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Famous Personalities

MILITARY LEADERS

Daily Mirror picturing Khudadad Khan Minhas was awarded Victoria Cross, the first native Indian to receive this honour
Indian Armed Forces
Airforce

* Marshal Arjan Singh, Former Chief Of Indian Air Force.,[1] Only Marshal in the History of Indian Air Force
* Air Chief Marshal Surinder Mehra, Former Chief Of Indian Air Force.
* Air Chief Marshal Nirmal Chandra Suri, Former Chief Of Indian Air Force.
* Air Chief Marshal Satish Sareen, Former Chief Of Indian Air Force.
* Air Chief Marshal Dilbagh Singh, Former Chief Of Indian Air Force.
* Air Chief Marshal Om Prakash Mehra, Former Chief of Indian Air Force.[2]
* Harita Kaur Deol, first Indian woman pilot in the Indian Air Force, on a solo flight .
Army

* Brigadier(retired)Kuldip Singh Chandpuri, He is known for his heroic leadership in the famous Battle of Longewala for which he was awarded Maha Vir Chakra (MVC) by the Indian Army.
* General Deepak Kapoor, Indian Army Chief.
* General Pran Nath Thapar, Former Indian Army Chief.
* General Om Prakash Malhotra, Former Indian Army Chief.
* General Ved Prakash Malik, Former Indian Army Chief.
* General Nirmal Chander Vij, Former Indian Army Chief.
* General Joginder Jaswant Singh, Former Indian Army Chief.[3]
* Lt General Punita Arora, first woman in the Indian Armed Forces to don the second highest rank of Lt General[4] and the first lady to become the Vice-Admiral of Indian Navy.[5]
* Shabeg Singh
* Brigadier (retired) Jodhbir Singh Sandhu, He is known for his heroic leadership in capturing a Pakistani post in the Siachen glacier with no casualties ,this attack was first of its kind at 20000 feet in the history of warfare , for conspicuous bravery and leadership under most adverse conditions he was awarded the Vishisht Seva Medal by the Indian Army
Navy

* Admiral S.N Kohli, Former Chief Of Indian Navy
* Admiral S.M Nanda, Former Chief Of Indian Navy

Surinder Kumar Khanna,Former Lieutenant Colonol [Indian Army]
Other notables

* Kiran Bedi - First women IPS officer

History of Punjab

Punjab Punjabi: ਪੰਜਾਬ (Gurmukhi)) is a state in the northwest of the Republic of India, forming part of the larger Punjab region. The state is bordered by the Indian states of Himachal Pradesh to the east, Haryana to the south and southeast and Rajasthan to the southwest as well as the Pakistani province of Punjab to the west, it is also bounded to the north by Jammu and Kashmir. The state capital is Chandigarh. Major cities of Punjab includes Mohali, Chandigarh, Ludhiana, Amritsar, Bathinda, Patiala and Jalandhar. After the partition of India in 1947, the Punjab province of British India was divided between India and Pakistan. The Indian Punjab was divided in 1966 with the formation of the new states of Haryana and Himachal Pradesh as well as the current state of Punjab. Punjab is the only state in India with a majority Sikh population.^[3]

Agriculture is the largest industry in Punjab; it is the largest single provider of wheat to India. Other major industries include the manufacturing of scientific instruments, water meter, electrical goods, financial services, machine tools, textiles, sewing machines, sports goods, starch, tourism, fertilizers, bicycles, garments, and the processing of pine oil and sugar. Punjab also has the largest number of Steel Rolling Mill Plants in India which are located in Steel Town Mandi Gobindgarh, District Fatehgarh Sahib.

Contents ·                    1 Etymology ·                    2 Geography o                               2.1 Climate ·                    3 Wildlife ·                    4 History o                               4.1 Ancient History ·                    5 Sikhs in Punjab o                               5.1 Banda Singh Bahadur o                               5.2 Sikh Misls o                               5.3 The Sikh Empire ·                    6 The British in Punjab ·                    7 Independence and its aftermath o                               7.1 Formation of current Punjab ·                    8 Demographics ·                    9 Religion ·                    10 Language ·                    11 Education ·                    12 Economy ·                    13 Government and politics ·                    14 Regions and Districts o                               14.1 Administrative divisions ·                    15 Tourism ·                    16 Transportation ·                    17 Digital Library of Panjab ·                    18 Culture o                               18.1 Bhangra o                               18.2 Punjabi Folklore ·                    19 See also ·                    20 References ·                    21 Further reading o                               21.1 Primary sources ·                    22 External links

