AkalPurakhDiFauj

October 4th 1708 Guru Gobind Singh appointed Baba Gurbakhash Singh (Banda Bahadur) as the Jathedar of the Panth and attached to him five leading Sikhs Bawa Binod Singh, Kahan Singh, Bhagwant Singh, Koer Singh, and Baz Singh These Sikhs were to provide the corporate leadership to the Khalsa. The Guru handed him a seal, five arrows from his quiver and the nishan sahib, flag pole. Baba Gurbakhash Singh accompanied by about 25 Sikhs left for the Punjab on this day, to punish the Subedar of Sirhind, and uproot the oppressive Mughal rule. ==> 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: Remain celibate ("Jatt rakhana") Live, operate, and act under the dictates of Khalsa ("Khalsae dae Anusari hokae rahna") Never consider yourself to be Guru ("Aap nu Guru na manenna") Eat only after serving others ("Vartakae Shakana") 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 1708 Guru Gobind Singh stabbed by Jamshed Khan, a hired assasin. Evening of the day when Baba Gurbakhash Singh left for Punjab, Guru Gobind Singh was visited by two Pathans. One of them was commissioned by Wazir Khan, Subedar of Sirhind. to assasinate Guru Gobind Singh. Wazir Khan was afriad of the ongoing talks between the Guru and Emporer Bahadhur Shah who had ordered Wazir Kahn to pay Guru Gobind Singh a sum of Rupees 300/day. One of the Pathans, Bashal Beg kept a vigil outside the Guru's tent while Jamshed Khan, the hired assassin stabbed the Guru twice. He was killed in one stroke by the Guru himself, while those outside altered by the btumult killed the other. The wound was sewn up the following day, by an English Surgeon, named Cole. ==> 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 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 1930 Bhai Sahib Randhir Singh released from imprisonment. He was arrested on May 9, 1915 for participating in an unsuccessful attempt to attack Ferozepur Fort on November 27, 1914. ==> Bhai RANDHIR SINGH Ji (1878-1961) indoctrinated thousands of people with the GurSikhism religion and GurSikh way of life through his ideal living, preachings, and kirtan. He was a stalwart of the Ghadr movement who was and galoed for a long term of imprisonment under section 121 (a) of the Indian Penal Code in the Second Lahore Conspiracy Case. He called himself as the first prisoner of the Akali movement who fought for the Sikh right to lead life in the jail as prescribed by the Guru himself. He was arrested on May 9, 1915 for participating in an unsuccessful attempt to attack Ferozepur Fort on November 27, 1914 and released on Oct. 4, 1930. Others like Baba Nidhan Singh of Chugha of Ferozepur, Udham Singh of Kasel and Baba Wasakha Singh of Dadher, district Amritsar were of that tribe of adventourous heros who combined religious fervour with radical politics and defied death with supreme scorn and courage. Sardar Bhagat Singh Shaheed was so influenced by Bhai Sahib's life in the Central Jail, Lahore (where both of them were confined) that he started wearing long hair/beard and adopted GurSikh way of life. -Ref. The Illustrated History of the Sikhs (1947-78), by Gur Rattan Pal Singh "Babbar Akali Movement, A Historical Survey," by Gurcharan Singh, Aman Publications, 1993. 1956 12th All India Akali Conference held in Patiala.

October 3rd 1710 Sikh uprising in Jalandar Doab came to a successful frution, when they drove out the forces of Faudjar Shams Khan from Rahon.

October 2nd 1926 First meeting of General Members of SGPC held. The first meeting of General Members elected under guidance of Gurudwara Act of 1925, was held to elect their office bearers. It was at this meeting the name Shiromani Gurudwara Prabandhak Committee (SGPC) was approved through a resolution and adopted unanimously. Baba Kharak Singh elected President and Master Tara Singh became Vice President. ==> 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. 1986 Sirdar Karmjit Singh Sunam was arrested for attacking Rajiv Gandhi at Raj Ghat in presence of the full diplomatic core.

October 1st 1778 The mosque that was constructed on site of Bangla Sahib Gurudwara was destroyed by the Sikhs. 1873 Sri Guru Singh Sabha was first founded and its inaugral meeting at Manji Sahib, Amritsar. Inaugral meeting of Sri Guru Singh Sabha was held at Manji Sahib, Amritsar. In 1872, the publication of Dr. Trumpp's translation of Guru Granth Sahib had emboldened his Hindu collaborators to openly attack Sikhism and castigate the Sikh Gurus. It were partly these unbecoming attacks on Guru Nanak by Sharda Ram Phillauri in his lectures at Guru ka Bagh in Amritsar, and partly the onslaught of Christian missionaries in securing converts from the Sikh youth, that made some of the prominent Sikhs to convene a historic meeting at Guru Ka Bagh, Amritsar. Here it was decided to form a society under the name of Sri Guru Singh Sabha with Sardar Thakur Singh Sandhanwala as President and Giani Gian Singh as Secretary. Other important members included Baba Khem Singh Bedi of Kullar, and Kanwar Bikram Singh of Kapurthala. This marked the birth of Singh Sabha Movement. The inaugral meeting attendance by Pujaris, Mahants, Gianis, Nirmalas, and prominent Sikh Sardars was significant. Hukamnamahs were obtained from the four Takhats and other historical Gurudwaras in support of the organization and pointed to its wider ramification. It was duly registered and sttod for love of religion among the Sikhs, advocated the propagation of Sikhism and Punjabi. However, it scrupulously avoided and evaded political issues. But it soon fell a prey to dissensions due to the conservative ideology of its leading members. -Ref. "The Sikhs in History" by Sangat Singh, 1995 1961 Master Tara Singh broke his fast. Master Tara Singh broke his fast that started on Aug. 15, 1961 to protest against the discriminatory attitude of the government of India in not forming a Punjabi Speaking State demanaded by the Sikhs. Prime Ministers offer to appoint a commision of inquiry to look into the matter, prevailed upon Master Tara Singh to break his fast. Soon therefater, Government of India issued a notification which read: "Various charges have been made abour discrimination against the Sikhs in Punjab. THis has culminated in Master Tara Singh, a veteran Akali leader, taking the extreme step of fast unto death. The Government is strongly of the opinion that in a democratic set up, such an extreme step is neither called for nor justified and therefore, the fast should be terminated immediately; however, in the present context of doubt and suspicion the Government has given thought to this matter and considered it adviseable in accordance with the announcement made by the Prime Minister in the Parliament to appoint a Commission. This Commission may go into the general question of discrimination, and examine any charges of differential treatment or grievances of the Sikhs. The appointment of the Commission would naturally take some time, but propose to do so as early as possible." This official notification clearly recognises Sikhs as a distict political group. -Source. "History of Sikh Struggles, Vol. 1," By Gurmit Singh, Atlantic Publishers & Distributors, 1989. pp. 51 ==> 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. 1984 Indian Forces handed over the control Darbar Sahib complex to Singh Sahiban after Operation Bluestar. Giani Zail Singh, as President of India, flew back to Amritsar on this day and handed over the control of Darbar Sahib complex to Singh Sahibans. Jathedar Santa Singh Nihang Singh's Jatha ensured the departure of Indian forces from the complex. -Ref. "Punjabi Tribune," May 5/1991

