AkalPurakhDiFauj

november 24th 1271 Bhagat Nam Dev Ji was born at Nursi Bahamani, district Sitara (Maharashtra). His verses have been included in Sri Guru Granth Sahib. He died in 1349 at Pandarpur. ==> Bhagat NAMDEV (1270-1350) RAG SORATH The neighboring woman asketh Nam Deva: Pray, who hath built thy tenement? I will pay him double the wages if thou tellest me of that mason. Sayeth Nam Dev: O woman I can tell not of the mason. For, Seeest thou not that He Pervadeth all? That Mason is the mainstay of my vital breath. The Mason demands the wages of Love if one wants Him to put up one's tenement. Yea, if one breaks with the people, even one's kindred, then the Mason cometh of His own. I can describe Him not, for He abideth in the hearts of all, all over. And, pray, how can the dumb one describe the Taste of Nectar? Hear thou the merits of the Mason who hath bounded the seas and made Dhruva eternal, And rescued Sita from the cluthes of Ravana, and handed over Lanka to Blbhlkshan, Yea, such is my Lord, the God Nam Dev was a celebrated saint whose name was a household word for the people of Maharashtra. They chanted his hymns amidst their families. He was born in the village of Narsi Bamni in the Satara District of Maharashtra. His father was Dam Seti and mother Gona Bai. He was inspired to bhakti by his father and later became a disciple of Vishoba Khechar. They say, that once, when his maternal grandfather was to go out somewhere, he instructed Nam Dev to offer milk to God. Following the instructions literally, he placed a cup of milk before the image of the Lord. With a child's unquestioning faith and unflattering devotion he created such an atmosphere that God drank the proffered milk. Another time, when Nam Dev was absorbed in meditation, the proud Brahmans, jealous of his spiritual attainments, threw him out of the temple, saying that being a Shudra, he had no business to be in a holy place. Nam Dev bore the humiliation calmly and sat outside the back wall of the temple and plunged into deep meditation. Moved by his love and devotion, God performed a miracle and the temple gate moved to where Nam Dev was sitting. Seeing this, the Brahmans recognized his greatness and besought him for forgiveness. Nam Dev himself described the event thus: Cheerfully I entered Thy Temple But while I was worshipping Thee the Priests drove me out saying that I was a low-caste. 0 King of Yadvas, Why didst Thou give me birth in a low-caste family? Holding my blanket I rushed out And sat at the back of the Temple. As I dwelt on Thy Praises, 0 Lord! The facade of the Temple turned around to me. There are numerous other parables of this kind which would convince anyone that Nam Dev was an enlightened soul. Once under the orders of the Muslim king Mohammad Tughlak or Feroz Shah Tughlak, Nam Dev was arrested and asked to embrace Islam. Though subjected to coercion and cruelty, he did not give up his faith. He was then ordered to prove that he was as a real bhakt of God possessing spiritual powers. He was asked to revive a dead cow failing which he would be done to death. Nam Dev said that it was for God and not for him to bestow life on a dead creature, and, that he had no business to thwart the will of God. The king was adamant and inflicted cruelties on Nam Dev. Ultimately, God came to the rescue of his devotee and breathed life into the dead cow. The king was pleased with the bhakt and set him free. Nam Dev, however, made it clear that the miracle simply showed that man should follow truth and Justice, and, that it did not become a king to be unjust to any one. The Kaazi and the Mullah were humbled, and, they requested the bhakt to forgive them. The bhakt bade the king abide by the principles of truth and justice. It is a historical fact that during his pilgrimage, Nam Dev came to the Punjab also. Local tradition has it that he spent a number of years in the village of Ghuman in Gurdaspur and died here at Traudsi, in the month of Asso. Every year a fair is held at his shrine as a mark of homage to his spirit. It is common knowledge that prior to Swami Rama Nand and bhakt Kabir, the credit for spreading the gospel of bhakti from Maharashtra to Punjab goes to Nam Dev. He wrote in Marathi as well as in Saint Bhasha. Marathi Abhangas included in the Nam Dev Gatha are sung throughout Maharashtra. For the Maharashtrians they are evocative of the same spiritual ecstasy that the people of Uttar Pradesh find in the hymns of Surdas and Mira Bal. Sixty-one of Nam Dev's verses have been incorporated in the Adi Guru Granth Sahib under different ragas. The themes of these hymns are the varied spiritual experiences of Nam Dev. - Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh Guru Granth Ratnavali, page 90 1598 Akbar visted Guru Arjan Dev Ji at Goindwal. Guru Arjan's perception of the times to come was not withstanding Akbar's high regrads for him. According to the Court historian, Abdul Fazal's Akbar Namah, Guru Arjan accorded a produse reception to Akbar on this day at Goindwal. Akbar was really impressed by Guru Arjan's bewitching and handsome appearance, sweet and melodious voice and fascinating and charming manners, his princely style of living, his warm reception and his singing of hymns in praise of God. At Guru Arjan's instance, Akbar issued orders to remit the revenue by one-sixth. -Ref. "The Sikhs in History," by Sangat Singh, 1995. 1675 Martyrdom, Ninth Patshah, Guru Tegh Bahadhur Ji. ==> GURU ARJAN DEV (1563-1606) Guru Arjan, the 'Prince of Martyrs' and the 'Prophet of Peace', proffered his precious life to nurture the glory that was to be the Sikh Panth. The Fifth Master's life was marked by divine bliss and sublime sacrifices, born of a sweet acceptance of God's Will. Gifted with a quintessential poetic afflatus, and immeasurable imaginative sympathies, the Guru gave the movement of Sikhism a definite direction, perspective and program. He made the new faith coeval or coextensive with the whole gamut of existence and raised its exquisite edifice on values for which there is neither death nor change. Guru Arjan Dev adorned the sacred throne of Guru Nanak from Sept. 1, 1581 to May 30, 1606. Born at Goindwal on April 15, 1563, he was the youngest and noblest son of Guru Ram Das and Mata Bibi Bhani. On 23 Hadh sunmat 1636, he married Ganga Devi, daughter of Krishan Chand of Mau village. He had an innate poetic sensibility which was exquisitely displayed in the epistles that he sent to his father from Lahore. They are deeply expressive of the pangs of separation and the exuberance of Love. The Fourth Master's decision to make Guru Arjan his spiritual heir was bitterly opposed by Prithvi Chand who contended that being the eldest son, he alone was entitled to the Guruship. Thus, he could never reconcile himself to his younger brother's installation as Guru. Under Guru Arjan Dev the Sikh movement registered great progress. In sunmat 1645, he cemented the Santokhsar sarovar. Further, the Guru not only completed the construction of the Sarovars started at 'Guru Ka Chak' by his predecessor but also constructed two more Sarovars. He had the Harmandar built in the middle of Amritsar Sarovar and invited a celebrated Muslim divine, Mian Mir, to lay its foundation stone in sunmat 1645. Remarkable for its architectural and aesthetic beauty and unique in its conception, the temple with its four doors symbolizes the inborn equality of all mankind. Indeed, it is open to all the four castes without any discrimination. Thus, the Guru sought a dissolution of all castes and creed distinctions. Unlike the Hindu shrines that are built on a high plinth, the Harmandar (the Temple of God) was built on a level lower than that of the surrounding areas, thereby making it imperative for the devotees to go down the steps in a spirit of true humility. In addition, the towns of Tarn Taran and Kartarpur flourished under the Guru's tutelage. He had a magnificent tank built at Tarn Taran (pool of salvation) in sunmat 1647 and a Bavalli constructed at Lahore. in sunmat 1651, he established the town of Kartarpur Nagar (Dist. Jullander) and Ramsar in sunmat 1659-60. Guru Arjan undertook a tour of the Punjab to preach Sikhism. He rationalized the institution of the masands and ordained that every Sikh should voluntarily donate a tenth of his income raised by the sweat of his brow for religious purposes. The masands collected the offerings thus made and deposited them in the Guru's treasury. Again, when the Punjab was in the grip of drought and famine, Guru Arjan persuaded the Emperor Akbar to remit the land revenue for that year. The most epochal achievement, however, of Guru Arjan was the compilation of the Adi Granth. The Guru devoted three years from 1601 to 1604 to the completion of the sublime project. He studied thoroughly the entire treasure of Gurbani, collected the hymns and psalms of the previous Gurus, and screened the utterances of the bhakts collected by the previous Gurus. He not only put the entire Bani together but also compiled it systematically under different ragas. Guru Arjan's genius for compilation is eminently projected by the vars included in the Adi Granth. He has added shlokas to the Bani of all the earlier Gurus in order to elucidate the deeper meanings. To compile the outpourings of his predecessors and the, Bhakts under various ragas (musical measures) obviously demanded an unflattering grasp of the musical measures. Besides being a notable compiler, Guru Arjan was also a gifted poet. More than half of the holy Granth consists of his own utterances. They comprise 2218 verses. Thus his work exceeds that of the other 35 inspired poets whose compositions are enshrined in the Guru Granth. The essential message of Guru Arjan's hymns is meditation on Nam. The Guru has lucidly expatiated on the concept of brahmgiani (the enlightened soul). According to him, this enlightenment can be attained only through meditation on the Lord and the Guru's grace. In depicting the attributes of the brahmgiani, he has compared him to a lotus flower which immersed in mud and water is yet pure and beautiful. Without ill-will or enmity he is forever courageous and calm. Guru Arjan set a fine personal example by living up to his own concept of a brahmgiani. All his holy compositions are characterized by humility and tenderness. He seeks the grace of God for the fulfillment of all kinds of human needs. With the compilation of the first volume of the Adi Granth, the Sikh religion registered greater unity and identity. The Sikhs now owned a unique Book or Granth of their own, and thus acquired a distinct and separate entity. Guru Arjan installed the holy Granth at the Harmandar and appointed Baba Budha Ji as the first Granthi of Harmandar Sahib. Thus, Amritsar became the most significant centre of the Sikh faith and the Sikhs emerged as a new and powerful community. During the period between Guru Nanak and Guru Arjan, there was no conflict between the Sikhs and the Mughal Kings. Emperor Akbar was in particular a man of liberal views and he respected the ideals of the Sikh movement. But, with his death and the following enthronement of Jehangir, there was a total reversal of policy and change of attitude. Jehangir's own writings reveal that he considered the spread of Sikhism as a positive threat to Islam. In a moment of fanatic frenzy, he characterized Sikhism as a 'shop of falsehood' and declared that he would extirpate it at the earliest opportunity. Thus he set about with a fanatical zeal to carry out his threat: and he trumped up the charge of treason against the Guru. With the complicity of the officials, Jehangir had the Guru soon imprisoned and tortured to death at Lahore in 1606. The martyrdom of Guru Arjan engendered a wave of shock and indignation among the Sikhs. No single event till then had so profoundly brought home to them the necessity of the sword. It is therefore not surprising that under the Sixth Master, Guru Hargobind they were militarized and prepared to face the Mugal might squarely. Thus emerged a new epoch in the history of Sikhism which led to a synthesis between Bhakti and Shakti (wordly power). Guru Arjan was the first Sikh Guru, who by his martyrdom lent to Sikhism a strength and solidarity that it had never known before. As desired by the Fifth Master, Guru Hargobind was ordained Guru in 1606, and, he guided and shaped the destiny of the Sikh community until 1645. -Ref. Mahan Kosh (pp. 80) Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh Guru Granth Ratnavali, page 90 1969 Fateh Singh announced another fast unto death for transfer of Chandigarh to Punjab. The fast was to begin on Jan. 26, 1970, to be followed by self-immolation on Feb. 1, 1970. 1979 "Maerath Morcha" announced on behalf of All India Sikh Student Federation. 1990 and Nov. 25, a International Conference on Sikh Studies was held at the University of Toronto. Dr. K.S. Mann, secretary of the Sikh Studies Institute, Chandigarh, travelled to Tonronto four months prior to the conference to organize a series of Sikh Academic Conferences in North america. It was a huge task undertaken to lay down the ground work for 7 major conferences. Apart from the education of the Sikh community, these conferences emphasized the participation of Western scholars. Topics covered includedDDistinguished scholars from India, United Kingdom, and United States took part andpresented papers on diverse topivs concerning "Dasam Granth, a critiques of Two Views; Arjan Dev, Apostle of Peace; Sikhism a Faith Misunderstood; Sikh World View - Its Eternal Relevance; Concept of Chardi Kala in Sikhism; Origin and Debelopment of Sikh Studies; Gurbilas Patshai 10, An 18th Century Mosaic; Concept of Miri Piri; The Sikhs and the British; Context of World Religions; and World Centre of Sikh Studies. About 350 people attended this conference.

November 22nd 1664 Guru Tegh Bahadhur Ji visited Sri Amrisar. About a month after his installation as the Guru, Guru Tegh Bahadhur decided to visit Amritsar and pay homage at Sri Harmandir Sahib. Since Guru Hargobind's departure from Amritsar to Kiratpur in 1635 no other Guru had visited Harmandir Sahib. The custody of the shrine had fallen in the hands of Minas, Prithi Chand's descendants, who were staunch enemies of the Sikh Gurus and their families. On hearing of the arrival of Guru Tegh Bahadhur in Amritsar, the occupants closed the doors of the shrine and refused to admit the Guru and his party into the Gurudwara. Guru Tegh bahadhur with his followers camped under a tree only a few meters to the north of Akal Takhat. This place was later known as Thara Sahib abd a gurudwara was built at the site. A Few days later, on the full moon light, Makhan Shah and his men, who had accompanied the Guru to Amritsar, managed to get admittance into Harmandir Sahib. Guru Tegh Bahadhur went in and offered his prayers. -Ref. "The Sikh Religion and The Sikh People," by Dr. S.S. Kapor, Hemkunt Press, New Delhi, 1992 An enterprising Mina obtained Guru Sahib's nishan, signature, on a sheet of paper and later pasted it on the coverage of the Mina Granth to give it credibility. 1664 Guru Tegh Bahadhur reached Amritsar. The Minas locked the doors of Harimandir Sahib fearing that Guru Sahib had reverted to the place to take it over. Guru Sahib spent the night by the side of Sri Akal Takhat where a shrine now stands. However, he was not allowed to visits Harimandir Sahib by the Masands there and subsequently turned away. 1693 Aurangzeb issued orders that read: "News from Sirhind, Gobind declares himself to be Guru Nanak. Faujdars ordered to prevent him from assembling his forces." When these orders did not produce much effect, "a general order was issued for their massacre." 1818 Maharaja Ranjit Singh's forces conquered Peshwar. 1840 Co-regency of Chand Kaur and Sher Singh formed. 1848 Anglo-Sikh war was fought at Ram Nagar, Gujranwala 1953 Indian regime announced formation of State Organization Commission. All the Hindu members were fanatic and anti-Sikh Hindus. November 23rd 1845 Sikh troops marched to the Sutlej ferries. 1938 Kahan Singh Nabha, a great Sikh Scholar passed away. ==> 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 1971 Guru Ram Das Ashram in Los Angeles was established.