[edit] Etymology

The word Punjab is a combination of the Persian words پنج panj (five) and آب āb (water), and thus the (land of) five rivers.^[4] The five rivers are the Beas, Sutlej, Ravi River, Chenab River and Jhelum River. Traditionally, in English, there used to be a definite article before the name i.e. the Punjab.^[5] The name is also sometimes spelled as Panjab or Punjaab.

[edit] Geography

Punjab is located in northwestern India, and has an area of 50,362 km². It extends from the latitudes 29.30° North to 32.32° North and longitudes 73.55° East to 76.50° East. It is bounded on the west by Pakistan, on the north by Jammu and Kashmir, on the northeast by Himachal Pradesh and on the south by Haryana and Rajasthan.

Most of the Punjab lies in a fertile plain, alluvial plain with many rivers and an extensive irrigation canal system.^[6] A belt of undulating hills extends along the northeastern part of the state at the foot of the Himalayas. Its average elevation is 300 meters above sea level, with a range from 180 meters in the southwest to more than 500 meters around the northeast border. The southwest of the state is semi-arid, eventually merging into the Thar Desert. The Siwalik Hills extends along the northeastern part of the state at the foot of the Himalayas.

The soil characteristics are influenced to a limited extent by the topography, vegetation and parent rock. The variation in soil profile characteristics are much more pronounced because of the regional climatic differences. Punjab is divided into three distinct regions on the basis of soil types; southwestern, central, and eastern.

Punjab falls under seismic zones II, III, and IV. Zone II is considered a low damage risk zone; zone III is considered a moderate damage risk zones; and zone IV is considered a high damage risk zone.^[7]

[edit] Climate

Agricultural fields of Punjab in Monsoon

Punjab's climate is characterized by extreme hot and extreme cold conditions. Annual temperatures in Punjab range from –2 to 40 °C (min/max), but can reach 47 °C (117 °F) in summer and –4 °C in winter. The northeast area lying near the foothills of the Himalayas receives heavy rainfall, whereas the area lying further south and west receives less rainfall and experiences higher temperatures. Average annual rainfall ranges between 960 mm in the sub-mountain region and 460 mm in the plains.

Punjab has three seasons:^[6]

·                    Summer (April to June), when temperature typically rise as high as 110°F.

·                    Monsoon season (July to September), when a majority of rainfall occurs.

·                    Winter (December to February), when temperatures typically fall as low as 40°F.

There is a transitional period between winter and summer in March and early April, as well as a transitional season between monsoon season and winter in October and November.