September 30th 1632 Guru Tegh Bahadhur married Gujari Ji, daughter of Bhai Lal Chabd of Kartarpur, Jallandar. -Ref. "Amritsar Ji Dae Darshan Eshnan Utay 500 <banned word filter activated> Di Ethasak Directory," Satnam Singh Khalsa Advocate, pp. 70 1612 Baba Sri Chand dies at the age of 118. -Ref. "Amritsar Ji Dae Darshan Eshnan Utay 500 <banned word filter activated> Di Ethasak Directory," Satnam Singh Khalsa Advocate, pp. 68. ==> Baba SRI CHAND, the eldest son of Guru Nanak Dev Ji, was born on Bhadoo Sidhi 9th sanmat 1551 to matta Sulakhni in Sultanpur. He lived in Barath village, near Dehra Nanak, Baba Sri Chand never married and later started the Udasi sect (one among the NanakPanthi sects). Though there several visible sects associated with NanakPanth today, the three main sects include, Udasi, Saehajdhari, and Sikhs (including Nihang, Nirmalae, and Kukae) [ref. Mahan Kosh]. Baba Sri Chand passed away on 15th Assu samnat 1668 at the age of 118. Baba Gurditta Ji became the first disciple of Baba Sri Chand, who sent many GurSikhs in Udasi attires to preach and propagate Satguru's message in this world. Later there were four saewaks; namely, Ballu Hasna, Almast, Phulshah, and Gonda. Four popular branches emerged from these saewaks that are represented by four Matths (centres of worship). Along with these four branches, there are the following six blessed branches for a total of ten Udasi sects:- Sutharae Shahi - blessed by Guru Har Rai Sahib Ji Sangat Sahibiae - blessed by Guru Har Rai Sahib Ji and Guru Gobind Singh Ji Jitamliae - blessed by Guru Gobind Singh Ji Bakhat Maliae - blessed by Guru Gobind Singh Ji Bagat Bhagwaniae - blessed by Guru Har Rai Sahib Ji Miha Shahiae - blessed by Guru Teg Bahadur Sahib Ji Udasi attire includes "manjithi Cholla" (long dress), "gal kali Saeli" (black neck scarf), "hath Tumbha", and "Uchi Toppi" (high cap). Initially, the udasi did not cut their hair or beard, though such practices are prevalent today. However, Guru Granth Sahib is the holy scripture of all Udasi sects. -Ref. Mahan Kosh (pp. 9-10) -Ref. Mahan Kosh (VaedhiVans pp. 1109) Baba Sarbjot Singh Ji Baedi from Una Sahib is a living member of Guru Nanak's family who organized the GURMAT SANGEET SAMAELAN together with Baba Sucha Singh of Gurudwara Gur Gayan Prakash. 1711 Bahadhur Shah gave control fo Amritsar region to Ajit Singh, the adopted son of Matta Sundar Kaur. However, he started pusring his ego and sought his worship. As a result Matta Sundar Kaur Ji asked him to return immediately to Delhi. -Ref. "Amritsar Ji Dae Darshan Eshnan Utay 500 <banned word filter activated> Di Ethasak Directory," Satnam Singh Khalsa Advocate, pp. 73. 1922 Kishan Singh Gargaj addresses a letter to the Secretary of SGPC asking him to give up the policy of non-violence at Guru Ka Bagh. 1922 Meeting at Rajowal to plan the murder of Arjan Singh Patwari, alleged to be responsible for the arrest of Master Mota Singh. 1953 Akali Dal decided to launch an agitation to undo discrimination against the Sikh backward classes. 1981 Restriction imposed on Kirpan on Indian Airline flights.

