him to be his team-mate as oen of the general secretaries of the party. -Ref. 1984 by Prof. Harbans Singh, The Sikh Review, v.42:6, No. 486, June 1994. 1982 Sardar Manjit Singh alias Musibat Singh was killed at Rajasansi airport, Amritsar. He was shot at a point blank range by D.S.P. Bachan Singh when Manjeet Singh surrendered and came out of the plane. Subsequently, D.S.P. Bachan Singh with all the members of his family was killed except his daughter. 1982 Gurmit Singh's nails pulled out and hands burnt by Indian Police. Gurmit Singh of the village Dhulkot (Ludhiana) was arrested on by the police. He was taken to Rahon (Jullundur) police station where the nails of his hands and feet were pulled out by the' police and both hands burned over candles. When police failed to get any information from him, he was killed in a fake encounter. Serving Sikh Sepoy Killed: Sital Singh of the 2nd Battalion Sikh Light Infantry of the village Malwa (Amritsar), who was suspected of stealing a sten gun to give to some extremists, was beaten up by Hindu army of- ficials on the orders from the Hindu Commanding Officer, Lt. Col. S.P. Chada. One pound of chilli powder was pushed into his rectum and was also put into his eyes. This was confirmed by the postmortem report. Later, the military authorities declared that he had been killed in a brawl by one of his colleagues. Another sepoy of the same Battalion, Bir Singh, was also tortured, but he survived the torture. -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 1985 Harchand Singh Longowal assasinated.

"And the 10th Guru, that means, Gobind Singh, he said that after him, because he had no sons... and his four sons were actually killed.. " Oh Satnam. This guy deserves an award. craaazzy funny. :LOLz: