AkalPurakhDiFauj

February 13th 1870 Baba Darbara Singh of the Nirankari movement, passed away. He was second to Baba Dayal Singh, founder of the Nirankari movement. ==>NIRANKARI: a particular branch of GurSikh faith, established by Bhai Dayal Singh Ji. A Saehajdhari Sikh resident of Peshwar, GurSahai Ji, had a son named RamSahai Ji who married Ladhaki, daughter of Vasakha Singh (treasurer for the tenth Guru). Bhai Dayal Singh was born from this marriage on 15 Vaisakh sunmat 1840 (1783). At the age of 30, Bhai Dayal Singh's mother passed away. Since then he moved to live with his Mama ji (mother's brother) Milkha Singh in Rawalpindi. Milkha Singh successfully instigated the drive for religious preaching in Bhai Dayal Singh Ji. Bhai Dayal Singh married Mulladae and had three sons: Darbara Singh, Bhara Singh and Ratta Ji. Bhai Dayal Singh was continually absorbed in Nirankar Shabad Jaap and diligently preached against idol worship. For this reason, he and his following came to be known as "Nirankari". This group has actively and successfully lead reforms within GurPanth practices. However, it should be noted that this group is distinct in their beliefs and practices form another group who believes in human Guru and also calls themselves Nirankaris. Bhai Dyal Singh opposed idol worship and preached marriage reforms. Bhai Dayal Singh Ji passed away on 18th Magh sunmat 1911. Rawalpindi has a beautiful Gurudwara of Nirankaris, where visitors are humbly served with GurSahab kirtan, Katha, Guru's Langar. CAUTION:- The SANT NIRANKARIS are a recent phenomenon and they have nothing in common with the Nirankari sect of the Sikhs, except for the name. They are not even a schism split from it, although the founder, Buta Singh (1883-1944), was once a member of the Nirankari Durbar at Rawalpindi. Upon being asked to quit the Durbar for a misdemeanour, he raised a group of his own. He was succeeded by Avtar Singh, who after the partition of India, 1947, migrated to Delhi and set up a centre there. Over the years, he recruited a considerable following from among Sikhs, Hindus and others. He was followed by his son, Gurbachan Singh. Gurbachan Singh's son, Hardev Singh, is now the leader of the Nirankaris. These Nirankaris have no affiliation with any of the known religious traditions. In any case, they have nothing in common with Sikh religion and own no connection with it. They welcome to their fold people from all religions. In this way, they form a freemasonry of faiths held together by the person of the leader, who is believed by the faithful to be the incarnation of God. As Gurbachan Singh once proclaimed : "The responsibilities assigned from time to time to prophets like Noah, Rama, Krishna, Moses, Christ, Muhammad, Kabir, Nanak, and Dayal have now been put on shoulders by my predecessor Baba Avtar Singh." In Nirankari writings, he was claimed to be the Deity, the creator of this entire universe, its sustainer and master. It is not for anyone to controvert such claims. Least of all for Sikhs, who do not regard truth as the monopoly of any single group or faith. Their history and culture are witness to their liberal outlook. Guru Tegh Bahadur (1621-75), Nanak IX, laid down his life to secure the people the liberty of conscience. His martyrdom was for the protection of the right of everyone to practise his religion unhindered. He protested against the State's interference with the individual's duty towards his faith. It was a declaration that any attempt to create a unitary, monolithic society must be resisted. It was a reiteration of the Sikh belief in an open and ethical social order and of the Sikh principles of tolerance and acceptance of diversity of faith and practice. This lesson is part of the Sikh experience and teaching and no follower of the faith may contravene it. The Sikhs would have no quarrel with the Sant Nirankaris about their beliefs or ways of worship, but there are certain aspects of their system which cause abrasion. Although the Sikhs form a small percentage of their following, the Nirankari leaders have always preached their faith through the vocabulary and symbols of Sikhism. But with their native bias, they never cease from attempting to disfigure and distort many of its cherished ideals and institutions. Imitation breeds obliquity. The word Nirankari itself is borrowed from the Sikh chroniclers. The Founder, Guru Nanak, was by them referred to as Nanak Nirankari - believer in God, the Formless. "Nirankari Baba" is the title the Nirankari leader has appropriated unto himself. He retains his Sikh form, as did his predecessors. In imitation of Guru Gobind Singh's Panj Piare (the Five Beloved of Sikh history), he has created his Sat Sitare (Seven Stars). The names of venerable Sikh personages from history are assigned to members of the leader's family and his followers. Among them : Mata Sulakkhani (Guru Nanak's wife), Bibi Nanaki (Guru Nanak's sister), and Bhai Buddha and Bhai Gurdas, two primal figures of Sikhism, both regarded highly in Sikh piety. Peculiarly Sikh terms, such as Satguru, Sangat and Sachcha Padshah, the title which the Sikh history came to be used for the Gurus, in contrast with Padshah and Badshah representing secular emperors, have been appropriated by the Nirankaris. Their religious book, a collection of Punjabi verse, incipient and elementary in character, by Avtar Singh, with little literary grace and spiritual content, is designated Avtar Bani in the manner of gurbani, i.e. the Sikh Gurus' utterance. In Nirankari congregations gurbani is frequently and copiously quoted, but with a deliberate slant. The purpose invariably is disapprobation of the Sikh way of life. Sikh Scriptures are quoted and expounded openly to suit the Nirankari bias. In their monthly journal, Sant Nirankari, articles were published on gurbani and its interpretation. These articles appeared under title such as "Vichar Sri Sachche Patshah" (Thoughts of, or Interpretations by, the True Lord, i.e. the Nirankari leader), and "Gurbani ki Hai" (What really is gurbani?). Meanings contrary to Sikh understanding and tradition were propounded. Sikhs have resented the continuing denigration by the Nirankaris of the their faith and of their belief in the Guru Granth as the Person Visible of the Gurus. They have protested against it. This is what they attempted to do - peacefully - at the time of the huge Nirankari congregation in Amritsar on April 13, 1978, coinciding with Baisakhi celebrations by the Sikhs. The Sikh group which went to the site had no violent intent. They were unarmed, except for their religiously sanctioned regalia. They were neither Nihangs nor Akalis, though most of the Sikhs are of Akali persuasion - politically. The bulk of the protesters in fact belonged to Bhai Sahib Randhir Singh's jatha, whose primary concern is with kirtan or chanting of the holy hymns. Their other colleagues were from the jatha of Jarnail Singh Bhindranwale, who devote themselves exclusively to the study and expounding of the bani of the Guru Granth. The protesting Sikhs were met with a shower of bullets from the Nirankaris. Thirteen of them were killed, and many more wounded. The congregation, under the aegis of the Nirankari leader, Gurbachan Singh, continued for more than three hours after the gruesome tragedy. No one - none from among the Nirankaris who profess love and human fellowship to be the fundamental value in their creed - had a thought to spare for the dead bodies that lay scattered outside. -Taken from "Retrospect" section, on page 26 of the June 1994, Volume 42:6, No. 486, issue of The Sikh Review. SANT NIRANKARIS & AKALIS The genesis of the real trouble between the Nirankaris and Akalis goes back to the years when Mrs. Gandhi headed the Union Government. She wanted to weaken the Shiromani Akali Dal but found that Akalis could not be brought to heel. She thought of an elaborate plan to strengthen the Nirankari sect not only in Punjab but throughout the country and abroad also. Official patronage was extended to the Nirankaris much to the chagin of Akalis who have always considered the Nirankaris as heretics. In pursuit of this policy of divide and rule, Mrs. Gandhi personally gave clearance for a diplomatic passport to be issued to the Nirankari chief, and the Indian High Commissioners and Ambassadors abroad were instructed to show him respect and regard. This was meant to help the sect to improve its image and increase its following abroad. During Mrs. Gandhi's regime, the Nirankaris were known to be receiving financial help from secret Government funds, not open to audit or scrutiny by Parliament. - Sat Pal Baghi of Ferozepore in Chandigarh Edition of Indian Express in the last week of April, 1978. 1923 A police informer, Diwan, is murdered by the Babbar Akalis. 1987 Feb. 13-15, an Academic Conference on Sikh Scholarship was organized under the auspices of the University of Toronto. This was the first conference of its kind after the assault on Golden Temple. Many renowned scholars from United Kingdom, India, United States, and Canada participated in this conference. Papers were presented on selected topics on Religion and Culture; History and Politics: India; History and Society; Diaspora; and Comments on recent Events.

