Jump to content

On This Day


nWo
 Share

Recommended Posts

May 22nd

1606 The Mughals apprehended Guru Arjan Dev Ji under the Royal decree announced on May 20, 1606. Guru Sahib asked his family to leave for Dalla (in Doaba), yet he made no plans to either flee, or hide in the hills or in the jungles.

1710 Baba Gurbakhash Singh (Banda Bahadur) killed Wajir Khan in Chapud-Chidhi and destroyed Sirhind. Then he established his capital at Mukhlas. Until 1720 everything was conducted from this capital.

-Ref. Amritsar Ji Dae Darshan Eshnan Utay 500 <banned word filter activated> Di Ethasak Directory, Satnam Singh Khalsa Advocate, pp. 73.

1960 Punjabi Suba Convention was held at Amritsar. It was attended by Dr. Kitchlew, K.G. Jodh, Zaheer Qurashi and leaders of Socialist and Swatantra Parties.

1964 11 Sikhs were gunned down at Paonta Sahib (Himachal Pradesh) by the Mahant's henchmen.

The sangat of Poanta Sahib had requested head of Tarna Dal (not Nihal Singh, but the one before him) to visit the Gurdwara. They complained that the residing masand was abusing the Gurdwara premises through drinking, raping women that came alone, and making prostitutes dance inside. After several such requests Babaji decided to visit Poanta Sahib accompanied by 13 GurSikhs. They left, from Gurdwara Haria Welan Hoshiarpur, riding horses and horse drawn carts. When they arrived near Gurdwara Poanta Sahib, two GurSikhs carried Babaji's message for the masand requesting initiation of a Akhand Path at the Gurdwara. The masand did not give a definitive answer, instead assured to respond before the next morning. Meanwhile the masand confided with the local police chief, one of his corrupt friends who endorsed and permitted his evil acts.

Babaji started the Akhand Path next morning which proceeded uninterrupted for 2 days. On the 2nd day, the masand came with the police. They arrested Babaji who was outside at that time and fired at the GurSikhs inside, who were conducting the Akhand Path. The GurSikhs had no guns. For they had not come with the intent to fight, but rather to hear the sangat's concerns. As a result they were brutally massacred. Eleven died and two survived. As each Pathi was shot while reciting the Guru Granth Sahib, another simply pushed his body and continued the uninterrupted recitation of Sri Guru Granth Sahib. Nihal Singh, 21 at the time, continued with his choar sewa (even when he had been shot 3 times) until the last GurSikh was shot. As the Akhand Path was interrupted, Nihal Singh finally fell. The only survivor was the youngest GurSikh, a 11 year old, who was found hiding behind a nagara (drums). Besides him all others were presumed dead. It wasn't until the bodies were being loaded up in a cart that a small child saw Nihal Singh breath and informed the local sikhs. The local sikhs who had gathered by now, screamed to get him some medical attention. Fortunately they succeeded in their efforts. He received medical attention and survived with Vaaheguru's grace. He was subsequently honored by many gurdwaras as Jinda-Shaheed Jathedar. The masand was finally removed. Akhand paths are held each year in the commemoration of this event.

Link to comment
Share on other sites

  • Replies 327
  • Created
  • Last Reply

Top Posters In This Topic

May 23rd

1606 Jahangir received false reports on Guru Arjan's blessing Khusrau.

A report about Guru Arjan's blessing Khusrau and affixing a saffron mark on his forhead poured into Jahangir's eras. That made him to call for Guru arjan into his presence and set the stage for confrontation with the Sikhs. Khusrau's indiscreet revolt against his father on April 6, 1606 had helped to strengthen the position of Islamic revivalists. Khusrau was pursued by Shaikh Farid Bukhari who in turn was being followed by Jahangir. Anyone helping Khusrau directly or indirectly was immediately punished. Khusrau crossed river Bease and was followed by Shaikh Fard Bukhari who inflicted on him a crushing defeat near Bhairowal. Khusrau was captured on April 27, 1606, near Chenab and brought as prisoner to Lahore. Upto May 22 there was no mention at all of Khusrau's calling on Guru Arjan much less the latter's blessing on him.

1848 Maharani Jind Kaur exiled and sent to Banaras prison.

==> Maharani JIND KAUR: was daughter of Sardar Manna Singh Auhlakh, a resident of village Chandh, district Sialkot, Tehsil Jafarwall. She was wife of Maharaja Ranjit Singh and mother of Maharaja Dalip Singh. Once the British government gained control of the Khalsa Raj's affairs, she was initially kept under house arrest at Saekhupura and subsequently jailed at Chunar fort (U.P. district Mizapur). However, she escaped in a beggar's attire and reached Nepal, where she lived with dignity. In 1861, Maharani Jind Kaur reached England to visit her son Maharaja Dalip Singh, where she died on Aug. 1, 1863 at the age of 46. Her body was brought back and cremated in Nasik Nagar, on the outskirts of Bombay.

On March 27, 1924, Maharaja Dalip Singh's daughter, Bamba Dalip Singh, brought the ashes of Maharani Jind Kaur from Nasik Nagar and buried it next to Maharaja Ranjit Singh's samadh. Sardar Harbans Singh Rais of Atari performed the last rights (antim Ardas) on this occasion.

-Ref. Mahan Kosh (pp. 523)

Here are a few glimpses of her life from "Maharani Jind Kaur" by Dr. B.S. Nijjar that also sheds light on the sad, unfortuante affairs of Sikh state after the death of Sher-i-Punjab, and offers a rare glimpse of the treachery of some Dogras and Brahmins.

At one time the Dogras has become so influential that the Raja Hira Singh wanted to be the king by pushing aside Maharaja Dalip Singh. The Sikh army did not like him. They liked Maharaja Dalip Singh.

There was a general discontent among the Sikh army and they were not happy with the way Rani was behaving. She had became louder in her demands. She asked for more jagirs for her brothers and more yearly allownaces for herself. She spoke of the designs against every survivor of the royal family and of intending flight to the southern side of Satluj where the English would at least secure for her son, his father's protected territory. This, of course, was a great miscalculation on her part.

Rani an Accomplished Administrator

However, Rani issued a proclamation praising the fidelity of the Khalsa troops. She had shown considerable energy and spirit in conducting the State business, with the courage and determination seldom shown by any woman in Sikh history. Lord Hardinge had un-willingly praised her for her regular life and devotion to the State affairs. She commanded the obedience of regimental committee as well as Sardars, who were also represented in the Supreme Council of Khalsa. However, she committed the impardonable sin of compromising with the Army. Several conferences with the military officers took place and at one of those, the Sardars said that the army would not let the Government go on.

Weakness of Rani

Harding wrote to Ellenborough about administration of Rani Jind Kaur, on October 23, 1845 A.D., "Rani now reviews the troops unveiled, and dressed as a dancing woman, which displeases the old but gratifies the yourng; but her irregularities are so monstrously indecent that the troops have held her horse and advised her to be more chaste or they would no longer style her the Mother of all the Sikhs."

