Today's sikh History

19th March
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1922
A diwan at Sangowal is held by Kishan Singh Gargaj.

1923
Labh Singh of Garhshankar is murdered.

1981
Dal Khasal members, took out a procession at Anadpur Sahib during Hola Mohalla festival, in support of Khalistan. They carried a map of the proposed Sikh state on placards.

1984
All India Sikh Student Federation (AISSF) was banned by Indian government. As a result thousands of innocent Sikhs were Punjab formed the Senior Sikh Sophisticates Forum to strenthen arrested from their home.
 
20th March
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1761
GurSikhs greatly harassed Ahmad Shah's returning forces from his 5th invasion, successfully enageged them near Goindwal and rescued Hindu women captured by him.
1914
Baba Gurdit Singh of Sarhali village charter a ship, Kamagata Maru, to satisfy the condition of the Canadian Privy Council Order No. 920. There were 376 passengers in it including 346 Sikhs. It sarted its journey for Canada reaching there on the 23rd May 1914, but the ship was not allowed to entry and was compelled to leave Canadian waters on 23rd July 1914. ==> KOMA GATA MARU: Punjabis traveling to foreign land in search of better jobs were being discriminated against at the begining of 20th century. The Canadian government had issued prohibition against their entry and the British ships had refused to accept any Punjabi travelers. The Canadian law stated, for the purpose of preventing immigration from india and other countries, that only those passengers could land in Canada who travelled on a through ticket without any break in journey from their land of birth. However, no company provided such a service between the Indian and Canadian ports. As a result, many Punjabis were stranded for months in Hong Kong, unable to get tickets for their final destination, Canada.
Baba Gurdit Singh of Sarhali village, a well established businesses in Calcutta, Malaya, etc., heard of the stranded Punjabis in Hong Kong and decided to challenge this prevalent situation. He rented "Koma Gata Maru", a Japanese ship and named it "Guru Nanak Jahaj". Sri Guru Granth Sahib accompanied the passengers along with Kesri Nishan Sahib.
On April 4, 1914, this ship sailed out of Hongkong and reached the Vancouver port on May 23, 1919, with 167 passengers. However, these passengers were not allowed to land at Vancouver and were forcibly returned to Calcutta in the same ship, after a long and painful struggle. Upon return, the ship was fired upon by the British at BajBaj Ghat in Calcutta. The returning passengers were either arrested or killed. Only a few managed to escape. Baba Gurdit Singh jee escaped the death and lived in disguise for almost 8-9 years. What started as a simple individual business venture turned into a major political event. The returning passengers were no longer considered as better job opportunity seekers but were prosecuted as freedom fighters.


KOMAGATA MARU INCIDENT - A HISTORICAL PERSPECTIVE
Komagata Maru was a merchant ship leased by S. Gurdit Singh to move Indians to Vancouver, Canada. The Canadian govt. was anti-Indian and did not favor their entry to Canada. This adventure was neither directly connected to the Ghadar Party nor was it an outcome of any freedom figting organization. However, it gave a unique twist to the Indian history and freedom struggle in India. The Ghadar journal helped to give it a direction of prevalent discontent and moulded it into a radical movement. And there was a very good reason for it.
The Canadian govt, in order to check further influx of Indians, adopted tought measures. Most notorious of them was "Canadians Privy Council Order No. 920," popularly known as "Continuous Journey Clause." This made the lives of Indo-Canadians very difficult. They could not visit their families and they could not visit them because there was no direct ship service from India to Canada. The Indians, specially Sikhs, used all means to persuade the Canadian govt to withdraw the order, but they won't listen. A deputation of Bhai Balwant Singh, Narain Singh, Bhai Jawala Singh, and Bhai Nand Singh even went to London in April 1913, and later visited India to present their case to the British and British-Indian govt, respectively. It all failed.
Baba Gurdit Singh, a wealthy businessman from Singapore, in order to satisfy the continuous journey clause, chartered his own ship from a Japanese company that would take passengers directly to Canada. The ship sailed on April 4, 1914 from Hong Kong with 165 passengers on board. More passengers joined in Shanghai, Moje and Yokohama and the number rose to 376. 346 were Sikhs and remaining were Punjabi muslims and Hindus. (Some people put the total at 372.) Before leaving, he consulted a leading Britsh solicitors at Hong Kong who assured him that there was no bar to the Indian admission to Canada. He agreed to pay $60,000 as the charter fee.
The ship arrived on the shores of Vancouver on May 23, 1914. The passengers were not allowed to land and the ship was cardoned off by the police. The "Times" (London) of that day carried a categorical statement of the Prime Minister of British Columbia that they would not admit these orientals. Leading Indians (mostly Sikhs) in Vancouver formed a 'Shore Committee.' It paid $22,000 as installment of the charter money for the ship, and filed a test case in the Supreme Court in the name of one passenger Munshi Singh in the hope that they would get more favourable verdict. On July 7, the full bench of Supreme Court gave its unanimous decision that they cannot overrule the Immigration Department's dicision.
Food had run out in the ship. Some local Sikhs managed to deliver potatoes and other things on one occasion during the night on a hired boat. The passengers were very angry and they took control of the ship from the Japanese Captain. The Canadian govt retaliated by ordering a harbour tug "Sea Lion" (sort of tow truck for ships) to push the ship out of the shore. The angry passengers mounted an attack on the police by throwing lumps of coal and bricks. The army regiments had taken positions and it was like a war zone. The Sikhs of Vanocuver were so angry that and decided to burn the city of Vancouver if their countrymen were fired upon by the police, army and the militia who had sourrounded the ship. Somehow a decision was made and the ship sailed back into the sea towards India. Before the ship reached Yokohama, the war broke out. The British govt ordered that no passengers were allowed to land from where they had boarded the ship. At Yokohama, Bhai Sohan Singh Bhakna had delivered 200 pistols and a several hundred cartridges when the ship docked there for a short period. In addition, Ghadar Party literature was also loaded into the ship in flour bags. Many Ghadarites had also boarded the ship from Shanghai.
The Komagata Maru (Guru Nanak Jahaj) reached Calcutta at Budge Budge harbour on July 23, 1914 after a two-month long struggle.
Note:
The Canadian govt had employed agents to commit murders of the Indian community leaders. One such agent was Bela Singh and his band who worked for the Canadian immigration and Mr. William Hopkinson (a high official on the govt) who was a great enemy of the Indian community. Their main job to strike terror in the heart of the Indian (Sikh) community. On September 5, 1914, Bela Singh fired at the Sikh congregation which had gathered to mourn the death of one Ram Singh by Ram Singh. Bela Singh went on firing with two pistols and killed two people and seriously wounded several others. A case was filed agaisnt him. Bhai Mewa Singh shot dead Mr. Hopkinson in the court who was there as a defense witness. Bela Singh was later acquitted. This infuriated the Indian immigrants in Canada. Bhai Mewa Singh was later sentenced to death. Mewa Singh, in his confessional statement said, "This is what led me to take Hopkinson's life and sacrifice my own life to in order to lay bare the opposition exercised upon my innocent people through his influence in the eyes of the whole world. And I, performing the duty of a true Sikh and remembering the name of God, will proceed towards the scaffold with the same amount of pleasure as the hungry baby does towards its mother. I shall gladly have the rope around my neck thinking it to be a rosary of God's name ."
Bhai Mewa Singh's martyrdom day used to be celebrated in Vanvouver Gurdwara every year (maybe it still is). (I have added this note only to emphasise that govt agents are always active in our own community.)
In the diwans held at Gurdwaras of Shanghai and Hong Kong, Komagata Maru formed a central issue and Indians were asked to return to India to avenge the insult. It was no coincidence that the first jatha of Ghadarites came from Shanghai and reached Calcutta alomost on the heels of Komagata Maru. All those who arrived on subsequent ships at Calcutta were rigorously inspected, and those suspected to be dangerous were either arrested or forbidden to reside elsewhere other than their native villages. Many Ghadarites reached Punjab using various routes and methods.
Komagata Maru Reached Budge Budge Harbour (ghaat)
Komagata Maru arrived at Calcutta on September 29, 1914. The passengers pretty much knew what was in store for them in India. Therefore, they threw all the objectionable things in the sea. When they arrived in Calcutta, they were searched thoroughly three times. No arms were found.
At Calcutta, the police wanted the passengers to board the train bound for Punjab immediately, but the passengers insisted that they have to deposit the Holy Guru Grnath Sahib (which was on baord) in one of the local Gurdwaras. Some boarded the train while the other defied the police and started to march towards Calcutta in the form of a procession. The police informed the 2nd Battaion of Royal Fusileers. Thirty English policemen barred the processions' entry into the city. A brawl followed and police opened fire, killing 18 processionists and wounding at least 25. The police chief was shot dead by Bhai Munsha Singh who was one of the passengers. Two other officials were killed and and eleven got injured. Two Punjab policemen were also dead. The officials were cared for and got medical treatment, but no one cared for the wounded passengers. Many passengers were tortured. Sixty passengers escaped from the police seige and crossed river Houghley during night. Seventeen of them were later arrested.
Komagata Maru incident created a sharp reaction against the injustice to the passengers all over the world, but the premier organization of India, Indian National Congress, which was supporting the British Imperialist Goverenment's war efforts in the World War I with money amd men, did not utter single word of condemnation against the foreign rulers.
The saga of Komagata Maru is the story of callous attitude of the Imperial Government and the racist policy of the Canadian government at that time. While every action of the passengers cannot be justified, it was a reaction to the treatment that was meted out to them. Komagata Maru became a by-word for British oppression among the Punjabis. A passenger told an enquiring British officer, "This ship belongs to the whole of India. This is the symbol of the honour of India and if this was detained, there would be mutiny in the armies."
Soon after this incident, Ailane-e-Jang (Proclamation of War) was prepared by the Ghadar Pary which was circulated to a very large number of people. An important meeting was held in Sacramento, (California) and Indian were asked to go back home and wage a war against the Britors who were fighting the World War I. A large number of Punjabis did go back to India and started their revolutionary activities. Shahid Kartar Singh Sarabha, Raghubor Dyal Gupta and many others did not even wait for the meeting and left for India. Little bit later 60-70 Indians left by S. S. Korea which included some prominent leaders on the West Coast of USA. Some of them were sent to other countries to persuade the Indians of other countries such as Burma, Phillipines, China, and Hong Kong to go back to India and start the revolution.
Baba Gurdit Singh, who escaped the police bullets, remained underground until 1920. On the advice of Mahatma Gandhi, he made a volunatary surrender at Nankana Sahib and was imprisoned for five years. (Mahatma Gandhi did not help him in any other way!) He died on July 24, 1954.
Such was the story of Komagatu Maru.


1922
A conference at Apra takes place.
1931
Sikhs presented 17 demands charter for the Round Table Conference.
1956
Hukam Singh was elected Deputy Speaker of Indian Lower House.

 
21st March
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1664

Ninth Patshah, Guru Tegh Bahadhur visited Delhi.

1758
Sikhs captured Sirhind.
1921
Karam Singh Daulatpur organizes a conference ar Mahalpur.
1986
One group of the Akalis called for a protest procession at Chandigarh. This procession was fired upon bt the BSF and CRPF indiscriminately, killing several Sikhs.

 


22nd March
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1923
First declaration of the Babbars owning the murders and open letter by the Babbar Akalis to Lt. Governor, Punjab, was issued in "Babbar Akali Doaba" newspaper. ==> BABBAR AKALI DOABA - newspaper was the organ of the Babbar Akalis and it effectively spread their message in the Doaba. In all 15 issues were released from Aug. 20, 1922 to May 21, 1923. Karam Singh of Daulatpur brought out its two issues, while the rest, except three, were the work of Jathedhar Kishan Singh Gargaj. Despite best efforts, no copies of this newspapers could be located. However, all available extracts can be traced to contemporary newspapers and the court records.


1924

3rd Shahidi Jatha of 500 valiant Akali Satyagrahies, led by Sardar Santa Singh of Chuck No. 133, Sargodha, marched from Amritsar to Gangsar, Jaito. ==> WHERE IS JAITO? A village under Nabha, which falls on the Bathinda-Ferozpur railway line. It is 96 miles from Lahore and 17 miles from Bathinda.
WHAT IS THE SIGNIFICANCE OF JAITO? On this place situated near a fort, is a historical Gurudwara of Guru Gobind Singh Patshah. Maharaja Hira Singh constructed the beautiful buildings of this Gurudwara. The sarowar is popularly known as "Gangsar". About a mile and a half north of Jaito is "Tibhi Sahib" Gurudwara, where Guru Gobind Singh Patshah used to organize and participate in the evening recitation of Rehras. Both Gurudwaras have extensive land sanctioned to it by the Nabha rulers. Additionally, extensive financial resources are made available on an annual basis from the Nabha rulers and the surrounding villages. A maela celebration is held every 7th of Pooh month (Dec.-Jan.) and Katak (Oct.-Nov.) Puranmashi. Jaito's markets are well renowned. People come from far distances to buy and sell their herds.
WHY AKALIS COURTED ARREST? The key issue involved was resoration of Maharaja Ripudaman Singh of Nabha. Maharaja of Nabha, well-known for his pro-Tat Khalsa Proclivities, had a dispute with Maharaja of Patiala, known for this pro-government role. Although Maharaja of Nabha had absolutely no dispute with the government, as a result of mediation, he was forced to abdicate in July 1923. Col. Michin, with the help of troops and armoured cars, took the Maharaja by surprise on July 8, 1923 and taunted him with the query, "Where is that Akali?" The news of deposition by the government raised a strom of protest against the Government's interefernce in Nabha and was decsribed as a challenge to the Akali movement. As a result tensions mounted. The Akalis, in defiance of state orders, continued to hold diwan indefinitely. The Nabha police in order to arrest all the Akalis, including the one reading the holy Granth Sahib, was said to have disrupted the Akhand Path on Sept. 14, 1923. This dispute took such a tragic shape and got so inflames by Feb. 21, 1924 that several people lost their lives. After sixteen shaheedi jathas apart from one from Bengal and another from Canada, the agitation process was completed two years later, on August 6, 1925, after the concurrent bhog of 101 Akand Paaths.



1946
Akali Dal passed resolution for an independent Sikh State.
 
23rd March
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1923
Third attempt to kill Labh Singh Dhadda also aborts
1931
Bhagat Singh Shaheed was hanged to death in the Lahore central jail along with Shivram Rajguru and Sukhdeo.

==> Shaheed BHAGAT SINGH: was one of the leader Sikh revolutionaries of the early 20th century who earned the fame of causing explosion in the Legislative Assembly in Delhi and of committing daring acts of killing British Police Officers. He and his associates were hanged on March 23rd of 1931. Their bodies were secretly cremated on the bank of the Satluj river near Ferozpur. The associated secrecy was to avoid public outcry and any subsequent outburst of violence.
Bhai Sahib Randhir Singh met Bhagat Singh on October 4, 1930 in the Lahore jail. Both were being kept in the same jail and on this day Bhai Sahib was being released. This meeting was secretly arranged after great difficulty. Bhagat Singh wanted to see Bhai Sahib for a long time, but couldn't because of Bhai Sahib's refusal to see him in clean-shaven form. He was instructed by Bhai Sahib to keep long hair as demanded of GurSikhs. Bhagat Singh did exactly that. Further he apologized stating he was mistakenly misled by some people to believe that he could do certain things only if he was clean-shaven. Bhagat Singh also stated that if he had been a Sikh with flowing beard and long hair, the Hindu press would not have talked about his sacrifice. He further clarified that he did not actually kill Saunders. However, he admitted to the crime when accused, simply to take the credit.
Bhai Sahib reiterated the story of Bhai Nidhan Singh Chughewale, a well-known patriot, who had recruited people from many different islands and places to fight the British. The government knew of him had circulated posters throughout India with his picture. Bhai Nidhan Singh's brother once suggested that he color his beard to disguise his identity. Bhai Nidhan Singh flatly refused this suggestion saying whatever he would do will be carried out without any disguise. He advised them not to instill any fear in him, as a GurSikh is always fearless. True to his principles, Bhai Nidhan Singh accomplished many remarkable things without changing the color of his hair or employing any other disguise.
Bhagat Singh declared his awareness that he was going to die anyway and promised to adhere by GurSikh living. Bhagat Singh died as a Sikh.
According to the Granthi of Kasur, Bhai Natha Singh, when Bhagat Singh's body was cremated, his hair were about six inches long. By looking at the photo, the hair actually look lot longer. The newspapers discussed in their columns that he was in fact a believer in Sikhism. His last photograph was taken only a few minutes before he was hanged which showed his hair tied in a knot over his head and beard on his face. He is sitting on a cot in the central jail of Lahore at that time. That is where he was hanged. The photograph was taken by a gentleman named Sohan Lal from Delhi. The government also declared that his body was cremated according to the Sikh tradition.




April 8, 1929, two representatives of the Hindustan Socialist Republican Army, Bhagat Singh and Batukeshwar Dutt, entered unnoticed the assembly chamber and threw two bombs towards the seats occupied by government officials and supporters. With deafening sound the bombs exploded and covered the hall with dense smoke. The benches near which the bombs fail were broken to pieces, and a portion of the floor was also hollowed out. But except for minor scratches to a few no one received any injury. On 23 march, 1931 Bhagat Singh along with Shivram Rajguru and Sukhdeo was hanged to death in the Lahore central jail.
Bhagat Singh's faith was in mass action for the masses. In Bhagat Singh's own words we attach great sanctity to human life, we regard human life as sacred as any one else could. We would sooner lay down our lives in the service of humanity than injure any one else . revolution doesn't necessarily involve a sanguinary strife, nor is there any place in it for individual vendetta.
Bhagat Singh believed that the Congress consisted as it was of landlords, capitalists and rich lawyers could never launch that action which would lead to complete economic freedom for the masses. Gandhiji is kind hearted philanthropists, he used to say, and it is not philanthrophy that is needed, but a dynamic scientific social force. According to him what was needed most was a band of selfless young men who would organize and work for that social revolution. He further believed that in order to initiate the young men in the gospel of this mission, an appeal would have force only when it was delivered from the platform of the gallows and he himself undertook to deliver that appeal.
There was ample opportunity for both of them to make good their escape from the assembly. It was part of a deliberate plan to surrender themselves to the police so that they might be able to expand the revolutionary creed and philosophy by means of a statement in the court. Again to quote Bhagat Singh We then deliberately offered ourselves to bear the penalty for what we had done and to let the Imperialist exploiters know that by crushing individuals they cannot kill ideas. By crushing two insignificant units the nation cannot be crushed. The occasion was also judiciously chosen. By throwing the bombs when the British government was trying to pass the much hated Trade dispute bill, Bhagat Singh and his colleagues also declared their solidarity with the labor class. Bhagat Singh was an avid reader of politics and history and this also shows up in his speech. Below are excerpts from his statement given in the court.
Excerpts From Bhagat Singh
April 8, 1929

In the reply to the next half of the first question we are constrained to go into some detail to offer a full and frank explanation of our motive and circumstances leading up to what has now become an historic event. When we were told by some of the Police Officers who visited us in Jail that Lord Irwin in his address to a joint session of the two houses after the event in question described it as an attack directed against no individual but against the institution itself, we readily recognized that the true significance of the incident had been correctly appreciated. We are next to none in our love of humanity and so, far from having any malice against any individual, we hold human life sacred beyond words. We are neither the perpetrators of dastardly outrage and therefore a disgrace to the country as the pseudo-socialist Diwan Chaman Lal is reported to have described us, nor are we 'lunatic' as the Tribune of Lahore and some others have it believe. We humbly claim to be no more than serious students of the history and conditions of our country and human aspirations, and we despise hypocrisy. Our practical protest was against the institution which since its birth has eminently helped to display not only its worthlessness but its far reaching power for mischief. The more we have pondered the more deeply we have been convinced that that it exists only to demonstrate to the world India's humiliation and helplessness and it symbolizes the over riding domination of an irresponsible and autocratic rule. Time and again in the national demand has been pressed by the People's representatives' only to find the waste-paper basket as its final destination. Solemn resolution passed by the House have been contemptuously trampled under foot on the floor of the so called indian Parliament. Resolutions regarding the repeal of repressive and arbitrary Government measures have been treated with sublime contempt and proposals rejected as unacceptable by the elected members have been restored by stroke of the pen. In brief, in spite of earnest endeavor we have utterly failed to find any justification for the existence of an institution which despite all the pomp and splendor organized with the hard earned money of the sweating millions of India is only a hollow show and a mischievous make believe. And alike have we failed to comprehend the mentality of the public leaders who help to squander public time and money on so manifestly stage managed an exhibition of India's helpless subjection. We had been ruminating upon all this, as also upon the wholesole arrests of the leaders of the labor movement when the introduction of the Trade Disputes Bill brought us into the Assembly to watch its progress and the course of the debate only served to confirm our conviction that the laboring millions of India had nothing to expect from an institution that stood as a menacing monument to the strangling power of exploiters to suck the blood of the helpless laborers. Finally the insult of what we considered an inhuman and barbarous measure was hurled on the devoted heads of the representatives of the entire country and the starving and struggling millions were deprived of their primary right and sole means of improving their economic welfare. None who has felt like us for the dumb driven drudges of laborers could possibly witness this spectacle with equanimity. None whose heart bleeds for those who have given their life-blood in silence to the building up of the economic structures of the exploiters of whom the government happens to be the biggest in this country could repress the cry of soul agonizing anguish which so ruthless a blow wrung out of our hearts. Consequently bearing in mind the words of the late Mr. S. R. Dass, once the Law Member of the Governor Generals Executive Council, which appeared in the famous letter he addressed to his son that a bomb was necessary to awaken England from her dreams. We dropped the bombs on the floors of the Assembly Chamber to register our protest on behalf of those who had no other means left to give expression to their heart-rending agony. Our sole purpose was to make the deaf hear, and to give the heedless a timely warning. Others have as keenly felt as we have done and from under the seeming stillness of the sea of the Indian humanity a veritable storm is about to break out. We have only marked the end of the era of Utopian non-violence of whose fulfilty the rising generation has been convinced beyond the shadow of doubt. Out of our sincerest good-will and love of humanity have we adopted this method of warning to prevent the untold sufferings which we like millions of others clearly foresee.
We have used the expression Utopian non-violence in the foregoing para, which requires some explanation. Force when aggressively applied is violence and therefore is morally unjustifiable; but when it is used in the furtherance of a legitimate cause it has moral justification. The elimination of force at all costs is Utopian and the new movement which has arisen in the country and of which we have given the warning, is inspired by the ideals which guided Guru Govind Singh and Shivaji, Kamal Pasha and Ringa Khan, Washington, Garibaldi, Lafayetter and Lenin. As both the alien government and the Indian public leaders have appeared to have shut their eyes and closed their ears against the existence and voice of this movement, we felt it our duty to sound the warning where it could not go unheard.
We have so far dealt with the motive behind the incident in question and now we must define the extent of our intention.
It can't again be said that we bore no personal grudge or malice against any one of those who received slight injuries or against any other person in the Assembly. On the contrary we repeat that we hold human lives sacred beyond words and would sooner lay down ourselves in the service of humanity than injure anyone else. Unlike the mercenary soldiers of Imperialist Armies who are disciplined to kill without compunction we respect and in so far as it lies in us attempt to save human life. And still we admit deliberately dropped the bombs into the Assembly Chambers. Facts, however speak for themselves and our intention should be judged from the result of our action without drawing upon hypothetical circumstances and presumptions. Despite the evidence of the Government experts the bombs that were thrown in the Assembly Chamber resulted in some damage of furniture and a few slight bruises and less than half a dozen cases. While the government's scientist ascribed the result to a miracle we see nothing but a precisely scientific process in it all. First the two bombs exploded in vacant spaces within wooden barriers of desks and benches. Secondly, even those who were within even two feet of the explosion (for instance Mr. P.R. Rau, Mr. Shankar Rao and Sir George Schuster) were either not hurt or only slightly scratched. Bombs of the capacity disposed to by the Government Expert (though his estimate being imaginary is exaggerated) loaded with an effective charge of Potassium Chlorate and a sensitive picrate would have smashed the barriers and laid many low within some yards of the explosion. Again had they been loaded with some other high explosive with a charge of destructive pellets or darts they would have sufficed to wipe out the majority of the members of the legislative Assembly. Still again we could have flung them into the official-box chokefull of people of note. And finally we could have ambushed Sir John Simon whose luckless Commission was loathed by all the responsible people and who was sitting in the President's gallery at the time. All this however, was beyond our intention and the bombs did more than they were designed to do and the miracle consisted of no more than the deliberate aim which landed them in safe places. Similarly, the pistol was fired in the air but by neither of us.
We then deliberately offered ourselves to bear the penalty for what we had done and to let the imperialist exploiters know that by crushing individuals they cannot kill ideas. By crushing two insignificant units the Nation cannot be crushed. We wanted to emphasize the historical lesson that de Cachets and Bastilles could not crush the Revolutionary movement in France. Gallows and Siberian mines could not extinguish the Russian revolution. The bloody Sundays and Black Mondays failed to strangle the movement of Iris freedom. Can ordinances and safety bills snuffs out the flame of freedom in India. Conspiracy cases trumped up or discovered and incarceration of all the young men who cherish the vision of a greater ideal cannot check the march of the Revolution. But timely warning if not unheeded can help to prevent loss of life and general sufferings. We took it upon ourselves to provide this warning and our duty is done.
I, Bhagat Singh, was asked in the Lower Court as what we meant by the word 'Revolution'. In answer to that question, I would say that Revolution doesn't necessarily involve a sanguinary strife, nor is there any places in it for individual vendetta. It is not the cult of the bomb and pistol. By revolution we mean that the present order of things which is based on the manifest injustice must change. the producers or the laborers, in spite of being the most necessary element of society are robbed by their exploiters of the fruits of their labor and deprived of their elementary right. On the one hand the peasant who grows corn for all starves with his family; the weaver who supplies world markets with textile fabrics cannot find enough to cover his own children's bodies; the masons, smiths and carpenters who rear magnificent places live end perish in slums; and on the other capitalist exploiters, the parasite of society squander millions on their whims. These terrible inequalities and forced disparity of chances are heading towards chaos. This state of affairs cannot last and is obvious that the present order of society is merry making on the brink of a volcano and the innocent children of exploiters no less than millions of the exploited are walking on the edge of a dangerous precipice. The whole edifice of this civilization, if not saved in time, shall crumble. A radical change, therefore, is necessary; and is the duty of those who realize this to recognize society on the Socialistic basis. Unless this is done and the exploitation of man by man and of nations by nations which goes as Imperialism, is brought to an end, the sufferings and carnage with which humanity is threatened today cannot be prevented and all talks of ending wars and ushering in an era of universal peace is undisguised hypocrisy. By revolution we mean the ultimate establishment of an order of society which may not be threatened by such brake down, and in which the sovereignty of Proletariat should be recognized and as the result of which a world federation should redeem humanity from the bondage of capitalism and the misery of Imperial wars.
This is our ideal; and with this ideology for our inspiration we have given a fair and loud enough warning. If, however, it goes unheeded and the present system of Government continues to be an impediment in the way of the natural forces that are welling up, a grim struggle must ensue involving the overthrow of all obstacles, and the establishment of the Directorship of the Proleatist to pave the way for the consummation of the ideal of the Revolution.
Revolution is the unalienable right of the mankind. freedom is the impregnable birth right of all. the laborer is the real sustainer of society. The sovereignty of the people is the ultimate destiny of the workers.
For these ideals and for this faith, we shall welcome any sufferings to which we may be condemned. To the alter of this revolution we have brought our youth an incense, for no sacrifice is too great for so magnificent a cause.
1985
Sikh Women's Seminar was held in Toronto. The seminar's primary objective was to bring the Sikh women together, whereby they could discuss various issues facing the community. There was a need for such a forum where Sikh women could assemble, delibrate, and contribute toward the development of programs for the Sikh youth. The following papers were presented at the seminar: A Potrait of South Asian Canadian Women; Role of Women in Sikh Society; What is Leadership; Role of Sikh Women in Canadian Society; Role of Women in Sikh Leadership; and Participation of Sikh Women in Community Life.
 
