On This Day

[AkalPurakhDiFauj]

November 11th

1534 Bhai Mardana passed away at Kurram in Afghanistan.

Bhai Mardana was born at Talwandhi to mother Lakho and fatherBadro in Sanmat 1516. After becoming a Sikh of Guru Nanak, herighteously earned the status of "Bhai". He accompanies Guru Nanak Dev ji on his world trip and served as a key participant inKirtan. He dies in 1591 in Karam Nagar on the banks of Karamriver in Afghanistan. Guru Nanak, personally conducted the lastrights for Mardana. As per his wishes no monument was erectedin his remembrance. Since Mardana was a "Rabab" player, heand all his descendents came to be known as Rababis. Mardana'swritings are included in Guru Granth Sahib. He is recalled in twoSaloks by Guru Nanak Dev Ji in Rag Bihagdha, see Paudhi 12.His role during Guru Nanak's travels is well illustrated by thepopular phrase "Mardana, Jagat Nu Taran Da Bahana" -Mardana, a reason to save this world.

1675 Patshahi ninth, Guru Teg Bahadhur Ji Patshah Guru Teg Bahadhur was beheaded in public at Chandni Chowk, Delhi by orders of the Mughal Emporer. He was brought into the open place of execution in Chandni Chowk, Delhi and beheaded around 11am. Guru Ji's dead body was cremated by Lakhi at Rakab Ganj around 8pm. While Guru's severed head was smuggled to Anandput Sahib by Bhai Jaita, a distance of 350 kilometeres that was covered in 5 days. Today is the actual date of Guru Sahib's martyrdom, although it is observed on a different date by Guru Khalsa Panth.

Kashmiri Pandits, led by Kirpa Das of Mattan (Martand), reached Chak Nanki, Kahlur (old name of Anadpur 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 amrit in 1699 and died fighting at Chamkaur 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 had started doubting the veracity of this event.

==> GURU TEGH BAHADUR (1621-1675): RAG SORATH

That man who in the midst of grief is free from grieving,

And free from fear, and free from the snare of delight,

Nor is covetous of gold that he knows to be dust,

Who is neither a backbiter nor a flatterer,

Nor has greed in his heart, nor vdnity, nor any worldly attachment,

Who remains at his centre unmoved by good and ill fortune,

Who indifferent to the world's praise and blame

And discards every wishful fantasy

Accepting his lot in the disinterested fashion,

Not worked upon by lust or by wrath,

In such a man God dwelleth.

The man on vjhom the Grace of the Guru alights

Understands the way of conduct:

His soul, 0 Nanak, is mingled with the Lord

As water mingles with water!

In the galaxy of immortal martyrs who laid down their precious lives to keep ablaze the flame of faith and freedom, the name of the Ninth Master, Guru Tegh Bahadur stands out radiantly prominent. Doubtless, there have been prophets who sacrificed themselves at the altar of their own religion, but the uniqueness of the Ninth Master's martyrdom lies in the fact that he courted death in defending the religion of the persecuted Hindus who had sought his shelter when they were forced to choose between death and Islam. Guru Tegh Bahadur, the second martyr Guru, who was born at Amritsar in 1621, was the youngest son of Guru Hargobind Sahib, the Sixth Master (1595-1645). Guru Har Rai, the Seventh Master (1630-61), and Guru Hari Krishna, the Eight Master (1656-1964): however, preceded him as Gurus. He adorned the sacred throne of Guru Nanak from 1664 to 1675. His installation as Guru enraged Dhirmal and the masands, who were the most contentious claimants to the Guruship.

Guru Tegh Bahadur toured the Punjab, particularly the Malwa region, and Eastern India, to preach Sikhism. He also went to Assam with Raja Ram Singh and stayed with him for nearly two years. The Guru's family accompanied him on this trip, but, while proceeding to Assam, he left his familly at Patna. It was here that his only son Guru Gobind Singh (1666-1708) was born. While leaving Assam for the Punjab, Guru Tegh Bahadur broke his journey at Patna for a short time and then returned to the Punjab. He purchased land from the Raja of Kahloor at Makhowal (Anandpur) and settled down there. From here he set out on extensive missionary tours and attracted amongst others, several Muslims to his faith.

The main theme of Guru Tegh Bahadur's sacred hymns is Nam Simran (concentration on the Divine Name) and Guru Bhakti (adoration of the Guru). One hundred and fifteen hymns of Guru Tegh Bahadur are incorporated in the Adi Granth.

He has clearly set forth his own definition of Giani (or the enlightened one). In these compositions he has laid special stress on vairag or detachment for the realisation of the lofty ideals that distinguish the life of a BrahmGiani.

During Guru Tegh Bahadur's ministry, Emperor Aurangzeb intensified his fanatical plans for forcibly converting the Hindus to Islam. This move had serious repercussions in Kashmir, and, the learned Pandits of Kashmir came to Guru Tegh Bahadur to seek refuge. The Guru advised them to go and tell Aurangzeb that if he could persuade Guru Tegh Bahadur to embrace Islam, they would all willingly become Muslims. This proposal appealed to Aurangzeb, who had already hatched plans to bring to an end Guru Tegh Bahadur's missionary activities, so, he at once issued orders for his arrest.

The Guru, along with some of his companions was finally brought to Delhi and asked to convert to Islam or else face the penalty of death. The Master averred that he would sacrifice his life rather than give up his faith and his freedom of belief. Thus, under Aurangzeb's orders, he was beheaded at the place now called Sis Ganj in Delhi. His martyrdom was yet another challenge to the Sikh conscience. It was realized then that there could be no understanding between an insensate power imbrued with blood and a proud people wedded to a life of peace with honour. The sacrifice roused the devitalized Hindus from their supine somnolence and gave them a hint of the power that comes from self-respect and sacrifice. Guru Tegh Bahadur thus earned the enduring sobriquet title of Hind-di-Chadar or the Shield of India.

-Ref. "Guru Granth Ratnavali," (pp. 70) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh.

==> SHAHADAT GURU TEGH BAHADHUR: The Great Guru laid down his life to secure the people the liberty of conscience. His martyrdom was for the protection of human dignity, specifically the right of everyone to practise his religion unhindered which was denied to its people by the Mughal rulers of India. He protested against the State's interference with the individual's duty towards his faith. It was a declaration that any attempt to create a unitary, monolithic society must be resisted. It was a reiteration of the Sikh belief in an open and ethical social ordwer and of teh Sikh principle of tolerance and acceptance of diversity of faith and practice. This lesson is part of the Sikh experience and teaching and no follower of thefaith may contravene it. Forcible conversions to Islam was the order of the day. Guru Sahib was presented with three choices; either accept Islam, perform miracles, or accept death. Miracles although recognized by Sikh faith, are actively discouraged. Their exposition or display is considered arrogance - competing with Vaaheguru's order. Therefore Guru Sahib accepted the last option and laid down his life to protect human dignity and the freedom of worship which was denied to its people by the Mughal rulers of India. Forcible conversions to Islam was the order of the day. Guru Sahib delibrately made this choice to embrace a martyr's death in pursuit of his declared objective to defend Hindu Dharma, further kindled the spark to resort to the use of force of arms.

The Sikhs have built a mermorial at this place in honor of the Guru's martydom for the cause of freedom to worship. This is the actual date of Shahadat, although Guru Khalsa Panth observes it on a different date (see description below).

The martyrdom of Guruji was unique in the history of the world. Wheras Guru nank had publicly decalerd his opposition to the sacred thread and tilak in his bani, the Ninth form, gave his head to establish the right of Hindus to live according to the dictates of their religion. This was indeed to establish Human rights about which we hear so much today. All Sikh Gurus accepted the will and wonder of Akal Purakh that there are countless civilisations and cultures and every human being likes to live in his/her own culture. Guru Gobind Singh has stated this very beautifully in his Bachitar Natak, or the Wondrous Drama:

"Many belive that they have become superior by accepting celibacy or undertaking meditation away from habitation, by giving up material comforts or by making themselves look different by wearing matted hair or no hair. Other feel higher by joining a particular sect of Islam. But the reality is that followers of all religions are the same human beings. The creater of all, provides for the needs of all humans. There is one Lord of all and that Lord alone should be worshipped. Do not remain ignorant and belive in anyone else except the one Lord. All humanity is equal, each one of us carries the reflection of the creator in us, we are all manifestations of one creator."

1675 Guru Gadhi was bestowed on Tenth Patshah, Guru Gobind Singh Ji. He bacme Guru at the age of 9 when his father was tortured to death by the ruling Mughals. From the age of 9 to 42 when he breathed his last, life had been occupied fighting the Moghuls against injustice and tyranny. Today is the actual date when Guru Sahib was bestowed Guruship, though Guru Khalsa Panth observes it on a different date.

==> GURU GOBIND SINGH JI (1666-1708), tenth Patshah of the Sikh faith, was born on Saturday, Dec. 22, 1666 at Patna Sahib to father Guru Tegh Bahadhur Patshah and Matta Gujri. On, Nov. 11, 1675, he assumed Guruship at Anandpur Sahib.

"Rahao Gur Gobind" Salok Mahala 9

Since early childhood, Guru Sahib was keen on weapons and their use. It is for this reason, that Guru Sahib became a scholar on weapons and mastered their usage, at a very early age. Guru Sahib continually emphasized scholarly works throughout his life. As a results, scholars around the world traveled long distances to participate and receive honors in his courts. He was always surrounded by renowned scholars. One of Guru Sahib's objective was to translate all scholarly works in Gurmukhi and commissioned several such translations. His vision of Sikh Kaum included a communion of scholars. In an attempt to turn Anandpur Sahib as the center of knowledge, Guru Sahib actively encouraged and sent Sikhs to study at various renowned institutions in the world.

To uplift the suppressed people, Guru Sahib instituted the tradition of Amrit during Vaisakhi diwan of sunmat 1756 at KeshGadh Sahib. Further he established a communion of Amritdharis (who received Amrit) and called it "Khalsa". Guru Sahib, himself was the sixth member of the Khalsa order. Witnessing the false practices and prevalent injustices, Guru Sahib propagated the message of Guru Nanak so vigorously that the neighboring hill rulers felt threatened. Without understanding either his message or appreciating his objectives, these rulers suddenly turned enemies and attacked on several occasions. Each time Guru Sahib had to fight for his defense.

In sunmat 1761, the Turk forces sought Guru Sahib to leave Anandpur Sahib under promises that were proven false through subsequent events. Once Guru Sahib was out of Anandpur Sahib, he was attacked and suffered heavy losses. The hard work of 52 poets, accumulated over the years, along with several commissioned translations was burned by the enemies of knowledge. However, Guru Sahib patiently but bravely faced the enemy and escaped into the neighboring forest. Here with his influence, Guru Sahib turned this ghost land into Saint land and the forest into civilized Malwa. With his message of patience and valor, Guru Sahib preached the importance of sacrifice and true knowledge.

He had four sons from Mata Jeeto and Sundari, namely, Baba Ajit Singh, Baba Zujar Singh, Baba Zorawar Singh, and Baba Fateh Singh Ji. All four sacrificed their lives to protect and further the growth of the institutional plant sown by Guru Sahib.

After bestowing Guruship to Guru Granth Sahib, Guru Sahib left this earth on Oct. 7, 1708, near the banks of Godawari river in Nanded, Guru Gobind Singh bravely fulfilled the responsibilities of Guruship and guided the Sikh Panth for 32 years, 10 months, and 26 days. He spent a total of 41 years, 9 months, and 15 days during his visit to this earth.

-Ref. Mahan Kosh

1710 Fort of Rahon was conquered by Baba Gurbakhash Singh (Banda Bahadhur).

==> BABA GURBAKHASH SINGH (BANDA BAHADHUR): born on KatakSudhi 13 sunmat 1727 to Rajput father Ramdev who was a resident of the Rajori village in Jammu. He was named Lashman Dev by his parents. Since childhood, he exhibited extremely fondness for sanskrit literature and hunting. However, he plunged into deep remorse after killing a pregnant deer. As a result he discarded all his hunting tools and became a disciple of Vaesnav JankiPrasad. He shed all his material wealth, started onto the seekers path for enlightenment, and adopted the new name, Madho Dass.

Wondering in search of enlightenment, when he traveled towards south India and reached the banks of Godawari, he fell in love with this beautiful new place. He established his Ashram and started living here. In sunmat 1765, when Guru Gobind Singh Ji reached Nandaedh, he was extremely impressed and influenced by Guru's preaching. He offered himself as "Satguru Da Banda" (Satguru's person). Guru Gobind Singh Ji introduced him to Amrit and changed his name to Gurbakash Singh. However, he remained popularly known in our Panth as "Banda".

To eradicate the prevalent injustices, Guru Gobind Singh sent Baba GurBakhash Singh accompanied by the following five GurSikhs to Punjab:

Baba Binod Singh

Baba Kanh Singh

Baba Bajh Singh

Baba Bijae Singh

Baba Ram Singh

Baba Gurbakhash Singh went to Punjab in sunmat 1765 accompanied with a Hukamnama from Guru Gobind Singh addressed to all the GurSikh. In this Hukamnama, Guru Gobind Singh asked GurSikhs to help Baba Gurbakhash Singh in his efforts. Before departure, Baba Gurbakhash Singh received three arrows from Guru Gobind Singh and the following instructions:

1. Remain celibate ("Jatt rakhana")

2. Live, operate, and act under the dictates of Khalsa ("Khalsae dae Anusari hokae rahna")

3. Never consider yourself to be Guru ("Aap nu Guru na manenna")

4. Eat only after serving others ("Vartakae Shakana")

5. Help the orphas, poor, unprotected, helpless, destitute, or disolate. ("Anatha di sahiata karni")

Upon reaching Punjab, Gurbakash Singh strictly followed Guru Sahib's instructions and successfully punish all who had previously mistreated the Khalsa Panth. On the 1st Hadh sunmat 1767, after conquering Sirhind, Wajir Khan was punished and eventually killed for the mistreatment of Sahibzadas.

However, Gurbakash Singh became popular among the Khalsa Panth, his self-godliness started awakening. As a result he started adopting and engaging in practices that were against Gurmat. In sunmat 1771, Baba Gurbakhash Singh expressed desires to establish his own Gadhi in Sri Harmindar Sahib and sought his self-worhsip. He started a new slogan of "Sachae Sahib ki Fateh" in contrast to the traditional "Vaaheguru Jee Kee Fateh". This resulted in a severe split among Khalsa Panth. Those following the principles as laid by Guru Gobind Singh came to known as "TattKhalsa" while the followers of Gurbakash Singh were known as "BandaiKhalsa". Today there are very few Bandai Sikhs. They do not believe in any other holy scriptures other than Sri Guru Granth Sahib. All their practice are according to Gurmat principles.