Dulla Bhatti was a famous legendary Rajput hero of Punjab, who led a rebellion against the famous Mughal king Akbar. There is a kind of epic in Punjabi language called Dulle di var, which narrates the battle events of Dulla Bhatti. Still there is a famous region in Punjab, Pakistan, called Dulle Di Bar means the forest of Dulla Bhatti. This legendary Punjabi hero is buried at Miani Sahib Qabristan (Graveyard) in Lahore, Punjab, Pakistan. There is a town Dullewala (Bhakkar District) in the name of legendary Dulla Bhatti where he had a stay with his allies.
Dulla Bhatti was born in a Punjabi family to mother Ladhi and father Farid Khan in the area of Sandal Baar, near Faisalabad now in Pakistan (Sandal Bar is also related to the legend of Mirza Sahiba). He belonged to the warrior like rajput clan of Bhattis.He following in the footsteps of his father and grandfather, waged a guerrilla warfare against the Mughal Empire.He refused to accept the legitimacy of Mughal King Akbar and refused to pay any tax.Such was the level of resistance put up by the rebels that Akbar had to shift his Imperial Capital to Lahore for nearly 20 years. When Akbar came to Lahore, he ordered the execution of the rebels.Legend has it that to instill fear into the hearts of the common man, Akbar got their skins stuffed with wheat hay (toori) and hung the dead-bodies on the main door.
Dulla wasn’t even born yet. For some reason, huirre was never told of the cause of his father’s and grandfather’s death until he was a young man. One theory has it that Dulla was born at the same time as Akbar’s son Salim (who would later become Emperor Jahangir); but Salim was a weakling and on doctors’ suggestions Akbar brought in Ladhi (Dulla’s mother and a strong rajput woman) to his palace in Delhi and made her to breast feed Salim. So both Dulla and Salim were practically brought up by Ladhi. As adolescents, these two had a good friendship. Dulla and his mother went back to their homeland.
The story of Dulla has been poetically treated by many, and has been written in style known as Saddaan (similar to Mirza by Peelu and Bhagwan Singh). The above incident is thus narrated:
Tera saandal dada maareya, ditta bhore vich paa, Mughlaan puthhiyaan khallaan laah ke bhariyaan naal hawaa.
In the Chardah (East) Punjab-now India-during the Lohri bonfires that mark the end of the deep winter and the start of spring (Capricorn Constellation-Makar appears over the horizon) all the Sikh and Hindu families mark Dulla Bhatti's social and humanitarian contribution made to rescue and then reintegrate the abducted children and girls from the Moghul forces. The Lohri Song is sung upon the birth of a baby boy- for the agricultural community this marks continuation of the family land occupation.
The version of Lohri Song that best describes this contribution of Bhatti and the immense respect with which this rebel is held in the eyes of all Punjabis is:
Sunder mundriye hoe!
Tera kaun wicahara hoe!
Dullah bhatti walla hoe!
Dullahe di dhee vyayae hoe!
Ser shakkar payee hoe!
Kudi da laal pachaka hoe!
Kudi da saalu paatta hoe!
Salu kaun samete!
Mamhe choori kutti! zamidara lutti!
Zamindaar sudhaye!
bade bhole aaye!
Ek bhola reh gaya!
Sipahee pakad ke lai gaya!
Sipahee ne mari eet!
Sanoo de de lohri te teri jeeve jodi! (Cry or howl!)
Paheenve ro te phannve pit! ”
(Rhyming: beautiful one like a ringlet one!)
Who will save you poor one (to a rescued girl)
Dullah Bhatti is here for you (He rescued the girls who were abandoned and rejected after kidnap!)
The Duallah married off his daughter (the rescued girls were adopted by him as his daughters)
He gave a measure (sher about a kilo)of sugar!
The girl is wearing bridal red dress!
But her shawl is torn (poor and soiled-girl has been raped?)!
Who will stitch her shawl(repair her reputation)?!
The maternal uncle made sweet ghee bread (choori)! (maternal uncles were responsible to vouch for chastity of the girl)
The landlords ravished it (meaning the girl kidnapped by rich moghul landlords!)!
He made the landlords eat a lot!
Lots of innocent guys came (poor grooms)
One innocent boy got left behind (the poorest of poor!)
The soldiers arrested him! (Indicated that he was in collusion with Bhatti the rebel)
The soldiers hit him with a brick! (tortured him)
Cry or howl!
Give us lohri (gifts) ..long live you couple!”
Contents [hide]
1 Rise of Dulla
2 Final Chapter
3 Variation in Literature
4 See also
5 External links


Rise of Dulla
As Dulla grew up he became a real fighter and warrior learning the art with his keen eye from here and there, unknowingly in the foot-steps of his father and grandfather. When he was young enough, his mother told him the about the past and from then on Dulla pledged that his only purpose in life was to defeat Akbar and kill him. In the meantime, Salim had a fall out with Akbar over Salim’s love affair with Anarkali. Salim rebelled and came up North-west and met up with Dulla. Salim instigated Dulla further to achieve his own motive as well. With Salim’s support, Dulla built up a small army of dacoits which made loots from the imperial treasure and merchants in the area of Sandal Bar. The famous loots among them being stealing horses from a merchant who was supposed to be working for the Akbar, then robbing Akbar’s gifts sent from the Middle East. His loots were distributed among the poor and this made him a popular and a heroic rebel. His compassion for the poor and his help in getting poor girls married is still remembered, especially during the times of celebrating the festival of Lohri (mostly falls on 13 January). Although different versions of the festive song are sung in different regions, it sounds something like:
Sundar munderiye
Tera kaun vichaara
Dulla bhatti waala
Dulle ne dhii vehaayi
Ser shakkar paayi
Kudi da saalu paata
Kudi da jeeve chacha
Kudi de maame aaye
Gin gin paule laaye
Ikk paula khus geya
Te zimiindaar russ geya
Aayiin aayiin chachi
Tera putt chadhu ga haathi
Haathi de kann vich jaun
Ni tere putt hon ge nau
Nau(h)aan di kamaayi
Ni tere dar dar chadh di aayi
Seeing so much support for his nephew, Dulla’s uncle Jalaludin, got envious and complained to Akbar against the mischievous Dulla.