The officers adamantly told the Rani that that army could govern very well for itself. The demand of the increase in pay was, however, not conceded nor was it definitely refused. But the troops were declaring loudly that Rani and her brother were unfit to reign and must be imprisoned or put to death and Peshaura Singh [son of Maharaja Ranjit Singh, but not of Jind Kaur] be seated on the throne. The general joy expressed at the death of Hira Singh [son of raja Gulab Singh dogra] and Pandit Jalla, was thus giving place to appreciation of the order and justice prevailing under their rule. The Khalsa army now became openly independent of the Civil authority and almost acted as Kingmakers.

Jawahar Singh Comes to Power

After the overthrow of of Raja Hira Singh and his favourite Pandit Jalla, the ministerial office was not immediately filled and for some time all power of the Sikh Kingdom remained in the hands of the "Army Panchayat." In May, 1845, A.D., however, Jawahar Singh brother of Rani came to power as he was appointed to the exhalted office of Prime Minister for five months from May 1845 to September 1845 A.D. The Prime Minister immediately did his best to win over the army. He raised the salary of the soldiers by half a ruppes and thus consolidate his position. [An average soldier made about Rs/. 11 a month at that time.]

The Dogra Rajas could not tolerate the high position of Jawahar Singh and thus spared no effort to exploit the Khalsa soldiers against him. Raja Gulab Singh instigated Pishaura Singh, another son of Maharaja Ranjit Singh to revolt as he was to be fully supported by the former. At the instigation of the Dogra Rajas, Prince Pishaura Singh revolted and occupied Attok, but was defeated by Jawahar Singh's forces and murdered. It was a blunder on the part of Jawahar Singh as the Sikh army did not appreciate this hasty step of their Prime Minister and turned against him. Raja Lal Singh, the Commander-in-chief of the Khalsa Army, all the more, exploited this situation. A meeting of the Army Panchayat was called and the matter was put before them.

Ultimately Jawahar SIngh was summoned to appear before the Army Panchayat. Jawahar Singh was not unaware of the fury of the Army Panchayat. He rather fully anticipated his fate. Therefore, he took his nephew Maharaja Dalip Singh with him in the hope that the presence of the Maharaja might influence the Khalsa troops in his favour in securing a pardon.

But the fierce and infuriated soldiery sorrounded the elephant on all sides, and the boy Dalip Singh was rougly snathced from the arms of his uncle. Jawahar Singh bowed before the troops, and with folded hands, implored them to hear him for a moment. They, however, would not allow him to utter a word even. He was stabbed with a bayonet on the left, and as he bent over on the right, a man sent a bullet through his brain. Jawahar Singh fell from the 'howdah' a corpse, and his body was dragged from the elephant and mangled with swords of those who sorrounded it.

Bawa Rattan Singh and Bhai Chaittu, the councillors of Jawahar Singh, were killed without any ceremony, on the same spot. The cash, in gold and silver coins, which Jawahar Singh and the Rani had brought with them and their fort, was now plundered by the soldiers, and the Rani and her slave girls were compelled to retire to the tents which had some days previously been pitched for their reception. The whole thing was, thus, well premeditatd and planned. The boy Dalip Singh was separated from his mother for a while and kept with the soldiery, fearing that the Rani in her rage and excitement might destroy herself and her child. When these fears had subsided, the prince was again made over to his mother. The soldiers. however, kept a strict watch over Rani's tents the whole night, to prevent any accident. She passed the night in fearful screams and shrieks, lamenting over the death of her beloved brother and cursing the Khalsa. As morning broke, she was permitted to to see the mangled body of her brother. Her lamentations and painful cries renewed with a violence which moved the bystanders to pity and melted even the iron hearts of those who had been instrumental in causing her brother's murder.

Weeping bitterly, Jind Kaur threw herself and her child on the body of her brother. When partly by entreaties and partly by force, she was separatd from the corpse, she rolled upon the ground, tearing her hair and her clothes. This hearth rending spectacle touched the sympathies of the most valorous spectators. The scene was terminated at noon, when the Maharaja with great difficulty, was persuaded to return to the city. The corpse of the murdered prime minister was also carried to the city, where his funeral obseques were performed outside the Masti Gate, in the presence of several Sardars of the court.

From: "Maharani Jind Kaur" by Dr. B.S.

1914 Guru Nanak Jahaz (Koma gata Maru) reached Vancouver port, Canada. However, it was forced to return to India.

==> KOMA GATA MARU: Punjabis traveling to foreign land in search of better jobs were being discriminated against at the begining of 20th century. The Canadian government had issued prohibition against their entry and the British ships had refused to accept any Punjabi travelers. The Canadian law stated, for the purpose of preventing immigration from india and other countries, that only those passengers could land in Canada who travelled on a through ticket without any break in journey from their land of birth. However, no company provided such a service between the Indian and Canadian ports. As a result, many Punjabis were stranded for months in Hong Kong, unable to get tickets for their final destination, Canada.

Baba Gurdit Singh of Sarhali village, a well established businesses in Calcutta, Malaya, etc., heard of the stranded Punjabis in Hong Kong and decided to challenge this prevalent situation. He rented "Koma Gata Maru", a Japanese ship and named it "Guru Nanak Jahaj". Sri Guru Granth Sahib accompanied the passengers along with Kesri Nishan Sahib.

On April 4, 1914, this ship sailed out of Hongkong and reached the Vancouver port on May 23, 1919, with 167 passengers. However, these passengers were not allowed to land at Vancouver and were forcibly returned to Calcutta in the same ship, after a long and painful struggle. Upon return, the ship was fired upon by the British at BajBaj Ghat in Calcutta. The returning passengers were either arrested or killed. Only a few managed to escape. Baba Gurdit Singh jee escaped the death and lived in disguise for almost 8-9 years. What started as a simple individual business venture turned into a major political event. The returning passengers were no longer considered as better job opportunity seekers but were prosecuted as freedom fighters.

-Ref. Hindustan Gadar Party: A Short History by Sohan Singh Josh, People's Publishing House, New Delhi, 1977.

KOMAGATA MARU INCIDENT - A HISTORICAL PERSPECTIVE

Komagata Maru was a merchant ship leased by S. Gurdit Singh to move Indians to Vancouver, Canada. The Canadian govt. was anti-Indian and did not favor their entry to Canada. This adventure was neither directly connected to the Ghadar Party nor was it an outcome of any freedom figting organization. However, it gave a unique twist to the Indian history and freedom struggle in India. The Ghadar journal helped to give it a direction of prevalent discontent and moulded it into a radical movement. And there was a very good reason for it.

The Canadian govt, in order to check further influx of Indians, adopted tought measures. Most notorious of them was "Canadians Privy Council Order No. 920," popularly known as "Continuous Journey Clause." This made the lives of Indo-Canadians very difficult. They could not visit their families and they could not visit them because there was no direct ship service from India to Canada. The Indians, specially Sikhs, used all means to persuade the Canadian govt to withdraw the order, but they won't listen. A deputation of Bhai Balwant Singh, Narain Singh, Bhai Jawala Singh, and Bhai Nand Singh even went to London in April 1913, and later visited India to present their case to the British and British-Indian govt, respectively. It all failed.

Baba Gurdit Singh, a wealthy businessman from Singapore, in order to satisfy the continuous journey clause, chartered his own ship from a Japanese company that would take passengers directly to Canada. The ship sailed on April 4, 1914 from Hong Kong with 165 passengers on board. More passengers joined in Shanghai, Moje and Yokohama and the number rose to 376. 346 were Sikhs and remaining were Punjabi muslims and Hindus. (Some people put the total at 372.) Before leaving, he consulted a leading Britsh solicitors at Hong Kong who assured him that there was no bar to the Indian admission to Canada. He agreed to pay $60,000 as the charter fee.