November 21st 1921 The "Chabia da morcha" was started. Due to some misunderstandings, the keys to Sri Harimandir Sahib's "ToshaKhana" (Panthic treasury) were seized the Deputy Commissioner on Nov. 7, 1921. The agitation to recover the keys is known as "Chabia da morcha". This agitation resulted in the eventual return of the keys on Jan. 19, 1922. The keys were returned to Baba Kharak Singh, President of SGPC, during active diwan in front of the Akal Takhat, by District Authorities, Amritsar. Mahatma Gandhi hailed this event as the "first decisive battle for India's freedom won". ==> Baba KHARAK SINGH, popularly known as "the Betaj Badshah" was one of the greatest Sikh leaders, a religious reformer and freedom fighter. For more than three decades, he struggled boldly against mis-management of Gurdwaras and the British rule in India. He was tried by court in every important agitation for independence, went to prison fifteen times and suffered incarceration for an aggregate of twenty years. In the liberation of Sikh shrines from the British agents his role was decisive. Giani Partap Singh calls him the most honored Sikh leader of Indian people and founder of Gurdwara Reform Movement who had firm determination, a sense of selfless service detachment and simplicity ("Akali Lehar de Mahan Neta", p. 5, tr. mine). Baba Kharak Singh was born on June 10, 1868 in Sialkot (now in Pakistan). He came of a wealthy family. His father, Rai Bahadur Hari Singh Rais was a big contractor. So good education was achieved easily. He matriculated from Scotch Mission High School in his home town. After passing Intermediate from Murray College, Sialkot, he joined Government College, Lahore. He was fortunate to be one of the first batch to pass B.A. from Punjab University. Then he joined the law course in Allahabad University. But he had to discontinue the studies on account of his father's death. He was married in a rich family and had one son. With the noble idea of devoting himself fully to public and national service, Kharak Singh renounced all comforts of a wealthy home. It was an act of great sacrifice on his part. In this respect he can be justly compared to Jawaharlal Nehru. Later he faced all difficulties and deprivation with good grace. During the days of poverty he did not seek help from any quarter. Even in his early public activity his patriotic and religious spirit was evident. For some time he worked as Secretary, Municipal Committee, Sialkot. But he resigned because the President was the Deputy Commissioner, an Englishman. It was against his self-respect to salute that foreign officer and keep standing while presenting papers. He got the first honor to be the President of Sialkot Singh Sabha and Khalsa High School. At the same time he was also an active member of Chief Khalsa Diwan when it was free from the official influence. The sphere of Kharak Singh's public life widened in 1912 when he became Chairman of Reception Committee of Fifth Sikh Educational Conference, Sialkot. In 1915 he acted as President of Sikh Educational Conference, Taran Taran. A bold action on his part here was to disallow a resolution conveying greetings to the British victory in World War I. As Sohan Singh Josh says, he tore the resolution to pieces and threw it in waste paper basket ("Akali Morchian da Itihas", p. 52). He did not care for the displeasure of some Sikh leaders inclined towards the authorities. Baba Kharak Singh was closely associated with Gurdwara Reform Movement for many years. He revolted against closure of Gurdwara Babay-de-Ber at Sialkot by the "patit" Sarbrah Ganda Singh. He led a jatha to get the doors of that shrine opened. When his action was declared by the D.C. as violative of law, he replied, "I know law better than you" (Quoted by Kirpal Singh, "Chonvian Sikh Juwania", p.4). He broke open the lock and brought official control to an end. Kharak Singh plunged into active politics in 1919 soon after seeing the horrors of the Jallianwala Bagh tragedy. Along with others, he organized Central Sikh League, a purely political party of the Sikhs. On October 20, 1920 he presided over its Lahore Session. The issue of the demolished wall of Gurdwara Rakab Ganj, Delhi, felled by officials was taken up. He also endorsed Non-Cooperation Movement of Indian National Congress. During those days mutual cooperation among political parties was quite common. Congress leaders like M.K. Gandhi, Bal Gangadhar Tilak, Dr. Kitchloo participated in the Sikh League meetings. Side by side he brought the representative religious body of the Sikhs - Shiromani Gurdwara Parbandhak Committee - on sound footing. The previous committee formed by Panjab Govt. was elaborately extended. In August 1921 he became the first President of the real S.G.P.C. With his control (to quote Sohan Singh Josh again) the command of Sikhs came into the hands of such a leader who was sworn enemy of the English Raj, who hated selfish leaders and who could bear the worst blows to arouse the deadened spirit of Sikhs ("Akali Morchian da Itihas", p. 52, tr. mine). Under his guidance the objectives of S.G.P.C. were to bring the Sikh shrines under Panthic control, to abolish the influence of Mahants, to utilize the property and income of sacred places for religious purposes and to practice Sikhism as per teachings of the Gurus. For missionary purpose Kharak Singh took bold initiative and determined stand. He ran one of the biggest factories manufacturing Kirpans without licence. Contrary to the British Govt. instructions, he did not reduce the size of this weapon from three feet to nine inches. The police raided his factory on November 2 1, 1921 and seized 179 Kirpans. In the second raid on March 22, 1922, again 158 swords were seized. In the face of his determination the authorities had to yield. The people praised him for "liberating" the Kirpan irrespective of its length. The brave Sikh crusader compelled the administration to hand over to him 53 keys of Toshakhana (Treasury) of Harmandir Sahib. These were still in the hands of officially appointed Manager though the whole complex had come in control of the Sikhs in October 1920. In a clever move these keys were obtained by Deputy Commissioner, Amritsar, in November 1921. Baba Kharak Singh as President of S.G.P.C gave a call for agitation which came to be known as the keys Morcha. Along with some other leaders he was arrested on November 29, 1921 at Ajnala for violating prohibitory orders. During the prosecution in that case in the court of Mr. Conor, he made bold statement against the British authorities. To quote an extract, "As the Government is a party to this prosecution and the Judge is one of its servants, I, therefore, do not wish to make any statement. My position as President of the Sikh Panth is like that of the President of the United States, France and Germany" (Quoted by Mohinder Singh, "The Akali Struggle", pp. 50-51). He was jailed for six months but had to be released earlier due to public protest. Finally, the keys of Toshakhana were handed over to him by the District Judge on January 19, 1922. It was his great achievement and a big victory over the administration. Mahatma Gandhi called it decisive victory in "first Battle for India's Freedom". He also got Pandit Dina Nath released who was arrested along with Akalis. This glorious success made him a much esteemed leader of all the people. At this point people started calling him Betaj Badshah (Uncrowned King) and Baba Ji. For his speeches against Colonial government, Baba Kharak Singh was again arrested in March 1922. Among other things he had said, "These Englishmen should leave India now. If they want to stay, they should live like tame persons" ("Akali Morchian da Itilias", p. 244; tr. mine). There were two charges against him - sedition and manufacture of large sword. He was sent to Dera Ghazi Khan Jail where his imprisonment was later extended to five years. In that jail he sacrificed A class facilities and lived like ordinary prisoners. The authorities there asked him to stop wearing black turban which irritated them. But he refused to carry out that instruction. As a result his turban was forcibly taken off. He protested against this outrage by removing shirt also. It is on record that he remained only in underwear for four years. When black turban was allowed he insisted on permission for Gandhi cap for Congressmen. Then his release was recommended by the Punjab Council. But he, like Master Tara Singh, refused to give any written or verbal assurance regarding his conduct. When the Simon Commission arrived in 1928, he organized a big demonstration against it. Nothing less than absolute independence was acceptable to him. His protest against the demand of Dominion Status for India had to be considered by other leaders. Baba Kharak Singh's open criticism of certain leaders of Congress Party brought about his alienation from it. In 1922 he was elected President of Panjab Pradesh Congress Committee also. But in 1929 the recommendation made by Nehru Committee annoyed him. Even the withdrawal of demand of Dominion Status could not appease him. Some Congress leaders said that his attitude was adamant. He organized a separate Akali Conference in Lahore. As leader of the Sikhs he brought about many reforms in their shrines and organizations. Corruptions at religious places could not be tolerated by him. Influence of government agents was checked and then completely removed. He became the president of S.G.P.C. again in 1926. During his administration, the Sikh institutions were not used for honoring British officials, as had been done in the past. In 1929, he presided over All India Sikh Educational Conference for the second time. During 1932-33 he had differences with Master Tara Singh who had been his companion. It was alleged that he had secret understanding with Maharaj Patiala who had employed his nephews Sunder Singh and Nirmal Singh. Baba Ji could not tolerate such petty things. He submitted his resignation from S.G.P.C. and Akali Dal. With that action the field was left completely opened for Master Tara Singh. Meanwhile Kharak Singh continued playing his role in the struggle for independence. In 1931 he was detained, but released after six months. Next year he was again arrested for his active role in the movement and remained in jail for nineteen months. In 1935 he rejected Communal Award passed by the British Govt. This brought him imprisonment for two years. Like Subhas Chander Bose, he was not in favor of helping the British in World War II. In 1940 he was jailed for one year for speaking against the government. Even in his old age Baba ji was active in the struggle for freedom. When the question of partition of the country came up, he raised the slogan - Undivided India. In 1944 he presided over United India Conference at Gujranwala. For his forceful speech there he was again arrested but released soon after. After independence in l947 Baba Kharak Singh settled in Delhi. He did not seek any office or position on the basis of his sacrifices. On his 86th birthday Prime Minister Nehru and President of India Dr. Rajendra Prasad praised his bravery, patriotism and determination. He breathed his last on October 6, 1963, aged 95, survived by three grandsons, his son having pre-deceased him in an accident. -from "Baba Kharak Singh - The Betaj Badshah by Dr. Dharam Singh Sikh Review, Sept. 1992 issue 1953 Sampuran Singh Raman starts fast unto death for Punjabi Suba. 1967 Master Tara Singh passed away. ==> MASTER TARA SINGH: Master Tara Singh was born on 24 June, 1885, in Haryal in Rawalpindi district of North Western Province of undivided India. His mother, Moolan Devi, was a pious lady and his father, Bakshi Gopi Chand, was a patwari of the village and was a well known and respected person. Tara Singh's original name was Nanak Chand. In 1902 Nanak Chand embraced Sikhism and came to be called Tara Singh. Tara Singh had a bright educational career and was a scholarship holder almost at all stages of his education. In 1907 he passed his B. A. examination from Khalsa College, Amritsar. Later Tara Singh joined as headmaster of Khalsa High School, Lyallpur, at an honorarium of Rs. 15 per month. Since then he came to be known as Master Tara Singh. His career as a teacher ended in 1921, following the Nankana tragedy. He also edited two Akali newspapers, Akali (Udru) and Akali te Pardesi (Grumukhi) in which he forcefully put forward the aims and objectives of the Akali Dal. He took an active part in national politics till his death on 22 November 1967. -Ref. "Master Tara Singh, by Verinder Grover, Deep & Deep Publications Delhi, 1995. 1997 Singh Sahib Bhai Ranjit Singh, Jathedar, Sri Akal Takhat, formally released the Constitution of the World Sikh Council, which has been adopted on the unanimous recommendations of the Committee including : Justice Kuldip Singh Justice R.S. Narula Dr. H.K. Manmohan Singh

Another post about this: im not trying to start anything. just showing another "opinion".

November 20th 1693 Aurangzeb issued orders that read: "News from Sirhind, Gobind declares himself to be Guru Nanak. Faujdars ordered to prevent him from assembling his forces." When these orders did not produce much effect, "a general order was issued for their massacre." 1840 Co-regency of Chand Kaur and Sher Singh formed. 1818 Maharaja Ranjit Singh's forces conquered Peshwar.

November 19th 1924 Babar Amar Singh Pindori Nijara accepted shahadat in jail.

November 18th 1920 Gurudwara Punja Sahib came under control of Tat Khalsa on the death of the existing Mahant. 1949 Government of India took over administration of PEPSU. 1966 SGPC established Gurudwara Damdama Sahib, Talwandi Sabho (Bathinda), as Guru Khalsa's fifth Takhat. ==> DAMDAMA SAHIB: a tower marking Guru Sahib's residence. The religious places known with this name include: 1. A famous place near village Sabhoki Talwandi, Riyasat Patiala, Njamat Barnala, Tehsil Bathinda, Thana Rama. This place is also known as "Kanshi of Sikhs". Because of Dhalae Sikhs's affection Guru Kalgidhar residing at this location for nine and half month. Mata Sundari Ji and Mata Sahib Kaur, along with Bhai Mani Singh Ji came to visit Guru Sahib at this location. It is this location where Kalgidhar Patshah recited the entire Sri Guru Granth Sahib for final compilation. Tirlok Singh and Ram Singh of Phul family were baptised into the Khalsa order by Guru Sahib on this location. Guru Sahib's blessing of rivers for flourishing the surrounding forest was also granted here. Baba Deep Singh Ji Shaheed was installed as the first Mahant of a newly-estabablished Gurudwara at this location. Vaisakhi is celebrated annually here. Sant Attar Singh Ji dedicate a major portion of his efforts to the upkeep of this Gurudwara. Damdama Sahib is considered a center for Gurmat scholars and writers. 2. Historical place of Guru Amardas Ji, half a mile from village Kanwan, where Guru Sahib used to collect the Bias river water for Guru Angad Patshah's bathing. 3. Sixth Patshah's resident, where Guru Hargobind Ji rested after hunting a pig. This place south of Vadali. 4. The place where, Sri Guru Hargobind Patshah used to organize his diwan. 5. Historical place of Guru Hargobind Patshah, in a garden near Unnae. 6. Place of Guru Har Rai's diwan in Kiratpur. 7. Guru Tegh Bahadhur's Damdama in Dhubadhi Nagar, Assam, which is on the banks of Brahamputar river. 8. Guru Tegh Bahadhur's resting place in Maalmandhi, Amritsar. Guru Sahib rested at this place for sometime before departing Amritsar. 9. Guru Gobind Singh's resting place in Anandpur. 10. A historical place of Guru Gobind Singh ji in Delhi. -Ref. Mahan Kosh pp. 620-1 1983 Four Hindu passengers were murdered near Naushara Puniya.

November 17th 1922 The agitation for the restitution of Guru Ka Bagh was won. ==> GURU KA BAGH gurudwara was under the control of Mahant Sundar Dass. He had agreed to serve under a committee of eleven members appointed by the SGPC on August 23, 1921, but the land remained under his possession. The Sikhs used to hew wood from the land for common kitchen and Mahant, under instigation from others, lodged a complaint against the Akalis. The government was on the outlook for opportunities to retrieve its prestige, lost in the Key's affait. On Aug. 9, 1922, five Akali Sewadars were arrested for cutting wood for Guru Ka Langar from Guru Ka Bagh. Subsequently a morcha was launched to seek the release of the five GurSikhs. From Aug. 23 until Sept. 13, the government sided with the Mahant and ruthelessly lathi-charged the visiting Jathas. The violent use of force on the non-violent Akalis had great impact in and outside the Punjab. The Government brutality was condemned. The police beat the Akalis with iron-tipped rods and batons, till blodd began to flow and the brave GurSikhs fell unconcious. The insults heaped up on the Akalis were unbearable. They were given inhuman punishments and their religious symbols were desecrated and hair pulled out. The effect of all this on thousands of GurSikhs was tremendous, resulting in deep seated hatred against the British rulers and the Sikhs lost all faith in non-violence. The Babbar Akali movement took its final shape during this Morcha. The courage and persistent of Sikhs became world renouned during this period. From Sept. 13 until Nov. 17, Sikhs courted arrests. Finally, the government gave in and on Nov. 17, 1922, all Sikh demands were accepted and the agitation was successfully concluded. During this agitation 5605 Sikhs courted arrest including 35 members of the SGPC, over a dozen Sikhs accepted shahidi and thousands were injured. -Ref. "Babbar Akali Movement, A Historical Survey," by Gurcharan Singh, Aman Publications, 1993.