September 29th 1690 Sahibjadha Baba Jujhar Singh Ji, son of Guru Gobind Singh, was born to Matta Jito. He fought valiantly in the Chamkaur battle and accepted shahidi in teh battle of Chamkaur on Dec. 22, 1704. 1914 The Koma Gata Maru passengers were fired upon at Budge-Budge Ghat (Calcutta) without any provocation. ==> KOMA GATA MARU: Punjabis traveling to foreign land in search of better jobs were being discriminated against at the begining of 20th century. The Canadian government had issued prohibition against their entry and the British ships had refused to accept any Punjabi travelers. The Canadian law stated, for the purpose of preventing immigration from india and other countries, that only those passengers could land in Canada who travelled on a through ticket without any break in journey from their land of birth. However, no company provided such a service between the Indian and Canadian ports. As a result, many Punjabis were stranded for months in Hong Kong, unable to get tickets for their final destination, Canada. Baba Gurdit Singh of Sarhali village, a well established businesses in Calcutta, Malaya, etc., heard of the stranded Punjabis in Hong Kong and decided to challenge this prevalent situation. He rented "Koma Gata Maru", a Japanese ship and named it "Guru Nanak Jahaj". Sri Guru Granth Sahib accompanied the passengers along with Kesri Nishan Sahib. On April 4, 1914, this ship sailed out of Hongkong and reached the Vancouver port on May 23, 1919, with 167 passengers. However, these passengers were not allowed to land at Vancouver and were forcibly returned to Calcutta in the same ship, after a long and painful struggle. Upon return, the ship was fired upon by the British at BajBaj Ghat in Calcutta. The returning passengers were either arrested or killed. Only a few managed to escape. Baba Gurdit Singh jee escaped the death and lived in disguise for almost 8-9 years. What started as a simple individual business venture turned into a major political event. The returning passengers were no longer considered as better job opportunity seekers but were prosecuted as freedom fighters. -Ref. Hindustan Gadar Party: A Short History by Sohan Singh Josh, People's Publishing House, New Delhi, 1977 KOMAGATA MARU INCIDENT - A HISTORICAL PERSPECTIVE Komagata Maru was a merchant ship leased by S. Gurdit Singh to move Indians to Vancouver, Canada. The Canadian govt. was anti-Indian and did not favor their entry to Canada. This adventure was neither directly connected to the Ghadar Party nor was it an outcome of any freedom figting organization. However, it gave a unique twist to the Indian history and freedom struggle in India. The Ghadar journal helped to give it a direction of prevalent discontent and moulded it into a radical movement. And there was a very good reason for it. The Canadian govt, in order to check further influx of Indians, adopted tought measures. Most notorious of them was "Canadians Privy Council Order No. 920," popularly known as "Continuous Journey Clause." This made the lives of Indo-Canadians very difficult. They could not visit their families and they could not visit them because there was no direct ship service from India to Canada. The Indians, specially Sikhs, used all means to persuade the Canadian govt to withdraw the order, but they won't listen. A deputation of Bhai Balwant Singh, Narain Singh, Bhai Jawala Singh, and Bhai Nand Singh even went to London in April 1913, and later visited India to present their case to the British and British-Indian govt, respectively. It all failed. Baba Gurdit Singh, a wealthy businessman from Singapore, in order to satisfy the continuous journey clause, chartered his own ship from a Japanese company that would take passengers directly to Canada. The ship sailed on April 4, 1914 from Hong Kong with 165 passengers on board. More passengers joined in Shanghai, Moje and Yokohama and the number rose to 376. 346 were Sikhs and remaining were Punjabi muslims and Hindus. (Some people put the total at 372.) Before leaving, he consulted a leading Britsh solicitors at Hong Kong who assured him that there was no bar to the Indian admission to Canada. He agreed to pay $60,000 as the charter fee. The ship arrived on the shores of Vancouver on May 23, 1914. The passengers were not allowed to land and the ship was cardoned off by the police. The "Times" (London) of that day carried a categorical statement of the Prime Minister of British Columbia that they would not admit these orientals. Leading Indians (mostly Sikhs) in Vancouver formed a 'Shore Committee.' It paid $22,000 as installment of the charter money for the ship, and filed a test case in the Supreme Court in the name of one passenger Munshi Singh in the hope that they would get more favourable verdict. On July 7, the full bench of Supreme Court gave its unanimous decision that they cannot overrule the Immigration Department's dicision. Food had run out in the ship. Some local Sikhs managed to deliver potatoes and other things on one occasion during the night on a hired boat. The passengers were very angry and they took control of the ship from the Japanese Captain. The Canadian govt retaliated by ordering a harbour tug "Sea Lion" (sort of tow truck for ships) to push the ship out of the shore. The angry passengers mounted an attack on the police by throwing lumps of coal and bricks. The army regiments had taken positions and it was like a war zone. The Sikhs of Vanocuver were so angry that and decided to burn the city of Vancouver if their countrymen were fired upon by the police, army and the militia who had sourrounded the ship. Somehow a decision was made and the ship sailed back into the sea towards India. Before the ship reached Yokohama, the war broke out. The British govt ordered that no passengers were allowed to land from where they had boarded the ship. At Yokohama, Bhai Sohan Singh Bhakna had delivered 200 pistols and a several hundred cartridges when the ship docked there for a short period. In addition, Ghadar Party literature was also loaded into the ship in flour bags. Many Ghadarites had also boarded the ship from Shanghai. The Komagata Maru (Guru Nanak Jahaj) reached Calcutta at Budge Budge harbour on July 23, 1914 after a two-month long struggle. Note: The Canadian govt had employed agents to commit murders of the Indian community leaders. One such agent was Bela Singh and his band who worked for the Canadian immigration and Mr. William Hopkinson (a high official on the govt) who was a great enemy of the Indian community. Their main job to strike terror in the heart of the Indian (Sikh) community. On September 5, 1914, Bela Singh fired at the Sikh congregation which had gathered to mourn the death of one Ram Singh by Ram Singh. Bela Singh went on firing with two pistols and killed two people and seriously wounded several others. A case was filed agaisnt him. Bhai Mewa Singh shot dead Mr. Hopkinson in the court who was there as a defense witness. Bela Singh was later acquitted. This infuriated the Indian immigrants in Canada. Bhai Mewa Singh was later sentenced to death. Mewa Singh, in his confessional statement said, "This is what led me to take Hopkinson's life and sacrifice my own life to in order to lay bare the opposition exercised upon my innocent people through his influence in the eyes of the whole world. And I, performing the duty of a true Sikh and remembering the name of God, will proceed towards the scaffold with the same amount of pleasure as the hungry baby does towards its mother. I shall gladly have the rope around my neck thinking it to be a rosary of God's name ." Bhai Mewa Singh's martyrdom day used to be celebrated in Vanvouver Gurdwara every year (maybe it still is). (I have added this note only to emphasise that govt agents are always active in our own community.) In the diwans held at Gurdwaras of Shanghai and Hong Kong, Komagata Maru formed a central issue and Indians were asked to return to India to avenge the insult. It was no coincidence that the first jatha of Ghadarites came from Shanghai and reached Calcutta alomost on the heels of Komagata Maru. All those who arrived on subsequent ships at Calcutta were rigorously inspected, and those suspected to be dangerous were either arrested or forbidden to reside elsewhere other than their native villages. Many Ghadarites reached Punjab using various routes and methods. Komagata Maru Reached Budge Budge Harbour (ghaat) Komagata Maru arrived at Calcutta on September 29, 1914. The passengers pretty much knew what was in store for them in India. Therefore, they threw all the objectionable things in the sea. When they arrived in Calcutta, they were searched thoroughly three times. No arms were found. At Calcutta, the police wanted the passengers to board the train bound for Punjab immediately, but the passengers insisted that they have to deposit the Holy Guru Grnath Sahib (which was on baord) in one of the local Gurdwaras. Some boarded the train while the other defied the police and started to march towards Calcutta in the form of a procession. The police informed the 2nd Battaion of Royal Fusileers. Thirty English policemen barred the processions' entry into the city. A brawl followed and police opened fire, killing 18 processionists and wounding at least 25. The police chief was shot dead by Bhai Munsha Singh who was one of the passengers. Two other officials were killed and and eleven got injured. Two Punjab policemen were also dead. The officials were cared for and got medical treatment, but no one cared for the wounded passengers. Many passengers were tortured. Sixty passengers escaped from the police seige and crossed river Houghley during night. Seventeen of them were later arrested. Komagata Maru incident created a sharp reaction against the injustice to the passengers all over the world, but the premier organization of India, Indian National Congress, which was supporting the British Imperialist Goverenment's war efforts in the World War I with money amd men, did not utter single word of condemnation against the foreign rulers. The saga of Komagata Maru is the story of callous attitude of the Imperial Government and the racist policy of the Canadian government at that time. While every action of the passengers cannot be justified, it was a reaction to the treatment that was meted out to them. Komagata Maru became a by-word for British oppression among the Punjabis. A passenger told an enquiring British officer, "This ship belongs to the whole of India. This is the symbol of the honour of India and if this was detained, there would be mutiny in the armies." Soon after this incident, Ailane-e-Jang (Proclamation of War) was prepared by the Ghadar Pary which was circulated to a very large number of people. An important meeting was held in Sacramento, (California) and Indian were asked to go back home and wage a war against the Britors who were fighting the World War I. A large number of Punjabis did go back to India and started their revolutionary activities. Shahid Kartar Singh Sarabha, Raghubor Dyal Gupta and many others did not even wait for the meeting and left for India. Little bit later 60-70 Indians left by S. S. Korea which included some prominent leaders on the West Coast of USA. Some of them were sent to other countries to persuade the Indians of other countries such as Burma, Phillipines, China, and Hong Kong to go back to India and start the revolution. Baba Gurdit Singh, who escaped the police bullets, remained underground until 1920. On the advice of Mahatma Gandhi, he made a volunatary surrender at Nankana Sahib and was imprisoned for five years. (Mahatma Gandhi did not help him in any other way!) He died on July 24, 1954. Such was the story of Komagatu Maru. Sources: 1. Sailani Desh Bhagat by Harnam Singh Tundilaat, a well-known "Ghadarite" (ghost written by Lal Singh Kamla Akali) 2. The Punjabi heroic Tradition by Dr. Satya M. Rai, Professor, Department of Political Science, Hindu College, Delhi Uni. 3. Ghadar Movement by Harish K. Puri, professor, Political Science, Guru Nanak Dev Uni. This book is published by Guru Nanak Dev University. 1981 Dal Khalsa workers hijacked an Indian Airliner to Lahore. An Indian Airlines Jetliner (Boeing 737) flying to Lahore with 117 persons aboard was hijacked by 5 members Dal Khalsa under the leadership of Gajinder Singh. They demanded: the release of Jarnail Singh Bhindranwalae, then in juducial custody following the murder of Jagat Narainm a Hindu newspaper propreitor of Jallanmdar. the release of all persons detained in connection with the Khalistan movement, a ransom of 5 lakh dollars, and compensation of Rs. 100,000 per family for GurSikhs killed on 20th September at Chowk Mehta after the arrest of Jarnail Singh Bhindranwala. The next day Pakistani commandos effected the arrest of the Dal Khalsa workers. Hijackers identified were:- Gajinder Singh, Satnam Singh of Poanta Sahib, Jasbir Singh of Ropar, Tejinderpal Singh of Jallandar, and Karam Singh of Jammu. -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. 1984 Giani Zail Singh's excommunication notice withdrawn. Giani Zail Singh's notice of excommunication from Guru Khalsa Panth was withdrawn. After the Operation Bluestar, the five Jathedars, comprising highest council of Sikhs, decided to serve notice of excommunication to Giani Zail Singh. This notice was issued under the leadership of Singh Sahib Kirpal Singh, Jathedhar Sri Akal Takhat. Other participants included :- Singh Sahib Giani Sahib Singh, Head Granthi Sri Darbar Sahib Giani Pritam Singh, Head Granthi Sri Akal Takhat Jathedhar Harcharan Singh, Mahalo Takhat, Kesghad Sahib Jathedar Lakha Singh, Takhat Damdama Sahib. This notice contained the following charges for Giani Zail Singh; 1. Giani ji wore his shoes in the Parkarma during his visit to Darbar Sahib on June 8, 1984 after the Operation Bluestar. 2. While in the Parkarama, Giani ji was covered with an Umbrella. 3. As President of India, Giani ji personally issued the orders to the Indian forces for Operation Bluestar. All sources including the Indian Government as well as Indira Gandhi, advised Giani Zail to ignore the Akal Takhat notice. The reasoning being that no court can order or serve notice on the President. And giving any credance to the Akal Takhat notice would undermine the Presidency. However, Giani Zail Singh decided to respond to the Akal Takhat notice as a Sikh and sent his written asnwers to the charges against him that were personally delivered by Tarlochan Singh and Ravael Singh. Giani Zail Singh's representatives appeared before the five Singh Sahibans. Kulwant Singh Niji, Secretary to Gainiji was also present during this appearence. This meeting lasted 2 hours during which all charges were addressed. It was established that Gianiji did not wear his shoes inside the Darbar Sahib complex during his visit. Yes, an Umberella was use by an orderly but that was immediately removed. Further it was established that the President's name doesn't appear anywhere on the Operation Bluestar orders. Infact Gianiji wasn't consulted. He learned of the operation through television news. Subsequently, a closed meeting ensued among Jathedar Sahibans that revoked the Akal Takhat notice issued to Giani Zail Singh. Thus Giani Zail Singh, even as President of India, appeared before the Akal Takhat through his representative to answer the charges against him. He too recognized the supremacy of Akal Takhat. -Ref. "Punjabi Tribune," May, 5, 1991