The ship arrived on the shores of Vancouver on May 23, 1914. The passengers were not allowed to land and the ship was cardoned off by the police. The "Times" (London) of that day carried a categorical statement of the Prime Minister of British Columbia that they would not admit these orientals. Leading Indians (mostly Sikhs) in Vancouver formed a 'Shore Committee.' It paid $22,000 as installment of the charter money for the ship, and filed a test case in the Supreme Court in the name of one passenger Munshi Singh in the hope that they would get more favourable verdict. On July 7, the full bench of Supreme Court gave its unanimous decision that they cannot overrule the Immigration Department's dicision.

Food had run out in the ship. Some local Sikhs managed to deliver potatoes and other things on one occasion during the night on a hired boat. The passengers were very angry and they took control of the ship from the Japanese Captain. The Canadian govt retaliated by ordering a harbour tug "Sea Lion" (sort of tow truck for ships) to push the ship out of the shore. The angry passengers mounted an attack on the police by throwing lumps of coal and bricks. The army regiments had taken positions and it was like a war zone. The Sikhs of Vanocuver were so angry that and decided to burn the city of Vancouver if their countrymen were fired upon by the police, army and the militia who had sourrounded the ship. Somehow a decision was made and the ship sailed back into the sea towards India. Before the ship reached Yokohama, the war broke out. The British govt ordered that no passengers were allowed to land from where they had boarded the ship. At Yokohama, Bhai Sohan Singh Bhakna had delivered 200 pistols and a several hundred cartridges when the ship docked there for a short period. In addition, Ghadar Party literature was also loaded into the ship in flour bags. Many Ghadarites had also boarded the ship from Shanghai.

The Komagata Maru (Guru Nanak Jahaj) reached Calcutta at Budge Budge harbour on July 23, 1914 after a two-month long struggle.

Note:

The Canadian govt had employed agents to commit murders of the Indian community leaders. One such agent was Bela Singh and his band who worked for the Canadian immigration and Mr. William Hopkinson (a high official on the govt) who was a great enemy of the Indian community. Their main job to strike terror in the heart of the Indian (Sikh) community. On September 5, 1914, Bela Singh fired at the Sikh congregation which had gathered to mourn the death of one Ram Singh by Ram Singh. Bela Singh went on firing with two pistols and killed two people and seriously wounded several others. A case was filed agaisnt him. Bhai Mewa Singh shot dead Mr. Hopkinson in the court who was there as a defense witness. Bela Singh was later acquitted. This infuriated the Indian immigrants in Canada. Bhai Mewa Singh was later sentenced to death. Mewa Singh, in his confessional statement said, "This is what led me to take Hopkinson's life and sacrifice my own life to in order to lay bare the opposition exercised upon my innocent people through his influence in the eyes of the whole world. And I, performing the duty of a true Sikh and remembering the name of God, will proceed towards the scaffold with the same amount of pleasure as the hungry baby does towards its mother. I shall gladly have the rope around my neck thinking it to be a rosary of God's name ."

Bhai Mewa Singh's martyrdom day used to be celebrated in Vanvouver Gurdwara every year (maybe it still is). (I have added this note only to emphasise that govt agents are always active in our own community.)

In the diwans held at Gurdwaras of Shanghai and Hong Kong, Komagata Maru formed a central issue and Indians were asked to return to India to avenge the insult. It was no coincidence that the first jatha of Ghadarites came from Shanghai and reached Calcutta alomost on the heels of Komagata Maru. All those who arrived on subsequent ships at Calcutta were rigorously inspected, and those suspected to be dangerous were either arrested or forbidden to reside elsewhere other than their native villages. Many Ghadarites reached Punjab using various routes and methods.

Komagata Maru Reached Budge Budge Harbour (ghaat)

Komagata Maru arrived at Calcutta on September 29, 1914. The passengers pretty much knew what was in store for them in India. Therefore, they threw all the objectionable things in the sea. When they arrived in Calcutta, they were searched thoroughly three times. No arms were found.

At Calcutta, the police wanted the passengers to board the train bound for Punjab immediately, but the passengers insisted that they have to deposit the Holy Guru Grnath Sahib (which was on baord) in one of the local Gurdwaras. Some boarded the train while the other defied the police and started to march towards Calcutta in the form of a procession. The police informed the 2nd Battaion of Royal Fusileers. Thirty English policemen barred the processions' entry into the city. A brawl followed and police opened fire, killing 18 processionists and wounding at least 25. The police chief was shot dead by Bhai Munsha Singh who was one of the passengers. Two other officials were killed and and eleven got injured. Two Punjab policemen were also dead. The officials were cared for and got medical treatment, but no one cared for the wounded passengers. Many passengers were tortured. Sixty passengers escaped from the police seige and crossed river Houghley during night. Seventeen of them were later arrested.

Komagata Maru incident created a sharp reaction against the injustice to the passengers all over the world, but the premier organization of India, Indian National Congress, which was supporting the British Imperialist Goverenment's war efforts in the World War I with money amd men, did not utter single word of condemnation against the foreign rulers.

The saga of Komagata Maru is the story of callous attitude of the Imperial Government and the racist policy of the Canadian government at that time. While every action of the passengers cannot be justified, it was a reaction to the treatment that was meted out to them. Komagata Maru became a by-word for British oppression among the Punjabis. A passenger told an enquiring British officer, "This ship belongs to the whole of India. This is the symbol of the honour of India and if this was detained, there would be mutiny in the armies."

Soon after this incident, Ailane-e-Jang (Proclamation of War) was prepared by the Ghadar Pary which was circulated to a very large number of people. An important meeting was held in Sacramento, (California) and Indian were asked to go back home and wage a war against the Britors who were fighting the World War I. A large number of Punjabis did go back to India and started their revolutionary activities. Shahid Kartar Singh Sarabha, Raghubor Dyal Gupta and many others did not even wait for the meeting and left for India. Little bit later 60-70 Indians left by S. S. Korea which included some prominent leaders on the West Coast of USA. Some of them were sent to other countries to persuade the Indians of other countries such as Burma, Phillipines, China, and Hong Kong to go back to India and start the revolution.

Baba Gurdit Singh, who escaped the police bullets, remained underground until 1920. On the advice of Mahatma Gandhi, he made a volunatary surrender at Nankana Sahib and was imprisoned for five years. (Mahatma Gandhi did not help him in any other way!) He died on July 24, 1954.

Such was the story of Komagatu Maru.

Sources:

1. Sailani Desh Bhagat by Harnam Singh Tundilaat, a well-known "Ghadarite" (ghost written by Lal Singh Kamla Akali).

2. The Punjabi heroic Tradition by Dr. Satya M. Rai, Professor, Department of Political Science, Hindu College, Delhi Uni.

3. Ghadar Movement by Harish K. Puri, professor, Political Science, Guru Nanak Dev Uni. This book is published by Guru Nanak Dev University.

