On This Day

[AkalPurakhDiFauj]

August 17th

1923 The Babbars are produced in court.

1924 12th Shahidhi Jatha of 500 valiant Akali Satyagrahies, under the leadership of Jathaedar Sardar Sucha Singh from Moga, left Amritsar for Jiato.

==> 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

1931 The foundation stone was laid for Sri Guru Ram Das Sarai.

1947 Radcliffe Award decided the boundary between Pakistan and the Sikh Homeland.

1994 Principal Satbir Singh, a renowed scholar of GurSikhism passed away in Patiala.

==> Principal SATBIR SINGH was in his sixties. He was the younger brother of Inderpal Singh, one of the thirteeen members, who had founded the All India Sikh Students' Federation (AISSF). He was born in Jhehlum (now in Pakistan). He did his graduation and M.A. from Khalsa College, Amritsar, and was engrained in religious studies and interpretation of Gurbani and came under the influence of well-known theologians namely: Prof. Sahib Singh and Principal Jodh Singh. He joined Lyallpur Khalsa College, Jullunder as a lecturer and did a remarkable job in nourshing the Federation in that institution. He was elected president of AISSF on January 13, 1954 at the fifth Annual Session held at Ludhiana, and served the Federation in that capacity till November 31, 1954, when Bhai Harbans Lal (Khalsa Net member) was elected. He actively participated in the Punjabi Suba struggle and was arrested along with some other Federationists including Bhan Singh on July 4, 1955, and remained in Freozepur for about two and a half months (in jail). He was elected member of SGPC. Partap Singh Kairon then chief minister of Punjab, did not like his participation in the Punjabi Suba Struggle and at his stance, the President of the college management committe gave Satbir Singh two options: either to apologize for his past conduct or leave the college and Satbir Singh opted for the sack. After leaving the job, he acted as the Principal in Khalsa College, Yamunanagar, and later on, he became the Director of Gurmat College, Patiala.

Satbir Singh's Contribution in Sikh Literature and History

Pricipal Satbir Singh was on the greatest scholars of his time. He has written 16 books in Punjabi on Sikhism. Some of them are:

Sau Sawal

Sada Ithas (2 parts)

Balio Charag

Puri Hoi Karamaat

Kudrati Noor

Khalse Di Vaasi

Ashtam Balbira

Partakh Hari

Purkh Bhagwant

Rashia Rehat

Sidhant Te Shatabdian

His contribution in interpreting Guru Granth Sahib is very significant. He has Saar Visthar of Guru Granth Sahib in four volumes (short description of Guru Granth Sahib). In addition, he has provided detailed interpretation of Guru Granth Sahib in 15 volumes.

-Ref. Illustrated History of the Sikhs by Gur Rattan Pal Singh.

[AkalPurakhDiFauj]

August 18th

1887 Sardar Thakur Singh Sandhwalia, the chief of Sri Guru Singh Sabha movement, and a chief proponent of Khalsa Raj, passed away.

==> SINGH SABHA, a reform group of Amritdhari GurSikhs who objectively sought the eradication of the wrong practices in re-establishing 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.

-Ref. Mahan Kosh (pp. 193)

The Sikhs in History, by Sangat Singh, 1995.

1922 Karam Singh of Jhingar, Master Dalip Singh of Gossal and Kishan Singh Gargaj visit Montgomery jail to meet Master Mota Singh.

[AkalPurakhDiFauj]

August 19th

1847 Maharani Jind Kaur placed arrested in Saekhupura Jail.

==> 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.

1928 All Parties Sikh Conference rejected Nehru report.

[AkalPurakhDiFauj]

August 20th

1922 Babbar Akali Akhbar is brought out by Karam Singh.

1922 Babbars call to plunder treasuries through the Babbar Akali Doaba newpaper.

==> 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.

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

1942 Protection of Sikh interests again came up in British mind. British, while preparing to leave Indian subcontinent were conscious of the fact that the Sikhs have a rightful claim to a Sikh State but did not want to create one. Mr. Amery, Secretary of State, in his letter to Viceroy linked the Sikh concern for a degree of autonomy sufficient to protect them from Muslim domination in the context of Pakistan scheme and sought to explore the various possibilities they suggest in advance of any further constitutional discussions. He came to the conclusion that a separate Sikhdom is really unworkable without extensive transfer of population, and wanted the reform department to work out contigency plans in complete secrecy.

