On This Day

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January 23rd

1923 Dhanna Singh Behbalpur joins the Babbar Akali Jatha.

1923 Second attempt to kill Arjan Singh Patwari of Haripur also ends in a fiasco. He was alledged to be responsible for Master Mota Singh's arrest.

1948 Dr. B.R. Ambedkar suggested the Sikhs to struggle for a Punjabi speaking state.

1960 Sirdar Tirath Singh accepted shahadat in Delhi, in connection with the Punjabi Subha morcha.

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January 23rd

1849 Chatter Singh joined with Sher Singh against the British while the British forces spared from Multan battle joined their forces.

1923 Pragpur is raided to arrest Kishan Singh Garhgaj.

1928 Raghbir Singh RajaSasi formed the Central Sikh Association.

1943 Maharaja Ripudaman Singh of Nabha passed away at Kadia-Kunal.

==> Among the 12 Sikh misls, Nabha reign represented the major branch of Phullkiyan misl. The Nabha family began with Gurdit Singh, the eldest son of Chaudhary Tilok Singh, who in turn was the eldest son of Baba Phull. As a result, Nabha is also known as Chaudhary da Garh (house of Chaudhary).

Chaudhary Gurdit Singh established several villages and brought them under his control. However, his son, Surtiya Singh died in 1752, before his death. As a result, upon Chaudhary Gurdit Singh's death, his grandson (son of Surtiya Singh), Hamir Singh became the new ruler. For detailed description of descendents of Hamir Singh, readers are referred to Mahan Kosh. Maharaja Ripudaman Singh is one of the descendent rulers of Nabha.

==> Maharaja RIPUDAMAN SINGH was born on Mar. 4, 1883 in Nabha to father Maharaja Sir Hira Singh and mother Jasmaer Kaur (daughter of Sardar Anokh Singh Longowalia). On 29th Jaeth sunmat 1958, he married Bibi Jagdhish Kaur (daughter of sardar Gur Dayal Singh Mann) and a daughter was born on Oct. 8, 1907, named Bibi Amrit Kaur who later married Raja Sahib Kalsiya Ravisher Singh on Feb. 16, 1925.

Ripudaman Singh was an additional member to the Governor's legislative Council from 1906 to 1908. In 1910, he went on European travels. He was present at the Westminister Abbey during the throning ceremony of King H.M. George on June 22,

1911. Maharaja Hira Singh passed away while Ripudaman Singh was on these travels.

He assumed the Nabha rule on Jan. 24th, 1912. In 1914's world war, he offered his forces to fight with the British. Though this offer was not immediately accepted, his forces were later employed in Mesopotamia where they exhibited exemplary performance under the command of Col. Bachan Singh. Maharaja donated several lakh ruppees under several funds for the war efforts during 1917-8. His forces fought with the British in Balochistan and Iran.

On Oct. 10, 1918, he married SarojanDevi (daughter of Sardar Prem Singh Raipuria) and a son Pratap Singh was born on Sept. 21, 1919.

Due to several reasons, including internal dissension, bad influence, bad company, and numerous mistakes, Maharaja's had to relinquish his rule in June 9, 1923 to a British administrator. In return, he received Rs. 3 lakh annually for his maintenance.

On Feb. 6, 1927, Maharaja Ripudaman Singh partook Amrit at Abichal Nagar and was named Gurcharan Singh.

On Feb. 19, 1928, government announced that Maharaja Ripudaman had violated the agreement under which he had to relinquish his rule. As a result, his stipend was reduced from Rs. 3 lakhs to Rs. 120,000. Further his title of Maharaja was taken away and he was put under house arrest at Kadia-Kunal in Madras where he died on this day. On Feb. 23, 1928, the governor general appointed Pratap Singh as the Maharaja of Nabha.

-Ref. Mahan Kosh (pp. 696)

1960 129 members of the SGPC and over 100,000 GurSikhs took a vow to lay lives for Punjabi Suba.

1993 Kesri Nishan hoisted at The Hague.

Taking its case to the international community, Khalistan was admitted as a full member of the Unrepresented Nations and Peoples Organization (UNPO), a worldwide body dedicated to support the freedom aspirations of its member nations. The flag of Khalistan was hoisted at The Hague, marking the first time in 144 years it has stood in the international arena.

[AkalPurakhDiFauj]

January 25th

1921 Morcha of Taran Taran marked the beginning of Gurudwara Reform Movement. Hazara Singh became the first martyr of the movement.

The GurSikh reformers met with the priests of Taran Taran Gurudwara to negotiate conditions for reforms. While in the negotiation conference the GurSikhs were viciously attacked by the priests without any provocation. 17 GurSikhs were severely wounded and two GurSikhs, Hazara Singh and Hukam Singh were killed. Hazara Singh of village Aldinpur, descendent of Sardar Bhagel Singh was the first martyr to the cause of Gurudwara reform.

1922 Karam Singh of Daulatpur arranged diwan at Nawansehar.

1936 The Nankana Sahib Committee established the Guru Nanak Prachar Trust.

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January 26th

1720 Nadir Shah attacked, ransacked, and looted Delhi.

Pandits and Brahmins suffered extensively under Aurangzeb, Bahadhur Shah, Forkhshayer, Nadar Abdali, etc. and Guru's Sikhs rescued their daughters, sacrificed their own lifes for saving their Dharam. Then these decepers used to honor the Sikhs as "saintly rulers."

-Ref. "Amritsar Ji Dae Darshan Eshnan Utay 500 <banned word filter activated> Di Ethasak Directory," Satnam Singh Khalsa Advocate, pp. 74

1921 Sikhs assume control of Sri Darbar Sahib, Taran Taran.

1950 Republic day of India. But the Sikh Nation's aspirations remain unfulfilled.

India's constitution was enforced. Whilst August 15th 1947 is usually viewed as a turning point in Indian history, it is the years preceding and following 1947 have become instrumental in shaping the position of Sikhs in society. Prior to 1947 the British were an active party and witnesses to an agreement that provided constitutional safeguards for a SikhHomeland. Additionally, the Sikhs were continually reassured. For example, in 1929, the Indian National Congress under the leadership of Jawaharlal Nehru had promised to seek total independence.

"The Congress assures the Sikhs that no solution in any future Constitution will be acceptable to the Congress that does not give them full satisfaction."

(Indian Constitution Documens, Vol. ii, by A.C. Banarjee)

This meeting was held on the banks of river Ravi in Lahore.

Sikhs entered the Union of Indian assured of their now legal right to an independent nation but the past fifty years have seen successive Indian and British government deny Sikhs a right to self-determination. On this day, the Indian parliament unilaterally annulled the treaty signed at Independence. The Sikhs it seems have merely had one colonial power substituted for another.

Immediately after independence, the relationships of Sikhs and the Indian Government took a downward slide. Master Tara Singh's arrest was initiated at the 1949 conference in Delhi and the Sikhs responded with a marcha. Nehru was hot tempered. He forgot the contrbition of Sikhs, especially the Akalis for India's independence. As a result the Sikh members did not sign the Indian constitution. And the relationship kept deteriorating. 1952 electrions saw Akali government under PEPSU which was dissolved only after a year. By disallowing Nehru from speaking at Fatehgadh Sahib, this silent war among the Sikhs and the Indian government further advance. Subsequently, the election of Pratap Singh Kario as Chief Minister of Punjab, further deteriorated the situation. Morchas were initiated for Punjabi Suba and finally, Indira Gandhi divided the Punjab. Now Akali government was elected in Punjab during the 1967 elections. However, the central government of India dissolved this government. Subsequently, Akali government is re-elected followed by President rule. This scaneri was repeated many times. There was an agreemnt between the Akalis and the Congress in 1956. But that was short lived. Several opportunities emerged under Giani Zail Singh's tenture as Chief Minster but none materialised. Subsequently, the Akalis came to power three times. In 1980, Sikh-GOI relations saw their lowest point under Darbara Singh. Challenging Sant Jarnail Singh Bhindrawala put the relationship in new perspective. Finally, Operation Bluestar took place undre which Sri darabar Sahib was attcaked and Sri Akal Takhat was detroyed. Though Sikhs participated fully and made numerous sacrifices (more than any other community) for the independence struggle, their own independence remains unfulfilled and is in question.

==> EAST PUNJAB STATES: Patiala, Nabha, Jind, Faridkot, and Malerkotla were the Sikh states in the East Punjab before the integration of Indian States in 1948. The first four were the Sikh states under the sovereignty of Maharaja Ranjit Singh and were brought under British protection by the 1809 treaty of Amritsar. Patiala, Nabha, and Jind, also known as Phulkian states, share a common ancestor Phul, who was descendent of Baryam. The Emperor, in 1526, had granted Baryam, the office of revenue collection for the waste country south-west of Delhi. Emperor Shah Jahan continued Phul in this office. From his eldest son descended the families of Nabha and Jind while from his second son the Patiala family. The Faridkot family, founded in the middle 16th century sprang from the same stock as the Phulkians chiefs.

The remaining two states were Kapurthala and Malerkotla. The Kapurthala rulers belonged to the Ahluwalia family. The real founder of this family was Raja Jessa Singh, a contemporary of Nadir Shah. The malerkotla rulers were Sherwani Afghans who traced their descent from Sheikh Sadruddin who had received 68 villages near Ludhiana in marriage gifts when he married the daughter of Sultan Bahlol Lodi.

The Sikh states geographically lay in three blocks. The main block comprising the territories of Patiala, Nabha, Jind, Malerkotla and Faridkot was in the centre of East Punjab and was fairly compact. Kapurthala State, composed of two enclaves in the Jullunder district, was in the north of East Punjab. The outlaying districts of Narnual, Dadri, and Badwal, which formed parts of Patiala, Jind, and Nabha States respectively, lay with the geographical orbit of the southern districts of East Punjab. There were also islands of Patiala State in what is now Himachal Pradesh.

At the time of India's independence, there were divergent opinions as to the integration of the above states. On Feb. 11, 1948, Giani Kartar Singh, then President of Akali Dal, suggested the formation of the Union of Sikh States.He was opposed to the idea of merging those States with East Punjab, as it would further undermine the Sikh's position who had suffered tremendously because of the partition of Punjab. On Feb. 22, there was a much advertised proposal to form a unit of 4 States of Est Punjab, but that proposal fizzled out because of disagreements among their rulers. The Nationalist Sikh opinion, though not vocal at that time, was in favor of a separate Union of all the Punjab States. Further, the government of India felt special responsibility to ensure that these States, particularly as they were border States, should be organized on proper and efficient lines. On May, 5, 1948, Patiala and Easy Punjab States Union, hereafter called PEPSU, was formed. The covenant was signed by the rulers of eight States, the Maharaja of Patiala signing also on behalf of the minor rulers of Kalsia.

On July 15, 1948, PEPSU was inaugurated. Sardar Patel called this occasion a landmark in the history of India's progress. The area of PEPSU was to be 10,000 square miles, while its population was 34,24,060, and an annual budget of a little more than 5 crores. Sardar Patel administered the oath of to the Maharaja of Patiala as the first RajPramukh, who in turn administered the oath to Maharaja Kapurthala as teh UprajPramukh, swearing allegiance to the Centre and Indian Union, promising to do justice to all people in accordance with the laws and usages of the Country without fear, favor or ill-will. Due to the obvious differences between the three major parties at the time, no ministries could be announced. A care-taker ministry was formed with Sardar Gian Singh Raraewala as the head. The three major parties included Prajamandal (Congress party in the state was generally addressed by this name), Akali Dal, and Lok Sewak Sabha (patronized by Sardar Udham Singh Nagoke).