November 16th 1675 Guru Tegh Bahadhur's beheaded head was brought to kiratpur. The Sikhs in Delhi showed a daring courage in seizing both parts of Guru Sahib's beheaded body. Taking advantage of the duststrom which engulfed the city, Bhai Nnnu Rai, Agya and his son Jaita, and Udha Rathaur too the Guru's head to Jaitas house. Jaita along with Bhai Nannu and Udha too it to Kirtrapur. It was cremated at Makhowal the following day. Meanwhile the severed body of the Guru was taken over by Bhai Lakhi Das also called Lakhi Shah Vanjara and his three sons Nigahia, Hema, and Harhi of Jadobansia Barhtia Kanaut, and Naik Dhooma. son of Bhai Nannu. It was taken to the house of Lakhi Das in Raisina and cremated the following night when he performed the ceremony in the process putting his house on fire, to prevent detection by the authorities. 1880 Khalsa Diwan Lahore told Maharaja Dalip Singh not to enter Punjab. 1957 11th Akali Conference was organized by Shiromani Akali Dal, under the leadership of Sardar Sewa Singh Thikriwala and held in Bathhinda. 1982 Bhola Singh and Kashmir Singh killed in fake encounters.

November 15th 1900 Dr. Ganda Singh was born in Hoshiarpur, Haryana. ==> GANDA SINGH (Dr.) was born on November 15, 1900, at Hariana, an ancient town in Hoshiarpur district of the Punjab. He started his schooling in the village mosque and then joined the local Government Middle School. After some time he transferred himself to the D.A.V. Middle School, eventually taking his matriculation from Government High School, Hoshiarpur. The inter-religious polemic which raged in the Punjab in the early part of this century, stirred young Ganda Singh's curiosity. He turned to reading Sikh literature. The stories of Sikh heroes of the eighteenth century and their brave deeds and sacrifices made a deep impression on his imagination. This was the origin of his interest in Sikh lore. The liberating impulse generated by the Singh Sabha, the Sikh renaissance movement, gave a critical bias to his study of Sikh history. A deeply embedded streak of adventure, tough physique and strong, indomitable character were the other constituents of the equipment of the future historian of the Punjab. Dr. Ganda Singh interrupted his studies at Forman Christian College, Lahore, to join the Indian army in the Third Afghan War. He served in the Supply and Transport Corps Base Depot at Rawalpindi in 1919, and then in the Divisional Supplies at Peshawar. In 1920-21, he was with the Mesopotamia Expeditionary Force, first in the Indian Base Depot at Makina (Basra) and later at the Base Supply Depot, Margil (Basra). In 1921, he joined the Royal Army Pay Corps, British Army, Basra. In Mesopotamia he had his thigh torn with a bullet shot. Through an erroneous marking, the letter which arrived back in his village home, Pur Hiran, in Hoshiarpur district, showed him as "dead." Recovering from his wounds, he came to his village a few months later. The hour was late and his knocking at the door of his house did not sound to the inmates as an earthly phenomenon. He was not let in. Spreading out his rug on the bullock-cart in the haven, he slept out the night as soundly as he would have done in the most comfortable of beds. He went back to Mesopotamia and, then, to Iran. In the latter country, where he spent nine years (1921-30) with the Anglo-Persian Oil Company, he came in touch with Sir Arnold T. Wilson, then engaged on his Bibliography of Persia. Sir Arnold encouraged his literary interests and introduced him to English journals and societies devoted to oriental studies. Dr. Ganda Singh reviewed for some of these books on Indian themes. In Iran, he started building up his private library, which, today, is perhaps the largest collection under a single roof of material on the history of the Sikhs. He purchased books from all parts of the world and undertook tours of England and other European countries where he visited museums and bookstores. He published his first book, My First Thirty Days in Mesopotamia, which was in English, while he was in Iran. His next two books, Inkishaf-i-Haqzqat and Sikkhi Parchdr were in Urdu and Punjabi, respectively. The urge to take up historical research in a more systematic manner brought him back to India in 1930. His object was to collaborate with Karam Singh who had done valuable original work in the line and who, by his impassioned writings, had aroused considerable interest in the study and investigation of Sikh history. But before Dr. Ganda Singh could meet him, the latter had died. Dr. Ganda Singh settled down in Lahore and joined the Phulwarls a journal devoted to Punjabi letters and history. But he soon moved to Amritsar where he was offered a teaching and research appointment by the Khalsa College. The college had just opened a department of research in Sikh history which was placed in his charge. This was the beginning of a most prolific period of his career. Starting from nothing, he built the research department of the Khalsa College into a leading institution of its kind in the country. He equipped it with the rarest books and manuscripts. His summer holidays every year he spent travelling in the country collecting for his college material bearing on the history of the Punjab. Copies of many rare and valuable Persian manuscripts from different collections in India transcribed in elegant calligraphy by his faithful amanuensis, Maulavi Faiz-ul- Haq, kept pouring into the Research Library of the Khalsa College. His first major work was a biography, in English, of Baba Gurbakhash Singh (Banda Bahadur). It was an example of meticulous historical composition marked by accuracy of detail and authenticity of evidence based on original and contemporary sources of information. The book proved a signal success and instantly introduced the author to scholarly notice. A few more biographies, equally well documented, followed. Two of these, Maharaja Kalra Mall and Sham Singh Attarlwala, were in Punjabi; Ahmad Shdh Dtlrram, a doctoral thesis, was in English. While at the Khalsa College, he took his Master's degree in History, topping the year in the first grade, from Muslim University, Aligarh (1944). In 1954, he received his Ph.D. at Punjab University, Chandigarh. After eighteen long years at the Khalsa College full of hard, unflagging labor and dramatic achievement, he came to Patiala and joined appointment in Patiala and East Punjab States Union as Director of Archives. He stayed in this post until his retirement in 1956. During this time, he did not allow his official responsibilities to impinge on his scholarly pursuit. He edited volumes of government records and published numerous learned papers and books. A notable work was Private Correspondence Relating to the Anglo-Sikh Wars (1955). In this book was collected a voluminous mass of letters written by English army and political officers dealing with events preparatory to the annexation of Sikh dominions. In light of the evidence thus assembled, the story of the occupation of the Punjab stood stripped of the muddle which had till then surrounded it and of the glib simplifications of the writers of history textbooks. To this correspondence Dr. Ganda Singh added a long introduction which revealed the range of his historical erudition and his power of cogent reasoning. As Director of Archives at Patiala, he helped salvage from the Punjab princely states, then under abrogation, a vast amount of historical material and organized it into a large collection of records, manuscripts and books. He acted as Director of Archives and Curator of Museum at Patiala, from February 14, 1950, to March 2, 1956. From 1950 to 1953, he simultaneously held charge, as Director, of the Punjab; Department of Patiala and East Punjab States Union. A permanent monument of his association with PEPSU Government was the Central Public Library at Patiala which is of his creation. Another important monument is the Khalsa College of which he became the founder-Principal after his retirement. Dr. Ganda Singh remained in Khalsa College, Patiala, from June 1, 1960, to September 15, 1963. The connection broke only when the newly established Punjabi University invited him to organize for it a department of Punjab historical studies. This meant the beginning of another spell of sustained, creative work. He charted a set-up which became a dynamic centre for research in Punjab history. De novo started the quest for bibliographical and manuscript materials. Publication of primary sources on the history of the Punjab was sponsored. Work was started on a comprehensive eight-volume history of the Punjab modelled on the Cambridge History. Another project undertaken was a four volume series of documents on Punjab's part in the national struggle for freedom. In 1965, Dr. Ganda Singh founded the Punjab History Conference, and published in the following year his by now prestigious A Bibliography of t/le Panjab. He headed the department from September 16, 1963, to September 15, 1966. Upon his retirement, the Punjabi University conferred upon him a fellowship for life. Among learned bodies, he has been a life-member of the Indian History Congress since 1938, and a life-member of the Asiatic Society, formerly Asiatic Society of Bengal. He has also been a life-member of Royal Asiatic Society of Great Britain and Ireland since 1949, and a life-member of Bharat Itihas Samshodhan Mandal, Poona, since 1964. He was a corresponding member of the Indian Historical Records Commission, Government of India from 1938-49, and a member of the Commission from 1950-56. He was secretary of the Sikh Historical Society, Lahore, in 1931 as well as secretary of the Sikh Tract Society, Lahore. He was president of the medieval India session of the Indian History Congress at Ranchi in 1964. He was president of the medieval session of the Punjab History Conference at Punjabi University, Patiala, in 1968, and president of the Institute of the Historical Studies, Calcutta, for its 12th annual session in Shillong in 1974. He presided the Indian History Congress for its 35th session at Jadavpur, Calcutta, in 1974. In 1975, he presided the 13th annual session of the Institute of Historical Studies at Panaji, Goa. Marks of honor have been numerous. In 1963, the Punjab Government invested him with the State Award for Literature for his services to the cause of Punjabi letters. In 1964, Aligarh Muslim University awarded him the degree of D. Litt. (Honoris Causa). On March 28, 1964, the Shiromani Gurdwara Parbandhak Committee honored him for his monumental work on Sikh history. He was similarly acclaimed by the Sikh Educational Conference at its 52nd annual session at Kanpur, October 25-27, 1974. - taken from: "Punjab Past and Present: Essays in Honor of Dr. Ganda Singh," Eds. Harbans Singh and N. Gerald Barrier Punjabi University , 1976. pp. 511. 1920 The gathering at Akal Takhat constituted a committee of 175 members, to manage the Golden Temple and all Gurudwaras in Punjab and other parts of India. The representation was according to districts in Punjab and according to provinces outside. Members were also elected to represent Sikh states and Sikh bodies in Burma, Malaya, China, and America. This committee was proclaimed as the Shiromani Gurdwara Prabhandak Committee (SGPC). The leadership consisted of S. Sunder Singh Majithia, S. Harbans Singh Atari and S. Sunder Singh Ramgarhia. 1921 Master Mota Singh appears and delivers a fiery speech at Nankana Sahib, on the occasion of the Prakash Utsav of Guru Nanak Dev Patshah. 1921 Baba Gurdit Singh of Koma Gata Maru fame offers himself for arrest at Nanakana Sahib. 1948 Master Tara Singh warned that the Hindus wanted to absorb the Sikhs into their fold. ==> MASTER TARA SINGH: Master Tara Singh was born on 24 June, 1885, in Haryal in Rawalpindi district of North Western Province of undivided India. His mother, Moolan Devi, was a pious lady and his father, Bakshi Gopi Chand, was a patwari of the village and was a well known and respected person. Tara Singh's original name was Nanak Chand. In 1902 Nanak Chand embraced Sikhism and came to be called Tara Singh. Tara Singh had a bright educational career and was a scholarship holder almost at all stages of his education. In 1907 he passed his B. A. examination from Khalsa College, Amritsar. Later Tara Singh joined as headmaster of Khalsa High School, Lyallpur, at an honorarium of Rs. 15 per month. Since then he came to be known as Master Tara Singh. His career as a teacher ended in 1921, following the Nankana tragedy. He also edited two Akali newspapers, Akali (Udru) and Akali te Pardesi (Grumukhi) in which he forcefully put forward the aims and objectives of the Akali Dal. He took an active part in national politics till his death on 22 November 1967. -Ref. "Master Tara Singh, by Verinder Grover, Deep & Deep Publications Delhi, 1995. 1948 32 of the 33 Sikh legislatures submitted a charter of 13 Sikh demands to the Constituent Assembly. The only non-signatory was Partap Singh Kairon.

November 14th 1908 Dr. Charan Singh passed away in Amritsar. 1915 Sardar Kartar Singh of Sarabha was hanged to death.

November 13th 1862 Maharaja Narinder Singh of Patiala passed away. He was noted for his zeal in establishing and propagating the Punjabi language as well as his respect for the Punjabi writers. 1923 Jawala Singh of Kotli Bawa Dass was murdered by the Babbars.