1921 Bela Singh and Ganda Singh are arrested and the militant Akali's conspiracy to murder J.W. Bowring, for his part in the Nankana Sahib massacre, ends in a fiasco. A government agent, Sadhu Singh, poised as a straunch Akali supporter working for "Akali" newspaper facilitated their arrest. They were tried under Babbar Akali Conspiracy Case Trail No. 1.

May 24th

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.

-Source. History of Sikh Struggles, Vol. 1, By Gurmit Singh, Atlantic Publishers & Distributors, 1989. pp. 28

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.

-Ref. "Master Tara Singh, by Verinder Grover, Deep & Deep Publications Delhi, 1995.

Link to comment
Share on other sites

May 25th

1606 GUR GADHI, Patshahi Sixth, Guru Har Gobind Ji.

Pattshahi sixth, Guru Har Gobind Sahib Ji, ascended to Guruship of GurSikhism. Just after the martyrdom of Guru Arjan Dev, Baba Budha anointed Hargobind as the sixth Guru of the Sikhs. Guru Arjan had sent to Hargobind, five paisas and a coconut through a messenger. baba Budha put those in front of Hargobind and applied a 'tilak' (saffron mark) on his forehead, bowed to him and declared him to be the next Guru of the Sikhs. The Guru then asked baba Budha to adorn him with a sword. Baba Budha who had not handled a sword before, tied it on the wrong side of the Guru. On realising his mistake he wanted to move it to the right side, but the Guru said not to remove that sword, but instead to put another one on the right side, which Baba Budha did. Thus the Guru wore two swords simultaneously. He declared that one sword represented 'Piri' (spirituality) or Bhakti) while the other represented 'Miri' (Temporality or Shakti). He told his followers that in the Guru's house spiritual and temporal powers would be combined. He declared that his rosary would be the sword-belt and he would wear the emblem of royality on his turban. Further he instructed the Sikhs to keep a sword and a horse and always recite the name of God from their lips.

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

1675 Kashmiri Panditsi, led by Kirpa Ram, arrive in Anandpur Sahib to ask Guru Tegh Bahadhur for help in preserving Hindu dharam.

Kashmiri Pandits, led by Kirpa Das of Mattan (Martand), reached Chak Nanki, Kahlur (old name of Anandpur Sahib). He appealed to Guru Tegh Bahadhur for his help in against the prosecution of Kashmiri Pandits by Aurangzeb's forces and resulting extinction of hindu dharma. After appointing Gobind Rai as the next Guru, Guru Tegh Bahadhur left for Delhi on July 11, 1675. After Guruji's martyrdom, Pandit Kirpa Das stayed back and became Kirpa Singh after taking amort in 1699 and died fighting at Chamkaut along with the two elder sahibjadas of Guru Gobind Singh Ji.

When Guru Tegh Bahadhur sacrificed himself to save the Kashmiri Pandits from extinction in 1675, Guru Gobind Singh put his stamp on this truth by proclaiming "The Lord (Guru Tegh Bahadhur) protected the sacred thread and the frontal mark of the Hindus: He performed a great deed in the age of Kalyug." However, it is strange that the Kashmiri Pandits did not build any memorial in honour of Guruji. On the other hand the present generation has started doubting the veracity of this event.

1739 Sikhs attack Nadir Shash and relieve him of much of his booty.

Nadir Shah was on his way to Iran with billions of Rupees as well as a large amount of gold, pearls, and other valuables. When he reached Akhmur (near Jammu), Khalsa army attached him from the rear and releived him of much of his booty. Astonished at this, he questioned accompaning Zakaria Khan about the desperados. The anecdote runs:

SHAH: Have you got any troublesome people in the country?

ZAKARIA: None, except a sect of the Sikh faqirs, who assemble twive a year to bathe in a tank which they regard as a place of pilgrimage.

SHAH: Where are their abodes?

ZAKARIA: Their homes are the saddles of their horses.

SHAH: It seems probable these rebels will raise their heads.

Having taken a hint from Nadir Shah, Zakaria Khan started a fresh attack on the Sikhs. The Sikhs fled to the hills and to the forests but still continued visiting Amritsar.

1984 100,000 Indian Army troops are mobilized and deployed throughout Punjab surrounding all important Gurdwars including the Golden Temple complex.

1985 Sikh Symposium held in Toronto.

Through May 26, a Sikh Symposium was held in Toronto. The symposium was organized to provide an opportunity to analyze the Punjab situation, explore basic issues, and develop strategies to bring some realism into our community, especially in the wake of tragic happenings in Punjab that affected Sikhs all over the world. The papers presented at the symposium covered a wide range of subjects, such as "Together-Reflections; Sikh Identities; Obstacles to Render Aid to Sikhs; Cultural restraints on Sikhs in India; Economic Restraints on Punjab; The Khalsa its Universality; Psychology of Violence; Role of Media; Unspeakable; and What Went Wrong".

1994 Continued censorship of all communication with Punjab.

Continuation orders issued for censorship of all communication to and from Punjab. The copy of the document containing the top secret order pertaining to the Indian government's official discrimination, harrasment, subjugation and humiliation of the Sikhs is shown below.

==> TOP SECRET ORDER - May 25, 1994

Whereas the Administrator (UT) Chandigarh, is satisfied that this measure is necessary in the interest of public safety and tranquillity.

Now, therefore, in exercise of the powers conferred by Sub-Section (1) of Section 26 of the Indian Post Office Act 1898 for censorship of Postal articles and by Section 5 (2) of the Indian Telegraph Act, 1885 for censorship of telegraphic messages, the Administrator (UT) Chandigarh is pleased to direct that all Postal articles and telegraphic messges of any description whatesoever addressed to or emanating from the:

(1) Office bearers, important members and important workers of:

i) Akali Dals, Dal Khalsa, Khalsa Raj Party, National Council of Khalistan and their front organisations;

ii) Central Coordination Committee of Local Gurdwara & Sikh Institutions, Chandigarh;

iii) A.I.S.S.F.;

iv) Sikh Lawyers Forum;

v) Panjab Bachao Morcha;

(2) Office bearers, important members and important workers of Anand Marg and its branches;

(3) Any organisation/person from whom danger to the' security ofthe State/VIP;

(4) Persons residing in Pakistan;

shall be detained and forwarded to the Deputy Superintendent Of Police (CID) UT/Chandigarh to return to the Postal/Telegraph Authorities direct for delivery such Postl articles/telegraphic messages as are intercepted in accordance with this Office Order which it is not necessary to detain permanently in the interest of public safety.

This Order is to remain in force for a period of six months with effect from the date of issue.

--(Signed) Sanjay Kothari--

Home Secretary,

Chandigarh Administration

Dated Chandigarh,

the 25.5.1994

Link to comment
Share on other sites

May 26th

1886 Maharaja Dalip Singh reentered Sikh faith.

Maharaja Dalip Singh reentered the Sikh faith in 1886. He received Khande Di Pahul (Amrit) on May 26, 1886 at Aden.

Earlier, on On March 8, 1853, Maharaja Dalip Singh was formally admitted into the Christian Church with water brought from Ganges nearby at his own private dwelling house. The service was conducted by the Rev. M.W. Jay, with Dr. John S. Login, Mrs. Login, Colonel Alexander and Mr. Guise signing the Baptism register as witnesses.

The purpose for the Maharaja's conversion to Christianity was two fold:

1) Politically there was no better solution for the British as it showed that the Maharaja not only became a Christian, but also gave up his Punjabi life by becoming an English country-gentleman;

2) It removed him from his mother and subjects - the Punjabi people.