On Jan. 13, 1949, a broad based ministry was constituted to conduct the adminsitration of PEPSU. It comprised of Sardar Gian Singh Rarewala (as the head), Col. Raghbir Singh, Gianai Zail Singh, Chaudhri Nihal Singh Takshak, Pandit Ram Nath, Mr. Lachhman Dass Advocate, Sardar Ajit Singh of Rampura Phul, and Sardar Harcharan Singh Advocate of Bhatinda. Only 10 month later, this ministry was disolved and the government of India took over the administration of PEPSU.

On May 23, 1951, a 7-person ministry was sworn in. It consisted of Sarvshri Raghbir Singh (Col.), Brish Bhan, Giani Zail Singh, Nihal Singh Takshak, DEs Raj Gupta, Tirath Singh, and Sampuran Singh as cabinet ministers while Sardar Harchand Singh and Mr. Roshan Lal were the two deputy ministers.

On Jan, 7, 1952, PEPSU went to the polls for electing a 60-member state assembly with Congress winning 26 seats and Akali winning 19 seats. On March 1, 1952, Col. Raghbir Singh was unanimously elected as the Leader of the Congress Assembly Party. On March 19, the Congress Ministry was announced and administered the oath of office. Political activities in PEPSU centered around economic and social but certainly not on religious considerations. The problem of antagonistic relations between the landlords and tenants was so enormous that it almost defied a solution. Maharja Patiala's father-in-law, Sardar Harchand Singh Jeji, played a vital role in PEPSU politics. He has always been associated with the Akali movement in the pricely States. After the settlement of disputes over the Gurudwaras, the Akalis from the states began to agitate against teh autocratic misuse of power by the maharajas, chiefly Bhupendra Singh of Patiala. Bhupendra Singh retaliated by having the leading agitator, Seva Singh Thikrivala, transfered from Lahore and interned in Patiala on false charges of theft. The Akalis took up the case of Thikrivala and let loose a campaign publicising Bhupendra Singh's amorous escapades and the sadistic behavior of his police. Though Maharaja was able to win over a section of the Akalis, he could not silence the Punjabi and Urdu press.

In 1928, Akalis from the states joined with Hindu nationlists and founded the Praja Mandal (States People's Association). The mandal was later affiliated to the All India States People's Congress, which in turn was associated with the Indian National Congress. Sewa Singh Thikrivala was the moving spirit behind the Mandal. He was arrested several times and in 1935 succumbed to third degree methods practised on him by the Maharaja's Jailers. As a result of the murder of Thikrivala, the anti-Maharaja, anti-British movement gained momemtum in all princely ststes of the Punjab.

As far as teh language problem, PEPSU was linguistically divided for educational purposes. The Hindi speaking region consisted of the districts of Mahendragarh and Kohistan (including Chhachrauli tehsil minus Dera Bassi) and the tehsils of Jind and Narwana. The rest of the State was declared to be Punjabi zone. In one zone, Hindi in Devnagri script; in the other Punjabi in Gurmukhi were made the media of instruction and in both the other language was made compulsory from the 4th primary class upwarsd. There was no provision for choice of the medium of instruction in Punjab.

-Ref. The Illustrated History of the Sikhs (1947-78), by Gur Rattan Pal Singh

1986 The Sarbat Khalsa, gathered together at Akal Takht Sahib, Amritsar resolved to establish a sovereign State, Khalistan and elected a Panthic Committee to co-ordinate the movement for national independence.

1986 Work was initiated to dismantle Akal Takhat constructed under government's forcible "Kar Sewa" after Bluestar Operation. This work was carried out by Baba Santa Singh, who was excummunicated from the Panth for his cooperation. A new construction was decided upon and the following five were given the responsibility for its construction:

Baba Thakur Singh Ji

Baba Harbans Singh Ji from Delhi

Baba Jagtar Singh Ji

Baba Udam Singh Ji and

Baba Diwan Singh Ji

The foundation stone for the new construction was laid on Februrary 16, 1986.

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January 27th

1682 Janam Din Baba Deep Singh Ji Shaheed.

==> BABA DEEP SINGH SHAHEED, known as Deepaa in his childhood, was born on 14 Magh Sunmat 1737 to mother Mata Jeeonee and father Bhai Bhagtoo at Paahoowind, Amritsar. He is remembered as one of the most revered martyrs of Sikh history.

He was influenced and introduced to amrit by Sri Guru Gobind Singh Patshah. After partaking amrit, at the age of 20-22 years, Deepaa came to known as Baba Deep Singh. He learned Gurmukhi and Gurbani from Bhai Mani Singh along with horseback riding, archery and other arms training. Baba Deep Singh served the Panth extremely well through

fighting several wars for the Panth. In 1709, he joined Baba Gurbakhash Singh (Banda Bahadur) to fight in the battle of Sirhind and Sadhora. In 1746, Deewan Lakhpat Rai attacked Sikhs at Kahnoowal jungles and ordered to set the whole jungle on fire. Baba Deep Singh, also there, somehow escaped and fought back at the Beaas River bank, and finally reaching Malwa. This incidence is known as "Chotta Ghalughara" (minor genocide).

preparation and distribution of hand-written beadhs of Sri Guru Granth Sahib from Takhat Dumdama Sahib.

fighting for the independence and sovereign sanctity of Sri Harmandir Sahib following its distruction by Jahan Khan, who was general to Tamur Shah, Subaedar of Punjab and son of Ahmad Shah Abdali.