Eventually, Baba Gurbakhash Singh was cornered by the pursuing enemy forces at "Gurdaspur de Gadhi". It is also popularly known as Bhai Duni Chand di Hawaeli. After months of sustained attacks from AbdalSamadKhan and others with a force of over 20,000, Baba Gurbakhash Singh was arrested along with his companions and taken to Delhi. He accepted Shahadat on Chaet Sudhi 1st sunmat 1773.

-Ref. Mahan Kosh

1757 Bada Deep Singh Ji accepted Shahadat in Amritsar. The Sikh's attack on returning Afgan forces from Ahmad Shah's 4th invasion infuriorated Ahmed Shah. He sent and expedition against the Sikhs that resulted in the destruction of Sri Harimandir Sahib. Subseqquently, the Sikhs collected at Amritsar in Oct. 1757 to celebrate Diwali. They were attacked repeatedly bu Jaham Khan, Governor of Punjab. It is during these battles Baba Deep Singh Ji accepted Shahdat reclaiming and preserving the sactity of Sri Harimandir Sahib.

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

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

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

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

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

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

[AkalPurakhDiFauj]

November 12th

1675 A day after the martyrdom of Guru Tegh Bahadhur, the bodies of Bhai Mati Das, Sati Das, and Dayal Das were handed over to the Sikhs who cremated the bodies by the site of Jammu. This is the same site where Guru Har Krishan's body was creamted earlier.

1708 Guru Gadhi was bestowed upon Sri Guru Granth Sahib. This is the actual date of this event, though it is observed on a different date by Guru Khalsa Panth.

==> SRI GURU GRANTH SAHIB: No institutionalized religion is safe from erosion till its tenets and doctrines have been enshrined in some tangible, though, permanent form. Great religions of the world, therefore, have taken care to prepare or compile one volume which is sovereign and supreme in its authority. Assuredly, it will employ the medium of poetry to reach out to infinity. Such a volume then, is the Guru Granth, the sacred book of the Sikhs - a volume that takes its place alongside the world's greatest scriptures, the Vedas, the Zind-Avesta, the Bible and the Koran. Its power is the power of the puissant and winged word, and no exegesis or commentary or translation can ever convey the full beauty of its thought and poetry. In all mystic literature the appeal of the numinous and the ineffable is inexplicable, if not incommunicable. And yet the great Sikh scripture is not a knot of metaphysical riddles and abstract theorizings. On the contrary, since for the most part it employs the idiom of the common people, and draws its imagery, metaphors and symbols from the home, the street and the market-place, its poetry has a rare kind of immediacy, concreteness and urgency. To see a Sikh congregation intoning the sacred hymns in unison is to see massed spiritual energy take shape before your eyes. That's how the ordinary word changes into the logos and becomes oracular. The Sikhs indeed regard the Granth as a complete, inviolable and final embodiment of the message of the Guru. There is to be no word beyond the Word. And that's how Guru Gobind Singh, the Tenth Guru, spoke to the congregation shortly before his ascension.

"O Beloved Khalsa, let him who desireth to behold the Guru or Spiritual teacher,

obey the Granth Sahib. It is the visible body of the Guru."

The Guru Granth was first compiled by the Fifth Sikh Guru, Arjan Dev, in A.D. I 604 in the city of Amritsar. Its second and last version was the handiwork of Guru Gobind Singh, and it was finalized at Damdama in the year 1705. He included the hymns of his father, Guru Tegh Bahadur, in the new text. Since then, the authorized version has been transcribed and printed a number of times, and it abides. Its adoration or veneration is an article of faith with the Sikhs.

One of the greatest glories of the Guru Granth is its catholic character. It is a scripture completely free from bias, animus and controversy. Indeed, the uniqueness of the Granth in this respect is all the more astonishing when we think of the obscurantism, factionalism and fanaticism of the period in which it was composed. Perhaps, it is the only scripture of its kind which contains within its sacred covers the songs and utterances of a wide variety of saints, savants and bards. For it's instructive to note that a fairly substantial part of the volume carries the compositions of Hindu bhaktas, Muslim divines and Sufi poets and God-intoxicated souls in quest of Truth and Love. Of course, their hymns and couplets rendered in their own language and idiom are so dovetailed as to find a complete correspondence with themes or motifs in the compositions of the Sikh Gurus. Obviously, the idea of Guru Arjan Dev was to establish the fundamental unity of all religions and mystic experiences. It was, so to speak, an integral congress of minds and souls, operating on the same spiritual beam. To have thus elevated the songs of the bhaktas, the sufis and the bhatts to the condition of the logos was to salute the power of the Word whatever form it might take to reveal the glory of God. For it may be noticed that the Guru Granth contains the compositions and utterances of the high-born Brahmins and the proud Kashatriyas, as also of the lowly Shudras and the unlettered Jats. This was done at a time when the caste-system in India had almost paralysed the conscience of man. The revolutionary egalitarianism which such a step symbolized was thereafter to become the creed of the Sikhs. Above all, a poetic and mystic collage bespeaks the essential humility of the Sikh mind, for humility has been given a place of pride in the table of virtues drawn up by the Gurus. The Guru Granth, then, is a sui generis scripture. It is indeed a magnificent compendium of the religious, mystic and metaphysical poetry written or uttered between the I2th and 17th centuries in different parts of India. It is also at the same time a mirror of the sociological, economic and political conditions of the day. The satire on the reactionary rulers, the obscurantist clergy, the fake fakirs and the like is open, uncompromising and telling. In showing the path to spiritual salvation, the Guru Granth does not ignore the secular and creature life of man.

