Guru Ke Bete

Jaswant Singh

1
From the same Author

1. Guru ke Bete : Available in Hindi, Punjabi and

English
2. Life Story of Bhai
Sangat Singh Ji : Available in Hindi, Punjabi and
English
3. Baba Jiwan Singh, Available in Hindi, Punjabi, English,
the martyr : Tamil, Marathi and Bengali
4. Shahadat di Mahak : Punjabi Edition under Printing.
— Chamkaur Sahib
5. Inhi ki Kirpa Se : Punjabi Edition under Printing.
6. Amrit Manthan : Punjabi Edition under Printing.

2
Guru Ke Bete

Jaswant Singh

3
 Guru Ke Bete
© writer
(Hindi and Punjabi Version is also available)

Written by : Jaswant Singh

123 Sector 45-A Chandigarh, India

First Edition :

Price : Rs.
Punjabi version of this book was approved
by D.P.I. (s), Punjab Chandigarh. Vide
Order No. 3/25/2000 A.P. Dated 23.4.2001
for all the libraries in Punjab

Published by

Shaheed Baba Jiwan Singh Educational & Welfare Trust

Head Office : Gurudwara Sis Marg, Sector 53,
Chandigarh.

Visit us : www.shaheedbabajiwansinghtrust.com

Distributer for
Punjabi Edition : 1. Bhai Chatter Singh Jiwan Singh Bazar
Mai Sewan, Amritsar, Punjab. INDIA
Ph. 91-183-2542346, 2547974, 2557973

Distributer for
English Edition :

4
 Dedication
Dedication Respectfully and faithfully to the true beings of the
Almighty Guru Gobind Singh Ji Maharaj and Bhai Sada Nand Ji
and Mata Premo Ji

Jaswant Singh

5
 Contents

Page No.
1. From the same Author 2
2. Introduction by Dr. S.P. Samnaksar M.A. Phd. 7
3. Prologue by Dr. Lekh Raj Parwana M.A. Phd. 17
4.. Thanks 26
5. Part I : Baba Jiwan Singh Ji: 28
In the context of History
6. Part II : Ancestory and life story of 63
Baba Jiwan Singh Ji
7. Part III : "Shri Gur Katha" by Baba Jiwan Singh Ji 437
(English version of the origional Punjabi Text)
8. Part IV : Shri Gur Katha — Substance 474
9. Part V : Guru's establishments in relation to 487
Baba Jiwan Singh Ji
10. Part VI : In respect of Baba Jiwan Singh Ji's 501
1. Predecessors 2. Contemporaries
3. Successors, Ranghreta scholars, Great
Heroes and Fighters, and Martyrs
11. Abstract 684
12. Bibiliography 688
13. Index 714

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 Introduction

No Historian has portrayed the history of men struggling

in the arena of rights without partiality. Whenever, we read
some book of history, the inclination of the writer and his place
in society comes into bold relief. He has to somehow make the
Hero of that class praise-worthy with which he has inherent
Kinship. History written in the present age suffers from this
angle of vision. A historian who happens to be a Muslim shows
a soft corner somehow or the other for the muslim sect. The
weaknesses are concealed and his own side is talked about in a
brighter light. The Hindu Historians also have adopted a similar
style. Even historians like Conningham are not free from this
fault. Whenever there is the occasion for talking about the
excesses of the English people, he pushes them under the carpet
and begins to talk about his own view-point and praises the
achievements of the English. When the English stand neither to
gain nor to lose, the English Historians have tried to present the
true facts. In other words it can be said that history written uptil
now is written from the view-point of some particular class,
section, or caste. The India's history written so far has been one
sided. The writers do not keep in mind the standard of an
individual's bravery or scholarship. Therefore, a correct
assessment has not been made in respect of the brave deeds and
scholarship of a great man belonging to a low class, shedding
prejudice in favour of the high classes. If the historians had not
been partial, they would have made complete assessment of the
great heroes and men of action like Ravana, Bali, Karan,
Iklavya, Sambhook, Kans etc. and would have talked about their
accomplishments. What has happened is that they have played
false with their qualitative actions. There are in history
numberless brave and dauntless women like Kakai, Manthra,

7
Bheelni, Tara, Mandodhri, Urmila, Sita, Gandhari, Rukmani,
Ahilya, Daropadi, Sanyogta, Chilkari Bai, Phoolan Devi etc. to
whom history has not done justice
India has never been one unified country and has always
been divided and sub-divided into small States. Here, every
little State was a country, the sole ruler of which used to be its
Raja or Maharaja. At that time it was a vocation of writers and
bards to sing praises of the Rajas and the Maharajas and to get
money as a reward. In this way to find out the true historical
facts about a Raja or Maharaja is like searching for light in
darkness.
Who were the rulers who had invited the foreign invaders
to attack India? Who were the Rajas and Maharajas who had
helped these foreigners and invaders with food, money and in
every other way? Who were the people who guided them to
come hitherto, discover the sources of money and acquainted
them with the religious sentiments of the people? Indian
historians are so far speechless in bringing to light the truth
about this. If at all some material is available, it is in the books
of the foreign writers. No Indian historian has dared to present
the true and correct history of India.
Just because Mahatma Budha and Mahanvir were
princes, they were presented as the leading lights of the society
but the egalitarian and humanistic struggles of Kabir and Ravi
Das Ji were crushed under foot. Nobody except Ravi Das Ji has
shown courage to raise his voice against slavery. Ravi Das Ji
has thrown an open challenge by saying:
A dependant person has no religion and is faithless
O Ravidas, nobody trusts a dependent person
Listen to me friend, dependence is a sin
Just because Ravi Das is a dependant
slave therefore nobody shows love to him
and therefore nobody shows love to him.

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 The Prince Shri Ram Chander who made queries from
the trees to know who had kidnapped his Sita has been
transformed into a omnipresent and omniscient person. Ram
who had murdered Sambhook Rishi has become the ideal of
perfection in conduct. Ram who attacked Bali deceitfully,
taking shelter behind a tree has been made a great man of
action. Ram, who with the help of his brother Lachhman after
even subjecting Sita to a trial in fire had left her helpless in the
forest while she was pregnant, on the pretext of pilgrimage has
become a great man of justice. In the same way Daronacharya
who had cut the thumb of Iklavya by deceit and has become a
great teacher and Arjun who was instrumental in cutting the
thumb of Iklavya right under his nose has become a great
Archer. The Pandvas who forbade the participation of Karan in
Daropadi's Swayamber and who killed him weaponless in the
field of Kurukshetra became great Heroes. It is all due to the
historians who present a one-sided account.
The Rajputs who offered their daughters and sisters in
marriage to the muslims became great. Jai Chand who avenged
the abduction of his daughter Sanyogta was reduced to a rebel
and a traitor. How did the Dwarf Brahman who had deceitfully
seized the power of Maharaja Bali in three steps become Vishnu
Bhagwan? How did those who had treacherously killed
Maharaja Hirn Kashyap, assuming the form of a man-tiger and
who had burnt his sister Holika alive become objects of
worship? In the same way how did Yudhishter who had
gambled away Dropadi become a Godman? In this very country
how did the eternal poet Maharishi Balmiki who had composed
Ramayana become untouchable and Tulsi Dass who had
provided for the caste system and humiliation of women-kind
become an idol. Tulsi Dass had openly written:
We must worship the Brahman even though

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 he be without knowledge
We must not worship a shudra even though
he is perfect in virtue and knowledge

This means that a Brahman even though he is foolish is

worthy of respect. On the other hand a Shudra may be very
knowledgeable, but he is to be kept at an arm's length. How is
this advice full of wisdom or convincing? How inhuman this
idea is! Similarly, another illustration which is very important is
this:
The eternal poet Maharishi Balmiki is the architect of
Hindu Culture, the teacher of Luv and Kush, the guardian of
exiled Sita, a protector of Surajvanshi dynasty but hanging his
portrait in our houses is considered a bad omen. This is a great
illustration of the treatment we give to the deeds of a person
who protected the respect of humanity and saw to its well-being.
Have the Historians done justice to Maharishi Balmiki? It is an
illustration of a partial viewpoint. In its back-ground is the
narrow-mindedness of the high caste writers and historians who
are responsible for the slavery of the country and the society.
What is the justification for this point of view which is not
prepared to accept foreign invaders like Kushans, Lodhis,
Tughlaks, Mughals and those of the slave dynasty as aliens but
considers the English to be foreigners. Even today, the field of
Panipat, Thanesar and Kurukshetra ask the Hindu Leaders if this
attitude of the historians is justified.
India's fight for independence had started on 11th May,
1857 A.D. from Calcutta Cantonment where Mata Din, sweeper
had condemned the horrible and humiliating conduct of Mangal
Pandey. Mata Din had said, " If I serve you water and touch
you, your religion is lost but your religion is not affected when
you open with your mouth the cartridges which are covered
with the fat of the cow and the pig." This news spread all around
like a wild fire. The Indian soldiers revolted against the English
10
and the whole country was affected by this. The Hindu
historians with narrow mentalities gave the entire credit for this
to Mangal Pandey and made a Hero of him but the real Hero
Mata Din, the sweeper was buried under the dust of times. In
this struggle for freedom many other low caste people were
martyred but the one-sided attitude of the historians ignored
their sacrifices. In this war of independence, a brave woman
Jhalkari Bai fought against the English at Jhansi and embraced
martyrdom but the entire credit which was her due was given to
Maharani Laxmi Bai of Jhansi. In this way many other young
men of depressed classes like Bir Shah Mooda, Sidhu, the potter
sacrificed their lives but the mean mentality was not obliged to
write even a single line about them.
Numberless low caste-people sacrificed their lives while
fighting against the British during the 19th Century also. But no
mention of them is available in the history of India. If a mention
is at all found, it is only incomplete and in a distorted form.
Among the great martyrs, the name of Udham Singh is
mentioned in history in such a way as if his martyrdom were an
ordinary occurrence. The truth on the other hand is that S.
Udham Singh was obliged to wreak vengeance on the
Englishmen Brigadier-General R.E.H.Dyer and Sir Michael O'
Dwyer who had guns and had not only killed innocent and
unarmed people in the Jalianwala Bagh incident but had also
given a great shock to the people. Taking this revenge was not
an ordinary incident. It is an immortal event in which the
honour of the country and the nation was vindicated. The pledge
of revenge which Udham Singh had taken after seeing the
horrible episode of Jallianwala Bagh, he fulfilled by shooting
the perpetrator of this cruelty in a foreign country after spending
a hard life for 10 years. This is the result of a one-sided narrow
attitude that Udham Singh who should have stood in the rank of
Shaheed Bhagat Singh and patriot Subhash Chander Bose has

11
been denied his proper place in history just because he belonged
to a low caste.
For thousands of years the depressed classes have been a
victim of injustice. Not only they have been deprived of an
equal status in society, they have been treated as worse than
animals like cats and dogs. This is why the historians have not
properly evaluated the martyrdom of Udham Singh and have not
recognised him as a freedom fighter of the first rank. The
Historians have attached to his death less importance than to the
deaths of other freedom fighters and have not given him his
proper place. By ignoring the hard work, the activities, the faith
and the patriotism of such freedom fighters, the historians have
only exposed their wrong policy. Such freedom fighters inspite
of their learning and bravery had to face confiscation of their
properties and face rulers which obliged them to feed on refuse,
wear discarded clothes and sleep on the ground. On competing
with the high castes, the depressed classes were subjected to the
regulations of the Manu Samriti which warranted thrusting of
hot iron bars into their mouths, putting melted lead into their
ears and decimating their limbs. Inspite of all this, the wisdom,
courage, bravery and activity of the depressed classes have not
come to an end. It is pity that alongwith the historians, the men
of letters also have not done justice to the depressed classes. On
the other hand they also have cheated them and have not risen
above their false ego and caste chauvinism.
Today the depressed class writers have started going
through the pages of old history and to probe the old scriptures
written in the names of men of letters. They want to find out the
quantum of truth in the ancient history. Now the high caste
writers are feeling threatened by the fact that the low caste
writers have started exposing the adulteration, falsehood and
irresponsible statements in the ancient literature and will strive
to know and establish their self-respect and strength. This is no
age of baseless prominence. It is the time of logic and truth.
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Ours is a scientific age. The constitution of India has not only
granted equal fundamental rights to all Indians but has given
them a firm foundation. Now when literature will be judged
with these touchstones the hypocritical and lying writers who
can not stand this test will be condemned. It is true that
literature of luxury will not be patronized now. Only that
literature will survive which is beneficial to the sons of the soil
and which promotes their interests. This will be the literature
which arouses mass consciousness, has no place for artificiality,
is full of truth and caters to the needs of the people. The Dalit
literature will not turn its back on the beauties of nature. This
new literary tradition will provide guidelines of truth, power and
beauty in literature to the coming generations.
S. Jaswant Singh is an outstanding officer of the Punjab
who has not got even the most distant relationship with the
literature but if at all he has a relationship, it is with the
primeval rural people who are poverty-stricken, desperately
struggling for food, clothing and shelter, and have been
deprived of the light of education. In his every day life he comes
across the problems connected with their culture and ethics.
Influenced by this entire environment he has picked up the pen.
First of all his attention has been drawn by the Gurdwaras.
Every section of society has built a large number of temples and
Gurdwaras for their worship but his attention has been
particularly drawn by the temples and gurdwaras of one
particular section whom he found disowned by every body. He
felt the urge that first of all historical gurdwaras might be
reconstructed so that history and literature of those people may
be re-written and their gurdwaras which stand neglected might
be repaired and renovated. This is as easy to think as difficult to
execute. For example first of all he thought of executing the
reconstruction of the old gurdwara Shaheedi Burj at Chamkaur
Sahib where Baba Jiwan Singh had been martyred and a
gurdwara had been built as a memorial to him. At that time he
13
had been appointed in the district of Ropar and therefore, it was
easy for him to serve and supervise this gurdwara. Baba Jiwan
Singh must have added strength to the determination of S.
Jaswant Singh. On account of his association the construction of
this religious place has reached the 7th storey in a few years.
The people who did not approve of the thinking of S. Jaswant
Singh began to pull his legs. Instead of giving something in
charity, making some contribution or rendering service in any
other form, they started taking steps against the appreciation of
his work. The result was that he was caught in the vortex of
transfers which hampered the work of construction to a great
extent. He went under debt and had to face many hardships in
repaying it. His courage and resolve began to give way to
helplessness. The accident of his wife also put hurdles in the
way of construction of the building. Many friends became
ungreatful but this lion-hearted man never lost courage in his
strife. The service continues and the project is under execution
though there is a lot of work yet to be done. Similarly, the
voluntary service (Kar sewa) at gurudwara Shri Tap Asthan
Sahib at Anandpur Sahib was taken in hand on 14.1.1996 and
again on 15.12.1996 the service (Kar sewa) at Gurudwara Sis
Marg Sahib, Sector 53, Chandigarh was initiated.
During this struggle, S. Jaswant Singh's mind was
overwhelmed by a man of logic who put many question marks
on the actions of the past. During this period of decline, he got
an opportunity to read many books of history and literature in
order to maintain his vitality and courage. During this study he
was particularly struck by the fact that the great son of Punjab,
incarnation of sacrifice and an architect of Sikh religion named
Baba Jiwan Singh alias Bhai Jaita Ji had not found his proper
place in history proportionate to his sacrifice. The people of
manuistic way of thinking had not done justice to the sacrifice
of Baba Jiwan Singh. No body has written a few words of praise
for him. S. Jaswant Singh was beside himself with rage against
14
the attitude of the historians and writers who had meted out this
type of treatment to this great General. To find out the causes
responsible for it , he peeped into the pages of Sikh history in
Hindi, English, Persian and Punjabi. He came across a number
of falsehoods, fictitious ancedotes and imaginary characters.
Knowing this he felt that even though he is not a writer or a
Historian, there is no harm in wielding the pen and discovering
the truth. He started writing. He continued writing and then he
felt the urge to have it published for which he started making
preparations. As per his own saying when he had the
opportunity of exchanging his views regarding this struggle
with the contemprary writer and litterateur Dr. Lekh Raj
Parwana, S. Jaswant Singh felt greatly encouraged. After
receiving guidance and exchanging views he tried to complete
this book in hand in the light of his research process. I also felt
that Dr. Parwana in accordance with his nature must have
inspired S. Jaswant Singh towards a deeper study and to have
his say on the basis of factual evidence and supported by logic.
Dr. Parwana himself is very industrious, and wishes that
whatever work is published under the umbrella of Bhartiya Dalit
Sahitya Academy must be of high standard and helpful in
bringing about mass-consciousness. Dr. Parwana must have
kept S. Jaswant Singh on his toes so that he scrutinizes and
portrays the subject fully well. The result is that the book
presented by S. Jaswant Singh is self sufficient, comprehensive,
based on facts and close to reality. The manliness with which S.
Jaswant Singh has had his say speaks of his fearlessness and
encompasses the complete range of his appreciation and
expression of truth. I have had the chance of going through this
book and I am greatly impressed by the research contained
therein. I pray to God that S. Jaswant Singh may become an
outstanding and realistic writer in the field of history so that the
present and future generations may feel enlightened by this
book. I have no hesitation in saying that Baba Jiwan Singh has
15
lent him the capability to speak on the basis of facts and
fearlessly to the Punjabi Dalit men of letters. May God continue
to maintain this desire of his. I hope that Punjabi readers,
historians, writers, poets and critics will welcome this book and
continue the tradition of writing such historical books.

Dr. Sohan Pal Samnaksar,

M.A., Phd., LL.B.,
National President,
Bhartiya Dalit Sahitya Academy, Delhi (India)

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 Prologue

Even though S. Jaswant Singh is a Researcher of the first

rank, he has not yet acquired a tall stature among the writers,
historians, intellectuals etc. His first book speaks volumes on
the maturity of his thought-process. Whatever he has written is
based on facts and is written from scientific view-point. If he
has proved the current ancedotes to be unhistorical and a bundle
of lies, he has supported his view with firm evidence and
written proofs. This work is great in itself which is likely to give
birth to revolutionary currents, events, ideas and facts.
The personality of Bhai Jaita i.e. Baba Jiwan Singh
before S. Jaswant Singh's writings seems dwarfish. Perhaps the
historians looked at him as a Mazhabi Sikh only, without
careing to cast a glance on his qualities, courage, sacrifice and
spiritual stature. No body seems to have taken the struggle of
his life in seriousness. His sacrifice has been portrayed in a
cursory manner as if he were only a servant of Gurus,
establishment and not a character worthy of regard and trust.
Almost every historian has ignored the service and sacrifice
which Bhai Jaita's family had rendered to the Gurus'
establishment, and no man of letters has cared to make a special
mention of any member of that family in his writing. This is a
big tragedy. God has created every human being as equal and
similar but man has exploited his fellow-beings for the sake of
his own political power. He has used them in any manner he
liked and then condemned them. No body has shown any
sympathy.
The soul of Guru Nanak Dev Ji wept and wailed over it.
He attempted to root out the contemptable practices like
injustice, untouchability and disparities between the high and
the low, and the rich and the poor and his efforts continued for

17
300 long years. The Ten Generations of the Gurus fought
against these practices tooth and nail. They made sacrifices and
forewent their comforts but they did not abandon their struggle
against the contemporary evil practices. The people of the
depressed classes also gave them a full support, stood by them,
dedicated their bodies, minds and money to the Gurus and held
their ground in every situation.
The Rajas of the Bai-Dhar (22 hills) refused to help the
tenth master but the latter did not change his firm determination.
He said:
"I will make the sparrows kill the hawks
Only then I will call myself Gobind Singh"

The members of the Guru's family and their true servers

never forgot for a moment:
Know that entire humanity belongs to one caste
or
There is only one God-father and we all are his
children
or
All human-beings are the members of this common-
wealth and no-body is beyond thee
or
There is no friend or a foe and we are on good terms
with every-body.

The following truth was fully accepted in every respect:

First of all God created light and all human-beings are
the creation of nature
When the entire World has come-forth from the same
light

18
 why should we distinguish between the virtuous and
the vicious

This was the ideal of the Guru's teachings and it is truly

maintainable even today. The entire sikh philosophy is
developed on the foundation of these principles. The World has
no other similar instance to show. The sikh religion has been
developed on scientific lines and its structure is based on logic.
Pure sentiments have no place in the teachings of the Gurus. If
any one of the gurus has expressed his views emotionally, even
then it is within the fold of logic. In the same way the mission
initiated by the gurus was founded on truth, reality and
meditation. The Gurus have not indulged in exploitation of any
form. They have always given top priority to humanity and then
made every effort to establish the conventions of social equality
and social justice therein. But the greatest pity has been that the
participants of the Gurus' Caravan were not like the Gurus.
They were not easily prepared to shed their personal views,
individual conventional principles, traditional habits of their
surroundings and their hereditary ideas. When they happened to
be in the presence of the gurus, they accepted their teachings but
when they went out of that environment they reverted to their
former condition. This way the tones of their alterable
temperament never came to an end and no difference was made
in their usual conduct. The Gurus' ideal could not be realised so
speedily as it should have been. The Gurus kept on developing
their set of ideal principles. The teachings of the Gurus were
preached and alongwith that their practical aspect was
progressively followed. The principles and the sacrifice joined
hands to establish the gurus' teachings for the sikh religion. But
the gurus' supporters, followers and devotees who did not have
a committed faith did not accept the teachings of the Gurus and
did not allow the Indian Society to change. That element has not

19
played any constructive role in putting the Gurus' teachings into
practice.
The Gurus fully tried to establish a casteless society or a
classless society and also made attempts to fortify the system of
social justice. They strengthened the ideas of one Almighty
God-father and tried to explain it to the people but the Pharisaic
people played false. Outwardly they kept on preaching the new
idealism but inwardly they could not give up the old traditional
practices. The result was that the sikhism did not spread as it
should have and the society did not change as much as it should
have been. The classless and casteless society which the Gurus
had aimed at did not come into existence. The injustice which
was against the ideal of the Gurus' teachings continued. The
hard labour, sacrifices of lives and hardships under-gone during
the 300 years to make the society more beautiful were not
properly evaluated. The people who stood by the Gurus' honesty
and sincerity were not shown any regard by the society. If at all
any regard was shown it was for those who broke their
allegiance. Those who sacrificed their families like the Gurus
and got home and hearth ruined for the sake of Gurus' ideals
could not grace a page in history. Rather a cruel joke was played
on them and their sacrifices were fraudulently and falsely
assigned to other people by changing the names, places and urge
for sacrifices. The sacrifices of the Ranghretas find only a
nominal mention in the sikh history. The appreciation for the
sacrifices has been frittered away. Denying the real characters
their due applause, it was given to some imaginary and fictitious
characters and with this the sacrifices of the Ranghretas were
lost in the confused din. This section of society had no writer or
historian nor a poet of the first rank who could sing ballads of
their sacrifices. They were not allowed to read or write.
Whatever permission was granted to them was inadequate. The
Manuists who had infiltrated into sikh religion did not allow the

20
realization of the Gurus' ideals. Rather in many episodes they
themselves played the part of a Villain.
The Gurus were opening the gates of justice by
reforming and beautifying the society and by teaching the lesson
of equality, but at the same time the opportunistic beneficiaries
were cutting the Guru's establishment on the routes. Pamma,
Gangu and Chandu, all the three characters are an illustration of
the above statement. The sikh religion was being built and it
was engaged in uprooting the social evils but the Manuists were
eating into the vitals of the healthy philosophy of the sikhism. I
feel that it was a conspiracy when Pandit Kirpa Ram, the leader
of the Kashmiri Pandits came to the 9th Master with a request
that the latter should take some steps to check-mate the cruel
religious conversions by Aurangzeb, failing which all the
Kashmiri Pandits would become Mohammadans and their
janeoos (sacred threads) would be removed. Gobind Rai who
was a child of 9 years at that time and who afterwards became
Guru Gobind Singh, being innocent could not appreciate the
Brahmanic way of thinking. The Brahmans had visualized that
if Guru Tegh Bahadur gets martyred at Delhi, the entire
structure of Sikh religion would be disintegrated. Gobind Rai
would not be able to face the Mughal Government and with his
martyrdom, humanistic constructive movement of the sikh
religion and its philosophy would end in smoke. It seems that
this was the idea of some clever follower of Manu. The
martyrdom of the 5th master Guru Arjun Dev Ji and bricking
alive of the two sons of the tenth master Guru Gobind Singh ji
also point to the same conclusion. Anything, idea or thought
based on truth does not easily fall prey to false hood and
cunningness. It is possible that the sikh movement of human
reformation was not to the liking of the Manuists. It is
associated with the principle of a formless god and is opposed to
the system of idolatry and faith in incarnate God. The reality
seems to be that Gurus had started a crusade for a casteless and
21
classless society, social justice and oneness of the rights of all
mankind. This crusade had been started by Guru Nanak Dev Ji
and had reached its culmination with Guru Gobind Singh Ji. The
Sikh religion was opposed by neither the Sufis nor the common
muslim sects. Some Manuist Organizations were secretly bent
upon annihilating the sikh ideology. Another proof of this fact is
also available because no Manuist has ever written a word of
praise for the religion, culture and sacrifices of the Sikhs. Nor
have they been converted to Sikhism in large numbers. This
way of thinking went on making a headway in some form or the
other. They accepted their subjugation by the aliens but did not
let the aborigines be there equals.
S. Jaswant Singh of the voluntary service (Kar Sewak)
has also focussed his mind on this very point. The Sikhs want a
relationship of love with every one, a high and pure society
which is based on the Guru's teachings in the real sense and
which considers every one as the offspring of Almighty God.
They went that no body should be treated as an enemy and the
society should function according to the will of God Almighty.
The people who consider religion to be a commercial venture
can never think of the well-being and the reformation of the
common man. They have a soft corner for division because
division is beneficial to the Government and suitable for
exploitation. When I went through the present book authored by
S. Jaswant Singh I was astonished to see the courage, resolution
and decision-making power of this historian. Also I feel proud
that the Singhs of the Guru still have the courage to have their
say. These men of steel are not afraid of death. The people who
have the blood of a loyal and heroic General and a "Saint Poet"
like Baba Jiwan Singh in their veins do not fight shy of
speaking the truth. Some sycophantic writers indulge in
boasting and joking and have reduced history to nothing.
Bhai Jaita's brother Sangata alias Sangat Singh is an only
individual which was born at Patna but the habit of feathering
22
one's own-nest has produced two fictitious Sangat Singhs and
an ugly attempt has been made to associate them with Guru
Gobind Singh's house-hold. By producing a Sangat Singh born
at Ropar, Phagwara or some other place, they have decimated
and hidden the real Sangat Singh. The sentiment behind it seems
to be that history may be adulterated because the selfless service
and historical sublimity of Bhai Jaita's family is not likable to
them. Even writers like Piara Singh Padam are not free from
discrimination of this type. Ugly efforts to break and injure the
faith are commonly made just as, for example, doubtful
statements are now being issued about the certainty and reality
of the Dasam Granth. A similar treatment had been meted to the
Ramayana which was originally a Sanskrit work authored by
Maharishi Balmik. Its original text, incident, philosophy and
expression have been badly mauled. Every writer has committed
this sin in his own way. He has changed the characters and their
conduct and has also altered their looks and their temperament.
This way they have been dragged away from reality. In reality,
their intention is a planned conspiracy to undermine the
supermacy, deform the philosophy and obliterate the culture and
literature of the aborigines.
In its place "Ram Charitra Manas" written by Tulsi Dass
is established in the temples. Now this book, and not Balmiki's
Ramayan is used for routine recitation. Topmost and great
scholars have levelled many types of accusations on Guru
Maharishi Balmiki to make him a victim of contempt. No
attention has been paid to his public service, his sacrifice for
humanity and his care for the neglected beauty. He brought up
the children who turned out to be very able but his service has
not been praised. His work "Yog Vashisht Maha Ramayan"
which consisted of only 32000 shlokas (verses) was increased to
62000 shlokas. His statements about original philosophy, basic
foundation and direction for life were not put into the mouth of
the Maharishi and they were got uttered by his disciples or Sri
23
Ram. Many such fancies are the creation of Manuistic minds.
They have committed sins like adulterating milk with mercury.
The entire history and culture of the Nagvanshis has been
altered. The origin has been made to disappear and Sanskrit
Scholars have defiled the purity and look of the original
composition by adding verses from their own mind. This has
been done, so that Nagvanshi aborigines may not take pride in
their background. Their reality has been coated and hidden.
Now whenever some researcher discovers and writes the correct
facts, it cuts them to the quick because their theft is exposed.
The fraud which has been enacted in literature and history must
be exposed by the lovers of reality.
S. Jaswant Singh has got constructed a beautiful
memorable, historical seven storey Gurdwara at Chamkaur
Sahib by renovating an old small historical Gurdwara. The
voluntary service which was initiated on 2nd October, 1987
A.D. continues even today. According to his statement he has
had to face a lot of hardship. Some devotees of the Sikh world
were instigated to oppose S. Jaswant Singh, which produced
many hurdles but this was a place dedicated to a great person
and was,therefore, completed. Many true facts expressed in the
present book will pinch many readers because they will deal a
blow to their ego but now this research will have to be digested.
The writers of the scientific age would write only what stands
the test of the touchstone of the logic.
I congratulate S. Jaswant Singh of voluntary service (Kar
Sewak) on the publication of this unique work and pray to
Almighty that in future also whatever historical books he
presents to the society they should be truthful based on reality
and written from scientific and logical point of view. Human
life is very precious. No body knows after how much of
meditation and virtuous conduct one gets his life, it should not
be wasted in deceit and useless uproar. His other book "Life
story of Bhai Sangat Singh", which is ready for publication
24
expresses good and truthful facts. This writer will be recognized
as a logical historian. I pray for the honest labour of his pen and
wish that sensible readers should back him up. With warm
regards.
Dr. Lekh Raj Parwana
M.A.,Phd., LL.B.,
K.No. 339, Phase 6, SAS Nagar
Mohali, Punjab; INDIA

25
 My Thanks To

Almighty God who has allowed me the time by giving

me this life to see human pains and pleasures matters
concerning human being in particular, granted me time to
observe the social and political acrobatics and historical and
literary works and to experience the sun and shade of married
life.
Those teachers, parents, gurus, saints and scholars whose
directions, teachings, propensities, temperaments upbraidings
and apologies gave me the sensibility to understand the truth, to
examine the human mentality and to understand it properly.
Those Governmental Ministers, Officers, and Colleagues
whose kicks, pricks, temptations, back-bitings, gratitudes,
frauds and acts of kindness shook my thinking into
consciousness.
Those relatives, friends and relations and ill-wishing
creatures who have inspired my pen to do something for the
human society.
The wind, water, fire and beauties of nature which have
encouraged me to understand God Almighty and have kept my
life full of vitality and freshness.
Dr. Lekh Raj Parwana, Dr. Sohan Pal Samnaksar, Dr.
Gurmukh Singh, Dr. Gurdial Singh Arif, Dr. Nawal Viyogi, Dr.
Manjit Singh who have blessed my pen and have encouraged
me to write this book.
Well-known Painter, S. Devinder Singh of Chandigarh
who has added beauty to this book with suitable illustrations in
the historical research regarding Baba Ji.
My wife Mrs. Sukhpal Kaur, M.A.,B.Ed., who has
contributed her all to making me a Writer and has never let me
stagger at any turn of my life. I am grateful to my mother Surjit

26
Kaur, and my sons Taranvir Singh, Raman Preet Kaur and
Amrit Pal Singh and others members of my family who have
rendered to me a fuller support and co-operation in presenting
this book.
Those readers, advisors, critics, writers and historians
who will correctly evaluate the work written by me, give me
constructive suggestions and will assist in making this book
more useful by providing me facts and figures connected with
the sacrifices of Baba Jiwan Singh and his family.

Jaswant Singh
#123, Sector 45-A,
Chandigarh.
Dated: 3-8-2003
Chandigarh

27
 PART- I
Baba Jiwan Singh Ji:
In the context of history

28
 Baba Jiwan Singh Ji:
In the context of history
Before writing the immortal life story of Baba Jiwan
Singh, a matchless devotee of the Gurus' establishment, it is
essential to give an account of the origin and growth of his
family and his ancestry so that the readers get the correct
knowledge of the realities of the Ranghreta family after
knowing the delusions created by the historians and there is no
scope for doubt be left, and this strong section of Indian
Nationality in general and Punjabi brotherhood in particular
might not remain imperfect in any respect from the view point
of archaeology and research. It is always creditable to know the
truth for truth. The gurus' teachings direct and point out:

The falsehood vanishes `O' Nanak and

it is truth that lasts
Some orthodox people take more pleasure in deforming
the pure and factual truth for the sake of their personal interests
and their souls cherish such acts of mischief. But this is a
serious vice. In order to drown the truth so many efforts are
made. But when time comes truth overwhelms falsehood.

All human being belong to one caste and

should be recognised as such
According to this great saying initially all the dynasties
and the men of the world were the off-spring of one Almighty
God and as such enjoyed an undefiled and high stature in
themselves. From Sri Guru Nanak Dev to Sri Gobind Singh, the
ten Gurus tried to realize this ideal for 239 years i.e. from the
year 1469 A.D. to 1708 A.D. They tried to prove the principle
of a right award for the right person and forcefully established

29
that all human beings in the world had been created by the
Almighty equal and alike. There is no disparity among the
English or the Punjabis, or the Russians or the Japanese or the
Indians or the Pakistanis.
But if we look at it from the angle of the origin and
development of the races we see that no body who establishes
his rule with the might of the sword becomes a person of high
caste and with the passage of time he is recognised as such.
High and low castes have always depended on professions and
vocations and therefore a person is known to belong to a caste
according to the nature of his work. Guru Nanak had stated:

A person's caste and status

depend upon the deeds he does
This statement of the Guru Ji clarifies that the caste of a
person in the society is recognised according to the work he
does, which is fundamentally wrong. In the world the creatures
can be divided into three types i.e. the human beings, the birds
and the animals; but lovers of power and pelf carried out
exploitation
and with the help of like-thinking minds crushed their
opponents and declared them as inferior. The result was that the
people who worked with their own hands and tools were
supposed to belong to low castes. Those idlers who were the
followers of politics and devilment became the people of high
caste. The person who is occupied with his own work can not
think of devilry. On the other hand an idle brain is a devil's
workshop and the idlers through their clever machinations
mislead the people and establish their leadership. Such people
fulfil their ideals in society and become rich, and the people also
accept them as belonging to a high caste. Guru Nanak Dev Ji
during his four tours i.e. four visits to different regions and
countries preached the noble and pure principle of

30
 "There is one God Almighty and
we all are His descendants"
With this sentiment he transformed Sajjan Thag of
Tulanda (Multan), Kauda Rakish and Dev Looth of Northern
India and many other misguided persons into knowledgeable
men.
At Amanabad he ignored Malik Bhago of high caste and
chose to stay with Bhai Lalo of low caste and accepted the
coarse food of the latter. At this spot Guru Nanak composed the
following lines:

I am the lowest of the low

and want to stay with the lowest
If one gets their company,
the company of the highest is no match to it
The place where the low people stay
enjoys the grace of God (page 15)
Guru Ji founded the town of Kartarpur on the bank of
river the Ravi and plied the plough with his own hands. He
started the system of common kitchen and equal partaking in
which men of every caste, religion, creed and colour sat in one
row and partook of the Langar (common kitchen). If we
scrutinize history, this principle of equality and camaraderie is
seen for the first time. Guru Angad Dev Ji fortified this very
principle at Khadur Sahib. Guru Amar Dass held firmly to this
principle and made Akbar, the emperor of India to sit with other
people in a row and take Langar which the emperor accepted
happily. The history of the World has no such instance of
equality and Kinship to show.
The fourth Guru Sri Ram Dass Ji founded the town of
Amritsar with men of different professions which included the

31
Hindus, the Mohammedans, the Black-smiths, the Carpenters,
the Weavers, the Shoe Makers, the Potters, the Cobblers, the
Ranghretas etc. After settling all these people, Guru Ji named
the place as 'Guru Ka Bazar'. Giving this name was a symbol of
partnership and shows unity in diversity. To raise this slogan of
camaraderie, Guru Arjan Dev Ji made a Muslim Saint Mian Mir
lay the foundation of Shri Harmandar Sahib in the year 1588
A.D. Men of every caste, creed and colour come to take bath in
the holy tank without any distinction. The four gates of Sri
Harmandar Sahib opening in different four directions
symbolized that men of every caste, creed and nationality can
enter from any direction and seek blessings. Sri Guru Har
Gobind, Sri Guru Har Rai, Sri Guru Har Kishan and Sri Guru
Tegh Bahadur lent support to this principle of equality and
kinship.
In order to abolish the castes and four varns created by
Manuists, Guru Gobind Singh Ji created Khalsa on the Baisakhi
on 30th March 1699 A.D. and fortified the foundation of the
principle of equality and partnership. He anointed five beloved
ones who included Bhai Daya Singh Ji, a Khatri of Lahore, Bhai
Dharam Singh Ji, a Jat of Village Saifpur, Hastanapur Delhi,
Bhai Mokam Singh Ji, a washerman of Dwarka, Bhai Sahib
Singh Ji, a Barber of Bidar and Bhai Himmat Singh Ji, a water
carrier of Jagan Nath Puri. Guru Gobind Singh Ji transformed
five men of different castes belonging to five different places
and took them into the fold of Khalsa.
In this way Guru Gobind Singh Ji put an end forever to
the complexities of castes and gave an equal status to all the
men created by the Almighty. The matter does not end here. He
recited five Banies, prepared Amrit and made the five beloveds
to drink it. This was a clear instance of the mixture of
meditation and might. He also got baptized by these five
devotees and started the unique convention of "I am myself the
Guru as well as the disciple". During the ten guruships, the
32
Gurus preached the lesson of equality and partnership and the
fifth Guru Sri Guru Arjan Dev Ji and the Tenth Guru Sri Guru
Gobind Singh Ji gave a practical demonstration of it through the
compilation of Sri Guru Granth Sahib. Sri Guru Granth Sahib
contains the holy poetry of the Saints of all religions and castes
in languages like Punjabi, Hindi, Sanskrit and Persian. Inclusion
of Almighty's different names as Ram, Rahim, Allah, Waheguru
etc. symbolizes equality and partnership. At the routine prayer
every day seeking well being of every body is a clear instance
of universal camaraderie.
The basis of the thinking of partnership which reached its
climax from Guru Nanak Dev Ji was that they wanted to finish
the gap between the Aryans and non-Aryans. In reality this was
no gap. The Aryans had seized power from the non-Aryans by
force which was a big historical injustice.
The entire literature of the pre-vedic age which is in
Sanskrit shows that non-Aryans people were the original settlers
of this land and the Aryans had occupied it after defeating and
plundering the non-Aryans. In this way there was a bad blood
between the Aryans and the non Aryans. Each opposed the other
but this opposition was mitigated as they entered into marital
relationship. At the time of the Gurus, steps were taken to put an
end to this horrible equation. Under aegis of the Bhagti
Movement the Gurus honoured the depressed class saints and
acolytes. The primeval philosophy which had originated in
"Yog Vashisht Maha Ramayan" of Maharishi Balmik was
revived through Punjabi which was the people's language. God's
unity and formlessness was taken as the basis and monotheistic
school of thought was popularised.
Dr. B.L.Atre's great creation " Basic elements of Yog
Vashisht" says that originally Yog Vashisht comprised 32000
verses but today Yog Vashisht available has 62000 Verses. This
interpolation of 30000 Verses has been foisted by the Manuists.
The fundamental philosophy of the Yog Vashisht is
33
formlessness of God and it was against His incarnation in the
human form. The Gurus' teachings too have been corroborating
this very truth. All the Gurus tried that the ancient philosophy
should be accepted in its pure form. These attempts were
staunchly opposed by the Manuists. Idolatry and incarnational
philosophy continued to be accepted alongwith the teachings of
the Gurus and Bhagti Movement. It will be appropriate to
clarify here that the Aryan people believed in idol worship and
they had a firm faith in the incarnation of God. Sant Tulsi Dass,
Soor Dass and many other contemporary saints fully supported
the practice of the profits. In the present age Swami Daya Nand
established the Arya Samaj and divided the Manuism into two.
One part was called the Arya Samaj and other was Sanatan
Dharm. Arya Samajists also believe in one God but they do not
accept the teachings of the Gurus or the Sikh philosophy in
many respects.

The Military Leaders of Drawids

An eminent scholar of India Dr. Sunder Lal Sagar has, in
the weekly "Himaiti Issue No.35" of May 1999 A.D. of the
Bhartiya Dalit Sahit Academy, Delhi, written in his Article
"Drawid Nagas are the original inhabitants of India." He has
proved that Nagvanshis are the most ancient and important tribe
of the original India. The Aryans weakened them through
repeated invasions and at last blotted out their existence. Sagar
Sahib writes:
"In the ancient times the main mark of the
Nagvanshis was the Shesh Nag or the serpent which
was carved in their seals, coins and the coronets. This
was a sort of a totem or a logo of the Nagvanshis. First
of all human civilization made its appearance about
10000 years ago in the centre of the Penjias
34
(Mesopotamia). These were the earliest Homosapiens
of the world who had developed religious, social,
political and economic rites and customs.
They built canals for irrigation. They discovered
the art of writing about 3300 years B.C. which helped
them in writing the history of a man from 4000 B.C. to
the contemporary times. It pertains to the time when
most of the tribes of mankind were leading an
uncivilized life. The worship of the Mother Goddess
and of the serpent had been prevalent since ancient
times from the Eastern Coast of the Mediterranian sea
to the vast territory of India. These people followed
Matriarchal system of the family and the political
system based on classes and industrial and commercial
professions.They had rulers who were also the priests
of the temples. The power of the Drawids developed in
India and spread to the Mediterranian sea.
These people gave birth to the great Indus Valley
civilization. In the excavation of the ancient cities,
their images of the Mother Goddess along with the
figures of serpents on stamps and seals made of clay
have been discovered.
The movement of the Alpine type people of India
from the Eastern parts to Harappa area took place in
about 2109 B.C. when Harappa civilization was at its
Zenith. They not only brought a developed civilization,
but also a domesticated horse along with them.
On the basis of the ancient legends and ancient
artefacts found in the excavation of the cities, an expert
and well-known Archaeologist Nanavati has
recognised them as rich people. These people were
related to the civilization of red and black pottery.
After coming to India they established two main
residential centres. One was at the site of South-
35
Eastern portion of the Modern Uttar Pardesh where
Budhism and Jainism originated. The other was known
as the Naag Bhoomi in the ancient times where today
we have the Vidarbha Territory in Maharashtra. About
650 B.C. or thereafter the Vedic Arya Civilization
began to develop and the Nagas went to the hilly areas
of Taxila, Patal Puri (Mouth of the Indus) and forests
where they equipped themselves with the skill of
making steel. They reorganized themselves and
gradually took the possession of Hastinapur.
Afterwards, they extended their rule to Kanshi,
Kaushal and Magadh. The 22nd Teer thankar of the
Jains, Parsha Nath was a Naga prince of Kanshi. He
has been called an Ugarvanshi or Nagavanshi in the
Maha Puran (94-22-23). The serpent was his special
totem. The founder of the Shishu Nag dynasty of
Magadh was the only descendant of the royal family of
Shishu Nag Parsha Nath. These people called
themselves, of the Kashyap sub- caste. Kashyap was a
famous Jain Muni. Except Nam in Muni subrat, the
remaining 22 Tirththankar were of Kashyap sub-caste.
According to the Adi Puran, the founder of the class or
the Nagvansh in which Parsha Nath had been born
was a Kashyap. Tirththankars' belonging to Kashyap
sub-caste means that they were non-Aryans.
Budha also had been born among the Nagas. We
have a firm evidence that these people also like the
Nagas followed the tradition of Matriarchal System in
the family and the Government. The place of the
Nagas' origin is India.
Among the Nagas, unlike the vedic Brahman
class, the same person used to be the priest as well as
the ruler. This was the main reason why the Budha and
all the Jain Tirththankars were the royal priests which
36
means that in addition to being religious personalities
they were also princes. The dynasties of the Naga
Rulers are as under:
The Shishunags of Magadh, the Shishunags of
Central Territory, the Vakatak of the Central Territory,
Vidrisha Padma Vati, Eran, Mathura, Ahirchhatra,
Koshanvi, Malwa Chakar-Koti and Nagas of Bhogvati,
Gunauda, Lohara, Karkot of Kashmir, Ubak, Takshak
of Punjab, Chalukias of Deccan, Churu, Palav
Kadamb and Chhindak etc.
Most of these ruling dynasties had ruled between
500 B.C. to 500 A.D. Some of them continued to rule
even upto the muslim period. The Sraman Sannghas
propagated and spread Budhism and Jainism in the
field of religion in every nook and corner of India.
They stood for egalitarian brother-hood as against the
vedic Brahman Varan system. They had a scientific
and logical way of thinking. In the field of politics, they
initiated the establishment of democratic republic in
which every factor was called the Chief of his people.
Among these Vaji Sangh Padma Vati and Malav Sangh
were the Chief participants. Every member of the
Republic was compulsorily given Arms Training and in
the State of War he had to participate urgently but
during peace time they were free to follow any
profession for their livelihood. This was the reason that
these Unions were invincible. That is also the reason
that during this period long and vast reigns came into
existence. Saat Vahan Royal Dynasty had ruled for 500
years (235 B.C. to 225 A.D.). The Empires of Nandas
and Mauryas were the biggest empires in Indian
history. Lalita Ditya, Mukta peerba Katak of Kashmir
ruled over a vast Empire from South India to Central
Asia.
37
 According to literature, old villages of potters,
carpenters, weavers and basket makers were situated
in the vicinity of Banaras. They followed scientific
religions like Budhism and Jainism. After the fall of
Indus Valley civilization Ashoka was the first Indian
King who used brick and stone for the construction of
buildings. The Palace and the vast boundary of
Chander Gupt Maurya, the Grand Father of Ashoka
were made of Timber. During this very period idols of
stone were made for the first time. Great pillars,
memorials and stuppas and images of stone were
made. The technique of making steel which was
discovered around 1500-1400 B.C. was developed
around 1000-800 B.C. This in fact sowed the seeds of
the human progress.
The alphabet in which the jews at first set the
sounds of the letters was brought to India by the
Traders in 800-700 B.C. All the modern scripts of
India originated in this script. The script of Hindi
language is called Dev Nagri because first of all, the
Nagas started the convention of tying the letters of this
script on the head. In the same way the Nagri style in
the field of Architecture and decorated painting is the
valueless contribution of the Nagas. The word Nagar
has been derived from the word Nag (Nagar) which
means the colony where the Nagas reside. It means
that the Nagas (Nagvanshis) gave birth to this custom.
The Aryan civilization developed in cottages and
hamlets. The word Nagrik ( i.e. the Citizen ) was
derived from the Nagas. On the other hand the Aryan
people were half-civilized, ferocious and keepers of the
herds of cattle. Their arrival in India caused the
destruction of the Cities of the Indus Valley
Civilization. During the reign of the Aryans (1600-500
38
 B.C.) people lived in Huts and Cottages. The
excavation of the alleged palaces of the Champions of
Mahabharat, the Pandwas and the Kaurwas as at an
ancient mound of Hastinapur shows that they are made
of mud and their roofs were made of grass and straw.
The famous centres of education, the Gurukuls where
mostly the Brahmnic literature was produced used to
be a mere cluster of huts. No evidence of the material
progress of the Aryans has so far been discovered."
This Article contains a detailed account of the original
inhabitants of India Nagvanshis Drawids who are the the
historical ancestors and background of the present day
depressed classes. These aborigines continued their struggle for
existence and did not loose courage. But the cycle of the time
made rulers of the invaders and the rulers became the servants
of the invaders. If more information and knowledge in this
context is needed, the thesis "Veda Kaleen Nag Jatian" written
for D.Litt Degree by Dr. Awantka Prashbad Marmat of Ujjain
City in Madhya Pardesh, and his other works like "Nag
Sanskriti Kosh," and "Nagvansh Sodh Alekh" can be consulted.
The same tireless, fearless and Hon'ble Section of the
Nag-vanshis as had maintained their existence by virtue of their
bravery and faced the tyranny and oppression of the Aryans in
every condition, at the time of the Gurus stood by them in every
way to fortify the foundation of the Sikh religion and to spread
it in the entire world at the cost of their lives. Consequently, Sri
Guru Gobind Singh Ji keeping in view the loyalty of these
steadfast heroes and hon'ble generals called them the Guru's
sons who were latter on known as the Ranghretas . The credit
for this honour goes to very revered Jiwan Singh and his entire
family who have made every sacrifice for the Sikh religion.
The dynasty of Ranghretas or the Mazhabi Sikhs in
which Baba Jiwan Singh ji had attained supremacy are

39
considered to be the original inhabitants of Punjab or the sacred
land of the five rivers because, 3000 years before Christ, they
lived at Mohanju Dharo in Indus Valley and at Harappa and
Texla in Punjab as the Nagvanshi Drawids before the invasion
of the Aryans. The Ranghreta Dynasty were the blood relations
of Nagvanshi Drawids in Northern India during the primitive
times. The Military Leaders of the Nagvanshi Drawids were the
ancestors of Ranghreta family. The Historians have also
accepted that, being armed, this caste was responsible for the
security of this country. The arrows and bows were their Missile
Weapons having a long range. They were also called Archers
and their Military Chief was called Churamani.
These Nagvanshi Drawid people had a healthy
civilization and were expert in every academic technique. They
were adept in the use of shock weapons and Missiles and in the
study of Shastras. In comparison , the Aryans who had come to
India from Central Asia as foreign nomads on account of
different compulsions, led a very simple life of barbaric people
by tending the herds of sheeps, goats, cows and buffaloes. These
people covered their bodies with the leaves and barks of the
trees and animal hides instead of cloth. They lived in huts made
of straw and ate the flesh of the animals. They kept wandering
in the forests spending day at one place and night at another.
The Drawids had a developed civilization and led a comfortable
life. When the Aryans made the invasion, these Drawids fled
towards South. But their Military Leaders did not leave Punjab
and passed their time living from the frontier province upto the
hilly valleys of the Ganga and Yamuna rivers while fighting. A
meaningful detail of it can be found in the famous book "From
Volga to the Ganges" written by Dr.Pandit Rahul Sankar Taen,
"Discovery of India" by Pandit Jawahar Lal Nehru and
"Cambridge History of India Part I" which relates to the history
of ancient India and "Civilization of Indus Valley" by Dr.Nawal
Viyogi.
40
 In addition a detailed account of the co-existential
struggle of the Aryans and Non-Aryans is available in the great
historical work, "The Ancient Hindu Nation" written by Dr.
V.P.Singh and published by Atma Ram and Sons, Kashmiri
Gate, Delhi," Hindi Shaster and Shankar" by Shri V.A.K.Aiyar,
and "Ancient Indian Histriography," a great work by Dr.
B.N.Puri.
When the first Horde of the Aryans entered India through
the Khyber pass they felt tempted to see the Verdurous land of
India. They felt urged to reside on this beautiful soil. To fulfil
this urge of theirs they felt the evil desire of capturing this land.
They affected a change in their simple life and strengthened
themselves. They made plans to maintain a friendship with the
original inhabitants i.e. Drawid Nagvanshis. When a larger
number of the Aryan groups reached the sacred lands they
became more and more avaricious and they planned to take
possession of this land. Whenever they got a chance they
invaded the weaker natives and put their families to death. This
inclination went on increasing and taking vicious form. Tired of
these excesses, the natives rose in the revolt against them and
fought battles to safeguard their own interests, sometimes
winning victories and at other times getting defeated. India was
a mine of Gold and being a rich land it served as a temptations
for the foreigners. The Nagvanshis who were a civilized nation
were peace-loving and humanistic. They had a faith in the
existence of Almighty God and were free from vice. The
Aryans, race took full advantage of these qualities. They
invaded the houses of the natives with full might. They had to
face different types of clashes and it caused a lot of turmoil in
the Northern India. It is said that the Aryans and the Nagvanshis
kept fighting for many centuries together.
According to Pradhyapak Rapson when the Aryans came
from the Central Asia to attack the land of Sapt Sindhu they
came into clash with the brave Drawids. At that time there were
41
only two castes i.e. The Aryans (The Aliens) and Non-Aryan
(The Drawid) aborigines of this place Nagvanshis or the Asuras.
According to the Indian Historians the Drawids were called
Dasyas, Dants, Danaves or Rakshas and the Aryans were called
the Suras or gods. During the Vedic and Puranic period when
the war between Suras and Asuras continued the number of
Drawids went on decreasing and they were fully subjugated by
the Aryans. The Aryans established the caste classification of
their own choice and at the time of Manu, four castes—
Brahman, Khatri, Vaish and Shudra— came into being. The
Drawids were kept in the lowest caste Shudras. Therefore, the
Military Leaders of the Drawids were recognised as Chandal,
Bowmen or Archers. Thereafter, through their mutual
relationships and inter-caste marriages instead of four Vernas,
only two castes Anulom and Pratilom originated and kept on
developing.
According to S. Shamsher Singh Ashok:
"Thereafter through sudden changes Brahman and
Khatri women went to the houses of the Vaishs and
Shudras on account of some compulsions. The children
that were born through high and low marital
connections were not pure Brahmans, Khatris, Vaishs
and Shudras. In this way the children born of the co-
habitation of a high class man and low class woman
were called Anuloms and those born of a marriage
between a low class man and high class woman were
recognised as Pratiloms. But the ancestors of the
Ranghreta dynasty, the Military Leaders of the
Drawids could not be placed among either Anuloms or
Pratiloms even though they were considered to be
Dants or Danavs".
(The history of the Mazhabi Sikhs page 31)

42
 According to the Dasam Granth (Kalki Avtar):
All the subjects were converted to Shankar Varan
No body believed in one Almighty
The poor woman was badly caught in vice.
They forgot what their religious duty was(4)
No body remained a Khatri or a Brahman
All the subjects became Shankar Barni (15)
A Brahman woman went to the house of a Shudra
A low class woman became a Chhattrani
In the house of a Chhateri lived a Baisani woman
(Dasam Granth, pages 492-93)
The military leaders or the Bowmen of the Vedic period
were converted into Rajput clans of the Gakhars and Khokhars
of the West Punjab after Puranic period. This was not an
unusual event in the life of these progressive people.
According to the Karan Parv of the Mahabharta (Chapter
43-44), the people of waheek land or the Punjab were changing
their caste according to their caste or the qualities of their
actions. Some people who were earlier Brahmans became
Khatris later. Still later, these very Chhatris joined the Vaish
and Shudra Varans as per their functioning and performance. A
person who was a barber earlier could become a Brahman in the
natural course. Later, that very Brahman could be named a Dass
or a Shudra. That is why during the Mahabharat period the
people of Karu, Panchal, Shalav, Matusya, Nomikh, Kushal,
Kashi, Ghag, Bang, Kaling, Chadi etc., being proof against this
caste conversion were considered more fortunate as compared
to the people of Waheek land (Punjab)."
As such, if some Archers out of the Drawids became
Gakhar or Kokhar Rajputs, it was nothing unhistorical or
unnatural. Such caste conversions were a common thing to see

43
and it was not possible to check them because this social change
was a psychological self-processing.
After the Vedic and Puranic periods when the
Mahabharat period came to an end and the Rajputs had their hay
day, the Kashatris were replaced by the Rajputs on account of
caste conversions. Similarly, the days of this dynasty changed
and these Bowmen became famous under the name Khokhar
and ruled over Punjab for a long time. The Ranghars or the
Ranghretas were the descendants of these very Rajputs and
became famous under this name. S . Shamsher Singh Ashok
bears out the fact in his "History of Mazhabi Sikhs".
According to Sir Danzil Abbaston's writing " A glossary
of tribes and castes of the Punjab and North West Frontier
Provinces," and H.A.Rose's Book " Survey of Castes and Tribes
in India" the Khokhars are sub-divided into three classes: (1)
Rajputs, (2) Jats, (3) Mazhabi (Dhanaks).
If we rise a little above this artificial caste division, the
entire khokhar caste, being a heroic caste can not be recognised
as separate from the ancient Dhanak caste.
According to S. Karam Singh Historian, as he has written
in a 1928 A.D. issue of the Phulwari, the ancestors of the
Mazhabi Sikhs had come from the Central Asia. That is why
they have nothing to do with the four varans of Brahman,
Chhatri, Vaish and Shudra. Initially, the Rajputs tried to own
and absorb them but after having marital alliances with them,
they themselves began to be absorbed in them. That is why
many sub-castes of the Mazhabi Sikhs and Jats are the same as
those of the Rajputs. For this very reason, both the Mazhabi
Sikhs and the Jats are away and free from the complexities of
the Brahmnik caste system. The Rajput varan has descended
from the Shankar caste and not the Chhatries. The Mazhabi
Sikhs and the Jats had mutual resemblance in their build and
height, their vocation and their mode of living and immediately
on their arrival here got amalgamated with the Rajputs. It is
44
essential to mention here that the sub-castes of the Mazhabi
Sikhs, Jats and Rajputs are similar to a great extent. Therefore,
in the Punjab, the Khokhars and the Gakhars ruled over the
State for a long time. Initially, the Mazhabi Sikhs and the Jats
were enrolled in the Armies of the Rajas and deployed at the
passes of the Frontier Province to check the Mohammeden
invasion. This fact is mentioned in the Royal records of the
Rulers of Kabul and the Punjab. Later at the time of the
invasions of Sultan Mehmood, under the pressure of the
Moghals, they withdrew from the Frontier Province and settled
at different places in the Punjab. Thereafter, the Mazhabi Sikhs
and Jats never went out of the Punjab.
Sir Danzil Abbaston has given the following sub-castes
of the Ranghretas: Bhatti, Khokhar, Kalyana, Sahote, Gill,
Dhaliwal, Dhariwal, Mattu, Gharu, Laddhar, Sindhu,
Chhaparband, Atwal, Athwal, Kandhabari, Hans, Hansi,
Khoser, Borat, Nayyar, Chohan, Chahal, Randhawa, Sanghar,
Baslan, Bains, Shergill, Dhilvan, Brar, Ude, Ghai, Nahar etc.
According to S. Shamsher Singh Ashok,
"The ancestors of Baba Jiwan Singh starting from the
vedic age and passing through the puranic era,
reached direct the royal khokhar dynasty of the Rajputi
period in the Punjab."
(Mazhabi Sikhan da Itihas- page 46)
These very Khokhars first emerged in the districts along
the Jhelum and Chenab during 13th century and then gradually
spread upto the river Satluj. Malik Shekhar Khokhar, an
ancestor of this very Khokhar dynasty captured Sialkot and
Lahore in the Punjab and ruled over them. Later his son Raja
Dasrath Khokhar who was a brave fighter ruled over the entire
area on both sides of the river Satluj and upto the Sirhind Bawni
from the time of Sayyed rulers of Delhi and upto the beginning

45
of the Moghal period. These Khokhars founded the villages
Dadan Khan, Chiniot, Ichhran(Lahore), Kahnuvan (Gurdaspur),
Varoval, Bharoval (near Goindwal), Rayya (Amritsar), Rai
Nangal and Meeroval Dand, Mardana, Auliyapur etc. in the
Sialkot region. After the death of Shekha Khokhar, his son Raja
Dashrath Khokhar ruled over places like Lahore , Jalandhar,
Sirhind etc. for a long time. However, his fortune let him down
and he lost possession of a lot of his area. Only the area of
Lahore remained under his sway. Thereafter during the Moghal
period, his kingdom began to dwindle and during the reign of
Akbar it comprised 5 out of 52 parganas in Lahore, 7 out of 21
parganas in Chenab, 3 out of 10 parganas in Multan, one
pargana each in Bist Jalandhar and Rachna Doabs and only one
pargana outside the Panjnad to the west of Sind Valley. Soon
after this, the Khokhars were dispossessed of all these parganas.
At this time their population is said to be around two lacs.
The above statement can easily be verified from Sir
Danzil Abbaston's famous book "A Glossary of the Tribes and
Castes of the Punjab and North West Frontier Province" Part II
on pages 539-549.
According to S. Shamsher Singh Ashok:
"The Ranghretas considered Bhagwan Ram to be
their ideal and idol. Due to this very reason they
believed Bhagwan Ram to be related to their own
Ranghreta dynasty, as is the well-known saying:
The caste of Rama was Ranghreta
and that of Krishan was Aheer.
The caste of Brahma is Potter
and that of Shiva mendicant
Therefore, this nick-name got attached to the fore-
fathers of the Mazhabi Sikhs permanently, they being
related to the Khokhar (Rajput) caste. That is why that
46
 upto now they are known by the name of Ranghretas in
the history of the Khalsa Panth." (Mazhabi Sikhan da
Itihas - page 133)
As it has already been mentioned, both the Jats and
Ranghretas are free from the complexity of the Brahmnik caste
system. The deeds of bravery which they performed from the
time of Guru Nanak Dev to the time of Guru Gobind Singh Ji
are unique in Sikh history. The part VI of this book contains the
description of the great Ranghreta Heroes, Generals,
Intellectuals and other greatmen from the time of Guru Nanak
i.e. 1469 A.D. upto 1947 A.D., i.e. a period of 478 years. These
are the people who suffered indescribable and unbearable
hardships and sacrificed their all for the ascendancy of the
Khalsa.
The establishment of the Sikh Rule in the Punjab was
one of the results of their matchless sacrifices, of which the
Punjab can feel too proud but it is a matter of great pain and pity
that the historians while writing history have to great extent,
ignored the great and holy deeds of Mazhabi Sikhs, Generals,
Heroes, Champions and Hon'ble Intellectuals. It is not known as
to what was the mentality behind this. It is possible that the
attempts to reduce the rulers to the beggars in the books written
by the Aryan writers, historians, readers and men of letters
might have seemed to them as true, while the reality is far from
it. After the Britishers annexed the Punjab, two Ranghreta
Singhs came forward to be enrolled in the Sikh Army. Those
Sikhs felt proud of being called Mazhabi Sikhs. Earlier the
English had disbanded all the Ranghretas who had worked in
the regular and irregular army of Maharaja Ranjit Singh and had
tried to exterminate them by sentencing them to death through
shooting and hanging. The Ranghretas who had been the
companions of Akali Phoola Singh had been turned out of the
Akal Takht and its possession had been given to the priests. In

47
reality the English were already annoyed with the Ranghretas.
One reason for this was that the Ranghreta companions of Akali
Phoola Singh had attacked Mr. Matcalfe in 1808 A.D. on his
way to Lahore because being ignorant of the Sikh conduct he
had entered the premises of Darbar Sahib with his shoes on. In
this skirmish both sides suffered heavy losses Mr.Matcalfe fled
to Maharaja Ranjit Singh at Lahore. Coming to know of this
incident Akali Phoola Singh went to Maharaja Ranjit Singh,
penetrating his security lines and holding an unsheathed sword
demanded that the guilty be handed over to him because they
had caused harm to his nation and his companions and had
shown disrespect to Sri Harmandar Sahib. Maharaja Ranjit
Singh was amazed to see his bravery, fearlessness, courage and
devotion to the Guru's establishment but latter he succeeded in
appeasing Akali Phoola Singh saying that those were the
Britishers and were unaware of the Sikh tenets of conduct. The
Maharaja told him that those people went to their Churches with
their shoes on and sat on the chairs. This clash was not the result
of any hostality but was due to lack of understanding and as
such they were innocent. The Britishers had come there as
messengers and therefore harming them in any way would be
against the sikh tenets. Therefore, they should be pardoned.
Hearing what Maharaja Ranjit Singh had said, Akali Phoola
Singh grew calm but after this incident the Maharaja himself as
well as his big Military Officers were scared of contending with
Akali Phoola Singh. Through this incident involving
Mr.Matcalfe, Maharaja Ranjit Singh got a mighty and fearless
General but the Akalis (Ranghretas) became an object of
contempt of the entire British race. Right from this moment they
started making plans to take away the care and supervision of
the Gurdwaras from the Akalis. A greater detail of this Episode
is available in "Ranghretian da Itihas" by S.Niranjan Singh
Aarifi.

48
 The second incident took place in 1848 A.D. when
Maharaja Dalip Singh sent two English officers Mr.Agnew and
Lt.Anderson to take the Administration of Multan from Dewan
Mool Chand and to hand it over to S.Kahan Singh Maan.
Nihang Ranghreta S.Godar Singh murdered those two English
officers and made 1500 horsemen and two companies of Gorkha
army flee Multan. S. Godar Singh murdered those officers
because he could not bear that Europeans should come to take
possession of the Khalsa Kingdom. After this incident the
Europeans developed deeper hatred for the Ranghretas. The
English realised that in order to rule over Punjab, the
Ranghretas will have to be controlled. The details of the above
episode are available in Sita Ram Kohli's work, "The Trial of
Mool Raj" and the study of this work can be beneficial for
detailed information.
Fierce battles took place between the Sikhs and the
English at Baddowal, Mudki, Aliwal, Pheru Shehar and Sabraon
in 1845-46 A.D. In this war the regular army and the irregular
army including Akal regiment which mainly consisted of
Ranghretas put up a firm resistance against the English, on
behalf of the Lahore Court. In the year 1846-47 A.D. when a
British soldier was hit by a cow and he wounded it at Lahore,
the Hindus went to the extent of rising in revolt. Fearing lest this
revolt against the English should spread all around, Sir Henry
Lawrence accused the soldiers of the Akal regiment, mostly
Ranghretas of rebellion and got them shot dead or killed by
hanging. Before this, a large number of the Akali Nihangs at the
Akal Takht had been put to death.
Thereafter in the year 1849 A.D., a war was waged
between the English and the Sikhs at Chelianwala, Ram Nagar
and Gujrat. In this war a large number of the Mazhabi Sikhs
joined the army of the saint-soldier Bhai Maharaj Singh
(Rabbowali) but through the dishonesty of Maharaja Gulab
Singh at length the whole of Punjab was annexed by the English
49
in March 1849 A.D. The English picked up the remaining top
Ranghreta Generals and put them to death. S. Shamsher Singh
Ashok also has accepted these facts as have been mentioned
above. Now the English made plans to blot out the existence of
the Ranghretas. They seized the management of the Gurdwaras
from the Ranghretas and appointed the priests with Brahmnik
thinking in their place who were already jealous of the
Ranghretas. All the regular and irregular Regiments which had
majority of Ranghretas or outstanding Ranghreta Generals were
disbanded. In short the English spared no effort to obliterate the
Ranghretas.
S. Shamsher Singh Ashok writes:
"The battle of Satluj which took place between the
English and the Sikhs in the year 1845-46 A.D. was the
beginning of hardships for the Sikhs in general and the
Ranghretas in particular. The Akal Regiment of the
Nihangs under the Sikh Rule had a majority of the
Ranghreta Sikhs. Therefore, when in 1845-46 A.D. the
Sikhs were defeated by the English on account of the
Machinations of the Dogras, its brunt had to be borne
mostly by the Ranghretas alongwith other Sikhs. As a
result of the disbanding of the Akal Regiment and
passing of the management of the Akal Takht from the
Nihangs to the priests, the Ranghretas were so much
impoverished for a decade that they could hardly make
their both ends meet. As the old record of the Punjab
Government shows, most of the Ranghretas were
accused of rebellion and were put to death by gun-
shots or hanging first at Lahore and then at Amritsar
under the orders of Sir Henry Lawrence in the year
1846-47 A.D. Later on, after the battles of
Chellianwala, Gujrat etc. the English Government
meted out a similar tyrannical treatment to the

50
 remaining outstanding Ranghreta soldiers of the Akal
Regiment so that this enthusiastic part of the Guru
Panth might be permanently blotted out from the
Punjab and the British Kingdom might strike firm roots
in this land." (Mazhabi Sikhan da Itihas- pages 89-90)
In order to obliterate the Ranghretas, the Malwa States
which were under the English, the priests of the Gurdwaras who
had a Brahmnic bent of mind, and the Sikh Chiefs who were the
toadies of the Britishers and were disloyal to Sikhism made a
full contribution and joined hands with English. They tried to
prove that the Ranghretas were robbers, dacoits and rebels from
the very beginning; their ancestors belonged to low castes and it
would be beneficial for the Government to suppress them as
much as possible. A time came when the Britishers were about
to declare the Ranghretas as a criminal race. In such an
environment the Ranghretas were socially, politically and
economically left behind all others. The Sikhs who were the
sons of the Guru began to be recognised as the dregs of the
society.
But when the English attentively studied the entire Sikh
history, they realised that the people of Punjab had completely
misguided them regarding the Ranghretas; because the
Ranghretas had always been loyal from the time of Guru Nanak
Dev Ji upto the reign of Maharaja Ranjit Singh. So, the English
began to enroll the Ranghretas in the army in order to make
them participate in the governance. The credit for this goes to
Robert Montgomery, Judicial Commissioner on whose
suggestion they had been enrolled in the army.
The English started the enrolment of the new Sikh
regiment at Ludhiana and Ferozepur in the year 1846 A.D.
These Regiments accepted alongwith other Sikhs, the Mazhabi
Sikhs, of whose bravery, courage and loyalty the English had

51
become fully confident. These regiments were called No.14
Ferozepur Sikhs and No.15 Ludhiana Sikhs.
In 1855 A.D. again the British formed a new Sikh
regiment with No.45. Earlier the number of Sikhs in the British
forces was 1900 but after the formation of this new regiment the
number of the Sikhs rose to 46000. Thereafter on 8th June 1857
A.D., enrolment was made for 1/24 Punjab Regiment at Lahore
cantonment to face the revolt of the Purbias. At this time 60
year old Sikhs who had heroically fought against the English in
the battles of 1845-46 A.D. and then 1848-49 A.D. were spotted
out in the villages in Majha and Doaba and were respectfully
enrolled.
Similarly, they formed pioneers No.23, 32, 34 and 2 in
the name of Mazhabi Sikhs, Platoons No.6 and Mobile forces of
500-600 Mazhabi Sikhs. Besides this, enrolment was made to
Sikh horsemen of Major Hudson.
In the words of Joseph David Conningham
"The Mazhabi Sikhs had proved to be very good
soldiers in the earlier times as well as contemporary
times. The Pioneer Regiments No.23, 32 and 34
enrolled the Mazhabies in particular and they
established records in many campaigns."
(Sikh Itihas Punjabi Edition 1967- page 76)
Recognising their bravery the British had granted them
Estates in the districts of Shekhupura, Montgomery and
Sargodha. In 1860 A.D., a macademised road was constructed
from the plains of the Punjab to Khyber pass. This road made
the military movement between Naushehra and Peshawar much
easier. The Ranghreta Sikhs had played a particular role in the
construction of this road. Similarly they had made a special
contribution to the digging of the Upper Bari Doab and Sirhind
canals.

52
 In the year 1857 A.D. the British came out victorious
after the mutiny. The big war which the English had to fight
after this was the Afghan war of 1879-80 A.D. against the
alliance of Amir of Kabul and Russia. The English, therefore,
brought into being two more Sikh Regiments numbered 35 and
38. This was followed by the first World War in the year 1914-
17 A.D. and the second World War in the year 1939-45 A.D.
The Ranghretas showed feats of bravery in these great wars and
were awarded honours and ranks by the Government. To start
with, only the Mazhabi Sikhs were enrolled in the above
Regiments but after the World War, Ramdasia Sikhs also were
accepted in these Regiments and a new mixed force M.R.Sikh
Regiment i.e. Mazhabi Ramdasia Sikh Regiment was formed.
Now it is called Sikh Light Infantry.
All the Mazhabi Sikh Pensioners of these Regiments
have considered themselves belonging to the high castes and
have not had marital alliances with low caste people. That is
why they feel humiliated in calling themselves Harijans as
denominated by Mahatma Gandhi or scheduled castes instead of
Mazhabi Sikh Chiefs.
The Ranghretas have made their due contribution to the
Sikh social movements as, for example, the Nirankari
Movement in 1850-60 A.D., Namdhari Movement in 1861-72
A.D., Singh Sabha Movement which included Sikh Educational
Movement from 1873 to 1910 A.D., the Rebellious Movement
of 1914 A.D., All India Non-Cooperation Movement of the
Congress and Gurdwara Reform and Akali Movements of 1919
A.D. In November 1920 A.D., at the time of the general
assembly at the Jallianwala Bagh in Amritsar, the progressive
leaders of the depressed classes which had the majority of
Ranghreta Sikhs under the leadership of Bhai Dhera Singh
prepared Karah Parshad and reached the Akal Takht Sahib in a
procession. On seeing them the Priests of the Darbar Sahib who
were the sycophants of the English fled the place. On this
53
occasion S. Teja Singh Bhuchchar and S. Kartar Singh Jhabbar
who were the outstanding personalities of the Sikhs, considering
the Ranghretas' sacrifices for the Sikh Panth, their deeds of
valour in the army, their loyalty to the country and the Nation
and their sincerity and in order to strengthen the foundations of
the Sikh conduct, requested Jathedar Dhera Singh to dole out
the parshad. This announcement was highly praised by the
congregation and lent full strength to the sikh struggle for
independence. According to this decision Ardas was offered and
Jathedar Dhera Singh doled out the Karah Parshad. This way the
Panth took possession of Sri Darbar Sahib and Sri Akal Takht.
This very incident was the beginning of the Shromani Akali Dal
and Shromani Gurdwara Prabandhak Committee as also the
initiation of the Akali Movement. On 15th November, 1920
A.D. Ardas was offered at Sri Akal Takht Sahib and the
foundation was laid for the management of historical gurdwaras
in form of Shromani Gurdwara Prabandhak Committee which
had 175 members. The Committee also included some
Ranghreta and Ramdasia Sikhs. They were made equal partners
of this sole representative organisation of Guru Panth, Shromani
Committee and Shromani Akali Dal, and were given high
offices also. The people who were considered untouchables by
the priests and were condemned as low, were given equal status
in the Panth and thus the Gurus' ideal was realised. As the
Ranghreta Sikhs had given complete cooperation to the Guru
Panth in the service of the Nation and the country in form of
Khalsa Dal (Budha Dal and Taruna Dal), at the time of 12 Misls
and during the reign of Maharaja Ranjit Singh, they also fought
shoulder to shoulder with the Guru Khalsa in their fight for
independence against the English and did not fight shy of the
greatest sacrifice.
They contributed physically and mentally to the success
of Gurdwara Reform and Akali Movement under the Shromani
Akali Dal. In the year 1927 A.D. Baba Jiwan Singh Mazhabi
54
Khalsa Dal was established. S. Kapur Singh Jahman became the
President of that Organisation. Thereafter, the leaders of the
Mazhabi Sikhs including S.Kapur Singh Jahman, S. Atma Singh
Dull, S. Hakam Singh Kana Kachcha, S. Bhagat Singh Dhulka,
S. Hira Singh Sadhuke, S. Baba Asa Singh Raj Rikhi, Jathedar
Makhan Singh Sabhra, S. Hari Singh Dahoori who was known
as the living martyr among the Mazhabi Sikhs. S. Sunder Singh,
S. Ranga Singh Rai, S. Bhagat Singh Pirwari, S. Kala Singh
Bhagga etc. hoisted the Panthic flag under the auspices of Baba
Jiwan Singh, Mazhabi Dal and started such a movement for the
spread of Sikhism that within a few days in district Lahore alone
70,000 members of the depressed classes were baptised and
brought into the fold of Sikhism.
In the Sikh history the Mazhabi Sikhs or Ranghretas are
the sons of the Guru. Their stature in sikhism is high and noble
because they have been the sikhs of Guru Nanak Dev Ji and
Guru Gobind Singh ji through word, thought and action and are
the staunch followers of the Khalsai ethics.

Misinterpretation of words
It is appropriate here to consider the meanings of the
word Chooramani. There is no doubt that Dhanak or mazhabi
people were dauntless brave soldiers of the Nagvanshi race. At
that time the leaders and heroic fighters of that brave race were
called chooramani Commanders. The meaning of the word
choor or choora in Drawid language is the outstanding military
chief.
Famous lexicographer Bhai Kahan Singh Nabha has
given the following meanings of the words choor, choora and
chooramani in his famous work, "Mahakosh" at page 475
1. Choor - The top, the plume

55
 2. Choora - The top, the plume on the head of creatures
like peacock etc., the-embankment of the well,
forehead, coronet, the steel bangle
3. Chooramani- The jewel in the coronet, pearl to be
worn on the head, crown.
Afterwards when the Aryans captured India, this word
was used by them for Dhanak or mazhabi people in the
derogatory sense but in the personal terminology of the Aryans
in Sanskrit language the word stood for the jewel in the crown
and symbolised high status. As per the sanskrit terminology this
word, symbolising the jewel and the crown or high status has
been used with the names of great poets as for example
Chooramani Kali Dass, Chooramani Bhai Santokh Singh, Pt.
Chooramani Shastri etc. As such when they are called by this
name there is no sense of depreciation. But it is a matter of pity,
distress and astonishment that the word choor or Dhanik
(Archer) has been used for the mazhabi sikhs in a derogatory or
bad sense. This is a matter of great historical injustice. It is
imperative that these words should not be wrongly used by our
society which loves justice, equality and camaraderie, and, as
soon as possible their correct meanings should be brought out.
This is not the only instance of altering the meanings of
the word in our society. There is a large Number of words
which had different meanings in the vedic period but afterwards
their meanings have been changed. We have before us the
examples of the words Purush, Ganika, Naik, Bhangi, Jamadar,
Hindu, Lala, Shudra and Mazhai.
As per a statement in the "Nirukt" by Maharishi Yasik,
the word purush was initially used for Sat Chit Anand (The bliss
of truth) i.e. the God Almighty. The sanskrit book "Purush
Sukat" uses the word in this very sense. But, by the passage of
time the word gradually began to imply a person.

56
 In the same way the sanskrit word Ganika was originally
used for the court dancer. At the time of the Mahabharat these
court dancers named Ganika belonged to high families and had
a high character like the film actresses of today. Their dance in
the royal courts was not considered an evil deed. But later on
when those courts came to an end the meaning of the word
Ganika also changed and the Ganikas instead of court dancers
began to be taken for gan woman i.e. a woman with more than
one husband. That is why in the following shabads the word
Ganika has been used for a prostitute.

Tarile Ganika bin roop kubija

(Ganika and the ugly hunch-back got salvation)
(Gauri Naam Deo-345)
Ganika udhri har kahe tot
(Ganika got salvation by hearing the parrot recite
the name of God).
(Basant Mohalla 5- page 1192)
Jih simrat Ganika si udhri
(By remembering whom Ganika had got salvation)
(Sorath Mohalla 9 - page 932)

Bhai Gurdas ji also has used the word Ganika in the same
sense.

Ganika papan hoi ki papaan da gal haar parota

(Ganika became a sinner and was involved in lot of
vices)
(Var 10, pauri 21)

Not only the words Ganika or choora but sanskrit word

"Naik" also met the same fate. In the ancient times the word
Naik denoted a hero or a leader or a military commander just as
we say Veer Naik S.Hari Singh Nalwa but later during the
57
British rule the word naik was used for a rank slightly above the
sepoy and a little below the Havaldar.
This tragedy was suffered by the word "Hindu" also
during the Muslim Rule. In the Arabic and Persian Dictionary
the word Hindu means a thief, a robber, a highway-man or a
slave. This shows the contemptuous attitude of the muslim
rulers towards their Hindu subjects.
According to Bhai Kahan Singh Nabha

"Arabic and Persian poets have used the word Hindu

for a thief, a slave or a black person. That is why most
of them have called the block mole a Hindu.

In the same way the meaning of the word Lala used to be

the eldest member of the family, a rich or moneyed man or a
wise man. During the muslim rule, however, the word began to
be used for a person who sells his daughter or makes her
commit vicious deeds and himself acts as a middleman.
The word Bhangi also received the same maltreatment.
Bhangi means a person who is addicted to hemp.
"One of the sikh misls was known as Bhangi misl, the
leader of which was S.Chhaju Singh of the village
Panjwar in district Amritsar. Later on, S. Hari Singh
son of Chaudhary Bhuma Singh Dhillon, Jat who
belonged to the village Rangu (Pargana Badhani) in
Malwa region became the chief of this misl. This man
himself consumed and served to others a lot of hemp
on which account the misl began to be called Bhangi."

During the British rule the word Bhangi began to denote

a scavanger or sweeper.
In the same way the word Jamadar was used in the army
for a rank above Havaldar and below Subedar. It is not known
how the meaning of this word was changed. The word now
58
applies the rank of a person who supervises the sweepers or
labourers. He is also called Darogha of cleanliness.
The Encyclopaedia Britannica discusses the several
names of the Drawids, Nagvanshis and the Non-Aryans and
throws light on how these names have been changing. While
discussing the word shudra from historical, legal and literary
point of view on pages 914 and 915, this encyclopaedia has
given a detail of words gifted to the natives of this place by the
rulers of the time. It has been mentioned that

"In the ancient Hindu society the shudras were

assigned the fourth grade, the first three being the
Brahmans i.e. the priestly class, chhatris or the
fighting and the vaishas i.e. common population. The
Scholars are not unanimous about the origin of this
word. The word seems to have been derived from the
Sanskrit word sooch or shucheh. This was the original
name of a tribe living near Sindh. It has also been
associated with the people residing in the city of
Zoopot of the Western Sindh. The city of Zoopot is
situated in the northern part of Araposian. They are
also known as Abheers and Nisadhs. These were the
original natives with dark complexion and long hair
who could no way be considered a part of the Aryans.
But after the Aryan victory they came under their
influence. It is also believed that the people who were
first of all enslaved by the Aryans were called
Shudhras. Later, this name was extended by the Aryans
to other people who were subjugated by them. The
people who of Aryans civilization were called
Shudhras or Shioo or Malache. A Scholar named
Gimmar associates them with the Brahui people of
Balochistan. The latest thinking is that the vedic
Indians gave this name to those races whom they had
59
 designated as slaves and this name was also given to
the poor and humble people of the villages who
fulfilled the needs of the Aryans but had been ex-
communicated from the Aryan people due to various
reasons."

In the same way the Encyclopaedia Americana also

expresses well-considered interpretation of these words.
Bhai Kahan Singh Nabha has taken a bird's eye-view of
these words. The word Mazhabi also has met the same fate.
According to Bhai Kahan Singh Nabha:

The word Mazhabi mean one who follows the religion

who is associated with religion or theology, the one
who becomes a Khalsa. The caste Chauvinist Sikhs
have used this epithet for those sikhs who have been
converted to sikhism from the sweepers (Mahankosh-
page 941).

According to S. Maya Singh,

"The word Mazahabi has been derived from the word

Mazhabi of Arabic language which means one who has
his belief in a particular religion or has been converted
from one religion to another.
(Punjabi Dictionary-page 705 Language Department,
Punjab).

According to S. Karam Singh historian,

"Those sikhs who were previously referred to as

Ranghretas are now called Mazhabi sikhs (Itihasic
khoj- page 155).

60
 Ranghretas are the mazhabi sikhs or a sub division of the
Drawids or Nagvanshis who are maintaining their independent
life by virtue of their sense of honour, self respect and
perseverance. It means that the background of this section of
people is rich, politically high, academically pure and spiritually
highly responsible and super-excellent. The conclusion of all
these things is that every ruler has according to his will and
according to the degree of his contempt given new names and
meanings of the words for these people. To maintain their social
prestige the ruling classes have addressed their subjects or
slaves with new names so that their supremacy is maintained.
Just as initially in the classification of Manu, Shudras were
considered to be the fourth and the lowest section of society,
with the passage of time the word shudra had extended
meanings to include Ati-shudra, Abheer (cowherd), Nisaadh
Dass, Dasayu, Malechh, Khakhrob, Lalbegi (the follower of
lalbeg, the prophet of the sweepers), bhangi, mochi(cobbler),
chuhra(sweeper), sood etc. Later on, these very names were
assigned to small sub-castes. Dr. B.R.Ambedkar used the word
scheduled castes and scheduled tribes in order to denominate all
these castes with the single word. In the present days all these
words have been further summed up under the word depressed
classes.
The high class people have assigned so many different
words to mean this lower section of society. It means that the
essence continues to be the same though it has been put in new
forms. This way the changing of the meanings of the word in a
hypocritical way has not only injured the human dignity but also
has disgraced the brave and heroic people. This has also
changed the class of these people and transformed them from
highly respectable to disrespectable. These are the political
stratagems used by the ruling classes frequently. The
contemporary rulers invent the meanings of the words as they
like which is a dangerous propensity.
61
 The matter is still beyond comprehension whether such a
time will come when all these caste complexities will come to
an end and all the inhabitants of India will be recognised as
equal citizens of India and will have similar joys of life. May
God turn this dream into reality, which will fulfil the ideals of
the Gurus, will attain the ambitions of the martyrs and realise
the dreams of the political leaders, social guides and
philosophers and prominent writers and intellectuals of the
world. Every human being inhabiting the entire universe is
similar. If we follow the slogan of Gurbani underlying the idea
that "there is one Almighty Godfather and we all are his
children", it is not difficult to understand the meaning of the
next idea "All are the similar partners of the Commonwealth
of the Almighty and no body is outside it". When man
understands the essence and impetus of the idea that there is
single form of Almighty and every creature is an
embodiment of the same light. Then every inhabitant will
consider himself an equal partner of India and many social
problems will automatically be solved which will strengthen the
unity and integrity of the country and the nation for all times to
come. No foreign country will be able to cast an evil eye on
India. The aim of this project in hand also is that Indian society
should be fortified. India should become an incarnation of non-
violence, unity and oneness in which no body should be poor or
rich and where disparities between human beings do not exist.
This should safeguard the rights and lives of all people.

62
 PART-II
Ancestory and Life Story
of Baba Jiwan Singh Ji

63
 Ancestory and Life Story of
Baba Jiwan Singh Ji
Bhai Kalyana
Bhai Kalyana ji was born in the same khokhar dynasty as
has been described in detail in the first part. He belonged to and
lived in village Rai Nangal which had been founded by him and
which was later called Kathu Nangal. It has not been possible to
find any reference in respect of his father, mother and wife. The
name of his son was Bhai Sukh Bhan.
S. Shamsher Singh Ashok has given the following details
about the founding of the village Rai Nangal by Bhai Kalyana
ji:

"During the era of Sayyed rulers a great personage of

khokhar family whose name was Kalyana ji founded a
village named Rai Nangal in the Pargana Batala in his
possession in Punjab. Later on just because there was
a majority of Randhawa jats in this village, it became
known as Kathu Nangal after the name of their
ancestor Kathu Randhawa. Now this village is famous
as Kathu Nangal. Baba Jiwan Singh Ranghreta was a
descendant of the same Bhai Kalyana ji. His ancestors
migrated from Kathu Nangal first to the village Gaggo
Mahal and then settled in the town Ramdas which had
been founded by Baba Buddha ji".
(Mazhabi Sikhan da Itihas- page 185)

So, from the above statement of Ashok Sahib it becomes

clear that the village Kathu Nangal had been founded by Bhai
Kalyana ji and as has already been mentioned, many other
villages also had been founded by the members of his family.

64
 Bhai Kalyana ji was the founder of this village and Baba
Buddha ji also belonged to this village. Bhai Kalyana ji and
Baba Buddha ji were fast friends. The founder of the sikh
religion Sri Guru Nanak Dev ji had met Bhai Kalyana ji and
Bhai Boora ji on the outskirts of the village during his fourth
religious tour. Guru ji was very pleased to hear from Baba
Buddha ji's mature talks, full of knowledge like those by the
elderly people and gave him the name of Baba Buddha which is
famous upto now. Both Baba Buddha ji and Bhai Kalyana ji
became devotees of Guru Nanak. Thereafter, along with Baba
Buddha ji, he first shifted to the village Gaggo Mahal founded
by him and later to the village Ramdas which was also founded
by him. Bhai Kalyana ji had served the Gurus' establishment
from the first master to the sixth master.
The book "Mahankav Waryam Akela" written by S.
Dalbir Singh and who was honoured with an award of Rs.2100/-
vide S.G.P.C. resolution No.2158, dated 16.7.1987 released by
Jathedar Ujjagar Singh Sekhvan, the acting President of the
S.G.P.C. testifies to the family of Bhai Kalyana ji as under:

Lineage

Kathu Nangal was a village of district Amritsar

Here lived Bhai Kalyan ji
who was an attendant of Guru's establishment
Baba Buddha had founded the village Ram Das
He had migrated from Kathu Nangal to Ram Das
He initiated the movement for the spread of sikhism
The Randhawas and the Kalyanas lived here like
brethren
The son of Kalyana was named Sukh Bhan
The only son of Sukh Bhan was named Jas Bhan
Jas Bhan shifted to Delhi to seek employment
In response to orders and invitation letters
65
 Sada Nand became a Monk
and so the world addressed him
He remained in attendance to Guru Tegh Bahadur
Sada Nand had two sons Jiwan Singh and Sangat
Singh.
They had an unbreakable relationship with the Panth
(page 29)

Bhai Harsa Singh Dhupia also in his book "Lothnamah"

given the same ancestry of Baba Jiwan Singh. Bhai Harsa Singh
Dhupia was the priest of Harmandir Sahib. Col. Labh Singh has
described the same lineage in his book "Shromani Jarnail
Shaheed Baba Jiwan Singh" and the special issue of the monthly
" Likhari Sabha" for the month of December, 1992 A.D. S.
Shamsher Singh Ashok has described all the four sons of Baba
Jiwan Singh namely Bhai Sukha Singh, Bhai Sewa Singh, Bhai
Gulzar Singh and Bhai Gurdial Singh in his book "Mazhabi
Sikhan da Itihas".
Bhai Kalyana and his family had taken part in the
voluntary service at Shri Darbar Sahib. Guru Arjan Dev ji had
issued commands to congregations outside Amritsar. Bhai
Bhagtu, Bhai Kalyana, Bhai Salo, Bhai Huria, Bhai Lagaha,
Bhai Prema, Bhai Jetha, Bhai Paira, Bhai Bhallan, Bhai Bulla,
Bhai Behlo etc. collected material from all around as per the
Guru's orders. In pursuance of the Guru's instructions Bhai
Kalyana ji accompanied by some other sikhs went to the Mandi
State in Himachal Pradesh to propagate sikhism and to bring
timber for Shri Darbar Sahib. They were at Mandi city and it
was the festival of Janam-Ashtmi. Raja Hari Sain of Mandi had
issued orders through an official command for all people to
keep a fast. But Bhai Kalyana and the sikhs accompanying him
did not observe a fast. They cooked food and distributed it
among all and sundry. They explained to the passers-by that
religion had nothing to do with these fasts. Some body
66
complained about it to the Raja and he ordered for the arrest and
presentation of these sikhs in his court.
The Raja said

"Did not you know that the day of Janam-Ashtmi is to

be observed as a fast and no food is to be eaten?"

Bhai Kalyana ji replied,

"Our Satguru recognises the discipline of mind and not
that of remaining hungry. My Satguru Arjan Dev ji occupies the
place of Satguru Nanak Dev ji the founder of this religion." He
states:

All the days are in the power of God Almighty

He himself has produced the day of Ashtmi
Those who are caught in an illusion keep talking rot
Only Almighty Godis
free from death and birth (pause)
Even though puddings are prepared
and served to the thief
He ramains involved in the cycle of birth and death
All the voices may be nursed and harboured
But the person who says that
God can be born will have his tongue parched
The Almighty is free from life and death
and he never comes or goes
Nanak's Almighty is prevailing every-where
(Bhairon Mohalla 5)

Raja Hari Sain was greatly influenced by this idea of

gurmat and he expressed a desire to see Guru ji. On his return
Bhai Kalyana ji brought Raja Hari Sain to Amritsar and he
returned home after reposing faith in sikhism.

67
 The Hukamnamahs of Guru Sahiban, Mata Sahiban,
Banda Singh Bahadur and Khalsa ji edited by Dr. Ganda Singh
and published by the Publication Bureau, Punjabi University,
Patiala include the name of Bhai Kalyana in Hukamnamah No.2
issued by Sri Guru Har Gobind Sahib. It shows that this family
had great affection and faith in Guru's establishment and the
Gurus also showed regard to them. They had been closed to the
first to Six Gurus and were among their chief attendants. The
Hukamnamah of the sixth Guru Sri Har Gobind Sahib is as
under:
Hukamnamah

(Issued by the sixth Guru Sri Guru Har Gobind Sahib

to the congregation of Patan, Alam Ganj, Bina,
Mungher etc.)
Have your faith in one Guru and keep unanimity
among the congregation.

Ek Onkar Guru Sat

Lal Das ji, I am sending a messenger to you;

Look after him very well.
Show due regard to Tara Chand.
Bhai Jaap, Bhai Gurdas, Bhai Lal, Bhai Sangatiye,
Bhai Ananta, Bhai Samdas, Bhai Natha, Bhai Banwali,
Bhai Nana, Bhai Gaj Bhan, Bhai Seth Jaita, Bhai
Mathre Anang
and Bhai Hari Nam, Bhai Kewal Ram, Bhai Ram Rao,
Bhai Dargah Kes,
Bhai Manohre, Bhai Pakhariye, Bhai JagJiwan, Bhai
Ram Rai,
Bhai Gopi, Bhai Kirpale, Bhai Banarsiye! Kalyane
remembers Almighty and He will look after
your honour.
68
Recite the name of the Guru who holds a sword and
He will fulfil the ambitions of the entire congregation.
The entire congregation will get employment.
Have your faith in one and shun eating of meat
and fish.
I have received the letter from the congregation
and have come to know the circumstances.
The Almighty will fulfil the ambitions of the
congregation
and it will remain united.
Keep a kind eye on the attendants of the Guru's
establishment
and keep them in employment.
The Guru will bless the congregation with the real
happiness.
All the members of the congregation are my own sons
and I wish them to keep united.
Whatever jobs have been assigned they should be
accomplished.
Send to me Ilaiches worth Rs.10/-.
Also send me a bag full of garha.
Procure it from where-ever it is available.
Bring up a pair of the young ones of cuckoo
and when they start speaking,
put them in a cage
and send them hither.
Search for a pair
and catch hold of them
where-ever they are available.
Bhai Diale, the guru will look after you.
I have received your message
and I have received Rs.22/-
and Rs.15/- as your offering.
The guru will take note of it
69
 and may your body and soul belong to the guru.
Bhai Gange JagJiwan, Bhai Bale, Sekur,
Jai Ram, Haride Ram, Dede, Bihari, Diale, Bal,
Jagdas, Mahese,Chetu, Kalyane, Uttam, Dial
Chaddha,
Uttam Hardware, Dwarka Dass, Mohan Dass, Nihal,
Gopi, Sunder Sagtiye, Jaap, Sunder Gurdas Bas,
Kisn, Dharma, Pirthi Mal, Dargah Mal, Hardas,
Phiranda, Rau, Gurdas, Sai Ditta,
entire congregation of Patna, Alam Ganj, Sherpur,
Bina, Mugher
and the congregation of the wara of Parma Nand.
(Written by Guru Har Gobind)

The back-biters carried slanderous tales against Sri Guru

Har Gobind Sahib to emperor Jahangir. He was beside himself
with rage and ordered that Guru Har Gobind ji should be
brought to his presence. Guru ji on receiving the message of the
emperor got ready to go to Delhi. He handed over all his
important business to his main sikhs Baba Buddha ji, Bhai
Kalyana ji, Bhai Gurdas ji, Bhai Behlo ji and Bhai Bhagtu ji.
Giani Gian Singh bears it out as under:

"Hearing ill-talk of the back-biters, Jahangir became

furious and ordered his Deputy Wazir Khan and the
Commander of ten thousand soldiers Guncha Beg
Khan that Guru Har Gobind Sahib be made to attend
the court. On this side Guru Sahib already wanted
some opportunity to talk to the emperor and expose his
tyranny. Then Wazir Khan approached Guru ji at
Amritsar made an offering and described the whole
situation. Guru ji was greatly pleased to hear the
message and made preparations to go to Delhi. He
handed over the entire functioning of Darbar Sahib at
70
 Amritsar to Baba Buddha, Bhai Kalyana, Bhai Gurdas,
Bhai Behlo, Bhai Bhagtu etc. and on 3 Jeth Samat
1673 Bikrami (year 1616 A.D.), he took leave of Mata
Ganga ji and left alongwith a 100 foot soldiers and
horsemen for Delhi."
(Twarikh Guru Khalsa part I- page 443 edited by
Language Department, Punjab)

As has already been mentioned, the village Kathu Nangal

had been set up by Kalyana ji and he was the founder of this
village. The house where Bhai Kalyana lived in village Kathu
Nangal still has his place of meditation. It is adjacent to the
Gurdwara of Baba Jiwan Singh. Its detailed description is being
given in the 5th part of this book. Bhai Kalyana ji and Baba
Buddha ji were mutually very friendly. That is why Bhai
Kalyana ji went to the new-founded village Gaggo Mahal on the
request of Baba Buddha ji. In this village they lived side by
side. A Gurdwara has been built in this village after the name of
Baba Jiwan Singh ji on the premises of his ancestral property.
Thereafter, he shifted to the town Ramdas founded by Baba
Buddha ji. At Ramdas at the place where Gurdwara Shri Tap
Asthan Sahib stands, Baba Buddha ji used to meditate. On the
western side of the Gurdwara there is well of blue water
(Asmani well) where Bhai Kalyana ji lived and meditated. Here
again Baba Buddha ji and Bhai Kalyana ji lived close to each
other. Now a memorial Board of Bhai Jiwan Singh ji stands
there. On our inquiring from the local people an elderly person
told us that previously the place had the board of the medication
place of Bhai Kalyana. That Board has since been replaced by
another Board showing the memorial of Baba Jiwan Singh. The
people do not know who did it and how it happened. So it is
crystal clear that this place was a memorial to Bhai Kalyana ji,
the great-great-grandfather of Baba Jiwan Singh. Bhai Kalyana
ji had expired at Ramdas itself and Guru Har Gobind ji had
71
cremated him with his own hands. It seems that his cremation
had taken place in the corner near the well of the blue water on
the western side of Gurdwara Shri Tap Asthan Sahib. That is
why his Samadh (mausoleum) still exists there. The religious
preacher Bhai Mangal Singh has described the Samadh on page
431 of his book "Jeevan Charitra Baba Buddha ji". At present
the management of this Gurdwara is in the hands of Shromani
Gurdwara Prabandhak Committee, Amritsar.

Bhai Sukh Bhan Ji

The name of his father was Bhai Kalyana ji, while no

reference is available about the names of his mother and wife.
The name of his son was Bhai Jass. During the reign of King
Akbar after the master musician Tan Sen Bhai Sukh Bhan's
name was very famous in the world of music. Due to his
knowledge of music he had a large circle of pupils. He had
served the Guru's establishment from the time of Guru Angad
Dev ji to the time of Guru Har Gobind Sahib and was thus a
founder server of the Gurus' establishment. Bhai Sukh Bhan ji
was a great scholar, an adept musician and an expert hymn-
singer. The devotees from far and near came to him to learn
music and singing of Gurbani. He had set up an Institute at the
village Raisina to teach music and he had named this Institution
after his father Bhai Kalyana and called it Ashram Kalyan. He
set up a School of Music here and taught the congregations how
to sing gurbani. Later on the name of this Ashram become to be
known as Bhai Kalayana's Dharamshala. Some members of this
family used to live there, while others continued to reside at
Kathu Nangal, Gaggo Mahal and Ramdas in district Amritsar.
Whenever the latter came to Delhi they used to stay at this
Dharamshala.The other members of the congregation coming
from Punjab also used to stay here. This place was the site of
the present day Gurdwara Rakab Ganj Sahib. At this very
72
Dharamshala of Bhai Kalyana, Bhai Jaita ji had cremated the
dead body of the Ninth Guru Tegh Bahadur Sahib. A detailed
account of this incident has been given in Part V of this book
under the heading "Baba Jiwan Singh ji naal sambandhit Guru
Ghar".
The "Hukamnamahs" edited by Dr. Ganda Singh and
published by Punjabi University Patiala has, on page 109, a
Hukamnamah issued by Guru Tegh Bahadur Sahib which
makes a mention of Bhai Kalyana's Dharamshala:

The commandment of Guru Tegh Bahadur

to Bhai Dial Dass and Bhai Ram Rai
" .... Five packages of utensils manufactured at
Minapur
should be sent to Bhai Kalyana's Dharamshala.
They are to be given to Nawab Saif Khan...."

Guru Sat

Bhai Dial Dass, Bhai Ram Rai, Bhai Darbari, Bhai

Chain Sukh,
Mehar Chand, Subha Chand, Bhai Ded Mal, Bhai Jeth
Mal and the entire congregation!
The Guru will give you protection.
Send five packages of pots cups
and surahis to Bhai Kalyana's Dharamshala at Delhi
through some good carriers.
These are to be given to Nawab Saif Khan.
Send good utensils, the sangat will get protection.
Also send six pieces of unwashed new cloth of 100 yards
each.
Also send 10 seers of Tanava
and 10 seers of nawar
and send some money after the betrothal of Dharma.
73
 The above Hukamnamah of Guru ji shows that Bhai
Kalyana's Dharamshala was also a centre of sikh activities and
this family enjoyed a special status and regard in the Guru's
establishment. According to the famous book, "Guru Tegh
Bahadur: Jiwan, Sandesh te Shahadat" written by Dr.Taran
Singh, Guru Tegh Bahadur ji, Guru Har Rai ji and Guru Har
Krishan ji used to stay at Bhai Kalyana's Dharamshala during
their tours of Delhi. When Guru Tegh Bahadur ji learnt about
Guru Har Rai ji's death on 9 Katak, Samat 1718 Bikrmi i.e. 6th
October 1661 A.D., he decided to return to Punjab. After
returning he again reached Allahabad on 5 Magh, 1719 Bikrmi
i.e. 3rd January, 1663 A.D. according to Bhat Vahi purbi
dakhni. As per this Bhat Vahi he reached Delhi on 5 Chet 1720
Bikrmi i.e. 21 March, 1664 A.D. and stayed at the Dharamshala
of Bhai Kalyana. Here itself Bhai Agya Ram, the elder brother
of Bhai Sada Nand and Bhai Bagha met Guru Tegh Bahadur.
Bhai Sada Nand ji was already in attendance to the Guru ji. At
this very place Shri Ram Rai, the elder brother of Guru Har
Krishan met him and told him that Guru Har Krishan ji had
come to Delhi and was sitting at the house of Mirza Jai Singh.
On hearing this, Guru Tegh Bahadur ji accompanied by Mata
Nanki ji came to see Mata Sulakhni (Mother of Guru Har
Krishan ji) and Guru Har Krishan ji. They offered condolences
on the death of Guru Har Rai ji. Very soon after this he left
Delhi and came to Baba Bakala. Guru Har Krishan ji expired on
30th March, 1664 A.D. at Delhi.
When and where Bhai Sukh Bhan ji shed his mortal
frame, no details are available in this regard.

Bhai Jass Ji

The name of his father was Sukh Bhan ji while no

reference is available about the names of his mother and wife.
74
He had two sons named Bhai Agya Ram and Bhai Sada Nand.
At some places he has been mentioned as Jass Bhan while at
others his name is given as Ram Jass. But in most of the
references his name is written as Bhai Jass. Like his ancestors
he had a lot of love and devotion for the Guru's establishment
where he too commanded great respect. He was a great scholar,
a musician and a hymn-singer. He was fortunate enough to see
and serve Guru Arjan Dev ji, Guru Har Gobind Sahib, Guru Har
Rai ji, Guru Har Krishan ji and Guru Tegh Bahadur Sahib. He
was a close server of the Guru Sahiban and spent a long time in
the service of Sri Guru Har Rai ji and Guru Har Krishan ji. His
son Bhai Sada Nand ji remained in attendance to Guru Tegh
Bahadur Sahib and his elder son Agya Ram resided in Bhai
Kalyana's Dharamshala (Now Gurdwara Rakab Ganj) at Delhi
and taught the singing of Gurbani and music to the
congregation.
His name is mentioned on page 73 in Hukamnamah
issued by Guru Har Krishan ji which is one of the
"Hukamnamahs" edited by Dr. Ganda Singh and published by
the Punjabi University, Patiala. From this it can be easily
visualised that he had a special place in the Guru's
establishment.

Hukamnamah No. 6

"The command of the 8th Guru Sri Guru Har Krishan

ji for the congregation of Pattan (Freedke).
"The congregation is desired to keep visiting the
Dharamsals and offering prayers."

Ek Onkar Sat Guru

These are the orders of Guru Har Krishan ji

75
 that Bhai Ani Rai, Bhai Jass, Bhai Ranga, Bhai Hazuri,
Bhai Nihchal
and the entire congregation of Pattan to inform them
that the offering which they had sent through Bhai
Bhaththe has reached the Guru.
The Guru is very happy and will be pleased to help
and arrange livelihood for the congregation.
He will fulfil all the ambitions of the congregation and
advises them to keep visiting Dharamsala and offer
prayers.
The Guru is very happy with you and will give you all
help.

Bhai Agya Ram ji

The name of his father was Bhai Jass and no reference is

available about the names of his mother and his wife. Similarly,
nothing is known about his offspring. Regarding how many
children he had, information is given in Sardar Dalbir Singh's
work "Mahankav Waryam Akela" and Col. Labh Singh's book
"Shromani Jarnail Shaheed Baba Jiwan Singh".
Only this much is known that he and his family had been
tortured to death under the orders of Aurangzeb. He was living
at Bhai Kalyana's Dharamsal in village Raisina near Delhi and
used to teach hymn-singing and music to the congregation at the
music school started by his grandfather Sukh Bhan. The
congregation coming from the Punjab also used to stay there.
When members of his family from village Gaggo Mahal, Kathu
Nangal and Ramdas came to Delhi they also stayed at this place.
According to Bhat vahis when Guru Har Rai ji, Guru Har
Krishan ji and Guru Tegh ji came to Delhi, they stayed at this
very Dharamsala. Bhai Sada Nand's father-in-law Pandit Shiv
Narain who was an official at the court of Aurangzeb lived in
the neighbourhood at the village Raisinha. A shortwhile before
76
1656 A.D. his younger brother Bhai Sada Nand ji had come to
stay with him to learn music. When Guru Tegh Bahadur Sahib
was arrested and imprisoned at Delhi he used to visit the Guru
with the help of his relation Pandit Shiv Narain, Aurangzeb's
daughter Zebunnisah and the Kotwal of Chandni Chowk
Khwaja Abdullah. Bhai Sada Nand ji was with him at this time
at Bhai Kalyana's Dharamsala. Both these brothers were keenly
observing the events taking place at Delhi and Bhai Jaita ji
escaped from jail with 57 shloks (Verses), 5 paisa, a coconut,
anointing mark and a commandment, reached Anandpur Sahib
and informed the Guru ji about the situation at Delhi. He
informed Guru ji that Guru Tegh Bahadur ji was likely to be
martyred. After his father's martyrdom Guru Gobind Singh ji
challenged the congregation for some fearless hero to come
forward and bring the severed head and trunk of the nineth
master. There was pin drop silence on all sides and at last Bhai
Jaita accepted this responsibility. He reached Bhai Kalyana's
Dharamsal at Delhi and met Agya Ram while Bhai Sada Nand ji
and Bhai Udhe ji were already present there. Bhai Jaita ji told
them what Guru Gobind Singh ji had said. Bhai Agya Ram,
Bhai Sada Nand and Bhai Jaita and Bhai Udhe ji and Bhai
Gurdita ji made a plan of fetching the head and trunk of Guru
Tegh Bahadur after his martyrdom. Guru Tegh Bahadur ji was
martyred at Chandni Chowk on 11th November, 1675 A.D.
Shortly before the midnight Bhai Jaita ji, his uncle Bhai Agya
Ram and his father Bhai Sada Nand ji and Bhai Udhe ji reached
the Chandni Chowk at Delhi. According to the plan already
made the head of Bhai Sada Nand was severed by Bhai Jaita so
that his head and trunk may be exchanged with those of the
Ninth master. Bhai Jaita and his uncle Bhai Agya Ram, Bhai
Udhe ji hurriedly put the trunk and head of Bhai Sada Nand at
the place of the Guru ji's martyrdom and quietly hastened away
with the head and trunk of guru ji. They placed Guru ji's head
and trunk on their horses tethered at some distance and reached
77
their abode at Bhai Kalyana's Dharamsala at village Raisina.
They prepared a pyre within the house and performed the last
rites of the guru ji's trunk. At the place where guru ji's holy
trunk had been cremated, Bhai Agya Ram dug a pit and buried
guru ji's remains in a steel pitcher. He also made a platform
where every day he lighted a lamp. The local people new that
the guru ji's remains had been buried there in a steel pitcher.
After a shortwhile the Moghal Government came to
know about the lifting of guru ji's trunk and head from the
Chandni Chowk and about the cremation of guru ji's trunk at
Bhai Kalyana's Dharamsal. The Government arrested Bhai
Agya Ram and his family and martyred them after a good deal
of tortures. The Moghal Government confiscated the site of
Bhai Kalyana's Dharamsal and built a mosque there. The leader
of Krorsinghia Misl S. Baghel Singh demolished this mosque in
1783 A.D. and built in its place a Gurdwara which is called
Rakab Ganj. In the 5th part of this book detailed information
about the Gurdwara Rakab Ganj has been given.

Bhai Sada Nand ji

The name of his father was Bhai Jass Bhan. However, it

has not been possible to find out the name of his mother in spite
of a lot of research. The name of his wife was Mata Premo and
he had two sons namely Baba Jiwan Singh and Bhai Sangat
Singh. At the time of Guru Tegh Bahadur ji his elder brother
Bhai Agya Ram ji was living at Bhai Kalyana's Dharamsala in
the village Raisina near Delhi, where, like his ancestors he
taught the congregations the hymn-singing. Some members of
his family had continued to live at the villages Kathu Nangal,
Gaggo Mahal and Ramdas in district Amritsar.
The court poet of Guru Gobind Singh ji, Bhai Kankan
gives the following information about Bhai Sada Nand's being

78
in attendance to Guru Tegh Bahadur and his belonging to the
village Ramdas.

Chopayee

Sada Nand was the son of Jass Bhan

He belonged to the village Ramdas
He remained in the service of the ninth Guru
He meditated on God for the whole of the day (177)
(Sankhep Dus Gur Katha - page 55)

Bhai Sada Nand ji had seen and served Guru Har Rai ji,
Guru Har Krishan ji, Guru Tegh Bahadur ji and Guru Gobind
Singh ji. He was one of the prominent pupils of Delhi's famous
musician Jagan Nath. He used to play Rabab accompany Jagan
Nath through his unique harmonious voice. Bhai Sahib had very
quickly acquired a deep knowledge of harmony and the ragas.
When he played a tune on the Rabab he would captivate the
listeners. Shahjahan's Diwan Pandit Shiv Narain also was a
great lover of music. When Shahjahan shifted his capital from
Agra to Delhi in 1648 A.D., the whole family continued to stay
in village Raisina near Delhi by virtue of the Diwan's being on a
governmental position but his background was the village Koel
Nagar which is now known as Aligarh. Pandit Shiv Narain's
daughter Bibi Lajwanti also used to come to listen to music.
During Aurangzeb's time Bhai Sada Nand shifted his residence
to Bhai Kalyana's Dharamsala at Raisina which was the
property of his ancestors. Quite close to it Pandit Shiv Narain
also had his residence which was often visited by Bhai Sada
Nand ji. He came to the village Raisina before 1656 A.D. to
learn music and stayed with his elder brother Bhai Agya Ram ji
for sometime.
One day while Bhai Sada Nand ji was absorbed in his
music, Bibi Lajwanti felt charmed. Little did the poor girl know
79
that this great musician Bhai Sada Nand was a Ranghreta. How
Pandit Shiv Narain could see his daughter unhappy. He engaged
Bibi Lajwanti to this expert musician Bhai Sada Nand ji. As was
expected, the other Pandits raised hue and cry. They gave an
ultimatum to Pandit Shiv Narain to undo the engagement. On
the other hand when Bhai Sada Nand ji came to know of it, he
felt heart-broken. Bibi Lajwanti felt miserable to see the
condition of Bhai Sada Nand ji but she was helpless. Her father
forcibly sent her to his native village Koel Nagar (Aligarh).
Bhai Sada Nand ji despondently roamed about the streets of
Delhi and at last fell ill. When his elder brother Bhai Agya Ram
saw the condition of Bhai Sada Nand ji, he sent a message to his
father Bhai Jass who was in attendance to Guru Har Rai. As
soon as Bhai Jass received the news he left for Delhi and was
very miserable to see the condition of his son at Delhi.
Bhai Jass accompanied by Bhai Sada Nand ji went to
Guru Tegh Bahadur ji at Baba Bakala. Guru Tegh Bahadur ji
diverted Bhai Sada Nand ji towards meditation of Almighty and
ordered him to listen to the recitation of Gurbani and to learn
the singing of hymns every day. Since the entire gurbani in the
Guru Granth Sahib is in the form of ragas and Bhai Sada Nand
ji had special knowledge and interest in it, therefore, he quickly
began to practice the singing of gurbani in ragas and started
hymn-singing every morning and evening. He also got occupied
in serving Guru Tegh Bahadur Sahib. Guru ji used to sit and
meditate in a basement. Only Mata Gujri and Bhai Sada Nand ji
were allowed to visit the basement. The mind of Bhai Sada
Nand ji got delinked from the worldly attachments and got
attached to the creator of the universe through service and
meditation. Bhai Sada Nand ji attained self-realisation and
became omniscient. Guru Tegh Bahadur Sahib paid great regard
to expertise in music and respected the guru's loved ones who
could sing hymns. Guru Tegh Bahadur Sahib who knew
everything was pleased to see the attainments of Bhai Sada
80
Nand ji in music and attached his mind to the shabad. As such
Bhai Sada Nand ji became the Rababi of guru's establishment.
The Guru ji who had a keen insight into the minds of
others, one day called Bhai Sada Nand ji to him and said, " O
gentleman, are you married or not?" Bhai Sada Nand ji
recounted the complete anecdote of the breaking of the
engagement. Guru ji told him that he would not be meted out
injustice and would be married to the same girl as he was
engaged to. Bhai Sada Nand pleaded that he had abandoned the
idea of getting married and that he was happy to serve the Guru.
He appealed to the Guru to bless him with Naam, Bani and
Service.
Guru ji said that his wish would be fulfilled. He further
said he would get married and that he would prevail upon
Diwan Shiv Narain for this.
Guru Tegh Bahadur ji planned his first tour as per the
orders of Guru Har Rai ji in order to propagate and strengthen
Sikhism, to collect the tithe and to get Bhai Sada Nand ji
married. From Bakala Guruji went to Kartarpur to start with,
and spent the rainy season of the year 1656 A.D. at Kiratpur. As
per tradition the rainy season came to an end on 30th
September. This means that Guru ji left Kiratpur in October,
1656 A.D. and travelling through Ropar, Banur and Kurukshetra
he reached Hardwar where he stayed for a few months. As per
Bhat Vahi Talauda which is lying in the History Department of
Punjabi University, Patiala, Guru ji was at Hardwar on the day
of Baisakhi in the Bikrami Sammat 1714 i.e. on 29th March,
1657 A.D. Thereafter he reached Mukteshwar. As per
"Shromani Jarnail Shaheed Baba Jiwan Singh ji" written by Col.
Labh Singh, Guru ji after staying at Garh Mukteshwar for
sometime, reached the town Koel Nagar which is known these
days as Aligarh. He convinced Pandit Shiv Narain that the
husband of a wife is he whom she mentally accepts as one. He
told him that when a father betrothed his daughter to somebody,
81
marrying her somewhere else meant giving her a second
husband, which is not permissible as per Hindu conventions. He
stressed that these people will raise hurdles in the way of Bibi
Lajwanti's marriage to some other person and asked if in such a
situation he would keep his daughter unmarried. As Guru ji tried
to make Pandit Shiv Narain understand, he agreed to marry his
daughter to Bhai Sada Nand ji. A big group of sikh
congregation was in attendance to the Guru ji to form a bridal
party. The other Pandits completely boycotted the marriage of
Pandit Shiv Narain's daughter but the sikh congregation made
all arrangements. By the grace of God, Guru ji himself
solemnised the marriage and the entire function of the marriage
was completed unhindered. Guru ji himself solemnised the
marriage on the first of Katak, Bikrami Samat 1714 i.e. 13th
October 1657 A.D. which was a Sunday. After staying there for
some days Guru ji returned to Garh Mukteshwar.
As per "History of Sikhs" by Shri Hari Ram Gupta, Guru
Tegh Bahadur ji set out from Garh Mukteshwar to return to the
Punjab by the end of October, 1657 A.D."
This was the time when Aurangzeb was spilling the
blood of his family. He had imprisoned his father Shahjahan and
had killed, captured or exiled his brothers. Thereafter he had
ascended the royal throne on 21st July 1658 A.D.
Guru Gobind Singh ji's Court poet Kankan has testified
Guru Tegh Bahadur Ji's leaving Koel Nagar on the conclusion
of his first tour after the marriage of Bhai Sada Nand ji and his
reaching Baba Bakala as under:

The whole country was caught in a reckless

suppression
O' Kankan, Aurang was spilling the blood of his family
(178)
The Nineth Master returned from the town of Koel

82
 By the grace of God the marriage of Sada Nand was
solemnised (179)
(Sankhep Dus Gur Katha - page 55)

Guru Tegh Bahadur Sahib reached back Bakala in

December 1657 A.D. after performing the marriage of Bhai
Sada Nand ji. Guru Har Rai Sahib, while going to Goindwal
Sahib and Khadur Sahib from Kiratpur Sahib in June 1658 A.D.
met Guru Tegh Bahadur Ji at Bakala. The poet Kankan has
affirmed this as under:

Sat guru Har Rai graced Bakala town with his

presence
Guru Tegh Bahadur ji sang the sacred hymns from
Shri Guru Granth Sahib
Mata Nanki was over-joyed
and there was an atmosphere of happiness every where
The grace of Almighty God beggared description (151)
(Sankhep Dus Gur Katha- page 51)

"The Hukamnamahs" edited by Dr.Ganda Singh and

published by Punjabi University Patiala contain 22
Hukamnamahs issued by Guru Tegh Bahadur Sahib. The name
of Bhai Sada Nand ji finds mention in the Hukamnamahs
No.13, 17, 21, 22 and 23. From this it can be realised that Bhai
Sada Nand ji enjoyed a special place in Guru ji's establishment.
Bhai Sada Nand ji was a Saint as well as a soldier under the
umbrella of Guru ji. He was a preacher and an adept in warfare.

Hukamnamah No. 13

Addressed by Guru Tegh Bahadur Sahib to the

congregation of Patna

83
".....We are moving in the company of Raja ji and have
left our family at Patna. Our family may be stationed in
some A grade Big Mansion"

Guru Sat

Bhai Dial Dass, Bhai Ram Rai, Bhai Darbari, Bhai

Chain Sukh,
Bhai Mehr Chand, Bhai Sobh Chand,
Bhai Jeth Mal, Bhai Ded Mal, Bhai Pehlad Dass, Bhai
Bansi,
Bhai Murli Dhar, Bhai Rago Dass, Bhai Dina Nath,
Bhai Mohan Dass, Bhai Pritam Dass, Bhai Nand Kuar,
Bhai Mehr Chand,
Bhai Pran Nath, Bhai Murli Dhar, Bhai Singha,
Bhai Sada Nand, Bhai Kanwal Nain, Bhai Ram Rai,
Bhai Lalmann,
Bhai Chhabil Dass, Bhai Bal Gobind,
Bhai Amalia, Bhai Kirpal, Bhai Baij Nath, Bhai Sangat
Dass,
Bhai Jhabbar Singh Bere Pedibai,
Bhai Ram Chand, Bhai Bhagwan Dass Gur Jarmal,
Bhai Jagdeo,
Bhai Bhoj Rai, Bhai Dalpat Dass and the entire
congregation of Bhara Daria
Chinta Bindraban Pran Nath and congregation of
Patna Province,
the Guru will give you protection.
All the sikhs who have reposed their faith in Vaheguru
will have their wishes fulfilled.
We are going away in the company of Raja ji leaving
our family at Patna.
The Sikhs who believe in Vaheguru should serve the
family.
84
 Every penny paid will bring its rewards.
It is time to serve the congregation
and any sikh who renders service will prosper in
business."

By the end of the year 1660 A.D. Guru Tegh Bahadur ji

planned his second tour of the eastern parts of the country to
propagate sikhism and set out. Bhai Sada Nand ji along with his
family accompanied Guru ji. They reached Kanshi (Banaras) on
the full moon day of Baisakh i.e. 19th April, 1661 A.D. After a
brief sojourn here they reached Patna Sahib, the capital of
Bihar, which was situated on the bank of the Ganges. At this
very place a son Bhai Jaita was born to Bhai Sada Nand ji on
13th December, 1661 A.D. At the place where Bhai Jaita was
born there was a big mansion and today that site is graced by the
Gurdwara Gai Ghat. Guru Tegh Bahadur himself named the
child as Jaita. Guru ji reached back Bakala in March 1664 A.D.
on the conclusion of his second tour.
After staying at Anandpur Sahib for some time, Guru ji
set out for the third tour of the eastern parts of the country to
preach sikhism in the year 1665 A.D, after he had ascended the
seat of guruship. He took Bhai Sada Nand ji along with him.
During his third tour of Assam and Bengal, Guru ji left his wife
Mata Gujri ji and other woman members of the family at Patna
Sahib in the care of Bhai Kirpal Chand who was Mata Gujri Ji's
brother. Here, on 22nd December 1666 A.D. guru ji's only son
Gobind Rai saw the light of the day. On the next day i.e. 23rd
December 1666 A.D. Bhai Sada Nand Ji's second son Bhai
Sangata was born. In the middle of the year 1670 A.D., Guru ji
while carrying on the missionary preaching returned to
Anandpur Sahib while Mata Gujri ji and their young son
Gobind Rai were still at Patna Sahib.
Fed up with the conservative attitude of Aurangzeb, a
deputation of the Kashmiri Pandits led by Pandit Kirpa Ram
85
reached Anandpur Sahib with a complaint on 25th May, 1675
A.D. Guru ji was lost in deep thought to hear the hair-raising
tale of the Pandits. Young Gobind Rai returning from play
outside asked his father the reason of his worry. He suggested to
his father that he should offer himself for martyrdom for the
protection of their religion. Guru ji took the important decision
of protecting the Hindu religion even at the cost of his life and
set out from Anandpur Sahib for Delhi on 20th July 1675 A.D.
He assigned Bhai Sada Nand ji the task of staying with his
brother Bhai Agya Ram at Delhi and keeping an eye on the
events there.
When Bhai Jaita reached Anandpur Sahib with Guru Ji's
57 shlokas (verses), material for anointing for guruship, a
commandment and he informed Guru Gobind Rai ji of the
situation at Delhi. Gobind Rai ji invited in the open session of
the congregation any dauntless devotee to come forward and
accept the challenging task of bringing the severed head of the
Ninth master in case he is martyred. There was a pin drop
silence on all sides. At length Bhai Jaita himself accepted that
responsibility and set out for Delhi in disguise.
When on 11th November 1675 A.D. Guru ji was
martyred, these father and son, and Bhai Jaita's uncle Bhai Agya
Ram, Bhai Udhe ji and Bhai Gurdita ji were present in the
crowd and were observing everything. Thereafter, Bhai Sada
Nand ji, and his son Bhai Jaita ji went to their residence at
Kalyana's Dharamsal in village Raisina near Delhi, where now ,
Gurdwara Rakab Ganj Sahib is situated. Bhai Agya Ram ji,
Bhai Sada Nand ji and Bhai Jaita ji, Bhai Udhe ji and Bhai
Gurdita ji made a plan and decided that to deceive the Moghal
watchmen a head will have to be placed inplace of the Guru's
head. Kudos to their devotion to and love for the sikhism and
the guru. The four reached Chandni Chowk at Delhi at the
midnight between 11th and 12th November 1675 A.D. They
took the cover of darkness and took advantage of the stormy
86
rains and creeping near the walls of the neighbouring residential
houses they succeeded in approaching the Guru ji's dead body.
According to the plan already hatched , the head of Bhai Sada
Nand was severed so that his head and trunk could be
exchanged for Guru ji's head and trunk. In the pouring rain Bhai
Jaita ji and his uncle Bhai Agya Ram ji Bhai Udhe ji hurriedly
replaced Guru ji's head and trunk with those of his father and
slipped away tip-toe. They placed the Guru ji's head and trunk
on their horses standing at some distance and took them to Bhai
Kalyana's Dharamsal in the village Raisina. They prepared a
pyre within the house and cremated the trunk there where
Gurdwara Rakab Ganj stands today. Bhai Jaita along with Guru
ji's head deceived the Moghal army in the dark and rainy
weather and following zig-zag paths and passing through
Bagpat, Taraori, Ambala, Nabha Sahib, Fatehpur Madran (now
sector 34), Kajehri (now sector 53 Chandigarh), Mundi Kharar,
Kharar, Roop Nagar, Bharatgarh etc. reached Anandpur Sahib
on 15th November, 1675 AD.
Guru Gobind Singh ji's court poet Kankan bears out how
Bhai Sada Nand ji had sacrificed his life.

Dohra

"I want one of my sikhs" Sat Guru announced

To bring the severed head of my father from Delhi
(214)
All other sikhs grew mum; only a mazhabi sikh got up
I myself will make this effort, come what may (215)
The mazhabi sikh who used to sit at the door of
Satguru
Set out by the grace of Guru ji this and paid a debt of
his life
He described to his father what Guru ji had said

87
 The father was pleased to hear this and resolved to
sacrifice himself for the guru
Just as Bali has sacrificed himself for Ram
The father said to his son how he had made a plan
The father narrated to his son the plan which he had
devised
By deceiving the men on watch a head has
to be put in place of Guru ji's head
They threw dust into the eyes of the watchmen
and escaped with Guru ji's head
Then they offered a prayer with folded hands
begging for the tenth Master's help (218)

Chopayee

If I am be headed in the service of Guru

Who can be so fortunate as I am?
He bent down his head
And Bhai Jaita carried out his orders
Bhai jaita carried the head to the place
Where the body of the sat guru had been placed
(Sankhep Dus Gur Katha- page 5859)

Baba Jiwan Singh ji describes how his father Bhai Sada

Nand ji had laid down his life. He writes that his father was so
devoted to the guru's establishment that when it was time to
remove the head and trunk of Guru Tegh Bahadur, Baba Jiwan
Singh severed the head of his father and placed it at the guru's
feet. The history of the world can not offer any other such
instance. Baba ji's words are:

Swaiyya

The entire project was successfully executed

88
 He put his father's head in place of Guru's head
It bears resemblance to the Guru's look
All the countries say so
Just as you protected me from the enemy forces
In the same way O Guru save me from going to hell
The face of the Guruji was shown to all the Sikhs
And the body of Guru Tegh Bhadur ji was placed on
the ground

Chopayee

If some body talks of dying for love.

Let him stand by love like my father
He got his head severed and placed at the feet of Guru
And this way he gave a demonstration of love
(Sri Gur Katha- page 63)

This way, Bhai Sada Nand Ji sacrificed his own head and
saved Guru Tegh Bahadur Ji's head from disgrace. All applause
for such devotees of the Guru and the spirit of sikhism. Just
consider if the history of other religions in the world has any
such instance of sacrifice as that of Bhai Sada Nand ji. This is
his sacrifice which has no equal in the world. The sacrifice of
Baba Jiwan Singh's father is unique in itself. Baba Jiwan Singh
was more devoted to the Guru than to his father. This way, Bhai
Sada Nand ji embraced martyrdom in the service of Guru's
establishment at midnight between 11th and 12th November,
1675 A.D. at Chandni Chowk in Delhi where now Gurdwara Sis
Ganj is situated. A detailed description of this event is given in
the history of Gurdwara Sis Ganj Sahib in the 5th part of this
book.

89
 Mata Premo ji

The name of Mata Premo ji's father was Pandit Shiv

Narain ji. No reference is available about the name of her
mother. Pandit Shiv Narain was a resident of town Koel Nagar
(Aligarh) and was the Diwan of Shahjahan. Bhai Sada Nand ji
and his wife Bibi Lajwanti came to Baba Bakala after their
marriage and lived here with Bebe Nanki and Mata Gujri ji.
They stayed, serving the Guru's establishment. Seeing her
devotion to the Guru's establishment, Mata Nanki ji gave her the
name Bibi Premo. After a few days Mata Gujri ji asked Bibi
Premo ji if every thing was well with their marital life. Bibi
Premo ji folded her hands and said that by the grace of Guru
they were provided with everything. Mata Ji reiterated the
question if every thing was well. Then realising the significance
of the question Bibi Premo ji said that their attendant, Bhai Sada
Nand ji has no urge at all for marital pleasures and that she too
was without such an urge. Mata Gujri ji told everything to Guru
Tegh Bahadur Sahib ji and Guru ji called Sada Nand and
explained to him that he should lead his marital life as it should
be led. Bhai Sada Nand ji folded his hands and said, " My kind
lord, I do not feel any urge except those for meditation, singing
of Gurbani and serving the Guru's establishment." Guru ji was
greatly pleased by the service and devotion of Bhai Sada Nand
and granted him the boon that he would have two sons who
would be very brave and very spiritual. In this way Mata Premo
ji spent her time in the service of Guru's establishment. On 19-
20th December, 1704 A.D. when Guru Gobind Singh ji quit
Anandpur Sahib, she also along with her sons Baba Jiwan Singh
and Bhai Sangat Singh, daughter-in-law Raj Kaur and grand-
sons Bhai Gurdial Singh, Gulzar Singh, Bhai Sukha Singh and
Bhai Sewa Singh joined the carvan. When in the early hours of
90
20th December, 1704 A.D., a fierce battle took place on the
bank of the river Sirsa, this family also got scattered. Mata
Premo ji was accompanied by her two younger grand-sons Bhai
Gurdial Singh and Bhai Gulzar Singh, all of whom were
martyred in that fierce battle. This way, this great Goddess of
service spent her entire life serving the Guru's establishment and
at length sacrificed not only herself but also her husband, sons
and grand-sons for the sake of guru's establishment.

Baba Jiwan Singh Ji (Bhai Jaita Ji)

The name of his father was Bhai Sada Nand ji and that of
his mother was Mata Premo ji. The name of his younger brother
was Bhai Sangat Singh (Bhai Sangata). A detailed account of
his life is given in the ensuing chapters of this book for ready
reference.

Bhai Sangat Singh Ji (Bhai Sangata Ji)

The name of his father was Bhai Sada Nand ji and his
mother was called Mata Premo ji. He was born on 23rd
December, 1666 A.D. at Patna Sahib. He was the younger
brother of Baba Jiwan Singh ji. A detailed account of his life is
given on page of this book which may please be studied.

Bhai Sukha Singh

He was born to Baba Jiwan Singh and Mata Raj Kaur at

Anandpur Sahib at the place where the bunga (residence) of
Shaheed Baba Jiwan Singh stands. Information about Bhai
Sukha Singh has been given as per above by S. Shamsher Singh
Ashok in his "Mazhabi Sikhan da Itihas," by S. Niranjan Singh
Aarfi in his "Ranghretian da Itihas", by Col. Labh Singh in his
"Shromani Jarnail Shaheed Baba Jiwan Singh ji and S.Dalbir
91
Singh in his research paper " Chali Singh te Garhi Chamkaur".
He took part in many battles.Churamani Bhai Santokh Singh
has described his valour in the battle of Chamkaur as under:

Sukha Singh got a gun without any ammunition

He gave a severe blow with the powderfiller in his
hand
(Gur Partap Suraj Granth- page 5895)

Max Arthur Macaliffe writes:

"Ajit Singh took with him 5 heroes Alam Singh,

Jawahar Singh, Dhayan Singh, Sukha Singh and Bir
Singh. Ajit Singh performed prodigies of valour and
Muhammedans fell before him as shurbs before the
wind. His companions all fought bravely and
desperately." (The sikh religion)

At last, while displaying his feats of valour in the battle

of Chamkaur he embraced martyrdom on 22nd December, 1704
A.D.

Bhai Sewa Singh

He was born to Baba Jiwan Singh ji and Mata Raj Kaur ji

at bunga Shaheed Baba Jiwan Singh at Anandpur Sahib. He was
junior in age to Bhai Sukha Singh. This has been borne out by
S. Dalbir Singh in his "Mahakav Waryam Akela", S. Niranjan
Singh Aarfi in " Ranghretian da Itihas", by S. Harsa Singh
Dhupia in "Lothnamah" and by Col. Labh Singh in "Shromani
Jarnail Baba Jiwan Singh Ji" and S. Shamsher Singh Ashok has
corroborated this fact in "Mazhabi Sikhan da Itihas."
Giani Gian Singh ji has described the battle fought on the
bank of river Sirsa against the Moghals before Guru ji's
92
approaching the Chamkaur Sahib fortress in his book "Tawarikh
Guru Khalsa Part II", page 417-18 as under:
"Then fighting started in which Singhs like Bhai
Daya Singh ji, Bhai Bachhitter Singh ji, Bhai Mohkam
Singh ji, Bhai Udai Singh ji, Bhai Alam Singh ji, Bhai
Mann Singh ji, Bhai Sewa Singh ji etc. showed the
marvels of their heroism. Sahibzada Ajit Singh ji also
had participated in this battle."

It makes clear that he was a brave fighter. At length he

reached Chamkaur Sahib and fell martyr here on 22nd
December, 1704 A.D. in the historic battle of Chamkaur Sahib.

Bhai Gulzar Singh Ji

He was born to Baba Jiwan Singh ji and Mata Raj Kaur ji

at bunga Shaheed Baba Jiwan Singh ji at Anandpur Sahib. He
was junior to Bhai Sewa Singh ji.
When on the night between 19-20th December, 1704
A.D. the Guru Sahib quit the Fort at Anandpur Sahib, the family
of Baba Jiwan Singh also accompanied Guru Sahib. When they
reached the bank of the river Sirsa they were attacked by the
enemies. In this confusion Bhai Gulzar Singh, his younger
brother Bhai Gurdial Singh and grand-mother Mata Premo ji
embraced martyrdom on 20th December 1704 A.D.

Bhai Gurdial Singh Ji

He was born to Baba Jiwan Singh ji and Mata Raj Kaur ji

at bunga Shaheed Baba Jiwan Singh at Anandpur Sahib. He was
junior to Bhai Gulzar Singh.
When Guru Sahib quit the fort at Anandpur Sahib on the
night between 19-20th December 1704 A.D., the family of Baba
Jiwan Singh ji also accompanied him. When they reached the
93
bank of river Sirsa they were attacked by the enemies. In this
confusion Bhai Gurdial Singh, his elder brother Bhai Gulzar
Singh and their grand-mother Mata Premo ji embraced
martyrdom on 20th December 1704 A.D.

94
 Symphony of Life of
Baba Jiwan Singh Ji Birth

For thousands of years Narcissus Wails

over its lack of sight
A man of insight is produced in the garden
with a great difficulty

The meaning of this passage of poetry fully applies to the

birth of Baba Jiwan Singh ji who was fondly by Jaita in his
childhood. The credit for reviving and maintaining the heritage
of thousands of saints and Apostles of Drawid Nagvanshis went
to Bhai Jaita ji which name means victorious in every field and
which was given to him by Guru Tegh Bahadur ji himself. This
great person who removed hurdles and hardships from the path
of sikhism was born to Bhai Sada Nand ji, a great devotee of the
guru's establishment and Mata Premo ji. This great man, a hero,
a general and a writer of Bani was born at the same place in
Patna city where Guru Nanak was to appear later in the form of
the tenth Master. Bhai Sada Nand ji and his entire family were
staunch followers of the guru's establishment and
were perfect sikhs. The guru's establishment also had firm
confidence in this family. The two families were ever prepared
to make any sacrifice for each other and were a model of mutual
inviolable faith, deep human relationship and confidence. Such
relationships as between Bhai Sada Nand ji's family and Guru
Tegh Bahadur ji's family are rarely found in the world. The two
families were friends and companions in the true sense. Their
relationship was based on human unity, sacredness and practical
reality. They had appeared on the soil of India to take care of
and maintain the hereditary cultural values, heritage and honour
of the land.

95
 The research carried out upto now has created a number
of misgivings regarding the date of birth of Bhai Jaita, which
are very misleading and harmful. Every scholar has
presented his
thesis according to his own understanding. Some scholars have
based their research on sociology, some on political facts, some
on economies and some others on psychology and historicity. In
reality only that research is considered complete which keeps all
the important aspects of life before it. Some people try to
impose their own way of thinking on the readers due to pride of
cast, performance, financial status and policy but such
emotional research and criticism cannot maintain a balanced
environment. At some place or the other, lop-sidedness becomes
apparent. Here it has been attempted to present to the readers
the life
and struggle of Baba Jiwan Singh without being involved in any
uncertainty. Keeping in view the practical and real situation of
this work I have tried to derive conclusions with the help of
science of astrology, the opinions of all scholars and dependable
conventions.
There are so many facts connected with the life of Baba
Jiwan Singh which had to be ascertained with the help of the
science of astrology.
There are serious differences amongst scholars regar-
ding the date of birth of Guru Gobind Singh ji's great General
who was called 'Guru ka Beta'. Baba ji's date of birth, as given
in the findings of different scholars, has been detailed below so
that the readers and the thinkers may be able to reach a
definite conclusion regarding the date and the place of Baba ji's
birth.

96
Sr. Name of the Scholars The name of the book Given date The age of Bhai Place of
No. and the page No. of birth Jaita on 11th Nov. birth
1675 A.D. The Mar-
tardom day of
the 9th master

1 2 3 4 5 6

1. S.Shamsher Singh Ashok Mazhbi Sikhan Da Itihas Samat 13 Maghar 26 Years Gaggo Mahal
Page 135 1706 Bikrimi, Distt.
Year Nov. 1649 A.D. Amritsar

2. Giani Jagtar Singh Chakar Sankhep Jiwan Britant November 1649 A.D 26 Years Vill. Ramdas
Shromani Shaheed Baba Jiwan Distt. Singh Ji, Page 7
Amritsar

3. Sikh Missionary College June 1986, Issue No: 15, 11th November 20 YearsPatna Sahib
Ludhiana Page 8 1655 A.D.

4. Dr. Mohinder Kaur, Principal Bhai Jaita - Guru Ka Bete Bikrimi Samat 5 Savan 20 Years Village:
Mata Sundri College Delhi Page 40 1712, Year 1655 A.D. Gaggo Mahil
Ramdaspur
Distt.
Amritsar

5. S. Nirnajan Singh Aarifi, Ranghretian Da Itihas Bikrimi Samat 5 Savan 18 Years Banaras
M.A., L.L.B. Page 226 1714, Year 1657 A.D.

6. S.Gurcharan Singh Khalsa "Arambak Shabad" Mazhbi Bikrimi Samat 1715. 17 Years Ramdaspura
Sikhan Da Itihas, Page 13 Year 1658 A.D. Distt.
Amritsar
7. S. Dalbir Singh, M.A., Mahan Kav Waryam Akela Bikrimi Samat 5 Assun 14 Years Patna Sahib
L.L.B. Page 13 1718 ; 2nd September
1661 A.D.

8. Dr. Gurmukh Singh, M.A., Bhai Jaita - Jiwan Te Rachna Bikrimi Samat 5 Assun 14 Years Patna Sahib
Phd Page 13 1718; Year 2nd September
1661 A.D.

9. Col. Labh Singh Shromani Jarnail Shaheed 2nd September 1661A.D. 14 Years Patna Sahib
Baba Jiwan Singh, Page 15

97
10. Baba Jiwan Singh Educational 1718: 2nd September
1661 A.D
And Welfare Trust (Regd) Propagation Phamphlet
Chandigarh Bikrimi Samat 5 Assun 14 Years Patna Sahib

11. Thesis prepared by Shri Ranghrete Guru Ke Bete- 2nd September 1661A.D. 14 Years Patna Sahib
Raj Kumar of the Pujabi Baba Jiwan Singh, Page 6
University Patiala under
the super-vision of Dr.
Balbir Kaur

12. S. Swarn Singh I.I.S. Sikhi Da Partik–Bhai 2nd September 1661A.D. 14 Years Patna Sahib
(Retd) Jaita Page 25

13. Language Department Chamkaur Sahib (Linguistic 2nd September 1661 A.D. 14 Years Patna Sahib
Punjab Patiala & Cultural Survey) Page 40

14. S.Gurpreet Singh Chhabra The Monthly Likhari, Issue 2nd September 1661 A.D. 14 Years Patna Sahib
Ferozepur of December 1992 A.D.

15. S. Gurdas Singh Gharu Khalsa Gurila Jang Chalda 2nd September 1661 A.D. 14 Years Patna Sahib
Vill. Jag Malera, Haryana Riha Page 55

16. S. Joginder Singh, Punjab Punjabi Text Book V, 2nd September 1661 A.D. 14 Years Patna Sahib
School Education Board, Page 108
S.A.S. Nagar, Mohali, Pb.

17. District Red Cross Souvenir Rupnagar 1998, 2nd September 1661 A.D 14 Years Patna Sahib
Society, Rupnagar Page 39

18. Acharya Avinash Singh Janam Kundali Bikrimi Samat 7 Poh, 1718; 14 Years Patna Sahib
13th December 1661 A.D.

19. S. Sohan Singh Gill Sis Darshan, Page 13 Bikrimi Samat 5 Savan, 9 Years Patna Sahib
1723; Year 1666 A.D.

20. Sant Piara Singh Gill Itihas Baba Jiwan Singh Ji Bikrimi Samat 5 Savan 9 Years Patna Sahib
Amar Shaheed, Page 15 1723; Year 1666 A.D.

21. Giani Chattar Singh, Sis Nama Page 18 Bikrimi Samat 5 Savan 9 Years Patna Sahib
I.D.S.M. 1723; Year 1666 A.D.

98
Bhai Kankan the court poet of Guru Gobind Singh ji has described
the marriage of Bhai Sada Nand ji, Bhai Jaita's father in a passage of
poetry as under:
Dohra

The whole country was caught in a reckless

suppression
and cruelty was rampant uncontrol
Aurangzeb was shedding,O' Kankan, the blood of his
family (178)
The Nineth Master returned from the town of Koel
By the grace of God the marriage of Sada
Nand was solemnised (179)
(Sankhep Dus Gur Katha - page 55)
It is clear from the above passage of poetry that Bhai Sada
Nand got married at the time when Aurangzeb was spilling the blood
of his family i.e. he had imprisoned his father Shahjahan and killed,
captured or exiled his brothers. Thereafter he ascended the royal
throne on 21st July, 1658 A.D. The above description is given in
"Moasrey Alamgiri" written by Saqi Mustaad Khan edited by Dr.
Fauja Singh, Punjabi University, Patiala at page 6 and in
"Mahankosh" compiled by Bhai Kahan Singh Nabha and edited by
Language Department on page 110. This also becomes clear that the
marriage of Bhai Sada Nand was performed at Koel Nagar (Aligarh)
in the presence of Guru ji himself.
As per "Guru Tegh Bahadur— Jiwan Sandesh te Shahadat",
edited by Dr. Taran Singh, Punjabi University, Patiala, page 22, when
Guru Tegh Bahadur was living at Baba Bakala, he had made a plan to
go on pilgrimage. To start with he went to Kartarpur. He spent the
rainy season of the year 1656 A.D. at Kiratpur. Traditionally the
rainy season came to an end by 30th September. This means that he
had started his journey from Kiratpur in October, 1656 A.D. He
passed through Ropar, Banur, Kurukshetra and reached Hardwar
where he stayed for a few months. According to Bhat Vahi Talauda
which is lying at the History Department, Punjabi University, Patiala,

99
Guru ji was at Hardwar on the Baisakhi day of Bikrami year 1714 i.e.
March 29, 1657 A.D. Guru ji's stay at Hardwar is also corroborated
by Panda Vahi Bhawani Dass Haveli Sodhian, and "Guru Tegh
Bahadur: Yatra Asthan Paramparavan and Yadd chinh" written by
Dr. Fauja Singh. Thereafter, Guru ji went to Garh Mukteshwar.
According to " Shromani Jarnail Shaheed Baba Jiwan Singh"
authored by Col. Labh Singh and "Sis Darshan" written by Sohan
Singh Gill, Guru ji stayed at Garh Mukteshwar for sometime and then
reached Koel Nagar which is now called Aligarh. He convinced
Pandit Shiv Narain and got the marriage of Bhai Sada Nand ji
performed on Sunday, the first day of the month Kattak, Bikrami
Samat 1714 i.e. 13th October, 1657 A.D. The congregation
accompanying Guru ji themselves executed all the jobs in connection
with the marriage and Guru ji himself solemnised the marriage. After
staying at Koel Nagar for some days, Guru ji returned to Garh
Mukteshwar. According to "The History of Sikhs" written by Shri
Hari Ram Gupta Guru Tegh Bahadur ji set out from Garh
Mukteshwar in last week of October the year 1657 A.D. to return to
the Punjab.
Guru Tegh Bahadur ji reached Bakala by the end of
December, 1657 A.D., after having the marriage of Bhai Sada Nand ji
performed. Guru Har Rai ji reached Bakala from Kiratpur in June,
1658 A.D. and met Guru Tegh Bahadur ji there. This affectionate
meeting has been borne out by Bhai Kankan, the court poet of the
Tenth Master as under:

Satguru Har Rai graced Bakala Town with his

presence.
Sri Guru Tegh Bahadur sang the sacred hymns from
Sri Guru Granth Sahib
Mata Nanki was overjoyed and there was an
atmosphere of happiness everywhere.
The grace of Almighty God who grants salvation
cannot be described (151)
(Sankhep Dus Gur Katha - page 51)

100
 Principal Satbir Singh in his books "Iti Jin Kari" and "Sada
Itihas", S. Tarlochan Singh in his book "Guru Tegh Bahadur"
(English), and Shri Hari Ram Gupta in his book "The history of
sikhs" recount that Guru Har Rai Ji while going from Kiratpur Sahib
to Khadur Sahib and Goindwal Sahib in the year 1658 A.D. had met
Guru Tegh Bahadur Ji at Bakala. On 1st July 1658 A.D., Guru Har
Rai Ji was at Goindwal Sahib and Dara-Shikoh had met him here.
Soon thereafter he returned to Kiratpur Sahib.
In the above accounts the date of birth of Bhai Jaita which
some scholars have given as 1649 A.D., 1655 A.D., 1657 A.D. and
1658 A.D. is not according to historical facts and does not stand the
test of historical information and the view-point of some other
scholars. If these dates are accepted as the dates of birth of Bhai Jaita
then the time and date of the first pilgrimage of the Nineth Master
seems to be incorrect. The conclusion is that only that date of birth
can be accepted which is in accordance with the pilgrimages of Guru
Tegh Bahadur Ji and is also borne out by the contemporary history.
Bhai Sada Nand's marriage came off on 13th October, 1657 A.D.
which is in accordance with the historical facts and the first
pilgrimage of the Nineth Master, because this marriage had taken
place in the holy presence of the Guru ji. Since the marriage of Bhai
Sada Nand ji had taken place on 13th October 1657 A.D., Bhai Jaita
Ji could not have been born prior to 1658 A.D.
S. Shamsher Singh Ashok in his "Mazhabi Sikhan da Itihas"
has written November, 1649 A.D. as Baba Ji's date of birth and
Gaggo Mahal as the place of his birth. While writing the preface of
this book S. Gurcharan Singh Khalsa has given 1658 A.D. as the date
of birth and Ramdaspura as the place of his birth. As such in the same
book there is a difference of 9 years in his age and two different
places have been given as place of birth. The historical sources of
Ashok Sahib and Khalsa Sahib are not known and it is difficult to
ascertain from where they had taken these dates. No other scholar has
affirmed the dates given by them. Both these Scholars suffer from
duplicity of mind which seems to be meaningless and unfounded.
That Guru ji himself had got Bhai Sada Nand's marriage solemnised
cannot be belied.

101
 In the end of the year 1660 A.D. Guru Tegh Bahadur Ji set
out on the preaching mission of sikhism towards eastern parts of the
country as per the programme of his second pilgrimage. According to
the Bhat Vahi Purbi Dakhni which is lying in the History department
of Punjabi University, Patiala, Guru ji, his family and other
prominent sikhs including Bhai Sada Nand Ji and his wife had
reached Paryag (Allahabad) on the Pooranmashi of Baisakh in Samat
1718 Bikrami i.e. 19th April, 1661 A.D. They reached Banaras on 5th
moon day of Harh in Bikrami Samat 1718 i.e. 21st June, 1661 A.D.
Passing through Sasaram and Gaya, they reached Patna Sahib where
Guru ji stayed for sufficiently long time. At this very place Bhai Jaita
ji had been born on 13th December 1661 A.D. Thereafter, when on
6th October1661 A.D., the seventh Guru Shri Har Rai Sahib departed
from this mortal world, the Nineth Guru ji on getting this information
decided to return to the Punjab in 1663 A.D. He reached Delhi on 5th
moon day of Chet in the Bikrami year 1720 i.e. 21st March, 1664
A.D. Here he stayed at Bhai Kalyana's Dharamsal, where Bhai Sada
Nand ji's elder brother Bhai Agya Ram and Bhai Bagh Ji met him.
Here itself Guru Har Krishan Ji's elder brother Ram Rai came to see
him. He learnt from Ram Rai Ji that Guru Har Krishan was staying at
Delhi and accompanied by Bebe Nanki Ji, Guru Tegh Bahadur ji
went to see Mata Sulakhni Ji, the mother of Guru Har Krishan Ji and
Guru Har Krishan himself to offer condolences over the demise of
Guru Har Rai Ji. In April, 1664 A.D. he hastened to reach Bakala. If
some more information and knowledge are needed in this regard,
"Mahankav Waryam Akela" by S.Dalbir Singh, "Shromani Jarnail
Shaheed Baba Jiwan Singh Ji" by Col. Labh Singh, "Guru Tegh
Bahadur, Jiwan Sandesh, and Shahadat " edited by Dr. Taran Singh
and published by Punjabi University, Patiala, "Guru Tegh Bahadur:
Yatra Asthan, Paramparavan te Yad chinh " written by Dr. Fauja
Singh and published by Punjabi University, Patiala, " Guru Tegh
Bahadur " written by Dr. Fauja Singh and Professor Gurbachan Singh
Talib and the "The History of Sikhs" by Shri Hari Ram Gupta may be
studied.
In the above accounts, a majority of scholars have accepted
1661 A.D. as the year of Bhai Jaita's birth and Patna Sahib as the

102
place of his birth. These facts correspond to historical details and the
time of second pilgrimage of Guru Tegh Bahadur Ji. The details of all
the dates of births as given by various scholars have been provided to
Messrs Future Point Private Limited, New Delhi. This Organisation
has a record of Janam Kundlies for thousands of years.
Taking the above historical facts as basis and critically
studying the dates of birth given by various scholars, Acharya
Avinash Singh has worked hard for 10 months and scrutinised every
day of the 4 years from 1658 A.D. to 1661 A.D. and has at last fixed
13th December 1661 A.D. as the date of birth of Bhai Jaita Ji. This
entire deliberation clearly proves that Bhai Jaita Ji saw the light of the
day at Patna Sahib during the second pilgrimage of Guru Tegh
Bahadur Ji on 7th moon day of Poh in samat 1718 Bikrami, Saka
Samat 1583, Paksh Krishna 1.13 A.M. on Tuesday i.e. the 13th
December, 1661 A.D. and this date, time and place are acceptable.
Baba Jiwan Singh's Janam Kundli is given below:

103
S.No: 101/Customers. 75.3 Model:C1 Date
Sex..........................: Male Gr. Father's Name: Jas Bhan
Date of Birth............: 13/12/1661 Father's Name......: Bhai Sada Nand
Day..........................: Tuesday Mother's Name....: Premo
Time of Birth............: 01.13.00 Hours Caste...................:
................................: 46.27.49 Ghati Gotra...................:
Country ..................: India Address...............: Patna

Latitude ..................: 25:37:0 North Vikrami Samvat....: 1718

Longitude.................: 85:12:0 East Saka....................: 1583
Zone........................: 85:12:0 East Month..................: Pausa
Local Time Corr......: 0:10:48 Hours Paksh...................: Krishna
War Time Corr.........: 0:00:00 Hours Tithi at Sunrise......: 7
'Local Mean Time.....: 1:23:48 Hours Tithi Ending Time..: 6:46:16 Hours
Equation of Time.......: 0:05:22 Hours ............................: 60:10:25 Ghati
Siderial Time.............: 6:40:38 Hours Tithi at Birth..........: 7
Sunrise.....................: 6:38:30 Hours Nak. at Sunrise....: P Phalguni
Sunset......................: 17:09:17 Hours Nak. Ending Time.: 7:07:07 Hours
Day Duration............: 10:30:47 Hours ............................: 61:11:33 Ghati
................................: 26:16:57 Ghati Nak. at Birth........: P.Phalguni
Sun Position (Ayan)..: Dakshnayan Yoga at Sunrise....: Priti

104
Sun Position (Gola)..: Dakshin Yoga Ending Time.: 26:27:49 Hours
Season.....................: Hemant ............................: 49:33:18 Ghati
Sun Degree..............: 2:15:09 Sagittarius Yoga at Birth........: Proti
Ascendent Degree....: 20:01:11 Virgo Karan at Sunrise...: Vishti
Bhayat.....................: 51:52:57 Karan Ending Time: 17:35:58 Hours
Bhabhog..................: 66:38:15 ............................: 27:23:41 Ghati
Balance of Dasha.....: Venus 4Y 5M 4D Karan at Birth......: Bava

Avakhada Chakra: Ghatak (Malefics):-

Ascendent-Lord.......: Virgo-Mercury Month..................: Jyestha
Resi-Lord................: Leo-Sun Tithi.....................: 3-8-13
Nakshatra-Charan...: P Phalguni-4 Day......................: Tuesday
Nakshatra Lord.......: Venus Nakshatra............: Moola
Yoga........................: Priti Yoga....................: Dhrati
Karan......................: Bava Karan..................: Bava
Gan..........................: Manushya Prahar..................: 1
Yoni.........................: Mooshak Varga...................: Mesha
Nadi.......................: Madhya Lagna..................: Pisces
Varan.......................: Kshatriya Sun.....................: Sagittarius
Vashya.....................: Vanchar Moon..................: Caoricorn
Varga......................: Shwan Mars...................: Capricorn
Yunja.......................: Madhya Mercury..............: Libra

105
Hansak....................: Agni Jupiter.................: Aquarius
Name Alphabet.......: Too Venus..................: Pisces
Paya (Rasi-Nakshatra) Iron-Silver Saturn.................: Scorpio
Sun Sign (Western)..: Sagittarius Rahu...................: Areis

106
 Bhai Jaita
Planetary Degrees and their Positions

Planet Sign Degree Motion Nakshatra Pad No. Lord Position Cmbst
Ascendant Virgo 20:01:11 320:24:54 Hasta 4 13 Mon — —
Sun Sagittarius 2:15:09 1:01:06 Moola 1 19 Ket FrSign
—
Moon Leo 23:43:49 11:56:01 P Phalguni 4 11 Ven FrSign —
Mars-R Cancer 9:42:30 0:10:07 Pushya 2 8 Sat Dblitted —
Mercury Sagittarius 20:09:55 0:07:39 Purvasadha 3 20 Ven
NuSign —
Jupiter Libra 16:50:31 0:10:58 Svati 4 15 Rah EnSign —Venus
Capricon 11:44:03 1:12:11 Sravna 1 22 Mon FrSign —
Saturn Scorpio 9:56:55 0:06:46 Anuradha 2 17 Sat EnSign —
Raho-R Virgo 14:39:58 0:01:10 Hasta 2 13 Mon Moltrikn —
Ketu-R Pisces 14:39:58 0:01:10 U Bhadrapad 4 26 Sat Moltrikn —
Uranus Capricorn 12:40:13 0:02:52 Sravna 1 22 Mon —— ——

Neptune Sagittarius 21:02:52 0:02:10 Purvasadha 3 20 Ven

— —
Pluto-R Gemini 3:40:54 0:01:11 Mrigsira 4 5 Mar — —
R-Retrograde S-Stationary
Aynamsa: 19:08:21 Degress

107
 Chalit And Nitayana Bhava Challit

Chalit Degrees Nirayana Bhava Chalit

Bhava Bhava Start Bhava Middle Cusp Rasi Degree
1. Virgo 5:02:55 Virgo 20:01:11 1 Virgo 20:01:11
2. Libra 5:02:55 Libra 20:04:39 2 Libra 18:45:25
3. Scorpio 5:06:23 Scorpio 20:08:06 3 Scorpio 19:06:24
4. Sagittarious 5:09:50 Sagittarius 20:11:34 4 Sagittarius 20:11:34
5. Capricon 5:09:50 Caoricorn 20:08:06 5 Capricorn 21:28:31
6. Aquarius 5:06:23 Aquarius 20:04:39 6 Aquarius 21:56:20
7. Pisces 5:02:55 Pisces 20:01:11 7. Pisces 20:01:11
8. Aries 5:2:55 Aries 20:04:39 8. Aries 18:45:25
9. Taurus 5:06:23 Taurus 20:08:06 9. Taurus 19:06:24
10. Gemini 5:09:50 Gemini 20:11:34 10. Gemini 20:11:34
11. Cencer 5:09:50 Cancer 20:08:06 11. Cancer 21:28:31
12. Leo 5:06:23 Leo 20:04:39 12. Leo 21:56:20

108
 Tara Chakra

Janam Sampat Vipat kshem Pratyari Saadhak Vadha Mitra Atimitra

P Phal U phal Hasta Chitra Svati Visakha Anuradha Jyestha Moola
P Sadha U Sadha Sravna Dhanish Satbisha P Bhad U Bhad Revati Asvini
Bharani Krittika Rohini Mrgsra Ardra Punrvsu Pushya Aslesa Magha

K P System

Planets Nirayana Bhava

Pin -R Rasi Degree R-L N-L Sub S-S Cusp Rasi Degree R-L N-L Sub S-S
Sun Sag 2:15:09 Jup Ket Ven Sat 1 Vir 20:01:11 Mer Mon Ket Rah
Mon Leo 23:43:49 Sun Ven Sat Jup 2 Lib 18:45:25 Ven Rah Mon Sat
Mar -R Can 9:42:30 Mon Sat Ven Sat 3 Sco 19:06:24 Mar Mer Ket Sat
Mer Sag 20:09:55 Jup Ven Jup Jup 4 Sag 20:11:34 Jup Ven Jup Jup
Jup Lib 16:50:31 Ven Rah Ven Sat 5 Cap 21:28:31 Sat Mon Ven Rah
Ven Cap 11:44:03 Sat Mon Mar Ven 6 Aqu 21:56:20 Sat Jup Sat Sat
Sat Sco 9:56:55 Mar Sat Ven Mer 7 Pis 20:01:11 Jup Mer Ven Mar
Rah -R Vir 14:39:58 Mer Mon Jup Ket 8 Ari 18:45:25 Mar Ven Rah Sat
Ket -R Pis 14:39:58 Jup Sat Rah Mon 9 Tau 19:06:24 Ven Mon Mer Rah
Ura Cap 12:40:13 Sat Mon Rah Sat 10 Gem 20:11:34 Mer Jup Jup Jup
Nep Sag 21:02:52 Jup Ven Jup Ven 11 Can 21:28:31 Mon Mer Ven Ket
Plu -R Gem 3:40:54 Mer Mar Ven Rah 12 Leo 21:56:20 Sun Ven Sat Sat

109
 Significators and Ruling Planets

House Planet
I Mer- Jup,
II Mon- Mar, Mer, Mer- Ven- Sat+ Ket.
III Sun, Mar- Mer,
IV Mon, Mer, Jup- Ven,
V Mar- Sat, Ket-
VI Sun, Mar- Sat, Ket+
VII Jup-
VIII Mar-
IX Mon- Mer- Ven-
X Mar, Mer-
XI Mon- Ven- Rah-
XII Sun- Mon, Jup, Ven, Rah+

110
 Planet's Signification
Planet House
Sun 3rd, 6th, 12th
Mon 2nd- 4th, 9th- 11th- 12th,
Mar 2nd, 3rd- 5th- 6th- 8th- 10th
Mer 1st- 2nd- 3rd, 4th, 9th- 10th-
Jup 1st, 4th- 7th- 12th,
Ven 2nd- 4th, 9th- 11th- 12th
Sat 2nd+ 5th, 6th,
Rah 11th+ 12th+
Ket 2nd, 5th- 6th+

Ruling Planets
Day Lord.....................Tuesday
Ascendent Lord...........Mercury
Sign Lord.....................Sun
Nakshatra Lord............Venus
Sub Lord......................Saturn

111
 Shodashvarga Table

Asc Sun Mon Mar Mer Jup Ven Sat Rah Ket
Resi Vir Sag Leo Can Sah Lib Cap Sco Vir Pis
Hora Leo Leo Can Can Can Can Can Can Can
Dreshkana Tau Sag Ari Can Leo Aqu Tau Sco Cap Can
Chaturthamsa Pis Sag Tau Lib Gem Ari Ari Aqu Sag Gem
Saptamamsa Can Sag Cap Pis Ari Cap Vir Can Gem Sag
Navamsa Can Ari Sco Vir Lib Pis Ari Vir Tau Sco
Dasamamsa Sco Sag Pis Gem Gem Pis Sag Lib Vir Pis
Dwadasamsa Tau Sag Tau Lib Leo Ari Tau Aqu Aqu Leo
Shodasamsa Lip Cap Leo Vir Lip Sag Lib Cap Can Can
Vimsamsa Vir Vir Pis LIp Vir Pis Sco Gem Tau Tau
Chaturvimsamsa Pis Sag Tau Lib Gem Ari Ari Aqu Sag Gem
Sapavimsamsa Cap Gem Cap Vir Lib Cap Tau Vir Leo Aqu
Trimsamsa Cap Ari Gem Vir Gem Sag Vir Vir Pis Pis
Khavedamsa Sag Can Sco Lib Gem Aqu Cap Sco Tau tau
Akshavedamsa Gem Pis Can Gem Gem Tau Vir lib Vir Vir
Shahtiamsa Cap Ari Can Aqu Ari Can Sag Gem Aqu Leo

112
 Varga-Bhedas

Shadvarga Saptarga Dasavarga Shodashvarga

Sun 3 Vyanjana 3 Vyanjana 4 Gopura 4 Nagapushpa
Moon 2 Kimsuka 2 Kimsuka 3 Uttama 5 Kanduka
Mars 0– 0– 0– 0–
Mercury 1– 1– 2 Parijara 6 Kerala
Jupiter 3 Vyanjana 3 Vyanjana 6 Paaravata 7 Kalpavriksha
Venus 2 Kimsuka 2 Kimsuka 3 Uttama 4 Nagapushpa
Saturn 1– 1– 3 Uttama 6 Kerala
Rahu 1– 2 Kimsuka 3 Uttama 5 Kanduka
Katu 2 Kimsuka 3 Vyanjana 4 Gopura 4 Nagapushpa

113
 Vimsopaka Srength

Sun Mon Mar Mer Jup Ven Sat Rah ket

Shadvarga 15.8 12.95 13 13.5 15.6 14.55 10.9 14.15 7.45
Saptavarga 15.99 13.19 13.32 13.5 15.72 14.72 11.19 14.12 7.474
Dasavarga 14.35 14.52 10.52 12.1 16.95 15.67 14.17 15.07 7.749
Shodashvarga 13.07 14.35 9.549 14.02 16.52 14.59 14.49 13.94 8.824

114
 Shadbala ans Bhavabala Tables
Shadbala

Sun Mon Mar Mer Jup Ven Sat

Ochcha Bala 17 23 6 28 26 34 53
Saptavargaja Bala 135 93 8 77 142 133 93
Ojayugmarasyamsa Bala 30 15 0 30 15 15 0
Kendra Bala 60 15 30 60 30 30 15
Drekkana Bala 15 15 15 0 0 0 0
Total Sthan Bala 257 161 148 206 213 213 162
Total Dig Bala 5 21 53 29 51 52 16
Nathonnatha 7 52 52 60 7 7 52
Paksha Bala 27 65 27 27 32 32 27
Thribhaga Bala 0 0 0 0 60 60 0
Abda Bala 0 0 0 15 0 0 0
Masa Bala 30 0 0 0 0 0 0
Vara Bala 0 45 0 0 0 0 0
Hora Bala 60 0 0 0 0 0 0
Ayana Bala 0 21 56 59 12 4 55
Yudha Bala 0 0 0 0 0 0 0
Total Kala Bala 125 184 135 161 112 104 135 Total
Chesta Bala 0 0 52 50 16 28 8
Total Naisargeka Bala 60 51 17 25 34 42 8
Total Drik Bala 10 -18 -5 6 -9 -19 0

115
Total Shad Bala 458 401 403 480 419 423 332
Shad Bala in Rupas 7.64 6.69 6.72 8 6.99 7.05 5.53
Minimum Requirments 5 6 5 7 6.5 5.5 5
Ration 1.52 1.11 1.34 1.14 1.07 1.28 1.1
Relative Rank 1 5 2 4 7 3 6

Ishta/Kashta Phal

Ishta Phala 7 27.5 17.9 37.8 20.7 31.5 21.7

Kashta Phala 49.3 31.6 19.6 17.3 38.3 28.1 18.4

Bahvaa Bala

Bhavadipati Bala 480 423 403 419 332 332 419 403 423 480 401 458
Bhava Dig Bala 60 50 20 0 50 10 30 40 50 30 10 40
Bhavadrishi Bala 13 -7.6 7.1 19 10 54 48 96 30 100 57 19
Total Bhava Bala 553 465 430 438 392 396 497 539 503 610 468 517
Bhavabala in Rupas 9.2 7.7 7.1 7.3 6.5 6.6 8.2 8.9 8.3 10 7.8 8.6
Relative Rank 2 8 10 9 12 11 6 3 5 1 7 4

116
 Ash Varga Tables
Ashtakvarga Table Before Reduction

Ari Tau Gem Can Leo Vir Lib Sco Sag Cap Aqu Pis Tot
Sun 2 4 6 5 6 3 4 3 4 3 5 3 48
Moon 5 5 4 5 3 6 5 3 2 3 4 4 49
Mars 3 4 4 4 4 4 4 3 1 2 5 1 39
Mercury 5 7 3 3 6 6 4 5 3 3 5 4 54
Jupiter 5 5 4 4 4 5 7 2 5 6 5 4 56
Venus 4 5 4 5 5 5 5 5 3 3 4 4 52
Saturn 2 2 5 3 2 6 3 4 4 3 2 3 39
Ascendant 4 5 3 4 3 5 4 5 2 5 5 4 49
Total Bindu 30 37 33 33 33 40 36 30 24 28 35 27 386
Total Rekha 34 27 31 31 31 24 28 34 40 36 29 37 382

117
 Ashtakvarga Table After Trikona Reduction

Ari Tau Gem Can Leo Vir Lib Sco Sag Cap Aqu Pis Tot
Sun 0 1 2 2 4 0 0 0 2 0 1 0 12
Moon 3 2 0 2 1 3 1 0 0 0 0 1 13
Mars 2 2 0 3 3 2 0 2 0 0 1 0 15
Mercury 2 4 0 0 3 3 1 2 0 0 2 1 18
Jupiter 1 0 0 2 0 0 3 0 1 1 1 2 11
Venus 1 2 0 1 2 2 1 1 0 0 0 0 10
Saturn 0 0 3 0 0 4 1 1 2 1 0 0 12
Ascendant 2 0 0 0 1 0 1 1 0 0 2 0 7
Reduced Bindu 11 11 5 10 14 14 8 7 5 2 7 4 98

Ari Tau Gem Can Leo Vir Lib Sco Sag Cap Aqu Pis Tot
Sun 0 1 2 2 4 0 0 0 2 0 1 0 12
Moon 3 1 0 2 1 3 1 0 0 0 0 1 12
Mars 0 2 0 3 3 2 0 2 0 0 1 0 13
Mercury 0 1 0 0 3 3 0 2 0 0 2 1 13
Jupiter 1 0 0 2 0 0 3 0 1 1 0 1 9
Venus 0 1 0 1 2 2 1 1 0 0 0 0 8
Saturn 0 0 3 0 0 3 1 1 2 1 0 0 11
Ascendant 1 0 0 0 1 0 1 1 0 0 2 0 6
Reduced Bindu 5 6 5 10 10 13 8 7 5 2 6 3 84

118
 Sodya Pindas
Sun Mon Mar Mer Jup Ven Sat Asc
Rashi Pinda 103 83 99 112 62 59 77 54
Graha 56 31 49 35 63 33 42 20
Sodya Pinda 159 114 148 147 125 92 119 74

Vimshottari Dasa
Balance of Dasa: Venus 4 Years 4 Months 26 Days

Ven 20 Years Sun 6 Years Mon 10 Years Mar 7 Years Rah 18 Years
13/12/1661 10/05/1666 10/05/1672 10/05/1682 10/05/1689
10/05/1666 10/05/1672 10/05/1682 10/05/1689 12/05/1707

Ven 00/00/0000 Sun 28/08/1666 Mon 10/03/1673 Mar 06/10/1682 Rah21/01 1692
Sun 00/00/0000 Mon 27/02/1667 Mar 09/10/1673 Rah 25/10/1683 Jup 16/06/1694
Mon 00/00/0000 Rah 28/05/1668 Jup 09/08/1676 Sat 09/11/1685 Mer 09/11/1699
Rah 00/00/0000 Sat 26/02/1670 Mer 10/08/1679 Ket 04/041687 Ven 28/11/1703
Sat 10/05/1662 Mer 03/01/1671 Ket 10/03/1680 Ven 03/06/1688 Sun 22/10/1704
Mer 10/03/1665 Ket 11/05/1671 Ven 09/11/1681 Sun 09/10/1688 Mon 23/04/1706
Ket 10/05/1666 Ven 10/05/1672 Sun 10/05/1682 Mon 10/05/1689 Mar
12/05/1707

119
Jup 16 Years Sat 19 Years Mer 17 Years Ket 7 Years Ven 20 Years
12/05/1707 12/05/1723 11/05/1742 12/05/1759 11/05/1766
12/05/1723 11/05/1742 12/05/1759 11/05/1766 00/00/0000

Jup 29/06/1709 Sat 14/05/1726 Mer 07/10/1744 Ket 08/10/1759 Ven 10/09/1769
Sat 10/01/1712 Mer 22/01/1729 Ker 04/10/1745 Ven 07/12/1760 Sun 10/09/1770
Mer 17/04/1714 Ket 02/03/1730 Ven 04/08/1748 Sun 14/04/1761 Mon11/05/1772
Ket 24/03/1715 Ven 02/05/1733 Sun 11/06/1749 Mon 13/11/1761 Mar 11/07/1773
Ven 22/11/1717 Sun 14/04/1734 Mon 10/11/1750 Mar 11/04/1762 Rah 11/07/1776
Sun 10/09/1718 Mon 13/11/1735 Mar 07/11/1751 Rah 29/04/1763 Jup 12/03/1779
Mon 10/01/1720 Mar 22/12/1736 Rah 27/05/1754 Jup 04/04/1764 Sat 00/00/0000
Mar 16/12/1720 Rah 29/10/1739 Jup 31/08/1756 Sat 14/05/1765 Mer 00/00/0000
Rah 12/05/1723 Jup 11/05/1742 Sat 12/05/1759 Mer 11/05/1766 Ket
00/00/0000

120
 Childhood

There is a famous saying, "Coming events cast their shadows

before". That is the incidents which are likely to take place, give their
clue in advance. The merits and demerits of every great person can be
presaged from his activities. Keen observers can study in advance the
movements of a child and know what he thinks and eats, what type of
propensities he has towards life, what his ambitions are and what
hopes he cherishes regarding his surroundings. All these things augur
his future. Indeed sensible people divide every personality into four
parts. The first part belongs to his parents, which he inherits from
them. The second part he receives from his environment. The third
part reaches him from the education received and the society kept.
The fourth part is the result of the mixture of the first three elements.
If we consider the childhood of Bhai Jaita according to this formula,
we get to know clearly that even though this great man had his roots
in mud, as they say, his entire life was like a lotus in bloom. His
parents were scholarly and he got the Guru's care and maternal
affection from the high family. He received his education in the well-
lit courtyard of the Guru's establishment and his cherished ideal in
life came to him from the heroic environment.
His inner conscience had been sharpened by the deep love and
sweet conduct of Guru-father Tegh Bahadur Sahib, Bebe Nanki Ji
and Mata Gujri Ji. The fond lullabies of Bhai Sada Nand Ji and Mata
Premo Ji, his domestic education as per the ideals of the Guru, daily
exercise, clean and health-giving food and good dress were all a
means to the fulfilment of the hope that this kind gift of the Almighty
would be developed into a unique personality. This came about to be
true as well. The house had its environment in accordance with the
Guru's teachings. The legends of sacrifices were recounted and his
ears became accustomed to the recounting of the ideal that " No body
is hostile to us and no body is a stranger for us". His path of life
was lighted by the message "There is one Almighty Godfather and
we all are his children." This made him progress to be a perfect
man. Sometimes the love of two families spoils a child but on the

121
contrary in case of Bhai Jaita, his personality marched on towards
victory in every field.
Enjoying all the blessings of childhood, learning by rote the
tales of love and bravery and inculcating the idealism of Guru's
teachings in his life, Bhai Jaita crossed over to adolescence from
childhood. Both the families wished that this child also, like their
other son Gobind Rai, should become a brave and dauntless fighter.
Both should look alike and the personality of each should be an
incarnation of sacrifice for the other. While Gobind Rai played at
sword-fighting, wrestling, practicing dunds, and baithaks and mace
bearing; made groups and played martial games at the bank of the
Ganges, took bath in the cold water and hit the pitchers of the water-
carrying women with arrows, and earthen balls, and attempted to
digest the rich food through regular exercises, Bhai Jaita kept him
company. At home both these children were an apple of their parents'
eye and an object of affection for the entire environment. Every one
looked forward to their bright future. This was a dream to carry
forward the conventions of the Guru's establishment. This was a
desire to see the tree of the sikhism grow and spread its powerful
branches around. By the grace of God such an environment came into
being that they were changed from iron to steel. They grew up into
young men of perfect and blooming personality. Gobind Rai Ji and
Jaita Ji had similar urges, way of thinking, looks, size and had almost
similar bearing.
Perhaps they were not destined like other people to enjoy a
youth of luxury. They had been born for public welfare.
There are famous lines from a poem by Long fellow:

Lives of greatmen all remind us

We can make our lives sublime
And departing leave behind us
Foot-steps on the sands of time
It means that the great men not only inspire us to tread the
path of truth but also guide us on that path. As such, the aim of their
own life is realised, numberless other people also realise the need of
their guidance and succeed in the attainment of the supreme truth by

122
walking on their foot-steps. This is an all-pervasive truth. Shri
Gobind Rai ji had to carry the burden of the entire India on his
shoulders. The people of India had their own ambitions to fulfil and
Bhai Jaita's ideal was to maintain the dignity and conventions of
Guru ji's establishment. The historians have written that no unrelated
family shows so much of kindness to a child as is shown by the
children's own homes. The homes care more for the joys and
ambitions of their children than for themselves. The example of the
conduct of the Guru's establishment is unusual and unique which
should practically serve as a light-house for the society . If this one
faith takes roots in the hearts of the Indians, caste chauvinism, social
inequality, economic repression, political greed and hunger for power
will take to themselves wings. The ideal of the Guru's establishment,
"All are the partners of this common wealth and no body is
outside you", can serve as an elixir for all the hearts, a current of
love can flow everywhere and the links of friendship can be so
strengthened that no one will seem to be an alien. Every one should
enjoy his rights and none should be deprived of his due. The urge for
separatism should be mitigated and the desire for equality and
companionship should ever grow. The amount of love which Bhai
Jaita and his family received from the Guru's establishment can
change the land of life into a paradise if such love is exchanged by
the people in Indian society. Sri Guru Granth Sahib and Guru Panth
Khalsa present to us a model of camaraderie. They will serve as the
light-house of partnership for all times to come and every one in the
Guru's establishment will learn a lesson of equality and partnership.
Gurbani says:

This lesson is for all the classes of people

i.e. Khatri, Brahman, Shudra and Vaish
The Gurmukh recites the name of God
and every heart will be saturated with it
get salvation in the Kalyug 4/3/50/8-page 747
Guru Nanak Dev Ji ignored the rich Malik Bhago and stayed
with Bhai Lalo who belonged to a backward caste. He accepted the

123
latter's simpler and stale food. At that place Guru had composed the
following lines:

I join the people of the depressed classes

and I am the lowest of the low
O' Nanak living with them cannot be matched
by the people of upper classes.
The place where the low people live
enjoys the grace of God/4/3/ page 15
This principle had been given a practical shape in this manner.
Guru ji's marriage had been solemnised in the year 1641 A.D. but just
because the Guru ji had no issue upto that time, Bhai Jaita enjoyed
the undivided affection of the entire family. So much so that Bebe
Nanki and Mata Gujri ji fed him with their own hands and told him
the heroic legends of the brave fighters everyday.
The well-known Punjabi scholar Harnam Dass Sehrai affirms
this fact as under:

"Jaita had heard the lullabies along with his mother's

milk by hearing the heroic legends of the brave
fighters. These tales were told to him by none else than
Mata Nanki ji. Jaita Ji had grown young in the
courtyard of Mata Gujri. He was brought up by the
Guru's wife and poor Premo had scarcely kissed his
face." ("Shahadat"- page 223 and Bala Pritam" page
88)
Bhai Jaita ji and Guru Gobind Singh ji had played on the land
of Patna Sahib. This has been borne out by "Sikh Itihas Vichon
Chonvian Sakhian" published by sikh missionary College (Regd.)
Ludhiana in detail as under:

"Just because Bhai Sada Nand Ji had been connected

with the Guru's establishment from the very beginning,
the Nineth Master took him to Patna. Bhai Jaita spent
his childhood mostly at Patna in the company of Guru

124
 Gobind Singh Ji. When Mata Gujri ji alongwith her
family reached Anandpur Sahib from Patna Sahib,
Bhai Sada Nand ji alongwith Bhai Jaita ji also came to
stay at Anandpur Sahib."
The time of composition of Bhai Koer Singh's "Gur Bilas
Patshahi Dus" i.e. 1751 A.D. comes off 43 years after the death of Sri
Guru Gobind Singh Ji. In the context of bringing the severed head of
Guru Tegh Bahadur ji from Delhi to Anandpur Sahib, Bhai Koer
Singh agrees that Bhai Jaita had been brought up in Guru ji's
household. He has mentioned Bhai Jaita as belonging to the Chandal
caste. Dr. Fauja Singh who edited this book gave mazhabi sikh as the
meaning of the word chandal.
In the famous Hindu scripture "Manu Samriti" which was
translated into Punjabi by Mohan Lal Sharma and which was edited
by Language Department Punjab, the meaning of the word chandal is
given on page 227 as under:

"The son born of a shudra father from Kashatrani,

Banyani and Brahmni mother is respectively called
Karashta, Ayogta and chandal. They are all included
in Varan Shankar." (Manu Samriti 10th Chapter - page
227)
It may be clarified here that Bhai Jaita's mother Mata Premo ji
also was a Brahman. That is why he has been called a chandal.
According to the poet Koer Singh:

Then stood up an attendant

Who was a Chandal by caste
He was a perfect Sikh in body and in mind
He made request in this manner (135)
(Gur Bilas Patshahi Dus- page 61)
Bhai Jaita and his younger brother Bhai Sangata had the good
fortune of playing with the child Gobind Rai at Patna in their
childhood. According to Baba Jiwan Singh ji:

125
 Sangata and Gobind Rai were fast friends in the city of
Patna
Just as Balram and Krishan were loving friends in the
Bindraban
The two friends bathed in cool water of the Ganges
This way, Sangata and Guru ji were constant
companions (25) (Sri Gur Katha- page 56)
Bhai Kankan, the court poet of Guru ji also describes them in
his book as playing together as under:

At Patna Gobind organised his play

Taking Sangata, Jaita's brother for Company
He set at naught the distinction of high and low
Just as Guru Nanak had always kept Mardana with
him (Sankhep Dus Gur Katha-page 51-Time of
Composition 1711 A.D.)
Dr. Gurmukh Singh testifies the fact of their playing together
at Patna as under:

"Guru Gobind Singh Ji and Bhai Jaita ji used to play

together in their childhood and mutually loved each
other very fondly. They stayed at Patna for a long time.
Thereafter Guru Tegh Bahadur ji came to the area of
Anandpur Sahib and the family of Bhai Sada Nand Ji
also came to stay here. Here Bhai Jaita ji learnt Brahm
Vidya and Gurmukhi script and attained perfection in
the use of weapons."
(Bhai Jaita- Jiwan te Rachna, page 13)
Shri Raj Kumar who carried out his research under the
supervision of Dr.Balbir Kaur, reader Sri Guru Granth Sahib Studies
Department Punjabi University, Patiala writes:

126
 "Bhai Jaita ji and his younger brother Bhai Sangat
Singh ji got some time in their childhood to play
together with Guru Gobind Singh."
(Ranghrete Guru ke Bete- Bhai Jiwan Singh-page 11)
S. Karnail Singh Sahota states about Baba Jiwan Singh in his
work as under:

"The childhood of Bhai Jaita ji was mostly spent in the

streets of Patna Sahib and in the cheerful courtyard of
Mata Gujri ji. Baba Jiwan Singh ji had learnt
Gurmukhi and started the recitation of Gurbani at
Patna itself. This Ranghreta child had heroic
inclinations since his young age. He used to hit
the targets with bows and arrows and earthen balls.
Sri Guru Gobind Singh as a child used to divide his
companions into two groups and gave them a practice
of mutual fighting. Baba Jiwan Singh ji took an active
part in the mock battles of Guru Gobind Singh's play.
Baba Jiwan Singh grew from childhood to adolescence
in the sensible care of Mata Gujri and maternal uncle
Kirpal Chand ji. When Mata Gujri ji alongwith the
Tenth Master as a child and a large number of
devotees came to Anandpur Sahib from Patna Sahib,
Baba Sada Nand ji and Jaita ji also accompanied her."
(Guru ka Beta-Baba Jiwan Singh-page 33)
Once, while playing on the bank of the river Ganges Guru
Gobind Singh ji and Bhai Jaita ji were late in returning home. In
haste the child Jaita started tying the turban of the child Gobind Rai ji
on his own head. When he realised the mistake he returned the turban
to Gobind Rai ji who said in response, " Bhai Jaite, the time to tie my
turban has not yet arrived. When the time comes I shall myself don
this turban on your head."

127
 The book " Mahankav Waryam Akela" written by S. Dalbir
Singh and honoured by Shromani Gurdwara Prabandhak Committee,
Amritsar bears out this fact as under:

Jaita thought that Mata ji must be waiting;

To reach home quickly he raised the slogan of victory;
By mistake he donned the turban of Gobind Rai ji;
To see Bhai Jaita doing this all began to laugh
They told him that this was the turban of Gobind Rai ji
Jaita was amazed as to how it had happened
He begged pardon of Gobind and returned the turban
The Patshah took the turban back and said
The time has not yet come for you to don this turban
When I will make you the General of the armies
I shall myself don this turban on your head
I shall pin a plume on your turban
And shall make you wear my dress
I shall take you to the battle-field for the protection of
India
I shall transform the depressed people into Sardars
(Mahakav Waryam Akela- page 40-41)

128
 Bhai Jaita Ji's early Education
Under the instructions of Guru ji, Bhai Sada Nand ji spent
some time at Banaras and more time at Patna Sahib, preaching
sikhism. According to S. Niranjan Singh Aarfi:

"Bhai Sada Nand ji stayed at Banaras for sometime.

The rest of the time he lived at Patna Sahib. Bhai Sada
Nand Ji was a Saint as well as a soldier of the Guru's
establishment. He was a preacher and also skilled in
warfare. Then if his area of preaching was Banaras
and Patna, it was essential that Bhai Jaita's early life
should be influenced by all these situations."
(Ranghretian da Itihas- page 235)
The preachers of guru's establishment preached sikhism and
explained to the congregation that Nanak's religion was the best of
all. Great Scholars came to the assemblies of guru ji to show feats of
their intellect and Bhai Jaita had the opportunities of listening to their
thoughtful lectures. Usually these people were the scholars of
Sanskrit, which afforded the children of the preachers of guru's
establishment, the chance to learn Sanskrit. The sikh preachers
recited from Guru Granth Sahib and inspired the congregation to link
themselves with Guru.
According to Sarup Dass Bhalla:

"Banaras which was the centre of education

from primitive days had the topmost scholars.
All of them came to Guru ji
who gave them a great respect.
All of them were taken into
the system without any discrimination."
(Mehma Prakash- page 794)
According to " Sikh Itihas vichon chaunvian Sakhian
"published by Sikh Missionary College (Regd) Ludhiana:

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 "Bhai Jaita ji had learnt Gurmukhi,
Gurbani and use of weapons at Patna."
He learnt Punjabi, Hindi, Braj, Sanskrit, Arabic, Persian etc.
as well as Music from the same teachers as had been appointed for
Gobind Rai. He learnt Arabic, Braj and Hindi from Peer Mohammed,
Persian from Sahib Chand, Sanskrit from Kirpa Ram, Gurmukhi from
Harjas Rai and acquired the knowledge of music and gurbani from
Bhai Sada Nand ji. Baba Jiwan Singh ji has used words of Punjabi,
Sadh Bhasha, Sanskrit, Hindi, Persian and Arabic in his book "Sri
Gur Katha." From this it can be easily assumed that he had the
knowledge of these languages. While on one side, he was a brave
fighter, on the other hand he was also a great poet and scholar.
According to S. Dalbir Singh:

Peer Mohammed was appointed the Head of the

School
He attained the knowledge of Persian from Sahib
Chand
Kirpa and Champa Ram earned a lot of fame.
They had taught Sanskrit with great devotion
Har Jas Rai gave him the lessons in Gurmukhi
(Mahankav Waryam Akela- page 43)
How Bhai Jaita ji had acquired great scholarship at a very
young age, can be well realised from an incident recounted by the
famous Punjabi Scholar Principal Satbir Singh in his writing "Ite Jin
Kari":

"The greatest surprise, some sikh enquired at Patna

Sahib as to what was the greatest surprise of the world.
The Guru ji replied that the greatest surprise was that
man described the truth as untruth, and he considered
to be eternal what was worth giving up. Bhai Jaita ji
who was sitting there enquired "how a creature

130
became a victim of his actions and how his actions out-
weighed him". Guru Patshah replied:
"When the flower blooms it falls down on the
ground. The falling off of the flower brings forth the
fruit. Then the flower falls and its seeds are scattered
far and wide by the wind. These scattered seeds do not
go waste. After sometime these seeds again take the
form of flowers and fruits. In this manner the actions
don't die. They keep alive in some form or the other.
With the passage of time when the creature gets
reborn, punished for his actions, the actions remain
with him. That creature is chained be set his own
actions. As one sows the seeds of his actions so does he
get the crop. The Guru ji says: "It is on account of our
past actions that we feel jealousy of one and love for
another. The next question naturally was:"How can we
get rid of our actions?" The Guru ji advised , "By
understanding the ideal of life. This life is not meant to
be lived in luxury. The actions are annihilated by
finishing the ego. The ego is finished through service
and therefore it is befitting to live as per God's will"
A Brahman came and questioned, " Respected Sir,
you have a sacred personality but you treat a Brahman
and Shudra as alike. This is against the accepted
conventions." Guru Tegh Bahadur Ji replied, " We
have a common Godfather. We are all produced by
Him. It is true that all things happen according to one's
actions but just because we are the off-spring of the
same father, we are all heirs to his heritage."
"Try to see the light inside a person
and not enquire about his caste."
At Patna itself a sikh enquired as to what
was the cause of the continuation of the circle of
deaths and births. Guru ji plainly said, "it is

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 attachment ". Then expounding it Guru ji quoted a
saying from Guru Arjan Dev Ji,"
As long as man believes that he is doing
something, he remains entangled in various forms of
life."
The boat is only attachment and without shattering the boat of
attachment one cannot attain salvation. The real path of life is that
while serving, one should remain free from desires. If you maintain
your intellect and discretion, attachment cannot engulf you. By
reciting a Shabad he elaborated its meaning:

The mind that is oblivious remains a victim of illusions.

As he goes on performing actions on account of
temptations,
So does he go on shackling himself II1II (Pause)
(Jaitsari Mohalla 9)
And the path indicates:

O' man take hold of the idea of truth

Take this whole world except the name of God
As only an illusion.II2II(Pause) (Jaitsari Mohalla 9)
(Ite Jin Kari- pages 130, 131 and 132)
This incident appertains to the year 1670 A.D. when Bhai
Jaita ji was only nine or ten years old. These questions and answers
about high spiritual knowledge show that Bhai Jaita ji had studied
great religious books at a very young age, which included the
Ramayan, the Yog Vashisht, the Mahabharta, The Gita , the Puranas,
the Samrities, the Upnishads, the Lokaits etc. The study of these
books had deeply affected the mind of Bhai Jaita ji. His soul had
become so strong that he saw no difference between life and death
while fighting against tyranny. He became a very great scholar. The
Sikh Missionary College (Regd) Ludhiana writes:

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 "When Guru Tegh Bahadur Sahib set out for Delhi to
have a discussion with the important Advisors and
Qazis of Aurangzeb regarding the problem of the
Hindus, he planned a programme of full missionary
tour in respect of preaching sikhism. He took in his
company five main and scholarly sikhs for the ensuing
discussion. Bhai Jaita was one of them."
(Sikh Itihas Vichon chonvian Sakhian- page 9)
Guru Tegh Bahadur ji had a deep affection for Bhai Sada
Nand ji and Bhai Jaita ji and these two were great scholars. That is
why he always kept them with him during his missionary tours. This
is proved by the book" Guru Tegh Bahadur travels, places,
conventions and memorials," published by Punjabi University,
Patiala and edited by Dr. Fauja Singh. This book gives a detailed
account of the Guru ji's journey through the village Mulowal as
under:

"Guru Sahib had come to Mulowal from Rajo Majra

and had taken a seat on a kucha platform in the
village. He was accompanied by Bhai Mati Dass, Bhai
Sati Dass, Bhai Diala, Bhai Sada Nand and Bhai Jaita
who had later on become Jiwan Singh." (page 89)
Alongwith academic studies, Bhai Jaita was also given a
training in the use of weapons which was under the able supervision
of the great fighter Bhai Kirpal Chand.
S. Niranjan Singh Aarfi bears out this fact as under:

Very soon Bhai Jaita ji became an adept in the use of

all the weapons plied in the battle "field in those days
under the supervision of Bhai Kirpal Chand ji and able
guidance of his respected father Bhai Sada Nand ji.
Baba Jiwan Singh ji had attained distinction not only
in fencing but also in firing a gun. All this education
Baba Jiwan Singh had received at Patna Sahib itself

133
 but he continued his practice at Anandpur Sahib and
later at Patna Sahib." (Ranghretian da Itihas- page
311)
Bhai Jaita Ji attained perfection in fencing, archery, firing a
gun, using a spear, swimming, horse-riding and logic(with which one
is able to prove the right and the wrong). Bhai Jaita ji was given
training in horse riding by Bhai Bajjar Ji Sahadra, Pargana
Wazirabad. He could stand erect on the back of a running horse.
There may be hardly any fighter in the world who might hold the
reins of his horse in his mouth and use two swords with both his
hands at the same time. What type of swordsman Bhai Jaita ji was
has been recounted by the Sikh Missionary College (Regd) Ludhiana
in the following words:

"The entire valuable luggage and academic books of

Guru ji fell pray to it (The Sirsa stream) and all people
were scattered. On the other hand the enemies
circumscribed Baba Ajit Singh ji. Learning this Baba
Jiwan Singh ji held the reins of his horse in his mouth
and taking two swords in both his hand, and pounced
upon the enemy like the flash of lightening. He
extricated Baba Ajit Singh from the enemy's circle and
breaking through it he joined the Guru ji.
( Sikh Itihas vichon Chonvian Sakhian- page 14 )
If we study history attentively, we come to know that the
world has not yet produced his equal who may be able to hit two
targets with two guns at the same time. He possessed two guns
named Nagni and Baghni.
Churamani Bhai Santokh Singh has given a beautiful
description of the aim of these guns:

Jiwan Singh held on to his place

And gave guns to other singhs
He loaded his gun with the gun powder;

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 And the two stood like huge elephants
(Gur Partap Suraj Granth - page 5866, Ritu 6, Ansh
33)
Kankan, the court poet of Guru Gobind Singh ji, affirms the
fact of Baba Jiwan Singh's being a great shot as under:

At length a great gunman was left alone in the fortress.

He was Jiwan Singh Ranghreta who laid down
his life for the sake of religion
(Sankhep Dus Gur Katha- page 66)
Baba Jiwan Singh's being a great shot is thus borne out by
Sardar Rattan Singh Bhangu:

Jiwan Singh Ranghreta was a well known gunman

He sat in the tower all alone and resisted the foe single
handed (Prachin Panth Parkash - page 59)
Bhai Sukha Singh bears witness to the fact that Baba Jiwan
Singh ji was a great swordsman and a great gunman, as under:

Then Baba Jiwan Singh took the field alongwith

numberless fighters of different types.
The Singhs became fighters putting on bucklers,
swords and different other weapons
One of them used a dagger to protect himself and
showed wonderful feats.
Another was fighting with a gun amazing the on-
lookers with his feats
Guru ji organised this contest in the forest, opening
this arena of Mock-fighting
(Gurbilas Patshahi Dus - page 74)
Baba Jiwan Singh was not only a great gunman and
swordsman but also an excellent bowman who had no match at that

135
time. S. Shamsher Singh Ashok, Historian, Shromani Gurdwara
Pranbandhak Committee, Amritsar bears out this fact as under:

"Bhai Jaita ji (Baba Jiwan Singh ji) Ranghreta Guru

ka Beta whom Guru ji had kept in his company by
showering great affection, had no equal in firing a shot
and in archery."
(Mazhabi Sikhan da Itihas - page 149)
Shri Raj Kumar who has written his thesis under the
supervision of Dr. Balbir Kaur, recognises Baba Jiwan Singh as a
great General and writes as under:

"Bhai Jaita ji was one of the great Generals and

strategists of Guru Gobind Singh Ji. While taking
important decisions Guru ji always made consultations
with main personalities among whom Bhai Jaita ji was
one."
(Ranghrete Guru ke Bete - Bhai Jiwan Singh ji - page
43)
Baba Jiwan Singh ji was a great horseman. Riding a horse
while holding swords in both hands controlling the horse, fighting
and at the same time supporting two guns on the two shoulders and
firing two sure-shots at the same time needs a sharp intelligence and
courage. He possessed all the qualities of a great General. That is
why Sir Denzil Abbeston accepts Baba Jiwan Singh to be a great
General and writes as under:

"Jiwan Singh was one of the great Generals of Guru

Sahib. He was a depressed class sikh whose
martyrdom tower still stands at Chamkaur Sahib in
district Ambala. He had fallen a martyr in the battle of
Chamkaur Sahib in the year 1705-06 A.D."
(A glossary of the tribes and castes of Punjab & North
West Frontier printed in 1910, page 76)

136
 Col. Labh Singh writes as under:

"Bhai Jaita ji received instruction from the same

teachers as had been appointed to teach young Gobind
Rai. They had made arrangements for instruction in
the use of weapons along with academic education.
Bhai Jaita ji received instructions alongwith Guru ji
first at Patna Sahib and then at Anandpur Sahib."
(Shromani Jarnail Baba Jiwan Singh ji - page 28)
Dr. Mohinder Kaur writes thus:

"Bhai Jaita ji while he became knowledgeable by

listening to the religious discourses, he grew an adept
in the knowledge of sikhism, gurbani and use of
weapons along with Sri Guru Gobind Singh ji at
Patna. Impressed by his ability, Guru Gobind Singh ji
had appointed him his General as well as a tutor to
Sahibzada Ajit Singh."
(Bhai Jaita-Guru Ka Beta - page 42)
Dr. Gurmukh Singh writes:

"There, Bhai Jaita ji received instruction from tutors in

the use of weapons and in reading the religious texts.
Bhai Jaita ji continued to receive instruction and
affirmed his faith in sikhism. This way Bhai Jaita ji
became adept in every branch of knowledge." (Bhai
Jaita-Jiwan te Rachna page 14)
As has already been mentioned, the ancestors of Bhai Jaita
were great musicians. It was quite natural for Bhai Jaita ji to be
influenced by them. His father Bhai Sada Nand ji was a great teacher
of music and Bhai Jaita learnt music and gurbani from him. He
recited Gurbani every day and had dedicated himself to the holy feet
of Guru ji. Therefore, his personality was saturated with affection for

137
the guru, courage, dedication and enthusiasm. For this reason his
mode of thinking had been influenced by gurbani.
Great Punjabi Scholar Shri Harnam Dass Sehrai has so
described Bhai Jaita's personality as it emerged after inculcating the
education of every type:

"Jaita was not being controlled,

as a head-strong Bull defies control.
He took only few days to display his personality
and to show his distinction.
Jaita was a fire that has been suppressed for long
Jaita was a sound which had permanently occupied the
ears
Jaita was a tempest hidden in the waves
Jaita was a fire concealed in the breast of mountains
Jaita was a message lying in the bag of a postman
Jaita was a flame of fire suppressed under straw
Jaita was a listener whose ears had not been touched by
the music of the conch
Jaita was a delicate bough of a tree in whose veins
warm blood was not yet flowing
Jaita had joined the rank of those great persons who
were to found a new nation
Jaita had listened to Lullabies alongwith of great heroes
Do you know who was the narrator? It was Mata Nanki
Ji
Bhai Jaita ji had grown up in the courtyard of Mata
Gujri ji
Guru-Mata had seen him grow up inch by inch
Poor Mata Premo had not even once kissed his face
Seeing the bearing of Bhai Jaita one could visualise the
future hero
Jaita was like a half-blossomed bud which was slender
as yet and had not yet become a full-bloomed flower.

138
 (Shahadat - page 223)

The Birth of Sri Guru Gobind Singh Ji

Guru Tegh Bahadur Sahib had reached Baba Bakala in March
1664 A.D., after finishing his second tour. He stayed at Baba Bakala
for some time and then arrived at Kiratpur Sahib. Then he founded
the town Chak Nanki on 19th June 1665 A.D., purchasing land from
Rani Champa of Bilaspur. These days this town is known as
Anandpur Sahib. Guru ji sojourned at Anandpur Sahib for some time.
Then towards the end of the year 1665 A.D. after acceding to the seat
of Guruship he set out on the third tour of the eastern parts of the
country for missionary purpose. On this tour he took Bhai Mati Dass,
Bhai Sati Dass, Bhai Diala ji and Bhai Sada Nand ji along with him.
This whole group reached Patna Sahib in the first week of March
1666 A.D. passing through Kaithal, Thanesar, Manakpur, Delhi,
Mathura, Agra, Itawa, Danapur, Fatehpur, Banaras, Sasaram and
Gaya propagating sikhism and fortifying sikh organisations. Guru
Tegh Bahadur Sahib spent the summer season and rainy season from
March to September 1666 A.D. at Patna Sahib. Thereafter he reached
Dhaka in October 1666 A.D. via Punger, Bhagalpur, Malda and
Gopal Nagar. He was at Dhaka when Bhai Mehar Chand and Bhai
Kalyan Chand brought him the news of the birth of the child(Guru)
on the 7th moon day of Poh in the Bikrami year 1723 i.e. 22nd
December 1666 A.D. As Guru Tegh Bahadur Ji received this news he
named the child Gobind Rai.

The Birth of Bhai Sangat Singh Ji

The next day i.e. 23rd December 1666 A.D., Bhai Sangat
Singh ji was born to Bhai Sada Nand ji and Mata Premo ji at Patna
Sahib, a detailed account of which has been given on page 359 of this
book.

The Arrival of Guru Gobind Singh Ji

from Patna sahib to Anandpur Sahib

139
 After completing his missionary tour Guru Tegh Bahadur Ji
reached Anandpur Sahib in the year 1670 A.D. But Mata Gujri,
Sahibzada Gobind Rai, Mama Kirpal Chand Ji, Mata Premo Ji, Bhai
Sangata and Bhai Jaita were still at Patna Sahib. In the year 1672
A.D. they received a call from Guru Tegh Bahadur Ji and the entire
family reached Anandpur Sahib in March 1673 A.D. passing though
Danapur, Banaras, Luchkow, Hardwar, Lakhnaur and Ambala. It was
a long journey and there were many hurdles in the way. Not only
their own kith and kin were inimical but the Government also was
hostile. Through Guru ji had made arrangement for lodging at the
abodes of the devotees at different places, yet the journey was full of
risks. It was a very hard job to bring Sahibzada Gobind Rai safe and
sound over such a long distance. The group set out on this journey
under the supervision of Bhai Kirpal Chand Ji in a completely
planned way.
The famous historian of Punjab, Shri Harnam Dass Sehrai has
described this journey as under:

"Sangata, the real brother of Bhai Jaita and their

mother were included in this group. Sangata resembled
the Sahibzada in looks and physical built. Nobody
could distinguish between them on account of their
equal age and resemblance of looks. Sangata was
attired like the Sahibzada and there was not an iota of
difference between the two. Even though the mothers
had taken their seats in the chariots, Gobind Rai was
made to sit on a Bullock Cart and under a cover.
Sangata was presented to the congregation as the
Sahibzada and he received the offerings and greetings
of the devotees. In age Sangata was junior to the
Sahibzada by one day. The Sahibzada was not exposed
to the outer glances and was fondly seated on the
Bullock cart. This device had been thought by Kirpal
Chand Ji.
(Shahadat page 486-87)

140
 The Five Loved Ones of Guru Tegh Bahadur Sahib
According to Bhai Kahan Singh Nabha, "Five loved ones had
been elected since the time of Guru Nanak Dev Ji but the names of all
of them are not mentioned in history. Only a few names have been
given. For example, the five loved ones of Guru Arjan Dev Ji were:
1. Bhai Bidhi Chand Ji
2. Bhai Jetha Ji
3. Bhai Lagah Ji
4. Bhai Pirna Ji
5. Bhai Paira Ji
The five self-realised loved ones of Guru Tegh Bahadur Sahib
were as under:
1. Dewan Mati Dass
2. Bhai Gurditta Ji
3. Bhai Jaita Ji
4. Bhai Diala Ji
5. Bhai Udai Ji
"Bhai Daya Singh Ji, Bhai Dharam Singh Ji, Bhai Mohkam
Singh Ji, Bhai Sahib Singh Ji and Bhai Himmat Singh Ji are
especially remembered as five beloved ones. The reason is that when
on Ist Vaisakh Bikrami Sammat 1746 at Kesgarh, the Tenth Master
had unsheathed his sword and demanded in the open assembly that
any devotee who claims to be a sikh should offer his head since the
time needed sacrifices, first of all these five great persons had offered
themselves for sacrifices. The guru-father had embraced them,
addressed them as loved ones and founded the Khalsa panth after
beptising them."
(Mahan Kosh page 791)
S. Jaswant Singh Neki bears witness to the five loved ones of
Guru Tegh Bahadur Ji as under:
1. Bhai Mati Dass Ji
2. Bhai Gurditta Ji
3. Bhai Diala Ji

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 4. Bhai Jaita Ji
5. Bhai Udai Ji
(Ardas : Darshan Roop, Abhyas page 90)

The Lament of Kashmiri Pandits

Aurangzeb appointed Iftekhar Khan as the Administrator
(Subedar) of Kashmir in place of his brother-in-law Saif Khan on
11th September 1671 A.D. and ordered him to convert all the
Brahmans of Kashmir to Islam. Aurangzeb had made use of all
means— temptation, terror, tyranny and slaughter, for the spread and
propagation of Islam. A deputation of 16 Kashmiri Pandits
representing their victimised community and led by Pandit Kirpa
Ram met Guru Tegh Bahadur Ji at Anandpur Sahib on 11th moon
day of Jeth in the Bikrami year 1732 (25th May, 1675 A.D. ) This
deputation recounted the incidents taking place in the province of
Kashmir in wails.
According to the poet Kankan:

At last the Pandas came to the shelter of Guru ji

They recounted the happenings while crying
Guru Tegh Bahadur Ji took it to heart (81)
(Sankhep Dus Gur Katha page 55)
Guru ji became deeply pensive to hear the hair-raising tale of
the Pandits. When the child Gobind Rai, returning from play, asked
his father the cause of his worry, Guru ji told the nine year old
Gobind Rai as under:
"King Aurangzeb is forcibly converting Hindus to Islam.
Some greatman is required to sacrifice himself for the protection of
the Hindu religion.
" The child Gobind at once retorted:

"But who is greater person at present than you are."

According to Bhai Sukha Singh:

"Hearing the sacred truth from his father

142
 he(Gobind Rai) said openly;
Where is the person greater than yourself
who has force of the sword in his house.
(Gurbilas Patshahi Dus, page 81)
Guru ji took Gobind Rai Ji in his embrace and instructed
those Brahmans to go back and tell the Subedar that they will have no
objection to becoming Muslims only if Guru Tegh Bahadur can first
be prevailed upon to become a Muslim. After the return of the
Kashmiri Pandits Guru ji took the important decision to be martyred
for the protection of the Hindu religion. In the words of S. Rattan
Singh Bhangu:

First convert the Guru to Islam,

The whole world then will follow the suit
(Prachin Panth Parkash, page 37)
According to Guru ji's court poet Kankan, Guru ji had
expressed the following views, addressing the Pandits:

Guru ji then consoled them

This mean follow will swallow the mainspring
Now we shall quench his thirst
And go to heaven for the protection of religion
(Sankhep Dus Gur Katha, page 56)

Departure of Guru ji for Delhi

According to Principal Satbir Singh, Guru Tegh Bahadur Ji
had set out for Delhi in the middle of 1675 A.D., accompanied by six
sikhs, Bhai Mati Dass, Bhai Sati Dass, Bhai Diala, Bhai Udai, Bhai
Jaita and Bhai Gurditta. According to Professor Sahib Singh Guru
Tegh Bahadur Ji had only five special attendants namely Bhai Mati
Dass, Bhai Diala Ji, Bhai Gurditta Ji, Bhai Udai Ji and Bhai Jaita Ji.
"Jiwan Britant Dus Guru Sahiban" also mentions five sikhs as
accompanying Guru Tegh Bahadur i.e.Dewan Mati Dass, Bhai

143
Gurditta Ji, Bhai Udai Ji Rathor, Bhai Diala Ji and Bhai Jaita, a
mazhabi sikh who later became famous as Jiwan Singh.
Guru ji accompanied by five sikhs left Anandpur Sahib for
Delhi on 20th July 1675 A.D. Enroute he was propagating the
sikhism, fortifying the sikh organisation and meeting the devotees.
Setting out from Anandpur Sahib and visiting Kiratpur Sahib,
Bharatgarh, Roop Nagar, Harpalpur, Kabulpur, Hassanpur,
Mukarampur, Nanhedi, Nasmili etc. he landed at the house of his
supreme friend Sayyaid Saif Khan at Saifabad (where today we have
the Qilla colony at Bahadurgarh). He stayed there for two months
then he left for Patiala where we have the Gurdwara Dukh Niwaran
Sahib and another Gurdwara in Moti Bagh. Gurdwara Moti Bagh had
been built by Raja Karam Singh in the year 1898 Bikrami i.e. 1843
A.D. Starting from here he spent a night between Kaimpur and
Bilaspur. Then he reached Samana where he was well served by sikh
congregation. Here he stayed along with five sikhs in the fortress of
Umra Mohammed, sending back the rest of the congregation. From
here he went to Karhali first and then reached the house of Galora
Masand in village Cheekay. From here he went to the village Kara
Sahib and thereafter to Pehowa on the bank of Surasti. From here he
set out visiting a large number of villages like Rehode, Kharakpur,
Bhure, Khatkar, Jind, Lakhan Majra, Rohtak, Palwal, Kathoj, Bebaij
etc. and thus preaching among the people he reached Agra. At all
these places, Gurdwaras connected with his tour are in existence. At
Agra, Gurdwara Guru Ke Tall is situated at the place where he
offered himself for arrest.
Pandit Daulat Rai has very clearly and beautifully written:
"We have been hearing the saying about flowing of the ganges in the
opposite direction but its meaning was expounded by Guru Tegh
Bahadur Sahib.This has been happening till today that the murderer
may go to his victim but the victim has never gone to the murderer.
By doing so Guru Tegh Bahadur Sahib has made the ganges flow in
the opposite direction."
The Pandits went from Anandpur Sahib direct to Lahore.
They recounted in detail to the Subedar of Lahore what had
transpired between Guru ji and them. Subedar Iftekhar Khan sent the

144
entire information to Aurangzeb at Hassan Abdal; because
Aurangzeb had been there since 26th June, 1674 A.D. to suppress
rebellion in Afghanistan. Aurangzeb was very pleased with it and
wrote to the Subedar of Kashmir to end oppression; because the way
to convert all the Pandits to Islam had been discovered. Aurangzeb
whose earlier name was Mahaiyyuddin Mohammad was himself
occupied in the campaign to Kabul. So, Guru Tegh Bahadur deemed
it fit to make use of the intervening period for missionary work.
Though Aurangzeb was expected to return to Delhi in December
1675 A.D., on account of his pre-occupation in Afghanistan he
returned to Delhi on 27th March 1676 A.D.

The Arrest of Guru ji

The Government had decided to take Guru ji in custody. Guru
ji was at that time working at Agra where he was arrested on 15th
September 1675 A.D. There, an old poor man Sayyad Hassan Ali
always cherished a wish that in case Guru ji was omniscient and
wanted to go to Aurangzeb, he should be kind enough to come here
and fulfil my wish. He would get him arrested and get the prize
money announced by the king for getting Guru ji arrested. He should
get me this money so that I can spend my entire old age comfortably.
Guru ji stayed for the first two days in the city at a place where now
Gurdwara Guru Ka Tal is situated. Then at noon he shifted to the
garden where the old man's grand-son was tending goats. Handing
over a ring and a shawl to this boy Guru ji said that selling the ring he
could purchase sweets and put them in the cloth. He further instructed
him that if some body enquired he should tell that he had been sent
on this errand by Guru Tegh Bahadur. Guru ji also told him first to
take his grandfather Hassan Ali with him. The boy did all this. While
the boy was engaged in purchasing sweets, the old man passed on the
entire information to the Kotwal. The Kotwal immediately went and
arrested Guru ji and the five sikhs accompanying him namely Bhai
Mati Dass, Bhai Sati Dass, Bhai Diala Ji, Bhai Jaita Ji and Bhai Udai
Ji.

145
 This entire episode has been described by the poet Kankan
who was contemporary of Guru Tegh Bahadur Sahib and the court
poet of Guru Gobind Singh Ji, as under:

Resolving that he has to protect the Hindu Dharam

Sat Guru set out on his missionary tour (183)
Guru ji was staying at Agra at his will
But a mean fellow went and back-bit him (184)
The person had in his custody a shawl of Guru ji
He viciously took and showed it to the king (185)
You can not come by such a shawl to put on
But there is no scarcity of such Gurus living here (186)
The Mughal Ruler of the time called for Guru ji
And to his misfortune he put him behind the bars (187)
The Qazi said to the Sat Guru that he had spent money
on him
And he can get free only by showing some miracle
(188)
"Eat beef, recite Kalma and become our hero
Following your suit all the Hindu infidel will become
muslims" (189)
(Sankhep Dus Gur Katha page 56)
Guru ji and the five sikhs were brought to Delhi under strict
security. Kanahya Lal the author of ''Tareekh-i-Punjab" writes on
pages 41-42 as under:

"In the city there was a mansion which was supposed

to be haunted and always remained desolate and
uninhabited. Guru ji was first made to live in this
mansion and all the ghosts and spirits accepted his
subjugation. They brought to him a variety of out-of-
season fruits. Seeing this all the people felt amazed.
The next day, Guru ji was shifted inside the fort."

146
 Qazi Abdul Wahhab placed three alternatives before Guru ji
i.e. to show some miracle, secondly to be converted to Islam by
reciting Kalma and thirdly to be prepared for death. So far as miracles
are concerned, Guru ji said,

"Miracle means excess. Only God himself can bring

about miracles. We are only His servants."
Boote Shah has also written that it does not behove a King to
demand miracles from saints. Hearing this answer from Guru ji, the
Qazi asked him to be converted to Islam. Thereupon Guru ji said,

"Religion is one's personal affair. No body has the

right either to change a person's religion or to
denigrate any other religion.
Refusing to accept these two alternatives, Guru ji said that he
was prepared to be sentenced to death.

Bhai Jaita's Escape From Prison

Apprehending the approach of the time of Guru ji's
martyrdom, Bhai Jaita Ji, Bhai Udhai Ji and Bhai Gurditta Ji
managed to come out of the jail. No watchman on duty noticed their
exit. Bhai Koer Singh bears out their escape from the jail:

The Guru realised what they had in their mind

And he gave them this advice
The time of our death is approaching
I know it and you also should not feel distressed
They felt ashamed in their mind
And requested to be pardoned for this mistake
The Guru then told them to go out
And do every thing honourably.
(Gurbilas Patshahi Dus, page 53,1751 A.D.)

147
 Bhai Koer Singh writes that the three sikhs, seeing fetters on
their legs, felt different in going out and were afraid of the men on
guard duty. Guru ji exhorted them and said:

Guru ji told them to realise this

That was a suitable time (for escape)
They asked how it was suitable
When seven persons were on guard duty
They had shackles on their feet
And hand-cuffs on their hands
Guru ji said that all these will be broken
And they should go out without a regret
Realise that I am happy to remain here
Do not disturb my mood with your laments
All their chains were broken
The men on guard duty went to sleep
A large number of prisoners went out
Only one sikh resisted going out
The perfect guru asked him
Why he was not going out
The other alternative there was only to die
The sikh said that he was prepared to die
And did not want to leave Guru's company
He pleaded that he be granted Guru's company
That was his cherished wish
The three sikhs came out of the prison
And nobody noticed them
This way some came out of the gate
And the others remained inside.
(Gurbilas Patshahi Dus - page 54)
Bhai Sukha Singh describes the escape of the sikhs from
the jail as under:

The sikhs considered and said so

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 There is no other place fit for us
Without knowing the purpose we can give our lives
Hearing this Bhai Diala at once said
Those who want to go are free to go
We will maintain our sacred character
If we die we will be free of all restraints
Those who keep alive will remain in fetters
Some sikhs got out and no body noticed.
All of them got out but one remained there
He declared that he could sacrifice his life
So, said Dial, that he was happy to be a sikh
(Gurbilas Patshahi Dus - pages 63 and 64)
Dr. Tarlochan Singh describes Khwaja Abdullah, the Kotwal
of Chandni Chowk as under:

"Khwaja Abdullah some times stealthily helped the

sikhs to meet Guru ji. Khwaja Abdullah was the
Kotwal of Chandni Chowk Police Station."
(Guru Tegh Bahadur - page 319)
S. Dalbir Singh writes about the escape of Bhai Jaita and
assistance rendered by Zebunnisa as under:

Zebunnisa wrote a letter to the Jailor

Bhai Jaita is not to be detained in prison
Whenever he wishes to go out of the jail
His way is not to be blocked
Show proper respect to Guru Tegh Bahadur Ji
And never miss the opportunity to serve him
Show regard to him considering him God's
(Maha Kav Waryam Akala)
Aurangzeb's own daughter Zebunnisa who was a devotee of
Guru Tegh Bahadur had lent a hand in the escape of Bhai Jaita and
other sikhs from the prison. In "Pracheen Varan te Jang Name"

149
published by Shromani Gurdwara Prabandhak Committee, Amritsar,
Zebunnisa convinces her father Aurangzeb as under which bears out
her devotion to Guru's establishment:

Zebunnisa says to her father to tell him

That this Guru has come from divine
presence with great status
He will create Khalsa with unsheable hair
If you exercise hostility against the Guru
you are bound to lose
Live in peace with the Guru
and Almighty God will be happy
Better go to the shelter of the Guru
and enjoy his protection
Saki Mustad Khan wrote:

"The eldest daughter of Aurangzeb, Zebunnisa was a

poetess. She was fortunate enough to learn the Kuran
Sharif by heart. She was very fond of receiving
education and collecting books. In addition she herself
also authored books. When her letters were intercepted
she fell a prey tyranny. She was ordered to be
imprisoned in the fort of Salimpur
( Moase-i-Alamgiri).
Bhai Gurditta ji did not come to the Punjab after his escape
from the prison. He expired at some distance from Delhi after the
martyrdom of Guru ji. Bhai Udai Ji along with Bhai Sada Nand Ji and
Bhai Agya Ram Ji was keeping an eye on the incidents taking place
in Delhi. After the escape of these sikhs, the Government put Guru ji
in an iron cage. This cage had hardly sufficient space for Guru ji to sit
down. He could neither stand nor lie down.
After the escape of the sikhs from the jail there was a loud
discussion about this miracle among the Qazi of Delhi and other
Muslims. That is why that resolve in the mind of Aurangzeb to see a

150
miracle from Guru ji was affirmed. He put a condition on Guru ji to
display a miracle, or accept conversion to Islam or to be prepared for
martyrdom. Koer Singh describes it as under:

Then Aurangzeb said, listen friend

It will be futile to be obstinate with me
Through a miracle you have made the six flee (74)
Now be prepare to return to the jail
And show at once all your powers
The Qazi and the Mullah considered it
Then they went to the King and sat
He is capable of showing miracles
He has shown the weakness of the Government
Through his miracles he has made the six flee
Which has created fear in the minds of your friends
Now he has to either show a miracle
Or accept our religion Islam.
(Gurbilas Patshahi Dus- page 55-57)
S. Dan Singh Komal in his work "Mahankav Dharam Het
Saka Jin Kia" so describes the escape of the sikhs from the prison and
Guru ji's conversation:

The desire of the remaining three sikhs

Udai, Jaita and Gurditta said to the Satguru
We do not want any ease or comfort
We are not afraid of death either
We do not want to accept Islam
The cup of infidelity is full to the brim
We want to shatter this cup publicly
As such we do not want, like Diala,
Embrace martyrdom
We want that after our escape from the jail
The entire time that we keep living

151
 We should propagate sikhism
And expose this false religion (page 271)
Guru ji's Reply:

The Nineth Master said to the sikhs to listen to him

Depend upon God and go out of the jail
Let the wish of your minds be fulfilled
Remember God every breath of your life and go out
You are mind and I too am yours
Always consider me beside you and go out
May you live long and I grant you all blessings
Now make a prayer to God and go out (page 272)
The Three Sikhs Came Out Of the Jail:

Seeing them off Guru ji told them not to forget his

teachings
Use these bodies of yours for noble deeds
The great deed for which you have to die with me
You will continue to living ever for it
Now take this coconut and five paisa, the offering of
Guruship
Making this offering on your behalf tell Gobind Rai
Today onwards I have myself handed over
Guru Nanak's seat to you
Now onwards you will be Guru Gobind Rai,
the Protector of Guru Sikhi
Saying this the Nineth Master of Anandpur bowed his
head
And thus he sent the three sikhs out of the jail (page
273)
S. Dhanwant Singh Seetal so describes the exit of the three
sikhs from the jail.

152
 "It must be about midnight when Khwaja Abdullah who
was the Jailor and a devotee of the Nineth Master
came to him folding his hands and said, `O, divine
light, the evil does are going to treat you in the same
manner as they have treated your two sikh attendance.
My helpless eyes will not be able to stand this evil. As
such I pray to you to leave this jail during this night. I
have made all arrangements for this. My men will
contact you home safe and sound. So far as I am
concerned I will face it' Guru ji heard Abdullah's
request very tentatively and explaining to him
affectionately he said, `I appreciate your sentiments
and I am grateful for your sympathy. But let me make it
clear that I have voluntarily come to make this
sacrifice. I have a motive and aim in my mind and I am
making the sacrifice for their fulfilment.'
Hearing the clear words of the Nineth Master
Abdullah went away disappointed and the Guru ji went
into a trance.
But with the Guru ji's grace the remaining three
sikhs got rid of the jail; because these three brave sikhs
had to add glory to sikhism through great service to
the Guru's establishment."
(Jiwan Sri Guru Tegh Bahadur Ji-page 31)
So, it is very clear that Guru ji, before his martyrdom, had
sent three sikhs out of the jail and assigned to them their respective
duties. Bhai Gurditta Ji and Bhai Udai Ji were keeping an eye on the
developments at Delhi. When Guru Tegh Bahadur Ji was martyred,
Bhai Gurditta Ji not being able to bear this separation, breathed his
last. First body was taken to Bhogalpur on the bank of the Yamuna
and cremated. A contemporary Bhat so writes about his death:

"Baba Gurditta son of Sarwan Dass, grand-son of

Bhana and great grand-son of Baba Buddha and of the

153
 family of Suge Randhawe expired in the afternoon on
Thursday, the fifth moon day of Maghar in the Bikrami
year 1732 in the Mohalla Dilwali Sikhan at Delhi, in
the Dharamsal of Bhai Kalyana. In the morning of the
next day his body was cremated in the village
Bhogalpur on the bank of the river Yamuna." (Bhat
Vahi Poorbi Dakhni)
The escape of Bhai Jaita ji from the jail has been borne out by
S. Niranjan Singh Aarfi in his work "Rangretian da Itihas, by Col.
Labh Singh in his book "Shromani Jarnail Shaheed Baba Jiwan Singh
Ji, by Shri Raj Kumar in his research thesis "Ranghrete Guru ke Bete
—Bhai Jiwan Singh ji", by Dr. Gurmukh Singh ji in his writing "Bhai
Jaita — Jiwan te Rachna" and by S. Sohan Singh Gill in his work
"Sis Darshan."
Thus Bhai Jaita, after his escape from the jail, repeatedly
trudged uneven and zig-zag paths between Delhi and Anandpur
Sahib, maintained the flow of inter communication and constant
contact through letters and informed Anandpur Sahib of the political
developments at the Delhi court. This way he performed the role of a
knowledgeable postman and spy. Khalsa ji you can yourself judge
how difficult it is for an escapee. It is very clear that if he had been
intercepted he would have been put to the sword. But the devotees of
the Guru do not care for their life. He constantly maintained the
contact. The way he executed this critical task successfully by risking
his life makes it evident that he was not only a great gallant but also
an intelligent person possessing political understanding.

Fetching of 57 Verses of gurbani, material

for anointing guruship and the command of
the Nineth Guru to Anandpur Sahib and
taking its reply to jail at Delhi by Bhai Jaita Ji
The Nineth Master assigned different duties to Bhai Jaita ji
and the other two sikhs Bhai Gurditta Ji and Bhai Udai Ji. Guru ji
dispatched by Jaita ji with 57 (Verses) of Gurbani composed in the

154
jail, five paisa and a coconut to Anandpur Sahib. He also sent a letter
to Guru Gobind Singh ji and ordered Bhai Jaita ji to bring reply to it.
Khwaja Abdullah, the Kotwal of Chandni Chowk who belonged to
Mani Majra near Chandigarh and Aurangzeb's daughter Zebunnisa
had helped Bhai Jaita ji to escape from the jail. In this way Bhai Jaita
ji made an invaluable contribution to the completion of editing of Sri
Guru Granth Sahib by bringing 57 shlokas/shabads (Verses) of
gurbani to Anandpur Sahib. For this sikh religion will always remain
indebted to him.
The poet Kankan who was a contemporary of the Nineth
Master and court poet of Sri Guru Gobind Singh ji writes as under:

He wrote the Bani and sent the manuscript to Bhai Jaita

Making a prayer he departed on the same day towards
Gobind Rai (196)
Satguru has ordered that it should be included in the Adi
Granth
Any body who recites it will get salvation (197)
The verses which Guru ji has composed should be learnt
by heart
Any body who recites it in the morning will get its reward
(198)
The merits in this verse will not go waste
It should be included in the book and can not be
described otherwise (199)
The Nineth Master was confined to the prison towards the
end of his life
The sikh congregation came to see him and felt sorry
(200)
A large number of sikhs along with Bhai Jaita came to see
the Guru ji
And Guru ji gave a lot of instruction to those saintly
persons (201)
When the time to breathe his last came near
Satguru sent for five paisa and a coconut (202)

155
 Sending it through Bhai Jaita Guru ji ordered him
That after anointing guruship on the Tenth
Master he should return speedily like the wind (203)
The attendant sikh took these words into his mind
So that offering can be made to the Tenth
Master with all devotion (204)
(Sankhep Dus Gur Katha - pages 56 and 57)
Bhai Jaita Ji handed over 57 shlokas/shabads (Verses) and the
letter of the Nineth Guru to Sri Guru Gobind Singh Ji. Guru Gobind
Singh Ji studied those shlokas and the letter and then sent a reply to
the letter. The poet Koer Singh bears it out as under:

I do not entertain joy or sorrow in the mind;

All the Verses uttered by the Nineth Guru I will follow;
Then he addressed his sikhs in this manner
Any sikh who has no pain or pleasure in his mind
Should come to me and write these verses
He told them that only such a sikh
Can recite the verses
As has a mind free from fear of Aurangzeb
At that time a sikh in attendance gets up
His caste is Chandal but he is A perfect sikh in body
and mind
He made a request in a humble way
That he should be allowed to do this
The Guru blessed him with all joy
And he departed with the Guru's letter
He wrote in this letter That he might give his head at
Delhi
But he should send his body to the Tenth Master at
Anandpur Sahib
(Gurbilas Patshahi Dus- pages 55,61 and 62)

156
 Kesar Singh Chhibber writes about Guru Tegh Bahadur's
sending letter and fore-mark of Guruship to Guru Gobind Singh Ji as
under:

He wrote Dohira and got it sent

Only he can bear the burden who can send reply to it
Having written it he handed it over to the sikh
He said that he should reach Makhowal at the earliest
And bring back the written reply to it
The sikh said that he would travel day and night
Hearing this the Nineth Master was very happy
We have seen that our child can bear the burden
Then he sent five paisas and coconut
He said that now he is the Guru and I have become his
disciple
(Bansawali Namah page 91)
Sri Guru Tegh Bahadur Sahib realised that time of his
martyrdom had approached. He handed over the shlokas/ shabads, the
coconut, five paisas and letter etc. for anointing Guruship and sent
Bhai Jaita with the orders that suitable successor may be anointed.
Giani Gian Singh writes about it as under:

Then Guru ji called the sikh to him

and wrote a letter after due deliberation
This is my advice to my sikhs
let it be read out to them
The shabads and shlokas which I have written
are the essence of Guru Granth Sahib
Any body who reads them
with care will be free from grief
Guru ji realised that last moment
of his life had approached
He sent for coconut and, paisas
and bowed his head before them

157
He gave these things to Bhai Jaita
and explained his purpose to him
Go and explain to him that he should not have any
grief. (Panth Parkash page 456)
Bhai Sukha Singh mentions it as under:

Then a messenger came and revealed a secret

The Nineth Master had given him a doha
which he had been instructed to read
He had written that his glory had come to an end
He is shackled in chains and become powerless.
I gave you an advice which is full of several virtues;
This has been said by the Nineth Guru and these are
not my words;
I belong to a Rangreta family and am a friend.
It is my good fortune that the Guru gave this message
to me.
I felt happy and sang prayers of the Guru.
The Tenth Guru understood the message which the
Nineth Guru had sent;
He had sent a written order
to carry on the functioning perfectly;
The message of the Nineth Guru reached his son.
After reading the message he wrote the reply.
He has the strength and can do every thing
The shackles will be broken
even though the vistas are dark
You are capable of doing every thing
and can remedy all evils
You can do everything and this is no secret
He gave this message to a brave person
and dispatched him;
The brave person disguised himself

158
 and delivered the message.
(Gurbilas Patshahi Dus - page 59)
The poet Kankan, a contemporary of Guru Tegh Bahadur and
the court poet of Guru Gobind Singh Ji has written in his book
"Sankhep Dus Gur Katha" about Guru Tegh Bahadur's giving the title
of Pawan Putter to Bhai Jaita Ji. He writes:

Sending a message through Bhai Jaita,

Sat-Guru Ji ordered O, you son
of the wind return to Delhi
after anointing Gobind Rai as the Guru
(page 56-57)
So, this proves that Bhai Jaita could run very speedily. In the
manner Bhai Vir Singh Bal has blessed Bhai Jaita Ji with the title of
Pawan Sarupi Doot. Shri Bal Sahib makes it clear that Guru ji had
sent the material for anointing Guruship and an order to this effect to
Anandpur Sahib. Bhai Vir Singh Bal writes:

The Nineth Guru who knew

everything fetched a coconut
He also got five mohrs and sent them Kehloor
He got a messenger as fast as
the wind and dispatched him to Kehloor.
Take this fruit to Makhowal,
a place where Gobind Singh lives.
(Singh Sagar page 48)
Giani Kartar Singh Klasswalia writes that Bhai Jaita Ji
exchanged letters written by Guru Tegh Bahadur Sahib from prison at
Delhi and by Sri Gobind Singh Ji at Anandpur Sahib. He also brought
Verses written by Sri Guru Tegh Bahadur Sahib in the jail at Delhi. It
was he who brought material for anointing guruship from Delhi to
Anandpur Sahib. In the end again it was he who had brought the
sacred head of Sri Guru Tegh Bahadur Ji from Delhi to Anandpur
Sahib.

159
S. Kartar Singh Klasswalia writes as under:

The sikh bowed his head and received the letter

He trod in great haste
The Guru ji had instructed him not to make delay
And therefore he covered his journey during day and
night
Kartar Singh says that the Guru ji was sitting in the
session of congregation
When the messenger handed over the letter to him
The Tenth Master went out and wrote a letter
He sealed it and kept it with himself
Till he called Bhai Jaita to himself.
Hurriedly he explained to him everything
And told him to set out for Delhi at once
And cover the journey by travelling day and night.
As willed by Guru ji, when the incident takes place
You immediately gather your courage
Move ahead and pick up his head
And bring it to Anandpur Sahib
May God help you, as Kartar Singh says,
To reach Delhi without any delay
When the Nineth Guru saw the time approaching,
He made consultation with the Sikhs
He fetched a coconut and five paisas and
circumambulated,
As was the convention for anointing Guruship
He despatched Jaita to Anandpur Sahib
Considering the nature of time,
He immediately came to the Tenth Master
And they all understood that this was the end
Both the mothers felt very sad to hear this
But nobody could do any thing in this suffering
As Kartar Singh says, Delhi was very distant

160
 And it was difficult to bring news from there daily
(Sri Dusht Daman Prakash - page 132)
Dr. Mohinder Kaur Gill, Principal , Mata Sundri College,
New Delhi writes in her book "Bhai Jaita — Guru ka Beta" as under:

"Bhai Jaita Ji had accompanied Guru Tegh Bahadur

Sahib to Delhi and it was he who brought material
including forehead mark for anointing guruship to
young Gobind Rai at Anandpur Sahib. After presenting
the articles brought from there to young Gobind Rai,
he got from him the answer to one shloka and returned
to Delhi. Again he came back to Anandpur Sahib along
with the severed head of the Nineth Master. This way
he came to Anandpur Sahib from Delhi twice.
The word fatigue did not exist in Bhai Jaita's
dictionary. He was happy with the will of the Guru. It
is evident that the Nineth Master had very happily sent
him to Anandpur Sahib again with a coconut and five
paisas. Guru ji had sent back Jaita Ji immediately to
Anandpur Sahib so that his son might be anointed
Guru before his martyrdom and he might fulfil his
mission perfectly well."
(pages 70-71)
In an article by Giani Jang Singh entitled "Shaheed Baba
Jiwan Singh" and incorporated on page 193 of "Mazhabi Sikhan da
Itihas" by S. Shamsher Singh Ashok, it is written:

"When Guru Tegh Bahadur Ji was in prison at Delhi,

Bhai Jaita Ji went from Anandpur Sahib to Delhi twice
carrying letters with him. When the time of Guru Tegh
Bahadur Ji's martyrdom approached, at that time also,
he had come from Anandpur Sahib to Delhi with Guru
Gobind Singh Ji's message "Bal Hoa Bandhan Chhute,

161
 Sabh Kich Hot Upaye" which is incorporated in Sri
Guru Granth Sahib.
This very writer goes on to write at page 195 that
"According to the writing of Raja Sir Daljit Singh,
Bhai Jaita had come to Guru ji from Anandpur Sahib
as a messenger."
S. Niranjan Singh Aarfi in "Ranghretian da Itihas", S. Dalbir
Singh in "Mahan kav Waryam Akela", Col. Labh Singh in "Shromani
Jarnail Shaheed Baba Jiwan Singh Ji," S. Sohan Singh Gill in "Sis
Darshan", Dr. Gurmukh Singh Ji, M.A.Ph.d in "Bhai Jaita — Jiwan te
Rachna" and Shri Raj Kumar in "Ranghrete Guru ke Bete- Baba
Jiwan Singh" have stated that Bhai Jaita Ji had respectfully and
faithfully presented to Sri Guru Gobind Singh Ji at Anandpur Sahib,
57 shlokas/shabads (Verses) composed by Guru Tegh Bahadur Ji in
the Jail, material for anointing guruship, five paisas, coconut etc. and
Guru Tegh Bahadur's Hukam namah. He also carried replies to these
letters to Guru Tegh Bahadur Ji in prison at Delhi. In this way Bhai
Jaita Ji maintained a constant contact between Delhi and Anandpur
Sahib. It can be said without hesitation that it is not only an act of
great kindness towards Khalsa Panth, it is also his special and
invaluable contribution towards completion of editing work of Sri
Guru Granth Sahib. For this the sikh fellow will ever remain indebted
to him.