daas accidently posted today's history yesterday. so i figured itd only be fair to post yesterdays history today, lol. February 11th 1393 Birthday of Bhagat Ravidaas (1393- see description below) [NOTE: "A Study of Bhakata Ravidas", by Darshan Singh, Punjabi University, Patiala, 1981. concludes that Ravidas lived between 1393-1528] RAVIDAS (1393-1528) - Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh Guru Granth Ratnavali, page 115. RAG GAURI "Griefless" is the name of my town, Where abide not either pain or care. No anguish there of tax on goods, Neither fear, nor error, nor dread, nor decline. Oh! how wondrous is my fatherland, where there is always Peace, and Calm, 0 Friend! And there is not a second nor a third there, by my only Lord. Populous as ever, its repute is eternal, - Yea, there abide only the Rich and the Content. And there men go about as and where they wish. They know the Mansion of their Lord, so no one preventeth (them). Ravidas, a mere tanner, hath been emancipated in this land; and, he who's his fellow citizen is also his friend. Like Kabir, Ravidas was also a resident of Kanshi and came from a cobbler's family. According to general belief, he was a follower of Swami Ramanand, but, there is no historical proof about it. In spite of his low caste, Ravidas rose to a position of great honor through a life of simplicity and piety. He never felt ashamed of his pedigree and faced fearlessly the pundits, who were proud of their high caste. He told them that spiritual greatness is achieved through a loving devotion to the Lord and the attainment of his grace. He boldly proclaims: O people of the city, everyone knows I am a cobbler by trade and tanner by caste. One of the low-caste, and yet within my heart I meditate upon God Again, he says: I am haunted day and night by the thought Of my low birth, society and deeds O God! the Lord of the Universe! O Life of my life! Forget me not, I am ever Thy Slave. He was such a faithful bhakt that once he gave a farthing (damri) to some Sadhus, who were going to Hardwar, requesting them to offer it to Ganga Mai on his behalf. They say that when the Sadhus, after making their own offerings presented the damri sent by Ravidas to the holy Ganges, she stretched out her hands to receive it. That shows that Ravidas had realized the consummation of his spiritual life. He was greatly respected during his life-time, to the extent that even the veteran pundits of Kanshi bowed before him, Tradition has it that Queen Jhalan of Mewar became a follower of Ravidas. But despite close contacts with an affluent section of society, he chose to live austerely. They say that once some one offered him a paras (the philosopher's stone that turns cheaper metal into gold) and assured him that he could get any amount of wealth by making use of it. Ravidas asked him to place it in a corner. When he came to Ravidas again after some months, he found the saint still lurking in poverty. He asked the bhakt why he had not utilized the pares. Ravidas remarked that for him, God's Name alone was the paras, that was the "Kamdhen" and "Chintamani". He who is the Ocean of Peace, the Tree which yields all Fruits, the wish fulfilling Jewel, the Master of kamadhenu, In whose hands are the four life-objects, the eighteen extra-psychic powers and the nine treasures That Lord thou tellest not with thy tongue. Because of his undying devotion he attained a state of unison with his Maker. He recognized no difference between himself and the Supreme Being. He proudly said: Between Thee and me, between me and Thee, How can there be likeness or difference? Likeness or difference as between gold And a bracelet made of it as between water And the waves. that move on its surface! Were I not a sinner, O Eternal Lord!' How couldst Thou have the title of Redeemer of Sinners? This idea finds recurrent expression in his hymns as the following passage would reveal: O Love, who is it that can do this but Thou? Yea, the poor are embellished only through Thee, O my Lord and Master, over whose Head waves the canopy (of His Grace) He, whose touch "defileth" others, on him too is Thy Mercy, 0 God Yea, Thou Makest the low great and mighty, and Fearest naught. In Hindi literature, Ravidas is known as Raidas and his work is found under the title: Raidas Ji Ki Bani. Forty of his verses have been included in the Guru Granth Sahib under sixteen different ragas. 1713 Farukhsyar became ruler of Delhi. He immediately sent a mammoth army against the Sikhs. The Sikhs resisted for about six months until they ran short of food supplies. In October 1713, the Sikhs retreated to the hills. 1820 Kanwar Naunihal Singh, grand son of Sher-I-Punjab Maharaja Ranjit Singh, was born. ==>NAUNIHAL SINGH: was born in Lahore on Feb. 11, 1820, to mother Chand Kaur, daughter of Sardar Jaemal Singh of Kanaeya Misl, and father Khadak Singh, son of Maharaja Ranjit Singh. Naunihal was Maharaja's favorite since early childhood. He received timely religious educated from Giani Sant Singh, weaponry education from Sardar Lehna Singh Majiniya, Sardar Hari Singh Nalua, and General Vaentura Bapaegae. He married Nanaki (daughter of Sardar Sham Singh Attariwalae) in March of 1837. From early childhood, Naunihal was being personally groomed for succession by Maharaja Ranjit Singh. He proved to be worthy of such attention and enlarged the Sikh raj boundaries by conquering several neighboring states. The conquest of Peshawer in 1834 was monumental in establishing a deep affection for the young Naunihal, among the Khalsa forces and the public at large. When Maharaja Khadak Singh assumed power after Maharaja Ranjit Singh's death, Raja Dhyan Singh Dogra's jealousy plotted the friction among Naunihal and his father. Slowly through false information, father was turned into an arch enemy. As a result, Naunihal Singh put his father under house arrest and assumed the control of SikhRaj. On Nov. 5 1840, as Naunihal Singh was returning from the cremation of his father's body, he was crushed by the unexpected fall of fort entrances roof. From the eye witness accounts of Col. Alexander Gardner, it is evident that Naunihal was deliberately murdered. -Ref. Mahan Kosh (pp. 721-722) 1861 Maharani Jind Kaur caught up with her beloved son, Maharaja Dalip Singh, and him met in Calcutta (see description below on Jind Kaur and Dalip Singh. NOTE:- further details sought on this event). ==>Maharaja DALIP SINGH, the youngest son of Maharaja Ranjit Singh, who was born in Lahore, on Feb. 1837, to mother Maharani Jind Kaur. His date of birth is disputed by some and alternately suggested as Sept. 4, 1838. Many foreign journalists have wrongly named him as Dhalip Singh and Duleep Singh. However, it should be noted that his correct name is Maharaja Dalip Singh. He assumed the Punjab throne as a child, after Maharaja Sher Singh, on Sept. 18, 1843. During his reign several wars were fought with the British. Unfortunately, he was surrounded by corrupt advisors as illustrated by the following quote. "Among the Sikh barons who stood around the throne of the young Maharaja Dalip Singh, there was not one, who honestly labored for his country, or who have made the smallest sacrifice to save her." - The Punjab Chiefs by L.H. Griffin The agreement of March 9, 1846, after the first Sikh war with the British, included the following conditions: 1. There shall be peace and friendship among Maharaja Dalip Singh and the British government. 2. Lahore darbar would have to relinquish control of the region between Satluj and Bias. 3. War compensation of one and a half crore rupees to be paid by Lahore darbar. Since this amount was beyond the capabilities of Lahore Darbar at that time, Kashmir region was offered for 75 lakhs. However, Maharaja Gulab Singh stepped forward and paid this amount to buy back this region from the British. 4. Maharaja Dalip Singh's forces were restricted to 50 platoons and 12,000 horse-back soldiers. 5. No foreigner from Britain, Europe, or America could be employed in Lahore Darbar without explicit permission of the British government. 6. British government shall refrain from interference in the internal affairs of the Lahore Darbar. However, towards the end of this year, another set of arrangements were made, under which a council was established to run the Punjab affairs. This council was headed by a British Resident. Further, British forces were brought in to maintain peace in the country. Lahore darbar was charged 22 lakh annually for the maintenance and upkeep of such forces. However, this arrangement did not last for too long. As in April of 1848, a war erupted among the Sikhs and British. At the end of this war, Sikh kingdom was annexed and Maharaja Dalip Singh was sent out of Punjab to FatehGadh (Uttar Pradesh, dist. Karrukhsbad) under the care of Sir John Spencer Login. Maharaja Dalip Singh was still a child at the time of the annexation of Punjab and there was no one to dispense any religious education to him. His companions (AudiyaPrasad, Purohit GulabRai, Fakir Jahurudeen) had absolutely no interest or sympathy with GurSikh Dharam. As a result, BhajanLal, a local resident brahmin who had converted to christianity, was given the responsibilities of Dalip Singh's education. Under his influence, Maharaja Dalip Singh adopted christianity on March 8, 1853. A few days prior to adopting christianity, Dalip Singh had presented his hair as a gift to lady Login. On April 19, 1858, Dalip Singh left for England and started residing at Elveden resident in Norfolk. Dalip Singh married a german lady, Bamba Muller (educated form Cairo missionary school) on June 7, 1864. This marriage resulted in three sons (Victor Dalip Singh, Frederick D.S., and Edward D.S.) and three daughters. Two of his sons were brought up as english gentlemen. The elder, Prince Victor, held a commission in the 1st Royal Dragoons and married a daughter of the Earl of Coventry. He died in 1918 at the age of 58. The younger brother, Prince Frederick was educated at Eton and Magdalene College, Cambridge, where he took history Tripos and later took his M.A. He held a commission in the Suffolk Yeomanry and then transferred to the Norfolk Yeomanry. He resigned his commission in 1909 but rejoined the corps in 1914 and was two years on active service in France. He was awarded the Territorial Decoration. Prince Frederick was deeply interested in archaeology and became a Fellow of the Society of Antiquaries and contributed articles to various periodicals on this subject. He died in August 1926, at the age of 58. One of Maharaja's daughters married Dr. Sutherland, lived in Lahore, and was popularly known after her parents as Princess Bamba Sutherland. Maharani Bamba died in 1890. Later, Maharaja Dalip Singh married an english lady, A.D. Etherill, who lived after Maharaja's death. Maharaja's later years were extremely difficult. He was barred from returning to Punjab, and his pension severed. He died pretty much as an orphan, in Oct. 22, 1893 in Grand Hotel of Paris. -Ref. Mahan Kosh The Anglo-Sikh wars resulted in ultimate liquidation of the Sikh power, and on 30th March, 1849, Maharaja Ranjit Singh's short lived kingdom was annexed by the British. Maharaja Dalip Singh was taken away to Fatehgarh in the U.P., and put under the tutelage of Sir John Login of the Bengal Army., with the result that after two years the young Maharaja expressed desire to renounce his faith and embrace Christianity. He was baptised, granted a pension, sent to England and given an estate in Suffolk. The married Bamba Muller, daughter of a European merchant and an Abyssinian mother. Maharani Bamba spoke and understood only Arabic, and in the beginning the Maharaja had amusing difficulties when attempting to converse with his fiancee. She bore him Prince Victor Dalip Singh, (b. 1866, d. 1918), Prince Fredrick Dalip Singh (b. 1886, d. 1926), Princess Bamba Jindan (b. 1869, d. 1957), Princess Katherine, Prince Albert Edward Dalip Singh (b. 1879, d. 1893), and Princess Sophia Alexandria (b. 1874, d. 1948). The children of Maharaja Dalip Singh died issueless. Dalip Singh came to India twice and was reconverted to his paternal faith. In 1886 he made an attempt to leave England for good and settle down in Punjab, but his attempt failed and he was not allowed to proceed beyond Aden. He did not return to England and died in Paris in 1893. Princess Bamba Dalip Singh, who later married an English gentleman Dr. Sutherland, continued to keep in her custody the collection of paintings and objects of arts, belonging to her father. She died in Lahore on March 10, 1957, without having any issue, and thus her death ended the line of the Sikh ruling dynasty. She bequeathed the collections to Pir Karim Bakhsh Supra of Lahore who sold it recently to the Government of Pakistan. The collection consists of 18 oil paintings, 14 water colours, 22 ivory paintings, 17 photographs, 10 metallic objects and 7 miscellaneous articles. Ref. : -"The Princess Bamba Collection" an official publication of Department of Archeology, Pakistan. -"Sikh Portraits by European Artists," by F.S. Aijazuddin, a comprehensive source of textual and visual information on the Princess Bamba Collection (Karachi: Oxford Univ. Press) Maharaja Dalip Singh's life is a tragedy in the true sense of the word. He was born with a silver spoon in his mouth, but died very poor in a hotel in Paris. Most people do not know that he wanted to reclaim his kingdom by launching a war against the British. Although he had become Chritain at one time, yet he re-entered Khalsa Panth by taking Khade di Pahul (amrit). Maharaja wrote the following letter to Sardar Sant Singh who was his relative from his mother's side. Here is the text of the letter: Carlton Club, Pall Mall, S. W. March 9th, 1886 My Dear Sirdar Ji, Wah ! Gooroo ji dee Futteh. I am pleased to receive your letter, but I advise you not to come near me without the permission of Government as you might get into trouble with the authorities. I intend to leave England with my family on the 31st of this month, but it is possible a little longer delay may occur. I need not tell you how pleased I shall be (if the Government permits) for you to be present at my receiving Powhl [Amrit] which I trust my cousin Thakur Singh Sindhaanwalla will administer to me. I am now longing to return to India although Government are afraid to let me reside in the North Western Provinces and desire me to live at Ootakamand, but I put my faith entirely in Sutgooroo who now that I turn to Him for forgivenss I know will forsake me. Your sincere friend and welwisher Duleep Singh Maharaja. Note: Maharaja Dalip Singh stayed sometime in Aden. During his stay at Aden, the Maharaja Dalip Singh was baptised and re-entered the Sikh faith. He was baptised on May 26, 1886. There is a photograph of Maharaja with full beard (which is tied back) and beutiful uniform and turban. In this picture he looks very handsome and a true Maharaja. This picture must have taken when he was around 35-40. This picture is not the one that most of us have seen where the handsome Maharaja is standing with a sword in his right hand. -Ref. "History of Freedom Movement in the Punjab - Maharaja Duleep Singh Correspondence, Vol III," published by Punjabi University Patiala. ==>Maharani JIND KAUR: was daughter of Sardar Manna Singh Auhlakh, a resident of village Chandh, district Sialkot, Tehsil Jafarwall. She was wife of Maharaja Ranjit Singh and mother of Maharaja Dalip Singh. Once the British government gained control of the Khalsa Raj's affairs, she was initially kept under house arrest at Saekhupura and subsequently jailed at Chunar fort (U.P. district Mizapur). However, she escaped in a beggar's attire and reached Nepal, where she lived with dignity. In 1861, Maharani Jind Kaur reached England to visit her son Maharaja Dalip Singh, where she died on Aug. 1, 1863 at the age of 46. Her body was brought back and cremated in Nasik Nagar, on the outskirts of Bombay. On March 27, 1924, Maharaja Dalip Singh's daughter, Bamba Dalip Singh, brought the ashes of Maharani Jind Kaur from Nasik Nagar and buried it next to Maharaja Ranjit Singh's samadh. Sardar Harbans Singh Rais of Atari performed the last rights (antim Ardas) on this occasion. -Ref. Mahan Kosh (pp. 523) Here are a few glimpses of her life from "Maharani Jind Kaur" by Dr. B.S. Nijjar that also sheds light on the sad, unfortuante affairs of Sikh state after the death of Sher-i-Punjab, and offers a rare glimpse of the treachery of some Dogras and Brahmins. At one time the Dogras has become so influential that the Raja Hira Singh wanted to be the king by pushing aside Maharaja Dalip Singh. The Sikh army did not like him. They liked Maharaja Dalip Singh. There was a general discontent among the Sikh army and they were not happy with the way Rani was behaving. She had became louder in her demands. She asked for more jagirs for her brothers and more yearly allownaces for herself. She spoke of the designs against every survivor of the royal family and of intending flight to the southern side of Satluj where the English would at least secure for her son, his father's protected territory. This, of course, was a great miscalculation on her part. Rani an Accomplished Administrator However, Rani issued a proclamation praising the fidelity of the Khalsa troops. She had shown considerable energy and spirit in conducting the State business, with the courage and determination seldom shown by any woman in Sikh history. Lord Hardinge had un-willingly praised her for her regular life and devotion to the State affairs. She commanded the obedience of regimental committee as well as Sardars, who were also represented in the Supreme Council of Khalsa. However, she committed the impardonable sin of compromising with the Army. Several conferences with the military officers took place and at one of those, the Sardars said that the army would not let the Government go on. Weakness of Rani Harding wrote to Ellenborough about administration of Rani Jind Kaur, on October 23, 1845 A.D., "Rani now reviews the troops unveiled, and dressed as a dancing woman, which displeases the old but gratifies the yourng; but her irregularities are so monstrously indecent that the troops have held her horse and advised her to be more chaste or they would no longer style her the Mother of all the Sikhs." The officers adamantly told the Rani that that army could govern very well for itself. The demand of the increase in pay was, however, not conceded nor was it definitely refused. But the troops were declaring loudly that Rani and her brother were unfit to reign and must be imprisoned or put to death and Peshaura Singh [son of Maharaja Ranjit Singh, but not of Jind Kaur] be seated on the throne. The general joy expressed at the death of Hira Singh [son of raja Gulab Singh dogra] and Pandit Jalla, was thus giving place to appreciation of the order and justice prevailing under their rule. The Khalsa army now became openly independent of the Civil authority and almost acted as Kingmakers. Jawahar Singh Comes to Power After the overthrow of of Raja Hira Singh and his favourite Pandit Jalla, the ministerial office was not immediately filled and for some time all power of the Sikh Kingdom remained in the hands of the "Army Panchayat." In May, 1845, A.D., however, Jawahar Singh brother of Rani came to power as he was appointed to the exhalted office of Prime Minister for five months from May 1845 to September 1845 A.D. The Prime Minister immediately did his best to win over the army. He raised the salary of the soldiers by half a ruppes and thus consolidate his position. [An average soldier made about Rs/. 11 a month at that time.] The Dogra Rajas could not tolerate the high position of Jawahar Singh and thus spared no effort to exploit the Khalsa soldiers against him. Raja Gulab Singh instigated Pishaura Singh, another son of Maharaja Ranjit Singh to revolt as he was to be fully supported by the former. At the instigation of the Dogra Rajas, Prince Pishaura Singh revolted and occupied Attok, but was defeated by Jawahar Singh's forces and murdered. It was a blunder on the part of Jawahar Singh as the Sikh army did not appreciate this hasty step of their Prime Minister and turned against him. Raja Lal Singh, the Commander-in-chief of the Khalsa Army, all the more, exploited this situation. A meeting of the Army Panchayat was called and the matter was put before them. Ultimately Jawahar SIngh was summoned to appear before the Army Panchayat. Jawahar Singh was not unaware of the fury of the Army Panchayat. He rather fully anticipated his fate. Therefore, he took his nephew Maharaja Dalip Singh with him in the hope that the presence of the Maharaja might influence the Khalsa troops in his favour in securing a pardon. But the fierce and infuriated soldiery sorrounded the elephant on all sides, and the boy Dalip Singh was rougly snathced from the arms of his uncle. Jawahar Singh bowed before the troops, and with folded hands, implored them to hear him for a moment. They, however, would not allow him to utter a word even. He was stabbed with a bayonet on the left, and as he bent over on the right, a man sent a bullet through his brain. Jawahar Singh fell from the 'howdah' a corpse, and his body was dragged from the elephant and mangled with swords of those who sorrounded it. Bawa Rattan Singh and Bhai Chaittu, the councillors of Jawahar Singh, were killed without any ceremony, on the same spot. The cash, in gold and silver coins, which Jawahar Singh and the Rani had brought with them and their fort, was now plundered by the soldiers, and the Rani and her slave girls were compelled to retire to the tents which had some days previously been pitched for their reception. The whole thing was, thus, well premeditatd and planned. The boy Dalip Singh was separated from his mother for a while and kept with the soldiery, fearing that the Rani in her rage and excitement might destroy herself and her child. When these fears had subsided, the prince was again made over to his mother. The soldiers. however, kept a strict watch over Rani's tents the whole night, to prevent any accident. She passed the night in fearful screams and shrieks, lamenting over the death of her beloved brother and cursing the Khalsa. As morning broke, she was permitted to to see the mangled body of her brother. Her lamentations and painful cries renewed with a violence which moved the bystanders to pity and melted even the iron hearts of those who had been instrumental in causing her brother's murder. Weeping bitterly, Jind Kaur threw herself and her child on the body of her brother. When partly by entreaties and partly by force, she was separatd from the corpse, she rolled upon the ground, tearing her hair and her clothes. This hearth rending spectacle touched the sympathies of the most valorous spectators. The scene was terminated at noon, when the Maharaja with great difficulty, was persuaded to return to the city. The corpse of the murdered prime minister was also carried to the city, where his funeral obseques were performed outside the Masti Gate, in the presence of several Sardars of the court. From: "Maharani Jind Kaur" by Dr. B.S. 1956 Akali Dal held its annual session at Amritsar. More than a million GurSikhs participated.