September 28th 1968 Shiromani Akali Dal organized an All India Akali conference in Batala and demanded autonomy for states. 1981 Akali Dal executive met at Aalamgir and decided to launch Civil disobedience from Nov. 18, 1981 for the release of Jarnail Singh Bhindrawala.

i had to reformat my phone, and i lost sttm. and now its not up on any sites. can someone send me the files?

September 27th 1926 Akali leaders of Gurudwara Sudhar movement, who were confined in Lahore fort during the Akali agitation, were finally released.

September 26th 1563 Bhai Budha Ji was born in village of Ramdas. ==> BABA BUDHA JI: born on 7 katak sanmat 1563 at Kathunangal (Dist. Amritsar) to father Sudhae and mother Gora. Parents named the child as Budda. In sanmat 1574, Guru Nanak Dev Ji visited Kathunangal village. While grazing cattle, Budda met Guru Nanak and served milk in sewa. During their conversation, Guru Nanak declared that though young in age, he was "Budha" in terms of understanding and wisdom. Since then he came to known as Budha. Budha adopted Sikh faith and lived an exemplary GurSikh living. As a result he came to respectfully known as "Baba Budha" and righteously earned some of the highest Gurughar honors. In sanmat 1661, he was bestowed the honor of being the first Granthi (head priest) of the holy Harminder Sahib after installation of the holy Guru Granth Sahib there for the first time. He had the privilege to serve, enjoy the company, and receive blessing of first six Gurus. Guru Har Gobind Sahib learned gurmukhi from Baba Budha. Since Guru Angad Dev Ji period and until Guru Har Gobind Sahib, Baba Budha was responsible for tilak during the gur gadhi ceremonies. Finally on 18 Maghar Sanmat 1688, Baba Budha Ji passed away in village Ramdas (Dist. Amritsar). Guru Har Gobind personally conducted the cremation and last rituals. At the place of cremation, a beautiful Mandir named "SachKhand", was established. Since Sujan Singh Ji did not have any children, Baba Budha's Gadhi came under the control of Udasi Pracharaks, which is as follows: Charandas, Brahamprakas Ramprasaad Thajurdas Raghudas, who became Raghubir Singh after partaking Amrit. Raghubir Singh was the last Mahant after whom the control was passed onto the Shiromani Gurudwara Prabandak Committee. Present generations from Baba Buddha's brothers still flourish in Badhae Ramdaspurae. 1914 Kamagata Maru ship arrived at Calcutta where the Budge Budge incident took place. Kamagata Maru arrived in Calcutta. The forcibly returning ship "Nanak Nam Jahaj" (Koma Gata Maru) was fired upon by the British forces. The police insisted that all returning passengers should board the train bound for Punjab. Only 50 men and 2 children boarded the train while others defied the police. In the combat 19 were killed, 203 were arrested and 32 abscended. Baba Gurdit Singh was one of those who escaped the police net. 1978 8 Sikhs were massacared by Nirankaris while police killed 10 sikhs at Kanpur. The U.P. police arrested a very large number of Sikhs instead of Nirankaris. -Ref. THE SIKHS' STRUGGLE FOR SOVEREIGNTY, An Historical Perspective By Dr. Harjinder Singh Dilgeer and Dr. Awatar Singh Sekhon Edited By: A.T. Kerr Page 110-119

September 25th 1984 The control of Sri Harminder Sahib was returned to Sharomani Gurudwara Prabhandak Committee after the operation Bluestar. 1985 Elections of Punjab Assembly were held. It was a friendly election of Surjit Barnala-Congress conspiracy that made Surjit Singh Barnala the Chief Minister. He was sworn on Sep. 29, 1985.