On Magh of Sunmat 1817, Baba Deep Singh fell near Rampur, while fighting the mughals to free Sri Harmandir Sahib. His head was severed from its body. However, Baba Deep Singh picked up his head and kept fighting until he reached the Parkiramas of Sri Harmandir Sahib. In honor of such noble sacrifice, Gurudwara Shaheed Ganj is established in Amritsar, where GurSangat gathers on a regular daily basis. Baba Deep Singh was among the leaders of our Shaheedi Misls.

1846 Anglo-Sikh war was fought at village Aliwal, Tehsil Jagraon. The Sikhs suffered severe losses due to internal dissensions.

1921 Gurudwara Sudhar Dal was named Akali Dal and Sarmukh Singh Jhabal was elected its first President. This body was to serve as a central body controlling and directing various Akali Jathas that had mushroomed from mid-1920.

1923 The Kar-Sewa of Amritsar Sarowar was initaited. All participant Sikh sangats gathered at Gurdwara Sri Putali Sahib to do their ardas before proceeding for kar-sewa at Sri Harmandie Sahib.

1983 Akali members of Parliament and Assembly resigned in support of Sikh's righteous demands.

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January 28th

1520 Guru Baba Nanak Dev in the course of his udasis (travels) arrived at Mecca, the Centre of Islam, accompanied with his GurSikh Bhai Mardana. Here he convinced the Hajies and other dignitories that God is omnipresent. His abode is not confined to Mecca alone. He preached the Message of Universal love and brotherhood.

1757 Baba Aalla Singh and Sardar Chadhat Singh together attacked the forces of Abdali and rescued the Hindu women that were being forcibly taken from their residence. The Sikh forces safely returned each women to her rightful home.

==> BABA AALLA SINGH JI was born in village Phull to father Baba Ram Singh Phulwansi and mother Saabhi. He was introduced to amrit by Baba Deep Singh Ji, in TheekriWalae village. In sunmat 1810, he laid the foundation stone of a temporary structure for the Patiala fort while the construction of a permanent structure began in sunmat 1820. Simultaneously he founded the Patiala city. Barnala, Longowal, Sunaam, Bathinda, and Patiala were under his control. He passed away on 22nd Aug. 1765 in Patiala.

-Ref. Mahan Kosh

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January 29th

1924 The Babbar Akali conspiracy case, Supplementary I, was brought before the committing magistrate.

1925 14th Shahidi Jatha of 500 valiant Akali Satyagrahies, led by Saradar Darshan Singh Pheruman courted arrest upon reaching Gangsar, Jaito.

==> WHERE IS JAITO? A village under Nabha Riyaasat, now under the district Bhatinda, which falls on the Bathinda-Ferozpur railway line. It is 96 miles from Lahore and 17 miles from Bathinda.

WHAT IS THE SIGNIFICANCE OF JAITO? On this place situated near a fort, is a historical Gurudwara of Guru Gobind Singh Patshah. Maharaja Hira Singh constructed the beautiful buildings of this Gurudwara. The sarowar is popularly known as Gangsar. About a mile and a half north of Jaito is Tibhi Sahib Gurudwara, where Guru Gobind Singh Patshah used to organize and participate in the evening recitation of Rehras. Both Gurudwaras have extensive land sanctioned to it by the Nabha rulers. Additionally, extensive financial resources are made available on an annual basis from the Nabha rulers and the surrounding villages. A maela celebration is held every 7th of Pooh month (Dec.-Jan.) and Katak (Oct.-Nov.) Puranmashi. Jaito's markets are well renowned. People come from far distances to buy and sell their herds.

WHY AKALIS COURTED ARREST? The key issue involved was resoration of Maharaja Ripudaman Singh of Nabha. Maharaja of Nabha, well-known for his pro-Tat Khalsa Proclivities, had a dispute with Maharaja of Patiala, known for this pro-government role. Although Maharaja of Nabha had absolutely no dispute with the government, as a result of mediation, he was forced to abdicate in July 1923. Col. Michin, with the help of troops and armoured cars, took the Maharaja by surprise on July 8, 1923 and taunted him with the query, Where is that Akali? The news of deposition by the government raised a strom of protest against the Government's interefernce in Nabha and was decsribed as a challenge to the Akali movement. As a result tensions mounted. The Akalis, in defiance of state orders, continued to hold diwan indefinitely. The Nabha police in order to arrest all the Akalis, including the one reading the holy Granth Sahib, was said to have disrupted the Akhand Path on Sept. 14, 1923. This dispute took such a tragic shape and got so inflames by Feb. 21, 1924 that several people lost their lives. After sixteen shaheedi jathas apart from one from Bengal and another from Canada, the agitation process was completed two years later, on August 6, 1925, after the concurrent bhog of 101 Akand Paaths.

-Ref. Mahan Kosh

The Sikhs in History, by Sangat Singh, 1995

1928 All Party Sikh Conference held at Amritsar.

1970 Indira Ghandhi announced the so-called award on Chandigarh. It was to be given to Punjab in exchange for 114 villages to Haryana. It was like buying a white elephant to save the life of Fateh Singh. Though Fateh Singh would not have died even otherwise; a coward, as he was.

1976 Articles of Organization for the Sikh Dharma Brotherhood were promilgated.

1986 The the Panthic Committee, appointed by Sarbat Khalsa on Jan. 26, 1986, announced the Declaration of Independence, from Sri Akal Takht Sahib, Amritsar.