February 12th 1764 Foundation was laid for a permanent fort at Patiala. PATIALA FAMILY traces its descent to Maharaja Gaj, founder of the town Gazni (now in Afghanistan) in the first quarter of the 16th century. His descendents, Maharawal Jaisal, founded the State of Jaisalmer and his grand son, Rao Hans Raj, is considered the ancestor of Patiala family. However, Tawarikh Guru Khalsa written by Giani Gian Singh, traces the Patiala family descent to Chaudhri Phul, a Sidhu Jat in "Malwa country" and the Chaudhri belonged to the 23rd generation of the family of Bhatti Rajputs. When Bhim Mal came to Punjab in 1237 he helped Shahabuddin Gauri, in his attack on Delhi and in lieu of that, he was given the area comprising of Hissar, Sirsa, etc. In 1251, he built a fort in Hissar town. After his death, his son Jawand Rao succeeded and had 21 sons. According to Giani Gian Singh, Chaudhri Phul, son of Chaudhri Rup Chand, belonged to the family tree belonging to the descendents of Jawand Rao. When Guru Har Rai Patshah visited Malwa in 1702 B.K., Chaudhri Kala, brother of Chaudhri Rup Chand, brought his two nephews, Phul and Sandali to the Guru. On instructions of their uncle, who was acting as their guardian, both Phul and Sandali started beating their bellies and when Guru Sahib asked the reason, Chaudhri Kala explained that his nephews wanted to sariate their hunger. At that time, Guru Sahib blessed and ordained that the Phul family would reign for a considerable period of time and that it would feed lakhs of people. Chaudhri Phul died in 1745 B.K. and was succeeded by his two sons, Talok Chand and Ram Chand, who were introduced to amrit by Guru Gobind Singh in 1761 and were subsequently named Talok Singh and Ram Singh. Because of their great services to Guru Sahib, the two brothers were blessed and the Guru ordained "My house is your house and I am much pleased with you". Maharaj Ram Singh, who effectively controlled the areas surrounding Patiala, was murdered in 1771 B.K. (1741) at the hands of Chain Singh, Uggar Sain and Biru. He was succeeded by six sons, Baba Ala Singh proved to be the most dominating and promising. He was introduced to amrit by Nawab Kapur Singh. The Patiala family attained prominence during Baba Ala Singh reign, who founded the State of Patiala by defeating the neighboring chieftains. Emperor Shah Jahan conferred the title "Raja" on Baba Ala Singh. Unfortunately, the Patiala family often acted against interest of the Sikhs. They were often concerned with propagating their own family business interests firs and foremost. Among the damage they did to the Panth was the reinforcement of the Brahminincal tradition of Nirmalae Sikhs and in total disrespect to GurSikh women many Patialites kept countless Ranis, performed anti Sikhi parades, etc. When Gadarites were orgainzing in US and Baba Khadak Singh was pursuing Keys Morcha and Bhai Sahib Randhir Singh was organinsing Rakab Ganj protest, Patialites were busy bootlicking British reprentatives. They offered many naive young rural Sikhs for deployment in Greece, North Africa and Europe, who eventually sacrificed their lives for a war they had absolutely nothing to do with. The Sikhs continously failed to recognize Patialites and remained loyal to them, even during partition talks (when Patiala family's daughter was to be wed with Dr. Ambedkar's nephew and 100 million of Dalits who were going to embrace Sikhism were thrown out by a series of calculated malicious events). For these reasons and many more, PATIALA FAMILY were never considered a part of the Khalsa Misls and remained as fringe elements to GurSikh society. -Ref. The Illustrated History of the Sikhs (1947-78), by Gur Rattan Pal Singh.