*24th March*



***1664*Guru Har Krishan Ji visited Aurangzeb's court. This is the time Guru Sahib visited Aurangzeb's court, when Ram Rai emphatically declared that the decision of his father in selecting his younger brother as his sucessor to the pontificate of Guru Nanak was based on cogent reasons, and that he was now under the command of the new Guru.
==> Guru HAR KRISHAN Patshah (1656-1668), was born on monday, Sawan 8 sunmat 1713 (July 7, 1656) at Kiratpur, to father Sri Guru Har Rai Patshah and mother Matta Krishan Kaur. On Katak 8 sunmat 1718 (Oct. 7 1661), Guru Sahib ascended to Gur Gadhi. Based on the complaints of Baba Ram Rai, Guru Sahib were summoned to Aurangzeb's court in Delhi. While in Delhi, Guru Sahib suffered from small pox (Chaechak) and subsequently left for heavenly abode on Vaisak 3 sunmat 1721 (March 30, 1664). Two historical Gurudwaras marking Guru Sahib's visit to Delhi include Balla Sahib and Bangla Sahib.
Guru Har Krishan, served as the eighth Guru of GurSikhism for a total of 2 years, 5 months and 26 days. Guru Sahibs's entire journey through our planet totaled to 7 years, 8 months, and 26 days.*
"Sri Har Krishan Dayia Jit Ditha Sab Dukh Jae" (Chandhi 3)
"-Ref. Mahan Kosh (pp. 265)"
==> RAM RAI: born to matta Kataklyani and father Sri Guru Har Rai Sahib in sunmat 1703 at Kitarpur. When Aurangzeb summoned seventh patshah to answer some charges against him, Ram Rai was sent instead. Ram Rai impressed Aurangzeb with his cleverness. One day when Aurangzeb question (under influence from others) why Sri Guru Nanak had criticized Islam in salok "Mitti Musalman Ki"? Ram Rai quiteneed the assembled muslims saying that the actual writing is "Mitti Baimaan Ki" and not "musalman ki". When Sri Guru Har Rai Sahib heard of heard of this explanation, he declared that since Ram Rai changed the writings of Guru Nanak for the pleasure and happiness of Aurangzeb, he should never return home to face him. As a consequence Ram Rai obtains 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.
*
*1847*The British being aware of the Sikh's emotional and sentimental attachment to Golden Temple and other shrines, issued special instructions to the British subjects to be careful in maintaining the sanctity of the shrines. An official notification issued by H.M. Lawrence, the British resident read as follows:The Prients of Amritsar having complained of annoyances, this is make known to all concerned that by order of the Governor General, British subjects are forbidden to enter the temple (called the Durbar) or its precincts at Amritsar or indeed any temple, with their shoes. Not are the Sikhs to be molested or any way to be interfered with. Shoes are to be taken off at the bunga at the corner of the tank and no person is to walk round the talk with his shoes on.
*
*1922*Meeting at Rajowal by Kishan Singh Gargaj group to devise ways and means of reforming the toadies
*1945*Master Tara Singh denounces the Acharyae Formula.
==> 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.
 
25th March



1830Baba Ratta Ji Nirankari was born.
==> 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
 
4th April
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1914
Under the leadership of Bhagat Baba Gurdit Singh (Sarhali), Guru Nanak Jahaz (Koma Gata Maru) sailed out from Hongkong to Canada.
==> KOMA GATA MARU: Punjabis traveling to foreign land in search of better jobs were being discriminated against at the begining of 20th century. The Canadian government had issued prohibition against their entry and the British ships had refused to accept any Punjabi travelers. The Canadian law stated, for the purpose of preventing immigration from india and other countries, that only those passengers could land in Canada who travelled on a through ticket without any break in journey from their land of birth. However, no company provided such a service between the Indian and Canadian ports. As a result, many Punjabis were stranded for months in Hong Kong, unable to get tickets for their final destination, Canada.
Baba Gurdit Singh of Sarhali village, a well established businesses in Calcutta, Malaya, etc., heard of the stranded Punjabis in Hong Kong and decided to challenge this prevalent situation. He rented "Koma Gata Maru", a Japanese ship and named it "Guru Nanak Jahaj". Sri Guru Granth Sahib accompanied the passengers along with Kesri Nishan Sahib.
On April 4, 1914, this ship sailed out of Hongkong and reached the Vancouver port on May 23, 1919, with 167 passengers. However, these passengers were not allowed to land at Vancouver and were forcibly returned to Calcutta in the same ship, after a long and painful struggle. Upon return, the ship was fired upon by the British at BajBaj Ghat in Calcutta. The returning passengers were either arrested or killed. Only a few managed to escape. Baba Gurdit Singh jee escaped the death and lived in disguise for almost 8-9 years. What started as a simple individual business venture turned into a major political event. The returning passengers were no longer considered as better job opportunity seekers but were prosecuted as freedom fighters.


KOMAGATA MARU INCIDENT - A HISTORICAL PERSPECTIVE

Komagata Maru was a merchant ship leased by S. Gurdit Singh to move Indians to Vancouver, Canada. The Canadian govt. was anti-Indian and did not favor their entry to Canada. This adventure was neither directly connected to the Ghadar Party nor was it an outcome of any freedom figting organization. However, it gave a unique twist to the Indian history and freedom struggle in India. The Ghadar journal helped to give it a direction of prevalent discontent and moulded it into a radical movement. And there was a very good reason for it.
The Canadian govt, in order to check further influx of Indians,adopted tought measures. Most notorious of them was "Canadians Privy Council Order No. 920," popularly known as "Continuous Journey Clause." This made the lives of Indo-Canadians very difficult. They could not visit their families and they could not visit them because there was no direct ship service from India to Canada. The Indians, specially Sikhs, used all means to persuade the Canadian govt to withdraw the order, but they won't listen. A deputation of Bhai Balwant Singh, Narain Singh, Bhai Jawala Singh, and Bhai Nand Singh even went to London in April 1913, and later visited India to present their case to the British and British-Indian govt, respectively. It all failed.
Baba Gurdit Singh, a wealthy businessman from Singapore, in order to satisfy the continuous journey clause, chartered his own ship from a Japanese company that would take passengers directly to Canada. The ship sailed on April 4, 1914 from Hong Kong with 165 passengers on board. More passengers joined in Shanghai, Moje and Yokohama and the number rose to 376. 346 were Sikhs and remaining were Punjabi Muslims and Hindus. (Some people put the total at 372.) Before leaving, he consulted a leading Britsh solicitors at Hong Kong who assured him that there was no bar to the Indian admission to Canada. He agreed to pay $60,000 as the charter fee.
The ship arrived on the shores of Vancouver on May 23, 1914. The passengers were not allowed to land and the ship was cardoned off by the police. The "Times" (London) of that day carried a categorical statement of the Prime Minister of British Columbia that they would not admit these orientals. Leading Indians (mostly Sikhs) in Vancouver formed a 'Shore Committee.' It paid $22,000 as installment of the charter money for the ship, and filed a test case in the Supreme Court in the name of one passenger Munshi Singh in the hope that they would get more favourable verdict. On July 7, the full bench of Supreme Court gave its unanimous decision that they cannot overrule the Immigration Department's dicision.
Food had run out in the ship. Some local Sikhs managed to deliver potatoes and other things on one occasion during the night on a hired boat. The passengers were very angry and they took control of the ship from the Japanese Captain. The Canadian govt retaliated by ordering a harbour tug "Sea Lion" (sort of tow truck for ships) to push the ship out of the shore. The angry passengers mounted an attack on the police by throwing lumps of coal and bricks. The army regiments had taken positions and it was like a war zone. The Sikhs of Vanocuver were so angry that and decided to burn the city of Vancouver if their countrymen were fired upon by the police, army and the militia who had sourrounded the ship. Somehow a decision was made and the ship sailed back into the sea towards India. Before the ship reached Yokohama, the war broke out. The British govt ordered that no passengers were allowed to land from where they had boarded the ship. At Yokohama, Bhai Sohan Singh Bhakna had delivered 200 pistols and a several hundred cartridges when the ship docked there for a short period. In addition, Ghadar Party literature was also loaded into the ship in flour bags. Many Ghadarites had also boarded the ship from Shanghai.
The Komagata Maru (Guru Nanak Jahaj) reached Calcutta at Budge Budge harbour on July 23, 1914 after a two-month long struggle.
Note:
The Canadian govt had employed agents to commit murdersof the Indian community leaders. One such agent was Bela Singh and his band who worked for the Canadian immigration and Mr. William Hopkinson (a high official on the govt) who was a great enemy of the Indian community. Their main job to strike terror in the heart of the Indian (Sikh) community. On September 5, 1914, Bela Singh fired at the Sikh congregation which had gathered to mourn the death of one Ram Singh by Ram Singh. Bela Singh went on firing with two pistols and killed two people and seriously wounded several others. A case was filed agaisnt him. Bhai Mewa Singh shot dead Mr. Hopkinson in the court who was there as a defense witness. Bela Singh was later acquitted. This infuriated the Indian immigrants in Canada. Bhai Mewa Singh was later sentenced to death. Mewa Singh, in his confessional statement said, "This is what led me to take Hopkinson's life and sacrifice my own life to in order to lay bare the opposition exercised upon my innocent people through his influence in the eyes of the whole world. And I, performing the duty of a true Sikh and remembering the name of God, will proceed towards the scaffold with the same amount of pleasure as the hungry baby does towards its mother. I shall gladly have the rope around my neck thinking it to be a rosary of God's name ."
Bhai Mewa Singh's martyrdom day used to be celebrated in Vanvouver Gurdwara every year (maybe it still is). (I have added this note only to emphasise that govt agents are always active in our own community.)
In the diwans held at Gurdwaras of Shanghai and Hong Kong, Komagata Maru formed a central issue and Indians were asked to return to India to avenge the insult. It was no coincidence that the first jatha of Ghadarites came from Shanghai and reached Calcutta alomost on the heels of Komagata Maru. All those who arrived on subsequent ships at Calcutta were rigorously inspected, and those suspected to be dangerous were either arrested or forbidden to reside elsewhere other than their native villages. Many Ghadarites reached Punjab using various routes and methods.
Komagata Maru Reached Budge Budge Harbour (ghaat)
Komagata Maru arrived at Calcutta on September 29, 1914. The passengers pretty much knew what was in store for them in India. Therefore, they threw all the objectionable things in the sea. When they arrived in Calcutta, they were searched thoroughly three times. No arms were found.
At Calcutta, the police wanted the passengers to board the train bound for Punjab immediately, but the passengers insisted that they have to deposit the Holy Guru Grnath Sahib (which was on baord) in one of the local Gurdwaras. Some boarded the train while the other defied the police and started to march towards Calcutta in the form of a procession. The police informed the 2nd Battaion of Royal Fusileers. Thirty English policemen barred the processions' entry into the city. A brawl followed and police opened fire, killing 18 processionists and wounding at least 25. The police chief was shot dead by Bhai Munsha Singh who was one of the passengers. Two other officials were killed and and eleven got injured. Two Punjab policemen were also dead. The officials were cared for and got medical treatment, but no one cared for the wounded passengers. Many passengers were tortured. Sixty passengers escaped from the police seige and crossed river Houghley during night. Seventeen of them were later arrested.
Komagata Maru incident created a sharp reaction against the injustice to the passengers all over the world, but the premier organization of India, Indian National Congress, which was supporting the British Imperialist Goverenment's war efforts in the World War I with money amd men, did not utter single word of condemnation against the foreign rulers.
The saga of Komagata Maru is the story of callous attitude of the Imperial Government and the racist policy of the Canadian government at that time. While every action of the passengers cannot be justified, it was a reaction to the treatment that was meted out to them. Komagata Maru became a by-word for British oppression among the Punjabis. A passenger told an enquiring British officer, "This ship belongs to the whole of India. This is the symbol of the honour of India and if this was detained, there would be mutiny in the armies."
Soon after this incident, Ailane-e-Jang (Proclamation of War)was prepared by the Ghadar Pary which was circulated to a very large number of people. An important meeting was held in Sacramento, (California) and Indian were asked to go back home and wage a war against the Britors who were fighting the World War I. A large number of Punjabis did go back to India and started their revolutionary activities. Shahid Kartar Singh Sarabha, Raghubor Dyal Gupta and many others did not even wait for the meeting and left for India. Little bit later 60-70 Indians left by S. S. Korea which included some prominent leaders on the West Coast of USA. Some of them were sent to other countries to persuade the Indians of other countries such as Burma, Phillipines, China, and Hong Kong to go back to India and start the revolution.
Baba Gurdit Singh, who escaped the police bullets, remained underground until 1920. On the advice of Mahatma Gandhi, he made a volunatary surrender at Nankana Sahib and was imprisoned for five years. (Mahatma Gandhi did not help him in any other way!) He died on July 24, 1954.
Such was the story of Komagatu Maru.


