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September 8th

1922 The count of GurSikhs injured as a result of Police atrocities during the Guru Ka Bagh morcha reached 836.

==> 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.

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September 9th

1965 Indian Air Force, under the command of Chief Marshal Arjun Singh, successfully bombed the Pakistani strongholds.

1965 Fateh Singh postponed his fast under the pretext of Indo-Pak war.

1981 Lala Jagat Narayan murdered near Ludhiana and Sikhs Attacked.

Lala Jagat Narayan, the venomous journalist, was killed by some unidentified persons near the city of Ludhiana. The police named Swarn Singh, Dalbir Singh and Nachhattar Singh as suspects. The Senior Superintendent of Police, D.R. Bhatti, also named Jarnail Singh Bhindranwala as one of the "conspirators."

The next day the Hindus took out a procession in Jullundur City and attacked a large number of Sikh shops and houses. Innocent Sikhs, including some anti-Akalis, were also beaten by the Hindu mob. Some of the Sikhs sustained severe injuries.

During the early 80's the Hindu newspapers launched venomous propaganda against the Sikhs and even made poignant and uncalled for attack on Sikh values and Sikh institutions, particularly the Akal Takht, the highest seat of the Sikh nation. The Chief of this notorious conspiracy was Lala Jagat Narayan of Jullundur. The Sikh Youth and the Sikh intelligentsia warned him time and time again but he did not stop his poisonous propaganda. Others who were part of this conspiracy included Virendra, Ramesh, Lalit Mohan, Yash, Jagjit Singh Anand, etc.

ANOTHER CONSPIRACY: The Hindu Government of India has been working on another plank as well. Thousands of Hindus from Uttar Pradesh (U.P.), Madya Pradesh (M.P.), and Bihar provinces were being sent to Punjab every day. They were being provided with various facilities, such as houses, etc. On the other hand Sikhs in U.P. and other provinces were being uprooted and their lands forfeited to the Hindu Governments of these provinces. To quote a Hindu newsper, the Tribune:(27.7.8 1):

In 1961 there were 6l.01% Sikhs in the Punjab;

In 1971 there were 58.09% Sikhs in the Punjab;

In 1981 there were 53.915% Sikhs in the Punjab; and

In 1991 this percentage shall be LESS THAN 50%.

It is noteworthy that the Hindu population had been falling regularly in all the provinces of India and the average Sikh population had increased. It was a planned conspiracy of the Hindu Government that the Sikhs should be reduced to a minority even in their Homeland, i.e. the Punjab.

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

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September 10th

1539 Gur Gadhi, Second Patshah, Guru Angad Dev Ji.

==> Guru ANGAD DEV (1504-1552): The mantle of the First Master fell on Angad, the second Sikh Guru, in 1539, and he graced the exalted position till 1552.

Born at "Mattae de Saran", a Punjab village, on Sunday, Vaisakh Vadi 1 sunmat 1561 (March 31, 1504) to father Pheru Mal and mother Dya Kaur, Guru Angad was originally known as "Lehna". In sunmat 1576, Guru Sahib married Khivi, daughter of Devi Chand. This marriage resulted in two daughters Bibi Amro and Anokhi and two sons Dassu and Dattu Ji. Lehna's parents were orthodox Hindus and worshippers of the goddess Durga. The most momentous and exulting moment in Lehna's life came around 1531 when he met Guru Nanak at Kartarpur. So powerful and profound was the Guru's divine spell on him that he wound up domestic affairs and devoted himself entirely to the service of the Guru and of fellow-men in whom the Lord constantly dwells. Because of his patient and unpretentious service, he endeared himself to the Guru who lovingly called him "Angad" (i.e., of my own limb) and elevated him to the Guruship on Hadh 17th sunmat 1596. However, Guru Angad actually assumed Guruship on Asu 23rd sunmat 1596 and started his work.

Imbibing the spirit of the First Master, Guru Angad began to disseminate the gospel of Guru Nanak to redeem the caste-worn and custom-ridden contemporary society. He denounced formalism and ritualism, and highlighted the edifying experience of the adoration of the Guru (Guru Bhakti), service of the Guru (Guru Seva), and divine meditation (Nam Bhakti). These tie regarded as the noblest means of God-realization. Guru Angad held service in high esteem. Indeed, he placed love of God and service of humanity on the same pedestal.