November 12th 1675 A day after the martyrdom of Guru Tegh Bahadhur, the bodies of Bhai Mati Das, Sati Das, and Dayal Das were handed over to the Sikhs who cremated the bodies by the site of Jammu. This is the same site where Guru Har Krishan's body was creamted earlier. 1708 Guru Gadhi was bestowed upon Sri Guru Granth Sahib. This is the actual date of this event, though it is observed on a different date by Guru Khalsa Panth. ==> SRI GURU GRANTH SAHIB: No institutionalized religion is safe from erosion till its tenets and doctrines have been enshrined in some tangible, though, permanent form. Great religions of the world, therefore, have taken care to prepare or compile one volume which is sovereign and supreme in its authority. Assuredly, it will employ the medium of poetry to reach out to infinity. Such a volume then, is the Guru Granth, the sacred book of the Sikhs - a volume that takes its place alongside the world's greatest scriptures, the Vedas, the Zind-Avesta, the Bible and the Koran. Its power is the power of the puissant and winged word, and no exegesis or commentary or translation can ever convey the full beauty of its thought and poetry. In all mystic literature the appeal of the numinous and the ineffable is inexplicable, if not incommunicable. And yet the great Sikh scripture is not a knot of metaphysical riddles and abstract theorizings. On the contrary, since for the most part it employs the idiom of the common people, and draws its imagery, metaphors and symbols from the home, the street and the market-place, its poetry has a rare kind of immediacy, concreteness and urgency. To see a Sikh congregation intoning the sacred hymns in unison is to see massed spiritual energy take shape before your eyes. That's how the ordinary word changes into the logos and becomes oracular. The Sikhs indeed regard the Granth as a complete, inviolable and final embodiment of the message of the Guru. There is to be no word beyond the Word. And that's how Guru Gobind Singh, the Tenth Guru, spoke to the congregation shortly before his ascension. "O Beloved Khalsa, let him who desireth to behold the Guru or Spiritual teacher, obey the Granth Sahib. It is the visible body of the Guru." The Guru Granth was first compiled by the Fifth Sikh Guru, Arjan Dev, in A.D. I 604 in the city of Amritsar. Its second and last version was the handiwork of Guru Gobind Singh, and it was finalized at Damdama in the year 1705. He included the hymns of his father, Guru Tegh Bahadur, in the new text. Since then, the authorized version has been transcribed and printed a number of times, and it abides. Its adoration or veneration is an article of faith with the Sikhs. One of the greatest glories of the Guru Granth is its catholic character. It is a scripture completely free from bias, animus and controversy. Indeed, the uniqueness of the Granth in this respect is all the more astonishing when we think of the obscurantism, factionalism and fanaticism of the period in which it was composed. Perhaps, it is the only scripture of its kind which contains within its sacred covers the songs and utterances of a wide variety of saints, savants and bards. For it's instructive to note that a fairly substantial part of the volume carries the compositions of Hindu bhaktas, Muslim divines and Sufi poets and God-intoxicated souls in quest of Truth and Love. Of course, their hymns and couplets rendered in their own language and idiom are so dovetailed as to find a complete correspondence with themes or motifs in the compositions of the Sikh Gurus. Obviously, the idea of Guru Arjan Dev was to establish the fundamental unity of all religions and mystic experiences. It was, so to speak, an integral congress of minds and souls, operating on the same spiritual beam. To have thus elevated the songs of the bhaktas, the sufis and the bhatts to the condition of the logos was to salute the power of the Word whatever form it might take to reveal the glory of God. For it may be noticed that the Guru Granth contains the compositions and utterances of the high-born Brahmins and the proud Kashatriyas, as also of the lowly Shudras and the unlettered Jats. This was done at a time when the caste-system in India had almost paralysed the conscience of man. The revolutionary egalitarianism which such a step symbolized was thereafter to become the creed of the Sikhs. Above all, a poetic and mystic collage bespeaks the essential humility of the Sikh mind, for humility has been given a place of pride in the table of virtues drawn up by the Gurus. The Guru Granth, then, is a sui generis scripture. It is indeed a magnificent compendium of the religious, mystic and metaphysical poetry written or uttered between the I2th and 17th centuries in different parts of India. It is also at the same time a mirror of the sociological, economic and political conditions of the day. The satire on the reactionary rulers, the obscurantist clergy, the fake fakirs and the like is open, uncompromising and telling. In showing the path to spiritual salvation, the Guru Granth does not ignore the secular and creature life of man. The poetry of the Granth is in itself a subject worthy of the highest consideration. The language principally employed is the language of the saints, evolved during the medieval period-a language which, allowing for variations, still enjoyed wide currency in Northern India. Its appeal lay in its directness, energy and resilience. Based upon the local dialects, it was leavened with expressions from Sanskrit, Prakrit, Persian, Arabic and Marathi etc. Another outstanding feature of the Guru Granth is the precision and beauty of its prosody. Whilst a great deal of it is cast in traditional verse forms (shlokas and paudis), and could best be understood in the context of the well-known classical ragas, several hymns and songs make use of popular folklore and metres (alahanis, ghoris, chands, etc.). The inner and integral relationship between music and verse has been maintained with scholarly rectitude and concern. This complete musicalisation of thought in a scientific and studied manner makes for the unusually vigorous yet supple discipline of the Granth's metrics and notations. The entire Bani whose printed version in its current form comes to 1430 pages, is divided into 33 sections. Whilst the first section comprises the soulful and inspiring song of Guru Nanak called the Japujia, also a few selected paudis or couplets, the final section is a collection of assorted verses including the shlokas and the swayyas of the bhatts. The remaining 31 sections are named after the well-known classical ragas such as Sri, Majh, Gauri, Gujri, Devgandhari, Dhanasari, Bilawal, Kedara, Malhar, Kalyan, etc. The division, thus, is strictly based on musicology. Further more, each psalm or song is preceded by a number (mohalla) which denotes the name of the composer-Guru from Guru Nanak onwards. It may be noted that the apostolic succession extends from the First to the Tenth Guru, and the Gurus are often referred to reverentially by their place in the order. What's more, each Guru speaks in the name of the Founder Guru whose spirit informs his nine successors. The House of Nanak is indeed a spiritual decagon, based upon a geometry of vision. The major hymns - Japuji (Guru Nanak), Anand (Guru Amar Das) Sukhmani or the Psalm of Peace (Guru Arjan Dev), Rehras (Guru Nanak, Guru Ram Das, Guru Arjan Dev) are widely recited solo and in congregation by the faithful as morning and evening prayers. Their soothing and ambrosial airs have brought solace and cheer to millions of people all over the world. The Sikh philosophy as embodied in the Guru Granth is chiefly a philosophy of action and deed and consequence. Though in its essentials, it is completely in tune with the ancient Indian thought regarding the genesis of the world and the ultimate nature of reality, it moves away from quietism, passivity and abstractions. The emphasis is on shared communal experience, on purposive and idealistic involvement. The extinction of the ego or self is the corner-stone of Sikhism. A person finds fulfillment or vindiction by immersion in the sea of life. Thus the paths of renunciation, abdication, aloofness flagellation etc., are abjured. A Sikh is enjoined upon to be an insider, not an outsider. Obviously then, the Sikh philosophy is that of "the Everlasting Yea". Which is not to deny the importance or value of contemplation, stillness, inwardness etc. The ideal Sikh cultivates these qualities in the midst of business and engagement. He too regards the world as ultimately maya or illusion and the life of man as a tableau of light and shade, but the Divine goal may not be achieved except through an acceptance of the reality of this unreality, and a proper disposition of the allotted role in the phantasmagoria of life. To that extent, the relative concreteness or solidity of the world is to be endorsed as a measure of understanding. So long as man has a role to play, the artifact of the stage or the theatre has to be taken for granted. For it has thus pleased the Creator to effect the world and people it with multiples of His Self. And the whole creation moves according to a predestined plan. Many a time has the grand show on earth been mounted and dismantled. It's not given to creature man to fully comprehend the essence of reality. God, according to the Adi Granth, is Omnipresent, Omnipotent, Omniscient. He is the Initiator, and the End. He is Self-Creator and Self-Propeller. The soul too in its essence symbolizes this trinity. It has lost its state of bliss as a result of the ego and the id. Caught in the meshes of power and self, it has lost its native and true moorings, and is being tossed about by the whirligig of time. A soul thus alienated from the Lord keeps spinning through aeons and aeons of suffering. The road to heaven lies through His Grace. The idea of the soul as the Lord's consort is repeated in the Guru Granth. The mystique of the marriage is invoked time and again to emphasize the indissoluble and ineluctable nature of the union. Man is ordained wife and commanded to live in the Will of the Lord. Any Infidelity or transgression is inconceivable. The nuptial and spousal imagery of the hymns is sensuously rich, apposite and striking. It will thus be seen that the Guru Granth offers a perfect set of values and a practical code of conduct. -Ref. "Guru Granth Ratnavali," (pp. 28) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh

November 11th 1534 Bhai Mardana passed away at Kurram in Afghanistan. Bhai Mardana was born at Talwandhi to mother Lakho and fatherBadro in Sanmat 1516. After becoming a Sikh of Guru Nanak, herighteously earned the status of "Bhai". He accompanies Guru Nanak Dev ji on his world trip and served as a key participant inKirtan. He dies in 1591 in Karam Nagar on the banks of Karamriver in Afghanistan. Guru Nanak, personally conducted the lastrights for Mardana. As per his wishes no monument was erectedin his remembrance. Since Mardana was a "Rabab" player, heand all his descendents came to be known as Rababis. Mardana'swritings are included in Guru Granth Sahib. He is recalled in twoSaloks by Guru Nanak Dev Ji in Rag Bihagdha, see Paudhi 12.His role during Guru Nanak's travels is well illustrated by thepopular phrase "Mardana, Jagat Nu Taran Da Bahana" -Mardana, a reason to save this world. 1675 Patshahi ninth, Guru Teg Bahadhur Ji Patshah Guru Teg Bahadhur was beheaded in public at Chandni Chowk, Delhi by orders of the Mughal Emporer. He was brought into the open place of execution in Chandni Chowk, Delhi and beheaded around 11am. Guru Ji's dead body was cremated by Lakhi at Rakab Ganj around 8pm. While Guru's severed head was smuggled to Anandput Sahib by Bhai Jaita, a distance of 350 kilometeres that was covered in 5 days. Today is the actual date of Guru Sahib's martyrdom, although it is observed on a different date by Guru Khalsa Panth. Kashmiri Pandits, led by Kirpa Das of Mattan (Martand), reached Chak Nanki, Kahlur (old name of Anadpur Sahib). He appealed to Guru Tegh Bahadhur for his help in against the prosecution of Kashmiri Pandits by Aurangzeb's forces and resulting extinction of hindu dharma. After appointing Gobind Rai as the next Guru, Guru Tegh Bahadhur left for Delhi on July 11, 1675. After Guruji's martyrdom, Pandit Kirpa Das stayed back and became Kirpa Singh after taking amrit in 1699 and died fighting at Chamkaur along with the two elder sahibjadas of Guru Gobind Singh Ji. When Guru Tegh Bahadhur sacrificed himself to save the Kashmiri Pandits from extinction in 1675, Guru Gobind Singh put his stamp on this truth by proclaiming "The Lord (Guru Tegh Bahadhur) protected the sacred thread and the frontal mark of the Hindus: He performed a great deed in the age of Kalyug." However, it is strange that the Kashmiri Pandits did not build any memorial in honour of Guruji. On the other hand the present generation had started doubting the veracity of this event. ==> GURU TEGH BAHADUR (1621-1675): RAG SORATH That man who in the midst of grief is free from grieving, And free from fear, and free from the snare of delight, Nor is covetous of gold that he knows to be dust, Who is neither a backbiter nor a flatterer, Nor has greed in his heart, nor vdnity, nor any worldly attachment, Who remains at his centre unmoved by good and ill fortune, Who indifferent to the world's praise and blame And discards every wishful fantasy Accepting his lot in the disinterested fashion, Not worked upon by lust or by wrath, In such a man God dwelleth. The man on vjhom the Grace of the Guru alights Understands the way of conduct: His soul, 0 Nanak, is mingled with the Lord As water mingles with water! In the galaxy of immortal martyrs who laid down their precious lives to keep ablaze the flame of faith and freedom, the name of the Ninth Master, Guru Tegh Bahadur stands out radiantly prominent. Doubtless, there have been prophets who sacrificed themselves at the altar of their own religion, but the uniqueness of the Ninth Master's martyrdom lies in the fact that he courted death in defending the religion of the persecuted Hindus who had sought his shelter when they were forced to choose between death and Islam. Guru Tegh Bahadur, the second martyr Guru, who was born at Amritsar in 1621, was the youngest son of Guru Hargobind Sahib, the Sixth Master (1595-1645). Guru Har Rai, the Seventh Master (1630-61), and Guru Hari Krishna, the Eight Master (1656-1964): however, preceded him as Gurus. He adorned the sacred throne of Guru Nanak from 1664 to 1675. His installation as Guru enraged Dhirmal and the masands, who were the most contentious claimants to the Guruship. Guru Tegh Bahadur toured the Punjab, particularly the Malwa region, and Eastern India, to preach Sikhism. He also went to Assam with Raja Ram Singh and stayed with him for nearly two years. The Guru's family accompanied him on this trip, but, while proceeding to Assam, he left his familly at Patna. It was here that his only son Guru Gobind Singh (1666-1708) was born. While leaving Assam for the Punjab, Guru Tegh Bahadur broke his journey at Patna for a short time and then returned to the Punjab. He purchased land from the Raja of Kahloor at Makhowal (Anandpur) and settled down there. From here he set out on extensive missionary tours and attracted amongst others, several Muslims to his faith. The main theme of Guru Tegh Bahadur's sacred hymns is Nam Simran (concentration on the Divine Name) and Guru Bhakti (adoration of the Guru). One hundred and fifteen hymns of Guru Tegh Bahadur are incorporated in the Adi Granth. He has clearly set forth his own definition of Giani (or the enlightened one). In these compositions he has laid special stress on vairag or detachment for the realisation of the lofty ideals that distinguish the life of a BrahmGiani. During Guru Tegh Bahadur's ministry, Emperor Aurangzeb intensified his fanatical plans for forcibly converting the Hindus to Islam. This move had serious repercussions in Kashmir, and, the learned Pandits of Kashmir came to Guru Tegh Bahadur to seek refuge. The Guru advised them to go and tell Aurangzeb that if he could persuade Guru Tegh Bahadur to embrace Islam, they would all willingly become Muslims. This proposal appealed to Aurangzeb, who had already hatched plans to bring to an end Guru Tegh Bahadur's missionary activities, so, he at once issued orders for his arrest. The Guru, along with some of his companions was finally brought to Delhi and asked to convert to Islam or else face the penalty of death. The Master averred that he would sacrifice his life rather than give up his faith and his freedom of belief. Thus, under Aurangzeb's orders, he was beheaded at the place now called Sis Ganj in Delhi. His martyrdom was yet another challenge to the Sikh conscience. It was realized then that there could be no understanding between an insensate power imbrued with blood and a proud people wedded to a life of peace with honour. The sacrifice roused the devitalized Hindus from their supine somnolence and gave them a hint of the power that comes from self-respect and sacrifice. Guru Tegh Bahadur thus earned the enduring sobriquet title of Hind-di-Chadar or the Shield of India. -Ref. "Guru Granth Ratnavali," (pp. 70) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh. ==> SHAHADAT GURU TEGH BAHADHUR: The Great Guru laid down his life to secure the people the liberty of conscience. His martyrdom was for the protection of human dignity, specifically the right of everyone to practise his religion unhindered which was denied to its people by the Mughal rulers of India. 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 ordwer and of teh Sikh principle of tolerance and acceptance of diversity of faith and practice. This lesson is part of the Sikh experience and teaching and no follower of thefaith may contravene it. Forcible conversions to Islam was the order of the day. Guru Sahib was presented with three choices; either accept Islam, perform miracles, or accept death. Miracles although recognized by Sikh faith, are actively discouraged. Their exposition or display is considered arrogance - competing with Vaaheguru's order. Therefore Guru Sahib accepted the last option and laid down his life to protect human dignity and the freedom of worship which was denied to its people by the Mughal rulers of India. Forcible conversions to Islam was the order of the day. Guru Sahib delibrately made this choice to embrace a martyr's death in pursuit of his declared objective to defend Hindu Dharma, further kindled the spark to resort to the use of force of arms. The Sikhs have built a mermorial at this place in honor of the Guru's martydom for the cause of freedom to worship. This is the actual date of Shahadat, although Guru Khalsa Panth observes it on a different date (see description below). The martyrdom of Guruji was unique in the history of the world. Wheras Guru nank had publicly decalerd his opposition to the sacred thread and tilak in his bani, the Ninth form, gave his head to establish the right of Hindus to live according to the dictates of their religion. This was indeed to establish Human rights about which we hear so much today. All Sikh Gurus accepted the will and wonder of Akal Purakh that there are countless civilisations and cultures and every human being likes to live in his/her own culture. Guru Gobind Singh has stated this very beautifully in his Bachitar Natak, or the Wondrous Drama: "Many belive that they have become superior by accepting celibacy or undertaking meditation away from habitation, by giving up material comforts or by making themselves look different by wearing matted hair or no hair. Other feel higher by joining a particular sect of Islam. But the reality is that followers of all religions are the same human beings. The creater of all, provides for the needs of all humans. There is one Lord of all and that Lord alone should be worshipped. Do not remain ignorant and belive in anyone else except the one Lord. All humanity is equal, each one of us carries the reflection of the creator in us, we are all manifestations of one creator." 1675 Guru Gadhi was bestowed on Tenth Patshah, Guru Gobind Singh Ji. He bacme Guru at the age of 9 when his father was tortured to death by the ruling Mughals. From the age of 9 to 42 when he breathed his last, life had been occupied fighting the Moghuls against injustice and tyranny. Today is the actual date when Guru Sahib was bestowed Guruship, though Guru Khalsa Panth observes it on a different date. ==> GURU GOBIND SINGH JI (1666-1708), tenth Patshah of the Sikh faith, was born on Saturday, Dec. 22, 1666 at Patna Sahib to father Guru Tegh Bahadhur Patshah and Matta Gujri. On, Nov. 11, 1675, he assumed Guruship at Anandpur Sahib. "Rahao Gur Gobind" Salok Mahala 9 Since early childhood, Guru Sahib was keen on weapons and their use. It is for this reason, that Guru Sahib became a scholar on weapons and mastered their usage, at a very early age. Guru Sahib continually emphasized scholarly works throughout his life. As a results, scholars around the world traveled long distances to participate and receive honors in his courts. He was always surrounded by renowned scholars. One of Guru Sahib's objective was to translate all scholarly works in Gurmukhi and commissioned several such translations. His vision of Sikh Kaum included a communion of scholars. In an attempt to turn Anandpur Sahib as the center of knowledge, Guru Sahib actively encouraged and sent Sikhs to study at various renowned institutions in the world. To uplift the suppressed people, Guru Sahib instituted the tradition of Amrit during Vaisakhi diwan of sunmat 1756 at KeshGadh Sahib. Further he established a communion of Amritdharis (who received Amrit) and called it "Khalsa". Guru Sahib, himself was the sixth member of the Khalsa order. Witnessing the false practices and prevalent injustices, Guru Sahib propagated the message of Guru Nanak so vigorously that the neighboring hill rulers felt threatened. Without understanding either his message or appreciating his objectives, these rulers suddenly turned enemies and attacked on several occasions. Each time Guru Sahib had to fight for his defense. In sunmat 1761, the Turk forces sought Guru Sahib to leave Anandpur Sahib under promises that were proven false through subsequent events. Once Guru Sahib was out of Anandpur Sahib, he was attacked and suffered heavy losses. The hard work of 52 poets, accumulated over the years, along with several commissioned translations was burned by the enemies of knowledge. However, Guru Sahib patiently but bravely faced the enemy and escaped into the neighboring forest. Here with his influence, Guru Sahib turned this ghost land into Saint land and the forest into civilized Malwa. With his message of patience and valor, Guru Sahib preached the importance of sacrifice and true knowledge. He had four sons from Mata Jeeto and Sundari, namely, Baba Ajit Singh, Baba Zujar Singh, Baba Zorawar Singh, and Baba Fateh Singh Ji. All four sacrificed their lives to protect and further the growth of the institutional plant sown by Guru Sahib. After bestowing Guruship to Guru Granth Sahib, Guru Sahib left this earth on Oct. 7, 1708, near the banks of Godawari river in Nanded, Guru Gobind Singh bravely fulfilled the responsibilities of Guruship and guided the Sikh Panth for 32 years, 10 months, and 26 days. He spent a total of 41 years, 9 months, and 15 days during his visit to this earth. -Ref. Mahan Kosh 1710 Fort of Rahon was conquered by Baba Gurbakhash Singh (Banda Bahadhur). ==> BABA GURBAKHASH SINGH (BANDA BAHADHUR): born on KatakSudhi 13 sunmat 1727 to Rajput father Ramdev who was a resident of the Rajori village in Jammu. He was named Lashman Dev by his parents. Since childhood, he exhibited extremely fondness for sanskrit literature and hunting. However, he plunged into deep remorse after killing a pregnant deer. As a result he discarded all his hunting tools and became a disciple of Vaesnav JankiPrasad. He shed all his material wealth, started onto the seekers path for enlightenment, and adopted the new name, Madho Dass. Wondering in search of enlightenment, when he traveled towards south India and reached the banks of Godawari, he fell in love with this beautiful new place. He established his Ashram and started living here. In sunmat 1765, when Guru Gobind Singh Ji reached Nandaedh, he was extremely impressed and influenced by Guru's preaching. He offered himself as "Satguru Da Banda" (Satguru's person). Guru Gobind Singh Ji introduced him to Amrit and changed his name to Gurbakash Singh. However, he remained popularly known in our Panth as "Banda". To eradicate the prevalent injustices, Guru Gobind Singh sent Baba GurBakhash Singh accompanied by the following five GurSikhs to Punjab: Baba Binod Singh Baba Kanh Singh Baba Bajh Singh Baba Bijae Singh Baba Ram Singh Baba Gurbakhash Singh went to Punjab in sunmat 1765 accompanied with a Hukamnama from Guru Gobind Singh addressed to all the GurSikh. In this Hukamnama, Guru Gobind Singh asked GurSikhs to help Baba Gurbakhash Singh in his efforts. Before departure, Baba Gurbakhash Singh received three arrows from Guru Gobind Singh and the following instructions: 1. Remain celibate ("Jatt rakhana") 2. Live, operate, and act under the dictates of Khalsa ("Khalsae dae Anusari hokae rahna") 3. Never consider yourself to be Guru ("Aap nu Guru na manenna") 4. Eat only after serving others ("Vartakae Shakana") 5. Help the orphas, poor, unprotected, helpless, destitute, or disolate. ("Anatha di sahiata karni") Upon reaching Punjab, Gurbakash Singh strictly followed Guru Sahib's instructions and successfully punish all who had previously mistreated the Khalsa Panth. On the 1st Hadh sunmat 1767, after conquering Sirhind, Wajir Khan was punished and eventually killed for the mistreatment of Sahibzadas. However, Gurbakash Singh became popular among the Khalsa Panth, his self-godliness started awakening. As a result he started adopting and engaging in practices that were against Gurmat. In sunmat 1771, Baba Gurbakhash Singh expressed desires to establish his own Gadhi in Sri Harmindar Sahib and sought his self-worhsip. He started a new slogan of "Sachae Sahib ki Fateh" in contrast to the traditional "Vaaheguru Jee Kee Fateh". This resulted in a severe split among Khalsa Panth. Those following the principles as laid by Guru Gobind Singh came to known as "TattKhalsa" while the followers of Gurbakash Singh were known as "BandaiKhalsa". Today there are very few Bandai Sikhs. They do not believe in any other holy scriptures other than Sri Guru Granth Sahib. All their practice are according to Gurmat principles. Eventually, Baba Gurbakhash Singh was cornered by the pursuing enemy forces at "Gurdaspur de Gadhi". It is also popularly known as Bhai Duni Chand di Hawaeli. After months of sustained attacks from AbdalSamadKhan and others with a force of over 20,000, Baba Gurbakhash Singh was arrested along with his companions and taken to Delhi. He accepted Shahadat on Chaet Sudhi 1st sunmat 1773. -Ref. Mahan Kosh 1757 Bada Deep Singh Ji accepted Shahadat in Amritsar. The Sikh's attack on returning Afgan forces from Ahmad Shah's 4th invasion infuriorated Ahmed Shah. He sent and expedition against the Sikhs that resulted in the destruction of Sri Harimandir Sahib. Subseqquently, the Sikhs collected at Amritsar in Oct. 1757 to celebrate Diwali. They were attacked repeatedly bu Jaham Khan, Governor of Punjab. It is during these battles Baba Deep Singh Ji accepted Shahdat reclaiming and preserving the sactity of Sri Harimandir Sahib. ==> 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.