1924
Both the Babbar cases are committed to the sessions.

1946
Master Tara Singh and Mohammad Ali Jinnah disscussed the Sikh-Muslim union.
==> 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.




1949
A huge conference of Sikh intellectuals condemned the arrest of Master Tara Singh.

1983
26 more Sikhs Killed by police during "Rasta Roke" agitation.
The Akali Dal had given a call for a road blockade for this day, to press its demands. The Indian Government issued instructions to the police to "teach a lesson to the Sikhs." At Malerkotla, where Sikhs were peacefully sitting on the trafficless road reciting Shabads (devotional songs) from Sikh scriptures, the then Sub Divisional Magistrate came to the scene and order firing on the Sikhs. The firing from sten guns and service automatic rifles killed six Sikhs on the spot and injured dozens of others. Besides the above killings, Sikhs were attacked at Bhogiwal, Kup (near Malerkotla), Dera Bassi, Patiala, Phagwara, Bhatinda, Rajpura and some other places also. On a single day 26 Sikhs were killed by Police forces.
WHY THE AGITATION? A seminar sponsored by the Senior SikhSophisticates Forum was held in Chandigarph to strengthen Khalistan. Kapur Singh, formerly of the Indian Civil Service, was the principle philosopher and guide of the group. Dr. Sohan Singh, formerly director, Health services, Punjab formed the Senior Sikh Sophisticates Forum to strengthen Khalistan. Certain serving officials of the Punjab Government participated in the academic disciussions and many more were in secret sympathy with it. As a result government sought reprisals against these individuals.
Harsimranm Singh was an employee of the School of Punjabi Studies, Punjab University , Chandigarh, under Professor V.N. Tewari, who was the Chairman of the department. At a meeting of the University Senate, Dr. Tewari said that he had no complaint against Harsiran Singh as far as his official work was concerned. But Harsimran Singh was not allowed to continue and his services were terminated.
On March. 12, 1983, at an Akali Dal's working committee meeting, it was decided to block traffic for a day on the main roads of the state and set up meetings in constituencies held by Congress legislators. The blockade of roards was followed by a programme of rail roko, a call to stop the trains. This was executed with equal zeal and throughness.
 
5th April
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1846
Treaty signed between the British Government in India and Maharaja Dalip Singh of Punjab.
==> Maharaja DALIP SINGH, the youngest son of Maharaja Ranjit Singh, who was born in Lahore, on Feb. 1837, to mother Maharani Jind Kaur. His date of birth is disputed by some and alternately suggested as Sept. 4, 1838. Many foreign journalists have wrongly named him as Dhalip Singh and Duleep Singh. However, it should be noted that his correct name is Maharaja Dalip Singh. He assumed the Punjab throne as a child, after Maharaja Sher Singh, on Sept. 18, 1843. During his reign several wars were fought with the British. Unfortunately, he was surrounded by corrupt advisors as illustrated by the following quote.
"Among the Sikh barons who stood around the throne of the young Maharaja Dalip Singh, there was not one, who honestly labored for his country, or who have made the smallest sacrifice to save her."
- The Punjab Chiefs by L.H. Griffin.

The agreement of March 9, 1846, after the first Sikh war with the British, included the following conditions:

  1. There shall be peace and friendship among Maharaja Dalip Singh and the British government.
  2. Lahore darbar would have to relinquish control of the region between Satluj and Bias.
  3. War compensation of one and a half crore rupees to be paid by Lahore darbar. Since this amount was beyond the capabilities of Lahore Darbar at that time, Kashmir region was offered for 75 lakhs. However, Maharaja Gulab Singh stepped forward and paid this amount to buy back this region from the British.
  4. Maharaja Dalip Singh's forces were restricted to 50 platoons and 12,000 horse-back soldiers.
  5. No foreigner from Britain, Europe, or America could be employed in Lahore Darbar without explicit permission of the British government.
  6. British government shall refrain from interference in the internal affairs of the Lahore Darbar.
    However, towards the end of this year, another set of arrangements were made, under which a council was established to run the Punjab affairs. This council was headed by a British Resident. Further, British forces were brought in to maintain peace in the country. Lahore darbar was charged 22 lakh annually for the maintenance and upkeep of such forces.
However, this arrangement did not last for too long. As in April of 1848, a war erupted among the Sikhs and British. At the end of this war, Sikh kingdom was annexed and Maharaja Dalip Singh was sent out of Punjab to FatehGadh (Uttar Pradesh, dist. Karrukhsbad) under the care of Sir John Spencer Login.
Maharaja Dalip Singh was still a child at the time of the annexation of Punjab and there was no one to dispense any religious education to him. His companions (AudiyaPrasad, Purohit GulabRai, Fakir Jahurudeen) had absolutely no interest or sympathy with GurSikh Dharam. As a result, BhajanLal, a local resident brahmin who had converted to christianity, was given the responsibilities of Dalip Singh's education. Under his influence, Maharaja Dalip Singh adopted christianity on March 8, 1853. A few days prior to adopting christianity, Dalip Singh had presented his hair as a gift to lady Login.
On April 19, 1858, Dalip Singh left for England and started residing at Elveden resident in Norfolk. Dalip Singh married a german lady, Bamba Muller (educated form Cairo missionary school) on June 7, 1864. This marriage resulted in three sons (Victor Dalip Singh, Frederick D.S., and Edward D.S.) and three daughters. Two of his sons were brought up as english gentlemen. The elder, Prince Victor, held a commission in the 1st Royal Dragoons and married a daughter of the Earl of Coventry. He died in 1918 at the age of 58. The younger brother, Prince Frederick was educated at Eton and Magdalene College, Cambridge, where he took history Tripos and later took his M.A. He held a commission in the Suffolk Yeomanry and then transferred to the Norfolk Yeomanry. He resigned his commission in 1909 but rejoined the corps in 1914 and was two years on active service in France. He was awarded the Territorial Decoration. Prince Frederick was deeply interested in archaeology and became a Fellow of the Society of Antiquaries and contributed articles to various periodicals on this subject. He died in August 1926, at the age of 58. One of Maharaja's daughters married Dr. Sutherland, lived in Lahore, and was popularly known after her parents as Princess Bamba Sutherland.
Maharani Bamba died in 1890. Later, Maharaja Dalip Singh married an english lady, A.D. Etherill, who lived after Maharaja's death. Maharaja's later years were extremely difficult. He was barred from returning to Punjab, and his pension severed. He died pretty much as an orphan, in Oct. 22, 1893 in Grand Hotel of Paris.


The Anglo-Sikh wars resulted in ultimate liquidation of the Sikh power, and on 30th March, 1849, Maharaja Ranjit Singh's short lived kingdom was annexed by the British. Maharaja Dalip Singh was taken away to Fatehgarh in the U.P., and put under the tutelage of Sir John Login of the Bengal Army., with the result that after two years the young Maharaja expressed desire to renounce his faith and embrace Christianity. He was baptised, granted a pension, sent to England and given an estate in Suffolk. The married Bamba Muller, daughter of a European merchant and an Abyssinian mother.
Maharani Bamba spoke and understood only Arabic, and in the beginning the Maharaja had amusing difficulties when attempting to converse with his fiancee. She bore him Prince Victor Dalip Singh, (b. 1866, d. 1918), Prince Fredrick Dalip Singh (b. 1886, d. 1926), Princess Bamba Jindan (b. 1869, d. 1957), Princess Katherine, Prince Albert Edward Dalip Singh (b. 1879, d. 1893), and Princess Sophia Alexandria (b. 1874, d. 1948). The children of Maharaja Dalip Singh died issueless. Dalip Singh came to India twice and was reconverted to his paternal faith. In 1886 he made an attempt to leave England for good and settle down in Punjab, but his attempt failed and he was not allowed to proceed beyond Aden. He did not return to England and died in Paris in 1893.
Princess Bamba Dalip Singh, who later married an English gentleman Dr. Sutherland, continued to keep in her custody the collection of paintings and objects of arts, belonging to her father. She died in Lahore on March 10, 1957, without having any issue, and thus her death ended the line of the Sikh ruling dynasty. She bequeathed the collections to Pir Karim Bakhsh Supra of Lahore who sold it recently to the Government of Pakistan.
The collection consists of 18 oil paintings, 14 water colours,22 ivory paintings, 17 photographs, 10 metallic objects and 7 miscellaneous articles.


Maharaja Dalip Singh's life is a tragedy in the true sense ofthe word. He was born with a silver spoon in his mouth, but died very poor in a hotel in Paris.
Most people do not know that he wanted to reclaim his kingdom by launching a war against the British. Although he had become Chritain at one time, yet he re-entered Khalsa Panth by taking Khade di Pahul (amrit).
Maharaja wrote the following letter to Sardar Sant Singh who was his relative from his mother's side. Here is the text of the letter:
Carlton Club, Pall Mall, S. W.
March 9th, 1886
My Dear Sirdar Ji,
Wah ! Gooroo ji dee Futteh.
I am pleased to receive your letter, but I advise you not to come near me without the permission of Government as you might get into trouble with the authorities.
I intend to leave England with my family on the 31st of this month, but it is possible a little longer delay may occur.
I need not tell you how pleased I shall be (if the Government permits) for you to be present at my receiving Powhl [Amrit] which I trust my cousin Thakur Singh Sindhaanwalla will administer to me.
I am now longing to return to India although Government are afraid to let me reside in the North Western Provinces and desire me to live at Ootakamand, but I put my faith entirely in Sutgooroo who now that I turn to Him for forgivenss I know will forsake me.
Your sincere friend and welwisher
Duleep Singh
Maharaja.
Note: Maharaja Dalip Singh stayed sometime in Aden. During his stay at Aden, the Maharaja Dalip Singh was baptised and re-entered the Sikh faith. He was baptised on May 26, 1886. There is a photograph of Maharaja with full beard (which is tied back) and beutiful uniform and turban. In this picture he looks very handsome and a true Maharaja. This picture must have taken when he was around 35-40. This picture is not the one that most of us have seen where the handsome Maharaja is standing with a sword in his right hand.


1849
Punjab was annexed by the British.
Dalhousie was clear about annexing Punjab. Henry Lawrence told the Council of Regency not to protest. They were assured of their Jagirs! They persuaded the 11yr old Maharaja to follow suit. He was granted pension of half a million rupees per annum if he remained loyal.

1982
Negotiation talks on Sikh demands broke down.
Negotiation talks on sikh demands that were initiated on October 16, 1981, between the Akali dal and the Indian Central Government fell apart.
 
6th April
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1849
Maharani Jinda moved to maximum security facilities at Chunar Fort. Maharani Jinda was forcibly moved from Banaras into maximum security facilities at Chunar Fort .
==> Maharani JIND KAUR: was daughter of Sardar Manna Singh Auhlakh, a resident of village Chandh, district Sialkot, Tehsil Jafarwall. She was wife of Maharaja Ranjit Singh and mother of Maharaja Dalip Singh. Once the British government gained control of the Khalsa Raj's affairs, she was initially kept under house arrest at Saekhupura and subsequently jailed at Chunar fort (U.P. district Mizapur). However, she escaped in a beggar's attire and reached Nepal, where she lived with dignity. In 1861, Maharani Jind Kaur reached England to visit her son Maharaja Dalip Singh, where she died on Aug. 1, 1863 at the age of 46. Her body was brought back and cremated in Nasik Nagar, on the outskirts of Bombay.
On March 27, 1924, Maharaja Dalip Singh's daughter, Bamba Dalip Singh, brought the ashes of Maharani Jind Kaur from Nasik Nagar and buried it next to Maharaja Ranjit Singh's samadh. Sardar Harbans Singh Rais of Atari performed the last rights (antim Ardas) on this occasion.
-Ref. Mahan Kosh (pp. 523)
Here are a few glimpses of her life from Maharani Jind Kaur by Dr. B.S. Nijjar that also sheds light on the sad, unfortuante affairs of Sikh state after the death of Sher-i-Punjab, and offers a rare glimpse of the treachery of some Dogras and Brahmins.
At one time the Dogras has become so influential that the Raja Hira Singh wanted to be the king by pushing aside Maharaja Dalip Singh. The Sikh army did not like him. They liked Maharaja Dalip Singh.
There was a general discontent among the Sikh army and they were not happy with the way Rani was behaving. She had became louder in her demands. She asked for more jagirs for her brothers and more yearly allownaces for herself. She spoke of the designs against every survivor of the royal family and of intending flight to the southern side of Satluj where the English would at least secure for her son, his father's protected territory. This, of course, was a great miscalculation on her part.