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

History of Sikh Struggles, Vol. 1, By Gurmit Singh, Atlantic Publishers & Distributors, 1989. pp. 48-49

1944 All Party Sikh Conference passed resolution for the creation of an independent Sikh state.

1947 PEPSU established through a combination of eight regions.

1980 Harchand Singh Longowal was elected President of the Shiromani Akali Dal. gently spoken and mild-mannered, he was assisted by a well-informed and sharp-witted writer and political commentator, of exactly his own age, Rajinder Singh, Editor of Kuami Ekta. Harchand Singh Longowal had chosen him to be his team-mate as oen of the general secretaries of the party.

-Ref. 1984 by Prof. Harbans Singh, The Sikh Review, v.42:6, No. 486, June 1994.

1982 Sardar Manjit Singh alias Musibat Singh was killed at Rajasansi airport, Amritsar. He was shot at a point blank range by D.S.P. Bachan Singh when Manjeet Singh surrendered and came out of the plane. Subsequently, D.S.P. Bachan Singh with all the members of his family was killed except his daughter.

1982 Gurmit Singh's nails pulled out and hands burnt by Indian Police.

Gurmit Singh of the village Dhulkot (Ludhiana) was arrested on by the police. He was taken to Rahon (Jullundur) police station where the nails of his hands and feet were pulled out by the' police and both hands burned over candles. When police failed to get any information from him, he was killed in a fake encounter.

Serving Sikh Sepoy Killed: Sital Singh of the 2nd Battalion Sikh Light Infantry of the village Malwa (Amritsar), who was suspected of stealing a sten gun to give to some extremists, was beaten up by Hindu army of- ficials on the orders from the Hindu Commanding Officer, Lt. Col. S.P. Chada. One pound of chilli powder was pushed into his rectum and was also put into his eyes. This was confirmed by the postmortem report. Later, the military authorities declared that he had been killed in a brawl by one of his colleagues. Another sepoy of the same Battalion, Bir Singh, was also tortured, but he survived the torture.

-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

1985 Harchand Singh Longowal assasinated.

[AkalPurakhDiFauj]

August 22nd

1922 Guru Ka Bagh Morcha was initiated.

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

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

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

1922 Lamentation in Babbar Akali Doaba, over the arrest of Sikh leaders like Master Mota Singh.

1936 Gandhi labels the proposed conversion of 5 million untouchables to Sikhism as A Dangerous Proposal. He brought into recirculation the term Harijan, children of God, for depressed classes.

1986 Sobha Singh, the renowned painter, passed away.

[AkalPurakhDiFauj]

August 22nd

1922 Guru Ka Bagh Morcha was initiated.

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

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

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

1922 Lamentation in Babbar Akali Doaba, over the arrest of Sikh leaders like Master Mota Singh.

1936 Gandhi labels the proposed conversion of 5 million untouchables to Sikhism as A Dangerous Proposal. He brought into recirculation the term Harijan, children of God, for depressed classes.

1986 Sobha Singh, the renowned painter, passed away.

[AkalPurakhDiFauj]

August 23rd

1507 Nanak visits the house of God from river Bein.

In the morning, Guru Nanak went to the river Bein to take a bath but didn't return. Everyone thought he had drawned. But apparently, he visited the house of God where he spent three days before returning to our world. While there he was offered a cup of nectar and was ordered to drink it. Guru nanak was terrified. All he could see was the blinding light and all he could hear was God's commanding voice. God ordered Guru Nanak Dev to return back to the world and spread the message of love and peace. God said he had appointed Guru Nanak Dev as His messanger. He returned at the same place he had disappeared from three days earlier. The people were horrified by the miracle of his disappearing in the river and reappearing from the same place three days later.

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

1922 Babbars appeal for Panthic unity through Babbar Akali Doaba newspaper.

==> BABBAR AKALI DOABA - newspaper was the organ of the Babbar Akalis and it effectively spread their message in the Doaba. In all 15 issues were released from Aug. 20, 1922 to May 21, 1923. Karam Singh of Daulatpur brought out its two issues, while the rest, except three, were the work of Jathedhar Kishan Singh 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.

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

1940 Congress betrays Sikhs in Punjab in return for an overall settlement.

1978 Baba Nischal Singh Ji, a devoted member of Panthic Saewaks, passed away.

[AkalPurakhDiFauj]

August 24th

???? Gur Gadhi, 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.

1820 Sardar Hari Singh Nalwa reaches Kashmir and was appointed Nazim (Governor). He remained in this position for less than two years. During his reign, he freed agricultural labour from Begar and encouraged the shawl and wood carving industries by giving loans in cash and kind. He encouraged cultivating of saffron. The land revenue was reduced from Rs. 61 lakhs to Rs. 13 lakhs. It was enhanced later when agriculture production improved. Kashmiri shawls and wookwork were exported to Europe.