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November 10th 1880 First ever Punjabi weekly, "Gurumukhi Akhbar," was started by Singh Sabha, to popularise teh Sikh ideals. 1955 Sri Bhim Saen, then Chief Minister, visited Sri Darbar Sahib and sought forgiveness of Sikh Sangats for the July 4, 1955 incident.

November 9th 1821 Maharaja Ranjit Singh invaded Mankera, territory annexed and Nawab Haji Ahmad Khan given some jagir elsewhere. All his territories of Bannu, Tonk, Liya and Kundian came under Sikh occupation. 1840 Sher Singh proclaimed the successor. 1840 Rani Chand Kaur, mother of Nau Nihal Singh, announced the pregnancy of Gilwani, wife of prince Nau Nihal Singh. 1901 Singh Sabhas of Lahore and Amritsar merged. ==> SINGH SABHA, a reform group of Amritdhari GurSikhs who objectively sought the eradication of the wrong practices in re-establishing the true traditions of GurSikhism. Their initial efforts for religious propagation and education resulted in the establishment of "Sri Guru Singh Sabha", Amritsar, in 1872. Sardar Thakur Singh Sandawalaia was the first chief, while the temporary offices and gathering facilities were organized at Guru Ka Bagh. The objectives of Singh Sabha, Amritsar, were to inculcate the principles of SIkh religion as preached by the Sikh Gurus among the Sikhs with a view to restoring Sikhism to its pristine purity, preach the principles of Sikh religion by word of mouth, by publication of historical and religious books, and through magazines and newspapers, encourage propagation of Punjabi, reclaim apostates and attract the sympathies of those highly placed in public adminsitration to the educational progress of the Sikhs. The Singh Sabha was to shun politics. Next in 1879, another Singh Sabha was established at the Prakash place of Guru Ram Das Patshah, in Lahore. Diwan Buta Singh and Bhai Gurmukh Singh were the chiefs of this organization. The successful efforts of these Singh Sabhas resulted in several Singh Sabhas springing around the country. Singh Sabha had a clear perception of Sikhism as enunciated by the Sikh Gurus, and was determined to restore it to its original shape, without any compromise with Hindusim. A number of Singh Sabhas were established and affiliated to the Singh Sabha, Lahore. Amrit Prachar (administration of baptism) to all, including Muslims and lower classes, was an effective movement which, however, brought about conflict with certain Pujaris of the Sikh shrines. Gradually, the Singh Sabhas constructed their own gurudwaras with granthis, ragis, and updeshaks, and they became centres of new rivivalism. The warming up of the Singh Sabha activity was discernible by a decision to establish Khalsa Diwan at Amritsar. This came into being in 1883 to oversee the functioning of over three dozen Singh Sabhas. There were, however, differences over the provisions of the conmstitution of the Khalsa Diwan. THese resulted in a break, with Lahore Singh Sabha spearheading a Khalsa Diwan at Lahore with a membership of all except three of the Singh Sabha affiliated to it. Suffices to say that the Singh Sabha Lahore, became the focal point of the Sikh reform movement. The Singh Sabha movement played its historic role by exposing the evils which had crept into the social and religious life of the Sikhs. It reclaimed Sikhism from "a state of utter ossification and inertia and articulated the inner urge of Sikhism for reform and gave it a decisive direction." It not only checked the relapse of the Sikhs into Hinduism but also retaliated by carrying prosewlytsing activities into the Hindu camp. A large number of Hindus were baptised and the Sikh population which was 17,06,165 in 1881 rose to 21,02,896 in 1901 and never dwindled again. Thus the Singh Sabha movement proved to be the elan vital in the regeneration of the Sikh society. In 1888, Khalsa Diwan was established in Lahore. Subsequently, on Nov. 10, 1901, Shiromani GurSikhs gathered at Ramgarhia Bunga, Amritsar, and laid the foundation of Chief Khalsa Diwan. This organization actively corrected numerous traditions in GurSikhism and continues to do so til today. -Ref. Mahan Kosh (pp. 193) - The Sikhs in History, by Sangat Singh, 1995 1985 Through Nov 10, an All Canada Sikh Convention was hosted in Victoria by the local sangat. Although the Federation had been in existence for the last five years, the Sikh community has passed through challenging times since the last Convention of 1983. A host of activities had been undertaken by the Federation such as "Chair in Sikh Studies," the presentation of a Kirpan to the Prime Minister Trudeau, the Kirpan Case, the Turban Case of K.S. Bhinder; numerous briefs on these were presented. Assistance went to Sikhs seeking refugge status, and they worked on negation of false propaganda against Sikhs generated by Air India crash. The Federation had also been publishing "The Nation" paper. The objectives of the convention were to establish rthe decision making process at the national level, to devise strategic planning for the involvement of the Sikh community, to review progress of the activities of the Federation, to address social, cultural and religious concerns of Sikh women, and to allow a forum for the Sikh youth to articulate problems, concerns, and issues on the religious and cultural developments of Sikh youth. Apart from the federation business, there were three workshops on: Community Development; Women's Issues; and the Concerns of the Youth.

November 8th 1665 Guru Tegh Bahadhur was arrested and taken to Delhi. The acceptance of Guruship by Guru Tegh Bahadhur without obtaining the approval of the imperial government at Delhi was considered an affront to Aurangzeb. he deputed Alam Khan Rohilla to take the Guru into custody, and bring him to his presence. Alam Khan and his escort showed themselves up in Dhamdhan when Guru Sahib was in the deep forest on a hunting expedition. Guru Tegh Bahadhur and his entourage were rounded up and taken to Delhi. This is the only time Guru Sahib met Aurangzeb. Aurangzeb asked Guru Sahib to show miracles or be ready to be put to death. Guru Sahib refused the first option as display of miracles is discouraged in Sikhism and considered arrogance while competing with God. As a result Aurangzeb ordered the execution of Guru Sahib. But the intervention of Raja Ram Singh, son of Raja Jai Singh, made Aurangzeb to relent, and order instead the detention of Guru Sahib and his entourage under his care. They were released on December 16, 1665. 1899 "Khalsa Samachar", a weekly punjabi newsletter, was started by Vir Singh. 1921 First Akali Conspiracy case initiated. Case lasted until May 8, 1922, Presiding Magistrate was P.J. Rust. Babbars involved included :- Amar Singh, Kot Barre Khan (Gujranwala) - approver Amar Singh, Delhi - absconded Bachittar Singh, Dhuri (Sangrur) Battan Singh, Kahir (Hoshiarpur) diede in July 1921 Bela Singh, Gholia Khurad (Ferozpur) - sentenced to 5 years term of improsonment Bijla Singh, Ghuruan, District Patiala - Absconded Bishan Singh, Sherpur (Sangrur) Bur Singh, Lussar, Karamn Singhwala (Sialkot) Chanchal Singh, Jandiala (Jullunder) Chattar Singh, Tung (Gujjaranwala) - approver Chattar Singh, Jethuwal (Amritsar) Ganda Singh, Sarhali Khurd (Amritsar) - approver Gurbachan Singh, Ambala, District Hoshiarpur, absconded Guabakhash Singh, Peshawari - approver Kishan Singh, Birring, District Jullunder - absconded Mota Singh, Patara, District JUllunder - absconded Narain Singh, Chattiwind (Amritsar) Prem Singh, Lahore - approver Sarmukh Singh, Kahiri (Hoshiarpur) - approver Sham Singh, Kahiri (Hoshiarpur) Sadhu Singh, Dhuri (Sangrur) Shankar Singh, Pindori Bibi (Hoshiarpur) Tara Singh, Thethar (Lahore) - sentenced to 5 years imprisonment Thakar Singh, Bhojawal (Jullunder) Tota Singh, Peshawar - sentenced to 5 years imprisonment 1927 Formation of the Simon Commission announced. 1983 Sikhs of Yamuna Nagar were attacked by fundamentalist Hindus.

