On This Day

[AkalPurakhDiFauj]

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

[AkalPurakhDiFauj]

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.

[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.

[AkalPurakhDiFauj]

November 25th

1710 Sikhs successfully attacked and killed RustamDil Khan near Sadorae.

1888 The final straw, causing a breakup among Singh and Arya Samaj, came at the Lahore Arya Samaj anniversary celebrations. Here Lala Guru Datt Arora in a speech sharply criticised Sikhism. Pertinently, he said that is Swami Daynand called Guru nanak a fraud, what did that matter? Swamiji had the sum of the Vedas in his hands! He continued that "Guru Gobind Singh was not even a hundredth part like our Maharishsi Sawami Dayanand Saraswati and it is difficult to say whether the Sikhs have any religion or not, but surely they have no knowledge of any kind." Other Arya speakers, speciafically Pandit Lekh Ram and Lala Murli Dhar rose to second Lala Guru Datt's comments and added ctheir own words of sarcasm to the criticism of Sikh religion.

The reaction was immediate. Bhai Jawahar Singh, Bhai Ditt Singh Giani, and Bhai Maiya Singh immediately resigned from their membership and were welcomed with open arms by Prof. Gurmukh Singh into the Lahore Singh Sabha. Each one of them became staunch defender of Sikhism.

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

1967 Lachhman Singh Gill became the Chief Minister of Punjab.

1981 Second Akali-Government talks. As expected the government announced failure of talks.

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November 26th

1708 Baba Gurbakhash Singh (Banda Bahadur) stromed Samana Town, leaving 10,000 dead, followed up by routing Faujadars of Kapuri and Mustabad. Samana was a center of traditional Sikh hatred. The executor of Guru Tegh Bahadhur belonged to this place; his son had beheaded the two younger sons of Guru GObind Singh; evacuation of Anandpur Sahib was made by the Guru on strength of false promises made by Ali Husain of Samana. The Khalsa army punished the tyrants and their associates. Later, the city of the "Jallads" (executioners) was placved under the charge of Fateh Singh, one of the five Councillors.

1871 Giani Rattan Singh Namdhari and his assitant Rattan Singh were hanged ouside Ludhiana jail in open public view.

1949 The Sikhs rejected the new Constitution of India. The Sikh members refused to sign it.

1972 The first Gurdwara service was held at the Guru Ram Das Ashram in Los Angeles, California.

1973 A young Navy enlisted man was ordered to report for captain's mast at Miramar Naval Air Station at San diego to explain the uniform he wore. When he reported for duty on this day, he was told that White turbans are defintely non-regulation.

But Avionics Technician 3/C Ronald Sherwood, 22, of Houston, would not take the turban off all day. Turbans may not be regulation for Navy petty officers, he admitted, but they are required for Sikhs. Sherwood pleaded that he had been converted during the Thanksgiving holiday, to Sikhism, which requires, among other things, constant wearing of the turban. He had changed his name to Ronald Singh Sherwood.

Sherwood's Commanding Officer, Comdr. Martin Winchester of Fighter Squardon 92, summoned him to his office and informed him in no uncertain terms that he was out of uniform.

Two American solidiers PFCs Fresco and Broadwell who had similarly embraced Sikhism were also coutmartialled for disobeying orders to shave and doff turbans.

In 1950, President Truman had allowed an American Sikh conscripted in the Army to retain his hair unshaven. US army amended its dress code in June 1974 to allow beards and native religious head dress.

-Source. "History of Sikh Struggles, Vol. 1," By Gurmit Singh, Atlantic Publishers & Distributors, 1989. pp. 63-64

1983 Begining at night and throughout Nov. 27, the Hindus burnt the Sikh temple at Churu (Rajasthan). When a Sikh Jatha left for the Gurdwara, they were arrested so that they may not reach the spot.

-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 27th

1502 Guru Amar Das married Bibi Mansa Devi of village Sankhetra, district Sialkot, daughter of Baba Devi Chand of Behl Clan. After the marriage, Bibi Mansa Devi was renamed as Bibi Ram Kaur. They had their first child in 1519, a daughter Bibi Dani, when Guru Amar Das was 40 years old. Other children from this marriage were Baba Mohan born in 1521, Baba Mohri born in 1522, and Bibi Bhani born in 1534.