February 10th 1760 Baba Deep Singh having learned of denegration of Harmandir Sahib and Amritsar sarowar at the hands of Jahankhan. performed ardas for his shahadat. Purja Purja Kut Maray Kabahu Na Shadu Khaet || -Sri Guru Granth Sahib pp. 1105 Baba Nodh Singh, Baba Gurbakhash Singh, the brave Jathedhars were with Baba Deep Singh. A fierce battle errupted. The sky was filled with echos of Jarkaras. Baba Deep Singh used his double-edged sword. Gamaal Khan was killed at Gohalwadh while Baba Deep Singh's head got severed from his body. Baba Deep Singh picked up his head and continued fighting with his head placed on his left hand and advanced to Chattiwind. When Baba Ji found himself seiged by the enemy, he threw his head towards Sri Harmandir Sahib which reached its parkarama. Thus Baba Deep Singh accetped Shahadat on Feb. 11, 1760. -Ref. Amritsar Ji Dae Darshan Eshnan Utay 500 <banned word filter activated> Di Ethasak Directory, Satnam Singh Khalsa Advocate, pp. 61. 1846 The Khalsa forces fought British forces in the battle of Sabhraon. It is during this battle that the brave Khalsa General, Sardar Sham Singh of Attari, fell fighting and accepted shahadat. During this war, the Khalsa forces suffered heavy losses, mainly due to internal dissension. The Sikh army deprived of ammunition and rations, crossed Sutlej at Sobraon. British made three attacks and were repulsed. Lal Singh and Tej Singh ran away from the battle field as planned with the British. Gulab Singh came and started negotiations with the British to the detriment of Sikh interests. Lal Singh cut off the boat bridge so that Sikh army could neither get any reinforcement nor could retreat back. Under such circumstances the British won and the Sikhs lost. The Sikh army stood defeated and thus came the most inglorious end of a most glorious army of the Khalsa. This was the last battle between the British and the Sikhs. NOTE:- further details on this battle and a brief biographical sketch on Sardar Sham Singh Attari is sought ==>ATTARI: a city in Amritsar District, which is famous for one of its residence, DharamVeer, and Khalsa RajBhagat Sham Singh. Sham Sing was one of the well-respected and recognized generals of the Khalsa forces. He was uniquely a symbol of the unflinching will of the Khalsa, Sham Singh fell in the Sabhraon war while bravely fighting the enemy forces. Sham Singh's daughter, Nanaki, was married to Maharaja Ranjit Singh's grandson, Naunihal Singh, on march of 1837. -Ref. Mahan Kosh. 1923 Bishan Singh Zaildar of Rani Thua is muredered.

February 9th 1924 1st Shaheedhi Jatha of 500 Akali Sikhs, under the command of Jathedar Udham Singh of village Verpal, marched from Sri Akal Takhat for Gangsar, Jaito. It reached Jaito on Feb 20-21, the third anniversary of Nankana tradegy 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 1992 Expressing their desire to live free of India, Sikhs overwhelmingly boycotted elections under the Indian constitution. Despite efforts by government troops to force Sikhs to vote at gunpoint, less than 3.4 percent of the Sikhs in villages voted. In over 2000 villages, not a single vote was cast.

February 8th 1628 Shah Jahan took over the ereigns of Mughal empire. 1780 Sikhs fought Timur near Multan during his 2nd invasion but lost Multan city and the fort. 1958 Members of Jan Sangh (now Bharti Janta Party) set fire to Gurdwara at Jallandar. 1961 Fateh Singh and Nehru held talks on Punjabi Suba. Talks followed on March 1 and May 12. As expected, these talks failed to materialize anything and a "failed talks" was announced.

February 7th 1955 Master Tara Singh was elected President of SGPC for the third time. 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 (Urdu) and Akali te Pardesi (Gurmukhi) 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. 1956 Congress party holds its annual session in Amritsar.

February 6th 1921 SGPC asks government to safeguard Sikh institution of Nankana Sahib. ==>NANAKANA SAHIB: also known as "Nanakiyana", is the residence of Guru Nanak Dev Patshah. It is 48 miles south of Lahore in Saekhuyana district and was known as Raipur. Later, its name changed to "Talwandi RaiBhoe Di" and subsequently to Nanakiyana. In sunmat 1526, Guru Nanak Patshah's prakash initially appeared at this place. The prakash place is marked with a beautiful Gurudwara that accompanies Guru's place of residence. This Gurudwara has extensive jagir associated with it. Other Gurudwaras nearby include: 1. Kiyara Sahib: east of the city, the place where the fields grazed by GuruSahib's cattle were returned to their original condition. 2. Tanbhu Sahib: north of the city, the place where Guru Nanak rested under a tree after transacting "Sacha Sauda". 3. Patti Sahib: the place where Guru Nanak preached to his own teacher and turned him into a disciple. 4. BalLilla: the place where Guru Nanak Dev Patshah used to play as a child. Nearby is the pool of water that was dug especially for Guru nanak Dev Patshah, by orders of RaiBhular. 5. Maal Ji Sahib: the place where Guru Sahib used to graze his cattle. This the is same place where once Guru Sahib was resting under the shade of the tree. As the shade moved as a result of changing sunlight, GuruSahib was always under the shade of created by a snake's fins. 6. Gurudwaras marking the visits of Guru Arjun Dev Patshah and Guru Gobind Singh Patshah. Guru Arjun Dev Patshah visit this place during his travels of religious places. While Guru Gobind Singh Patshah visited this place in Jaeth 11th. GurSikhs have established an annual maela on this day. 7. Guru Nanak Dev's gurudwara near Sangrur, which is one mile north of village Mangwal. Guru Nanak Dev stayed here for 15 days. Guru Har Gobind Patshah also visited this place. The gurudwara and nearby tank of water were constructed by Raja Raghibir Singh Jind. 8. Guru Nanak Dev's gurudwara, south of village Dipalpur in district Mantgumari. When Guru Sahib visited this place and rested under a dried "Piple" tree, it came alive and turned healthy green. Nearby is the place where Guru Nanak Patshah cured Noranga named individual. -Ref. Mahan Kosh 1926 Kahan Singh Nahba's monumental work, "Mahan Kosh", Encyclopedia of Sikh Religion was published. ==>KAHAN SINGH: is among the noted learned Sikh scholars. He was born on Bhado Wadi 10th sunmat 1918 (1861) in village Sabaj Banaera, Patiala, to father Bhai Narayan Singh and mother Mata Har Kaur Ji. As a child Kahan Singh was very active and thereby extremely close to his parents. He learned Gurmukhi from Bhai Bhup Singh. He was initiated to read Sri Guru Granth Sahib at the age of five by his father. At seven years of age, he was fluent in reciting Sri Guru Granth Sahib. Subsequently, Kahan Singh was sent to Delhi for Sanskrit education. He studies initially from Bawa Kalyan Das then Pandit Sri Dhar, Bansi Dhar, Bhai Vir Singh, Bhai Ram Singh, and Bawa Parmanand. He studied poetry from Bhai Bhagwan Singh Dughu. Subsequently, he learned music from Mahant of Gurusar Maharaj, Gaja Singh. At 20 yrs. he started learning Pharsi and english. By the age of 22, Bhai Kahan Singh had accomplished the basic necessary for understanding and analyzing Sikh literature. His knowledge of Sikh scriptures and history is most profound and unrivalled. Beside being trained in the old school of sikh scholarship wherein depth of knowledge and mastery of detail was more emphasized, he has also cultivated the variety and vastness of view which is characteristic of western learning. He not only possesses an intimate knowledge of the most obvious and the most distant facts, but he also knows how to marshall them and use them to some purpose. Belonged to the earliest batch of the Singh Sabha reformers, Kahan Singh greatly influenced the formation of the modern opinion about Sikhism. Mr. M.A. Macauliffe, the author of the Sikh Religion, found in him a guide, philosopher, and friend. If Bhai Dit Singh and others were responsible for the social and religious reforms, Bhai Kahan Singh has worked for the whole movement as a writer, articulating its principles in works. His work Mahan Kosh, is a unique reference and probably the only one of a kind available to sikh preachers. It is a dictionary and an encyclopedia combined of sikh literature. It contains words occurring in the original Sikh scriptures as well as in other allied books. Mahan Kosh, today is not only an all-inclusive work for ready reference, but contains solid articles on great and intricate topics connected with the Sikh history and religion. It represents a whole library of literature on Sikhism. Kahan Singh Nabha passed away on Nov. 23, 1938. -Ref. Mahan Kosh

anyone?

THE CONSTITUTION OF INDIA (Part III.—Fundamental Rights.—Arts. 23—26.) Right against Exploitation 23. (1) Traffic in human beings and begar and other similar forms of forced labour are prohibited and any contravention of this provision shall be an offence punishable in accordance with law. (2) Nothing in this article shall prevent the State from imposing compulsory service for public purposes, and in imposing such service the State shall not make any discrimination on grounds only of religion, race, caste or class or any of them. 24. No child below the age of fourteen years shall be employed to work in any factory or mine or engaged in any other hazardous employment. Right to Freedom of Religion 25. (1) Subject to public order, morality and health and to the other provisions of this Part, all persons are equally entitled to freedom of conscience and the right freely to profess, practise and propagate religion. (2) Nothing in this article shall affect the operation of any existing law or prevent the State from making any law— (a) regulating or restricting any economic, financial, political or other secular activity which may be associated with religious practice; (b) providing for social welfare and reform or the throwing open of Hindu religious institutions of a public character to all classes and sections of Hindus. Explanation I.—The wearing and carrying of kirpans shall be deemed to be included in the profession of the Sikh religion. Explanation II.—In sub-clause (b) of clause (2), the reference to Hindus shall be construed as including a reference to persons professing the Sikh, Jaina or Buddhist religion, and the reference to Hindu religious institutions shall be construed accordingly.

February 5th 1762 Ahmad Shah invaded for the 6th time. This invassion was primarily against the Sikhs. The Sikhs had besieged Jandiala. Ahmad Shah reached Jandiala by forced marches. In the meantime Sikhs had moved to Malerkotla. Ahmad Shah surprised the Sikhs at Kup Raheera near Malaerkotla (now in Sangrur district) and the two armies met in a straight fight. Sikhs were encumbered with families and camp followers and lost more than 30,000 Sikh - mostly old men, women, and children, out of a total of 50,000. However, the main body of the Sikhs fighting force remained intact. Hwowever, the hand written copy of the Holy Sri Guru Granth Sahib had to be lodged near here in the house of a muslim, who kept the holy scripture respectfully for about two centuries. It is said to have been taken to Pakistan by that family at the time of India's Partition in 1947. This battle is known as the "Wada Ghallughar." Ahmad Shah reached Amritsar and destroyed Hari Mandir and the holy tank. Ahmad Shah stayed the entire year 1762 in Panjab to subdue and crush the Sikhs, but he totally failed in the objective. Despite the heavy loss of life and the Holy Sri Guru Granth Sahib, the Sikhs fought several subsequent wars with Ahmed Shah Abdali and eventually convince him to leave Punjab. Soon they recuperated and established their own kingdom, the Khalsa rule in Punjab. With the establishment of the Sikh rule, the Western borders of India were sealed forever to the Mughal invaders. -Ref. Mahan Kosh. 1921 The famous Sikh shrine, Punja Sahib was brought under management control of Shiromani Gurudwara Prabandhak Committee (SGPC) PANJA SAHIB gurudwara is situation at HassanAbdal, Pakistan. This place contains a spring on a hilltop, whose water collects in a pond nearby. During Guru Nanak's visit to HassanAbdal, his companion, Mardana, sought some water from this pond to quench his thirst. However, Mardana's repeated requests were denied by the muslim Faquir who controlled this area, Walli Kandhari. Angered by the repeated requests, he dropped a heavy rock from hilltop on Guru Nanak, who were resting at the foothills below. Guru Nanak Dev Ji stopped the rock with his hand. The imprint of his hand is visible even today, engraved in the rock at this place. Subsequently, Guru Nanak had a fruitful dialogue with Walli Kandhari and impressed upon him that it does not behove men of God to discriminate between humans on religious grounds. All are the children of God and He loves all his children equally. Sikh Jathas from all over the world, travel to this location for celebrating Vaisakhi every year. Today, HassanAbdal is also known as Panja Sahib. -Ref. Mahan Kosh