The poetry of the Granth is in itself a subject worthy of the highest consideration. The language principally employed is the language of the saints, evolved during the medieval period-a language which, allowing for variations, still enjoyed wide currency in Northern India. Its appeal lay in its directness, energy and resilience. Based upon the local dialects, it was leavened with expressions from Sanskrit, Prakrit, Persian, Arabic and Marathi etc.

Another outstanding feature of the Guru Granth is the precision and beauty of its prosody. Whilst a great deal of it is cast in traditional verse forms (shlokas and paudis), and could best be understood in the context of the well-known classical ragas, several hymns and songs make use of popular folklore and metres (alahanis, ghoris, chands, etc.). The inner and integral relationship between music and verse has been maintained with scholarly rectitude and concern. This complete musicalisation of thought in a scientific and studied manner makes for the unusually vigorous yet supple discipline of the Granth's metrics and notations. The entire Bani whose printed version in its current form comes to 1430 pages, is divided into 33 sections. Whilst the first section comprises the soulful and inspiring song of Guru Nanak called the Japujia, also a few selected paudis or couplets, the final section is a collection of assorted verses including the shlokas and the swayyas of the bhatts. The remaining 31 sections are named after the well-known classical ragas such as Sri, Majh, Gauri, Gujri, Devgandhari, Dhanasari, Bilawal, Kedara, Malhar, Kalyan, etc. The division, thus, is strictly based on musicology. Further more, each psalm or song is preceded by a number (mohalla) which denotes the name of the composer-Guru from Guru Nanak onwards. It may be noted that the apostolic succession extends from the First to the Tenth Guru, and the Gurus are often referred to reverentially by their place in the order. What's more, each Guru speaks in the name of the Founder Guru whose spirit informs his nine successors. The House of Nanak is indeed a spiritual decagon, based upon a geometry of vision. The major hymns - Japuji (Guru Nanak), Anand (Guru Amar Das) Sukhmani or the Psalm of Peace (Guru Arjan Dev), Rehras (Guru Nanak, Guru Ram Das, Guru Arjan Dev) are widely recited solo and in congregation by the faithful as morning and evening prayers. Their soothing and ambrosial airs have brought solace and cheer to millions of people all over the world. The Sikh philosophy as embodied in the Guru Granth is chiefly a philosophy of action and deed and consequence. Though in its essentials, it is completely in tune with the ancient Indian thought regarding the genesis of the world and the ultimate nature of reality, it moves away from quietism, passivity and abstractions. The emphasis is on shared communal experience, on purposive and idealistic involvement. The extinction of the ego or self is the corner-stone of Sikhism. A person finds fulfillment or vindiction by immersion in the sea of life. Thus the paths of renunciation, abdication, aloofness flagellation etc., are abjured. A Sikh is enjoined upon to be an insider, not an outsider. Obviously then, the Sikh philosophy is that of "the Everlasting Yea". Which is not to deny the importance or value of contemplation, stillness, inwardness etc. The ideal Sikh cultivates these qualities in the midst of business and engagement. He too regards the world as ultimately maya or illusion and the life of man as a tableau of light and shade, but the Divine goal may not be achieved except through an acceptance of the reality of this unreality, and a proper disposition of the allotted role in the phantasmagoria of life. To that extent, the relative concreteness or solidity of the world is to be endorsed as a measure of understanding. So long as man has a role to play, the artifact of the stage or the theatre has to be taken for granted. For it has thus pleased the Creator to effect the world and people it with multiples of His Self. And the whole creation moves according to a predestined plan. Many a time has the grand show on earth been mounted and dismantled. It's not given to creature man to fully comprehend the essence of reality. God, according to the Adi Granth, is Omnipresent, Omnipotent, Omniscient. He is the Initiator, and the End. He is Self-Creator and Self-Propeller. The soul too in its essence symbolizes this trinity. It has lost its state of bliss as a result of the ego and the id. Caught in the meshes of power and self, it has lost its native and true moorings, and is being tossed about by the whirligig of time. A soul thus alienated from the Lord keeps spinning through aeons and aeons of suffering. The road to heaven lies through His Grace.