November 7th 1675 Guru Tegh Bahadhur was presented to Aurangzeb, after his arrest near Roper on July 12. Aurangzeb did all in his power to xoax Guru Tegh bahadhur to embrace Islam. He offered him wealth, women, power, and reign. The Guru did not accept any one of them. He asked the Emporor for the Royal justice. He opposed the Emporer's policy of forced conversion. He said that the Emperor' coercive plan to prosleyytization was against God's laws. The Emperor was not in a mood to accept defeat. When the dialogue broke down he sentenced the Guru and his companions to death by torture. In the next three days, all the companions of the Guru were brutally tortured to death in front of the Guru's eyes. Bhai Mati Das was sawed into two pieces from head to lions. Bhai Dayal Das was thrown into a cauldron of boiling water and Bhai Sati Das was hacked to pieces, limb by limb. -Ref. "The Sikh Religion and The Sikh People," by Dr. S.S. Kapor, Hemkunt Press, New Delhi, 1992 1759 Khalsa Panth gathered at Sri Amritsar and resolved to attack upon Lahore. 1921 The keys to Sri Harimandir Sahib's "ToshaKhana" (Panthic treasury) were seized by the Deputy Commissioner of Amritsar, to forestall SGPC's decision to acquire them. The clamping of seditious meetings Act as well as the arrest of 103 leading Akalais failed to cow them down. The committee declated that the surrender of the keys to S Kharak Singh, the uncrowned King of the Sikhs, would alone give them satisfaction. An agitation resulted for their returned on Jan. 19, 1922. The keys were returned to Baba Kharak Singh, President of SGPC, during active diwan in front of the Akal Takhat, by District Authorities, Amritsar. Mahatma Gandhi hailed this event as the "first decisive battle for India's freedom won". ==> Baba KHARAK SINGH, popularly known as "the Betaj Badshah" was one of the greatest Sikh leaders, a religious reformer and freedom fighter. For more than three decades, he struggled boldly against mis-management of Gurdwaras and the British rule in India. He was tried by courts in every important agitation for independence, went to prison fifteen times and suffered incarceration for an aggregate of twenty years. In the liberation of Sikh shrines from the British agents his role was decisive. Giani Partap Singh calls him the most honored Sikh leader of Indian people and founder of Gurdwara Reform Movement who had firm determination, a sense of selfless service detachment and simplicity ("Akali Lehar de Mahan Neta", p. 5, tr. mine). Baba Kharak Singh was born on June 10, 1868 in Sialkot (now in Pakistan). He came of a wealthy family. His father, Rai Bahadur Hari Singh Rais was a big contractor. So good education was achieved easily. He matriculated from Scotch Mission High School in his home town. After passing Intermediate from Murray College, Sialkot, he joined Government College, Lahore. He was fortunate to be one of the first batch to pass B.A. from Punjab University. Then he joined the law course in Allahabad University. But he had to discontinue the studies on account of his father's death. He was married in a rich family and had one son. With the noble idea of devoting himself fully to public and national service, Kharak Singh renounced all comforts of a wealthy home. It was an act of great sacrifice on his part. In this respect he can be justly compared to Jawaharlal Nehru. Later he faced all difficulties and deprivation with good grace. During the days of poverty he did not seek help from any quarter. Even in his early public activity his patriotic and religious spirit was evident. For some time he worked as Secretary, Municipal Committee, Sialkot. But he resigned because the President was the Deputy Commissioner, an Englishman. It was against his self-respect to salute that foreign officer and keep standing while presenting papers. He got the first honor to be the President of Sialkot Singh Sabha and Khalsa High School. At the same time he was also an active member of Chief Khalsa Diwan when it was free from the official influence. The sphere of Kharak Singh's public life widened in 1912 when he became Chairman of Reception Committee of Fifth Sikh Educational Conference, Sialkot. In 1915 he acted as President of Sikh Educational Conference, Taran Taran. A bold action on his part here was to disallow a resolution conveying greetings to the British victory in World War I. As Sohan Singh Josh says, he tore the resolution to pieces and threw it in waste paper basket ("Akali Morchian da Itihas", p. 52). He did not care for the displeasure of some Sikh leaders inclined towards the authorities. Baba Kharak Singh was closely associated with Gurdwara Reform Movement for many years. He revolted against closure of Gurdwara Babay-de-Ber at Sialkot by the "patit" Sarbrah Ganda Singh. He led a jatha to get the doors of that shrine opened. When his action was declared by the D.C. as violative of law, he replied, "I know law better than you" (Quoted by Kirpal Singh, "Chonvian Sikh Juwania", p.4). He broke open the lock and brought official control to an end. Kharak Singh plunged into active politics in 1919 soon after seeing the horrors of the Jallianwala Bagh tragedy. Along with others, he organized Central Sikh League, a purely political party of the Sikhs. On October 20, 1920 he presided over its Lahore Session. The issue of the demolished wall of Gurdwara Rakab Ganj, Delhi, felled by officials was taken up. He also endorsed Non-Cooperation Movement of Indian National Congress. During those days mutual cooperation among political parties was quite common. Congress leaders like M.K. Gandhi, Bal Gangadhar Tilak, Dr. Kitchloo participated in the Sikh League meetings. Side by side he brought the representative religious body of the Sikhs - Shiromani Gurdwara Parbandhak Committee - on sound footing. The previous committee formed by Panjab Govt. was elaborately extended. In August 1921 he became the first President of the real S.G.P.C. With his control (to quote Sohan Singh Josh again) the command of Sikhs came into the hands of such a leader who was sworn enemy of the English Raj, who hated selfish leaders and who could bear the worst blows to arouse the deadened spirit of Sikhs ("Akali Morchian da Itihas", p. 52, tr. mine). Under his guidance the objectives of S.G.P.C. were to bring the Sikh shrines under Panthic control, to abolish the influence of Mahants, to utilize the property and income of sacred places for religious purposes and to practice Sikhism as per teachings of the Gurus. For missionary purpose Kharak Singh took bold initiative and determined stand. He ran one of the biggest factories manufacturing Kirpans without licence. Contrary to the British Govt. instructions, he did not reduce the size of this weapon from three feet to nine inches. The police raided his factory on November 2 1, 1921 and seized 179 Kirpans. In the second raid on March 22, 1922, again 158 swords were seized. In the face of his determination the authorities had to yield. The people praised him for "liberating" the Kirpan irrespective of its length. The brave Sikh crusader compelled the administration to hand over to him 53 keys of Toshakhana (Treasury) of Harmandir Sahib. These were still in the hands of officially appointed Manager though the whole complex had come in control of the Sikhs in October 1920. In a clever move these keys were obtained by Deputy Commissioner, Amritsar, in November 1921. Baba Kharak Singh as President of S.G.P.C gave a call for agitation which came to be known as the keys Morcha. Along with some other leaders he was arrested on November 29, 1921 at Ajnala for violating prohibitory orders. During the prosecution in that case in the court of Mr. Conor, he made bold statement against the British authorities. To quote an extract, "As the Government is a party to this prosecution and the Judge is one of its servants, I, therefore, do not wish to make any statement. My position as President of the Sikh Panth is like that of the President of the United States, France and Germany" (Quoted by Mohinder Singh, "The Akali Struggle", pp. 50-51). He was jailed for six months but had to be released earlier due to public protest. Finally, the keys of Toshakhana were handed over to him by the District Judge on January 19, 1922. It was his great achievement and a big victory over the administration. Mahatma Gandhi called it decisive victory in "first Battle for India's Freedom". He also got Pandit Dina Nath released who was arrested along with Akalis. This glorious success made him a much esteemed leader of all the people. At this point people started calling him Betaj Badshah (Uncrowned King) and Baba Ji. For his speeches against Colonial government, Baba Kharak Singh was again arrested in March 1922. Among other things he had said, "These Englishmen should leave India now. If they want to stay, they should live like tame persons" ("Akali Morchian da Itilias", p. 244; tr. mine). There were two charges against him - sedition and manufacture of large sword. He was sent to Dera Ghazi Khan Jail where his imprisonment was later extended to five years. In that jail he sacrificed A class facilities and lived like ordinary prisoners. The authorities there asked him to stop wearing black turban which irritated them. But he refused to carry out that instruction. As a result his turban was forcibly taken off. He protested against this outrage by removing shirt also. It is on record that he remained only in underwear for four years. When black turban was allowed he insisted on permission for Gandhi cap for Congressmen. Then his release was recommended by the Punjab Council. But he, like Master Tara Singh, refused to give any written or verbal assurance regarding his conduct. When the Simon Commission arrived in 1928, he organized a big demonstration against it. Nothing less than absolute independence was acceptable to him. His protest against the demand of Dominion Status for India had to be considered by other leaders. Baba Kharak Singh's open criticism of certain leaders of Congress Party brought about his alienation from it. In 1922 he was elected President of Panjab Pradesh Congress Committee also. But in 1929 the recommendation made by Nehru Committee annoyed him. Even the withdrawal of demand of Dominion Status could not appease him. Some Congress leaders said that his attitude was adamant. He organized a separate Akali Conference in Lahore. As leader of the Sikhs he brought about many reforms in their shrines and organizations. Corruptions at religious places could not be tolerated by him. Influence of government agents was checked and then completely removed. He became the president of S.G.P.C. again in 1926. During his administration, the Sikh institutions were not used for honoring British officials, as had been done in the past. In 1929, he presided over All India Sikh Educational Conference for the second time. During 1932-33 he had differences with Master Tara Singh who had been his companion. It was alleged that he had secret understanding with Maharaj Patiala who had employed his nephews Sunder Singh and Nirmal Singh. Baba Ji could not tolerate such petty things. He submitted his resignation from S.G.P.C. and Akali Dal. With that action the field was left completely opened for Master Tara Singh. Meanwhile Kharak Singh continued playing his role in the struggle for independence. In 1931 he was detained, but released after six months. Next year he was again arrested for his active role in the movement and remained in jail for nineteen months. In 1935 he rejected Communal Award passed by the British Govt. This brought him imprisonment for two years. Like Subhas Chander Bose, he was not in favor of helping the British in World War II. In 1940 he was jailed for one year for speaking against the government. Even in his old age Baba ji was active in the struggle for freedom. When the question of partition of the country came up, he raised the slogan - Undivided India. In 1944 he presided over United India Conference at Gujranwala. For his forceful speech there he was again arrested but released soon after. After independence in l947 Baba Kharak Singh settled in Delhi. He did not seek any office or position on the basis of his sacrifices. On his 86th birthday Prime Minister Nehru and President of India Dr. Rajendra Prasad praised his bravery, patriotism and determination. He breathed his last on October 6, 1963, aged 95, survived by three grandsons, his son having pre-deceased him in an accident. -From "Baba Kharak Singh - The Betaj Badshah by Dr. Dharam Singh - Sikh Review, Sept. 1992 issue

November 6th 1573 Sri Guru Ramdas Ji personally conducted the ground breaking for Sri Amritsar Sarowar. 1840 Naunihal Singh, son of Maharaja Kharak Singh, was killed by Dogras in Lahore. ==> 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) 1908 The first Sikh Missionary School (Khalsa Parcharak Vidyala) was established at Taran Taran.

November 5th 1675 Guru Tegh Bahadhur Patshah Ji was taken to Delhi in an iron cage. Guru Tegh Bahadhur along with Dewan Mati Das, Sati Das, and Dayal Das, were taken into custody on July 12, 1675 and taken to Sirhind where he was tortured while in detention. Upon reaching Delhi, the Subedar of Delhi and the royal Qazi formally went into the motion of offering them the options of showing miracles, accepting Islam or face death. Guru Sahib and the accompaning Disciples refused the first two options and were ready for the third. Bhai Mati Das was tied between two logs and cut into twain with a saw, Dayal Das was boiled to death in a cauldron of hot water, while Sati Das was roasted alive with cotton wrapped around his body. Guru Tegh Bahadhur, after witnessing martyrdom of the three disciples, was beheaded on Nov. 11, 1675. 1840 Maharaja Khadak Singh, the first Prince designate of Maharaja Ranjit Singh died of slow poisoning. He was administered dozes of white lead in wine at the instance of Dhian Singh. The Dogra brothers had hatched a conspiracy to kill all the eligible princes of the Maharaja. At the cremation of Maharaja Kharak Singh, Prince Nau Nihal Singh, while walking under an archway was seriously injured by falling stones. Udham Singh, son of Gulab Singh, walking with him died instantaneously. Dhian Singh who was following them was badly bruised. Prince Nau Nihal Singh died of injuries. Dhian Singh's record is so dark and dirty in intrigues and murders, that all historians agree on his capability to carry out the same. His keeping even the mother of the prince away from the injured son, throws serious doubts over his creditability. 1920 Khalsa College was handed over to a Panthic College Committee. 1978 Killing of Sikhs took place in Delhi. The Delhi police fired at a Sikh protest procession and killed four Sikhs including the President of the Akali Party's Delhi unit, Jathaedar Awtar Singh Kohli, Sardar Mohinder Singh, and Sardar Gobind Singh. The police sieged three Sikh shrines of Delhi. Entrance to the Sikh shrines was banned after a period of 200 years. The curfew around the Sikh shrines was not lifted until November 7 when a secret Akali meeting decided to send a band of the senior-most Akali Ministers of the Punjab to violate the curfew orders. -Ref. THE SIKHS' STRUGGLE FOR SOVEREIGNTY, An Historical Perspective By Dr. Harjinder Singh Dilgeer and Dr. Awatar Singh Sekhon Edited By: A.T. Kerr Page 110-119