February 4th 1764 Khalsa fought against Ruhaliya forces in which Ruhalae lost and left the battle grounds. 1853 John Lawrence was appointed the Chief Commissioner of Punjab. 1975 As a result of representation made by The Sikh Dharma Brotherhood (USA), the Labor department of US Government exempted the Sikh workers employed in workshops from wearing safety helmet which are required to be worne by all the labourers in carpentary trade and construction (an OSHA program Directive of 1972). The exemption to Sikh employees was granted under the provisions of the Unites States Constitution relating to free exercise of religion. -Source. History of Sikh Struggles, Vol. 1, By Gurmit Singh, Atlantic Publishers & Distributors, 1989. pp. 65

akaalo does anyone have the shabad jatha style? thanks in advance. ham nehee cha(n)gae buraa nehee koe

February 3rd 1816 Baba Ram Singh Namdhari was born. ==> BABA RAM SINGH was born on 5th Magh sunmat 1872 in village Rayia, Ludhiana, to father Jassa Singh and mother Sedha Kaur. Since early childhood, Ram Singh was inclined to reciting God's name (Vaaheguru's Naam simran). For a while, he served in the forces of Lahore darbar. However in 1841 he left active service and joined the company of Baba Balak Singh, whose preachings had enlightened thousands. Upon receiving Naam Updaesh, Ram Singh settled in Bhaenni village and engaged in extensive preaching of Sikh faith. On the Baisakhi day of 1857, Baba Ram SIngh administered Pahul to teh Sikhs in his village and created 22 centres in different parts of the country. He started the Kuka branch. Kuka Sikhs wear white attire and a malla made from white wool. Their practices include, giving Vaaheguru Gurmantar in individual's ear; amrit is not partaken together, rather given to individuals in isolation; practice of Hawaan ceremony; rather than the traditional Parikarma around Guru Granth Sahib during marriage ceremony, they recite lawan in presence of fire (Agni Haum). During religious ceremonies, they yell, shout, and dance out of love. The punjabi term for their yelling and shouting is Kukeh. Hence they are popularly known as Kukas. When the British government were alluring unemployed Sikh youths into their armed forces, Baba Ram Singh was among many GurSikhs who considered it inappropraite to serve a foreign government. He initiated a non-cooperation movement at times when Congress wasn't even born. It is because of their principles that the Namdari movement came in direct conflict with the British government. In 1871, the Kukas held a conference at Khote. Some recalcitrant Kuka leaders, despite Baba Ram Singh's exhortation, attacked the butchers at Amritsar on June 14, 1871 and at Raikot on 15th July, 1871. Baba Ram Singh was held responsible for thisrequirments were restricted. But the Kuka intransigancy could not be stemmed. Again some zealots attacked Malerkotla on January 15, 1872 and killed Kotwal Ahmedkhan and 7 sepoys. 68 Kukas were captured near the village Rar. 42 of whome were blown up with guns on January 17 under the orders of M.L. Cowan, Deputy Commissioner of Ludhiana, while on eboy was slaughtered to pieces. Next day the remaining 16 were blown up under the orders of T.D. Forsy, the Commissioner, Ambala Division. Only 2 Kuka women were spared. Namdhari's successfully evoked a rebellion within a Army center. As a result 95 Namdhari Sikhs were court marshaled. In 1872 a British armoury was looted and several weapons were taken away. As a result, Baba Ram Singh and 12 of his associates were exiled to Rangun, Burma. Baba Ram Singh died there after 13 years of solitary confinement, on Nov. 29th, 1885. Baba Ram Singh married Mai Jassah of Village Tharodh in Ludhiana district and had two daughters. As a result, Baba Ram Singh's gaddhi was assumed by his younger brother Bhai Budh Singh Ji. Later Bhai Pratap Singh, son of Bhai Budh Singh assumed this gaddhi and continued to serve the followers and visitors with langer and Akhand Kirtan. -Ref. Mahan Kosh (pp. 1033-1034) Naraen Singh, Kau Kito Visahau? Singh Brothers, Mai Sewa, Amritsar, ISBN 81-7205-003-8, 1986, 1990, 1992

February 2nd 1534 Bibi Bhani Ji, was born at Basarkae. 1807 Maharaja Ranjit Singh attacked Kasur, as Quitbuddin had sided against him in the battle of Bhasin. Qutbuddin was caught while fleeing. However, he was pardoned with a jagir at Mamdot. Kasur was annexed to Lahore Darbar. Pasrur town was also annexed. 1958 Sikhs held a Protest March in Delhi against numerous acts of the sacrilege of their Gurdwaras by the Hindus.