To consolidate and propagate the mission of Guru Nanak, the Second Master collected the celestial songs and teachings of his predecessor which, together with his own compositions, he transmitted to mankind. There are sixty-two hymns by Guru Angad in the Adi Granth.

Drawing on his own reminiscences and the accounts gathered from Bhai Bala and other disciples of the First Guru, the Second Master produced the first biography of Guru Nanak (in sunmat 1601), and this became the earliest published prose-work in Punjabi. The bastardized version of this biography is available today and known as Bhai Bala's version.

Guru Angad was also a great pioneer in education. He opened a School which, besides promoting the moral health of the students, organized wrestling exercises and manly sports. The Guru's system of education sought a harmonious development of the physical, intellectual and spiritual aspects of the human personality.

In sunmat 1598, the Second Master modified and improved the Gurumukhi script and made arrangements for popularizing it. Besides, he established his headquarters at Khandoor, and under his divine spell many embraced the Sikh religion. The Guru commended the significance of honest work and corporate kitchens. He exhorted the Sikhs not to take to renunciation or asceticism but to carry on the worship of God along with their worldly duties and obligations. Thus, he strengthened Guru Ka Langar or the Temple of Bread, an imaginative measure which helped enlist all men In a league of love.

Guru Sahib left for holy abode on Vaisak 3rd sunmat 1609 (March 29, 1552) at Kadur Sahib, after serving 12 years, 9 months, and 17 days as Guru. At the time of Joti Joot, his age was 47 years, 11 months, and 29 days.

-Ref. "Guru Granth Ratnavali," (pp. 142) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh

Mahan Kosh (pp. 111)

1930 Sardar Karam Singh, a renowned Sikh historian, passed away at Taran Taaran Sahib.

==> KARAM SINGH (Historian): was born in 1884. He was the first Sikh historian who used scientific techniques in documenting the Sikh history. He spent almost all his life in collecting the source material related to the Sikh history. He left his education when he was a student of B.A. final year and walked on foot from one village to another in search of historical material and documented the tales told by the older people of Punjab. It was a period (1905) of great plague in Punjab. Many old and young people were dying of plague left and right. He could not afford to wait and finish his degree. Had he waited, many more sources of valuable information would have vanished forever.

Karam Singh had heard that there lives a man at Kadrabad (Distt. Gujrat, now in Pakistan) who was present in the camp where Raja Sher Singh (son of Maharaja Ranjit Singh) had stayed. Plague was taking its toll and he was warned against going to that area. He went there anyway and found that all the village folks had either died or run away. He finally found the old man he was looking for. He was fighting for his life. The family members realized that this man has come a long way to talk to him, allowed him to talk to the old man who was semi-conscious, but the man died.

Most of his historical material originally published in a special issue of "Phulwari" published by Giani Hira Singh `Dard' in 1930. Phulwari was perhaps the best monthly magazine in Punjabi at that time.

Karam Singh thoroughly studied many books written in Farsi, Arabic, and English. Based on the historical clues in those books, he solved many mysteries of the Sikh history. He found many sources of information of the Khalsa Raj and collected some very valuable material which is fundamental in understanding the Sikh history.

Karam Singh wrote the following books in Punjabi:

Katak Ke Vaisakh

Banda Bahadar

Gurpurb Nirnhai

In addition, he compiled and edited:

Bahumulle Ithasik Lekh

Karam Singh was the first historian to research and report that Khalsa even defeated the Chinese Khutan army and the rulers of Sindh and Shikarpur also paid tribute to the Lahore Darbar (Sikh Raj). It was not documented ANYWHERE ELSE before him. He thoroughly studied the official daily diaries "roznamachas" of Mughol and Khalsa offices and collected useful information.

Among numerous other rare documents, he found a document that described the time when Suba Aslam Khan bestowed the title of Nawab upon Kapur Singh, and when a "Jagir" of 19 villages was given to Sri Harmandir Sahib. The name of every village was written on it. He bought it for five rupees. The seller did not know the real value of that piece of paper which was smaller than the palm of the hand.

Karam Singh regretfully wrote that our history is spread all over the world and the Sikhs have failed to preserve it. He says that all the valuable material that he has come up with was obtained from non-Sikh sources, mostly Muslims.