The idea of the soul as the Lord's consort is repeated in the Guru Granth. The mystique of the marriage is invoked time and again to emphasize the indissoluble and ineluctable nature of the union. Man is ordained wife and commanded to live in the Will of the Lord. Any Infidelity or transgression is inconceivable. The nuptial and spousal imagery of the hymns is sensuously rich, apposite and striking. It will thus be seen that the Guru Granth offers a perfect set of values and a practical code of conduct.

-Ref. "Guru Granth Ratnavali," (pp. 28) by Dr. D.S. Mani, Sardar Bakhshish Singh, and Dr. Gurdit Singh

[AkalPurakhDiFauj]

November 13th

1862 Maharaja Narinder Singh of Patiala passed away. He was noted for his zeal in establishing and propagating the Punjabi language as well as his respect for the Punjabi writers.

1923 Jawala Singh of Kotli Bawa Dass was murdered by the Babbars.

[AkalPurakhDiFauj]

November 14th

1908 Dr. Charan Singh passed away in Amritsar.

1915 Sardar Kartar Singh of Sarabha was hanged to death.

[AkalPurakhDiFauj]

November 15th

1900 Dr. Ganda Singh was born in Hoshiarpur, Haryana.

==> GANDA SINGH (Dr.) was born on November 15, 1900, at Hariana, an ancient town in Hoshiarpur district of the Punjab. He started his schooling in the village mosque and then joined the local Government Middle School. After some time he transferred himself to the D.A.V. Middle School, eventually taking his matriculation from Government High School, Hoshiarpur. The inter-religious polemic which raged in the Punjab in the early part of this century, stirred young Ganda Singh's curiosity. He turned to reading Sikh literature. The stories of Sikh heroes of the eighteenth century and their brave deeds and sacrifices made a deep impression on his imagination. This was the origin of his interest in Sikh lore. The liberating impulse generated by the Singh Sabha, the Sikh renaissance movement, gave a critical bias to his study of Sikh history. A deeply embedded streak of adventure, tough physique and strong, indomitable character were the other constituents of the equipment of the future historian of the Punjab.

Dr. Ganda Singh interrupted his studies at Forman Christian College, Lahore, to join the Indian army in the Third Afghan War. He served in the Supply and Transport Corps Base Depot at Rawalpindi in 1919, and then in the Divisional Supplies at Peshawar. In 1920-21, he was with the Mesopotamia Expeditionary Force, first in the Indian Base Depot at Makina (Basra) and later at the Base Supply Depot, Margil (Basra). In 1921, he joined the Royal Army Pay Corps, British Army, Basra.

In Mesopotamia he had his thigh torn with a bullet shot. Through an erroneous marking, the letter which arrived back in his village home, Pur Hiran, in Hoshiarpur district, showed him as "dead." Recovering from his wounds, he came to his village a few months later. The hour was late and his knocking at the door of his house did not sound to the inmates as an earthly phenomenon. He was not let in. Spreading out his rug on the bullock-cart in the haven, he slept out the night as soundly as he would have done in the most comfortable of beds.

He went back to Mesopotamia and, then, to Iran. In the latter country, where he spent nine years (1921-30) with the Anglo-Persian Oil Company, he came in touch with Sir Arnold T. Wilson, then engaged on his Bibliography of Persia. Sir Arnold encouraged his literary interests and introduced him to English journals and societies devoted to oriental studies. Dr. Ganda Singh reviewed for some of these books on Indian themes.

In Iran, he started building up his private library, which, today, is perhaps the largest collection under a single roof of material on the history of the Sikhs. He purchased books from all parts of the world and undertook tours of England and other European countries where he visited museums and bookstores.

He published his first book, My First Thirty Days in Mesopotamia, which was in English, while he was in Iran. His next two books, Inkishaf-i-Haqzqat and Sikkhi Parchdr were in Urdu and Punjabi, respectively. The urge to take up historical research in a more systematic manner brought him back to India in 1930. His object was to collaborate with Karam Singh who had done valuable original work in the line and who, by his impassioned writings, had aroused considerable interest in the study and investigation of Sikh history. But before Dr. Ganda Singh could meet him, the latter had died. Dr. Ganda Singh settled down in Lahore and joined the Phulwarls a journal devoted to Punjabi letters and history.

But he soon moved to Amritsar where he was offered a teaching and research appointment by the Khalsa College. The college had just opened a department of research in Sikh history which was placed in his charge. This was the beginning of a most prolific period of his career. Starting from nothing, he built the research department of the Khalsa College into a leading institution of its kind in the country. He equipped it with the rarest books and manuscripts. His summer holidays every year he spent travelling in the country collecting for his college material bearing on the history of the Punjab. Copies of many rare and valuable Persian manuscripts from different collections in India transcribed in elegant calligraphy by his faithful amanuensis, Maulavi Faiz-ul- Haq, kept pouring into the Research Library of the Khalsa College.