==> Sardar HARI SINGH NALWA was born to father, Sardar Gurdayal Singh Uppal and mother, Mata Dharam Kaur at Gujrawala in 1781. Besides being a valiant soldier, Sardar Hari Singh Nalwa also served as Governor of Kashmir, Hjara, and Peshawar. He joined Maharaja Ranjit Singh's forces in his early youth and established himself to be one of the most popular Khalsa generals. Among the Sirhadhi Pathans, his name brought immediate fear and respect. He is part of their folklore to this day. He won numerous wars for the Khalsa Panth and died, on Vaisakh 19 sunmat 1894, in the battle near Sirhadhi Jamraud. A place is established within Jamraud fort in remembrance of PanthRattan Sardar Hari Singh Nalwa.

-Ref. Mahan Kosh (pp. 267)

1932 Sikhs rejected the Communal Award.

[AkalPurakhDiFauj]

August 25th

1581 Jotti Jot, Fourth Patshah, Guru Ram Das Ji.

==> GURU RAM DAS (1534-1581). the Fourth Master, ascended the holy gaddi (throne) of Guru Nanak in 1574 and continued to adorn the exalted office till 1581. Though he was the son-in-law of Guru Amar Das, being married to his daughter Bibi Bhani, yet he revered the Third Master as a Guru with an unwavering fervor. Inebriated with the nectar of the divine Nam, he spurned delights, and spent all his time in an ecstatic communion with the Lord through moments of deep meditation.

Originally called Jetha Ji, Guru Ram Das was born in a Sodhi family at Lahore in 1534. His parents died when he was just a child. He was, therefore, brought up by his maternal grandparents. He had an opportunity to visit Goindwal, the seat of the Third Master, at a time when the bavali was being dug through voluntary labor. He immersed himself in this labor of love with such a rare verve and dedication that he won the Guru's appreciation and recognition. The Third Master was so highly pleased with the disciple that he gave his daughter Bibi Bhani to him in marriage. Nevertheless, he served Guru Amar Das with as much love and devotion as ever before. It was in 1574 that he was invested with Guruship and named Guru Ram Das.

Guru Ram Das's contribution to Bani is considerable. His compositions throb on born of love for fellowman and yearning for God. They inculcate in the people the adoration of God and the Guru. Rightly does the Master image an ideal man as one who had drunk deep at the fount of Nam and whose eyes are aglow with the love of the Lord. He sought a consummation of the human personality through God-realization.

The Vars (ballads) of the Fourth Master, enshrined in the Guru Granth Sahib, outnumber those of other contributors. After Guru Nanak and Guru Amar Das, it was he who expanded the range of the Ragas in the Adi Granth adding as many as eleven to the existing system. Notable among the Fourth Master's contribution to Sikhism is the establishment of a new Chak called Guru Ka Chak on the land gifted by Emperor Akbar to Bibi Bhani, the Guru's wife. Later, it grew into the city of Amritsar. Here the Guru started the digging of two sarovars (pools) which when completed during Guru Arjan's time, came to be known as Santokhsar and Amritsar So great was the Guru's magnetism that during his pontificate Amritsar emerged as a famous place of pilgrimage for the Sikhs.

With a view to transmitting the gospel of Sikhism as also to meeting the expenditure incurred on the ever expanding altruistic plans and programs, the Guru founded the institution of masands. The offerings of the Sikhs were collected by the masands who rendered these to the Guru.

Guru Ram Das also deputed learned missionaries to establish contact with the Sikhs outside the Punjab. Guru Amar Das had already set up 22 Manjis (dioceses). Accordingly, the Fourth Master bade Bhai Hindal and Bhai Gurdas begin their missionary work and preach Sikhism at Jandiala and Agra, respectively. The Guru also shifted his head-quarters from Goindwal to Amritsar. Besides, he got prepared handwritten Gutkas (booklets of holy hymns). The Adi Granth contains 679 hymns by Guru Ram Das.

Guru Ram Das had three sons - Prithi Chand, Mahan Dev and Arjan Dev. He considered the youngest son, Arjan Dev, the ablest and saintliest and, therefore, installed him as Guru in 1581.

-Ref. Guru Granth Ratnavali, (pp. 58) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh.