September 24th 1494 Baba Sri Chand Ji Maharaj (Udasiyan), the eldest son of Sri Guru Nanak Dev Ji, was born to Matta Sulakhni. He was a "baal brahmchari" and prominent tapasvi. He founded the Udassi sect. ==> Baba SRI CHAND, the eldest son of Guru Nanak Dev Ji, was born on Bhadoo Sidhi 9th sanmat 1551 to matta Sulakhni in Sultanpur. He lived in Barath village, near Dehra Nanak, Baba Sri Chand never married and later started the Udasi sect (one among the NanakPanthi sects). Though there several visible sects associated with NanakPanth today, the three main sects include, Udasi, Saehajdhari, and Sikhs (including Nihang, Nirmalae, and Kukae) [ref. Mahan Kosh]. Baba Sri Chand passed away on 15th Assu samnat 1668 at the age of 118. Baba Gurditta Ji became the first disciple of Baba Sri Chand, who sent many GurSikhs in Udasi attires to preach and propagate Satguru's message in this world. Later there were four saewaks; namely, Ballu Hasna, Almast, Phulshah, and Gonda. Four popular branches emerged from these saewaks that are represented by four Matths (centres of worship). Along with these four branches, there are the following six blessed branches for a total of ten Udasi sects:- Sutharae Shahi - blessed by Guru Har Rai Sahib Ji * Sangat Sahibiae - blessed by Guru Har Rai Sahib Ji and Guru Gobind Singh Ji * Jitamliae - blessed by Guru Gobind Singh Ji * Bakhat Maliae - blessed by Guru Gobind Singh Ji * Bagat Bhagwaniae - blessed by Guru Har Rai Sahib Ji * Miha Shahiae - blessed by Guru Teg Bahadur Sahib Ji Udasi attire includes "manjithi Cholla" (long dress), "gal kali Saeli" (black neck scarf), "hath Tumbha", and "Uchi Toppi" (high cap). Initially, the udasi did not cut their hair or beard, though such practices are prevalent today. However, Guru Granth Sahib is the holy scripture of all Udasi sects. -Ref. Mahan Kosh (pp. 9-10) (IMAGE ATTACHED) -Ref. Mahan Kosh (VaedhiVans pp. 1109) Baba Sarbjot Singh Ji Baedi from Una Sahib is a living member of Guru Nanak's family who organized the GURMAT SANGEET SAMAELAN together with Baba Sucha Singh of Gurudwara Gur Gayan Prakash. 1534 Guru Ramdas Ji elightened this planet with his prakash. In 1546, at the age of twleve, Bhai Jetha came to Goindwal to visit Guru Amar Das with his village folks and never went back. He requested Guru Amar Das to accept him as his disciple. Later he became Guru Amar Das's most trustworthy devotee and a sincre and dedicated follower. After being put to very hard and difficult tests, Bhai Jetha was declared the fourth Guru of the Sikhs. Bhai Jetha served the Guru for about twenty eight years before being anointed as the fourth Guru of the Sikhs. On this day a few hours before Guru Amar Das left for his heavenly abode, he called Baba Budha to anoint Bhai Jetha as the Guru of the Sikhs. He put five paisas and a coconut in front of Bhai Jetha, bowed and declared him to be the fourth Guru of the Sikhs, hence to be known as Guru Ram Das. Today is the actual of when Fourth Patshahi's prakash though it is observed on a different date by Guru Khalsa Panth. -Ref. "The Sikh Religion and The Sikh People," by Dr. S.S. Kapor, Hemkunt Press, New Delhi, 1992. 1543 PRAKASH UTSAV, Patshahi Fourth, Guru Ram Das Ji (ACTUAL DATE). Fourth Patshah, Guru Ram Das Ji, came to the planet earth. He was born at Choona Mandi, Lahore in the house of Bhai Haridas and Mata Daya Kaur. His popular name before the Guruship was Bhai Jetha. He was son-in-law of Guru Amar Das, married to Bibi Bhani. Today is the actual date of birth, though it is observed on a different date by Guru Khalsa Panth. ==> GURU RAM DAS (1534-1581). the Fourth Master, ascended the holy gaddi (throne) of Guru Nanak in 1574 and continued to adorn the exalted office till 1581. Though he was the son-in-law of Guru Amar Das, being married to his daughter Bibi Bhani, yet he revered the Third Master as a Guru with an unwavering fervor. Inebriated with the nectar of the divine Nam, he spurned delights, and @pent all his time in an ecstatic communion with the Lord through moments of deep meditation. Originally called Jetha Ji, Guru Ram Das was born in a Sodhi family at Lahore in 1534. His parents died when he was just a child. He was, therefore, brought up by his maternal grandparents. He had an opportunity to visit Goindwal, the seat of the Third Master, at a time when the bavali was being dug through voluntary labor. He immersed himself in this labor of love with such a rare verve and dedication that he won the Guru's appreciation and recognition. The Third Master was so highly pleased with the disciple that he gave his daughter Bibi Bhani to him in marriage. Nevertheless, he served Guru Amar Das with as much love and devotion as ever before. It was in 1574 that he was invested with Guruship and named Guru Ram Das. Guru Ram Das's contribution to Bani is considerable. His compositions throb on born of love for fellowman and yearning for God. They inculcate in the people the adoration of God and the Guru. Rightly does the Master image an ideal man as one who had drunk deep at the fount of Nam and whose eyes are aglow with the love of the Lord. He sought a consummation of the human personality through God-realization. The Vars (ballads) of the Fourth Master, enshrined in the Guru Granth Sahib, outnumber those of other contributors. After Guru Nanak and Guru Amar Das, it was he who expanded the range of the Ragas in the Adi Granth adding as many as eleven to the existing system. Notable among the Fourth Master's contribution to Sikhism is the establishment of a new Chak called Guru Ka Chak on the land gifted by Emperor Akbar to Bibi Bhani, the Guru's wife. Later, it grew into the city of Amritsar. Here the Guru started the digging of two sarovars (pools) which when completed during Guru Arjan's time, came to be known as Santokhsar and Amritsar So great was the Guru's magnetism that during his pontificate Amritsar emerged as a famous place of pilgrimage for the Sikhs. With a view to transmitting the gospel of Sikhism as also to meeting the expenditure incurred on the ever expanding altruistic plans and programs, the Guru founded the institution of masands. The offerings of the Sikhs were collected by the masands who rendered these to the Guru. Guru Ram Das also deputed learned missionaries to establish contact with the Sikhs outside the Punjab. Guru Amar Das had already set up 22 Manjis (dioceses). Accordingly, the Fourth Master bade Bhai Hindal and Bhai Gurdas begin their missionary work and preach Sikhism at Jandiala and Agra, respectively. The Guru also shifted his head-quarters from Goindwal to Amritsar. Besides, he got prepared handwritten Gutkas (booklets of holy hymns). The Adi Granth contains 679 hymns by Guru Ram Das. Guru Ram Das had three sons - Prithi Chand, Mahan Dev and Arjan Dev. He considered the youngest son, Arjan Dev, the ablest and saintliest and, therefore, installed him as Guru in 1581. -Ref. "Guru Granth Ratnavali," (pp. 58) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh. 1809 Maharaja Ranjit Singh conquered Kangra Fort. 1898 Akal Chalana of Professor Gurmukh Singh, the chief organisers of Sri Guru Singh Sabha, Lahore. 1898 Professor Gurmukh Singh, the chief organisers of Sri Guru Singh Sabha, Lahore, passed away. 1980 Gurcharan Singh Tohra, the SGPC chief, met Indira Gandhi and demanded "Holy City" status for Amritsar. -Ref. THE SIKHS' STRUGGLE FOR SOVEREIGNTY, An Historical Perspective By Dr. Harjinder Singh Dilgeer and Dr. Awatar Singh Sekhon. Edited By: A.T. Kerr Page 110-119.

