Tuesday, October 25, 2016
Gateway to Sikhism


8th October

1745 Bhai Taru Singh's scalp was removed by orders of Nawab Zakaria Khan.

Nawab Zakaria Khan's orders were carried out and Bhai Taru's scalp was removed. On Harbhagat Naranjania's complaint, Bhai Taru Singh of his village was arrested and accused of providing rations to the Sikhs. Bhai Taru Singh admitted the facts. Nawab Zakaria Khan ordered the removal of his scalp. Bhai Taru Singh said that the Governor would suffer as much torture. And Bhai Taru would take Zakaria Khan along with him to the other world.

Upon carrying out Nawab's orders, Zakaria Khan's urinary system stopped functioninh, puttiung him in great pain. The Qazi addressed Bhai Taru Singh "Oh Kafir, what have you done? The Nawab can't urinate. He is in great pain." Bhai Taru Singh told him to take his shoe and beat it on Zakaria's head to make him urinate. On the fifth day of shoe beating, Zakaria Khan died on July 1, 1745. on hearing of that the same day Bhai Taru Singh left his mortal remains.

Now innocent Sikhs were being killed. Thum Sahib Girdwara in Kartarpur, Jallandar, was burned down. Here the brave Bhai Bagh Singh Halowalia killed Kutabdin, responsible for this desecration.

After Jakaria Khan, his son Yahiha Khan took control of Lahore. His brother Shah Niwaj Khan became the commander of Jallander and started edging for controling Lahore.

-Ref. "Amritsar Ji Dae Darshan Eshnan Utay 500 Sala Di Ethasak Directory," Satnam Singh Khalsa Advocate, pp 78.

1839 Maharaja Khadak Singh was dethroned by Dogras and Maharaja's chief advisor, Sirdar Chaet Singh Bajwa was murdered. This event took place barely three months after the demise of Ranjit Singh and marked the beginning of a long drawn tragedy of intrigues and murders of royal princes and high officials.
1968 Master and Sant Akali Dals merged. Sikh sovereignty was accepted as the manifesto of the new joint Akali Dal.

Master and Sant Akali Dal merged into Shiromani Akali Dal and redefined the political goals of the Sikhs in the context of present day India. Their reaffirmation of Guru Gobind Singh's litenay "Raj Karega Khalsa," published in the official organ of SGPC reads as:

"The political objective of the Panth, well grounded in the commandments of Guru Gobind Singh and concretely shaped by the Sikh History, is world-famous and well known.

Its exegensis, in the current political situation is hereby affirmed in the following terms :
"The order of the Khalsa, as ordained by Guru Gobind Singh and in accordance with the Commandments is a soverreign People by birthright and a sovereign-orinted party sui generis. The political goal of Khalsa Panth, as publicly inscribed on a gate of the Golden Temple in the Formula "All decision making powers to the Khalsa: is known throughout the world. A sovereign Sikh People, within a free country, to achieve this goal within a free India, as the birthright of the Khalsa to be established within the framework of a well demarcated territory, enjoying a constitutional autonomous status, is the very foundation of the organization and Constitution of the Shiromani Akali Dal."
Explaining this document S. Kapur Singh, Ex. ICS who had drafted the above document, said:
"In this statement, a new interpretation has been given to the divinely fixed goal of the Khalsa Panth and that interpretation has been accepted by the Shiromani Akali Dal, the essence of which is that the Sikhs are sui generis, a free and sovereign people and this right is inalienable of this status of the Sikh people is possible withinthe sovereign and territorial integrity of India, India being the matrix of clan which vivifies the political aspirations of the Sikh people."

Mr. Kapur Singh went on to propound that in such countries as the USSR and the USA there were many nations brought together in one free, sovereign counrty and in the Constitution of India it should be possible to reconcile teh sui generis status of the Sikhs within a seovereign, united India. It cannot be beyond the ingenuity of the political thinkers and constitutional experts to devise a framework in which this sui generis right of the Sikh people as well as the integrity of the country and the indivisibility of the nation is reconciled.

-Source. "History of Sikh Struggles, Vol. 1," By Gurmit Singh, Atlantic Publishers & Distributors, 1989. pp. 53-54.


Worldgurudwaras.com will strive to be most comprehensive directory of Historical Gurudwaras and Non Historical Gurudwaras around the world.

The etymology of the term 'gurdwara' is from the words 'Gur (ਗੁਰ)' (a reference to the Sikh Gurus) and 'Dwara (ਦੁਆਰਾ)' (gateway in Gurmukhi), together meaning 'the gateway through which the Guru could be reached'. Thereafter, all Sikh places of worship came to be known as gurdwaras.
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