Rani an Accomplished Administrator
However, Rani issued a proclamation praising the fidelity of the Khalsa troops. She had shown considerable energy and spirit in conducting the State business, with the courage and determination seldom shown by any woman in Sikh history. Lord Hardinge had un-willingly praised her for her regular life and devotion to the State affairs. She commanded the obedience of regimental committee as well as Sardars, who were also represented in the Supreme Council of Khalsa. However, she committed the impardonable sin of compromising with the Army. Several conferences with the military officers took place and at one of those, the Sardars said that the army would not let the Government go on.
Weakness of Rani
Harding wrote to Ellenborough about administration of Rani Jind Kaur, on October 23, 1845 A.D., Rani now reviews the troops unveiled, and dressed as a dancing woman, which displeases the old but gratifies the yourng; but her irregularities are so monstrously indecent that the troops have held her horse and advised her to be more chaste or they would no longer style her the Mother of all the Sikhs.
The officers adamantly told the Rani that that army could govern very well for itself. The demand of the increase in pay was, however, not conceded nor was it definitely refused. But the troops were declaring loudly that Rani and her brother were unfit to reign and must be imprisoned or put to death and Peshaura Singh [son of Maharaja Ranjit Singh, but not of Jind Kaur] be seated on the throne. The general joy expressed at the death of Hira Singh [son of raja Gulab Singh dogra] and Pandit Jalla, was thus giving place to appreciation of the order and justice prevailing under their rule. The Khalsa army now became openly independent of the Civil authority and almost acted as Kingmakers.
Jawahar Singh Comes to Power
After the overthrow of of Raja Hira Singh and his favourite Pandit Jalla, the ministerial office was not immediately filled and for some time all power of the Sikh Kingdom remained in the hands of the Army Panchayat. In May, 1845, A.D., however, Jawahar Singh brother of Rani came to power as he was appointed to the exhalted office of Prime Minister for five months from May 1845 to September 1845 A.D. The Prime Minister immediately did his best to win over the army. He raised the salary of the soldiers by half a ruppes and thus consolidate his position. [An average soldier made about Rs/. 11 a month at that time.]
The Dogra Rajas could not tolerate the high position of Jawahar Singh and thus spared no effort to exploit the Khalsa soldiers against him. Raja Gulab Singh instigated Pishaura Singh, another son of Maharaja Ranjit Singh to revolt as he was to be fully supported by the former. At the instigation of the Dogra Rajas, Prince Pishaura Singh revolted and occupied Attok, but was defeated by Jawahar Singh's forces and murdered. It was a blunder on the part of Jawahar Singh as the Sikh army did not appreciate this hasty step of their Prime Minister and turned against him. Raja Lal Singh, the Commander-in-chief of the Khalsa Army, all the more, exploited this situation. A meeting of the Army Panchayat was called and the matter was put before them.
Ultimately Jawahar SIngh was summoned to appear before the Army Panchayat. Jawahar Singh was not unaware of the fury of the Army Panchayat. He rather fully anticipated his fate. Therefore, he took his nephew Maharaja Dalip Singh with him in the hope that the presence of the Maharaja might influence the Khalsa troops in his favour in securing a pardon.
But the fierce and infuriated soldiery sorrounded the elephant on all sides, and the boy Dalip Singh was rougly snathced from the arms of his uncle. Jawahar Singh bowed before the troops, and with folded hands, implored them to hear him for a moment. They, however, would not allow him to utter a word even. He was stabbed with a bayonet on the left, and as he bent over on the right, a man sent a bullet through his brain. JawaharSingh fell from the 'howdah' a corpse, and his body was dragged from the elephant and mangled with swords of those who sorrounded it.
Bawa Rattan Singh and Bhai Chaittu, the councillors of Jawahar Singh, were killed without any ceremony, on the same spot. The cash, in gold and silver coins, which Jawahar Singh and the Rani had brought with them and their fort, was now plundered by the soldiers, and the Rani and her slave girls were compelled to retire to the tents which had some days previously been pitched for their reception. The whole thing was, thus, well premeditatd and planned. The boy Dalip Singh was separated from his mother for a while and kept with the soldiery, fearing that the Rani in her rage and excitement might destroy herself and her child. When these fears had subsided, the prince was again made over to his mother. The soldiers. however, kept a strict watch over Rani's tents the whole night, to prevent any accident. She passed the night in fearful screams and shrieks, lamenting over the death of her beloved brother and cursing the Khalsa. As morning broke, she was permitted to to see the mangled body of her brother. Her lamentations and painful cries renewed with a violence which moved the bystanders to pity and melted even the iron hearts of those who had been instrumental in causing her brother's murder.
Weeping bitterly, Jind Kaur threw herself and her child on the body of her brother. When partly by entreaties and partly by force, she was separatd from the corpse, she rolled upon the ground, tearing her hair and her clothes. This hearth rending spectacle touched the sympathies of the most valorous spectators. The scene was terminated at noon, when the Maharaja with great difficulty, was persuaded to return to the city. The corpse of the murdered prime minister was also carried to the city, where his funeral obseques were performed outside the Masti Gate, in the presence of several Sardars of the court.
 
7th April
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1924
3rd Shaheedhi Jatha of 500 Akali Satyagrahies, led by Sardar Santa Singh courted arrest upon reaching Gangsar, Jaito.
==> WHERE IS JAITO? A village under Nabha, which falls on the Bathinda-Ferozpur railway line. It is 96 miles from Lahore and 17 miles from Bathinda.
WHAT IS THE SIGNIFICANCE OF JAITO? On this place situated near a fort, is a historical Gurudwara of Guru Gobind Singh Patshah. Maharaja Hira Singh constructed the beautiful buildings of this Gurudwara. The sarowar is popularly known as Gangsar. About a mile and a half north of Jaito is Tibhi Sahib Gurudwara, where Guru Gobind Singh Patshah used to organize and participate in the evening recitation of Rehras. Both Gurudwaras have extensive land sanctioned to it by the Nabha rulers. Additionally, extensive financial resources are made available on an annual basis from the Nabha rulers and the surrounding villages. A maela celebration is held every 7th of Pooh month (Dec.-Jan.) and Katak (Oct.-Nov.) Puranmashi. Jaito's markets are well renowned. People come from far distances to buy and sell their herds.

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

1948
Akali Dal passed resolution to keep its independent entity.
Akali Dal passed resolution to keep its independent entity. The yes-men of Congress wanted it to be merged with the Congress.
 
*
*9th April*



**####*Jotti Jot, Eighth Patshah, Guru Har Krishan Ji.
==> Guru HAR KRISHAN Patshah (1656-1668), was born on monday, Sawan 8 sunmat 1713 (July 7, 1656) at Kiratpur, to father Sri Guru Har Rai Patshah and mother Matta Krishan Kaur. On Katak 8 sunmat 1718 (Oct. 7 1661), Guru Sahib ascended to Gur Gadhi. Based on the complaints of Baba Ram Rai, Guru Sahib were summoned to Aurangzeb's court in Delhi. While in Delhi, Guru Sahib suffered from small pox (Chaechak) and subsequently left for heavenly abode on Vaisak 3 sunmat 1721 (March 30, 1664). Two historical Gurudwaras marking Guru Sahib's visit to Delhi include Balla Sahib and Bangla Sahib.
Guru Har Krishan, served as the eighth Guru of GurSikhism for a total of 2 years, 5 months and 26 days. Guru Sahibs's entire journey through our planet totaled to 7 years, 8 months, and 26 days.
"Sri Har Krishan Dayia Jit Ditha Sab Dukh Jae" (Chandhi 3)
"-Ref. Mahan Kosh (pp. 265)"
*####*Gur Gadhi, Ninth Patshah, Guru Tegh Bahadhur Ji.
==> GURU TEGH BAHADUR (1621-1675): RAG SORATH
That man who in the midst of grief is free from grieving,
And free from fear, and free from the snare of delight,
Nor is covetous of gold that he knows to be dust,
Who is neither a backbiter nor a flatterer,
Nor has greed in his heart, nor vdnity, nor any worldly attachment,
Who remains at his centre unmoved by good and ill fortune,
Who indifferent to the world's praise and blame
And discards every wishful fantasy
Accepting his lot in the disinterested fashion,
Not worked upon by lust or by wrath,
In such a man God dwelleth.
The man on vjhom the Grace of the Guru alights
Understands the way of conduct:
His soul, 0 Nanak, is mingled with the Lord
As water mingles with water!
In the galaxy of immortal martyrs who laid down their precious lives to keep ablaze the flame of faith and freedom, the name of the Ninth Master, Guru Tegh Bahadur stands out radiantly prominent. Doubtless, there have been prophets who sacrificed themselves at the altar of their own religion, but the uniqueness of the Ninth Master's martyrdom lies in the fact that he courted death in defending the religion of the persecuted Hindus who had sought his shelter when they were forced to choose between death and Islam. Guru Tegh Bahadur, the second martyr Guru, who was born at Amritsar in 1621, was the youngest son of Guru Hargobind Sahib, the Sixth Master (1595-1645). Guru Har Rai, the Seventh Master (1630-61), and Guru Hari Krishna, the Eight Master (1656-1964): however, preceded him as Gurus. He adorned the sacred throne of Guru Nanak from 1664 to 1675. His installation as Guru enraged Dhirmal and the masands, who were the most contentious claimants to the Guruship.
Guru Tegh Bahadur toured the Punjab, particularly the Malwa region, and Eastern India, to preach Sikhism. He also went to Assam with Raja Ram Singh and stayed with him for nearly two years. The Guru's family accompanied him on this trip, but, while proceeding to Assam, he left his familly at Patna. It was here that his only son Guru Gobind Singh (1666-1708) was born. While leaving Assam for the Punjab, Guru Tegh Bahadur broke his journey at Patna for a short time and then returned to the Punjab. He purchased land from the Raja of Kahloor at Makhowal (Anandpur) and settled down there. From here he set out on extensive missionary tours and attracted amongst others, several Muslims to his faith.
The main theme of Guru Tegh Bahadur's sacred hymns is Nam Simran (concentration on the Divine Name) and Guru Bhakti (adoration of the Guru). One hundred and fifteen hymns of Guru Tegh Bahadur are incorporated in the Adi Granth.
He has clearly set forth his own definition of Giani (or the enlightened one). In these compositions he has laid special stress on vairag or detachment for the realisation of the lofty ideals that distinguish the life of a BrahmGiani.
During Guru Tegh Bahadur's ministry, Emperor Aurangzeb intensified his fanatical plans for forcibly converting the Hindus to Islam. This move had serious repercussions in Kashmir, and, the learned Pandits of Kashmir came to Guru Tegh Bahadur to seek refuge. The Guru advised them to go and tell Aurangzeb that if he could persuade Guru Tegh Bahadur to embrace Islam, they would all willingly become Muslims. This proposal appealed to Aurangzeb, who had already hatched plans to bring to an end Guru Tegh Bahadur's missionary activities, so, he at once issued orders for his arrest.
The Guru, along with some of his companions was finally brought to Delhi and asked to convert to Islam or else face the penalty of death. The Master averred that he would sacrifice his life rather than give up his faith and his freedom of belief. Thus, under Aurangzeb's orders, he was beheaded at the place now called Sis Ganj in Delhi. His martyrdom was yet another challenge to the Sikh conscience. It was realized then that there could be no understanding between an insensate power imbrued with blood and a proud people wedded to a life of peace with honour. The sacrifice roused the devitalized Hindus from their supine somnolence and gave them a hint of the power that comes from self-respect and sacrifice. Guru Tegh Bahadur thus earned the enduring sobriquet title of Hind-di-Chadar or the Shield of India.
"-Ref. "Guru Granth Ratnavali," (pp. 70) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh"
*1746*Orders to shoot Sikhs at sight leading to the "Small Holocaust" in Sikh history.
Diwan Lakhpat Rai, to avenge the death of his brother Jaspat Rai, issued orders to shoot the Sikhs at sight. This campaign culminated in the holocast of 1748, popularly known as the "Small Galughara" in Sikh history.
After the 1745, Sarbat Khalsa resolution, Sikhs attacked Lahore one evening and decamped with a large booty. Yahya Khan who had taken over as Governor after Zakarya Khan's dead in 1745, asked Diwan Lakhpar Rai to displace the Sikhs from the nearby swamp hounts. One of the units led by Jassa Singh Ahluwalia on the way to the hills clashed with his younger brother Jaspat Rai and chopped of his head. Lakhpat Rai now in rage vowed to erase the Sikhs from the pages of history.
==> SMALL HOLOCAUST - Diwan Lakhpat Rai, a katri of Kalanoar, was the Chief Minister to the Governor of Lahore, YayahKhan. When his troublemaker brother, Jaspat, was killed by Sikhs near Badoki Gusayia village, he unleased a campaign of terror against the Sikhs to avenge the death of his brother. Jaspat Rai was actually killed in a skirmish with a Sikh outfit. However, Lakhpat Rai issued orders to shoot the Sikhs at sight. For some period, Lakhpat Rai even assumed completed control of Lahore, under orders of Ahmad Shah Abdali. Lakhpat Rai attacked Sikhs at Kahnoowal jungles and ordered to set the whole jungle on fire. Baba Deep Singh was among the Sikhs who escaped and subsequently fought back at the Beaas River bank, and finally reaching Malwa. This incident culminated in what is common known as the "Chotta Ghalughara" (small genocide) in Sikh history.
Subsequently, MeerManu arrested Lakhpat Rai and handed him over to Diwan KodahMal, who in turn handed his to the Sikhs. Sikhs kept him in jail for six months and eventually killed him in sunmat 1805.
"-Ref. Mahan Kosh (pp. 1056)"
*1748*Mir Mannu was appointed Governor fo the Punjab that brought some of the darkest period in Sikh History.
Mir Mannu was appointed governor of the Punjab who vishiously pursues pursecution of the Sikhs. His reign truned out be one of the darkest period in Sikh history.
*1796*Khalsa Dal restores the belongings of Udasi Sadhus that were snatached by the Vairaghis during Kumbh Mela.
A dispute erupted among the Vairagi and Udasis attending the Kumbh Mela at Hardwar. During this dispute, the Vairagies snatched away the belongings of Udasi Sadhus. On hearing this, the Khalsa Dal intervened and sucessfully restored all the belongings of Udasi Sadhus.
==> KUMB MAELA: There an old mythical story of hinduism, that once the Gods (Dev) and Devils
 

  • 10th April
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    1754
    Jassa Singh Ahluwalia given Jathaedari of Sikh Nation.
    Jassa Singh Ahluwalia was selected as the Jathaedari of the Sikh Nation by Sarbat Khalsa at Sri Akal Takhat. Further he was bestowed the title of Nawab
    ==> Sardar JASSA SINGH AHLUWALIA was born in 1718. He was son of Ahluwalia resident Bader Singh. His close association with Nawab Kapur Singh influenced him in service of GurPanth. Raja Amir Singh of Patiala was introduced to amrit by him. He was a great General of the Khalsa forces during the 18th century and was called Sultan-ul-Quom, king of the nation, his heroic deeds and qualities of leadership. He killed Hakim SalabatKhan of Amritsar, in 1748, and captured the surrounding region. In 1789, he helped Diwan KodhaMal in removing ShahanWadh from Multan. In 1753, he defeated Hakim Adinabaegh and conquered Fataibad. He won the successful release of enslaved Hindu men and women from Ahmad Shah Durani. As a result he came to be popularly known as BandiShoadh (liberator). He bravely fought in Wada Ghulughara (the big holocaust). Even after receiving 22 grave bounds, he kept fighting. He was head as well as the life of the Ahluwalia Misl. In 1774, he captured Kapurthala state, established his capital there, and issues coins under our Gurus name. He was extremely popular among our Panth. He dies in 1783 in Amritsar. A monument in his memory was erected near Baba Atal, in Amritsar.