Conversation of Bhai Jaita with Guru ji

Bhai Jaita Ji reached Anandpur Sahib from Delhi, following
zig-zag paths and delivered to Sri Guru Gobind Singh Ji 57
shlokas/shabads(Verses) composed by Guru Tegh Bahadur Ji in jail,
five paisas, coconut and forehead mark of guruship and a letter from
Guru Tegh Bahadur Ji. He acquainted Guru Gobind Singh Ji with the
situation at Delhi.
Kesar Singh Chhibber so describes Bhai Jaita's arrival at
Anandpur Sahib and his taking back the reply to the letter:

The sikh arrived at Makhowal

162
 He saw all the Princes in unsatisfactory condition
They all stood mutely
Because none was able to give reply to this (93)
No other Sahibzada was able to give reply to this
At last Guru Gobind Singh Ji himself dictated reply
(Bansawali-Namah dusanh Patshahiyan ka, page 117,
time of composition 1769 A.D., edited by Language
Department Punjab).
Giani Gian Singh presents his view in the following words:

Then came the message of the Nineth Guru

And a sikh brought it without delay
On reaching Anandpur Sahib
He gave a detailed account to Guru Gobind Singh Ji.
(Panth Parkash-Stone Slab Printing page 54)
Churamani Bhai Santokh Singh gives the following
description:

By making repeated requests

I crossed the gate of the jail
I moved speedily and reached Anandpur Sahib
I travelled day and night without rest
Without thinking of taking bath or eating food
I executed the duty to the Panth
Day and night I travelled tirelessly
Remembering what the Guru ji had ordered
I speedily covered my journey
And by passing Ropar I reached Kiratpur Sahib
There also I did not halt and proceeded
Till I saw the Tenth Guru at Anandpur Sahib (37)
(Gur Partap Suraj Granth page 4461, Language
Department, Punjab)
Giani Kartar Singh Klasswalia writes:

163
 The sikh presented the letter after offering his
greetings
He had come pacing speedily
The guru had instructed him not to make delay
And therefore he had travelled day and night
The Tenth Master was in the assembly, says Kartar
Singh.
And he hands over the letter to him
(Dusht Daman Parkash page 130)
Bhai Jaita Ji recounted to the Guru ji all the circumstances
prevailing at Delhi. After hearing the entire detailed account, Guru
Gobind Singh Ji felt sure that the martyrdom of Guru Tegh Bahadur
Ji was inevitable. Guru ji held the congregation and in the open
session demanded that some dauntless hero should come forward to
accept the responsibility of the risky job of bringing the severed head
of Guru Tegh Bahadur Ji after his martyrdom. There was a pin-drop
silence in the entire congregation. At length Bhai Jaita accepted the
responsibility of the risky job himself and set out for Delhi.
Kankan, the court poet of Guru Gobind Singh Ji describes the
situation as under:

The Satguru said to the congregation

that he wanted some such Sikh
As could bring the head of his father (214)
All other sikhs kept quiet
but mazhabi sikh got up crying
I will make an attempt,
whatever may happen (215)
That mazhabi sikh of the Satguru
was a humble attendant of his court
With the grace of the guru
he made his life blessed

164
 (Sankhep Dus Gur Katha page 58, edited by Dr.
Gurmukh Singh, M.A.Ph.D. for Language Department,
Punjab).

Bhai Jaita Ji's Return to Delhi And

His Handing Over Guru Gobind Singh's
Letter to the Nineth Guru ji In Prison
Bhai Jaita Ji took leave of Guru Gobind Singh Ji and set out
for Delhi in disguise. He reached the residence of his elder uncle Bhai
Agya Ram Ji at Bhai Kalyana's Dharamshal in village Raisina near
Delhi. Bhai Sada Nand Ji was already present there, keeping an eye
on the developments at Delhi. Bhai Jaita Ji communicated the words
said by Guru Gobind Singh Ji hearing which all were very pleased.
They chalked out the plan to fetch Guru ji's head and trunk after his
martyrdom. The reply to Guru Tegh Bahadur's letter which Bhai Jaita
had brought from Guru Gobind Singh Ji was delivered to Guru Tegh
Bahadur Ji in the jail with the help of the Kotwal Khwaja Abdullah.
The poet Koer Singh writes as under:

At that time a noble attendant got up

He belonged to Chandal sub-caste
He was a complete sikh from his mind
He made a humble request
When the Guru said to him that Almighty God
would bless you with happiness
You go to Delhi with the Guru's letter
In which he has written as under
Take hold of the Guru's head at Delhi
And bring his body here
(Gurbilas Patshahi Dus , page 61-62)
Churamani Bhai Santokh Singh describes it as under:
Chopayee

165
 The Tenth Master wrote a letter
He wrote greetings from all and
about every body's well- being
You are the Master of the three worlds
You can establish and destabilise as per your will (22)
After writing the general ideas he said
Now there is little time before your martyrdom
Any sikh who fetches thy head will appear fearless
Taking this letter a sikh set out
He bowed his head but he was without grief
He departed on way to Delhi
And travelled day and night without rest (28)
He folded his hands and bowed his head
He blossomed at the site of the Guru
He placed the letter before the Guru feeling (30)
(Gur Partap Suraj Granth, page 4463-64 Language
Department, Punjab).

Episode of Guru Tegh Bahadur's Martyrdom

After fear, temptation, oppression etc. had failed, Qazi Abdul
Wahhab placed three alternatives before Guru ji — displaying
miracles, conversion to Islam, or martyrdom. Guru ji rejected the first
two alternatives and accepted the third alternative of getting
martyred. Thereupon the Qazi announced the verdict. On Thursday,
the fifth moon day of Magghar in the Bikrami year 1732 (11th
November 1675 A.D.), a little before the fixed time Guru ji was
brought at the well outside the Kotwali, made to take a bath and put
on new garments as Guru ji had desired. Aurangzeb had made an
announcement on the beat of drum along with the orders of
execution. A new platform had been got prepared. Thousands of
people had gathered to witness this. Guru ji sat there cross-legged.
Jallalludin the executioner of Samana was standing behind with an
unsheathed sword in hand. Guru ji had told the executioner in
advance that as soon as he bowed his head after concluding the

166
recitation of Bani and greeting the Almighty God , he might do his
job. Thus, Guru Tegh Bahadur Sahib kept reciting `Jap Jee' very
peacefully. The executioner kept standing behind with the uncovered
sword in hand. At last when he had recited the last lines of the Jap Jee
and bowed his head to greet the Almighty, Jallalludin, the
executioner of Samana severed his head from the body with a single
blow of the sword. The Government had pronounced that the dead
trunk of Sri Guru Tegh Bahadur Ji should lie neglected at the
Chandni Chowk. Any body who tried to take his trunk and head
would meet the same end. The Government had made tight security
arrangements. The poet Sewa Dass gives the following detail of these
arrangements:

"Thus Guru ji's dead body was kept under constant

supervision and no body had the power to remove it."
(Parchian Sewa Dass, page 94, time of composition
1741 A.D., edited by Professor Hari Singh, corrected
by Dr. Ganda Singh and Published by Language
Department, Punjab)
Regarding keeping watch over the dead body, the poet Sukha
Singh says as under:

The Turks noticed that they had killed a sikh

To keep it safe they appointed the watchmen (111)
(Gurbilas Patshahi Dus, page 65, Language
Department, Punjab)
Sarup Dass Bhalla so describes the watchfulness of the
Government:

The Government abandoned sleepiness and became

vakeful
Hearing this the watchmen also became alert
They put fear in the mind of the King
And he made arrangements for guarding the dead body
(31)

167
 (Mehma Parkash, page 745, published by Language
Department, Punjab).
So, it is evident that the Government had deployed strict
watch on the dead body of Guru ji. It was the climax of the royal ego
that they let the trunk and the head lie at the Chandni Chowk and
announced that if there was any sikh of the Guru he might take away
the head and the trunk. Out of fear for royal oppression no sikh
showed the guts and courage to do this great job. They thought of
saving their own lives by calling themselves the devotees of Ram.
Baba Jiwan Singh ji portrays the situation in the following
words:
Chopayee
The Hindustani performed this evil deed
They felt ashamed of being the devotees of the
Almighty
They did not call themselves sikhs
Thus, all the sikhs became the devotees of Ram (49)
(Sri Gur Katha, page 63, edited by Dr. Gurmukh
Singh, M.A.Ph.D for Language Department, Punjab.)
This was the condition of the sikhs and the Hindus, for the
protection of whose religion Guru ji had invited this fate. Will the
dead body of Guru Tegh Bahadur, the great Guru of the Sikhs lying
in neglected at the Chandni Chowk? It was not the dead body of the
Guru but the honour of the Sikhs that was lying at the Chandni
Chowk. It was a big interrogation mark and a big challenge for the
people of India.
Kankan, the contemporary of Guru Tegh Bahadur Ji and a
court poet of Guru Gobind Singh describes the situation in the
following words:

The father went to the heaven

and the son felt deeply bereaved
Mourning the death is natural

168
 for the living beings (293)
Guru ji announced to know
if there was one among his sikhs
Who could bring the head
of my father (from Delhi) (294).
All others kept quiet
but a mazhabi sikh got up crying
I shall make an attempt
whatever may happen (295)
(Sankhep Dus Gur Katha, page 58; time of
composition 1711 A.D.; edited by Dr. Gurmukh Singh,
M.A.Ph.d for Language Department, Punjab).
The poet Sewa Dass describes it as under:

"At that time the Tenth Master was at Anandpur Sahib.

The Ranghreta sikhs were ordered to bring the dead
body of the Nineth Guru from Delhi. They were
assured of divine help. Then the Ranghreta Singh
bowed before the Guru and carried out Guru's
orders." (Parchian Sewa Dass, page 94, the time of
composition 1741 A.D., published by Language
Department, Punjab).
Ghulam Mohaiyyuddin Bute Shah, a contemporary writer,
describes it in the following manner:

"One day Guru Gobind Rai was sitting in the session of

the congregation, surrounded by his sikhs. In his own
way he made a mention of bringing dead body of Guru
Tegh Bahadur Sahib. A Ranghreta sikh got up out of
the gathering and bowing his head, said, "if this
servant of yours gets orders to do this job, he will not
grudge even his life and in whatever way it may be

169
 possible he will bring the Guru ji's body from that
street."
(Twarikh Punjab, Persian source, page 108)
Sohan Lal Suri bears it out as under:

"Guru Sahib, every day gave orders to his resolute and

steadfast for sikhs that any one who avenges the death
of my reverent father and makes endless and unique
effort to bring the body of that noble soul, will be
counted among my unique servers and loyal devotees.
During these talks two Ranghretas who were the father
and son, came forward, kissed the land of their service
with lips of respect and rubbed their forehead of faith
at the beneficial door." (Umdatutwarikh, Persian
source, page 740)
Ahmad Shah Batalvi who was the news writer of Aurangzeb
writes as under:

"He assembled his devotees and said, "my father has

been murdered at Delhi and I must avenge his death.
Now when they have hidden his body, some brave
person among you should go and bring his head. A
person got up (the historians have mentioned his name
as Bhai Jaita), this very person became Baba Jiwan
Singh after being baptised. He tightened the girdle on
his waist and set out for Delhi.
(Twarikh Hind, Persian source, page 84)
S. Niranjan Singh Aarfi regrets the misconceptions created by
the historians and writes:

"It has to be sorrowfully stated that the hardships

borne by Bhai Jaita and Sada Nand in safe-guardian
the Guru ji's body have been taken very casually by out

170
 writers. Have the old and the present day writers
appreciated the bravery, the courage and planning
with which Bhai Jaita had brought the Nineth Guru's
body wrapped in his own sheet? Some writers have
talked of a hurricane, some others have mentioned a
sand storm and still others have written that some body
had flown away with the head. Some other writers have
written that some body put the head in a pot and
walked away. Have we not yet acquired the capability
of studying history?
In this connection no greater proof can be
available as to who were those people and from where
they had gone to fetch the head of Guru Tegh Bahadur
Ji. If the sikh writers still take their pleasure in
studying the sikh history in the way of the Brahmans
and in misleading the sikh minds, let them take it. But
let them note one thing that the Guru of the sikhs is
omnipresent and will not tolerate any disobedience".
(Ranghretian da Itihas, page 283)
S. Balwant Singh Anand writes:

"Guru Gobind Singh Ji kept challenging his

congregation in the open session but no body showed
the courage of setting out for Delhi. At length Bhai
Jaita and his respected father Bhai Sada Nand took the
responsibility of executing this project, very difficult as
it was".
(Guru Tegh Bahadur - A Biography)

171
 The Plan to Bring Guru ji's Head and Trunk
and Self-Sacrifice of Bhai Sada Nand Ji
Bhai Jaita Ji , his elder uncle Bhai Agya Ram Ji, and his
father Bhai Sada Nand Ji and Bhai Udhai Ji and Bhai Gurditta Ji were
sitting in disguise in this gathering and witnessed every thing with
their own eyes. A strict security had been deployed on the head and
the trunk. The historians write that at that time numberless soldiers
had surrounded Delhi and its suburbs. The Government had
proclaimed death sentence to any body who carries away the head or
the body. Not to speak of showing courage the devotees were
avoiding being called the sikhs of the Guru. It was the reign of the
Mughals, Guru ji's head and trunk were lying in the Chandni Chowk.
The Government had thrown a challenge. Bhai Jaita Ji, his elder
uncle Bhai Agya Ram Ji and his father Bhai Sada Nand Ji and Bhai
Udhai Ji and Bhai Gurditta Ji gathered after this event at Kalyana's
Dharamshal in the village Raisinha. They planned the strategy to
carry away the head and the trunk. Kudos to Bhai Jaita,his father
Bhai Sada Nand, his uncle Bhai Agya Ram and the sikhism!
Shedding all fear, they made a prayer at the feet of the Guru ji.
During the first quarter of the night Bhai Udhai Ji, Bhai Jaita along
with his father and uncle succeeded in coming close to the dead body,
taking cover of the darkness and torrential rains and keeping beside
the walls of the residential houses. As per the pre-devised plan, the
head of Bhai Sada Nand Ji was severed so that his head and trunk
might be exchanged with those of the Guru ji. Baba Jiwan Singh in
his writing so describes the self-sacrifice of Bhai Sada Nand Ji:

The entire project was successfully executed

As resolved, he put the head of his father
in place of the Guru ji's head
The Guru ji's head now glittered in all glory
All the people of Delhi say so
Just as you have protected me from the enemy forces
Kindly save me, O' You divine savier
Let all the sikhs have the glimpse of

172
 Guru Tegh Bahadur who has departed for heaven
If some body talks of love,
Let him see how my father stood by love,
He put his severed head at the feet of the Almighty;
This is a practical demonstration of love
(Sri Gur Katha, page 35)
Kankan, the court poet of Guru Gobind Singh Ji bears out the
placing of Sada Nand's head in the Chandni Chowk as under:

He went and told his father what Guru ji had said

Hearing it the father was pleased
as Bali had been pleased to come to Ram (217)
The father asked his son to make a plan
So that a head can be put in place of Guru ji's head,
without being noticed by the watchmen.
Thus they threw dust into the eyes of the watchmen
and fled with Guru ji's head
Then they made a prayer invoking
the Tenth Master's support (218).
Chopayee

My head is being used in the Guru's service;

Who can be more fortunate than I am?
Thereafter he bent down his head,
Bhai Jaita carried out his orders;
He took the head and trunk to the place,
Where Guru ji's body was lying (219)
(Sankhep Dus Gur Katha, page 58-59)
This event has been described by S. Dalbir Singh as under:

Jaita martyred his father with his own hands,

He exchanged the body with that of the Divine Master;
He took it to Raisina, the abode of his ancestors,

173
 He started making preparations for the cremation,
He reared a pyre inside his house,
He did not care at all for the Government.
(Mahan Kav Waryam Akela, page 31)
S. Niranjan Singh Aarfi, the historian, describes this episode
as under:

"The torches were aflamed on the four-walls of the Red

Fort. The Priests of Jama Masjid had since gone to
sleep after their religious discussions. Far away on the
roof of the Kotwali of Chandni Chowk, torch-bearers
were strolling with lit torches in their hands. In the
open court-yard of Chandni Chowk, the dead body of
Guru ji was lying un-recognised in a way. In the sky a
small cloud had covered the moon behind it. When the
moon sped ahead of the cloud the moon-beams were
reflected back gloriously from the face of the Guru ji.
The Ranghretas, the father and the son, stopped at the
turn of the street and whispered something in each
other's ear. The night was completely still.
Intermittently, the voice of the watchman was heard
and far away somewhere some dogs also had barked.
Perhaps they had heard the fearful hooting of some
flying owl. In such a quiet night the Ranghretas may
have talked to each other at a very low pitch but their
whispers did indicate what they were communicating
to each other. The father was saying, "My son, this job
can be executed only in this way that some other dead
body may be hurriedly placed at the site of Guru ji's
dead body and the latter may be carried away. As the
soldier keeping guard on the dead body walks away
from it, first the severed head of the Guru ji may be
replaced by an other head and later during the second
such opportunity the trunks also may be exchanged.

174
Making this plan both the Ranghretas, the father and
the son creeping near the walls of the houses in the
street, covered a long distance. Here, they had an open
plain without any population around it. The cloud had
again lacked behind the moon. In the light of the moon
the hilts of the swords of the two Ranghretas were
clearly visible. When the spotless white sheets tied
around the waists of the father and the son glistened in
the moon light, they heard a voice from far away
"Keep awake". The Ranghretas lay down on the
ground; perhaps some watchman had noticed them.
For quite some time the father and the son kept lying
on the ground; but then they realised that the danger
had passed off. The same voice "keep awake" was now
heard from the farther end of the street. If the
watchman had noticed them, he would have raised a
hue and cry. The normal cry of the watchman was still
being heard. "Listen son, now behead me and
exchange my dead body with that of the Guru ji and
hasten towards Anandpur Sahib," advancing his word
towards his son Bhai Sada Nand Ji said. " How is that
possible, father? Shall I not be accused of patricide?"
Bhai Jaita said to his father, "Better you behead me
and be good enough to exchange my dead body with
the Guru ji's." Bhai Jaita pleaded with his father. "
How can that be? If you do not want to be accused of
patricide as per the shastras, how can I be the
destroyer of my dynasty? My son, it is correct both
ways but we have come out to execute a task on the
basis of which the shastras will be written. At the
moment the main goal before us is to lift the dead body
of the Guru ji. If my head is severed in the service of
the Guru ji, I shall be very fortunate. Don't you want
your father to get this honour? In addition, I am an old

175
 man and my dead body will not be easily recognised.
By the time it is recognised you will have travelled a
long distance. Further, listen carefully that you have to
cremate the Guru ji's trunk before your departure. For
us every hair of the Guru ji's body is sacred .
Therefore, you have to set out for Anandpur Sahib
after cremating that holy trunk. It will be safer if you
carry Guru ji's trunk to our native village Raiseena
and set our ancestral house on fire, along with the
Guru ji's trunk. So far as there is the question of your
not being accused of patricide, I release you from that
sin also," saying this Bhai Sada Nand Ji struck his
neck with his own sword. Jaita's clothes were coloured
red with the Torrent of his father's blood. The dead
body of Bhai Sada Nand Ji writhed for some time and
then became still. Bhai Jaita paid obeisance at the feet
of his father and kissed the feet several times. He
washed the glittering face of his father with his tears.
And then suddenly he got up with a jerk; "I have
already wasted a lot of time." To make a fuller use of
the remaining moments, he untied the sheet around the
waist of his respected father and spread it on the
ground. Wrapping the head and the trunk of his father
in that sheet, he surreptitiously moved towards
Chandni Chowk taking cover of the walls of the
houses.
(Ranghretian da Itihas, page 287-88)
The great Hindi poet and national poet of India, Shri Maithili
Sharan Gupt has described the above event in the following words:

At last an old man of that family,

who had been blessed by the Guru.
Reached Delhi along with the son,
willingly and with this motive,

176
At midnight taking cover of the tall
houses in the light of the moon
But the father and the son remembered
their goal clearly like a chakor;
Intermittently, the voice of a song
and the beat of a small drum were heard
window in its sway
The watchmen were looking down
and observing the nightly scene
The two noble- minded father and son
were aware of their surroundings,
They moved ahead stealthily
to execute the noble task,
They landed at the spot where the body
of the Guru ji had been lying still for sometime,
They exclaimed with admiration that the Guru
had saved the religion by sacrificing himself,
"O, Master now move to my house
and I will lie in your place."
"He said to his son, we should act in a way
that may not arouse the suspicion of the watchmen;
You take away the Guru ji's body replacing
it with my severed head and trunk."
The son said, " You yourself take the body of the Guru
and leave me in his place;
You continue to be my father
and you can have another son."
"Don't be mad I am otherwise about
to die but you are capable of doing something;
My death will be praise-worthy
if I leave behind a son like you;
Make haste lest the turks should
wake up, hearing these whispers
The father was laughing while

177
 the son was standing still
The old man then recited Jap Jee in his mind
and severed his own head
The son was startled and made
obeisance to his father
Then he carried severed head
of the Guru to own house
(Gurukul, page 51-52)
The famous historian Shri Sohan Lal Suri has described this
happening as under:

''That day torrential rains fell and a severe storm blew

the like of which no body had ever seen. Consequently,
the night had become pitch dark and terrible due to the
roars of the clouds and flashes of lightening.
Frightened by this terrible situation the King's soldiers
had taken shelter in a corner. The two persons, the
father and the son, availed themselves of this time,
taking it as a hint for fulfilment of their hope and
mission . The son killed his aged father with his own
hands and put his trunk and head in place of the Guru
ji who had already departed from this mortal world.
He reached Anandpur Sahib in a short time. The Guru
ji was very happy and pleased to see this and his holy
tongue uttered the enviable words "Ranghrete Guru Ke
Bete" (Umdatutwarikh Persian source)
Rai Bahadur Kanhaiya Lal has described this incident as
under:

Bhai Jaita ji said to his father that the severed head of

the Guru ji should not be allowed to be dishonoured
and the trunk also has to be removed in any case.
Therefore, one way can be that a head should be put in

178
 place of the head so that for some time an illusion can
be maintained and before the secret is out some
distance should be covered. The father said that if only
an illusion is to be created, the proper thing would be
that his (Father's) head be put in place of the Guru's
head. The son accepted his father's plea in order to
please him and cutting his father's head he put it at the
Chandni Chowk and in the raging storm and cyclone
he left Delhi along with his two companions Bhai
Nalwa Ji and Bhai Adda Ji and reached Anandpur
Sahib along with Guru ji's head (Twarikh-i-Punjab,
page 32).
S. Sarup Singh Koshish described this event in the following
words:

"They carried Guru ji's head and trunk and reached

Bhai Jaita's house in Mohalla Dilwali."
(Guru ki Sakhian, , time of composition 1790)
Dr. Gurmukh Singh Ji writes in the introduction of the book
"Mahan Kav Waryam Akela" as under:

"Khalsa Ji, pay a little attention, it was the reign of the

Mughals and the sikhs were being massacred. Guru
Tegh Bahadur Ji had been martyred as per the orders
of the emperor. Guru ji's head was lying in the
Chandni Chowk and the Government had thrown a
challenge for any one to carry it away. It is very
evident that any body who lifts the head will be put to
sword along with his family. Kudos to Bhai Jaita who
gave up all fear, severed the head of his respected
father and exchanged it with Guru ji's very carefully
and took the latter to Anandpur Sahib. The Tenth
Master embraced him and expressed affection for him.

179
 But the historians remained almost mum because their
caste- pride had killed their conscience. They made
only a passing reference to the sikh who had performed
such a marvellous deed."
Shri Raj Kumar has described Bhai Sada Nand Ji's self-
sacrifice at the Chandni Chowk in his thesis as under:

"The torch bearers were walking on the roof of the

Kotwali of Chandni Chowk carrying torches in their
hands. The dead body of Guru ji was lying rather
unrecognised in the Chandni Chowk. The night was
completely still. Occasionally, the voice of the
watchman was heard. The father and the son were
making a plan to carry away the Guru ji's dead body.
A debate was going on between Bhai Sada Nand Ji and
Bhai Jaita Ji. The father said to his son, `clip my head
and exchange my dead body with that of the Guru ji'.
But Bhai Jaita was also making the same plea to his
father. Bhai Sada Nand Ji said, `If my head can be
used in the service of the Guru, it will be a very
fortunate head. Don't you want your father to attain
this honour? In addition I am an old man and my dead
body will not be easily recognised. By the time they
recognise it, you will have covered a long distance.'
Bhai Sada Nand struck his head with his own sword
and his head fell upon the ground. Bhai Sada Nand,
thus , sacrificed his life for the sake of his Guru. Bhai
Jaita, with a heavy heart, wrapped the dead body of his
father and un-noticed by the watchman he exchanged it
with Guru Tegh Bahadur Ji's dead body." (Research
Thesis- Ranghrete Guru Ke Bete — Bhai Jiwan Singh-
Page 23; Supervisor Dr. Balbir Kaur, Reader, Sri
Guru Granth Sahib Studies Department, Punjabi
University, Patiala.)

180
 Principal Satbir Singh writes in his books "Ite Jin Kari" and
"Purkh Bhagwant", that while lifting the sacred trunk and the head of
Guru Tegh Bahadur Ji, Bhai Jaita Ji had reposed the head and trunk
of his father Bhai Sada Nand Ji at that spot. While dedicating this
book to the courage of Bhai Jaita Ji he writes:

"When The Tenth Master heard the tale of Bhai Jaita's

sacrifice, daring and planning, he embraced him and
uttered the words "Ranghrete Guru Ke Bete." He gave
away his father and, instead, got a father like Guru
Gobind Singh. When Guru ji asked him to demand a
boon the Ranghreta said,"Kindly bless me with the
sight of and bath at Amritsar" (page 189).
The poet Koer Singh has expressed his views in a poetic
language as under:

Making every possible affort,

he carried away the Guru's body.
The people were so afraid,
that none was prepared to own him.
(Gurbilas Patshahi Dus)
Col. Labh Singh in his work "Shromani Jarnail Baba Jiwan
Singh Ji" recounts in detail how Bhai Sada Nand Ji had chopped off
his head, how Bhai Jaita Ji had exchanged his father's head and trunk
with those of Guru Tegh Bahadur Ji's, and how he had carried away
the Guru's head and trunk to his home at Village Raisina.
Ghulam Mohaiyyuddin Bute Shah who was a contemporary
writer has given the following statement regarding Bhai Sada Nand's
sacrificing his head:

"Two persons of Ranghreta race, the father and the

son, went to fetch the dead body of Guru Tegh Bahadur
Ji. When the above-mentioned Ranghretas moving
through darkness and torrential rains reached that

181
 street, the son with his own hands beheaded the father
and putting his father's dead body there, he carried the
Guru's body to Anandpur Sahib". (Tarikh-i-Punjab)
Professor Puran Singh in his work "Ten Masters" has
reiterated this very statement i.e. Bhai Jaita Ji had himself chopped
off the head of his father, exchanged his father's head and trunk with
those of Guru ji and set out from there.
Sarup Dass Bhalla in his book "Mehma Parkash, Joseph
David Cunungham in his work ''sikh Itihas'' and Sir Denzil Abbaston
in his writing "The glossary of the Tribes and castes" have given a
detailed account of Ranghretas' carrying away Guru ji's body.
S. Sohan Singh Gill has in his book "Sis Darshan" has given a
detailed and definite information regarding Bhai Sada Nand's cutting
his head and Bhai Jaita's exchanging his father's trunk and head with
those of the Guru ji.
The above evidences, references and facts make it evident that
Bhai Jaita Ji had exchanged his father Bhai Sada Nand Ji's head and
trunk with those of the Guru ji, carried the latter from the Chandni
Chowk and cremated Guru ji's body at his ancestral home in village
Raiseena, near Delhi. He prepared a pyre within his house for Guru
ji's trunk and then carried Guru ji's head to Anandpur Sahib.
Blessed be the sikhism and the Sikhs affection for the Guru!
Satguru's devoted lover had sacrificed his head. Bhai Jaita Ji's
courage becomes explicit in this entire scene. Khalsa Ji, think over it
attentively. What should be his mental state at that time? This was the
extreme of sacrifice.
This is the only example in the history of the world in which a
follower puts the head of his father in place of the Guru's head and
presents the latter to his Master Guru Gobind Singh Ji at the risk of
his life. He cremated the Guru's trunk in his ancestral home and
carried the head with due care and respect to Anandpur Sahib. This
incident seems to be a fantasy, but it is true, 100 per cent. Only then
he had earned the title "Ranghrete Guru ke Bete."

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 The Effect Of Guru ji's Martyrdom
After cremating the head of Guru Tegh Bahadur Ji, Guru
Gobind Singh Ji reflected in his mind why all this had happened.
Why did the sikhs not show courage to lift and respectfully cremate
Guru Tegh Bahadur's sacred head? Why had the sikhs of Delhi turned
their backs on the Guru? Why did the sikhs not feel ashamed? Why
did Turks fail to recognise the sikhs? Why did the young men remain
insensitive like stones and did not feel excited? Why had their arms
become powerless like broken reeds? And why did they not realise
their great duty etc.?
Baba Jiwan Singh Ji has written the following words about it:

Kabit
Why did the sikhs of Delhi break their allegiance to the
Guru Why did the men and women not declare their
Guru?
Why did the minds of the Guru's sikhs not feel
ashamed?
And why did the Turks not recognise the sikhs?
Why did the young devotees remain speechless like
stones?
Why did India not listen to the voice of her
conscience?
Why did their muscle power become devitalised like
straw?
And why did they not realise their great duty? (52)
(Sri Gur Katha-page 64)
Considering it Guru ji resolved, that I would place all the
weapons in the hands of the sikhs and will make the sikhs wear
complete form and be disciplined, powerful, knowledgeable,
conscientious and brave. They should look praise-worthy and
prestigious among millions, I will give them such looks. My sikh will

183
be friendly to the miserable and I will give him knowledge of how to
punish the vicious."
Baba Jiwan Singh Ji writes about it as under:

Considering this Guru ji now made up his mind

I will make the sikh-handle all weapons
He will have a perfect form and will be disciplined and
powerful
I will make him knowledgeable and conscientious
His looks will be recognised as prestigious among
millions
I will bless him with such uncommon looks
My sikh will be a great friend of the poor
I will teach him how to punish the vicious (53)
(Sri Gur Katha- page 64)
Guru ji realised this conception of his on 30th March, 1699
A.D. by creating Khalsa Panth. The martyrdom of the Guru ji made a
deep effect on the court of Aurangzeb. Regarding this martyrdom
Bakhat Mal says that seeing the holy dead body of Guru Tegh
Bahadur Ji, a liberal-minded sage exclaimed:

"Free-minded saintlyhood has been shown by the Guru

He fell and said that the Sultan had not done well
It means that he has not conducted himself well.
This will cause such a form of rebellion that it will
envelope the entire city of Delhi and it will ruin Delhi."
(Khalsa Namah page 12, manuscript, Punjabi
University, Patiala).
The words uttered by the saint turned out to be completely
true. This martyrdom completely shook the Delhi court. S. Rattan
Singh Bhangu has described the effects of this martyrdom in the
following words:

184
 Since then the kingdom of Delhi has been on the
decline
Delhi has been reduced to a small city of the turks
since then (Prachin Panth Parkash)
Aurangzeb used to wake up from the bed uttering and the
state of his mind was very deplorable. S. Rattan Singh Bhangu
writes:

When Aurangzeb slept in his Palace

He woke up disturbed and frightened
(Prachin Panth Parkash)
Sohan Lal Suri writes:

Very soon, in a few days great accidents:

And huge hardships in this country from the heaven
Will appear by the will of God
These words were uttered by a saint who had
declared that in a few days, great troubles and bad
happenings would take place as per the will of God.
(Umdatutwarikh PartI, page 51)
Consequent upon Guru ji's martyrdom Aurangzeb court was
split in two opinions. Khwaja Abdullah, the Kotwal of Chandni
Chowk Police Station Delhi resigned his job and came to the Guru ji
at Anandpur Sahib. For the first time the entire Delhi observed a
complete strike. Qazi-Ulqazat Wahhab Ali Vohra who had
pronounced a verdict against Guru ji died on 26th November, 1675
A.D. i.e. within 15 days of the pronouncement."
As Aurangzeb came from Hassan Abdal to Delhi, he had to
face great opposition. Aurangzeb against whom no body had dared to
speak, started being attacked. A person who had greeted him from the
stairs of Jama Masjid in a loud voice had been arrested. In the same
way, one day, when Aurangzeb, after reciting the Namaz of Friday,
was about to disembark from the boat and to ride the Takht-i-Rawan
(Mobile thrown), a sikh attacked him and hurled two bricks at him. If

185
the body-guards of Aurangzeb had not held him, Aurangzeb would
have been finished there and then. Though that sikh had been
martyred at that very time yet he left a clear message that the
martyrdom of Guru Tegh Bahadur had breathed a new life into dead
bodies. This incident took place in May 1676 A.D.
''Moasir-i-Alamgiri'' written by Saqi Mostad Khan says that:

"When Aurangzeb was riding through Chandni Chowk

in Delhi, some body struck with his stick at some
distance. Two days after this incident while he was
riding his horse, a person attacked him with his sword.
Though both these sikhs were murdered, seeing such a
welcome accorded to him at Delhi, Aurangzeb was
obliged to think that the fire which he had suppressed
by force was flaring up. As such it was not safe for him
to stay at Delhi."
The poet Churamani Santokh Singh writes that while sleeping
in his Palace, Aurangzeb would get up uttering that he heard such
voices as said that he would be killed during sleep at Delhi.

The confrontation cooled down

He heard such words by his ears
If he sleeps in the city of Delhi
He will be put to death (17)
(Gur Partap Suraj Granth)
After the martyrdom of Guru ji , Aurangzeb's state of mind
deteriorated and he felt a burden on his conscience every moment.
Macauliffe writes about Aurangzeb's state of mind:

"The emperor on hearing of the Guru's execution

became sad and repentant. His mind is said to have
been agitated like leaves moved by the wind. He
reflected, `As the Guru by his death hath fixed a stain
on me, so I think that my own life will now be my guest

186
 for only a few days.' On hearing this his courtiers tried
to console him. On hearing them, the emperor
outwardly appeared consoled, but could never really
regain his peace of mind. He dreamt that Bhai Mati
Dass appeared to him, 'upturned his bed and ordered
him to leave Delhi' ".
(The Sikh religion, page 388-89)
As such Aurangzeb resolved to leave Delhi. On 5th
December, 1676 A.D. he set out from Delhi for Aurangabad, he
expired on 3rd March, 1707 A.D. at Khaladabad near Aurangabad
(Daccan); and he was buried there. In this way, after the martyrdom
of Guru Tegh Bahadur Ji, Aurangzeb stayed in Daccan for about
thirty one years and never returned to Delhi.
Bhai Nand Lal Ji has written in beautiful words that the rays
of truth are lighted on account of the holy being of the Nineth Master-
"Anvare haq az vajood-i-Pakish Roshan".
What can be a higher and greater truth than sacrificing oneself
for a creed in which one does not have a faith. He did not put on
Janju (sacred thread), he did not apply a sacred mark on his forehead,
he did not practice idolatry, he did not accede to any Hindu rite; Guru
Nanak did not put on the Janju under pressure and Guru Tegh
Bahadur did not let the Janju be removed forcibly. It is very clear that
his struggle was against violence. That is why Macauliffe writes that
no other event of world history is comparable to this martyrdom. This
martyrdom is, in itself, a distinct, uncommon and unique episode.
This martyrdom was not for self-interest or own protection.
Guru Tegh Bahadur knew that Aurangzeb was a tyrannous and
orthodox king and commanded a great worldly power. But he raised
his voice against his oppression and lent support to the prideless,
powerless, shelterless, down-trodden and terrorised by violence. On
one side Aurangzeb was bent upon having one religion in the whole
of India and left no stone unturned for the propagation and spread of
Islam-temptation, fear, violence and massacre. On the other side
Guru Tegh Bahadur Ji was dauntlessly impressing upon the world the
meaning of "Zulm-ghulami Rub na bhave" (God does not approve of

187
oppression and suppression). This was a great failure for Auangzeb
that he could not convince a saint of his view either at the level of
logic or at the level of violence.
Indu Bhushan Bannerji in his book "Evolution of Khalsa",
described the martyrdom of Gur Tegh Bahadur Ji as self-sought
martyrdom. He gave his sacrifice willingly for the sake of religion.
Lala Daulat Rai Ji in his great work "Mahanbali" writes that it
has been happening till today that the murderer may go to the
murdered. But it has never happened that the murdered may go to the
murderer. By doing so Guru ji has made the Ganges flow in the
opposite direction".
Aurangzeb thought that by putting off this light he would be
able to spread fear and despair on all sides , he would win a victory
and would crush the already fallen. But he forgot that martyrdom is
like mythical bird phoenix. It is well known about that bird that all its
life it keeps soaring in the sky and spreading a ray of hope in the
environment by singing sweet songs. When end of his life
approaches, it perches on the land. It gathers straw and blades of
grass and when it sings its last song, the wood catches fire and he
jumps into it. Thus he gets burnt down and when his ashes cool
down, an egg emerges out of them. After some time an other bird of
the same type emerges out of that egg and flies into the sky. The sky
again resounds with its sweet songs. The martyrdom of Guru Tegh
Bahadur Ji was of the same sort. All his life, Guru Tegh Bahadur Ji
had sung the song of renunciation, longing and high spirits. He
recited the numbers like "Chetna hai tau chet lai nis din mein prani"
(O, you living being remember God every day and night; you have to
do it). Then Aurangzeb sent a message through the Kashmiri Pandits
that " if you convert into Islam, all others will follow the suit". Then
he himself lighted the fire and he himself reached to be burnt in the
fiery oven of oppression. Guru ji himself had got ready for this and
got martyred. The world thought that tyranny had won a victory. On
30th March 1699 A.D., the day of Baisakhi gave birth to Khalsa who
was an incarnation of the Guru and who is still soaring in the sky,
symbolising high spirits. The Khalsa is the guarantee of the fact that
wherever there is oppression and suppression, he will jump into the

188
arena for self-sacrifice. Today, Khalsa's struggle for human rights is
touching the heights of success. Khalsa is the army of the Almighty.
Dr. Taran Singh writes as under:

"The result was that awe of the unjust Government

came to an end. Their fear started disappearing from
the Indian minds. The Government tried all its might.
In the end the tyranny was defeated and the truth came
out to be victorious. The Khalsa contended with every
sort of violence and injustice and the Mughal
Government uprooted itself." (Guru Tegh Bahadur-
Jiwan, Sandesh te Shahadat, page 275)
S. Daljit Singh writes as under:

"Guru Sahib invited martyrdom so that faith, freedom

and dignity might be maintained. The martyrdom
released a current of anger and illwill. It produced in
every mind the strength to stand against violence.''
(Sikhism – a comparative study of its theology and
mysticism)
Gordon writes ''that this martyrdom sowed a crop of pointed
thorns which shortly afterwards appeared as a great force in the form
of the Khalsa. There is not an iota of doubt about it that Guru ji had
aroused a passion to stand firmly against the religious policy of
Aurangzeb."
This martyrdom organised the Nation also. The first organised
strike of India was held at the Chandni Chowk by the sikhs. Dewan
Kanhaya Lal states:

"The city had the strike i.e. the shops were closed and
the people's sentiments were deeply hurt. From that
day onwards Aurangzeb desisted from interfering in
the Hindu religion, but from that day onwards his
empire was on the decline.

189
 (Tarikh-i-Punjab, page 43)
Saiyyad Mohammad Latif writes that "this martyrdom left the
sikhs with no alternative but to get armed."
The poet Sewa Dass writes in his work "Parchian Sewa Dass"
that Guru Gobind Singh Ji commenting upon this martyrdom had said
" That the turks had been reduced to offal by Guru Tegh Bahadur."
The poet Senapati, who was a contemporary of Guru Tegh
Bahadur and was also a court poet of Guru Gobind Singh Ji has
expressed the view " That Guru Tegh Bahadur Ji was a refuge not
only for India but for the entire Universe."

Guru Tegh Bahadur made his appearance

And provided shelter to the whole Universe
He maintained the honour of religion and conduct
And presented a great event in the Kalyug.
(Sri Gur Sobha, page 65)
Guru Gobind Singh Ji while describing the martyrdom of
Guru Tegh Bahadur as unique and great, writes:

"Prabhu guarded the sacred thread and the forehead-

mark.
He enacted a great epic in Kalyug
He did so much for the sake of the saints,
He laid down his life but uttered not a moan
He caused a great event for the sake of the religion
He gave away his head but not his persistence (13)
He declared the drama and farces to be evil deeds
God-fearing people feel ashamed of such views (14)
His head departed from Delhi to Anandpur Sahib in no
time
But Tegh Bahadur did what nobody else could do (15)
When he departed, the world was drowned in
mourning

190
 The whole world expressed grief while the divine
beings hailed the victory. (16)"
(Guru Gobind Singh ji- Bachittar Natak)
The awakened conscience through a challenge by raising
slogan of 'victory to the sword':
A large number of martyrdoms have taken place in the history
of the world, but none is comparable to the martyrdom of Guru Tegh
Bahadur. This martyrdom did not take place for the protection of
Sikh religion alone. It had come off to convince the world of a
principle that the ruling power should allow everyone the liberty of
pursuing his own faith; and the religions other than or opposed the
rulers' religion should have freedom to prosper in the world. No other
martyrdom in the world has taken place with this mission and nobody
else has been able to do it. This martyrdom breathed such life among
the sikhs that not only their conscience was transformed but also they
became powerful and mighty in every respect. Both their sense and
shape were changed in such a way that their bearing, dignity and
appearance became distinct in the world. Also the sikhs performed
such deeds of valour as nobody else has been able to do.
Principal Satbir Singh writes:

"It is customary among the worldly rulers that when

they departed from the world they wrote a pandnamah
(counsel) for their sons, just as this Aurangzeb wrote a
pandnamah for his son. Jadu Nath Sarkar is of the
view that this Pandnamah had been discovered under
Aurangzeb's death-bed after his death. His hand-
written paper is lying in the India office library at
London. The words of that Pandnamah are that " I had
come powerless, and I am returning powerless".
Jadu Nath Sarkar has mentioned another Pandnamah on the
basis of Ahkam-i-Alamgiri in which Aurangzeb wrote:

"Four rupees and two annans saved from the income

from the caps stitched by me are lying with my estate

191
officer Allah Beg. This amount may be taken from him
and spent on my shroud. An amount of Rupees 305/-
earned from writing the Sacred Quran are lying in my
purse. This amount may be distributed among the poor.
No part of this amount should be spent on my shroud
or Burial.
The old age has approached and I have grown
very weak. Every part of my body has been devitalised.
I had come alone, and am returning alone. I do not
know who I am and what I have been doing so far. All
other time except spent by me on Namaz and prayer
has gone waste. Neither I have provided a true and
pure administration to the empire, nor could I become
the bread-giver of my subjects. This very valuable life
has been wasted for nothing. My God was always
beside me but my blind eyes failed to see his glory.
My body has become frail. I had not brought
anything with me and now I am carrying back the
burden of my sins. I do not know what punishment I am
going to get. Though I am fully hopeful of God's grace
and mercy, yet I am not getting rid of anxiety on
account of the actions done by me. When I am
separating from my own self, who else will accompany
me. What sort of deluge it is in which I, a stranger, am
rowing my boat. As it appears, the Begum has gone
dumb due to sorrow. But God is the master of all
hearts. When eyes are about to close, one finds nothing
but despair. Good Bye! Adieu!"
This is the end of an emperor who had made the
country from Kabul and Kandhar to Assam pow before
him. He had subjugated the Rajputs, and Bijapur and
Goalkanda had accepted his suzerainty. The son of
Shiva Ji was one of his courtiers.

192
 "On the other side the counsel of Guru Tegh
Bahadur in form of shlokas (Verses), every sentence
and word of which gives a lesson of high spirits. The
executioner's sword is hanging before him. His beloved
comrades have already been martyred. His son is only
nine years old but he is writing "Naam Rahio Sadhu
Rahio, Rahio Gur Gobind". He is trying to explain that
only he is unhappy who has not sung the glory of God.
The one who has forgotten God and has lost himself in
the enjoyment of the world has wasted his life. The
person who has not risen slightly above the worldly
desires suffers from the fear of death. The youth has
been wasted for nothing and the age too will pass. It is,
therefore, essential to recite God's name.
Know this for truth that those who think money,
woman and property to be their own get nothing but
pulls and pushes. Why does the living being forget that
all these comforts and positions have been given by
God Almighty. God is the source of all happiness and
there is none except Him. Remembering Him brings
success and remembering any body else except Him
invites kicks. The pride of wisdom even is false. In
reality sensible is he who is free from greed,
attachment and pride and considers praise and
condemnation, or gold and iron as equal, and above
all neither frightens anyone nor fears anyone." (It Jin
Kari, page 201 and 202)
The national poet of India and a great Hindi poet Maithili
Sharan Gupt writes about Guru Tegh Bahadur as under:

It is the same Tegh Bahadur

As was the lotus of the tank of Panchamrit
It is the same Tegh Bahadur
As had fathered Guru Gobind Singh

193
 Yes, he is the same Tegh Bahadur
As was the son of the Mother India
It is the same Tegh Bahadur
As time has done no harm to"
Guru Tegh Bahadur Ji had crossed all limits and no body has
ever reached him.
Guru Gobind Singh Ji has said:

"It Jin Kari."

Bhai Jaita's Carrying Away The Trunk And

Head Of Guru ji, And Gurdwara Sis Ganj
Sahib, Chandni Chowk, Delhi.
Initially there used to be a Slaughter House at the Chandni
Chowk. At this very spot, Guru Tegh Bahadur Ji had been put to
sword by Jalalludin, the executioner of Samana in pursuance of the
verdict given by Qazi Abdul Wahhab on 11th November 1675 A.D.
Under the peepul tree while Guru ji was in a meditative trance. On
the night between 11th and 12th November 1675 A.D., Bhai Jaita ji
along with his father Bhai Sada Nand ji and elder uncle Bhai Agya
Ram ji and Bhai Udhai ji had succeeded in coming quite close to
Guru ji's dead body taking cover of darkness, taking advantage of the
torrential rains and creeping beside the walls of the nearby residential
houses. According to the pre-devised plan, Bhai Sada Nand ji was
beheaded so that his head and trunk could be exchanged with those of
the Guru ji. The continuous rain obliged the watchmen to take shelter
in the nearby Verandah. Taking advantage of that Bhai Jaita and his
elder uncle Bhai Agya Ram and Bhai Udhai ji agilely exchanged
Bhai Sada Nand's body with that of Guru ji. Now it was going to be
the midnight and the watchmen on duty were to change. While the
watchmen on duty were changing, they hurriedly exchanged Bhai
Sada Nand ji's body with that of Guru ji and left the place tip-toe.
Placing the trunk and the head on their horses tethered at some
distance, they set out for their abode at Bhai Kalyana's Dharamshal in

194
the village Raiseena in the Mohalla Dilwali near Delhi. They raised a
pyre within the house and performed the last rites. Bhai Jaita along
with Guru ji's head reached Kiratpur Sahib on 15th November, 1675
A.D. throwing dust into the eyes of royal forces in the dark of the
night and torrential rains, and passing through Bagpat (U.P.), Taraori
(Haryana), Ambala(Haryana), Nabha Sahib (Punjab), Village
Shahpur Mandrah (now Sector 34 Chandigarh), Village Kajheri (now
Sector 53 Chandigarh) and Mundi Kharar, district Ropar (Punjab),
and following zig-zag paths.
At the place in Chandni Chowk, Delhi where Guru Tegh
Bahadur Sahib had been martyred, the Muslims built a Golden
Mosque. Contiguous to the mosque was a Kotwali where Guru Tegh
Bahadur Sahib had been detained in prison. There being the reign of
the Mughals there, the places at Delhi, associated with the Sikh
Gurus could not be discovered for a long time.
The heroic leader of the Croresinghia Misl, S. Baghail Singh
captured Delhi on 8th March 1783 A.D. The Mughal King Shah
Alam II made a compromise with the sikhs according to which the
sikhs got a cash present of rupees three lac and a right to get six annas
per rupee from the octroi of the city. Shah Alam II was obliged to
issue orders that the sikhs were permitted to reconstruct their
religious places in Delhi. Jathedar Baghail Singh laid his
encampment at Sabzi Mandi near Ajmeri Gate and obtained six annas
per rupee out of the octroi of the city. Jathedar Baghail Singh stayed
at Delhi for 8th to 9th months and got voluntary service(Kar Sewa)
rendered at the historical gurdwaras namely Gurdwaras Sis Ganj
Sahib, Rakab Ganj Sahib, Bangla Sahib, Majnu Ka Tilla, Nanak Piao
and Gurdwara Mata Sundri. For 8th to 9th months the saffron flag of
the Khalsa fluttered at the Red Fort of Delhi. The greatest
contribution of the heroic Jathedar Baghail Singh was to locate the
actual sites and construct historical gurdwaras there. Today, these
Gurdwaras at Delhi are respected as the national symbol of these
historical gurdwaras of the sikhs. For the first time at the Red Fort of
Delhi, the saffron coloured flag of the sikhs was made to flutter. The
sikhs bow to the memory of Jathedar Baghail Singh on account of
these great deeds of his.

195
 Jathedar Baghail Singh Ji tried very hard to locate the site of
the martyrdom of Guru Tegh Bahadur Sahib, but he did not succeed.
One day an old woman and her water-carrier husband took Jathedar
Baghail Singh along and showed him the place of martyrdom of Guru
Sahib at Chandni Chowk where he had sprinkled water before the
martyrdom. This old woman went to the Ajmeri Gate where the
Jathedar Baghail Singh had his encampment and conducted him to
near the Kotwali. The old woman pointed to a peepul tree under
which Guru ji had been martyred in the presence of the general
public. But at that spot now stood a mosque. Jathedar Baghail Singh
informed Shah Alam II of it and early in the morning on the next day
he started the work of demolishing mosque. It led to bloody riots with
the bigoted muslims and some Singhs were martyred. In the end the
Khalsa got the possession of this site with the approval of the King.
Demolishing a mosque , a gurdwara was constructed at that site and it
was called Sis Ganj Sahib. At the instance of Jathedar Baghail Singh,
King Shah Alam II granted an Estate of a village named Pipli with an
annual income of four thousand rupees to Gurdwara Sis Ganj Sahib.
When Jathedar Baghail Singh had left Delhi, the muslims ignoring
the royal orders demolished the building of Sis Ganj Sahib and
reconstructed a mosque at that site.
After the mutiny 1857 A.D., Raja Sarup Singh of Jind
reiterated the demand for the place where Gurdwara Sis Ganj Sahib
had stood. He wanted permission to demolish the mosque and rebuilt
the Gurdwara. Raja Sarup Singh's plea was accepted by the Military
Court and the Gurdwara was rebuilt demolishing the mosque. The
muslims, however, appealed against these orders to the Supreme
Court at Calcutta and obtained a decree to construct a mosque again
and the construction of the mosque started. But Raja Sarup Singh's
son, Raja Raghbir Singh of Jind appealed to the privy counsel in
London to put an end to this incessant conflict. The appeal was
accepted and the holy place came back to the Khalsa. Thanks to the
efforts of Raja Sarup Singh, Gurdwara Sis Ganj Sahib came into
existence in 1865 A.D. and some land was attached to it. On 21st
November 1865 A.D., Raja Raghbir Singh of Jind wrote a letter to Lt.
Col. W.N. Central, the commissioner of Delhi regarding Gurdwara

196
Sis Ganj Sahib. In this letter he clarified that the claim of the muslims
on this place was unfounded. In this letter he also clarified in detail
how Gurdwara Sis Ganj Sahib had come into existence with the
efforts of first Jathedar Baghail Singh and then Raja Bhag Singh of
Jind, Bhai Lal Singh of Kaithal and Raja Sarup Singh of Jind. In the
year 1865 A.D., Raja Sarup Singh took Sir John Lawrence to
Gurdwara to Sis Ganj and got a part of the platform of Kotwali
allotted to Gurdwara Sis Ganj. He also purchased some land from a
Khatri and donated it to the Gurdwara. He also presented to
Gurdwara Sis Ganj four shops which at that time were priced at
Rs.50,000/-. The entire income of the village of Raiseena which had
been awarded to Raja Sarup Singh was also assigned to the
Gurdwara. The management of all the Gurdwaras at Delhi was in his
hands of Jind State. The Priests were Mahants but they were
subordinate to the State of Jind.
Thanks to the efforts of Sardar Bahadur Wasakha Singh, Mr.
Jones, Chief Commissioner of Delhi gave a piece of land from the
courtyard of Kotwali to the Gurdwara Sahib. The congregation
thought of constructing a grand building here. S. Surat Singh, a
contractor and resident of Karol Bagh offered a prayer and initiated a
voluntary service for the reconstruction of Gurdwara Sis Ganj Sahib.
In April, 1930 A.D., Mahatma Gandhi had started Salt Agitation and
at many places incidents of cane charging had taken place. A similar
happening took place near Gurdwara Sis Ganj Sahib. At that time the
lintel of the first roof of the Gurdwara Sahib had been laid and pillars
for the second storey had been constructed. When the Police started
cane charging the agitators, some persons entered the Gurdwara to
take shelter. Agitators included some Sikhs also. A white sargeant
entered the Gurdwara , took hold of a Sikh by the hair, dragged him
into the street and started thrashing him. Jathedar Hari Singh moved
ahead seized the cane from the Sargeant and gave him a blow on the
head. As a result the Sargeant fell down on the ground. A Sub
Inspector standing nearby opened fire on the Jathedar and the Bullet
passed by touching only Jathedar's head. The Jathedar fled the scene
and went inside the Gurdwara. Annoyed at this incident the Police
fired shots at the building of the Gurdwara for three quarters of an

197
hour. The bullets left their marks on the slabs of the Gurdwara and
many pilgrims were injured. Some of the Singhs were also taken in
custody. There was a great resentment in the Panth against this
happening.
At this time the voluntary service(Kar Sewa) at the Gurdwara
was continuing under the leadership of Sardar Bahadur Wasakha
Singh. In the year 1931 A.D., he went abroad. Thereafter, Rai
Bahadur Narain Singh became the President and got the construction
of remaining building completed. In the year 1935 A.D. fire was
opened at the procession of the martyrdom anniversary of Sri Guru
Tegh Bahadur Sahib under the orders of the City Magistrate Nathu
Ram. Some bullets hit the Gurdwara building also. In the year 1938
A.D. a special general gathering of the sikh congregation was held at
Gurdwara Sis Ganj where they elected five beloved representatives to
look after the management of the Gurdwaras at Delhi. Some time
later this five member counsel was replaced by a Gurdwara
Prabandhak Committee. This Committee had some equation with the
Shromani Gurdwara Prabandhak Committee, Amritsar. But the
Gurdwara Act of 1925 did not apply to it. A separate Act has been
passed in respect of Delhi Gurdwaras according to which the
management of the sikh religious places at Delhi is assigned to a
Committee, the members of which are elected.
In the year 1975 A.D, Giani Zail Singh, the ex-President of
India had got a part of the Kotwali of Chandni Chowk allotted to
Gurdwara Sahib free of charge.

Misunderstandings Created By The Historians

As has already been elucidated in detail, Bhai Jaita took away
from Chandni Chowk the head and trunk of Guru Tegh Bahadur
Sahib exchanging them with those of his father Bhai Sada Nand Ji.
He cremated the trunk of the Guru ji at the residence of his uncle
Bhai Agya Ram Ji at Kalyana's Dharamshal in the village Raiseena,
near Delhi and set out along with the head of Guru ji for Anandpur
Sahib after midnight. Now an other head and trunk were lying at the
Chandni Chowk. The Government officials believed them to be Guru
Tegh Bahadur's head and trunk. Therefore, as long as we do not

198
describe the two heads and two trunks in detail, historical truth will
not become known.
In fact, it is because of these misunderstandings, that the
writers only talk of the head and trunk of Guru Tegh Bahadur Sahib.
They miss the point that another head and another trunk are lying at
the Chandni Chowk. Whose head and trunk were they after all? The
poet Sewa Dass tells that:

"Then the Ranghreta sikhs were ordered that they

should bring the Guru ji's dead body from Delhi. The
Guru will help them. The Ranghreta sikhs made
obeisance and carried out the orders. They loaded a
cart with grass, hid the dead body in it at night, and
handed it over to the Tenth Master at Anandpur Sahib.
At that time the Tenth Master gave the verdict,
`Ranghrete Guru Ke Bete.' The trunk reached
Anandpur Sahib and head came to the lot of the sikhs
at Delhi. The trunk was cremated at Anandpur Sahib
and the head was cremated at Delhi. (Parchian Sewa
Dass, page 94, the time of composition 1751 A.D.
Edited by Language Department, Punjab.)
Bhai Sukha Singh writes that:

The Sis Ganj came into existence there

and the trunk came here;
With great effort it was
brought to Kiratpur Sahib (133).
(Gurbilas Patshahi Dus, page 67; time of composition
1797 A.D., Edited by Language Department, Punjab.)
Saiyyad Mohammad Latif writes that:

"The Sikhs of Delhi cremated the head and at the place

where the head had been cremated, they built the
mausoleum , it is now called Sis Ganj. With the help of

199
 Makhan Shah Lubana who had first of all revealed the
Guru and who commanded influence at Delhi, the dead
body of Guru ji was brought to Anandpur Sahib by the
mazhabi sikhs."
(History of the Punjab, page 260)
If the poet Sewa Dass, Bhai Sukha Singh and Saiyyad
Mohammad Latif are to be believed, the head of the Guru ji had been
cremated at Chandni Chowk. The statements of such famous writers
are not easy to refute. As has been mentioned above, the people and
the Government regarded Bhai Sada Nand's head and trunk as those
of Guru ji. Bhai Jaita and his uncle Bhai Agya Ram, Bhai Udhai ji
had carried away Guru ji's head and trunk and had left Bhai Sada
Nand's head and trunk at that spot. The people of Delhi with the
permission of the Government cremated the head of Bhai Jaita's
father at Chandni Chowk, taking it for that of Guru ji. According to
Saiyyad Mohammad Latif, Gurdwara Sis Ganj is situated at the place
of cremation of Guru ji's head.
Sarup Dass Bhalla in his book "Mehma Parkash", the poet
Koer Singh in his composition "Gurbilas Patshahi Dus", S. Sarup
Singh Koshish in his work "Guru Ki Sakhiyan", Sohan Lal Suri in his
"Umdatutwarikh", Joseph David Coningham in his writing "Sikh
Itihas", and Sir Denzil Abbaston in his book "A glossary of the tribes
and castes part III" have borne out the fact of carrying Guru ji's entire
dead body by the Ranghretas. From this it is evident that the head and
the trunk which were lying at the Chandni Chowk were those of Bhai
Sada Nand Ji and the people and the Government took them for those
of Guru ji.
S. Niranjan Singh Aarfi, the historian writes that:

"The trunk which had been cremated later with the

permission of the Government by the sikhs of Delhi,
some Vanjaras — Makhan Shah Lubana, Lakhi Shah
Lubana or Lakhi Shah Vanjara (As has been
mentioned by various scholars) was not Guru ji's but it
was that of Bhai Sada Nand, the father of Bhai Jaita.

200
 Only the people and the Government believed it to be
Guru ji's." (Ranghretian da Itihas, page 293)

The Cremation of Guru ji's Trunk

By Bhai Jaita And Gurdwara Rakab Ganj Sahib
At The Village Raiseena Near Delhi.
A little time after midnight on 11th November, 1675 A.D.,
Bhai Udhai Ji, Bhai Jaita ji and his father Bhai Sada Nand Ji and his
uncle Bhai Agya Ram Ji reached Chandni Chowk Delhi. As per the
pre-devised plan, the head of Bhai Sada Nand Ji was severed with the
sword so that his head and trunk might be exchanged with those of
the Guru ji. Bhai Udhai ji, Bhai Jaita Ji and his uncle Bhai Agya Ram
Ji agilely lifted the head and trunk of Guru ji replacing them with
those of Bhai Sada Nand Ji's and disappeared tip-toe. Putting the head
and the trunk of Guru ji on their horses tethered at some distance,
Bhai Agya Ram Ji, Bhai Jaita Ji and Bhai Udhai ji went to the
former's residence at Kalyana's Dharamshal in village Raiseena, near
Delhi. Rearing a pyre within the house they cremated the Guru ji's
trunk.
During the reign of the Mughals there was a village Raiseena
at some distance from the town of Delhi. Near this village was the
royal stable. It being a stable for the horses, there used to be a heap of
stirrups nearby. In Persian the word used for a heap or stock is 'ganj'.
That is why this place was called Rakab Ganj. Bhai Agya Ram Ji put
the ashes of Guru Tegh Bahadur in an iron pitcher and buried it in a
pit dug by him. He also built a small platform there, on which he
lighted an earthen lamp every day. The local people knew that the
ashes of Guru Tegh Bahadur Sahib had been buried there.
After some time the Mughal Government came to know
regarding carrying away the head and trunk of Guru Tegh Bahadur
Sahib from Chandni Chowk and about cremating of the trunk by Bhai
Agya Ram in his own house. The Government arrested Bhai Agya
Ram and his family and tortured them to death. They confiscated
Bhai Kalyana's Dharamshal where Bhai Agya Ram Ji resided, and
built a mosque there.

201
 In the year 1783 A.D. Jathedar Baghail Singh, the head of
Crore singhian Misl captured Delhi. After trying hard Begum Samru,
the god - sister of Jathedar Baghail Singh discovered Bhai Kalyana's
Dharamshal in village Raiseena (Rakab Ganj). But on that site a
mosque had been constructed. Jathedar Baghail Singh informed King
Shah Alam II about it and demanded that this sacred place be handed
over to the Khalsa. To avoid communal blood-shed, King Shah Alam
sent Dewan Ram Dial to inspect the site.
Jathedar Baghail Singh said to the Dewan on the basis of local
hearsay that "Inside this mosque, the ashes of martyred Guru Tegh
Bahadur Sahib were lying in a big iron pitcher. This place may be
dug and examined. If that iron pitcher containing ashes can be
discovered at this spot, the possession of the site may be given to the
Khalsa. Otherwise the Muslims may continue to hold the possession
of the place." Both the parties accepted this proposal. On digging the
land, an iron pitcher was discovered there and the King, accepting the
demand of the Singhs, handed over the place to the Khalsa. In the
year 1783 A.D., Jathedar Baghail Singh demolished the mosque and
constructed Gurdwara Rakab Ganj Sahib, instead, which is quite
close to the Parliament House.
The Mahants started misappropriating property worth lac of
rupees and annual income of the Gurdwaras with the encouragement
of the British. The resentment against it was already smouldering in
the Khalsa Panth. The British demolished the outer wall of Gurdwara
Rakab Ganj Sahib.
In the year 1911 A.D., the British shifted their capital from
Calcutta to Delhi. They got the village Raiseena evacuated and
proposed to build the bungalow of Viceroy near Gurdwara Rakab
Ganj Sahib. The outer wall and the courtyard of the Gurdwara stood
in front of the Viceroy lodge. In order to straighten the road of the
Viceroy Lodge in the year 1912 A.D., the British Government
acquired some land from the Mahant under the Land Acquisition Act
and in the beginning of 1914 A.D., they demolished the boundary of
Gurdwara Rakab Ganj Sahib. The Jind State had purchased the
village Raiseena and presented it to Sis Ganj and Rakab Ganj
Gurdwaras. As this land came in the jurisdiction of New Delhi in

202
1914 A.D., the Government allotted 30 marabbas of land around the
Lower Bari Doab Canal against this land to the Gurdwaras Sis Ganj
Sahib and Rakab Ganj Sahib. Perceiving great resentment in the
Panth against the demolition of the boundary of Gurdwara Rakab
Ganj Sahib, the British Government had won over the heads of Chief
Khalsa Dewan as a representative body of the sikhs and supposed that
the sentiments of the sikhs could be suppressed with its help. But S.
Harchand Singh Lyallpuri signed a written protest against the
Government at the Sikh Education Conference held at Jalandhar in
the year 1914 A.D. On 31st May, 1914 A.D., a meeting of the
Panthic heads was held at Lange Mandi in Lahore to consider the
matter of demolishing of the boundary of Gurdwara Rakab Ganj
Sahib. At this meeting Bhai Sahib Sant Randhir Singh Ji and Master
Mota Singh Ji condemned the toadies of the Government. Gradually
the demand of S. Harchand Singh Layallpuri gained momentum and
took a form of an agitation. On 22nd February 1921 A.D., the tragedy
of Nankana Sahib occurred. Frightened by this incident, the
Government reconstructed the demolished wall of Gurdwara Rakab
Ganj Sahib on 28th April, 1921 A.D. and handed it over to the Panth.
To put an end to this conflict a sub-committee of the leading sikhs of
Delhi was organised under the leadership of its President Rai
Bahadur Wasakha Singh. The members of this committee were Rai
Bahadur Wasakha Singh, S. Sewa Singh, S. Ram Singh Kabli and S.
Dharam Singh Ji. At that time the President of the Gurdwara
Prabandhak Committee was Rai Bahadur Wasakha Singh. That
committee was disbanded and its members were included in the
Gurdwara Prabandhak Committee. Rai Bahadur Narain Singh
became its President in 1924 A.D. and served in that capacity for 12
years. In the year 1950 A.D., the President of Gurdwara Prabandhak
Committee, S. Khem Singh held a special gathering for the
construction of the building of the Gurdwara Sahib. At this gathering
both Dalmia and Birla donated fifty thousand rupees each. In the year
1952 A.D., Raja Gulab Singh Sethi took over all the rights and
proposed to complete the building in 20 years at an expense of
twenty-five lacs of rupees but the Secretary S. Daan Singh opposed

203
the proposal and the scheme died its death. At length this work was
accomplished under the Presidentship of S. Harnam Singh.

204
 A Person Named Lakhi Shah Or Lakhi Rai
Vanjara Is No Historical Character
Many present-day writers write about the cremation of Guru
ji's trunk by Lakhi Shah Vanjara or Lakhi Rai Vanjara but the
contemporary or original sources of sikh history in Punjabi, Hindi,
Persian, Arabic and Braj do not make mention of any Lakhi Shah
Vanjara or Lakhi Rai Vanjara. The following sources can be
mentioned in this context:
1. "Sri Gur Sabha" by the court poet of Guru Gobind Singh,
Senapati; time of composition 1711 A.D.
2. ''Sankhep Dus Gur Katha" by the Court Poet of Guru Gobind
Singh, Kankan; time of composition 1711 A.D.
3. "Parchian Sewa Dass" by the poet Sewa Dass; time of
composition 1741 A.D.
4. "Gur Bilas Patshahi Dus" by the poet Koer Singh; the time of
composition 1751 A.D.
5. "Shaheed Bilas Bhai Mani Singh" by Sewa Singh; the time of
composition 1750-51 A.D.
6. "Pracheen Panth Parkash" by Rattan Singh Bhangu; the time of
composition 1791 A.D.
7. "Gur Bilas Patshahi Dus" by Bhai Sukha Singh; the time of
composition 1797 A.D.
8. "Mehma Prakash" by Bhai Sarup Dass Bhalla; the time of
composition 1800 A.D.
9. "Twarikh Sikhan" by Khushwant Rai; the time of composition
1811 A.D.
10. "Umdatutwarikh" by Sohan Lal Suri, the year of composition
1822 A.D.
11. "Singh Sagar" by Bir Singh Bal; time of composition 1827
A.D.
12. "Gurpratap Suraj Granth" by Bhai Santokh Singh Ji; time of
composition 1843 A.D.
13. "Ibrat Namah" by Allahuddin; the time of composition 1849
A.D.

205
14. "Tarikh-i-Punjab" by Kanhaya Lal; the time of composition
from 1872 to 1875 A.D.
No author of the above books has mentioned any character
named Lakhi Rai Vanjara or Lakhi Shah Vanjara. No contemporary
or succeeding historian or any other scholar between 1675 A.D. and
1874 A.D. i.e. for 199 years has made the mention of Lakhi Shah
Vanjara or Lakhi Rai Vanjara.
First of all, " Panth Parkash " written by Giani Gian Singh
makes a mention of it. "Panth Parkash" had been written in the year
1874 A.D. i.e. 199 years after the martyrdom of the Guru ji. Giani
Gian Singh has no doubt made a mention of the name of Lakhi in
"Panth Parkash" but there is no clear mention of any Lakhi Shah
Vanjara there. He has written only this:

Bhai Jaita brought Guru ji's head to Anandpur Sahib;

Bhai Udai, Lakhi jointly got the body cremated (15)
(Panth Parkash, page 170)
The later when he made a mention of this incident in his book
"Tawarikh Guru Khalsa Part I" which he wrote in the year 1897 A.D.,
he himself rejected this incident as under:

"At that time Lakhi Vanjara (It was a leader of about

1000 oxen) came to the fort from Narnaul driving
about six or seven hundred oxen laden with lime
powder. When after unloading the lime powder in the
fort, he came to the Chandni Chowk with a herd of so
many oxen, the watchmen shifted away out of fear and
he on the advice and with the help of Bhai Udai put the
trunk of Guru ji on an ox and ran away. The other oxen
passed at a slow speed but by then they had covered a
distance of four kos and reached their village Rakab
Ganj. Bhai Lakhi had constructed many straw-covered
sheds for his oxen outside the village. There he
dismounted the dead body, bathed at, put on new

206
 garments on it and put it on a pile of wood inside a
shed. There he put it to fire hurriedly. When the straw
sheds caught fire, people gathered to put it out. On the
other side when all the oxen had passed and the dead
body of the Guru ji was not visible anywhere, the
Kotwal with a group of soldiers reached Lakhi's
village. But seeing his house burning and seeing him
wailing and shrieking bitterly he came back. He
reported to a King that he had attacked with a force
and sent horsemen on all the passages but they could
find no clue in the dark night and they returned
unsuccessful. A number of people gave so many
different versions but most of the people accepted the
miracle of Guru ji's disappearance."
(Page 756-57, the time of composition 1897 A.D.)
If we consider the above statement of Giani Gian Singh
carefully, the fact about loading the dead body on an ox does not
seem to be convincing. The first thing is that bovine cattle do not let
any body put anything on their backs, though they may be yoked to
the cart. Secondly, he had come with the lime powder from Narnaul
which is very far away. The bovine cattle do not bear the burden for
such a long distance. Narnaul is at a distance of 70 miles to the south-
west from Delhi.
According to pages 106 and 125 of "Moasir-e-Alamgiri"
written by Saqi Mostad Khan, at the time of Guru ji's martyrdom on
11th November, 1675 A.D. , King Aurangzeb was at Hassan Abdal to
suppress a revolt w.e.f. 7th April, 1674 A.D. He returned to Delhi
only on 23rd March, 1676 A.D. As such the King was not at Delhi at
the time of Guru ji's martyrdom. Then to which King had the Kotwal
reported and which King ordered the army to attack whom? A
Kotwal used to be very petty official who had no authority even to
talk to the King.
Giani Ji has also written that watchman got aside, frightened
by the dust raised by the oxen. The entire region from the Red Fort to
the Chandni Chowk was brick-lined. At that time Jama Masjid used

207
to be between the Red Fort and the Chandni Chowk and the King, the
Ministers and the Qazi used to come there for offering 'Namaz', and
the big nobles, the Qazi, and high officials resided in this very area.
In such areas, traffic is prohibited. Then who could permit the
passage for the oxen in this region? When the Guru ji was martyred it
was the month of November. This is a month of thick dew which
does not allow the dust to rise. If the dust had at all risen, were the
royal soldiers so careless as to be negligent in their duty. This whole
story does not seem to be credible. If the dead body had disappeared
after the passage of Lakhi Shah, what action did the Government take
against Lakhi Shah?
Lakhi Shah owned 600 to 700 oxen. It can be safely
concluded that he was a big royal contractor. He was a businessman
fit to live in a splendid bungalow. He had no hut or shanty to which
he had set fire. He was an inhabitant of Narnaul and Narnaul is at a
distance of about 70 miles to the south-west of Delhi. When the dead
body disappeared the Kotwal went to his residence and seeing him
crying he came back. It is not possible that the dead body around
which they had deployed watchmen should disappear on the passing
of Lakhi Shah and no action should be taken against him. Was the
Kotwal not afraid of the King? It is not only the question of the
disappearance of the dead body, it also exposed the inefficiency of
the Government. In fact, when no such incident had taken place, how
could they take any action.
Though Giani Gian Singh's above statement is false and a
bundle of lies, being opposed to the historical facts, yet he himself
has expressed doubts about this information saying, "as many
mouths, as many are the versions but most of the people did accept
the miracle of the disappearance of the Guru ji's dead body." When
they believe that the disappearance of the Guru ji's dead body was
miraculous, there is no question of its cremation. When the incident
has not taken place how could there be a character named Lakhi.
Seeing and scrutinising Giani Gian Singh Ji's above two works,
"Panth Parkash" composed in 1874 A.D. and "Tawarikh Guru Khalsa
Part I" composed in 1897 A.D. it becomes clear that he had

208
voluntarily made changes in history and paid no attention to the
historical facts. This is infidelity to history and a contemptible deed.
Once the name of Lakhi was mentioned in Giani Gian Singh's
"Panth Parkash", all the succeeding writers started mentioning this
name in imitation. But later in "Tawarikh Guru Khalsa part I", Giani
Gian Singh had himself admitted the miraculous disappearance of the
dead body instead of its cremation which is more believable. It is a
matter of great sorrow that no writer has ever brought this fact before
the congregation. The house of some body gets burnt and it is said to
belong to some other name. All this has resulted from a narrow and
communal outlook.
Shri Tota Ram Ji has written in very clear words that

"The dead body of Guru Tegh Bahadur Ji had been

cremated by the Ranghretas in the Ibrahim Garden of
Pahar Ganj." (Gul Gasht Punjab, page 94; time of
composition 1867 A.D; Persian source Guru Tegh
Bahadur Ji)
The poet Koer Singh in his book "Gurbilas Patshahi Dus"
written in the year 1751 A.D., Sarup Singh Koshish in his book
"Guru Kian Sakhian" written in 1790 A.D., Shri Sarup Dass Bhalla in
his book "Mehma Parkash" written in 1800 A.D., Shri Sohan Lal Suri
in his book "Umdatutwarikh" written in 1822 A.D., Shri Ghulam
Mohaiyyuddin in his book "Tawarikh Punjab" written in 1847 A.D.,
Joseph David Conningham in his book "Sikh Itihas" written in 1870
A.D., Sir Denzin Abbaston in his book "A Glossary of Tribes and
Castes part III" written in 1870 A.D. etc. have borne out the fact that
the Ranghretas had carried away the entire body of Sri Guru Tegh
Bahadur. All these old Persian and English sources were prior to both
the books of Giani Gian Singh Ji, "Panth Parkash" and "Tawarikh
Guru Khalsa Part I". Giani Gian Singh Ji's "Panth Parkash" was
written in the year 1874 A.D. As has already been made clear, no
writer prior to 1874 A.D. has mentioned the name Lakhi Shah
Vanjara or Lakhi Rai Vanjara. And all the above Scholars prior to
1874 A.D. have attested the facts that the Guru ji's dead body had
been carried away by the Ranghretas.

209
 S.Piara Singh Data has very explicitly written on page 28 of
his book `Inqlabi Yodha' that Bhai Jaita had carried away the head
and trunk of the Guru Sahib from the Chandni Chowk. He had
cremated the trunk by setting on fire his house situated at Rakab Ganj
and brought the head to Anandpur Sahib.
Shri Raj Kumar who wrote his thesis "Ranghrete Guru Ke
Bete — Bhai Jiwan Singh Ji" under the supervision of Dr.Balbir
Kaur, Reader, Sri Guru Granth Sahib Studies Department, Punjabi
University, Patiala has stated about the cremation of Guru ji's trunk
by Bhai Jaita at his own house as under:

"Before taking away the holy head of Guru ji to

Anandpur Sahib, he had cremated Guru ji's trunk at
his ancestral residence in village Raiseena by setting
fire to his own house. Thereafter, he had received Guru
ji's blessings by bringing the Guru ji's holy head to
Anandpur Sahib. Guru Gobind Singh Ji had thereupon
felt very pleased at the great job done by Bhai Jaita,
embraced him and gave him the title "Ranghrete Guru
Ke Bete".
(Ranghrete Guru Ke Bete-Bhai Jiwan Singh, page 28).
S. Niranjan Singh Aarfi has stated in his book in very clear
words that

"Bhai Jaita had lifted the Guru ji's head and trunk
from the Chandni Chowk. He managed to bring the
head to Kiratpur Sahib and cremated the trunk by
setting his house on fire at the site of Rakab Ganj".
From this statement it becomes crystal clear."
(Ranghretian da Itihas, page 302)
Shri Sohan Lal Suri writes,

"That a charioteer of some one among the King's

officials was a devotee of the Guru's establishment.
Bhai Jaita in connivance with him got his chariot, put

210
 the Guru ji's body agilely in the chariot and
disappeared". (Umdatutwarikh, page 94; time of
composition 1822 A.D.; Persian source Guru Tegh
Bahadur Ji)
Col. Labh Singh has described how Bhai Jaita had carried
away the Guru ji's head and the trunk and cremated the trunk at his
own house as under:
"After the martyrdom of Guru Tegh Bahadur Ji, Bhai
Jaita succeeded in carrying away the head and trunk. He
cremated the trunk by setting his uncle Agya Ram's house on
fire and wrapping the Guru ji's head in a sheet and holding it
close to his chest, he set out from Delhi."
( Shromani Jarnail Shaheed Baba Jiwan Singh Ji, page 55)
S. Dalbir Singh's book "Mahankav Waryam Akela" which had
been honoured with the payment of Rs.2,100/- vide resolution
No.2158, dated 16.7.1987 by the Shromani Gurdwara Prabandhak
Committee, Amritsar has stated in very clear words as under:

Jaita sacrificed his father with his own hands

He exchanged the dead body with that of the divine
Prophet
He took the dead body to his ancestral house at
Raiseena;
He started preparing for the cremation;
He reared a pyre within the house
The Yamuna of tears was flowing from the eyes of the
people;
He set his own house on fire;
And did not care for the Government;
He wrapped the holy head in a sheet;
And set out for Anandpur Sahib (page 57)
S.Sarup Singh Koshish writes that

211
 "They lifted the head and trunk of Guru ji and brought
it to Mohalla Dilwali where Bhai Jaita resided. (Guru
Kian Sakhian; time of composition 1790 A.D.)
Professor Piara Singh Padam in his article "Two self
sacrificing Singhs of Delhi writes" that

"Bhai Lakhi Shah Vanjara was a resident of the village

Khairpur Saddat in Tehsil Alipur and district
Muzaffargarh. He was the son of Bhai Godhu and the
grand son of Baba Thakrey."
In this very article he writes that

"These two were Bhai Lakhi Shah Vanjara and Bhai

Nanu Rai. While Lakhi Shah cremated the trunk of the
Guru ji by setting fire to his valuable tent, he also
reduced to ashes the honour of the Mughal
Government." (Punjabi Tribune Chandigarh dated
24th November, 1999)
Col. Labh Singh in his book "Shromani Jarnail Baba Jiwan
Singh Ji" makes a reference to

"Jiwan Britant Guru Gobind Singh Ji" written by

Professor Sahib Singh D.Litt and writes that "Lakhi
Shah was a Trader of Narnaul which is situated at a
distance of about 70 miles to the south-west from Delhi
and is now on the railway line going from Delhi to
Ajmer. It is at a distance of about 20 miles from
Rewari and is a railway station."
S. Swaran Singh in his article, "The Last Rites of Guru Tegh
Bahadur Ji's Body" written in response to Professor Piara Singh
Padam's article "To Self Sacrificing Sikhs of Delhi" writes that

212
 "Principal Satbir Singh writes in his book "Ite Jin
Kari" that Bhai Jaita Ji while lifting the holy trunk and
head of Guru Tegh Bahadur Ji had placed the head
and trunk of his father at that spot. When Guru Gobind
Singh Ji heard the story of Bhai Jaita's courage,
sacrifice, dauntlessness and planning , he embraced
him and said the words "Ranghrete Guru Ke Bete". All
the historical facts go to prove that the cremation of
trunk of Guru Tegh Bahadur Ji had been performed by
Bhai Jaita Ji by setting his house on fire." (Punjabi
Tribune Chandigarh dated 5 December, 1999 A.D.)
Let us consider the views of Professor Piara Singh Padam,
Professor Sahib Singh and S. Swaran Singh. Shri Padam believes that
Lakhi Shah Vanjara belonged to village Khairpur Saddat in district
Muzaffargarh. Shri Padam also writes in his article that the head of
the Guru ji had been put in a basket and covered with straw. Who
authorised Shri Padam to show disrespect to the holy head of the
Guru ji? Nanua Rai has been shown to have been martyred at
Chamkaur Sahib. The list of the martyrs of Chamkaur Sahib as
published by "Chamkaur Sahib —Linguistic and cultural survey"
edited by Language Department, Punjab, S. Dalbir Singh's research
paper "Forty Singhs and the Fortress of Chamkaur" and Col. Labh
Singh's writing "Shromani Jarnail Shaheed Baba Jiwan Singh" does
not contain the name of Nanua Singh among the forty Singhs
martyred there. It is not understood how this name has been
interpolated in that list. He goes on to write that Guru ji's trunk had
been cremated by setting fire to the valuable tent. This trunk had been
brought in a cart laden with cotton. But Giani Gian Singh in his book
"Twarikh Guru Khalsa Part I" writes that Lakhi Shah had come from
Narnaul with lime stone. Then how did cotton make its appearance.
The above statement of Shri Padam makes it also evident that Lakhi
Shah Vanjara had no residential accommodation at Delhi. If he had a
house there, what was the need of cremating the trunk by setting fire
to the tent? This statement of Shri Padam has not been corroborated

213
by any contemporaneous or posterior scholar. History bears witness
that the trunk of Guru ji had been cremated in a house.
Professor Sahib Singh agrees that Lakhi Shah Vanjara was a
resident of Narnaul. Giani Gian Singh writes that he had come from
Narnaul with lime stone. Now the question rises that if Lakhi Shah
was an habitant of Narnaul or the village Khairpur Saddat and was
returning home after unloading the lime stone at the Red Fort, how
did his house appear at Delhi. If he had a house at Delhi, where was
the need of burning a precious tent for the cremation? As such we are
obliged to agree to "Guru Kian Sakhian" written by S. Sarup Singh
Koshish which says that they carried the head and trunk of the Guru ji
and reached the abode of Bhai Jaita in Dilwali locality. This book had
been written prior to Giani Gian Singh. S. Swaran Singh has already
rejected Padam's article through his article dated 5th December,1999
A.D., giving references from the contemporary history. In this way
considering the statements of contemporary and posterior scholars, it
seems self evident that Bhai Jaita had exchanged the head and trunk
of the Guru ji with those of his father Bhai Sada Nand Ji and brought
the former to his residence at Kalyana's Dharamshal in village
Raiseena, Dilwali locality Delhi. There, he had cremated Guru ji's
trunk and reached Anandpur Sahib with his head. False-hood has no
legs to stand upon and in the end it is the truth that prevails. Gurbani
makes it clear:

"O' Nanak, the false-hood is short lived

and the truth always lasts."
History bears out that Guru Gobind Singh Ji had taken Bhai
Jaita into his embrace and blessed him with the title "Ranghrete Guru
Ke Bete". He had also arranged to construct Bunga Ranghretian at Sri
Darbar Sahib Amritsar. If Nanua Singh and Lakhi Shah Vanjara had
made some conspicuous sacrifice, Guru ji would have blessed them
also with some title. Guru ji would have got some memorial
constructed for them also. No other sacrifice by these two has been
mentioned anywhere in history. History is always made through
sacrifices. It is never made by the force of imagination or existence.

214
One can never attain respect by distorting the historical facts or by
changing names.
Khalsa Ji, think for a moment. Carrying away Guru ji's trunk
and head, defying the watch of the Mughal rule was no child's play.
The accomplishment of this job badly needed planning and the
services of the devotees.
Zebunnisa, the daughter of Aurangzeb was an earnest devotee
of Guru Tegh Bahadur Ji. Later on when Aurangzeb came to know of
it he got her killed through slow poisoning. Khwaja Abdullah, the
Kotwal of Chandni Chowk who belonged to Mani Majra ,
Chandigarh also had deep faith in the Guru's establishment. Not
being able to put up with Guru ji's martyrdom he resigned his job and
came to Anandpur Sahib in the protection of Guru Gobind Singh.
Pandit Shiv Narain, the maternal grand-father of Bhai Jaita
lived near Kalyana's Dharamshal at the village Raiseena. He, too, was
an official in Aurangzeb's Government. There is no reference in
history to what happened to his family.
Bhai Jaita's elder uncle Bhai Agya Ram was an inhabitant of
Delhi and as such commanded some influence at the court. He was
fully aware of the situation prevailing at Delhi. Thus no body ever
suspected his movements. When his activities came to light, he along
with his family was martyred.
Aurangzeb was a cruel King. If Guru ji's trunk and head had
been carried away without any planning, the Kotwal and the other
officials would have had to face action. The officials were not so
negligent as to neglect their duty.
All these had secretly made invaluable contribution to the
success of this cause. The Sikh Panth will always remain indebted to
them for this.
Carrying away of the Guru ji's head and trunk in exchange for
those of Bhai Sada Nand Ji by Bhai Jaita Ji implied that Guru ji's
head and trunk be not desecrated. Also, it was meant to maintain the
illusion that Guru ji's trunk and head were still lying in the Chandni
Chowk. According to the need of prevalent situation, it was necessary
to build up such an atmosphere.

215
 The great person who can sacrifice his own father for the sake
of lifting the Guru ji's head and trunk can also burn his house to
cremate the Guru ji's trunk. It was a common deed of his fearless life
but for the society it was a unique, unusual and matchless event.
All above allusions, facts and evidences make it clear that
Bhai Udhai Ji, Bhai Jaita Ji and his uncle Bhai Agya Ram Ji had
exchanged the Guru ji's sacred head and trunk with those of Bhai
Sada Nand Ji at Chandni Chowk and carried the former to his
ancestral habitation at Bhai Kalyana's Dharamshal in village
Raiseena, Dilwali locality, Delhi. He reared up a pyre within his
house and cremated the sacred trunk of the Guru ji. Thereafter, he
reached Anandpur Sahib with the Guru ji's head. These days the
Gurdwara Rakab Ganj Sahib is situated at that site. After reading the
statements of above scholars we come to the conclusion that there
was no historical character named Lakhi Shah or Lakhi Rai Vanjara.
On the contrary this character has been super-imposed on this scene.
It is a big joke on the historical facts and an ugly effort to blot out the
truth.

216
 "Bansawalinamah Dussan Patshahian Ka"
By Shri Kesar Singh Chhibber
Many a time the historians deliberately distort the facts. They
transform the truth into evil and change virtue into a vice. While
scanning the life-history of Bhai Jaita, I had an opportunity to study a
book named `Bansawalinamah Dussan Patshahian Ka' written by
Kesar Singh Chhibber. I do not know how the sikhs have accepted
this Bansawalinamah and overlooked false narration of events. Bhai
Chhibber has mercilessly slaughtered the incidents in this
Bansawalinamah. As a student of history I felt very mbarrassed to
read this book and I was beside myself with astonishment when I saw
that the book had been edited by a well known Researcher S. Piara
Singh Padam. I happened to see many invaluable works of research
by Shri Padam Sahib but I do not know why S. Piara Singh Padam
felt the need of editing this book or why he felt obliged to present this
bundle of lies to the readers. This book has served no purpose of
either the sikh world or of historical literature. It is not at all sensible
to coat such books founded on falsehood and such imaginary
happenings with a layer of truth and to brightly paint the unconfirmed
incidents. There is no doubt that some events among them are true.
But the style of presentation is very defective. The writing of Bhai
Chhibber is neither in verse nor in prose. It is a defective poetry and
unwholesome prose. The writer has neither cared for the principles of
poetry nor has he paid attention to the practice of prose writing. It
seems that this is an attempt to put the work of an untaught poet in
the rank of classics with some selfish motive. If we scrutinize this
entire book honestly and judge it from critical point of view, as
readers ,we will realise that Bhai Kesar Singh Chhibber has played a
big trick on the people by writing Bansawalinamah and he has been
very merciless in painting the walls of truth in black.
I have very carefully studied the sequence of incidents in this
book as far as it is concerned with my subject. I am not so sorry to
know about Bhai Kesar Singh's mode of thinking as to find that a
well-known researcher and scholar like Piara Singh Padam has
selected, edited and published this book. If Shri Padam had not edited

217
this book, the sikh history would have been spared the injustice at
least, because this book has played a joke on the concerned section of
society. It would have been better if Padam Sahib had made a
scathing criticism on the imaginary incidents recounted in this book
and given a proof of his judicious outlook by separating grain from
the chaff. In this connection I feel that by presenting this bundle of
lies, this book has done a harmful service to the present human
generation in general and to the sikh congregation in particular. For
example what was the constructive contribution of Bhai Jaita to the
sikh religion? The author should have displayed it to the present day
society. In this context I had to study this book on the advice of Dr.
Gurmukh Singh, M.A.Ph.D. and it is he who provided me with a
copy of the book. But when I read this book I felt very sorry at the
structure of this book. For the information of my readers I want to say
that I have had to struggle with the references contained in this book.
I have also come across two other such books which, like this book,
contain nothing but false and fictitious tales. Shri Chhibber too has
not been able to get rid of the manuistic outlook and approach in this
book because he has not been able to tolerate Bhai Jaita's bravery,
courage, renunciation, sacrifice and complete devotion to the Guru.
He has not been able to digest mentally Bhai Jaita's sacrifice and he
could not reconcile with the fact that a depressed class hero Bhai Jaita
and his family could be a family of self-sacrificing heroes and could
be a standard bearer of the mazhabi sikhs. Many other writers like
Shri Kesar Singh Chhibber have committed anti human and anti-
social acts of mischief in their books on sikh history, but the way in
which the great martyrdom of Bhai Jaita and his family has been
mischievously devalued in this book, will never be tolerated by the
sikh world. No other historian has in this context mentioned a
character named Nanua Singh in his book. He has impoverished the
greatness of the entire martyrdom with false happenings, distorted it
and thrown the real sikh history to winds. All the incidents of sikh
history are neither fanciful nor miraculous. Sikhism has never let go
its moorings of truth and reality.
History bears witness that the Guru ji's martyrdom had caused
a hue and cry in Delhi. The people had observed a strike. Both the

218
Hindus and the Muslims were unhappy at this prosecution. The
Kotwal of Chandni Chowk had resigned his job. Kesar Singh
Chhibber tells that on the night following the martyrdom, 200
soldiers were on duty to guard the Guru ji's dead body. And Shri
Chhibber's fictitious character named Nanua Singh gets command
from the Guru ji while enjoying a sound sleep on that night and gets
ready to carry away the head. What sort of a sikh was Nanua Singh
who kept sleeping soundly even after such a tyranny? But at the same
time he wonders at his dream and thinks that he will lose his religion
if he disobeys the Guru ji's command. He is also afraid that if he goes
to fetch the head, the Mughals will kill him and plunder his house.
How can a sikh have the fear of death? Two are mutually
irreconcilable. Due to the fear of being plundered, he sends his wife
to her maternal home during night itself. Did they have the common
night bus service or rail service on 11th November, 1675A.D. as at
present. It is beyond comprehension how the Guru ji assigned this
duty to such a weak-willed person in a dream; when Bhai Jaita Ji had
already come forward to lift the head in order to carry out Guru
Gobind Singh Ji's orders. It has already been recounted in detail. By
inventing this strange and imaginary story it has been attempted to
take away the significance of the real happening according to which
Bhai Jaita had exchanged his father's body with the Guru ji's body
and brought the Guru ji's head to Sri Guru Gobind Singh Ji at
Anandpur Sahib, who was pleased to bestow the title "Ranghrete
Guru Ke Bete" on Bhai Jaita Ji. No character of this name Nanua
Singh has ever existed in history? Nor has any realistic historian
made an ugly attempt to recreate one. Even in building of the
environment, Bhai Kesar Singh Chhibber has made use of sentiments
and not of realism or logic. He just forgot that Bhai Jaita could not be
expunged from sikh history. Similarly, Giani Gian Singh has tried to
cover the sun of the happenings with clouds by creating a character
named Lakhi Shah Vanjara. But an impossible thing cannot be
rendered possible. Kesar Singh Chhibber also has made a similar
attempt.
The writer has not made use of his sense in building up that
atmosphere. If he had acted sensibly and felt afraid of the criticism of

219
the devotees of truth among the future generations, he would not have
potrayed false and fictitious incidents or imaginarycharacters. There
was the reign of King Aurangzeb whose armies were watching for
person who had to carry Guru ji's head and carefully to present it to
his Guru father Gobind Singh Ji. Shri Chhibber has sentimentalised
the whole sequence and not cared to verify the truth. He has
described Nanua Singh sleeping soundly at night, waking up at the
command of the Guru, sending his wife to her parental home at
midnight, reciting `Jap Ji Sahib' while proceeding, 200 Mughal
soldiers' going to sleep and magician Nanua Singh's carrying away
the Guru ji's head. He has also described the killing of 200 soldiers by
Aurangzeb. All this is nothing but a sequence of miraculous and
fantastical events, while sikh religion and conduct do not allow any
place to the miraculous.
Who had permitted Nanua Singh to show disrespect to the
Guru ji by hiding his holy head in the straw. References to bribing the
Qazi, killing of the tortoise by Guru Tegh Bahadur Sahib in his
previous life, putting his ashes in the Ganges at Hardwar, all these
incidents are the result of Manuistic mode of thought which sikhism
has fundamentally rejected. Frightened by the fire of the truth, Bhai
Chhibber has made Bhai Jaita to be the accomplice of Bhai Nanua
Singh because there is only one "Ranghrete Guru Ke Bete" in history
and that person is Bhai Jaita, not Bhai Nanua Singh.
Aurangzeb was not at Delhi at the time of Guru ji's
martyrdom. He had gone to Hassan Abdal while according to Bhai
Chhibber, he was present at Delhi and ordered the killing of 200
soldiers. The later, however, the writer forgot his earlier statement
and showed him to be present in Daccan. Bhai Chhibber's statements
are beyond comprehension. Guru ji had been martyred on 11th
November, 1675 A.D. How did Kesar Singh Chhibber learn in the
year 1767 A.D. about Nanua Singh's dream, killing of the tortoise by
Guru Tegh Bahadur Ji in his previous life, Guru Arjan Dev's brother
Prithi Chand's being a hare in his previous life and killing of the hare
by Guru ji, Ram Rai's being a he-goat in his previous life whom Guru
Har Krishan had caught for sacrifice in place of some other he-goat.
According to him, that is why Har Rai Ji had called him the goat of

220
sacrifice when Har Krishan Ji was about to leave for Delhi. How did
Bhai Chhibber know about all this when he was not a contemporary
of Guru ji. His work has put forward many other imaginary and
lengendary tales which have disgraced historicity. He is a slave of
manuistic Principle of requital of actions. If every incident is
recounted in detail here, it is feared that the book will become over-
sized. Shri Padam's service in editing the book which has presented a
bundle of lies to the sikh congregation is no doubt laudable. He has
not made any adverse comment or criticism on that book or its
author. It is likely that he may have felt afraid of some sect and may
have liked to avoid confrontation in the field of history. He may have
left to the readers so that they themselves may read and understand
the falsehood and the conduct of the writers and may know for
themselves how the writers commit aggressive acts of mischief with
their intellect.
Kesar Singh Chhibber shows Guru Gobind Singh Sahib as
acting against his own teachings. In fact Chhibber was a follower of
the manuistic mode of thought and seems to be fully cut off from the
establishment of the Guru ji and unaware of the Guru's teachings. In
this whole context, he has stated an unpardonable falsehood. These
incidents are recounted on the pages 119 to 124. For the information
of the readers it will be proper to recount the incidents in his own
words:

They deployed 200 men to guard the dead body

At night Bhai Nanua Singh, the washerman saw a
dream
The true King said to him
O; you sikh brother take our dead body to Makhowal
Bhai Nanua Singh woke up in amazement
He said that he had been ordered by the Guru
There is a very heavy guard of footmen to guard the
dead body.
They will kill me as soon as they see me
If I do not carry out the Guru's orders;
I stand expelled from sikhism.

221
If obeying the orders I go to take the dead body;
I will lose my life and have my house plundered
Then Nanua awakened his wife
He told him to go to her maternal home with whatever
she could carry
For myself, I go to Chandni Chowk
They will kill me and also plunder my house
If I do not go, I will lose my sikh faith
You may carry away, whatever you wish, to your
maternal home;
This way he sent his wife to her parents.
And he himself came there reciting Jap Ji
When he reached there all the guards had gone to
sleep
Immediately on his arrival there, he lifted the dead
body
The dead body was too heavy to lift
So he carried away the head, while complete post was
asleep;
After he had reached home all the guards woke up
The footmen ran to check the dead body
They saw that the body was without the head
They felt amazed to see it
In the morning the news spread
That some body had taken away the head
All the guards were arrested and presented to the King
It was ordered that all of them be killed
Then they stated to the King
That nobody had come there during the night
We do not know whether the dead body has gone to the
sky or bottom of the earth
It is the end of us all, they jointly made a request
Sir, we have kept awake for the whole night
But your majesty can do whatever you like

222
No body has ever known the limits of a saint
A saint has access to the Almighty,
Whether he is a Hindu or a Muslim
The influential sikhs bribed the Qazi
And got permission to cremate the body
The Qazi convinced Aurangzeb in this way
The head has disappeared and if the body also
vanishes,
It will be a great disgrace for the religion.
All the people will say that a Hindu has gone to the
heavenly world.
Tell the Hindus to cremate the body and your orders
will be an obligation on them.
Bhai Nanua asked Ranghreta how the head should
reach Makhowal
And Ranghreta too wondered
He said "I shall put it under the straw
I shall carry the head in the basket
Let us both go to Makhowal"
Both of them made a plan to set out
On the other side the sikhs cremated the body with
sandal wood
The two sikhs hid the head in straw and came outside
the town
They threw away the straw and cleaning the head they
put it in a cloth
Having done this they set out for Makhowal
Coming there they presented the head to Guru ji.
And the Guru made a lot of hue and cry.
He called for the rose water and got the head washed.
Then it was bathed in the water of the Ganges
They cremated it with the sandal wood
And he uttered these words from his tongue

223
 (Bansawalinamah Dussan Patshahian Ka, pages 119-
124)

The Path Followed by Bhai Jaita

To Carry The Head - First Halt At Baghpat
(U.P.)
The annual meeting of the Bhartiya Dalit Sahit Academy
Punjab and Chandigarh was held on Ist August, 1998 A.D. in which a
seminar was organised to examine critically the life and literature of
the saint poet Kabir Ji. This function was presided over by Dr.
Darshan Singh, Head and Professor Guru Nanak Sikh Studies
Department, Punjab University and it was inaugurated by Dr.
S.P.Samnaksar, the National President of the Bhartiya Dalit Sahit
Academy Delhi. The special guest at this function was Shri H.Paul
Singh, President, City Club, Chandigarh who in his address appealed
to the academy that there was no unique sure book on the life struggle
and sacrifice of Bhai Jaita Ji, nor has there been any thorough
research on his younger brother Bhai Sangat Singh Ji. As far as I
know the research made so far is rather confusing and conceals the
truth. The academy has no scarcity of the scholars. If the academy
gets some great and unique book written about Bhai Jaita Ji and Bhai
Sangat Singh, I shall remain indebted to the Academy for whole of
my life. He also gave an assurance that whatever help in whatever
form might be needed in this context, he would be prepared to render.
On the conclusion of his lecture, the compere of the
programme , Dr. Lekh Raj Parwana informed the guests and the
audience that S. Jaswant Singh, D.D.P.O. was prepared to work on
this great project. He has already collected sufficient meaningful
material concerning this subject. He announced in the general house
that S. Jaswant Singh who was sitting among the audience should
carry out research on these two great personages accepting this
recommendation of the Academy. S. Jaswant Singh got up without
any hesitation and said, "With the blessings of the Academy and with

224
the grace of the Guru I shall be able to accomplish this task. I have
full faith in the 'Waheguru'." The entire hall resounded with cheers
and there was a wave of happiness. Dr. Parwana said that at the
conclusion of the function he would discuss this matter with the
National President Dr. S. P. Samnaskar and National General
Secretary Dr. Gur Prasad and whatever assistance might be needed by
S. Jaswant Singh for the execution of this task may be given to him
by the Academy.
Before dinner at about 8.00 p.m., the office bearers of the
Bhartiya Dalit Sahitya Academy, Punjab and Chandigarh and
Bhartiya Dalit Sahitya Academy Delhi and the guests gave an
approval to this project. They offered that S. Jaswant Singh could
take their help wherever he deemed proper in this Research Project.
This decision exhorted me and I felt that I was not alone in
my faith in Baba Jiwan Singh Ji but the entire academy had sense of
devotion for Baba Ji. I got not only encouragement but also spiritual
strength. I had already done sufficient work , but the matter of joy
was that now the standard of my work would be acceptable and my
research would reach the people with the approval of the research
scholars. I proposed to Dr. Lekh Raj Parwana, the President of
Bhartiya Dalit Sahitya Academy, Punjab and Chandigarh that a
meeting should be held with the Sahitya Academy, Delhi in order to
find the standard route which Bhai Jaita Ji had followed along with
the head and to discover the concerned proofs, references and
practical possibilities. It was also proposed that a Survey Team of
Scholars should be formed so that they themselves should visit and
recognise the villages and other places concerned with the route
followed by Bhai Jaita while carrying the Guru ji's head. Dr. Sohan
Pal Samnaskar, the National President of the Bhartiya Dalit Sahitya
Academy formed a survey team of the following scholars and advised
them to prepare a proposal for the practical work on this project. The
members of the team were:

1. Dr. S. P. Samnaskar, M.A.,Phd., L.L.B, National President of

Bhartiya Dalit Sahitya Academy, Delhi.

225
2. Acharya Dr. Gur Prasad, M.A., D.Litt., Honours in Hindi,
Sanskrit, Persian, History and Literature, A Poet of three
languages, Hindi, Urdu and Rajasthani.
3. Dr. Lekh Raj Parwana, M.A., Phd, L.L;B., President, Bhartiya
Dalit Sahitya Academy, Punjab, and Chandigarh.
4. S. Jatinder Pal Singh, Press Reporter, Chandigarh.
5. Dr. W.U.Khan, O.S.D., Ambedkar Foundation, Delhi.
6. Jaswant Singh, (the Writer).

On 11th June, 1999 A.D., the team set out in the morning to
survey and recognise the concerned villages, to collect documents
and other material and to make enquiries from the available elderly
scholars, prominent persons and representatives of the common
people in order to prepare the project proposal.
When the survey team was about to set out for the work,
while making a prayer , I visualised the complete film of Bhai Jaita's
courage, daring, strength, dauntlessness, forbearance, idealism and
sacrifice, and all the members of the team became sentimental. They
all realised that he was a great hero in the human form, who had
sacrificed the life of his father for the achievement of the Guru's goal,
to protect the honour of the Guru's head, to inject a new life in the
Sikh Nation and to maintain forever the Code of Conduct set by the
Guru ji. Bhai Jaita's father, Bhai Sada Nand Ji also was a great
idealist and follower of the Guru's establishment. He ordered his son
Bhai Jaita Ji to make all sacrifices along with the Guru so that his
sacrifice is immortalised for ever and Guru ji's sacrifice for the
protection of mankind is remembered in the entire world. The whole
moving scene is worth remembering how a son carries out his father's
orders and severs his head with his own sword and exchanges his
trunk and head with those of the Guru ji's and carries the latter away.
Bhai Jaita Ji executed this whole plan.Khwaja Abdullah, the
Kotwal of Chandni Chowk whose sacred and divine conscience was
against oppression and who being a Government servant could not
give shelter to any body opposed to the Government, came forward
for this job. He assured Bhai Jaita Ji that even though he was a
Muslim by religion, he would not let humanity be sacrificed for the

226
sake of religious pride. Mr. Abdullah had secretly whispered to Bhai
Jaita Ji that Aurangzeb's daughter Zebunnisa also would help them in
this job. It actually happened like this. The members of the team
clearly visualised that scene and felt that a foreign tyrant had killed a
Saint sitting inside his own house. Setting this feeling in their hearts,
the survey team set out to start their work.
It is a matter of coincidence that on 11th November 1675
A.D., Bhai Jaita Ji had set out along with the holy head of the Guru ji
from Delhi to Baghpat after cremating the Guru ji's trunk at his
ancestral residence, Bhai Kalyana's Dharamshal in the village
Raiseena Mohalla Dilwali, Delhi and he reached Baghpat in the early
hours of 12th November 1675 A.D. He had covered a total distance
of 52 kilometers, 12 kilometers from Chandni Chowk to Rakab Ganj
Sahib and 40 kilometers from Rakab Ganj to Baghpat. As per their
plan, the survey team started on 11th June, 1999 A.D. to find out the
route followed by Bhai Jaita and to see the places concerned so that
they could affirm the whole route.
Starting from Rakab Ganj, New Delhi, Bhai Jaita passed
through the sites of the present day, India Gate, Majnu Tilla and
Wazirabad and then moving along the river Yamuna, to reach the
village Jagatpur. At Jagatpur, Bhai Jaita crossed the Yamuna. At that
time the flow of water in the Yamuna was rather shallow and slow
and it was easy to cross it here. The Government of India has built a
bricked bridge at this place. The survey team starting from the village
Jagatpur passed through the villages Gopalpur, Subapur, Khajuri,
Katiagarhi and Jassigarhi and reached the village Launi. The team
realised how in old times this route must have been thorny, wild and
full of acasia trees, rushes and thorny bushes. Crushing under foot the
thorny and bushy growth, Bhai Jaita must have faced great
difficulties in achieving the Guru's goal. Firstly, he was suffering the
sorrow of the Guru ji's prosecution and separation. Secondly, he was
experiencing remorse on account of killing his own father though it
was in pursuance of his own orders. Thirdly, there was the fear of
Government's oppression. He was not afraid of what might happen to
his own body, but he could not tolerate that any disrespect that might
be shown to Guru ji's sacred head. Unhappiness caused by this

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complete sequence of incidents in the head and heart of Guru Gobind
Singh Ji must greatly upset Bhai Jaita Ji. He must have required great
guts to bow before this unpalatable will of the Almighty. But still he
was proceeding towards his destination in very high spirits. It seems
that this person was made of some human steel. Though at present
the Indian Government has constructed a high road which leads to
Baghpat putting the filling of earth, yet it is not a very good road. We
were even now feeling afraid to move on this road. But kudos to Bhai
Jaita who welcomed all the adversities, bowed his head before God's
will and journeyed on this difficult route. From the village Launi ,
this team passed through Panchlog, Mandola, Doodakhera, Hasanpur,
Masoori, Ekara, Monikalan, Kaatha, Pali and thus reached Baghpat.
All these villages are situated along the bank of the river Yamuna. At
present these villages are in a good condition. But at that time when
this road had not been constructed and there were only foot-paths and
unmetalled tracks. About 324 years ago Bhai Jaita had sanctified this
soil with his visit.
On reaching Baghpat, the team came across Chaudhary Amar
Singh who is a responsible person of this village and who arranged
their meetings with other responsible personages of this area. They
were Dr. Amar Pal Singh, B.V.Sc. and A.H., Mr. Satvir Singh, Block
Development Panchayat Officer of Baghpat etc.
The meeting with these persons was fruitful. In this meeting it
was decided that the team should visit the site where Bhai Jaita had
visited the Mausoleum of Sufi Saint Baba Hazrat Sheikh Vaoo-Uddin
and should talk to the present successor of the Sufi Saint, Baba Abdul
Rahim and the people living in the area around. They came to know
that at some time Baghpat used to be a small village where Rishi
Wakyapati resided. This whole area showed deep respect to the Rishi.
Baghpat is the same area as included the five villages Panipat,
Sonepat, Baghpat, Delhi and Karaina demanded by the Pandwas from
the Kaurwas, and the latters' refusal to do so had led to the battle at
Kurukshetra. The team also learnt that there were two Baghpats —
one is a new Baghpat and the second is old Baghpat. The place where
Bhai Jaita had stayed is known as old Baghpat. The complete team
reached old Baghpat. They came across Shakeel Ahmed who was a

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member of the Municipal Committee. He possessed sure and
unadulterated information about this area. His family held the Guru's
establishment in great respect. This old town has old mosques also.
80 per cent population of this town is Muslim while the remaining 20
per cent are Hindus. The new Baghpat has nominal sprinkling of the
sikhs.
The aged persons of Baghpat informed the team about Bhai
Jaita's visit to Baghpat. They told them that the Sufi Saint Baba
Hazrat Shikh Vaoo-Uddin was held in high estimation in the whole
area. He was Sufi of very liberal views.
He had his devotees among both the Hindus and the Muslims.
The Kotwal of Chandni Chowk, Delhi, Khwaja Abdullah also was a
follower of this muslim saint. This saint had miraculous powers. The
congregation of his devotees assemble at his mausoleum every Friday
and offer namaz. His present successor is named Baba Abdul Rahim.
When Bhai Jaita visited the village Baghpat, it was not thickly
populated. Still both Hindus and Muslims were devoted to Hazrat
Sheikh Vaoo-Uddin. Krishan Pal who was a devotee of Baba Hazrat
welcomed Bhai Jaita to stay and eat with him, at Baba Ji's instance.
After Bhai Jaita had rested for some time, Krishan Pal, again at Baba
Hazrat's instance, helped him to cross the river Yamuna on 12th
November, 1675 A.D. and thereafter Bhai Jaita was to reach Traori.
There, the team learnt that the village Baghpat had developed a good
deal and had become district headquarters on 13.7.1997. Earlier, it
was a town and a tehsil headquarter of district Meerut. It is proper to
mention here that the macadamized road which today leads from
Baghpat to Delhi used to be an unmettled pathway in those days. This
road passed before the mausoleum and in front of the bungalow of
Nawab Jamshed Miyan; and a little ahead it joined the village Pali to
the main road. But now this road passes behind the mausoleum. The
old Baghpat is at a distance of one kilometre from the river Yamuna.
The team noticed that at present also the bank of the Yamuna river is
covered by forests and wild growth. Though Baghpat was rather out
of the way for going to Punjab from Delhi, yet according to the need
of the time and circumstances and to mislead the enemies, Bhai Jaita
chose this route.

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 Baghpat is about 52 k.m. from Delhi. The above statement
has been corroborated and referred to by other scholars also in their
various books. For example, at page 580 of the book `Shahadat' by
Shri Harnam Dass Sehrai, it is stated:

"Piercing through the dust storm facing the cyclones,

and struggling against a hurricane we passed through
many villages during the night and reached Baghpat
before the day-dawn ".
S. Dalbir Singh also has supported this fact in his book
"Mahankav Waryam Akela". Principal Satbir Singh, too, has in his
book "Ite-Jin-Kari" has recounted Bhai Jaita's journey and his making
the first halt at Baghpat.

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 Second Stage At Traori District Karnal
(Haryana)
When Bhai Jaita Ji set out for Traori from Baghpat after
crossing the river Yamuna, the weather was unpleasant. It was
drizzling and the wind was blowing. It seemed as if the Almighty
God wanted to test Bhai Jaita for life and death. Stimulated by the
religious zeal and anxious to fulfil the ideal of the Guru's teachings,
Bhai Jaita went on moving as speedily as the fast wind. He aimed at
reaching Traori and halting for the night there. There, Bhai Deva
Ram and his family who were loving devotees of the Guru and had a
deep faith in his teachings were, in a way , waiting for him. The
washerman was doing his work at the landing and side by side he was
visualising the activities of the Guru's establishment. Bhai Jaita
passing through many villages like Sisana, Niwara, Debra (All in
Uttar Pradesh), Village Gaddu, Palra, Palari, Khewra, Bahalgarh,
Nangal Khurd, Murthal, Datoori, Ladsauli, Bari Tehan, Bakarpur,
Panchigujran , Kalyana, Paddi Kalyana, Ponti, Samalkha, Karhans,
Marthali, Chattipur, Khalela, Praladpur, Sevah, Panipat, Simla,
Maulana, Haripur Khalsa, Kaimla Harisinghpura, Kalheri, Barsat,
Gharaunda, Bastana, Madhuban, Kambopura, Karnal, Jhanjeri,
Dadupur and Samgarh, reached Traori in the dark evening of 12th
November, 1675 A.D., after covering a distance of 85 k.m. At that
time he was completely exhausted and hungry. He stayed there for
the night between 12th and 13th November and early in the morning
on 13th November, 1675 A.D. he set out for Ambala. Traori is about
4 k.m. to the South-West of the present metalled road. From this
Gurdwara, Nilokheri is about 4 k.m. towards north-east, Pipli is about
18 k.m. and Karnal is about 13 k.m. This village falls in the tehsil and
district Karnal. This town is at a distance of 85 k.m from Baghpat. It
is an ancient historical city and has been the capital of Raja Jai
Chand. In 1171 A.D. from this place, Prithvi Raj Chauhan had
kidnaped Jai Chand's daughter Sanyogta at the time of her wedding
ceremony. The town still has an old fort of Raj Jai Chand's time. A
Nawab used to live in this fort at the time of Aurangzeb. There was

231
another fort to the east of Raja Jai Chand's fort, the rampart of which
was very high. This fort had four gates, one on each side. Mughal
forces used to live in this fort at that time. The inside of the fort was
populated like a town. Sher Shah Suri's highway passed between two
forts. Now its route has been changed and it lies to the east of the
town. The washermen used to cross the Sankhara Gate and wash
clothes of the army men at the tank near the fort. Bhai Deva Ram
washerman resided there at the outer corner of the wall of the outer
fort. He was a devotee of the Guru's establishment. He was in contact
touch with the sikhs coming from or going to Delhi. He was aware of
Guru Tegh Bahadur's arrest. When Bhai Jaita passed on the road
between the two forts, Bhai Deva Ram was carrying home the
washed clothes. Bhai Jaita did not tell him any thing there for the fear
of spreading of the news. When they had reached home, Bhai Jaita
recounted the complete sequence of the incidents. Bhai Deva Ram
served food etc. to Bhai Jaita Ji.
Bhai Jaita Ji had not slept for many nights and he had covered
a distance of 137 k.m. from Delhi to Traori via Baghpat without any
rest or relaxation. Therefore, Bhai Deva Ram put Bhai Jaita Ji to
sleep and he himself stood guard on the severed head of Guru Tegh
Bahadur Sahib. Early in the dark morning Bhai Jaita Ji set out on the
highway towards Ambala. Bhai Deva Ram built a small platform at
the site where Guru ji's head had been placed and used to light a lamp
and burn incense there. To start with the name of the Gurdwara used
to be "Sis Asthan Patshahi Nauvin". At the place where Guru ji's
severed head had been put they made a `Manji Sahib' later. This
Gurdwara Sahib is built of Sirhindi bricks coloured in red. The
Gurdwara had six sides and each side has a niche. The people light
earthern lamps in these niches and beg for boons. When it was
enquired the local people they said that every ones' prayer was
answered there.
When Banda Singh Bahadur captured the fort of Traori in
1710 A.D., a large number of Singhs had embraced martyrdom here.
They cremated the dead bodies of the martyred Singhs near the
"Manji Sahib" of the Guru ji.