1960 Morcha initiated for seeking Punjabi Subha.

1984 The last meeting was held between Akalis and Indira Gandhi.

The last meeting was held between Akalis and Indira Gandhi regime. Several such meetings preceded this meeting. However, by now it became abundantly clear that this was in fact a drama. The government had planned an attack on Darbar Sahib for several months. Russian KGB and even British Intelligence was guiding the invasion of Darbar Sahib.

1988 The President of India issued an ordinance banning the Sikh fundamentals of Miri-Piri (Cohesive oneness of Religion and Politics). An integral part of the Sikh religion Miri-Piri is the most fundamental to Sikh religion. This ordinance (which later became law) meant that the Sikhs shall have to adopt only that part of their religion which the Hindu majority will allow. This was the final blow to the Sikh nation which made the professing of their religion under the subjugation of the Hindu regime.

-Ref. THE SIKHS' STRUGGLE FOR SOVEREIGNTY, An Historical Perspective By Dr. Harjinder Singh Dilgeer and Dr. Awatar Singh Sekhon Edited By: A.T. Kerr Page 128.

1996 Atal Bihari Vajpayee, in his capacity as Prime Minister of India, visited Sri Harmandir Sahib, Amritsar and apologized to the Sikhs for the following two abominations committed by the Government of India:

1. The June 1984 sttack on the Harmandir Sahib. He is supposed to have said that the attack was wrong, and unconditionally apologized for it.

2. The November 1984 riots in Northern India, when thousands of Sikhs were looted, raped, massacred as well as their properties ransacked/looted.

He resigned his position the very next day. GuruGhar's prestige isn't expanded by anyone's visit. And neither does GuruGhar wait for anyone's visit. However, Sikhs have always pointed out that none of the Congress Prime Ministers ever visit Sri Darbar Sahib. This is considered essential step for Hindu-Sikh unity. Atal Bihari Vajpayee's visit was a result of Prakash Singh Badal's efforts.

-Ref. Ajit, May, 31, 1996.

Link to comment
Share on other sites

May 27th

1710 Baba Banda Singh Bahadhur announces the establishment of Sikh rule in a heavy Diwan organized in Sirhind city.

1921 The Governor of Punjab arrested Sardul Singh Caveesher for spearheading the non-cooperation resolution at SGPC meeting of May 11, 1921. This meeting was really a confrontation that once again demonstrated the majority of the radicals in the SGPC.

-Ref. "Babbar Akali Movement - A Historical Perspective," by Dr. Gurcharan Singh, Aman Publications, 1993.

1985 Longowal Dal revived after 26 days. All this was done in league with the Delhi-regime.

Link to comment
Share on other sites

May 29th

1606 Martyrdom, Fifth Patshah, Guru Arjan Dev Ji.

==> GURU ARJAN DEV (1563-1606) Guru Arjan, the 'Prince of Martyrs' and the 'Prophet of Peace', proffered his precious life to nurture the glory that was to be the Sikh Panth. The Fifth Master's life was marked by divine bliss and sublime sacrifices, born of a sweet acceptance of God's Will. Gifted with a quintessential poetic afflatus, and immeasurable imaginative sympathies, the Guru gave the movement of Sikhism a definite direction, perspective and program. He made the new faith coeval or coextensive with the whole gamut of existence and raised its exquisite edifice on values for which there is neither death nor change.

Guru Arjan Dev adorned the sacred throne of Guru Nanak from Sept. 1, 1581 to May 30, 1606. Born at Goindwal on April 15, 1563, he was the youngest and noblest son of Guru Ram Das and Mata Bibi Bhani. On 23 Hadh sunmat 1636, he married Ganga Devi, daughter of Krishan Chand of Mau village. He had an innate poetic sensibility which was exquisitely displayed in the epistles that he sent to his father from Lahore. They are deeply expressive of the pangs of separation and the exuberance of Love. The Fourth Master's decision to make Guru Arjan his spiritual heir was bitterly opposed by Prithvi Chand who contended that being the eldest son, he alone was entitled to the Guruship. Thus, he could never reconcile himself to his younger brother's installation as Guru.

Under Guru Arjan Dev the Sikh movement registered great progress. In sunmat 1645, he cemented the Santokhsar sarovar. Further, the Guru not only completed the construction of the Sarovars started at 'Guru Ka Chak' by his predecessor but also constructed two more Sarovars. He had the Harmandar built in the middle of Amritsar Sarovar and invited a celebrated Muslim divine, Mian Mir, to lay its foundation stone in sunmat 1645. Remarkable for its architectural and aesthetic beauty and unique in its conception, the temple with its four doors symbolizes the inborn equality of all mankind.

Indeed, it is open to all the four castes without any discrimination. Thus, the Guru sought a dissolution of all castes and creed distinctions. Unlike the Hindu shrines that are built on a high plinth, the Harmandar (the Temple of God) was built on a level lower than that of the surrounding areas, thereby making it imperative for the devotees to go down the steps in a spirit of true humility. In addition, the towns of Tarn Taran and Kartarpur flourished under the Guru's tutelage. He had a magnificent tank built at Tarn Taran (pool of salvation) in sunmat 1647 and a Bavalli constructed at Lahore. in sunmat 1651, he established the town of Kartarpur Nagar (Dist. Jullander) and Ramsar in sunmat 1659-60.

Guru Arjan undertook a tour of the Punjab to preach Sikhism. He rationalized the institution of the masands and ordained that every Sikh should voluntarily donate a tenth of his income raised by the sweat of his brow for religious purposes. The masands collected the offerings thus made and deposited them in the Guru's treasury. Again, when the Punjab was in the grip of drought and famine, Guru Arjan persuaded the Emperor Akbar to remit the land revenue for that year.

The most epochal achievement, however, of Guru Arjan was the compilation of the Adi Granth. The Guru devoted three years from 1601 to 1604 to the completion of the sublime project. He studied thoroughly the entire treasure of Gurbani, collected the hymns and psalms of the previous Gurus, and screened the utterances of the bhakts collected by the previous Gurus. He not only put the entire Bani together but also compiled it systematically under different ragas. Guru Arjan's genius for compilation is eminently projected by the vars included in the Adi Granth. He has added shlokas to the Bani of all the earlier Gurus in order to elucidate the deeper meanings. To compile the outpourings of his predecessors and the, Bhakts under various ragas (musical measures) obviously demanded an unflattering grasp of the musical measures. Besides being a notable compiler, Guru Arjan was also a gifted poet. More than half of the holy Granth consists of his own utterances. They comprise 2218 verses. Thus his work exceeds that of the other 35 inspired poets whose compositions are enshrined in the Guru Granth.

The essential message of Guru Arjan's hymns is meditation on Nam. The Guru has lucidly expatiated on the concept of brahmgiani (the enlightened soul). According to him, this enlightenment can be attained only through meditation on the Lord and the Guru's grace. In depicting the attributes of the brahmgiani, he has compared him to a lotus flower which immersed in mud and water is yet pure and beautiful. Without ill-will or enmity he is forever courageous and calm.