Karam Singh met with some very old people. One of them was with Maharaja Kharak Singh when Chet Singh was murdered (Sikh Raj's last period). He also met another man who was a servant of the Sandhanwalias and was present when Prince Sher Singh (son of Maharaja Ranjit Singh) was murdered. He also met with a person who was an attendant (orderly) of Maharaja Dalip Singh, and another man who accompanied the Sikh army when Raja Hira Singh (dogra) was killed. Karam Singh also met with a man who had fought in the battles of Mudki, Feru Shehar, Sabhraon, Cheliawalli (where the Sikhs defeated the British) and Gujrat. He met with many men who had fought various battles.

Karam Singh died on September 10, 1930 of tuberculosis.

-Ref. "Bahumulle Ithasik Lekh" (Punjabi version), the anthology is edited by S. Karam Singh and published by Singh Brothers.

1981 Indian Police burns Saroops of Sri Guru Granth Sahib.

The Indian police went to Chando Kalan, a Haryana Village, to arrest Sant Bhindrawala in connection with the murder of Lala jagat Narayan. When Sant Bhindrawala could not be found, the police burnt saroops of Holy scriptures (Sri Guru Granth Sahib), three vehicles of Bhindrawala and various other articles of the School. A large number of Sikshs were arrested and beaten by the police. The next day the police seigned the headquarters of Sant Bhindrawala.

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September 11th

1487 Guru Nanak Dev's marriage anniversary.

Guru Nanak Dev Patshah married Bibi Sulakhani, daughter of Mul Chand of Batala city. This relationship was mediated by Bhai Jai Ram Jim, the husband of Guru Nanak's sister, Bibi Nanaki. The enagagement too place on Vaisakh Wadhi 1, Sunmat 1542 when Guru Nanak Patshah was at the age of 16. At the time of marriage, Guru Nanak Patshah was 18 years of age. The marriage took place in Batala, which is on the railway from Amritsar to Pathankot. The location where Guru Nanak's marriage party stayed overnight is still marked by an earthen wall. Babae Da Viya, Guru Nanak Dev's marriage anniversary, is celebrated every year on Badro Sudi 7.

- Ref. Jiwan Bachitar: Guru Nanak Dev Ji, By Prof. Sahib Singh Ji. 1969.

==> GURU NANAK (1469-1539):

In a world rife with falsehood, sunk in superstitions and plagued by all kinds of inequities and inequalities, Guru Nanak rang in the gospel of truth, universal love and brotherhood. The Founder Guru of the Sikhs and one of the greatest and saintliest of saviours, he redeemed the soul of a moribund society that had experienced a total eclipse, if not annihilation, of all abiding human values. The condition of the contemporary society has been vividly described by the First Master in the well -known words:

This age is a knife, kings are butchers,

justice hath taken wings and fled.

In this completely dark night of falsehood

the moon of truth is never seen to rise.

Guru Nanak was born in a Bedi family at Talwandi (Nankana Sahib), near Lahore, in 1469. At an early age he learnt Sanskrit, Persian and the prevalent form of Gurmukhi. He was a precocious child with a pronounced penchant for religion. His father, Mehta Kalu, made vain efforts to woo him to a mundame mode of life. Accordingly, he was got employed in a Government store of the Nawab of Sultanpur where he served for 13 years.

It was in 1499 that the day of destiny of ecstatic communion with God came. While taking his daily bath in the rivulet Bain that flows near Sultanpur, Nanak had his illumination through a soul-stirring vision of Almighty God. It was here that the Guru delivered his great sermon in the memorable words: There is no Hindu, there is no Musalman. The spiritual enlightenment enjoined on him a mission to the propagation of which he consecrated his entire life. He set out on his great Udasi's (Missionary journeys) to deliver God's message to sinning and suffering humanity.

He toured the whole of India and many foreign countries, preaching the gospel of true religion and rooting out ignorance and evil. The great Guru undertook five major missionary journeys in this behalf.

In the course of his first long travel, Guru Nanak visited celebrated Hindu places of pilgrimage like Kurukshetra, Banaras and Jagnnath Puri. He taught people how to distinguish Dharma from Adharma and abandon such pretentious rituals and prayers as constituted the accepted religious practice of the times. During his second journey the Guru went as far as Sangla Deep and having done his ministry returned to the Punjab.

The Master's third missionary journey is known for his discussions with reputed Kashmiri Pandits and savants and for his visits to famous haunts of the Yogis, the Sidhas and the Nathas in the Himalayas. The Guru preached truth and righteousness wherever he went.