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 S. Gurmukh Singh of the village Kurak constructed an 8' × 8'
room on the old platform. In the year 1965 A.D., considering it to be
a small one, a plan for a bigger Gurdwara was devised. While they
were digging the foundations, they discovered a large quantity of
lime stone and burnt bones. A new Committee was formed in the
year 1965-66 A.D. which rendered voluntary service (Kar Sawa) for
the present beautiful building of the Gurdwara. The President of this
Committee was S. Balwant Singh Sandhu of the village Sokhara.
This Committee is affiliated to Shromani Gurdwara Prabandhak
Committee under the latter's bye-law No.87. Banda Singh Bahadur
after cremating the dead bodies of several Singhs here, changed the
name of the Gurdwara to "Gurdwara Sis Ganj Patshahi Nauvin". The
present President of the Traori Gurdwara Managing Committee is S.
Balwant Singh Sandhu and the members are Jathedar Gurbachan
Singh, Tarlok Singh, Surat Singh Grewal and Bhai Mukhtiar Singh
Samana Baru. The Gurdwara Sahib has 14 hectares of land attached
to it, which has an annual income of Rs.84,000/-. At this place on the
5th moon day of every month, people gather for Basant Panchmi and
on the 5th moon day of Maghar and on Basant Panchmi, big fares are
held here. Now, w.e.f. 13.3.1986 A.D. Sant Baba Charan Singh of
Kurukshetra is rendering voluntary service (Kar Sawa) for a tank of
Gurdwara Sahib. At present Giani Jaskaran Singh is serving as a
Granthi here. These days, Jathedar Balkar Singh Ji who is second in
command to Baba Charan Singh is rendering voluntary service and
Baba Mehr Singh Ji is attending to urgent matters concerning
Gurdwara Sahib. Baba Charan Singh Ji of Kurukshetra has purchased
4 hectares more land for the Gurdwara, which is being used for a
girls' college.
On 13th November 1675 A.D. after passing the night Bhai
Jaita Ji turned his steps towards Ambala. On 12th June 1999 A.D.,
the survey team had to study Bhai Jaita's journey from Baghpat to
Traori and therefore it started from Baghpat towards Traori. Passing
through the above-mentioned villages and confirming the above facts
by meeting responsible gentlemen, old persons and religious leaders,
the survey team reached Traori. The team made obeisance at the
Gurdwara at 6.30 p.m., met the Head Granthi Bhai Jaskaran Singh

233
and after introducing the team members they dilated upon the
purpose of their visit to Traori. The leader of the team expressed the
desire to the Head Granthi that if the latter can arrange a meeting
between this team and the Gurdwara Managing Committee they can
mutually exchange views regarding the survey team's purpose of the
visit. The members of the management made themselves available in
a few minutes. After the refreshment and the food , this writer read
out the typed facts observed by the team to the Managing Committee.
All the members accepted that writing as truthful, factual, appropriate
and concrete from historical point of view. They attested the above
facts under their signatures. The Managing Committee assured the
survey team that if they come by any new facts or literature
concerning this, they would immediately send it to the writer. The
team expressed gratitude to the Managing Committee.

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 The Third Halt at Ambala City
(Haryana)
Bhai Jaita Ji set out from Traori with the sacred head of Sri
Guru Tegh Bahadur Ji and reached Ambala City by the pitch dark
evening of 13th November, 1675 A.D. He stayed here for the night
between 13th and 14th November, 1675 A.D. and early in the
morning on 14th November, he started towards Banur. He had
covered a distance of 63 k.m. from Traori to Ambala City.
Bhai Jaita Ji felt very anxious to reach Ambala from Traori.
He wanted to finish this journey as early as possible. But every body
has to bow before the laws of nature. A man is, after all, a being
made of flesh and blood. Moving at a fast speed, Bhai Jaita Ji felt that
he should maintain only such a speed as does not make him ill and
that he should move rather cautiously. It was not the question of
travelling, he was feeling overwhelmed by the sacrifices of the Guru
ji and his father and other unpleasant factors which affected his body.
Yet this great hero did not care for these factors, and passed through
several villages like Injinthalli, Barthal, Amin, Pipli, Brara Baben,
Khanpur Kolia, Duglan Masana, Khrindwa Mehrauli, Kishangarh,
Shahbad Markanda and crossed the river Markanda. He covered his
journey in the direction of the Minarets of Nawan Gaon, Jainpur
Kalyana, Keski, Mauri, Mohra, Ghaseetpur etc. and reached Ambala
on 13th November, 1675 A.D. He was feeling extremely tired; the
body required relaxation. At length, on reaching Ambala he saw a
delectable place on the bank of the Tangri stream, where he could
espy a tree of Jand. Bhai Sahib thought it appropriate that this being a
solitary place he should relax here for some time. Thereafter , after
taking some rest he could go to some Place and relax there. That
cheerful place was the one where today Gurdwara Sri Sat Sangat
Sahib stands. Just because Bhai Jaita had halted there for some time
and Guru Gobind Singh Ji had stayed there for 14 days. The
congregation of Ambala built a splendid Gurdwara there in their
memory. After taking rest for some time at this delightful place, Bhai

235
Jaita Ji reached Ambala City on 13th November 1675 A.D. in the
dark evening, where today the Gurdwara Sis Ganj Sahib stands.

Gurdwara Sat Sangat Sahib

Patshahi Nauvin and Dasvin Ambala City
This is the sacred place where Bhai Jaita after crossing Tangri
stream had put the severed head of the Guru ji in the shade of Jand
tree and rested for some time. Now Gurdwara Sat Sangat Sahib has
been constructed there. In olden days, the Tangri stream used to flow
sufficiently far away from Ambala City. Now Ambala Cantonment
occupies that site.
Just beside that Gurdwara there is a fort of Rani Daya Kaur. A
large number of Khatris reside near the Rani's fort. That is why the
place is named Khatriwada. A large number of Muslim Qazis also
live nearby. Therefore, that place is called Qaziwada. Between
Khatriwada and Qaziwada, there is vacant space which has cottages
of potters. Amidst these cottages and earthen houses there is a huge
jand tree towards north-west and there are also some plum trees.
Even today this locality has many houses of the potters.
In the year 1702 A.D., while going to Kurukshetra at the time
of the lunar eclipse, Guru Gobind Singh Ji had graced this place with
his holy feet. He got the space under the Jand tree cleaned and
pitched a tent for his stay there. There were the cottages of the potters
near that Jand tree. They had a common belief that a tiger lived under
that Jand tree. Bhai Jaita Ji who was standing nearby told Guru ji that
he had put sacred head of the Nineth Master at that spot and rested
for some time and that he had also come across an elderly person
named Mehar Dhumian. After some time that elderly person also
arrived there.
Hearing this eye-witness account, Guru ji got his bed pushed
aside and lighted a lamp there. The Singhs got a platform constructed
to the west of the Jand tree. Guru ji stayed there for 14 days and held
the congregation. That is why this place became kown as Gurdwara
Sat Sangat Sahib.

236
 Ambala City had been devastated by a spate in the river
Tangri. But the plum trees and wild growth beside Gurdwara Sat
Sangat Sahib kept standing as they were, and no damage was done to
the Jand tree and the Thara Sahib there. After the death of Rani Daya
Kaur, her maternal grand-son Phula Singh, seeing vacant and barren
land towards the south of the fort, opened the gate. Phula Singh
started seeing nightmares. Since that day onwards Phula Singh started
lighting a lamp etc. there. His son Sher Singh, grand son Sham Singh
and great grand son Sunder Singh continued to light a lamp there.
At present this Gurdwara Sahib is under the management of
Gurdwara Manji Sahib, Ambala. All these Gurdwaras are controlled
by Shromani Gurdwara Prabandhak Committee, Amritsar.

Gurdwara Sis Ganj Sahib,

Kainth Majri, Ambala City
Gurdwara Sat Sangat Sahib is at a distance of 61 k.m. from
Traori and Gurdwara Sat Sangat Sahib is at a distance of 2 k.m. from
Gurdwara Sis Ganj Sahib, Kainth Majri, Ambala City. This way Bhai
Jaita travelled 63 kilometers
Ambala City is situated on the highway made by Sher Shah
Suri. It is at a distance of 63 kilometers from Traori town. On
1.11.1966 when Haryana Province came into being, Ambala became
the headquarters of a Commissioner. The Tangri stream is to the east
of Ambala City and in those days it was flowing at the foot of the
City. This stream has devastated the town several times. Now , it
flows contiguous to Ambala cantonment.
Bhai Jaita Ji entered Ambala City from the side of the
Jagadhri gate and reached the seat of Taakkul Shah at Kainth Majri.
This Majri was the abode of the weavers, the Khatris, the potters, the
Muslims, Ramdasias, Ranghreta, Balmikis, Sainis etc. The place is
called Kainth Majri because Kaisyas used to hold court in this area.
They had with them the allotment letter of the Emperor Akbar and
therefore, they had an authority to hold court. This letter of authority
is still with the Kayasth people. On enquiry we learnt that no member

237
of their family resided there now. No body knows where they have
shifted.
On his arrival at Kainth Majri, Bhai Jaita Ji met the Saint
Sayin Taakkul Shah Naqshbandi. The Saint Sayin Taakkul Shah
Naqshbandi was occupying the seat of Pir Ghaib Shah Naqshbandi.
He was an ascetic saint of liberal views. He had devotees among both
the Hindus and the Muslims. Since 1st December, 1962 A.D. Mohd.
Ishq Hafiz Saharanpuri has been appointed Imam and sermoniser by
the Punjab Wakf Board. It was intimated by him that the saint Sayin
Taakkul Shah knew only Punjabi and was an illiterate person
otherwise. But he was held in high esteem in this and some other
countries. Pir Taakkul Shah made arrangement for the stay of Bhai
Jaita Ji at the house of Bhai Ram Deva Ji besides his own seat at the
Mausoleum. There, he rested for the night and Bhai Ram Deva Ji
throughout kept guard on the severed head. Early next day i.e. 14th
November, 1675 A.D., he set out for Banur.
Bhai Ram Deva Ji and his family lighted a lamp at the
platform built on the site where they had put the Guru ji's head, all
their life, and the whole family used to remember God while sitting
near that spot. After the death of Sayin Taakkul Shah Naqshbandi the
Muslims of Kainth Majri started troubling the Hindus and at length
ransacked their houses. On this account the place became deserted
and was gradually converted into a forest of Acacia trees. This sacred
place being surrounded by a thick grove remained safe from any
disrespect.
Jathedar Mehar Singh Ferozepuria captured the City of
Ambala in the year 1783 A.D. He belonged to the Crores Singhia
Misl of Jathedar Baghail Singh. Jathedar Mehar Singh's two brothers
Sanghar Singh and Dasonda Singh made a claim to the city of
Ambala, and having failed to make compromise with their brother
they made Jathedar Gurbachan Singh of Morinda invade Ambala
City. After a small skirmish, Jathedar Gurbachan Singh captured
Ambala but a little later he was killed in a battle near Panjokhra.
Thereafter, his wife Rani Daya Kaur ruled the city. Rani Daya Kaur
had only one daughter. Rani Daya Kaur had brought Bhai Jai Singh
Granthi from Paonta Sahib along with her. He used to recite gurbani

238
to the Rani every day. One day while Rani Daya Kaur was on a tour
of the city, she told Jai Singh to get the space, where Acacia trees
grew, populated. He set up a habitation near the Acacia trees, That
day, an elderly Muslim of Kainth Majri told Jai Singh that Bhai Jaita
had put Guru Tegh Bahadur Ji's severed head on a platform amidst a
thick Acacia grove where earlier the house of Bhai Ram Dev had
stood. Bhai Jai Singh promptly conveyed it to the Rani who
immediately constructed four-walls there under the guard of Armed
Singhs. Rani Daya Kaur proposed to construct a Gurdwara at this
sacred place but in the meanwhile Jai Singh expired. Due to the
Rani's ailment, a Gurdwara could not be built at this spot.
S. Gulab Singh Son of Bhai Jai Singh did not pay any
attention to the construction of the building of Gurdwara Sahib. But
he continued to be the rightful owner of that place. Narian Singh was
Gulab Singh's son and he further had two sons named Thakur Singh
and Daya Singh and a daughter named Daya Kaur. One day Narian
Singh thought of using the place constructed by Rani Daya Kaur as a
fold for the cattle and he suffered a heavy loss of life and property
during those days. Narian Singh and his family thought that perhaps
they had sufferrd this loss for showing disrespect to that place and for
not constructing Gurdwara Sahib. Therefore, he with the help of his
relative Nihal Singh and the congregation constructed Gurdwara Sis
Ganj Sahib. This way inside the earthen room of Gurdwara Sis Ganj
Sahib, Sri Guru Granth Sahib was installed on a bricked platform. It
is said that the people believed that by using the water with which
that platform was washed they could get rid of their ailments and
other troubles. Bhai Narian Singh's daughter, Mayee Daya Kaur and
her husband Kishan Singh kept rendering service here for a long
time. S. Partap Singh, one of their descendents, who was a postman at
Ambala City has expired now. The name of his wife was Raghbir
Kaur. Now purchasing a bigger plot of land for Rs.1.10 lakh, they
have enlarged the Gurdwara. They had two Sons named Achal
Parkash Singh and Harjit Singh. On 12-6-99 A.D., Achal Parkash
Singh was involved in an Accident and was admitted to the P.G.I. at
Chandigarh. Raghbir Kaur has gone to Chandigarh these days to
enquire of his health. Achal Parkash Singh is employed at the Post

239
Office of Sector 40 Chandigarh. Thereafter, the President Bhai
Gurnam Singh and Bhai Ram Singh rendered voluntary service(Kar
Sawa) there. Upto the year 1947 A.D. this Gurdwara was housed in
private accommodation. Now it is under the management of
Gurdwara Manji Sahib Ambala City.
On 13th June 1999 A.D., the survey team set out to see that
part of the route which Bhai Jaita had followed along with the
severed head of the Nineth Master. The team visited the above
mentioned villages and met the respectable persons, the enlightened
souls and religious elders of those places and enquired information
from them concerning the Sis Marg. An almost unanimous opinion
was that Bhai Jaita Ji had been heard to have passed through these
villages. Some of those people were unaware of this event but the
alert elderly people were familiar with this fact. The team visited the
Gurdwara Sat Sangat Sahib and Gurdwara Sis Ganj Sahib, Kainth
Majri and was satisfied to converse with the members of the
managing committee. S. Joginder Singh was the granthi at those
Gurdwaras. S. Amar Singh son of Mata Singh, village and post office
Khanpur, Tehsil and District Ambala rendered great assistance to the
survey team and conducted them to visit all places.
S. Mohan Singh told them that in the year 1970 A.D. when
the old platform was dug , they discovered a coconut and some old
coins from below. These articles can still be seen at the Gurdwara
Sahib and the members of the team also saw them. The old building
of Gurdwara Sis Ganj Sahib is now in a dilapidated condition. The
old building was a smaller one standing on an inadquate piece of
land. A much bigger new building is being constructed at that site
after demolishing the old one. The lintel of the roof of this building
was set by Baba Harbans Singh of voluntary service on 6.6.1999. The
land for this building had been purchased from Mrs. Raghbir Kaur for
Rs.1.10 lakh.

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 The Fourth Stage Nabha Sahib, District Patiala
Early in the morning on 14th November 1675 A.D., Bhai Jaita
Ji set out on the 4th part of his journey. He had already come out of
the critical territory. Now nobody suspected who was carrying what.
Baba Ji was very heedful in the worldly sense. While planning, he
kept every aspect in his mind. Still he decided to avoid any place and
village which had majority of Muslim population. Also, because of
fatigue, he slowed down the speed of his journey.
During his journey from Ambala to Nabha Sahib, Baba Ji
passed beside the following villages: He crossed the Ghaggar river
after passing beside the village Devi Nagar. Passing beside Rajgarh,
Tepla, Basma, Palor Choyee Sahib, North-Eastern outer side of
Banur, Bassi Issey Khan, Karala, Khizragarh, Kanoj, Azizpur,
Rampur, Chhat etc., he reached Nabha Sahib in the evening of 14th
November of 1675 A.D. On 14th-15th November he stayed at the
cottage of Pir Dargahi Shah. At this hermitage Baba Jiwan Singh was
treated with respect and regard and was provided space for his rest.
No doubt, the distance between Ambala and Nabha Sahib is
only 31 k.m. but due to tiredness he was moving at a slow speed.
There was a thick forest at this place. Pir Dargahi Shah was a devotee
of Guru's establishment and knew Baba Jiwan Singh. Therefore,
Baba Jiwan Singh felt no threat from this hermit. That is why, he had
come to this side from Banur.
Now, this holy place is situated along the metalled road
between Chandigarh and Rajpura. Zirakpur, Chandigarh and Banur
are at a distance of 3 kilometres, 15 kilometres and 12 kilometres
respectively from Nabha Sahib. In the olden times Banur was along
the route between Anandpur Sahib and Delhi. Bhai Jaita Ji avoided
unmettled pathway at Banur and moved towards the cottage of Pir
Dargai Shah in the north-east because Banur had a thick population
of the Muslims. To the North of the place where Gurdwara Sahib is
now situated, there is the newly populated village Nabha at a distance
of about 1 furlong. This village was not in existence at that time.
Thus, this Gurdwara got the name "Gurdwara Nabha Sahib Patshahi
Nauvin."

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 There used to be a thick forest at the site of the Gurdwara
Sahib. The cottage of Dargahi Shah who was a well-known hermit all
over the area existed there. Bhai Jaita Ji passed the night between
14th and 15th November 1675 A.D. at the cottage of Dargahi Shah.
Bhai Jaita Ji recounted the whole sequence of happenings to Dargahi
Shah. That night Bhai Jaita Ji had the respite and Dargahi Shah kept
guard on the severed head throughout. Early in the morning of 15th
November 1675 A.D., Bhai Jaita Ji set out for Anandpur Sahib. At
the time of Bhai Jaita's departure Dargahi Shah told him to request
Guru Gobind Singh Ji to provide him an opportunity to see him as he
himself had grown very old and was incapable of travelling to
Anandpur Sahib. Bhai Jaita Ji conveyed this message to Guru Gobind
Singh Ji. In the year 1689 A.D. after his victory in the battle of
Bhangani, Guru Gobind Singh Ji came to Nabha Sahib and gratified
Pir Dargahi Shah's curiosity to see him. Earlier there used to be only
an unbricked platform at this place. But once when Maharaja Karam
Singh of Patiala, on a hunting spree, came here and learnt that Nineth
Master's severed head had graced the site of the unbricked platform.
Soon after he got Manji Sahib built here and raised a wall around it.
Thereafter, he granted a monthly allowance of Rs.25/- for lighting a
lamp and burning incense here. To start with a local Gurdwara
Managing Committee was set up with S. Kartar Singh Nabha as its
President. Now this Gurdwara is under the management of Shromani
Gurdwara Prabandhak Committee, Amrit sar. Baba Jagtar Singh is
attending to the voluntary service at this holy place. Adjacent to this
Gurdwara Sahib is the sacred hermitage of Pir Dargahi Shah. Now a
grand building of Gurdwara Sahib has been completed.

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 The Fifth Stage, Kiratpur Sahib,
District Roopnagar
Bhai Jaita Ji set out from Nabha Sahib for Anandpur Sahib on
15th November 1675 A.D. Starting from Nabha Sahib he passed
beside the villages Dialpura, Nadiyali, Kandala and Burail, and
reached the village Fatehpur Madran. Here he halted for a few
moments under the pipal tree, where now Gurdwara Sis Marg
Patshahi Nauvin in Sector 34 of Chandigarh is situated. From this
place he reached near the village Kajheri. There also he made a halt
for a few moments. Here also, the congregation has constructed a
Gurdwara Sis Marg now Sector 53, Chandigarh. From here he
proceeded towards Mohali and after crossing Patiala Mandi. Ke. Rao
he went to village Balongi and Desu Majra, He did not go to Kharar
because the town of Kharar had a majority of Muslim population, he
moved in the north east outside the town Kharar and reached the
village Daomajra after crossing Jayanti Nadi Ki Rao. Here also the
congregation has constructed a Gurdwara. Here too, he passed beside
the villages Sahaura, Lakhnaur, Padiala and Chanalon and crossed the
Siswan stream in the north-east outside the town Kurali. Kurali also
had a dominant population of Muslims. Bhai Jaita passed between
the villages Bann Majra and Chatauli and then between the villages
Bhago Majra and Chaklan. Then, he crossed the stream Budhki
beyond the village Singh Bhagwantpur and then moved through the
villages Rangilpur and Bhiora and reached Kotla Nihang after
crossing the Sudhrao stream. From Kotla Nihang, he moved straight
to village Khuwaspura. He avoided entering Ropar because there also
Muslims and Ranghars were in majority. From Khuwaspura he went
through Malakpur and Ahmedpur and passing between Alipur and
Ghanauli, he crossed the Sirsa stream to the west of village Ghanauli
and reached Sirsa Nangal. Thereafter moving to the west of
Bharatgarh and passing beside the places like villages Belian,
Jhakhian, Gardala, Bunga Sahib, Dadhi, Kalyanpur etc., following
foot-paths and unbricked path-ways and trempling the thorny bushes
of the forest he reached Kiratpur Sahib in the afternoon. The journey
between Nabha Sahib and Kiratpur Sahib spanned 82 kilometres.

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 Just as the journey from Delhi to Baghpat was very difficult,
dreadful and directionless, here also, he was subjected to the threat of
wild animals and silence of the forest, thorny bushes, rushes and a
number of streams. But Almighty God had blessed this great man
with extraordinary might, courage and idealism against which no
hardship could possibly become a hurdle.
The journey from Nabha Sahib to Kiratpur Sahib also was of
the same nature. The route from Baghpat to Ambala being along the
G.T. road was comparatively easy. But it was not so easy that we
cannot imagine it today. He had not moved along the G.T.road but
taking a direction from the minarets he had adopted difficult route
through the nearby villages. During that journey the fear of enemies'
spies was accompanying him like a shadow. But as he was
proceeding towards the Guru ji's headquarters along the G.T.road ,
this fear was decreasing step by step. The fear of the wild animals,
however, remained unmitigated. But this lion-hearted greatman , not
caring for the rain, the storm and the unwelcome routes went on
covering his journey taking inspiration from the Guru ji. His guiding
spirit, the Tenth Master, sitting at Anandpur Sahib was accelerating
his steps. On account of his spiritual guidance and by the grace of
God, the greatman was not frightened by the roaring of the tigers and
the leopards. Neither did the hurdles of the passage, the water of
stream and brooks stop his way, Nor did any oppressive orders of the
Mughal Government deter him. Only on reaching Kiratpur Sahib he
heaved a sigh of relief.

Gurdwara Babaangarh Sahib

Kiratpur Sahib is a pleasant place situated at the foot of the
hills , on the bank of the river Satluj. It is just on the road-side at a
distance of 9 kilometers from Anandpur Sahib in the direction of
Roop Nagar. These days this holy town is just on the border of
Punjab and Himachal Pradesh and the main canal from Bhakhra is
flowing just near it. This sacred town had been set up by Guru Har
Gobind Sahib who purchased land for it from Raja Tara Chand of
Kehloor in the year 1626 A.D. Sri Guru Har Gobind Sahib had

244
assigned the responsibility of building this town to Baba Gurditta Ji.
Guru Nanak Dev Ji also had met Sayeen Budhan Shah here. When
Sayeen Budhan Shah requested Guru ji to take milk, the latter said
that he would come and drink the milk in his 6th incarnation and that
he should keep the milk in his custody. Kiratpur is also called Kot
Guru Har Rai Ji.
Guru Tegh Bahadur Ji had visited this town several times.
Even before acceding to the throne of Guruship he had lived here in
the company of his father Guru Har Gobind Ji from 1635 A.D. to
1644 A.D. After the death of Sri Guru Har Gobind Ji in the year 1644
A.D., Guru Tegh Bahadur Ji started living at Bakala, the town of his
maternal grand-father. From there, he came to Kiratpur Sahib in the
year 1665 A.D. During his stay here he went to Bilaspur. He
purchased land from Rani Champa, the widow of Raja Deep Chand
and laid the foundation of Chak Nanki Nagar on 19th June 1665
A.D., which is now known as Anandpur Sahib. On 25th May, 1675
A.D. when Guru Tegh Bahadur Sahib set out from Anandpur Sahib
for Delhi he graced this place with his holy presence.
This sanctified town has the following historical sacred
Gurdwaras: Gurdwara Sis Mahal Sahib, Gurdwara Harimandir Sahib,
Khooh Guru Ka, Gurdwara Charan Kanwal Sahib, Gurdwara
Chubacha Sahib, Takht Sahib, Gurdwara Teer Manji Sahib,
Gurdwara Damdama Sahib, Dehora Baba Gurditta Ji, Mausoleum
Sayeen Budhan Shah, Gurdwara Patalpuri and Gurdwara Babaangarh
Sahib. It is also said that Sheshnag in the form of a child used to
listen to the singing of Gurbani by Sri Guru Har Gobind Sahib.
Bhai Jaita finished the difficult journey and expressed his
gratitude to the God Almighty. There, he made consultations with the
devotees present there and sent a message to the guru father at
Anandpur Sahib that Bhai Jaita had arrived with the sacred head of
Guru Tegh Bahadur Sahib, and the Guru Sahib could chalk out the
further programme as he wished. A Nihang group of horse-riders shot
off to Anandpur Sahib, carrying Bhai Jaita's message. They reached
Anandpur Sahib in no time and broke the news of Bhai Jaita's arrival
at Kiratpur Sahib.

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 Guru ji had been waiting for this moment and was anxious to
see the head of his father. Whereas this news was a bolt from the blue
for him the future responsibility did not let his legs stagger. He did
not shed tears in the presence of the people but unfurled a flag of the
victory of humanity. The news of the arrival of the Guru ji's head was
broken to the congregation gathered at Anandpur Sahib and they
were commanded to reach Kiratpur Sahib immediately. The severed
head of the guru-father was carried to Anandpur Sahib with due
respect and decorum. As soon as the people heard this news they
were aflame with zeal and they raised slogans for the victory of the
truth and humanism. The sky resounded with the slogans of "Jo Bole
So Nihal, Sat Sri Akal". The nation felt a new awakening. The Punjab
gave rise to a challenge which engulfed the whole of India. The
congregation zealously set out for Kiratpur Sahib. The congregation
at Kiratpur Sahib arranged for a palanquin. The head of the Guru ji
was installed therein. The congregation, in form of a big procession
and reciting Gurbani followed the severed head of the Guru ji through
the villages Nakkia, Upperla Buddhal, Medhna, Mataur, Lodhipur
etc. and reached Anandpur Sahib. The Tenth Master, walking with
the congregation in great solemnity reached Anandpur Sahib where
first of all Mama Kirpal Chand Ji made obeisance to the holy head.
Thereafter, the entire congregation along with sacred head in the
palanquin reached the site of Gurdwara Sis Ganj. They respectfully
took the palanquin from Bhai Jaita's head and placed it on the ground
where the members of the congregation, one by one paid obeisance.
At Kiratpur Sahib, the place from where the Guru ji's severed head
was taken into a palanquin is known as Babaangarh Sahib. Now the
service at and the management of this Gurdwara Sahib is in the hands
of Shromani Gurdwara Prabandhak Committee. S. Hardip Singh has
rendered service at this place for 5 years w.e.f. 1993 A.D. From
October 1999 A.D. onwards, S. Darshan Singh is serving here.

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 The Cremation Of Guru ji's Head
The pyre was reared on 16th November, 1675 A.D. The head
was bathed in rose-water and was cremated in a pyre of sandalwood
as per the conventions of the Guru's establishment.
After the cremation, Guru Gobind Singh Ji applauded the
great performance of Bhai Jaita before the assembled congregation.
He described Bhai Jaita as a pillar of the mansion of the sikh history,
embraced him and blessed him with the title "Ranghreta Guru ka
Beta". This son of the Guru ji has not allowed the sikhism to be
undermined. He has maintained its life. That day onwards, honoured
by this victory, he became Jiwan Singh. This son has not allowed the
anchor of India to be desecrated. He did not let the honour and pride
of sikhism be stigmatized. Bhai Jaita's (now Jiwan Singh's)
performance in achieving the Guru's ideal will always remain
matchless in the world's history. The secret agents of Aurangzeb also
were present on the occasion and observed the whole sequence with
their own eyes. They felt bewildered to see the sikhs' courage, sense
of honour and idealism. They felt as if an ant had got the better of an
elephant. Awe-stricken by this sight, they gravely concealed this fact
into their hearts and hastened to report it to Aurangzeb. They
knocked at the door of Emperor Aurangzeb and surprised him with
the news that a person named Bhai Jaita had carried away Guru Tegh
Bahadur's head and the head had been respectfully cremated at
Anandpur Sahib and that the head and the trunk lying at the Chandni
Chowk were those of Bhai Jaita's father named Bhai Sada Nand.
Aurangzeb was shaken to his heels with this news and he lost all his
courage to know about this possibility. He is said to have behaved
like a mad man out of anger. Aurangzeb issued orders that any sikh,
spotted anywhere may be beheaded because the sikhs had challenged
the emperor of the time and had tried to emulate him. His second
command was that Bhai Jaita be arrested and presented in his court so
that he might behead him personally. He also ordered that those who
had connived with Bhai Jaita Ji in this deed might be discovered and
punished. Let the sikhs feel the fear that they would be obliged to be
converted to Islam. Either they had to embrace Islam or face death.

247
He deployed his trusted army men to carry out these orders and to
report to him daily. He cautioned his forces to keep a vigilant eye on
the activities of the sikhs and to spare no effort in annihilating them.
After receiving these orders the Muslim forces accelerated their
campaign against the sikhs in the Punjab.

Bunga Ranghretian at Sri Darbar Sahib Amritsar

After Bhai Jaita arrived with Guru Tegh Bahadur's head at
Anandpur Sahib, Guru Gobind Singh Ji took him in his embrace and
blessed him with the title "Ranghrete Guru Ke Bete". Principal Satbir
Singh in his book "Ite Jin Kari" writes that

"When (Guru Gobind Singh Ji) listened to the tale of

Bhai Jaita's sacrifice, courage and planning, he
embraced him and uttered the words `Ranghrete Guru
Ke Bete'. He had sacrified his own father and in return
he got a father like Guru Gobind Singh. When Guru ji
asked him for a boon to be granted, he entreated to be
blessed with a visit to and a bath at Sri Amritsar Sahib.
Principal Satbir Singh has dedicated this book to the
courage of Bhai Jaita."

Guru ji again took Bhai Jaita into his embrace and asked him
to implore for a boon. Bhai Jaita requested for permission to take a
bath in the holy tank at Shri Hari Mandir Sahib at Amritsar. Acceding
to his request, Guru ji also got Bunga Ranghretian built quite near the
Dukh-Bhanjni Beri at Shri Hari Mandir Sahib, where Ranghrete sikhs
assemble for the annual general fair. Guru ji's court poet Kankan
mentions this Bunga as under:

The Satguru showed his kindness to the mazhabi (Bhai

Jaita)
He got a Bunga constructed beside the holy tank at
Amritsar (223)

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 (Sankhep Dus Gur Katha, page 59)

"Baba Jiwan Singh Ji nall sambandhat Guru Ghar" also

describes, in detail, in its 5th part the Bunga Ranghretian.

Bhai Jaita — Dashmesh Dialogue

On 16th November, 1675 A.D. after the cremation of the holy
head, Guru Gobind Singh Ji held the congregation. After the
conclusion of the singing of Gurbani, the Tenth Master asked Bhai
Jaita some questions about the sikhs of Delhi. After the martyrdom of
Guru Tegh Bahadur Ji, the congregation of Delhi had been awe-
stricken. Due to the tyranny of Aurangzeb, no body had the courage
to speak but Baba Jiwan Singh Ji has in his poetry described the state
of mind of the people and how miserable they were.

Swaiyya

Seeing the head of the Guru ji

Men and women felt very distressed
Their hearts were full of fire
And people felt their bodies to be burning
The devotees of the Guru were full of anger
As if some poisonous tree had grown in their minds
It became very difficult for the people to live
The turks had so burnt their bodies and minds (46)
(Sri Gur Katha, page 63)

Bhai Jaita Ji recounted all his experiences from the Guru ji's
martyrdom upto the cremation of his trunk. He also told him that the
sikh devotees watched everything mutely due to the fear of death.
Guru ji asked why the sikhs of Delhi had turned their backs on Guru
ji. Why didn't they profess their Guru? Why didn't the sikhs feel
ashamed of? Why didn't the turks also recognise the sikhs? Why did
the young men become insensitive like stones and not feel desperate?

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Why were their mighty arms changed into straw and why didn't they
realise their supreme duty?
Baba Jiwan Singh has described that time in his poetry as
under:

Chopayee

The Hindustani perpetrated such evil

That the faithful of the Almighty felt ashamed
They didn't call themselves sikhs
And all the sikhs showed themselves to be the devotees
of Ram (47)

Kabitt

Why did the Sikhs of Delhi break their allegiance to the

Guru
Why did the man and women not own their Guru
Why did the minds of the sikhs not feel ashamed?
Why did the turks not recognise sikhs?
Why did the young devotees remain speechless like
stones?
Why did Indian not listen to the voice of his
conscience?
Why did not their muscle power become devitalised
like straw?
And why did they not realise their supreme duty? (52)
(Sri Gur Katha, page 64)

After hearing the detailed account from Bhai Jaita Ji, Guru ji
made up his mind to create the Khalsa Panth. He declared that very
soon he would so significantly change the sikh form that a sikh would
be automatically recognised out of millions of people. Guru ji
realised this dream of his on 30th March 1699 A.D. by creating the

250
Khalsa. Baba Jiwan Singh Ji has described this fact in his book "Sri
Gur Katha" in the following words:

Considering this Guru ji now made up his mind.

I will make the sikh handle all weapons
He will have a perfect form and will be disciplined and
poweful
I will make him knowledgeable and conscientious
His look will be recognised as prestigious among
million
I will bless him with such uncommon looks
My sikh will be a great friend of the down-troden
I will teach him how to punish the vicious (53)
(Shri Gur Katha Page 64)

Baba Jiwan Singh has described in his book "Sri Gur Katha"
the circumstances prevailing at Delhi, the creation of the Khalsa, the
method of preparing the Amrit, the importance of the five sikh
symbols and the mode of conduct and conventions in detail. All this
may be examined in the third part of this book.

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 Bhai Agya Ram , Kotwal Khwaja Abdullah,
Bibi Zebunnisa And Pandit Shiv Narain
After some time the soft corner of Khwaja Abdullah, the
Kotwal of Chandni Chowk who was an inhabitant of Mani Majra
near Chandigarh and Aurangzeb's daughter Zebunnisa's soft corner
for the Guru, their assistance in Bhai Jaita's escape from the jail,
carrying away of the Nineth Guru ji's head and trunk from the
Chandni Chowk and cremation of his trunk at their house by Jaita Ji,
Bhai Agya Ram Ji and Bhai Udhai Ji and taking away Guru ji's head
to Anandpur Sahib with the assistance of Khwaja Abdullah came to
the knowledge of Emperor Aurangazeb. He got his daughter Bibi
Zebunnisa killed through slow poisoning. Khwaja Abdullah had
already resigned his job and taken shelter with Guru Gobind Singh Ji
at Anandpur Sahib. He started rendering service there. Bhai Agya
Ram Ji and his family were tortured to martyrdom. Aurangzeb also
confiscated his house at Bhai Kalyana's Dharamshal in the village
Raiseena and constructed a mosque at its site. No reference is
available as to what happened to Pandit Shiv Narain and his family.
This way, these devotees of the Guru sacrificed their lives in order to
serve the Guru's establishment.

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 Guru ji's War Policy And War Drum –
Ranjit Nagara
In order to bring about a significant change in the mode of
preaching religion, Guru Gobind Singh Ji further strengthened
convention of langar (community kitchen) and Pangat (equality of
rank). The Pandits and the Shudras as well as the King and his
subjects partook of langar sitting together in the same row. It was
beyond the tolerance of the hilly Chiefs. The masands who
misappropriated the offerings were punished and reformed. Now the
devotees started arriving at Anandpur Sahib along with the presents.
These presents included a canopy inlaid with golden silver from Duni
Chand of Kabul and a five-phased weapon which could be converted
into a revolver, a sword, a spear and a pike. Guru ji gave an open call
through a Hukamnama to the sikh devotees to bring along weapons,
horses etc. for martial training. For the protection of Anandpur Sahib,
five forts namely, Anandgarh Sahib, Taragarh, Lohgarh, Holgarh and
Fatehgarh Sahib were constructed. He also got a Ranjit Nagara (A
War-Drum) prepared to inject the war-like spirit among his armies.
To seize these invaluable articles, Bhim Chand , the leader of the
hilly Chiefs hatched a conspiracy. He wrote a letter to Guru ji to
evaluate the area of Anandpur Sahib and shift to some other State.
This gave birth to an environment full of tension between the two
parties.

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 Guru ji's Arrival at Paonta Sahib
To put an end to this atmosphere of bitterness, Raja Medhni
Prakash, the Ruler of Nahan State appealed to Guru ji to settle in his
territory. Accepting the Raja's invitation, Guru ji along with his
devotees reached Nahan on 15th April 1684 A.D. After examining
the area, at length Guru ji settled at Paonta Sahib on the bank of the
river Yamuna, surrounded by hills on all sides amidst natural scenery
and in a peaceful atmosphere. As the bricked houses were very soon
built, the town took the form of a small fort. 52 poets and 32 writers
compiled a major portion of history appertaining to sikh religion,
here. The prominent among these writers were Ude Rai, Sudama,
Senapati, Kankan, Bhai Khazan Singh, Bhai Nand Lal Goya, Bhai
Mani Ram etc. A major portion of the " Bachittar Natak" and the
"Dasam Granth" written by the Tenth Master himself was composed
here itself. Along with the literature of Gurumat, the main holy books
of other religions also were translated and works of martial spirit
were reproduced. Bhai Jaita Ji composed a part of his book "Sri Gur
Katha" here.
Aurangzeb had imposed jazia (religious tax) on Hindus and
had strictly prohibited the donning of regal garments, carrying a
sword, wearing a turban, keeping a hawk, maintaining an army,
riding an elephant or a horse, beating the war-drum and constructing
forts. Guru ji refused to put up with such restraints. Bhim Chand
Bilaspuria, the leader of the hilly Chiefs demanded invaluable articles
from Guru ji on the pretext of the marriage of his son Ajmer Chand.
Sensing his evil intention, Guru ji refused to give the articles.
Thereupon Raja Bhim Chand connived with other hilly rulers like
Raja Fateh Shah of Garhwal, Raja Gopal Chand of Golbar, Raja
Kirpal Chand of Kangra, Raja Bir Sain of Mandi, Raja Kesri Chand
of Jaswal, Raja Dial Chand of Kathgarh, Raja Hari Chand of Hindor,
Raja Karam Chand of Bhanbhor, Raja Umed Singh of Jaswan, Raja
Daya Singh of Nurpur, Raja Bhag Singh of Tarlokpur, Raja Gurbhaj
of Indore, Raja Sansar Chand of Narthan, Raja Hari Chand of
Kotiwal, Raja Lachhu Chand of Kasauli etc. He proposed to attack
Guru ji in order to seize the valuable presents on the pretext of

254
putting an end to the tradition of equality, equal participation in the
langar and pangat, beating the war-drum, not abiding by the restraints
by the Guru ji and in order to get back the seized territory of Nahan
State from Raja Fateh Shah (both these Rajas were the devotees of
the Guru's establishment). The marriage of the daughter of Raja Fateh
Shah of Garhwal had been fixed to be solemnised with Ajmer Chand,
the son of Raja Bhim Chand. Bhim Chand got a letter written to the
Guru ji to allow the marriage party to pass through Paonta Sahib. He
also threatened that if the marriage party is stopped enroute , it would
lead to serious consequences. But Guru ji could see through the
whole game. He wrote a reply that none except Ajmer Chand and the
marriage party could be allowed to follow this route. But Bhim
Chand had mala fide intentions. In reality, he had a mind to make an
armed invasion on Guru ji, forcibly seize the valuable articles from
him and ransack the town of Paonta Sahib. He intended to say it later
on that the armed forces had got out of control. Guru ji had received
an invitation to the marriage from the Ruler of Garhwal. Guru ji
himself did not go to participate but he sent some valuable presents
through Bhai Daya Ram Prohit and Bhai Dewan Chand. He also
despatched a contingent of Singhs to accompany them. Fateh Shah
declined the presents at the instance of Bhim Chand. Bhim Chand
also made a plan to encircle and kill the Singhs. Despite a small
skirmish, the Singhs were able to protect all the presents and come
back to Guru ji. Dewan Ji informed the Guru ji that Raja Bhim Chand
was hatching a conspiracy to attack him in connivance with all the
hilly Chiefs.
Guru ji had got information regarding this invasion in
advance. With sound strategic planning, Guru ji decided to fight a
battle at a place Bhangani situated on the landing of Churpur along
the gir river 9 k.m. away from Paonta Sahib and surrounded by hills
on all sides. According to the plan he deployed the heroic fighters on
the peaks of the hills and blocked the enemies's passage of retreat.
Though 400 Pathans recruited on the guarantee of Pir Budhu Shah of
Sadhaura they played false and joined the enemies, yet Kale Khan
along with his 100 Pathan colleagues stood firm in his faith. When
Pir Budhu Shah got this news at Sadhaura he immediately reached

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Paonta Sahib along with his four sons, two brothers and 700
followers. A sikh carpenter named Bhai Rama from Kanshi arrived
along with two guns made of wood which proved to be very useful in
the battle. Five sons of Guru ji's Aunt Bibi Veero, namely Sangho
Shah, Jeet Mal, Mori Chand, Gulab Rai and Ganga Ram also reached
there. Guru ji left behind Bhai Ram Koer Mehra and Kale Khan to
protect Paonta Sahib.
On 18th September, 1688 A.D. with the beating of the war-
drum under the supervision of Bhai Jaita Ji, the unusual battle started.
It is essential to mention here that at that time the duty of a drummer
used to be very significant and it was assigned to the Generals alone.
A professional force of 80,000 of the hilly Chiefs was to fight against
about 1500 sikhs who were not fully acquainted with the tactics of
the battle-field. But the morale of the sikhs was so high that the
prominent fighters of the enemy force went on licking the dust one by
one. Gogardhari Mahant Kirpal Dass with his eight-seer heavy
wooden staff, Bhai Jaita Ji with his sword, Lal Chand Halwai with his
confectioner's scraper, Bhai Rama Ji with his wooden gun, Guru ji's
cousins, Bhai Khazan Singh Ji, Bhai Sahib Chand Ji, Prohit Daya
Ram Ji, Sanga Rana, Jawahar Ji, Bhai Ude Ji, Chandan Rai, Bachittar
Rai, Pir Budhu Shah along with his sons, brothers and 700 followers,
Kale Khan, Badhruddin, Dewan Nand Chand, Bhai Alam, Ganga
Ram Prohit etc. and the army of the Guru ji with swords and arrows
showed the feats of their valour. This way they blunted the edge of
enemy's invasion and caused a heavy damage of life.
Guru ji's maternal uncle Kirpal Chand Ji, Bhai Jaita Ji,
Mahant Kirpal Dass, Guru ji's cousins, Bhai Rama, Pir Budhu Shah
etc. created an unusual terror among the enemy forces. In this battle
Guru ji's cousins Mahanbali Sangho Shah and Jeet Mal and many
other devoted sikhs were martyred. Pir Budhu Shah's two sons
Sayyad Ashraf and Sayyad Mohammed Shah and his brother Bhure
Shah also embraced martyrdom. These great men took great delight
in rendering service to Guru ji's establishment. A number of hilly
Chiefs died in this combat and Najawat Khan and Hayat Khan out of
the Pathans were put to death by Mahant Kirpal Chand with his club.
Guru ji made a short work of the vain Raja Hari Chand Handooria

256
who had made a counter-attack with a shaft. Seeing this , all the hilly
Chiefs along with their armies took to heels, leaving the battle-field.
The Singhs chased the enemy forces upto the river Yamuna and the
Guru ji won the victory.
Baba Jiwan Singh Ji gives an eye-witness of the battle of
Bhangani as under:

Shabad

Then a fierce battle started

I made obeisance to Sat Guru ji
The enemy forces were dominating all the four sides
Sat Guru ji withdrew from the front
The army of the enemies felt delighted
There was a hue and cry on all sides
The five great heroes landed in the field
They shot arrows pulling the strings upto the ear
SatGuru ji patted me on the back
The enemy force took to flight
All the five heroes were killed
Several heroes were reduced to a heap of dust
I went to the Guru's refuge
And appealed to him for protection (39)

Swaiyya

The Guru shot arrows pulling them upto the ear

There was hue and cry in the battle-field
The Guru killed many turks
And the Rulers of Garhwal, Handoor and Kehloor
The great heroes Sangho Shah and Jeet Mal
martyred in the service of the Guru ji
This battle continued upto the twilight
When the light of the sun was dimmed (85)

257
 Swaiyya

Shah Badruddin, Kirpal Dass

And Kale Khan were the friends of the Guru ji
The field of battle was covered with dead bodies,
As there is a pile of wheat grains under watch
Many Rajas and their friends fell in the field
While the Pathans and Rohellas proved disloyal.
When Guru ji shot an arrow at Bhim Chand
All others fled the field without resistance(89)
(Sri Gur Katha, page 60)

The poet Sewa Singh has affirmed the participation of Bhai

Jaita in the battle of Bhangani as under:

The spy brought the news in detail

That a heavy enemy horde was attacking
The well-known sikh Jaita along with Mania put up a
bold face
Daya Ram and Uda agreed
That Jaita, Jetha and Chandan knew the best
(Shaheed Bilas Bhai Mani Singh Ji, page 65)

In addition to this, Giani Gian Singh ji in his "Twa rikh Gur

Khalsa Part-I," on page 803, S. Sarup Singh Koshish in his "Guru
Keean Sakhian" on page 92, Giani Kartar Singh Klasswalia in his
"Dashmesh Prakash", S. Niranjan Singh Aarfi in his "Ranghretian da
Itihas", S. Dalbir Singh in "Mahankav Waryam Akela", Col. Labh
Singh in his "Shromani Jarnail Shaheed Baba Jiwan Singh", S. Sohan
Singh Gill in his "Sis Darshan" , S. Shamsher Singh Ashok in his
"Mazhabi Sikhan da Itihas", Dr. Gurmukh Singh in his "Bhai Jaita —
Jiwan te Rachna", Shri Raj Kumar in his "Ranghrete Guru ke Bete —
Bhai Jiwan Singh Ji", Dr. Mohinder Kaur Gill in her "Bhai Jaita —
Guru ka Beta" etc. has given a detailed description of Bhai Jaita's
participation in the battle of Bhangani.

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 Guru ji has described his victory in this battle in the
"Bachittar Natak" as under:

I have come out victorious,

O' God , it is by your grace
We have won the field
and sung the paeans of victory.

Marriage And Children of Bhai Jaita

After the success in the battle of Bhangani, a congregation
was held at Paonta Sahib to bless the heroes with robes of honour.
The Singhs who had played a significant role in the battle-field were
honoured. Bhai Jaita Ji also was endowed with the title of
Outstanding General. The Commander of the Guru's forces was
Sangho Shah. In the "Bachittar Natak", he has been addressed with
titles of Sangram Shah or Shah:

At that very moment Shri Shah Sangram landed

... ... ... ... .... .... .... ....
The five handsome heroes came into field
At that place Sangram Shah combatted with them
... ... ... .... .... .... ....
Fierce fighters came into the thick of the battle
Thereupon Sangram Shah advanced with his weapons
At that very spot he left for his heavenly abode. (8th
Chapter)

Guru ji was as yet bestowing honours on the Singhs when

Mata Premo Ji arrived in the congregation and added to the joy of the
atmosphere. When Guru ji was congratulated on the birth of
Sahibzada Ajit Singh, Guru ji was greatly pleased. Guru ji told Mata
Premo Ji to ask for a boon and she entreated with folded hands, "If it
is in your pleasure, my Master, let Jaita also be married so that I can
see my grand-sons before my demise". The Satguru said, "Mata Ji,

259
Jaita is the Guru's son. I am presently going to make arrangements for
his marriage".
The matter of Bhai Jaita's marriage was considered in the
present congregation. Bhai Khazan Singh, a resident of Patti Pargna
agreed for the marriage of his daughter Raj Kaur to Bhai Jaita. In the
presence of the entire congregation Satguru Ji, who was the refuge of
the homeless and a friend of the weak, solemnised the marriage of
Bhai Jaita and Bibi Raj Kaur. The Satguru blessed both the families
with unbounded grace. Mata Gujri Ji and Bebe Nanki ji bestowed
their blessings on the fortunate new-weds and gave them a number of
valuable presents. As has already been mentioned, the marriage of
Bhai Jaita's father, Bhai Sada Nand Ji had been solemnised at Nagar
Koel by Guru Tegh Bahadur Sahib himself. It has already been
recounted in detail in this book. Four sons, namely, Bhai Sukha Singh
Ji, Bhai Sewa Singh Ji, Bhai Gulzar Singh Ji and Bhai Gurdial Singh
Ji were born to Bhai Jaita Ji and Bibi Raj Kaur. Bhai Sukha Singh Ji
and Bhai Sewa Singh Ji were martyred in the battle of Chamkaur
Sahib on 22nd December, 1704 A.D. while Bhai Gulzar Singh Ji and
Bhai Gurdial Singh Ji along with Mata Premo Ji had embraced
martyrdom in the fierce battle on the bank of the river Sirsa on 20th
December, 1704 A.D. A detailed account regarding them has already
been given.

Guru ji's Return from Paonta Sahib

to Anandpur Sahib
Guru ji stayed at Paonta Sahib for nearly four and a half years.
Since he had remained away for such a long time, Sri Anandpur
Sahib had become desolate. Starting from Paonta Sahib, on his way,
the Satguru Ji graced with his presence Kapal Mochana, Agampura,
Chhachhrauli, Boorian, Jagadhri, Golpura Bara, Khanpur, Manik
Tabra, Raipur Rani, Lahar, Sadhaura, Tora, Toda, Ambala, Nada
Sahib, Dhakauli, Nabha Sahib, Madhran Shahpur, Kajheri,
Khizrabad, Ropar, Ghanauli, Kiratpur Sahib etc. and reaching Sri
Anandpur Sahib in 1689 A.D., he rehabilitated the town. Thanks to

260
the presence of the Guru ji, Sri Anandpur Sahib regained its previous
glory. Regarding the rehabilitation of Sri Anandpur Sahib, the Tenth
Master Sri Guru Gobind Singh Ji says in " Bachittar Natak":

After winning the victory I could not linger in that

town;
I came and rehabilitated the village Anandpur in
Kehloor.

Gurdwara Sri Tap Asthan Sahib And

Bunga Shaheed Baba Jiwan Singh Ji at
Anandpur Sahib in District Ropar
After reaching Anandpur Sahib in 1689 A.D., Guru ji
constructed forts of Anandgarh Sahib, Taragarh, Lohgarh, Holgarh,
Fatehgarh etc. for security.
The Bunga of Shaheed Baba Jiwan Singh was built quite
adjacent to the wall , to the west of the fort Anandgarh Sahib. Guru
Gobind Singh Ji had got this Bunga built in the year 1689 A.D.
Sitting on a platform near this Bunga, Baba Jiwan Singh Ji used to
meditate. At present, Gurdwara Tap Asthan Sahib stands on that site.
Fort Anandgarh was the main fort of the Tenth Master. Returning
after his victory in the battle of Bungani to Anandpur Sahib, Guru ji
had first of all got this fort built on the peak of a hill in the year 1689
A.D. He permanently resided inside this fort. Fort Anandgarh which
was bigger than any other fort housed also the main stock of arms and
ammunition in its basement. A big reservoir of water also had been
constructed here to meet any emergency. Guru ji's sons also had seen
the light of the day in this fort. This fort had been besieged by the
hilly Chiefs and the Mughal Government fourteen times, but each
time they had to lick the dust. The security arrangements at this fort
were invincible. Guru ji had assigned the responsibility of the
security of this fort to the Chief General and a great hero Baba Jiwan
Singh Ji who was the Commander-in-Chief of the fort. It was very
essential for the Commander to stay near the Guru ji. Any stranger or

261
some special guests coming from outside were first scrutinised and
then sent to the Guru ji's presence inside the fort after taking his
permission. At that time this fort had a main gate towards the western
side also and the Bunga of Shaheed Baba Jiwan Singh too was on the
western side adjacent to the wall of the fort. From this Bunga , one
could observe any person moving towards the fort Anandgarh at a
distance. There were observation chinks built in this fort and an
enemy could be fired at through them. To the west of this Bunga ,
there was the old flight of staircase which had been graced by the
touch of the feet of the Tenth Master, the holy mothers, Sahibzadas
and great sikhs and the heroes.
At the time of need, Guru ji used to call in Baba Jiwan Singh
Ji. The building of this Bunga is very old and is now in a dilapidated
condition. The voluntary service at this place had been initiated on
14th January, 1996 A.D., the holy day of Maghi, by S. Jaswant Singh
( the Writer ) consequent upon a written agreement with Sant Baba
Kirpal Singh Ji and with the cooperation of the entire congregation. A
stone wall which is 70' high, 40' long and 4' wide has already been
constructed to save the fort Anandgarh Sahib and Bunga Shaheed
Baba Jiwan Singh Ji from being eroded by the water coming from the
hills. A shed has been constructed to prepare and serve the langar and
it has been equipped with fans etc. Two rooms also have been
constructed for the devotees to take rest. Due to some reasons, the
voluntary service (Kar Sawa) has been held up. Let the congregation
consider its resumption and further continuation.
Now the building of fort Anandgarh Sahib has been
completed and its main gates are to the north and the south. Just
adjacent to the wall of the fort and to the west of Baba fort
Anandgarh Sahib, the Bunga of Baba Jiwan Singh and the Gurdwara
of Sri Tap Asthan Sahib can be seen even today. These days , the
management of the fort Anandgarh Sahib is in the hands of Shromani
Gurdwara Prabandhak Committee while Sant Baba Kirpal Singh is
managing the Bunga of Baba Jiwan Singh and the Gurdwara Sri Tap
Asthan Sahib.

The Battle of Nadaun

262
 (20th March, 1691 A.D.)
Nadaun is a small town in tehsil Hamirpur in district Kangra,
and is at a distance of 20 miles to the south-east of Kangra town. The
battle of Nadaun was very significant for the Guru ji because it was
the Guru ji's first confrontation with the royal forces of Emperor
Aurangzeb. This battle put an end to centuries old awe and fear of the
mughal forces in the minds of Indians, and the Sikhs were exhorted
for the ensuing battles.
When the royal treasury of Delhi was emptied in suppressing
disorder, restlessness and recurrent rebellions, Aurangzeb sent orders
to Dilawar Khan, the ruler of Lahore to collect tribute from the hilly
chiefs for three years and deposit in the royal treasury. Dilawar Khan,
in turn, ordered Miyan Khan alias Hifzullah Khan, the Faujdar of
Jammu to collect the tribute. Miyan Khan sent his nephew Alif Khan
with an army and ordered him to collect the tribute. Alif Khan
accompanied by Raja Kirpal Chand Katochia of Kangra, attacked
Raja Bhim Chand Bilaspuria. Raja Bhim Chand Bilaspuria fled and
took refuge with the Guru ji and besought the latter's help. Guru ji
accompanied by a group of selected fighters and Bhai Jaita reached
Nadaun. Guru ji ordered Bhai Jaita for a double stroke on the war-
drum. As a result, the forces got ready in no time and there was fierce
fighting with the royal forces. Bhai Jaita Ji showed the feats of his
swordsmanship. On 20th March, 1691 A.D., Guru ji won an easy
victory in this battle by injuring Alif Khan, the general of the royal
forces, and Raja Kirpal Chand Katochia. The royal army fled the field
and Guru ji carried the day. Guru ji gives the following description of
this battle:

Alif Khan fled without caring for his place

The other heroes also fled, having lost heart
I stayed for eight days on the bank of the stream
And visited all the important places of the State.
(Bachittar Natak)

263
 S. Dalbir Singh, a Research Scholar, makes the following
statement regarding Bhai Jaita's participation in the battle of Nadaun:

"The Tenth Master saw that the armies had come to

invade,
He patted Bhai Jaita and despatched him with a force
Kirpal Chand Katoch came to fight at the battle front;
He had to deal with Bhai Jaita who caught him by the
throat
Kirpala was inred the very first enter encounter;
Alif Khan with his army made an easy escape
Thereafter the Tenth Master again embraced Jaita
And said, "hail, O' Jaita"
This way the Tenth Master won the battle of Nadaun,
The lives of the hilly Chiefs were,however, saved by the
Guru ji. (Waryam Akela, page 79).

Giani Gian Singh in his "Twarikh Guru Khalsa Part I", S.

Niranjan Singh Aarfi in "Ranghretian da Itihas", Col. Labh Singh in
"Shromani Jarnail Shaheed Baba Jiwan Singh Ji", S. Sohan Singh
Gill in "Sis Darshan", S.Harbans Singh in "Guru Gobind Singh Ji",
S.Sewa Singh in "Shaheed Bilas Bhai Mani Singh", Shri Raj Kumar
in his " Ranghrete Guru Ke Bete- Baba Jiwan Singh", S. Shamsher
Singh Ashok in his work "Mazhabi Sikhan da Itihas", Dr. Gurmukh
Singh in " Bhai Jaita-Jiwan te Rachna", Dr. Mohinder Kaur Gill in
her book "Bhai Jaita- Guru ka Beta" and S. Kartar Singh, M.A., in his
work "Jeevni Guru Gobind Singh Ji" (English) have corroborated the
participation of Bhai Jaita in the battle of Nadaun.

A Sudden Attack on Anandpur Sahib

(24th December, 1691 A.D.)

264
 Dilawar Khan, the Governor of Lahore felt very embarrassed
by the flight of Alif Khan from the battle-field. He was also very
angry with Guru Gobind Singh Ji. Therefore, he sent his son Rustam
Khan, whom Guru ji has mentioned as Khan Sarda in "Bachittar
Natak", with a large force to invade Anandpur Sahib. They planned
that by attacking Anandpur Sahib at midnight, the slumbering forces
of the Guru ji might be put to death. Therefore, they laid their
encampment on the bank of a rainy brook on 24th December 1691
A.D. Thanks to the vigilance of Bhai Alam Chand, timely
information regarding the possible attack by the enemy reached the
Guru ji. Bhai Alam Chand had hastened to inform the Guru ji. Guru ji
awakened Bhai Jaita, the Commander of the fort Anandgarh and
ordered him to give a double stroke on the war-drum. Consequently,
the victory slogans of "Bole So Nihal-Sat Sri Akal" resounded on all
sides. Guru ji sent Bhai Jaita to make an attack. Bhai Jaita along with
a handful of fighters made an anticipatory attack on the enemy force
in the style of gorilla warfare. It was freezing cold accompanied by a
light drizzle. The royal forces had to run away to save their lives,
leaving their arms and ammunition in the tents behind.
This coward flight of the son of the Khan has been described
by Guru ji in "Bachittar Natak" as under:

"The heroic fighters roared

and caused an uproar in the battle-field",
The bloody Khans fled the field
without wielding their weapons".

The Guru ji came out triumphant. The fleeing away of the

enemy forces without fighting in this invasion was a great
achievement for the Guru ji's forces because the enemy forces could
not muster courage to measure swords with the Khalsa army and
showed a clean pair of heels. This further boosted the morale of the
sikh army because the Khalsa had put the royal army to flight for the
second time.
S. Niranjan Singh Aarfi describes Bhai Jaita's participation in
this battle as under:

265
 "The Guru Sahib awakened Bhai Jaita Ji and ordered
him to give a double stroke on the war-drum".
(Ranghretian da Itihas, page 331)

S. Dalbir Singh gives an account of Bhai Jaita's valour in the

following words:

When the Alam heard the sound of trotting of the

horses
The watchman who was standing guard at the post
Awakened Bhai Jaita from slumber
He struck the war-drum with his baton
Also he hurriedly dug the trench and took his position
He showered the arrows as well as the bullets
The enemies ran away leaving their weapons behind
They were unable to bear the brunt of the Khalsa's
attack.(Mahankav Waryam Akela, page 81)

Col. Labh Singh in his book "Shromani Jarnail Shaheed Baba

Jiwan Singh Ji", S. Harbans Singh in his book " Guru Gobind Singh
Ji ", Raj Kumar in his work "Ranghrete Guru ke Bete - Baba Jiwan
Singh Ji", S. Shamsher Singh Ashok in his writing "Mazhabi
Sikhkhan da Itihas", etc. have recounted in detail the feats of valour
shown by Bhai Jaita.
Fleeing from Anandpur Sahib Rustam Khan spent a night in
the village Bhlaan. In the morning, he ordered his army to plunder the
villages Bhlaan and Barwa. Receiving these orders, his forces looted
both the villages. Showing an evidence of his cowardliness, Rustam
Khan hastened to Lahore.

The Battle Of Hussaini Or Bajroor

(20th March, 1696 A.D.)

266
 Four years later, Dilawar Khan sent Hussain Khan, a Valiant
General to make an attack. He took along the armies of the hilly
Chiefs and involved the Rungars and the Gujjars of Hoshiarpur and
invaded Raja Gopal Chand of Guler.Considering himself weak, Raja
Gopal Chand presented the Tribute, but instigated by Kirpal Chand,
Hussain Khan did not accept the amount. Gopal Chand considered
his side to be weak and sent a message to the Guru ji to intervene for
a settlement. Kirpal Chand did not let even this move to succeed and
rather made a plan to arrest Gopal Chand. The Raja besought the
Guru ji's aid. Acceding to his request, the Guru ji sent groups of
brave fighters under the command of Bhai Jaita and Bhai Sangat Rai
who besieged the Mughal Army at Bajroor. Though Bhai Sangat Rai
Ji was martyred in this encounter, Bhai Jaita made a short work of the
Mughal General Hussain Khan, firing his Nagni and Baghni guns
which made the royal forces flee the field. This encounter made clean
sweep of mainly the Rungars and the Guru ji carried the day. Guru ji
has recounted the episode of Hussain Khan in his "Bachittar Natak"
as under:

Hussain made an attack with a powerful force

First he thrashed the people and plundered
Then he advanced to capture Dadwal
He arrested the princes and the supporters of the Raja
(2)

The poet Veer Singh Bal so describes the bravery shown by

Baba Jiwan Singh Ji:

As Guru ji had desired,

Bhai Jaita executed his plan
Guru ji made Jiwan Singh Ranghreta
attack the rungars (181)
Jiwan Singh who was young
and mighty besieged the village of Bajroor
Without entertaining any doubt,

267
 he put to death thousands of rungars;
He blocked exits from all sides
and besieged the Rungars and Gujjars inside
I do not remember the number of the Rungars
and the Gujjars. But 1300 men were held
and killed at Bajroor
(Singh Sagar, page 118)

The poet Koer Singh in his composition, "Gurbilas Patshahi

Dus", Senapati in his writing "Sri Gur Sobha ", the poet Sewa Singh
in his book "Shaheed Bilas Bhai Mani Singh" , S. Harbans Singh in
his book "Sri Guru Gobind Singh Ji ", S.Niranjan Singh Aarfi in his
work " Ranghretian da Itihas ", S. Dalbir Singh in his poem
"Mahankav Waryam Akela", Col. Labh Singh in his book "Shromani
Jarnail Shaheed Baba Jiwan Singh Ji ", Shri Raj Kumar in his thesis
"Ranghrete Guru ke Bete — Baba Jiwan Singh Ji ", S. Shamsher
Singh Ashok in his work "Mazhabi Sikhkhan da Itihas", Dr.
Mohinder Kaur Gill in her book "Bhai Jaita — Guru ka Beta", Giani
Gian Singh Ji in "Twarikh Guru Khalsa Part I", and S. Kartar Singh,
M.A., in his book "Life story of Guru Gobind Singh Ji" (English)
have given a detailed account of Bhai Jaita's bravery in the battle of
Hussaini.
Creation of the Khalsa
The Besakhi day which came off on 30th March, 1699 A.D.
has a great significance in the sikh history. When Guru Gobind Singh
Ji at the age of 9 years ruminated, after the cremation of Guru Tegh
Bahadur's head according to the sikh conventions on 16th November,
1675 A.D., he was confronted with the question why all this had
happened. He considered why the sikhs had not shown courage to lift
the sacred head of the Nineth Guru ji and to cremate it respectfully
etc.
According to Bhai Jaita:

268
 Why did the sikhs of Delhi break their allegiance to the
Guru?
Why did the men and women not declare their Guru?
Why did the sikhs not feel ashamed in their minds?
And why did the turks not recognise the sikhs?
(Sri Gur Katha, page 64)

At that time Guru Gobind Singh Ji resolved to give such a

form to the sikh as would make him recognizable in millions. The
words of Bhai Jaita Ji in this respect are as under:

Considering this Guru ji now made up his mind.

I will make the sikh handle all weapons
He will have a perfect form and will be disciplined and
poweful
I will make him knowledgeable and conscientious
His look will be recognised as prestigious among
million
I will bless him with such uncommon looks
My sikh will be a great friend of the down-troden
I will teach him how to punish the vicious (53)
(Shri Gur Katha Page 64)

After passing many days in solitary meditation, he set

material including ghee etc. on fire, which rose into high flames. The
Satguru Ji holding an unsheathed sword came to the congregation,
hailing victory of the sword. He declared that he needed a head. Bhai
Daya Ram stood up with folded hands and Guru ji conducted him to
a separate tent. Thereafter, he led four more sikhs Bhai Dharam Dass
Ji, Bhai Himmat Rai Ji, Bhai Mokam Chand Ji and Bhai Sahib Chand
Ji one by one to the same tent. When for quite some time none of
those sikhs emerged back out of the tent, there were whispers among
the congregation that Satguru Ji had put all those sikhs to the sword.
Baba Jiwan Singh Ji in his work "Sri Gur Katha" describes that
situation as under:

269
 The Satguru Ji remained there for quite
No body came back out of the tent
The sikhs started saying in whispers
That the Guru ji had killed all the five (58)

Gradually the sikhs with infirm faith started leaving the place
but the faithful kept sitting and wishing that they too should dedicate
their head to the service of Satguru Ji. Baba Jiwan Singh Ji so
describes the state of mind of the sikhs at that time:

Slowly and slowly they started leaving the place

Some of them who were firm in their faith kept sitting
Some sikhs with weak minds
Kept wishing that their turn did not come
Some of them continued sitting
Wishing that next time they would grace the stage
Then the Guru ji declared
That he had graced five persons as his Singhs( 59)
(Sri Gur Katha, page 66)

Then joining the congregation, the Guru ji enlightened those

sikhs with details of conduct and mis-conduct. The people sitting in
the congregation were amazed how those sikhs had been made alive
again. But this was a mystery.Who can unravel it?
Baba Jiwan Singh writes about it as under:

How have the sikhs become alive again?

There was a great confusion in every body's mind
Many people with small minds suffered from disbelief
No body could see through the miracle of the Guru
(60)
(Sri Gur Katha, page 66)

270
 This way Satguru Ji presented the pageant of creating the
Khalsa. Baba Jiwan Singh Ji was not only contemporary but also a
beloved and close confidant of the Guru ji. He has said something
different from the popular hearsay. Some people have written that
Guru ji had misled the congregation and by killing the goats already
tethered in the tent, he had given the impression that he had killed the
sikhs called in, one by one. Some have also written that Guru ji had
really martyred the sikhs one by one and revived them later. Both
these versions do not appeal to the faithful and intellectual sikhs. The
first version does not seem to be correct because slaughtering the
goats is tantamount to playing a trick on the congregation which has
no place in the conventions of the Guru ji's establishment. Reviving
the dead has an element of the miraculous in it, which the Guru
Sahiban have fundamentally condemned. Bhai Jaita Ji has expressed
the view completely different from these two traditional opinions. He
has said that the Guru ji's demand for the heads was symbolical
meaning that any head dedicated to the Guru would be as good as
severed. All those who were able to comprehend the meaning of the
Guru ji carried out his command. The Guru ji took them to the tent,
transformed them into sikhs of his concept and while presenting them
to the congregation as his ideal sikhs he also explained the mode and
standard of a sikh's conduct. Bhai Jaita Ji writes that this was a Guru
ji's miracle which is beyond anybody's comprehension. Baba Jiwan
Singh Ji has also written in detail about the mode of preparing the
`Amrit', the importance of the five sikhs symbols and the Code of
Conduct and conventions of the sikhs. All this may be studied in the
third part of this book.
This way Guru ji baptised Bhai Daya Ram, Dharam Dass,
Himmat Rai, Mokam Chand and Sahib Chand and by accepting them
as his five loved-ones, he initiated the Khalsa Panth. Thereafter, Guru
ji took `Amrit' from the five loved-ones and started the unusual
convention of Guru-chela(follower). He baptised Bhai Jaita Ji along
with his four Sahibzadas and declared him to be his fifth son. After
deep deliberation Guru ji renamed Bhai Jaita who had given a new
life and direction to the sikh nation as Baba Jiwan Singh, and making

271
them stand in a single row he said that my five Sahibzadas are as
under:
1. Sahibzada Ajit Singh
2. Sahibzada Jujhar Singh
3. Sahibzada Zorawar Singh
4. Sahibzada Fateh Singh and
5. Sahibzada Jiwan Singh.

S. Shamsher Singh Ashok also has borne out the above

statement in the following words:

"(He) very proudly and regardfully enfolded Bhai

Jaita to his chest with both his hands.
He was the brave hero who had brought the
Nineth Master's severed head from Delhi, undergoing
lots of hardships. With deep affection he declared
"Ranghrete Guru Ke Bete".
He honoured him with great status by this
declaration and later on he also blessed him with the
pride of being his fifth son along with four
Sahibzadas".
(Mazhabi Sikhan da Itihas, page 18)

Jathedar Gurcharan Singh Tohra, President, Shromani

Gurdwara Prabandhak Committee, Amritsar while releasing the book
named "Mazhabi Sikhan da Itihas" states about it:

"The world-reformer Sri Guru Nanak Dev and the

other Gurus took out the Ranghretas from the eternal
lifelessness by granting them a place at their sacred
feet. First he blessed them with Charan-Pahul and then
immortalized them by baptising them and giving them
high status of "Ranghrete Guru ke Bete" along with the
Sahibzadas". (Mazhabi Sikhan da Itihas, page 16)

272
 The example of abolishing the caste system by declaring Bhai
Jaita as his fifth son and baptising him along with the other four
Sahibzadas, which Sri Guru Gobind Singh Ji presented has no
parallel in the world history. That is why the entire congregation used
to address him as Baba Jiwan Singh and Guru Gobind Singh Ji gave a
practical demonstration of his statement "Manas Ki Jaat Sabhai Ekai
PehchanBo, that is the race of mankind should be known as one".
This way Sat Guru Sahib performed the unique task of creating the
Khalsa. While presenting the creation of Khalsa as the Guru ji's
miracle, Baba Ji seems to be a deeply mystical great man. This shows
his devotion for the Guru and his far-sightedness. Baba Jiwan Singh
Ji, living at the Guru's fort, was an eye witness to every thing. In fact
Baba Ji was a source of inspiration for the Khalsa's incarnation. Baba
Ji has described the miracle of the creation of the Khalsa in his book
"Sri Gur Katha" in detail. He has given a detailed account of the
mode of preparing the `Amrit', the importance of the five sikh
Symbols, sikh conduct and conventions and the orthodox and
fanatical policy of Aurangzeb. This account can be seen in 3rd part of
this book.

273
 The First Battle of Anandpur Sahib
(31st August, 1700 A.D.)
On 31st August, 1700 A.D., the Mughal Generals Deen Baig
and Painde Khan led the royal army and the forces of the hilly chiefs
to make an attack on Anandpur Sahib. To give a crushing reply to it,
Sahibzada Ajit Singh Ji, Baba Jiwan Singh Ji and Bhai Udai Singh Ji
suddenly came out of the fort along with their squads into the open
field, made a short work of the enemies and returned inside. This way
, the enemies had suffered a heavy loss. General Painde Khan came
forward to confront Guru ji and aggressively showered the arrows. In
a counter-attack, a single shaft from Guru ji penetrated Pande Khan's
head protected with armour and killed him on the spot. On the other
side the hilly chiefs brought a bloody elephant intoxicated with liquor
and covering his head with an iron shield, in order to break the gate
of the Lohgarh fort. As the elephant approached to break the gate,
Bhai Bachittar Singh's nagni spear pierced the shield and injured the
elephant's head. As a result the elephant ran back berserk trampling
the royal forces behind him. This way the enemy forces suffered a
heavy loss of life and fled the field. Thereafter, Raja Ajmer Chand's
Minister Parma Nand resorted to a fraud and swore to the Guru ji that
if he vacated the fort for a few days, no harm of any sort would be
done to him. On all sides of Anandpur Sahib there were heaps of the
rotting dead bodies of the enemy soldiers and consequently the whole
environment was stinking. It had also become difficult to stay in such
an environment. Therefore, on 8th October, 1700 A.D., Guru ji
evacuated the Anandgarh fort and moved towards Kiratpur Sahib. S.
Dalbir Singh has described the participation of Bhai Jaita in this
battle as under:
"When the Tenth Master saw the siege by the Mughals
He told Ajit Singh to take hold of the sword
Guru ji told that he would be accompanied by Jiwan
Singh, the great hero.
Ajit Singh and Jiwan Singh raised the slogan of victory

274
 They pounced upon the enemies and made short work
of them. (Mahankav Waryam Akela)

Giani Gian Singh in "Twarikh Guru Khalsa Part I", S.

Shamsher Singh Ashok in his book "Mazhabi Sikhkhan da Itihas",
Col. Labh Singh in his book "Shromani Jarnail Baba Jiwan Singh Ji",
Shri Raj Kumar in his thesis "Ranghrete Guru Ke Bete —Baba Jiwan
Singh Ji", S. Niranjan Singh Aarfi in his "Ranghretian da Itihas" and
Dr. Mohinder Kaur Gill in her book "Bhai Jaita —Guru ka Beta"
have supported the above fact.

The Battle of Nirmohi

(8th October 1700 A.D.)
After vacating Anandpur Sahib Guru Gobind Singh Ji made a
halt and laid his encampment at a distance of five miles. He started
his meditation for five days and exchanged not a word with any body
during this while. On this account, the place acquired the name
`Nirmohgarh'. At that time the Guru ji was accompanied by his entire
family, Bhai Jiwan Singh and some other selected Singhs. The
promise breaking enemies pursued and attacked the Guru ji. Baba
Ajit Singh Ji, Baba Jiwan Singh Ji, Bhai Udai Singh Ji, Bhai
Bachittar Singh Ji and a contingent of the Guru's army put up so stout
a fight that the enemies were astonished. The gunner of Raja Ajmer
Chand bombarded Nirmohgarh and Guru ji killed that gunner on the
spot with his arrow. Baba Jiwan Singh Ji used his nagni and baghni
guns and put the generals Yakub Khan and Ali Mardan to death.
Consequently, the enemy force ran helter-skelter and Guru ji along
with the Singhs returned and occupied the Anandpur fort. S. Dalbir
Singh has portrayed the sight of this battle as under:

"Ajmer Chand's gunner showered fire

In response Jiwan Singh also took hold of his gun
Or Guru ji shot arrows which made the field desolate
When Jiwan Singh shook the foundations of Ajmer,

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 He wrote to Aurang asking for reinforcement
The Khalsas made a forceful counter-attack
The earth and the sky resounded following a fierce
fighting.
Bhai Jiwan Singh killed many a foe
The Khalsa won the victory putting an end to the lives
of the the enemies.
(Mahankav Waryam Akela, page 110)

Dr. Mohinder Kaur Gill describes this battle as under:

"Guru ji while occupying a seat at the top of the hill

was instructing Singhs and directing the gun-fire.
Wajid Khan was amazed and bewildered to see that the
Singhs could put up such a fight. The Commander
Baba Jiwan Singh was issuing commands to the
soldiers, taking his cue from the Guru ji. In short , all
the enemies retreated broken and worn-out at the time
of the nightfall".
(Bhai Jaita-Guru Ka Beta, page 112)

Giani Gian Singh Ji in "Twarikh Guru Khalsa Part I", Giani

Kartar Singh Klasswalia in his writing "Dashmesh Prakash", Niranjan
Singh Aarfi in his "Ranghretian da Itihas", S. Shamsher Singh Ashok
in his "Mazhabi Sikhan da Itihas" and Col. Labh Singh in his book
"Shromani Jarnail Shaheed Baba Jiwan Singh" have fully endorsed
the valour of Baba Jiwan Singh.

The Battle of Basali/Kalmot

(20th October 1700 A.D.)
Sulahi Chand, the ruler of Basali invited Guru ji there, to
express his gratitude for the timely help. The Guru ji accompanied by
Bhai Jiwan Singh reached Basali. On 20th October, 1700 A.D., Raja

276
Ajmer Chand in connivance with other hilly chiefs surrounded the
caravan of Guru ji at Kalmot and made a staggering attack on them.
Giving a unique proof of his bravery, Baba Jiwan Singh routed the
enemy force with a handful of Singhs but in this battle Bhai Sahib
Singh was martyred. The Guru ji showered arrows in such a way that
the enemy forces lost their senses and fled the field. The enemies had
to come to terms with the Guru ji.
S. Niranjan Singh Aarfi writes:

"While the Guru ji was on his way back, he (Ajmer

Chand) conspired with the Gujjars and Rungars of
Kalmot and stopped the Guru ji's passage. But they did
not know that when the Guru Sahib was accompanied
by self-sacrificing fighters like Baba Jiwan Singh and
Bhai Sahib Singh, he could get better of thousands of
soldiers".
(Ranghretian da Itihas, page 344)

S. Harbans Singh writes about the martyrdom of Bhai Sahib

Singh in this battle as under:

"But the sikhs gave them another crushing defeat and

obliged them to run away. In this battle, a very brave
and warlike young man of the Guru ji, Bhai Sahib
Singh who had earned fame in all the battles in which
he had taken part, was martyred".
(Guru Gobind Singh, page 61)

S. Dalbir Singh gives the following description of this battle:

The Guru ji had then come to grace Basali.

... ... ... ... ... ... ...

277
 When the residents of Kalmot and Kehloor made an
attack Guru ji was accompanied only by his General
Jiwan Singh.
... ... ... ... ... ... ...
Jiwan Singh showed great feats in the war
He won the battle of Basali and returned to Anandpur.
(Mahankav Waryam Akela, page 81)

S. Shamsher Singh Ashok in his "Mazhabi Sikhan da ltihas",

Giani Gian Singh in "Twarikh Gur Khalsa Part I", Shri Raj Kumar in
"Ranghrete Guru Ke Bete — Bhai Jiwan Singh " Col. Labh Singh in
"Shromani Jarnail Shaheed Baba Jiwan Singh," S. Kartar Singh,
M.A., in his book "Jeevni Guru Gobind Singh Ji (English)" etc. have
mentioned the participation of Baba Jiwan Singh in this battle.

Freeing A Brahman Woman From Bassi Kalan

(March, 1702 A.D.)
In March 1702 A.D., Jabar Jang Khan, the Kotwal of Bassi
Kalan forcibly took away the newly married wife of a Brahman
named Devki Dass. The Pandit came to the Guru's court wailing and
made a complaint. Baba Jiwan Singh has described it in the following
words:
Dohira

The Turk committed a vicious deed of

abducting an other person's wife.
The Turks dole out advice to others
and distress the saintly people (67)
(Sri Gur Katha, page 68)

Guru ji sent Baba Ajit Singh and Baba Jiwan Singh to free the
woman. The two attacked Jabar Jang Khan, pierced him with arrows

278
and killed him. They released the wife of the Pandit from his
possession and she returned home honourably.
A very effective and forceful aspect of Baba Jiwan Singh's
personality is revealed in his own composition "Sri Gur Katha".
Whereas he was a topmost poet, scholar, Guru's devotee, a great
gunner and swordsman, valour also was raging in his veins like
waves of the ocean. Whenever he heard an appeal from miserable and
helpless people he wished that Guru ji should at once order him to
redress the suffering of the down-trodden. When a Pandit named
Devki Dass appeared before the Guru ji with a complaint that Jabar
Jang Khan had seized his new-wed wife, Baba Jiwan Singh who was
standing nearby made this request to the Guru ji:

Dohira

O, you Master of Anandpur,

do not make any delay now
Let me deal with the Turk
and go to him immediately (70)
(Sri Gur Katha, page 68 )

As soon as he received Guru ji's order, he got the helpless

woman freed and brought her to the Guru's court. Satguru Gobind
Singh Ji handed her over to her husband. This incident shows the
courage and the philanthropic bent of mind of Baba ji. Baba ji
describes it in his writing as under:

He got the helpless woman freed,

And brought her to the guru ji's court
The saviour of the poor gave her to her husband.
(Shri Gur katha page 68)

Sri Sukha Singh in his writing "Gur Bilas Patshahi Dus ",
S.Shamsher Singh Ashok in his "Mazhabi Sikhan da Itihas ", S.
Niranjan Singh Aarfi in his "Ranghretian da Itihas", Shri Raj Kumar
in his thesis "Ranghrete Guru ke Bete — Baba Jiwan Singh" , S.

279
Dalbir Singh in his "Mahankav Waryam Akela" and Col. Labh Singh
in his "Shromani Jarnail Shaheed Baba Jiwan Singh" have recounted
the above episode in detail.

A Sudden Invasion — And An Encounter Near

Chamkaur Sahib (8th December, 1702 A.D.)
Though Raja Ajmer Chand had come to terms with Guru Ji
after the battle of Basali , yet he did not cleanse his mind of evil. The
Guru ji went to Rawalsar for a short time and after a brief sojourn
there, he returned to Anandpur Sahib. Thereafter, he went on a
pilgrimage. This pilgrimage of Guru ji was purely religious and
during it he did the great task of popularising `Amrit'. At the time of
solar eclipse at Kurukshetra, he forcefully propagated the `Amrit' at
the fair of Jyotisar, Pehowa, Kakra Biawal villages etc. Now he
proposed to reach Anandpur Sahib while propagating in all the
villages enroute. While the Guru ji was returning after his
propagation of religion, the Mughal generals Saed Baig and Alif
Khan made a plan to arrest the Guru ji fraudulently and blocked his
way near Ropar. Ajmer Chand had made the above plan by hiring the
services of the above generals. Having got advance information of
this plan and in order to avoid fighting Guru ji set out for Anandpur
Sahib via Chamkaur Sahib. Never-the-less the two parties came to a
confrontation on 8th December 1702 A.D. In this fierce combat, Baba
Jiwan Singh made use of his nagni and baghni guns and reared a pile
of the dead bodies of the enemies. Bhai Daya Singh and Bhai Udai
Singh also gave a good demonstration of their valour. General Saed
Baig got an opportunity of seeing the spiritual visage of Guru ji in the
battle-field, laid down his arms and became a devotee. He placed the
entire amount received from Ajmer Chand at Guru ji's feet and then
he stayed in the service of the Guru ji for the whole of his life. Seeing
this , it was natural for Alif Khan to flee the field. Guru ji carried the
day and reached back Anandpur Sahib safe and sound. S. Dalbir
Singh writes:

280
 The Turks came to measure their swords with
When Jiwan Singh and his companions showed their
skill,
There was an uproar in Saed Baig's army
He was taught a lesson for fighting for money
(Mahankav Waryam Akela, page 94)

Giani Gian Singh Ji in "Twarikh Guru Khalsa Part I",

S.Niranjan Singh Aarfi in his book " Ranghretian da Itihas", Col.
Labh Singh in his composition "Shromani Jarnail Baba Jiwan Singh
Ji", Shri Raj Kumar in his thesis "Ranghrete Guru Ke Bete — Baba
Jiwan Singh" etc. have recounted the participation of Baba Jiwan
Singh in this battle.

The Second Battle Of Anandpur Sahib

(2nd December, 1703 A.D.)
Now when Ajmer Chand and other hilly chiefs learnt that the
Guru ji had seen through their mischief, they were greatly frightened.
They thought that the Guru ji will punish them because all the hilly
chiefs were subservient to the Governor of Sirhind. As such they
went to the Subedar of Sirhind to ask for his help. This way he
fetched from Delhi the forces of generals like Ramzan Khan, Saed
Khan, Haibat Khan, Najabat Khan, Amir Khan, Deen Baig, Aazim
Khan, Painda Khan etc. in addition to the hilly forces. They invaded
Anandpur Sahib on 2nd December, 1703 A.D. In this battle Guru ji's
devotees Mehman Khan and Saeda Baig also fought heroically on his
behalf. Saeda Baig was martyred while fighting against Raja Hari
Chand. Baba Jiwan Singh Ji put Amir Khan and Haibat Khan, the
generals of the Mughal army to death. In the same way, the generals
Painde Khan and Alam Khan were killed by the Guru ji. General
Deen Baig was grievously injured and abandoned the field. When
Saeda Khan cherished a wish in his mind to fight against the Guru ji,
the latter at once appeared in front of him. Saeda Khan was so
impressed by the personality of the Guru ji that he laid down his arms

281
at the Guru ji's feet and resigning his job with the Government he
retired to the forests for meditation. Baba Ajit Singh Ji, Bhai
Bachittar Singh Ji, Bhai Udai Singh Ji, Bhai Alam Singh Ji, Bhai
Maan Singh Ji, Bhai Kotha singh Ji and Bhai Madan Singh Ji showed
the feats of their bravery in this battle. The Mughal army suffered a
heavy loss of life and fled the field.
S. Niranjan Singh Aarfi writes:

"Saeda Baig was martyred with a blow from Raja Hari

Chand Guleria while Baba Jiwan Singh gave a fatal
blow to the Mughal general Deen Baig. The Mughal
generals Amir Khan and Haibat Khan also fell prey to
Baba Jiwan Singh's gun. Both Azim Khan and Painda
Khan were put to death by the Guru ji. (Ranghretian
da Itihas, page 347)

Giani Gian Singh in "Twarikh Guru Khalsa Part I," S.

Shamsher Singh Ashok in "Mazhabi Sikhan da Itihas", S. Dalbir
Singh in his composition "Waryam Akela", Col. Labh Singh in his
book "Shromani Jarnail Shaheed Baba Jiwan Singh Ji", Shri Raj
Kumar in his thesis "Ranghrete Guru Ke Bete — Baba Jiwan Singh
Ji", Dr. Mohinder Kaur Gill in her work "Bhai Jaita — Guru ka Beta"
and Dr. Gurmukh Singh in his work "Bhai Jaita —Jiwan te Rachna",
have described Bhai Jiwan Singh's valour in detail.

The Third Battle of Anandpur Sahib

(March 1704 A.D.)
When Aurangzeb came to know of the Mughal army's defeat,
he despatched an army under the command of his brave general Saed
Khan. Saed Khan was the brother-in-law of Pir Budhu Shah. He had
already heard about the Guru ji's personality from his sister Naseeran.
While coming from Delhi he halted with Pir Budhu Shah and
Naseeran at Sadhaura. Pir Ji and Saed Khan's sister Naseeran forbade
him to attack the Guru ji. But he did make an attack with the Mughal

282
army and the forces of the hilly chiefs.The Guru ji ordered Baba
Jiwan Singh to give a double stroke on the war drum — Ranjit
Nagara. A very fierce fighting started. Baba Jiwan Singh Ji,
Sahibzada Ajit Singh Ji, Bhai Bachittar Singh Ji, Bhai Udai Singh Ji
and Sahibzada Jujhar Singh Ji took positions on different fronts and
made a short work of the enemies. The Mughal army and the forces
of the hilly chiefs were badly scattered. Saeda Khan in his enthusiasm
thought that if Guru ji himself confronts him somewhere, he should
have his desire of fighting against him fulfilled. At that very moment,
the Guru ji raced his horse and came before him.He said that he was
the Guru of the Sikhs and that Saeda Khan could give him a blow.
Saeda Khan was astonished to see the Guru ji in front of him. He
could not lift any of his weapons and dismounting his horse he laid
down his weapons at the Guru ji's feet. He resigned his job and spent
all his life in Guru ji's service. S. Dalbir Singh describes the sight of
this battle as under:

If the Tenth Master, the friend of the helpless, did not

stop it,
The Khalsa would devastate the Mughal empire.
The emperor despatched Saed Khan with Mughal army;
He made for the field of Anandpur
He came across Buddhu Shah who was his relative
They considered the matter of invading Anandpur
His sister Naseeran warned him
That if he attacked the Guru ji it would be an uncalled
for act.
He did not accede to anybody's request and led his
forces
He laid his camp in the field of Anandpur
When the war-drum was beaten the two armies came to
a combat.
The brave fighters drew their force against their
enemies Baba Jiwan Singh was raining fire
And put the Mughal soldiers on the ground.

283
 He remembered what Pir Buddhu Shah had said
And with folded hands he made a request
"O, my Master let me see you. Let me sacrifice myself
Thereupon the Guru ji arrived there and fulfilled his
desire Saed Khan bowed in obeisance.
He spent all his life in the Guru's establishment
He became a bosom friend of Baba Jiwan Singh"
(Mahankav Waryam Akela, page 97)

Giani Gian Singh in "Twarikh Guru Khalsa Part II", S.

Shamsher Singh Ashok in "Mazhabi Sikhan da Itihas", S. Niranjan
Singh Aarfi in his book "Ranghretian da Itihas", Col. Labh Singh in
his work "Shromani Jarnail Shaheed Baba Jiwan Singh Ji" , Shri Raj
Kumar in his thesis " Ranghrete Guru ke Bete - Bhai Jiwan Singh Ji",
Dr. Mohinder Kaur Gill in her book "Bhai Jaita-Guru ka Beta", Dr.
Gurmukh Singh in his book "Bhai Jaita-Jiwan te Rachna", etc. have
given a fuller account of Baba Jiwan Singh's bravery.

The Fourth Battle Of Anandpur Sahib (From 15th

May 1704 A.D. to 18th December 1704 A.D)
Emperor Aurangzeb was perturbed to see the forces of the
hilly chiefs of 22 States and the royal Mughal army faring so badly.
He despatched the royal armies of the Governors of Lahore, Multan,
Peshawar, Kasoor, Jammu, Jalandhar and Sirhind and the forces of
the hilly chiefs of 22 States to make a joint attack under the command
of Wajid Khan, the Governor of Sirhind. This royal army of ten lac
soldiers included the forces of the hilly chiefs. After satisfactory
fortification, the Guru ji decided to face them with about 1500
Singhs. As bricked construction had taken place at the forts of
Lohgarh, Taragarh, Holgarh, Fatehgarh and Anandgarh, it was not
easy to capture them and as such the royal army suffered abundant
loss of life. A fierce fighting started and the Guru's devotees fought
this crusade with steadfastness.

284
 Some Singhs complained to the Guru ji that Bhai Kanahiya
was serving water to the wounded soldiers of the enemy. When the
Guru ji questioned Bhai Kanahiya, he replied, " Sat Guru ji, I have
not been able to see any foe; I perceive every one as your
incarnation." Hearing this from Bhai Sahib, the Guru ji gave him a
box of ointment and ordered him to dress the wounds of the wounded
as well. This way Bhai Kanahiya was the fore-runner of the modern
Red Cross movements.The fighting lengthened out. Having got fed
up, the enemies laid blockade around Anandpur Sahib which caused a
severe scarcity of food and fodder. The enemies diverted the sole
source of potable water supply away from the fort. The Singhs were
now obliged to live on a handful of parched grams every day. This is
an only example in the world history where an army of ten lac was
deployed to arrest a saint, prophet and religious leader like Guru
Gobind Singh. In this situation Baba Jiwan Singh who was an expert
in gorilla warfare, along with a few Singhs raided the enemy ration
tents and kept the Singhs' community kitchen running. In this battle
the brave fighters like Baba Jiwan Singh, Bhai Bachittar Singh, Bhai
Udai Singh, Baba Ajit Singh, Baba Jujhar Singh, Bhai Daya Singh,
Bhai Dharam Singh, Bhai Maan Singh, Bhai Mokam Singh and Bhai
Sahib Singh showed the feats of their valour. The fighting got
prolonged and the winter season set in. As such Nawab Wajeed Khan
sent a message to the Guru ji with a letter signed by King Aurangzeb
saying that no harm would be done to the Guru ji after he evacuated
the fort. The Guru ji knew fully well the infidelity of the Mughal
army. To expose it the Guru ji sent out some carts laden with rags
and refuse and torn-out tents out of the fort. The refuse was covered
with precious shawls. The enemies showed their malafide intentions
by plundering the refuse on the carts. Never-the-less some Singhs of
the Majha area led by Mahan Singh got fed up with hunger and thirst,
wrote a letter of "no allegiance" to the Guru ji and went home. At
length, Guru ji, bowing to the opinion of Mata Gujri Ji and other
Singhs, evacuated the Anandgarh fort on the rainy and freezing night
of 19th-20th December, 1704 A.D. and set out towards Ropar early in
the morning along with some necessities, members of his family and
some 500 Singhs.

285
 The Battle Of Shahi Tibbi
(20th December 1704 A.D. Early Morning)
The caravan had hardly reached Shahi Tibbi near Kiratpur
when the Mughal army in pursuit overtook them. A contingent of
about 50 Singhs under the command of Bhai Udai Singh blocked the
way of the storming force and all the Singhs of the contingent
including Bhai Udai Singh embraced martyrdom one by one in this
combat. By then the Guru ji's caravan had reached the village Sirsa
Nangal in the morning of 20th December, 1704 A.D. Today, the
Gurdwara Teer Sahib is situated at the site of Shahi Tibbi.
Senapati, the court poet of Sri Guru Gobind Singh Ji describes
the martyrdom of Bhai Udai Singh at Shahi Tibbi in the following
words:

By the grace of Satguru Ji I say

this for the attention of the brave ones;
I cannot adequately admire those heroes,
considering their crisis (1/470)
They arrived at the Shahi Tibbi
and took their positions
The soldiers of the hilly chiefs
and turks reached near them (2/471)
Udai Singh challenged them and
thus earned the Almighty's approval
He said that the success of his life
lay in fighting the enemies (3/472)
Udai Singh was left at that spot
And the enemies tried to advance
Udai Singh heard them coming and deliberated 9/476)
The Rajas as well as the turks arrived beside him
Udai Singh started fighting them
without the slightest delay (10/479)

286
 Dohira

It was the first quarter of the day

when this fierce battle took place
Udai Singh embraced martyrdom there
carrying out the order of the Guru ji(12/481)
(Sri Gur Sobha, page 123-124)

The Bhat Vahi of Talonda pargana Jind states as under:

"Udai Singh son of Mani Singh, grand-son of Mai Dass

and great-grand-son of Balu Rai and belonging to
Chander Bansi Bhardwaji Rahotra Pawar dynasty of
Beenjhe ka Banjhrant Jalhana died on Thursday, the
11th day of Month Poh, Sammat 1762, fighting along
with 50 sikhs at the Shahi Malhan, Pargana
Bharatgarh of Kehloor State against Rana Ajmer
Chand son of Bhim Chand, grand-son of Deep Chand
and great-grand-son of Tara Chand belonging to
Kalyan Chand's dynasty. He fought against the army of
Chandel Rohtra Rana for 12 hours. (Unpublished
manuscript, the department of historical studies,
Punjabi University, Patiala)

Shri Sarup Dass Bhalla in "Mehma Prakash", the poet Koer

Singh in "Gurbilas Patshahi Dus" , Giani Gian Singh in "Twarikh
Guru Khalsa Part I", S. Dalbir Singh in " Mahankav Waryam Akela",
Col. Labh Singh in "Shromani Jarnail Baba Jiwan Singh" etc. have
described in detail the martyrdom of Bhai Udai Singh at Shahi Tibbi
near Kiratpur Sahib.

287
 The Battle of Sirsa
(20th December, 1704 A.D.)
Early in the morning on 20th December, 1704 A.D., this
caravan reached near the village Sirsa Nangal situated on the bank of
the Sirsa river. As it had been incessantly raining for some earlier
days it was very difficult to go across the fast-flowing current of the
river Sirsa. On the other hand the royal army also arrived storming in
search of the Guru ji after the battle of the Shahi Tibbi. Before going
to the other bank of the Sirsa it was very essential to check-mate the
Mughal army. Therefore, the Guru ji sent Baba Jiwan Singh Ji,
Sahibzada Ajit Singh Ji, Sahibzada Jujhar Singh Ji along with about
50 Singhs to block the advance of the enemy force. While fighting
the foes, Sahibzada Ajit Singh was encircled by them. Bhai Jiwan
Singh rode his horse holding its reins in its mouth and holding swords
in both his hands and was successful in breaking the circle of enemy
and releasing Sahibzada Ajit Singh safe and sound while making a
massacre of the enemy soldiers. The Sikh Missionary College
(Regd), Ludhiana states about the bravery of Baba Jiwan Singh as
under:

"Knowing this, Baba Jiwan Singh held the reins of his

horse in his mouth, held swords in both of his hands
and burst on the enemy like a flash of lightening. He
successfully broke the enemy ring, saved Sahibzada
Ajit Singh and joined the Guru ji."
(Sikh Itihas Vichon Chonvian Sakhian, page 14)

According to S. Shamsher Singh Ashok,

"Coming somehow safely out of this battle, he joined

the Guru ji and reached Chamkaur Sahib via Ropar.
For evidence, there is the land-mark of a tower to the
north-west of the fortress of Chamkaur where Baba
Jiwan Singh had taken position and fought the enemy

288
 very courageously. He had been martyred while
fighting at this place."
(Mazhabi Sikhkhan da Itihas, page 75)

Different scholars have applauded the unusual feats of

fighting tactics shown by Baba Jiwan Singh in the battle of Sirsa.
Chooramani Bhai Santokh Singh states as under:

"The Ranghreta Singh stood

on the bank of the stream
He started felling down powerful
groups of the enemies (12)
Several Singhs got immortalised
as the fighting started
And many foes who came near to fight
were put to death (18)

Swaiyya

As Jiwan Singh saw the foes,

many Singhs took hold of the guns
They stuffed their barrels with gun-powder
and the two mighty armies were face to face (14)
They used their hands to shoot
and showered fire around
They killed many foes
and created fear among others
(Sri Gur Partap Suraj Granth, Ritu 6, Assun 33, page
5866)

Baba Samer Singh Ji describes the bravery displayed by Baba

Jiwan Singh during the fierce fighting on the bank of Sirsa, as under:

There was a fierce fighting

And Jiwan Singh showed himself to be a great hero (4)

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 He reached the Bank of Sirsa somehow
And waged a relentless war
(Sri Gurpad Prem Parkash, page 403)

S.Sarup Singh Koshish recounts the bravery of Baba Jiwan

Singh in the following manner:

"The hilly chiefs returned home crowing over their

victory. The Turkish army came from Shahi Tibbi
towards Ropar. On the other hand, first of all Guru ji
along with Mata Gujri, two younger Sahibzadas
Zorawar Singh and Fateh Singh, a servant and a maid
servant crossed the Sirsa stream. The others who
followed in their foot-steps also went across. Guru ji
left back Jiwan Singh Ranghreta who was standing
nearby and about a 100 other Singhs on the bank of the
Sirsa stream.
Jiwan Singh's arrows for once let loose a furious
storm. All the Singhs fought against the Turkish army
with all their might and left no stone unturned. For
some time they blocked the passage of the advancing
forces. (Guru Kian Sakhian, page 145)

S.Dalbir Singh has praised the bravery of Baba Jiwan Singh

in the fierce fighting on the bank of the Sirsa stream in the following
words:

"Bhai Jiwan Singh plied his Khanda (two pronged

sword)
He put to death the soldiers of the Turkish army
Ranghreta plied his sword in the battle field in such a
way
That an uproar was caused in the enemy ranks

290
 When Jiwan Singh saw dear Ajit Singh encircled by the
enemies,
He pounced upon the enemies, causing darkness
The Mughals lost heart to resist the Singhs
A lot of blood of the egoists was spilled
Jiwan Singh and Ajit Singh then raised a slogan of
victory
The soil of the bank of Sirsa was besmeared with blood
(Mahankav Waryam Akela, page 99)

Giani Kartar Singh Klasswalia describes the valour of Baba

Jiwan Singh in the following words:

The Guru ji was waiting for Ajit Singh.

He made Jiwan Singh go running in that direction
He came across the Sahibzada enroute
And returned with him
Nahar Singh, Jiwan Singh and Sher Singh
Fired their guns recklessly
Daya Singh, Himmat Singh, Dharam Singh
And Maan Singh Ji also rained fire
Jiwan Singh became a hurdle in the foes' passage
And held them there by force
He did not let any body go towards the stream
And managed to halt the deluge
(Dusht Daman Parkash, pages 598)

S. Shamsher Singh Ashok in "Mazhabi Sikhan da Itihas", S.

Niranjan Singh Aarfi in "Ranghretian da Itihas", Col. Labh Singh in
"Shromani Jarnail Baba Jiwan Singh" and Shri Raj Kumar in
"Ranghrete Guru Ke Bete — Baba Jiwan Singh Ji" describe in detail
how Baba Jiwan Singh had extricated Sahibzada Ajit Singh from the
enemy circle, how he crossed the Sirsa stream while fighting and met
the Guru ji at Kotla Nihang and how he displayed his heroism on the
bank of the Sirsa stream.

291
 This way, this small force comprising about 50 Singhs put to
death, most of the soldiers of the enemy force and put others to flight.
This way crossing the Sirsa stream, Sahibzada Ajit Singh and Baba
Jiwan Singh along with his two elder sons Bhai Sukha Singh and
Bhai Sewa Singh reported to the Guru ji at Kotla Nihang near Ropar
by the evening.

The Martyrdom Of Baba Jiwan Singh's

Mother And Two Younger Sons
In this metee the people separated from one and another.On
one side there was a forceful flow of water in the Sirsa stream on
account of spate. On the other hand the enemy force was pursuing
them like a hurricane. It was very difficult to cross the flooded Sirsa
stream. Several Singhs, Singhnis and children fell prey to the current
of water, and a large number of them were martyred while fighting
the enemies. In this historic encounter of Sirsa Nangal Baba Jiwan
Singh's mother Mata Premo Ji and two younger sons Bhai Gulzar
Singh and Bhai Gurdial Singh were martyred.
Col. Labh Singh corroborates this fact as under:

"It is worth describing here that Baba Jiwan Singh's

two younger sons Bhai Gurdial Singh and Bhai Gulzar
Singh along with Mata Premo Ji embraced martyrdom
in the battle fought on the bank of the river Sirsa."
(Shromani Jarnail Shaheed Baba Jiwan Singh Ji, page
63)

Guru ji's Crossing The Sirsa Stream

In the meanwhile the caravan of the Guru ji had crossed the
flooded current of the Sirsa Stream. But many valuable articles
including nine-maund heavy Vidya Sagar and several other religious

292
texts were swept away by the water. A large number of Singhs,
children and women were carried away by the flooded current.
Numberless Singhs had embraced martyrdom in the battle. It was the
month of poh with freezing cold accompanied by rains. Their bodies
were benumbed by the icy water of the stream. They were drenched
to the skin and thus their condition was extremely miserable. In this
confusion the Guru ji's family also was sub-divided into three parts.
The first part comprised the Guru ji, slightly wounded Sahibzada
Jujhar Singh and about 50 Singhs that reached Kotla Nihang Khan
near Ropar. The second part consisted of the Guru ji's wife Mata
Sundri ji, The Khalsa's mother Mata Sahib Kaur and Baba Jiwan
Singh's Wife Mata Raj Kaur who accompanied by Bhai Mani Singh
and Bhai Garja Singh towards Delhi. The third part having Mata
Gujri ji and two younger Sahibzadas (her grand-sons) Fateh Singh Ji
and Zorawar Singh Ji took shelter in the cottage of Kumma, the water
carrier, on the bank of the Sirsa stream. The Gurdwara "Pariwar
Vichhora Sahib" on the bank of the Sirsa stream stands even today to
bear witness to this tragedy. From here, Gangu, the cook of the Guru
ji's house-hold took them along to his village Saheri under the Police
Station Morinda, and got them arrested by deceit. The two
Sahibzadas were bricked alive and martyred under the order of the
Governor of Sirhind. Gurdwara Fatehgarh Sahib is situated on the
site of that wall. The Gurdwara Thanda Burj Sahib stands at the place
where Mata ji and two Sahibzadas had been imprisoned and the place
where Mata ji and her two grand-sons were cremated is today graced
by the Gurdwara Jyoti Sarup Sahib.

Guru ji's Arrival At The Village Kotla Nihang.

After crossing the Sirsa stream the Guru ji reached the village
Kotla Nihang and in the evening of 20th December 1704 A.D. itself,
Sahibzada Ajit Singh and Baba Jiwan Singh along with his two elder
sons Bhai Sukha Singh and Bhai Sewa Singh and some other Singhs
reported to the Guru ji at Kotla Nihang (Ropar). Bhai Bachittar Singh
Ji who had been badly injured expired at this place. Gurdwara
Shaheed Ganj stands here as a memorial to the Bhai Sahib. Some

293
people of Ropar instead of providing shelter to the Guru ji directed
him to an active brick-kiln. When the azure horse of the Guru ji
stepped on to the kiln, the latter cooled down. The brick-owners were
greatly amazed to see this miracle. They also felt worried that due to
the cooling of the kiln, their bricks would remain unbaked; but when
they took out and examined the bricks, the latter were fully baked.
They fell at the Guru ji's feet. These days , a very splendid Gurdwara
named "Sri Baththa Sahib" stands on that site. The marks of the
hooves of the azure horse can be seen even today.
Mohinder Kaur Gill so describes the arrival of Baba Jiwan
Singh at Ropar:
"General Baba Jiwan Singh Ji accompanied
hisbelovedguide to the city of Ropar. But all the people
there turned outto be timid and cowardly. No body
provided space for his sojourn. On the other hand they
taunted him to go and find place at the fiery kiln. Just
look at the will of the Almighty who relieves every
body's distress. Without uttering a word, the Guru ji
came on to the Kiln. The place which the horse touched
with his hooves became divine. The hoof-marks of the
horse can be seen at Gurdwara Baththa Sahib today.
General Baba Ji had already attained a very high
spiritual state. Despite realising everything he never
uttered a word of protest to the Guru ji and continued
obeying his commands."
(Bhai Jaita — Guru ka Beta, page 120)

Principal Satbir Singh describes the Guru ji's arrival at Kotla

Nihang (Ropar) as under:

"He spent the night of the 20th December at Ropar.

The Mughal forces continued to pursue him throughout
the night. For the whole day on 21st December Guru ji
stayed at Ropar while the Pathan of Kotla Nihang kept

294
 guard and protected the Guru ji against any harm even
at the risk of his own life.
(Purkh Bhagwant, page 178)

The Entrance Into The Fortress

With the arrival of Sahibzada Ajit Singh and Baba Jiwan
Singh, the Guru ji came to know of the movement of the Mughal
forces and planned for the future. In consultation with Nihang Khan,
the Guru ji along with his Singhs shifted to Chamkaur Sahib Niranjan
Singh Aarfi, the historian states:

"When the Guru ji reached in a garden at Chamkaur

Sahib, Chamkaura Jat was Numberdar of the village.
He was a well-off and influential person of the area.
He received information about the Guru ji's arrival but
he knew that the Guru ji was an
escapee of the Government. The Government had
besieged Anandpur Sahib at a cost of lac of rupees. As
such, if he somehow gets the Guru ji arrested, his
accomplishment will be greater than that of Wajida
and his companions and the combined force of the 22
hilly chiefs. They have not so far been able to
apprehend the Guru ji alive or to get him arrested. If
he succeeds in this mission the emperor possibly may
appoint him the Governor of some place. With these
sentiments in his heart the Numberdar
approached the Guru Sahib and after a good-deal of
sycophancy prevailed upon the Guru ji to rest in his
fortress. When the Guru ji entered the fortress,he
locked the door from outside and informed the
Government of it. The Government deployed all its
forces and besieged the unbricked fortress."
(Ranghretian da Itihas, pages 364, 365)

295
 The above statement of Aarfi Sahib proves that if the
Zimindar had not played false and practiced fraud, the two
Sahibzadas and the loved ones of the Guru ji would not have been
martyred. In that case Wajida would have thought twice before
bricking the younger Sahibzadas alive in the wall. The sikh historians
are never tired of condemning Gangu and Chandu because Gangu
was responsible for the martyrdom of the younger Sahibzadas and
Chandu for that of Guru Arjan Dev Ji. But no body has ever
reprimanded Parma Nand who was the official Priest of the Raja of
Bilaspur and was answerable for all the
battles from Anandpur Sahib to Chamkaur Sahib. Just see what this
ungrateful jat did to eliminate the Guru ji's dynasty.
Senapati, the court-poet of the Guru Sahib describes his fraud,
cunning and infidelity as under:

Seeing a garden near the village Chamkaur

(The Guru ji) sat there (4/473)
The Zimindar who lived at the heart of the
village heard this news;
Hearing it he immediately came there (5/474)
He folded his hands and requested the Guru ji
"I reside at the centre of Chamkaur;
kindly grace my residence" (6/475)
Thereupon the Guru ji rode his horse
and left that place in the garden
He took along all the Singhs
and settled down at Chamkaur (7/476)
Then he sent messengers urging
that they should come speedily
The Singhs have arrived and are
staying near the village Chamkaur (8/477)
(Sri Gur Sobha page 123)

296
 The poet Koer Singh affirms this that Aurangzeb himself had
sworn by the Quran, and pasted a letter on a copy of the holy book
and sent it through the royal Qazi.He had promised that if the Guru ji
quitted Anandpur Sahib and went to some other place he would not
be harmed in any way. Aurangzeb had begged pardon for the
martyrdom of the Nineth master and written to the Guru ji to shift to
Chamkaur.There, he wanted to have a special dialogue with the Guru
ji. The Guru ji had shifted to the fortress of Chamkaur in pursuance
of this letter. On the other side, Aurangzeb had also written a letter to
the Zimindar urging him that as soon as the Guru ji reached
Chamkaur, he should be arrested and the emperor informed
accordingly. This was the purpose of the trick played by the Zimindar
on Guru ji. First exercising sycophancy he brought the Guru ji into
the fortress but then the treacherous Zimindar informed the
Government of the Guru ji's being there. Consequently, by the
evening of 21st December, 1704 A.D., the royal army comprising 10
lac soldiers besieged the fortress.
The poet Koer Singh describes the tale of the zimindar's,
craftiness, cunning and artfulness as under:

The Guru ji landed in the garden near the village

Chamkaur (6/51)
The news of this happening reached the zimindar
Who lived at a place amidst Chamkaur
Getting the information he came there in no time
Daya Singh took him to the Guru ji's presence (52)
He folded his hands and made a request
That Guru ji should settle down at Chamkaur
Then the Guru ji rode his horse
And knowing every thing he shifted there (53)
He arrived at the place considering it suitable
The silly zimindar took a note of it
He made up his mind and wrote a letter
He contacted Bhim Chand immediately(54)
Thereafter he sent a horseman to Sirhind

297
 Where there was a strong force of the Turks
The Turks were ready to fight against the Guru ji
That is why they had played this trick (55)
The letter which Aurangzeb had sent
Urged Guru ji to make haste
Guru ji you are as sacred for us as the Quran;
You come and grace Chamkaur (56)
I shall come and meet you there;
O, Master forgive me my mistake
Whatever had happened to the Nineth Guru
I apologise for that' (57)
This way they played a trick on the Guru ji.
While setting out the Guru ji said
I will prove these Turks to be liars
We shall destroy them at this place' (58)
As such the zimindar committed this act
He wrote letters wherever he thought necessary (59)
There were 10 lac Turks there
The powerful Khwaja Mohd. also arrived
They put the Guru ji inside the fortress
And locked the door from outside. (60)
The Guru ji asked why he had done so
He replied that there was a heavy force of the enemies
outside
And that is why he had done so
The Guru ji had a few selected Singhs with him (61)
(Gurbilas Patshahi Dus; Koer Singh; pages 195-196;
published by publication Bureau Punjabi University,
Patiala; edited by S. Shamsher Singh Ashok and
supervised by Dr. Fauja Singh; Time of composition
1751 A.D.)

The above work of the poet Koer Singh makes it crystal clear
that the Guru ji was being opposed not only by the Mughal

298
Government, hilly chiefs and Brahmnism but also by big landlords.
These zimindars feared that one day the Guru ji would elevate the
low caste persons and equate them to the landlords and the low caste
persons would seize every thing from them. That is why these big
landlords supported the Mughal Government against the Guru ji.
Again, this is the reason that this zimindar first prevailed upon the
Guru ji, making entreaties, to shift to the fortress and then locked the
door from outside and informed the Government, expecting some
high reward.
The poet Sukha Singh recounts the tale of the zimindar with a
slight difference. He writes that the Guru ji had not treated this jat
properly. He had chained him and put on the horse and captured the
unbricked mansion by force. The Guru ji had also turned out the
zimindar's women-folk and children from the fortress.
The poet Sukha Singh recounts this whole episode as under :

"Whatever I write here I have heard from the fighters

The Guru ji told his Singhs to go to the town
and bring the zimindar(60)
The Singhs moved hastily and met the zimindar
They urged him to appear in the Guru ji's presence
(61)
They told him that the Guru ji had desired to speak to
him
And, therefore, he should accompany them without any
delay(62)
The zimindar said that he had nothing to make an
offering
And he did not think it proper to meet
the Guru ji empty-handed (63)
Hearing this the Singhs returned to the Guru ji
and recounted every-thing
The Guru ji considered it
and gave money from his own pocket (64)
He was kind enough to send twenty-five rupees

299
Without making any further excuse
the jat arrived there (65)
He put the offering before the Guru ji
and was given a holy mark on the forehead
The Guru ji in his grace enquired of his well-being
(66)
The Guru ji asked him to show him the fort
He said that if there were any drawback,
he would repair it (67)
The Jat said that the Guru ji was being
chased by the Mughal army
His residence was not a fort
but only an ordinary mansion (68)
He was living with the women-folk
and his mansion was not vacant.
If it had been fit for the battle,
there would have been no worry (69)
The Guru ji considered in his mind what the jat had
said He rode his horse and fastened the zimindars to it
(70)
Putting the zimindar on a horse,
the Guru ji reached inside the fort
He made many protests but no-body helped him;
Seeing the armed Singhs he was greatly terrified
He wrote letters and sent messengers to various places
He urged the Mughal Governor to come
along with his horseman (71)
These letters were written by this vicious man
The Baig started immediately without entertaining any
doubt (72)
The kind Master came into the fort
And carried out necessary fortifications.
They imprisoned the jat in a closet
And deployed the brave fighters at different places (73)

300
 They turned out the woman from the fort
Thereafter, they were surrounded by heavy forces
Just as the insects and drops of water
cannot be counted separately
In the same way, numberless soldiers arrived there
(74)"
(Gurbilas Patshahi Dus, Bhai Sukha Singh;published
by Language Department, Punjab, pages 313-314;
time of composition 1797 A.D.)

According to the above statement of Bhai Sukha Singh, the

zimindar had not himself come to the Guru ji but he had been called
for through the Singhs. He tried to evade coming to the Guru ji on the
pretext that he could not appear before the Guru ji empty-handed.
The Guru ji sends twenty-five rupees from his own pocket
and with that money he appears before the Guru ji. The Guru ji
enquires of the well-being of his family but the person does not look
straight into the eyes of the Guru ji.
He refuses to surrender the fortress saying that the Guru ji was
being chased by the Mughal army and that he was a fugitive of the
Government. He also protested that the place which the Guru ji had
called a fortress was only a residential house which was not secure
for fighting and which could not be used for tactical purposes.
The Guru ji brings him to the mansion on the horse-back. He
happens to like the mansion and he feels relaxed after making
necessary arrangements for security. The landlord Chamkaura comes
out of the fort and intimates to the Government about the Guru ji's
presence at Chamkaur saying that he has only 40-50 Singhs with him
and that they should immediately come to arrest him. After sending
this letter he comes back to the Guru ji so that he may not be
suspected. But the Guru ji comes to know of the complete situation.
The Guru ji hackled him and imprisoned him in a closet. The women
folk of his house-hold were got sent out of the fort.
In order to justify the evil deed of this Jat, Bhai Sukha Singh
has written that he was afraid of the forces of the Mughal
Government. From tactical point of view this was not a fort but only

301
a residential mansion. The jat was offended by the Guru ji's forcible
possession of the fortress. As such he informed the Government of
this. But Bhai Sukha Singh acceded that he had sent a letter and
fetched the Mughal forces. From his conversation with the Guru ji
and the Singhs, it is apparent that he had no faith in the Guru ji. He
was worried for his mansion alone. When the Guru ji forcibly
occupied it, he was obliged to make a complaint. If we study the
Guru's traditions and history attentively, we do not find a single
instance where the Guru Sahiban may have used force for anything.
According to the poets Senapati and Koer Singh, this Jat had himself
gone to the Guru ji so that the Guru ji might shift to his mansion and
he might get some big reward from the Mughal Government by
apprehending the Guru ji. This statement of Bhai Sukha Singh that
the Guru ji had himself called in the Jat to seize the fortress is not
correct. The truth rather is that he had brought the Guru ji to the
fortress by deceit and sycophancy and had locked the door from
outside so that he might get some big reward.
The Shromani Gurdwara Prabandhak Committee, Amritsar
published a collection "Prachin Varan Ate Jangname", having got it
edited by S. Shamsher Singh Ashok. It reiterates what Guru Gobind
Singh Ji's court poet Senapati had said i.e. the fact that Chamkauria
Jat had himself come to the Guru ji and offered the fortress for his
stay. The correct position is as under:

The Guru ji rode on way to Chamkauria's residence

He started his journey as it was predestined
Chamkaura came across the care-free Guru ji in this
way
He urged the Guru ji to go to his fortress saying that
the suggestion was for his betterment.
(Prachin Varan ate Jangname, page 54)

Max Arthur Maculiffe describes the jat's episode as under:

"The Guru sent for a Jat agriculturist to ask him for a

place of rest. The Jat tried to put him off with excuses,

302
 but the Guru placed him under arrest for the moment.
He, then took the Jat's house and turned it into a
miniature fort where he took shelter with his men. The
allied forces could find no trace of him and were much
distressed at his disappearance. But the troops
marching from Delhi discovered the Guru's residence
and proceeded there. The united forces now
concentrated their attack on the Guru and were joined
by his ancient enemies, Rungars and the Gujjars." (The
sikh religion, page 186)

According to "Roop Nagar—1998" published by the District

Red Cross Society, Roop Nagar,

"After quitting Anandpur Sahib, the Tenth Master

along with the elder Sahibzadas, beloved ones and
some other Singhs came to a garden near Chamkaur
Sahib on the 7th moon day in the month of Poh of the
Bikrami Sammat 1761. When the Numberdar of the
village who was a big landlord and influential person
of the area, named Chamkaura, got the news of the
Guru ji's arrival there, he knew at that time that the
troops of the hilly chiefs and the Mughal Government
were pursuing the Guru ji.Therefore, he felt tempted
that if he got the Guru ji arrested, Aurangzeb perhaps
might appoint him the Governor of some place. With
these sentiments, Chamkaura Zimindar went to the
Guru ji and after a good deal of flattery, prevailed
upon the Guru ji to come to the fortress and relax
there. When the Guru ji and the sikhs were relaxing
inside the fortress, he locked the door from outside and
intimated it to the Government. The royal troops of the
Government, thereupon, beseiged the fortress. (Guru
Gobind Singh Marg, page 41)

303
 According to "Chamkaur Sahib- a linguistic and cultural
survey", published by the Language Department Punjab in the year
1990 A.D.,

"Rao Jagat Singh was the owner of this unbricked

fortress and is known to be the chief of many
surrounding villages. Every year, when he went for a
pilgrimage of the Naina Devi, he used to make
obeisance to Guru Gobind Singh Ji at Anandpur Sahib
enroute. After quitting Anandpur Sahib when Guru ji
arrived at Chamkaur , he asked Rao Jagat Singh to
hand over his unbricked fortress but on account of the
fear for the Mughal troops he tried to avoid giving the
fortress. His younger brother Roop Chand agreed to
part with his half share of the mansion in return of 50
gold coins. When the Guru ji along with two
Sahibzadas and 40 Singhs entered the fortress, Rao
Jagat Singh also vacated his portion and ran away.
Reaching Ropar, he gave the information about the
Guru ji to the authorities.