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

1914 Sikhs unsuccessfully attempted to attack Ferozepur Fort. Bhai Sahib Randhir Singh, a stalwart of the Ghadr movement, took part in this attack and was consequently arrested on May 9, 1915 and galoed for a long term of imprisonment til Oct. 4, 1930 under section 121 (a) of the Indian Penal Code in the Second Lahore Conspiracy Case.

1984 Sardar Simaranjeet Singh Mann was arrested along with his associates near Joghbani border. Simaranjeet Singh Mann and his associates were on his way to Nepal.

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November 28th

BIRTH DATE : Sahijzada Baba Zorawar Singh Jee

1982 : All India Sikh Student Federation members were arrested during the Asian Games for raising slogans expressing Sikh demands.

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November 29th

1631 Sant Sipahi Baba Budha Ji passed away in Ramdas at the age 125. Guru Hargobind personally conducted the last rights. Subsequently, his son Bhai Bhana Ji was made the head Granthi of Sri Harmandir Sahib.

-Ref. "Amritsar Ji Dae Darshan Eshnan Utay 500 <banned word filter activated> Di Ethasak Directory," Satnam Singh Khalsa Advocate, pp. 69.

==> 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.

1737 Bhai Mani Singh, a great scholar among the Sikhs, was martyred. He started a school of exposition of holy Guru Granth Sahib. He was second famous head priest of Sri Harmandir Sahib, after Baba Buddha Ji.

1885 Baba Ram Singh Namdhari passed away after 13 years of solitary confinement while in exile at Rangun, Burma.

==> BABA RAM SINGH was born on 5th Magh sunmat 1872 in village Rayia, Ludhiana, to father Jassa Singh and mother Sedha Kaur. Since early childhood, Ram Singh was inclined to reciting God's name (Vaaheguru's Naam simran). For a while, he served in the forces of Lahore darbar. However in 1841 he left active service and joined the company of Baba Balak Singh, whose preachings had enlightened thousands. Upon receiving Naam Updaesh, Ram Singh settled in Bhaenni village and engaged in extensive preaching of Sikh faith. On the Baisakhi day of 1857, Baba Ram SIngh administered "Pahul" to teh Sikhs in his village and created 22 centres in different parts of the country. He started the "Kuka" branch. Kuka Sikhs wear white attire and a malla made from white wool. Their practices include, giving Vaaheguru Gurmantar in individual's ear; amrit is not partaken together, rather given to individuals in isolation; practice of "Hawaan" ceremony; rather than the traditional Parikarma around Guru Granth Sahib during marriage ceremony, they recite lawan in presence of fire (Agni Haum). During religious ceremonies, they yell, shout, and dance out of love. The punjabi term for their yelling and shouting is "Kukeh". Hence they are popularly known as "Kukas".

When the British government were alluring unemployed Sikh youths into their armed forces, Baba Ram Singh was among many GurSikhs who considered it inappropraite to serve a foreign government. He initiated a non-cooperation movement at times when Congress wasn't even born. It is because of their principles that the Namdari movement came in direct conflict with the British government.

In 1871, the Kukas held a conference at Khote. Some recalcitrant Kuka leaders, despite Baba Ram Singh's exhortation, attacked the butchers at Amritsar on June 14, 1871 and at Raikot on 15th July, 1871. Baba Ram Singh was held responsible for this outrage and his movements were restricted. But the Kuka intransigancy could not be stemmed. Again some zealots attacked Malerkotla on January 15, 1872 and killed Kotwal Ahmedkhan and 7 sepoys. 68 Kukas were captured near the village Rar. 42 of whome were blown up with guns on January 17 under the orders of M.L. Cowan, Deputy Commissioner of Ludhiana, while on eboy was slaughtered to pieces. Next day the remaining 16 were blown up under the orders of T.D. Forsy, the Commissioner, Ambala Division. Only 2 Kuka women were spared. Namdhari's successfully evoked a rebellion within a Army center. As a result 95 Namdhari Sikhs were court marshaled. In 1872 a British armoury was looted and several weapons were taken away. As a result, Baba Ram Singh and 12 of his associates were exiled to Rangun, Burma. Baba Ram Singh died there after 13 years of solitary confinement, on Nov. 29th, 1885.