1989 The US Congress condemns India for its prosecution of the Sikhs. The Congressmen expressed their sympathies for the Sikh national cause and condemned Indian Nazism.

-Ref. The Sikhs' Struggle for Sovereignity - An Historical Perspective. by Harjinder Singh Dilgeer and Awtar Singh Sekhon, 1992.

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January 30th

1850 Bhai Maharaj Singh was deported to Calcutta from Jalandhar.

==> Bhai MAHARAJ SINGH: Born in village Rabbon, near Malud, Ludhiana Dist. Parents named him Nihal Singh. As a young lad, he went to stay at Bhai Bir Singh's Dera at Naurangabad. Did sewa for many years, took Amrit at the hands of Bhai Bir Singh, was given the name Bhagwan Singh, and eventually became his chela. The Dera was practically a military camp with 1200 musketmen and 3000 horsemen. It had always been a sanctuary for political refugees. It became the centre of the Sikh revolt against Dogra dominance over the Punjab.

Hira Singh Dogra, the chief minister of the Punjab, attacked the Dera in 1844 with 20000 troops and 50 cannon. Several hundred Sikhs, including General Attar Singh Sandhanwalla, Prince Kashmira Singh and Bhai Bir Singh were killed. Bhagwan Singh became the head of the Dera.

The British, who had been waiting for the right moment to intervene and establish their authority, made their move in 1847. They deported Rani Jinda. The Sikh chiefs revolted, including Bhagwan Singh. He was welcomed by Sikhs saying Ah Wo Maharaj, because of his sanctity, thus, soon he came to be referred to as Bhai Maharaj Singh.

During the second Anglo-Sikh war that followed, at the battles of Ram Nagar, Chillianwall and Gujrat, he was very active providing personal inspiration and organizing supplies for the Sikh Army. Soon after the defeat at Gujrat, all the other Sikh chiefs had been captured or had surrendered.

By the way, Bhai Maharaj Singh was one of the first people of Punjab to launch a freedom movement in Punjab after the British took over Punjab. He said in 1849:

There will be another Naitonal War, let all the true Sikhs rise on the day fixed.

Bhai Mahararaj Singh, a Sikh priest of reputed sanctity, and of great influence, the first man who raised the standards of rebellion beyound the confines of Multan in 1848, and the only leader of note who did not lay down his arms to Sir Walter Gilberts at Rawalpindi. - Henry Lawrence, Resident of Lahore

Bhai Maharaj Singh's other name was Bhai Nihal Singh. His belonged to a line of Sikh revolutionaries who wanted to return to the creed of the Gurus. The pinions of this movement were Baba Bhag Singh of Pothohar, his worthy and more popular disciple Bhai Bir Singh of Naurangabad in Amritsar and the latter's successor Bhai Maharaj Singh.

Bhai Maharaj Singh plan of action against the vastly superior British was framed in the jungles of the Chumb Valley.

1. To rescue Maharajah Dalip Singh from Lahore Fort.

2. To organize a United Front of all anti-British forces. 3. Organized disruption by subversion and suprise attacks on British treasuries and cantonments.

He displayed superb military generalship and knowledge of tactical warfare. What sustained him was his rich spiritual heritage.

The British reacted by moving Dalip Singh to securer confinement, encouraged Muslim zealots to locate him for them and offered hugh rewards for information of his whereabouts. On the other hand, the British tried to portray him as a religious leader to lower his following as a Military or political leader. It was the British officers who coined the term Karnivala since it they did not want to admit the failures of their intelligence. Bhai Maharaj Singh, undoubtedly, was certainly a Miracle Maker since it became impossible for the British to arrest him. This was due to the support given to him by the public that he was able to hide among the people.

He was captured together with 21 unarmed followers on Dec, 28 1849, near Adampur. Vansttart, the Deputy Commissioner of Jallundar who arrested him, wrote.

The Guru is no ordinary man. He is to the natives what Jesus was to the most zealous of Christians. His miracles were seen by tens of thousands, and are more implicitly believed than those worked by the ancient prophets.

Even more generous was Mcleod, Commissioner of the Doab,

had he remained at large, but a little longer . more outrages of an alarming character would have been attempted . the result of which, would perhaps be impossible to foretell.

It was found too risky to put Bhai Maharaj Singh on trial in India and he was deported to Singapore. He arrived on the Mahomed Shaw, on 9th July 1850, together with a disciple, Khurruck Singh, and moved to Outram Jail. He was kept in solitary confinement in a cell 14 by 15 feet, which, because of the walling up of the windows, had been further rendered dark, dinghy and absolutely unhealthy (Secret Consultation Papers, 28th Feb 1851, #52-57). He was practically blind within three years, developed cancer on his tongue, and had rheumatic swellings and pains in his feet and ankles. The Civil Surgeon, Singapore, recommended that Bhai Maharaj Singh be allowed an occasional walk in the open, but this was turned down by the Government of India. The result was that his health continued to deteriorate, and about two months before his death, his neck and tongue became so swollen that it became very difficult for him to swallow.

Bhai Maharaj Singh died on 5th July 1856. He was cremated on a plot of land outside the prison, presumebably by Khurruck Singh, who also died in prison later. Locals, mainly Hindu Tamils began to revere the spot, marking it with stones. Offerings of flowers found their way there, Sikhs and Muslims joined in. The Sikhs placed a structure on this spot, turning it into a small temple. In 1966, the Sri Guru Granth Sahib was moved to the Silat Road Temple. Only the stones were re-erected outside the temple. Large numbers of Sikhs and non-Sikhs come to the samadh to worship, with offerings of valuables, a practice against Sikh tenets.