According to "Sri Gur Sobha" composed by Guru ji's court

poet Senapati in 1711 A.D., "Gurbilas Patshahi Dus" written by the
poet Koer Singh in 1751 A.D. and "Gurbilas Patshahi Dus" written
by the poet Sukha Singh in 1797 A.D. this unbricked mansion
belonged to Chamkaura landlord. Senapati was a contemporary and
court poet of the Guru ji. If Rao Jagat Singh or his younger brother
Roop Chand had owned this fortress, the poet would have made a
mention of it. The poet Koer Singh composed his "Gurbilas Patshahi
Dus" only 47 years after the battle of Chamkaur. He also
authenticated what Senapati had said. In the same way Bhai Sukha
Singh wrote his "Gurbilas Patshahi Dus" in the year 1797 A.D. i.e. 93
years after the said battle. He too has affirmed what Senapati and
Koer Singh had stated. No contemporary poet has mentioned the

304
name of Rao Jagat Singh or Roop Chand. It is not known how the
present-day poets started writing these names.
The collection of "Prachin Varan Ate Jangname" edited by S.
Shamsher Singh Ashok was published by Shromani Gurdwara
Prabandhak Committee. This collection also describes the episode of
Chamkauria jat. So, it is proved that Chamkauria jat had played false
with the Guru ji, brought him into the fortress and informed the
Government of it. This terrible battle took a toll of the Guru ji's two
Sahibzadas, four loved ones and other beloved Singhs. It is not
understood why Chamkauria jat has not been called a traitor who had
ruined the Guru ji's family in greed for a reward.
S. Gurnam Singh Muktsar in his article "Khalse de 300 Jashan
Te Ik Nazria", writes about Chamkaura as under:

"The conclusion is that the Guru ji had about 40

Singhs with him when Chamkaura got the fortress
besieged. These 40 Singhs included two Sahibzadas
and later the Guru ji was left alone.
(Preet Lari, February, 1999 A.D.)

S. Swarn Singh, I.I.S. (Retd) in the column Editor's Mail on

page 4 of the Punjabi Tribune, Chandigarh dated 3rd March,1997
A.D. and in his article "Baba Jiwan Singh Ji" writes that

"Earlier the name of the village Chamkaur was Majra.

chamkaura Jat , the Numberdar owned an unbricked
fortress. Chamkaura took the Guru ji and the 40
Singhs in his fortress and locked its doors. The Mughal
army was informed by Chamkaura which led to a siege
and a battle."

The entire detail given above makes it crystal clear that the
mansion did not belong to any Jagat Singh or Roop Chand. Its owner
was Chamkauria Jat , the numberdar who had felt tempted to play
false with the Guru ji and was thus responsible for this encounter.

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 The Heroic Fighters Present In the Fortress
The Guru ji and the 40 Singhs besieged in the unbricked
fortress had fought against 10 lac soldiers of the Mughal army. The
history of the world has no other example to match it. The names of
the fighters present in the fortress are not available in any single book
or text. S. Dalbir Singh in his research paper based on extensive study
" 40 Singh Ate Garhi Chamkaur" and Col. Labh Singh in his book "
Shromani Jarnail Shaheed Baba Jiwan Singh Ji" have given a list of
40 fighters as under :

The Sahibzadas 1. Baba Ajit Singh

2. Baba Jujhar Singh

5 Loved Ones 3. Bhai Daya Singh

4. Bhai Dharam Singh
5. Bhai Mohkam Singh
6. Bhai Himmat Singh
7. Bhai Sahib Singh

Other Singhs 8. Bhai Sangat Singh Ranghreta (the younger

brother of Baba Jiwan Singh)
9. Bhai Sukha Singh Ranghreta (The elder son
of Baba Jiwan Singh)
10. Bhai Sewa Singh Ranghreta (the younger of
Baba Jiwan Singh)
11. Bhai Dhanna Singh Ranghreta (A court
poet)
12. Bhai Ladha Singh
13. Bhai khazan Singh a poet (the Father-in-law
of Baba Jiwan Singh)
14. Bhai Dhian Singh Ranghreta
15. Bhai Daan Singh Ranghreta
16. Bhai Mukand Singh Ranghreta

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 17. Bhai Bir Singh Ranghreta
18. Bhai Ishar Singh Ranghreta
19. Bhai Lal Singh
20. Bhai Anand Singh
21. Bhai Kesar Singh
22. Bhai Deva Singh
23. Bhai Kirti Singh
24. Bhai Mohar Singh Ranghreta
25. Bhai Amolak Singh
26. Bhai Jawahar Singh
27. Bhai Madan Singh
28. Bhai Ram Singh Ranghreta
29. Bhai Kehar Singh
30. Bhai Santokh Singh
31. Bhai Sham Singh Ranghreta
32. Bhai Sant Singh
33. Bhai Maan Singh Ranghreta
34. Bhai Dharam Singh Ranghreta
35. Bhai Alam Singh Ranghreta (A court poet)
36. Bhai Kotha Singh Ranghreta
37. Bhai Fateh Singh
38. Bhai Tehal Singh
39. Bhai Kaatha Singh
40. Baba Jiwan Singh Bungesari Ranghreta

The Battle Of Chamkaur

When the Guru ji learnt about the trick played by
Chamkauria, his locking the door of the fortress from outside and his
intimation to the government about his presence in the unbricked
mansion, the Guru ji made a plan for the ensuing time with courage
and patience. First of all the Guru ji made Baba Jiwan Singh to
descend from the wall of the fortress and ordered him to break the
locks. Baba Jiwan Singh Ji broke the locks and came in. By the

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evening of 21th December 1704 A.D., 10 lac royal troops had
besieged the unbricked fortress. Due to the night-fall, the royal troops
retreated away from the fortress to take rest. The very next day the
Guru ji made a plan for the battle. There were only 40 Singh in the
fortress while the Mughal troops numbered 10 lac. The Guru ji writes
about the number of 40 Singhs in "Zafarnamah" as under:

What can the starved 40 persons do

When they are suddenly attacked by ten lac soldiers
After all what valour can be expected in a battle-field
Where forty persons are attacked by an uncountable
number

On 22nd December, 1704 A.D., they started reciting Gurbani

very early in the morning. On the conclusion of the routine recitation
a prayer was made. As the day dawned, this unusual battle of the
world started. 40 Singhs on one side were confronting a royal army
of 10 lac soldiers. The faith and patience, on one side, were
combating against the might and religious chauvism on the other. The
Guru ji according to his plan explained to the Singhs their various
places of deployment. The four sides of the fortress were assigned to
8 Singhs each. The two Sahibzadas, Baba Jiwan Singh Ji and the 5
loved ones remained in attendance to the Guru ji on the attic of the
fortress. The well-known Mughal generals besieging the fortress
under the command of Wajid Khan, comprised Nahar Khan, Haibat
Khan, Ghani Khan, Ismaeel Khan, Usmaan Khan, Sultan Khan,
Khwaja Khizar Khan, Jahan Khan, Naseeb Khan, Meeyan Khan,
Dilawar Khan, Saed Khan, Zabardast Khan, Gulbaig Khan etc.
Nawab Wajid Khan got it announced on the beat of drum that if the
Guru ji along with his companions surrendered, their lives can be
spared. But this war was not being waged to save lives. This was a
war for justice, a war against tyranny, a war for the human rights, a
war for freedom of thought and worship and a war to defeat the
manuistic mode of thought. Wajid Khan's beat had to be responded
to. The Guru ji did reply but with a shower of shafts, the bullets of
the guns and the echo of victory-slogans. Baba Jiwan Singh Ji truck

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the war-drum at the instance of the Guru ji and the entire
environment resounded with it. Baba Ji took hold of both his guns,
the nagni and the baghni. The Mughal troops also started raining the
bullets and the arrows. The battle warmed up. But nobody had the
courage to approach the ramparts of the fortress. Who could approach
the lion in his own den?
Nahar Khan, a general of the Mughal army stealthily put a
ladder against the wall of the fortress and raised his head slightly
above the rampart. At that very instance, an arrow from the Guru ji's
bow killed him on the spot. The Guru ji gives the following
description of it:

When I noticed that Nahar Khan had come forward to

fight
He for sure tasted an arrow from my bow (29)
( Zafarnamah, page 12)

Thereafter Ghani Khan tried to advance and the Guru ji

crushed the marrow in his head with his mace. The third general
Khwaja Khizar Khan observed his two colleagues dying in this
manner and hid behind the wall.
The Guru ji has made a mention of this incident in the
"Zafarnamah" as under :

That dammed Khwaja took shelter under the wall

And did not come in the open like brave persons (34)
It is pity that I could not see his face
Otherwise I would have got him
salvation with a single shaft (35)
(Pages 13 and 14)

The deaths of the generals of the Mughal army and the high
morale of the Singhs made armies of the Mughals and the hilly chiefs
nervous. After suffering such heavy losses, the Mughals abandoned
the idea of approaching the ramparts of the fortress. As the Guru ji
himself also was raining arrows from the attic of the unbricked

309
fortress, the enemy force failed to approach the ramparts. The Singhs
let loose a shower of the bullets and the arrows. Baba Jiwan Singh
reared a heap of the dead bodies of the enemies by using his nagni
and baghni guns.When he fired both the guns simultaneously, it
seemed as if the firmament were bursting. There was such fierce
fighting that the earth looked red like poppy flowers.
The Guru ji gives the following description in the
Zafarnamah:

There was such a rain of arrows and the bullets

That the earth looked coloured red like the tulip bullets

As there was shortage of ammunition at noon, the Singhs

made a plan to go out to fight in the open and embrace martyrdom.
Therefore, when the five Singhs namely Bhai Dhanna Singh, Bhai
Alam Singh, Bhai Anand Singh, Bhai Dhian Singh and Bhai Daan
Singh came out of the fortress raising slogans of victory, the Mughals
took it for a stratagem and did not go near the wall. These five Singhs
emerged out of the fortress and immediately pounced upon the
enemies like a flash of lightning. The Guru ji and the Singhs sitting in
the attic above showered arrows and bullets. These five Singhs made
a short work of the thousands of the enemies and then embraced
martyrdom. After the martyrdom of these five Singhs, the Guru ji
sent out a second batch which included Sewa Singh (the younger son
of Baba Jiwan Singh) Bhai Khazan Singh (Father-in-law of Baba
Jiwan Singh), Bhai Mukand Singh, Bhai Bir Singh and Bhai Jawahar
Singh, into the battle-field.On leaving the fortress, the Singhs raised
slogans of victory and invaded the enemy. For some times, the
swords were measured and the arrows were exchanged. The sky
resounded with the din of hue and cry and the earth was besmeared
with gore and marrow. So much of blood was spilt that dust ceased to
rise. These Singhs showed feats of valour and after putting
thousands of enemies to the sword got martyred.
Though all the Singhs inside the fortress seemed to be in high
spirits, they were aware of the fact that it was not a child's play to
face the invasion of 10 lac troops of the Mughals. After due

310
deliberation they requested the Guru ji to quit the fortress along with
the Sahibzadas. But how could the Guru ji, who used to say that "It
is by the grace of these people that we have been elevated", agree
to part company with his Singhs? The Guru ji paid no heed at all
towards what the Singhs had said. When the Singhs again reiterated
their request , the Guru ji said, "To which Sahibzadas do you refer?
All of you are my Sahibzadas." This way the words uttered by the
Guru ji were a source of new inspiration for the Singhs as well as the
Sahibzadas.
The Tenth Master despatched another contingent to crush the
enemies. This contingent comprised Bhai Madan Singh, Bhai Fateh
Singh, Bhai Kehar Singh, Bhai Sham Singh, Bhai Tehal Singh and
Bhai Sant Singh. As soon as these Singhs shot out of the fortress they
raised a slogan of victory and made a blitz. For once, it caused a
turmoil among the enemy troops. Each of these Singhs was
surrounded by a large number of the Mughals. The Tenth Master was
observing all this from the tower of the fortress. Five Singhs of this
contingent had already been martyred while the sixth, Bhai Sant
Singh was still displaying his bravery. But in face of lac of enemies,
how long could a single Khalsa survive. When Bhai Sant Singh was
also martyred, the Guru ji acceded to the decision of his quitting the
fortress. Senapati, the court poet of the Guru ji, stated :

He cried Khalsa Khalsa with any other hole

Uttering Wahaguru Sant Singh laid down his life.
(Sri Gur Sobha, page 83)

Sahibzada Ajit Singh folded his hands and requested the Guru
ji to allow him to go to the battle. The Guru ji patted him on the back
and sent him into the battle-field along with a contingent of eight
Singhs, namely Bhai Mokam Singh, Bhai Ishar Singh, Bhai Lal
Singh, Bhai Sukha Singh (The elder son of Baba Jiwan Singh), Bhai
Kesar Singh, Bhai Kotha Singh, Bhai Kirti Singh and Bhai Mohar
Singh. Baba Ajit Singh and Bhai Sukha Singh were the youngest of
them all. Leaving the fortress, these Singhs raised a slogan of victory
and pounced upon the enemies at a lightening speed. The Guru ji and

311
the Singhs started raining the arrows and the bullets. A fierce fighting
continued for two hours. The swords and the shields noisily clanged.
The arrows and the spears were freely used. Thousands of the
Mughal soldiers fell and there were heaps of dead bodies. So much of
blood was split that the surface of the earth became invisible. The
blood flowed freely. The Singhs while displaying the feats of valour
and putting Mughal soldiers to death, embraced martyrdom.
The pointed arrows of Baba Ajit Singh pierced many a breast.
At length Baba Ajit Singh was surrounded by the Mughal troops but
whosoever advanced to confront him received such crushing blows
that he remembered the Almighty. In brief, how long could the
enemy force comprising lac of soldiers be resisted. When the stocks
of arrows were exhausted, the Singhs took hold of the swords.
Presently Baba Ajit Singh attacked a Mughal General's armoured
body and while he was pulling the spear back its point turned away.
Then another Mughal General forcefully hurled his spear at Baba Ajit
Singh. The Baba Ji had a narrow escape but his horse was mortally
wounded. Baba Ji at once dismounted the horse and was ready with
his sword. Seeing him all alone, the Mughals surrounded him and
pounced upon him simultaneously and he was martyred.
The Guru ji while sitting atop the fortress watched his son's
deeds of valour. Seeing him being martyred he raised a loud slogan of
victory, "Bole So Nihal - Sat Sri Akal." He bowed his head in
gratitude to the Almighty.
As Baba Jujhar Singh saw his elder brother being martyred,
his eyes were blood-shot. He felt enthused to measure his sword with
the enemy and asked for Guru-father's permission to go to the battle-
field. The Guru ji was greatly pleased to hear it, blessed him and
despatched him out of the fortress, along with five other Singhs. At
that time Baba Jujhar Singh was about 15 years old. He was
accompanied by Bhai Himmat Singh, Bhai Sahib Singh, Bhai Kaatha
Singh, Bhai Amolak Singh and Bhai Dharam Singh. No sooner did
the Singhs leave the fortress, then they raised a slogan of victory and
pounced upon the enemies. The field of battle was again enlivened.
The corpses began to fall. These Singhs cherished a great sense of
resentment at the martyrdom of Baba Ajit Singh and other Singhs.

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The Mughals were feeling greatly exhorted by the martyrdom of the
Singhs included in the earlier contingents. The Mughals encircled
Sahibzada Jujhar Singh and other Singhs included in this contingent.
Baba Ji firmly held his spear and whosoever was touched by it, was
despatched to the hell. The Tenth Master sitting in the attic was
observing that the Mughals were surrounding the Sahibzada. He
started showering arrows from above. The enemy circle was broken
and right under the shade of the arrows, Baba Ji put many enemies to
death. But how long could the five Singhs stand against the lac of the
enemies? However, authenticated the saying "Sawa Lakh Se Ek
Laraoon." Thereafter, he could not extricate himself from the circle of
the heavy Mughal force, though he kept dodging the blows of the
enemies for a long time. This unequal fighting continued uptil sun-
set. On one side the sun was about to depart and on the other side the
moon-faced son of Guru Gobind Singh Ji, Baba Jujhar Singh
breathed his last. Seeing the martyrdom of his second son, Guru
Gobind Singh Ji again shouted the slogan of victory, "Bole So Nihal -
Sat Sri Akal." He expressed gratitude to the Almighty that his trust
had been repaid. This is the only example in the world history in
which a father had sent both his sons to the martyrdom in the battle-
field.
Guru Gobind Singh Ji has written in the "Zafarnamah" that
the lamp of the world (The Sun) had set and the Master of the night
(The Moon) had appeared in all its glory when the fighting of the day
concluded :

When the Lamp of the World put on the veil

The king of the night came out in all glory (42)

In the evening, the fighting halted due to sun-set. Upto now,

29 Singhs had been martyred. Only 11 Singhs survived in the
fortress. The 11 Singhs sitting in the fortress and the Guru ji recited
Rehras and then held a prayer. After the prayer, the Guru ji shot four
arrows at the generals of the Mughal army and attached a letter with
each arrow.

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 One arrow struck at the belt of Khwaja Khizar Khan. The
letter said , "Forswearing oneself means turning one's back on one's
faith and the world. Today, you have lost both the temporal and
spiritual existence."
He shot the second arrow at the horse of Nawab Wajid Khan
of Sirhind. It was stated in the letter "Any body who perjures himself
burns in the fire of the hell. He , who maintains his faith is elevated
high."
The third arrow hit the turban of Zabardast Khan, the
Governor of Lhore. The letter addressed to him stated, "One who
breaks the oath taken in the name of the holy Quran must fall into the
infernal fires. The time is coming when the Singhs will cause a
turmoil in the entire State."
The fourth arrow targetted the leg of Raja Ajmer Chand. The
attached letter warned him, "you will never be able to rest in peace
but our protector is the Almighty God.
Addressing the 11 Singhs surviving in the fortress the Guru ji
said, "Now we have been left with no alternative but to sacrifice our
lives like heroes. Not a single drop of our blood will go waste. As
long as we shall be remembered in the world, our enemies will have
to make amends by giving their blood against our blood."
Blessing his brave Singhs, he said, " A sikh has always four
aids- first he has the shelter of the Almighty. Secondly , he has the
support of Satguru. The third help comes from the `Sadh Sangat' and
the fourth from his own self. You must hold yourself up with these
four sources of help. You will never show your back in the field of
battle and ever standby your faith."

Guru ji's Quitting The Fortress

Principal Satbir Singh has mentioned the names of ten Singhs
present in the fortress as under :
1. Bhai Daya Singh Ji
2. Bhai Dharam Singh Ji
3. Bhai Maan Singh Ji

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 4. Bhai Sangat Singh Ji (Senapati has mentioned this
person as Sant Singh)
5. Bhai Kehar Singh Ji
6. Bhai Santokh Singh Ji
7. Bhai Deva Singh Ji
8. Bhai Ram Singh Ji
9. Baba Jiwan Singh Ji
10. Bhai Laddha Singh Ji
(Purkh Bhagwant, page 184)

Professor Sahib Singh mentioned eleven Singhs present in the

fortress as under :
" When Baba Jujhar Singh ji and the Singhs accompanying
him were martyred, the sun had set and the darkness of the night had
spread. Only eleven Singhs accompanying Guru Gobind Singh Ji had
survived in the fortress. The sikh history mentions their names as
under :
1. Bhai Daya Singh Ji
2. Bhai Dharam Singh Ji
3. Bhai Maan Singh Ji
4. Bhai Sant Singh Ji
5. Bhai Ram Singh Ji
6. Bhai Kehar Singh Ji
7. Bhai Santokh Singh Ji
8. Bhai Deva Singh Ji
9. Bhai Kaatha Singh Ji
10. Bhai Sangat Singh Ji
11. Bhai Jiwan Singh Ji
(Jiwan Britant Guru Gobind Singh Ji, page 182)
The Singhs surviving in the fortress appointed five loved-ones
out of themselves and passed a gur-mata ( A religious resolution)
deciding to order the Guru ji to quit the fortress at once in order to
maintain his existence at this most critical juncture. The Guru ji who
was called "the Guru as well as the disciple" made a plan to quit the

315
fortress along with Bhai Daya Singh, Bhai Dharam Singh and Bhai
Maan Singh by creating a hole in the rampart in obedience to the
command of the five-loved ones. Before leaving the fortress, he
donned his plume and raiment on Baba Jiwan Singh and thus fulfilled
a promise made 31 years earlier in his childhood. He donned his
plume on Baba Jiwan Singh's head, seated him at his own place in the
attic and handed over the command of the fortress to him.
On the night between 22nd and 23rd December, Guru ji stood
on the tower of the fortress, himself blew the conch and challenging
the enemies, he left the fortress. He climbed a hillock, clapped his
hands thrice and announced three times :
"Spiritual Head of India departs."
Spiritual Head of India left. A commotion was caused among
the Mughal forces. They started up and some of them rushed towards
the hillock from where the sound had come. The Torchman was
showing them the path. The Guru ji directed an arrow at him in such
a way that the torch fell down and went off. After covering some
distance, the three Singhs also parted from the Guru ji and the latter,
left alone, reached the forest of Machhiwara passing through the
places like Jand Sahib and Jhaar Sahib.

Who Was Endowed With

The Plume And The Raiment ?
On 22nd December, 1704 A.D., fierce fighting took place.
The soil was besmeared with gore. Guru ji's two Sahibzadas, four
loved-ones and 23 other Singhs (29 in all) fell prey to this encounter.
It was not desirable for the Guru ji to stay on in the fortress. The five
loved-ones issued a command. The Guru ji
acceded to the decision for his leaving the fortress, taking the orders
of the five loved-ones for a divine dictate. Consequently, the matter
of bestowing the plume, the weapons, the raiment and his entire
appearance had to be decided at the time of his departure. All these
articles were to be given to a great person who had displayed
dedication, loyalty and faith in the Guru ji's establishment. No other
such person except Baba Jiwan Singh had survived who might have

316
made a similar sacrifice as that of Baba Jiwan Singh. Bhai Sangat
Singh or Bhai Sant Singh were no match in the slightest measure.
Bhai Kankan, the court poet of Guru Gobind Singh Ji who composed
his history from 1704 to 1711 A.D. clearly mentions that the Guru ji
had bestowed his plume and raiment on Baba Jiwan Singh, before
quitting the fortress at Chamkaur Sahib.
The history and the historians of the Punjab bear witness to
the fact that Baba Jiwan Singh had been brought up in the Guru ji's
household, that he had been a dutiful server-son of the Nineth Master,
that he had got through every test and had stood by Guru Tegh
Bahadur Ji and his entire family at every critical juncture like a firm
rock. Baba Jiwan Singh was a look-alike and think-alike of the Guru
ji and embodiment of bravery, ever-ready to sacrifice himself, to
safeguard humanity and had won a victory in every field. Baba Jiwan
Singh had sacrificed his whole family to establish the ideals of the
sikh nation under the guidance of the Guru Sahiban and according to
the conventions of Gurmat. He had dedicated the entire existence of
his family to the Guru's establishment. This is an only example in the
world's history where a disciple severed the head of his father and put
it in place of the Guru's severed head. Presenting the head of the
Nineth Guru respectfully to Guru Gobind Singh Ji seems fantastical.
But it is a truth, nothing but truth. That is why he was called
"Ranghreta-Guru Ka Beta". Only he can deserve and rightfully get
the blessings of the Guru ji who makes a practical sacrifice, in reality
gives away the life of his father and sacrifices his entire family,
considering the status of the Guru ji to be divine and taking him for
true and pure ideal- higher than his own father. Baba Jiwan Singh had
equated his words and deed and fulfilled the Guru's idealism. Baba
Jiwan Singh, the elder brother of Bhai Sangat Singh was present at
every happening in the Guru's establishment, was part and parcel of
the Guru's family and was trust-worthy and had full faith in the
Gurmat. He was the apple of the Guru's eye and the centre of his
attraction. Who else could be worthy of the Guru's plume and tiara,
instead of Baba Jiwan Singh? The applause is always won by the
hero and not by the side-hero. Then how could Guru Gobind singh Ji
select Bhai Sangat Singh or Bhai Sant Singh for his plume and tiara,

317
ignoring the claim of Baba Jiwan Singh who was an embodiment of
self- sacrifice, a brave fighter and worthy of trust? Bhai Sangat Singh
and Bhai Sant Singh had not made any particular sacrifice in the sikh
history. They are not credited with any unique act or achievement
which might entitle them for a preference in history or which might
make them rightful claimants to the plume and other valuable articles.
What particular deed or sacrifice had Bhai Sangat Singh and
Bhai Sant Singh performed on account of which the plume, the
weapons, the raiment and appearance should have been bestowed on
them? In comparison with Bhai Sant Singh and Bhai Sangat Singh,
Baba Jiwan Singh was much closer to the Guru's household ; he had
made sacrifices and had got his entire family martyred for the sake of
Guru's establishment. Baba Jiwan Singh had cremated the trunk of
his Guru-father Guru Tegh Bahadur Ji at his residence and had
reached Anandpur Sahib with his severed head from Delhi, defying
the cries of death on all sides, enroute and for this great achievement
the Tenth Master had blessed him with the title "Ranghreta Guru Ka
Beta" on him. The plume, the raiment, the weapons and other articles
were to be bestowed on a true character. If Guru Gobind Singh Ji had
not endowed Baba Jiwan Singh, an embodiment of sacrifice, a true
devotee and a Guru's son with all these articles, the Tenth Master
would have misjudged. It would have been a great injustice to and
denial of right of Baba Jiwan Singh who was a mazhabi sikh but a
firm devotee of the Guru's establishment. Giving the ancestral
raiment to an ordinary sikh living nearby and depriving the real
claimant of it would have been an ugly act of injustice in the eyes of
history and future generations. Guru Gobind Singh Ji could never
perpetrate such an act of wrong and injustice. This mischief could be
a historical misrepresentation by the later writers and poets on
account of their inherent disgust.
Guru Gobind Singh Ji who was a guardian of the rights of the
entire man-kind and could give away his every thing for his creed,
country and nation could not perpetrate such an act; particularly he
could not be unjust to a`gursikh' of great deeds and tried devotee
whom he had called the Guru ji's son. The activities, sacrifices,
bravery and dedication of Baba Jiwan Singh are incomparable and his

318
sacrifices and achievements are unique. Bestowel of the plume and
tiara , and the raiment and weapons on Baba Jiwan Singh can not be a
subject controversy. The caste chauvinist entertaining hatred for the
glory of this depressed class hero and not putting up with the honour
given to him by the Guru ji could indulge in such an act but the Tenth
Master could not subject a genuine person to injustice. Could Guru
Gobind Singh Ji ever forget the disloyalty of the 40 Singh and
disgrace of the hilly chiefs? Did the sparrows whom the Guru ji had
converted into hawks ever commit infidelity? No, never. History does
not show up any incident in which the Ranghretas may have
committed an act which may have let down the Guru's establishment.
According to the writings of two of the 52 court poets of Guru
Gobind Singh Ji which they composed in the years 1704 and 1711
A.D., the Saint King Tenth Master had taken his correct decision and
bestowed the plume, the tiara, the weapons and the raiment on his
beloved devotee and perfect gursikh Baba Jiwan Singh who was the
Guru's son and the sacrifices of whose family he fully well
remembered. He did not give these articles to any body else whose
services were not comparable to those of Baba Jiwan Singh.
The poet Kankan so testifies the bestowal of the plume,
weapons and the raiment by Guru Gobind Singh Ji on Baba Jiwan
Singh :
He donned the plume on his head
He made him wear his dress
He seated Jiwan Singh in the tower
Thus Guru Gobind Singh left the fortress
(Sankhep Dus Gur Katha, page 58; edited by Dr. Gurmukh
Singh, M.A., Ph.D. for Languge Department, Patiala; time
of composition 1711 A.D. and also edited by the famous
Pakistans writer Sayyeda Farah Adeel )
S. Bhagat Singh, Guru Gobind Singh's contemporary
describes the fact of endowing the plume to Baba Jiwan Singh as
under:
Chophayee

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 The the battle was fought at Chamkaur
And both of Guru ji's Sons martyrled while fighting
ferociously
The other two sons of Guru Ji reached Sirhind
While the Army of Guru Ji killed may turks (91)
Jiwan Singh was the Sikh of Guru and had the same
appearance as the Guru's
Guru Ji installed him at his own place
And made others bow before him as a Guru (92)
He gave him five Muktas and took three Singhs along with
him.
He than went to Machhiewara.
(Gurbilas Patshahi —6 Page 815, time of composition 1718
A.D. Edited by Punjabi
University Patiala)
Senapati , the court poet of the Guru ji talks of the bestowal of
the plume on Sant Singh. But he also bears out in his writing that
Bhai Sant Singh had been martyred while the Guru ji was still present
in the fortress. When Bhai Sant Singh was martyred the Guru ji
himself took up the bow and arrows and came out of the fortress to
fight. While fighting the Guru ji had got one of his fingers chopped
by somebody's blow. So, here it is clarified that the plume could be
given to only such a great person as had seated himself in the attic of
the fortress in place of the Guru ji after he had left. After all how
could the Guru ji endow the plume and the tiara before the time of
leaving the fortress.
According to the poet Senapati:
Dohira
He mauled the enemies and at once looks through their
blockade
The Almight God used his power to protect him 65-534
At that very moment Sant Singh took hold of his sword
And pounced upon the enemy having a distinctive away

320
 Dohira
He cried Khalsa Khalsa with any other hope
Uttering waheguru Sant Singh laid down his life
Many great heroes had fought he was materhal 68-538
Many great heroes had fought there but he was
matchless
Guru ji at once took a bow and rode out his self 70-
539

Swaiyya

Thereupon the Guru ji held the bow and arrows and

set out towards the field in all his splendour
He shot the arrows one by one without any delay and
struck blow after blow
At that time the Guru ji wrought a miracle and with an
enemy's blow
One of his finger was cut apart
(Sri Gur Sobha, pages 131-132; edited by Ganda Singh
for the Punjabi University, Patiala; time of
composition 1711 A.D.)

As the poet Senapati has stated above, when Sant Singh was
martyred, the Guru ji himself took up the bow and the arrows and
rushed out of the fortress to fight. While fighting he also got one of
his fingers cut by the blow of one of the enemies. The history does
not afford a single reference to corroborate the above account. The
Guru ji himself has stated in the Zafarnamah that it is a miracle of the
Almighty that he was surrounded by the Mughal force comprising ten
lac soldiers but he suffered no harm and received not even a bruise on
his body. The eternal being extricates his men of faith from the siege
of the enemies:

Neither a hair of mine was turned; nor did my body

receive any injury

321
 Because the Almighty, the destroyer of the enemies
brought me out safely (44)

The poet Koer Singh wrote "Gurbilas Patshahi Dus" in the

year 1751 A.D. i.e. 47 years after the battle of Chamkaur Sahib. The
poets Kankan and Senapati were the court poets of Guru Gobind
Singh Ji. Is the writer who wrote his book immediately after the
happening false, and is the one who wrote 47 years later true? The
scholars should consider this matter. The poet Koer Singh has talked
of the bestowal of the plume on Bhai Sangat Singh 47 years later.
Swaiyya

Some people say that there was one Sangat Singh

whom the Guru ji presented his arrows.
He himself made Sant Singh fight,
telling the Bungesar to fight heroically
He transferred his own spirit into him
and gave him the plume and the tiara
The person named Sangat Singh was made
the Guru ji's equal bodily (29/160)
He gave him a coronet
and made him sit at his own place
The Guru ji felt greatly pleased
to seat him at his own place
He gave him arrows to cause havoc
and himself left for the Malwa area.
(Gurbilas Patshahi Dus, edited by S. Shamsher Singh
Ashok for Punjabi University Patiala; the time of
composition 1751 A.D.)
It becomes very clear here that the poets Kankan and Senapati
who were contemporaries of the Guru ji have made no mention of the
bestowal of the plume on Bhai Sangat Singh. So much so that from
1704 to 1751 A.D. i.e. for 47 years, no court poet, no contemporary
historian and no chronicle in Punjabi, Hindi, English, Arabic or

322
Persian has made a mention of Bhai Sangat Singh. It seems that the
poet Koer Singh may have written the name of Baba Jiwan Singh
because he alone was known as Bungesar. Just as some writers
continue to change the name Sant Singh of the old texts into Sangat
Singh, the name seems to have been changed in the poet Koer Singh's
book `Gurbilas Patshahi Dus'. Despite efforts, we have not been able
to locate the original manuscript. Kankan, the court poet of the Guru
ji has given a clear evidence of the bestowal of the plume and the
tiara on Baba Jiwan Singh. Otherwise also, it is evident that the Guru
ji could not select Bhai Sant Singh or Bhai Sangat Singh for the
plume and the tiara, ignoring the claims of Baba Jiwan Singh who
was an embodiment of sacrifice, a dauntless fighter, a son of the Guru
ji and worthy of his trust. Here this fact also may be mentioned that
between Anandpur Sahib and Chamkaur Sahib, the memorials to
Baba Jiwan Singh are still present. On the other hand, no trace of any
sort of a memorial to Bhai Sangat Singh or Bhai Sant Singh is
available at the historical sacred places of Chamkaur Sahib and
Anandpur Sahib. Baba Jiwan Singh alone out of 40 Singhs has a
memorial that can be seen even today.
This must be mentioned here that Gurdwara Deori Sahib had
been constructed to the East of, and quite adjacent to Gurdwara Garhi
Sahib in the historical and sacred town of Chamkaur Sahib. This
Gurdwara had been there since old times in the memory of Bhai
Kotha Singh and Bhai Madan Singh to whom the Guru ji had
assigned the security of the gate of the fortress. But this sacred
memorial has been got demolished and merged into Garhi Sahib
complex by Baba Harbans Singh of the voluntary service(Kar Sawa)
and thus this land-mark has now vanished for ever. So historically it
is proved that out of 40 Singhs, only Baba Jiwan Singh, Bhai Kotha
Singh and Bhai Madan Singh had memorials raised to them. An
effort was made to demolish and merge the Gurdwara Shaheedi Burj,
a memorial to Baba Jiwan Singh into the Garhi Sahib Complex. The
devotees , however, made this effort futile.
A detailed account of it has been given in part V of this book
under the heading "Guru's establishment in relation to Baba Jiwan
Singh Ji."

323
 In corroboration of this fact, page 146 of the April Issue of
1989 of the `Jan Sahit', a monthly magazine published by the
Language Department, Punjab states as under :
"On 22nd December 1704 A.D. when the Tenth
Master, carrying out the orders of the Khalsa, was
about to quit the fortress, he seated Baba Jiwan Singh
in the tower of the fortress so that the enemies might
remain under an illusion of his presence in the fortress.
Quite close to the old, historical complex towards
north of the fortress, "Gurdwara Shaheedi Burj" in the
memory of Baba Jiwan Singh stands."

On page 42 of "Chamkaur Sahib-a linguistic and cultural

survey" published by Language Department Punjab, there is a fuller
reference to the bestowal of the plume on Baba Jiwan Singh and there
is a special illustrated account of the old "Gurdwara Shaheedi Burj"
in the memory of Baba Jiwan Singh at the site of his martyrdom.
On page 19 of the "Gurdwara Gazette December 1993 A.D."
published by Shromani Gurdwara Prabandhak
Committee Amritsar the fact of bestowal of the plume on Baba Jiwan
Singh has been stated as under :

"In obedience to the orders of the five loved-ones, the

Guru ji bestowed his plume and raiment on Baba
Jiwan Singh who was Guru ji's look-alike, had brought
the severed head of Sri Guru Tegh Bahadur, the shelter
of India, from Chandni Chowk, Delhi to Anandpur
Sahib, so that the enemies could be hood-winked."

It is very necessary to clarify here that the Gurdwara Gazette

is an official organ of the Shromani Gurdwara Prabandhak
Committee, Amritsar in which no article, poem or any other material
can be published without the express approval of that committee. Any
information provided in these columns is based on facts and no body
can contradict it.

324
 The Shromani Gurdwara Prabandhak Committee, Amritsar
released the book "Mahankav Waryam Akela" written by the scholar-
Researcher S. Dalbir Singh, M.A.L.L;B. and vide their resolution
No.2158 , dated 16.7.87, their acting President S. Ujjagar Singh
Sekhwan honoured it with an award of Rs.2,100-. This book has
accepted the fact of Sri Guru Gobind Singh Ji's bestowing the plume
and tiara on Baba Jiwan Singh, after deep and prolonged
deliberations between the Shromani Gurdwara Prabandhak
Committee and the writer.
In a message on page 6 of this book, S. Ujjagar Singh
Sekhwan states:

"That the book Mahankav Waryam Akela which is in

verse has been written after research in sikh history.
This has removed many great misconceptions about the
sikh history. The devotion and sacrifice displayed by
Bungesari Baba Jiwan Singh and his younger brother
Bhai Sangat Singh towards sikhism are matchless. All
the human beings live for themselves but admirable are
the people who take pride in living for the country, the
nation and the religion. They leave new foot-marks for
the future generations. The entire sikh world will ever
remain indebted for the service of Bungesari Baba
Jiwan Singh rendered to the country, the nation and
the religion. Today I am feeling greatly pleased while
releasing this book "Mahankav Waryam Akela".

In the book Mahankav Waryam Akela, S. Dalbir Singh has

described the bestowal of the plume and the raiment on Baba Jiwan
Singh as under :

Then the loving Singhs jointly made a resolution

They ordered the Guru ji to quit the fortress
The Guru ji made a plan to go out of Chamkaur Sahib
He donned his plume on Bhai Jiwan Singh's head

325
He took off his own dress and made Jiwan Singh wear
it
He seated him inside the tower
and explained the situation to him
Giving a stroke on the war-drum
he announced "spilitual Head of
India is quitting; let the world know it".
The enemies looked on dumb-founded
and the Master left the fortress
Only seven-loving Singhs of the Guru ji
had Survived in the fortress
As the day dawned, the heroes raised victory slogans
Baba Jiwan Singh beat the war-drum
They pounced upon the enemies and selected their prey
Every single man fought against a lac and a quarter
And all of them embraced martyrdom
The Government assumed that they had won the battle
They set afloat the news that the Tenth Master had
been martyred
The army misconceived and nobody could know the
truth
In a misunderstanding they carried the head
and rushed to Delhi
They removed the plume from the turban
and sent it to Aurangzeb
As they recognised it, it turned out to be
Bhai Jiwan Singh's head
That Singh of the Guru ji was a saint as well as a
soldier
Who had brought to knees the pride of the castes
The solitary hero had waged a war against lac
(Mahankav Waryam Akela, pages 103 and 104)

326
 Shri Tejinder Khanna, I.A.S., the Financial Commissioner,
Revenue Department, Punjab, has written in the introduction of the
Gazetteer of India, Punjab Roop Nagar as under:

"The District Gazetteer is a Standard Publication on

the historical, cultural, social and economical aspects
of a district and throws light on all sides of the life of
the people in this territory. In this, we can read the life-
story of the people of district Roop Nagar from
primeval times to the present days. This is an
important reference book which is useful not only for
the administrators but also for research scholars,
journalist and common people. ....."
Shri C.R.Sharma, the State Gazetteer, the Revenue
Department, Punjab, Chandigarh has written on pages 444-445 of this
Gazette as under :

Gurdwara Shaheedi Burj Chamkaur Sahib

"This is situated very close to Gurdwara Garhi Sahib
and is built in the memory of a mazhabi sikh Jiwan
Singh who was left in command after the Guru ji was
forced to leave Chamkaur Sahib with only three
followers. Jiwan Singh died while fighting with the
Mughal forces and the Gurdwara is dedicated to him."
The Gazetteer of the District Roop Nagar is an official
document which cannot be contradicted by anybody, because its
information is concrete, true and based on real facts, and can be fully
depended upon. Before leaving the fortress, the Guru ji had handed
over the command of the fortress to Baba Jiwan Singh. It is quite
clear that in the absence of the Guru ji, Baba Jiwan Singh was the
Commander of the fortress and the force was fighting under his
orders. Therefore, there is no scope left for any doubt and it is certain
that the Guru ji had endowed Baba Jiwan Singh Ji with his plume,
weapons and the raiment.

327
 "Gurdwara Shaheedi Burj" at Chamkaur Sahib symbolises the
moral victory of Baba Jiwan Singh. The Guru ji had authenticated the
valour and trust-worthiness of Baba Jiwan Singh by bestowing his
plume and raiment on him. The devoted Singhs have immortalised
the Guru ji's blessings in form of a reward by constructing this
Gurdwara. This is a historical model Gurdwara which was earlier
made of small Sirhindi bricks. Even today, this Gurdwara Sahib has a
large following and its seven-storey building is under construction. It
may be remembered that at historical places of pilgrimage like
Anandpur Sahib or Chamkaur Sahib, there is no memorial to or
reminder of Bhai Sant Singh or Bhai Sangat Singh or Bhai Maan
Singh. Out of 40 Singhs, only Baba Jiwan Singh has an old
memorial. At Anandpur Sahib also, the Gurdwara "Shri Tap Asthan
Sahib" in the memory of Baba Jiwan Singh and "the Bunga of
Shaheed Baba Jiwan Singh" are situated adjacent to the rampart of
the fort in the western part of the fort Anandgarh Sahib. The part fifth
of this book contains detailed information on "The Guru's
establishment relating to Baba Jiwan Singh" which can be seen there.
Dr. Balbir Kaur, Reader, Sri Guru Granth Sahib Studies
Department, Punjabi University, Patiala has written while
recommending the thesis of the Research Scholar Sri Raj Kumar,
"Ranghrete Guru Ke Bete-Bhai Jiwan Singh" as under :
Certificate
"It is certified that the thesis 'Ranghrete Guru Ke Bete-
Bhai Jiwan Singh (Bhai Jaita) being presented by Shri
Raj Kumar has been prepared under my supervision.
This is his own research work. I permit him to present
it in lieu of the fourth paper in M.A. Part II (religious
studies). Dr. Balbir Kaur Dated. 09.04.1996"
Shri Raj Kumar has mentioned the bestowal of the plume by
the Tenth Master in his thesis as under:

"Only five Singhs had now survived in the fortress, of

whom the great general Baba Jiwan Singh was one.

328
 The five Singhs resolved to request the Guru ji to quit
the fort. Before leaving the fortress the Guru ji
endowed Baba Jiwan Singh with the plume and the
tiara and handed over the command of the fortress to
him."
S. Niranjan Singh Aarfi, the historian, bears out the fact of
blessing Baba Jiwan Singh with the plume and the raiment in his
great and standard book as under :

"It is self-evident that highly respectable Baba Jiwan

Singh had been seated in the tower of the fortress by
the Guru ji himself. It has become clear that before
leaving the fortress the Guru ji had donned his plume
and tiara on head of the highly respectable Baba Jiwan
Singh. This action on the part of the Guru ji is
completely in accordance with all the conventions of
the Guru ji's establishment. It fulfils the boon of Bibi
Bhani as well who had been granted a boon that the
guruship would remain within the dynasty. The Guru ji
treated Baba Jiwan Singh as his fifth Sahibzada. The
elder Sahibzadas had already been martyred but the
younger Sahibzadas were still alive. But the Guru ji as
per the conventions of the Guru's establishment has to
bestow the guruship on the eldest able Sahibzada. This
was the last opportunity when he could bestow gurship
on his Panth through his eldest Sahibzada; because
thereafter the Baba Ji was to attain martyrdom."
(Ranghretian da Itihas, page 383)
The Research Scholar Dr. Gurmukh Singh, M.A., P.hd. has so
corroborated the fact of the bestowal of the plume and the tiara on
Baba Jiwan Singh in his great writing:

"The five Singhs approached the Satguru and said

Gobind Singh, the Khalsa commands you to

329
 immediately quit the fortress and go out to take care of
the Panth'. How could the Guru ji disobey the
command of the five? It is said that at that time the
Guru ji had taken one of the shoes off his foot. He did
not put on even that because Khalsa had ordered him
to leave as he was. The Guru ji quitted and thereafter
the command came to Bhai Jaita. In order to mislead
the Mughals, he put on the raiment and the plume of
the Tenth Master. Thereupon, Bhai Jaita displayed his
skill in fighting in every way and at length embraced
martyrdom. This way , this "Ranghreta Guru Ka Beta"
stood by his love for the Guru ji and sacrificed his all
for him. This event appertains to 23rd December, 1704
A.D."
(Bhai Jaita-Jiwan te Rachna, page 16)
The great scholar Col. Labh Singh has so described the award
of the plume and weapons by the Guru ji to Baba Jiwan Singh in his
work "Shromani Jarnail Shaheed Baba Jiwan Singh":

" The above facts lead to the conclusion that Bungesar

(The Master of the Bungas) Baba Jiwan Singh had
been appointed the leader of the fortress. At night the
plume studded with Kohinoor diamond, which created
an illusion of Guru ji's being present in the fortress,
was donned on the head of Baba Jiwan Singh."
Giani Kartar Singh in his great work "Bir Saputtar" on page
33 tells that before quitting the fortress of Chamkaur, the Guru ji
advised Baba Jiwan Singh and Bhai Kaatha Singh as under:

To Jiwan Singh Mazhabi and Kaatha Singh

The Guru ji gave this piece of advice
Keep firing a shot, off and on, during the night
He tells them to die fighting during the day
Do not fall at all into the hands of the enemies alive

330
 Saying this he raises the slogan of victory
After waiting for this opportunity for a long time
The Guru ji says good-bye to the fort
Taking Daya Singh, Dharam Singh along with him
He sets out from the fortress
O, Kartar Singh, during the pitch dark-night
He proceeds towards Machhiwara."
Giani Partap Singh, the former Jathedar, Sri Akal Takht
Sahib,Amritsar on pages 357 and 446 of his book ''Gurmat lectures"
writes in the context of the battle of Chamkaur:

"The Guru ji acceded to the decision of the Singhs. He

told Bhai Jiwan Singh to remain in high spirits and
keep beating the war-drum upto his last breath. Bhai
Jaita belonged to the village Ramdas in Amritsar
district. After baptisation he became known as Bhai
Jiwan Singh. He embraced martyrdom in the battle of
Chamkaur. Shaheedi Burj at Chamkaur Sahib is a
well-known memorial to him."
S. Sohan Singh Gill in his book "Sis Darshan" on page 83
makes the following mention of the plume and the tiara:

"At that time the Guru ji gave the plume , tiara and the
bow to Bhai Jiwan Singh and ordered him to shoot
arrrows on all sides keeping an eye on the enemy, to
get martyred while fighting and not to fall into the
hands of the turks alive."
S. Jagjit Singh, the writer of "Sikh Inquilab" writes at page
136:

"One of the leaders fighting in the battle of Chamkaur

was Bhai Jiwan Singh."

331
 Bhai Rattan Singh Bhangu, the writer of "Pracheen Panth
Parkash" edited by Shromani Gurdwara Prabandhak Committee
writes on page 58 about the participation of Baba Jiwan Singh in the
battle of Chamkaur Sahib as under:

Jiwan Singh Ranghreta was a well-known gunman

He remained in the tower all alone and resisted the
foes single handed.
The above statement of Bhangu Sahib makes it clear that
Baba Jiwan Singh was a great gunman. He had taken a seat all alone
in the tower and had fought single-handed against the Mughal army.
So, it is clear that all other Singhs had been martyred and he was all
alone in the tower and resisting the Mughal forces. This also is clear
that the only Singh who was sitting in the tower had a plume on his
head and was wearing the Guru ji's dress so that the Mughal forces
remained under an illusion about Guru ji's presence in the fortress.
This also goes to prove that Baba Jiwan Singh alone gave a practical
demonstration of Guru ji's unique ideal "Sawa lakh se ek laraon".
Giani Gian Singh Ji states about Jiwan Singh's valour in the
following clear words:

All the Singhs who were present at Chamkaur

They will under the command of Mazhabi Jiwan Singh
As the sun rose, the turkish army assaulted
The Singhs killed many of their foes
And he attained the martyrdom while fighting bravely
(Panth Parkash, page 288; edited by Language
Department, Punjab)
According to Giani Gian Singh, Baba Jiwan Singh was one of
the Singhs present in the fortress. The following day i.e. the 23rd
December, 1704 A.D., the Mughals attacked the fortress as soon as
the sun rose. The Singhs put a large number of the Mughals to death
and at length embraced Martyrdom. Here, it is worth noting in the
statement of Giani Gian Singh that he has not mentioned any other
name except that of Baba Jiwan Singh . This fact makes it clear that

332
Baba Jiwan Singh was the Commander of the fortress. It also
becomes clear that the Guru ji's plume and the raiment had been
given to the Commander himself.
In the same way Giani Gian Singh states on page 233 of his
book "Gur Dham Sanghreh" states:

"Burj Jiwan Singh: Jiwan Singh Mazhabi who had

been beating the war-drum and firing his gun
throughout the night. At length, after killing a number
of enemies he embraced martyrdom. The house is
bricked. The mazhabi sikhs partake of the estate. There
is additional income from other villages."
The page 48 of "Pracheen Varan te Jangname" edited by S.
Shamsher Singh Ashok and published by Shromani Gurdwara
Prabandhak Committee, Amritsar recounts the bravery of Baba Jiwan
Singh as under:

Jiwan Singh Ranghreta jumped

into the battle-field dauntlessly
He suffered numberless sword blows
but did not turn his back
S. Laxman Singh historian so writes in his book "Oomar
Qaidi":

"He was a mighty and fearless sikh, the general of the

Tenth Master's troops, the head of the Intelligence
Department of the contemporary sikh army, the
founder of the gorilla war-fare, the martyr Baba Jiwan
Singh whose significant sacrifices were a matter of
pride for the sikh panth in general and the depressed
classes in particular. He had earned the honour of the
loving embrace of the Guru ji through his sharp
intellect, common sense, dedication, respectfulness,
fearlessness, courage and bravery. When he had

333
 reached Kiratpur Sahib and presented the severed
head of the Nineth Master, Bibi Nanki had declared
him to be the sole rightful successor to the seat of
Guruship."
In the book "Mahankav Waryam Akela" approved by
Shromani Gurdwara Prabandhak Committee, Amritsar, Dr. Gurmukh
Singh, M.A.Phd, of Language Department writes on page 15 under
the heading "Kujh Gallan":

"The perfect Master along with some Singhs came to

relax at the fortress of Chamkaur. Bhai Jaita remained
in attendance to the Guru ji. The Mughals besieged the
fortress. The fighting started. Two sons of the Satguru
Ji were martyred after fierce fighting. Only a small
number of sikhs survived. The Khalsa Ji ordered the
plumed Master to quit the fortress. Bhai Jaita Ji put on
the dress of a Perfect Master. The Satguru ji departed.
As the day dawned, the Singhs challenged the Mughals
and pounced upon them. They made a short work of
many enemies and at length embraced martyrdom.
Last of all Bhai Jaita Ji came out of the fortress,
displayed his tactical feats and measured swords with
the Mughals. The plume on his turban and the Guru ji's
raiment were enough to mislead the enemies. The
Mughals proposed to arrest him and present him to the
emperor alive. But the brave people are never
apprehended alive. At last, the great hero was
martyred. The Mughals celebrated the occasion
believing that they had killed Guru Gobind Singh Ji.
But when they carried the head to Delhi it was
discovered that it was the head of Baba Jiwan Singh
and not that of Guru Gobind Singh. Thus this mighty
beloved of the Guru ji made the best of his life by

334
 dedicating it to the Guru's service. He left back foot-
marks for the ensuing generations."
The fact of bestowal of the plume on Baba Jiwan Singh is
mentioned in an article "Shaheed Bhai Jaita Ji" on page 2 of the
Punjabi Tribune, Chandigarh dated 22nd December, 1991 A.D. as
under :

"The Tenth Master set out for the jungles of

Machhiwara on 22nd December, 1704 A.D. in
pursuance of the orders of the Panth after endowing
the Shromani Jarnail Bungesari Baba Jiwan Singh Ji
with his plume, tiara and raiment and seating him at
his own place in the tower. Thereafter, Baba Jiwan
Singh kept on firing his nagni and baghni guns,
fighting and beating the war-drum single-handed. At
length, on 23rd December 1704 A.D., Bungesari Baba
Jiwan Singh Ji embraced martyrdom while fighting. He
gave a practical demonstration of Guru Gobind Singh
Ji's ideal statement "Sawa Lakh Se Ek Laraon; Tabai
Gobind Singh Naam Kahaon." At last the Mughal
armies severed the head of Bungesari Baba Jiwan
Singh and took it to Aurangzeb at Delhi. When the
head was identified, it turned out to be that of Baba
Jiwan Singh."
There is a mention of Baba Jiwan Singh's martyrdom after
everybody else at Chamkaur Sahib, in an article "Shaheedi Divas Te
Vishesh-Guru Ka Beta Bhai Jiwan Singh" on page 3 in "The Ajit"
Jalandhar of Monday dated 23nd December, 1991 A.D.
Shri Rakesh Sharma, the writer of "Shaheedi Ke Prateek"
Baba Jiwan Singh Ji" recounts Baba Ji's martyrdom at Chamkaur
Sahib in "Jan Satta" (Hindi)Chandigarh dated 22nd December, 1991
A.D. on its page 8, (Ropar Parshisht.)

335
 "The Indian express" Chandigarh dated 22nd October, 1992
A.D. mentions the fact of the bestowal of the plume on Baba Jiwan
Singh on its page 10 in "Punjab Darshan-Ropar" as under:

"When on December 22nd, 1704 A.D. "Dashmesh

Pita" left the Garhi on the order of the Khalsa, he
installed Baba Jiwan Singh in the Burj of the Garhi, so
that the enemy could believe that Guru ji was still in
the fort. At last , he became a martyr fighting bravely
on December 23rd, 1704 A.D. He realised the Guru's
saying, "Sawa Lakh Se Ek Laraon".
Gurdwara Shaheedi Burj Baba Jiwan Singh is
built at Chamkaur Sahib in his memory. Kar Sewa is
going on in this Gurdwara today. S. Jaswant
Singh(author) is the incharge of the Kar Sewa."
The Journalist S. Swarn Singh Bhangu in his article "Bemisal
Qurbani Da Itihasik Kaand-Saka Chamkaur Sahib" in "Aj Layee
Vishesh" on page 4 of the daily Ajit, Jalandhar of Monday dated 21
December, 1992 A.D. describes the bestowal of the plume on Baba
Jiwan Singh Ji by the Guru ji as under:

"Carrying out the orders of the five loved-ones, the

Guru ji donned his plume and raiment on Baba Jiwan
Singh (Bhai Jaita Ji) who was his look-alike, who had
brought the severed head of Sri Guru Tegh Bahadur Ji,
the refuge of India, from Chandni Chowk, Delhi to
Anandpur and earned the title "Ranghrete-Guru Ke
Bete" so that the enemies could be misled."
In daily "Jag Bani" (Punjabi) Jalandhar dated 21st December,
1992 A.D. there is a special mention of the bestowal of the plume and
raiment to Baba Jiwan Singh in the article "Chamkaur Sahib Da
Saka" in the column "Dharam Te Sabhyachar" on page1.
The fact of the bestowal and the plume and the raiment on
Baba Jiwan Singh by the Guru ji is also mentioned in the article

336
"Saka Chamkaur Sahib" on page 4 of the Punjabi Tribune dated 21st
December 1992 A.D.
The fact of the endowment of the plume and the raiment by
the Guru ji to Baba Jiwan Singh is also mentioned on page 8 of the
special supplement about Bhai Jaita Ji in "Ajj Di Awaz" (Punjabi).
Jalandhar dated 23rd December, 1994 A.D. in the articles "Amar
Shaheed Baba Jiwan Singh Ji" by Jaswant Singh, Ropar, "Bhai Jiwan
Singh Te Jang Chamkaur" by S. Dalbir Singh, M.A.L.L.B, "Main
Hoon Uddam Karoonga" by Pal Singh Mattu, Ferozepur.
There is a fuller account of the Guru ji's be-queathing the
plume and raiment to Baba Jiwan Singh in an article "Amar Shaheed
Bhungesari Baba Jiwan Singh Ji (Bhai Jaita Ji)" on page 2 of
Shaheed Baba Jiwan Singh , special supplement of the "Akali
Patrika" Jalandhar dated 6th February, 1994 A.D.
The fact of giving the plume and the raiment to Baba Jiwan
Singh has also been mentioned in the article "Amar Shaheed
Bungesari Baba Jiwan Singh Ji" on page 7 of Bhai Jaita Ji special
supplement of the daily "Ajit" Jalandhar dated 4th February, 1994
A.D.
In an article "Dasam Patshah De Anin Sewak-Bhai Jaita Ji"
on page 10 of the Punjabi Tribune, Chandigarh dated 6th February ,
1994 A.D., there is a detailed account of giving the plume and the
raiment to Baba Jiwan Singh.
Shri Harish Chander has mentioned the bestowal of the plume
on Baba Jiwan Singh in his article "Chamkaur Sahib Da Shaheedi Jor
Mela Aj Ton" on page 6 of the Punjabi Tribune, Chandigarh dated
21st December, 1994 A.D. as under :

"The surviving sikhs made mutual consultations and

concluded that if the Guru ji was martyred in the battle-
field, the nation would not be saved from the cruel
Mughal rulers. Acceding to the orders of the five loved-
ones, the Guru ji agreed to quit the fortress. Before
departing, the Guru ji donned his plume on Baba Jiwan
Singh's head. He clapped his hands and came out of the
circle of the slumberous Mughal forces. The Mughal

337
 soldiers started up and began fighting against one
another."
There is a detailed account of the bequest of the plume and
the raiment by the Guru ji to Baba Jiwan Singh in the article "Bhai
Jiwan Singh Te Jang Chamkaur" on page 2 of the special supplement
on the martyrdom day in the "Akali Patrika, Jalandhar" dated 22nd
December, 1994 A.D.
The Punjabi Tribune Chandigarh dated 22nd December 1994
A.D. also contains an illustrated account on page 1 which is as under
:

"The anecdote of Chamkaur Sahib has a special

significance in the sikh history. Here only 43 Singhs
had measured swords with lac of the Mughal soldiers.
The above picture shows Guru Gobind Singh Ji at the
Chamkaur fortress donning his plume on Baba Jiwan
Singh's head before setting out."
Shri Darshan Lal Hira, the Chief Editor of "Ajj Di Gall"
Ferozepur, describes the donning of the plume on Baba Jiwan Singh's
head in the fifth instalment of the article "40 Singh Te Chamkaur Di
Garhi" given on page 2 of the issue of 15th to 30th August as under:

"The Guru ji explained his plan to take along three

Singhs namely Bhai Daya Singh, Bhai Dharam Singh
and Bhai Mann Singh. He also proposed to don his
plume on the head of Baba Jiwan Singh--Ranghrete
Guru Ke Bete, to make him wear his dress and to seat
him in the high attic, selecting his Chief general out of
the remaining five. This was done so that for some time
the illusion of the Guru ji's presence in the fortress
might be maintained."
"The Jag Bani Jalandhar" dated 3rd November 1997 A.D.
gives the following account on page 1 in the article "Kalgi da Safar":

338
 "The above evidences indicate that bowing before the
Khalsa's resolution, the plumed emperor quitted the
fortress of Chamkaur. When on 23rd December 1704
A.D., Baba Jiwan Singh was martyred the royal army
sent his plumed head to Delhi to please the
Government there, mistaking it for the head of the
Tenth Master. Thus the valuable plume inlaid with
diamonds was deposited in the royal Treasury."
The "Ajj di Awaz" Jalandhar dated 14th January, 1996 gives
the following account in an article "Amar Shaheed Bungesari Baba
Jiwan Singh Ji" written by S. Natha Singh Gill Badheri, Chandigarh
given on page 5 of its Mohali Maghi special supplement :

"On 22nd December 1704 A.D., the Tenth Master

carried out the orders of the Panth and set out for the
jungles of Machhiwara, after donning his plume and
tiara on the head of the Chief general Bungesari Baba
Jiwan Singh and seating him at his own place in the
tower."
In his article "Ranghreta--Guru ka Beta" the writer Gurmail
Singh Gill states in the special supplement on the martyrdom day in
the Punjabi Tribune, Chandigarh dated 23rd December, 1996 A.D. as
under:

"The Tenth Master acceded to the command of the

Panth, donned his plume, tiara and dress on his Chief
general Bungesari Baba Jiwan Singh and seated him
at his own place. Thereafter, on 23rd December 1704
A.D. he left for the forest of Machhiwara."
"The Punjabi Tribune Chandigarh" 3rd March,1997 A.D.
contains the following account in the column `The Editor's Mail' and
the article Baba Jiwan Singh Ji written by S. Swarn Singh, I.I.S.
(Retired) on page 4:

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 "The earlier name of the village Chamkaur was Majra.
There, Chamkaura Jat who was the numberdar of the
village owned an unbricked fortress. Chamkaura
brought Guru ji and 39 Singhs into the fortress and
locked the doors of the fortress. He provided the
information about it to the Mughal army and they
besieged the fortress, leading to a battle. Baba Jiwan
Singh's two sons, Father-in-law and brother Bhai
Sangat Singh embraced martyrdom along with other
Singhs.On the night of 22rd December 1704 A.D., the
five Singhs ordered the Guru ji to quit the fortress.
While departing the Guru ji took three Singhs namely
Bhai Daya Singh, Dharam Singh and Mann Singh
along with him. He bequeathed his plume and raiment
to Baba Jiwan Singh Ji.This way the supreme general
Baba Jiwan Singh Ji embraced martyrdom at
Chamkaur Sahib on 23rd December 1704 A.D. There
is a seven-storey Shaheedi Burj standing as a
memorial to him."
The District Red Cross Society, Roop Nagar in its Souvenir
"Roop Nagar 1998 A.D." gives the following account in the article
"Guru Gobind Singh Marg" on pages 39 and 40:

"Obeying the orders of the Khalsa, the Guru ji along

with Bhai Daya Singh, Dharam Singh and Bhai Mann
Singh quitted the fortress after bequeathing his plume
and raiment to Baba Jiwan Singh (Bhai Jaita Ji) Guru
ji went out of the fortress safe and sound.
A Shaheedi Jor Mela is held every year on
21st, 22rd and 23rd December at the Gurdwara
Shaheedi Burj Baba Jiwan Singh at Chamkaur Sahib.
The ancestral village of Baba Jiwan Singh was Ram
Dass in district Amritsar. He had been born on 5th
September 1661 A.D. and was martyred on 23rd

340
 December 1704 A.D. Faithful devotees visit the
Gurdwara Shaheedi Burj and attain celetial bliss."
S. Paramjit Gosal, the editor, the "Missionary Leehan" writes
in his article "Baba Jiwan Singh Ji da Sankhep Jiwan" on page 5 of
the first April, 1997 issue of the "Missionary leehan" as under:

"On 22nd December 1704 A.D., the Tenth Master,

obeying the orders of the Panth set out for the forest of
Machhiwara, bequeathing his plume, tiara and raiment
to his supreme commander Baba Jiwan Singh and
seating him at his own place in the tower. In his
absence Baba Jiwan Singh, all alone, kept firing his
nagni and baghni guns on the ten-lac enemy force,
fighting and beating the war-drum. At length on 23rd
December 1704 A.D. he was martyred while fighting.
He upheld the Guru ji's statement ''I shall make one
Sikh fight against a lac and a quarter only then I shall
be called Gobind Singh, and gave a practical
demonstration of it.
S. Piara Singh Gill writing in his "Itihas Baba Jiwan Singh Ji
Amar Shaheed" bears out at page 92 the fact of the bestowal of the
plume on Baba Jiwan Singh Ji.
Sikh Missionary College, Ludhiana (Regd) recounts the battle
of Chamkaur Sahib as under:

"The following day, early in the morning the Guru ji,

the Sahibzadas and some Singhs took their seats in the
attic. Bhai Jiwan Singh was ordered to give a stroke on
the war-drum. It is essential to mention here that at
that time the duty of a drummer used to be a very
important, unlike the present times. The enemies
invaded the fortress. The Singhs displayed their skill in
swordsmanship. Bhai Jiwan Singh was sitting in the
tower and shooting the enemies with his guns. At

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 length all the Singhs were martyred. At the place
where Bhai Jiwan Singh had fought, stands the
Gurdwara Shaheedi Burj Baba Jiwan Singh in his
sacred memory. Baba Ji was martyred on 23rd
December, 1704 A.D."
(Sikh Itihas vichon chonvian sakhian, pages 13, 14)
In the Punjabi Text Book No.5 published by Punjab School
Education Board S.A.S. Nagar Mohali, there is the following
reference to Baba Jiwan Singh at page 110 :

"Baba Jiwan Singh Ji displayed his valour in many of

the battles fought by Guru Gobind Singh Ji. At the time
of the Guru ji's quitting Anandpur Sahib, Baba Jiwan
Singh Ji was in attendance. When Guru Gobind Singh
Ji was encircled at the Chamkaur fortress, Baba Jiwan
Singh was martyred while fighting against the forces of
the Aurangzeb. There are so many monuments raised
in the memory of Baba Jiwan Singh."
Giani Bhajan Singh, the Chief Editor, the daily "Jatheder
Jalandar" writes as under :

"At length the Guru ji was obliged to abandon

Anandpur.Earlier when the 40 Singhs had written a
letter of "No allegiance" , and days of extreme scarcity
had followed, Baba Jiwan Singh was one of the
fighters who continued to be in high spirits.
Every one knows how Bhai Jaita Ji who had
earned the blessed title "Ranghreta Guru Ka Beta" had
brought the severed head of Guru Tegh Bahadur Ji
from Delhi to Anandpur Sahib. But very few people
know that when Bhai Jaita had become Jiwan Singh
after being baptised he had participated first in the
battle of Bhangani, then in the battle of Anandpur

342
 Sahib and at last in the battle of Chamkaur Sahib
where he embraced martyrdom.
In the battle of Chamkaur , Bhai Jiwan Singh had
displayed the height of valour. He attacked the enemies
like a flash of lightening and penetrated the ranks of
the enemy forces over a long distance. He wrought
havoc among the enemy forces and many a time he
simultaneously attacked the enemies and warded off
their blows." (Sade Shaheed, page 78)
S. Ishar Singh, M.A.L.L;B., the writer of "Inquilabi Shaheed
Bhai Jaita (Shaheed Baba Jiwan Singh)" writes on pages 29 and 30 as
under:

"The Guru ji appointed Bhai Jiwan Singh, the leader

and set out from the fortress along with three Singhs,
throwing a challenge to the enemy. An uproar was
caused among the enemy forces. Under the command
of Baba Jiwan Singh, the Singhs were shooting arrows
off and on. As the first ray of the sun was visible, the
enemies made fiercer attack on the fortress. A handful
of the Singhs surviving in the fortress were putting up a
stout fight against the enemies. The Singhs, each
fighting against a lac and a quarter were getting
martyred, the Gurdwara Qatalgarh Sahib stands at the
site of this martyrdom to refresh the memory of these
martyred Singhs. Baba Jiwan Singh roared like a
ferocious tiger and rushed out of the fortress. He
pounced upon the enemies in such a way that in
whichever direction he advanced, he made a clean
sweep of them. This Ranghreta hero upheld the title of
Guru Gobind Singh Ji up to the last moment. The body
of this brave fighter was riddled with the enemy's
bullets and arrows, letting out blood from every pore
and he was completely devitalised. At last on 23rd

343
 December 1704 A.D. near the tower of the fortress at
Chamkaur Sahib, this brave fighter was martyred and
immortalised. The martyrdom tower at Chamkaur
Sahib ever refreshes the memory of valour."
S. Karnail Singh Sahota in his book "Guru Ke Bete--Baba
Jiwan Singh writes on pages 109 and 151 as under:
"But Kudos to the policy and good sense of the
dauntless fighter Baba Jiwan Singh ! Baba Ji so guided
his Detachment of only 8 Singhs that the Chiefs and
generals of the royal army who were adept in warfare
failed to judge as to how many Singhs survived in the
fortress. Nor did he let the enemies have any idea that
the Guru ji had already quitted the fortress. Rather he
exhorted and des patched the Singhs out of the fortress
to participate in the fierce fighting and sacrifice
themselves there. The last martyr of Chamkaur was
Baba Jiwan Singh Ranghreta imself.
The echoes of the war-drum and the victory
slogans in the fortress ceased. From this, the enemies
presumed that only Guru Gobind Singh Ji was fighting.
The golden plume glittering on the head of
"Ranghreta--Guru Ka Beta" also changed the
suspicion of the enemies into a certainty. The enemies
only wanted that they should get the ranks and rewards
as per their desire by apprehending the Guru ji alive.
But the Hon'ble and courageous hero of the Guru ji did
not let anybody come near him and maintaining his
high spirits , he went on putting the enemies to sword.
Seeing no other alternative, the enemies began to
shower the bullets and the arrows, which riddled the
body of the Ranghreta general. Blood was dripping
from his pores. At last Baba Jiwan Singh became
immortal while fighting against lac of soldiers near the
tower of the Chamkaur fortress in realising the Khalsa

344
 ideal of "Sawa Lakh Se Ek Laraoon" on 23rd
December, 1704 A.D.
Seeing Baba Jiwan Singh Ji falling on the ground the
chiefs of the royal army immediately surrounded him.
The hopes of royal favours and ranks were revived in
their minds. Without any further investigation they
severed the head of Ranghreta hero and mistaking it
for that of the Guru ji they rushed it to Delhi."

"Nirali Chamak", a tract written by Rattan Singh Giani

Sahoran published in 1940 A.D. and republished by the local
Gurdwara Prabandhak Committee, Chamkaur Sahib contains the
following account on pages 51 and 52:

"And (We have been able to) find out the names of
about 20 Singhs some of whom have already been
mentioned. Bhai Daya Singh Ji, Bhai Dharam Singh Ji
and Bhai Maan Singh Ji accompanied the Guru ji.
Bhai Dhanna Singh Ji, Bhai Sant Singh Ji, Bhai Sangat
Singh Ji, Bhai Mohar Singh and Bhai Kehar Singh,
Bhai Ram Singh, Bhai Santokh Singh, Bhai Sewa
Singh(Son of Baba Jiwan Singh) and Bhai Jiwan Singh
Ji, the Ranghreta who had brought the severed head of
Sri Guru Tegh Bahadur Ji from Delhi to Anandpur
Sahib and other Singhs, after the Guru ji's departure
from the fortress, fought against the enemy and got
martyred one by one."

The writer of the article "Chamkaur Deean Shahadtan" which

was published in "Gurmat Masik Pattar" in January, 1955
A.D.describes Baba Jiwan Singh's dauntless martyrdom in the
following words :

"I shall make one sikh fight against a lac and a

quarter;

345
 Only then I shall be called Gobind Singh."

It is known to every-body that in the battle of

Chamkaur, a sikh had fought against 10 lac instead of
a lakh and a quarter. Only a very brave sikh can face
such a challenge. So, Baba Jiwan Singh who had
brought the severed head of Guru Tegh Bahadur Ji
from Delhi , said, "I shall throw a challenge to 10 lakh
soldiers and shall forbid them to approach the fortress,
single-handed. Baba Ji beat the war-drum all alone
throughout the night and was martyred in the
morning."

Professor Kartar Singh, the writer of "Sikh Itihas" describes

the battle of Chamkaur as under:

"Upto his last breath, he did not let them capture the
fortress and out of the five loved-ones, the three
namely Bhai Mohkam Singh, Bhai Sahib Singh and
Bhai Himmat Singh, and Bhai Jiwan Singh, the
Ranghreta sikh, who had brought the severed head of
Sri Guru Tegh Bahadur Sahib from Delhi to Anandpur
Sahib, and some other Singhs killed a large number of
enemies and were then martyred."

S. Shamsher Singh Ashok in his article " Mazhabi Sikhan De

Pichhokar Te Ik Jhat" in the Punjabi Tribune dated 11th July, 1982
A.D. throws light on the bravery of Baba Jiwan Singh's family and
writes:

"Bhai Jiwan Singh got martyred in the battle of

Chamkaur in Sammat 1761 (1704 A.D.). Thereafter ,
Bhai Bir Singh and Bhai Dhir Singh, the two brothers
who belonged to Baba Jiwan Singh's family and who

346
 accompanied Guru Gobind Singh Ji right upto Nader,
at this time accepted to become a target for the trial of
the Tenth Master's gun at Damdama Sahib (Talwandi
Sabo) near Bhathinda."

S. Kartar Singh in his book " Jiwan Katha Guru Gobind Singh
Ji" writes that
"The Shaheedi Bunga of Dharam Bir Baba Jiwan
Singh ji at Chamkaur Sahib also is a sacred place. This
Bhai Jiwan Singh is the same person as had brought
the severed head of Guru Tegh Bahadur Sahib from
Delhi. He had embraced martyrdom at this very place
in the battle of Chamkaur."

S. Dhanwant Singh Seetal writes that

"When on the Baisakhi day of 1699 A.D., the Plumed

Master had organised the Panth at Anandpur Sahib,
Bhai Jaita had got baptised and become Jiwan Singh.
This Bhai Jiwan Singh was martyred on 23rd
December 1704 A.D. in the battle of Chamkaur. (Jiwan
Sri Guru Tegh Bahadur Ji, page 41)

Dr. Mohinder Kaur Gill provides the following information in

her book "Bhai Jaita — Guru ka Beta":

"All these kept fighting and yet survived. They reached

the fortress of Chamkaur on the evening of 6th
December 1704 A.D. This fortress accommodatd about
40 families and had a high wall surrounding it. As the
day dawned , fierce fighting started. The Tenth Master
has made a mention of this battle in the "zafarnamah"
saying that there were only 40 Singhs on one side and
one lac soldiers were facing them from the other side.

347
 It was high time to display the feats of valour. Batches
of five Singhs each would advance, confront and kill
the enemies and would get martyred. In this way all the
Singhs were martyred and only five or ten sikhs
survived. These sikhs unanimously forced the Guru ji
to quit the fortress. This is the place where Baba Jiwan
Singh had embraced the martyrdom. Baba Ji's Bunga
Shaheedi Burj here is a firm evidence of this fact."
(page 132).

In the special supplement — "Sikhi da Prateek Bhai Jaita" of

the Masik Lakhari Sabha published by its Chief Editor Gurpreet
Singh Chhabra from Ferozepur describes on its pages 24, 25, the
bestowal of the plume by the Guru Ji on Bhai Jiwan Singh
Sadhu Daya Singh Ji Aarif has praised Baba Jiwan Singh on
page 47 of his book "Zindgi Bilas" in the following words :

"You have attained the 60th year of your life, consider

O, Sikh, the Guru's Sikhism is far away
Only he can pass the test of sikhism
Who dies like the Sahibzadas.
Only he can acquit in the `Sikh Mat'
Who is fearless like Jiwan Singh
Only he can come out with flying colours
Who sacrifices his life but does not bemoan."

The most popular poet of Punjab, Sant Ram Udasi has so

praised Baba Jiwan Singh in his poem "Guru Gobind Singh Ji da
Lokaan De Naam Antim Suneha" which has been published by Lok
Geet Prakashan Sirhind under the title "Sant Ram Udasi Di Chonvin
Kavita":

The taste of the pure sugared-water is quite different

I too had a different motive in baptising the sikhs

348
 I show my regard for the worker by calling him a
Ranghreta
Since a Ranghreta had provided the last glimpse of my
father's face.

Bhai Nichhattar Singh Noor has described the bequest of the

plume on Baba Jiwan Singh in his cassette `Bhai Jaita' as under:

The son of mother Gujri has departed

after donning the plume on Bhai Jaita's head
The son of mother Gujri is setting out
after making one fight against lac.

S. Harbans Singh Preet in his cassette "Ranghrete Guru Ke

Bete" sung by the singers Bibi Narender Beeba and Surinder Chhinda
describes the bestowal of plume on Baba Jiwan Singh as under:

A handful of the Singhs noticed a large force of the

enemy
The Singhs entreated the Guru ji to quit the fortress
The Guru ji himself donned his plume and raiment on
Jaita
Getting out of the Mughal encirclement the Guru ji
clapped his hands
The preceptor of India is leaving, telling his sikhs to
bear the sufferings of the nation
His Khalsa would always remain in high spirits

Bhai Kahan Singh Nabha writes in his work "Mahankosh":

"He was a very brave hero. When the Tenth Master

came to Chamkaur after quitting Anandpur, he along
with Baba Ajit Singh fought against the turks and was
martyred. The Shaheedi Bunga of Dharamvir Jiwan
Singh ji at Chamkaur Sahib is a sacred place."

349
 S. Shamsher Singh Ashok has portrayed the valour displayed
by Baba Jiwan Singh in the fortress of Chamkaur and his great
memorial there, in his writings as under :

"Rather he survived this battle somehow and joining

the Guru ji he reached Chamkaur via Ropar. For
evidence, there is a memorial of a tower in the north-
western corner of the fortress of Chamkaur where
Baba Jiwan Singh had taken a position and dauntlessly
fought the enemy. Thereafter, he fell while fighting
there. He kept company with the Tenth Master during
the fierce fighting at Chamkaur and had embraced
martyrdom along with the 40 Singhs including
Sahibzadas Ajit Singh and Jujhar Singh. " As a
memorial to him there is a Shaheed Ganj of Bhai
Jiwan Singh in the fortress of Chamkaur."
( Mazhabi Sikkhan Da Itihas, page 75 )

S. Wasakha Singh describes the Bunga of Baba Jiwan Singh

as under :

"Shaheed Ganj Bhai Jiwan Singh — quite close to the

Garhi Sahib, there is the Shaheed Bunga of the martyr
Dharamvir Jiwan Singh, which refreshes the memory
of him. The congregations come for its pilgrimage with
great faith and feel inspired by remembering the
sacrifices of the martyrs."
(Malwa Itihas, page 175)

In the Monthly Magazine "Shromani Khalsa" for December,

1998 A.D. printed and published by Sant Baba Darshan Singh Khalsa
of Tapoban Dhakki Sahib, Village and Post Office Maksoodaran,
district Ludhiana, S. Lal Singh Malhipur in his article "Pawan

350
Pavittar Kalgi da Safar" describes the endowment of the holy plume
to Baba Jiwan Singh at the Chamkaur fortress as under:

"The plume donned on the head of Bhai Jiwan Singh

created a mis-conception in Wajid Khan's mind and he
desperately rushed to Delhi in order to get the reward.
But, there he had to feel small since it was the head of
a self-sacrificing sikh and not that of the Guru ji.
Thereupon, the Mughal Government deposited that
diamond-studded plume in the store.
Aurangzeb expired on 3rd March, 1707 A.D.
After his death, his son Bahadur Shah expressed a
desire to accede to the throne. On 11th May, 1707 A.D.
crossing the river Satluj, he came to see the Guru ji
and begged for military support. The Guru ji blessed
him and provided military aid. Thereafter, the King
sent a request to Guru ji through Bhai Dharam Singh
to kindly come and meet him at Agra. Acceding to his
request the Guru ji reached Agra on 31st July, 1707
A.D. and on the day of the meeting he donned the
weapons and royal dress and rode his azure horse to
him. The King received the Guru ji respectfully at the
gate of the fort. Out of respect while the King
presented to the Guru ji, a Tukhtukhi Sarai Parda, a
tent and a war-drum, he also made an offering of the
plume which had been removed from Baba Jiwan
Singh's head. The Guru Sahib sent all these articles to
his camp through an attendant Bhai Bir Singh. After
meeting the King and receiving the valuable plume, the
Guru ji reached Nander. At Nander when the Guru ji
came across Banda Singh Bahadur, noticing in him an
able personality like that of Bhai Jiwan Singh, he
appointed him the leader of the Khalsa Panth. He
explained to him his complete mission and decorating

351
 him with the title Bahadur, he gave him five loved
ones, five arrows and the sacred plume" (page 78).

Principal Ganga Singh describes the valour displayed by Baba

Jiwan Singh in the battle of Chamkaur as under:

Jiwan Singh anointed by you can never die

Even if there are ten million instead of ten lac,
he can not be frightened.

S. Gurcharan Singh Tohra , President, Shromani Gurdwara

Prabandhak Committee, Amritsar while expressing his views on page
16(H) of "Mazhabi Sikhan da Itihas" by Shamsher Singh Ashok
writes:

"From historical view-point, the immortal martyr Baba

Jiwan Singh who proved to be a true son of the Tenth
Master by sacrificing himself in the battle of Chamkaur
after the battle of Anandpur Sahib was such a divine
soul that the future sikh generations would continue to
receive practical message for getting immortalised by
sacrificing themselves for religion"(Mazhabi Sikkhan
da Itihas, page 16(H)

S.Kartar Singh, M.A. describes the martyrdom of Baba Jiwan

Singh Ji as under:

"Bhai Jaita was later baptised and renamed Bhai

Jiwan Singh. He proved a fighter and took a heroic
part in all battles fought by the Guru. He died fighting
in the battle of Chamkaur Sahib."
(Life of Guru Gobind Singh, page 37)

The Chief Editor, S. Jagjit Singh Dardi writes in his article

352
"Bartania'ch Payee Guru Gobind Singh Ji Di Kalgi Jald Bharat Puje
Gi" that

"It is worth mentioning that when the Britishers

captured the sikh empire, they also took in possession
Ranjit Singh's royal Trearury containing many
historical articles. These articles included the Koh-i-
noor diamond, Guru Gobind Singh Ji's diamond-
studded plume and weapons. The Plumed Master Guru
Gobind Singh Ji had donned this plume on the head of
Bhai Jaita (Baba Jiwan Singh) at the time of quitting
the fortress of Chamkaur." (Chardi Kalan, Patiala of
Monday dated 24th October, 1998 A.D. )

S. Gurinder Singh in his article "Sri Guru Gobind Singh Ji Di

Kalgi Prapat Karan Layee British Adhikarian noon Kanooni Notice"
recounts bestowal of the plume on Baba Jiwan Singh as under:

There is a mention in history according to which Sri

Guru Gobind Singh Ji had removed this plume from his
own turban and donned it on the turban of Bhai Jaita
Ji (Baba Jiwan Singh) at the time of his departure from
the fortress of Chamkaur. ( Ajit, Jalandhar dated 28th
January, 2000 A.D. )

Shri Hari Ram Gupta writes in his book "History of the Sikhs"
that

"After the creation of Khalsa, Jaita was baptised by

Guru Gobind Singh and was named Jiwan Singh. He
was killed in the battle of Chamkaur in 704 A.D. (page
218).

The poet Koer Singh had heard the entire history of the Gurus
in form of a narrative from Bhai Mani Singh. Bhai Mani Singh was a

353
contemporary of Guru Har Krishan Ji, Guru Tegh Bahadur Ji and
Guru Gobind Singh Ji. He was martyred at Lahore during Harh,
Sammat 1781 Bikrami i.e. 24th June 1734 A.D. The poet Koer Singh
describes the number of the sikhs who survived the battle of Sirsa
stream and reached Chamkaur as under:

Now 40 Singhs arrived here, who included five Bhatias

There were four Arora Singhs among them
and some Khatries and Kalals
Among them there were two Ranghretas
and two doubly- blessed Mahajans
Among them there was one Sangat Singh Bangesari
and four Sahibzadas under the umbrella of the Guru
Sahib.

In the epilogue of this book the detail of the Ranghreta Singhs

is given as under:

"Ranghreta Singh --when Sri Gobind Singh Ji was

besieged in the fortress of Chamkaur, there were 40
Singhs and four Sahibzadas including two Ranghreta
Singhs and two doubly-blessed (Khatri and Brahman)
Singhs. Out of he Ranghreta Singhs, Bhai Jiwan Singh
and out of the doubly- blessed sikhs Bhai Daya Singh
and Bhai Sangat Singh Bangesari or Bangus are
famous." (Gurbilas Patshahi Dus, pages 196 and 318;
Edited by Punjabi University, Patiala; Time of
composition 1751 A.D. )

S. Harbans Singh describes in detail the bravery and

martyrdom of Baba Jiwan Singh in the sikh review for January, 1982
A.D. at pages 44-45 and 55-56.
He had all the attributes of a great general. That is why Sir
Denzil Abbaston has recognised Baba Jiwan Singh as a great general
and writes:

354
 "One among the great generals of the Guru ji was
Jiwan Singh who was a Mazhabi Sikh and to whose
memory stands a Shaheedi Burj at Chamkaur Sahib in
district Ambala. He had been martyred in the battle of
Chamkaur Sahib in the years 1705--1706 A.D." (A
glossary of tribes and castes part III, page 76, reprint
of 1990; time of composition 1865--1870 A.D.)

Sir Joseph David Conningham recognises Baba Jiwan Singh

as a great general and hero and writes:

"At Chamkaur Sahib, the mausoleum of a Mazhabi

Sikh Bhai Jiwan Singh, a great hero, still exists in the
tower of the small bricked fortress. He had been
encircled and martyred along with Sahibzada Ajit
Singh and Sahibzada Jujhar Singh. There is a splendid
gurdwara constructed at that site.
(Sikh Itihas, page 71 )

It becomes self-evident on the basis of the above evidences,

facts and references that keeping in mind the activities, sacrifices for
the Khalsa Panth and complete dedication to the Guru's
establishment, Baba Jiwan Singh who had won a victory in every
field and was one the five loved-ones of Guru Tegh Bahadur Ji, the
saint-King, Guru Gobind Singh Ji had given recognition to the Guru's
son by endowing him with the plume, weapons and raiment at the
time of quitting the Chamkaur fortress. He had also taken the
important decision of going out of the fortress in obedience to the
authority of the five loved-ones.

Was Bhai Sant Singh Endowed With

The Plume And the Raimant?

355
 Some writers have written about the bestowal of the plume
and tiara on Bhai Sant Singh. The some writers have provided varied
information in this regard. Some of them are mentioned here under:

1. "Sri Gur Sobha" written by Senapati, pages 131–132.

2. "Panth Parkash" by Giani Gian Singh, pages 285–286
3. "Gurbilas Patshahi Dus" by Bhai Sukha Singh, pages 323-324.
4. "Punjabi Bir Parampara" by S. Shamsher Singh Ashok, page
158.
5. "Pracheen Panth Parkash" by S. Rattan Singh Bhangu, page58
6. "History of Sikh Religion" by Khazan Singh, page 191.
7. "Yug Purush" by Ranbir, page 226.
8. "Jiwan Katha" Guru Gobind Singh by S. Kartar Singh, M.A.,
page 357.
9. "Jiwan britant Dus Guru Sahiban" published by Harbhajan
Singh and Harcharan Singh, page 355.
10. "The Sikh Religion" by Max Arthur Macaliffe, pages 190-191.
11. "Dashmesh Piar" by S. Karam Singh Raju, page 183.
12. "Pracheen Varan Te Jangname" published by Shromani
Gurdwara Prabandhak Committee, Amritsar, page 46

All the above writers have written about the bestowal of the
plume and the tiara on Bhai Sant Singh. Except "Sri Gur Sobha"
which was composed in 1711 A.D., all other above books were
written later. The writer of Sri Gur Sobha, the poet Senapati has
stated that the plume was given to Bhai Sant Singh. He writes:

Dohira

He mauled the enemies

And at once broke through their blockade
The Almighty God used his power to protect him 65-
534
At the time Sant Singh took hold sword
And pounced upon the enemy
Having a distinctice sway 66-535.

356
 Dohira

He cried Khalsa Khalsa without any other hope

Uttering wahaguru, Sant Singh laid down his life 68-
539
Many great heroes had fought there but he was
matchless
Guru ji at once took a bow and rode out himself 70-
539

Swaiyya

He took a bow and arrrows and rushed to the field

He shot arrows without delay and struck blow after
blow
At that time Guru ji wrought
A miracle with an enemy's blow
one of his fingers was cut apart
(Shri Gur Sobha page 131-132)

The poet Senapati writes that when Sant Singh was martyred,
the Guru ji himself took his bow and arrows and rushed out of the
fortress to fight. At that time while fighting against the enemy the
Guru ji got one of his fingers chopped. This fact makes it evident that
Bhai Sant Singh had been martyred while the Guru ji was present
there.Therefore how could the Guru ji endow him with plume and
tiara before departing from the fortress? According to strategy, the
great person whom the plume and tiara were to be given had to be, of
necessity, present in the fortress so that the illusion of Guru ji's
presence in the fortress could be maintained among the enemies. So it
is evident that before leaving the fortress the Guru ji could not bestow
his plume and tiara to him, because he had embraced martyrdom in
the battle of Chamkaur before the Guru ji quitted the fortress.

357
 Here, this fact also is incorrect that the Guru ji had come out
of the fortress to fight and got one of his fingers chopped. Guru ji has
himself stated in the Zafarnamah that ten lac Mughal soldiers had
surrounded him but by the grace of God he came out of their
encirclement and was not even bruised. The Almighty extricates his
man of faith from the siege of the enemies.

Neither a hair of mine was turned;

nor did my body receive any injury
Because the Almighty, the destroyer of enemies
Brought me out safely (44)

Bhai Sukha Singh, the writer of "Gurbilas Patshahi Dus" has

mentioned the bequest of the plume and tiara to Bhai Sant Singh after
1704 A.D. The time of composition of his book is 1797 A.D. i.e. 93
years after the battle of Chamkaur Sahib. No court poet of the Guru ji
or contemporary historian has mentioned the bequest of the plume
and the tiara to Bhai Sant Singh for a period of 93 years. Bhai Sukha
Singh writes :

Then the great Master enacted this scene

and called Bungesar to him
He donned all his weapons on his body
and the plume and tiara on his head 178)
He seated him at his own place
and exhorted him by patting.
The Satguru felt greatly pleased at
having created his second
The name of that person was Sant Singh
who had served the Guru ji's household from the
beginning
He was putting on Bungsi dress from
which he got the name Bungas (Page323-324)

358
 So it is self-evident that no writer has mentioned the name of
Sant Singh from 1704 to 1797 A.D. As has been mentioned above,
according to the poet Senapati, Bhai Sant Singh had been martyred
before the Guru ji quitted the fortress. Consequently, the question of
bequeathing the plume to him does not arise. I feel that these days so
many writers are changing the names. In the same way it is possible
that this name may have been changed in the original manuscript of
the poet Senapati. We have tried hard to locate the original
manuscript but it has not been found anywhere.

Was Bhai Sant Singh a Bungesar?

Bhai Sukha Singh takes the word Bungesar in the sense of an
inhabitant of Bengal, in his book "Gurbilas Patshahi Dus" .This
writing belongs to the year 1797 A.D. Earlier then it in 1751 A.D.,
the poet Koer Singh used this word in his book "Gurbilas Patshahi
Dus", to mean the territory of Qurram-Kohat. Bhai Koer Singh has
used this epithet for Bhai Sangat Singh and Bhai Sukha Singh has
used it for Bhai Sant Singh. It is worth noticing here that Bhai Sukha
Singh considers Bhai Sant Singh to be an inhabitant of Bengal but a
later historian Rattan Singh Bhangu has not called him Bungesar.
After these writers chooramani Bhai Santokh Singh has mentioned, in
his work "Gur Partap Suraj Granth" at page 5905-06, Bhai Sant Singh
as a Khatri and Bhai Sangat Singh as a Bungsi. The word Bungsi has
been used in the sense of an inhabitant of Bengal. S. Shamsher Singh
Ashok on page 89 of his "Punjabi Bir Parampara" and on page 158 of
his book "Mazhabi Sikhan da Itihas" has given the meaning of the
word Bungas as the owner or the resident of the area of Qurram-
Kohat. He has used the epithet Bungas with Bhai Sant Singh and has
mentioned him to be recipient of the plume. Bhai Kahan Singh
Nabha, the compiler of "Mahankosh" has written that Bhai Sant
Singh was an Arora sikh of the town Patti in Majha. Chooramani
Bhai Santokh Singh has written on pages 5905-06 of "Gur Partap
Suraj Granth" that Bhai Sant Singh was an Arora sikh belonging to
the Patti town in Majha. It goes to prove that Bhai Sant Singh was
neither a Bungesari (An inhabitant of Bengal) as written by Bhai

359
Sukha Singh nor an inhabitant of Qurram-Kohat as written by Bhai
Koer Singh. The book of the poet Koer Singh was written 47 years
after the poet Senapati i.e. in 1751 A.D., while Bhai Sukha Singh
wrote his book 93 years aftr the poet Senapati. The poet Senapati
writes that Bhai Sant Singh had been martyred before the Guru ji
quitted the fortress. So, it is clear that the question of bequeathing the
plume and the tiara to him does not arise . Bhai Sant Singh was
neither an inhabitant of Bengal nor of the area of Qurram Kohat. On
the other hand he belonged to the town of Patti in the Punjab and as
such it is not appropriate to call him Bungas, Bungsi or Bungesar.

Bhai Sangat Singh : In The Context of History

Before writing the life story of Guru ji's unique devotee Bhai
Sangat Singh Ji, it is very essential to give a detailed account of all
the Sangat Singhs in sikh history so that the readers realise the
misconception created by the historians and they are apprised of the
true facts with no scope at all for any misgiving. But it has been
noticed that these days many newly emerging writers have made an
ugly attempt to create some fake Sangat Singhs obliterating, eclipsing
and confusing the personality of the factual and historical Sangat
Singh. They have many a time blotted out the names of other great
Singhs in the old books and replaced them with fictitious Sangat
Singhs. But the truth always endures and greatness always lies in
reposing one's faith in the truth. The Gurbani always gives direction
and enlightens.
O' Nanak, the false-hood wears out and the truth endures at
length
As far as the portrayal of Bhai Sangat Singh is noticeable in
sikh history, the incidents relating to him occurred during 78 years
from 1656 A.D. to 1734 A.D. These sikh heroes have been
mentioned by the contemporary and court poets of Sri Guru Tegh
Bahadur Ji and Guru Gobind Singh Ji, and the Tenth Master himself
in his Bachittar Natak. These contemporary historians have not
mentioned any other Sangat Singh except these six in their works and
writings in Punjabi, Hindi , English , Arabic and Persian.

360
 First of all one Bhai Sangatia has been mentioned by Dr.
Taran Singh in his book "Guru Tegh Bahadur : Jiwan Sandesh Te
Shahadat" at page 205. He was born in the house of Bine Uppal in the
village Amb Mari in the Pargana Miyeen De Maur. This saintly
devotee served the seventh and eighth Guru Sahiban and moved
about in the company of the Nineth Guru ji. In the year 1656 A.D.
when the Nineth Guru went on his first pilgrimage towards East, Bhai
Sangatia accompanied him. When he was arrested for the first time,
Bhai Sangatia also was apprehended along with him. The Satguru Ji
gave him a title of Sangat Sahib,observing his sense of service. The
epithet "Sangat Sahibyee" attached to the Udassi Saints is due to him.
The second Bhai Sangat Rai Ji has been mentioned by Guru
Gobind Singh Ji himself in the 11th chapter of his great work
"Bachittar Natak" in the context of the battle of Hussaini or Bajroor
which was fought on 20th March 1696 A.D. Bhai Sangat Rai Ji along
with his seven companions had been martyred while fighting
heroically. The Guru ji writes:
Dohira
Sangat Rai stroke along with seven horsemen
After secing him fighting or hearing about him
So many more joined the fray (57)

The third Bhai Sangat Singh Ji has been mentioned by

Principal Satbir Singh in the context of the battle of Muktsar as one
of the 40 Singhs who had under the leadership of Bhai Mahan Singh
written the letter of `No Allegiance' at Anandpur Sahib and returned
to their respective homes. "Gur Partap Suraj Granth" states as under :

Those who had lost faith resolved unanimously

They wrote a letter of "no allegiance"
Saying that they were no more the sikhs of the Guru.
(Anshu 4, Rut 9)

Bhai Sangat Singh had been martyred along with Bhai Mahan
Singh in the battle of Muktsar in 1705 A.D. The words of blessings

361
and honours which the Guru ji bestowed upon the 40 Muktas were
uttered for Bhai Sangat Singh as under :

"Bhai Sangat Singh Ji (24) was called the King of

Delhi." (Gurdwara Gazette December 1993 A.D
Shromani Gurdwara Prabandhak Committee,
Amritsar, page 17)

The fourth Bhai Sangat Singh Ji has been mentioned at the

time when Tat Khalsa and the Bandai Khalsa clashed at the Akal
Takht Sahib in 1723 A.D. To put an end to this conflict, the two sides
mutually decided that they should each make one Singh as its
representative, that the two should wrestle with each other, and that
the side whose representative lost would accept the supremacy of the
other side. According to this decision the Tat Khalsa was represented
by Miri Singh and Bandai Khalsa was represented by Sangat Singh.
The two wrestled and Bhai Sangat Singh had to lick the dust. S.
Rattan Singh Bhangu bears witness to it as under:

Dohira

Miri Singh Kahan and Sangat Singh Kalal

Wrestled at the Bunga of Akal Takht
the whole community witnessed it

Chopayee

When Miri Singh got his hand released

Sangat Singh instantaneously fell down
(Pracheen Panth Parkash, page 234,Shromani
Gurdwara Prabandhak Committee, Sri Amritsar)

The fifth Bhai Sangat Singh was martyred along with Bhai
Mani Singh at Nakhas chowk, Lahore on 24th June, 1734 A.D.
Sangat Singh's brother Bhai Sant Singh also had been martyred along
with him. The poet Bhai Koer Singh confirms this fact as under:

362
 "One loveable person among them was Shri Gurbax
Singh
And the second was a unique person called Sant Singh
Amar Singh who had no equal was among them
And Similarly Udai was in their midst
Gurmukh Singh was a very brave person among them
And Ran Singh who was very cool person was one of
them
The person named Sangat Singh conducted himself
herically (190)
Besides these were other great Singh who fell in
Nakhas chowk.
(Gurbilas Patshahi Dus, page 283, Edited by, Punjabi
University, Patiala).

The sixth Sangat Singh was Baba Jiwan Singh's younger

brother who had been born at Patna Sahib on 23rd December, 1666
A.D. He was a look-alike of the Guru ji and the two were play-mates
in their child-hood.
Sangat Singh is a great character who was established and is
known as the younger brother of Baba Jiwan Singh. The people have
tried hard to create a lot of misconception about him and to make the
situation self- contradictory. It seems as if there were some particular
enjoyment in politicising the supreme devotees of the Guru Sahiban.
Indeed there are a very few impartial writers who have portrayed the
happenings honestly.While making investigations, we have noticed
that the respective community to which a writer belongs has been
applauded while the protrayal of other historical characters has
casually attempted as per the writer's will. In order to delink Bhai
Sangat Singh from Baba Jiwan Singh's family, the writers have
created many fake Sangat Singhs in addition to the historical ones so
that the facts formally might seem unfounded. The people forget the
bitter truth that they are deliberately taking liberty with the history
which had been fully supported and patronise by the Guru Sahiban.

363
The contribution made by the ancestors and contemporary close
relatives of Baba Jiwan Singh to nature the tree of sikhism with their
blood cannot be replaced by that of any other dynasty. Sacrifices
made by Baba Jiwan Singh's father Bhai Sada Nand Ji, his brothers,
uncles and elders cannot be matched by those of any other family in
sikh history. His family is great and sacred and is the one full of
compassion, humanity, celestial light, knowledge, philosophy and
bravery. His honour and grace have been maintained by Baba Jiwan
Singh.
It is a great pity that the historians and the writers have left no
stone unturned to separate the two brothers. Just as ugly efforts have
been made that the twin brothers Lov and Kush should not look-alike,
in the same way the effort made by the various people to create a
fictitious Sangat Singh is not only unhistorical but also unscientific
and unsocial. Sangat Singh whose history is related to the Nineth and
Tenth Masters should have his birth and breeding like the one in
Guru's establishment and in accordance with the traditions of the
conduct of the Guru's establishmnent. The Sangat Singh who was the
Tenth Master's contemporary was born at Patna and had a very
honourable and genuine place in the Guru ji's household. Only that
character named Sangat Singh should be accepted as real from
historical point of view. " Sankhep Dus Gur Katha" written by the
poet Kankan, contemporary of Guru Gobind Singh holds out a
testimony to this character alone. That he was the brother of Baba
Jiwan Singh Ji. This evidence alone, being contemporanions, is
accepted as true and correct. According to the poet Kankan :

At Patna Gobind organised his play

He took Sangata, Jaita's brother, alongwith
He set at naught the distinctions of high and low,
Just as Guru Nanak kept Mardona with him (212)
(Sankhep Dus Gur Katha 51, time of composition 1711
Edited by Dr. Gurmukh Singh M.A. Phd.
Language Department, Punjab and also edited by well
known journalist and lady writer of Pakistan Sayyaida
Farah Adeel.)

364
 Life Story of Bhai Sangat Singh Ji
Guru Tegh Bahadur Sahib reached back Baba Bakala after the
conclusion of his second Odyssey in March, 1664 A.D. and then
came to Kiratpur Sahib. Thereafter he purchased land in Bilaspur
from queen Champa and founded the town Chak Nanki on 19th June,
1665 A.D. These days this place is known as Anandpur Sahib. For
some time the Guru ji stayed at Anandpur Sahib and then towards the
end of 1665 A.D. after acceding to the throne of Guruship, he set out
on the 3rd Odyssey to propagate religion in the eastern part of the
country. On this pilgrimage he took Bhai Mati Dass, Bhai Sati Dass,
Bhai Diala and Bhai Sada Nand along with him.This whole group of
the sikhs while propagating sikhism and strengthening the sikh
organisation, passed through Kaithal, Thanesar, Manikpur, Delhi,
Mathura, Agra, Itawa, Danapur, Fatehpur, Banaras, Sasram and
Gaya. They reached Patna Sahib in the March of 1666 A.D. Guru
Tegh Bahadur Ji spent some months of summer and rainy season i.e.
March to September at Patna Sahib. Thereafter, he left Patna Sahib,
passed through Punger, Bhagalpur, Malda and Gopal Nagar, and
reached Dhaka in October 1666 A.D. Guru Tegh Bahadur Ji was still
at Dhaka when he was informed through Bhai Mehar Chand and Bhai
Kalyan Chand that a baby boy had taken birth in his house on 7th
Sudi of Poh in Bikrami Sammat 1723 (22nd December, 1666 A.D.).
Immediately, on receiving this news he named the baby
Gobind Rai. At Patna Sahib itself on the next day Bhai Sangata (Bhai
Sangat Singh) was born to Bhai Sada Nand Ji and Mata Premo Ji.
Bhai Jaita Ji, Bhai Sangata Ji and Gobind Rai Ji played and studied
together in their childhood at Patna. Guru Gobind Singh's court poet
Bhai Kankan gives a testimony to this fact as under:

At Patna Gobind organised his play

He took Sangata, Jaita's brother along with him
He set at naught the distinctions of high and low
Just as Guru Nanak kept Mardana with him

365
 (Sankhep Dus Gur Katha,page 51; time of composition
1711 A.D.)

Baba Jiwan Singh also testifies the fact of his playing alone in
his childhood at Patna as under:

Sirkhandi

Sangata and Gobind were friends in the city of Patna

Just as Balram and Krishan played together in
Bindraban
They bathed in the cool water of the Ganges
Thus the Guru ji and Sangata had a great, constant
companionship
(Sri Gur Katha, page 56)

S. Gurcharan Singh Tohra, the former President, shromani

Gurdwara Prabandhak Committee, Sri Amritsar has commented to
clarify the situation in the following words in his article in S.
Shamsher Singh Ashok's book "Mazhabi Sikkhan Da Itihas" :

"Not only Baba Jiwan Singh but also several

Ranghreta and Mazhabi Sikh heroes like Baba Sangat
Singh, Bir Singh, Bhai Garja Singh, S. Nibahu Singh,
Goddhar Singh etc. stood by the Guru Panth through
ghir thought, word and deed from the time of the Tenth
Master to the time of Baba Banda Singh Bahadur,
Buddha Dal, Taruna Dal, Sikh Misls and Sikh Rule.
They not only supported the Guru Panth sincerely in
every crisis but also displayed feats of bravery and
steadfastness whenever the time demanded sacrifice."
(page 165)

366
 S. Dhanna Singh Gulshan, the former Central Minister,
Government of India writes in his article "Amar Shaheed Baba Jiwan
Singh Ji" as under :

"Dharamvir Bhai Jaita (better known as Baba Jiwan

Singh) who had reached Anandpur Sahib with the
sacred head of the Nineth Master Sri Guru Tegh
Bahadur Ji from Delhi and who had continued to be a
war-drummer of Guru Gobind Singh Ji was an
immortal martyr belonging to this family. In addition
to him Bhai Sangat Singh Bungas, Baba Bir Singh,
Bhai Nibahu Singh and Bhai Garja Singh etc, who
were prominent war-heroes had close kinship with this
dynasty.(Mazhabi Sikhan da Itihas, page 16 GH)

Sri Guru Tegh Bahadur Ji reached Anandpur Sahib in 1670

A.D. after completing his pilgrimage. But Mata Gujri Ji, Sahibzada
Gobind Rai Ji, Mama Kirpal Chand Ji, Mata Premo Ji, Bhai Sangata
Ji and Bhai Jaita Ji continued to stay at Patna Sahib. In 1672 A.D.
they received call from Guru Tegh Bahadur Ji, and the entire family
set out from Patna Sahib and passing through the places like
Danapur, Banaras, Lucknow, Hardwar, Lakhnaur and Ambala;
reached Anandpur Sahib in March, 1673 A.D. This was a long
journey, full of hurdles. Their own relatives as well as the
Government of the time were hostile to them. Though the Guru ji had
made arrangement for their stay at different places at the abodes of
his devotees, yet there was a danger at every place. It was not a
child's play to cover such a long journey and to bring Sahibzada
Gobind Rai safe and sound. This group set out in a very planned way
under the supervision of Mama Kirpal Chand Ji.
Shri Harnam Dass Sehrayee, a well-known Punjabi Scholar
and historian has described this journey as under:

"Bhai Jaita's real younger brother Sangata and his

mother were members of this group. Sangata was a

367
 look-alike of the Sahibzada and had a similar
constitution. He was wearing a dress similar to that of
the Sahibzada and looked so much like him that no
body could distinguish. There was not even the
slightest difference between the two. Though the two
mothers were seated in chariots, Gobind Rai was made
to sit in a bullock-cart , behind a curtain. Sangata was
presented as the Sahibzada to the congregations and
he received the offerings and the obeisances. In age
Sangata was Sahibzada's junior by one day. The
Sahibzada was not exposed to outer glances and was
tenderly kept confined to the bullock-cart. This was an
innovation of Mama Kirpal Chand
(Shahadat page 486)

S. Niranjan Singh Aarfi writes as under:

"Bhai Sangat Singh was the younger brother of Baba Jiwan

Singh."
(Ranghretian da Itihas, page 380)

S. Gurdas Singh Gharu has described Bhai Sangata as the

younger brother of Bhai Jaita on page 56 of his book "Khalsa Gorilla
Jang Chalda Riha".
S.Dalbir Singh also has declared Bhai Sangata to be the
younger brother of Bhai Jiwan Singh in his "Mahankav Waryam
Akela" in the following words :

The news was sent that a child had been born to Sada
Nand also
The congregation rejoiced at the birth of the two
babies
It was the fifth of the month Poh in the Bikrami year
1723
The devotees were beside themselves with joy

368
 Many people called him Sangata
Who had added to the family of Premo and Sada Nand
By the grace of the Satguru, Jaita and Sangata made a
good pair (page 36)

Col. Labh Singh gives the following description about Bhai

Sangat Singh :

"It is proper to state here that Bhai Sangata, son of

Guru Tegh Bahadur's unique devotee was also born at
Patna on 5th Sudi of Poh in the Bikrami year 1723
(23th December,1666 A.D. to Mata Premo Ji."
(Shromani Jarnail Shaheed Baba Jiwan Singh, page
25)

In the monthly magazine "Likhari Sabha" Ferozepur in its

special supplement for December, 1992 A.D., "Khalse da Sankalp
Bhai Jaita " published by Bhai Jaita Gurmat Parchar Mission (Regd)
Mohali, and "Dalitan di Pukar" published by Bhagwan Balmik, Baba
Jiwan Singh Trust, Amritsar firmly state Bhai Sangat Singh to be the
younger brother of Baba Jiwan Singh.
Dr. Balbir Kaur, Head of the Guru Granth Sahib Studies
Department, Punjabi University, Patiala supervised the thesis
"Ranghrete Guru Ke Bete-Bhai Jiwan Singh" presented by Shri Raj
Kumar, which describes Bhai Sangat Singh as the younger brother of
Baba Jiwan Singh.
Dr. Mohinder Kaur Gill, Principal, Mata Sundri College, New
Delhi in her book "Bhai Jaita--Guru Ka Beta" writes that Bhai Sangat
Singh was the younger brother of Baba Jiwan Singh.

Fictitious Sangat Singhs And Imaginary Events

Several writers without delving deep into the history have
tried in vain to create fake Sangat Singhs in order to obliterate,
eclipse and confuse the personality of the real Sangat Singh, as also
to prove that Sangat Singh was not the real brother of Baba Jiwan

369
Singh. These attempts are Without any foundation ; yet it will be
appropriate to consider the views of these writers from critical
standpoint.
For instance, "Jeevni Shromani Shaheed Baba Sangat Singh
Ji" written by S. Gurbachan Singh Panwan and published by Baba
Sangat Singh Khalsa Dal, Punjab, Head Office at Ludhiana gives the
following facts on page 6 regarding the birth place and parentage of
Bhai Sangat Singh:

"Bhai Sangat Singh Ji was born at Patna (Bihar). His

native village was Kheri in Tehsil Phagwara and
district Kapurthala in Doaba. These days the building
of the Gurdwara Shaheed Baba Sangat Singh Ji is
under construction at this place. The voluntary service
at this sacred place is being performed by Baba Seesa
Singh of Hazoor Sahib. Baba Seesa Singh belongs to
the order of Baba Nidhan Singh.
The village Kheri is situated on the road leading
from Phagwara to Jalandhar. This is the native place
of this great hero of the Panth. The name of his father
was Bhai Rania and the name of his mother was Mata
Amro.The Bhai Sahib was born four months after the
Tenth Master had been born. As such, he was born in
the year 1667 A.D. It is self-evident that when Guru
Tegh Bahadur Ji was on his tour for propagation of
religion, Bhai Rania also was in attendance. From the
very beginning this family had limitless love and
devotion for the Guru's establishment."

" Baba Sangat Singh Ji" written by S. Gurbaksh Singh Rahi

and published by Guru Nanak Sikh Missionary Society, Punjab, Head
Office Barnala, district Sangrur states on page 10

"Full two months after the birth of Guru Gobind Singh

Ji, Baba Sangat Singh Ji was born to Bibi Amro Ji and

370
 Bhai Rania Ramdasia Sikh on 23rd Phagan Sammat
1723 Bikrami i.e. February 1667 A.D. at 12.30 A.M. at
Patna.

S. Niranjan Singh Sathi in his article "Rat Bhijji Ran Bhoomi

Te Tarian Bhari Raat", published in the daily "Ajit" dated 11th
December 1998 A.D., the village Katta Sabaur in district Ropar is
mentioned as the native village of Bhai Sangat Singh Ji. According to
Sathi Sahib:

''Bhai Sangat Singh was an inhabitant of the village

Katta Sabaur, near Nurpur Bedi in district Ropar.
Guru ji had once visited this village and since that time
Bhai Sangat Singh had joined his company. He was an
age-mate and look-alike of the Guru ji. Being the
supreme server of the Guru ji he always remained in
attendance. In history he is also mentioned as Sangat
Singh Bungesari."