January 30th 1850 Bhai Maharaj Singh was deported to Calcutta from Jalandhar. ==> Bhai MAHARAJ SINGH: Born in village Rabbon, near Malud, Ludhiana Dist. Parents named him Nihal Singh. As a young lad, he went to stay at Bhai Bir Singh's Dera at Naurangabad. Did sewa for many years, took Amrit at the hands of Bhai Bir Singh, was given the name Bhagwan Singh, and eventually became his chela. The Dera was practically a military camp with 1200 musketmen and 3000 horsemen. It had always been a sanctuary for political refugees. It became the centre of the Sikh revolt against Dogra dominance over the Punjab. Hira Singh Dogra, the chief minister of the Punjab, attacked the Dera in 1844 with 20000 troops and 50 cannon. Several hundred Sikhs, including General Attar Singh Sandhanwalla, Prince Kashmira Singh and Bhai Bir Singh were killed. Bhagwan Singh became the head of the Dera. The British, who had been waiting for the right moment to intervene and establish their authority, made their move in 1847. They deported Rani Jinda. The Sikh chiefs revolted, including Bhagwan Singh. He was welcomed by Sikhs saying Ah Wo Maharaj, because of his sanctity, thus, soon he came to be referred to as Bhai Maharaj Singh. During the second Anglo-Sikh war that followed, at the battles of Ram Nagar, Chillianwall and Gujrat, he was very active providing personal inspiration and organizing supplies for the Sikh Army. Soon after the defeat at Gujrat, all the other Sikh chiefs had been captured or had surrendered. By the way, Bhai Maharaj Singh was one of the first people of Punjab to launch a freedom movement in Punjab after the British took over Punjab. He said in 1849: There will be another Naitonal War, let all the true Sikhs rise on the day fixed. Bhai Mahararaj Singh, a Sikh priest of reputed sanctity, and of great influence, the first man who raised the standards of rebellion beyound the confines of Multan in 1848, and the only leader of note who did not lay down his arms to Sir Walter Gilberts at Rawalpindi. - Henry Lawrence, Resident of Lahore Bhai Maharaj Singh's other name was Bhai Nihal Singh. His belonged to a line of Sikh revolutionaries who wanted to return to the creed of the Gurus. The pinions of this movement were Baba Bhag Singh of Pothohar, his worthy and more popular disciple Bhai Bir Singh of Naurangabad in Amritsar and the latter's successor Bhai Maharaj Singh. Bhai Maharaj Singh plan of action against the vastly superior British was framed in the jungles of the Chumb Valley. 1. To rescue Maharajah Dalip Singh from Lahore Fort. 2. To organize a United Front of all anti-British forces. 3. Organized disruption by subversion and suprise attacks on British treasuries and cantonments. He displayed superb military generalship and knowledge of tactical warfare. What sustained him was his rich spiritual heritage. The British reacted by moving Dalip Singh to securer confinement, encouraged Muslim zealots to locate him for them and offered hugh rewards for information of his whereabouts. On the other hand, the British tried to portray him as a religious leader to lower his following as a Military or political leader. It was the British officers who coined the term Karnivala since it they did not want to admit the failures of their intelligence. Bhai Maharaj Singh, undoubtedly, was certainly a Miracle Maker since it became impossible for the British to arrest him. This was due to the support given to him by the public that he was able to hide among the people. He was captured together with 21 unarmed followers on Dec, 28 1849, near Adampur. Vansttart, the Deputy Commissioner of Jallundar who arrested him, wrote. The Guru is no ordinary man. He is to the natives what Jesus was to the most zealous of Christians. His miracles were seen by tens of thousands, and are more implicitly believed than those worked by the ancient prophets. Even more generous was Mcleod, Commissioner of the Doab, had he remained at large, but a little longer . more outrages of an alarming character would have been attempted . the result of which, would perhaps be impossible to foretell. It was found too risky to put Bhai Maharaj Singh on trial in India and he was deported to Singapore. He arrived on the Mahomed Shaw, on 9th July 1850, together with a disciple, Khurruck Singh, and moved to Outram Jail. He was kept in solitary confinement in a cell 14 by 15 feet, which, because of the walling up of the windows, had been further rendered dark, dinghy and absolutely unhealthy (Secret Consultation Papers, 28th Feb 1851, #52-57). He was practically blind within three years, developed cancer on his tongue, and had rheumatic swellings and pains in his feet and ankles. The Civil Surgeon, Singapore, recommended that Bhai Maharaj Singh be allowed an occasional walk in the open, but this was turned down by the Government of India. The result was that his health continued to deteriorate, and about two months before his death, his neck and tongue became so swollen that it became very difficult for him to swallow. Bhai Maharaj Singh died on 5th July 1856. He was cremated on a plot of land outside the prison, presumebably by Khurruck Singh, who also died in prison later. Locals, mainly Hindu Tamils began to revere the spot, marking it with stones. Offerings of flowers found their way there, Sikhs and Muslims joined in. The Sikhs placed a structure on this spot, turning it into a small temple. In 1966, the Sri Guru Granth Sahib was moved to the Silat Road Temple. Only the stones were re-erected outside the temple. Large numbers of Sikhs and non-Sikhs come to the samadh to worship, with offerings of valuables, a practice against Sikh tenets. Bhai Maharaj Singh was the head of the Order now known as the Hoti Mardan Valli Sant Khalsa Sampardai, recent illustrious heads were Sant Attar Singh and Sant Isher Singh. He was thus not only a revolutionary fighter but also a recognized religious personage of very high standing. Many believe him to be a Karniwala. -Source - extracted from 'Bhai Maharaj Singh Saint-Soldier' by Choor Singh, Singapore. 1855 Baba Dayal Singh Nirankari passed away. ==> NIRANKARI: a particular branch of GurSikh faith, established by Bhai Dayal Singh Ji. A Saehajdhari Sikh resident of Peshwar, GurSahai Ji, had a son named RamSahai Ji who married Ladhaki, daughter of Vasakha Singh (treasurer for the tenth Guru). Bhai Dayal Singh was born from this marriage on 15 Vaisakh sunmat 1840 (1783). At the age of 30, Bhai Dayal Singh's mother passed away. Since then he moved to live with his Mama ji (mother's brother) Milkha Singh in Rawalpindi. Milkha Singh successfully instigated the drive for religious preaching in Bhai Dayal Singh Ji. Bhai Dayal Singh married Mulladae and had three sons: Darbara Singh, Bhara Singh and Ratta Ji. Bhai Dayal Singh was continually absorbed in Nirankar Shabad Jaap and diligently preached against idol worship. For this reason, he and his following came to be known as Nirankari. This group has actively and successfully lead reforms within GurPanth practices. However, it should be noted that this group is distinct in their beliefs and practices form another group who believes in human Guru and also calls themselves Nirankaris. Bhai Dyal Singh opposed idol worship and preached marriage reforms. Bhai Dayal Singh Ji passed away on 18th Magh sunmat 1911. Rawalpindi has a beautiful Gurudwara of Nirankaris, where visitors are humbly served with GurSahab kirtan, Katha, Guru's Langar. CAUTION:- The SANT NIRANKARIS are a recent phenomenon and they have nothing in common with the Nirankari sect of the Sikhs, except for the name. They are not even a schism split from it, although the founder, Buta Singh (1883-1944), was once a member of the Nirankari Durbar at Rawalpindi. Upon being asked to quit the Durbar for a misdemeanour, he raised a group of his own. He was succeeded by Avtar Singh, who after the partition of India, 1947, migrated to Delhi and set up a centre there. Over the years, he recruited a considerable following from among Sikhs, Hindus and others. He was followed by his son, Gurbachan Singh. Gurbachan Singh's son, Hardev Singh, is now the leader of the Nirankaris. These Nirankaris have no affiliation with any of the known religious traditions. In any case, they have nothing in common with Sikh religion and own no connection with it. They welcome to their fold people from all religions. In this way, they form a freemasonry of faiths held together by the person of the leader, who is believed by the faithful to be the incarnation of God. As Gurbachan Singh once proclaimed : The responsibilities assigned from time to time to prophets like Noah, Rama, Krishna, Moses, Christ, Muhammad, Kabir, Nanak, and Dayal have now been put on shoulders by my predecessor Baba Avtar Singh. In Nirankari writings, he was claimed to be the Deity, the creator of this entire universe, its sustainer and master. It is not for anyone to controvert such claims. Least of all for Sikhs, who do not regard truth as the monopoly of any single group or faith. Their history and culture are witness to their liberal outlook. Guru Tegh Bahadur (1621-75), Nanak IX, laid down his life to secure the people the liberty of conscience. His martyrdom was for the protection of the right of everyone to practise his religion unhindered. He protested against the State's interference with the individual's duty towards his faith. It was a declaration that any attempt to create a unitary, monolithic society must be resisted. It was a reiteration of the Sikh belief in an open and ethical social order and of the Sikh principles of tolerance and acceptance of diversity of faith and practice. This lesson is part of the Sikh experience and teaching and no follower of the faith may contravene it. The Sikhs would have no quarrel with the Sant Nirankaris about their beliefs or ways of worship, but there are certain aspects of their system which cause abrasion. Although the Sikhs form a small percentage of their following, the Nirankari leaders have always preached their faith through the vocabulary and symbols of Sikhism. But with their native bias, they never cease from attempting to disfigure and distort many of its cherished ideals and institutions. Imitation breeds obliquity. The word Nirankari itself is borrowed from the Sikh chroniclers. The Founder, Guru Nanak, was by them referred to as Nanak Nirankari - believer in God, the Formless. Nirankari Baba is the title the Nirankari leader has appropriated unto himself. He retains his Sikh form, as did his predecessors. In imitation of Guru Gobind Singh's Panj Piare (the Five Beloved of Sikh history), he has created his Sat Sitare (Seven Stars). The names of venerable Sikh personages from history are assigned to members of the leader's family and his followers. Among them : Mata Sulakkhani (Guru Nanak's wife), Bibi Nanaki (Guru Nanak's sister), and Bhai Buddha and Bhai Gurdas, two primal figures of Sikhism, both regarded highly in Sikh piety. Peculiarly Sikh terms, such as Satguru, Sangat and Sachcha Padshah, the title which the Sikh history came to be used for the Gurus, in contrast with Padshah and Badshah representing secular emperors, have been appropriated by the Nirankaris. Their religious book, a collection of Punjabi verse, incipient and elementary in character, by Avtar Singh, with little literary grace and spiritual content, is designated Avtar Bani in the manner of gurbani, i.e. the Sikh Gurus' utterance. In Nirankari congregations gurbani is frequently and copiously quoted, but with a deliberate slant. The purpose invariably is disapprobation of the Sikh way of life. Sikh Scriptures are quoted and expounded openly to suit the Nirankari bias. In their monthly journal, Sant Nirankari, articles were published on gurbani and its interpretation. These articles appeared under title such as Vichar Sri Sachche Patshah (Thoughts of, or Interpretations by, the True Lord, i.e. the Nirankari leader), and Gurbani ki Hai (What really is gurbani?). Meanings contrary to Sikh understanding and tradition were propounded. Sikhs have resented the continuing denigration by the Nirankaris of the their faith and of their belief in the Guru Granth as the Person Visible of the Gurus. They have protested against it. This is what they attempted to do - peacefully - at the time of the huge Nirankari congregation in Amritsar on April 13, 1978, coinciding with Baisakhi celebrations by the Sikhs. The Sikh group which went to the site had no violent intent. They were unarmed, except for their religiously sanctioned regalia. They were neither Nihangs nor Akalis, though most of the Sikhs are of Akali persuasion - politically. The bulk of the protesters in fact belonged to Bhai Sahib Randhir Singh's jatha, whose primary concern is with kirtan or chanting of the holy hymns. Their other colleagues were from the jatha of Jarnail Singh Bhindranwale, who devote themselves exclusively to the study and expounding of the bani of the Guru Granth. The protesting Sikhs were met with a shower of bullets from the Nirankaris. Thirteen of them were killed, and many more wounded. The congregation, under the aegis of the Nirankari leader, Gurbachan Singh, continued for more than three hours after the gruesome tragedy. No one - none from among the Nirankaris who profess love and human fellowship to be the fundamental value in their creed - had a thought to spare for the dead bodies that lay scattered outside. -Taken from Retrospect section, on page 26 of the June 1994, Volume 42:6, No. 486, issue of The Sikh Review. SANT NIRANKARIS & AKALIS - The genesis of the real trouble between the Nirankaris and Akalis goes back to the years when Mrs. Gandhi headed the Union Government. She wanted to weaken the Shiromani Akali Dal but found that Akalis could not be brought to heel. She thought of an elaborate plan to strengthen the Nirankari sect not only in Punjab but throughout the country and abroad also. Official patronage was extended to the Nirankaris much to the chagin of Akalis who have always considered the Nirankaris as heretics. In pursuit of this policy of divide and rule, Mrs. Gandhi personally gave clearance for a diplomatic passport to be issued to the Nirankari chief, and the Indian High Commissioners and Ambassadors abroad were instructed to show him respect and regard. This was meant to help the sect to improve its image and increase its following abroad. During Mrs. Gandhi's regime, the Nirankaris were known to be receiving financial help from secret Government funds, not open to audit or scrutiny by Parliament. - Sat Pal Baghi of Ferozepore in Chandigarh Edition of Indian Express in the last week of April, 1978 1892 Lal Singh, a Bar Student charged with an offence, insisted to give his evidence on oath by saying: I am a Sikh. I have a religion. When he was examined on solemn affirmation and not oath, the matter went up in appeal. It was held by Justice Hawkins that it was wrong to let Lal Singh make a solemn affirmation instead of taking an oath. Wills, Charles, Lawrence, and Wright JJ all concurred. -Source: History of Sikh Struggles, Vol. 1, by Gurmit Singh, Atlantic Publishers & Distributors, 1989, pp. 14 January 31st 1630 Seventh Patshash, Guru Har Rai Ji came to this planet. He was born at Kirtapur in the house of Baba Gurditta, eldest son of Guru Hargobind, and Mata Nihal Kaur. He was the second grandson of Guru hargobind, the first being Baba Dhir Mal. Today is the actual date of birth, although it is observed on a different date by Guru Khalsa Panth (Please NOTE the contention on the actual date. Some have suggested Jan. 16, 1630.) ==> Sri Guru HAR RAI (1630-1661) actual date of Awtar is 26th Feb. 1630 (20 Magh Sunmat 1686) in Baba Gurditaa Ji and Matta Nihal Kaur's home at Kiratpur. On 12 Chaet Sanmat 1701 in City Anup, Jilla Bulandh, UP, Guru Sahib married the daughters of Daya Ram. Two sons, RamRai was born to Mahala Kotkalyani (in sunmat 1703) and Guru Har Krishan Ji were born to Krishan Kaur. On 8th March 1644 (12 chaet Sanmat 1701) Guru Sahib ascended to the Gur Gaddhi and devoted extensive effort towards preaching the message of Guru Nanak. Upon assuming Guruship, Guru Sahiban extended the tradition of Guru Ka Langar beyond where our Guru's resided. Essentially, Guru asked all followers of Guru Nanak, no matter where they happen to be, to prepare and serve Guru Ka Langar for the needy and the destitute. During sanmat 1703, he traveled to meet with the Malwa Sangat. Aurangzeb accused Gur Sahib for helping DaraShikoah (Aurangzeb's brother but arch-enemy) and sought his appearance in Delhi. Instead, Gur Sahib sent his eldest son, Ram Rai, to Delhi. Ram Rai was well received by Aurangzeb. He not only satisfactorily responsed to all charges but also impressed Aurangzeb with his cleverness. As a result, Ram Rai was asked to stay on as a state guest for some period. One day, Aurangzeb questioned (under influence from others), why Sri Guru Nanak had criticized Islam in salok Mitti Musalman Ki? Ram Rai satisfied the assembled muslims by saying that the actual writing is Mitti Baimaan Ki and not musalman ki. Though Ram Rai was well-blessed with all powers and strictly instructed only to explain Guru's position, he choose to change Sri Guru Nanak's writings and further performed miracles for Aurangzeb's pleasures. When Sri Guru Har Rai Sahib heard of this incident, he forbid Ram Rai from ever returning home. Guru's word in GurSikhism is absolute divine revelation and not subject to any modificatoions by anyone. Miracles although recognized by Sikh faith, are actively discouraged. Their exposition or display is considered arrogance (competing with Vaaheguru's order). Though Ram Rai managed to please Aurangzeb, Guru Sahib forbid all GurSikhs from ever associating with Ram Rai. As a consequence Ram Rai obtained some jagir from Aurangzeb and settled north of Harduwar in Duun. He died there in sunmat 1788. Because of Ram Rai's Dehra, Duun came to be popularly known as Dehradun. A historical katha suggests that when Ram Rai was engrossed in meditation, the neighboring masands mistook him for dead and cremated his body. For this reason, Matta Punjab Kaur sought punishment of masands from Kalgidhur patshah. Today there is a small following of Ram Rai. However, by Sri Guru Har Rai's hukam, all GurSikhs are forbidden any association with Ram Rai's followers. On 6th Oct. 1661 (7 Katak Sanmat 1718), after bestowing the Guruship upon Gur Har Krishan, Guru Har Rai left our world in Kiratpur at the age of 31 years, 8 months and 17 days. Guru Har Rai served as the 7th Guru of GurSikhims, for a total period of 17 years, 5 months and 8 days. Simro Sri Har Rai (Chandi 3) -Ref. Mahan Kosh 1922 The management of Gurudwara Guru Ka Bagh was handed over to the Sikhs after a long agitation. ==> 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, byGurcharan Singh, Aman Publications, 1993. 1922 Meeting is held at Jadla. 1927 Saint Attar Singh passed away. ==> SAINT ATTAR SINGH was a dedicated spiritual soul, Gurbani Kirtaniae, and an exemplanary preacher. He was born in village Chimma, Tehsil Sunam of Patiala, on Chaet Sudhi 1 Sunmat 1923. At the age of 18, he joined Paltoon number 4 and served for some years in Burma. Later, he became independent and basically preached Guru's word. Thousands took Amrit under his guidance. He built several Gurudwaras, like Damdama Sahib and Gursagar Mastuyanae. All his life he served the Sikh Path and led and exemplary live. He passed away on this day in Sangrur. -Ref. Mahan Kosh February 1st 1949 Jallandar Municipal Committees Hindu members decided to adopt Hindi, instead of Punjabi as a medium of instruction in its schools (NOTE:- the exact date of this event is in question. However, it is ceratin that it took place in Feb. 1949.). 1998 The British Army announced a revolutionary dress code, which is aimed to allow it Sikh members wear their traditional dresses. The Sikhs will be able to carry a miniature version of the kirpan in their wallets. They would also be permitted to wear army-issue special design knee-length underpants. The Sikh members of the armed forces will also have the option of wearing a parka. The Defence Secretary George Robertson is reportedly also considering a proposal for a military-pattern turban for the Sikhs. Another proposal for the military versions of salwar-kameez and scarves is also under consideration. -Source. Hindustan Tiems, Sikhs in UK Army can have kirpan London, Feb. 1, 1998