Baba Ram Singh married Mai Jassah of Village Tharodh in Ludhiana district and had two daughters. As a result, Baba Ram Singh's gaddhi was assumed by his younger brother Bhai Budh Singh Ji. Later Bhai Pratap Singh, son of Bhai Budh Singh assumed this gaddhi and continued to serve the followers and visitors with langer and Akhand Kirtan.

-Ref. Mahan Kosh (pp. 1033-1034) Naraen Singh, "Kau Kito Visahau?" Singh Brothers, Mai Sewa, Amritsar, ISBN 81-7205-003-8, 1986, 1990, 1992

1955 Sardar Pratap Singh's accepted shahadat in Loon (Salt) Mandi, in connection with Punjabi Suba morcha.

1961 Master Tara Singh, along with Sant Fateh Singh and 8 members of Akali Dal Working Committee were tried for breaking the solemn vow taken before the Akal Takhat. Both Master Tara Singh and Sant Fateh Singh sperarately had taken vow before the Akal Takhat for fasting unto death for achieving Punjabi Speaking State but had broken the fast without achieving the objective on sheer assurances.

Five priests headed by Jathedar Achhar Singh of the Akal Takhat punished Master Tara Singh to recite more prayers besides his daily routine prayers and to perform one Akhand Path. He was also to clean utensils and shoes of the congregation in any Gurdwara for 5 days and offer Karah Parshad of Rs. 125 at the end of his punishment. Other leaders were also similarly punished in proportion to their guilt which all of them accepted.

-Source. "History of Sikh Struggles, Vol. 1," By Gurmit Singh, Atlantic Publishers & Distributors, 1989. pp. 27

1981 A bomb explodes at Chowk Mehta, the headquarters of Jarnail Singh Bhindranwala. Three Sikhs were killed. Jarnail Singh alleged that the bomb had been thrown by some of the members of the Nirankaris. In spite of three deaths, the police took absolutely no action.

-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

1983 Constitution of Khalistan released by Dr. Harjinder Singh Dilgeer in London.

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November 30th

1710 Mahabat Khan captured Lohgarh fort after Sikh forces withdrew from Sadhaura. Amir Khan occupied Sirhind.

1760 Sikhs attacked Lahore and looted it.

-Ref. "Amritsar Ji Dae Darshan Eshnan Utay 500 <banned word filter activated> Di Ethasak Directory," Satnam Singh Khalsa Advocate, pp 83

1921 Kishan Singh Garhgaj floats Chakarvarti Jatha.

1922 The Punjab government announces rewards for the arrest of the Babbars.

1972 Chanan Singh, President SGPC, passed away

December 1st

1764 Ahmad Shah Abdali attacked Sri Harimandir Sahib. Jathedar Gurbakash Singh and 30 GurSikhs sacrificed their lives defending the sanctity of Sri Harimandir Sahib.

1924 Babbar Amar Singh of Pindori Nijjaran, Jullunder, died during the trail of Babbar Akali conspiracy case. He was involved in the second abortive attempt to murder Labh Singh of Dhadda Fateh Singh.

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December 2nd

1848 Sikhs fought the British at Sadulpur, Gujranwala. The Sikh Army under Sher Singh fought against the Right Column of the Army of the Punjab under Command of Major General Joseph Thackwell. For detailed description of this war, the reader is referred to the book, "Victorian Colonial Warfare -- India: from the conquest of Sind to the Indian Mutiny," by Donald Featherstone 1992; Cassell, UK. ISBN 0-304-34172-X

1990 International Conference on Sikh Studies was held at University of British Columbia, Vancouver. The Canadian Sikh Study and Teaching Society was instrumental in organizing and hosting the conference. Some of the topics covered included: "Fundamentalism; Enlightenment of Mind; Sikhism as a Tortume Quid; Sikh Culture; From Ritual to Counter Ritual in a Critical Analysis; Role of Reason in Sikhism; Guru Granth Sahib and Modern Science; Creation of the Khalsa - a non-Sikh Indian Perspective; Need for World Institute of Sikhism, and Sikh Identity a Continuing Feature. More than 700 people attended this Sikh Academic Conference, a befitting tribute to the Vancauver Sikh community.