Bhai Maharaj Singh was the head of the Order now known as the Hoti Mardan Valli Sant Khalsa Sampardai, recent illustrious heads were Sant Attar Singh and Sant Isher Singh. He was thus not only a revolutionary fighter but also a recognized religious personage of very high standing. Many believe him to be a Karniwala.

-Source - extracted from 'Bhai Maharaj Singh Saint-Soldier' by Choor Singh, Singapore.

1855 Baba Dayal Singh Nirankari passed away.

==> NIRANKARI: a particular branch of GurSikh faith, established by Bhai Dayal Singh Ji. A Saehajdhari Sikh resident of Peshwar, GurSahai Ji, had a son named RamSahai Ji who married Ladhaki, daughter of Vasakha Singh (treasurer for the tenth Guru). Bhai Dayal Singh was born from this marriage on 15 Vaisakh sunmat 1840 (1783).

At the age of 30, Bhai Dayal Singh's mother passed away. Since then he moved to live with his Mama ji (mother's brother) Milkha Singh in Rawalpindi. Milkha Singh successfully instigated the drive for religious preaching in Bhai Dayal Singh Ji.

Bhai Dayal Singh married Mulladae and had three sons: Darbara Singh, Bhara Singh and Ratta Ji. Bhai Dayal Singh was continually absorbed in Nirankar Shabad Jaap and diligently preached against idol worship. For this reason, he and his following came to be known as Nirankari. This group has actively and successfully lead reforms within GurPanth practices. However, it should be noted that this group is distinct in their beliefs and practices form another group who believes in human Guru and also calls themselves Nirankaris. Bhai Dyal Singh opposed idol worship and preached marriage reforms.

Bhai Dayal Singh Ji passed away on 18th Magh sunmat 1911. Rawalpindi has a beautiful Gurudwara of Nirankaris, where visitors are humbly served with GurSahab kirtan, Katha, Guru's Langar.

CAUTION:- The SANT NIRANKARIS are a recent phenomenon and they have nothing in common with the Nirankari sect of the Sikhs, except for the name. They are not even a schism split from it, although the founder, Buta Singh (1883-1944), was once a member of the Nirankari Durbar at Rawalpindi. Upon being asked to quit the Durbar for a misdemeanour, he raised a group of his own. He was succeeded by Avtar Singh, who after the partition of India, 1947, migrated to Delhi and set up a centre there. Over the years, he recruited a considerable following from among Sikhs, Hindus and others. He was followed by his son, Gurbachan Singh. Gurbachan Singh's son, Hardev Singh, is now the leader of the Nirankaris.

These Nirankaris have no affiliation with any of the known religious traditions. In any case, they have nothing in common with Sikh religion and own no connection with it. They welcome to their fold people from all religions. In this way, they form a freemasonry of faiths held together by the person of the leader, who is believed by the faithful to be the incarnation of God. As Gurbachan Singh once proclaimed : The responsibilities assigned from time to time to prophets like Noah, Rama, Krishna, Moses, Christ, Muhammad, Kabir, Nanak, and Dayal have now been put on shoulders by my predecessor Baba Avtar Singh. In Nirankari writings, he was claimed to be the Deity, the creator of this entire universe, its sustainer and master.

It is not for anyone to controvert such claims. Least of all for Sikhs, who do not regard truth as the monopoly of any single group or faith. Their history and culture are witness to their liberal outlook. Guru Tegh Bahadur (1621-75), Nanak IX, laid down his life to secure the people the liberty of conscience. His martyrdom was for the protection of the right of everyone to practise his religion unhindered. He protested against the State's interference with the individual's duty towards his faith. It was a declaration that any attempt to create a unitary, monolithic society must be resisted. It was a reiteration of the Sikh belief in an open and ethical social order and of the Sikh principles of tolerance and acceptance of diversity of faith and practice. This lesson is part of the Sikh experience and teaching and no follower of the faith may contravene it.

The Sikhs would have no quarrel with the Sant Nirankaris about their beliefs or ways of worship, but there are certain aspects of their system which cause abrasion. Although the Sikhs form a small percentage of their following, the Nirankari leaders have always preached their faith through the vocabulary and symbols of Sikhism. But with their native bias, they never cease from attempting to disfigure and distort many of its cherished ideals and institutions. Imitation breeds obliquity. The word Nirankari itself is borrowed from the Sikh chroniclers. The Founder, Guru Nanak, was by them referred to as Nanak Nirankari - believer in God, the Formless. Nirankari Baba is the title the Nirankari leader has appropriated unto himself. He retains his Sikh form, as did his predecessors. In imitation of Guru Gobind Singh's Panj Piare (the Five Beloved of Sikh history), he has created his Sat Sitare (Seven Stars). The names of venerable Sikh personages from history are assigned to members of the leader's family and his followers. Among them : Mata Sulakkhani (Guru Nanak's wife), Bibi Nanaki (Guru Nanak's sister), and Bhai Buddha and Bhai Gurdas, two primal figures of Sikhism, both regarded highly in Sikh piety. Peculiarly Sikh terms, such as Satguru, Sangat and Sachcha Padshah, the title which the Sikh history came to be used for the Gurus, in contrast with Padshah and Badshah representing secular emperors, have been appropriated by the Nirankaris. Their religious book, a collection of Punjabi verse, incipient and elementary in character, by Avtar Singh, with little literary grace and spiritual content, is designated Avtar Bani in the manner of gurbani, i.e. the Sikh Gurus' utterance. In Nirankari congregations gurbani is frequently and copiously quoted, but with a deliberate slant. The purpose invariably is disapprobation of the Sikh way of life. Sikh Scriptures are quoted and expounded openly to suit the Nirankari bias. In their monthly journal, Sant Nirankari, articles were published on gurbani and its interpretation. These articles appeared under title such as Vichar Sri Sachche Patshah (Thoughts of, or Interpretations by, the True Lord, i.e. the Nirankari leader), and Gurbani ki Hai (What really is gurbani?). Meanings contrary to Sikh understanding and tradition were propounded.