Guru Arjan set a fine personal example by living up to his own concept of a brahmgiani. All his holy compositions are characterized by humility and tenderness. He seeks the grace of God for the fulfillment of all kinds of human needs. With the compilation of the first volume of the Adi Granth, the Sikh religion registered greater unity and identity. The Sikhs now owned a unique Book or Granth of their own, and thus acquired a distinct and separate entity. Guru Arjan installed the holy Granth at the Harmandar and appointed Baba Budha Ji as the first Granthi of Harmandar Sahib. Thus, Amritsar became the most significant centre of the Sikh faith and the Sikhs emerged as a new and powerful community.

During the period between Guru Nanak and Guru Arjan, there was no conflict between the Sikhs and the Mughal Kings. Emperor Akbar was in particular a man of liberal views and he respected the ideals of the Sikh movement. But, with his death and the following enthronement of Jehangir, there was a total reversal of policy and change of attitude.

Jehangir's own writings reveal that he considered the spread of Sikhism as a positive threat to Islam. In a moment of fanatic frenzy, he characterized Sikhism as a 'shop of falsehood' and declared that he would extirpate it at the earliest opportunity. Thus he set about with a fanatical zeal to carry out his threat: and he trumped up the charge of treason against the Guru. With the complicity of the officials, Jehangir had the Guru soon imprisoned and tortured to death at Lahore in 1606. The martyrdom of Guru Arjan engendered a wave of shock and indignation among the Sikhs. No single event till then had so profoundly brought home to them the necessity of the sword. It is therefore not surprising that under the Sixth Master, Guru Hargobind they were militarized and prepared to face the Mugal might squarely. Thus emerged a new epoch in the history of Sikhism which led to a synthesis between Bhakti and Shakti (wordly power). Guru Arjan was the first Sikh Guru, who by his martyrdom lent to Sikhism a strength and solidarity that it had never known before. As desired by the Fifth Master, Guru Hargobind was ordained Guru in 1606, and, he guided and shaped the destiny of the Sikh community until 1645.

-Ref. Mahan Kosh (pp. 80)

Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh Guru Granth Ratnavali, page 90

1606 Shashter Dharan, Sixth Patshah, Guru Hargobind Ji.

1712 Badshah Jahandar Shah seeks reinforcements to deal with Sikhs.

1923 SGPC again declares the Babbar Akalis as anti-Panthic.

1960 The first batch courted arrest for Punjabi Suba agitation.

1981 The Hindus took out anti-Sikh procession at Amritsar.

The Hindus took out anti-Sikh procession at Amritsar where filthy and provocative slogans were raised by them. This procession was in response to the planned procession by Sikhs on May 31, 1981. During this procession, 10,000 armed unruly Hindus raised abusive slogans against the Sikhs and Sikh symbols. One of the Hindu slogans asked the Sikhs to get out of India: as India belonged to the Hindus. Besides provoking, insulting and vulgar slogan raising, the Hindu processionists attacked some of the Sikh buildings and wounded a large number of Sikh passersby.

-Ref. THE SIKHS' STRUGGLE FOR SOVEREIGNTY, An Historical Perspective By Dr. Harjinder Singh Dilgeer and Dr. Awatar Singh Sekhon Edited By: A.T. Kerr Page 110-119.

Link to comment
Share on other sites

May 30th

1606 Martydom, Patshahi Fifth, Guru Arjan Dev Ji in Lahore. Guru Arjan Dev Ji is tortured to death in Lahore.

Fifth Patshah, Guru Arjun Dev Ji, with wounds blistering on his body, hands and feet, was thrown into river Ravi near Lahore, wherein he disappeared. Guru Arjan's martyrdom is the first of its kind in the history of the region. It caused great resentment and indignation among the general body of Hindus and Muslims, apart from the Sikhs. At the young age of 43, he was the first martyr of Sikh history. He was tortured to death by the orders of Emperor Jehagir and at the hands of Chandhu Shah, a diwan (minister) in the finance ministry of Delhi. Guru worked tirelessly for 25 years to transform the young Sikh movement into a national religion, later to become a world religion. In this period a large number of devotees became Sikhs. But this period also witnessed a significant increase in the number of people who became enemies of the Guru and the Sikh movement. These people could not tolerate the success of the mission of the Guru. They became jealous of him. The death of the Guru was a result of a conspiracy of five common enemies. they included:

PRITHI CHAND and his son MEHRBAN: Prithi Chand was the elder brother of the guru and Mehrban was his nephew. They wanted to get the Guru Killed so that Prithi Chand could take over the Guruship.

CHANDU SHAH: became Guru's enemy when Guru refused to accept his offer to marry his daughter to Guru's son, Hargobind.

SULAHI KHAN: a Mughal officer of Batala who was against conversion of Muslims to Sikhism. He wanted to eliminate the Guru to halt such conversions.

SHEIKH AHMED FARUQUI SIRHINDI: a leader of a Muslim sect who had declared Guru Arjan as a "kafir" (infidel) and wanted his death. He was a revivalist of Islam.

EMPEROR JEHANGIR: After the death of Emperor Akbar, a war of succession was fought between Prince Salim (later known as Jehangir) and his young son Khusrau. Prince Salim became the emperor and Khusrau was first blinded and then put to death. Before his death, Khusrau escaped and took shelter with the Guru and also took some financial help from him to procure food and shelter for survival. Jehangir, declared this act of the Guru as treason. He had already been briefed by Prithi Chand, Mehrban, Sulahi Khan, Chandu Shah and Sheikh Ahmed Faruqui regrading Guru's missionary work which they called as anti-muslim. Jehangir was looking for an excuse to punish the Guru. This act of the Guru gave him ammunition to eliminate him.

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

==> GURU ARJAN DEV (1563-1606) Guru Arjan, the 'Prince of Martyrs' and the 'Prophet of Peace', proffered his precious life to nurture the glory that was to be the Sikh Panth. The Fifth Master's life was marked by divine bliss and sublime sacrifices, born of a sweet acceptance of God's Will. Gifted with a quintessential poetic afflatus, and immeasurable imaginative sympathies, the Guru gave the movement of Sikhism a definite direction, perspective and program. He made the new faith coeval or coextensive with the whole gamut of existence and raised its exquisite edifice on values for which there is neither death nor change.

Guru Arjan Dev adorned the sacred throne of Guru Nanak from Sept. 1, 1581 to May 30, 1606. Born at Goindwal on April 15, 1563, he was the youngest and noblest son of Guru Ram Das and Mata Bibi Bhani. On 23 Hadh sunmat 1636, he married Ganga Devi, daughter of Krishan Chand of Mau village. He had an innate poetic sensibility which was exquisitely displayed in the epistles that he sent to his father from Lahore. They are deeply expressive of the pangs of separation and the exuberance of Love. The Fourth Master's decision to make Guru Arjan his spiritual heir was bitterly opposed by Prithvi Chand who contended that being the eldest son, he alone was entitled to the Guruship. Thus, he could never reconcile himself to his younger brother's installation as Guru.

Under Guru Arjan Dev the Sikh movement registered great progress. In sunmat 1645, he cemented the Santokhsar sarovar. Further, the Guru not only completed the construction of the Sarovars started at 'Guru Ka Chak' by his predecessor but also constructed two more Sarovars. He had the Harmandar built in the middle of Amritsar Sarovar and invited a celebrated Muslim divine, Mian Mir, to lay its foundation stone in sunmat 1645. Remarkable for its architectural and aesthetic beauty and unique in its conception, the temple with its four doors symbolizes the inborn equality of all mankind.