His first major work was a biography, in English, of Baba Gurbakhash Singh (Banda Bahadur). It was an example of meticulous historical composition marked by accuracy of detail and authenticity of evidence based on original and contemporary sources of information. The book proved a signal success and instantly introduced the author to scholarly notice. A few more biographies, equally well documented, followed. Two of these, Maharaja Kalra Mall and Sham Singh Attarlwala, were in Punjabi; Ahmad Shdh Dtlrram, a doctoral thesis, was in English. While at the Khalsa College, he took his Master's degree in History, topping the year in the first grade, from Muslim University, Aligarh (1944). In 1954, he received his Ph.D. at Punjab University, Chandigarh.

After eighteen long years at the Khalsa College full of hard, unflagging labor and dramatic achievement, he came to Patiala and joined appointment in Patiala and East Punjab States Union as Director of Archives. He stayed in this post until his retirement in 1956. During this time, he did not allow his official responsibilities to impinge on his scholarly pursuit. He edited volumes of government records and published numerous learned papers and books. A notable work was Private Correspondence Relating to the Anglo-Sikh Wars (1955). In this book was collected a voluminous mass of letters written by English army and political officers dealing with events preparatory to the annexation of Sikh dominions. In light of the evidence thus assembled, the story of the occupation of the Punjab stood stripped of the muddle which had till then surrounded it and of the glib simplifications of the writers of history textbooks. To this correspondence Dr. Ganda Singh added a long introduction which revealed the range of his historical erudition and his power of cogent reasoning. As Director of Archives at Patiala, he helped salvage from the Punjab princely states, then under abrogation, a vast amount of historical material and organized it into a large collection of records, manuscripts and books.

He acted as Director of Archives and Curator of Museum at Patiala, from February 14, 1950, to March 2, 1956. From 1950 to 1953, he simultaneously held charge, as Director, of the Punjab; Department of Patiala and East Punjab States Union. A permanent monument of his association with PEPSU Government was the Central Public Library at Patiala which is of his creation. Another important monument is the Khalsa College of which he became the founder-Principal after his retirement. Dr. Ganda Singh remained in Khalsa College, Patiala, from June 1, 1960, to September 15, 1963. The connection broke only when the newly established Punjabi University invited him to organize for it a department of Punjab historical studies. This meant the beginning of another spell of sustained, creative work. He charted a set-up which became a dynamic centre for research in Punjab history. De novo started the quest for bibliographical and manuscript materials. Publication of primary sources on the history of the Punjab was sponsored. Work was started on a comprehensive eight-volume history of the Punjab modelled on the Cambridge History. Another project undertaken was a four volume series of documents on Punjab's part in the national struggle for freedom. In 1965, Dr. Ganda Singh founded the Punjab History Conference, and published in the following year his by now prestigious A Bibliography of t/le Panjab. He headed the department from September 16, 1963, to September 15, 1966. Upon his retirement, the Punjabi University conferred upon him a fellowship for life.

Among learned bodies, he has been a life-member of the Indian History Congress since 1938, and a life-member of the Asiatic Society, formerly Asiatic Society of Bengal. He has also been a life-member of Royal Asiatic Society of Great Britain and Ireland since 1949, and a life-member of Bharat Itihas Samshodhan Mandal, Poona, since 1964. He was a corresponding member of the Indian Historical Records Commission, Government of India from 1938-49, and a member of the Commission from 1950-56. He was secretary of the Sikh Historical Society, Lahore, in 1931 as well as secretary of the Sikh Tract Society, Lahore. He was president of the medieval India session of the Indian History Congress at Ranchi in 1964. He was president of the medieval session of the Punjab History Conference at Punjabi University, Patiala, in 1968, and president of the Institute of the Historical Studies, Calcutta, for its 12th annual session in Shillong in 1974. He presided the Indian History Congress for its 35th session at Jadavpur, Calcutta, in 1974. In 1975, he presided the 13th annual session of the Institute of Historical Studies at Panaji, Goa.

Marks of honor have been numerous. In 1963, the Punjab Government invested him with the State Award for Literature for his services to the cause of Punjabi letters. In 1964, Aligarh Muslim University awarded him the degree of D. Litt. (Honoris Causa). On March 28, 1964, the Shiromani Gurdwara Parbandhak Committee honored him for his monumental work on Sikh history. He was similarly acclaimed by the Sikh Educational Conference at its 52nd annual session at Kanpur, October 25-27, 1974.

- taken from: "Punjab Past and Present: Essays in Honor of Dr. Ganda Singh," Eds. Harbans Singh and N. Gerald Barrier Punjabi University , 1976. pp. 511.

1920 The gathering at Akal Takhat constituted a committee of 175 members, to manage the Golden Temple and all Gurudwaras in Punjab and other parts of India. The representation was according to districts in Punjab and according to provinces outside. Members were also elected to represent Sikh states and Sikh bodies in Burma, Malaya, China, and America. This committee was proclaimed as the Shiromani Gurdwara Prabhandak Committee (SGPC). The leadership consisted of S. Sunder Singh Majithia, S. Harbans Singh Atari and S. Sunder Singh Ramgarhia.