1637 Bhai Gurdas Ji passed away.

==> BHAI GURDAS: was a true GurSikh, who was a close brother of Bibi Bhani Ji. He adopted the Sikh faith from Fourth Patshah, Sri Guru Ram Das Ji, in 1636 and learned the essence of GurSikhism from the Fifth Patshah, Sri Guru Arjun Dev Ji. Bhai Gurdas eventually became a full-fledged GurSikh preacher and effectively propagated the GurSikhism tenants. He preached concentrated in Lahore, Agra, Kanshi and surrounding region.

The very first copy of Sri Guru Granth Sahib commissioned by Guru Arjun Dev Patshah was hand scribed by Bhai Gurdas. Bhai Sahib's own writings, 40 Vara and 556 Kabit, represents a wealth of knowledge about and a detailed exposition of GurSikhism principles. Bhai Sahib's writings represent the most detailed Rehatmana on GurSikhism. In Guru Arjun Patshah's own word, study of Bhai Sahib's writings is a source of Sikhi. Bhai Sahib's writings are widely acknowledged as the THE KEY to unlocking the treasures and understanding the message of Sri Guru Granth Sahib. Therefore detailed study of Bhai Sahib's writings is considered a mandatory pre-requisite for any study of Sri Guru Granth Sahib. Further, Bhai Gurdas Ji's writings are blessed with the unique honor of mandatory recitation during every diwan. This honor was bestowed by Sri Guru Arjun Dev Patshah. According to the Sikh Rehat Maryada, Bhai Sahib's writing are among the Banis accepted for recitation outside of Sri Guru Granth Sahib. Others with similar honor include the Bani of Dassam Granth and the writings of Bhai Nand Lal Ji.

Bhai Gurdas Ji passed away on Bhado Sudhi 8, sunmat 1694 at Goindwal Sahib, during Sixth Patshah, Sri Guru Har Gobind's period. Guru Sahib personally conducted the last rights and the cremation of Bhai Gurudas Ji's body.

-Ref. Mahan Kosh (pp. 416)

1977 Jarnail Singh Bhindrawalae assumed responsibility of Chief sewadar of Damdami Taksal.

[AkalPurakhDiFauj]

August 26th

1507 Guru Nanak returned from the house of God and issued first commandment at Sultanpur.

Guru Nanak returned from the house of God. Three days earlier he went to river Bein to take a bath but didn't return. As such he was persumed drawned. However, he returned from the same spot that he had disappeared three days earlier and stated the first commandment that God was one, the parent of us all. People need not quarrel over religion, for God is neither Hindu nor Muslim. He is one God of the whole universe and no one should forget Him even for a moment. He said that God was beyond time, beyond births and deaths, that God was without fear and enmity. He was the creator of all the worlds in this Universe.

Ek Onkar Satnaam Karta Purakh Nirbhau Nirvaer

Akal Murat Ajuni Sae Bhang Gur Parsaad

1679 Janam Din Bhai Daya Singh, one of the first five Sikh initiated members of the Khalsa order.

Bhai Daya Singh Ji was born in Lahore to father Sudo Khatri and mother Dayali. On the 1699 Baisakhi day, Bhai Daya Singh was the very first to answer Guru Gonbind Singh Ji's call for Sis Baeta. He was one of the first five selected GurSikhs to be initiated into the Khalsa order established by Guru Gobind Singh on the Vaisakhi of 1699. He was 30 years of age at this time. He passed away in 1708 besides the banks of Godawari in Nanded. Bhai Daya Singh was the recognized leader among the Panj Payaras.

1931 SGPC resolved to launch a morcha for liberating Gurdwara Daska.

1980 With the protection of Baba Nihal Singh, Krishan Kaur Khalsa was the first woman to perform kirtan, in recent time, within the confines of Sri Harimandir Sahib. Vikram Singh Khalsa was performing kirtan on the Gurupurab for the birthday for Guru Ram Das Ji. This kirtan was for a Bhog on the roof of the Harimandir Sahib -- not in the main hall. When he finished, he motioned for Krishna Kaur Khalsa to play. As she began some SGPC sevadars moved to stop her but Baba Nihal Singh and some other Nihungs stood in their way and protected her right to perform kirtan within the confines of the Harimandir Sahib. Still no Sikh woman has performed kirtan in the main darbar.

In 1979, Sikhs of American descent performed Kirtan in Darbar Sahib for the very first time while observing Guru Ram Das's Prakash Utsav. Sardar Vikram Singh Khalsa, Ajeet Singh Khalsa, and Guru Sangat Singh Khalsa performed kirtan in the main darbar.