January 29th 1924 The Babbar Akali conspiracy case, Supplementary I, was brought before the committing magistrate. 1925 14th Shahidi Jatha of 500 valiant Akali Satyagrahies, led by Saradar Darshan Singh Pheruman courted arrest upon reaching Gangsar, Jaito. ==> WHERE IS JAITO? A village under Nabha Riyaasat, now under the district Bhatinda, 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 1928 All Party Sikh Conference held at Amritsar. 1970 Indira Ghandhi announced the so-called award on Chandigarh. It was to be given to Punjab in exchange for 114 villages to Haryana. It was like buying a white elephant to save the life of Fateh Singh. Though Fateh Singh would not have died even otherwise; a coward, as he was. 1976 Articles of Organization for the Sikh Dharma Brotherhood were promilgated. 1986 The the Panthic Committee, appointed by Sarbat Khalsa on Jan. 26, 1986, announced the Declaration of Independence, from Sri Akal Takht Sahib, Amritsar. 1989 The US Congress condemns India for its prosecution of the Sikhs. The Congressmen expressed their sympathies for the Sikh national cause and condemned Indian Nazism. -Ref. The Sikhs' Struggle for Sovereignity - An Historical Perspective. by Harjinder Singh Dilgeer and Awtar Singh Sekhon, 1992.

January 28th 1520 Guru Baba Nanak Dev in the course of his udasis (travels) arrived at Mecca, the Centre of Islam, accompanied with his GurSikh Bhai Mardana. Here he convinced the Hajies and other dignitories that God is omnipresent. His abode is not confined to Mecca alone. He preached the Message of Universal love and brotherhood. 1757 Baba Aalla Singh and Sardar Chadhat Singh together attacked the forces of Abdali and rescued the Hindu women that were being forcibly taken from their residence. The Sikh forces safely returned each women to her rightful home. ==> BABA AALLA SINGH JI was born in village Phull to father Baba Ram Singh Phulwansi and mother Saabhi. He was introduced to amrit by Baba Deep Singh Ji, in TheekriWalae village. In sunmat 1810, he laid the foundation stone of a temporary structure for the Patiala fort while the construction of a permanent structure began in sunmat 1820. Simultaneously he founded the Patiala city. Barnala, Longowal, Sunaam, Bathinda, and Patiala were under his control. He passed away on 22nd Aug. 1765 in Patiala. -Ref. Mahan Kosh

January 27th 1682 Janam Din Baba Deep Singh Ji Shaheed. ==> BABA DEEP SINGH SHAHEED, known as Deepaa in his childhood, was born on 14 Magh Sunmat 1737 to mother Mata Jeeonee and father Bhai Bhagtoo at Paahoowind, Amritsar. He is remembered as one of the most revered martyrs of Sikh history. He was influenced and introduced to amrit by Sri Guru Gobind Singh Patshah. After partaking amrit, at the age of 20-22 years, Deepaa came to known as Baba Deep Singh. He learned Gurmukhi and Gurbani from Bhai Mani Singh along with horseback riding, archery and other arms training. Baba Deep Singh served the Panth extremely well through fighting several wars for the Panth. In 1709, he joined Baba Gurbakhash Singh (Banda Bahadur) to fight in the battle of Sirhind and Sadhora. In 1746, Deewan Lakhpat Rai attacked Sikhs at Kahnoowal jungles and ordered to set the whole jungle on fire. Baba Deep Singh, also there, somehow escaped and fought back at the Beaas River bank, and finally reaching Malwa. This incidence is known as "Chotta Ghalughara" (minor genocide). preparation and distribution of hand-written beadhs of Sri Guru Granth Sahib from Takhat Dumdama Sahib. fighting for the independence and sovereign sanctity of Sri Harmandir Sahib following its distruction by Jahan Khan, who was general to Tamur Shah, Subaedar of Punjab and son of Ahmad Shah Abdali. On Magh of Sunmat 1817, Baba Deep Singh fell near Rampur, while fighting the mughals to free Sri Harmandir Sahib. His head was severed from its body. However, Baba Deep Singh picked up his head and kept fighting until he reached the Parkiramas of Sri Harmandir Sahib. In honor of such noble sacrifice, Gurudwara Shaheed Ganj is established in Amritsar, where GurSangat gathers on a regular daily basis. Baba Deep Singh was among the leaders of our Shaheedi Misls. 1846 Anglo-Sikh war was fought at village Aliwal, Tehsil Jagraon. The Sikhs suffered severe losses due to internal dissensions. 1921 Gurudwara Sudhar Dal was named Akali Dal and Sarmukh Singh Jhabal was elected its first President. This body was to serve as a central body controlling and directing various Akali Jathas that had mushroomed from mid-1920. 1923 The Kar-Sewa of Amritsar Sarowar was initaited. All participant Sikh sangats gathered at Gurdwara Sri Putali Sahib to do their ardas before proceeding for kar-sewa at Sri Harmandie Sahib. 1983 Akali members of Parliament and Assembly resigned in support of Sikh's righteous demands.