1921 Master Mota Singh appears and delivers a fiery speech at Nankana Sahib, on the occasion of the Prakash Utsav of Guru Nanak Dev Patshah.

1921 Baba Gurdit Singh of Koma Gata Maru fame offers himself for arrest at Nanakana Sahib.

1948 Master Tara Singh warned that the Hindus wanted to absorb the Sikhs into their fold.

==> 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.

1948 32 of the 33 Sikh legislatures submitted a charter of 13 Sikh demands to the Constituent Assembly. The only non-signatory was Partap Singh Kairon.

[AkalPurakhDiFauj]

November 16th

1675 Guru Tegh Bahadhur's beheaded head was brought to kiratpur. The Sikhs in Delhi showed a daring courage in seizing both parts of Guru Sahib's beheaded body. Taking advantage of the duststrom which engulfed the city, Bhai Nnnu Rai, Agya and his son Jaita, and Udha Rathaur too the Guru's head to Jaitas house. Jaita along with Bhai Nannu and Udha too it to Kirtrapur. It was cremated at Makhowal the following day. Meanwhile the severed body of the Guru was taken over by Bhai Lakhi Das also called Lakhi Shah Vanjara and his three sons Nigahia, Hema, and Harhi of Jadobansia Barhtia Kanaut, and Naik Dhooma. son of Bhai Nannu. It was taken to the house of Lakhi Das in Raisina and cremated the following night when he performed the ceremony in the process putting his house on fire, to prevent detection by the authorities.

1880 Khalsa Diwan Lahore told Maharaja Dalip Singh not to enter Punjab.

1957 11th Akali Conference was organized by Shiromani Akali Dal, under the leadership of Sardar Sewa Singh Thikriwala and held in Bathhinda.

1982 Bhola Singh and Kashmir Singh killed in fake encounters.

[AkalPurakhDiFauj]

November 17th

1922 The agitation for the restitution of Guru Ka Bagh was won.

==> 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.

[AkalPurakhDiFauj]

November 18th

1920 Gurudwara Punja Sahib came under control of Tat Khalsa on the death of the existing Mahant.

1949 Government of India took over administration of PEPSU.

1966 SGPC established Gurudwara Damdama Sahib, Talwandi Sabho (Bathinda), as Guru Khalsa's fifth Takhat.

==> DAMDAMA SAHIB: a tower marking Guru Sahib's residence. The religious places known with this name include:

1. A famous place near village Sabhoki Talwandi, Riyasat Patiala, Njamat Barnala, Tehsil Bathinda, Thana Rama. This place is also known as "Kanshi of Sikhs". Because of Dhalae Sikhs's affection Guru Kalgidhar residing at this location for nine and half month. Mata Sundari Ji and Mata Sahib Kaur, along with Bhai Mani Singh Ji came to visit Guru Sahib at this location. It is this location where Kalgidhar Patshah recited the entire Sri Guru Granth Sahib for final compilation. Tirlok Singh and Ram Singh of Phul family were baptised into the Khalsa order by Guru Sahib on this location. Guru Sahib's blessing of rivers for flourishing the surrounding forest was also granted here. Baba Deep Singh Ji Shaheed was installed as the first Mahant of a newly-estabablished Gurudwara at this location.

Vaisakhi is celebrated annually here. Sant Attar Singh Ji dedicate a major portion of his efforts to the upkeep of this Gurudwara. Damdama Sahib is considered a center for Gurmat scholars and writers.

2. Historical place of Guru Amardas Ji, half a mile from village Kanwan, where Guru Sahib used to collect the Bias river water for Guru Angad Patshah's bathing.

3. Sixth Patshah's resident, where Guru Hargobind Ji rested after hunting a pig. This place south of Vadali.

4. The place where, Sri Guru Hargobind Patshah used to organize his diwan.

5. Historical place of Guru Hargobind Patshah, in a garden near Unnae.

6. Place of Guru Har Rai's diwan in Kiratpur.

7. Guru Tegh Bahadhur's Damdama in Dhubadhi Nagar, Assam, which is on the banks of Brahamputar river.

8. Guru Tegh Bahadhur's resting place in Maalmandhi, Amritsar. Guru Sahib rested at this place for sometime before departing Amritsar.

9. Guru Gobind Singh's resting place in Anandpur.

10. A historical place of Guru Gobind Singh ji in Delhi.

-Ref. Mahan Kosh pp. 620-1

1983 Four Hindu passengers were murdered near Naushara Puniya.

[AkalPurakhDiFauj]

November 19th

1924 Babar Amar Singh Pindori Nijara accepted shahadat in jail.

[AkalPurakhDiFauj]

November 20th

1693 Aurangzeb issued orders that read: "News from Sirhind, Gobind declares himself to be Guru Nanak. Faujdars ordered to prevent him from assembling his forces." When these orders did not produce much effect, "a general order was issued for their massacre."

1840 Co-regency of Chand Kaur and Sher Singh formed.

1818 Maharaja Ranjit Singh's forces conquered Peshwar.