September 23rd ???? The utterance day of Chaopi, Patshahi Tenth, at Nawa Nangal. (NOTE:- Date and description sought on this event). 1637 Bhai Gurdas, the great Sikh Scholar and Poet, passed away. Bhai Gurdas was one of the true Sikhs, a true saewak, and an example for the Panth. Bhai Gurdas enjoys a prominent place in Sikh history and Sikh faith. His writings (Vara) have been accorded the status of key to Guru Granth Sahib by Guru Arjun Dev Ji. He also enjoyed the pleasure of composing Sri Guru Granth Sahib under the guidance of Guru Arjun Dev Ji. Bhai Gurdas's writings enjoys such a prominent status in Sikh world that no kirtan is considered complete without reciting either one of his writings or those of Bhai Nanad Lal. Despite such prominence, Bhai Gurdas requested Sri Guru Hargobind Ji to disallow the establishment of any place of remembrance for him. ==> BHAI GURDAS: was a true GurSikh, who was a close brother of Bibi Bhani Ji. He adopted the Sikh faith from Fourth Patshah, Sri Guru Ram Das Ji, in 1636 and learned the essence of GurSikhism from the Fifth Patshah, Sri Guru Arjun Dev Ji. Bhai Gurdas eventually became a full-fledged GurSikh preacher and effectively propagated the GurSikhism tenants. He preached concentrated in Lahore, Agra, Kanshi and surrounding region. The very first copy of Sri Guru Granth Sahib commissioned by Guru Arjun Dev Patshah was hand scribed by Bhai Gurdas. Bhai Sahib's own writings, 40 Vara and 556 Kabit, represents a wealth of knowledge about and a detailed exposition of GurSikhism principles. Bhai Sahib's writings represent the most detailed Rehatmana on GurSikhism. In Guru Arjun Patshah's own word, study of Bhai Sahib's writings is a source of Sikhi. Bhai Sahib's writings are widely acknowledged as the THE KEY to unlocking the treasures and understanding the message of Sri Guru Granth Sahib. Therefore detailed study of Bhai Sahib's writings is considered a mandatory pre-requisite for any study of Sri Guru Granth Sahib. Further, Bhai Gurdas Ji's writings are blessed with the unique honor of mandatory recitation during every diwan. This honor was bestowed by Sri Guru Arjun Dev Patshah. According to the Sikh Rehat Maryada, Bhai Sahib's writing are among the Banis accepted for recitation outside of Sri Guru Granth Sahib. Others with similar honor include the Bani of Dassam Granth and the writings of Bhai Nand Lal Ji. Bhai Gurdas Ji passed away on Bhado Sudhi 8, sunmat 1694 at Goindwal Sahib, during Sixth Patshah, Sri Guru Har Gobind's period. Guru Sahib personally conducted the last rights and the cremation of Bhai Gurudas Ji's body. -Ref. Mahan Kosh (pp. 416) 1923 63 Babbars are charged.

September 22nd 1539 JOTI JOT, Patshahi First, Guru Nanak Dev Ji (ACTUAL DATE). First Patshahi, Guru Nanak Dev Ji, left this world for heavenly abode. Today is the actual date of first Patshahi's Joti Joti, though it is observed on a different day by Guru Khalsa Panth. ==> 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) 1970 Bhai Sahib Dayal Singh was killed in a car accident. 1981 Indira Ghandhi, then prime minister of India, visited Chandigarh. She invited Akali Dal for talks. However, Akali's demanded an unconditional release of Jarnail Singh Bhindrawalae before any talks. 1987 Sant Baba Bhag Singh Ji, a close associate of Sant Baba Sewa Singh Ji passed away. 1989 Singh Sahib, Prof. Manjit Singh assumed the responsibilities of Jathaedar Kesgadh Sahib. ==> Singh Sahib Prof. MANJIT SINGH: is the acting Jathedar of Sri Akal Takhat Sahib, Amritsar. He is also the Jathedar of Takhat Sri Kesgarh Sahib, Anandpur Sahib (the birthplace of Khalsa, the Sikh Nation), one of the five highest seats of the Sikh authority. Sri Akal Takhat (the seat of Timeless God) shrine is the highest spiritual and temporal authority of the Sikhs. It is part of the Golden Temple complex at Amritsar, Punjab, in India. Thus Jathedar of Sri Akal Takhat is a role of Sikh High Minister. The position of the Jathedar of Sri Akal Takhat among the Sikhs, in some ways, is like that of the Pope among the Roman Catholics. He has the power to issue a Hukamnama (Edict) binding to the entire Sikh Nation and is generally accepted by all the Sikhs all over the world. Jathedar Bhai Manjit Singh, at 44, is the youngest and the most highly educated Sikh religious leader ever to occupy this august Sikh religious position. Jathedar Manjit Singh (a former professor) was born in a town called Morinda, district Ropar in Punjab, India. His father was a government official and his mother a teacher. After finishing high school in 1967, Jathedar Manjit Singh joined the Shahid Sikh Missionary College at Amritsar. At the age of 18, he was appointed a Minister (Granthi) in a well-known Gurdwara (Sikh Temple) in Bombay. His next appointment was at Nanak Matta, a historical Sikh shrine in the Uttar Pradesh state in northern India, where Jathedar Manjit Singh became the Principal of Gurmat Vidyala, School of Sikhism. Jathedar Manjit Singh acquired two M.A. degrees in Punjabi Literature and Religion, from Punjabi University, Patiala, Punjab, India. He taught M.A. Punjabi classes. He received a two-year diploma in Sikhism from Shahid Sikh Missionary College, Amritsar and another two-year diploma in Sikh classical music from Sangeet Vidyala, School of classical music, Delhi. He presided over the Parliament of World Religions in Chicago about three years ago. Jathedar Manjit Singh has been a Sikh preacher for over 26 years. In addition to preaching in different parts of India, he has preached in many countries such as Singapore, Afghanistan, Malaysia, Korea, UK, Canada, and USA. Singh Sahib currently spends considerable portion of his time with the Sikh youth. In addition to his religious and social activities, His Holiness is also committed to the environmental preservation program. In 1995, Jathedar Manjit Singh visited England where he was invited to attend a Religions and Conservation Summit at the Windsor Palace by Prince Philip, the Duke of Edinburgh (husband of Her Majesty, the Queen of England). Jathedar Manjit Singh also attended the State of the World Forum in San Francisco in September 1995 that was sponsored by the Gorbachev Foundation where he met with Mr. Gorbachev and many world religious, political and social leaders. He is active in several international programs geared towards achieving world peace and natural harmony. Jathedar Manjit Singh officiated the Vishav Sikh Sammelan (World Sikh Conference) that took place at the Golden Temple complex in Amritsar, Punjab from September 21-25, 1995 which was attended by more than 500,000 Sikhs from all over the world. Jathedar Manjit Singh is also the head of World Sikh Council that is operating under the auspices of Akal Takhat Sahib. Jathedar Manjit Singh is an accomplished Indian classical musician and singer of Sikh hymns. He has a very charming personality and is known for his dedication to humanity and the Sikh community. Jathedar Manjit Singh, along with his four children and wife, lives in Punjab, India. - Tarlochan Singh Nahal.