Sikhs have resented the continuing denigration by the Nirankaris of the their faith and of their belief in the Guru Granth as the Person Visible of the Gurus. They have protested against it. This is what they attempted to do - peacefully - at the time of the huge Nirankari congregation in Amritsar on April 13, 1978, coinciding with Baisakhi celebrations by the Sikhs. The Sikh group which went to the site had no violent intent. They were unarmed, except for their religiously sanctioned regalia. They were neither Nihangs nor Akalis, though most of the Sikhs are of Akali persuasion - politically. The bulk of the protesters in fact belonged to Bhai Sahib Randhir Singh's jatha, whose primary concern is with kirtan or chanting of the holy hymns. Their other colleagues were from the jatha of Jarnail Singh Bhindranwale, who devote themselves exclusively to the study and expounding of the bani of the Guru Granth.

The protesting Sikhs were met with a shower of bullets from the Nirankaris. Thirteen of them were killed, and many more wounded. The congregation, under the aegis of the Nirankari leader, Gurbachan Singh, continued for more than three hours after the gruesome tragedy. No one - none from among the Nirankaris who profess love and human fellowship to be the fundamental value in their creed - had a thought to spare for the dead bodies that lay scattered outside.

-Taken from Retrospect section, on page 26 of the June 1994, Volume 42:6, No. 486, issue of The Sikh Review.

SANT NIRANKARIS & AKALIS -

The genesis of the real trouble between the Nirankaris and Akalis goes back to the years when Mrs. Gandhi headed the Union Government. She wanted to weaken the Shiromani Akali Dal but found that Akalis could not be brought to heel. She thought of an elaborate plan to strengthen the Nirankari sect not only in Punjab but throughout the country and abroad also. Official patronage was extended to the Nirankaris much to the chagin of Akalis who have always considered the Nirankaris as heretics. In pursuit of this policy of divide and rule, Mrs. Gandhi personally gave clearance for a diplomatic passport to be issued to the Nirankari chief, and the Indian High Commissioners and Ambassadors abroad were instructed to show him respect and regard. This was meant to help the sect to improve its image and increase its following abroad. During Mrs. Gandhi's regime, the Nirankaris were known to be receiving financial help from secret Government funds, not open to audit or scrutiny by Parliament.

- Sat Pal Baghi of Ferozepore in Chandigarh Edition of Indian Express in the last week of April, 1978

1892 Lal Singh, a Bar Student charged with an offence, insisted to give his evidence on oath by saying: I am a Sikh. I have a religion. When he was examined on solemn affirmation and not oath, the matter went up in appeal. It was held by Justice Hawkins that it was wrong to let Lal Singh make a solemn affirmation instead of taking an oath. Wills, Charles, Lawrence, and Wright JJ all concurred.

-Source: History of Sikh Struggles, Vol. 1, by Gurmit Singh, Atlantic Publishers & Distributors, 1989, pp. 14

January 31st

1630 Seventh Patshash, Guru Har Rai Ji came to this planet. He was born at Kirtapur in the house of Baba Gurditta, eldest son of Guru Hargobind, and Mata Nihal Kaur. He was the second grandson of Guru hargobind, the first being Baba Dhir Mal. Today is the actual date of birth, although it is observed on a different date by Guru Khalsa Panth (Please NOTE the contention on the actual date. Some have suggested Jan. 16, 1630.)

==> Sri Guru HAR RAI (1630-1661) actual date of Awtar is 26th Feb. 1630 (20 Magh Sunmat 1686) in Baba Gurditaa Ji and Matta Nihal Kaur's home at Kiratpur. On 12 Chaet Sanmat 1701 in City Anup, Jilla Bulandh, UP, Guru Sahib married the daughters of Daya Ram. Two sons, RamRai was born to Mahala Kotkalyani (in sunmat 1703) and Guru Har Krishan Ji were born to Krishan Kaur.

On 8th March 1644 (12 chaet Sanmat 1701) Guru Sahib ascended to the Gur Gaddhi and devoted extensive effort towards preaching the message of Guru Nanak. Upon assuming Guruship, Guru Sahiban extended the tradition of Guru Ka Langar beyond where our Guru's resided. Essentially, Guru asked all followers of Guru Nanak, no matter where they happen to be, to prepare and serve Guru Ka Langar for the needy and the destitute. During sanmat 1703, he traveled to meet with the Malwa Sangat.

Aurangzeb accused Gur Sahib for helping DaraShikoah (Aurangzeb's brother but arch-enemy) and sought his appearance in Delhi. Instead, Gur Sahib sent his eldest son, Ram Rai, to Delhi. Ram Rai was well received by Aurangzeb. He not only satisfactorily responsed to all charges but also impressed Aurangzeb with his cleverness. As a result, Ram Rai was asked to stay on as a state guest for some period. One day, Aurangzeb questioned (under influence from others), why Sri Guru Nanak had criticized Islam in salok Mitti Musalman Ki? Ram Rai satisfied the assembled muslims by saying that the actual writing is Mitti Baimaan Ki and not musalman ki. Though Ram Rai was well-blessed with all powers and strictly instructed only to explain Guru's position, he choose to change Sri Guru Nanak's writings and further performed miracles for Aurangzeb's pleasures. When Sri Guru Har Rai Sahib heard of this incident, he forbid Ram Rai from ever returning home. Guru's word in GurSikhism is absolute divine revelation and not subject to any modificatoions by anyone. Miracles although recognized by Sikh faith, are actively discouraged. Their exposition or display is considered arrogance (competing with Vaaheguru's order).