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November 4th 1469 Prakash Utsav, Patshahi first, Guru Nanak Dev Ji. ==> GURU NANAK (1469-1539): In a world rife with falsehood, sunk in superstitions and plagued by all kinds of inequities and inequalities, Guru Nanak rang in the gospel of truth, universal love and brotherhood. The Founder Guru of the Sikhs and one of the greatest and saintliest of saviours, he redeemed the soul of a moribund society that had experienced a total eclipse, if not annihilation, of all abiding human values. The condition of the contemporary society has been vividly described by the First Master in the well -known words "This age is a knife, kings are butchers, justice hath taken wings and fled. In this completely dark night of falsehood the moon of truth is never seen to rise." Guru Nanak was born in a Bedi family at Talwandi (Nankana Sahib), near Lahore, in 1469. At an early age he learnt Sanskrit, Persian and the prevalent form of Gurmukhi. He was a precocious child with a pronounced penchant for religion. His father, Mehta Kalu, made vain efforts to woo him to a mundame mode of life. Accordingly, he was got employed in a Government store of the Nawab of Sultanpur where he served for 13 years. It was in 1499 that the day of destiny of ecstatic communion with God came. While taking his daily bath in the rivulet Bain that flows near Sultanpur, Nanak had his illumination through a soul-stirring vision of Almighty God. It was here that the Guru delivered his great sermon in the memorable words: "There is no Hindu, there is no Musalman". The spiritual enlightenment enjoined on him a mission to the propagation of which he consecrated his entire life. He set out on his great Udasi's (Missionary journeys) to deliver God's message to sinning and suffering humanity. He toured the whole of India and many foreign countries, preaching the gospel of true religion and rooting out ignorance and evil. The great Guru undertook five major missionary journeys in this behalf. In the course of his first long travel, Guru Nanak visited celebrated Hindu places of pilgrimage like Kurukshetra, Banaras and Jagnnath Puri. He taught people how to distinguish Dharma from Adharma and abandon such pretentious rituals and prayers as constituted the accepted religious practice of the times. During his second journey the Guru went as far as Sangla Deep and having done his ministry returned to the Punjab. The Master's third missionary journey is known for his discussions with reputed Kashmiri Pandits and savants and for his visits to famous haunts of the Yogis, the Sidhas and the Nathas in the Himalayas. The Guru preached truth and righteousness wherever he went. The fourth missionary journey comprised the Master's visit to prominent Muslim shrines in Mecca, Medina and Baghdad. After his return to the Punjab, the Guru set out on his fifth and final journey. This time he confined his travel to places nearer home such as Saidpur, Pakpattan, Multan, Achal Batala, etc. Saidpur had been sacked by Babar's forces. Deeply moved by spectacle of infinite human suffering resulting from the inhuman atrocities perpetrated by the Mughal invader, the Guru chanted hymns of Sorrow. At Achal Batala, a renowned centre of the Yogis and Sidhas, the Guru preached the unity and equality of all religions. For twenty-two years Guru Nanak propagated his faith in India and abroad. During his 18 years' stay at Kartarpur, he incarnated into splendid deeds the lofty ideals that he had been preaching all his. life. Thus, by his own inspiring example, the Guru demonstrated how Raj and Yog, the worldly and the spiritual modes of life, could be happily and fruitfully conjoined. During his extensive missionary journeys, Guru Nanak exhorted the benighted humanity to pursue the path of divine meditation. He stressed the significance of righteous living above all other things. The Guru made men realize that there is only one God Who is peerless. He held that through Nam Simran (Meditation of God's Name) and concentration on Shabad (the word) man could muster up courage enough to uphold truth in his life. Guru Nanak cried down all cant and blind observance of soulless customs, rites and rituals. The Guru averred that they were a meaningless meandering unconnected with the attainment of man's spiritual destiny, Thus he rightly laid accent on pious practical living which alone constitutes true religiosity. The quintessence of Guru Nanak's philosophy is enshrined in his mul mantra. He has aptly emphasized the imperative need of truth and beauty, freedom and fraternity. According to Guru Nanak, religion implies a communion between God and man. As a corollary to this, a person who devotes himself to Nam Simran is naturally virtuous and fearless. Unsullied by ill-will or enmity, he works for the amelioration of the weak and the down-trodden. His noble actions give an impulse to his aesthetic ability. A truely religious man of the Guru's conception is opposed alike to serfdom and masterdom. His life is radiant with love and humility, sweetness and light. Indeed, Guru Nanak wanted to unite and organize his disciples in order to give religion true solidarity. To this end, he established sangat (congregations) at numerous places and appointed their chiefs. Besides, he compiled his writings in book form which he handed over to his successor, Guru Angad Dev. The Guru established a sangat at Kartarpur and prescribed a set of values to be cherished and practised. He also founded the great institution of langar (free community-kitchen) and spent his earnings from land on running it. Thus, he gave a living form to his doctrine of work, Nam Simran and the Temple of Bread. The Guru nominated Bhai Lehna, his most beloved and trusted disciple, for the exalted office of the Guru after him. In the Adi Granth are enshrined 974 hymns by the First Master. -Ref. "Guru Granth Ratnavali," (pp. 38) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh Mahan Kosh (pp. 111) 1753 Mir Mannu died near Lahore. Immediately, after Ahmad Shah's departure from his 3rd invasion, Mir Manu recommended persecution of the Sikhs. About 30,000 Sikhs were killed under sustained pressure, yet the spirit of the Khalsa remained undaunted and could not be subdued. Mannu and his elite guards were camped in a small village near Lahore on Mar. 8, 1753. He was on a hunting expedition with his chosen marksmen. Their presence was detected by Bhai Garja Singh, a young man who lived in the vicinity. He rode his horse as fast as he could and found some Khalsa forces in a jungle near by. He informed them that Mannu was near by and would be an easy Target. The Khalsa forces (number unknown but historians agree that it could not have been any larger that 200 Singhs) attacked the Mannu camp at night. In the darkness of the Moonless night Sikhs were able to hit hard on the Mannu forces. In the pitch of the battle, Mir Mannu tried to escape the field but his horse was hit by an arrow of a Sikh. As wounded horse jumped in pain Mir Mannu fell off and was dragged for miles through the thick brush of the jungle. He was severely wounded and died the next day. Sikhs left the battle field once they could do all the damage that could be done. Thus came a painful end to a tyrant of Punjab who was responsible for the execution of thousands of innocent Sikhs including very old and the very young. The news of his death came as a great relief for the Sikhs. 1763 Sikh forces attacked and defaetaed Ahmad Shah's Jahan Khan at Wazirabad. 1982 Akali Dal organized morcha in Delhi during the 9th Asian Games. Haryana police harassed Sikhs on their way to Delhi. No rank, status, or position mattered. All Sikhs were thoroughly harassed and made to feel foreigners in their own home. Nov. 4-30, Sikhs were insulted during the 9th Asian Games held at Delhi. The moderate Sikh Party, the Akali Dal, had organised a morcha and announced its intention to court arrests on this occasion. The Indian Government, therefore, ordered the search and humiliation of all Sikhs travelling to Delhi. Sikh passengers were pulled out of buses and trains and were searched by the para military forces and police. Even old men, women and children were not spared. Sikh army officers in their uniforms, retired Army generals, senior civil and police officers, High Court Judges, who were per chance carrying their identity cards, were also stopped, searched, insulted and badly humiliated. Nine main barricades and check posts guarded by armed policemen and para-military forces, were established in Haryana province. All Sikhs were treated as if they were a part of an enemy's army who were going to attack India with most dangerous weapons. Sikh women were also searched by male police officials. Even when the Indian Parliament was told about this humiliation of the Sikh officers of the military, judiciary and administration, etc., but no action was taken against.