    1762
    Kalandar Khan attacked Sri Harmandir Sahib under Abdali's influence. Sri Harmandir Sahib was destoyed with dynamites and the sarowar filled with debri. One of Sri Harmandir Sahibs brick hit Abdali's nose. This injury proved to be deadly for him.

    1763
    Panth Khalsa resolved to liberate a Kasur Brahmin's wife who was abducted by the Nawab (Chief) of Kasur, Punjab.
    Khalsa Panth passed a resolution, on behest of a poor Brahnim from Kasur, to seek the release of his beautiful wife. She had been abducted by the Nawab (Chief) of Kasur, Punjab. The Sikh outfits assembled at the holy Akal Takhat, unanimously took a vow to liberate the poor lady and successfully accomplished the task.

    1973
    The Articles of Incorporation of the Sikh Dharma Brotherhood were endorsed by the Secritary of the State of California. This act established Sikh Dharma as an official religious organization.
 
11th April
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1748
a
Jassa Singh Ahluwalia killed Salabat Khan, then Governor of Amritsar. Diwan Kodha mal mordered Lakhpat Rai on April 13, 1748 and an intense battle erupted among the Manawala and Deburji. Sardar Kapur Singh mover with his forces towards Lahore. Meanwhile what ever Jagir that fell into the hands of the Sikhs was used for Guru Ka Langar.

1748
b
Meer Manu became Punjab's Governor.
1762
Ahmed Shah Abdali blew off Sri Harmindir Sahib, desecrated and filled the sarowar (sacred tank) with garbage. In 1755, Ahmad Shah Abdali attacked India for the fourth time. After looting Mathura, Bindraban, Agra, and Delhi, he brought back jewelry, gold and thousands of young Hindu men and women. In order to liberate the enslaved hindus, Baba Deep Singh and his associates attacked Durani near Peepli and Markanda (now in Haryana). The infuriated Abdali, made his son, Tamur Shah, as the subaedar of Punjab and Jahan Khan as his General. He ordered them to kill all Sikhs and demolish Darbar Sahib, Amritsar. Following orders, Jahan Khan went to Amritsar with heavy artillery. Baba Gurbaksh Singh along with 30 other Sikhs fought back, but unfortunately, Jahan Khan demolished Darbar Sahib, its surrounding buildings and filled the sarovar with garbage.

1883

Khalsa Diwan founded at Amritsar. Khalsa Diwan was founded at Amritsar. This body too like the previous ones, from its very inception, was torn by internal dessensions, and teh tussle for supremacy between teh Amritsar and the Lahore parties wrecked it. This led to the formation of an independent Khalsa Diwan at Lahore in 1886. The leaders of the Lahore Diwan were progressive where as the Amritsar Diwan was the stronghold of the conservative elements mainly the aristocrats and Mahants. The latter failed to appreciate the wind that was blowing to restore Sikhism to its pristine glory. Nonetheless during this period, the Sikhs were able to co-operate despite mutual acrimony and dissensions.
 
12th April
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1759
a
Sikhs gathered in hugfe numbers for Baisakhi in Amritsar. Hukamnana was issed in the name of the Sikhs from Sri Akal Takhat for the collection of Daswand and to engage in religious deeds.
1759
b
Maratha Sabaji and the Sikhs together attacked Jahan Khan.
1801
Coronation of Ranjit Singh as Sarkar-i-Wala. Ranjit Singh's was proclaimed ruler by Baba Sahib Bedi, a descendant of Guru Nanak. At the coronation ceremony Sardar Ranjit Singh assumed the title Sarkar-i-Wala. Although the ceremony was conducted in accordance with the ancient ceremony of Hindu monarchy, "abhisekha," he never sat on a throne in respect to the concept of Sikh sovereignty, for sovereignty belonged only to Guru Khalsa Panth and not any individual. He asked all non-Sikhs to address him as Maharaja and all Sikhs as Singh Sahib. He struck "NanakShahi" Silver Rupee coins, symbolising sovereignty the same year. The legend "Deg Tegh Fateh" of 1765 on Lahore mint Rupees was changed to the legend that existed on Amritsar coins of 1775 and coins of Banda Bahadhur of 1710. Ranjit Singh adopted the same couplet and exactly in the same form as it appeared on 1784 Amritsar coins, without any modifications.
==> Maharaja RANJIT SINGH, was born on Nov. 2, 1780, to Jathaedar Sardar Maha Singh of Sukarchakia misl and mother Raj Kaur (daughter of Raja Gajpate Singh Jindpate). At a very early age, he lost his left eye to smallpox which also left numerous marks on his face. Upon his fathers death, Ranjit Singh assumed throne at the tender age of 10. During his tender, his advisor Sardar Dal Singh and Diwan LakhpatRai managed the state affairs under the guidance of his mother Raj Kaur. Bhai Pheru Singh of Gujrawallae and his government Dharamsala was selected for Guru Granth education. However, Ranjit Singh showed increasing interest in weaponry and horse-riding and quickly acquired these skills.
Ranjit Singh captured Lahore in 1799 and called a darbar, in sunmat 1858, to assumed the title of "Maharaja". He preferred to addressed as Maharaja Ranjit Singh "SinghSahib". He quickly expanded his rule from Satluj to Peshawar and from the boundaries of Tibet to Sindh. He established four subha; namely, Lahore, Peshawar, Kashmir, and Sultan. He continually expressed desire to reassert the strength of Sikh Panth and bring it under a united fold.
According to British history, Maharaja's title is "Sher-e-Punjab", the Lion of Punjab. His court was always filled with able generals. He built an extremely loyal and powerful force. He was a humble person. When the Granthis of Delhi Gurudwara visited his court in Lahore, he used his beard to wipe their feet. Further when he was declared Tankhaia by Akali Phulla Singh, he prompted presented his bare back for the declared punishment.
More than his own popularity, Maharaja Ranjit Singh worked for the propagation of Vaaheguru's name. He constructed the fort GobindGadh in Amritsar, named after Guru Gobind Singh Patshah. He established a beautiful garden named after Satguru Ram Dass Ji Patshah.
Ranjit Singh never forgot to humor the democratic feeling, or rather, the theocratic feeling of the Sikhs. He professed to rule "by the grace of God". He issued coins in the name of Guru Nanak with the encryptions
"Akal Purakh Ji Sahayae
Daego Taego Fateh Nusrat Baedrang
Yahaftaj Nanak Guru Gobind".
On April 25, 1809, a friendship treaty was signed with the British. This treaty set Satluj as the boundary between the British and Sikh empires. Maharaja Ranjit Singh maintained his friendship with the British throughout his reign.
Maharaja Ranjit Singh was gifted with the ability of immediate assessment of strengths and weakness of a person on first sight. He personally knew all people working for him and received their daily reports. He did not waste even a minute of his and continually kept himself busy. He was well versed with the feelings of his subjects.
Maharaja Ranjit was also popular for his charity. From the information gathered by Col. Lawrence from his counsellors, Maharaja Ranjit Singh spent 12,00,000 rupees annually on charity apart from his generous distribution of gifts and jagirs.
Maharaja Ranjit Singh died on June 27, 1839 as a result of illness. At the time of his death, Maharaja's forces were made of 92,000 foot soldiers, 31,800 horseback soldiers and 784 big guns. In addition to brave generals like Sardar Sham Singh Attari, Sardar Hari Singh Nalwa, Sardar GossKhan, Phulla Singh Akali, and Diwan MohakamChand, there were several American, British, European, French, Italian, and Russian officers. The total annual revenue of the kingdom was 32475000 rupees.
Maharaja Ranjit's other sons, Tara Singh, Sultan Singh, Kashmir Singh and Peshaura Singh were never popular.
1876

Maharaja Mohinder Singh of Patiala passed away.
==> Maharaja MOHINDER SINGH (1852-1876) was born on Sept. 16th, 1852. He succeded to the throne after the death of Maharaja Narinder Singh and reigned from 1862 to 1876. He was deeply interested in public works. Out of all the Maharajas of Patiala, right from Ala Singh to Yadavindra Singh, Maharaja Mohinder Singh was the tallest with 6'7" height.
==> PATIALA FAMILY traces its descent to Maharaja Gaj, founder of the town Gazni (now in Afghanistan) in the first quarter of the 16th century. His descendents, Maharawal Jaisal, founded the State of Jaisalmer and his grand son, Rao Hans Raj, is considered the ancestor of Patiala family. However, Tawarikh Guru Khalsa written by Giani Gian Singh, traces the Patiala family descent to Chaudhri Phul, a Sidhu Jat in "Malwa country" and the Chaudhri belonged to the 23rd generation of the family of Bhatti Rajputs. When Bhim Mal came to Punjab in 1237 he helped Shahabuddin Gauri, in his attack on Delhi and in lieu of that, he was given the area comprising of Hissar, Sirsa, etc. In 1251, he built a fort in Hissar town. After his death, his son Jawand Rao succeeded and had 21 sons. According to Giani Gian Singh, Chaudhri Phul, son of Chaudhri Rup Chand, belonged to the family tree belonging to the descendents of Jawand Rao. When Guru Har Rai Patshah visited Malwa in 1702 B.K., Chaudhri Kala, brother of Chaudhri Rup Chand, brought his two nephews, Phul and Sandali to the Guru. On instructions of their uncle, who was acting as their guardian, both Phul and Sandali started beating their bellies and when Guru Sahib asked the reason, Chaudhri Kala explained that his nephews wanted to sariate their hunger. At that time, Guru Sahib blessed and ordained that the Phul family would reign for a considerable period of time and that it would feed lakhs of people. Chaudhri Phul died in 1745 B.K. and was succeeded by his two sons, Talok Chand and Ram Chand, who were introduced to amrit by Guru Gobind Singh in 1761 and were subsequently named Talok Singh and Ram Singh. Because of their great services to Guru Sahib, the two brothers were blessed and the Guru ordained "My house is your house and I am much pleased with you". Maharaj Ram Singh, who effectively controlled the areas surrounding Patiala, was murdered in 1771 B.K. (1741) at the hands of Chain Singh, Uggar Sain and Biru. He was succeeded by six sons, Baba Ala Singh proved to be the most dominating and promising. He was introduced to amrit by Nawab Kapur Singh.
The Patiala family attained prominence during Baba Ala Singh reign, who founded the State of Patiala by defeating the neighboring chieftains. Emperor Shah Jahan conferred the title "Raja" on Baba Ala Singh.
Unfortunately, the Patiala family often acted against interest of the Sikhs. They were often concerned with propagating their own family business interests first and foremost. Among the damage they did to the Panth was the reinforcement of the Brahminincal tradition of Nirmalae Sikhs and in total disrespect to GurSikh women many Patialites kept countless Ranis, performed anti Sikhi parades, etc. When Gadarites were orgainzing in US and Baba Khadak Singh was pursuing Keys Morcha and Bhai Sahib Randhir Singh was organinsing Rakab Ganj protest, Patialites were busy bootlicking British reprentatives. They offered many naive young rural Sikhs for deployment in Greece, North Africa and Europe, who eventually sacrificed their lives for a war they had absolutely nothing to do with. The Sikhs continously failed to recognize Patialites and remained loyal to them, even during partition talks (when Patiala family's daughter was to be wed with Dr. Ambedkar's nephew and 100 million of Dalits who were going to embrace Sikhism were thrown out by a series of calculated malicious events).
For these reasons and many more, PATIALA FAMILY were never considered a part of the Khalsa Misls and remained as fringe elements to GurSikh society.
1888
Khalsa Diwan established at Lahore, to propogate Sikh Tenets.