September 21st 1845 Raja Gulab Singh Dogra got Jawahar Singh killed by Mia Prithi Singh Dogra. Jawahar Singh was brother of Rani Jindan Kaur. Jawahar Singh had become very unpopular. So Rani Jindan had abandoned Jawahar Singh. As a result Jawahar Singh and some of his followers were murdered. ==> Maharani JIND KAUR: was daughter of Sardar Manna Singh Auhlakh, a resident of village Chandh, district Sialkot, Tehsil Jafarwall. She was wife of Maharaja Ranjit Singh and mother of Maharaja Dalip Singh. Once the British government gained control of the Khalsa Raj's affairs, she was initially kept under house arrest at Saekhupura and subsequently jailed at Chunar fort (U.P. district Mizapur). However, she escaped in a beggar's attire and reached Nepal, where she lived with dignity. In 1861, Maharani Jind Kaur reached England to visit her son Maharaja Dalip Singh, where she died on Aug. 1, 1863 at the age of 46. Her body was brought back and cremated in Nasik Nagar, on the outskirts of Bombay. On March 27, 1924, Maharaja Dalip Singh's daughter, Bamba Dalip Singh, brought the ashes of Maharani Jind Kaur from Nasik Nagar and buried it next to Maharaja Ranjit Singh's samadh. Sardar Harbans Singh Rais of Atari performed the last rights (antim Ardas) on this occasion. -Ref. Mahan Kosh (pp. 523) Here are a few glimpses of her life from Maharani Jind Kaur by Dr. B.S. Nijjar that also sheds light on the sad, unfortuante affairs of Sikh state after the death of Sher-i-Punjab, and offers a rare glimpse of the treachery of some Dogras and Brahmins. At one time the Dogras has become so influential that the Raja Hira Singh wanted to be the king by pushing aside Maharaja Dalip Singh. The Sikh army did not like him. They liked Maharaja Dalip Singh. There was a general discontent among the Sikh army and they were not happy with the way Rani was behaving. She had became louder in her demands. She asked for more jagirs for her brothers and more yearly allownaces for herself. She spoke of the designs against every survivor of the royal family and of intending flight to the southern side of Satluj where the English would at least secure for her son, his father's protected territory. This, of course, was a great miscalculation on her part. Rani an Accomplished Administrator However, Rani issued a proclamation praising the fidelity of the Khalsa troops. She had shown considerable energy and spirit in conducting the State business, with the courage and determination seldom shown by any woman in Sikh history. Lord Hardinge had un-willingly praised her for her regular life and devotion to the State affairs. She commanded the obedience of regimental committee as well as Sardars, who were also represented in the Supreme Council of Khalsa. However, she committed the impardonable sin of compromising with the Army. Several conferences with the military officers took place and at one of those, the Sardars said that the army would not let the Government go on. Weakness of Rani Harding wrote to Ellenborough about administration of Rani Jind Kaur, on October 23, 1845 A.D., Rani now reviews the troops unveiled, and dressed as a dancing woman, which displeases the old but gratifies the yourng; but her irregularities are so monstrously indecent that the troops have held her horse and advised her to be more chaste or they would no longer style her the Mother of all the Sikhs. The officers adamantly told the Rani that that army could govern very well for itself. The demand of the increase in pay was, however, not conceded nor was it definitely refused. But the troops were declaring loudly that Rani and her brother were unfit to reign and must be imprisoned or put to death and Peshaura Singh [son of Maharaja Ranjit Singh, but not of Jind Kaur] be seated on the throne. The general joy expressed at the death of Hira Singh [son of raja Gulab Singh dogra] and Pandit Jalla, was thus giving place to appreciation of the order and justice prevailing under their rule. The Khalsa army now became openly independent of the Civil authority and almost acted as Kingmakers. Jawahar Singh Comes to Power After the overthrow of of Raja Hira Singh and his favourite Pandit Jalla, the ministerial office was not immediately filled and for some time all power of the Sikh Kingdom remained in the hands of the Army Panchayat. In May, 1845, A.D., however, Jawahar Singh brother of Rani came to power as he was appointed to the exhalted office of Prime Minister for five months from May 1845 to September 1845 A.D. The Prime Minister immediately did his best to win over the army. He raised the salary of the soldiers by half a ruppes and thus consolidate his position. [An average soldier made about Rs/. 11 a month at that time.] The Dogra Rajas could not tolerate the high position of Jawahar Singh and thus spared no effort to exploit the Khalsa soldiers against him. Raja Gulab Singh instigated Pishaura Singh, another son of Maharaja Ranjit Singh to revolt as he was to be fully supported by the former. At the instigation of the Dogra Rajas, Prince Pishaura Singh revolted and occupied Attok, but was defeated by Jawahar Singh's forces and murdered. It was a blunder on the part of Jawahar Singh as the Sikh army did not appreciate this hasty step of their Prime Minister and turned against him. Raja Lal Singh, the Commander-in-chief of the Khalsa Army, all the more, exploited this situation. A meeting of the Army Panchayat was called and the matter was put before them. Ultimately Jawahar SIngh was summoned to appear before the Army Panchayat. Jawahar Singh was not unaware of the fury of the Army Panchayat. He rather fully anticipated his fate. Therefore, he took his nephew Maharaja Dalip Singh with him in the hope that the presence of the Maharaja might influence the Khalsa troops in his favour in securing a pardon. But the fierce and infuriated soldiery sorrounded the elephant on all sides, and the boy Dalip Singh was rougly snathced from the arms of his uncle. Jawahar Singh bowed before the troops, and with folded hands, implored them to hear him for a moment. They, however, would not allow him to utter a word even. He was stabbed with a bayonet on the left, and as he bent over on the right, a man sent a bullet through his brain. Jawahar Singh fell from the 'howdah' a corpse, and his body was dragged from the elephant and mangled with swords of those who sorrounded it. Bawa Rattan Singh and Bhai Chaittu, the councillors of Jawahar Singh, were killed without any ceremony, on the same spot. The cash, in gold and silver coins, which Jawahar Singh and the Rani had brought with them and their fort, was now plundered by the soldiers, and the Rani and her slave girls were compelled to retire to the tents which had some days previously been pitched for their reception. The whole thing was, thus, well premeditatd and planned. The boy Dalip Singh was separated from his mother for a while and kept with the soldiery, fearing that the Rani in her rage and excitement might destroy herself and her child. When these fears had subsided, the prince was again made over to his mother. The soldiers. however, kept a strict watch over Rani's tents the whole night, to prevent any accident. She passed the night in fearful screams and shrieks, lamenting over the death of her beloved brother and cursing the Khalsa. As morning broke, she was permitted to to see the mangled body of her brother. Her lamentations and painful cries renewed with a violence which moved the bystanders to pity and melted even the iron hearts of those who had been instrumental in causing her brother's murder. Weeping bitterly, Jind Kaur threw herself and her child on the body of her brother. When partly by entreaties and partly by force, she was separatd from the corpse, she rolled upon the ground, tearing her hair and her clothes. This hearth rending spectacle touched the sympathies of the most valorous spectators. The scene was terminated at noon, when the Maharaja with great difficulty, was persuaded to return to the city. The corpse of the murdered prime minister was also carried to the city, where his funeral obseques were performed outside the Masti Gate, in the presence of several Sardars of the court. From: Maharani Jind Kaur by Dr. B.S. 1922 Babbars appeal to Sikhs in British forces to join the Babbar Akali ranks. This appeal was delivered through Babbar Akali Doaba newspaper. ==> BABBAR AKALI DOABA - newspaper was the organ of the Babbar Akalis and it effectively spread their message in the Doaba. In all 15 issues were released from Aug. 20, 1922 to May 21, 1923. Karam Singh of Daulatpur brought out its two issues, while the rest, except three, were the work of Jathedhar Kishan Singh Garhgaj. Despite best efforts, no copies of this newspapers could be located. However, all available extracts can be traced to contemporary newspapers and the court records. -Ref. Babbar Akali Movement, A Historical Survey, by Gurcharan Singh, Aman Publications, 1993. 1923 Udham Singh of Jandoo Singha, a member of the SGPC was arrested. 1960 Kaka Inderjeet Singh killed by forcibly dropping him in a well at Karnal. His crime was raising the pro-Punjabi Suba slogan.