November 3rd 1668 Bhai Dharam Singh was born in Hastnapur to father Sant Ram and Matta Sabho. He was among the first five members to be initiated into the Khalsa order. He was the second one to answer Guru Gobind Singh call and offered his head to the Guru. He remained in the company of his great Master when he went to Nanded where he breathed his last in 1708. 1753 Meer Mannu fell from his horse during an attack. As his foot was stuck in the saddles's stirrup, hew got dragged to death. Subsequently, his wife Mighalani sought help of Abdali. - Ref. "Amritsar Ji Dae Darshan Eshnan Utay 500 <banned word filter activated> Di Ethasak Directory," Satnam Singh Khalsa Advocate, pp 81 1834 Raja Sangat Singh of Jind passed away. 1988 The hearing began in the case of General Vaidiya's murder. On Aug. 10th, 1985, Harjinder Singh "Jinda" and Sukhdev Singh "Sukha", gunned down General Vadiaya after his retirement from the Indian army. General Vadiya was the Chief of the Indian Army who ordered the attack on the holiest of the holy shrines at Amritsar and elsewhere in Punjab during 1984 operations. On Oct. 9, 1992, Sukhdev Singh "Sukha" and Harjinder Singh "Jinda" were hanged until death in Puna Jail. ==> Here is the text of Sukha and Jinda's letter to the President. They were executed for the killing of General Vaidya who led the assault on the Golden Temple during Operation Bluestar. "EK ONKAR" "Rastrapati Ji", Kindly accept Sat Sri Akal (Salute to the Revered Timeless) by the two Singhs (Sikhs) on their way to martyrdom. Theoretically, it is appropriate to clarify that our Rastrya (nation) is the Khalsa Panth absorbed into the Guru Granth Sahib. We took the first vital steps towards the destination of Khalistan by touching our foreheads with the footdust of this nation. The elimination of Mr. Vaidya, the General of your forces engaged in destroying the Khalsa Panth and its power, was a holy act on our difficult path of martyrdom. It has once again brought the historical truth to light the urge of the Khalsa Panth to breathe in freedom, its self respect and honor cannot be finished. We wish to clarify that we are not addressing these words to you as an individual but as the head of a State that is communal and Brahmanical. Whosoever occupies, occupied, or will occupy this throne of falsehood, will be to us a symbol of oppression and cruelty. We have not forgotten that when the "wedding party of sin" (the Indian Armed Forces) was invading our Temple of God, a heathen in the garb of a Sikh, was sitting in your place (Zail Singh). The Panth will "Settle its accounts" with him, when Sikh history imparts its justice. By invading the Golden Temple, your army tried to rob a nation of saint-soldiers, living in its divine simplicity, of its joy. It gave us a feeling once as if you succeeded in driving us to a point of utter frustration. But by performing our historic task we have reminded you that our heroes like Sukha Singh, Mehtab Singh, Udham Singh are shadowing your tyrants like Wazida, Lakhpat, Rebeiro, Dawyer. We accept with great joy the penalty of death pronounced by your court of law alienated from the divine blessings and fallen to the Brahmanical reflexes, for whatever we undertook in accordance with the vision of the Khalsa. By touching the sharp edge of death we are moving towards fullness. Without martyrdom the magnificent fair of life cannot come into full swing. The fact is that the Brahmanical form of Hinduism thinks of the Akal Takhat and its thoughtcomplex related to the movement and play of eternal in vulgar pragmatic terms. This sort of limited thinking of Brahmanical Hinduism puts the great institution of the Khalsa Panth on a very low pedestal and elaborates it in a very harsh practical sense. From this narrow angle the Akal Takhat is reduced to an ordinary building or at the most to a place of worship. The Khalsa Panth does not accept this situation. The Khalsa does not worship power, rather it enters history by empowering itself. The truth from the Akal Takhat has taught us that by being armed, the Khalsa has to snatch the power of the powerful and by absorption into the Eternal Word, the Khalsa has to assimilate the saintliness of the saint. This theory has destroyed the centralized authority of power and saintliness (Miri-Piri) and was very threatening to the Brahmanical stream of thought. Because the new Sikh doctrine not only awakened the people, it also inspired them to organize themselves for an armed struggle under the leadership of the Akal Takhat by shattering falsehood of Brahmanical thought. The Masters of Centralism at once came into action. They began to repeat the well-designed danger to the "unity and integrity of the country" to retain power and encouraged the rise of "Personal Gurus" in the arena of religion. The thought of Brahmanical reflexes had in fact started attacking the consciousness of the Sikh Gurus ever since its emergence, but on 15th August after assuming imperial authority, the Brahmanical thought took still nastier forms. In the last few decades, your parliament, courts, educational institutions and media have tried to humble the consciousness of the Khalsa through the subtler force of majoritarianism and material monopoly. We are not hesitant to say that conspiracies have been hatched and very subtle arrangements have been made at the psychological level to destroy the great institutions, traditions, originality and unique sovereignty of the Khalsa Panth. The destruction of the Akal Takhat by sending in lakhs of soldiers was part of this larger conspiracy. In this situation, it hardly needs saying, how justified it was to eliminate the military general Vaidya who was not only a part of this conspiracy but also responsible for its planning and implementation. By completing this holy and historic task, we have unburdened our conscious and proved that the real force of the Khalsa Panth is and will remain free from the Brahmanical reflexes in all ages. By cautioning the Khalsa Panth of these strategies we have won the love of Guru Gobind Singh. When nations wake up, even history begins to shiver. During such momentous movement a Banda Bahadur bids farewell to his peace-dwelling and destroys a state of oppression like Sirhind, a Che Guevera turns down a ministership of Cuba, loads a gun on his breast and entrenches against the enemies in the forest of Bolivia, a Nelson Mandela rejects the ideology of apartheid and prefers to spend his life in a dark prison cell. .And we have the privilege of being in the loving care and companionship of that unique general of the Panth Sant Jarnail Singh Bhindranwale, blessed by the valiant and transcendental visionary Guru Gobind Singh. We are tiny particles of dust of the numberless heroic jewels of the Sikh nation who walked on the sharp edge of the Dagger, the Khanda, given to us by Guru Gobind Singh. Only the chosen few get the honor of laying down their lives for the nation. We are proud of this honor. In no way is it just to accuse us of an unheroic act in attacking an unarmed man. We wish to remind you that by misusing your vast resources you have tried your utmost to humiliate us as a nation. In every field you have tried to make us helpless. You are empowered with your massive armed force and equipped with the most advanced military arsenal of our times. You have made us inadequate to fight you in the open battlefield. In the present situation there is no other alternative with us except to use the kind of method that we employed on General Vaidya to punish the tyrants for their evil deeds. When you are already waging an undeclared war on our nation, guerilla attacks are not our pleasure but an historical compulsion. Please do not forget this fact of history that during the 18th century when robbers like Abdalis and Nadarshah were driving your daughters to Kabul like enroped flocks of animals, our brave Sikh brethren from their jungle and desert hideouts fiercely attacked the robbers. Even the frightened enemies had to praise our courage. We are fired with a generous humanism. Our grip extends to the entire life with its beat and vibration. In the last one decade there have been very few "actual" encounters between our soldiers and your forces. But wherever those have occurred, the evidence in them of our valor and radiant heroism, we are sure, is preserved in your confidential files. A fragment of that fact once in a while slips through your newspapers as well. Our Khalsa vigor is an aspect of our spiritual heritage. In such moments of fight, spirituality radiates through the flasher of our swords. Oh. President representing Brahmanism Hear the words of Kazi Noor Mohammad, an eye witness during the seventh invasion (1764 AD) of Ahmad Shah Abdali: "It looks as if guns were invented by these Sikhs and not by Likman. Although many possess guns yet none understands them more than the Sikhs. My observation will be confirmed by the 30 thousand brave soldiers who fought against them." When we attacked General Vaidya, apart from his own arms, he had with him a well equipped body guard. Our attack was part of the same battlefield strategy that was once used by our hero-martyrs Madan Lal Dhingra, Bhagat Singh, Kartar Singh Sarabha, and even today it is used by revolutionaries the world over, and considered right. Through you we also wish to transmit this message that we harbor no enmity towards the great people and land of India. We are not touched even a bit by hatred for the people of India. Not only to embrace our people, we are restless to embrace the whole of the earth and the sky. We intoxicatedly remember the entire cosmos and worship the life that vibrates in it. The Khalsa is inseparably and lovingly related to the people of India: the millions of Dalits, the workers who earn their living through honest labor, the Muslims and other minorities, and all those homeless and destitute who have remained oppressed and exploited by Brahmanism for centuries. They are all our kith and kin. Our Master Rider of the blue horse (Guru Gobind Singh) recognized them much earlier. All those termed by the proud Brahmin the lowly, scavengers, shoemakers, mean-professioned, became the beloved sons of our Tenth Father. They rose to Generalships in the army of the Khalsa. Thrones and honors kissed them. Without fantasizing, we are declaring in the midst of history that our gurus loved the meta-poetry (bani) of those divine souls drenched with a passion for the Dalit brotherhood. The gurus bestowed the highest honors on them and included their (bani) along with their own in the Guru Granth Sahib. The spirit of the Dalits and their pain are aspects of our own anguish. We are touched by the warmth of their door. There is hardly any Agro Industry in the Punjab. Heavy industry is totally non-existent. We want to keep our capital safe for our development, but you are exploiting us as if we are your colony. You have not spared an effort to hurt our culture. By damaging our heritage you want to keep us in a miserable psychological state so that we may feel embarrassed over our language, culture and proud history. Your strategy is to destroy us from "within" and reduce us to your slaves so that you may keep on sucking our blood without any protests. You want us to adopt your rootless culture of razzle dazzle as our way of life. You want to uproot our culture and take away our source of life. You think our history is not worthy of any significance. But now we keep track of your ever step. Still a vital blood flows in our veins. We will structure our way of life according to our originality and history. Every one knows that without getting political power it is not possible for any nation to guard its culture. It is not possible for us to keep our cultural and national identity intact without establishing a Sovereign Khalistan. We are offering our heads for achieving our goal; Our True Guru has granted a sovereign State to us, we have won his blessing by offering our heads. Now we beg to address our Khalsa Panth. The way of the Khalsa is very trying. It is sharper than the edge of a Dagger, the Khanda, and subtler than a strand of hair. The Khalsa panth at all cost has to preserve the original and pure form of its great struggle. The struggle is a diving journey inspired by a transcendental consciousness. During these moments of struggle, the Khalsa is to remain continuously absorbed into the Guru Granth Sahib, no matter how many cruelties are inflicted and provocation is given, the Khalsa has to keep its cool and discipline in the horrible and barbaric situations. The Khalsa has to preserve its traditions established by the valiant Sikhs through martyrdom. In comparison with the violence of the enemy, the violence of the Khalsa abounds in divine qualities and spiritual blessings. The Khalsa has to give such a divine form and beauty to its struggle that it may even burden the conscience of the enemy with the realization of its own sin. Such a moral miracle will be possible only if the concentration on the guru of the Khalsa and rhythm of the Guru Granth Sahib remain fully connected and intact. The Guru Granth Sahib is the main source of our life-stream and spiritual power. It is also the chief spring of our inspiration to advance towards the destination of Khalistan. If concentration on the guru and the internal rhythm of the Guru Granth Sahib are the main lifestream of the Khalsa, then it is also necessary to say a few words to the militants who are intensely in love with the stream. In this terrible crisis of history, the concentration on the guru and the rhythm of the Guru Granth Sahib are the only armed brigades. The are the army of the Timeless Man, and they are the guardians of the pure consciousness of the Khalsa. We too had the honor of having been the humble parts of these forces. It is true that we are confronting a vast material State that has at its command all the worldly resources, horrifying scientific inventions, a capacity to attack and disable the intellect and praxis. The state can also weaken us through penetration and strategies of its intelligence. It can also develop shocking plans and more than everything else it can assemble huge armies. But so what? The Khalsa can send shivers into the spine of the enemy and shake its State with its spiritual might. It is not the bodies alone that fight. It was only a miracle of the Khalsa spiritual strength that even with its tiny number the Khalsa subdued the 10 lakh army of the Mughals at the Castle of Chamkaur. During the last decade we have overwhelmed this State of Brahmanical prejudices with martyrdom. We have been hailed in all corners. Now the matter is not restricted to the possible creation of Khalistan alone. Several oppressed nations of India have come out in the open to fight for their freedom. The Dalit brothers, specially are liberating themselves from the destructive influence of Brahmanism. The so-called hue and cry made for "unity and integrity" does not touch them any more. They have well understood the cunning of Brahmanical rulers veiled behind this hue and cry. Although these are magnificent accomplishments of our movement still we are not free from big mistakes and inadequacies. Sometimes, during our struggle we do commit something that is neither morally unique nor pious. Although we are marching towards our goal of achieving Khalistan with determination yet still we have not fully learnt how to go through this difficult terrain. The understanding and experience of our struggle are still diluted and surfacial. We have still to develop a large vision that crosses decades and centuries. We still keep doing something that gives our enemy an opportunity to question our proud and glorious history. Several times our arms have wrecked the joys, blossom and aspirations of those who had never directly hurt our movement. It appears sometimes as if we were trying to strike terror among the people although our commitment to the ninth Guru is nether to terrify nor to get terrified. Oh valiant brethren! Why are not our actions and deeds firing many colors and proliferating unusual effects of life? Why to give the people an excuse that a wide gap has appeared between our mind, word and action. When we sin we become drunk with victory of fault and when we lose we do not investigate its reasons. As a result a chain of losses begins. In such a situation we do not urge to re-integrate ourselves with the transcendental consciousness of the Khalsa, nor do we seek the blessing of the guru's abode. We are becoming martyrs, going to jails, bearing every attack of the enemy, but still in our basic thought, the gratitude to the Lord, patience and commitment have not fully penetrated. Sometimes, the glory of the material status, its power and shine captivate us, as a result we fall prey to material values and miracles. During such moments we do not passionately pray before the Guru Granth Sahib to keep our unique character by heroism and spirituality higher and untouched by narrow ends. Several times we suffer from indecision. To free ourselves from this state instead of getting close to the guru we rather choose distance. We are forgetting that during disagreement among us, the resolution of the entire Khalsa adopted at the Akal Takhat can cement and guide us. Oh Brave brethren drenched with the divine love of the sixth guru, Hargobind Sahib! Why don't you flock towards the Akal Takhat for guidance? Our guru spreading his arms awaits us. At times, our baseless suspicions divide us into groups. We then patronize our group, and to protect it we unnecessarily accuse the other groups of crossing all limits. Our sword proudly falls on their necks. The militants of the Khalsa Panth have to meet this serious challenge of the moment with determination and love, with a prayer for the enhancement of wisdom and humility of the mind. Will you follow this path our brethren after we are gone? Oh militant comrades of the procession of those walking with their heads on the palms for sacrifice! You carry on your shoulders the historic responsibility of recognizing the mail lifestream and original form of the Khalsa and also the responsibility of identifying the deadly current of ignorance and temptation. This current, to obtain power, has fallen to act on Brahmanical practices. Please understand the narrow motives concealed behind this current that on surface appears to be proSikh. Wage a war against it. Its divisive tendencies are to be strongly resisted. The people associated with this current have lost their faith in the higher struggle. They have been tempted by the Brahmanical reflexes and its allied power hierarchies. They have begun to like evanescent colors. Their actions do not reflect the message of Guru Nanak's transcendental journey: Nor do they flash any divine experience. Their state mirrors a schism between the mind and word. Declare that these people are false and they have disowned our panth. If they want to be owned by the Khalsa and they feel that there is still in them a secret of truth enunciated by Guru Nanak let them advance straight towards Khalistan otherwise they will be thrown into the dustpan of history. Respected President Ji! After these few words with our nation we again address you. When we bid farewell to the world it will be a strange meeting of numerous contradictions. If we look at the world insightfully, the while world is in turmoil, a powerful turmoil. With an alien eye it may look to be a destructive development. It feels as if human peace and action were going through acute disturbance, but the people with intuition can see all this from a difference angle altogether. The humankind's aspiration for freedom cannot be controlled in any system. Any effort to destroy this aspiration gets selfdefeated in history. We are witnessing the same happening in our times also. The same passion for freedom burning like a flame in the depths of humankind gave birth to the great French Revolution. And then in the beginning of this century, we are watching the tumbling of the Tsarist regime that had become a symbol of terror and tyranny. But whatever systems have been built up on the ruins of Tsarism, have not succeeded in fully preserving and understanding the rush and aspiration of human freedom. All these massive artifices are showing cracks. What an irony of our times that the same people who had raised our ancestors' flag of freedom became the murderers of freedom. We are saying this with deep sorrow that the same lands where lakhs of people laid down their lives fighting the Nazis, toda are providing shelter to the murderers of the Sikhs. Wee mean the country of the great Tolstoy and Lenin, the Soviet Union and its East European allies, where the killers of hundreds of Sikh youth like Buta and Rebiero are taking shelter under the pretext of holding diplomatic responsibilities. But at the same time fresh winds of freedom blowing in these countries give us a hope that these countries will not remain safe shelters for these murderers of mankind. To us that time is not distant when the people of these countries will hand over these criminals to us so that the can be given their due in the court of the Khalsa. The dark storm of oppression that is blowing over the Khalsa and the fire of tyranny that is burning it, must have touched at least a little, the soul of Lincoln, Emerson, Rouseau, Voltaire and Shakespeare because the people fighting for their freedom and sovereignty have the same blood flowing in their veins. But permit us to say that among the people of these great men's lands the urge to push their tradition is dying. Their spiritual values are drying up, they are unable to see the new sun shining in the land of Khalistan whose rays will also radiate the universe. We are hoping that they will accept the reality of Khalistan. We appeal to the United Nations to recognize the face of Khalistan so that the Khalsa nation can make historic contribution to the international peace and security according to the UN Charter, and may also help in building up their relations of tolerance and goodwill among India and its neighbors. Honorable President Ji! We are going to look into the eyes of death because we believe that the flag of life's glory flies even in the face of death. Not only us, but our entire nation has taken birth from the art of keeping its head on its palm. The guns of evil will never frighten us. In this era of betrayals we are going to meet our beloved in full faith and wholesomely. Our martyrdom will radiate only integration. We are feeling that martyrdom is a transcendence of all fears, greeds and obscene physical desires. The consciousness of the Khalsa is the most pure and luminous during the moments of martyrdom. We have chosen the path of martyrdom so that the ever fresh face of the Khalsa and its unique glory can come into its own once again, and enlighten the whole world. In their eternal joy and grace the Gurus blessed us with a spark of their love. With that spark we are on full blossom. Our love for freedom has taken us to the state of cosmic equilibrium sahaja. We have met our True Guru. The fairies of the eternal symphony have arrived to congratulate us with all their families at this momentous hour of meeting. Martyrdom has a unique relish of its own. How wonderful is it beyond the material and ineffable emotions! Please tell our nation not to be sorrowful. The sweet remembrance of, Guru Gobind Singh flows like a river in us. Please tell them that the stream of love of the Tenth Guru has already gushed forth in us. We are going towards the altar in higher peace and divine poise. We are riding a unique boat that the currents are unable to sink. The maker has put together all the wood perfectly, O Nanak my Lord will not let even lakhs of sea currents sink the boat. The Khalsa has upheld the belief that whenever death comes, accept it with joy. For this reason please tell all those warriors of the world bringing with the fire of freedom not to let go-mellow the challenge thrown by us. Let their bursting bullets become a lament on our death. The rope of gallows is dear to us like the embrace our Lover but if we are condemned to be the prisoners of war, we will wish bullets to kiss the truth lurking in our breasts so that the sacred ground of Khalistan becomes more fertile with our warm blood. Long Live Khalistan!!!! We are restless to drink the pint of martyrdom of Khalistan. - Harjinder Singh - Sukhdev Singh Enclosure: Atrocities perpertrated on the Sikhs: Dear Rastrapati ji, We are giving below the methods of torture, humiliation and atrocities used by your state against the Sikhs. These have been mentioned by the humanitarian organizations and individuals who hold prestige in their respective fields. These organizations and individuals are not seen directly or emotionally connected with our movement. They have been forced to write about the extreme violations of human rights of our people. We wish you to know and witness the continuous repression and atrocities perpetrated against the Sikhs by your army, paramilitary forces and the police. We are not presenting all this to you to win your sympathy, nor do we wish you repent by taking pity on us. In fact by situating you in this picture we want to have the verdict of the people of the world over the extent you have violated the UNO's Declaration on Human Rights, the Geneva Convention, and many other international treaties. We are mentioning below the violations and atrocities: - To interrogate the Sikhs, a round log of wood is placed on their legs, and after putting heavy weight on the log it is rotated on the legs. - Chillie powder is sprinkled in the eyes and sex organs of the Sikhs. - Sikhs are hung upside down from the ceilings till they became unconscious. - The body joints are battered. - Electric shocks are administered to the genitals making most of the youth impotent - Sikh women, during interrogation, are hurt in their sex organs. Filthy abuse is showered on them. - Violence is inflicted on the parents in presence of their sons and daughters and vice-versa. - Brothers are forced to beat sisters and vice versa. violence is inflicted on adult girls after stripping them naked and their sex organs are damaged. They are sexually assaulted, pregnancies are terminated of the expectant females - Crotchets are pulled apart. - The victims of inhuman violence are made to sit naked in winter, and under the sun in summer, kept sleepless for days in solitary cells. - Sikhs are subjected to severe beatings and filthy abuse in the presence of their village folks. - Dead bodies of Sikhs killed in fake encounters are not handed over to their parents to conceal marks of excessive violence. - The state manipulates tailored post mortem reports from the doctors, and burns the dead bodies of the Sikhs after falsely declaring them unclaimed. - All sorts of excesses are made on the parents of underground Sikh youths. - Indiscriminant atrocities are committed on the parents of the underground youth of the area where some militant action takes place. - Atrocities are committed without caring for one's age, health life or death. If some one luckily survives such brutal excesses, it is well and good But if one dies while under "interrogation", then such a dead body is taken out, pierced with some bullets, and a news item is sent that a dreaded terrorist has been shot dead in an encounter. - Houses of underground Sikh youths are demolished, their belongings are looted, crops destroyed, their tube well motors are taken away, and they are prevented from sowing crops. - Even animals of the families of underground Sikh youth are subjected to police anger. After summoning the families to the police station, villagers are told not to take care of the animals of the families of the underground youth. Generally the animals starve to death. - False cases are registered against innocent sikh youths, later they are let off taking fat bribes. - Reporters giving true reports are arrested, an undeclared censorship is imposed on them to stop them from exposing police atrocities. - Peaceful protests by the Human rights organizations are prohibited. - Press is used to launch vicious and false propaganda against the Sikhs. - Hardened criminals are inducted into Sikh movement to help in arresting the Sikh revolutionaries and sabotage the movement. Such criminals are inducted to tarnish the fair name of the Sikh revolutionaries are now called the "Black Cats" in the Punjab. Under SSP Izhar Alam, such criminal gangs were named the "Alam Sena." Besides, such police sponsored bands of criminals also operated under the name of Panthic Tiger Force and "Red Brigade." The director general of the police himself admitted about the "Black Cats" bands. In his interview to the India Today on Sept. 15, 188, KPS Gill had announced without an iota of shame that the security forces in Punjab cannot do anything without the help of secret bands (Black Cats). - Thousands of innocent pilgrims, children, females, aged people, who got encircled in the Golden Temple during Operation Bluestar were made to die through starvation and thirst. The whole of Punjab was converted into a vast jail by clamping curfew on the entire area. The army bulletin branded all Amritdhari Sikhs as terrorists. - Indian army desecrated the Gurdwaras and committed such atrocities on the Sikhs that even the soul of Ahmed Shah Abdali might have felt ashamed of. - The targets of army guns were none else but religious persons, devotees, pilgrims, ladies, old people, children or some militants whom the indian government deemed as terrorists. - No neutral observer was allowed to take stock of the situation. - The injured during the attack on the Golden Temple were subjected to extreme partiality. Whereas every assistance and facility was made available to the injured army personnel, there was no such provision for the wounded belonging to the other side. - The number of prisoners taken was rather small. There is ample scope for doubt that the Indian army had thought it better to eliminate the thousands of people seized in the Golden Temple instead of taking them prisoners or having to provide them with medical assistance. - No need was felt to perform religious rites for the dead pilgrims and devotees. - Before consigning the dead bodies to flames, no effort was made to identify them. No relatives were informed. - No dead bodies were handed over to the next of kin. In such a situation only the dead or those wishing to be dead could be present at the last rites. - All dead bodies were placed in heaps and then consigned to flames. IT was never insured that among the dead there could also be some Muslim devotees. To cremate is against the tenets of Islam. - No need was felt to give a list of the dead to the Red Cross or any other International Agency. - Despite such atrocities, no commission was appointed to go into this dark episode. Even the Britishers, the foreign rulers, had cared to appoint the Hunter commission to inquire into the Jallianwalla Massacre which was of a much less magnitude on the other hand. The Indian government, on the other hand, took all steps to hide the excesses of the army.