In the meantime, Dulla kidnapped two of Akbar’s wives who were going for the Haj pilgrimage. This infuriated Akbar and he ordered immediate capture or killing of Dulla and the safe release of his queens. A huge army was sent for the task, and Dulla would not binge. People of that area wanted to save Dulla and tried to distract the army; so much so that one girl tried to lure the army chief.
Anyway, Dulla fought bravely and for once the mughal army had to call for reinforcements because the rebels and the public support were too hot to handle. Dulla's son was killed in the war. Dulla was deceitfully captured and brought to emperor’s court in Delhi. He was hanged to death.

Historical Sikh Events: Saka Guru ka Bagh

At Guru-ka-Bagh, twenty kilometres from Amritsar, Sikhs' capacity for suffering and resistance was put to further trial after freeing many Gurdwaras through peaceful resistance. Sundar Das, the mahant, had by mutual negotiations made over the shrine to the Shiromani Committee, taken the Sikh baptism and parted with his mistresses except one whom he honourably married. But he later repudiated part of the agreement, saying that, though he had surrendered the gurdwara to the Shiromani Committee, the piece of land known as Guru-ka-Bagh attached to it was still his property. He objected to Sikhs cutting down trees on that land for the langar. The police, willing to oblige him, arrested on August 9, 1922, five Sikhs on charges of trespass. These arrests were made not on Sundar Das' complaint, but on a confidential report received by the police. The following day, the arrested Sikhs were hurriedly tried and sentenced to six months' rigorous imprisonment.
Undeterred by this action of the government, Sikhs continued the old practice of hewing wood from Guru-ka-Bagh for the daily requirements of the community kitchen. The process of arrests and convictions proving of little avail, police tried a new technique to terrorize the reformers. Those who came to cut firewood from Guru-ka-Bagh were beaten up in a merciless manner until they lay senseless on the ground. They were dragged about by their hair and left contemptuously off when the police thought they had been served well enough. The Sikhs sutfered all this stoically and went in larger numbers day by day to submit themselves to the beating. From August 31, the number was raised to 100. Every day a batch of one hundred volunteers would start from the Akal Takht pledged to suffer their fate silently. The police would stop them on the way and smite them with heavy brass-bound sticks and rifle-butts. The belabouring continued until the batch lay prostrate to a man. The Sikhs displayed unique powers of self-control and resolution, and bore the bodily torment in a spirit of complete resignation. None of them winced or raised his hand.
One of the major campaigns in the Sikhs' agitation in the early 1920's for the reformation of their holy places. Guru ka Bagh in Ghukkevali village, about 20 km from Amritsar, has two historic gurdwaras close to each other, commemorating the visits respectively of Guru Arjan in 1585 and Guru Tegh Bahadur in 1664. The latter is laid out on the site of a bagh (garden) which gave the place its name. Like most other gurdwaras, the management of these two had passed into the hands of mahants or abbots belonging to the monastic order of Udasi Sikhs. The grant of jagirs to such sacred places in Sikh times and the offerings of the devotees had made the custodians wealthy and prone to luxury.
In 1921, one Sundar Das Udasi was the mahant of Guru ka Bagh. He was indifferent to his ecclesiastical duties and lived a dissolute life, squandering the-resources of the gurdwara. To save the shrine from being occupied by reformist Sikhs, he however signed a formal agreement with them on 31 January 1921, promising to make a new start and receive the rites of Khalsa initiation and to serve under an eleven member committee appointed by the Shiromani Gurdwara Parbandhak Committee. But seeing how the government was everywhere supporting the mahants, he repudiated part of the agreement and said that, though he had surrendered the gurdwara to the Shiromani Committee, the piece of land known as Guru ka Bagh attached to it was still his property.
He objected to Sikhs cutting down for the langar (gurdwara kitchen) firewood from that land. The police, willing to oblige him, arrested on 9 August 1922 five Sikhs on charges of trespass. The following day the arrested persons were hurriedly tried and sentenced to six months rigorous imprisonment. This sparked off the agitation, and the Shiromani Gurdwara Parbandhak Committee decided to send every day a batch of five Sikhs to chop firewood from the grove of trees , on the land of Gurdwara Guru ka Bagh and court arrest if prevented from doing so. From 22 August, police began to arrest jathas on charges of theft, riot and criminal trespass. The arrests gave a fillip to the movement and more and more Sikhs came forward to join protest. On 25 August, Amavas day, the gathering was so large that S.G.M. Beatty, Additional Superintendent of Police, ordered the police to disperse it by a lathi-charge.