Indeed, it is open to all the four castes without any discrimination. Thus, the Guru sought a dissolution of all castes and creed distinctions. Unlike the Hindu shrines that are built on a high plinth, the Harmandar (the Temple of God) was built on a level lower than that of the surrounding areas, thereby making it imperative for the devotees to go down the steps in a spirit of true humility. In addition, the towns of Tarn Taran and Kartarpur flourished under the Guru's tutelage. He had a magnificent tank built at Tarn Taran (pool of salvation) in sunmat 1647 and a Bavalli constructed at Lahore. in sunmat 1651, he established the town of Kartarpur Nagar (Dist. Jullander) and Ramsar in sunmat 1659-60.

Guru Arjan undertook a tour of the Punjab to preach Sikhism. He rationalized the institution of the masands and ordained that every Sikh should voluntarily donate a tenth of his income raised by the sweat of his brow for religious purposes. The masands collected the offerings thus made and deposited them in the Guru's treasury. Again, when the Punjab was in the grip of drought and famine, Guru Arjan persuaded the Emperor Akbar to remit the land revenue for that year.

The most epochal achievement, however, of Guru Arjan was the compilation of the Adi Granth. The Guru devoted three years from 1601 to 1604 to the completion of the sublime project. He studied thoroughly the entire treasure of Gurbani, collected the hymns and psalms of the previous Gurus, and screened the utterances of the bhakts collected by the previous Gurus. He not only put the entire Bani together but also compiled it systematically under different ragas. Guru Arjan's genius for compilation is eminently projected by the vars included in the Adi Granth. He has added shlokas to the Bani of all the earlier Gurus in order to elucidate the deeper meanings. To compile the outpourings of his predecessors and the, Bhakts under various ragas (musical measures) obviously demanded an unflattering grasp of the musical measures. Besides being a notable compiler, Guru Arjan was also a gifted poet. More than half of the holy Granth consists of his own utterances. They comprise 2218 verses. Thus his work exceeds that of the other 35 inspired poets whose compositions are enshrined in the Guru Granth.

The essential message of Guru Arjan's hymns is meditation on Nam. The Guru has lucidly expatiated on the concept of brahmgiani (the enlightened soul). According to him, this enlightenment can be attained only through meditation on the Lord and the Guru's grace. In depicting the attributes of the brahmgiani, he has compared him to a lotus flower which immersed in mud and water is yet pure and beautiful. Without ill-will or enmity he is forever courageous and calm.

Guru Arjan set a fine personal example by living up to his own concept of a brahmgiani. All his holy compositions are characterized by humility and tenderness. He seeks the grace of God for the fulfillment of all kinds of human needs. With the compilation of the first volume of the Adi Granth, the Sikh religion registered greater unity and identity. The Sikhs now owned a unique Book or Granth of their own, and thus acquired a distinct and separate entity. Guru Arjan installed the holy Granth at the Harmandar and appointed Baba Budha Ji as the first Granthi of Harmandar Sahib. Thus, Amritsar became the most significant centre of the Sikh faith and the Sikhs emerged as a new and powerful community.

During the period between Guru Nanak and Guru Arjan, there was no conflict between the Sikhs and the Mughal Kings. Emperor Akbar was in particular a man of liberal views and he respected the ideals of the Sikh movement. But, with his death and the following enthronement of Jehangir, there was a total reversal of policy and change of attitude.

Jehangir's own writings reveal that he considered the spread of Sikhism as a positive threat to Islam. In a moment of fanatic frenzy, he characterized Sikhism as a 'shop of falsehood' and declared that he would extirpate it at the earliest opportunity. Thus he set about with a fanatical zeal to carry out his threat: and he trumped up the charge of treason against the Guru. With the complicity of the officials, Jehangir had the Guru soon imprisoned and tortured to death at Lahore in 1606. The martyrdom of Guru Arjan engendered a wave of shock and indignation among the Sikhs. No single event till then had so profoundly brought home to them the necessity of the sword. It is therefore not surprising that under the Sixth Master, Guru Hargobind they were militarized and prepared to face the Mugal might squarely. Thus emerged a new epoch in the history of Sikhism which led to a synthesis between Bhakti and Shakti (wordly power). Guru Arjan was the first Sikh Guru, who by his martyrdom lent to Sikhism a strength and solidarity that it had never known before. As desired by the Fifth Master, Guru Hargobind was ordained Guru in 1606, and, he guided and shaped the destiny of the Sikh community until 1645.

-Ref. Mahan Kosh (pp. 80) Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh Guru Granth Ratnavali, page 90

1710 Bahadur Shah called for volunteers for Jehad against the Sikhs.

Bahadhur Shah was appraised of the news of Banad Singh's exploits. Taking this into view the poignancy of the situation, he made up with the Rajputs and called for volunteers for "Jehad", holy war, against the Sikhs. He ordered the mobilisation of all available forces, rallied Bundhela Rajputs against the Sikhs and himself personally proceeded in person to the Punjab.

1813 Raja Karam Singh Patiala ascended the throne of Patiala State.

==> 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 firs 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.

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

1924 7th and 8th Jathas, each of 500 Akalis courted arrest after reaching 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.

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

Link to comment
Share on other sites

May 31st

1981 Sikh procession to seek Holy City status for Amritsar.

The Sikhs brought out a procession to demand Holy City status for Amritsar. More than 25,000 Sikhs joined the procession. To quote a Hindu newspaper, the Tribune: Until 29 May it seemed that only 500 to 1,000 Sikhs would join the Sikh procession on Sunday when all the shops are closed in the city. Following yesterday's massive Hindu procession the number will be very high. This procession was a direct result of unfilled promises for the declaration of Amritsar as a Holy City. The SGPC chief, G. S. Tohra,' had met with the Prime Minister of India, Indira Gandhi, on September 24, 1980.

1984 Sri Guru Granth, intact in Rumalas, and Palki Sahib was burned in Patiala.

1986 In 1986 the International Sikh Organization (ISO) was established to educate the public and the U.S. Congress about the Sikh religion, the violations of human rights by the Indian government, India's genocide against the Sikhs, and the Sikh struggle for an independence. The Council of Khalistan was established on October 7, 1987, when Khalistan declared its independence.

Link to comment
Share on other sites

June 1st

1748 Small Holocaust that saw 10,000 Sikhs massacared in a single day. At least 10,000 Sikhs were massacred by Yahiya Khan and Lakhpat Rai, who had taken vow to avenge the death of his brother by annihilating the Sikhs.

==> 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)

1813 Maharaja Ranjit Singh obtained Kohinoor from Shahsuja Amir of Kabul.

Shah Shujah, Amir of Kabul, reentered Lahore under Sikh protection. Maharaja Ranjit Singh demanded Kohinoor from him as promised by Wafa Begum of Shah Shujah. Shah Shujah grudgingly parted with Koh-inoor that originally weighed 787 carats, but was cut to 280 carats to enhance its fire and brilliance, and later recut' to 186. The Kohinoor (which means "mountain of light") was part of an enameled armlet worn by Maharaja Ranjit Singh The Kohinoor eventually landed with the British after Maharaja Ranjit Singh's death.