The fourth missionary journey comprised the Master's visit to prominent Muslim shrines in Mecca, Medina and Baghdad. After his return to the Punjab, the Guru set out on his fifth and final journey. This time he confined his travel to places nearer home such as Saidpur, Pakpattan, Multan, Achal Batala, etc. Saidpur had been sacked by Babar's forces. Deeply moved by spectacle of infinite human suffering resulting from the inhuman atrocities perpetrated by the Mughal invader, the Guru chanted hymns of Sorrow.

At Achal Batala, a renowned centre of the Yogis and Sidhas, the Guru preached the unity and equality of all religions. For twenty-two years Guru Nanak propagated his faith in India and abroad. During his 18 years' stay at Kartarpur, he incarnated into splendid deeds the lofty ideals that he had been preaching all his. life. Thus, by his own inspiring example, the Guru demonstrated how Raj and Yog, the worldly and the spiritual modes of life, could be happily and fruitfully conjoined.

During his extensive missionary journeys, Guru Nanak exhorted the benighted humanity to pursue the path of divine meditation. He stressed the significance of righteous living above all other things. The Guru made men realize that there is only one God Who is peerless. He held that through Nam Simran (Meditation of God's Name) and concentration on Shabad (the word) man could muster up courage enough to uphold truth in his life.

Guru Nanak cried down all cant and blind observance of soulless customs, rites and rituals. The Guru averred that they were a meaningless meandering unconnected with the attainment of man's spiritual destiny, Thus he rightly laid accent on pious practical living which alone constitutes true religiosity.

The quintessence of Guru Nanak's philosophy is enshrined in his Mul Mantra. He has aptly emphasized the imperative need of truth and beauty, freedom and fraternity. According to Guru Nanak, religion implies a communion between God and man. As a corollary to this, a person who devotes himself to Nam Simran is naturally virtuous and fearless. Unsullied by ill-will or enmity, he works for the amelioration of the weak and the down-trodden. His noble actions give an impulse to his aesthetic ability. A truely religious man of the Guru's conception is opposed alike to serfdom and masterdom. His life is radiant with love and humility, sweetness and light.

Indeed, Guru Nanak wanted to unite and organize his disciples in order to give religion true solidarity. To this end, he established sangat (congregations) at numerous places and appointed their chiefs. Besides, he compiled his writings in book form which he handed over to his successor, Guru Angad Dev.

The Guru established a sangat at Kartarpur and prescribed a set of values to be cherished and practised. He also founded the great institution of langar (free community-kitchen) and spent his earnings from land on running it. Thus, he gave a living form to his doctrine of work, Nam Simran and the Temple of Bread. The Guru nominated Bhai Lehna, his most beloved and trusted disciple, for the exalted office of the Guru after him. In the Adi Granth are enshrined 974 hymns by the First Master.

-Ref. Guru Granth Ratnavali, (pp. 38) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh

Mahan Kosh (pp. 111)

1807 Maharaja Ranjit Singh met Charles Matcalfe, the British agent to draw out the terms of the treaty.

1931 Kar Sewa was initiated at Sri Darbar Sahib Taran Taran Sarowar.

==> KAR SEWA: Kar refers to the debris found at the bottom of water tanks, pools, and wells. The Kar from Amritsar Sarowar is regularly removed every 50 years. Please note that an irregular Kar Sewa was conducted in 1984, by the government of India, as part of their mop-up operations to cover the brutalities of Operation Bluestar.

1982 34 Sikhs of the Dharam Yudh Morcha were crushed under train near Tarn Taaran. The bus was carrying Akali Satyagrahies under police escort from Amritsar to Ferozpur when it accidently ran into the train.

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September 12th

1897 Sara Garhi episode took place. The Sikh solidiers continued to hold the picket until their last breath. All in all 21 men gave their lives.

==> SARA GARHI - Location, Sarhadhi village in Kohaat Dist. which is one and half miles from the Lockhart fort. This place had a small establishment of Indian Government. During the war of Sept. 12, 1897, one of the most moving episodes in the annals of our military history, took place at Saragarhi.In this little outpost 21 Indian Jawans fought back a lashkar of 10,000 tribesman. And died to a man without surrendering their outpost. Saragarhi was, as the name signifies, a tiny fortress in no-man's land in the Hindkush and Sulaiman ranges. The region was inhabited by fierce, lawless tribes whom both the Afghan and the British governments paid a sort of black-mail tax to keep them peaceful. The Afghan government exploited Pakhtoon rationalist sentiment and religious fanaticism of the tribesmen against the English who had introduced idolatrous Hindus and the hated Sikhs into the homelands of the Pathans.