Most of the scholars have accepted Bhai Sangat Singh, the

younger brother of Baba Jiwan Singh to have been born at Patna. As
the above discussion shows the statements of S. Niranjan Singh Sathi,
S. Gurbachan Singh Panwan and S. Gurbaksh Singh Rahi have no
basis to prove Bhai Sangat Singh to be a contemporary of Baba Jiwan
Singh except that Bhai Sangat Singh was the younger brother of Baba
Jiwan Singh. We have already mentioned six brave Sangat Singhs.
This idea seems nothing but a mischievous conspiracy. All the old
books express meaningful ideas but the research of these three
scholars has no foundation except their imagination because this is
not borne out by history. As such an attempt has been made to relate
one brother to Mazhabi Sikhs and the other to Ramdasia clan. The
above scholars do not perhaps know that both the Ramdasia and the
mazhabi sikhs have a common ancestral back-ground both having
descended from the Nagvanshis. The difference between the two was
established at a later stage on the basis of their professions and trades.
Though it does not make any significant difference yet it seems

371
inappropriate to make distinctions on the basis of wrong facts. S.
Gurbachan Singh Panwan says that Bhai Sangat Singh was born at
Patna and his ancestral village was village Kheri in Tehsil Phag wara,
district Kapurthala. The statement regarding his birth is correct but
Sangat Singh referred to here is not congruous to Bhai Sangat Singh
who was the brother of Baba Jiwan Singh. It cannot be proved on the
basis of historiocal illusions. Besides it does not bear out the facts
given in history. There is not a single reference in history to show
that any Bhai Sangat Singh, son of Bhai Rania, was born at Patna and
that his ancestral village was Kheri.
At a meeting of Dr. S.P.Samnaksar, National President of
Bhartiya Dalit Sahit Academy, Delhi, Acharya Gur Parsad, its
national General Secretary, Dr. Lekh Raj Parwana, President, Punjab
and Chandigarh Unit of Bhartiya Dalit Sahib Academy, Dr.
W.U.Khan, Shri J.P. Singh, Journalist, and the present writer Jaswant
Singh, at Delhi it was decided that a survey team led by Dr. Lekh Raj
Parwana might visit the concerned villages in Punjab and meet the
Sarpanches and prominent persons there to find out if historically any
of these villages in Punjab could be taken as the birth place of Bhai
Sangat Singh. In pursuance of this resolution , the survey team toured
the villages Sapraur Theh, Nangal Majjhan and Sapraur village and
by meeting the respectable persons they discovered that no person
named by Sangat Singh had been born in any of these villages. Nor is
there any memorial to him in these villages. Besides, nobody in these
villages has ever observed Bhai Sangat Singh's birth day or
martyrdom day. The persons who gave evidences to corroborate the
above statement included Shri Parkash Ram , 72 year old Sarpanch of
village Sapraur, S. Niranjan Singh Namberdar, aged 80 years, Shri
Charan Dass Patwari, Jathedar Baba Gurnam Singh of voluntary
service(Kar Sawa), Shri M.Santosh Giri, the administrator of
Ichhadhari Naag Devta temple at Sapraur Theh and many other
residents of the village. The village Sapraur Theh has only the ancient
temple of Ichhadhari Naag Devta and no other memorial to any body
else.
Similarly, the statement of S. Niranjan Singh Sathi is also of
the same nature. History does not provide any reference of any

372
contemporary scholar which might uphold the discoveries of S.
Niranjan Singh Sathi. Then this view also is of baseless type. No sikh
scholar or a historian has given the birth of Bhai Sangat Singh to be
at village Katta Sabaur in district Ropar. The statements of Sathi Ji
that the Guru ji had once visited the village and Bhai Sangat Singh
had followed him thereafter and that he was an age-mate and look-
alike of the Guru ji are incorrect. The fact of the Guru ji's visit to this
village can be accepted but Bhai Sangat Singh's following him from
this village to Patna contradicts the fact of his birth at Patna. This
statement serves no purpose except to mislead the writers and the
readers . The person who met the Guru ji at the village may have had
the name Sangat Singh; but he is a second and secondary Sangat
Singh. Bhai Sangat Singh mentioned by Niranjan Singh Sathi does
not appear ever to have gone to Patna. As such, this Sangat Singh can
not be the younger brother of Baba Jiwan Singh. Even if Sathi Ji's
statement is accepted as true, Bhai Sangat Singh must be a grown-up
person at that time because it is very difficult for a child to quit his
home. This Sangat Singh had met the Guru ji for the first time.
History does not provide any reference to show that the village of
Bhai Sangat Singh was Katta Sabaur in district Ropar. The sikh
history is mute on the question whether Bhai Sangat Singh was at all
born at Katta Sabaur, district Ropar instead of Patna.
This fact is historically certain that Guru Gobind Singh Ji had
gone to Bansali in October 1700 A.D. on the invitation of Raja Sulahi
Chand. No reference is available to show that the Guru ji ever visited
this area earlier or later. While returning from Bansali he had graced
the soil of the village Katta Sabaur. The statement of Sathi Ji means
that Bhai Sangat Singh had met the Guru ji for the first time in
October 1700 A.D. in his village and without having any earlier
acquaintance with the Guru ji, he had accompanied the Guru ji in
October, 1700 A.D. Sathi Ji shows Bhai Sangat Singh to be an age-
mate and look-alike of the Guru ji. Guru ji had been born at Patna
Sahib in 1666 A.D. and when he visited this village he was 34 years
old. As such, Bhai Sangat Singh also should be 34 years old at that
time, which means that Bhai Sangat Singh had met the Guru ji for the
first time at the age of 34. It becomes crystal clear that Sangat Singh

373
portrayed by Sathi Ji has never been to Patna. According to Sathi Ji,
Bhai Sangat Singh had been blessed with the plume by the Guru ji in
the fortress of Chamkaur and he had been martyred in the battle of
Chamkaur on 23rd December, 1704 A.D. This means that he had
remained in attendance to the Guru ji for four years only.
This duration of four years does not contain any historical
event which might make Bhai Sangat Singh of Katta Sabaur
prominent or which might show the mutual relationship between him
and the Guru ji. The Guru ji's plume, tiara and raiment were to be
given to a great, honest and honourable devotee of the Guru ji's
establishment whose sacrifice the Guru ji might regard as high and
sacred. Out of the batch of war-like Singhs, only one honourable hero
seems to be worthy of these articles ; and that is Baba Jiwan Singh
whose matchless sacrifice could never be ignored by Guru Gobind
Singh Ji. The Guru ji could never misjudge and was sure to reward
the worthy; though an infirm sikh of the present days might dare
commit this negligence or impudence.
" Shromani Shaheed Baba Sangat Singh" edited by Niranjan
Singh Sathi and published by Shaheed Baba Sangat Singh Yaadgari
Trust(Regd.) Jalandhar has itself admitted on page 18 that no details
are available about Bhai Sangat Singh's village and family. The
people of the village only tell that the sub-caste of Bhai Sangat Singh
was Mathan and the name of his younger brother was Pangat Singh.
The survey team toured the village Katta Sabaur on 7th June, 1999
A.D. and met Shri Thakur son of Shri Bir Bal aged 74, Shri Ram
Krishan Panch, son of Shri Bachna Ram, aged 57 , Shri Daulat Ram
son of Bachna Ram, aged 32, Shri Jagtar Singh son of Shri Chhotu
Ram, aged 27, Shri Hari son of Shri Pritam Chand, aged 32 years and
Shri Bhagat Ram Sarpanch. It was intimated by them that the
martyrdom day of Baba Sangat Singh was observed for the first time
on 23rd December 1995 A.D. They had no knowledge of Baba Ji's
parents, siblings, wife and children. The statements of the above three
scholars vary and the two Sangat Singhs-- Sangat Singh Ahir of
Kheri and Sangat Singh Mathan of Katta Sabaur are different. No
reference about either of these two is available in the contemporary
history. Shaheed Baba Sangat Singh Memorial Trust (Registered)

374
Jalandhar itself admits that no detail about his village and family is
available in history. It is beyond comprehension then on the basis of
which reference has Niranjan Singh Sathi declared village Katta
Sabaur to be the native place of Bhai Sangat Singh Mathan. History
would provide any detail only if some character had existed. It is only
a clever effort to confuse history by creating a fake character.
The above three scholarly writers have tried in vain to link
Bhai Sangat Singh with the Ramdasia fraternity. To talk or to give a
statement without any historical proof means to mislead the readers.
It is a premeditated device to confuse history by creating a Sangat
Singh in this manner and it is nothing but a strategem to distort
history.Baba Jiwan Singh and Bhai Sangat Singh were two real
brothers. The two were not merely mazhabi sikhs but were the glory
of the entire Sikh Panth and the pride of the Nineth Master, the refuge
of India. Today, the two brothers Baba Jiwan Singh and Bhai Sangat
Singh occupy a leading place in the sikh religion, have made a
matchless sacrifice and performed a particular role in the evolution of
sikh history.
Bhai Sangat Singh which the above three rival scholars are
portraying cannot be regarded as the real brother of Baba Jiwan
Singh. In a way it means taking liberty with history and making a
mischief. Besides, the Guru ji had given his plume to Baba Jiwan
Singh and not to any Sangat Singh whom the above scholars have
tried to make the recipient of the plume. There was only one plume
and it was to be given to one person only. But the above scholars
have reared up two Sangat Singhs born at two different places.
Neither of these Sangat Singhs could become worthy of receiving the
plume by virtue of his sacrifice, dedication and devotion. This
attempt can be called meaningless and purposeless.
The statements of the above three scholars vary i.e. the two
Sangat Singhs are different from each other. They tell Patna to be the
birth place of one and the other is said to have been born at Katta
Kabaur in district Ropar. The history of the Sangat Singh presented
by Gurbachan Singh Panwan also does not fully enlighten us as to
what he was doing at the village Kheri and how he had come in
contact with the Guru ji. In reality , both these Sangat singhs are

375
fictitious and their creation is a clever attempt to mystify history. The
real Sangat Singh is only he who had been born at Patna and was the
real brother of Baba Jiwan Singh as has been mentioned by the
scholars openly in their books.At the time of bequeathing the plume
and tiara, Guru Gobind Singh Ji had to consider as to who could be
the rightful heir to these
valuable articles. If there was any body to deserve the plume and tiara
on the basis of sacrifices, performance and the qualities of
personality, it was only Baba Jiwan Singh and not Bhai Sangat Singh.
S. Niranjan Singh Sathi in his article in the "Daily Ajit"
Jalandhar, dated 22nd December 1995 A.D. writes :

"The martyrdom anniversary of the Baba Ji is being

observed for the first time on Saturday the 23rd
December at his own village Katta Sabaur (Nurpur
Bedi) ,district Ropar."

"Shromani Shaheed Baba Sangat Singh" published by

Shaheed Baba Sangat Singh, Yaadgari Trust (Registered) Jalandhar
states that:

"The martyrdom function at the mausoleum of Baba

Sangat Singh Ji was held for the first time on 23th
December, 1995 A.D. at village Katta Sabaur, Tehsil
Nurpur Bedi, district Ropar."

It seems ridiculous that such a great hero was born and

brought up in the village Katta Sabaur and his martyrdom anniversary
was not observed there from the beginning and the village has no
gurdwara, monument or a mausoleum as a memorial to him. The
village has no such old memorial evidence. In the year 1995 A.D.,
Shaheed Baba Sangat Singh Yaadgari Trust purchased the land and
started constructing a gurdwara which is still lying incomplete. The
walls have been constructed but they are without a roof. The
martyrdom anniversary of Bhai Sangat Singh was never observed in
this village before 23rd December, 1995 A.D.

376
 S. Gurbaksh Singh Rahi writes in his book "Baba
SangatSingh Ji" as under :

"The surviving Singhs started making preparations for

the next day's battle. They fought the Mughal forces
and embraced martyrdom one by one. The eight Singhs
included Bhai Katha Singh, Ramdasia sikh, Bhai
Madan Singh Ramdasia sikh, as also Bhai Sant Singh
Ramdasia sikh who was the younger son of Bhai
Randhir Singh Ji and the real younger brother of Bhai
Sangat Singh. It can be seen in "Jiwan Britant Guru
Gobind Singh Ji written by Professor Sahib Singh.
Besides these, Bhai Deva Singh and Bhai Kehar Singh
also were Ramdasias while Bhai Jiwan Singh was a
mazhabi sikh."
(Baba Sangat Singh Ji, page 19)

According to S. Niranjan Singh Sathi's article "Chamkaur

Sahib De Mahan Shaheed Baba Sangat Singh" in the `Daily Ajit'
Jalandhar of 22nd December 1996 A.D.,

"The third Bhai Sangat Singh was martyred at Nakhas

chowk, Lahore along with Bhai Mani Singh Ji on 5th
Sudi of Harh in the Bikrami year 1791 i.e. 24th June
1734 A.D. Bhai Koer Singh (Gurbilas Patshahi Dus)
and Bhai Sewa Singh (Shaheed Bilas) have borne
witness to Bhai Sangat Singh's martyrdom along with
Bhai Mani Singh. In this martyrdom spree, Bhai
Sangat Singh's brother Bhai Sant Singh also was
executed."

The statement of S. Niranjan Singh Sathi that Bhai Sangat

Singh and Bhai Sant Singh who had attained martyrdom at Lahore
were two real brothers and that the person of the same name who had
been martyred at Chamkaur Sahib was different, is historically true.

377
 S. Niranjan Singh Sathi, the editor of "Shromani Shaheed
Baba Sangat Singh" states at page 10 that "the brother of Bhai
Sangat Singh was named Pangat Singh."

But the statement of S. Gurbaksh Singh Rahi that Bhai Sangat

Singh and Bhai Sant Singh who were martyred at Chamkaur Sahib
were real brothers and belonged to Ramdasia community, is
unhistorical and unfounded. The three writers have given a different
name for the brother of Bhai Sangat Singh. S. Gurbachan Singh
Panwan and S. Gurbaksh Singh Rahi have given this name as Sant
Singh while according to Niranjan Singh Saathi the name of Bhai
Sangat Singh's brother was Pangat Singh. The statements of these
three scholars vary. The contemporary history, however, says nothing
to corroborate the above statements.
In reality, Bhai Sant Singh who had been martyred in the
fortress of Chamkaur was not the brother of Bhai Sangat Singh but an
Arora sikh belonging to Patti town. In the same way, Bhai Sangat
Singh who had attained martyrdom at the fortress of Chamkaur was
the younger brother of Baba Jiwan Singh. His story has already been
recounted in detail.
Senapati, the Guru ji's court poet states as under about Bhai
Sant Singh.
Dohira

He mauled the enemies

And at once broke through their blockade
The Almighty God used his power to protect him 65-
534
At that time Sant Singh took hold a swold
And pounced upon the enemy
Having a distinctive sway 66-535

378
 Dohira

He cried Kholsa Kholsa without any other hope

Uttering Wahaguru, Sant Singh laid down his life 68-
539
Many great heroes had fought there but he was
matchless
Guru at once took a bow and rode out himself 70-539

Sant Singh was an Arora from the town Patti in

Majha, who had embraced sikhism. The Guru ji at the
time of his departure from Chamkaur fortress bestowed
his plume and tiara upon him and seated him at his
own place. His son Harha Singh (Better known as
Bahadur Singh) had left Patti for Peshawar. The Guru
ji had blessed him with a Hukamnamah which was in
the possession of Mai Butki in the family of Bhai Uttam
Singh in the Bhaiyaan street of Ganj Mohalla at
Peshawar up to the fourth decade of the 20th century.
She also possessed a turban, a garment and a shoe out
of a pair of the Tenth Master. (Shri Gur Sobha page
130, 131 and 190; edited by Language Department,
Punjab)

This has been borne out by Bhai Kahan Singh Nabha also in
his book "Mahankosh" as under :
According to "Gur Partap Surya", Guru ji had donned his
plume and tiara on Bhai Sant Singh when he bestowed Guruship on
the Khalsa at Chamkaur. And :

Whom out of the five he endowed with the plume?

Listen to this decision attentively
Sant Singh was a virtuous Khatri sikh

379
 Guru ji endowed him with special honour out of the
five
He bestowed the Guruship upon him
He declared him to be the supreme among the Khalsa
He donned his weapons upon him and seated him in
the attic
The Guru ji raised the slogan of victory gladly
Many people name Sangat Singh Bungsi in this context
The Guru ji installed him at that moment
He gave him his tiara and bequeathed Guruship to
him.
Both these persons are the great sikhs of the Satguru
Whom did he consider worthy of being installed?
I do not entertain any controversy on this ;
Both are worthy of my obeisance
(Gur Partap Suraj Granth, Rut 41)
Bhai Sant Singh was an Arora sikh and an
inhabitant of Patti town in Majha. His son Harah
Singh (who is also known as Bahadur Singh) had been
blessed with a Hukamnamah by the Plumed Master.
That Hukamnamah is still with mayee Butki in the
house of Bhai Uttam Singh in the Bhaiyaan street of
Ganj Mohalla in the city of Peshawar. They possessed
also a turban, a garment and a shoe of a pair of the
Guru ji. Bhai Sant Singh's son had left Patti to settle at
peshawar (Mahankosh page 243)

S. Gurbaksh Singh Rahi has tried in vain, for no rhyme or

reason to prove Bhai Sant Singh to be a Ramdasia sikh on the basis of
unhistorical facts. The book " Jiwan Britant Guru Gobind Singh Ji"
written by Professor Sahib Singh to which he has referred gives only
the names of the 11 Singhs present in the fortress at page 182, but
nowhere in the whole book is written that Bhai Sant Singh was a
Ramdasia sikh and the brother of Bhai Sangat Singh. If the original

380
words of some book or some work are distorted and are given an
emotional and vicious colour, the scholars call it a literary sin or a
plagiarism. S.Gurbaksh Singh Rahi is not equipped with any
complete knowledge of history.
If the statement of S. Gurbaksh Singh Rahi that Sangat Singh
and Sant Singh were real brothers and belonged to Ramdasia
community, is accepted as true, according to S. Niranjan Singh Sathi
and other contemporary scholars and historians, these two brothers
had been martyred on 24th June, 1734 A.D. at Nakhas chowk, Lahore
and not at Chamkaur Sahib. The poet Koer Singh bears witness to it
as under:

"One loveable person among them was Shri Gurbax

Singh
And the second was a unique person called Sant Singh
Amar Singh who had no equal was among them
And Similarly Udai was in their midst
Gurmukh Singh was a very brove person amang them
And Ran Singh who was very cool person was one of
them
The person named Sangat Singh conducted himself
herically (190)
Besides these were other great Singh who fell in
Nakhas chowk.
(Gurbilas Patshahi Dus, page 283, Edited by, Punjabi
University, Patiala).)

Under the orders of Nawab Zakaria Khan (Khan Bahadur),

the Singhs who had been martyred at chowk Ghora Nikhas (Shaheed
Ganj) at Lahore were Udai Singh, Amar Singh, Sangat Singh, Sant
Singh, Gurbaksh Singh, Gurmukh Singh and Ran Singh. (Gurbilas
Patshahi Dus, page 263; time of composition 1751 A.D.; edited by
Language Department, Punjab)
So, it is proved on the basis of the above statements of the
scholars that Sant Singh who was martyred at the fortress of

381
Chamkaur was an inhabitant of Patti town in Majha and Bhai Sangat
Singh who had been martyred on the sacred soil of Chamkaur Sahib
was Baba Jiwan Singh's younger brother. Bhai Kankan, the court poet
of Guru Gobind Singh Ji has borne witness to it.The two brothers,
Sangat Singh and Sant Singh had been martyred at the Nakhas
chowk, Lahore on 24th June, 1734 A.D.
S. Gurbachan Singh Panwan writes that :

"Bhai Sangat Singh was sent to the territory of Malwa

to propagate sikhism. He visited every
village, propagated sikhism and detaching the people
from Brahmnical rituals led them on to the Sikhi Panth
of Guru Nanak. He tried very hard to uplift the
depressed classes. When the two brothers went
towards Muktsar to preach sikhism, Guru Gobind
Singh Ji sent the Hukamnamah to them. This
Hukamnamah was received by them in the village
Khudda
(Shromani Shaheed Baba Sangat Singh Ji, page 9).

Dr. Ganda Singh, a well-known Punjabi scholar has compiled

the Hukamnamas issued by the Guru ji, which have been published
by the Punjabi University, Patiala. These Hukamnamas do not
include any, vide which Bhai Sangat Singh might have been sent to
the village Khudda (Muktsar) in the Malwa area to preach Gurmat.
History does not provide any reference to show that Bhai Sangat
Singh had been sent on a preaching mission. Hukamnamah No.73 on
page 207 of this book which had been issued by Mata Sundri Ji on
18th October, 1723 A.D. does mention the name of Bhai Sangat
Singh, but Guru Gobind Singh Ji issued no Hukamnamah to Bhai
Sangat ji.
S. Niranjan Singh Sathi writes in his article "Jang Chamkaur
Di Aakhri Jharap", in the Daily Ajit of 19th September, 1998 A.D.
that :

382
 "After the Guru ji's departure from the fortress some
Mughal soldiers entered the fortress after midnight and
were amazed to see a single Singh there. Seeing the
plume on his head, they presumed that he was Guru
Gobind Singh. They severed the head of Bhai Sangat
Singh and carried it to Delhi. This caused a great
furore in the town."

In this very article he writes a little later that :

On 9 Poh 1767 Bikrami as the day dawned, the enemy

forces saw a single Singh striving about in the fortress.
As long as he had the breath in his body and arrows in
his quiver , he went on killing the enemies heroically."

After reading the above statements , the readers can very well
realise that the writer isn't clear in his head and makes self-
contradictory statements. A perusal of Sathi Sahib's articles makes
one feel that in order to feather his own nest he wants to create new
ruts in sikh history, which is treachery to history. Fictitious facts can
never bear the brunt of logic. Houses of cards can not endure long.
Similarly, history can not be built without firm founda tions. History
can be made only by making sacrifices. It can not be made by the
force of imagination.

S. Gurbachan Singh Panwan writes that :

" Kheri Pind Da Theh:

"Every village of the Punjab fell prey to this

upheaval. At whatever place a human being had been
baptised, the entire village had to face an outburst of
tyranny. This bolt from the blue struck the village
Kheri also. The Gursikhs enraptured by Gursikhi fell
prey to Government's oppression. The Government
came to know that prominent Singhs were living in this

383
 village. If they could be apprehended alive, it would
bring heavy rewards from the Government. Tempted by
this ambition, the chiefs of the area besieged the
village and the villagers were victimised. They
enquired about the family of Bhai Ranjodh Singh but
that family having smelled the rat had already left the
village and gone to Anandpur. These self-sacrificing
nationals reached Anandpur Sahib and stood by Guru
Gobind Singh Ji upto the last breach. How fortunate
these Singhs were who received and enjoyed the touch
of the Guru ji's holy feet. The royal forces made
investigations in the village saying that they had got
definite information about the presence of the Singhs in
the village but being unable to apprehend even a single
sikh hero they ransacked the village and reduced it to a
mound. The village has been lying as a ruin since
then." (Shromani Shaheed Baba Sangat Singh Ji, page
10)

S. Gurbaksh Singh Rahi writes that :

"Aurangzeb sent written orders to Wajid Khan,

Governor of Sirhind to find out as to who was the sikh
donning the dress and weapons of Guru Gobind Singh
and fighting at his place. The information was speedily
obtained and sent to Aurangzeb that Randhir Singh,
the father of Bhai Sangat singh, and Ranjodh Singh
were two real brothers of Ravidassi community
(cobblers) and belonged to the village Kheri situated
between Jalandhar and Phagwara, in the province of
Jalandhar. Both these brothers along with their mother
Bibi Amro had been martyred along with hundreds of
other sikhs while crossing the Sirsa river after quitting
Anandpur Sahib. The Guru ji, acceding to the request

384
 of the Khalsa Panth and taking along Bhai Daya
Singh, Bhai Dharam Singh and Bhai Maan Singh
quitted the fortress of Chamkaur. He gave instructions
to the remaining eight Singhs that they should die
fighting one by one and obeying Bhai Sangat Singh
occupying his seat. The Guru ji told them that they
would be blessed by the support of the Almighty.
Thereafter, he folded his hands, and concentrating on
his inner self made an invocation in favour of Bhai
Sangat Singh.
Aurangzeb immediately ordered Wajid Khan to
annihilate and wipe out the village Kheri from where
five Singhs had stood by Guru Gobind Singh and
sacrificed their lives for him. The village of Kheri was
ransacked and reduced to a mound which is , these
days, called Sapraur Da Theh. Close to this mound is
the grave of a muslim saint where every year a fare is
held in the month of Jeth. Contiguous to this mound,
there is the village named Nangal Khera. Perhaps the
people had changed the name Kheri to Nangal Khera
out of fear. At present this mound can be seen on the
left side and to the west of the railway line leading
from Phagwara to Jalandhar." (Baba Sangat Singh Ji,
pages 20, 21)

The survey team of Bhartiya Dalit Sahit Academy under the

leadership of Dr. Lekh Raj Parwana visited the village Sapraur and
included the following members:

1. Dr. Lekh Raj Parwana, M.A.P.hd., L.LB.

2. S. Jatinder Pal Singh, Press Reporter.
3. The present writer, Jaswant Singh
4. Smt. Sukhpal Kaur, M.A.B.Ed.
5. Lavinder Kumar, Junior Engineer.

385
 6. Shanti Rani.
7. Taranvir Singh

Besides these, the following persons also accompanied the

team:

1. S. Harpreet Singh Garcha, Secretary , Zila Parishad.

2. Shri Dharam Paul Sidhu, B.D.P.O.
3. S. Gian Singh, Superintendent, Panchayat Samiti,
Phagwara.
4. Shri Charan Dass, Patwari, Panchayat Samiti, Phagwara.
5. Shri Mehnga Ram, Panchayat Secretary, Phagwara.

The team observed the Sapraur Theh which is at a distance of

1 k.m. from Sapraur village. The new historian, S. Gurbachan Singh
Panwan writes at page 10 of his book "Shaheed Baba Sangat Singh"
that the village Kheri was reduced to a mound because some leading
Singhs resided there and the mughal Government had come to know
of their residence there. The Government forces invaded the village
Kheri in order to wipe out these Singhs. Those Singhs fled to the
protection of Guru Gobind Singh Ji at Anandpur Sahib and the
mughal forces changed the village into a mound.
Similarly, the newly emerged writer S. Gurbaksh Singh Rahi
who has adopted a very crude method to become a historian gives his
strange statements about the village Kheri and mound of Sapraur. He
says that this village was reduced to a mound because Bhai Sangat
Singh was a resident of this village. The mughal forces had presented
his head to Aurangzeb and the latter had ordered the ransacking of
the village of this person. In this way, according to S. Gurbaksh
Singh Rahi, this village was made a mound.
The readers will be amazed to learn that though the facts and
factors of the above incident given by these two writers vary, yet both
of them are false, fictitious and self-contradictory. The statement of
Rahi Sahib that the people might have changed the name of the
village Kheri to Nangal Khera is fundamentally incorrect and a
bundle of lies.

386
 Nangal and Khera are two different villages, which are at a
distance of 9-10 kilometers from Sapraur. The demarcation number
of village Sapraur is 86, that of the village Khera is 101 and that of
village Nangal is 102. At a distance of one kilometer from Sapraur
mound is an other village named Nangal Majjha, the demarcation
number of which is 88. It is important to mention here that no village
named Kheri is in existence near Phagwara. Nor is there any
demarcation number of the village Kheri
available in the record. According to revenue record if some village is
ruined or is changed into a mound, its demarcation number survives
and in the revenue record, its name is mentioned and then it is
marked as "Be-Charag Mozia". It is a matter of surprise that the
revenue record of this area does not indicate any village named
Kheri.
Sapraur mound is at a distance of one kilometer from Sapraur
village. The area of Sapraur mound is about 22 acres which is the
property of the Gram Panchayat of Sapraur. The mound of Sapraur
has only an ancient temple "Ichhadhari Nag Devta" on it. There is no
old memorial of Bhai Sangat Singh or any other Singh in this village
or on the mound. This village has never observed the birth
anniversary or martyrdom anniversary of Bhai Sangat Singh. So
much so, the inhabitants of this village do not even know whether
any martyr named Sangat Singh was ever born in this village.
In fact the manner in which this village had been reduced to a
mound has different reasons to account for its ruin. They will be
recounted in detail in the next edition.:
It surpasses comprehension how and why ugly efforts are a
foot to create fictitious record and imaginary characters and to
present them as real. It means taking liberty with history. It is
possible that the readers also, like me hate this petty mischief and
conspiracy and remain watchful lest sikh history should be distorted
and the future generations should be kept in the dark about the real
sikh history. Shri Akal Takht Sahib and the Shromani Gurdwara
Prabandhak Committee should take action in this respect.

387
 Changes In The Ancient Record
S. Niranjan Singh Saathi writes in his article in the Daily Ajit
dated 19th September 1998 A.D. that :
"Bhai Koer Singh also like Bhai Sukha Singh tells that the
Mughal soldiers had severed the head of Bhai Sangat Singh and
presented it to the King of Delhi."
The original composition of Gurbilas Patshahi Dus by Bhai
Sukha Singh is as under:

Chopayee

This way when hundreds of the enemies surrounded

them, Almighty God made them fight.
There were only 40 divine heroes,
some of whom remained back.
They also made their contribution
to the fighting in different ways;
The Guru ji called Sant Singh Ji to him,
patted him on the back and gave him weapons (174)
Then the merciful Guru enacted a drama
and called Bungesar.
He donned all weapons on his body,
and the plume and the tiara on his head (178)
He seated him at his own place
and exhorted him with a pat
The Satguru was very happy to
create his second and left the place;
The name of that person was Sant Singh
who had served in the house of the Master from the
beginning.
(Gurbilas Patshahi Dus , pages 323-324, Language
Department, Punjab)

388
 The above lines constitute the original composition in
"Gurbilas Patshahi Dus". The name of Bhai Sangat Singh is not
mentioned in it. It contains the name of Bhai Sant Singh because
Bhai Sukha Singh has claimed the bequest of the plume to him. In
this way the head of the same Singh was to be severed as had the
plume on the head. S. Niranjan Singh Saathi has deliberately and
mischievously changed the name of Sant Singh into Sangat Singh in
order to mislead the readers. Logic can be resorted to in order to
bring one's opinion into relief by distorting the original words of
some book or composition. It is not possible , however, to impose
one's views through a policy of violence. Saathi Ji is not equipped
with complete knowledge of history. It would have been better if he
had made a thorough study of history before writing this article. It is
not a child's play to write historical articles because incomplete and
unclear knowledge creates unfounded misconception and
misunderstanding among the readers.
All these three articles are coloured with provoking ideas in a
sentimental way. The ugliness of historical facts expressed in an
impressive style and common language has also been noticed. It
seems that the scholarly writer has not laboured to consider
adequately the facts of history. If he had carefully studied the views
of the writers like Senapati and Kankan who were contemporaries of
Guru Gobind Singh Ji and had written within 4 years after the battle
of Chamkaur, or those of Bhai Sukha Singh who wrote 93 years after
the battle of Chamkaur, he would not have perhaps erred and he
would not have played havoc with great and historically established
facts. It may be a small thing for him but many a time,
misrepresentation of facts and their clever and sentimental colouring
implies injustice to the concerned section or class of devotees. An
Editor of a newspaper is also accountable for the views expressed
therein and before an article is published, his caution and awareness
demand that he should ascertain the facts by using his own
knowledge in order to avoid any ontroversy. The misrepresentation of
facts sometimes shakes the routes of history and changes its original
bearing. A deputation of Shaheed Baba Jiwan Singh Ji Educational
and Welfare Trust (Regd), Gurdwara Sis Marg, Sector 53,

389
Chandigarh, comprising Dr. Lekh Raj Parwana, M.A.Phd., L.L.B.,
S.Swarn Singh, I.I.S. (Retd), S. Natha Singh Gill, S. Ranjit Singh and
Dr. Gurnam Singh, Phd. of Chandigarh had met at Jalandhar to S.
Barjinder Singh Hamdard, the Managing Editor of the Daily Ajit to
discuss the articles published on 11th and 19th September, 1998A.D.
They also presented an article written by Dr. Lekh Raj Parwana to
contradict the facts misrepresented by S. Niranjan Singh Saathi and to
bring out the reality. S. Barjinder Singh assured that this article
providing information on the basis of historical facts must be
published. But it is a matter of great pity and sorrow that the Daily
Ajit has not published the said article so far.
In this manner, the Shromani Gurdwara Prabandhak
Committee also has changed names. It is pity that their writers also
are not cautious while publishing historical books and do not care to
verify the facts before publishing them. This is very important for the
Shromani Committee because the deletion or addition of a single
letter changes the meaning completely. For example, there is a
Dohira on page 131 in "Sri Gur Sobha" written by the poet Senapati,
edited by Dr. Ganda Singh and published by the Publication Bureau,
Punjabi University, Patiala:

Dohira

He cried Khalsa Khalsa without any other hope.....

Uttering Wahaguru Sant Singh laid down his life.

While copying it for the second edition 1996 A.D. of "The

Album Kendriya Sikh Ajaib-ghar, Sri Darbar Sahib, Amritsar",
written by Principal Satbir Singh and edited by the curator S. Mohan
Singh, the Dohira has been changed on page 37. While giving a
reference of this book, the name in the Dohira has been changed in
such a way that it assigns a great place to a certain character which he
had not been able to attain in history otherwise. The altered Dohira is
as under :

He cried Khalsa Khalsa without any other hope..

390
 Uttering Wahaguru Sangat Singh laid down his life.

If we compare both these versions of the Dohira, we come to

know that the writer or the editor has very cleverly substituted the
name Sangat Singh for Sant Singh. It is a very unseemly act which
distorts historical facts. It should never be allowed to happen.
A very big historical fact has been misrepresented on page 15
of the book published by Shaheed Baba Sangat Singh Yaadgari Trust
(Regd) 51, Dada Nagar, Model Town, Jalandhar, and in the
programme sheduled for 20th December, 1998 A.D.(Sunday) by the
workers of this very Trust. The original composition on pages 323-
324 of Gurbilas Patshahi Dus written by Sukha Singh and published
by Language Department, Patiala is as under :

Thereupon the Merciful Master presented a drama and

called Bungesar near him
He donned weapons on his body, and the plume and
tiara on his head (178)
He seated him at his own place and exhorted him with
a pat.
The Satguru was very happy to create his second and
departed from that place (179)
That person was named Sant Singh who had served the
Guru ji's establishment from the beginning ;
Just because he was putting on Bungas garments, he
was called Bungsi (180)

On the contrary, Shaheed Baba Sangat Singh Yaadgari Trust

(Regd) Jalandhar have not only misguided the congregation by
changing the name of the martyr but have also hurled an insult upon
the principles of Gurbani The Jathedar of Sri Akal Takht should take
a serious note of it and initiate suitable action against them.The
changed Dohira is as under:

391
 Thereupon the Merciful Master staged a drama and
called Bungesar near him;
He donned all the weapons on his body and the plume
and tiara on his head.
He seated him at his own place and exhorted him with
a pat.
That person was named Sangat Singh who had served
the Guru's establishment from the beginning;

By comparing the above two versions, a sensible person can

realise that the real martyr is Bhai Sant Singh and not Bhai Sangat
Singh. History can be made by making sacrifices. Nobody can ever
attain honour and respect by misrepresenting the facts and changing
the names. This is an effort that if the Shromani Gurdwara
Prabandhak Committee and Sri Akal Takht Sahib do not stop the
propagation of such works representing meaningless, baseless and
distorted facts by such writers, any writer of any class can badly
distort history by changing the names of historical characters and
introducing characters of his own choice. One needs sharp insight in
this regard. It is not understood what they will gain by changing the
martyrdom of Sant Singh into that of Sangat Singh. Was not Bhai
Sant Singh, a beloved sikh of Guru Gobind Singh Ji? Did he not
make sacrifices for the honour and dignity of the sikh religion?
Do such writers believe that such contemptible and vicious
activities on their part will remain hidden from the eyes of the people
or that they will ever remain capable of reorganising history with
their own free choice or force of their imagination and reality? The
sikh historians should remain cautious and should not put up with any
interference in the events of history. If such a mischief is not halted,
the foundations of sikh history will not remain stable for a long time.
The above controversy proves that the historians while
writing history careless for the historical facts and preferring their
personal perception, support their respective clan, class or an
ideology. As a matter of principle this is fundamentally incorrect.
Distorting history is not a meresin ; creating double-mindedness and

392
misconceptions and presenting the real events as coated bitter
falsehoods for the future generations is a vicious effort.
For instance, according to the above discussion there are six
Sangat Singhs who have been respectfully mentioned by the mature
sikh historians, contemporary poets and the Guru Sahiban in their
works. Out of those six, the one who has been believed and is
accepted to have been born at Patna is Sangat Singh, the younger
brother of Baba Jiwan Singh, who is said to be a look-alike of the
Tenth Master. The remaining five Sangat Singhs are connected with
the martyrdoms of the sikh history. But there are two fake Sangat
Singhs, one of whom is shown to have been born in the village Katta
Sabaur, district Ropar in the sub caste Mathaan, is said to have been
endowed with the plume and raiment by the Tenth Master in the
fortress of Chamkaur and is said to have been martyred at Chamkaur
Sahib. In the same way the second fake Sangat Singh is shown to
have been born in the village Kheri, district Kapurthala in an Ahir
family. The name of his father is said to be Bhai Rania and his
mother is named Bibi Amro. This Sangat Singh of Kheri is shown to
have been born at Patna and to have been martyred at Chamkaur
Sahib. The writer has said nothing openly about him and has not
mentioned at what age he became related to the Guru ji. Did these
two Sangat Singhs (one Bhai Jaita's brother) and Guru Gobind Singh
Ji play together at Patna? Up to what age did the Guru ji keep them in
his company, in which battles did he participate and for what
particular sacrifice was Sangat Singh Ahir to be blessed with the
Guru ji's plume and raiment? No contemporary or succeeding sikh
historian has anywhere supported the case of Sangat Singh Ahir in
this respect. So far as Sangat Singh Mathaan is concerned, no
contemporary or succeeding sikh historian, scholar or writer has
anywhere mentioned him. The research of new and enlightened type
has mischievously tried to prove him to be a Ramdasia sikh which
can not be true. This writer also has made Sangat Singh Mathaan
receive the plume and raiment of the Guru ji and shown him to have
been martyred at the Chamkaur fortress. The plume and the garments
of the Guru ji could be given to only one Sangat Singh whereas two
Sangat Singhs i.e. Sangat Singh Ahir of Kheri and Sangat Singh

393
Mathaan of Katta Sabaur have come into existence. It would have
been better if the three writers had made mutual consultations and
decided as to which Sangat Singh was to be given the plume. If they
had agreed to make one particular Sangat Singh receive the plume, it
could lead to some meaningful conclusion and the efforts of these
writers could suitably fructify. But the pity is that these three writers
i.e. S. Gurcharan Singh Panwan, S. Gurbaksh Singh Rahi and S.
Niranjan Singh Saathi do not see eye to eye with one another. The
result is that they are yet to produce one real Sangat Singh through
mutual consultations. The fact, however, is that the real Sangat singh
is already in existence and he is the real brother of Baba Jiwan Singh,
who had like his elder brother Baba Jiwan Singh laid down his life in
the fortress of Chamkaur. This has been clearly mentioned by the
courtiers of Guru Gobind Singh Ji and the
contemporary scholars. It is also clarified here that in the above
mentioned two villages there is no memorial to Sangat Sigh Ahir or
Sangat Singh Mathaan. Neither at Chamkaur Sahib nor at any other
place is there a historical monument to remind of them.
The book "Shromani Shaheed Baba Sangat Singh" edited by
S. Niranjan Singh Saathi and published by Shaheed Baba Sangat
Singh Yaadgari Trust (Regd) Jalandhar itself admits on page 18 that
no information is available in history regarding the village and the
family of Baba Sangat Singh. As has been
recounted above in detail, both these Sangat Singhs are fictitious.
History does not mention any Sangat Singh except these six Sangat
Singhs. We have already given a detailed account of these six heroes.

A Request To Sri Akal Takht Sahib

One thing that clearly emerges out of the above discussion is
that both the Sangat Singhs i.e. Sangat Singh Ahir of Kheri and
Sangat Singh Mathaan of Katta Sabaur are imaginary characters and
their creation is a clever attempt at mystifying history.
In the above composition it has been detailed with illustrative
references how at several places changes have been made in the
original writing and the name of Sangat Singh has been interpolated.
It is not only treachery to history but also a contemptible and baseless

394
act. Sri Akal Takht Sahib and Shromani Gurdwara Prabandhak
Committee should severely deal with this situation.

Was Bhai Sangat Singh endowed With

The Plume And The Raiment
Several writers have mentioned Bhai Sangat Singh as the
recipient of the plume and the tiara. The battle of Chamkaur was
fought on 23rd December 1704 A.D. From 23rd December 1704
A.D. to 1751 A.D. no court poet of the Guru ji, nor any contemporary
poet has mentioned the name of Bhai Sangat singh in any book in
Punjabi, English, Hindi, Persian or Arabic. The first reference to the
bestowal of plume and tiara on Bhai Sangat Singh is in "Gurbilas
Patshahi Dus" by the poet Koer Singh. This book was written in 1751
A.D. i.e. 47 years after the battle of Chamkaur. The poet Koer Singh
says:

Swaiyya

Addressing him the Guru ji ordered.

He himself made Sant Singh fight
His order was carried out by Bungesar
He put his own spirit into him
And endowed him with plume and tiara
The person called Sangat singh
Was installed by the Guru ji as his second
The Guru ji gave him a coronet
And told him to take his place immediately
I am going somewhere on some errand and will return
He exhorted him by patting on the back
He seated him at his own place
And felt delighted at it. (Gurbilas Patshahi Dus, page
205; edited by Language Department Punjab; time of
composition 1751 A.D.)

395
 No mention of Bhai Sangat singh is found in any book of
English, Hindi, Punjabi, Arabic or Persian by any contemporary or
court poet of Sri Guru Gobind Singh between 1704 A.D. and 1751
A.D. As such, after 1751 A.D. Bhai Sukha Singh has mentioned the
request of the plume to Bhai Sant Singh Ji. No body has mentioned
the bestowal of the plume and tiara on Bhai Sangat Singh between
1751 A.D. and 1797 A.D. Only the poet Koer Singh has talked of
bequeathing the plume to Bhai Sangat Singh during the entire span of
93 years from 1704 A.D. (battle of Chamkaur) to 1797 A.D. and no
other court poet of the Guru ji has said so. The poet Koer Singh has
written Sangat Singh Bungesar, the detailed account of which will be
given on the next page under the heading "Was Bhai Sangat Singh a
Bungesar?". Baba Jiwan Singh alone was a Bungesar. In this way
Bhai Sangat Singh has been called a Bungesar on account of his
being Baba Jiwan Singh's brother. I feel that just as at present some
writers are changing the name of Sant singh to Sangat Singh in the
old books. In the same way the name seems to have been changed in
the poet Koer Singh's book "Gurbilas Patshahi Dus". If the plume had
been bestowed upon Sangat singh, Guru Gobind Singh Ji's court
poets or contemporary historians would have mentioned his name but
it has not been done. Truth is after all truth. I do not know how this
name has found a mention in 1751 A.D. Possibly this name may not
have existed in the original document. In spite of my best efforts I
have not been able to find the original document.
So, the matter is very clear that as it has been clarified by the
contemporary of Guru Tegh Bahadur Ji and court poet of Guru
Gobind Singh Ji, the plume and the tiara had been bestowed upon
Baba Jiwan Singh Ji at Chamkaur Sahib.

Was Bhai Sangat Singh A Bungesar?

The poet Koer Singh has used the word Bungesar in his book
"Gurbilas Patshahi Dus" in the sense of the territory of Qurram-
Kohat. The time of composition of this book is 1751 A.D. He has
made use of this epithet for Bhai Sangat Singh. Thereafter, Bhai
Sukha singh has used the words Bungesar, Bungsi and Bungas in his
book "Gurbilas Patshahi Dus" to mean an inhabitant of Bengal. The

396
time of composition of this book is 1797 A.D. but here the word has
been used for Bhai Sant Singh.
The poet chooramani Bhai Santokh Singh has written Bhai
Sangat Singh as Bungsi on pages 5905-06 of his book "Gurpartap
Suraj Granth" and the word Bungsi has been used in the sense of a
resident of Bengal. The time of composition of this book is 1840
A.D. S.Shamsher Singh Ashok has used the word Bungas on page 89
of his book "Punjab Bir Parampra" to mean an owner or resident of
the region of Qurram-Kohat and has called Bhai Sant Singh Bungsi.
As has been mentioned above Bhai Sangat singh was a resident of
neither Bengal nor Qurram-Kohat. Who is called Bungesar, Bungas
or Bungsi has been described in detail in the chapter "Why Baba
Jiwan Singh is called Bungesar", which may be seen there.
It is also clarified here that 40 Singhs who attained martyrdom
in the fortress of Chamkaur have no old memorial, except Baba Jiwan
Singh whose memorial Gurdwara Shaheedi Burj can be seen even
today. There were old memorials to Bhai Kotha Singh and Bhai
Madan Singh but they have been demolished and merged with Garhi
complex by Baba Harbans Singh of voluntary service (Kar Sawa) and
this way the historical memorial to them has vanished for ever. This
memorial is still in existence because the Tenth Master Sri Guru
Gobind Singh Ji had endowed the leading and supreme martyr Baba
Jiwan Singh with his plume, tiara, garments and weapons in view of
his and his family's sacrifices, martyrdoms and dedication. Guru ji's
court poet Kankan has mentioned this in his writing as under:

Chopayee

He donned his own plume on his head

And made him wear his dress
He seated Jiwan Singh in the tower
And thus Guru Gobind Singh quitted the fortress (284)
(Sankhep Dus Gur Katha, page 66; time of
composition 1711 A.D.)

397
 Some Writers Themselves Are Not Clear As To
Who Received The Plume And The Raiment
The poet Chooramani Bhai Santokh Singh says:

Whom out of the five the plume was given, may be

listened to attentively.
One was Sant Singh, a Khatri sikh upon whom
Guru bestowed honour ;
To whom the Guruship was bequeathed and he was
anointed No.1 in the Khalsa.
He was made to don weapons, and seating him in the
attic the Guru ji departed happily raising the slogan of
victory ;
Some people say that it was Sangat Singh Bungsi
hailing from the land of Bungas.
The Guru ji installed him, giving him Guruship and
bestowing the tiara on him.
Both these were dedicated Singhs of the Guru ji and
one of these he installed ;
I do not enter into any controversyand bow my head to
both of them
(Gurpartap Suraj Granth, page 5905-06, Language
Department, Punjab, time of composition 1843 A.D.)

The above statement of the poet Chooramani Bhai Santokh

Singh may be considered. When he found no solution of the
problem he left the matter hanging fire. While proceeding on, he said
that some people thought Bhai Sant Singh to be the recipient of the
plume while others talk of Bhai Sangat Singh as having received it.
The poet Chooramani writes that both these persons are great and
adorable and therefore, we should pay obeisance to both. He does not
want to enter into any controversy.
So it is obvious from the above description that as the poet
Senapati has said, Bhai Sant Singh had been martyred while the Guru

398
ji was still present in the fortress before quitting it. Consequently, the
question of bequeathing the plume to him does not arise. Similarly,
no contemporary or court poet of the Guru ji has talked of bestowing
the plume on Bhai Sangat singh. Kankan, the court poet of the Guru
ji has accepted the bestowal of the plume on Baba Jiwan Singh. So it
is evident that the plume and tiara had been given to Baba Jiwan
Singh.
According to Bhai Kahan Singh Nabha:

"Bhai Sukha Singh has written in the 20th chapter of his

Gurbilas that while anointing the khalsa with the
Guruship at Chamkaur, the Guru ji had blessed Bhai
Sangat Singh Bungsi with plume and tiara."
(Mahankosh page 240)

Bhai Kahan Singh Nabha writes further in this very book:

"According to Gurpartap Suraj Granth, the Tenth

Master while bestowing Guruship on the Khalsa at
Chamkaur had given the plume and the quiver to Bhai
Sant Singh". (Mahankosh page 243)

On one side Bhai Kahan Singh Nabha talks of the bestowal of

the plume on Bhai Sangat Singh by referring to the ''Gurbilas
Patshahi Dus''. It is imperative to state here that Bhai Sukha Singh,
the author of Gurbilas Patshahi Dus has mentioned Bhai Sant Singh
and not Bhai Sangat Singh as the recipient of the plume. On the other
side he talks of the bequest of plume to Bhai Sant Singh, referring to
"Gurpartap Suraj Granth". He does not crystalise as to who out of
Bhai Sant Singh and Bhai Sangat Singh was given the plume. Bhai
Kahan Singh Nabha has alluded to "Gurpartap Suraj Granth" and
talked of the bestowal of the plume on Bhai Sant Singh. The real
position, however, is that Chooramani Bhai Santokh Singh has not
talked of Bhai Sant singh alone as the recipient of the plume. He has
mentioned the name of Bhai Sangat Singh also in this context,as has
already been clarified. So it is obvious that some deletions and

399
additions have deliberately been made , which has caused
misconceptions in history. It seems that Bhai Kahan Singh Nabha
himself is not clear on this question.
Giani Gian Singh Ji has stated about the bequest of the plume
to Bhai Sant Singh on page 285 of his "Panth Parkash" as under :

He gave a good form to Sant Singh

And changed his figure to look like his own
He gave him the bodily appearance
and mind of the Satguru
He seated him at his own place
And gave him the holy forehead mark of guruship;
He made him don his own turban on his head
Along with plume and the tiara
He placed five paisa and a coconut before him
And made obeisance to him
(Panth Parkash, page 285, time of composition 1874
A.D., edited by Language Department, Punjab)

Giani Gian Singh has mentioned Bhai Sangat Singh as the

recipient of the plume in his other book "Tawarikh Guru Khalsa part
II", page 1017:

"He seated Bhai Sangat Singh who was a complete

look-alike of the Guru ji at his own place and made
him put on his complete dress along with the tiara."
(Tawarikh Guru Khalsa part II, page 1017, time of
composition 1897A.D., edited by Language
Department, Punjab, Patiala)

If we study Giani Gian Singh's Panth Parkash printed through

Lithography, it talks of the bestowal of the plume on Bhai Maan
Singh :

He called Maan Singh near him

400
 And made him tighten his girdle
He donned the plume and the tiara on his head
And made him tie his turban impressively ;
He made him wear the bow and arrows and the sword,
He also wore the iron ring on his head.
He gave him a spear and a sword made of steel ;
He also gave him a small gun which was like a hidden
dagger.
He wore a dress of orange colour
Which made the Singhs look at him as the Guru ;
The Guru told them to think of him as his
representative,
He seated him at his own place
He got five paisa and a coconut
And made his offering with folded hands,
Then he walked around him.
(Panth Parkash Lithographic page 813)

Giani Gian Singh has mentioned Bhai Sant Singh as the

recipient of the plume in his "Panth Parkash". According to
"Lithographic Panth Parkash", the plume was given to Bhai Maan
Singh. But later in "Tawarikh Guru Khalsa Part II", he altered his
previous statement and accepted the bestowal of the plume on Bhai
Sangat Singh. This shows that Giani Gian Singh was not clear on this
matter. Every writer has made alterations as per his sweetwill. It has
not only distorted history but has created so many other
miconceptions. The congregation has lost faith.
After "Sankhep Dus Gur Katha" of Bhai Kankan who was
contemporary of Guru Tegh Bahadur and a court poet of the Tenth
Master, the whole problem was solved. The work of Bhai Kankan is
the standard resource of history out of all the old books and is next to
only the writings of Bhai Nand Lal Goya and Guru Gobind Singh Ji.
Its time of composition is from 1704 to 1711 A.D. According to the
poet Kankan :

401
 He donned his own plume on his head
He made him wear his own dress
He seated Jiwan Singh in the tower
Thus Guru Gobind Singh quitted the fortress.
(Sankhep Dus Gur Katha, page 58, edited by Dr.
Gurmukh Singh, M.A.Ph.d for Language Department,
Punjab, time of composition 1711 A.D.)

So, it is evident that Guru Gobind Singh Ji before he quitted

the fortress on the night between 22rd and 23rd December 1704 A.D.,
bestowed his plume, weapons and raiment on his most honourable
sikh and son, Baba Jiwan Singh.

Why Is Baba Jiwan Singh Ji Called Bungesar

It is essential to clarify here the meanings of the words

Bungsi, Bungas and Bungesar as also why Baba Jiwan Singh is called
Bungsi, Bungas or Bungesar. Just as the poet Koer Singh on page 205
of his "Gurbilas Patshahi dus" composed in the year 1751 A.D. has
given the meaning of the words Bungesar, Bungas and Bungsi as the
territory of Qurram Kohat, in the same way Bhai Sukha Singh on
page 323 of his "Gurbilas Patshahi Dus", composed in 1797 A.D.
used the word Bungesar to mean an inhabitant of Bengal. No other
writer after these two has used these words. These two writers have
given different meanings of the same word. It becomes evident here
that Bhai Sant singh was an inhabitant of Patti, district Amritsar. Bhai
Sangat Singh is said to be a resident of Katta Sabaur in district Ropar
or the village Kheri in district Kapurthala. In reality both these
persons are fictitious characters and six heroes of this name who were
really great persons have already been mentioned. As such, neither of
them is Bungesar, Bungsi or Bungas because neither belonged to
Bengal or Qurram Kohat. It seems that the names have been changed
in the hand-written manuscripts of the poet Koer Singh and the poet
Sukha Singh. Now the question arises why Baba Jiwan Singh and his
younger brother Sangat Singh are called Bungesar, Bungsi or
Bungas; because neither of them was an inhabitant of Bengal, both

402
having been born at Patna Sahib. Also, the two did not belong to
Qurram Kohat.
It is very essential to mention here that when Guru Gobind
Singh Ji went to the south, he selected Banda Singh Bahadur as a
capable personality like Baba Jiwan Singh and appointed him the
leader of the Panth to reform the vicious. He explained to him his
complete mission, decorated him with the title "Bahadur" and sent
him to the Punjab with five loved ones, five arrows and the sacred
plume. Having reached the Punjab, Banda Singh Bahadur won many
victories and appointed Governors from out of the Khalsa Panth,
considering their capabilities, over the captured territory. Having
captured the province of Sirhind he appointed Baba Bir Singh
Bungsi, the first Khalsa Governor. This way he granted ranks to
capable persons without any discrimination. In this manner the caste
chauvinists began to feel jealous of Banda Singh Bahadur and caused
a split among the Khalsa. They levelled so many types of allegations
against him.
The followers of one way of thought rallied to support Baba
Banda Singh Bahadur and were called Bandai Khalsa. Some others
joined to oppose him and were called Tat Khalsa. The Bandai Khalsa
were completely delinked from the Guru's order and the Tat Khalsa
completely adhered to Guru Ji's establishment. Baba Banda Singh
Bahadur was martyred on 19th June, 1716 A.D. Thereafter, the
Bandai Khalsa and the Tat Khalsa kept contending with each other
but they had no clash with the Government. The Tat Khalsa started
serving and looking after the Gurdwaras and the Guru's
establishments. The Tat Khalsa was further sub-divided into two
groups, the one became known as the Budha Dal and they were
assigned the maintenance of service at the Gurdwaras, rehabilitation
of the religious conventions and the continuation of the traditions
prevailing in the Guru's establishment, strictly in accordance with the
Guru's instructions. The other group was named Taruna Dal whose
duty was to reform the ill-wishers of the Guru's establishment. The
Taruna Dal was further organised into five groups and Jathedar Baba
Bir Singh was the Chief of the fifth group. Baba Bir Singh and Bhai

403
Dhir Singh fought shoulder to shoulder with the Guru Ji in all his
battles.
When the Guru Ji left Anandpur Sahib, the two were in his
company till then, but they separated from him in the battle of Sirsa.
Later when they came to know of Guru Ji's Presence at Talwandi
Sabo they reached there. At Talwandi Sabo itself, the Guru Ji had
tested the aim of a gun by treating them as targets. This historical gun
which the Guru Ji had tested, taking an aim at Baba Bir Singh and
Baba Dhir Singh lies preserved at Takht Sri Kesgarh Sahib
(Anandpur Sahib). The congregations from far and near come and
feel blessed by seeing this gun. A Gurdwara is situated at Talwandi
Sabo, in district Bhathinda in the memory of Baba Bir Singh and
Baba Dhir Singh. It is necessary to mention here that when the two
Pathaans Gul Khan and Ayitullah Khan sent by the Governor of
Sirhind made an attack on the Guru Ji at Nader, the Guru Ji himself
did Gul Khan to death. But when Ayitullah Khan tried to escape
Baba Bir Singh made a short work of him and cut his dead body into
many pieces. After Guru Gobind Singh Ji breathed his last, they
immediately came to the Punjab and joined Baba Banda Singh
Bahadur to set right the enemies. They made an important
Contribution to ravaging Sirhind. Baba Banda Singh Bahadur
appointed Baba Bir Singh, the Governor of Sirhind.
S. Shamsher Singh Ashok and S. Niranjan Singh Aarfi write
that Baba Bir Singh and Bhai Dhir Singh had kept company with
Baba Banda Singh Bahadur in all his campaigns.
S. Wasakha Singh, Sant Sipahi Writes in "Malwa Itihas" that
Bhai Bir Singh got peace of mind after they along with Baba Banda
Singh Bahadur, had ravaged Sirhind.
S. Niranjan Singh Aarfi, historian writes in "Ranghretian Da
Itihas"

That. "During these times Baba Bir Singh Ranghreta's

group was a biggest, the most effective, the most
defianed and comprised the most zealous young man.
The group included 1300 horsemen in addition to
footmen and gunmen".

404
 S. Shamsher Singh Ashok Writes:

"Among the 12 misls of the sikhs there were some

chiefs who according to the need reinforced various
misls from time to time and added to their prestige.
One of those chiefs was Baba Bir Singh who had 1300
horsemen. His territory was contiguous to the domain
of S. Charhat Singh, Shukarchakia, near Gujranwala."
(Mazhabi Sikhan Da Itihas, page 85)

S. Niranjan Singh Aarfi, the historian, writes that:

"Bir Singh Bungsi was not only responsible for

checkmating the invaders in the area of Bungas, but
was also called upon to help different Panthak rules
from time to time. Some–times Baba Bir Singh was
called for such reinforcement from the extreme west to
the extreme east."
(Ranghretian Da Itihas)

Describing the military might of Baba Bir Singh Ranghreta,

Rattan Singh Bhangu writes:

He was always accompanied by 1300 of horses,

Whenever he beat his war drum and unfurled his flag
(42) (Pracheen Panth Parkash, page 469)

S. Niranjan Singh Aarfi, the historian wirtes as under:

"The Panth has assigned Baba Bir Singh Ranghreta

the duty of blocking the invaders coming from
Afghanistan so that the Sikhs might establish their rule
in the Punjab. Bhai Bir Singh Ranghreta had laid his
encampment in the area which was called Bungash

405
 race were residing there. Being the habitat of the
Pathaans of Bungash race, the area as well as the
people residing there was called Bungash. This are of
Afghanistan is situated on both sides of the river
Qurram emanating from the Koh–safed. This river
Qurram comes down from Afghanistan and irrigates
the area of Qurram–Kohat. This territory spreads up to
Bannu and Kohat."
(Ranghretian Da Itihas, page 388)

Sir Denzil Abbaston writes :

"The name Bungash or bungas has been given to so

many Pathaan tribes whose initial population was
confined to one lac families. This name is also given to
the mountainous area these families reside."
(A glossary of tribes and castes, page 57)

When Bir Singh Ranghreta entered the area of Bungas, these

Bungas Pathaan tribes opposed him tooth and nail and the Singhs
suffered heavy losses. But at length Bhai Bir Singh
succeeded in suppressing these tribes and capturing their area. This
was the establishment of the first panthic reign in this area.
Thereafter, all the Ranghretas were called Bungas, Bungsi or
Bungesri by the Panth.
So, on this account Baba Jiwan Singh Ji and his younger
brother Bhai Sangat Singh Ji also were called Bungas, bungsi or
Bungesri.

The Martydom of Baba Jiwan Singh Ji

On the night between 22rd and 23rd December. 1704 A.D.

acceding to the orders of the Panth, the Guru Ji blew his horn,

406
challenged the enemies and quitted the fortress. The Guru Ji's
challenge caused a furore among the sleeping enemy forces. They
started fighting and finishing one another. They suspected that more
batches of the Singhs had arrived from outside to reinforce the Guru
Ji besieged from all sides. Baba Jiwan Singh beat his war-drum and
started shooting arrows slowly. The enemy force stroved under a
misconception and the Guru Ji went out safely. Giani Gian Singh Ji
writes:

All the Singhs who were present at Chamkaur

They well under the command of Mazabi Jiwan Singh
As the sun rose the turkish Army assaulted
The Singhs killed many of their foes
And he attained the martyrd while fighting lravely
(Panth Parkash page 288, edited by Language
Department , Punjab).

Giani Gian Singh Ji's above statement makes it clear that after
the night of the daparture of the Guru Ji from the fortress, as the day
dawned on 23rd December 1704 A.D., the Mughals made a forceful
attack on the fortress. At that time seven Singhs besides Baba Jiwan
Singh were present in the fortress. The seven Singhs rode out but
Baba Jiwan Singh kept sitting in the attic of the fortress. He
relentlessly fired his Nagni and Baghni guns and shot arrows
bequeathed to him by the Guru Ji. The Mughals continued to
misbelieve that the Guru Ji was sitting in the attic of the fortress
because the plume donned by the Guru Ji on Baba Jiwan Singh's head
was glittering. Baba Jiwan Singh Ji incessantly shot either the bullets
or the arrows and kept beating his war-drum alternately. The seven
Singhs who had came out of the
fortress and were fighting ferociously against the Mughals caused
heavy losses of life of the enemies, which made them nervous. But
how long could seven Singhs stand against a force comprising ten
lac. Showing feats of valour all the Singhs laid down their lives one
by one.

407
 Baba Jiwan Singh Ji was all alone in the fortress and was
causing havoc among the enemies single-handed. S.Rattan Singh
Bhangu has given the following description of the occasion :

Jiwan Singh Ranghreta was a well-known gunman

He remained in tower all alone and resisted the foes
single handed (Pracheen Panth Parkash Published by
Shromani Gurdwara Prabandhak Committee,
Amritsar)

The above statement of Bhangu Sahib makes it crystal clear

th at Baba Jiwan Singh was a great rifleman. He was sitting in the
tower all alone and was fighting a force comprising ten lac single-
handed. It makes clear that after the Guru Ji's departure from the
fortress the seven Singhs who were present there had embraced
martydom. Only Baba Jiwan Singh sitting in the tower was fighting
and blocking the passage of the Mughal army into the fortress. Here it
becomes clearer that the only Singh sitting in the fortress had the
Guru Ji's plume on his head because in order to mislead the Mughal
forces and according to the demand of the tactics, it was necessary to
create this impression. Kankan, the court poet of the Guru Ji bears
witness to the bestowal of the plume on Baba Jiwan Singh as under:

Chopayee

He donned his own plume on his head

And made him wear his dress
He seated Jiwan Singh in the tower;
Thus Guru Gobind Singh Ji quitted the fortress.
(Sankhep Dus Gur Katha, page 66)

The ammunition in his possession was exhausted. Baba Ji

came down from the attic and opened the gate of the fortress. With
two swords in his hands he pounced upon the enemies. The enemies
were presuming that now only Guru Gobind Singh Ji had come out of
the fortress and was fighting. It was so because the plume shining on

408
Baba Ji's head and his dress were changing the enemies' doubt into a
truth and get ranks and rewards by presenting him to the king. But the
son of the plumed master did not left anybody come near him and
playing his swords with both the hands, he kept setting the enemies
right. When the plans of the enemies to arrest Baba Jiwan Singh alive
did not succeed , they showered arrows and bullets and riddled his
body. Blood started dripping out of every pore of his body.
At length, Baba Jiwan Singh, fighting lac of soldiers single-
handed and giving a practical demonstration of the Guru ji's
statement- "I shall make a single soldier fight against a lac and a
quarter", was martyred at the site of the tower of the fortress on 23rd
December, 1704 A.D. When the chiefs of the royal forces saw Jiwan
Singh falling, they gathered around his dead body. Wajid Khan and
all the Mughal Generals were glad at it. Without any enquiry or
investigation they severed his head from the body, mistaking it for
the head of the plumed Master, and took it to Delhi. Kankan, the
court poet of the Guru ji describes this occasion as under :

At last Jiwan Singh who was an adept shot-

Was left alone and laid down his life for his faith.
Wajeeda was pleased thinking that Gobind had been
killed
He rushed to Delhi along with the head to please to
emperor (1285)
(Sanckeep Das Katha page 66 time of composition
1711 A.D.)

Wajid Khan, the Governor of Sirhing took the head of Baba

Jiwan Singh to Delhi happily presuming that it was the head of the
Guru Sahib. But the people did all not believe at his claim of
Wajida. They were conversing among themselves as under :

Swaiyya

Seeing the head of Bungesar, So talked men and

women

409
 Some said that it was guru's head some called it a
strange miracle
Some said that he was like breeze and who can catch
the breeze
This way the discussion took place and people said
several things
(Gurbilas Patshahi Dus Bhai Sukha Singh, page 329;
edited by Language Departmant, Punjab)

When the head was indentified, it was discovered that it was

not Guru Gobind Singh Ji's head but that of Baba Jiwan Singh, all
their plans were rendered futile.
S. Ranjit Singh Sroa, Gurdwara Sri Guru Singh Sabha
Hunslo, London writes :

" The Sikhs are a nation of the martyrs. Guru Gobind

Singh Ji had embraced Baba Jiwan Singh (Bhai Jaita
Ji), calling him 'Ranghrete Guru ke Bete'. Bhai Jaita Ji
had brought Guru Tegh Bahadur's head from Delhi to
Anandpur Sahib. He was martyred in the battle of
chamkaur during the sikh struggle."
(Mazhabi Sikkhan Da Itihas, page 16 )

S. Gurcharan Singh Khalsa Journalist, President of the

International Supreme Counsil of the Sikhs, U.K. 48, way Avenue,
Kahanford, Hunslo, London, writes:

When Guru Gobind Singh Ji vacated Anandpur Sahib

towards the last week of December 1704 A.D., his
family and other sikhs were separated on the bank of
the river Sirsa. The Guru Ji reached the fortress of
Chamkaur via Ropar on the evening of the 21st
December. At that time Baba Jiwan Singh was one of
the 40 Singh who accompained the Guru Ji. The next
day he was martyred while he was fearlessly

410
 contending with lac of the enemies along with
Sahibzadas Ajit Singh and Jujhar Singh under the nose
of his Gurudev. Baba Jiwan also spilt his blood on the
soil which was besmeard with the gore of the
Sahibzadas Ajit Singh and Jujhar Singh. He, thus
illustrated the great saying of Guru Gobind Singh
'Ranghrete Guru ke Bete"
(Mazhabi Singh Da Itihas, page 16)
Guru Gobind Singh Ji, the adept Master donned the plume
and the tiara on Baba Jiwan Ji's head, made him stand against ten lac
mughal soldiers and thus realised his dream of "I will make one sikh
fight against a lac and a quarter soldiers", which he had declared on
16th November 1675 A.D. at Anandpur Sahib in the congregation
held after the cremation of Guru Tegh Bahadur's head.
S.Gurcharan Singh Khalsa, Allen Park, Norwood, Green
South Hall, Sax, U.K. while writing the fore word of S. Shamsher
Singh Ashok's "Mazhabi Sikhan Da Itihas" says on page 12 :

"All the martyrs are great and the stature of none of

them is low. But Baba Jiwan Singh who laid down his
life on 23rd December 1704 A.D. occupies a
special place in history."

Giani Amolakh Singh, President, Akali Dal, U.K.and former

President Sri Guru Singh Sabha, South Hall states as under:

"Bhai Jaita Ji is one of the great martyrs who had very

dauntlessly and bravely brought Guru Tegh Bahadur
Ji's head from Chandni Chowk to the Tenth Master at
Anandpur Sahib in spite of very strict vigilance of the
Mughals. The Guru Ji had embraced Bhai Jaita Ji and
said, "Ranghreta Guru Ka Beta". He had, at length,
attained martyrdom at the battle of Chamkaur
Sahib."(Mazhabi Sikhan Da Itihas, page 16-Ch)

411
 Baba Jiwan Singh Ji has written a Dohira in his book :

Dohira

The greatest religion is to fight in the field

Those who turn their backs on the battle-field lose their
faith. (74) (Sri Gur Katha, page 68)

He proved these words in the battle of Chamkaur to be true

and stood by his spiritual love to his last breath by sacrificing every
thing.
Gurdwara Shaheedi Burj stands today at the site of the
martyrdom of Baba Jiwan Singh. This is to the north of Garhi Sahib
at a distance of 15 feet. A delailed description of Gurdwara Shaheedi
Burj has been given in the fifth part of this book under the heading
"the Guru ji's establishment in relation to Baba Jiwan Singh part v".It
is necessary to state here that out of the 40 Singhs it is only Baba
Jiwan Singh who a memorial to him at Chamkaur Sahib.
Affected by the matchless sacrifices of the two Sahibzadas
and other Singhs in the battle of Chamkaur Sahib, the well-known
Muslim poet Hakim Mirza Allah Yaar Khan Jogi Rehmani has
written a beautiful poem which is a source of inspiration for the entire
Sikh world :

There is only one place of pilgrimage in India

Where a father had got his sons slain for his faith;
O' Chamkaur your particles are aglow with the light of
the sun
It is from here that the stars have gone to the sky
Ajit and Jujhar are the two sons of Sri Guru Gobind
Singh
They are like two moons here while there is only one in
the sky;
The mausoleum of the Master is far away in south.

412
 It is very different for a poorman like me to go there.
Why are the people roaming about in vain , they can
come here for the Hajj;
For every Khalsa this is the kaba at close
quarters.(Ganje Shaheedan, page 42)

Over-all Personality of Baba Jiwan Singh Ji

1. A great swordsman, bowman and rifleman
History bears out that Baba Jiwan Singh had been brought up
in the Guru's household and the arrangements for his education also
had been made there.
According to S. Niranjan Singh Aarfi :

"Very soon Bhai Jaita Ji was capable of using all the

weapons efficiently in the battle-field under the
supervision of Mama Kirpal Chand and the able
guidance of his respected father Bhai Sada Nand Ji.
He won a distinction not only in swordsmanship but
also in firing the gun. Baba Jiwan Singh Ji had
acquired this skill at Patna Sahib itself but he
continued his practice first at Anandpur Sahib and
then at Paonta Sahib.
(Ranghretian Da Itihas, page 311)

According to Sikh Missionary College (Regd) Ludhiana:

"Bhai Jaita Ji had acquired the knowledge of

Gurmukhi, Gurbani and weaponary at Patna Sahib
itself.'
(Sikh Itihas Vichon Chonvian Sakhian, page 79)

So, it is evident that whereas Bhai Jaita Ji attained skill in

Gurmukhi, Gurbani and Weaponary, he also acquired full capability

413
to use every weapon. There was hardly any hero in the world who
rode his horse holding the reins in the mouth and simultaneously
plied two swords with his right and left hands. How adept Bhai Jaita
was in the use of sword is also described by the Sikh Missionary
College (Regd), Ludhiana, as under :

"The entire valuable luggage of the Guru Ji including

the Vidya-Dhar Granth was swept away and all people
were scattered.On the other side the enemies encircled
Baba Ajit Singh. Realising this Baba Jiwan Singh held
the reins of his horse in his mouth and wielding swords
with both his hands pounced upon the enemies like a
flash of lighting. He broke the circle of the enemy and
extricated Baba Ajit Singh. Thereafter, he joined the
Guru ji."
(Sikh Itihas Vichon Chonvian Sakhian, page 14)

If we study history carefully we come to know that the world

has not yet produced any equal of his, who can simultaneously take
aims at two targets with two guns. He always kept with him his guns
named Nangi and Baghni in the battle-field. Chooramani Bhai
Santokh Singh has described the aim of these guns beautifully as
under :

Jiwan Singh moved in that direction and

the Singhs held their guns,
They stuffed the gun-power in the barrels
and the two guns made a roaring noise.
... ... ... ... ... ... ...
Jiwan Singh did not care for the cold
And fired his guns.
His gun fired heavily
and the singhs came out victorious.
(Gur Partap Suraj Granth, Page 5866)

414
 Guru Gobind Singh Ji's court poet Kankan bears witness to
Baba Jiwan Singh's being a great shot as under:

At last jiwan Singh who was on adept shot

was left alone and laid down his life for his faith
(Sankhep Dus Gur Katha, page 66)

S. Rattan Singh Bhangu bears out Baba Jiwan Singh's being a

great gunman as under:

Jiwan Singh was a will known gunman

He remand in tower all alone
and resisted the foes single handed
(Pracheen Panth Parkash, page 59)

Bhai Sukha Singh has described Baba Ji's being a great

swordsman and rifleman as under:

"Then jiwan Singh set out on a hunting.Spree, taking

along many heroes
The Singhs kept company with him.
They used the sword and buckler as their weapons;
One fought with a dagger and showed his bravery;
Another fought with a gun and created terror among
the enemies.
The friend of the depressed had trained them for this in
the forest;

S. Shamsher Singh Ashok writes that Baba Jiwan Singh was a

great gunner and bowman and had no match at that time. According
to Ashok Sahib:

"Bhai jaita Ji (Baba Jiwan Singh Ji) Ranghreta-Guru

ka beta whom Guru Sahib had already very fondly and

415
 made his companion had no rival in firing his gun and
shooting his arrows."
(Mazhabi Sikhan da Itihas, page 149)

Baba Jiwan Singh was a great horse-rider. Wielding two

swords with both hands on the horse back and controlling horse at the
same time is a feat of sharp intelligence and great guts. He possessed
all the attributes of a great general.
That is why Abbeston writes, recognising Baba Jiwan Singh
to be a great General, that:

"One of the great generals of the Guru Sahiban was

Jiwan Singh, a Mazhabi sikh to whose memory a
martyrdom tower still stands at Chamkaur Sahib in
district Ambala. He had been martyred in the battle of
Chamkaur in 1705-06 A.D." (A glossary of the tribes
and castes of the Panjabi and north west Frontier 1990
edition, part III,Page 76)

Shri Raj Kumar recognises Baba Jiwan Singh as a great

General in his thesis written under the supervision of Dr. Balbir kaur
and states:

"Bhai Jaita was one of the great Generals and

planners of Guru Gobind Singh Ji. Bhai Jaita Ji was
one of the prominent personalities whom Guru Gobind
Singh Ji Consulted while taking important decisions."
(Ranghrete-Guru ke Bete-Bhai jaita Ji , page 43)

416
 2-A Great Drummer
of The Tenth Master's Establishment
Guru Gobind Singh Ji, after the martyrdom of Guru Tegh
Bahadur Sahib gave an open call to the Sikh congregations to come
with weapons and horses for the training for battle.
He set up a Military Organisation at his developing capital Sri
Anandpur Sahib and built five forts. Then in 1784 A.D. he got a war-
drum Ranjit Nagara prepared. Baba Jiwan singh Ji writes that:

Kabitt
The charitable and blissful phianthrope like Guru
Gobind Singh
And a broadminded humanist like him I have found
none else
He is equipped with arrows, swords, two pronged
bayonet and a poniard.
I make him wear the axe, the gun, the spear and the
shield.
Whenever a sufferer comes to his protection.
I find the Guru ji distressed like him
When the Guru ji moves out to alleviate his suffering.
I as his drummer beat the war-drum (34).
(Sri Gur Katha, page59)

In his a above composition Baba Jiwan Singh states that there

is no body as charitable, philanthropic, bountiful and generous as
Guru Gobind Singh, the incarnation of bliss. He wields arrows, a
sword, a two pronged dagger, a gun, a spear and a buckler; all these
weapons are a part of his equipment. Whenever a sufferer or a poor
man comes to his protection, he feels miserable with him i.e. he
shares his distress. The Guru Ji sets out to alleviate the suffering and I
beat the drum, playing the part of his drummer. Thus Baba Jiwan
Singh himself clarifies that he fulfils the duties of a drummer.

417
 According to the Sikh Missionary college (Regd) Ludhiana:

"Baba Jiwan Singh was order to beat the war-drum. It

is very essential to state here that in those days the
duty of a drummer used to be a very significant job,
unlike the present times."
(Sikh Itihas Vichon Sakhian, page 13)

In order to infuse courage among the fighters in the battlefield

beating the war-drum was very important. In the olden days the
declaration of war used to be with the beat of the drum.
According to S. Niranjan Singh Aarfi:

"The grandeur of the invasion by the heroes and

fighters got exhibited only when, along with the leaps
and bounds of the soldiers, war-music was played. War
music also could be played by such heroic fighters as
were brimming with zeal and enthusiasm for the battle.
On the other hand cowadly persons lost their heart by
hearing the war music." (Ranghretian da Itihas, page
312)

Baba Jiwan Singh writes:

Swaiyya

When they could not think of any other pretext

The hilly chiefs raised the issue of the war-drum
O Lord, do not strike your war-drum,
It produces a very horrible sound.
Go and relax at some other house;
And take up weapons with a view to hunting;
Now alleviate the suffering of the hilly chiefs
And go to some other beautiful place from here (79)

418
 (Sri Gur Katha, page70)

According to the above composition of Baba Jiwan Singh, the

hilly chiefs requested the Guru Ji not to beat the war-drum. It produce
a dreadful sound. They urged him to do and relax somewhere or wear
weapons in order to go for hunting. They pleaded that the Guru Ji
should alleviate the hardship of the hill chiefs and leave this place for
some other destination.
S.Shamsher Singh Ashok writes:

"They got a very big high sounding war-drum prepared

in 1684 A.D. with great efforts. This war-drum
produced such a high sound that when once it was
struck, the mountains of the 22 hilly states up to a
distance of 50 miles echoed that loud noise. The Chief
drummer of this war-drum was Bhai jaita (Jiwan
Singh) Ranghreta-Guru ka Bata whom the Guru Ji had
already fondly made his companion. He had no equal
in hitting the target with a gun or in archery. Bhai
Jaita Ji rendered invaluable military service to the
Sikh panth by being the drummer of this war-drum
constantly from 1684 A.D. to 1704 A.D.

Keeping in mind the sound of this war-drum, Mangal, the

court poet of the plumed Master has written:

"The instrument of bliss is constantly played at

Anandpur.
Men and woman lose their senses to hear it;
Bhabhi Khan feels frightened and runs to take shelter
in langa;
Then comes the courage of the great hero.
The great hero loses his courage and takes shelter in
the underworld.
The slogan of victory resounds every-where.

419
 It does not allow the vicious to sleep at night or during
the day,
Thus the war-drum of Guru Gobind Singh is beaten
(Mazhabi Sikhan da Itihas, Page 150)

3. Philanthropic Beings

An impressive and forceful aspect of Baba Jiwan Singh's

personality has come into a bold in his writings. While he was a
topmost poet, a devotee of the Guru, a great hero, a great gunman and
a swordsman, great currents of bravery also raged in his blood
vessels. Hearing the cries of the sufferers, he used to
become very solemn and wished that the guru Ji might order him
immediately to alleviate the suffering of the tyrannised.When one
Pandit Devki Dass Came to the guru Ji with a complaint that Jabar
Jang khan had forcibly taken away his newly wedded wife, Baba
Jiwan Singh who was standing nearby requested the Guru Ji:

Dohira

O' you ruler of Anandpur do not make any delay now

Order me just now to go and destroy the turk(70)
(Sri Gur Katha, page 68)

As soon as he received Guru Ji 's orders, he got the helpless

woman freed and brought her the Guru's court. Satguru Gobind Singh
Ji handed her over to her husband. This incident shows the courage
and the philanthropic bent of mind of the Baba Ji. Baba Ji describes it
in his writing as under:

He got the helpless woman freed and

brought her to the Guru ji's court;
The saviour of the poor gave her to her husband (69)
(Sri Gur Katha, page 68)

420
 4. The Motive Force For The Khalsa Form
On 16th November 1675 A.D., the holy head of Guru Teg
Bahadur Sahib was cremated at Anandpur Sahib. After the cremation
a congregation was held. After the conclusion of the recitation of
Gurbani, the Guru Ji took Bhai Jaita who had brought the holy head
from Delhi, into his embrace and granted him the title "Ranghrete
Guru Ke Bete".
Bhai Jaita Ji recounted his personal experiences from the
Guru Ji's martyrdom and intimated to the Guru Ji the acme of the
royal ego. He said that the head and the trunk of Guru Teg Bahadur Ji
were allowed to lie in Chandni Chowk at Delhi and it was
pronounced on the beat of drum that if there were any sikh of the
Guru, he might carry away the head and the trunk. Out of fear for the
violence of the Mughals, no sikh residing in Delhi had shown the
courage to carry away the head and the trunk. They thought it better
to save their lives by calling themselves the devotees of Rama. Baba
Jiwan Singh Ji described the situation in the following words:

Chopayee

The evil way the Hindustani a equitted themselves

Puts the devotees of God to ashame
They did not describe themselves the sikhs
And called thamselves as Ram Bhagats (49)
(Sri Gur Katha, page 63)

Hearing the words of Bhai Jaita, the Guru Ji deliberated why

all this had happened? Why did no sikh show the courage to carry
away the holy head and the trunk and to cremate them respectfully?
Baba Jiwan Singh describes this situation as under:

421
 Kabit

Why did the Sikhs of Delhi turn their back on the Guru
Ji?
Why did the men and women not profess their Guru?
Why did the Sikhs of the Guru not feel ashamed?
Why did the Turks not recognise the Sikhs?
Why did the young Sikhs remain speehless like stones?
Why did the people of India not feel embarrassed?
Why did the powerful arms made important like straw?
Why did the sagacious not realise their duty? (52) (Sri
Gur Katha, page 64)
Then the Guru Ji resolved to soon bring about such a
significant change in the sikh form that a Sikh might be recognised
among millions of people. Baba Jiwan Singh's words are:

Kabit

With this idea in mind the Guru ji made a reslove

That he would make his sikhs handle all weapons;
They would have a perfect appearance and would be
men of power and discipline.
He would make them knowledgeable meditative and
brave;
They will be distinguished among millions by their
appearance and glory.
The Guru would bless his sikhs with such unique form;
A sikh would be a great friend of the down-trodden
The Guru would also teach him the politics of
punishment. (53)
(Sri Gur Katha, page 64)

422
 After meditating for many days at Damdama, the Guru Ji set
up fire to material like ghee, the flames of which rose very high. Baba
Jiwan Singh Ji says:

Swaiyya

Sitting many days at Damdama,

The Satguru concentrated on meditation;
Then he collected some ghee and straw etc. and set fire
to them.
The flames of fire rose very high
The Guru Ji waved his unsheathed sword,
Then immediately he set out from Damdama,
The singing the song of victory to the sword (54)
(Sri Gur Katha, page 64)

Holding an unsheathed sword in his hand and shouting

"Victory to the sword", the Guru Ji came to the congregation and
announced that he needed a head. Bhai Daya Ram stood up and
folded his hands. The Guru Ji took him to the tent. Then in the same
way he took Dharam Dass, Himmat Rai, Mohkam Chand and Sahib
Chand, one by one to the tent. For quite some time neither the Guru Ji
nor any of the Sikhs came out of the tent. The Sikhs in the
congregation started whispering that the Guru Ji had made short work
of all the Sikhs. Baba Ji's words are:

Swaiyya

When the mother, the friends and the sikhs asked

questions,
He replied by saying "Victory to the Sword".
Now onwards, the sikhs will be warriors as well as
asetics;
He said that they would be enlightened now.
Writing messages in all the four directions

423
The Satguru called for his sikhs there.
Alongwith weapons, equirment and missiles,
They should come, he told them. (55)

Swaiyya

The sikh devotees came and assembled at Damdama

The Satguru was gracing the congregation.
He drew his sword out of the sheath and addressed
his sikhs in this manner
If there is any sikh, he should give his head tome', he
ordered
One of his devotees got upo with folded hands
And made a request heartily. (56)

Swaiyya

O you friend of the down-trodden and ocean of

kindness,
Take my head and use it as you like,
The Satguru held that sikh by the arm
And seated him in a tent nearby
Again he came to the congregation and said thus
"I want another sikh to give his head".
Again a sikh said with folded hands
O Satguru Ji let me fulfil this purpose if you like. (57)

Swaiyya

The Guru ji held him also by the arm

And made him take his place in the tent
This way, the Satguru took five sikhs, Into the tent
and seated them there

424
 For a long time there after the Guru ji, Did not
emerge from the tent
The sikhs started whispering among themselves
The Guru ji had done all the five to death. (58)

Then gradually the infirm sikhs started leaving the

congregation. But the faithful ones kept sitting . The Baba Ji says:

Swaiyya

Gradually started leaving the assembly;

The Sikhs who were infirm in their faith,
Some of them did not leave and kept sitting;
So that the dignity of the Guru's establisment is
maintained,
Some were fully dedicated to the Guru's feet
They kept sitting but did not get their
Presently, the stage was graced with the five sikhs
changed into Singhs (59)

Then sitting in the congregation the Guru ji explained to the

Singhs the conduct and misconduct in Sikhism. The Sikhs sitting in
the congregation were amazed as to how the five Sikhs had been
brought back to life. But this is a mystery that nobody can unravel.
Baba Ji describes this situation as under:

Swaiyya

The Satguru ji sat in the congregation

And explained the rules of conduct and misconduct.
Seeing the dignified faces of the Singhs
The double-minded sikhs felt embarrassed
How these sikhs had been brought back to life
This doubt was troubling everybody's mind

425
 The faithless felt extremely small
But they failed to know the secret of the Guru's
grace.(60)

This way, the Satguru Ji wrought the miracle of creating the

Khalsa. If Bhai Jaita Ji had not informed the Guru Ji of the situation
prevailing at Delhi, it is possible that the Guru Ji might not have
thought of creating the Khalsa. It has been recounted in detail in this
book.

5. As A Tutor To Sahibzada Ajit Singh

And Sahibzada Jujhar Singh In Use Of Weapons
Baba Jiwan Singh was a tutor of Sahibzada Ajit Singh in
weapon-training and always kept company with him. In so many
battles he fought shoulder to shoulder with the Sahibzada. The two
mutually showed great respect for each other. On this subject
S.Shamsher Singh Ashok writes as under :

"Sahibzada Ajit Singh, the eldest son of Sri Guru

Gobind Singh Ji was born of his wife Mata Sundri Ji in
Bikrami Sammat 1742, The Guru ji had named him
Ranjit Singh after the name of his war–drum. But with
the passage of time this name was changed first to Jit
Singh and later it became known as Ajit Singh.
Thereafter, the Sahibzada remained known by this
name. Bhai Jaita Ji always kept company with him and
was his tutor in weapon–training."
(Mazhabi Sikkan da itihas, page 150)

S. Karnail Singh Sahota writes that:

426
 "Baba Jiwan Singh was the initial and
fundamental leader under the plumed Master. He
being one of the choicest heroes and worthy of the
Guru's trust, the Guru ji placed Sahibzada Baba Ajit
singh Ji and Baba Jujhar Singh Ji under his care to
receive weapon-training and to learn horse-riding."
(Guru Ka Beta Baba Jiwan Singh Ji, page 111)

Dr. Mohinder Kaur Gill also writes that Baba Jiwan Singh
was Guru Ji's General and the tutor of Shibzada Ajit Singh.
According to Dr. Mrs. Gull:

"How could the General, Baba Jiwan Singh lag

behind. He was the tutor of Sahibzada Ajit Singh and
the two had jointly won many victories. The Sahibzada
and the General Baba Jiwan Singh had fought together
in the combat with the Rungars, the battles against the
hilly chefs and for releasing the wife of Devki Dass
Brahman Etc. It is evident that the two heroes made a
matchless company and were known for their valour".
(Bhai Jaita–Guru ka beta, page 121).

S. Niranjan Singh Aarfi in his book "Ranghretian Da Itihas",

S. Dalbir Singh in his composition "Mahankav Waryam Akela", Col.
Labh Singh in his writing "Shromani Jarnail Shaheed Baba Jiwan
Singh Ji", and S. Sohan Singh Gill in his book "Sis Darshan" have
borne out fully well that Baba Jiwan Singh Ji was the tutor of
Sahibzada Ajit Singh in weapon–training.

427
 6. Baba Jiwan Singh's Participation In Battles
Baba Jiwan Singh Ji fought shoulder to shoulder with the
Guru Ji in all his battles and displayed the feats of his bravery. S.
Shamsher Singh Ashok writes that :

"Bhai Jaita Ji was a co–fighter of Sri Guru Gobind

Singh Ji in all his battles, namely the battle of Bhagani,
The battle of Nadaun, the battle of Hussaini, The battle
of Lohgarh, the battle of Nirmohgarh, the battle of
Bajroor, the battle of Anandgarh etc."

S. Dalbir Singh Recounts Baba Jiwan Singh Ji's Participation

in the following battles :

1. The battle of Bhangani

2. The battle of Nadaun
3. A sudden invasion of Anandpur Sahib
4. The battle of Hussaini
5. The first battle of Anandpur sahib
6. The battle of Nirmohi
7. The battle of Basali
8. Killing of Jabar Jhang Kalan,
the Kotwal of Bassi Khan
9. The second battle of Anandpur Sahib
10. A battle near Chamkaur Sahib.
11. The Third battle of Anandpur Sahib.
12. The fourth battle of Anandpur sahib.
13. The battle of Sirsa.
14. The battle of Chamkaur Sahib.
(Mahankav Waryam Akela, pages 73-106)

Col. Labh Singh in his "Shromani General Shaheed Baba

Jiwan Singh" and S. Niranjan Singh Aarfi in his "Ranghretian Da
Itihas" have given a detailed account of the participation of Baba
Jiwan Singh in the battles as per above.

428
 Giani Gian Singh Ji has written in "Tawarikh Guru Khalsa
Part II" as under:
"Baba Jiwan Singh Ji fought along with the Guru Sahib in
every battle, but the feats shown by him in the battles between 1701
A.D. to 1704 A.D are worth describing".

7. Baba Jiwan Singh Ji as a co-fighter of

Sri Guru Gobind Singh Ji
Baba Jiwan Singh had kept company with the Guru Sahib in
all his battles from Bhungani to Chamkaur Sahib i.e. between 1688
A.D. and 1704 A.D. S. Shamsher Singh Ashok in "Mazhabi Sikkhan
Da Itihas", S. Dalbir Singh in "Mahankav Waryam Akela". Col. Labh
Singh in "Shromani Jarnail Shaheed Baba Jiwan Singh Ji" S.
Niranjan Singh Aarfi in "Ranghretian da Itihas" have corroborated
this fact. Baba Jiwan Singh Ji in his book "Sri Gur Katha" has
described his participation in many battles and has given an eye–
witness account of those battle.

8. Baba Jiwan Singh Ji as the Commander of the

Anandgarh Fort
Baba Jiwan Singh Ji was the commander of the Anandgarh
Fort. The Guru Ji's Sahibzada had been born inside this fort. This fort
was also the permanent abode of the Guru Ji. The basement of this
fort contained the main stock of ammunition. To the west of this fort,
adjacent to west side the wall of the fort, a bunga has been
constructed at the site of Baba Jiwan Singh's residence. The fort of
Anandgarh Sahib was the main fort of the Guru Ji. The Guru Ji had
assigned the task of the security of this fort to his Chief General, very
beloved, close and heroic Baba Jiwan Singh. Baba Jiwan Singh Ji's
bunga and Gurdwara Sri Tap Asthan Sahib built to the west of the

429
fort, adjacent to the wall, prove that Baba Jiwan Singh Ji was the
supreme commander of the fort of Anandgarh Fort.

S. Shamsher Singh Ashok writes that:

"Being an equal of Bhai Udai Singh, Bhai Bachittar

Singh, Bhai Alam Singh etc., Bhai Jiwan singh
Ranghreta was the commander of one of the forts.
Being the supreme advisor of the eldest Sahibzada
Baba Ajit Singh, Baba Jiwan Singh not only enjoyed a
soft corner in the Tenth Master's heart, But also
commanded respect in the Guru Ji's household."
(Mazhabi Sikhan da Itihas, page 73)

S. Niranjan Singh Aarfi in his "Ranghretian da Itihas" , S.

Dalbir Singh in his "Mahankav Waryam Akels", and Col. Labh Singh
in his "Shromani Jarnail Baba Jiwan Singh" have attested Baba Jiwan
Singh's being the Chief Commander of Anandgarh Fort.

9. The Great General And his Art of Fighting

Baba Jiwan Singh Ji was a great swordsman, archer and
rifleman. The feats of valour shown by him and the record of
generalship set up by him in the battles of Sirsa and Chamkaur Sahib
have eclipsed the performance of the great Generals of the world.
Baba Sumer Singh Ji Writes that:

Jiwan Singh went and said to the Guru that it was

god's will
O Master, Now you quit this battle-field agreeing to
our request (17)
Sri Ajit Singh felt angry as if bitten by a hundred
snakes.

430
 Udai Singh remained there after him and fought
against lac of soldiers (18).
(Gur Pad Parkash, page 402)

The world has not yet produced any equal of his, who can
simultaneously fire two guns and hit the targets with certainty. The
poet Kankan who was contemporary of Guru Teg Bahadur Ji and the
court poet of Guru Gobind Singh Ji writes as under:

The adept rifleman was left alone in the fort.

It was Jiwan Singh Ranghreta who laid down his life
for his faith. (Sankhep Gur Katha, page 66)

S.Rattan Singh Bhangu writes:

Jiwan Ranghreta was well know gunman.

He remained in Tower all alone and resisted the foes
single handed.

There has hardly been any fighter in the world who could ride
his horse with its reins in his mouth and wield two sword
simultaneously with his two hands. The Sikh Missionary College,
Ludhiana so describes the battle fought on the bank of the river Sirsa:

"Learning this, Baba Jiwan Singh rode his horse with

its reins in his mouth and holding two swords in his
two hands and pounced upon the enemy like a flash of
lightning. He freed Baba Ajit Singh Ji by breaking the
encirclement of the enemy and then joined the Guru Ji.
(Sikh Itihas Vichon Chaunvian Skhian, pages 12–13)

S. Shamsher Singh Ashok writes in "Mazhabi Sikkhan Da

Itihas":

431
 "Baba Jiwan Singh Ji was a great rifleman and archer
with no equal at that time".

Chooramani Bhai Santokh Singh writes:

"Jiwan Singh Ranghreta who was a big hero stood

near the Guru Ji
"The Guru Ji told him to go to Ajit Singh."
(Gur Partap Suraj Granth, page 5506)

The poet Koer Singh writes:

Now there were about 40 Singh including five Bhatias

Four Singh among them were Aroras and some Khatris
and Kalals (62)
Two among them were Ranghretas and there were
some double born greatman.
One was Sangat Singh Bhungesar and there were four
Sahibzada in the protection of the Guru Ji. (Gurbilas
Patshahi Dus)

Though the poet Koer Singh has not clearly mentioned the
names of the Ranghretas yet he has clearly stated in the foot–note
given at page 318 of "Gurbilas Patshahi" 10 that Bhai Jiwan Singh
out of the Ranghreta sikhs and Bhai Daya Singh Bungas out of the
double–born sikh were well–known names".
Sir Denzil abbaston recognises him to be a great General and
writes that

"One of the great Generals of Guru Gobind Singh was

Jiwan Singh a Mazhabi to whose memory a martyrdom
tower stands at Chamkaur sahib, District Ambala."

432
10. The Head of The Intelligence Department of The Guru ji And
The Founder of Gorilla Warfare

S. Laxman Singh Historian writes in the words of dedication

of his book "Umr Qaidi" as under :

"To the immortal martyr Baba Jiwan Singh who was

the General of the mighty and fearless forces of the
Tenth Master, was the Chief of the Sikh Intelligence
Department of the time and the founder of Gorilla
warfare; whose significant are a matter of pride for the
sikh panth in general and the depressed classes in
particular; who had attained the honour of Sri Guru
Gobind Singh Ji's embrace in return for his sharp
intelligence. Common sense, faith, dedication,
fearlessness, courage and bravery; and whom Bibi
Nanki Ji had declared to be the sole heir to the
Guruship, at the time of his presenting the holy head at
Kiratpur Sahib."

11. Contribution of Baba Jiwan Singh Ji To The Compilation of

Sri Guru Granth Sahib

Perceiving the time to the martyrdom to have approached, the

Guru Ji sent Bhai Jaita Ji out of the jail and sent him to Anandpur
Sahib with 57 shlokas/shabads (Verses) , five paisas, a coconut,
forehead mark of Guruship and a Hukamnama. He also instructed
him to bring reply to his letter. The poet Kankan who was
contemporary of Guru Tegh Bahadur Ji and a courtier of Guru
Gobind Singh writes as under :

"He wrote his composition in a book and sent it to Bhai

Jaita

433
 He urged him to hand over these things to Gobind Rai
(96)
As the time for shedding his mortal frame approached
He managed to fetch five paisas and a coconut (202)
Giving these to Jaita, he ordered,
O' you son of wind returned to Delhi after anointing
him the Guru (203)
(Sankhep Dus Gur Katha, pages 56-57; time if
composition 1711 A.D)

This way Bhai Jaita Ji made a special and invaluable

contribution to the compilation and completion of "Sri Guru Granth
Sahib" by bringing 57 shlokas/shabads composed by Sri Guru Tegh
Bahadur Sahib to Anandpur Sahib. The Sikh Panth will ever remain
indebted to him for this.

12. As Great Scholar, The Writer of The Rules of conduct,

And A Contemporary And Founder Historian

He was not only a brave General but also a great scholar and a
poet. "Sri Gur katha" composed by him is a great gift to the sikh
religion. In its composition he has used Punjabi as the main language.
The book contains an eye-witness account of the Guru ji's battles,
Ardas (Invocation), word pictures of Guru Tegh Bahadur Sahib and
Guru Gobind Singh Ji, the religious policy of Aurangzeb, the social
and political situation, the method of preparing Amrit, the importance
of the five sikh symbols and a detailed account of sikh tenets.

13. As Main Advisor of Guru Tegh Bahadur Ji

And Guru Gobind Singh Ji And A Policy Maker

He was one of the five self realised loved ones of Guru Tegh
Bahadur and remained in attendance during every missionary tour of
the Guru ji, When he exchanged the views with Aurangzed on the

434
subject of religion, Baba Jiwan Singh also was in the company of the
Guru ji. There is reference to it in "Sikh Itihas vichon chonvian
sakhian." In the same way he was with Guru Gobind Singh Ji in
every battle. Guru Gobind Singh Ji made consultations with him
before starting any battle. That is why he had Baba Jiwan Singh's
residence near his home. He brought the holy head of Sri Guru Tegh
Bahadur Ji in a very planned manner. He led the eight Singhs present
in the fortress of Chamkaur in such a way that the Mughal army
could not visualise that there were only eight Singhs in the fortress.

14. Embodiment of Sacrifice

Baba Jiwan Singh Ji was a flame of fire, full of zeal ; a storm

in the lap of the ocean ; a flame condensed in a mountain cave. His
love for the Guru, faith, selflessness, dedication, sacrifice, bravery
and trust worthiness occupy a unique place in history. He was one of
the five self-realised loved ones of Guru Tegh Bahadur Ji. That is
why this embodiment of sacrifice had martyred his father Bhai Sada
Nand Ji in the Chandni Chowk, cremated the Guru Ji's trunk by
setting fire to his own house in the village Raiseena where today
Gurdwara Rakab Ganj Sahib is situated, sacrificed his uncle along
with his family at Delhi, saw the martyrdom of his mother Mata
Premo and two younger sons Bhai Gulzar Singh and Bhai Gurdial
Singh in the battle of Sirsa and laid down the lives of his younger
brother Bhai Sangat Singh, Father-in-law Bhai Khazan Singh and two
elder sons Bhai Sukha Singh and Bhai Sewa Singh for the sake of
religion in the battle of Chamakaur Sahib. At length on 23rd
December, 1704 A.D. he sacrificed himself also for the sake of the
Guru's establishment in the fortress of Chamkaur. That is why before
Guru Gobind Singh Ji quieted the fortress of Chamkaur, he bestowed
his plume and raiment on him; since except Baba Jiwan Singh no
other character survived whose sacrifice could match with that of
Baba Ji. Kankan, the court poet of the Guru Ji bears it out as under :

He donned his own plume on his head;

435
 he made him wear his own dress.
He seated Jiwan Singh in the tower.
Thus Guru Gobind Singh Ji quieted the fortress
(Sankhep Dus Gur Katha, page 66 And Edited by a well-known
journalist and lady writer of Lahore,Pakistan Sayyoida Farah
Adeel) and also edited bt Dr. Gurmukh Singh M.A. Phd.
Language Department Punjab.

436
 PART-III

"Sri Gur Katha"

Written by Baba Jiwan Singh Ji
(English version of The Original. Text)

437
 "Sri Gur Katha"
By Baba Jiwan Singh Ji
(Text)
This fact has not come to the notice of the Punjabi world that
Baba Jiwan Singh was a poet also and that he was expressed his
sensibility, mode of thought, ideology, outlook and spiritual
mysticism in a highly poetical and beautiful language. His thoughts
and pathos have been expressed in the style and diction of
contemporary poets according to the current tradition.
A well–known scholar of the Language Department, Punjab.
Dr. Gurmukh Singh, M.A.Phd, has performed a unique task by
publishing this work.
For the convenience of the readers here is a humble attempt at
presenting the English version of the original text of the composition
in brief. To expound it is a different subject. God willing, at some
stage of life, a detailed explanation of this composition also will be
presented.

Sri Gur Katha

By The Poet Baba Jiwan Singh (Bhai Jaita)
Ek Onkar Sri Satguru Ji Ki Fateh Hai
Sri Gur Katha Likhiate
Swaiyya
He is without beginning or end; nor
has he any form or colour.
His name and abode and caste are unknown
He has no parents; nor has he any sons or relatives.
He does not die; nor does he wonder in various lives.
He is all alone without any support God Indra
Considers His support as the most beautiful.
He is timeless, formless and self-existent.
He is embodiment of light and the sole eternal God (1).

438
 Swaiyya
The Sikhs of the Guru listen to his teachings
And take impression of his teachings on their minds.
Those Sikhs lose falsehood, suffering and fear.
They take the glimpse of God in their minds.
They are blessed with good sense and discrimination
By the grace of God their misconceptions are removed;
With full attention they concentrate on Gur–shabad,
They earn salvation for themselves as well as for other
people (2).

Swaiyya
The men whose minds are attached to Gur-shabad,
Are able to conquer the monster of ego.
The Guru's shabad annihilates their vanity.
Their misgiving of the past, the future and the present,
Is removed when they install the image of the Guru in their
minds
Their minds get attached to holy feet of the Guru.
Freed from all illusions they meditate on the Supreme God
(3).

Swaiyya
O' you merciful and kind to the humble and embodiment of
pity, compassion
Nobody has ever known your secrets.
How did you light every particle on the earth?
In the sky and in the nine regions.
How can I know your mysteries;
O' God, when gods, the men and the Saints have known
nothing about it?
The Vedas, the Puranas and the holy Quran,
Have tried hard but gained nothing (4).
Swaiyya
His deeds and labour are true,
His religion is true and so are his words.

439
This life as well as the death are true.
Equally true are the food and drink and the distribution of
the creatures;
True as well as are the names and places and the various
assemblies.
True are the visible modes of life;
And similarly true are the time and indescribable eternity.
The whole creation comprising the visible and describable
things is true (5).

Swaiyya
Without water there has never been any life,
Similarly, the creatures in the womb have no consciousness.
Just as there can be no mind without reflection
And there can be no life without thinking;
This earth is the mother of all thoughts,
And the reflection is the light of a being's mind.
All the reflections take place on this earth,
That is why the earth is called the mother (6).

Swaiyya
The day should be known equal to life,
The night is considered equal to death;
In this game of nights and days all the creatures are
engaged.
The whole universe is playing in the same way.
Since the account of one's deeds is calculated, this creature
roams in his different lives.
He who remembers the name of God, by His grace
Attains salvation for himself as well as his family (7).

ARDAS
Swaiyya
Many a time I took the form of insects and moths.
Similarly, I roamed in different lives as an animal.

440
Many a time I was born as a human being and reared a
family.
I had numberless relatives whom I left at length;
Many a time I was conceived in the mother's womb,
And died there without seeing my mother,
A number of times I got a new life;
But every time it remained incomplete (8).

Swaiyya
O' God this time bless me with your name,
So that this life does go waste.
Take care of my parents and family, O'Almighty;
Protect my sons as well as my mother who produced me.
O'God, protect those whom I loved;
And also protect those who were my enemies
O'God, protect those who kept company with me.
And also save those who parted midway (9).

Swaiyya
O' Almighty, lend protection to the companions of my youth.
Alongwith whom I sang your psalms;
Kindly protect all my teachers,
Who happily imparted knowledge to me.
O' God, take care of my enemies,
Who later became my friends.
O' God take under your care the evil as well as good men,
Who were my friends but joined with my enemies (10).

Swaiyya
O' God, protect those buffallows and cows;
Who gratified me with their milk.
Take care of those cowherds and cowherdesses,
Who happily earned their living by the sweat of their brow.
Similarly, lend protection to all the trees and forests;
Which provided beautiful flowers and fruits.
O' God, also save the food and the grains,

441
Which are consumed by the creatures on the land and in the
sea (11).

Swaiyya
O' God, protect all the creatures,
Who live on the land or under the Sumer mountain.
Take care of them in the ocean, on the land and in the
sky;
During the raging storms and cyclones.
Take in your protection all the smells and fragrances,
As also the dhaul (The bullock) which exists in the
world.
O' Almighty, Preserve the sun-rise, the sun-set,
As also the good and bad season (12).

Swaiyya
O' Almighty, protect all the skies and neither domains
As also all the oceans, regions and indivisible universe.
Protect all the moons and the suns who listened to your
words and carried out your orders.
Preserve the mists and darkness,
On account of which the light has its appeal.
Ocean of mercy, protect all creation,
So that all beings therein get salvation (13)

Swaiyya
Many times the birds and the beings of water.
Inhabited the sky and the ocean respectively
Many a time I became a being of the nether world,
And many time my spirit in the form of a tree,
Has existed in this world,
Now Jaita has come to the protection of a hero;
May he ever keep him in his protection (14)

Dohira
Jaita is now in the protection of Almighty protector,

442
O' God save my honour so that I go to my heavenly abode
honourably (15)

Swaiyya
The celetial light of God,
Was inherent in Guru Nanak and Guru Angad
Guru Angad bequeathed his third eye,
And enlightened Guru Amar Dass's mind
That light bestowed peace,
Joy and bliss on the third Guru.
The third Guru passed on that light,
To the soul of Guru Ramdas (16).

Swaiyya
Guru Ramdas, to grant salvation to the world,
Placed that light into Guru Arjan;
Guru Arjan was the harbinger of Gurbani,
He captivated both men and gods with his sacred bani,
He blessed the sikhs with naam ;
And sang it at a loud pitch.
Whosoever listened to the bani attentively,
Was released from the painful web of life and death (17).

Swaiyya
Guru Har Gobind was the evident incarnation of God;
He alleviated the suffering of the sufferers.
They were not troubled by their death at length,
Whosoever remembered Guru Har Gobind.
On seeing the graceful face of the sixth Master,
His mind got peace and light ;
He was a great hero and a Saint,
Who maintained the honour of religion and morality (18)

Swaiyya
I appeal to Guru Hari Rai with folded hands,
Who is capable doing anything,

443
It is only God who empower them.
They can overcome their hurdles,
Only if they can please Guru Har Krishan,
Guru Har Krishan has an enlightened soul.
Those who see him get salvation as a reward (19)

Swaiyya
Guru Tegh Bahadur had an immortal light within
He awakened the conscience of the most cowardly people,
He blessed the human beings with a consciousness,
That this world and the next are equally pleasant.
He never let his mind entertain any grief.
Whatever he preached, he practiced also,
In order to inculcate this,
He laid down his own life (20).

Swaiyya
A prophet like Guru Gobind Singh was never
Produced by God in the four Yugas.
He raised the straw to the height of the sky
And brought the sky to the level of the earth
He sublimated the lowly in a moment ;
And removed the distinctions of the high and the low.
He showed extreme love for the depressed
And wiped out the vicious in the battle-field (21)

Swaiyya
Guru Gobind Singh Ji is the person who brought the dead
back to life ;
And revitalised the powerless arms.
Who changed the jackals into lions
And sang the song of victory of the sword.
He infused the spirit of valour into the sparrow ;
And made them vanquish the hawks.
Let all victories go to Guru Gobind Singh
May he be victorious everywhere (22).

444
 Swaiyya
O' Guru Ji, kindly bless me
With a deep insight which is equal for all.
I should see the kings, Rulers and Beggars.
The birds and animals as equal.
The insets, the moths, the stones and the birds
I should see as invested with the same celestial light.
In this way what is the most difficult,
I should be able to understand by your grace, O Lord.(23)

Dohira
The Satguru takes care of the Sikh skilfully
He labours hard to remove the demerits and infuse merits
(24)

Sirkhandi
Sangata and Gobind Singh were friends at Patna City,
Just as Balram and Krishan loved each other at Bindraban.
The two friends bathed in the cold water of the Ganges,
Thus there was a great companionship between the two (25)

Sirkhandi
The friends who had parted in the past embraced each other,
They forgot all the prevalent canons of conduct.
They received sacred instruction from the Guru Ji
respectfully.
The arrows and the guns were their constant companions
(26)

Sirkhindi
They received the education vocal and instrumental music
from the Guru Ji.
They also learnt diplomacy from him.
They played the war-games with rapt attention
They punished those who played false in the war games (27)

445
 Kundlia
I have come across Guru Gobind Singh who is the prophet
of prophets.
Whosoever has adored him has been freed of all worry.
Thier minds have been freed from worry and refreshed,
The Sikhs of the Guru have been blessed
with Guru's protection on their heads.
They have been saturated in gurshabad and
their minds have been enlightened.
The mind of the gur sikh is enlightened and aglow.(28)

The Portrait Of The Plumed Master

Kabitt
Guru Gobind Singh Ji is a king who has a very large heart.
He looks like the graceful moon surrounded by the clusters
of stars;
The small turban fits well over his long heavy hair;
And the turbaned head looks very well above his face.
His forehead is broad like that of a elephant and his eye
brows look pretty
His eyes look like lotuses and his nose and ears attract the
mind.
His beautiful ruddy and round face is like the lotus flower;
And his balanced moustaches look like the halo of the moon
around his snow white teeth (29)

Kabitt
His bearing is unique as if he were the king of heavens.
His lotus–like eyes and his sweet words attract the youth.
He has very handsome shoulders and has sandal-neck and
his arms are stout like the trunk of the elephant.
His hands, fingers and the thumb are very powerful
His foe feels afraid to see them.
His heart is very large and excellent and his feet are like
lotuses.

446
The king of the flowers feels pleased to see them(30)

Kabitt
He has well built thighs, slim body and touching sweet
speech,
The enemies are terror–stricken by his personality.
The Guru Ji is a prophet of prophets and has youthful body.
His enemies get burnt by his glances
Great heroes armed with guns and arrows.
Do not advance to face him but flee the field.
His speech in the battle–field is like roaring of clouds or
like the army of death–Gods.
But his speech for his sikhs is very soothing (31)

Kabitt
The Guru Ji is a treasure of forgiveness and mercy and
alleviates the suffering of the poor.
He possesses four main traits of valour, sensibility and
discrimination.
In the congregation of his Singhs he keeps smiling gently.
Just as the food–giver of the earth feels happy while looking
after it.
His eyes are solemn like the ocean and his mind is tranquil
like the earth.
Jiwan Singh is captivated by his raging love.
O, you lion of lions I make obeisance to you,
Just as a moth is attracted towards a flower
so am I by your pretty feet (32)

Kabitt
He has a hero-like bearing and a very bright face,
He is an omnipotent Guru and therefore He appeals to me.
He is the king of kings and a prophet of prophets.
When the Sikhs see him they feel gratified,
He is the Master of the earth and gives light to the sky,
Even the greatest heroes come and bow at his door;

447
With the glitter of his sword and the sharp point of his
arrows,
The Master has come to awaken the sleeping India(33)

Kabitt
The charitable and blissful philanthrope like Guru Gobind
Singh;
And a broadminded humanist like him I have found none
else.
He is equipped with arrows, swords, two pronged bayonet
and a poniard.
I make his wear the axe, the gun, the spear and the shield.
Whenever a sufferer comes to his protection,
I find the Guru Ji distressed like him
When the Guru Ji moves out to alleviate his suffering.
I as his drummer beat the war–drum (34).

Swaiyya
Guru Gobind Singh Ji is patient and liberal
Like an ocean; and I have not found his equal
His heart and mind are full of truth, mercy and forgiveness,
He holds the sword in his hand and recites God's name from
his lips.
Attachment, ego, avarice, ignorance
And enmity have not touched the Guru Ji.
On seeing him the enemies are changed into friends,
And then mediate on the name of God (35)

Swaiyya
The man realises his sought–after wish who
comes to the shelter of Guru Gobind Singh Ji;
Those who come to him with a will to fight
and embrace martyrdom in his shelter.
There is no hero like Guru Gobind Singh on this earth,
Whose sparrows have contended with the hawks.
I can not sing the praises of the Guru Ji,

448
Because his powers are infinite (36)

Dohira
The Guru Ji blesses the sikhs with Amrit and
bestows his mercy on the depressed just as
a sandal tree endows a serpent with its own fragrance(37)

Shabad
When Jaita saw the raging conflict
He made obeisance to the Guru Ji
All around there were the armies of the enemies,
The Satguru Ji stopped saying anything
The army of the enemies were pleased;
And all around there was an uproar.
Five great fighters land in the field,
They pulled their arrows upto the ear and shot them.
The Satguru Ji patted me on the back;
And I checkmated the enemy force.
I killed all the five heroes;
And even the hero of heroes was put to death.
Then I came to the shelter of the Guru Ji;
And begged for his protection (38)

Shabad
Now that I have come to the Guru's protection
The worldly illusions will not touch me
The Master has bestowed such mercy on me
That all my troubles have been removed.
The mighty Satguru Ji is my protector.
His grace grants salvation to the world
The Satguru Ji has showered his grace on me;
And I have annihilated my ego, the great robber;
I have conquered the fort of the enemies;
By the grace of Guru's shabad my fears are no more.
Now Jaita has become fearless,
O' Master, always inhabit my mind (39).

449
 Rola
The plight of India was miserable
and there was nobody to alleviate her suffering.
At that time the cry of India reached the feet of God in
heaven.
Guru Tegh Bahadur Ji ordered Guru Ji
That he should spread the sweet fragrance of religion in the
world (40)
Kabitt
The vicious people have wrongly interpreted the words
They have thus shown grave insult to God.
The parents never entertain any distinction among their
sons
God has not initiated the differences in caste, creed and
colour.
Without faith God is not installed in the temple.
Similarly, He does not take his place in Macca and Kaaba;
Some people have established God in the east and the
south;
And some have placed Him in the west and the north (41).

Kabitt
At some places God is imprisoned in the trees and the
water.
At some places He is confined to cremation ground or the
grave–yard.
At some places He incarnates the stone and the fire
At some places He lives in the flame of fire
At some places He embodies the consllations of stars, the
sun, the moon and the mountains.
Some people believe Him to reside in the sky and the nether
world.
But he incarnates every particle of water and land,
Which is beautified by Him(42).

450
 Swaiyya
The entire project was successfully executed
He put his father's head in place of the Guru Ji's head.
It bears resemblance to the guru's looks.
All the countries say to,
Just as you have protected me from the enemy forces.
In the some way o'guru save me from going to the hell.
The face of guru ji was shown to all the sikhs.
O'guru Teg Bahadur ji, you are the protector of the entire
earth.

Shabad
A glimpse of Satguru is very ennobling,
Guru's great shabad can annihilate one's ego;
The court of the Guru is high and elevating
A look at the Guru sanctifies everything.
The word of the Guru is very sweet ;
And living with the Guru is very exalting.
The shade of the Guru is very very cool ;
And the Guru's name is extremely beautiful.
The Guru's feet can grant salvation to dynasties.
One is released from death and life by putting the dust of his
feet on the brow.
O Master, grant this boon to jaita ;
That he should every live at your feet and also die there
(44).

Shabad
I adore the one who has protected me with his hands.
He is capable of granting salvation
The Guru who protects makes us meditate on His name
Out of his grace he engages us in different activities.
The Satguru is a great hero who shoots the arrows of the
shabads.
He annihilates the five evils which infect our minds,

451
The Satguru is without enmity and never cherishes any
hostility.
The Satguru is equally friendly with the good and the evil.
The Satguru spreads His shabads at a loud pitch.
I make obeisance to the perfect Guru whose actions are
truthful.
The perfect Guru has saved the honour of Jaita (45).

Swaiyya
Seeing the severed head of the Guru Ji
All the men and women felt very perturbed.
They felt as if they had been caught in fire.
They felt beside themselves with bereavement
The gursikhs were overwhelmed with rage,
As if some poisonous trees had taken routes inside them;
Now worldly life became very hard
Since Turks had set fire to their bodies and minds (46).

Dohira
Seeing the sikhs perturbed the Guru Ji advised them,
That they should give up mourning and despair because
these sentiments degraded the mind (47).