Though Ram Rai managed to please Aurangzeb, Guru Sahib forbid all GurSikhs from ever associating with Ram Rai. As a consequence Ram Rai obtained some jagir from Aurangzeb and settled north of Harduwar in Duun. He died there in sunmat 1788. Because of Ram Rai's Dehra, Duun came to be popularly known as Dehradun. A historical katha suggests that when Ram Rai was engrossed in meditation, the neighboring masands mistook him for dead and cremated his body. For this reason, Matta Punjab Kaur sought punishment of masands from Kalgidhur patshah. Today there is a small following of Ram Rai. However, by Sri Guru Har Rai's hukam, all GurSikhs are forbidden any association with Ram Rai's followers.

On 6th Oct. 1661 (7 Katak Sanmat 1718), after bestowing the Guruship upon Gur Har Krishan, Guru Har Rai left our world in Kiratpur at the age of 31 years, 8 months and 17 days. Guru Har Rai served as the 7th Guru of GurSikhims, for a total period of 17 years, 5 months and 8 days. Simro Sri Har Rai (Chandi 3)

-Ref. Mahan Kosh

1922 The management of Gurudwara Guru Ka Bagh was handed over to the Sikhs after a long agitation.

==> GURU KA BAGH gurudwara was under the control of Mahant Sundar Dass. He had agreed to serve under a committee of eleven members appointed by the SGPC on August 23, 1921, but the land remained under his possession. The Sikhs used to hew wood from the land for common kitchen and Mahant, under instigation from others, lodged a complaint against the Akalis. The government was on the outlook for opportunities to retrieve its prestige, lost in the Key's affait. On Aug. 9, 1922, five Akali Sewadars were arrested for cutting wood for Guru Ka Langar from Guru Ka Bagh. Subsequently a morcha was launched to seek the release of the five GurSikhs.

From Aug. 23 until Sept. 13, the government sided with the Mahant and ruthelessly lathi-charged the visiting Jathas. The violent use of force on the non-violent Akalis had great impact in and outside the Punjab. The Government brutality was condemned. The police beat the Akalis with iron-tipped rods and batons, till blodd began to flow and the brave GurSikhs fell unconcious. The insults heaped up on the Akalis were unbearable. They were given inhuman punishments and their religious symbols were desecrated and hair pulled out. The effect of all this on thousands of GurSikhs was tremendous, resulting in deep seated hatred against the British rulers and the Sikhs lost all faith in non-violence. The Babbar Akali movement took its final shape during this Morcha. The courage and persistent of Sikhs became world renouned during this period. From Sept. 13 until Nov. 17, Sikhs courted arrests. Finally, the government gave in and on Nov. 17, 1922, all Sikh demands were accepted and the agitation was successfully concluded. During this agitation 5605 Sikhs courted arrest including 35 members of the SGPC, over a dozen Sikhs accepted shahidi and thousands were injured.

-Ref. Babbar Akali Movement, A Historical Survey, byGurcharan Singh, Aman Publications, 1993.

1922 Meeting is held at Jadla.

1927 Saint Attar Singh passed away.

==> SAINT ATTAR SINGH was a dedicated spiritual soul, Gurbani Kirtaniae, and an exemplanary preacher. He was born in village Chimma, Tehsil Sunam of Patiala, on Chaet Sudhi 1 Sunmat 1923. At the age of 18, he joined Paltoon number 4 and served for some years in Burma. Later, he became independent and basically preached Guru's word. Thousands took Amrit under his guidance. He built several Gurudwaras, like Damdama Sahib and Gursagar Mastuyanae. All his life he served the Sikh Path and led and exemplary live. He passed away on this day in Sangrur.

-Ref. Mahan Kosh

February 1st

1949 Jallandar Municipal Committees Hindu members decided to adopt Hindi, instead of Punjabi as a medium of instruction in its schools (NOTE:- the exact date of this event is in question. However, it is ceratin that it took place in Feb. 1949.).

1998 The British Army announced a revolutionary dress code, which is aimed to allow it Sikh members wear their traditional dresses. The Sikhs will be able to carry a miniature version of the kirpan in their wallets. They would also be permitted to wear army-issue special design knee-length underpants.

The Sikh members of the armed forces will also have the option of wearing a parka. The Defence Secretary George Robertson is reportedly also considering a proposal for a military-pattern turban for the Sikhs. Another proposal for the military versions of salwar-kameez and scarves is also under consideration.

-Source. Hindustan Tiems, Sikhs in UK Army can have kirpan London, Feb. 1, 1998

[AkalPurakhDiFauj]

February 2nd

1534 Bibi Bhani Ji, was born at Basarkae.

1807 Maharaja Ranjit Singh attacked Kasur, as Quitbuddin had sided against him in the battle of Bhasin. Qutbuddin was caught while fleeing. However, he was pardoned with a jagir at Mamdot. Kasur was annexed to Lahore Darbar. Pasrur town was also annexed.

1958 Sikhs held a Protest March in Delhi against numerous acts of the sacrilege of their Gurdwaras by the Hindus.

[Harsimrat Singh]

February 2nd

1534 Bibi Bhani Ji, was born at Basarkae.

1807 Maharaja Ranjit Singh attacked Kasur, as Quitbuddin had sided against him in the battle of Bhasin. Qutbuddin was caught while fleeing. However, he was pardoned with a jagir at Mamdot. Kasur was annexed to Lahore Darbar. Pasrur town was also annexed.

1958 Sikhs held a Protest March in Delhi against numerous acts of the sacrilege of their Gurdwaras by the Hindus.

thanks for sharing ji!