This was known as the prickly hedge policy' of turning the tribesmen against the British so that they did not give the Afghans any trouble. It paid handsome dividends as the tribesmen kept harassing British-Indian troops while leaving the Afghans alone.

British policy wavered between aggressive inroads into tribal territory and buying peace by regular payments to villagers to guard caravan routes. In 1879 the British Jed an expedition into Orakzai territory. The Orakzai retaliated by ambushing isolated British units wherever and whenever they could. This undeclared war went on for 11 years.

In January 1891, Brigadier General-Sir William Lockhart took a punitive expedition through Orakzai territory and destroyed many villagers in the Khanki valley. The Orakzais capitulated and agreed to let the British build three fortified posts on Samaria Ridge and link them to the neighboring Morangai Valley by road. Two months later they changed their minds and decided to have another go at the British-Indian forces. On 24th March they suddenly attacked an escort party of the 29th Punjabis and the 3rd Sikh Frontier Force, killed 14 men and wounded seven.

The next day they rushed picquets at Sangar and Gulistan. All the victims of the surprise attack on Gulistan were Sikh soldiers. The tribesmen drove a herd of cows to the post. The Sikhs abstained from firing on the cows and fell victim to the ruse practiced on them.

A full-scale war began with tribal lashkars attacking British-Indian outposts all over the NWF Province. Samana Ridge, Kohat and the Khurram valley were defended by the 36th Sikhs,a unit raised from Ferozepur in 1887. Three fortresses which came under heavy attack from Orakzais and the Afridis were Fort Lockhart, Gulistan and Saragarhi. Of these Saragarhi was only a picquet with a signal tower which maintained heliographic communication with the other two. All about the three was thorny scrub littered with large boulders which provided cover for the besieging tribesmen. The garrison in Saragarhi consisted of 21 men under the command of Havaldar Ishar Singh. The tower was manned by a solitary signaller Gurmukh Singh.

The tribesmen came on with full force and killed most of the 21 defenders. The defenders ran out of ammunition. The six who remained decided to make their last stand in the mess. Tribesmen threw burning faggots of bushwood into the mess and set it on fire. The six men fixed bayonets on their rifles, rushed out and were killed to a man. Only Signaller, Gurmukh Singh, remained in the tower.

The last message from Saragarhi which flashed across with the sunbeams was People say one's brothers are like one's own arms. If you were our brothers, you would have seen our plight and helped us with ammunition. But it was beyond your power: the enemy has blocked all the roads. Brothers, we have served our Guru and our Emperor and now we take leave of you for ever.

Gurmukh Singh asked for permission to close the signal post. The permission was flashed back from Fort Lockhart. Gurmukh Singh dismounted his helosgraph equipment, packed it in a leather case and fixed his bayonet on his rifle. The tribesmen did not want to lose more men in hand to hand fighting and set fire to the tower. Gurmukh Singh perished in the flames shouting at top of his voice, Boley so nihal, Sat Sri Akal.

Though vastly outnumbered, the Sikhs held their post and killed over 200 and wounded thousands before accepting Shaheedi. Each demonstrated an exemplary courage and valor fit for an Amritdhari Sikh. In the memory of these sikhs the government erected KiratMandirs at fort Lockhart, Amritsar and Firozpur.

-Taken from The Saga of Saragarhi by Khuswant Singh published in Sept. 1992 issue of Sikh Review

1940 Master Tara Singh resigned from Congress because of Gandhi's communal attitude.

==> 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.

1988 Sikh students massacred in Bidar, Karnatka.

Seven Sikh students of the Guru Nanak Engineering Institute in Bidar were massarced and more than 70 injured by the state-sponsored Hindu mobs There was a total black out of the news of this massarce in the Indian news media. No Hindu was ever punished for the killings of the Sikh students. Instead, a few Sikh students were arrested on trivial charges so that the Sikhs would understand that they have to obey the patterns of their Hindu masters and learn to live like slaves and not talk of justice or of rights.

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

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sorry i posted so late today,

power just came back on after hurricane ike.

September 13th

1604 The Holy Sri Guru GRANTH SAHIB was ceremonially installed in Sri Harmindir Sahib, Amritsar. Baba Buddha Ji was appointed the first priest.