Dohira
All the sages say that the secret of mourning is defeat,
Therefore, worry should be thrown out of the mind by
abandoning mourning(48)

Chopayee
The evil way the Hindustani acquitted themselves
Puts the devotees of God to shame
They did not describe themselves the sikhs
and called themselves as Ram Bhagats(49)

452
 Chopayee
If some body talks of dying for love
Let him stand by love like my father
He got his head severed placed at the feet of Guru
And this way he gave a demonstration of love(50)

Dohira
The Guru who has granted salvation to Jaita has blessed a
Ranghreta;
The Guru who transforms everything has made Ranghreta,
a son of the Guru.(51)

Kabitt
Why did the sikhs residing in Delhi turn their backs on the
Guru?
Why did the men and women not profess their Guru?
Why did the minds of the Sikhs not feel embarrassed?
Why did the Turks also not recognise the sikhs?
Why did the young people remain speechless like stones?
Why did Indian not feel irritated?
Why were the powerful arms made impotent like straw?
Why did the sensible people not realise their duty?(52)

Kabitt
With this idea in mind the Guru Ji made a resolve
That he would make his sikhs handle all weapons;
They would have a perfect appearance and would be men of
power and discipline.
He would make them knowledgeable, meditative and brave;
They will be distinguished among millions by their
appearance and glory,
The Guru would bless his sikhs with such unique form;
A sikh would be a great friend of the down–trodden,

453
The Guru would also teach him the politics of
punishment.(53)

Swaiyya
For several days sitting at Damdama
The Satguru kept deliberating,
He collected some ghee and straw
And set fire to them.
The flames of fire rose very high.
He waved an unsheathed sword.
Then he set out from Damdama
Singing the song of victory of the sword.(54)

Swaiyya
When the mother, the friends and the sikhs asked questions,
He replied by saying "Victory to the sword".
Now onwards, the sikhs will be warriors as well as asetics;
He said that they would be enlightened now.
Writing message in all the four directions
The Satguru called for his sikhs there.
Alongwith weapons, equipment and missiles,
They should come, he told them.(55)

Swaiyya
The sikh devotees came and assembled at Damdama
The Satguru was gracing the congregation.
He drew his sword out of the sheath and addressed his sikhs
in this manner
'If there is any sikh, he should give his head to me', One of
his devotees got up with folded hands
And made a request heartily.(56)

Swaiyya
O' you friend of the down–trodden and ocean of kindness,
Take my head and use it as you like,
The Satguru held that sikh by the arm

454
And seated him in a tent nearby
Again he came to the congregation and said thus
"I want another sikh to give his head".
Again a sikh said with folded hands
O' Satguru Ji let me fulfil this purpose if you like.(57)

Swaiyya
The Guru Ji held him also by the arm
And made him take his place in the tent
This way, the Satguru took five sikhs into the tent and seated
them there
For a long time thereafter the Guru Ji did not emerge from
the tent.
The sikhs started whispering among themselves
The Guru Ji had done all the five to death.(58)

Swaiyya
Gradually started leaving the assembly
The Sikhs who were infirm in their faith,
Some of them did not leave and kept sitting;
So that the dignity of the Guru's establishment is
maintained,
Some were fully dedicated to the Guru's feet
They kept sitting but did not get their turn.
Presently, the stage was graced with the five sikhs changed
into Singhs.(59)

Swaiyya
The Satguru Ji sat in the congregation
And explained the rules of conduct and misconduct.
Seeing the dignified faces of the Singhs
The double-minded sikhs felt embarrassed
How these sikhs had been brought back to life,
This doubt was troubling everybody's mind.
The faithless felt extremely small
But they failed to know the secret of the Guru's grace.(60)

455
 Sortha
The Tenth Master Loves his sikhs greatly
Whosoever has had a glimpse of him is blessed by his
grace.(61)

Sortha
Let us go to Anandpur City; the beloved is calling us.
Those who had woken up early in the morning got the
glimpse of the beloved.(62)

Arill
A Gur Sikh humbly applies the dust of the Guru's feet on his
forehead;
By joining the true congregation one gets virtue, knowledge
and wisdom.
One who serves the true congregation gets his body
sanctified
The server of the true congregation gets salvation along
with the congregation.(63)

Arill
Satguru Ji, kindly let me into your true congregation;
Make me the dust of the feet of the true congregation.
O'Guru destroyer of the vicious, bless me with your strength
to fight in the battle;
Let me die in the battle–field for my spiritual benefit.(64)

Kabitt
Faith, good actions, charity and ablution, I have adopted
That I recognise guns and swords in every hand;
The sword, the spear, the two pronged dagger, arrows
Are for me a source of true happiness
All the swords and the spears are my perfect master and a
guarantee of my victory

456
I land in the battle-field thinking of these weapons;
And I have won all by their power. (65)

Dohira
You are my sword, my arrows and my gun;
Jaita wins victories and applause by virtue or your power
(66)

Dohira
The turks kidnapped the wife of a Brahman and committed
an evil deed;
They defile the true sense of others and harass the saintly
people. (67)

Dohira
Uttering Waheguru from the lips hc unsheathed his sword
He jumped into the battle-field and killed the turks (68).

Dohira
He got the helpless woman freed and brought her to the
guru's court;
The saviour of the poor gave her to her husband(69.)

Dohira
O' you ruler of Anandpur do not make any delay now.
Order me just now to go and destroy the Turks (70).

Dohira
O' all powerful Satgur, grant me this boon
That I may see you only after winning the victory (71).

Dohira
If we sit in the lap of the sword we are free from any
mourning;
The Prabhu grants us salvation in this and the next world
(72).

457
 Dohira
The charitable and the heroic Guru wins glory in all the
three regions
Otherwise several people get born and die and nobody
knows them (73).

Swaiyya
O' Jaita, the supreme religion is dying in the battle-field;
Those who turn their back on the battle-field lose their faith
and religion (74).

Kabitt
Cherishing anger, pride and vice in his mind
And raising his eye-brows Bhim Chand speaks drily.
Making his eyes red, he chews his lips,
Just as a snake in fire writhes in prison.
The Guru Ji is solemn and calm like the water of the ocean;
He is sitting in equanimity, depending upon God; he is not at
all shaky.
He at once called the assembly of the sikhs,
Considering the emergency all the heroes were ready in no
time (75).

Swaiyya
Now listen about the vicious policy of Aurangzeb,
He resolved that Islam should be prevalent everywhere;
Wherever there are the big centres of the Brahmans,
They should be purchased with pelf and power,
Where pelf and power to not work, The Brahmans,
should be punished and frightened
If the punishment and temptation also fail,
The Brahmans may be crushed through violence (76).

Swaiyya
Guru Gobind Singh Ji held aloft the flag of God,
He preached the message of God,

458
When the war-drum resounded on all sides;
It perturbed the mind of Aurangzeb,
Resolving on a vicious policy, king Aurangzeb,
thereatened the Chiefs of the hills,
That either they should finish Guru Gobind Singh
Or should believe that their end was approaching (77).

Swaiyya
The hilly chiefs deliberated among themselves
No doubt the path of Guru Nanak is very beneficial
Still we should think of some remedy,
So that the hilly chiefs do not look dishonoured
After a lot of serious deliberations they decided
That they should level some allegations against the Guru
Guru Gobind Singh makes people meditate on God's name;
It is also true that Guru Gobind Singh is a humanitarian
(78)

Swaiyya
When they could not think of any other pretext
The hilly chiefs raised the issue of the war-drum
O' Lord, do not strike your war-drum,
It produces a vary horrible sound.
Go and relax at some other house;
And take up weapons with a view to hunting;
Now alleviate the suffering of the hilly chiefs
And go to some other beautiful place from here (79).

Swaiyya
Guru Gobind Singh Ji realised in his mind
That the request of the hilly chiefs was based on evil
intentions.
The war-drum does not trouble them in any way;
Nor is hunting afflicting them.
The cunning Kings have vice in their mind

459
But the Guru's mind is invested with the memory of God,
The Guru Ji set out for the domain of the ruler of Nahan;
While his elephants were trumpeting aloud (80).

Swaiyya
Without considering the good and bad consequences
Medni Prakash felt greatly pleased at heart,
He received the Guru Ji on the bank of Yamuna
Where the beautiful city of Paonta is situated
He repeatedly touched the Guru's feet;
Declaring himself fortunate in meeting the Guru,
He requested the Guru Ji to grace his throne;
And donated the entire forest area to him (81).

Swaiyya
The Guru Ji settled at ease at Paonta
And made plans for the future,
For his security he constructed many forts;
And store his shock weapons and missiles inside,
Some Turks whom Aurangzeb had turned out
Badruddin Shah brought to the Guru Ji,
Kala Khan, Bhikhan Khan etc. made obeisance at the Guru
Ji's feet (82).

Swaiyya
Now Aurangzeb concluded in his mind
That Guru Gobind Singh was not afraid of him.
Now if I measure my sword with him I will not be to blame
even in the least.
He got a letter written to Bhim Chand
That he should defeat Guru Gobind Singh Ji,
He also directed him to deliver his letter to Bhikhan Khan
(83).

460
 Swaiyya
Bhim Chand led the armies of many Kings
And besieged the Fort of Paonta on all sides
The silly person could not understand the Guru's plans;
Who wanted to wage a battle at Bhangani
Bhikhan, Hayat and Najabat Khan Deserted the Guru Ji
and joined Bhim Chand's group;
The Gursikhs resolved on victory and annihilated the
enemies as if they were attacking the death 84).

Swaiyya
The Guru Ji shot his arrows pulling them upto his ears;
A fierce battle was fought in the field
The Guru Ji killed the Turks in the same way,
As he killed the soldiers of Garhwal, Handoor and Kehloor,
The brave Sangho Shah and Jit Mal
Laid down their lives in the field for the Guru Ji.
Just as a damsal puts on a red dress
The soil seemed coloured in red in the dim light (85).

Dohira
The earth was drenched in gore on all sides;
And the crows, the kites and jackals were happy to have
their fill (86).

Swaiyya
The vaids were treating the wounded
The soldiers never attacked them even by mistake.(87)

Swaiyya
The brave soldiers were attacking each other
As the blacksmiths strike the iron
The faces of the heroes were glowing
While the faces of the cowards seemed ash-covered.

461
The swords were clanging against the swords;
As if the black clouds were splitting
The Guru Ji was shooting his arrows at his enemies,
And, like harvesters, rearing heaps of dead bodies (88).

Swaiyya
Badruddin Shah and Kirpal Dass And Kale Khan were the
Guru's friends
The dead bodies were heaped on one another in the field;
Just as the heaps of wheat are piled
A large army of Kings died in the battle
The disloyal Pathaans also died with them.
When the Guru Ji shot his arrow at Bhim Chand
All other soldiers fled the field (89)
Swaiyya
The Guru Ji enjoyed the celestial bliss
Just as the powerful heroes sang the celestial songs;
Almighty God ordered the Guru Ji
That he should spread his message in the world
He should immortalise everybody by baptising him.
Thus God will meet all his sons
He told Guru Ji to give swords in the hands
Which had become completely powerless (90).

Swaiyya
The Gurus passed through ten incarnations under ten
different names;
In order to give salvation to the world, they got their lives.
Jaita saw the glory of the two Gurus
And saw Guru Gobind Singh anointed his Panth.
Guru Ji got the light of two incarnations
And thus lighted the life of the Panth
Since then the Khalsa has been immortalised;
And has never felt the fear of death (91).

462
 Swaiyya
Guru Gobind Singh Ji anointed his Panth
So that the people lived comfortably in the world.
With this the people lost all fear of death,
And found an easy way of meeting God
The world was freed from pilgrimages and yoga
And came in contact with gurshabad as the divine way
Jiwan Singh says that all those were free from worry
Who were blessed by the feet of Guru Gobind Singh Ji (92).

Swaiyya
Now I shall take care of the oppressed,
Guru Ji uttered from his lips
I shall not make delay in jumping into the battle-field.
I shall dedicate this life to the people
Even at the places of which even the poets do not talk
My immortal sikhs will die in the field
The sikhs will ever protect the cows and the religion;
They would put an end to irreligion (93).

Swaiyya
Great saints hermits and acolytes were baptised and the
deed was accomplished;
Guruji told them to take Amrit. Which will put an end to
their Iimitations.
He told them to dedicate their lives to the guru.
And become Gursikhs by taking Amrit under the kindness
of the Guru.
He then told them all the canons of conduct and
miscounduct
And thus gave them the incantation of Vaheguru (94).

Kabitt
The Guruji is the giver and preserver of my life

463
In order to protect his son he himself comes forward
He gives victory in the battle-field and destroys the enemies
there.
He illuminates Anandpur like the sun;
He anoints the Singhs and gave away the life of his father.
He sits among his sons as the moon gives glory to the sky
The Rishis, the Munis, the Sidhs, the Budhs and the heroes
win victories
By taking the dust of the holy feet of the Guruji (95).

Shabad
At Anandpur city Guru Gobind Singh blessed his son Jaita
with the divine name.
He related his mind with the shabad and graced him with
the Satguru's name.
The Satguru worked such miracles as to change the beggars
into the kings.
The impure sikhs became pure by taking Amrit
Since then Guru Gobind Singh's Panth has been recognised
as unique.
This Panth is known to be free from sorrow, hostility and
joy,
Anandpur and the heaven are rendered equal.
The God's men are lost in God and singh His psalms (96)
Dohira
O' Almighty be charitable to Jiwan Singh
let him sacrifice his body, mind and money as a token of his
devotion (97).

Dohira
By serving the gursikhs, one becomes mentally and
physically healthy.
Jiwan Singh says that God destroys all ills. (98)

464
 Swaiyya
Slow and fragrant breeze seems to give soothing air to the
Guru Ji
The brave heroes who are sitting in Guru Ji's presence,
Are addressed by the Guru Ji in this manner
I have given you my own form and spirit
By giving up my caste I have felt honored.
The sikhs who follow the Brahmnic rituals
Are deprived of the Guru's glimpse (99).

Swaiyya
Only he is the sikh of Guru Gobind Singh
Who believes the devine spirit inhabiting everything;
Who does not show any regard to caste and colour
And considers noble deeds to be the highest caste ;
Who looks after the down-trodden
And regards the vicious and dirty as his enemies.
When the time comes for his fighting in the fields
He should accept the sword as the celestial light (100).

Swaiyya
A fierce battle was waged by both the sides;
Both the armies made furious attacks.
The heroes who carried maces fought with the maces;
The archers shot arrows from their bows ;
The guns fired with roaring noise;
Many soldiers were besieged inside Anandpur
The cowards turned their backs on the battle-field;
But the heroes enjoyed being there (101)

Dohira
On account of the wife and the sons the mind has got
worried

465
Why do you not remember the Almighty who protects from
worries (102)

Dohira
Where can the brave go, turning their backs on the Guru
O' Jiwan Singh those who gave up the Guru for their life
committed a mistake (103)

Dohira
If you do not love the one who is present before you,
How can you love the one who is invisible (104)

Dohira
The quarrel can be settled by valuable thoughts and not
mere talk.
We can reach the holly presence only through noble deeds
(105).

Dohira
One can not develop love without God's grace
and without love one cannot flare up.
Without flaring up one cannot attain
Humanity and give up pride (106)

Shabad
A gurmukh considers lust of life to be a sham and never
cares for it.
He struggles against anger avarice and ego
The lust has distressed many saints but has bowed before a
gursikh.
The shabad of the Guru has so managed that the monster of
ego has been shackled.
By performing noble deeds under the orders of the Guru
fear of death is conquered.

466
We are free from the web of life and death and have got
salvation.
Jaita has joined the congregation of Satguru
and has got released along with other saints. (107)

Swaiyya
Your name soothes the one who is caught in a great
difficulty
God looks after the person who is deserted by his friends
and relatives.
When one is surrounded by darkness the name of God lights
his way;
If the ocean becomes a limitless vortex, it can be crossed by
remembering God
If one is surrounded by the flames of fire,
the rain of God's name provides succor (108)

Chopayee
The service of the gursikh is the noblest deed
The service of the gursikh is the most sacred;
The service of the gursikh sanctifies the body
The service of the gursikh makes enemies, the friends;
The service of the gursikh is the highest creed;
The service of the gursikh is a fruitful activity;
The service of the gursikh cleanses the mind
The service of the gursikh removes the vice.
The service of the gursikh makes one fortunate
And his sleeping luck is awakened;
The dust of the gursikh's feet brings salvation
And all suffering is finished through the service of the
gursikh;
O' Jaita, The service of the sikhs brightens one's face
And through it one gets salvation (109)
The Five Symbols

467
 Swaiyya
There are five big gates to God's court and all are
honorable.
The Guru has granted five symbols of the sword, the steel
bangle, the underwear, the comb and the hair which are to
be respected.
By giving these five symbols, the Guru Ji has destroyed five
vices;
There is nothing secret about it that these five symbols are
very dear to the Guru Ji (110)

The mode of baptisation.

Swaiyya
When some persons desirous of Amrit arrive;
Five Singhs should be selected for the purpose
All of them should bathe themselves along with hair.
They should put on clean garments.
They should spread a clean blanket on the ground,
And all should take their seats on it.
They should place a steel bowl on it, And all of them should
concentrate on it (111)

Swaiyya
After examining the five inviolate symbols inviolate
The sikhs desirous of Amrit should be seated in front
Water and sugar candies should be put in the steel bowl and
the sikhs should sit in the posture of Bir Assan,
Holding a two pronged dagger in hand One Singh should
stir well the water and the candies.
One Singh should recite the Jap Ji Sahib side by side;
While the other puts hands on the bowl (112)

468
 Swaiyya
The four others out of the five Singhs should put their hands
on the steel howl;
All the five turn by turn should recite the gurbani.
By reciting Jap, Jaap, Swaiyye, Chopayee and Anand
They should prepare the Amrit.
After this the desirous ones should receive five mouth–fuls
of Amrit in their mouth;
And similarly five mouth–fuls in their Eyes and hair (113)

Swaiyya
When mouthful of Amrit is put on the desirous one,
He should utter loudly slogan of victory of God.
If there are any other desirous Singhs
They should take Amrit from the same bowl
All of them should be told the rules of conduct and
misconduct;
Ardas should be performed and Prashad should be
distributed;
Then all of them should join at the same utensil
To partake of the langar (114)

Rules of Conduct
Swaiyya
Now listen to the rules of conduct of the Singhs
While meditating on the actions of war
When a sufferer comes and make an appeal the gursikh
should alleviate his suffering, not caring for his own
comfort.
And consider everybody to be the off-spring of God
They should give up the brahmnical rituals
And attain salvation through the path of gurmat (115).

469
 Swaiyya
The Singhs should fondly don the weapons on the body
The weapons are the grand symbols of God
Men without weapons become mere Jackals
Without them the light of the third eye fades out
The Singhs should practice meditation,truth and discipline
along with the weapons;
And meditate like acolytes
The sword, The doubleedged dagger indivisible, Shap And
Great ;
Are true and correct names of God (116).

Swaiyya
The Singhs should never disgrace their hair ;
Their hair should never be touched by a razor ;
The Singhs should remain perfect in their appearance and
don turbans on their heads.
They should not get their nose or ears pierced
When a Singh comes across another Singh,
he should greet him with the slogan of victory.
When a Singh eats his food, before eating
He should serve it to other hungry ones (117).

Swaiyya
A Hucca, Kuttha Meat, opium and Tobacco
Should never be touched by a Singh by mistake
He should give up the use of red clothes and nasal powder ;
He should have nothing to do with the smokers
He should ever remain in the company of the Singhs
And should not have any relations with the non-Singhs
He should keep company with his own wife and treat every
other women as his mother (118)

470
 Swaiyya
The offerings, worships, boons and predictions
And facts should be abstained by the Singhs ;
Auspicious times and beginnings and amulets and charms
Should be given up as an illusion
Distributing food in the memory of the dead is forbidden
A Singh should not consider the direction and zodiacs of the
stars;
He should avoid falsehood, cunning, theft and bad
company;
And should give up back-biting, gambling and injustice
(119).

Swaiyya
Trading is a noble vocation
A Singh should not earn his livelihood by falsehood
The vocation of a farmer is of medium type
A Singh should earn his bread by the sweat of his brow
A Singh should never accept another's employment
Only service in the army is dignified
Except the one Almighty God, a Singh should
Not make obeisance to other gods (120)

Swaiyya
Other persons' wealth and property should never tempt a
Singh
He should earn his living honestly
And should desist from infringing on others rights
A Singh should never attack an unarmed person;
Nor attack anybody by deceit
The cremation ground, grave-yards and idols
Should never make a Singh bow his head (121)

471
 Swaiyya
If a person considers himself his own bread-giver
He is self- centered and a Singh should not accept food from
him,
Except his own ideal, the others
Are not fit to show kindness to a Singh.
The person who gets food from others
Loses his good sense comletely.
His faith becomes shaky,
If he regards everybody's food as equal (122)

Swaiyya
A Singh should take scant food and should sleep less
He should not be tempted to eat more due to greed;
He should never speak ill of the food ;
And should consider it the blessing of God
All the foods and drinks are sacred
Only if they suit one's body
All the foodgrains are holy ;
One should dress oneself in order to eat (123)

472
 Swaiyya
When some-body breathes his last,
A Singh should not feel mournful.
The deadbody should not be lowered to the ground
And should be allowed to lie on bed ;
The 'Will' of God should be accepted as true
And a Singh should eat anything he likes
He should not pay attention to superstitions
And should meditate on God and sing his praises

The End
(A copy was completed in the village Kharajpur (Patiala) in
Besakh 1950 A.D.)
- Garja Singh Giani.

473
 PART-IV

Sri Gur Katha: Substance

474
 Sri Gur Katha: In The Context
Of Poetical Literature

Subject Matter
According to Sikh ideology, a Single Indivisible Light
invested all the Guru Sahiban, and later the same light was incarnated
in Sri Guru Granth Sahib. In the Compositions of Bhai Gurdas, Satta,
Balwand and Bhatts, there is a mention of the one Indivisible Light
investing all Guru Sahiban. Baba Ji also while singing the praises of
the Gurus with faith and dedication, has talked of the incarnation of
one Indivisible Light in all the Guru Sahiban. The Guru Sahiban had
come to the world in order to point out the path of truth, to avoid the
path of death and to explain the manner of going to the heaven. The
Satguru Ji had helped those in every sphere who remembered them
faithfully in whatever form. The Satguru Ji blessed the world with the
boon of the naam.
Baba Ji has described the gift of the Naam-Bani bequeathed
by the first five Satguru Sahiban. But the sixth Satguru, Guru Har
Gobind Sahib made use of the sword in order to help the down-
trodden, along with the current of the Naam-Bani. There were
political reasons for this change. He donned two swords, one each for
temporal and spiritual leadership. The Satguru Ji was a great hero and
a Saint who guarded the honour of religion and morality.
Baba Ji was one of the five self-realised loved ones of Guru
Tegh Bahadur Ji. He had daily carefully seen the Guru Ji and enjoyed
his affectionate company. He has made a mention of him very
sentimentally. The Satguru Ji laid down his life and taught the
congregation that both this world and the next are equally
comfortable. One should abide by the will of God and following that
will, should make no distinction between pleasure and pain.
Whatever the Guru Ji preached, he gave a practical demonstration of
it .

475
 Baba Jiwan Singh Ji has given a detailed description of the
perfect Master Sri Guru Gobind Singh Ji faithfully and sentimentally.
Almighty God has not produced a prophet like Guru Gobind Singh
in four Yugas, who protected the sufferers and the oppressed, who
finished the distinctions of high and low and who destroyed the
vicious and the cruel in the battle-field.
The invaluable words of Satguru Ji had such power as gave a
new lease of life to the dead, infused power in the powerless and
made great heroes of cowards. The Guru Ji turned the Jackals into
lions and got the hawks killed by sparrows. He sang the songs of
victory of the sword.
He was a devotee of the Guru and also his loved son. He,
every day, saw the Satguru Ji with rapped attention. He had enjoyed
the love of his embrace and company. The devoted and sentimental
praises and paeans sung in honour of Satguru Ji in his poetry give
him the stature of a devoted poet in the ranks of the Bhatt poets. The
portrait of the personality of Satguru Ji as delineated in his poetry is
matchless. He has made his mark while giving the word-picture of
Guru Gobind Singh Ji and showering detailed praises on every limb
of His. It seems as if some painter had prepared a unique portrait by
filling colours with complete dedication. The poet has attained the
stature of the painter.
While describing the quality of the Guru Ji has stated that he
was a treasure of mercy and forgiveness. He was an expert in warfare
and in intellect. He was patient like the earth and his eyes were serene
like the ocean. The Satguru Ji was the king of kings and prophet of
prophets and had come to the world to awaken the slumbering India.
While singing the praises of the Satguru that there was no
other philanthrope, doner, man of charity and war-like hero who
could relieve the suffering of the poor in the world, to match Guru
Gobind Singh Ji, the incarnation of bliss. Whenever the Satguru Ji
sets out I beat the war-drum. Baba Ji, while seeing the Guru Ji with
devoted eyes took the latter to be a kulp-birchh who could grant all
boons. There is no other hero on the earth like the Guru Ji whose
sparrows had contended with the hawks. It is not possible to sing the
glories of the Guru Ji since he is beyond description.

476
 Baba Ji's poetry brings out an impressive and potent aspect of
his personality. Just as he was a poet of the first water, a brave hero, a
devotee of the Guru, a great rifleman and an adept in the use of the
sword, valour was moving in his nerves like the stormy waves of the
ocean. He always grew very grave on hearing the cries of the
sufferers and desired that the Guru Ji should immediately order him
to relieve their suffering. When a Brahman came to the Guru Ji with a
complaint that the Turks had forcibly seized his newly-married wife,
Baba Ji who was standing near by made a request to the Guru Ji. As
soon as he receive the order of the Guru Ji, he got tyrannised woman
freed and brought her to the Guru's court. The Satguru Ji handed her
over to her husband. This incident speaks of Baba Ji's courage and
humanitarian propensity.
He was an embodiment of sacrifice. After Guru Tegh
Bahadur's martyrdom at Chandni Chowk he had sacrificed the life of
his father Bhai Sada Nand Ji in order to carry away safely the head
and Trunk of the Guru Ji.
Where as he was a great hero and philanthropic being, he was
also fond of wishing well to every-body. The ardas which he has
included in poetry bears out this fact.
His poetry also includes a description of folk culture. He
himself was a villager and had a deep love for the villages.
He is a founder historian to give a trust-worthy and eye-
witness account of the contemporary history in his poetry. He has
provided fundamental and reliable information about Guru Sahiban,
the battles fought during this time, contemporary social situation,
political cunningness and religious bigotry. His work provides special
knowledge of Aurangzeb's political manoeuvring, religious
conservatism and purpose of life. His motive was that the entire India
should have one religion-Islam. Aurangzeb used every device to
spread and propagate Islam-temptation, fear and slaughtering. The
Kashmiri Pandits made a complaint. The Satguru Ji took the
important decision of protecting Hinduism by laying down his life.
He reached Delhi and rejected the two conditions put forward by
Aurangzeb. He accepted the third alternative i.e. the death. Orders for
his martyrdom at the Chandni Chowk of Delhi were passed. The

477
Satguru Ji performed the heroic deed. Baba Jiwan Singh took upon
himself the responsibility of the risky deed of bringing the Satguru
Ji's served head to Anandpur Sahib. It was the height of the royal ego
that the Satguru Ji's head and Trunk were allowed to lie at the
Chandni Chowk and an announcement was made to the beat of drum
that any sikh of the Guru, if there is one, might carry the Guru's head
and Trunk. Fearing the tyranny of the Government, nobody showed
the courage of lifting the Guru ji's head and Trunk. All the sikhs were
trying to save their lives by professing themselves to be the devotees
of Rama.
Baba Jiwan Singh Ji, his father Bhai Sada Nand Ji and Uncle
Bhai Agya Ram Ji and Bhai Udha Ji and Bhai Gurdetta Ji devised a
plan to carry away the Guru Ji's head and Trunk. As per the pre-
devised plan, the head of Bhai Sada Nand Ji was severed by Bhai
Jaita so that his head and trunk might be exchanged with those of the
Guru Ji's. Kudos to sikhism and the sikhs, devotion to the Guru Ji,
Baba Jiwan Singh sacrificed his father on account his love for the
Guru and reached Anandpur Sahib with the Guru's head. The
devotees were perturbed to see the Guru Ji's head. They were beside
themselves with anger as if some poisonous trees had taken roots
inside them.
The Guru Ji advised the congregation to be patient taking
Baba Ji in his embrace, he declared him to be his son.
After cremating the Guru Ji's head according to sikh
traditions, Guru Ji deliberated in his mind why all this had happened.
Why did the sikhs not show the courage to carry the Satguru's head
and cremate it respectfully? Why did the Turks not recognise the
sikhs? Why did the sikhs not feel embarrass? Etc.
The Guru Ji decided to make such a sikh as might be
recognised among millions. The Satguru Ji sat at Damdama Sahib
and deliberated for many days. Thereafter, he collected material like
Ghee etc. and set fire to it. The flames of fire rose very high. Guru Ji
came out of Damdama holding an unsheathed sword, uttering
"Victory to the Sword" and came to the congregation. He announced
that he needed a head whereupon a devotee stood up with folded
hands. Holding him by arm he took him into a tent and in the same

478
way he led five sikhs to the tent. For quite a long time neither the
Satguru Ji nor any of the Sikhs came out of the tent. There upon the
sikhs started whispering among themselves that the Satguru Ji had
killed all the five sikhs.
Thereafter, the sikhs with infirm faith started sneaking away,
but the faithful once held on. At this juncture, the Satguru Ji led the
sikhs donned as Singhs on to the stage.
Guru Gobind Singh Ji then graced the congregation and
explained to the sikhs the rules of conduct and misconduct. The sikhs
sitting in the congregation were in a fix as to how those had come
back of life. But this is a mystery. Who can know the secret of the
Guru Ji's miracles.
This way the Guru Ji wrought the miracle of creating the
Khalsa. While presenting the Guru Ji's miracle of creating Khalsa as
miracle, Baba Ji seems to be a mystical great man. The people made
many conjectures about leading the five sikhs into the tent and
reviving them. But this son of the Guru who was present in the court,
was loved deeply and was close to the Guru makes a statement
dissimilar to the prevalent thoughts. It was a miracle of the Guru and
who can gauge its depth? The Baba Ji states that the Guru Ji's
demand for the heads was symbolical which meant that a head
presented to the Guru should be regarded as gone. This makes his
dedication to the Guru and far-sight evident. Baba Ji while staying at
the court had seen everything with his own eyes. He has recounted
the mode of preparing Amrit in his poetry which will always be
received with respect. While describing this mode, the Baba Ji has
presented a very graphic picture. From historical point of view it is
very significant information.

479
 The Mode Of Preparing Amrit
The Baba Ji has described the mode of preparing Amrit as
under. When the desirous of taking Amrit arrive, five baptised sikhs
should be selected to prepare the Amrit. They should bathe
themselves. Then a blanket should be spread on the ground to seat all
the five there. They should put the bowl of steel on that blanket, put
water into it and concentrate their glance on it. The sikhs desirous of
taking Amrit should put on the five symbols and sit in front. Some
suger-candies should be added to the water and the Singhs should sit
in the posture of Bir Assan. One of the Singhs should stir water in the
steel-bowl with the double edged dagger and side by side recite Jap Ji
Sahib. He should put his second hand on the steel-bowl. The other
four out of the five Singhs should also put their hands on the bowl
and recite the five Banis. Those five Banis are Jap Ji Sahib, Jaap
Sahib, Swaiyye, Chopayee and Anand Sahib. On the conclusion of
the five Banis thus recited, the bowl of Amrit is readied. Then five
mouthfuls of Amrit should be poured into mouth, the hair and the
eyes of every sikh desirous of Amrit. Whenever a mouthful of Amrit
is poured on him, the seeker of the Amrit should raise the slogan of
victory. All the seekers should take Amrit from the same bowl.
Thereafter, one of the Singhs or their leader should explain the rules
of conduct to the Amrit-seekers. Thereafter, the seekers should be
made to sit together and take food from the same utensil.

480
 The Five Symbols
Baba Jiwan Singh Ji accepts the significance of '5' in the sikh
religion. The five elected ones are acceptable leaders. Baba Ji tells
that every sikh should don the five symbols in all circumstances.
Those symbols are the sword, the steel bangle, the underwear
(kachhehra), the hair and the comb. The five religious symbols which
the Satguru has bequeathed destroy five evils. These five symbols are
very dear to Satguru Ji.

481
 The Rules Of Conduct
Baba Jiwan Singh Ji given in detail the rules of conduct of
Sikhs. He talks of the rules and mode to be adopted by the sikhs to
become perfect gursikhs. He has given a full interpretation of them.
• He should meditate on God and think of war which means a
crusade.
• Whenever some sufferer, depressed or oppressed comes and
requests for help, the sikh should give up his own comfort or
joy immediately and should set out for his help.
• A sikh should give up a consideration of caste and creed and
should consider all humanity to be the off spring of the
Almighty God.
• He should abdicate the Brahmnical rites, rituals and modes of
worship and should attain salvation by following the path of
gurmat.
• He should fondly don on his body the weapons which are
beautiful symbols of God. A person remains a jackal without
weapons. An armed Khalsa gets meditation, truth and
discipline from his weapons and always remains occupied in
his meditation and exercise.
• He should never dishonour his hair which should never be
touched by any hair-removing implement.
• He should always wear a turban.
• He should never get his nose and ears pierced.
• On meeting an other sikh he should raise the slogan of God's
victory. When his food is ready, he should serve it to the needy
and the hungry before putting it into his own mouth.
• He should remain at a sufficient distance from Hucca. Kutha
Meat, Opium, Tobacco and other Intoxicants. He should have
nothing to do with the smokers, never wear red garments and
should give up the nasal powder for ever.

482
• He should always keep company with the noble singhs and
should have no relations with the disgraced converts.
• He should give full love to his wife but should treat the
daughters and daughters-in-law of others equal to this own
mother or sister.
• The Khalsa should refrain from all Brahmnical rituals like
offerings, worship, predictions, boon appeasements and fasts.
He should not have faith in auguries, inaugurations, charms and
incantations. Even giving feasts for the appeasement of the
dead is forbidden in sikhism. He should pay no regard to the
stars and zodiac signs.
• A Khalsa should give up falsehood , cunning, deceit, theft, bad
company, back-biting, gambling, injustice etc.
• Contrary to the popular belief Baba Jiwan Singh has accepted
trade, instead of agriculture, as the best profession. One should
carry on the trade honestly. Baba Ji has accepted agriculture as
the second best profession and has advised a sikh to earn his
living through honest labour. A sikh should never first of all
accept another's employment and if he is at all obliged to join
service, he should serve in the army.
• He should have his faith in God Almighty alone and should
make obeisance to him only. He should not bow his head
before any other god or gods.
• Khalsa should never feel tempted towards other people's wealth
and property.
• He should never confiscate the other's dues.
• He should never attack an unarmed person or from behind.
• A khalsa should never at all bow his head before a pyre,
crematorium, a grave or a statue.
• Any sikh who considers himself to be his own food-giver is
ignorant. A khalsa should never accept food from him. He
should accept his prashad from none else then his own ideal

483
 because this defiles one's consciousness and makes his faith
shaky.
• A khalsa should always undereat, undersleep and should never
overeat in greed. The food may have been cooked in any
manner, he should eat it with devotion, and should never
criticise the food. He should accept it as God's gift.
• All foods and drinks are sacred as long as they suit one's body.
All food-grains are holy.
• When a singh or a khalsa sheds his mortal frame, he should not
be mourned for; because it happens according to the will of
God. After a person breathes his last, the dead-body should be
allowed to lie on the bed and not be lowered upon the ground.
It should have be taken as divine command and one should eat
what one likes. He should have no consideration of defilement
and sanctification. At such a moment he should meditate on the
name of God and sing his praises.

The Policy Of Aurangzeb

The policy of Aurangzeb was to propagate Islam, for which

he adopted every device. He made use of every mode including
temptation, fear, violence and even slaughtering, which led to the
conversion of many residents of India to Islam. When Aurangzeb
received news about the Guru Ji's military preparations, he issued a
command to wipe out the Guru Ji. The hilly chiefs had not been able
to find a pretext for war because Guru Ji was always preaching for
noble living and meditation. He showed no ill will towards anybody.
At length the hilly rulers found an excuse and sent a letter to the Guru
Ji not to beat the war-drum which produced a very dreadful sound.
They urged the Guru Ji to vacate this place and to go somewhere else.
The Guru Ji saw through the evil designs of the hilly rulers, quitted
Anandpur Sahib and went to Nahan State.

484
 When the Satguru Ji reached Nahan, Medni Prakash the ruler
of that State welcomed him and was glad of his coming. In those very
days Badruddin Shah led to the Guru Ji those men for employment,
whom Aurangzeb had dismissed from service. This group included
men like Bhikhan Shah, Kale Khan etc.
Bhim Chand, along with other hilly chiefs invaded the Guru Ji
and the battle of Bhangani started. Disloyal Bhikhan, Hayat and
Najabat Khan deserted the Guru Ji and joined Bhim Chand. Guru Ji
himself participated in battle and showered arrows.
Baba Jiwan Singh has given in beautiful words the eye-
witness account of the battle of Bhangani.
In this fierce battle Badruddin, Kirpal Dass, Kale Khan etc.,
the Guru Ji devotees displayed great feats of valour and skill. At last
the army of the hilly ruler Bhim Chand not being able to bear the
brunt, fled the field. This way the Satguru Ji won a victory in the
battle of Bhangani.

485
 Artistic Aspect
In this writing mainly old Punjabi Language has been used,
but here and there words of Sanskrit, Hindi, Arabic and Persion also
are used.
To express his thoughts and emotions Baba Jiwan Singh has
used various meters like:

Kabitt, Swaiyya
Dohira, Sarkhandi
Kundlia, Rola
Bishan Padi/
Shabad, Chopayee
Sortha etc.

To express his meaning Baba Ji has used various literacy

techniques such as:

alliteration, Simile
Metaphor, Proverbs, examples,
Weepsa Alankar
Utparokhia Alankar
and ulek Alankar

Baba Ji's writing is dominated by thoughts founded on

devotion, on which account Shant Ras is supreme, but he has also
made use of pathos, Vir Ras and Vibh Ras .

The style is the image of a writer's personality.-Love of Guru

in his heart, courage, devotion, faith, forbearance, humility,
enthusiasm etc. all have contributed to making his style distinctive.
He was a lover of Guru's feet and had the opportunity of having
Guru's Darshan at all times. The influence of Gurbani, Sukhmani
Sahib, writing of Guru Gobind Singh, Akal Ustat, Bhatt poetry
pictorial style, musical style, subjective style, inocative style, didactic
style made a deep impact on Baba Ji's writing.

486
 PART-V

Guru's Establishment in
Relation to Baba Jiwan Singh Ji

487
 Guru's Establishment in
Relation to Baba Jiwan Singh Ji
Gurdwara Gaye Ghat Sahib, Patna Sahib, Bihar
This is the sacred place where Bhai Jaita Ji was born to Bhai
Sada Nand Ji and Mata Premo Ji on 13th December, 1661 A.D. At
that time a mansion was situated at this place. This sacred place
erected on the site of that mansion is today called Gurdwara Gaye
Ghat Sahib. S. Dalbir Singh in his book "Maha Kav Wariam Akela"
which was honoured with an award of Rs. 2100/- by the Shromani
Gurdwara Parbhandak Committee Amritsar vide resolution No. 2158
dated 16.7.1987 has described the birth of Bhai Jaita at this place on
page 22. Dr. Taran Singh has stated on page 21 of his book "Guru
Teg Bahadur- Jiwan Sandesh Te Shahadat" that Bhai Jaita was born
in Patna Sahib at a place where today Gurdwara Gaye Ghat is
situated.

Gurdwara Shaheed Baba Jiwan Singh Ji And Shri

Tap Asthan Sahib Bhai Kalyana Ji Village Kathu
Nangal Tehsil and District Amritsar
The village Kathu Nangal is situated at 19 kilometer from
Amritsar on the Amritsar-Pathankot road. This is the ancestral village
of Bhai Kalyana Ji. Bhai Kalyana Ji was the founder of this village
and he had populated it. Baba Buddha Ji also belonged to this village.
According to S.Shamsher Singh Ashok:
"Probably some great person of Khokhar
dynasty, during the reign of Sayyads founded a village
named Rai Nangal in his domain in Pargana Batala of
Punjab. Later, during the Lodhi era it become known
as Kathu Nangal due to the expansion of Kathu Jats
after the name their ancestor Kathu Randhawa. Baba
Jiwan Singh Ranghreta was a descendant of this

488
 Kalyana Ji. His fore-fathers had moved first to Gaggo
Mahal and then to Ramdaspura, the newly populated
village of Baba Jhanda Ji Buddha Ke."

In this village Gurdwara have been constructed to

commemorate the birth place of Baba Buddha Ji and Baba Sawan
Mal Ji, the nephew of Guru Amar Dass. In this village even today the
ancestral property of Bhai Kalyana Ji including his meditation centre
where Giani Kulwant Singh Lehrienders routine services exists.
Gurdwara Shaheed Baba Jiwan Singh Ji also stands there near the
Shri Tap Asthan Sahib on his ancestral premises. Initially, only one
small room built of small bricks stood on this site and there was only
one kanal land attached to it.
S. Sans Singh, the maternal grand-father of ex-M.L.A. S.
Kirpal Singh and S. Charan Singh, the grand-father of S. Hardial
Singh son of S. Narinder Singh who were the co-owners of the land
of this village donated out of their common possession three and a
half kanals of land to Gurdwara Shaheed Baba Jiwan Singh Ji. Now
since 15th June 1997 A.D., Giani Kulwant Singh Lehri has been
carrying on voluntary service (Kar sewa) at this place.

Gurdwara Shaheed Baba Jiwan Singh Ji, Village

Gaggo Mahal, Tehsil Ajnala, District Amritsar
The village Gaggo Mahal is situated at a distance of 15
kilometer from Ram Dass and 33 kilometres from Amritsar on the
Amritsar-Dera Baba Nanak road. This village had been founded by
Baba Buddha Ji when he had shifted from Kathu Nangal to Gaggo
Mahal. Baba Jiwan Singh Ji's elder Bhai Kalyana Ji had left Kathu
Nangal for Gaggo Mahal along with Baba Buddha Ji. This Gurdwara
Sahib is built on the ancestral premises of Baba Jiwan Singh Ji.
Before the year 1947 A.D., a Mosque also existed near this site. The
voluntary service at this place has been carried on by Sant Baba Labh
Singh and Jathedar Baba Harbhajan Singh Ji of Qila Anandgarh since
the holy day of Sangrad 15th August 1988 A.D. Baba Lakha Singh Ji
who was one of the group of workers of voluntary service (Kar

489
Sewak) intimated that a two-acre piece of land had been attached to
this place and initially there was an old Gurdwara Sahib built of
Sirhindi bricks. Before the starting of the voluntary service Baba
Lehna Singh Ji had been working at this place for 18 years. He used
to say that a lot of construction would take place there but he would
not be alive to see it. Now a very splendid building of Gurdwara
Sahib has been come up at this site and work to fix marble slabs is
going on. Every year a procession is taken out from Amritsar to
Gaggo Mahal on the birthday anniversary of Baba Ji. Devotees from
far and near come to participate in it.

Gurdwara Shri Tap Asthan, Baba Buddha Ji,

Memorial To Bhai Kalyana Ji And A Monument
Dedicated To Baba Jiwan Singh Ji At Ramdas,
Tehsil Ajnala, District Amritsar
The village Ramdas is situated at a distance of 48 kilometres
from Amritsar on the Amritsar-Dera Baba Nanak road. The place in
the town of Ramdas where Gurdwara Shri Tap Asthan Sahib is
situated used to be the residence and Meditation Centre of Baba
Buddha Ji. In this very Gurdwara at the corner of the western side
and near the Asmani Khooh, there used to be the residence and
Centre of Meditation of Bhai Kalyana Ji. It becomes obvious here
that Baba Buddha Ji and Bhai Kalyana Ji used to live side by side. On
our enquiring from the local people, an elderly person intimated that
this place had a Board of "Shri Tap Asthan Bhai Kalyana Ji." That
Board had been replaced by another Board " Memorial to Baba Jiwan
Singh Ji". He had no information on how somebody had changed this
Board.
This is self-evident, however, that this place is a memorial to
Bhai Kalyana Ji. When Bhai Kalyana Ji had passed away. Shri Guru
Har Gobind Sahib had cremated his body with his own hands. It
seems that his cremation must have taken place in the corner of the
western side of Gurdwara Tap Asthan near the Asmani Khooh. That
is why a mausoleum stands there as a memorial. This mausoleum has

490
been mentioned by S. Mangal Singh Updeshak in his book "Jeevan
Charitra Baba Buddha Ji." This Gurdwara Sahib is in the control of
Shromani Gurdwara Prabandhak Committee.

Gurdwara Shri Tap Asthan Sahib

And Bunga Shaheed Baba Jiwan Singh Ji,
Anandpur Sahib, District Ropar
This place is situated adjacent to the wall of the fort to the
west of fort Anandpur Sahib. This Bunga had been got constructed by
Guru Gobind Singh Ji in the year 1689 A.D. Baba Jiwan Singh Ji
used to sit on a platform near this Bunga and meditate. Now
Gurdwara Shri Tap Asthan Sahib stands at this site. The fort of
Anandgarh was the main Fort of the Tenth Master. On coming to
Anandpur Sahib after his victory in the battle of Bhangani, the Guru
Ji had first built this fort on the lofty top of the hill in 1689 A.D. The
permanent residence of the Guru Ji also was inside this fort. Bigger
than any other fort, Anandgarh Sahib Fort had in its basement the
main store of arms and ammunition, To meet an emergency inside the
fort a big cistern of water also had been constructed there. This fort is
also the birth place of Guru Ji's Sahibzadas. This fort had been
besieged 14 times by the hilly chiefs or the Mughal Government but
every time they had been put to rout. The security arrangements at
this fort were very forceful. The Guru ji had assigned responsibility
for the security of this fort to his Chief General and great hero Baba
Jiwan Singh Ji who was also the supreme commander of the fort.
Whenever, a stranger or a special guest came there he was properly
scanned and the permission to let him in was taken before presenting
him to the Guru Ji. At that time the main gate of the fort was on the
western side and the Bunga of Shaheed Baba Jiwan Singh also was
on the western side, adjacent to the wall. Anybody coming to the
Anandgarh fort could be observed at a distance from this Bunga.
There were chinks provided in this fort, through which the enemy
could be fired at. The old staircase to the west of this Bunga had been
blessed by the holy feet of the Tenth Master, the holy Mothers, the
Sahibzadas and great Singhs and heroes.

491
 In case of need, the Guru Ji could call in Baba Jiwan Singh Ji
from the fort Anandgarh. The structure of this Bunga is very old and
is in a dilapidated condition. The voluntary service at this place had
been initiated on the holy day of Maghi on 14th January1996 A.D. by
S. Jaswant Singh (Aurthor of this book) with the cooperation of the
devotees and a written agreement with Sant Baba Kirpal Singh Ji. A
stone wall, 17 feet high, 40 feet long and 4 feet wide has been
constructed along with the hill to save the fort Anandgarh Sahib and
Bunga Shaheed Baba Jiwan Singh from being swept by the current of
water. A shed to cook and serve Langer has been raised and equipped
with fans etc. Two rooms also have been constructed further for the
devotees to take rest. Due to some reasons the work has been held up.
Let the congregation deliberate on re-starting the work.
Now the building of the fort Anandgarh Sahib has come up
and its main gates are on the northern and southern sides. The Bunga
of Baba Jiwan Singh Ji and Gurdwara Shri Tap Asthan Sahib existed
even today contiguous to the wall of the fort, to the west of the fort
Anandgarh Sahib. These days the management of the fort Anandgarh
Sahib is with the Shromani Gurdwara Prabandhak Committee while
Sant Baba Kirpal Singh is looking after the management of Bunga
Baba Jiwan Singh Ji and Gurdwara Shri Tap Asthan Sahib.

Gurdwara Sis Ganj Sahib, Chandni Chowk, Delhi

The history of this Gurdwara Sahib can be studied at page
171 of this book.

Gurdwara Rakab Ganj Sahib, Village Raiseena,

Delhi
History pertaining to this Gurdwara Sahib may be seen at
page 177 of this book.

492
 Bagpet (Utter Pradesh)
The history of this Gurdwara Sahib is given at page 196 of
this book.

Gurdwara Sis Ganj Sahib Patshahi Nauvin,

Traori, District Karnal (Haryana)
............. ...of this book carries the history of this Gurdwara
Sahib.

Gurdwara Sat Sangat Sahib And

Gurdwara Sis Ganj Sahib Ambala City (Haryana)
History of this Gurdwara Sahib is given at page 205 of this
book.

Gurdwara Nabha Sahib Patshahi Nauvin,

Village Nabha Sahib, District Patiala Punjab
The details about this Gurdwara nay be seen at page 211 of
this book.

Gurdwara Shri Guru Tegh Bahadur Sahib Ji,

"Sis Marg", Village Fatehgarh Mandran
(Now Sector 34) Chandigarh
Bhai Jaita Ji starting from Nabha Sahib along with sacred
head of the Guru Ji had stayed at this place for some time on 15th
November, 1675 A.D. This is the same sacred place as had been
earlier blessed by the holy feet of Guru Tegh Bahadur Sahib. This is
the place where the congregation had served the Guru Ji with
devotion. At that time this place was infected by the evil malady of
mumps. On the request of the congregation, the Guruji urged them to

493
render service at this place and assured them that all evils would
come to an end. Guru Gobind Singh Ji had visited this place after
winning victory in the battle of Bhangani. Baba Banda Singh
Bahadur had also come to this place while passing through Chhat
Banur and Nabha Sahib and had conquered the fort of village Burail
(now sector 45) Chandigarh. In view of the historical importance of
this place the congregation of the village Fatehgarh Mandran had
donated this site to the congregation of sector 34 because the
Government had got the village evacuated. Through the cooperation
of the congregation another piece of land measuring 9 marlas was
purchased from the Government at a cost of Rs. 2,80,000/- Showing
regard to the sanctity of this place, the Government has diverted the
road in front of the Gurdwara Sahib. There is a local committee
managing the affairs of this Gurdwara under the Presidentship of S.
Norata Singh Rangi.

Gurdwara Sis Marg Sahib Village Kajheri

(Now Sector 53) Chandigarh
Shaheed Baba Jiwan Singh Ji (Baba Jaita Ji). While travelling
with the sacred head of Guru Tegh Bahadur Ji, made a brief halt at
this historical place on 15th November, 1675 A.D. This is the same
sacred place as had been blessed by Shri Guru Tegh Bahadur Ji after
his visit to the village Fatehgarh Mandran. The people of this village
heartily served the Guru Tegh Bahadur Ji' After winning the battle of
Bhangani Guru Gobind Singh Ji passed through Nabha Sahib,
Fatehgarh Mandran and had halted here for some time. From here he
set out for the village Khizrabad. Baba Banda Singh Bahadur had
also reached this place after winning a victory at Banur and passing
through Nabha Sahib, Fatehgarh, Mandran and halted here for some
time. From here the Baba Ji had reached the field of Chapparchiri to
wage a battle against the Governor of Sirhind. Shaheed Baba Jiwan
Singh Ji Educational and Welfare Trust (Regd.) Chandigarh had
purchased a plot measuring 5 kanal and 8 marlas with the co-
operation of the sangat, on which Gurdwara Sis Marg Sahib has been

494
constructed. So far 5 rooms have been built. In the year 1997 A.D.
recitation of 101 Akhandpaths had been held at this place between the
birth anniversary of Guru Gobind Singh Ji on 19th January and that
of Baba Jiwan Singh on 5th September 1997 A.D. so far 6 medical
camps, one de-addiction camp and one eye camp have been held
here.

Gurdwara Sis Marg Mundi Kharar Distt. Ropar

At this place also the sikh sangat have constructed a
Gurdwara Sahib.

Gurdwara Baabangarh Sahib Kirat Sahib Distt.

Ropar
History in respect of this Gurdwara Sahib has been given on
page 213 where it can be studied.

Bunga Ranghretian, Shri Darbar Sahib Amritsar

On 16th November 1675 A.D. Guru Gobind Singh Ji held a
Diwan after the cremation of the holy head of his father at Anandpur
Sahib. The Guru Ji again embraced Bhai Jaita Ji and urged him to ask
for a boon. Bhai Jaita Ji requested to be permitted for an ablution in
the holy tank of Shri Harmandir Sahib at Amritsar. Acceding to this
request the Guru Ji also got constructed Bunga Ranghretian near
Dukh Bhanjani Beri at Harmandir Sahib. Where the Ranghreta sikhs
annually held an assembly and held a fair.
Now this Bunga has been demolished by the Shromani
Gurdwara Parbandhak Committee. The sikh museum situated in the
Darbar Sahib Complex exhibits a plan of this Bunga which I saw on
6th April, 1996A.D. In that plan this Bunga Sahib is situated quite

495
near the Dukh Bhanjani Beri towards the Southern side. Guru ji's
Court Poet Kankan described this Bunga as under:-

"The Satguru Ji showed kindness to the mazhbis

He granted space near the holy tank at Shri Amritsar
(223) (Sankhep Das Gur Katha, page 59)

As per the statement of the Poet Kankan the entire 4th side of
the holy tank had been given to Ranghretas. S.Dalbir Singh has
given a detailed account of this Bunga in his book "Maha Kav
Warium Akela" saying that this Bunga belongs to the Ranghretas.
Giani Gian Singh has written in his Panth Parkash that the
4th side of the Darbar Sahib was owned by the Ranghretas. The
Bunga of the Ranghretas was also situated on the southern side of the
holy tank:

The Ranghreta sikhs were enveloped by their faith

They uttered words which were indelible.
O' Ranghretas you are the sons of the Guru
You must always stay with the Panth
At Amritsar on the Southern side they have a Bunga of
their own
They are the owners of this 4th side
From where the sikhs used to hale them."
(Panth Parkash)

S. Shamsher Singh Ashok states in his book "Mazhbi Sikhan

Da Itihas" that this Bunga had been got constructed at a cost of Rs.
21000/-.
Sohan Lal Suri has given the following description in respect
of this Bunga:-

"Any desire or ambition which these faithful server of

the Guru Ji have in their faithful hearts should find
expression through their pleading lips and that desire

496
 will be instantaneously fulfilled. The devotees of the
Guru's establishment begged that these servers be
granted permission to pay a visit to the holly town of
Amritsar and have ablution there. Thereupon the Guru
Ji, the sacred incarnation, granted that just as they had
made a request to the Kind Court their request for
ablution at Amritsar would be accordingly granted.
The divine Guru uttered from his kind lips, ' The
Bungas of the high castes and the Ranghretas will be
situated at the same place,' Consequently at Amritsar,
on the Southern side of the tank the Bunga for the
people of the high caste and the Ranghretas is
constructed beside the Dukh Bhanjani Beri. The
Ranghretas go there for ablution and infact are
engaged in the service and meditation of the Guru Ji
who is incarnation of light happiness and bliss."
(Umdatut - Twarikh)

Gulam Mohiuddin Boote Shah has said about this Bunga in

his "Twarikh Punjab" as under:

"Feeling pleased at the strife of this Ranghreta the

Guru Ji granted this boon from his tongue "Ranghreta
Guru Ka Bete i.e. these Ranghretas are the sons of the
Guru. Besides the Guru Ji asked that Ranghreta what
desire he had in his mind. What ever it may be it will
be granted without any reservation. At that moment the
Ranghretas begged that if the Guru was kind enough to
that humble being he may be granted permission to go
to Shri Amritsar for ablution. The Guru Ji granted
that he will be permitted to have an ablution at
Amritsar as requested by him.
No body will be impede his way. The Guru Ji
ordered that the Ranghretas will be housed in a Bunga

497
 constructed for this purpose. Consequently the Bunga
of Ranghretas has been constructed on the Southern
side of the holy tank near the Dukh Bhanjani Beri at
Amritsar. All the Ranghretas reached there and take a
bath.

So the above statement prove that the Bunga of the

Ranghretas near the Dukh Bhanjani Beri had been got constructed
by Guru Gobind Singh Ji.

Gurdwara Garhi Sahib (Tilak Asthan)

Chamkaur Sahib, District Ropar
The katcha fortress at Chamkaur Sahib which Guru Gobind
Singh Ji alongwith 40 singhs i.e. 2 elder sons Sahibzada Ajit Singh Ji
and Sahibzada Jujhar Singh Ji, five loved ones and 33 singhs had
occupied on 21st December 1704 A.D. after leaving Anandpur Sahib
is now graced by Gurdwara Garhi Sahib. The owner of this fortress
was Chamkaura Nambardar. This place was at the highest level and
the katcha fortress was surrounded by a katcha well. On 21st
December 1704 A.D. an a royal mughal army comprising 10 lac
soldiers besieged this katcha fortress in the evening. A fierce battle
ensued. Both the Sahibzadas and 29 singhs had embraced martyrdom.
The 11 singhs surviving in the fortress selected 5 loved ones out of
themselves and passing a resolution ordered the Guru Ji protect
himself at any cost at this critical juncture. The Guru Ji immediately
planned to cause an exit through the wall of the katcha fortress and
leave alongwith Bhai Daya Singh, Bhai Dharam Singh and Bhai
Maan Singh. Before quitting the fortress he donned his plume and
dress on Baba Jiwan Singh and fulfilled a promise made in his
childhood 31 years earlier. He handed over to him the command of
the fortress by donned his own plume, on his head and seating him at
his own place in the attic. He had then ordained that the Khalsa was
the Guru and the Guru was the Khalsa. Gurdwara Garhi Sahib is also
called Tilak Asthan because here the Guru Ji had given the Guruship
to the Panth. Maharaja Karam Singh of Patiala had constructed

498
Gurdwara Garhi Sahib at the site of the katcha fortress. S.Gurdial
Singh, a chieftain of Bela had also served at this place. Baba Jiwan
Singh of the voluntary service had also rendered service at this
Gurdwara Sahib for 43 years. After him Sant Piara Singh of Jhar
Sahib had also served here. And now since the year 1980 A. D. Baba
Harbans Singh of Delhi has been serving here. Now a beautiful
building has come up at this site. There is the araeen mohallan to the
east of the Garhi Sahib, and a Shivala is situated towards the South.
On the Northern side Gurdwara Shaheedi Burj is situated quite near
by which is the place of martyrdom of Baba Jiwan Singh. On the
Western side the city further extends. Now the administration of the
this Gurdwara Sahib is in the hands of Shromani Gurdwara
Parbandhak Committee.

Gurdwara Shaheedi Burj, Shaheedi Asthan

Baba Jiwan Singh Ji, Chamkaur Sahib District
Ropar
This holy place at a distance of 15 feet to the north of
Gurdwara Garhi Sahib, quite contiguous to it. This is a place where
Baba Jiwan Singh Ji had been martyred on 23rd September 1704 A.
D. while fighting against the mughal force comprising 10 lac soldiers.
This old and sacred memorial stands to the memory of the Baba Ji.
Out of 37 singhs martyred there today a memorial stands only to
Baba Jiwan Singh Ji. Earlier this building had been made of the small
Sirhindi bricks, first the service at all the Gurdwaras at Chamkaur
Sahib had been rendered by Maharaja Karam Singh Ji. Subsequently
this service was taken over by S.Gurdial Singh a chieftain of Bela
belonging to the Singhpuria misl. He was a very devoted sikh and
every day alongwith his wife he travelled bare-foot from Bela to
Chamkaur Sahib which is at a distance of 5 kilometres and performed
manual service. Thereafter the service at this place was got done by
Baba Nand Singh of Balari Kalan. Since 2nd October, 1987 A. D.
voluntary service (Kar Sewa) at this place is being supervised by S.
Jaswant Singh. (Author of this book). A seven storey building of the
Gurdwara Sahib has been constructed . The gold domes have been

499
fixed and 105 ft. high flag (Nishan Sahib) is fluttering. Now the work
of marble at the dome and the lower storey is under way. It is very
significant to state here that the Gurdwara Deodi Sahib was built
quite adjacent to Gurdwara Garhi Sahib towards the east at the
historical and holy city of Chamkaur Sahib. This sacred building has
stood since the old times as a memorial to Bhai Kotha Singh and
Bhai Madan Singh who had been given the responsibility of the
security of the gate of the fortress. But this sacred memorial has been
demolished and merged with the Garhi Sahib complex by Baba
Harbans Singh Ji of the voluntary service, and now it has vanished
for ever. The efforts to demolish the Gurdwara Shaheedi Buraj and to
merge it with the Garhi Sahib Complex were foiled by the
congregations. So historically it is proved that out of the 40 singhs
only Baba Jiwan Singh, Bhai Kotha Singh and Bhai Madan Singh
had memorials to them, since old times. The service at this place had
been rendered by Baba Pritam Singh Ji for 60 years. Now the service
is being performed by his son S. Dharam Singh. The voluntary
service is in progress. All the congregations are requested to make
their contribution to this great task of the service and receive
blessings from the Guru's establishments. For details S. Jaswant
Singh the incharge of the Kar Sewa (The writer) may be contacted.

500
 PART-VI

In respect of Baba Jiwan Singh Ji

1. Predecessors
2. Contemporaries
3. Successors

Ranghreta Scholars, Great Heroes and

fighters and martyrs

501
 Bhagat Beni Ji
The compositions of Bhagat Beni Ji are included in Shri Guru
Granth Sahib. S. Sarup Singh Alag writes as under:-

"Like many conributors to Shri Guru Granth Sahib. It

is not certainly known about Bhagat Beni Ji also as to
where he had been borne and bred, and when he had
been born. Some scholars speak of his birth at the
Town Asani Nagar but it is not known in which state
this place exist. But despite so much of uncertainly he
is said to be a contemporary of Guru Nanak Dev Ji.
Thus we must have existed from the 2nd half of the
fifteen century to the first half of the sixteen century."
(Parichai Shri Guru Granth Sahib Ji, page 105).

Mr. Alag has not mentioned any parental background and

progeny of Bhai Beni Ji but he has stated that he was the
contemporary of Guru Nanak Dev Ji and his compositions are
included in Shri Guru Granth Sahib Ji.
Investigations into history have yielded that no writer has
provided any information about the back ground of Beni Ji. But
S.Sohan Singh Gill has described the names of his parents, his native
place and his family in his work as under:-

"He had been born in a mazhbi family to mother Mata

Karmi and father Jhanda at village Choohnian in
district Lahore. He was very adept in holding debates.
Even big pandits avoided discussion with him. He was
also an expert in writing poetry."
(Sis Darshan Page 112).

Bhai Gurdas Ji while narrating the story of Bhagat Beni Ji has

stated in his tenth var stated that this scared being was so close to the

502
Vahe Guru that He appeared to him in form of a raja and fulfilled all
his needs. Bhai Gurdas Ji writes as under:-

Gurmukh Bhagat Beni sat all alone in meditation

He performed his spiritual duties
and paid to attention to any body else
when he returned home he was asked
if he had gone to the raja's court to make a request.
When at home the things were demanded
he passed time some how
A great miracle took place while he meditated on God
alone
God maintain the dignity of his devotee
and appeared in form of a king
He consoled Bhagat Beni and provided him unlimited
wealth
From where he came to the Bhagat
and showed affection for him.
God always manages the success of his devotee (14)
(Var 10 Pauri 14)

The writings of Beni Ji are included in Shri Guru Granth

Sahib. Three of his compositions are available at page 93 in Siri Rag,
at page 974 in Ramkali Rag and at page1351 in Parbhati Rag in Shri
Guru Granth Sahib. In these shabads Bhagat Beni Ji has openly
castigated and criticised the Brahmnic belief in Hathyog, and has
tried to enlighten the common people from the true meaning of
religion. In these shabads he has very sensibly and constantly advised
to condemn the ritualistic behaviour and to follow the light of the
shabad which is Hari Nam.
In his shabad in Ram Kali Rag on page 974 he has stated in
his saying "Ira Pinula aur sukhmana teen baseh ik chhaeen," as
under:-
Beni concentrates on the Guru's teachings
He devotes every thing to the love of Krishna

503
 God grants all knowledge to his devotees
And therefore Beni always recites his name.

It means that anybody who gets attached to the name of the

Almighty loses the sleep of his eyes. Anybody who wants to control
his five senses must get attached to the name of the Vahe-Guru. The
nine doors of the body open up to have relationship with the world.
But the tenth door i.e. the brain is meant for the man to establish his
links with the Almighty. Making a correct use of it he does not get
lost in illusion, and does not waste his life. On the other hand he
remains attached to his centre. The divine life lights up the four
wicked lamp in side him. His mind reverberates with music which
includes the sound of all the five instruments. Therefore in this
shabad Bhagat Beni Ji stresses the need of getting attached to the
Almighty with all faith and devotion instead of following the
ritualistic behaviour. Seeing diction of this shabad many people
declare that Bhagat Beni Ji has condemned the actions and practices
of the yoga and therefore this shabad is against the tenet of the
Gurmat. But the fact is that he clearly states that the state of the
spiritual union includes the rewards of the yogic paractices and
pilgrimages.
In his shabad in Parbhati Rag at page 1351 entitled " Tani
Chandan Mastak Pati Rid Antar Kar Bhal Kanti" he presents a
beautiful picture of a ritualistic and pretentious person and states,
You massage your body with sandal wood and apply basil leaves to
your forehead but you are holding the dagger with the palm of your
mind. You are a great cheat and still you make a pretension of
concentrating your attention on the Almighty like a duck. You are
caught in apprehensions and are planning in your mind to kill others
and to seize their wealth. For the sake of show you dance in front of
your idol in order to please him, but your mind is always upon
misdeeds. This way your behaviour is meaningless because by nature
you are vicious and unholy. Though in order to deceive others you
are wearing a rosary of Rudraksh, have a shining sacred mark on your
forehead yet you have not purified yourself internally. Therefore your
actions are meaningless deceitful and cunning which cannot appease

504
God. Almighty God accept only the meditation which is self less and
dedicated. You must always remember that:

The person who has not gleaned the spiritual elements

Has performed all his religious deeds in vain
Beni says that the true religious being meditates in
God
Without whom no body can see the path (page 1351)

Guru Arjun Dev Ji has stated that Bhagat Beni Ji has received
the divine life only through the Gur Shabad.
No reference has been found about the wife and off spring of
Bhagat Beni Ji. How and where he shed his mortal frame has also not
been discovered despite extensive research.

Bhai Guatam Ji
According to Niranjan Singh Aarifi he was the father of the
heroes Bhai Paira and Bhai Praga. He was a Ranghreta sikh of the
brahmanic origin. He had initially come to the projection of Shri
Guru Ram Dass Sahib Ji and seeing the glory of the Guru's
establishment he had become a permanent devotee of it.
The family tree of Bhai Gautam is as under:-

505
 Gautam
Paira Paraga

Chhute Mal Chaupat Rai

(Chaupa Singh)
Dwarka Dass

Guial Dass Dargah Mal

Hira Mal

Harjam Rai Dharam Chand

Devi Dass Mati

Dass Sati Dass

Sahib Singh Mukand Singh

Charan Singh

(Ranghretian Da Itihas, page 203)

Bhai Paira Ji
S.Niranjan Singh Aarifi has written in his "Ranghretian Da
Itihas" that Bhai Gautam was the father of the heroes Bhai Paira and
Bhai Praga. He was a Renghreta sikh of the brahmanic origin. Out of
such people Bhai Gautam had embraced sikhism at the time of Guru
Ram Dass Ji while Bhai Paira and Bhai Praga had served in the forces
of Ghazni, and later resigning their jobs had appeared in the court of

506
Guru Arjan Dev Ji. There are many apprehensions about the
background of Bhai Paira, Bhai Praga and Bhai Gautam in general.
Most of the writers have called them Chhibbar Brahmans.
It is very important to consider here whether Bhai Paira was a
Chibbar Brahman or a Ranghreta sikh. Bhai Gurdas Ji in his Var 11
and Pauri 25 writes as under while listing the names of the sikhs of
Shri Guru Arjan Dev Ji in Punjab:-

Paira was of the Chandal caste

and Jethe Sethi earned his living honestly
Latkan, Ghoora
and Gurdita also joined the Guru's establishment
Katara was a Goldsmith
and was greatly spiritual being
Dhaun Morari was a nice sikh
who came to the protection of the Guru
Aadit Soini was a great hero and was a Ranghreta
who had come in the protection of Guru
Lala was a sethi and Nihalu also meditated on the
shabad
Rama was a Jhanjhi and Hemu was a Soni who had
embraced Gurmat
Jattu was a Bhandari who belonged to the peaceful
congregation of Shahdara
The Guru had a great glory in the Punjab.
(Var 11 Pauri 23, page 125)

Bhai Gurdas has written Piara as a Chandalia. Because Bhai

Gurdas was a contemporary of Bhai Paira and Bhai Paraga Ji, it is
evidently significant and it is necessary to consider it.
The meaning of the word Chandalia is given as under on page
227 of the Punjabi translation of the famous Hindu Shastar
"Manusamriti" translated from Sanskrit to Punjabi by Mohan Lal
Sharma and published by the Language Department in the year 1989
A.D. as under:-

507
 "Persons born of a shudar father and kashatrani,
baniani and brahmni woman is known respectively as
krashta ayogat and chandal. They are also called varn
shankar."
(Manusamriti, 10th chapter page 227 (12) )

When Bhai Jaita Ji escaped from the jailand reached

Anandpur Sahib to hand over to young Gobind Rai the material for
anointing Guruship, a commandment and 57 verses composed by
the Guru Ji and to inform the Guru Ji of the situation prevailing at
Delhi, the young Gobind Rai demanded in the open session of the
congregation that some fearless hero should come forward to take the
risky responsibility of bringing the head and trunk of ninth master
after his martyrdom. There was a pin drop silence on all sides and at
length Bhai Jaita Ji got up and accepting the onerous responsibility
set out for Delhi.
The poet Koer Singh described this incident as under:-

At that movement there got up a menial

He was a chandal by caste and was the Guru's
attendant (Gurbilas Patshahi 10, page 61)

It is clear thus that Bhai Jaita also has been called a chandal. It
is worth mentioning here that Bhai Jaita's mother, Mata Premo Ji
belonged to a brahmanic caste and Pandit Shiv Narian the father of
Mata Premo Ji was also a Brahman. That is why the poet Koer Singh
has called him a chandal in the light of page 227, "chapter 10 of
Manusamriti." Gurbilas Patshahi 10 gives mazhbi sikh as the
meaning of chandal at its page 61. This book has been edited by Dr.
Ganda Singh and mazhbi sikh, Ranghreta and chandal were taken as
synonyms. Therefore it becomes clear that Bhai Paira was a mazhbi
sikh whom Bhai Gurdas has remembered as a chandalia.
Bhai Paira was born at village Guru Ka Jandiala in district
Amritsar. The name of his father was Kheoon and that of his mother

508
was Jeooni. S.Sohan Singh Gill has corroborated this fact in his book
"Sis Darshan" as under:-

"Baba Paira was born at the village Guru Ka Jandiala

in district Amritsar. The name of his father was
Kheoon and that of his mother was Jeooni. He was a
perfect Sikh of Guru Arjan Dev Ji. When Guru Arjan
Dev Ji was called to and martyred at Lahore, Baba
Paira also was in attendance. Then he embraced
Martyrdom while fighting against the Tucks under the
orders of Guru Har Gobind Ji. His Shaheed Ganj is
situated in the street of Khosla Khattris in the maxsion
of Jamadar at Amritsar. Pandit Tara Singh Ji has
stated in the history of Gurdawaras that Baba Paira
was a Mazhabi."
(Sis Darshan pages 115-116)

Those who felt jealous of the Gurus' establishment

complained to King Jahangir against Guru Har Gobind Sahib. The
Empror ordered that Guru Har Gobind Sahib should be brought to
his presence. The Guru Ji handed over all the important affairs to his
main sikhs and himself went to see Jahangir. When Guru Ji left the
place Bhai Paira also accompanied him and they were imprisoned in
the fort of Gawalior.
Giani Gian Singh has testified this fact as under:-

"Listening to the tales of the back-biters Jahangir

angrily ordered his Deputy Wazir Khan and Dus
Hazari Gunchah Beg Khan that Guru Har Gobind
should be brought to his presence. On this side Guru
Har Gobind Ji already wished that some how he
should get a chance to meet the Empror so that the
cruel people might be repaid for their cruelty. Then
Wasir Khan reached Amritsar, made an offering to the
Guru Ji and recounted the whole situation. The Guru

509
 Ji was very pleased to hear it and made preparations
to depart. He left Amritsar after taking leave of Mata
Ganga Ji and handing over the entire functioning of
his court there to the Sikhs like Baba Budha Ji , Bhai
Kalyana Ji, Bhai Gurdas, Behlo, Bhagtu etc. and
accompanied by Bhai Bidhi Chand, Paira, Mokha,
Raju, Sanmukh, Dilwali, Bhana, Munshi, Bahal Khatri
of Batala, kali Din, Mohan, Devi Singh, Purbiey,
Sunder Dass, Bairagi, Gangu, Bhai Jaita-Sher Guran
da, Bhai Kala, Takhat Malvai Jat. Bhai Tarlok Chand
Risaldar, Bhai Lalu, Bhai Balu Diwan, Bhai Sheru etc.
and 100 footmen on 3 Jeth Sammat 1673 Bikrami."
(Twarikh Guru Khalsa, Part-I, page 443).

According to Sardar Niranjan Singh Aarifi,

"Bhai Paira was an adept and perfect in yoga

education. When Jahangir confined Guru Har Gobind
Ji to the Court of Gwalior, Bhai Paira changed
himself into a tiger (possibly he used the mask of a
tiger and roared like a tiger) and terrified Jahangir
every night. The result was that Jahangir started losing
weight out of fear and waxed pale. He made prayers
to many saints and preceptors but to no avail."
(Ranghretian da itihas page 206)

After this incident Bhai Paira reached the court of the King in
the guise of a physician. The King told him that a tiger frightened
him in a dream every night. In those very days Sayeen Mian Meer
also came to the King and convinced him that he had imprisoned
Guru Har Gobind Sahib unjustly, which had led to this state.
Agreeing to what Sayeen Mian Meer has said, the empror released
Guru Har Gobind Sahib. Sayeen Mian Meer had played a vital role in
getting this release. Giani Gian Singh states it as under:-

510
Bhai Paira was a prominent sikh of the Guru.
He was very impressive in the art of yoga
He knew the art of changing his form.
This was a well-known fact.
So he went in the form of a tiger every night.
And greatly terrified the empror.
He made prayers to many saints and preceptors.
He also consulted priests and physicians.
Still he became feeble and pale.
And suffered a great deal.
Then Paira came in form of an Astrologer.
And informed the king
That the tiger who frightened him in the dream should
be shown to the saints and preceptors.
Hearing this Jahangir trembled out of fear.
Just as a fish caught on the hook feel restless.

Dohira
Hearing about the king's illness
Mian Meer departed that every day.
From Lahore he went to Delhi and met the Empror.

Chopayee
He learnt the entire account of the patient
And stated as the following:
Whatever the astrologer has stated
About Guru Har Gobind seems convincing
You have imprisoned him without any fault.
The entire sikh community is yearning to see him.

511
 (Panth parkash, pages 126,127 Language Department
pb)

He was one of the five loved-ones of Guru Arjan Dev Sahib.

Bhai Kahan Singh Nabha bears witness to it as under:-

"In the Guru's establishment there has been, from the

very beginning, the supremacy of the five sikhs, as is
mentioned in the gurbani and the famous statement of
Bhai Gurdas, "Panch Parvan Panch Pardhan (Japu)"
or 'The five meet after giving up farcical acts and
become supreme in the congregation' (Bhai Gurdas).
In the Guru's creed Guru's five disciples become
friends.(Maru Soheg Mohala 1)
'On concentrating their attention on the, shabad the
sikhs of the Guru join together to give up the farcical
acts and become supreme' (Bhai Gurdas)
The five loved-ones are the convention of the Guru's
establishment' (Gurpartap Suraj Granth)"
Five loved-ones were selected with effect from
Guru Nanak Dev Ji but the names of all of them are
not mentioned in history. Only few names are
mentioned just as there were five loved-ones of Guru
Arjan Dev Ji as under:-
(1) Bidhi Chand, (2) Jetha, (3) Langah, (4) Pirana, (5)
Paira.
The five loved-ones and self-realized sikhs of
Guru Tegh Bahadar Ji were the following:-
(1) Diwan Mati Das, (2) Bhai Gurditta, (3) Bhai Diala,
(4) Bhai Uda, (5) Bhai Jaita.
Bhai Daya Singh, Bhai Dharam Singh, Bhai
Sahib Singh, Bhai Mohkan Singh and Bhai Himmat
Singh are especially mentioned as great loved-ones
because when the tenth master had drawn his sword on

512
 first Baisakh Sammat 1756 at the assembly of Kesgarh
and demanded the sacrifice of the heads of the loving
sikhs, these five persons had offered themselves for
sacrifice and the supreme Guru had embraced them,
addressed them as the loved-ones and thus laid the
foundation of the khalsa Panth by baptising them."
(Mahan kosh page 791)

According to the above statement of Bhai Kahan Singh Nabha

he was one of the five loved-ones of Guru Arjan Dev Ji. It can be
easily estimated that Bhai Paira was a respectable person in the
Guru's establishment.

Bhai Audit Soini

Bhai Audit Soini was great hero and devoted sikh of guru
Arjan Dev Ji. Bhai Gurdas Ji in his Var 11 and Pauri 25 writes as
under while listing the name of the sikhs of guru Arjan Dev give in
Punjab:
Audit Soini was a great hero
and he was Ramghreta
who had come into the protetion of the guru.
(Var 11 Pauri 23 Page 125)
No reference is foud about the wife and off spring of Bhai
Audit Soini Ji. How and where he shed his mortal frame and has not
also been discovered despite extensive research.

Dial Dass Ji (Bhai Diala)

The name of his father was Bhai Paira. There is no reference
available regarding his mother , his wife and his children. The name
of his elder brother was Chhutte Mal and that of his younger brother
was Chaupat Rai. After baptisation the latter was named Chaupa
Singh.

513
 Bhai Dial Dass was a great scholar and a preacher of the
Guru's establishment. He was one of the leading sikhs of Guru Tegh
Bahadur Ji. Guru Tegh Bahadur Ji used to send Bhai Dial Dass Ji out
of Punjab as a preacher. The study of hukamnama No.11 in the
"hukamnama" edited by Dr. Ganda Singh and lying with the Punjabi
University, Patiala indicates that first of all he had been sent to
Banaras. Now this hukamnama is lying at the Gurdwara Bari Sangat
Banaras for the congregations to see. A perusal of hukamnama no.12
and 13 shows that there after he had been sent to Patna Sahib. Now
this hukamnam is lying at Harminder Sahib, Patna Sahib for the
congregations to see. The hukamanma no.14 which is addressed to
the congregation of Banaras mentions the name of Bhai Chhute Mal
alongwith the name of Bhai Dial Dass. This shows that both of them
had been there after sent to Banaras. Bhai Dial Dass had again sent to
Patna according to Hukamnama No.15. The mention of his name at
Banaras as per hukamnama No.16, at Patna as per hukamnama
No.17, again at Banaras as per hukamnama No.19, than at Mirzapur
as per hukamnama No. 20, again at Patna as per hukamnama No.21
and then his mention in hukamnamas No. 22, 23 & 24 indicates that
he stayed at Patna for most of the time. A perusal of hukamnama
No.18 tells that he permanently stayed at Banaras. Hukamnama
No.40 had been issued by Guru Gobind Singh Ji on 22nd May, 1691
A.D. and addressed to the congregation of Dacca. This hukamnama
is lying at Gurdwara Sangat Dacca. This hukamnama mentions the
name of Bhai Dial Dass Ji which tells that he had visited Dacca also.

Bhai Praga Ji
The name of Bhai Praga Ji's father was Bhai Gautam Ji,
while no reference is available regarding his mother &wife.
S.Niranjan Singh Aarifi writes in his book "Ranghretian Da Itihas"
that he was a Ranghreta Sikh of Brahamanical origin. He was a
prominent fighter of Guru Har Gobind Ji. He had served first in the
Mughal Army and then in the army of Gazani. But he had become a
devotee of the Guru at the time of Guru Arjan Dev and had
embraced martyrdom while fighting in the battle fought by Guru Har

514
Gobind Sahib at Amritsar. Bhai Gurdas Ji has made a mention of
Bhai Praga:-

"Jaita was known as Nanda while Praga concentrated

on the Shabad." (Var 11, Pauri 28)

The mention of Bhai Paraga Ji in the Var of Bhai Gurdas Ji

proves that Bhai Paraga Ji was one of the prominent sikhs of the
Guru.

Bhai Shingaru Ji
S.Niranjan Singh Aarifi writes in his "Ranghretian Da Itihas"
that he was a Ranghreta Sikh of Rajput origin. First he had been
enrolled in the army of Gazani but had been later attracted towards
sikhism, observing its principle of equality. He had come to Amritsar
to have a glimpse of Guru Arjan Dev and had started serving the
Guru's establishment. He had heartily served Guru Har Gobind Sahib
and had taken part in all the crusades fought by the Guru Sahib. Some
hermit had given some chemical to Bhai Shingaru. He showed this
chemical to Guru Arjan Dev Ji who had it thrown into the holi tank of
Amritsar. The Guru Sahib was very pleased with Bhai Shingaru Ji
and gave him the title of "Sacha Rasain". Bhai Gurdas Ji had made a
mention of Bhai Shingaru in his Vars as under:-

Shingaru and Jaita were known heroes

and were bent upon the welfare of the people.
(Var 11, pauri 28)

Bhai Mani Singh has written in his Bhagat Ratanvali as

under:-

"Bhai Shingaru and Jaita were very heroic and

philanthropic."

515
 Bhai Manjh Ji
S.Niranjan Singh Aarifi writes in his "Ranghretian Da Itihas"
that Bhai Manjh was a Ranghreta Sikh of Rajput origin. It is said that
his real name was Tirtha while Manjh was his sub-caste, due to
which he became famous as Manjh. Manjh was a Chanderbansi
Rajput.
Raju Salwan (The father of Puran Bhagat ) also belonged to
this sub-caste. He had come to Amritsar to have the glimpse of Guru
Arjan Dev Ji, but had stayed in the Guru's establishment for ever. The
Guru Sahib had assigned to him the duty of collecting fire-wood for
the community kitchen. He performed this duty so heartily that he
became a mode of service for the congregation.

Bhai Sohan Ji
He was a Ranghreta Sikh of Rajput origin and a resident of
the village Dhana. S.Niranjan Singh Aarifi in his "Ranghretian Da
Itihas" writes that sikh used to display his martial tactics in the Court
of Guru Arjan Dev Ji. When Empror Jahangir confined Guru Har
Gobind Ji to the fort of Gwalior, Bhai Sohan Ji was with him." Giani
Gian Singh Ji has also supported this fact in his book "Twarikh Guru
Khalsa" part-I page 443.

Bhai Adali Ji
Bhai Adali Ji was a resident of the village Bhaini (now Chola
Sahib). He was a Ranghreta Sikh of Brahamnical origin. He was one
of the self-realised sikhs of Guru Ram Dass Ji. Bhai Bidhi Chand
had given up his habit of stealing after coming into contact with Bhai
Adali.

Bhai Latkan Ji

516
 He was a Ranghreta Sikh of Rajput origin and his sub-caste
was Ghure. He was one of the leading sikhs of Guru Arjan Dev Ji.
Bhai Gurdas Ji has borne witness to this fact as under:-

Latkan was known as a Ghura

and Gurditta was his companion in the congregation.
(Var 11, pauri 24)

He was one of the prominent sikhs of Guru Arjan Dev Ji.

Bhai Partapu Ji
He was a Ranghreta Sikh of Khatari Origin. He was serving in
the court of Shri Guru Arjan Dev Ji. After receiving the touch of the
holy feet of Guru Ji he had become very knowledgeable. Bhai Gurdas
Ji had made the following mentions of Bhai Partapu Ji in his Vars.
Partapu was a brave sikh who had heartily served in the
Guru's court.
(Var 11, pauri 26)

Bhai Jaita Ji Alias Bhai Jaggu

S.Niranjan Singh Aarifi writes in his "Ranghretian Da Itihas"
that "Bhai Jaita ji was a Ranghreta Sikh of Rajput Origin. He was the
younger brother of Bhai Shingaru and the name of his father was
Phaggu Rala. Initially he was a soldier in the army of Gazani. He
had come to have a glimpse of Guru Arjan Dev Ji alongwith his
brother Shingaru and seeing Guru Sahib's principle of camaraderie
and equality he had stayed with the Guru's establishment and served
it . He had heartily served Shri Guru Har Gobind Sahib and
participated in all the battles fought by him for religion. As a result
of his bravery he was remembered in the Guru's establishment as
"Jaita Sher Guran Da".
Bhai Gurdas Ji has mentioned him in his vars as under:-

517
 Shingaru, Jaita was a hero bent upon the welfare of
others. (Var 11 pauri 18)
Jaita is known as Nanda and Praga concentrates on
shabad. (Var 11 pauri 28)

The mention of Bhai Jaita Ji in the vars of Bhai Gurdas Ji

shows that he was a prominent sikh of the Guru.
Bhai Mani Singh Ji has written in his Bhagat Ratnavali as
under:-

"Bhai Shingaru and Jaita were very heroic and

philanthropic."

When Guru Har Gobind Sahib was imprisoned by Emperor

Jahangir in the fort of Gwalior, Bhai Jaita "Sher Guran Da"
accompanied him. Giani Gian Singh has affirmed this fact in his book
"Twarikh Guru Khalsa Part I" page 443.

Bhai Boola Ji
Bhai Gurdas Ji has written about Bhai Boola as under:-

"Dhiru, Nihalu, Tulsia, Boola and Chandia were very

meritorious." (Var 11, pauri 18).

Thus the var of Bhai Gurdas Ji makes it clear that he was one
of the main sikhs of Guru Arjan Dev Ji. This self-realised sikh served
the Guru's establishment for the whole of the life.

Bhai Jaita Oodha Ji

S.Niranjan Singh Aarifi writes in his "Ranghretian Da Itihas"
that Bhai Jaita Oodha Ji was a Ranghreta Sikh of Rajput Origin. His
sub-caste was Oodha. The Ranghretas of sub-caste Oodha speak of

518
Udepur (Rajasthan) as their back-ground. This heroic fighter had
been serving the Guru's establishment since the time of Shri Guru
Teg Bahadur. He had displayed the facts of his bravery in the battle
of Bhangani.

Bhai Triloka Ji
S.Niranjan Singh Aarifi writes in his "Ranghretian Da Itihas"
that

"Bhai Triloka Ji was a Ranghreta Sikh of Rajput

Origin. He had been appointed on a high post in the
forces of Gazani. But hearing about the virtues of the
Guru's establishment he came to Amritsar to have a
glimpse of Guru Arjan Dev Ji and became a unique
server of the Guru's establishment for good."

How his life under went a change is evident from a story

which is worth telling. Once he was riding his horse when a she-deer
crossed his path. He at once drew his sword and killed the she-deer
by cutting/it into two. There were two young ones in her womb, who
also breathed their last before his eyes. This event affected his mind
so much, that he made up his mind to give up the use of the sword for
ever. Being a Military General he was required to don a sword at all
times. So he got a sword made of wood and donned it so that no body
might known that than general had become weaponless. Some enemy
of Bhai Triloka Ji complained to the King of Gazani that his General
was armed with a wooden sword and that he would be of no help to
him in a crisis.
The King had a high regard for Bhai Trilok Ji. Therefore he
had not think it proper to put a straight question. He, therefore,
ordered all the heroes to come to his court and flourish their
respective swords in the air. Bhai Triloka Ji was worried and did not
know what to do. In his heart of hearts he remembered Guru Arjan
Dev Ji and prayed to him to save his honour. Uttering the name of
Guru Ji when he drew his sword all were dazzled to see its glitter. All

519
the courtiers were amazed at it. The king severely punished the
back-bitters but there after Bhai Triloka Ji resignedservice of the
temporal king and came to the protection of the master of two worlds
and got engaged in his service. He participated in many battles fought
by Shri Guru Har Gobind Ji and was martyred in the battle of
Amritsar.
Bhai Gurdas Ji has referred to Bhai Triloka ji in his vars as
under:-
"Bhai Triloka was very brave
and was a prominent sikh of the Guru," (Var 11 pauri
18)
"Bhai Triloka was a leading member of the
congregation and was engaged in service and
welfare." (Var 11, pauri 28)

Bhai Kala Ji
Bhai Kala Ji was a matchless devotee of Shri Guru Arjan Dev
Ji. He served the Guru's establishment at all times. He was a very
brave fighter. He had accompanied Shri Guru Har Gobind Ji to
Gwalior. This fact has been confirmed by Giani Gian Singh Ji in his
book " Twarikh Guru Khalsa Part-I" at page 443.

Bhai Natha Ji
Bhai Natha Ji was the younger brother of Almast Udasi saint.
He was a hermit of very liberal views. Shri Guru Har Rai Sahib Ji
had sent him to Dacca to propagate sikhism. He used to send the
muslin of Dacca to Guru Ji. When Guru Teg Bahadur Ji arrived at
Dacca, Bhai Natha ji served him heartily.

Bhai Dargah Mal Ji

The name of his father was Dwarka Dass and that of his grand
father was Praga Ji. He was the Diwan of Shri Guru Har Krishan

520
Sahib. The name of his younger brother was Hira Nand. Hira Nand
had two sons named Mati Dass and Sati Dass. When Dargah Mal
grew old he requested the Guru Ji to assign the duties of Diwan to his
nephews Mati Dass and Sati Dass. Bhai Mati Dass Ji was given the
duties of Diwan in the Guru's establishment and Sati Dass stayed
there as a courtier.

Bhai Hira Nand Ji

The name of his father was Dwarka Dass and that of his grand
father was Praga. His sons were Mati Dass and Sati Dass.

Bhai Mati Dass Ji

The name of the father of Bhai Mati Dass was Hira Nand and
that of his grand-father was Dwarka Dass while Praga was his great-
grand-father. The name of the father of Paira and Praga was Gautam.
S.Niranjan Singh Aarifi writes in his "Renghretian Da Itihas" that he
was a Ranghreta sikh of Brahmnical Origin and become a Diwan at
the court of Guru Teg Bahadur Sahib after his elder uncle Dargah
Mal."
According to Sarup Dass Bhalla,

"Mati Dass was a Diwan of the Guru and was an ideal

sikh." (Mehma Parkash Page 677)

Bhai Sati Dass Ji

Bhai Sati Dass Ji was the younger brother of Bhai Mati Dass
Ji.

Bhai Almast Ji

521
 Bhai Almast Ji was a sikh of Baloo sub-caste. Hearing about
the virtues of Guru's establishment, he had come to Amritsar to have
a glimpse of Shri Guru Har Gobind Sahib Ji. He used to serve the
Guru's court . One day he was sweeping the floor when recalling the
image of Guru Har Gobind Sahib, he prayed to him. Though this
was not the time for Guru Har Gobind Sahib to come out yet the
Guru Ji stood before him instantly and called him as Almast . Bhai
Almast was beside himself with joy to see the Guru Ji standing before
him. He was unable to utter any word. Only reciting Satnam and
Vaheguru, he fell at the Guru Ji's feet. The Guru Ji lifted him up and
blessed him. Knowing him to be a
person of high attention he sent him to Nanak Matta to preach
sikhism.
Bawa Sarup Dass Bhalla describes in the following words
how Guru Har Gobind Sahib had sent Almast to Nanak Matta as
Guru's preacher , not caring for his caste and colour:-

At that time Almast was playing his broom.

He recalled the image of Sat Guru to his mind.
Immediately he got the glimpse of the Guru.
And considered himself fortunate.
Nobody cares for the caste &colour.
A wedded woman is she who is liked by her husband
He folded his hands and stood in front
And recited the virtues of the Guru
The kind Guru named him as Almast
And sent him to Nanak Matta
The Guru blessed him with both his hands
And endowed him with all the powers"
(Mehma Parkash page 490)

When Bhai Almast reached Nanak Matta, the jogies asked

him about his creed and told on his nerves. They complained to Raja
Baj Bahadur that the seat of Nanak Matta belonged to the jogies. The
mother earth would affirm whether that place was Nanak Matta or

522
Sidh Matta. The Raja agreed that the mother earth be questioned. The
jogies requested the mother earth to give a verdict whether that place
was Nanak Matta or Sidh Matta. A voice from the mother earth was
heard that this place was the Sidh Matta.
When this voice came from the mother earth the Raja was
convinced that these were the words of the mother earth. Therefore
he acceded to the request of the jogies, but Bhai Almast told the Raja
that this is the only a foul play of the jogies. If he wanted to know the
truth he should have the earth dug. When the earth was dug a boy
sitting in an underneath pit came out. The jogies were greatly
embarrassed by the grace and glow of Bhai Almast and donated 14
villages to meet the expenses of Nanak Matta.
Shri Guru Har Gobind Sahib sent Bhai Almast from Nanak
Matta to Parshotam Pur to preach religion. Here the pandas began to
put hurdles in the way of his work of preaching religion,

523
but at last they had to lick the dust. The glory of Bhai Almast became
known far and wide. He got a water cistern constructed at this place
and breathed his last at this very place. Sarup Dass Bhalla portrays
this entire episode in his book as under:-

Dohira

Hearing this account the King rode his horse at once

He came to Nanak Matta and had a glimpse of
Almast(21)

Chopayee

The King saw the condition of Almast

He saw a picture of a perfect Sidh
He stood before him very attentively
Seeing him the Raja fell at his feet (22)
He asked Almast the whole story
Then said the saint of the Satguru
This Nanak Matta had been established by Gorakh
He surrendered this place to Satguru Ji
The Satguru has sent me here
I have come under the Guru's orders
I render service to the Guru Ji's establishment,
And have attained my spiritual state by seeing him (24)
Then the jogies said to the Raja
"Let him show some proof
We shall give some proof
and then shall establish our ownership"(25)

Dohira

The earth will stand witness to us.

She is every body's mother.
King, do what the earth says

524
and listen to the truth.(26)

Chopayee

Then the King said to Almast

The jogies want some proof
Almast was happy and said to the King that he would
get a written a letter (27)
Guru Nanak had put his wooden sandals and shade
into this well long time ago
Fetch them out and show them to all the people
Let every body be satisfied by seeing these(28)
Then Almast entered the well
And brought out the sandals, the shade and the letter
He showed these to the King as proofs
All the people were convinced (29)
Then the jogies said that it was a miracle of
incantation
The lamp can burn without the wick and the oil
Ask the earth for some proofs
The earth is the mother of the whole creation (40)

Dohira

They questioned the earth, the mother of all, to give some

proof
Whether it is Sidh Matta or Nanak Matta,
tell us the truth (31)

Chopayee

A voice was heard from the earth

O Maharaja it is Sidh matta
Who had made this place Nanak Matta?
This was selected by the saints and gods as Sidh Matta

525
 All the people heard it and become doubtful (32)
They thought that the earth had spoken the truth
Then Almast said to the King
that he did not know the hypocracy of the jogies (33)
They have seated a child in the pit below
He says what he has been taught
They dug the earth and saw the child
The hypocracy of the jogies was exposed (34)
All the jogies with split ears were ashamed
They left the place and went to the forest
Then the Maharaja Raj Bahadur
Worshipped Almast and showed him great regard(35)
He donated 14 villages
to meet the expenses of Nanak Matta
He took leave and went home
Then Almast got settled there (36)

Dohira

He served there for many days

and then came to Satguru Ji
He recounted all the happenings at Nanak Matta (37)

Chopayee

Hearing it the Satguru Ji felt delighted

His pleasure made Almast happy
Then Almast tell at the feet of the Guru
I have done what I had been instructed to do (38)
Then in his pleasure the Guru Ji ordered
"Now you should go to Parshotampuri
You should have a glimpse of spirituality
And teach the people of the omnipresent Guru's
grace(39)

526
Under the orders of Guru Ji Almast went there
He reached Parshotampur
The great man took his seat there
And remained there safe and sound for a long time (40)
He remained there hungry & thirsty for many days
Then some people approached the divine saint.
They gave a warning to the pandas
that the great saint was sitting quietly (41)
They were told to take food to him
And show respect to him through hospitality
The pandas came there with food
Almast came to know of this by god's grace (42)
Then Almast said that
The knowledgeable people do not eat without labour
The pandas again came with the food
Then the kind man treated them respectfully (43)
Dohira
Then Shri Bal Bahadar took food to Almast
Saying that he should eat it and fulfil their hopes (44)

Chopayee

Almast spoke to them very sweetly

O' God let me stand by my word
Who soever comes here with folded hands
He should have the glimpse of God and be blessed (54)
Bal Bahadar smiled and made obeisance to God
Whatever the saint has said he narrated
The devotees of God stand by their word
Distressing the same causes trouble (46)
(Mehma Parkash pages 492 to 495)

Bhai Bhana Ji

527
 Bhai Bhana Ji was a resident of Paryag. When Shri Guru Har
Gobind Sahib was called to Agra by Jahahgir, he also accompanied
by Bhai Paira to Agra. Giani Gian Singh Ji has borne witness to this
fact in his "Twarikh Guru Khalsa Part-I" at page 443. Bhai Bhana Ji
was not only a self-realized great man but also was a great fighter. He
displayed the feats of his bravery in the battle of Lohgarh and
embraced martyrdom while fighting against Shamas Khan.

Bhai Sahib Singh Ji

He was the son of Bhai Mati Dass Ji. When Bhai Mati Dass Ji
went on a missionary tour, he performed the duty of Diwan of the
Guru's establishment. He was martyred in the battle of Nirmohi in the
year 1700 A.D.

Bhai Chaupa Singh Ji or Chaupa Rai or Chopa Singh Ji

The name of Bhai Chaupa Singh's father was Bhai Paira and
that of his grand-father was Bhai Gautam. Bhai Paira left his
youngest son Chaupa Rai in the court of Shri Guru Har Rai Ji.
Starting from his childhood he continued to serve Shri Guru Har Rai,
Shri Guru Har Krishan, Shri Guru Teg Bahadur and Shri Guru
Gobind Singh Ji. When Shri Guru Teg Bahadur Ji went to Patna
Sahib, he accompanies Guru Ji there. He had fondled Shri Guru
Gobind Singh Ji in his childhood. He used to carry Shri Guru Gobind
Singh Ji in his childhood in his lap. This way the Guru Ji had very
well enjoyed being in his lap. Bhai Chaupa Singh had become
englighted self-realised soul by being at the feet of four Guru
Sahiban. He was very well acquainted with the conventions and
traditions of the Guru's establishment. That is why Guru Gobind
Singh Ji to a code of conduct written by him which is known as
Rehitnama Hazoori or Rehinama Bhai Chaupa Singh. After Shri
Guru Gobind Singh shed his mortal frame he remained at the service
of Mata Sundari Ji at Delhi. Bhai Chaupa Singh alongwith 60 other
singhs had been martyred by the Mughal Govt. in 1723 A.D. Bhai
Kahan Singh Nabha has referred to him as under:-

528
 "This noble man was a play-attendant of the tenth
master and a matchless sikh. He had also composed a
Rehitnama which ignorant sikhs have adulterated."
(Mahankosh page 479)

Bhai Gowal Dass Ji

The name of Bhai Gowel Dass Ji's father was Chhote Mal and
that of his grand-father was Bhai Paira. The name of his son was
Harjas Rai and that of his grand-son was Devi Dass. Bhai Devi Dass
served as a scribe in the court of Guru Gobind Singh Ji.

Baba Bir Singh Bungsi

The name of the younger brother of Bir Singh Bungsi was

Bhai Dhir Singh. He was a companion of Baba Deep Singh Ji
Shaheed. When the Guru Ji baptised Bhai Dayal Dass of Bhuchchon
at Damdama Sahib, Bhai Bir Singh was included among the five
loved-ones.
Guru Ji paid a special attention towards the mental and
physical growth of the sikhs. He wanted that the singhs should
become not only brave heroes but also saints, scholars and strategists.
Pandit Raghunath used to interpret books like Ramayan and Maha
Bharat in the court of Guru Gobind Singh Ji. Guru Ji said to that
Pandit that he should also teach Sanskrit to the sikhs. In reply the
Pandit said that only the pandits are entitled to studying Vedas and
Shastras; no body else has a right to read them," Guru Ji laughed and
said, "Pandit Ji a time come the Brahmins will feel proud of sitting at
the feet of my sikhs and receive instruction."
The Guru Ji made a firm resolution to take away the
monopoly of education from the Pandits. He sent 5 of his sikhs to
Banaras. These 5 sikhs were named Bhai Ram Singh, Bhai Bir
Singh, Bhai Ganda Singh, Bhai Karan Singh and Bhai Sona Singh.
Guru Ji made these 5 sikhs wear the dress of saints and sent them to
Banaras to learn Sanskrit from the pandits. These sikhs were ordered

529
that while following the sikh code of conduct they should conduct
themselves at Banaras as the other students did. These sikhs learnt
Sanskrit with great labour and devotion and returned to Anandpur
Sahib after completing their education. The Guru Ji was greatly
pleased with them. Therefore these 5 sikhs educated other sikhs and
translated many Sanskrit books into Punjabi and Hindi languages.
Thus Bhai Bir Singh Ji was not only a heroic fighter but also a great
scholar. For a greater detail it will be useful to study Sardar Sohan
Singh Gill's book "Sis Darshan".
Baba Bir Singh Ji Bungsi and Baba Dhir Singh Ranghreta
were in attendance to Guru Gobind Singh Ji when the latter left
Anandpur Sahib, but during the fierce fighting at the bank of Sarsa
stream they got separated. Searching for the Guru Ji they reached
Talwandi Sabo. At this very place the Guru Ji had tested a gun-shot at
them. Here Bhai Dalla Brar had welcomed Guru Ji and Guru Ji
stayed at this place for 9 months and some days. Dalla Brar boasted
that his men would make great sacrifices for the Guru and added that"
if they had learnt about the battle of Chamkaur Sahib in time, they
would not have let Guru Ji suffer such losses," At that time a sikh
artisan had prepared a new gun and presented it to the Guru Ji in the
open session. The Guru Ji said to Dalla Brar, "Bring one of your great
fighters so that I might test the aim of this gun by firing a shot on his
chest." Hearing this Dalla Brar was unnerved and his fighters also
started slipping away. They were afraid lest some body should name
them for this job. The Guru Ji observed the nervousness of Dalla Brar
and his companions. To show the devotion of the sikhs to Bhai Dalla
, Guru Ji called aloud to his devoted sikhs, "Let a devoted singh come
out of you on whose chest I can try the aim of this gun," No sooner
had the Guru Ji called out than Bhai Bir Singh and Bhai Dhir Singh
who were tying turbans at that time came forward very
enthusiastically and contending with each other. They said," O' true
master let me have the honour of being martyred with a shot from this
gun," Let the other person serve in some other capacity, "The entire
congregation was astonished at the contention of the two brothers.
Then the Guru Ji said in a roaring voice," Look here, Bhai Dalla, I
have won the battles of Paonta Sahib, Nadaun, Anandpur Sahib,

530
Chamkaur Sahib and Mukatsar by the grace of such sacrificing and
dedicated singhs and that the Guru panth will be victorious in every
field by the grace of these beloved singhs," These Brar fighters of
your who hesitate to sacrifice themselves are of no use in my
crusade."
After saying these words the Guru Ji aimed the gun a little
higher and fired. But the two devoted brothers kept standing in front
with their broad and expanded chests. This way the Guru Ji
undermined the vanity of Dalla. The Guru Ji applauded the two
singhs, patted them on the back and sent them back to them back to
their lodgings.
This historical gun of the Guru Ji is safely preserved in the
armoury of Takhat Shri Keshgarh Sahib in district Ropar as a
historical blessing to the Khalsa. The faithful sikh congregations
come from far and wide to have a glimpse of this gun.
He accompanied Guru Sahib from here to the South. There
when the Guru Ji was attacked by Gul Khan and Ayatullah Khan,
The Guru Ji had himself put Gul Khan to sword, but when Ayatullah
Khan try to flee, Bhai Bir Singh who was in attendance to Guru Sahib
killed him on the spot. Bhai Bir Singh was so enraged that he cut
Ayatullah's dead body into many pieces. After the Guru Ji breathed
his last the two brothers returned to the Punjab and led by Baba
Banda Singh Bahadur took part in many campaigns. They also played
a vital part in ransacking the town of Sirhind.
S.Shamsher Singh Ashok writes in his book "Mazbi Sikhan
Da Itihas"
That "Bir Singh and Dhir Singh accompanied
Baba Banda Singh Bahadur in all his campaigns."

Sardar Wsakha Singh Sant Sipahi writes in the "Malwa

aitihas"
That " when Bir Singh and Dhir Singh in the
company of Baba Banda Singh Bahadur
devastated Sirhind, they felt their mind to be
peaceful,"

531
 S.Niranjan Singh Aarifi writes in his book "Ranghretian Da
Itihas"

''That these two brothers made a valuable contribution

to the annihilation of Sirhind."

Sardar Gurnam Singh Muktsar has portrayed Bhai Bir Singh

as the Governor of Sirhind in his articles in "Preet lari Feb.
1999,A.D." page 18 entitled "Khalsa De 300 Sala Jashan Te Ik Nazar
and Maharaja Ranjit Singh Da Raaj and Sikhi Da niyara sarup", as
under:-
"When Sirhind was conquered, the flag of Khalsa Raaj
was unfurled there. Banda Singh Bahadur appointed
Bhai Bir Singh (Untouchable) to be the first Khalsa
Governor of Sirhind. This Bhai Bir Singh is the same
untouchable heroic fighter as had contended with his
brother at Damdama to stand ahead of his brother
Dhir Singh for the trial of a gun presented to the Guru
Ji by a sikh technician. In this country overwhelmed by
caste considerations how can one believe that some
infirm sikhs did not feel irritated at his being appointed
Governor?"

Baba Banda Singh Bahadur had been martyred on 19th June,

1716 A.D. After his death the sikhs were in a tight corner for a long
time .The heads of the sikhs carried a price and they were surrounded
by the enemies on all sides. For some time the Tat Khalsa and
Bandayee Khalsa remained at logger-heads, but ultimately Bandayee
Khalsa was completely wiped out of the Guru's establishment Tat
Khalsa become the main server of the Guru's establishment. The Tat
Khalsa was further divided into two parts. One group was called
Budha Dal and the other was called Taruna Dal. The job of the Budha
Dal was to serve and preserve the gurdwaras, re-establish sikh
conventions at the gurdwaras and to run them according to sikh
tenets. The main job of the Taruna Dal was to set right the enemies of

532
the Guru's establishment. The Taruna Dal was further organised into
5 groups and Bhai Bir Singh was the leader of the 5th group.
S.Shamsher Singh Ashok writes,

"That this 5th group consisted of the mazhbi sikhs

including Bir Singh, Amar Singh etc this organisation
had come into existence in 1744, A.D.
(Mazhbi sikhan da itihas, page 168)

S.Niranjan Singh Aarifi writes that

"The second group was the Taruna Dal, the job of

which was a to set right the enemies of sikhs. The
Taruna Dal was further spilt into five groups and Bhai
Bir Singh Bungsi was the leader of the 5th
group.(Ranghretian Da Itihas page 386)

Baba Bir Singh Bungsi commanded the biggest group. This

organisation included 1300 horsemen in addition to infantry men and
gunners. S. Rattan Singh Bhangu has described the military might of
Baba Bir Singh Bungsi as under:

"The young champion Bir Singh was a Ranghreta, so

to say
But when his flag unfurled and his drum was beaten,
1300 horsemen accompanied him,"

The panth had assigned Baba Bir Singh Bungsi the duty of
check-mating the invaders from Afganistan so that sikh states might
be established in the Punjab. S.Niranjan Singh Aarifi describes this as
under:-

"The panth had given Baba Bir Singh the responsibility

of blocking the way of the invaders from Afganistan so
that the sikhs might be able to establish sikh rule in the

533
 Punjab. Baba Bir Singh Ranghreta had made his
encampment in the area which is called bangus. This
area was so named because many pathan tribes of
bangus race resided in this area. Being the habitat of
the pathans of bangus race the entire area was called
bangus and its residents were called bangus or
bangusi. This is the area situated on both sides of river
kurram, originating in koh safed of Afganistan and
coming down to water the region called kurram-kohat.
This area extends to the area of Bannu-Kohat."
(Ranghretian Da Itihas, page 388)

In the east Baba Alla Singh commanding 200 horsemen and

Charhat Singh Shukarchakia with 500 horsemen under him were
struggling to establish panthic rule. Baba Bir Singh had been given
the duty that invaders from Afganistan Should not attack the Punjab
via khyber pass, so that panthic domains might be established in the
Punjab. But he had to wage a relentless war against the pathan tribes
of Bangus race and subjugated them with the power of his sword.
Abbstons writes that

"Bangus" was the name given to a number of pathan

tribes whose initial number comprised one lac families.
This mountainous region where these families lived
was also called with the same name."
(A glossary of tribes and castes Punjab and north west
frontier" Part-II, pg.57)

The poet Koer Singh in his book "Gur Bilas Patshai Das" at
page 204 gives the meaning of Bangus or Bangesrs as the area of
kurram and kohat. Similarly S. Niranjan Singh Aarifi writes in his
book "Ranghretain Da Itihas" as under:-

"This is the area of Afganistan situated on both sides of

the river kurram and irrigated by the river kurram

534
 descending from Koh-safed. This area extends upto
Bannu and Kohat. Baba Bir Singh Ranghreta clashed
severely with the Pathan tribes of this area but
ultimately came out victorious. Thereafter the panthic
rule of Baba Bir Singh Ranghreta was established.
Consequently all the Ranghretas began to be called
Bangus or Bangesi or Bengessi."
S. Shamsher Singh Ashok writes that:
"out of the 12 misls of the sikhs there were some
chieftains who as per the need of the time helped
different misls and added to their prestige. Out of
these Chieftains one was Baba Bir Singh who had
1300 horsemen under him. His domain was near
Gujranwala neighbouring the domain of S. Charhat
Singh Shukarchakia." (Mazhbi Sikhan Da Itihas page
85)
The above statement of Ashok Sahib makes it a crystal clear
that the duty of Bir Singh Ranghreta was not only to check-mate the
Bangus aggressors but also to come to the rescue of the sikh rulers
from the extreme west to the extreme east.

Security provided by Baba Bir Singh Bungsi to Baba Alla Singh

in the Year 1731 A.D
Baba Alla Singh reconstructed Barnala in the year 1722 A.D.
and founded Longowal in 1727 A.D. He ransacked 'meena' which
was a possession of Sodhe Khan Rajput. Sodhe Khan was relative of
Rai Kalha of Rai kot. He was deeply distressed at the ruination of
'Meena'. Therefore planned to crush the might of Baba Alla Singh
with the help of the two sons of Fateh Khan of Talwandi, Dalel Khan
of Halwara, Kutubdin Malsian, Sardar Fatehpuria, Laurang Khan
Talwal of Nakodar, Jamal Khan of Malerkotla, Sayyad Asad Ali
Khan and the royal forces of Panthans Baba Alla Singh felt terrified
and reaching Amritsar immediately requested the Budha Dal for
protection against the Pathans.
S. Rattan Singh Bhongoo writes as under:

535
 He made a request for the attention of the panth
He said that Pathans coming from Malerkotla
and the Turks caused trouble to him
The ruler of Malerkotla comes and troubles.
He plunders our territory and returns.
The leaders of the Panth heard and said
'We shall invade and finish him;
They have to be controlled somehow
Bring him away from the forts
Then singhs will put him to death
On the occasion of Diwali the Panth will assemble
and come to your rescue;
They stood at the Akal Bunga and made a prayer
After the Dewali illuminations
The panth also will come to your support
The singhs came forward riding their horses
and said with folded hands
'If the panth does not help the sikhs the Turks will crush
us.' (Pracheen Panth Parkash Pg. 866)

Budha Dal assigned the duty to Baba Bir Singh that he should
at once reach to help Baba Alla Singh and that he should reach to
render this help on the next day of Diwali. The force of Jathedar Bir
Singh Bangusi was to arrive from Kurram-Kohat, but the army of the
Majhalslas had not yet reached. Baba Alla Singh was impatiently
waiting for the force of the panth. S. Rattan Singh Bhangu describes
this as under:

He was impatiently looking forward to their arrival

But there was no sign of their approach
(Pracheen Panth Parkash Page 867)

Baba Ala Singh was surrounded by the Turks in the village

Sanghera from all sides but the reinforcement had not arrived. He did

536
not know what was in store for him when all of a sudden the
reinforcement arrived. Bhangoo described it as under:-

The singhs reached there all of a sudden

Just as a kite from the sky to lands.
The Turks fled into the hiding like sparrows
They lacked any coordination
No body took a firm stand to fight
All were frightened and fled for their life
When they saw the soldiers with weapons
They feared being humbled
They beat the drums of victory
And laid their camps
(Pracheen Panth Parkash Page 868)

Baba Bir Singh Ranghreta had crushed the Pathans in Bangus

and had established a sikh rule, there on which account the pathans
were dreadfully afraid of Baba Ji, when the Pathans learnt that Baba
Bir Singh had arrived they fled the field. The Panth was thus
victorious. How Baba Alla Singh had a great regard for Baba Bir
Singh is described by Bhangoo Sahib as under:-

Bir Singh the youthful champion is known as

Ranghretta, so to says, But when his flag unfurled
1300 horsemen accompanied him and his drum was
beaten
He rode his horse ahead of every body, followed by
others.
He led them in the midest of battle
That is why the Panth remembers him (43)
(Parcheen Panth Parkash page 464)

In this way the great General of the Panth Bir Singh spilt the
blood of his force and the Ranghreta misl for the establishment of the
sikh governments. These Panthic Governments were common for all

537
the sikhs. Baba Ji came to Punjab only when the Panth gave him
some responsibility or called him back. But for the most of the time
he remained in Bungus for the strengthening of the panthic
Government, so that no aggressor could make an incursion into the
Punjab from that side and the panthic Governments in the Punjab
were able to stand on their own legs.
In the year 1731 A.D. Baba Alla Singh presented many
valuable presents and cash to Ahmed Shah Durrani. Being pleased
with Baba Alla Singh, Durrani gave him the title of Rajsi. Baba Bir
Singh Bangusi Ji got very annoyed because he was against the
establishment of personal governments and he decided to put an end
to such governments. S. Jassa Singh Ahluwalia cleverly through
Baba Deep Singh got Baba Alla Singh punished and for some time he
was able to pacify Baba Bir Singh Bangusi. It is important to
mention here that Jassa Singh Ahluwalia was a close friend of Baba
Alla Singh. Seeing Baba Alla Singh, the remaining powerful
chieftains also started a race to establish personal rules. In no time
Kings were visible almost every where.
Giani Gian Singh writes that

"The singhs will have their own rule in different nooks

and corners; it happened like this. There is a famous
proverb in mandab land the Ranghreta, the cobblers,
barbers, washermen, calendars, kambohs, kalals, jats
and carpenters had their independent fiefdoms in their
respective villages from Samat 1825 vikrimi (1768
A.D.) to Samat 1868 vikrimi (1809 A.D.)." (Twarikh
Guru Khalsa, Part-II, Page 118)

S. Balwant Singh historian describes in the following words

how sikh mentality had suddenly changed from the path of
democracy to that of autocracy:

"In Samat 1818 vikrimi democracy was in the

ascendancy in the Khalsa Panth. Every sikh considered
others to be his equals. The sikh chieftains of this time

538
 acted as the khalsa panth directed them to do. They
ruled in the name of the guru. Whenever they needed,
the entire Khalsa panth would get ready to fight in the
name of the Guru without taking any salary. The sikh
chieftains moved from victory to victory with the help
of the khalsa dal and strove regarding khalsa dal as
the embodiment of the Guru." (Sidhu Braran Da Itihas
Page 69)

So it is evident that initially all the singhs were equal in the

Guru's establishment and there was love of camaraderie and fraternity
among them. But now the personal rules were a reversal of the
concept of panthic government; i.e. they had moved from complete
democracy to compete dictatorship. Baba Bir Singh Ranghreta used
to say that he had not spilt the blood of Ranghretas for any personal
government.
The contemporary advisors of the panth and the Budha Dal
did not try to appreciate the sentiments of Baba Bir Singh Bangsi;
due to which Baba Ji was extremely upset and unhappy. Baba Ji
decided to go to the area of Bungas and again Wage the War against
the Pathans of Afganistan. The very next day he set out to make
reconnaissance of the passages into Afganistan But at that very place
it was evening time. Baba Ji decided to stay there in the tent for the
night instead of coming back. But Baba Ji did not know that this
valley was infested with tigers. This valley is called "sher ghati" and
is considered the most dangerous in Afganistan. When Baba Bir
Singh Ranghreta was heading towards that valley, suddenly he was
attacked by a tiger. Baba Ji dodged his attack and put him to death
with his sword on the spot.
Ahmed Shah Abdali had appointed his son Taimoor Khan the
governor of lahore after defeating Adina Beg. in the year 1756 A.D
Baba Bir Singh Ji, S. Charhat Singh and the forces of Budha Dal had
defeated him and made him flee to Afganistan. Taimoor Khan had
seen Baba Bir Singh killing the tiger and moving about leisurely
inspite of his injuries, as if nothing had happened. Taimoor Khan was
deeply impressed to see this brave person and expressed a desire to

539
meet him. He was greatly pleased to meet Baba Bir Singh Ranghretta
and admired his bravery. While conversing slowly the two became
friends. He asked Baba Bir Singh the purpose of his visit there and
hearing the reply of Baba Bir Singh Ranghreta he lost the colour of
his face. When Baba Bir Singh Ranghreta asked him the reason of
his sudden depression, Taimoor Khan told him that he was the prince
of Kabul. After knowing this Baba Bir Singh told the prince that he
could never attack a friend. Taimoor Khan was greatly impressed by
Baba Ji's words.
S. Niranjan Aarif writes as under:-

"One day Baba Bir Singh Bangsi proposed during a

conversation with his selected soldiers that the time
had come to measure their swords with the Pathans of
Afganistan. As such they should select the passage
which could lead them into Afganistan. The very next
day Baba Ji with his selected detachment set out to
have a survey of the border of Afganistan with this
purpose. He even had a selection of a path. The sun
has set and therefore he was obliged to spend the night
at that spot. As such Baba Ji's young soldiers started
pitching their tents in the open space. But Baba Bir
Singh set out to make a review of that valley. Baba Bir
Singh did not know that the valley selected by him for a
passage was a very dangerous valley 'sher ghati' of
Afganistan. This valley was named 'sher ghati' because
the man-eating tigers of the adjacent forest kept
attacking the alien way-farers passing there. While
Baba Bir Singh Ji was moving about the valley as
recreation, a couple of tiger and a tigress suddenly
attacked him. Baba Ji bent slightly aside and took this
couple on the left side and killed both of them with his
sword held in right hand.

