“Guru Lado Re, Guru Lado Re!”

— Makhan Shah Lubana

This famous proclamation, meaning “I have found the Guru, I have found the Guru!”, was made by a devout Sikh merchant who ended a period of uncertainty over the Guru's succession. This theme of seeking and affirming truth resonates through Sikh history, from identifying spiritual leadership to navigating political turmoil and asserting rights, as reflected in the events that follow.

🗓️ 1664 — Rediscovery of the Ninth Guru 🙏

The moment a devout merchant, Makhan Shah Lubana, publicly identified Guru Tegh Bahadur Ji, ending confusion over succession.

Following the passing of the eighth Guru, Guru Har Krishan Ji, a period of uncertainty arose regarding his successor. The young Guru had indicated that his successor was in Bakala, leading to numerous claimants setting themselves up as the next Guru in the small town. This created considerable confusion among the Sikh congregation who traveled there seeking the true Guru's guidance.

A wealthy sea merchant named Makhan Shah Lubana arrived in Bakala during this time. He had prayed for the Guru’s help when his ship was caught in a storm, vowing to offer 500 gold mohurs (coins) if he was saved. To identify the true Guru among the many imposters, he decided to test them by offering only two mohurs to each. Every claimant accepted the small offering, but when he presented two mohurs to Guru Tegh Bahadur Ji, the Guru remarked that his promise was for five hundred. Makhan Shah was overjoyed to have found the true enlightened one.

Immediately, Makhan Shah Lubana ran to the rooftop and began shouting, “Guru Lado Re, Guru Lado Re!” (“I have found the Guru, I have found the Guru!”). His public proclamation ended the confusion, exposed the pretenders, and allowed the Sikh masses to recognize Guru Tegh Bahadur Ji as the rightful Ninth Guru. This event affirmed the line of succession and reunited the community under its true spiritual leader.

🗓️ 1839 — Ascendancy of Dogra Dhian Singh 🗡️

A pivotal power shift in the Sikh Empire, where Dhian Singh Dogra consolidated control by assassinating a key rival.

In the months following the death of Maharaja Ranjit Singh in 1839, the Sikh Empire entered a period of intense political instability. His successor, Maharaja Kharak Singh, lacked his father's political acumen, creating a power vacuum within the Lahore Durbar (royal court). Various factions and influential courtiers began maneuvering to secure their own power and influence over the throne.

A key figure during this turmoil was Dhian Singh Dogra, the prime minister. Viewing Chet Singh Bajwa, a close confident of the new Maharaja, as a threat to his authority, Dhian Singh orchestrated a conspiracy. He and his allies forced their way into the Lahore Fort, killing guards who stood in their way, and assassinated Chet Singh Bajwa in the presence of the horrified Maharaja.

This decisive and brutal act marked the beginning of Dhian Singh Dogra's complete dominance over the court. Maharaja Kharak Singh was effectively placed under house arrest, and Dhian Singh emerged as the undisputed 'King-maker' of the Sikh Empire. His ascendancy signaled a critical turning point that contributed to the internal conflicts and eventual decline of the Khalsa Raj.

🗓️ 1992 — Execution of Two KCF Members ⚖️

The state execution of Bhai Sukhdev Singh 'Sukha' and Bhai Harjinder Singh 'Jinda' for the assassination of General A.S. Vaidya.

In 1992, Bhai Sukhdev Singh ‘Sukha’ and Bhai Harjinder Singh ‘Jinda’, members of the Khalistan Commando Force, were executed by the Indian government. Their trial and sentence followed their claim of responsibility for assassinating General Arun Vaidya in 1986. General Vaidya was the Chief of the Indian Army during the 1984 military assault on the Sri Harmandir Sahib complex, known as Operation Blue Star.

The two men were also connected to other acts aimed at individuals they held responsible for the anti-Sikh violence of November 1984. After being captured, they underwent a legal process that resulted in a death sentence. Throughout their trial, they openly expressed that their motivations were to seek justice for the events of 1984 and the subsequent human rights abuses.

Their last letters and statements indicated they remained in chardi kala (a state of high spirits), viewing their actions as a consequence of the political and social turmoil of the era. Their execution is remembered as a significant event in the modern history of the Sikh struggle during the post-1984 period.

🗓️ 1955 — Rejection of Punjabi Speaking State Demand 🗳️

The official denial of the demand for a state based on the Punjabi language by the States Reorganisation Commission.

In 1955, the States Reorganisation Commission, appointed by the Government of India to redraw state boundaries along linguistic lines, addressed the long-standing demand for a Punjabi-speaking state. This movement, known as the Punjabi Suba movement, was a major political and social campaign in post-independence Punjab, advocating for a state where Punjabi in the Gurmukhi script was the official language.

The commission consisted of three members. After deliberation, the two Hindu members of the commission rejected the proposal. The official reasoning cited arguments that Punjabi was not sufficiently distinct from Hindi and concerns that the demand was based on religious identity rather than purely linguistic criteria.

Despite a dissenting opinion from the third member, K. M. Panikkar, who favored the creation of the state, the majority decision was upheld. This rejection by the central government fueled the Punjabi Suba movement, leading to over a decade more of protests, agitations, and political negotiations before the state of Punjab was eventually formed in 1966.

🗓️ 1960 — Sikh Prisoners Fired Upon in Bathinda 💥

A tragic incident where Sikh political prisoners were fired upon by jail authorities, resulting in several deaths and injuries.

During the peak of the Punjabi Suba movement, a non-violent agitation for a Punjabi-speaking state, thousands of Sikhs were arrested for participating in peaceful protests. In 1960, a group of these political prisoners was being held in the central jail at Bathinda, Punjab.

According to historical accounts, tensions escalated when jail authorities demanded that the prisoners sign documents of apology as a condition for their release. A number of the detainees refused to comply, asserting that their protest was a matter of principle and democratic right, and that signing an apology would be a betrayal of their cause.

In response to this refusal, the jail staff opened fire on the unarmed prisoners. This act of violence resulted in the deaths of four Sikhs and left several others with serious injuries. The incident became a notable and tragic event within the broader struggle for the Punjabi Suba, highlighting the severe measures employed by the state against political activists.