Professor Gurmukh Singh and Giani Dit Singh established Khalsa Diwan at Lahore to propogate Sikh Tenets.
==> SINGH SABHA, a reform group of Amritdhari GurSikhs who objectively sought the eradication of the wrong practices in reestablishing the true traditions of GurSikhism. Their initial efforts for religious propagation and education resulted in the establishment of "Sri Guru Singh Sabha", Amritsar, in 1872. Sardar Thakur Singh Sandawalaia was the first chief, while the temporary offices and gathering facilities were organized at Guru Ka Bagh. The objectives of Singh Sabha, Amritsar, were to inculcate the principles of SIkh religion as preached by the Sikh Gurus among the Sikhs with a view to restoring Sikhism to its pristine purity, preach the principles of Sikh religion by word of mouth, by publication of historical and religious books, and through magazines and newspapers, encourage propagation of Punjabi, reclaim apostates and attract the sympathies of those highly placed in public adminsitration to the educational progress of the Sikhs. The Singh Sabha was to shun politics.
Next in 1879, another Singh Sabha was established at the Prakash place of Guru Ram Das Patshah, in Lahore. Diwan Buta Singh and Bhai Gurmukh Singh were the chiefs of this organization. The successful efforts of these Singh Sabhas resulted in several Singh Sabhas springing around the country. Singh Sabha had a clear perception of Sikhism as enunciated by the Sikh Gurus, and was determined to restore it to its original shape, without any compromise with Hindusim. A number of Singh Sabhas were established and affiliated to the Singh Sabha, Lahore. Amrit Prachar (administration of baptism) to all, including Muslims and lower classes, was an effective movement which, however, brought about conflict with certain Pujaris of the Sikh shrines. Gradually, the Singh Sabhas constructed their own gurudwaras with granthis, ragis, and updeshaks, and they became centres of new rivivalism.
The warming up of the Singh Sabha activity was discernible by a decision to establish Khalsa Diwan at Amritsar. This came into being in 1883 to oversee the functioning of over three dozen Singh Sabhas. There were, however, differences over the provisions of the conmstitution of the Khalsa Diwan. THese resulted in a break, with Lahore Singh Sabha spearheading a Khalsa Diwan at Lahore with a membership of all except three of the Singh Sabha affiliated to it. Suffices to say that the Singh Sabha Lahore, became the focal point of the Sikh reform movement.
The Singh Sabha movement played its historic role by exposing the evils which had crept into the social and religious life of the Sikhs. It reclaimed Sikhism from "a state of utter ossification and inertia and articulated the inner urge of Sikhism for reform and gave it a decisive direction." It not only checked the relapse of the Sikhs into Hinduism but also retaliated by carrying prosewlytsing activities into the Hindu camp. A large number of Hindus were baptised and the Sikh population which was 17,06,165 in 1881 rose to 21,02,896 in 1901 and never dwindled again. Thus the Singh Sabha movement proved to be the elan vital in the regeneration of the Sikh society.
In 1888, Khalsa Diwan was established in Lahore. Subsequently, on Nov. 10, 1901, Shiromani GurSikhs gathered at Ramgarhia Bunga, Amritsar, and laid the foundation of Chief Khalsa Diwan. This organization actively corrected numerous traditions in GurSikhism and continues to do so til today.
1959
The Government of India recognised the Sikhs as a sovereign people in the Nehru-Tara Singh Pact contained in an official communique. Master Tara Singh had threatened to go on fast unto death from Apr. 16, 1959 to protest against Government interference in Gurdwara affairs. Clause (3) of this Nehru-Tara Singh Pact which was a compromise arrived at to avoid the fast, provided:

No amendment in the Gurdwara Act will be made except with the consent of the general house of the Shiromani Gurdwara Prabhandak Committee expressed through a resolution passed by two third majority of the members of the SGPC.
This clause ammounts to a surrender of legislative sovereignty in favor of SGPC which is representative body exclusively of the Sikh people.
 
13th April
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1559 Guru Amar Das Patshah established the Vaisakhi Maela traditions. Vaisakhi Maela celebrations were first organized in Goindwal in 1559, with Guru Amar Dass permision, by Bhai Paro Parmhans of village Dallah. On this day, the big "bavalli" (a sort of well) at Goindwal was filled with water for the first time. Subsequently, vaisakhi maela was held annually, marks the first day of Vaisakh month. This day marks the begining of solar calendar year. On this day, GurSikh sangats travel long distances to gather and join in Guru Sahib's presence. Although, no day is considered auspicious in GurSikhism, vaisakhi day is one among the three days set aside for annual maela celebrations. Vaisakhi maelas are held annually where ever GurSikhs reside.



Annual maela at Guru Kee Kanshi Damdama Sahib. 1746 Panth Khalsa passed a resolution on the Vaisakhi day, not to be part of the Afghan kingdom and actively work against any such designs. 1814 Nirankari Chief, Baba Darbara Singh, son of Baba Dyal Ji was born. ==> 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.


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.


1861 Baba Ram Singh started the Namdhari movement. ==> 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 the 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.

1907 Panch Khalsa Diwan established at Basodh. 1919 Jallianwala massacre took place, 379 unarmed killed and 2,000 wounded. The situation in Punjab had exploded because of the agitation against Rowlatt Bills. People had gathered at Jallianwalla Bagh, Amritsar when troops under Gen. Dyer command open fire killing 337 men, 41 boys, a 7 week-old baby, and wounded over 2,000 umarmed persons. This was followed by brutal repression. Unfortunately, this did not have any affect on the Chief Khalsa Diwan and the traditional Sikh leaders. Arur Singh, Sarbrah, and the head priets of the Golden Temple, Amritsar, not only conferred saropa (robe of honour) on General Dyer but also initiated him and Capt. Briggs into the brotherhood of the Khalsa, investing them with the five K's, the sacred emblem of brotherhood by letting them off from keeping keshas (long hairs) and giving up smoking. This was outrageous.
==> JALLIANWALA BAGH INCIDENT: A meeting was called in 1919 to protest - the arrest of Dr. Saifuddin Kitchlew and Dr. Satyapal, two prominent leaders in Punjab at the time and - against the repressive Rowlette Act of the British Government Several hundred people had assembled at Jallianwala Bagh, Amritsar to participate in this protest. Brigadier General Dwyer was sent to disperse the assembly. He intially proceeded with an armoured car. However, the streets leading up to the Jallianwalla bagh were too narrow for the armoured vehicle and consequently the soldiers had to abandon the vehicle and travel by foot. Upon reaching the Jallianwala bagh, Brigadier General Dwyer opened fire on the innocent and unarmed people, killing almost all. When the firing stooped, a total of 1302 people been killed, including 799 GurSikhs. Udham Singh from Sunam (Punjab), was a child at that time, whose father was among the killed. He vowed to kill the cruel General.
A subsequent enquiry was held into the shooting. As a result, Brigadier General Dyer retired, went back to England, and subsequently died six years after the Jallianwala massacre.
However, The Sikh community felt further insulted, when Rur Sngh, the custodian of the Golden Temple, offered a Saropa to Sir Michael O'Dwyer, Lieuetnant Governor of Punjab. General Dwyer was also offered a Kirpan (Sword of honor) and it was qouted in the British Parliament by Lord Finlay that he had been made a Sikh.
Udham Singh came to England and spent many years of hard work planning ways to fulfill his childhood vows. It is said that Udham Singh took up work in Sir Michale O'Dwyer's residence in England, who was the Governor of Punjab during the Jallianwala massacre. Udham Singh worked there for sometime and therefore got to know Sir O'Dwyer very well. Seezing an opportune moment Udham Singh gunned down Sir O'Dwyer at a public meeting in England as he stood to address the gathering.


1936 All Parties Sikh Conference to discuss the conversion of 5 million untouchables. Dr. Ambedkar made public his intentions to adopt Sikhism at this conference. All Parties Sikh Conference was held under the Presidentship of Mehtab Singh, constituting an All India Sikh Mission under the Presidentship of Master Tara Singh and convened the Gurmat Prachar Conference which was also attended by Dr. B.R. Ambedkar. Dr. B.R. Ambedkar had been pondering over the offers by the Muslims and the Christians for mass conversion of 5 million untounchables when the small Sikh community of Bombay, led by Gurdit Singh Sethi, offered him conversion to Sikhism. At their instance, a delegation from the Gurdwara established contact with various sections of depressed classes. They also participated in the Untouchables Conference at Poona on January 10-11, 1936. Considering the importance of the subject, this conference was called. Dr. B.R. Ambedkar made public his intenstion to adopt Sikhism. As a result, the Sikhs set up a private press at Bombay for publication of Ambedkar's paper Janta. They also established a Khalsa College in Bombay to impart higher education to backward classes.
Even the leaders Hindu Mahasabha, Dr. B.S. Monnje and Pandit Madan Mohan Malaviya were not in favour of conversion of backward classes to Islam or Christianity, as by that they would outside the purview of Indian culture. However, they encouraged Dr. Ambedkar to go in for Sikhism. As a result an outline of the propsed entry of backward classes into Sikhims was drawn up. The time and venuew of the proposed ceremony were to be announced shortly. Jugal Kishore Birla donated a sum of Rs. 25,000 to the Sikhs for the purspose. However, Gandhi's disapproval put and end to this conversion.


1967 Punjabi became official language of Punjab State under Indian Union, at the secretariat level. 1970 The first two American Sikhs partake Amrit and became members of Guru Khalsa Panth. 1974 Sant Mihan Singh and his followers conducted an Amrit sanchar ceremony for the western-born Sikhs at Guru Ram Das Ashram. Los Angeles. Bhai Sahib Dayal Singh, serving as one of the Panj Piare, became the first western-born Sikh to administer Amrit. 1975 For the first time in history , the Amrit Parchar was conducted by a Panj Piare comprised totally of western-born Khalsa. 1978 Massacre of Sikhs took place in Amritsar where 13 GurSikhs were murdered by the fake Nirankaris. ==> WHO WERE THE MURDERED GURSIKHS?
Over 1 million Sikh pilgrims had assembled at Amritsar on the Vaisakhi day of 1978. At the same time, the Nirankari-called Sect of bohemians from Delhi and other parts of the Indian sub-continent held a procession and a conference at Amritsara. During their Conference the speakers made venomous attacks on Sikhism, Sikh Gurus, Sikh scriptures, etc. A few Sikhs, under the command of Bhai Fauja Singh, marched from the Darbar Sahib to protest against this fake Nirankari procession in which Gurbachan Singh Nirankari had seated himself on a higher position than Sri Guru Granth Sahib. Sri Guru Granth Sahib, the prevalent Guru of GurSikhs, is always respectfully seated at the highest platform in any congregation. Anyone seated on a platform higher than that of Sri Guru Granth Sahib is considered disrespectful and sacrilegious among Guru Khalsa Panth.

Further, the Nirankaris were hurling grave and malicious insults against the GurSikhism religion, beliefs, and sentiments. Oblivious to the GurSikhs, the Nirankaris had other plans, including a para-military platoon armed with lethal weapons, guns, revolvers, acid-filled bottles and mechanical propellants for shooting poison-tipped arrows, all well positioned behind a row of trucks. The GurSikh protestors were persuaded by the police officers on duty into believing that steps were being taken to stop further provocations of GurSikhism sentiments. Then the voice of Gurbachan Singh. Nirankari chief, was heard over the sound system, saying "these sikhs think they can stop us from freely carrying out our program. Let them know today, how mistaken they are. Time has come to be active for those, who have come here for this job". Suddenly the para-military platoon briskly advanced toward the GurSikh protestors. The police on duty hurled tear-gas bombs against the unarmed GurSikhs, converting them into sitting ducks for their hunters. Even some Hindu police officials like O.D. Joshi joined the Nirankaris attacks on the protesting GurSikhs. When it was all over 13 lay dead and over 50 were seriously injured. The batch of protesting GurSikhs were from Akhand Kirtan Jatha and Bhindranwale jatha, led by Bhai Fuaja Singh, included the following 13 who layed their lives:

  1. Bhai Amrik Singh
  2. Bhai Avtar Singh
  3. Bhai Darshan Singh
  4. Bhai Dharamvir Singh
  5. Bhai Fauja Singh
  6. Bhai Gurcharan Singh
  7. Bhai Gurdial Singh
  8. Bhai Harbhajan Singh
  9. Bhai Hari Singh
  10. Bhai Kewal Singh
  11. Bhai Piara Singh
  12. Bhai Raghbir Singh
  13. Bhai Ranbir Singh
The irony of the Sikh situation was this that Punjab was being ruled by a so-called Sikh Party; Amritsar was one of the holiest cities of the Sikhs; one minister, Mr Jiwan Singh was also present in the city; the city was the headquarters of the Akali Party and the Sikh Parliament (SGPC) and the Nirankaris had long been attacking the Sikh religion and this was known in the Government. Furthermore all the killers of the Sikhs escaped from the Punjab safely, even with the help of officials of the Punjab Government (including Niranjan Singh, an official of the Punjab and, allegedly, the Chief Minister of the Punjab).
Throughout the world the Sikhs exhibited their fury. However, the Akali ministers of Punjab province bowed before the Central (Hindu) Government and refused to ban the activities of this gang of bohemians. Meanwhile these ministers addressed various Sikh congregations and spoke against the Nirankaris so that the Sikh masses should not become furious against them for their indifferent (or pro-Nirankari) attitude.
Thus this became the starting point of the new phase of the struggle of the Sikh nation. The lead was given by the Sikh Youth under the guidance of the Sikh intelligentsia. They had to fight various platforms: the Hindus, the Communists and some of the pseudo-Akalis, who loved their office more than their nation.
This amritsar massacre was one of the most significant incidents of this century for GurSikhs. It led to the murder of Lala Jagat Narain, the rise of the Khalistan demand, attack on the Golden Temple and Sri Akal Takhat, and enormous destruction of lives and properties in Punjab, Delhi, and other locals of GurSikh population. It should be noted that although Gurbachan Singh's movement call themselves Nirankaris, they do not have anything in common with the original Nirankari movement that made enormous sacrifices and significant contributions for GurPanth's reform. For details see the description on Nirankaris below.
On October 6, 1978, a Hukumnama bearing the seal of Sri Akal Takhat (by the Jathedar of Sri Akal Takhat, Amritsar) was issued, calling upon GurSikhs all over the world to socially boycott these fake "Nirankaris" and not allow their faith and creed to grow or flourish in the society. This Hukumnama was prepared by a committee comprising of the following:
Giani Gurdit Singh Giani Lal Singh Giani Partap Singh Giani Sadhu Singh Bhaura Sardar Kapur Singh Sardar Parkash Singh Sardar Satbir Singh

Through this Hukumnama, all GurSikhs were asked to stop "roti beti di sanjh", food and marital relations, with the fake nirankaris. Gurbachan Singh was subsequently killed by the GurSikhs on Apr. 24, 1980. However, the repercussion of the initial event continue to persist.