September 20th 1843 Raja Hira Singh Dogra murdered Ajit Singh and Lehna Singh Sandhawalia to avenge his father's death. 1981 Sant Jarnail Singh Bhindrawalae courted arrest at Mehta Chowk. Sant Jarnail Singh Bhindrawalae offered himself for arrest by police in public presence at Mehta Chowk. Before his arrest, Jarnail Singh addressed the public gathering and appealed for peace. On this occasion, Chowk Mehta had 10,000-strong police force, including members of the Border Security Force. Jarnail Singh's arrest was followed by police harrassment, arson, cane-charges, and even shooting ar random. 12 Sikhs (according to some sources. 22 Sikhs) were killed and several others injured. Police fired 800 rounds from 60 guns. -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.

ahhhh. if that doesn't wake you up, i don't know what will! :1singh1:

lol, sat bachan. let me work on them a lil bit, and ill shaare them with yall. =)

thanks khalseo! the third and fourth link are solliiid. i kept searching for free versions of photomatix, when i should have been searching for free hdr programs. thanks! and singhson, hanji, i downloaded the trial, and the watermark is annooooyinnng. =). but thanks!

September 19th 1922 Sri Madan Mohan Malvia visited the injured GurSikhs in Guru Ka Bagh incident and organized a huge procession to pay homage to the Shaheeds. ==> GURU KA BAGH gurudwara was under the control of Mahant Sundar Dass. He had agreed to serve under a committee of eleven members appointed by the SGPC on August 23, 1921, but the land remained under his possession. The Sikhs used to hew wood from the land for common kitchen and Mahant, under instigation from others, lodged a complaint against the Akalis. The government was on the outlook for opportunities to retrieve its prestige, lost in the Key's affait. On Aug. 9, 1922, five Akali Sewadars were arrested for cutting wood for Guru Ka Langar from Guru Ka Bagh. Subsequently a morcha was launched to seek the release of the five GurSikhs. From Aug. 23 until Sept. 13, the government sided with the Mahant and ruthelessly lathi-charged the visiting Jathas. The violent use of force on the non-violent Akalis had great impact in and outside the Punjab. The Government brutality was condemned. The police beat the Akalis with iron-tipped rods and batons, till blodd began to flow and the brave GurSikhs fell unconcious. The insults heaped up on the Akalis were unbearable. They were given inhuman punishments and their religious symbols were desecrated and hair pulled out. The effect of all this on thousands of GurSikhs was tremendous, resulting in deep seated hatred against the British rulers and the Sikhs lost all faith in non-violence. The Babbar Akali movement took its final shape during this Morcha. The courage and persistent of Sikhs became world renouned during this period. From Sept. 13 until Nov. 17, Sikhs courted arrests. Finally, the government gave in and on Nov. 17, 1922, all Sikh demands were accepted and the agitation was successfully concluded. During this agitation 5605 Sikhs courted arrest including 35 members of the SGPC, over a dozen Sikhs accepted shahidi and thousands were injured. -Ref. Babbar Akali Movement, A Historical Survey, by Gurcharan Singh, Aman Publications, 1993. 1923 Harbans Singh of Sirhala Khurad arrested. 1936 Gandhi refuses to be party to the Dr. Ambedkar's proposal of conversion to Sikhism. Gandhi wrote in the 'Harijan' Dr. Ambedkar doe snot regard Sikhs as Hindus. He definitely wants a change of faith. If Sikhs were Hindus that won't matter. But since Sikhs consider themselves to be a separate religion and have separate electrorate, no one could be a party to the proposal put forth by Dr. Ambedkar and Moonje. - refereing to the proposal of untouvhable's conversion to Sikhism. -Ref. The Sikhs in History, by Sangat Singh, 1995. 1981 The Sikh Heritage Conference held in Toronto.

im trynna mess around with HDR images and all the jazz. most people have told me that photomatix is the best program to use, but after a few hours of searching, the only means of aquiring it is by paying. ive messed around with photoshop cs3, but im unsure as to what to do after i mess with the exposure. ( yes, yes, i know, google for tutorials ) but do any of you know of any programs? specifically, free programs? or should i go ahead and purchace photomatix? thanks in advance.

sickk.