Government violence led the Shiromani Committee to increase the size of the jathas. On 26 August the Deputy Commissioner of Amritsar issued warrants for the arrest of eight members of the executive of the Shiromani Gurdwara Parbandhak Committee. A council of action, headed by Teja Singh Samundri, now took over charge of the Akali morcha. The government banned the assembling of people at Guru ka Bagh, and police pickets were posted on roads and bridges to intercept volunteers coming into Amritsar. Yet jathas of black-turbaned Akalis chanting the sacred hymns reached the spot every day to be mercilessly beaten by police until they fell to the ground to a man. This happened from day to day. Political leaders, social workers and reporters came to witness what was described as an ideally non-violent protest. A.L. Verges, an American cinematographer, prepared a film of the proceedings under the caption, Exclusive Picture of India's Martyrdom. English missionary and educationist C.F. Andrews (1871-1940) visited Guru ka Bagh and saw, as he put it,
hundreds of Christs being crucified. He sent to the Press a detailed report on what he witnessed on 12 September 1922:

It was a sight which I never wish to see again, a sight incredible to an Englishman. There were four Akali Sikhs with black turbans facing a band of about a dozen policemen, including two English officers. They were perfectly still and did not move further forward. Their hands were placed together in prayer and it was clear that they were praying. Then, without the slightest provocation on their part, an Englishman lunged forward the head of his lathi which was bound with brass. He lunged it forward in such a way that his fist which held the staff struck the Akali Sikh, who was praying, just at the collar bone with great force. It looked the most cowardly blow as I saw it struck.
The blow which I saw was sufficient to fell the Akali Sikh and send him to the ground. He rolled over and slowly got up once more, and faced the same punishment over again. Time after time one of the four who had gone forward was laid prostrate by repeated blows, now from the English officer and now from the police who were under his control. The others were knocked out more quickly. I saw with my own eyes one of these police kick in the stomach a Sikh who stood helplessly before him. For when one of the Akali Sikhs had been hurled to the ground and was lying prostrate, a police sepoy stamped with his foot upon him, using his full weight; the foot struck the prostrate man between the neck and the shoulder.
The vow they had made to God was kept. I saw no act, no look, of defiance. It was true martyrdom for them as they went forward, a true act of faith, a true deed of devotion to God.
They believe intensely that their right to cut wood in the garden of the Guru was an immemorial religious right, and this faith of theirs is surely to be counted for righteousness, whatever a defective and obsolete law may determine or fail to determine concerning legality.

Sir Edward Maclagan, Lt-Governor of the Punjab, visited Guru ka Bagh on 13 September 1922. Under his orders, the beating of the volunteers was stopped. Mass arrests, imprisonments, heavy fines and attachment of properties were resorted to. In the first week of October, the Governor-General Lord Reading held discussions with the Governor of the Punjab at Shimla to find a way out of the impasse. The good offices of a wealthy retired engineer, Sir Ganga Ram, were utilized to resolve the situation. Sir Ganga Ram acquired on lease, on 17 November 1922, 524 kanals and 12 marlas of the garden land from Mahant Sundar Das, and allowed the Akalis access to it. On 27 April 1923, Punjab Government issued orders for the release of the prisoners. Thus ended the morcha of Guru ka Bagh in which,. according to Shiromani Gurdwara Parbandhak Committee records, 5,605 Sikhs went to jail.

Kelly.Brook1

Kelly Brook