1924 7th shahidi Jatha of 500 valiant Akali Satyagrahies started their march for Jaito from Takhat Sri Kaesgadh Sahib, Anandpur Sahib, under the leadership of Sardar Pratap Singh Khurdpuri.

==> 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.

-Ref. Mahan Kosh

"The Sikhs in History," by Sangat Singh, 1995

1940 Allihgadh Prachar conference held. 25,000 Amritdhari GurSikhs attended.

1973 Akali Dal launched Karnal agitation for civil liberties.

1984 Black Day in Sikh history - CRPF and BSF fired upon and damaged Sri Darbar Sahib, Amritsar.

CRPF (Central Reserve Police Force) and BSF (Border Security Force) starting firing from every direction on to the Golden Temple compelx. Firing started around 12:40 AM without any incitement from the other side and stopped after 7 hours, around 8:15 PM. 11 people died in this firing. Mehnga Singh of Babbar Khalsa International was the first martyr of this attack. Sri Darbar Sahib was fired upon which left 32 major marks on the Golden dome itself. Curfew was imposed in the city of Amritsar. This day marked the first day of Operation Bluestar and came to be known as the Black day in Sikh History. The last time, Darbar Sahib was attacked by Ahmed Shah Abdali almost 222 yrs earlier. However, that was an attack by a foriegner, while this was an attack by our own government (or was it!). The members of Shromani Committee launched a strong protest against the firing. They even tried to reach the President of India. However, every time their calls were ignored by the President's office with lame excuses.

==> BLUESTAR OPERATION is the code name for the June 1984 attack on Sri Harimandir Sahib, Amritsar, by the Indian Armed Forces. This attack was conducted under the pretext of flushing out terrorists but was designed for maximum damage. The attack took place on the day of Guru Arjan Dev Patshah's Shahadat Gurpurab observations. Further this operation was sanctioned under the direct orders of Indira Gandhi (then prime minister) and Zail Singh (then President). The Golden Temple Complex was attacked by the Indian Armed Forces using tanks, helicopters, and other heavy artillery, under the command of Major General Kuldip Singh Brar. Sri Akal Takhat was desecrated during this attack. Sri Darbar Sahib sustained at least 300 bullet holes. Thousands of innocent people were murdered in cold blood. Their fault? They were attending the Martyrdom day of Guru Arjan Dev Ji. The brave GurSikh soldiers in the Akal Takhat, numbering about 250, gave extremely tough resistance to the Indian army. However, their resistance was no match to the large number of tanks, helicopters, bombs, and other heavy artillery that destroyed the Akal Takhat. The whole Sikh nation rose as a whole to protest against this ghastly attack. Thousands of Sikhs were martyred in the holy precincts of Darbar Sahib. Many gave their lives in attempts to reach for Darbar Sahib's protection. All roads to Amritsar were blocked. Every Sikh approaching these blockades were asked to remove their kirpan and turban. Those refusing were immediately killed or arrested. Anyone with blue or saffron turbans were particularly targeted and killed. Those arrested were blind folded and their hands tied behind their backs with their own turbans. Arrested Sikhs were packed in groups of 60-70 in small rooms with liitle room for any mobility.

In protest, many respected Sikhs returned their Padam Bushan medals/honors bestowed upon them by the Indian government and sacrificed their high positions. Several Sikh Army personal deserted their posts in protest and marched straight to protect Darbar Sahib. However, Indira Ghandhi did receive retribution for her black deeds on Oct. 31st, that same year.

For detailed description of events surrounding this attack, readers are referred to the following:

Gurbhagat Singh, "Kommi Ajadi Wal - Panjab Tae PunjabiSabhiyachar Da Bhawish," Vichar Prakashan, 1993

Major Singh, "Punjab Khuni Dahakae Di Ghatha,"Vichar Prakashan, 1993

Naraen Singh, "Kau Kito Visahau?" Singh Brothers, Mai Sewa, Amritsar, ISBN 81-7205-003-8, 1986, 1990, 1992.

Naraen Singh, "Sikh Vira Nu Haluna," Singh Brothers, Mai Sewa, Amritsar, ISBN 81-7205-085-2, 1987, 1989, 1993.

Harbir Singh Bhanwer (Tribune reporter), "Diary de Panne," This book is in Punjabi. It is hard to come by. I found it to be most authoritative books on this event. Mr. Bhanwer was the person who provided quite a bit of basic information to Mark Tully and Mr. Jacob for their book "Amritsar: Indira Gandhi's Last Battle."

Dr. Mohinder Singh, "Blue Star Ghalughara," This book was published in 1991 (several years after Dairy de Panne), but is more detailed.

Jathedar Kirpal Singh, "Saka Neela Tara." This book is written by thim when he was the Jathedar of Akal Takhat. I have not read it, but I think it has extremely valuable information.

Link to comment
Share on other sites

Join the conversation

You can post now and register later. If you have an account, sign in now to post with your account.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
 Share


  • advertisement_alt
  • advertisement_alt
  • advertisement_alt


  • Topics

  • Posts

    • yeh it's true, we shouldn't be lazy and need to learn jhatka shikaar. It doesn't help some of grew up in surrounding areas like Slough and Southall where everyone thought it was super bad for amrit dharis to eat meat, and they were following Sant babas and jathas, and instead the Singhs should have been normalising jhatka just like the recent world war soldiers did. We are trying to rectifiy this and khalsa should learn jhatka.  But I am just writing about bhog for those that are still learning rehit. As I explained, there are all these negative influences in the panth that talk against rehit, but this shouldn't deter us from taking khanda pahul, no matter what level of rehit we are!
    • How is it going to help? The link is of a Sikh hunter. Fine, but what good does that do the lazy Sikh who ate khulla maas in a restaurant? By the way, for the OP, yes, it's against rehit to eat khulla maas.
    • Yeah, Sikhs should do bhog of food they eat. But the point of bhog is to only do bhog of food which is fit to be presented to Maharaj. It's not maryada to do bhog of khulla maas and pretend it's OK to eat. It's not. Come on, bro, you should know better than to bring this Sakhi into it. Is this Sikh in the restaurant accompanied by Guru Gobind Singh ji? Is he fighting a dharam yudh? Or is he merely filling his belly with the nearest restaurant?  Please don't make a mockery of our puratan Singhs' sacrifices by comparing them to lazy Sikhs who eat khulla maas.
    • Seriously?? The Dhadi is trying to be cute. For those who didn't get it, he said: "Some say Maharaj killed bakras (goats). Some say he cut the heads of the Panj Piyaras. The truth is that they weren't goats. It was she-goats (ਬਕਰੀਆਂ). He jhatka'd she-goats. Not he-goats." Wow. This is possibly the stupidest thing I've ever heard in relation to Sikhi.
    • Instead of a 9 inch or larger kirpan, take a smaller kirpan and put it (without gatra) inside your smaller turban and tie the turban tightly. This keeps a kirpan on your person without interfering with the massage or alarming the masseuse. I'm not talking about a trinket but rather an actual small kirpan that fits in a sheath (you'll have to search to find one). As for ahem, "problems", you could get a male masseuse. I don't know where you are, but in most places there are professional masseuses who actually know what they are doing and can really relieve your muscle pains.
×
×
  • Create New...

Important Information

Terms of Use