January 26th 1720 Nadir Shah attacked, ransacked, and looted Delhi. Pandits and Brahmins suffered extensively under Aurangzeb, Bahadhur Shah, Forkhshayer, Nadar Abdali, etc. and Guru's Sikhs rescued their daughters, sacrificed their own lifes for saving their Dharam. Then these decepers used to honor the Sikhs as "saintly rulers." -Ref. "Amritsar Ji Dae Darshan Eshnan Utay 500 <banned word filter activated> Di Ethasak Directory," Satnam Singh Khalsa Advocate, pp. 74 1921 Sikhs assume control of Sri Darbar Sahib, Taran Taran. 1950 Republic day of India. But the Sikh Nation's aspirations remain unfulfilled. India's constitution was enforced. Whilst August 15th 1947 is usually viewed as a turning point in Indian history, it is the years preceding and following 1947 have become instrumental in shaping the position of Sikhs in society. Prior to 1947 the British were an active party and witnesses to an agreement that provided constitutional safeguards for a SikhHomeland. Additionally, the Sikhs were continually reassured. For example, in 1929, the Indian National Congress under the leadership of Jawaharlal Nehru had promised to seek total independence. "The Congress assures the Sikhs that no solution in any future Constitution will be acceptable to the Congress that does not give them full satisfaction." (Indian Constitution Documens, Vol. ii, by A.C. Banarjee) This meeting was held on the banks of river Ravi in Lahore. Sikhs entered the Union of Indian assured of their now legal right to an independent nation but the past fifty years have seen successive Indian and British government deny Sikhs a right to self-determination. On this day, the Indian parliament unilaterally annulled the treaty signed at Independence. The Sikhs it seems have merely had one colonial power substituted for another. Immediately after independence, the relationships of Sikhs and the Indian Government took a downward slide. Master Tara Singh's arrest was initiated at the 1949 conference in Delhi and the Sikhs responded with a marcha. Nehru was hot tempered. He forgot the contrbition of Sikhs, especially the Akalis for India's independence. As a result the Sikh members did not sign the Indian constitution. And the relationship kept deteriorating. 1952 electrions saw Akali government under PEPSU which was dissolved only after a year. By disallowing Nehru from speaking at Fatehgadh Sahib, this silent war among the Sikhs and the Indian government further advance. Subsequently, the election of Pratap Singh Kario as Chief Minister of Punjab, further deteriorated the situation. Morchas were initiated for Punjabi Suba and finally, Indira Gandhi divided the Punjab. Now Akali government was elected in Punjab during the 1967 elections. However, the central government of India dissolved this government. Subsequently, Akali government is re-elected followed by President rule. This scaneri was repeated many times. There was an agreemnt between the Akalis and the Congress in 1956. But that was short lived. Several opportunities emerged under Giani Zail Singh's tenture as Chief Minster but none materialised. Subsequently, the Akalis came to power three times. In 1980, Sikh-GOI relations saw their lowest point under Darbara Singh. Challenging Sant Jarnail Singh Bhindrawala put the relationship in new perspective. Finally, Operation Bluestar took place undre which Sri darabar Sahib was attcaked and Sri Akal Takhat was detroyed. Though Sikhs participated fully and made numerous sacrifices (more than any other community) for the independence struggle, their own independence remains unfulfilled and is in question. ==> EAST PUNJAB STATES: Patiala, Nabha, Jind, Faridkot, and Malerkotla were the Sikh states in the East Punjab before the integration of Indian States in 1948. The first four were the Sikh states under the sovereignty of Maharaja Ranjit Singh and were brought under British protection by the 1809 treaty of Amritsar. Patiala, Nabha, and Jind, also known as Phulkian states, share a common ancestor Phul, who was descendent of Baryam. The Emperor, in 1526, had granted Baryam, the office of revenue collection for the waste country south-west of Delhi. Emperor Shah Jahan continued Phul in this office. From his eldest son descended the families of Nabha and Jind while from his second son the Patiala family. The Faridkot family, founded in the middle 16th century sprang from the same stock as the Phulkians chiefs. The remaining two states were Kapurthala and Malerkotla. The Kapurthala rulers belonged to the Ahluwalia family. The real founder of this family was Raja Jessa Singh, a contemporary of Nadir Shah. The malerkotla rulers were Sherwani Afghans who traced their descent from Sheikh Sadruddin who had received 68 villages near Ludhiana in marriage gifts when he married the daughter of Sultan Bahlol Lodi. The Sikh states geographically lay in three blocks. The main block comprising the territories of Patiala, Nabha, Jind, Malerkotla and Faridkot was in the centre of East Punjab and was fairly compact. Kapurthala State, composed of two enclaves in the Jullunder district, was in the north of East Punjab. The outlaying districts of Narnual, Dadri, and Badwal, which formed parts of Patiala, Jind, and Nabha States respectively, lay with the geographical orbit of the southern districts of East Punjab. There were also islands of Patiala State in what is now Himachal Pradesh. At the time of India's independence, there were divergent opinions as to the integration of the above states. On Feb. 11, 1948, Giani Kartar Singh, then President of Akali Dal, suggested the formation of the Union of Sikh States.He was opposed to the idea of merging those States with East Punjab, as it would further undermine the Sikh's position who had suffered tremendously because of the partition of Punjab. On Feb. 22, there was a much advertised proposal to form a unit of 4 States of Est Punjab, but that proposal fizzled out because of disagreements among their rulers. The Nationalist Sikh opinion, though not vocal at that time, was in favor of a separate Union of all the Punjab States. Further, the government of India felt special responsibility to ensure that these States, particularly as they were border States, should be organized on proper and efficient lines. On May, 5, 1948, Patiala and Easy Punjab States Union, hereafter called PEPSU, was formed. The covenant was signed by the rulers of eight States, the Maharaja of Patiala signing also on behalf of the minor rulers of Kalsia. On July 15, 1948, PEPSU was inaugurated. Sardar Patel called this occasion a landmark in the history of India's progress. The area of PEPSU was to be 10,000 square miles, while its population was 34,24,060, and an annual budget of a little more than 5 crores. Sardar Patel administered the oath of to the Maharaja of Patiala as the first RajPramukh, who in turn administered the oath to Maharaja Kapurthala as teh UprajPramukh, swearing allegiance to the Centre and Indian Union, promising to do justice to all people in accordance with the laws and usages of the Country without fear, favor or ill-will. Due to the obvious differences between the three major parties at the time, no ministries could be announced. A care-taker ministry was formed with Sardar Gian Singh Raraewala as the head. The three major parties included Prajamandal (Congress party in the state was generally addressed by this name), Akali Dal, and Lok Sewak Sabha (patronized by Sardar Udham Singh Nagoke). On Jan. 13, 1949, a broad based ministry was constituted to conduct the adminsitration of PEPSU. It comprised of Sardar Gian Singh Rarewala (as the head), Col. Raghbir Singh, Gianai Zail Singh, Chaudhri Nihal Singh Takshak, Pandit Ram Nath, Mr. Lachhman Dass Advocate, Sardar Ajit Singh of Rampura Phul, and Sardar Harcharan Singh Advocate of Bhatinda. Only 10 month later, this ministry was disolved and the government of India took over the administration of PEPSU. On May 23, 1951, a 7-person ministry was sworn in. It consisted of Sarvshri Raghbir Singh (Col.), Brish Bhan, Giani Zail Singh, Nihal Singh Takshak, DEs Raj Gupta, Tirath Singh, and Sampuran Singh as cabinet ministers while Sardar Harchand Singh and Mr. Roshan Lal were the two deputy ministers. On Jan, 7, 1952, PEPSU went to the polls for electing a 60-member state assembly with Congress winning 26 seats and Akali winning 19 seats. On March 1, 1952, Col. Raghbir Singh was unanimously elected as the Leader of the Congress Assembly Party. On March 19, the Congress Ministry was announced and administered the oath of office. Political activities in PEPSU centered around economic and social but certainly not on religious considerations. The problem of antagonistic relations between the landlords and tenants was so enormous that it almost defied a solution. Maharja Patiala's father-in-law, Sardar Harchand Singh Jeji, played a vital role in PEPSU politics. He has always been associated with the Akali movement in the pricely States. After the settlement of disputes over the Gurudwaras, the Akalis from the states began to agitate against teh autocratic misuse of power by the maharajas, chiefly Bhupendra Singh of Patiala. Bhupendra Singh retaliated by having the leading agitator, Seva Singh Thikrivala, transfered from Lahore and interned in Patiala on false charges of theft. The Akalis took up the case of Thikrivala and let loose a campaign publicising Bhupendra Singh's amorous escapades and the sadistic behavior of his police. Though Maharaja was able to win over a section of the Akalis, he could not silence the Punjabi and Urdu press. In 1928, Akalis from the states joined with Hindu nationlists and founded the Praja Mandal (States People's Association). The mandal was later affiliated to the All India States People's Congress, which in turn was associated with the Indian National Congress. Sewa Singh Thikrivala was the moving spirit behind the Mandal. He was arrested several times and in 1935 succumbed to third degree methods practised on him by the Maharaja's Jailers. As a result of the murder of Thikrivala, the anti-Maharaja, anti-British movement gained momemtum in all princely ststes of the Punjab. As far as teh language problem, PEPSU was linguistically divided for educational purposes. The Hindi speaking region consisted of the districts of Mahendragarh and Kohistan (including Chhachrauli tehsil minus Dera Bassi) and the tehsils of Jind and Narwana. The rest of the State was declared to be Punjabi zone. In one zone, Hindi in Devnagri script; in the other Punjabi in Gurmukhi were made the media of instruction and in both the other language was made compulsory from the 4th primary class upwarsd. There was no provision for choice of the medium of instruction in Punjab. -Ref. The Illustrated History of the Sikhs (1947-78), by Gur Rattan Pal Singh 1986 The Sarbat Khalsa, gathered together at Akal Takht Sahib, Amritsar resolved to establish a sovereign State, Khalistan and elected a Panthic Committee to co-ordinate the movement for national independence. 1986 Work was initiated to dismantle Akal Takhat constructed under government's forcible "Kar Sewa" after Bluestar Operation. This work was carried out by Baba Santa Singh, who was excummunicated from the Panth for his cooperation. A new construction was decided upon and the following five were given the responsibility for its construction: Baba Thakur Singh Ji Baba Harbans Singh Ji from Delhi Baba Jagtar Singh Ji Baba Udam Singh Ji and Baba Diwan Singh Ji The foundation stone for the new construction was laid on Februrary 16, 1986.

January 25th 1921 Morcha of Taran Taran marked the beginning of Gurudwara Reform Movement. Hazara Singh became the first martyr of the movement. The GurSikh reformers met with the priests of Taran Taran Gurudwara to negotiate conditions for reforms. While in the negotiation conference the GurSikhs were viciously attacked by the priests without any provocation. 17 GurSikhs were severely wounded and two GurSikhs, Hazara Singh and Hukam Singh were killed. Hazara Singh of village Aldinpur, descendent of Sardar Bhagel Singh was the first martyr to the cause of Gurudwara reform. 1922 Karam Singh of Daulatpur arranged diwan at Nawansehar. 1936 The Nankana Sahib Committee established the Guru Nanak Prachar Trust.

January 23rd 1849 Chatter Singh joined with Sher Singh against the British while the British forces spared from Multan battle joined their forces. 1923 Pragpur is raided to arrest Kishan Singh Garhgaj. 1928 Raghbir Singh RajaSasi formed the Central Sikh Association. 1943 Maharaja Ripudaman Singh of Nabha passed away at Kadia-Kunal. ==> Among the 12 Sikh misls, Nabha reign represented the major branch of Phullkiyan misl. The Nabha family began with Gurdit Singh, the eldest son of Chaudhary Tilok Singh, who in turn was the eldest son of Baba Phull. As a result, Nabha is also known as Chaudhary da Garh (house of Chaudhary). Chaudhary Gurdit Singh established several villages and brought them under his control. However, his son, Surtiya Singh died in 1752, before his death. As a result, upon Chaudhary Gurdit Singh's death, his grandson (son of Surtiya Singh), Hamir Singh became the new ruler. For detailed description of descendents of Hamir Singh, readers are referred to Mahan Kosh. Maharaja Ripudaman Singh is one of the descendent rulers of Nabha. ==> Maharaja RIPUDAMAN SINGH was born on Mar. 4, 1883 in Nabha to father Maharaja Sir Hira Singh and mother Jasmaer Kaur (daughter of Sardar Anokh Singh Longowalia). On 29th Jaeth sunmat 1958, he married Bibi Jagdhish Kaur (daughter of sardar Gur Dayal Singh Mann) and a daughter was born on Oct. 8, 1907, named Bibi Amrit Kaur who later married Raja Sahib Kalsiya Ravisher Singh on Feb. 16, 1925. Ripudaman Singh was an additional member to the Governor's legislative Council from 1906 to 1908. In 1910, he went on European travels. He was present at the Westminister Abbey during the throning ceremony of King H.M. George on June 22, 1911. Maharaja Hira Singh passed away while Ripudaman Singh was on these travels. He assumed the Nabha rule on Jan. 24th, 1912. In 1914's world war, he offered his forces to fight with the British. Though this offer was not immediately accepted, his forces were later employed in Mesopotamia where they exhibited exemplary performance under the command of Col. Bachan Singh. Maharaja donated several lakh ruppees under several funds for the war efforts during 1917-8. His forces fought with the British in Balochistan and Iran. On Oct. 10, 1918, he married SarojanDevi (daughter of Sardar Prem Singh Raipuria) and a son Pratap Singh was born on Sept. 21, 1919. Due to several reasons, including internal dissension, bad influence, bad company, and numerous mistakes, Maharaja's had to relinquish his rule in June 9, 1923 to a British administrator. In return, he received Rs. 3 lakh annually for his maintenance. On Feb. 6, 1927, Maharaja Ripudaman Singh partook Amrit at Abichal Nagar and was named Gurcharan Singh. On Feb. 19, 1928, government announced that Maharaja Ripudaman had violated the agreement under which he had to relinquish his rule. As a result, his stipend was reduced from Rs. 3 lakhs to Rs. 120,000. Further his title of Maharaja was taken away and he was put under house arrest at Kadia-Kunal in Madras where he died on this day. On Feb. 23, 1928, the governor general appointed Pratap Singh as the Maharaja of Nabha. -Ref. Mahan Kosh (pp. 696) 1960 129 members of the SGPC and over 100,000 GurSikhs took a vow to lay lives for Punjabi Suba. 1993 Kesri Nishan hoisted at The Hague. Taking its case to the international community, Khalistan was admitted as a full member of the Unrepresented Nations and Peoples Organization (UNPO), a worldwide body dedicated to support the freedom aspirations of its member nations. The flag of Khalistan was hoisted at The Hague, marking the first time in 144 years it has stood in the international arena.

January 23rd 1923 Dhanna Singh Behbalpur joins the Babbar Akali Jatha. 1923 Second attempt to kill Arjan Singh Patwari of Haripur also ends in a fiasco. He was alledged to be responsible for Master Mota Singh's arrest. 1948 Dr. B.R. Ambedkar suggested the Sikhs to struggle for a Punjabi speaking state. 1960 Sirdar Tirath Singh accepted shahadat in Delhi, in connection with the Punjabi Subha morcha.

thank you so much pyaareo! may maharaj keep his hand on your dasam duaar and guide you forever!