1981 Sikhs assert claim to Nation and demand associate status at the UN. A huge Sikh convention held at Anandpur Sahib, at the instance of Akali Dal (Talwandi) unanimously asserted the Sikh claim to Nation and demanded associate status at UN. Additionally, the Sikhs are a Nation slogons got wide public support from the Sikhs. Smt. Rajinder Kaur (daughter of Master Tara Singh) and Sant Jarnail Singh Bhindrawala made fiery speeched in support of this claim at the Golden Temple. Even moderate Sikh leaders like Sant Harchand Singh Longowal supported it. Sant Ji explained:
The exclusiveness of religion, caste, customs, traditions, culture, literature, history of the community of the Sikhs were the basis of a nation. East germany and West Germany were two countries, yet the German Nation is one. The UN is an organization of different nations such as Hindus, Muslims, Sikhs and other communities.


1996 Begining of Khalsa Year 298.
 

14th April
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1634
Battle of Amritsar took place between Mughals and Sikhs, led by Guru Hargobind Ji.
==> GURU HARGOBIND'S BATTLE OF AMRITSAR: The immediate cause of this battle was the seizure of royal hawk by Sikhs hunting near village Gumtala in the vicinity of Amritsar. The royal hawk had actually strayed away while on a hunt. Sikh tradition hold that teh royal hawk was trying hard to capture its target and was flying up and down in the sky time and again. The target was almost caught when it came to the notice of the Sikhs hunting nearby who moved by compassion set off their own hawk which pounced upon the royal hawk. The royal hawk fell and was captured by the Sikhs. The royal solidiesr approached the Sikhs and demanded the return of the royal hawk but on account of their insolent manners, they were refused. The matter was reported to the concerened local authorities with the result that a clash took place between the mughal troops and the Sikhs.
The attack of Mughal solidiers, headed by Mukhlis Khan was so sudden and unexpected that Guru Hargobind, who was then engaged in preparations for the marriage of his daughter, Bibi Viro, had to divert all his attention towards the clash. Bhai Bhanno commanded the Sikhs. As the Sikhs had no proper means of defence at their disposal they faced great hardship. A hollowed tree was convereted into a place of rough artillery and the enemy was given a fight from Lohgarh Fort at Amritsar. The Sikhs fought with confidence against the Mughal solidiers whose strength outnumbered theirs. The Mughals finally did manage to enter the city. However, the residents had already shifted, Guru's family was moved to a house near Ramsar. Mughal solidiers looted Guru's property including the sweets that had been preparade for the marriage. Realizing the gravity of the situation, Guru Sahib promptly managed to send his family to Chabal. He then made final arrangements for the battle. Bhai Bidhia, Bhai Parana, Bhai Bhanu, and Painda Khan commanded the Sikh forces consisting of footmen, horsemen, and archers. The weapons used by them were arrows, spears, swords, shields, lathis, and muskets. The Mughal troops commanded by Mukhlis Khan included Shamas Khan, Anwar Khan and Sayyad Muhammad as commanders of sub-sections.
The solidiers of both forces were seen in high spirits and the battle witnessed tough fighting. Bhai Bhannu and Bhai Singha were able to defeat certain sections of the enemy. Shamas Khan was killed by Bhai Bhai Bhanu. The swordsmen of the Guru, who were sufficiently akilled in the art of warfare, showed their powers in the battlefield. They included Bhai Ananta, Bhai Triloka, Bhai Tota, Bhai Nikab, and Bhai Nihala. The Guru himself supervised his men while fighting in the battlefield. Panda Khan, an Afghan retainer with the Guru, fought courageously and was able to bring down several solidiers of the enemy. Gradually, the Sikh solidiers gained the upper hand over the enemt forces.
Mukhlis Khan proposed terms to the Guru's warriors for reconciliation, which was turned down with the warning that it was in his interest to retire immediately with his men. On complaince with the proposal, the victory of Guru Hargobind's army was almost complete. Mukhlis Khan had been killed and the Mughal solidiers complete routed. The Sikh warriors of fame who died fighting in the battlefield included Bhai Bhagtu, Bhai Takhtu, Bhai Tota, Bhai Piara, Balu Mohan, Saindass, Gopla, and Nihalu.

1772
Sikh forces had crossed Indus and plundered Peshawar city. On this day Ahmad Shah died.

1892
Khalsa College Council eastablished at Amritsar.

1923
Babbars appeal to the people to swell their ranks. This appeal was distributed through "Babbar Akali Doaba" newspaper.

1930
Civil disobedience movement initiated in the Punjab.

1949
Sirdar Kapur Singh I.C.S was suspended by government of Gopi Chand Bhargav on frivolous charges. His real crime was being a committed Sikh.

1984
Surinder Singh Sodhi, a right-hand man of Jarnail Singh Bhindranwalae, was killed by hired men of the Indian Government.

15th April
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1469
PRAKASH UTSAV, Patshahi First, Guru Nanak Dev Ji. Guru Nanak Dev Ji Patshah came to this planet in Talwandi, also known as Nankana Sahib, situated about 48 miles westward from Lahore, Pakistan. He was born in the house of Kalu Chand Bedi and Mata Tripta. Today is the actual date of birth, though Guru Khalsa Panth observes it in Nov. NOTE:- this date is in contention. Some suggest an alternate date as Oct. 21, 1469.
==> GURU NANAK (1469-1539):
In a world rife with falsehood, sunk in superstitions and plagued by all kinds of inequities and inequalities, Guru Nanak rang in the gospel of truth, universal love and brotherhood. The Founder Guru of the Sikhs and one of the greatest and saintliest of saviours, he redeemed the soul of a moribund society that had experienced a total eclipse, if not annihilation, of all abiding human values. The condition of the contemporary society has been vividly described by the First Master in the well-known words.
"This age is a knife, kings are butchers,
justice hath taken wings and fled.
In this completely dark night of falsehood
the moon of truth is never seen to rise."

Guru Nanak was born in a Bedi family at Talwandi (Nankana Sahib), near Lahore, in 1469. At an early age he learnt Sanskrit, Persian and the prevalent form of Gurmukhi. He was a precocious child with a pronounced penchant for religion. His father, Mehta Kalu, made vain efforts to woo him to a mundame mode of life. Accordingly, he was got employed in a Government store of the Nawab of Sultanpur where he served for 13 years.
It was in 1499 that the day of destiny of ecstatic communion with God came. While taking his daily bath in the rivulet Bain that flows near Sultanpur, Nanak had his illumination through a soul-stirring vision of Almighty God. It was here that the Guru delivered his great sermon in the memorable words: "There is no Hindu, there is no Musalman";. The spiritual enlightenment enjoined on him a mission to the propagation of which he consecrated his entire life. He set out on his great Udasi's (Missionary journeys) to deliver God's message to sinning and suffering humanity.
He toured the whole of India and many foreign countries, preaching the gospel of true religion and rooting out ignorance and evil. The great Guru undertook five major missionary journeys in this behalf.
In the course of his first long travel, Guru Nanak visited celebrated Hindu places of pilgrimage like Kurukshetra, Banaras and Jagnnath Puri. He taught people how to distinguish Dharma from Adharma and abandon such pretentious rituals and prayers as constituted the accepted religious practice of the times. During his second journey the Guru went as far as Sangla Deep and having done his ministry returned to the Punjab.
The Master's third missionary journey is known for his discussions with reputed Kashmiri Pandits and savants and for his visits to famous haunts of the Yogis, the Sidhas and the Nathas in the Himalayas. The Guru preached truth and righteousness wherever he went.
The fourth missionary journey comprised the Master's visit to prominent Muslim shrines in Mecca, Medina and Baghdad. After his return to the Punjab, the Guru set out on his fifth and final journey. This time he confined his travel to places nearer home such as Saidpur, Pakpattan, Multan, Achal Batala, etc. Saidpur had been sacked by Babar's forces. Deeply moved by spectacle of infinite human suffering resulting from the inhuman atrocities perpetrated by the Mughal invader, the Guru chanted hymns of Sorrow.
At Achal Batala, a renowned centre of the Yogis and Sidhas, the Guru preached the unity and equality of all religions. For twenty-two years Guru Nanak propagated his faith in India and abroad. During his 18 years' stay at Kartarpur, he incarnated into splendid deeds the lofty ideals that he had been preaching all his life. Thus, by his own inspiring example, the Guru demonstrated how Raj and Yog, the worldly and the spiritual modes of life, could be happily and fruitfully conjoined.
During his extensive missionary journeys, Guru Nanak exhorted the benighted humanity to pursue the path of divine meditation. He stressed the significance of righteous living above all other things. The Guru made men realize that there is only one God Who is peerless. He held that through Nam Simran (Meditation of God's Name) and concentration on Shabad (the word) man could muster up courage enough to uphold truth in his life.
Guru Nanak cried down all cant and blind observance of soulless customs, rites and rituals. The Guru averred that they were a meaningless meandering unconnected with the attainment of man's spiritual destiny, Thus he rightly laid accent on pious practical living which alone constitutes true religiosity.
The quintessence of Guru Nanak's philosophy is enshrined in his mul mantra. He has aptly emphasized the imperative need of truth and beauty, freedom and fraternity. According to Guru Nanak, religion implies a communion between God and man. As a corollary to this, a person who devotes himself to Nam Simran is naturally virtuous and fearless. Unsullied by ill-will or enmity, he works for the amelioration of the weak and the down-trodden. His noble actions give an impulse to his aesthetic ability. A truely religious man of the Guru's conception is opposed alike to serfdom and masterdom. His life is radiant with love and humility, sweetness and light.
Indeed, Guru Nanak wanted to unite and organize his disciples in order to give religion true solidarity. To this end, he established sangat (congregations) at numerous places and appointed their chiefs. Besides, he compiled his writings in book form which he handed over to his successor, Guru Angad Dev.
The Guru established a sangat at Kartarpur and prescribed a set of values to be cherished and practised. He also founded the great institution of langar (free community-kitchen) and spent his earnings from land on running it. Thus, he gave a living form to his doctrine of work, Nam Simran and the Temple of Bread. The Guru nominated Bhai Lehna, his most beloved and trusted disciple, for the exalted office of the Guru after him. In the Adi Granth are enshrined 974 hymns by the First Master.

1501
Guru Nanak started preaching the new religion, Sikhism.
1563
PRAKASH UTSAV, Patshahi Fifth, Guru Arjun Dev Ji. Fifth Patshah, Guru Arjun Dev Ji came to this planet. He was born at Goindwal. He was the youngest son of his parents was the first Guru born as Sikh. Today is the actual date of birth, though Guru Khalsa Panth celebrates it on a different date.
==> 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. sides 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.

1579

Arjan dev married Mata Ganga. Arjan Dev married Mata Ganga, daughter of Bhai Kishen Chand of village Meo, district Jallundar. The only child from this marriage was Guru Hargobind born in 1595 (Please NOTE that the exact date of this event is in question).

1634
Bhai Ballu Ji accepted Shahadat while fighting the Turks in Amritsar.
1790
Ranjit Singh became head of Sukharchakiya Misl.
1940
Master Tara Singh declares his opposition to the establishment of Sikh rule. Master tara Singh, presiding over U.P. Conference at Lucknow, said "While opposing the Pakistan Scheme some Sikhs have lst their heads and they are preaching the establishmento of Sikh rule. This will be adding to the confusion created by the Muslim League. Swaraj is the only solution of our country's misfortunes."
1890

Sikh Bank, the Punjab and Sind Bank, Nationalised.
The only Sikh Bank, Punjab and Sind Bank Ltd. was nationalised by Indira Gandhi simply because it had on its staff a large number of Sikhs.
 
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16th April
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1764
Sikhs captured Lahore and issued their own coins.

1781
Sikhs attack Shahdara Patpat, Delhi.

1789
Invassion of Delhi by the Khalsa Forces.

1961
The passing away of Bhai Sahib Randhir Singh Ji.
Bhai RANDHIR SINGH Ji (1878-1961) indoctrinated thousands of people with the GurSikhism religion and GurSikh way of life through his ideal living, preachings, and kirtan. He was a stalwart of the Ghadr movement who was and galoed for a long term of imprisonment under section 121 (a) of the Indian Penal Code in the Second Lahore Conspiracy Case. He called himself as the first prisoner of the Akali movement who fought for the Sikh right to lead life in the jail as prescribed by the Guru himself. He was arrested on May 9, 1915 for participating in an unsuccessful attempt to attack Ferozepur Fort on November 27, 1914 and released on Oct. 4, 1930. Others like Baba Nidhan Singh of Chugha of Ferozepur, Udham Singh of Kasel and Baba Wasakha Singh of Dadher, district Amritsar were of that tribe of adventourous heros who combined religious fervour with radical politics and defied death with supreme scorn and courage. Sardar Bhagat Singh Shaheed was so influenced by Bhai Sahib's life in the Central Jail, Lahore (where both of them were confined) that he started wearing long hair/beard and adopted GurSikh way of life.
 
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