==> BABA BUDHA JI: born on 7 katak sanmat 1563 at Kathunangal (Dist. Amritsar) to father Sudhae and mother Gora. Parents named the child as Budda. In sanmat 1574, Guru Nanak Dev Ji visited Kathunangal village. While grazing cattle, Budda met Guru Nanak and served milk in sewa. During their conversation, Guru Nanak declared that though young in age, he was "Budha" in terms of understanding and wisdom. Since then he came to known as Budha.

Budha adopted Sikh faith and lived an exemplary GurSikh living. As a result he came to respectfully known as "Baba Budha" and righteously earned some of the highest Gurughar honors. In sanmat 1661, he was bestowed the honor of being the first Granthi (head priest) of the holy Harminder Sahib after installation of the holy Guru Granth Sahib there for the first time. He had the privilege to serve, enjoy the company, and receive blessing of first six Gurus. Guru Har Gobind Sahib learned gurmukhi from Baba Budha. Since Guru Angad Dev Ji period and until Guru Har Gobind Sahib, Baba Budha was responsible for tilak during the gur gadhi ceremonies.

Finally on 18 Maghar Sanmat 1688, Baba Budha Ji passed away in village Ramdas (Dist. Amritsar). Guru Har Gobind personally conducted the cremation and last rituals. At the place of cremation, a beautiful Mandir named "SachKhand", was established.

Since Sujan Singh Ji did not have any children, Baba Budha's Gadhi came under the control of Udasi Pracharaks, which is as follows:

Charandas,

Brahamprakas

Ramprasaad

Thajurdas

Raghudas, who became Raghubir Singh after partaking Amrit. Raghubir Singh was the last Mahant after whom the control was passed onto the Shiromani Gurudwara Prabandak Committee.

Present generations from Baba Buddha's brothers still flourish in Badhae Ramdaspurae.

1670 Guru Tegh Bahadhur Ji released from prison.

1922 Rev. C.F. Andrews witnessed the police brutality at Guru-Ka-Bagh.

Rev. C.F. Andrews witnessed first hand the police brutalities againsts GurSikhs. He saw GurSikhs receiving blows from the police lathis at Guru-Ka-Bagh and observed "The brutality and inhumanity of the whole scene was indescribably increased by the fact that the Sikhs who were hit were praying and had taken vow that they would remain peaceful in word and deed. A new heroism, learnt through suffering, has arisen in the land."

==> 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.

1923 SGPC's second Enquiry Committee to investigate the Doaba excesses was arrested by the Police.

1926 Orderes previously declaring the Sharomani Gurdwara Prabhandak Committee (SGPC) and Sharomani Akali Dal as unlawful bodies were withdrawn by the Punjab Government.

1931 Master Tara Singh led a Jatha of 100 Akalis in the Gurudwara Daska Morcha.

==> 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.

1944 All India Sikh Student Federation established in Lahore.

1981 Warrants were issed for Jarnail Singh Bhindrawalae n connection with Lala Jagat Narayan's murder. The police went to Chando Kalan, a Haryana village, to arrest Jarnail Singh. However, he had already left that place. When Jarnail Singh could not be found, the police burnt the volume of Holy Scriptures of the Sikhs, three vehicles of Bhindranwala Jatha and various other articles of the School. A large number of Sikhs were arrested and beaten by the police. The next day the police sieged the headquarters of Jarnail Singh Bhindranwalae.

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September 14th

1777 Nawab Zaibta Khan Ruhela, impressed by the character of Khalsa decided to become a member of the Khalsa order. He was baptise and named Dharam Singh.

1848 Raja Sher Singh Attari declared war against British Rule in Punjab. He was son of Sardar Chattar Singh Attari and at that time his sister was engaged to Maharaja Dalip Singh.

1923 Began the Jaito Morcha by Sikhs. The Maharaja of the kingdom of Nabha, Ripudaman Singh, sided with the Akalis, against the British. He was stripped of his kingly status, and in protest of this action of the British, the Sikhs initiated a string of Akhand Paths. The British government intervened to put a stop to the right of the Sikhs to practice their religion, as well as use the reigious practices to rally together. Akhand Panth was interrupted by the British government at Gurudwara Gangsar, Jaito. This marked the second act of sacrilege of Guru Granth Sahib by the British.

==> 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.

1924 12th Shahidi Jatha of 500 Akalis, under the leadership of Sardar Sucha Singh from Moga, courted arrest upon 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.

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