540
 Ahmed Shah Abdali had appointed his son
Taimoor Khan Governor of Lahore after defeating
Adina Beg. But in the year 1756 A.D.Baba Bir Singh,
S. Charhat Singh and the forces of the Budha Dal had
defeated him and made him flee to Afganistan. In order
to wage a decisive war against the family of this
fugitive Baba Bir Singh was reviewing this area.
Ahmed Shah Abdali felt that the successor to his
kingdom was very cowardly. It was his ambition that
his son should become an expert and fearless fighter.
Therefore he set an aim before him to live in the
company of well-known heroes and to finish the tigers
of the 'sher ghati'. By now Taimoor Khan had made a
number of tigers his prey.' But he had always given
credit for this to his companions. At this time also he
had come out alongwith his companions to hunt for the
man-eating tigers. They were at a short distance from
the 'sher ghati' and were waiting for some tiger to
appear. When Baba Bir Singh Ranghreta was attacked
by a pair of tigers, he saw how this brave person had
put the tigers to death. He did not care for the wounds
and bleeding caused by the attacks of the tigers at all.
He tore the sheet of his waist-band, dressed his
wounds and started strolling in a manner as if nothing
has happened. Taimoor Khan felt fascinated by this
brave person. He expressed a desire to his companions
to meet this brave person. When they begged his
permission to present this hero to him, Taimoor Khan
stopped them. He wanted to go and meet this unique
hero personally. Taimoor Khan appeared in front of
Baba Bir Singh personally and heartily admired his
bravery. While talking to Baba Bir Singh Ranghreta he
showed himself to be a tribal hunter. Baba Bir Singh
Ranghreta also was a sort of hunter at this time. While

541
 conversing the two happened to like each other.
Thereafter they pledged to maintain friendship with
each other. But when Taimoor Khan asked Baba Bir
Singh to tell his permanent address and the purpose of
his visit, the reply given by Baba Bir Singh depressed
him. When Baba Bir Singh Ranghreta asked him the
cause of his sudden depression, Taimoor Khan
revealed the secret that he was the prince of Kabul.
Thereupon Baba Bir Singh Ranghreta felt his entire
plan going into the air. When he came to himself Baba
Bir Singh said to Taimoor Khan, "A Ranghretta can
never attack friend." These words of Baba Bir Singh
greatly impressed Taimoor Khan." (Ranghretian Da
Itihas pages 437 to 439)

Taimoor Khan had been greatly impressed by the heroism of

Baba Bir Singh and requested him to accept his hospitality for some
time. Baba Ji could not decline this offer and they
enjoyed themselves together by hunting the tigers in the forest
contiguous to the 'sher ghati'. When the misldars and the Kings of the
Punjab came to know of it they felt Baba Ji to be a source of danger.
They already knew Baba Bir Singh Ji views regarding personal
governments. They supposed that Baba Bir Singh Ranghreta was
trying to have some alliance against their personal governments.
S. Niranjan Singh Arifi writes:

"When the Chiefs and Kings of the Punjab learnt that

S. Bir Singh Ranghreta was enjoying the hospitality of
Turks, they started feeling threatened. They were well
aware of the views of Baba Bir Singh regarding
personal governments. They also remembered how he
had made a big issue of Baba Alla Singh's acceptance
of the Rajsi title. He had decided to devastate the
domain of Baba Alla Singh itself. But at this critical
junction the friendship of his friend Jassa Singh

542
 Ahluwalia stood him in a good stead. He had
temporarily pacified Baba Bir Singh by getting Baba
Alla Singh castigated by Baba Deep Singh. But as a
matter of principle he considered this decision to be
incorrect."
(Ranghretian Das Itihas page 439)

No Raja or misldar of the Punjab could change the views of

Baba Bir Singh Ranghreta because his misl was the most powerful. In
the end it was decided to recall Baba Bir Singh in the name of Akal
Takhat. It was also decided to murder him and his companions as
soon as he arrived there. This conspiracy was hatched by Baba Alla
Singh and Charhat Singh Shukarchakia. They wrote to Baba Bir
Singh Ranghreta to come immediately because the Panth had to pass
some important resolution. They also mentioned to have received a
message from the Turks that Baba Bir Singh Ranghreta had started
eating the halal(the muslim meat).
S. Niranjan Singh Aarifi writes:

"S. Charhat Singh and Baba Alla Singh were the two
leading members of this conspiracy. In order to
fructify this intrigue they wrote to Baba Bir Singh to
reach the Akal Takhat immediately because the panth
had to pass some important resolutions. In addition
they stated to have been informed by the Turks that
Baba Bir Singh had become a halal-eater and wanted
to attack them. They said that it was the command of
the panth that he should come immediately and that if
he did not come he would be considered to have turned
his back on the panth in both the worlds. They further
said that if as the Turks had intimated, he had become
a halal-eater he might continue to stay there but if he
was still a singh he must come to them immediately."
(Ranghretian Das Itihas page 440)

543
 When Baba Bir Singh Ranghreta read the letter, he decided to
leave the territory of Bangus and return to the Punjab immediately.
On the other side the spies of Taimoor Khan were bringing him the
news that the rajas and misldars of the Punjab were unnerved by his
friendship with Bir Singh Ranghreta. This friendship made them
presume that Baba Bir Singh Ranghreta would put an end to the
personal overnments of the Punjab with the help of Turks. So
Taimoor Khan advised Bir Singh Ranghreta not to go to the Punjab
because there was a threat to his life there. But Baba Bir Singh
Ranghreta told him that Shri Akal Takhat was the highest court for
the sikhs. He had received an order from there and it was his duty to
carry it out. Taimoor Khan suggested that he should go there fully
prepared and should not be alone and weaponless even for a
moment. Baba Bir Singh Ranghreta made consultations with his
selected chiefs and accompanied by 500 selected soldiers he set out
for Amritsar. As soon as he arrived at Amritsar the selected chiefs of
the rajas and misldars took him to the Rauni fort. Food and drink
were served within the fort and he was told that a very big crowd had
gathered at the Akal Takhat and there was no passage to get in.
Therefore they should deposit their weapons inside the fort and reach
the Akal Takhat in the groups of five men each.
Baba Bir Singh Ranghreta was unaware of this whole
conspiracy. He moved towards the Akal Takhat with a big amount of
money and presents, but the rajas and misldars had concealed their
forces inside the bunga. As the soldiers of Baba Bir Singh Ranghreta
reached there in the groups of five each they were martyred by those
forces. The blood of Baba Bir Singh's companions made the water of
the holy tank red. After a long time a group came to know that their
unarmed companions were being murdered by the army concealed in
the bungas. That group fled towards the Rauni fort and raised a cry
that they had been deceived. They warned their colleagues to pick up
weapons. But their weapons had already been deposited deceitfully in
the fort. When Alla Singh and Charhat Singh learnt that their intrigue
had been uncovered, an attempt was made on the life of Baba Bir
Singh right in front of the Akal Takhat Sahib. Now the forces ran
towards the Rauni fort and locking the gates of the fort from within,

544
they stopped the unarmed Ranghretas in side. But quite a few
Ranghreta soldiers had made good their escape. Many of them
jumped from the fortification of the locked fort alongwith their
horses. Those who succeeded in escaping settled at Srinagar in
Kashmir and around, some others at Shimla hills and others at the
village Barkhola and around after crossing the Lamding stream of
Assam. Those who settled in Kashmir produced 'Hari Singh Narwa'
whose detailed account has already been given in the article entitled
Hari Singh Narwa in this book. The Ranghreta soldiers who could not
come out of the fort were mercilessly killed there. Those who tried to
run away were chased and finished. Those others who accepted their
subjugation were enslaved. This way the Ranghretas as the fifth
group of the Punjab were wiped out of the State.
S. Niranjan Singh Aarifi the historian heard the following tale
from S, Kultar Singh former M.L.A. and son of Sadhu Daya Singh
Aarif the great author of ''Jindgi Bilas'' and an Hon'ble writer of the
Punjabi language:

"I was at the prime of my youth when the congregation

of Assam invited our team for the recitation of kirtan.
When they crossed by boats the stream named lamding
at a distance of about 2 furlongs from the station
Barkhola we noticed that the people in the surrounding
areas spoke Assamese mixed with Punjabi. When we
asked them the reason for this adulterated language
they told us that they were the descendants of the
Bangasi misl of Baba Bir Singh Ranghreta. When his
soldiers had been massacred in front of the Akal
Takhat Sahib some had succeeded in running away to
this place. Now there should hardly be any Ranghreta
surviving in the Punjab; 'we suppose that all the
Ranghretas in the Punjab had either run away or have
been killed.' When I told him I too was a Ranghreta
and about 20% Ranghretas still live in the Punjab, they
began to jump with joy. These Ranghreta settled there

545
 in five villages. They made a suggestion that I should
accept a matrimonial alliance with any girl from those
villages, so that they might once more be related to the
Punjab. When I told them that I was already married
their enthusiasm at once ended.'' (Ranghretian Da
Itihas page 442-443)

It is very necessary to tell here that S. Jassa Singh Ahluwalia

had joined hands with Nawab Adina Beg of Jalandhar. Alla Singh
had presented valuable presents and cash to Ahmed Shah Durani and
accepted the title of Rajsi. The Randhawas of Punjab had got the
Sikhs murdered.
The above persons who had acted against the tenets of Khalsa
panth have not been repaid in any manner. The reason is evident that
is Baba Bir Singh Ranghreta did not approve of their personal rules.
He wanted only panthic government due to which the rajas and the
misldars conspired in a planned manner to finish Baba Bir Singh
Ranghreta. The matter of suspicion in it is that Jassa Singh Ahluwalia
had been recalled and made to join the panthic forces by the panth.
Baba Alla Singh had been fined and pardoned. But no action had
been taken against the Randhawas.
The historical comment of Prof. Hari Ram Gupta also may be
read with this statement:

''All the land-lord of the Punjab were forced to toe his

line and began to think of plans to ruin the Sikhs. Out
of all the Punjabi land-lords the Randhawas showed
maximum willingness to annihilate the Sikhs. Adina
Beg issued orders that the sikhs should not be allowed
to reside in any area or Pargana of Punjab. They
should either be imprisoned or murdered." (Sikh
history page 103)

On the contrary the bravery and heroism of the Ranghretas

remained immortal. Abbaston writes:

546
 ''Though Maharaja Ranjit Singh was a great admires
of their bravery and kept on enrolling them in his
army. Yet out of fear, he did not allow Ranghretas to
exist as a separate formation in his army. Therefore he
kept this small military group scattered in different
quarters of his army." (A glossary of tribes and castes
of Punjab and North-West Fortier page 76)

The above statement of Abbaston makes it clear that though

Maharaja Ranjit Singh was an admirer of the bravery of the
Ranghretas, he was always conscious that his grand-father had
murdered through a conspiracy the brave Ranghreta fighter Baba Bir
Singh. He feared lest the Ranghretas should be ready to take
vengeance on him, remembering the character of his grand-father
Charhat Singh. Therefore he did not form a separate force of the
Ranghretas. That is why also he never contended with Akali Phula
Singh.
S. Rattan Singh Bhangu presents the friendship of Bir Singh
Ranghreta and Taimur Shah from his own angle of vision;

There came a time when Bir Singh Ji conjoined with

the Turks.
He kept his 1300 horsemen and other attendants in
readiness.(Pracheen Panth Parkash Page 469)

When Alla Singh and Charhat Singh made a detestable

conspiracy to summon Baba Bir Singh at the Akal Takhat Sahib, they
sent a forged letter in the name of Akal Takhat Sahib, addressed to
Baba Bir Singh Ranghreta. This letter was sent to him with a
reference to the letter written by Taimur Khan to the Panth. About the
contents of this letter S. Rattan Singh Bhangu states as under:

''The Turks have written a letter as under:

You are the great soldier and we are only cowherds

547
 You feel very confident on this account.
The halal-eating Turks we have killed in the battle
field.
Therefore these halal-eaters steal our cows to eat.
They are looking forward to fight against you.''
(Pracheen Panth Parkash)

The above statements of Bhangu Sahib should be considered

carefully. On one side it is being said that the Mughals wrote to the
Sikhs that they considered themselves to be very brave soldiers but
they could not even take care of their oxen. This meant that they had
stolen or made an ally of Baba Bir Singh Ranghreta. On the contrary
he also talks of a statement from the Mughals in the letter that they
felt very proud and confident of this. This very hero used to kill them,
the Mughals, in the battle but now he was tending their cows. Now he
was making plans to fight against the sikhs. Through this letter Baba
Bir Singh was instigated that the Mughals had called him an ox and a
halal-eater and that he had been described as their cowherd. This also
was mentioned that he was a source of a great danger and he alone
used to kill the Turks. "You are very proud of him and now
undermining all your pride he has come and joined us etc." But the
truth always prevails and the intrigues are always exposed. Bhangu
Sahib has intentionally or unintentionally talked of the real cause due
to which the Rajas and the misldars had hatched a conspiracy to crush
the power of Baba Bir Singh Ranghreta. That cause is:
''They are looking forward to fight against you."
Here there is at all no scope for doubt that the rajas and
misldars of the Punjab felt really threatened that Baba Bir Singh
wanted to put an end to the personal rules with the help of the
Mughals. That is why , after due deliberations, they hatched a
conspiracy to finish Baba Bir Singh and his misl, in which they
succeeded. As has already been mentioned the sikhs had been earlier
also joining the Mughals and separating from them which can be
illustrated with the examples of Alla Singh and Jassa Singh
Ahlulwlia. The letter which the panth wrote to Baba Bir Singh Singh
Ranghreta has been described by S. Rattan Singh Bhangu as under:

548
 ''Hearing this the panth made a request
They cursed him and sent this letter to him
Whatever the Turks have written to us
Describes you as a halal-eater
If you are really a halal-eater, remain there
But if you are a singh, come to us
If you do not come to us now
We shall never meet in the two worlds"
(Pracheen panth prakash)

If the above statement of Bhangu Sahib is studied carefully if

will become evident that where as he has put down some self-
contradictory statements, he has also stated some historical facts.
Hearing this the panth made a request to Baba Bir Singh Ranghreta to
part company with the Mughals and on the contrary they despatched
a letter to him cursing him. So it is clear that either request can not be
made and orders can be issued. Hatching a conspiracy after making a
request is playing false with the Guru Ji. Or curses can be showered
and an appeal can not be made. Further it has been written by the
panth to Baba Bir Singh Ranghreta that he has become a halal-eater
and that he might continue to stay with the Mughals. If he still is a
singh he should immediately report to the Akal Takhat Sahib. If
inspite of this appeal of the panth he does not report there, he would
not be able to join the panth in either world. This was a last tool in
their hands, to which Baba Bir Singh was obliged to bow. This way
Baba Alla Singh And Charhat Singh played false with Baba Bir
Singh by using the name of Akal Takhat Sahib. He remembered the
happening of Chamkaur fort where Guru Gobind Singh Ji had obeyed
the orders of the panth and abandoned the fort of Chamkaur Sahib.
He had enjoyed the company of Guru Sahib for a long time. The
Ranghreta Sikhs had stood by Guru Gobind Singh Ji weal and woe
even at the time when many people were leaving the company of
Guru Gobind Singh by writing letters of "no allegiance." In this
situation it was not possible for Baba Bir Singh Ranghreta to have
himself dubbed as halal-eater or to ignore the orders of the Akal

549
Takhat. How could the true sikh of the Guru Sahib not come after
reading this letter, whatever be the consequences? In the words of S.
Rattan Singh Bhangu the above appeal made the following effect:

"Hearing this appeal he at once came to this place

He presented himself at the Akal Takhat without
delay."
(Pracheen panth prakash)

The above statement of S. Rattan Singh Bhangu makes it

clear that being a true sikh of the Guru Baba Bir Singh Ranghreta
acceded to the request of the Akhal Takhat Sahib and presented
himself there covering his journey at the fastest pace. How he was
received on his arrival at the Akal Takhat, has been portrayed by S.
Rattan Singh Bhangu as under:—

''Whatever cash and presents he had brought he placed

before the panth.
He made the Ranghretas meet the other fraternity and
work with them, Those Ranghretas who rebelled
against them were dealt with severely.
Many of them were killed and those who survived were
made slaves." (Pracheen Panth Parkash Page 470)

S. Rattan Singh Bhangu has very clearly and truly stated that
Baba Bir Singh presented cash and other gifts on his own behalf and
on behalf of his fraternity. Still those Ranghretas who were of
belligerent or resisting type were put to death by the panth. Many of
them were killed and some were saved and a large number of them
were made slaves. This way the panth called the Ranghretas to the
Akal Takhat and played a trick on them. Thus calling Baba Bir Singh
through appeals the panth deceived him.
It is very essential to mention here that Baba Alla Singh and
Charhat Singh Shukarchakia had deliberately sent Baba Bir Singh
Ranghreta to the territory of Bangus. They had thought that fighting
against the Pathans he would be finished there, because at that time

550
the invaders came to capture the Punjab only via Bangus. Inspite of
this tragic event the Ranghretas kept on showing their might through
their courage bravery and fearlessness from time to time.
S. Gurnam Singh Muktsar in his article, ''Khalsa de tin
sowsala jashn te nazar; Maharaja Ranjit Singh de raaj ate sikhi da
niyara sarup'', describes the recall and murder of Baba Bir Singh at
the Akal Takhat as under:—

''The number of the singhs and sikhs who embodied

such khalsayee spirit was to a great extent decreasing
and the number of ordinary populace was increasing a
good deal; because no singh who could be universally
acceptable was coming forward to command the sikh
forces. Though Baba Bir Singh was a powerful general
of that time, he being an untouchable, his command
could not be established. That is why the Khalsa army
was divided into many groups. Though initially there
was no clash or hostility among them, afterwards after
the establishment of fiefdoms they were inclined
towards capturing territory and the sikhs and singhs
were divided into misls. Thereafter these misls were
based on castes.
Because the Brahmanic castes and creeds
remained out of the sikh movement they did not
organise themselves into a misl. The Khatris form their
own misls. Baba Bir Singh who was an untouchable
prepared his own misl. Jassa Singh Ramgrahia formed
Ramgarhia misl and similarly there were Ghanyia,
Bhangi, Shasia (Shukarchakia) and Ahluwalia misls.
Baba Bir Singh who was an untouchable and had the
biggest misl of 1300 horsemen was treacherously
unarmed and murdered at the Darbar Sahib. This
tragic event happened to Jassa Singh Ramgharhia also

551
 but instead of surrendering he made a fort for himself
at Ramgarh, built bungas and fought with every body."
(Preet Lari Feb. issue 1999 A.D. page 18)

The rajas and misldars considered Baba Bir Singh Rangreta to

be dead and his dead body was put into a big wooden box and made
to float in the river beas.
S. Niranjan Singh Aarifi writes as under:—

"The rajas and misldars and their forces took Baba Bir
Singh Ranghreta for dead, but when there was a
general uproar they felt worried about Bir Singh's
Dead body. They supposed that seeing the dead body
of Baba Bir Singh Ranghreta the general sikh public
would be excited. Therefore they put the dead body
into a big wooden box and made it float in the water of
river Beas. A rumour was set afloat that the singhs
assembled at the Akal Takhat Sahib had clashed with
one another and many singhs had died in the mutual
combat." (Ranghretaian da itihas page 449)

The box containing the body of Baba Bir Singh kept floating
and touched the bank near the village Muthianwala Here when a
Ramgarhia sikh saw the box floating in the river he extracted it out
and when he opened it he was bewildered to see a human dead body.
But when he observed that body attentively he felt that the person,
though badly wounded, was alive.
He extracted Baba Bir Singh out of the box, cleaned his
wounds and dressed them. He also put warm milk into Baba Ji's
mouth and massaged the palms of his hands and the feet. On account
of the service and labour of this moral being Baba Ji opened his eyes
after 3 days and closed them again. After the service and care of
many days Baba Ji fully recovered. He had come to know that many
of his colleagues had been put to death and many others had made
good their escape. But he did not know where those people had gone.

552
He searched for them at many habitations but he could not come to
know of any of his companion. At length he presumed that none of
his companions and relatives should perhaps be alive. He again
reached the village Muthianwala and realized why the Guru Maharaja
had kept him alive. He started spending his time on preaching the
religion. He roamed from village to village and carried in his
missionary work, Then he took up voluntary service at the historical
gurdwaras with the cooperation of the congregation. He constructed
360 gurdwaras due to which he was held in high regard by the
congregation. He wanted to forget his past completely. Therefore he
did not take any interest in the sikh politics. If anybody questioned
him on his past, the would not tell anything. He became silent after
saying only the words, ''We are the residents of your Anandpur."
These words uttered by the Baba Ji used to be so painful that the
questioner did not think it proper to ask any thing further. During the
reign of Maharaja Ranjit Singh he had become very famous and the
Maharaja held Baba Ji in great regard.
After the death of Maharaja Ranjit Singh the Dogras held the
Lahore courts in complete control. After the death of Maharaja
Kharhak Singh the Dogras conspired and made the balcony collapse
on the day of coronation and thus got Kanwar Nau Nihals Singh
killed. Thereafter Maharaja Sher Singh acceded to throne but Ajit
Singh Sandhawalia and Lehna Singh Sandhawalia got Maharaja Sher
Singh and Minister Dhian Singh Dogra murdered. Hira Singh Dogra
son of Dhian Singh Dogra became the Minister. He fully averaged
the murder of his father on the Sandhawalia family. Lahna Singh,
Beli Ram and Bhai Gurmukh Singh also were got murdered.
Maharaja Dalip Singh was fully in the control of the Dogras.
Maharaja Ranjit Singh had 5 sons; namely Kharhak Singh, Sher
Singh, Dalip Singh, Kashmira Singh and Pishora Singh. Kashmira
Singh and Pishora Singh had the estates of Sialkot and Gujranwala
respectively. On one side Raja Gulab Singh Jammu and on the other
side Raja Suchet Singh the uncle of Hira Singh Dogra wanted to
become Ministers. They wanted that Hira Singh Dogra should come
to clash with the Khalsa force. Therefore Raja Gulab Singh Jammu
hatched a conspiracy. He prepared forged manuscripts and tried to

553
prove that Kashmira Singh and Pishora Singh had a hand in the
Sindhawalia episode. Their real purpose was that Hira Singh Dogra
should ask the army to attack them, because the army held both these
brothers in high regard. They thought that this action would cause
tension and they would have their chance. They succeeded in their
purpose. Hira Singh Dogra made both the brothers flee their estates
and both Kashmira Singh and Pishora Singh came to the protection of
Baba Bir Singh. Later on Hira Singh Dogra came to know that both
these brothers were innocent and guiltless. He returned the estates to
the two brothers on the condition that they would not punish their
servant Kapur Singh who had given a false evidence. Baba Bir Singh
stood surety for these two brothers. But later on for some reason they
put Kapur Singh to death. This event distressed Baba Bir Singh
greatly and coming to Lahore Court and he accepted that the two
brothers had deceived him. After this Hira Singh Dogra again sent his
forces against the two brothers. Pishora Singh presented himself in
the Lahore Court but Kashmira Singh again went to the protection of
Baba Bir Singh Ranghreta.
In the heart of hearts Hira Singh Dogra started feeling jealous
of Baba Bir Singh. There were two reason of it? The one was that the
army held Baba Bir Singh Ranghreta in high regard and the second
was that Baba Ji gave protection to the fugitives of the government.
Hira Singh Dogra wanted that Baba Bir Singh should be got killed by
the Khalsa army and no body should know that he had a hand in it.
He made this conspiracy after a good deal of deliveration. He wrote
very respectful letters to Baba Bir Singh from himself and from
Maharaja Dalip Singh. A rumour was set afloat in the army that Attar
Singh wanted to hand over Maharaja Dalip Singh to the English. On
the other hand forged letters from various military generals were
addressed to Attar Singh that if he wanted to save his life he should at
once go to the protection of Baba Bir Singh Ranghreta. On one side
letters were got written to Baba Bir Singh that if Attar Singh came to
his protection he should be made to come to terms with the Lahore
Court. On the other side Hira Singh Dogra fetched, very dramatically,
Dogra and Muslim forces from Jammu and Kashmir hid them and
other weapons besides guns at some distance from Baba Bir Singh

554
Dera. Again they also observed as to when Attar Singh reached the
Dera of Baba Bir Singh. The khalsa army was told that Attar Singh
wanted to capture Lahore Court with the help of the English army
and that the army of Attar Singh was at the residence of Baba Bir
Singh. Therefore Baba Bir Singh should be told to hand over Attar
Singh to the government. The khalsa army at once attacked the abode
of Baba Bir Singh. But Baba Bir Singh supposed that the army had
come to help in conciliation between Attar Singh and Hira Singh
Dogra. But the army demanded the handing over of Attar Singh
instead of any reference to conciliation. But this demand was against
the letters written by the government. Baba Bir Singh refused to hand
over Attar Singh to the army. Considering the time to be opportune
the hidden forces of Hira Singh started shelling. In this shelling
Kashmira Singh the son of Maharaja Ranjit Singh killed on the spot.
One of the legs of Baba Bir Singh was wiped out with a shell of the
gun and about 6000 Singh's including Attar Singh present at the place
were martyred.
When the khalsa army reached the habitation of Baba Bir
Singh he showed them the letters which had been written by the
Lahore Court and which mentioned a desire for conciliation between
Attar Singh and the Lahore Court. As such Attar Singh was not
declared a rebel. After seeing these letters the army understood that
Hira Singh Dogra had treacherously got Baba Bir Singh murdered.
Before attaining martyrdom Baba Bir Singh Bangsi said to the khalsa
Army, "Trusting your letters and the assurances given there in I have
been wishing that Attar Singh should be given some respectable
place. But you have been turned out to be more traitorous, cunning
and lying than the Mohammadans. Therefore I leave you to the
judgement of Waheguru." A detailed account of it can be seen in S.
Niranjan Singh Aarifi's great work " Ranghretian da Itihas."
He also told the congregation that" His body should be
resigned to the flowing water. He does not want that his bones and
ashes should keep lying on the soil of the traitors." This way Baba Bir
Singh got murdered at the age of about 148 years in may 1844 A.D.
He preached religion for about 80 years and constructed 360

555
Gurdwaras. In this manner this great son of Guru Gobind Singh Ji
dedicated his whole life to the service of the Guru Ji's establishment.

Bhai Dhir Singh Ji

Baba Bir Singh Ji and Bhai Dhir Singh Ji were real brothers.
A detailed account of Bhai Dhir Singh's life has already been given in
an earlier chapter.

Bhai Dhanna Singh Ji

As given on page 673 of "Mahankosh" written by Bhai Kahan
Singh Nabha, Bhai Dhanna Singh was an attendant of the horses of
Shri Guru Gobind Singh Ji, but he was also a scholar and poet. Once
a poet named Chandan appeared in the Guru's court with a Swaiyya
composed by him and demanded that any poet of the Guru's court
should interpret it. The Plumed Master replied that even a grass-cutter
of the Guru's establishment could explain it. The swaiyya was like
this.

There was a 16 years old damsel.

Whose husband had come after 16 months
and she decked her in 16 ways
She served 16 types of food to her husband and then
they played a game of Chopar
which had 16, 16 houses
Her husband defeated the 16 years old wife
and she hid her face while blushing
It seemed that a full moon had been surrounded by
clouds.

Bhai Dhanna Singh interpreted this swaiyya as under:-

"A 16 years old damsel decked herself in 16 ways.

Her husband had returns from a foreign land after 16

556
 months. The woman served him 16 types of food. They
played a game of chopar with 16 houses. Both of them
used 16 devices. The woman on the game of dice and
received rupee which had 16 annas each. When the
husband vanquished his wife she hid her face in cloth
as if the face of the moon had been covered by the
clouds."
The poet Chandan heard the interpretation and felt
ashamed. He apologised to the Guru Ji for his vanity. Thereafter
Bhai Dhanna Singh recited his own swaiyya to the poet
Chandan and asked him to explain it but the latter could not do
so. His Swaiyya is as
under :-
The fish dies by being in water but never , dies if it is
put into fire
The elephant dies by drinking alcohol never, dies by
falling ill
The woman dies by meeting her husband and never,
dies if the goes abroad
O' pandit this is a meaningful scret and cannot be
understood without concentration.
The lotus flower fades in the sun, it never dies by
seeing the moon
A friend dies by meeting a friend and never dies by
going away.
The tiger dies if he gets the meat; never does he die by
missing it
O' pandit, I have said something mysterious which can
be known only by deep reflection

The poet Chandan could not understand these swaiyyas.

Because swaiyyas contained a device of contradiction. If the word
never is conjoined with the first part and read, the meaning becomes
clear. For example the fish never dies by being in water but it dies if

557
it is put in to fire etc. This way the meaning becomes self-evident. It's
meanings are as under:-
"The fish never dies in water but it dies if it is put into the
fire. The elephant never dies by drinking alcohol but it dies out of
illness. The wife never dies if she is in the presence of her husband
but she dies when he goes away to a foreign land. O' chief brahamin
what I have said cannot be understood expect through deep reflection.
The lotus flower never dies on account of the sun but if dies as soon
as it sees the moon or a ruddy goose never dies if the sun is there but
it dies after seeing the moon. A friend never dies by meeting a friend
but he dies if his friend goes away. If a tiger goes on getting the meat
it does not die but if he does not get it he dies. O' chief Brahmin I
have said something mystical which can be understood only by deep
deliveration.
Listening to this poem of Bhai Dhanna Singh, the poet
Chandan lost his pride and he understood that even the grass-cutters
of the Guru's establishment were great scholars. Thereafter the Guru
Ji included Bhai Dhanna Singh among his court poets. He continued
writing poetry Santokh Singh writes it as under:

Dhanna Singh heard this poem and explained it.

The beloved met her husband after 16 months.
She decked herself in 16 ways.
The lover had come after 16 months.
They organised the game of chopar with 16 houses.
Both of them played 16 tricks.
The husband also played the game 16 tricks.
He won the game of 16 houses.
It seemed that the complete face.
of the wife had been eclipsed with shyness,
as if the cloud had covered the moon
The face of the beloved looked like this
The Satguru Ji and the others present there heard
The meaning which had been clearly told
The poet Chandan gave up his pride on hearing this

558
 And he stood before the Guru Ji with folded hands
(Guru Partap Suraj Granth page 5566 ritu 5 Assun 26)

Saint Piara Singh Gill in thid book, "Baba jiwan Singh Amar
Saheed," has referred to the books "Sis Darshan" by Sohan Singh
Gill and "Bharati Heere" by Pandit Manjit Singh and stated that Bhai
Dhanna Singh was a mazhabi sikh. The name of his father was Jodh
and that of his mother was Nihalo and they were the residents of the
village Bilga in district Jalandhar. According to the page 475 of
"Ranghretian Da Itihas" written by S. Niranjan Singh Aarifi,
"Shromani Jarnail Shaheed Baba Jiwan Singh" written by Col. Labh
Sing and "Chali Singh Ate Garhi Chamkaur" a research paper by S.
Dalbir Singh, Bhai Dhanna Singh was a Ranghreta sikh. He was one
of the 52 court poets of the Guru Gobind Singh, and was martyred in
battle of Chamkaur while fighting heroically.
He was not only a great scholar, but great fighter also. He had
participated in many battles and at last on 22nd Dec. 1704 A.D. he
was martyred in the historical battle of Chamkaur Sahib while
displaying the feats of his bravery. The poet Churamani Bhai Santokh
Singh writes about the participation of Bhai Dhanna Singh in the
battle of Chamkaur as under:

The leading Singh who got salvation there were Maan

Singh, Dhian Singh
Daan Singh and Dhanna Singh who were unique
heroes
Similarly Alam, the tiger, Shiam Singh and Mohar
Singh
Accompanied by Veer Singh, Sukha Singh and Sant
Singh
(Gur partap Suraj Granth, page 5886)

Bhai Khazan Singh Ji

559
 "Mahakav wariam Akela" written by S. Dalbir Singh and
awarded by Shromani Gurdwara Prabandak Committee, Amritsar
refers to Bhai Khazan Singh at page 76 as under:-

And Bhai Khazan Singh made this request.

"For many years I did not have a child in my house;
O' you kind master, you have blessed me with a
daughter
By your grace I have got a very dear boon
A daughter named Rajkumari had taken birth in my
house
O' kind king now the time has come for you to show
greater grace
Kindly marry the daughter of this humble servant to
Jaita
Kindly add to my pretige through matrimonial alliance
with Jaita
put end to distinctions of caste in sikhism
The Sikh of the Guru brought his dear daughter
The Satguru Ji arranged her marriage in his court
Mother Gujri gave her blessing to he couple

This way Bhai Khazan Singh Ji, a resident of Patti district

Amritsar married his daughter Bibi Raj Kaur to Bhai Jaita in the open
court at Paonta Sahib on the day following the battle of Bhangani.
Guru Ji himself organised this marriage and Mata Gujari Ji, Bebe
Nanki Ji blessed the couple.
He was a great schlor and a poet and was one of the Singhs
close to the Guru Ji. "Shromani Jarnail Shaheed Baba Jiwan Singh"
by Col. Labh singh and " Chali Singh te garhi Chamkaur", a research
paper by S. Dalbir Singh have described the participation and
martyrdom of Bhai Khazan Singh Ji in the battle of Chamkaur.
The poet Churamani Bhai Santokh Singh has referred to his
participation in the battle of Chamkaur Sahib as under :-

560
 The master praised this battle in his own words
The other singhs also rushed to the battle field in this
manner
The three were Khazan Singh, Daan Singh and Dhian
Singh.
They carried out the orders.
(Gurpartap Suraj Granth page 5887 published by
Language Department Punjab)

This way this great hero served the Guru's establishment all
his life and participated in a number of battles. At length he embraced
martyrdom on 22nd Dec. 1704 A.D. in the crusade of Chamkaur
Sahib.

Bhai Dhian Singh Ji

His name is included in the list of Guru Gobind Singh Ji's
court poets as given at page 73 of "Purkh Bhagwant" written by
principal Satbir Singh. It shows that he was one of the 52 court
poets of the Guru Ji. He served the Guru Ji's establishment all his life.
He wrote a good deal of history and participated in a number of
battles. The poet Churamani Santokh Singh describes him as having
participated in the crusade of Chamkaur Sahib as under:-

Khazan singh, Daan Singh and Dhian Singh were the

great three
They carried out the orders
(Gurpartap suraj Prakash page 5887)

This way this great hero dedicated his life to the Guru Ji and
embraced martyrdom in the battle of Chamkaur Sahib on 22nd Dec.
1704 A.. D.

Bhai Daan Singh Ji

561
 Bhai Daan Singh Ji was on of the sikhs who are very close to
the tenth master. He served the Guru's establishment all his life and
displayed the feats of valour. He stayed at Anandpur Sahib in the
company of Baba Jiwan Singh and Bhai Ghanaiyya. According to S.
Dalbir Singh's research paper, "Chali Singhs ate garhi Chamkaur, "he
had taken part in the battle of Chamkaur. "Gurpartap Suraj Granth"
by the poet Churamani Santokh Singh also has mentioned his
participation, at page 5887.
This beloved of the Guru Ji embraced martyrdom on 22nd
Dec. 1704 A.D. in the crusade of Chamkaur Sahib.

Bhai Mukand Singh Ji

According to S. Niranjan Singh Aarifi's "Ranghretian Da
Itihas" Bhai Mukand Singh Ranghreta was one of the singhs close to
Guru Gobind Singh Ji. He was always in attendance to the Guru. He
was the younger brother of Bhai Sahib Singh Ji. He participated in all
the battles fought by the Guru Sahib. S. Dalbir Singh's research paper
"Chali Singh and Baba Jiwan Singh" and "Sharmoni Jarnail Saheed
Baba Jiwan Singh" written by S. Col. Labh Singh also corroborate
the facts mentioned by S. Niranjan Singh Aarifi. Churamani Santokh
singh also describes his participation in the battle of Chamkaur Sahib.
This great hero also embraced martyrdom at last in the battle of
Chamkaur Sahib on 22nd Dec. 1704 A.D.

Bhai Bir Singh Ji

According to Col. Labh Singh's, "Shromani Jarnail shaheed
Baba Jiwan Singh Ji," he participated in the battle of Chamkaur Sahib
and was martyred there. Bhai Santokh Singh writes;

Bir Singh was a great Hero who displayed great

bravery
This way he were very heroic but without any pride
(Gurpartap Suraj Granth page 5896)

562
 Bhai Ishar Singh Ji
S. Dalbir Singh's research paper "Chali Singh Ate Garhi
Chamkaur" mentions the participation of Bhai Ishar Singh Ji in the
battle of Chamkaur Sahib. He spent all his life in the court of the
tenth Guru-father and kept serving the Guru. He took part in many
battles and skirmishes. According to the poet Churamani Santokh
Singh, Bhai Ishar Singh had embraced martyrdom on 22nd Dec. 1704
A.D. While fighting in the squadron of sahibzada Ajit Singh at the
fort of Chamkaur. His presence at the fort of Chamkaur has been
mentioned as under:-

Then there reached the liberated heroes

They were Ishar Singh and Deva singh Dhir
They moved as a hungry tiger prowls
Or as a hawk attacks the sparrow (38)
(Gurpartap Suraj Granth page 5889)

Bhai Mohar Singh Ji

He had been baptised by Guru Gobind Singh Ji on
30th march 1699 A.D.. He had heartily served the Guru's
establishment and taken part in a number of battles.
According to S. Dalbir Singhs's research paper, "Chali
singh are Garhi Chamkaur, "Col Labh Singh's "shromani
Jarnail shaheed Baba Jiwan Singh" "Gurpartap Suraj
granth", he had been martyred in the balle of Chamkaur on
22nd Dec, 1704 A.D.

Bhai Ram Singh Ji

According to page 497 of S. Niranjan Singh Aarifi's
"Ranghretian Da Itihas" Bhai Ram Singh, being unable to bear the

563
oppression of the high castes towards Ranghretas, had been attracted
towards sikh religion, the torch-bearer of equality. When Guru
Gobind singh Ji baptised the five loved ones, 25 other singhs also
followed to be baptised. The Guru Ji had blessed these 25 singhs with
the status of the liberated ones. Bhai Ram Singh was one of the 25
liberated ones. In the battle of Bhangani he had around iron wire
around a log of tamarind tree and made it a gun. When this gun
started firing shells the hilly chiefs and the pathans could not stay
against the Guru Ji's army. After 25 singhs, 105 other singhs also
received Amrit. The Guru Ji blessed these singhs with the title of
"Didari Khalsa", as per page 661 of Bhai Vir Singh's book "Kalgi
dhar Chamatkar", Bhai Ram Singhs was one of the singh's who stood
by Guru Sahib in the battle of Chamkaur. "After a good deal of
deliberation by the khalsa it was decided that the Guru Ji
accompanied by Daya Singh, Dharam Singh and Maan singh should
go. Bhai Sant Singh and Sangat Singh should stay in the attic. Ram
Singh, Santokh Singh and Daya Singh should occupy the 4 towers
while Baba Jiwan Singh and Kotha Singh should continue to beat the
war-drum." As per page 184 of principal Satbir Singh's "Purkh
Bhagwant" Ram Singh was one of the seven singhs who had
remained in the fortress of Chamkaur after Guru Ji had left it. He was
martyred at this very place on 22nd Dec. 1704 A.D.

Bhai Shiam Singh Ji

He was one of the singhs who very close to the tenth master.
He took part in a number of battles. He had attained the supreme
status by receiving baptisation from the tenth master on 30th March
1699 A.D. According to S. Dalbir Singh's research papers, "Chali
singhs Ate Garhi Chamkaur", he had taken part in the battle of
Chamkaur and had embraced martyrdom here on 22nd Dec. 1704
A.D.
According to the poet Churamani Bhai Santokh Singh also he
had taken part in the battle of Chamkaur Sahib. He says.

The scholarly and heroic Shiam singh,

564
 By Mohar Singh Bir Singh
Sukha Singh was accompanied
(Gurpartap Suraj Granth page 5879)

Bhai Maan Singh Ji

According to S. Nirnajan Singh Aarifi

"Bhai Maan Singh Ranghreta accompanied by

Dharam Singh Ranghreta and Bhai Daya Singh Ji had
quitted the fortress of Chamkaur along with the Guru
Sahib. Bhai Maan Singh was the elder brother of Bhai
Nigahi Singh who belonged to the village Alamgir. His
maternal village was Mullowal. After leaving the
fortress when the Guru Ji shouted challange the loyal
forces rushed towards the sound of the clapping.
Taking advantage of the darkness the Guru Ji and the
three singhs moved away from the forces and got
dispersed. When the Guru Ji reached Machhiwara
these three singhs also joined him there. The Guru Ji's
feet were covered with boils and were
blood-besmeared and the Guru Ji was unable to walk.
Therefore Bhai Maan Singh every day carried him on
his shoulders for the bath. Thereafter when Guru Ji left
this place disguised as Uchch Da Peer, his palanquin
was carried by Nabi Khan, Gani Khan Bhai Dharam
Singh and Bhai Maan Singh. The Guru Sahib had
come to Alamgir in a palanquin. The boils on his feet
had healed. Thereafter he took his azure horse from
Nigahi Singh Ranghreta and set out towards Raikot,"
(Ranghretian Da Itihas page 465)

When Guru Sahib reached the village Dhilwan (Faridkot), he

removed his guise of Uchch Da Peer and put on white dress. He tore

565
his blue dress and threw it into the fire but Bhai Maan Singh took a
patch of it and packed his turban with it. He started keeping this patch
always in his turban. Imitating him the other loving sikhs of the Guru
Ji also donned similar blue pieces of cloth on their turban. This was
the beginning of the Nihang tradition.
When Guru Ji left Talwandi Sabo for south Bhai Maan Singh
Ranghreta also accompanied him there. When he had gone across the
river Narbada to collect grass for the horses and tried to settle a
dispute between two parties the enemies shot him dead. Thus Bhai
Sahib embraced martyrdom in 1708 A. D. His martyrdom has been
described by Senapati, the court poet of Guru Ji as under:

Then the Guru Sahib uttered such words

He spotted Maan Singh for the job of conciliation
He gave a piece of advice to them
and the singh returned to his place (761)
He said to them many things but they paid no attention
They proposed to have a full-fledged battle
The singh however did not attack them (762)
He could not flight a heavy battle without the orders of
the Guru
Thinking this he sacrificed his life
He fell down
He dedicated his head to the Guru (763)
(Shri Gur Sobha page 163)

According to S. Shamsher Singh Ashok,

"There is no doubt that many Ranghreta sikhs had

followed the tenth master when he left Chamkaur and
reached Talwandi Sabo via Raikot, Kangar, Muktsar
etc. Besides Bhai Dharam Singh and Maan singh most
of the body-guards of Guru Ji were Ranghreta Sikhs."
(Mazhbi sikhan Itihas page (76)

566
 It has been stated at page 964 of "Mahankosh" by Bhai kahan
Singh Nabha that Shri Guru Gobind Singh Ji's unique attendant Bhai
Maan Singh, whom Bhai Santokh Singh Ji has recognised to be the
founder of Nihang organisation in "Gurpartap suraj granth," had
accompanied the tenth master from Anandpur Sahib to Chamkaur
Sahib and then to Malwa and on the journey to south. He was
martyred by a Muslim fanatic with a bullet on the bank of the river
Narbada.
He had served the Guru's establishment all his life and had
participated in a number of battles.
According to S.Dalbir Singh's research paper "Chali Singhs
Are Garhi Chamkaur"

"he had embraced martyrdom at the bank of river

Narbada. He had remained celibate all his life and had
spent his complete life in the service of Guru Ji. His
brother Bhai Nigahi Singh was a married man and had
a family."

Bhai Dharam Singh Ji

According to page 489 of " Ranghretian Da Itihas" written by
Nirnajan Singh Aarifi,

"There have been three brave heroic and fearless

fighters of the name of Bhai Dharam Singh in the Sikh
religion. First Bhai Dharam Singh was a loved one of
Guru Gobind Singh Ji and was a founder beloved-one
of the sikh panth. The second Bhai Dharam Singh was
the son of Bhai Roop Chand and the third Bhai
Dharam Singh Ranghreta was he who had left the
fortress of Chamkaur alongwith Bhai Daya Singh and
Bhai Maan Singh Ranghreta."

"Mahankosh" written by Bhai Kahan Singh Nabha states at

page 792 as under:

567
 "Bhai Dharam Singh (one of the 5 loved ones) had
embraced martyrdom in he fortress of Chamkaur."
S. Shamsher Singh Ashok writes in the appendix of
"Gur Bilas Patshahi Dus at page 310 to give a clear account of
Bhai Dharam Singh (love-one) as under:-
"According to Gur Bilas he was a resident of
Hastnapur Near Delhi. But Giani Thakur Singh has
given village Jabmara (Saharanpur) as his native
place. He was a jat sikh born of Bhai Sant Ram and
mai Jassi (Sawo) on 7 Katak, Samvat 1724 Bikrimi. In
Samvat 1756 Bikrimi on the baisakhi day he got
baptised by the tenth master at Keshgarh (Anandpur)
by offering his head and he embraced martyrdom in
poh Samvat 1762 Bikrimi in the battle of Chamkaur."

As per page 1045 of "Mahan kosh" by Bhai Kahan singh

Nabha, Bhai Dharam Singh son of Bhai Roop Chand had returned
home with the permission of the Guru Ji after being baptised.
According to S. Shamsher Singh Ashok,

"There is no doubt that many Ranghretas Singh had

followed the Tenth master when he had quitted
Chamkaur and reached Talwandi sabo Via Raikot,
Kangar, Muktsar etc. Besides Bhai Dharam Singh and
Maan Singh most of the body-guards of the Guru
Sahib were Ranghreta sikhs."
(Mazbi Sikhan Da Itihas page 76)

This is evident from the above discussion that Dharam Singh

who had quitted Chamkaur alongwith the Guru Sahib was not one of
the five love-ones. He was, on the contrary a Ranghreta sikh. Bhai
Dharam Singh (The loved-one) had already embraced martyrdom in
the fortress of Chamkaur Sahib.

568
 When Guru Ji, disguised as Uchch da Pir had left Machhiwara
the four corners of his palaquin were supported by Dharam Singh,
Bhai Maan Singh, Nabi Khan and Ghani Khan and Bhai Daya Singh.
Bhai Dharam Singh Ranghreta were out of those fortunate sikhs who
had served the Guru Ji upto the last movement. They had gone to
Daccon in attendance to the Guru Ji. When the time came for the
Guru Ji to shed his mortal frame, he had asked them to prepare a
pyre.
Giani Kartar Singh klasswalia describes this incident as
under:

Daya Singh, Santokh Singh and Dharam Singh were

asked
By the Guru Ji to prepare a pyre at once,
To rear a weight of fire-wood
and to cover it on all sided by a Kanat
To forget the attachment to this mortal body
And to perform the last rites without delay

O' Kartar Singh, now only a short time is left

And therefore do every things patiently."
(Dashmesh Parkash pages 492-93)

The Instructions which the Guru Ji had left for the sikh panth
before shedding his mortal frame, were communicated by these
singhs to the panth. Where as the Bhai Sahib, had participated in all
the Khalsa campaigns, he also wrote a Rehatnama, being aware of the
entire orders of the Guru Ji. Bhai Dharam Singh had taken part in a
number of battles. But his greatest and unforgettable service is that he
acquainted the panth with the last instructions of the Guru Ji. These
instruction included enthroning Granth Sahib as the Guru, not
building any mausoleum after his death and not to unravel his pyre.
Though the Guru Ji had given strict instructions not to poke list pyre,
these sikhs out of love poked the pyre but they found nothing in it
except a small sword; though the Guru Ji was equipped with all his
arms and weapons. He had gone to the heaven alongwith his body.

569
 This Dharamvir was also included among the 52 poets of the
Guru Ji. Giani Gian Singh writes as under:

Chopayee
"All the characters of the Tenth master were seen by
Bhai Mani Singh in their holiness.
He had 52 poets and the following deserve a special
mention Nand Lal,
Chandan Singh Saina, Karam and Dharam Singh who
removed hurdles
Daya Singh and brave Garja Singh were patient
learners
They acquired knowledge and taught others.
(panth Parkash page 677)

Bhai Alam Singh Ji

As per page 106 of "MahanKosh" written by Bhai Kahan
Singh Nabha, Bhai Alam Singh was a resident of Sialkot. He was one
of the court poets of the tenth master. The tenth master baptised him
and used to call him "Nachna" Alam Singh because he was very brisk
and perfect in the tactics of the battle. According to "Chali Singh and
Garhi Chamkaur" a research paper by S. Dalbir Singh he had been
martyred in the battle of Chamkaur.
The poet Churamani Bhai Santokh Singhs has described the
participation of Bhai Alam Singh along with other singhs in the battle
of Chamkaur as under:-

The liberated ones included five singhs Maan Singh,

Dhian Singh, Daan Singh and Dhanna Singh and
another hero fearless Alam singh, Shiam singh and
Mohar singh Bir Singh, Sukha Singh and sant Singh
were also with them.
(Gurpartap Suraj Granth page 5879)

570
According to S. Niranjan Singh Aarifi,

"He was a Ranghreta sikh. He was a great scholar of

his time and being an adept in writing very beautiful
poetry he spread the fragrance of his greatness far and
wide. The tenth master also had received information
about his scholarship. He was at the prime of his life
but had not so far adopted any spiritual preceptor.
When he learnt about the spiritual heights of shri Guru
Gobind Singh Ji, he decided to adopt him as his
teacher. But before that he wanted give a trial to the
Guru Ji. Resolving on this he reached Anandpur on
reaching Anandpur Sahib he saw a very strange
environment and behaviour. Before adopting the Guru
Ji as his teacher he wanted to ascertain his supremacy
in every spiritual principal."
(Ranghretian Da Itihas pages 480)

Baba Sumer Singh Ji describes this events as under:

Chopayee
Once Alam Singh came and made obeisance at the
Guru's feet
He asked the kind master how to alleviate suffering
through religion
Answering his first question the Guru Ji said that
blessing could sweeten the suffering
The Guru Ji told him to show respect to the Scholars
and to know the pure religion by comparison
Alam Singh asked about those singhs who are low but
had great duties to perform

571
 The Guru Ji said that they should perform their duty by
serving others
He convinced Alam Singh that the Brahmins who had
joined the Khalsa panth should be considered Khatris.
It means they have become Indras from Brahmins
(Guru Pad Prem Parkash page 325)

This way Alam Singh continued to acquire theoretical

knowledge on different subjects from the Guru Ji. The Guru was so
impressed by the views of Alam Singh that he had to say about him:

Chopayee

Alam Singh Ranghar, you are a great person.

Why are you standing with folded hands.

Alam Singh also had come to know of the spiritual supremacy

of the Guru Ji. He, therefore, replied as under:-

"O' kind master I am your disciple.

I do not want to remain a useless Ranghar."

Alam Singh thus turned out to be a great son of the Tenth

master:

Sortha

Alam Singh came and bowed at the feet of the Guru

He fully understood the will of kind Plumed master
(22)

Dohira

When the Guru Ji said hard things, sensitive

Alam singh felt moved

572
 Just as iron cuts iron in the same way.
A Ranghar will remove suffering (13)
He was born in the family of Ranghars but was
elevated in society.
By becoming a sikh he attained a high status (14)
(Gur Pad Prem Parkash page 327-328)

Being a scholar and poet of high order he was included among

the 52 poets of the Guru Ji. Kartar Singh Klasswalia has placed him
at number 8 in the list of 52 poets. He was so much enamoured of the
Guru's feet that whenever the Guru Ji rode out he felt charmed and
enraptured, and while dancing in front of the Guru Ji's holy presence
he displayed feats of swordsmanship. That is why the Guru Ji used to
call him "Naccha Alam Singh."
According to sarup Dass Bhalla, Bhai Alam Singh constantly
remained in the Guru Ji's attendance and used to make prayers for the
congregations coming there:

Alam Singh Nachna was an old sikh who always acted

according to the will of the Guru Ji
At all times he made prayers for the congregation and
remained in the company of the Guru ji.

Dohira
Alam Singh made this prayer before the Guru Ji
You call your sikhs as your preceptors
This is the limit of the speech
(Mahma Parkash page 777)

Whereas Bhai Alam Singh was one of the great poets of the
Guru Ji, he was also a brave fighter. When in the battle field he faced
the enemies. It seemed that he was teaching tactics to them. Rustam
Khan encamped his army on the bank of a seasonal stream in the
evening of 24th December 1691 A.D. Due to the caution and
awareness of the Bhai Alam Singh the Guru Ji came to know of the

573
possible attack by the enemy in time. Bhai Alam singh had informed
the Guru Ji immediately. Under the orders of the Guru Ji Bhai Jaita
the Chief Commander of the Anandgarh Fort gave a blow on the
war-drum and accompanied by Bhai Alam Singh and a few others
singhs made an attack on the enemy in advance in the gorilla style. It
was the severe cold of a winter night and a weather of drizzling. The
royal forces, therefore, had to run away for their lives in the darkness
of the night, leaving the ammunition in the tents.
Giani Kartar Singh Kalasawalia gives the following
description of how Bhai Alam Singh bravely plied his sword:

On this side sahib Ajit Singh advanced and attacked

Daler Khan
Heroes like Nahar Singh, Udai Singh attacked
Zabardast khan
Alam Singh, Dharam Singh and Sher Singh suppressed
the hilly forces
The singhs numbered 8000 against number less
enemies but they had no fear of death
They depended upon the blessing of the Plumed Master
and jumped in to the fray.
The sword mutually clanged and there were heaps of
dead bodies
There was so much noise of the swords as if the tinkers
were beating the brass.
(Dashmesh parkash page 402)

Once Bhai Alam Singh hunted a tiger and dragged its dead
body to the Guru Ji's court. The Guru Ji got its hide of the tiger put on
a donkey and let the donkey go and graze in the fields. The people
were frightened to see it and avoided going near it. The donkey ate
the grass and became plump. But one day that donkey began to bray
on hearing other donkeys braying. A potter recognised it and took it
home. From this the Guru Ji taught the singh a moral lesson that their
dignity will be maintained as long as they maintain the moral

574
character of the singhs. Giani gian Singh Ji has described this
incident as under:-
One day Alam Singh hunted a big tiger
The Guru Ji got its hide removed.
And got it stitched on a donkey.
The Guru Ji let the donkey go to the field where he
might graze his fill
The men were frightened to see him.
And dared not go near it.
The whole town was affected by the terror of the
donkey
And he roamed about as a tiger
One day some donkeys and she-donkeys were going
Seeing them the donkey brayed like them.
It took him no time to expose his reality to other
donkeys
The potter then caught hold of him
And removed the tigers hide.
He loaded this donkey also alongwith other donkeys
(Panth Parkash page 248-249)

The Ranghars of Bajrur used to cause trouble to the

congregation coming to Anandpur Sahib and many a time they used
to rob them of cash and belongings. Guru Sahib sent Bhai Alam
Singh and got the ranghars set right. Giani Gian singh has described
this incident as under :

Similarly one day the sikhs made a complaint that he

Renghars of village Bajrur always caused trouble (26)
Many a time they had robbed the congregation.
The Guru Ji sent Bhai Alam Singh with a force there
(27)

Madhbhar Chand

575
 They resolved on victory and beat the war drum.
The singhs reached there crossing the river.
The village Bajrur was quite near from here
They fired their guns and advanced fearlessly.
Hearing the sound, the enemies prepared for war.
On the side of Bajrur numberless Ranghars assembled.
They all came and fought, they beat their drums aloud.
The two sides fought, mutually
and there was fearlessness on all sides.
Many bullets and arrows were shot which moved
straight.
The singhs used their force and broke the circle.
The numberless Ranghars became helpless.
They quitted the battle field and ran home.
Numberless Gujjars and thousands of Ranghars fled
...........................
This way they won a victory over Bajrur.
(Panth Parkash page 254, 255 & 256)

Bhai Alam Singh had taken part in every battle. At length on

22nd December, 1704 A.D. he came out of the fort of Chamkaur in
the squadron of Jujhar Singh and making a short work of the enemies
and became a martyr. Giani Kartar Singh Klasswalia describes this
martyrdom as under:-

Heroes like Alam Singh and Sahib Singh prepared

alongwith the Sahibzada.
They took leave of the Tenth Master and took hold of
their weapons.
First they offered a prayer to the Almighty
Then they made obeisance to the Guru Ji.
O' Guru Ji bless us now we are ready with our
weapons.

576
 We are parting company with you though we are
feeling helpless.
O' Kartar Singh, the Guru Ji blessed them
and they had the last glimpse of the Guru Ji.
(Dashmesh Parkash page 452)

He was also the chief commander of the Taragarh fort at

Anandpur Sahib.

Bhai Kotha Singh Ji

Bhai Kotha Singh Ji was a Ranghreta sikh according to,
"Chali Singh Ate Garhi Chamkaur", a research paper by S.Dalbir
Singh, "Shromani Jarnail Shaheed Baba Jiwan Singh Ji" by Col. Labh
Singh and "Ranghretian Da Itihas" written by S. Niranjan Singh
Aarifi, and he was a great shot. He participated in a number of battles
and remained in the Guru Ji's court all his life. He had become a
singh after being baptised by Guru Gobind Singh Ji. The poet
Churamani Santokh singh writes as under:-

"The liberated ones were 5 Singhs Maan Singh Dhian

Singh Daan Singh, Dhanna Singh
and another hero tiger-like Alam Singh, Shiam Singh
and Mohar singh.
Bir Singh, Sukha Singh and Sant Singh were with them
There was also a disciplined Ranghreta Singh named
Kotha Singh
And a Ravidasia named Madan Singh.
(Gurpartap Suraj Granth page 5879)

Both Bhai Kotha Singh and Madan Singh used to guard the
gate of the fortress and they did not let the enemies approach the fort.
They both took a heavy toll of the enemies by firing bullets from
their guns. Seeing them loading their gun again and again the Guru Ji
ordered;

577
 Kotha Singh and Madan Singh be given the duty of
guarding the gate.
They should remain fixed at their places and
embarrass the enemy
They should not be given bullets to load their guns
They should be given basketfuls of them so that they
fight carelessly.
(Guapartap Suraj Granth pages 5880-81)

At last on 22nd December 1704 A.D they took up sword after

the battle of guns and taking a heavy toll of the enemies. They were
martyred in the battle field. Churamani Bhai Santokh singh states as
under:-

Both Kotha Singh and Madan singh took their aims

and both of them fired shots carefully.
They fired hundreds of bullets
and many of them hit the enemies.
The great Master ordered a special provision for these
two.
They left the gate and jumped into the battle.
They unsheathed their swords and pounced upon the
enemy.
The Master felt happy at the display of their heroism.
The five persons went and killed many enemies with
the permission of the Guru Ji, the heroes ran;
Opening the gates of the fort they went to the battle
field.
They showed to the master how a fierce battle was
going on.
The singhs dodged the enemy blow and killed them.
(Guru Partap Suraj Granth page 5886)

578
 An old Gurdwara Deori Sahib had been constructed to the
east of Garhi Sahib in the memory of Bhai Kotha Singh and Bhai
Madan Singh. But this sacred place has been demolished and merged
with Garhi Sahib complex by Baba Harbans Singh of voluntary
service (kar sewa) and thus, this old memorial has vanished for ever.

Bhai Nigahi Singh Ji (Bhai Nigahia)

Bhai Nigahi Singh Ji was the elder brother of Bhai Maan
Singh and they were residents of village Alamgir district Ludhiana. It
is the same Bhai Maan Singh who had quitted the fortress of
Chamkaur sahib in the company of two other singhs alongwith Guru
Gobind Singh Ji on the night of between 22nd and 23rd December,
1704 A.D. He had gone to the Daccon in attendance to the Guru Ji.
The name of his maternal village was Mulowal. Bhai Nigahi Singh
was a married man but no information has been available about his
wife's name and children despite a lot of research. But his younger
brother Bhai Maan Singh had never got married and had spent all his
life in the service of the Guru Ji.
According to "Ranghretian Da Itihas" by S. Niranjan Singh
Aarifi and "Chali Singh Ate Garhi Chamkaur", a research paper by
S.Dalbir Singh, he was a Ranghreta Sikh. After being baptised he was
named Bhai Nigahi Singh. After quitting the fortress of Chamkaur
Sahib, the Guru Ji had arrived at Alamgir passing through places like
Jand Sahib, Jhar Sahib, Machhiwara etc. Bhai Maan Singh requested
the Guru Ji to go to the house of his brother Nigahi Singh. Guru Ji
took a bath at the place of his brother Nigahi Singh and took food.
Here Bhai Nigahi Singh presented a dark red horse to the Guru Ji.
Bhai Nigahi Singh was a trader of horses. Afterwards the Mughals
came to know of the Guru Ji's visit to this place and they martyred the
whole family of Bhai Nigahi Singh including his sons, sisters etc.
When Bhai Nigahi Singh came to know of this incident, he went to
his maternal village Mullowal. The Guru Ji went to the village
Mullowal to offer his condolences. Rai Kalla the ruler of the city
Raikot sent Saidi Shah to conduct the Guru Ji to Mullowal. Earlier

579
Guru Teg Bahadur Ji also had visited this place. Since that time a
Manji had been constructed here and Bhai Nanu Singh Ranghreta
used to perform the service here. At this place there is a printed
Hukamnama, the detail of which is being given hereafter. Guru Ji
called for Bhai Nigahi Singh from the house of his grand-father Piare.
He came from there with Saltish Chapatis and butter milk for the
Guru Ji. The Guru Ji embraced Bhai Nigahi Singh and said, "O'
Singh Kudos to you and to your living" The Guru Ji granted a
number of boons to the congregation of Mullowal. Here the Guru Ji
wrote a Hukamnama, put it in a small earthen pot and interred it
below the manji.He ordered that in due couses of time the
Hukumnama will reveal itself. Bhai Nanu Singh performed service at
this Manji. Sahib for a long time and when he breathed his last he
was cremated nearby. Now this place is called Nanuana. The Guru Ji
had blessed the house of Nanu Singh where also a gurdwara stands.
The Hukamnama of the Guru Ji is as under:-
Ek Onkar Satgur Prasad.
May god help; Samat 1761.

This episode was written by Daya singh and was

got written by Shri Guru Gobind Singh Ji. I tell here
the purpose of my visit to this place. When I set out
from Machhiwara disguised as Uchch Da pir to test
the faith of the singhs, Bhai Maan Singh, Bhai Daya
Singh, Gani Khan and Nabi Khan had carries my
palanquin. All of us passed through the lines of the
enemies and thereafter travelled on foot and this way
we reached Alamgir. There Bhai Nigahi Singh the
brother of Maan Singh presented a superior horse
from him. Riding this horse we reached the village
Siana to Kot Rai. While staying there I was informed
by a Sikh that the Mughal forces had murdered the
whole family of Bhai Nagahi singh including his sons
and his sisters for presenting the horse to the Guru Ji.
Bhai Nigahi Singh was saved somehow and fled to his

580
maternal village Mullowal. Rai Kalla had sent Saidi
Shah with me and I was accompanied by Daya singh.
Saidi Shah acted as my guide and I started at 9 P.M.
from Kot on 14 Poh, Samat 1761. I reached my
destination early in the morning. From a distance of
one Koh, we noticed a blazing fire and we walked
towards it. When we reached here, we saw a sikh
sitting in a hut. He was frightened to see us but we
consoled him and he sat down peacefully. After some
time the day downed and we sent that sikh to bring
Nigahi Singh if he had come here from Alamgir. We
told him to show the secret insignia to him and on
seeing insignia he hurriedly came their with saltish
chapatis and butter-milk. He also got along his
grand-father Piare who was 80 years old at that time.
Seeing Nigahi Singh, the Guru Ji stood up and
embraced him saying, "O' sikh, you and your living are
supreme." The Singh began to cry in the Guru Ji's
embrace and the Guru Ji consoled him and seated him
beside himself. He said, "O' sikh we have travelled
through night and reached here for the sake of your
affection. You have saved the honour of sikhism and
have earned salvation not only for your own village
but also the maternal village." Bhai Piare asked the
Guru Ji for any service but the Guru Ji told him to
keep this meeting secret, because otherwise the cruel
rulers would cause a lot of trouble to him. The Guru Ji
had come there in simple dress so that no body might
recognize him. Then the Guru Ji enquired the story of
Manji Sahib from Bhai Nanu Mazhbi who was about
70 years old at this time. He said, "when the Satguru Ji
had graced this place I was 30 years old. Satguru Ji
had continuously stayed at this place for 4 days. There
used to be here a platform of the Sultan, where the

581
Satguru Jio had been seated. The Satguru Ji is that
platform with earth and changed it into a manji. This
manji had been constructed at night during those 4
days. Bhai Lehna and Bhai Gulab had provided the
lime stone while the potter Ghaniyya had provided
bricks. A little later the cruel Shah faqir of this place
carried this information to Sherpur that the Hindus
seer had converted the platform of the sultan into a
Manji. The resident of the village came to know of it
and covering the manji sahib, they stuck a rod there
and showed to have built a temple. When after a few
days the rulers men came to see the spot the people
told them that they had built a pirkhana. Incidentally it
was a Thursday on that day and they planned to
distribute food there. They said that they had taken
leave of the pir by paying him 1 rupee. Bhai Nanu
mazhbi showed that Manji Sahib to Guru Gobind
Singh who told them to keep that Manji Sahib covered
because suitable time for its revelation had not yet
come. The singhs had constructed it secretly and let it
remain secret. Nanu asked the Guru Ji when the Manji
Sahib would be revealed and the Guru Ji told him that
it would take centuries. When ever a temple would be
constructed this would be the first place for it. The
Ninth Guru Father accompanied by self-sacrificing
forces would come here. There would be such a great
gathering of the congregation that the langar would
need 5 seers of salt, the people would get rid of their
vices. The Guru father had told me also to take care of
this village Mullowal. That is why Bhai Nigahi Singhs
had come here and I too have come here on 15 Poh
every year I would be present here among the
congregation and let know disrespect be shown on that
day. Who so ever reads or listens to this episode

582
 carefully he would belong to the Guru and the Guru
would belong to him. (Samat 1761, 15 poh Signed
Gobind Singh)

Bhai Nigahi Singh had supported Banda Singh Bahadur in his

battles. But afterwards when Banda Singh Bahadur started following
the Brahmin conventions the singhs parted company with him. When
Mata Sundari came to know of it she wrote a Hukamnama addressed
to the Panth that they might part company with Banda Singh
Bahadur. A sarbat Khalsa was organised at Amritsar on the occasion
of Baisakhi Fair in the year 1717 A.D. and the Mata Ji's hukamnama
was read out to the congregation. At that time the Khalsa was divided
into two parts-Tat Khalsa which carried out the orders of Mata Ji and
Bandayee Khalsa who had allegiance to Banda Singh Bahadur. Bhai
Nigahi Singh had participated in this gathering of the panth as a chief
sikh. No reference has been found as to how and where Bhai Nigahi
singh breathed his last.

S. Amar Singh Ji
S. Sohan Singh Gill has written at page 81 of his book" Sis
Darshan," referring to the book "Dalit Chamatkar" written by Giani
Budh Singh that Bhai Sant Singh, Bhai Alam Singh, Bhai Amar
Singh and Bhai Maan Singh were mazhbi Singhs.
S. Shamsher Singh Ashok's book" Mazhbi Sikhan Da Itihas"
states on page 189 that:

"Nawab Kapur Singh had organised tat Khalsa or Dal

Khalsa into five groups out of which the fifth
comprised mazhbi sikhs. This group included Bir Singh
and Amar Singh Maghbi Sikh and had been established
in the year 1744 A.D."

Similarly Sant Sipahi Wasakha Singh writes in his "Malwa

Itihas" that

583
 "initially Dal Khalsa was subdivided into Taruana Dal
and Buddha Dal. Later when the number in these
groups increased they were divided into five groups.
The leader of the fifth group among them was Bir
Singh Ranghreta. Amar Singh was one of the Chief
Singhs of this group."

S. Niranjan Singh Aarifi also testifies their fact of Bhai Amar

Singh's being a Ranghreta sikh, at page 479-80 of his book
"Ranghretian Da Itihas."

Bhai Nanu Singh Ji

The village Mullowal is situated on Dhuri Barnala Road. It is
at a distance of 11 K.M. from Dhuri and 22 K.M. from Barnala. Now
it is situated in Tehsil Malerkotla of district Sangrur.
Guru Tegh Bahadur Sahib had come to Mullowal from the
village Raja Majra. The Guru Ji had taken his seat on a katcha
platform. At that time he was accompanied by Bhai Mati Dass, Bhai
Sati Dass, Bhai Dayala Ji, Bhai Sada Nand Ji and Bhai Jaita Ji. They
stayed at this place for four days continuously. Before the Guru Ji left
this place, the congregation had constructed a Manji there; Guru Tegh
Bahadur Ji had assigned the service of lamp and incense at this place
to Bhai Nanu Ji. Bhai Nanu Ji performed service at this place upto the
last moment of his life. Guru Gobind Singh Ji had reached this place
from Machhiwara as Uchch Da Pir. A this spot Guru Ji had written a
Hukamnama, put into a small earthen pot and buried it under the
Manji. The congregation was ordered not to unearth it, saying that it
would reveal it self automatically in due course of time. Now this
Hukamnama has been printed and bears the date 15 poh, Samat 1761.
The Guru Ji had mentioned the name of Nanu Singh in this
Hukamnama and called him a mazhbi sikh. His age at that time is
written to be 70 years. When Bhai Nanu Singh breathed his last he
was cremated near the Manji Sahib. Now that spot is called Nanuana.
There is also a gurdwara at the site where the Guru Ji had stood in the
house of Bhai Nanu. A copy of the Hukamnama written by Guru

584
Gobind Singh Ji is included in the chapter containing a detailed life
of Bhai Nigahi Singh.

Bhai Sadan Singh Ji

When Bhai Taru Singh was martyred by removing his skull
on 23 Assu, Sammat 1802 (23rd October 1747 A.D), he was
accompanied by many other Singhs including Bhai Sadan Singh
Ranghreta. Giani Gian Singh corroborates this fact as under:

"At this time during the four years many singhs like
Bulaka Singh Hathila, a resident of village kang in
Tarn Taran pargna, Rup Singh carpenter Sikh from
khudian. Hira Singh land lord Ranghar from Nangal
Baghar Singh Rajput from Basarka, Sura Singh Kalal,
Sadan Singh Mazhbi, Pahara Singh saidpuria, Tegha
Singh from Matab Da Kot, Kartar Singh & Wazir
Singh Majitha, Bahadur Singh, Takra Singhs
Randhawa etc. were presented to the Governor and
were killed guiltless. But supreme are the lives of those
singhs who happily recited shabads and sacrificed
their lives for the sake of religion." (Twarikh Guru
Khalsa part-II page 145, language Department
Punjab).

A lot of research has been made to find out the names of the
village, parents, siblings etc of Bhai Sadan Singh, but no reference is
available.

Beheading of Jaspat Rai by S. Nibahu Singh

Ranghreta

585
 S. Nibahu Singh was born of S. Balwant Singh and Jai Kaur
in the village Badani Kalan district Ferozepur in Sammat 1764
Bikrimi (1707 A.D) According to the record of revenue department
Badani Kalan used to be district headquarters at that times. S.Sohan
Singh Gill at page 112 of his book "Sis Darshan," Piara Singh Gill in
his book "Itihas Baba Jiwan Singh Amar Shaheed" ans S.Niranjan
Singh Aarifi in his book "Ranghretian Da Itihas" at page 493 have
given the above details regarding the date of birth and native place of
S. Nibahu Singh.
Zakria Khan the Governor of Lahore expired on Ist July, 1745
A.D. Thereafter a war broke out between his sons Yahiya Khan and
Shah Nawaz Khan to acquire the Governorship of Lahore. At length
Yahiya Khan came out victorious in this war. But by this time the
Governor of Lahore had been weakened a good deal and the sikhs
had gained power. The Governor of Lahore appointed Lakhpat Rai a
Khatari of Kalanaur (Gurdaspur) as his Diwan and his brother Jaspat
Rai the commander of Emanabad. At that time suddenly a group of
singhs consisting mainly of Ranghretas came to stay at Gurdwara
Rori Sahib. When the singhs were just preparing their food, Diwan
Jaspat Rai came to know of it, reached there with his soldiers and
began to threaten the singhs. Initially the singhs tried to convince him
softly. But when he did not budge and insisted upon having a combat,
Jathedar Nibahu Singh Ranghreta with great agility climbed his
elephant from behind and beheaded him. Seeing this his entire force
took to their heels. Feeling pleased at this victory the singhs first
happily took food and then attacked the town of Emanabad. They
collected revenue from there and departed. This was the beginning of
the smaller Ghalughara (Massacre) in 1746 A.D.
S. Rattan Singh Bhangu has described the death of Diwan
Jaspat Rai at the hands of Jathedar Nibahu Singh as under:-

Dohira
He had come to plunder the Khalsa and the Khalsa in
turn plundered him;

586
 Nibahu Singh was made to climb his elephant and he
beheaded him with his sword (49)

Chopayee
Nibahu Singh climbed the elephant beheaded him and
seized his ornaments.
He plundered more wealth and threw it down which
the singhs captured (50)
(Pracheen Panth Parkash 1952 A..D. page 306)

S. Shamsher Singh Ashok has described this incident as

under:

"It so happened in the year 1746 A.D. That a starving

group of the singhs suddenly reached Gurdwara Rori
Sahib, passing through the forest of Bar areas. They
were just preparing their food, after purchasing the
rations. S. Charat Singh Shukarchakia was the leader
of this group. This town had been given to Diwan
Jaspat Rai as an estate and the Diwan also was
collecting revenue there at that time. When the Diwan
came to know of it, he treated the singhs harshly and
began to thrash them telling them to leave the place
immediately. He threatened that he would twine ropes
by shaving their hair and would pour the water of the
Hookah on their heads and he would cut them limb by
limb like Bhai Mani Singh. How could the sikhs
tolerate this nonsense of his? Therefore, to start with
they tried to deal with him patiently, but when
accompanied by an army and riding an elephant he
tried forcibly to have an upper hand, Bhai Nibahu
Singh Reghreta who was riding a horse inclined
towards him and beheaded him with a single blow of

587
 his sword. What followed was that his entire army
seeing their Diwan killed took to their heels."
(Mazhbi Sikhan Da Itihas page 178)

When he news of this murder reached Lahore Diwan Lakhpat

Rai spoke to Nawab Yahiya Khan and immediately ordered a military
attack on the sikhs. These orders were acted upon instantaneously.
Near the village Baddo Ki Gusayian, the Mahant of that place
acquired the head and trunk of Diwan Jaspat Rai with great efforts
and cremated them. The Mughal force chased the sikhs and reached
the marshes of Kahnuwan (Gurdaspur). In response the singhs also
were ready to fight. Led by S. Jassa Singh Ahuluwalia and Sukha
Singh Mari Kamboki the Khalsa forces crossed the river Ravi and
joined the Sarbat Khalsa near Kahnuwan (Gurdaspur). Diwan
Lakhpat Rai was bent upon finishing the sikhs root & branch.
Thereafter he reached there alongwith the royal forces. A fierce battle
took place in which a large number of singhs were martyred and large
number of Mughal soldiers also were killed. Begin besieged by the
enemies from all sides the singhs could not stay there and advanced
towards mountainous area of Kathua. There the mountainous people
also attacked the singhs. Now on one side there was the mountainous
area and on the other side there was Ravi and the Beas river. The
singhs turned towards the plains and with a great difficulty crossed
the river Beas. Then they crossed the river Satluj and appeared in the
Jaitu area of Malwa. This battle is known as smaller Ghalughara
(massacre) which took place in 1746 A.D. Diwan Lakhpat Rai the
perpetrator of this massacre also remained alive for a short time upto
the year 1748 A.D. and then after being arrested, with the efforts of
Diwan Kaura Mal, he was mercilessly killed by the singhs.
Jathedar Nibahu Singh Ranghreta had a difference of opinion
with Charhat singh Shukarchakia whether the sikhs should establish
the panthic Governments or personal rules. Charhat Singh
Shukarchakia wanted to establish personal and individual states but
Jathedar Nibahu Singh Ranghreta was in favour of the panthic
governments. This difference of approach between the two increased

588
greatly and Charhat Singh Shukarchakia in league with Sarja Sing
murdered Jathedar Nibahu Singh deceitfully in the year 1763 A.D.

Baba Boota Singh Ji, Martyr

He was born in a mazhbi sikh family in Sammat 1756 Bikrimi
(1699 A.D.) in the village Gopal Mochan, 5 kosh from Jagadhari in
the district of Ambala. The name of his father was Bhai Bhagtu and
that of his mother was Kheevi. This family was associated with the
Guru's establishment from the beginning. According to S.Sohan
Singh Gill the Author of "Sis Darshan" he had attained martyred in
1739 A.D. at Saran Noor in the Pargana of Tarn Taran and district
Amritsar while fighting against the Mughals in the company of Bhai
Bota Singh and Garja Singh.

Baba Kamlia and Baba Balu Hansa Ji

According to page 114 of "Sis Darshan" written by S. Sohan
Singh Gill these two were brothers. The name of their father was
Madan and Premi was their mother. They were mazhbi sikhs
belonging to Kashmir. Baba Kamlia used to serve the horse of shri
Guru Har Gobind Sahib.
Baba Babu Hansa was the younger brother of Baba kamlia.
He used to serve the horse of Guru Har Gobind Sahib. Baba Gurdita
Ji had been blessed with sehli topi by Baba Siri Chand, Baba Gurdita
Ji had given this dress to Baba Balu Hansa and Baba kamlia Ji. Due
to this blessing they had attained supernatural powers. Baba Balu
Hansa Ji was a man of happy nature and kept laughing at all times.
That is why the Guru Sahib always remembered him as Hansa Balu.
When the Guru Ji came out riding his horse, he began to run in front
of the horse. Balu Hansa expired at Dehradun 1660 A.D. The
Mahants at the habitation of Ram Rai belonged to this sect.

Bhai Nand Singh Ji

589
 S. Sohan Singh Gill the author of "Sis Darshan" has written at
page 66 of the book that sikh name Bhai Nand Singh was plastering
the wall with mud when the Guru Ji alongwith some singhs passed
beside him Unaware Bhai Nand Singh threw some splashes of mud
on the Guru Ji's garments. The Guru Ji said, "This Bhai may be
slapped and taught to be careful." There upon all the sikhs slapped
him. Bhai Nand Singh said." I am very fortunate to have an open
glimpse of the Guru Ji today. If I had not committed a mistake how
could I have seen the Guru Ji openly." The Bhai Sahib was beside
himself with joy. He was a mazhbi sikh. The Guru Ji told his sikhs
that he was their brother and on of them should offer his daughter in
marriage to him. There upon there was a pin drop silence on all sides.
At this moment Bhai Ajaib Singh Kabli reached there and he offered
the alliance of his daughter to him. Guru Ji said." Kudos to sikhism;
now onwards she is our daughter." The Satguru Ji himself married
her to Bhai Nand Singh considering her to be his own God-daughter
Churamani Bhai Santokh Sing has recounted this incident in his
"Gurpartap Surj Granth."

Bhai Bota Singh and Bhai Garja Singh

About 10 years after the martyred of Banda Singh Bahadur
i.e. in the year 1726 A.D, Bhai Tara Singh wayian, in the year 1734
A.D. Bhai Mani Singh, Bhai Gulzara Singh etc. and in the year 1739
Bhai Bota Singh and Bhai Garja Singh attained martyrdom at Sran
Nurdi, Tarn Taran district Amritsar while fighting against the forces
of Governor of Lahore very heroically.
S. Niranjan Singh Aarifi writes at page 509 of "Ranghretian
Da Itihas" that

"Bhai Garja Singh was one of the leading sikhs of the

Panth at the time of Baba Banda Singh Bahadur.
Garja Singh mazhbi belonged to village Bhrane
district Amritsar."

590
 Bhai Garja Singh was a trust-worthy hero of Guru Gobind Ji.
Whereas he was a great fighter, he was also a schlor and a poet. A lot
of research has been made about his work but so far no book of his
has been recovered. It is possible that all his works may have been
swept away by the current of the river at the time of the battle of the
river Sirsa. He was included among the 52 poets of the Guru Ji. Giani
Gian Singh bears witness to this fact as under:-

All the holy characters of Guru Gobind Singh's court

had been seen by Bhai Mani Singh
The Guru Ji had 52 poets
some deserve a special mention
out to them Nand Lal, Chandan Singh Saina,
Karam singh and Dharam Singh the hurdle remover
Daya Singh and brave Garja Singh Etc.
were the studious scholars.
(Panth Parkash page 677)

While quitting Anandpur sahib on 19-20th December 1704

A.D. the Guru Ji had asked Bhai Garja Singh, Bhai Jawahar Singh.
Bhai Darbara Singh and Bhai Sehij Singh a resident of Delhi to
conduct the wives of the Guru Ji to Delhi. Thereafter on account of
the attack by the Mughals and the hilly chief all of them were
scattered. But Bhai Mani Singh made arrangement to take the Matas
to Delhi. Giani Gian Singh recounts this incident as under:-

When the Guru Ji quitted Anandpur

he deployed Singhs alongwith the Palaquin.
They included Garja Singh, Jawahar Singh, Darbara
Singh and sehli Singh of Delhi
These singhs accompanied the Guru Ji's wives
The Guru Ji ordered them to do this noble deed
When they reached the bank of the Sirsa river,
The Turks made an attack on them

591
 Mani Singh however very sensibly made the Guru Ji's
wives cross the stream

This fact has been corroborated by S. Niranjan Singh Aarifi in

this book 'Ranghretian Da Itihas" and S. Wisakha Singh in his book "
Malwe Da Itihas."
These Singhs conducted the matas to Delhi and they remained
there for some time. Later when they came to know of the Guru Ji's
presence at Talwandi Sabo, they reached there alongwith the Matas.
Thereafter they accompanied the Guru Ji towards Daccan. Later
when Guru Gobind singh Ji despatched Banda Singh Bahadur to set
right the enemies they also accompanied him to the Punjab. After
martyredom of Banda Singh Bahadur the sikhs had to face an era of
great hardship. When the royal force of the Prince of Delhi defeated
Ahmed Shah Abdadi from 18th to 26th March, 1749 A.D., the force
of Abdali began to retreat. But the singhs decided not to help either of
the parties and sent their families to hilly Areas. Abdali set out for
Afganistan taking along his belongings, weapons, camels, horse etc.
The singhs seized a lot of his belongings and did not rest till they had
pushed him across the river Indus. The Entire force of about 65 main
groups of the sikhs had taken part in this attack on Abdali. The leader
of one of these 65 groups was Bhai Garja Singh Ranghreta.
Prof. Hari Ram Gupta has placed Garja Singh's group at
number 9 in the list of 65 groups in his book "The Sikh History". This
goes to prove that Jathedar Garja Singh was a mighty chief to be
placed at number 9 among the 65 leaders. The martyrdom of Bhai
Mani Singh and Bhai Gulzara Singh had caused a lot of terror.
Therefore most of the singhs had deserted Majha and had gone to the
sand tracts of Bikaner. In the year 1739 A.D. Zakaria Khan, the
Governor of Lahore announced that he had wiped out all the singhs;
on which account no singh is visible any where near Amritsar, Tarn
Taran, Gurdaspur etc. The rulers very mercilessly started preying
upon the sikhs. In these circumstances if it is said that Majha was
devoid of the singhs, it will not be an exaggeration.
Inspite of the prevailing situation two brave heroes of Majha
Bhai Garja Singh and Bhai Bota Singh had survived the tyranny of

592
the Mughal Rulers and were roaming about in the forest. One day
these two heroes were sighted by the people strolling near Nur Di
Saran near Tarn Taran. Seeing them a passer-by remarked, "O Faza
the singhs are till present here and they have not quitted this place.
The claim of the Governor of Lahore that the singhs have been wiped
out is false." In response Faza said tauntingly, "O Karme these are
not the singhs of Guru Gobind Singh Ji, they are some cowardly
persons who resemble the singhs and are roaming about to save their
lives."
Hearing this conversation the brave Bhai Bota Singh and Bhai
Garja Singh were infuriated. They at once pitched there orange
coloured flag near Nur Di Saran on the road between Lahore and
Delhi. They blocked the passage and started collecting toll tax @ one
paisa for an ass and one anna for a cart. They intimated to the passers
by that the Khalsa Raj had been established. Simultaneously Bhai
Bota Singh wrote a letter to the Governor of Lahore. According to S.
Rattan Singh Bhangu:

Bota Singh wrote this letter

He has a rod in his hand and is standing beside the
path.
He has imposed one Anna per cart and one paisa per
donkey.
He told the people to convey these words of Bota Singh
to Bhabhi Khano.
(Pracheen Panth Parkash 1929 A.D., Page 230)

Bibi Khano was the elder sister of Nawab Zakaria Khan and
was married to Faiz Ullah Khan. Zakaria Khan, the Governor of
Lahore sent a heavy infantry force in addition to 100 horsemen under
the command of Jalal-ud-din Faujdar. As soon as this force reached
Saran Nur Di, these two heroic singhs fought the force. They showed
such feats of their valour that very daring enemies were astonished.
To top it all, these singhs had no other weapon except their maces.
But with the maces alone they unnerved the mughal soldiers. They
beat the big heroes equipped with the swords and spears, with their

593
maces and made them to lie on the ground. Displaying the feats of
their bravery and making a short work of a number of Mughal
soldiers, they were martyred. This event appertains to the year 1740
A.D. By offering themselves for martyrdom, these two brave singhs
made the Mughal Government realise that the singhs are in a high
moral state and that nobody should regard them as dead. As soon as
these brave singhs fell on the ground, the Mughal soldiers cut their
bodies into pieces with their sharp edged weapons, lest they should
stand up again.
S.Rattan Singh Bhangu describes the bravery of the singhs in
this battle as under:

Chopayee
When Khano heard it she sent an army
which attacked the singhs (16)
One of the singhs stood at his place
and the other moved to the right.
The Mughal army moved towards him
and he shouted the slogan of victory.
This way both the singhs were prepared ; one had a
mace in hand and was wearing a sword (17)
The other one had a spear with a single blade in his
hand and advanced to face the mughal soldiers.
The Turks told the singhs not to fight
and to accompany them (18)
We shall take you to the Nawab
and persuade him to spare your lives.
The sighs told them that they were not worried about
their lives; rather were looking forward to death (19)

Dohira
"If you want to fight against us
come down from your horses.
You hold your weapon in hand
and we shall fight with the mace (20)

594
Just see what we can do with the mace
and how courageously we fight with you"
The Turks said that they could accompany them to the
court and talk (21)
The singhs said that they did not want to talk and they
would present themselves in the court of the other
world.
'Let us meet each other and let the mace stand against
your weapons" (22)

Dohira
We are coming to you lest you should say
that we gave no warning.
Then they rushed like a tiger and reached them.

Chopayee
The singhs rushed and wielded their weapons.
But they could not catch hold of the Turks .
Then they threw earthen lumps at them
and the Turks kept moving on their horses (24).
The Turks wanted to save themselves
and the singhs were not at all worried about their
lives.
From whichever direction they saw the Turkish
weapons attack, they rushed towards it (25)
They approached the Turks
and attacked them not trying to save their own bodies.
They got their bodies split by the Turks
and received the blows with pleasure (26)
The singhs played this sacred game
leaping and bouncing.
The Turks also attacked them ;
they whipped and injured their horses (27)

595
 Dohira
The singhs kept falling and rising;
after falling they again stood up.
The Turks had a number of weapons with them
but the armless singhs were not afraid of them (28)

Chopayee

The singhs attached no importance to their lives

they were weaponless but were not afraid .
Both of them were full of enthusiasm.
They were weaponless but eager to die (29)

Dohira

If the weapon injured their skin or flesh,

they did not bother;
However, if it hit their bones,
they felt some what weary (30)
If an arrow penetrated their bodies
they pulled it out and challenged the Turks.
"Cursed are your arrows
which can not pierce our bodies (31)
The Mughal soldiers tried their swords
and the singhs took the blows on the maces.
The two singhs stood back to back
and with their maces they turned away the horses (32)

Dohira

The Mughal soldiers dismounted their horses

and covered themselves with the shields.

596
The two singhs struck the shields with maces
and put the mughals into a miserable condition (33)

Chopayee

The singhs did not bend before the Turks

and did not feel over-powered by them.
The Turks took hold of their guns
and showered bullets on the singhs (34)
The bullets broke their bones
and they broke the hands of the gunmen with their
maces.
The singhs held the maces in their left hand
and made the gunmen lame (35)
When the legs of the singhs were broken
The Mughal soldiers told them to fold their hands.
They said they could spare their lives by converting
them to Islam (36)

Dohira

When one leg of the singh was broken

he stood on one leg
The he said the head of their
captor should be broken with the mace (37)

Chopayee

Then the singhs fell down on the ground

and lay like a heap of dust
But they did not turn away their eyes;
this they had learnt from their elders (38)

Dohira

597
 Only such a person turns away his eyes
as has some doubt.
Those who have no hope in life
do not turn away their eyes (39)
They heroes contended looking into
the face of the enemy
Their faces were red, their muscles full of vigour and
they received blows from the swords (40)

Chopayee

They cut hundreds of Turks into pieces

this was their only opportunity
This way the singhs embraced martyrdom
and brought glory to their parents (4)
(Pracheen Panth Parkash page 320, 322)

The historian of Shromani Gurdwara Prabhandal committee

and a great scholar S. Shamsher Singh Ashok has written in his book
"Mazhbi Sikhan Da Itihas" as under:

"Bhai Bota Singh and Bhai Garja Singh Mazhbi

attained martyrdom while courageously fighting
against the army of the Governor of Lahore. Both
these heroes belonged to the Majha belt."

S. Niranjan Singh Aarifi the historian has testified these very

facts in his great book "Ranghretian Da Itihas."

Contribution of the Ranghretas led by Bhai Dhera

Singh Ranghreta to te sikh reform movement
Nirankari movement from 1850 to 1860 A.D., Namdhari
Movement from 1861 to 1872 A.D., Singh Sabha Movement from
1873 to 1910 A.D., Which included sikh education movement, were

598
the main sikh movements to reform the society. The Ranghreta sikhs
made their contribution to all these movements and made them
successful. The Singh sabha movement made full efforts to give
equal rights to Ranghreta sikhs alongwith other sikhs.
After all these revolutionary movements the rebellious of
1914 A.D. started. The first world war came to an end in 1918 A.D.
In the year 1919 A.D. Indian National Congress initiated Non-
Cooperation Movement in which progressive sikhs including a large
number of Ranghreta Sikhs participated. Gurdwara Reform or the
Akai Movement was started on 15th November, 1920 A.D. with the
general assembly at Jallian Wala Bagh at Amritsar. In this assembly
the progressive leaders from scheduled Castes which included
majority of Ranghreta sikhs led by Bhai Dhera Singh were present.
This gathering reached Darbar Sahib in form of a procession. Seeing
this the priests fled away. These sacred places came into the
possession of Khalsa and Jathedar Dhera Singh distributed the
parsad. This way this was the beginning of Shromani Akali Dal and
Shromani Gurdwara Parbandhak Committee.
The above pacts have been thus testified by S. Shamsher
Singh. Ashok a great scholar of the Shromani Gurdwara Parbandhak
Committee as under:-

"The foundation of Gurdwara Reforms of Akali

Movement had been laid in November 1920 A.D. at the
general gathering at the Jallianwala Bagh Amritsar
where the progressive leaders of the backward classes
including a large number of Ranghreta sikhs led by
Bhai Dhera Singh were present. They prepared a
cauldron of karah parshad and moved towards the
Darbar Sahib in form of a procession. Having reached
Akal Takhat Sahib they raised the slogans of Victory
and seeing them the priests were frightened and fled.
Shri Akal Takhat was deserted due to which Jathedar
Bhai Dhera Singh distributed the parshad, offered
prayers and took the two sacred places into the panthic

599
 possession. This was the beginning of Shromani Akali
Dal and Shromani Gurdwara Parbandhak Committee.
On this day virtually the Akali movement had been
initiated. (Mazhbi Sikhan Da Itihas page 92)

S. Kapur Singh Ji, President

Baba Jiwan Singh Mazhbi Dal
The Ranghretas contributed all their might to the success of
Gurdwara Reform or Akali Movement under the aegis of Shromani
Akali Dal and made sacrifices for the ascension of the sikhs nation.
Then in 1927 A.D. They established Baba Jiwan Singh Mazhbi Dal
in order to maintain the prestige of the country and the nation and to
maintain their own existence, at Amritsar. This organisation was
affiliated to Shromani Akali Dal under the presidentship of S. Kapur
Singh Ji Jahman.
The founders like S. Atma Singh Dal, S. Hakam Singh Kahna
Kachha, S. Bhagat Singh Dhalka, S. Hira Singh Sadho ke, Sant Baba
Asa Singh Rajrikhi and Jathedar Makhan Singh Sabhra made a
special contribution to it. S. Hari Singh Dahoori who was known as
the living martyr among the mazhbi sikhs. Particularly took a leading
part in this campaign and contributed with thought, word, and act.
Due to the efforts of the devoted sikhs of the Guru in this direction, in
district Lahore alone in the year 1927-28 A.D. 70 thousand persons
got baptised and joined the Guru's Panth. This way these leaders
rendered a great service to the sikh panth.

Bhai Phaggu Ralla Ji

Bhai Phaggu Ralla was a resident of the village Gaggo Mahal

in district Amritsar. His ancestors had come to this place from the
village Kathu Nangal. As a part of the Kalyan fraternity he continued
to remain a unique sikh of the Guru's establishment. This family had
first heartily served the fifth Guru Shri Guru Arjan Dev Ji and then
joined the army of Guru Har Gobind Ji, they had taken part in his
crusade. A lot of research has been made about his parents and wife

600
but no reference has been found anywhere. The name of his son was
Bhai Jaita or Jagu Ji.
S. Shamsher Singh Ashok has given the following
description:

"Bhai Phaggu Ralla was a matchless devotee of the

Guru's establishment in the time of Shri Guru Arjan
Dev Ji and he himself, the members of his family got
themselves enrolled in the army of the sixth Guru Shri
Guru Har Gobind Ji and took part in all his battles."
(Mazhbi Sikhan Da Itihas page 66)

Baba Dayal Singh, Baba Bir Singh,

Baba Hari Singh, Baba Dalip Singh
Ahmed Shah Abdali captured the Punjab and appointing his
son Taimur Shah the Governor of Lahore issued order to eliminate all
the sikhs. Taimur Shah assigned this task to Jahan Khan. He set up
his Head Quarters at Amritsar and started filling up the holy tank
there with earth. He also started dishonouring the Harmandir Sahib.
When Baba Deep Singh Ji received this news at Talwandi
Sabo, he set out for Amritsar at the head of 500 horsemen. But near
Tarn Taran some members of his group began to talk of the military
might of the Mughal Government. At a spot where today Gurdwara
Lakeer Sahib stands Baba Deep Singh drew a line with his two-
pronged daggers and challenged the singhs to cross the line only if
they were not afraid of the might of the Mughals. Those who were
afraid of it could go home. Those who had faith in the Guru, crossed
the line while cowardly persons returned home. The Mughals had
concealed an army at Sarn Mir Mannu headed by Commander Jahan
Khan at the inn of village Golvar (on the Amritsar-Tarn Taran Road).
The Singhs got an advance information of it but just because the

601
night had falled the singhs decided to attack with the day-down. On
the morning of 1760 A.D. the singhs attacked the mughals and began
to advance towards Amritsar. A fierce battle took place in the
territory of the Village Chamba in which the head of Baba Deep
Singh was severed from his body. Gurdwara Tahla Sahib is situated
at this spot. At this very spot Baba Dayal Singh Ranghreta killed the
Turkish Commandar Jahan Khan and was himself martyred through a
counter attack by the Turkish army. A scramble was caused in the
Mughal army when they saw their commander dying in this manner.
In addition to Dayal Singh Ranghreta, Baba Bir Singh Ranghreta,
Baba Hari Singh Ranghreta and Baba Deep Singh Ranghreta also
were martyred in this battle.
S. Niranjan Singh Aarifi has testified this episode in his book
as under:

At this very spot Baba Dayal singh Ranghreta killed

the Turkish Commander Jahan Khan but he himself
also was martyred in a counter-attack by his rival.
Thereafter a scramble was caused in the mughal army
and the khalsa turned out to be victorious. Alongwith
Baba Dyal Singh Rangreta, Baba Bir Singh Rangreta,
Baba Hari Singh Ranghreta, Baba Deep Singh
Ranghreta and many other Ranghreta chiefs were
martyred. Many ranghreta chiefs out of these were
fighting by the side of Baba Deep Singh because the
main target of the mughals was Baba Deep Singh
himself." (Ranghretian Da Itihas page 497)

These four Ranghreta heroes had embraced martyrdom at the

site of Tahla Sahib Gurdwara, and so had Bhai Dayal Singh who had
eliminated the Mughal Commander Jahan Khan. It is, however, a
great pity that no memorial has been raised to these heroes at this site
by the sikh panth.

Bhai Naurang Singh Ji

602
 S. Niranjan Singh Aarifi writes in "Ranghretian Da Itihas" as
under:

"He was the attendant of Guru Gobind Singh Ji and

attended to his personal needs."

The above statement of Aarifi ji proves the fact that Bhai

Naurang Singh was a very dear and close heroic sikh of Guru Gobind
Singh Ji. This gallant fighter had taken part in every battle and served
the guru ji upto his last movement. In the year 1701 A.D. When
Anandpur Sahib was besieged he was given the command of one
group. He displayed the feats of his valour. He had been martyred in
1704 A.D. at the time of siege of Anandpur Sahib while fighting
heroically.

Bhai Katha Singh Ji Ranghreta

This first drummer of the war drum of Guru Gobind Singh Ji

was Baba Jiwan Singh and Bhai Katha Singh was the second
drummer. S.Dalbir Singh in his book, "Chali Singh Ate Garhi
Chamkaur" and Col.Labh Singh in his book, "Shromani Jarnail
Shaheed Baba Jiwan Singh" have described Bhai Katha Singh as a
Ranghreta sikh. He had been martyred in the battle of Chamkaur on
22nd December, 1704 A.D.

Bhai Jeoon Singh Ji Ranghreta

Sant Sipahi Wisakha Singh Ji has written in his book "Malwa

Itihas" that initially the Khalsa Dal had been organised into two
groups namely Budha Dal and Taruna Dal. Later on as the number in
these groups increased they were divided into five groups. The leader
of the fifth group was Bhai Bir Singh Ranghreta among whose chief
sikhs Jeoon Singh Ranghreta was a prominent one.
S. Shamsher Singh Ashok has Written as under :-

603
 "When Nawab Kapur Singh organised the panth into
five groups the last group comprised Mazhbi singhs
which included Bir Singh, Amar Singh, Jeoon singh
etc. This organisation had come into being in 1744
A.D. When from 1740 A.D. to 1760 A.D.12 misls of the
sikhs were constituted. Another group of the mazhbi
sikhs remained away from all the misls and like the
liberated and blessed Nihang singhs of the Tenth
Master they kept serving the panth of the Guru. The
leaders of these groups were S. Bir Singh, Jeoon Singh
and Badan Singh and the group had enrolled 1300
horsemen."
(Mazhbi sikhan da itihas page 169)

The leaders of this group of Ranghreta singhs, S. Jeoon Singh,

S. Badan Singh and Bir Singh who had worked shoulder to shoulder
with the Budha dal for the freedom of the country and nation from the
time of twelve misls of the sikh rule had continued making sacrifices
and never turned their back on the panthic service. Some time they
reached the western Punjab to support the Shukarchakia misl and at
another returned to Malwa to assist the Phulkia misl. Bhai Jeoon
Singh had taken part in number of campaigns but his contribution to
the battle of Sirhind is unforgettable. His heart was full of anger
against the Mughals for bricking the two sahibzadas alive in a wall.
S. Shamsher Singh Ashok has written in his book "Mazhbi
Sikhan Da Itihas" that Bhai Jeoon Singh had made a particular
contribution in setting right the Pathans of Malerkotla in battle of
Sanghera fought under the command of Bir Singh Ranghreta.
After the battle of Sanghera the villages of Sanghera, Sherpur,
Bhadaur and the whole of district Barnala including the village Goara
were taken away from the Nawab of Malerkotla and merged with the
Patiala state. This way the panth had made an indelible impression on
the minds of the Panths. It was due to the bravery of S. Bir Singh,
Jeoon Singh, Madan Singh etc. Nihang Ranghretas that the unarmed

604
public got rid of the fear of Pathan rule. This event appertains to the
year 1757 A.D.
After the death of Zakria Khan when Ahmed Shah Abdali
attacked India, the sikhs took advantage of this confusion and made a
plan to set right the ill wishers and take carrying enemies of the
panth. This group included all three ranghreta chiefs Bhai Jeoon
Singh, Bhai Bir Singh and Bhai Badan Singh.
Giani Gian Singh Ji has written that:

"At that time the two groups of the panth included a

number of sikh chiefs mainly Sham Singh of Nagoke,
Pargana Sialkot, Karora Singh and Karam Singh of
Pajgarhi Pargana Gurdaspur, Dayal Singh, Gurdial
Singh of Dallewali Pragana Kalanaur, Charhat Singh
and Chand Singh Sukharchakia, Gurbax Singh and
Dhala Singh Kalsi, Khiala Singh Kang, Jassa Singh
and Bhag Singh Ahluwalia, Hari Singh and Chhaja
Singh Panjwari, Deep Singh and Sudha Singh
Shaheed, Nawab Kapur Singh, Sukha Singh Carpener,
Jassa Singh Ramgharhia, Bhoma Singh, Jai Singh and
Haqiqat Singh Ghanayye, Hira Singh and Sada Singh
Nakayee, Karam Singh and Dharam Singh Khatri of
Amritsar, Jeoon Singh, Badan Singh and Bir Singh
Mazhbi etc."
(Twarikh Guru khalsa Part-II, pages 154-55, edited by
language Department Punjab)

Bhai Badan Singh Ji Ranghreta

Just as in the account of Jeoon Singh Ranghreta Ji, Bhai
Badan Singh Ranghreta also has been mentioned repeatedly, S.
Wisakha Singh sant Sipahi, the author of ''Malwa Itihas'' states that

605
Bhai Badan Singh Ranghreta was one of the prominent war-leaders
of Banda Singh Bahadur. Khalsa dal had been organised into two
groups namely Buda Dal and Taruna Dal. Later on Nawab kapur
Singh re-organised these two groups in to five groups. The fifth
group comprised Ranghretas, among the leaders of this group like
Jeoon Singh and Bir Singh Bangsi one was Badan Singh Ranghreta
and he was very brave person. This brave fighter was the leaders of
the fifth group; yet according to the rules of the group whenever
Shukarchakia misl or Phulkia Misl was in a tight corner, he came to
their rescue. The period from 1746 A.D. to 1799 A.D. was a time of
constant struggle for the Punjab because the Durranis wanted to
capture this territory. The task of dealing with the Kasuri Pathans
across the rivers Satluj and Beas was assigned to S. Hari Singh the
founder of Bhangi misl and the chiefs of the fifth group had to
shoulder the responsibility of checking the growing strength of the
Nawab of Malerkotla on this side of the hitar satluj. This fifth group
included S. Badan Singh Ranghreta as a leading commander. Bada
Badan Singh Ranghreta fought shoulder to shoulder with the chief
commander Bada Bir Singh Bangsi in the battle of Sanghera and
suppressing the pathans at places like Malerkotla, Ropar, Issar
Mansoorpur (Bheetanwala), Bhikhi, Mansa, Moonak, Bathinda,
Barnala, Bhadaur etc. He made the state of Baba Alla Singh stand on
a firm foundation. The Mughal governor Zakia Khan had perpetrated
a lot of tyranny on the sikhs and had selected the sikhs for a
massacre. Those who informed the Governor of Lahore about the
singhs and got rewards included Hindus also. The Singhs made a
programme to set right these ill–wishers of the Panth. This
refermation group included all the three ranghreta chiefs namely Bhai
Jeoon Singh, Baba Bir Singh Bungsi and Bhai Badan Singh. They
played a special role in reforming the enemies of the Panth and thus
rendered a great service to the panth. This way Bhai Badan singh
Ranghreta heartily served the Panth throughout his life.

Bhai Madan Singh Ji Ranghreta

606
 Nawab Kapur Singh organised the Singhs into five groups.
The leader of the fifth group was Baba Bir Singh. S. Wisakha Singh
Sant Sipahi writes in his book "Malwa Itihas" as under:-

"The leaders of this group were Baba Bir Singh, Bhai

Jeoon Singh, Bhai Madan Singh, Bhai Amar Singh,
Bhai Karam Singh and Bhai Ran singh." (Page 38)

The back-biters and the ill-wishers of the panth were getting

the Sikhs arrested. Giani Gian Singh Ji writes as under:

"All those people who had got the Singhs arrested,

were murdered by the Singhs."
(Panth Parkash Page 771)

Giani Gian Singh has described the names of these back-biters

and ill-wishers of the Panth as under:-

"Chaudhari Sahib Rai of Naushehra, Ram Randhawa

of Ghanaya Wala, Dharam Dass of Jodh Nagarai,
Akal Dass of Jandiala, Karma Chhina, Sanmukh Rai
Watali, Rai Bakhta of Majitha, Rai Hasna of Jandiala,
Gehna Mal of Bhillowall, Ranghars of Sathiala,
Batala, the jats of Dhanasa, the Khatris of Hebatpur
Patti, the Jakhars of Shekhupura etc. were the well-
known and well-connected Chaudhris who carried
tales against the Singhs, got them arrested and killed,
got rewards and convinced the Governor of their own
loyalty." (Twarikh Guru Khalsa Part I Page 154-155)

The leading sikh commander who took action against these

tale-carriers and ill-wishers of the panth included Sham Singh of
Noroke, Gurbax Singh Kalsia, Karora Singh, Karam Singh
Panjwaria, Dayal Singh, Gurdial singh Ghela of Dhalewala, Charhat
Singh, Chand Singh Shukarchakia, Kala Singh Khiala Singh Chang,

607
Dharam Singh Khatri Bhat, Bagh Singh, Jassa Singh Ahluwalia, Hari
Singh, Chajja Singh Panjwaria, Deep Singh Sudha Shaheed Bhoma
Singh, Jai Singh, Sada Singh, Hira Singh Nikaiee, Jassa Singh
Ramgharia, Jeoon Singh, Badan Singh, Bir Singh, Madan Singh etc.
Giani Gian Singh states it as under:-

"Agghar Singh and Sukha singh were great heroes.

There were also mazhbi singhs, Madan Singh and Bir
Singh."
(Panth Parkash page 773)

It is evident that Madan Singh was one of the panthic leaders

like Jeoon Singh, Badan Singh and Baba Bir Singh Bungsi. During
the post-Zakaria Khan period all these set right the ill-wishers of the
panth and rendered unforgettable service to the panth despite
undergoing a lot of suffering.

Elimination of Massa Ranghar's Family

by Jathedar Dhakkar Singh Ranghreta
Jathedar Dhakkar Singh Ranghreta was a resident of the village
Aarifke in district Ferozepur. S. Niranjan Singh Aarifi has
corroborated this fact in his book "Ranghretaian Da Itihas". In the
year 1740 A.D. Khan Bahadur Khan was the Governor of Lahore.
He had fixed the price for the head of a sikh. Mobile armies were
roaming about here and there in search of the sikhs. In this situation
the singhs quitted their houses and went to the forest and sandy tracks
of Rajasthan. The Mugal Government had given permission to
Massa Ranghar of Madiali to do what he like. Massa Ranghar
brought the dancing girls to the Darbar Sahib and started drinking
there. Dhakkar Singh was living in Bikaner, alongwith other singhs.
One day he felt like having the glimpse of Harmandir Sahib, Riding
his horse he rapidly covered his journey and reached Darbar Sahib. It
was the time of night. At the Darbar Sahib he saw Massa Ranghar
drinking and enjoying the dance of the prostitutes. He felt deeply
distressed and started reflecting as to what he should do in the

608
prevailing circumstances. After thinking to himself a good deal he
made obeisance at the front entrance of the Harmandir Sahib and rode
back to Bikaner. There Sukha Singh of Mari Kamboki, Mehtab Singh
of Meerkot and some other singhs were deliberating on the sudden
disappearance of Dhakkar Singh. In the meanwhile Bhai Balaka
Singh also reached there to recount the situation at Amritsar. Dhakkar
Singh exchanged his greetings with all the singhs and his eyes were
filled with tears. The singhs asked him the reason of his weeping and
he told them that vicious Massa was making the prostitutes dance and
he himself, sitting on a cot, was drinking alcohol at Harmandir Sahib.
Mehtab Singh enquired if there was no such singh as could punish
Massa for his misdeeds?" There must be many other singhs but they
must have fled to save their lives. S.Rattan Singh Bhangu describes
the situation as under:

Chopayee

Hearing this, Mehtab Singh was enraged

as if he had been stung by scorpion
Do not call me a singh
If I do not break his head on the spot (17)
(Pracheen Panth Parkash and page 311)

Jathedar Budha Singh collected all the singhs and demanded

that some fearless heroes should come forward to sever the head of
Massa Ranghar. Bhai Dhakkar singh also begged to accompany Bhai
Mehtab Singh and Sukha Singh. The Panth acceded to the request
and it was decided that Sukha Singh and Mehtab Singh would sever
the head of Massa and that Dhakkar Singh would deliver a massage
to the singhs around Amritsar that they were in for another trouble.
The singhs were to make arrangements for their security where ever
they were. They were also instructed that they would bring Rai Singh
the son of Mehtab Singh from the Panch Natha Khaira and return to
the group. The panth raised slogans of victory in happiness and the
three singhs rode to Amritsar. At Amritsar Dhakkar Singh had hardly
delivered the singhs around when the other two singhs returned with

609
the severed head of Massa Ranghar. Harbhan Niranjani had informed
the mughals that the son of Mehtab Singh was in the custody of
Panch Natha Khaira. The mughals demanded that the child be handed
over to them. Natha Khaira felt helpless and came to fetch the child
from his mansion. He saw that Dhakkar Singh had jumped the wall
and entered his house. He asked him how he had come. Bhai Dhakkar
Singh replied that he had come to fetch Rai Singh. He said to him,
"Along with Rai Singh take my sons and nephew and jumping over
the wall, run away. I shall block the mughal army for some time."
The five had hardly covered some distance when the mughal army
came to know of it and pursued them. The mughal force started
shelling and the five got surrounded by them Dhakkar Singh had a
heavy staff, one singh had a spear and the two others had sword each
other Natha Kharia also rteached there carrying a bow and arrows. A
fierce battle set in. Dhakkar singh was required to face Massa
Ranghar's brother and he gave such a blow with his staff on his head
that he breathed his last on the spot. S. Niranjan Singh Aarifi
describes this incident as under:

"During the fierce fighting Massa's brother came face

to face with Dhakkar Singh. Bhai Dhakkar Singh with
great agility took the stroke of the sword of the Pathan
on his staff and hit him on the head with the his mace
in such a way that he fell down on the ground, never to
rise again. Seeing him dying Dhakkar Singh shouted a
slogan of victory." (Ranghretain Da Itihas page 507)

S. Rattan Singh Bhangu also bears witness to the above facts

in his work.

Dohira

Then Natha jumped over the wall and come out

He was accompanied by five persons
who set out with him (65)
The group included his son and nephew

610
 and the Ranghreta watchman
Right at the time of noon
they crossed a field in public view
The Ranghreta had a heavy staff in his hand with
which he struck the head of Massa's bother. (Parcheen
Panth Parkash pages 309-318)

Bhangu Sahib has narrated this entire episode on pages from

309 to 318, which may be studied there.
When Dhakkar Singh shouted aloud the slogan of victory and
Massa's brother was seen falling on the ground there was caused a
mêlée in the mughal army. The soldiers ran to the Commander
Nurdeen. He sent a detachment under the command of Har Bhagat
Niranjania which also was vanquished and made to flee.
Now Nurdeen himself brought an army. Dhakkar Singh
concealed Rai Singh behind the bushes and himself rode a horse and
stood in front of Nurddan in the battle field. He is held in his hand the
same sword as had been held by the brother of Massa Ranghar.
Before this he had already put many mughals to death. Nurudeen
attacked him and his sword pierced the temple of Dhakkar Singh. The
sword in the hand of Dhakkar Singh fell down and he himself
dropped from the horse, never to rise again. This way this great hero
stood by his pledge and attained martyrdom for the honour and
dignity of the Khalsa. He had finished the last vestige of Massa
Ranghar's family by killing his younger brother. This way he put an
end to the family of Massa Ranghar.
The nephew of Natha Khaira made good his escape but Rai
Singh was seriously injured and was left there for dead. But a brave
woman Bibi Bhano brought him home stitched his wounds and after
some time he recovered. This Bibi Bhano was well-known physician,
the people of her family live in the village Khurd Pandori, Tehsil
Sultanpur district Kapurthala and present S. Beant Singh belongs to
that family.

S. Sangat Singh, Dasaunda Singh, Jai Singh, Mohar Singh

611
 Baba Alla Singh declared himself to be a Raja, with the
assistance of Ahmed Shah Abdali. Hearing this Baba Bir Singh
Bungsi was beside himself with rage. In fact Baba Bir Singh Bungsi
was in favour of establishing panthic governments and not personal
individual states. He wanted that the panthic governments should be
established and all people should act upon the Guru's principle of
Camaraderie. In this connection a punishment was pronounced for
Baba Alla Singh. But he managed to get religious punishment
pronounced against him by Baba Deep Singh with the intervention of
his close friend Jassa Singh Ahluwalia. This led to efforts by other
chiefs also to establish there personal states. This way the Ranghreta
Chiefs also started trying to establish there personal states. The
Nishanawali misl included only Ranghretas and Khatris. The
Ranghretas included in this misl belonged to Ladhar sub-caste. The
Khatris in this misl established their rule in Ferozepur, Jalandhar and
Lahore. Consequently the Ranghretas of this misl namely S. Sangat
Singh, S. Dasaunda Singh, S. Jai Singh and S. Mohar Singh
established their rule in Srai Lashkarkhan Ambala, Shabad, Doraha,
Ladhran and Sonti. At present the village Ladhran is included in
Tehsil Samrala of district Ludhiana and is situated at a distance of 3
K.M. from the Samrala- Ludhiana-Road. Soni is situated in Tehsil
Nabha of district Patiala. The chiefs of this state are also called "
sonti wale sardar". The owners of these places have very amiable
relations with the rulers.

Bhai Goda Singh Ranghreta, Bhai Sunder Singh Ranghreta

Bhai Goda Singh belonged to the village Gandiwind in

district Amritsar. Chaudhary Bhooma Badani belonged to the village
Hothan in district Ferozepur. The mughal government had let loose a
lot of tyranny and violence on this family. Tired of it Chaudhari
Bhooma Badani alongwith his family left his village and came to the
village of Bhai Godha Singh (Gandiwind Amritsar). Both these left
Amritsar and went to the village Nathu in Jhang district. They raised
a standard of revolt against the mughal government. During these
very days a resolution was passed at the general gathering of the

612
congregation that a khalsa army should be prepared to teach a lesson
to the cruel mughals. A Khalsa army was organised under the
command of Hari Singh and Fauja Singh Panjwar the sons of
Chaudhary Bhooma, Natha Singh, Jagat Singh, Mihan Singh of
village Badani, Gulab Singh Khirwali, Gurbax Singh Roranwala,
Maghar Singh Khangaru, Sawal Singh, Gurbax Singh Kalsiwala,
Thikar Singh Roswala, Gujjar Singh, Lehna Singh and Godha Singh.
In short duration, 15000 horsemen got themselves enrolled. First of
all the eastern part of Rajasthan were set right and S. Hari Singh
succeeded in establishing himself as a mighty chief. At the time of
the invasion of the Sultan S. Godha Singh also was with Hari Singh
Bhangu. In this battle S. Godha Singh got recognised as number 2
due to his bravery.
S. Niranjan Singh Aarifi writes as under:

"When this joint army collected revenue from the

Deras and after plundering the territory of Abdul
Mehdid Khan captured the area of Sialkot, Chakiot,
Karyala, Morewala, Jhang, Multan etc. with a revenue
of 4 lakhs, Godha Singh was recognised as the rightful
partner of the 1/3. With this money Godha Singh
purchased property at Gillwali and Panjwar."
(Ranghretian Da Itihas page 516)

S. Hari Singh assisted the raja of Bharatpur in 1761 A.D. and

was fighting in alliance with S. Amar Singh of Patiala against the
Bhatis of Hansi, and Hissar in 1770 A.D. When he was martyred.
Thereupon his son Jhanda Singh became the leader of the misl. After
conquering Multan he captured Bahawalpur, whereupon he came in
clash with Godha Singh over partnership because Jhanda Singh
denied him the third part.
Godha Singh threatened that he would join the Ghanayya
misls. But on that very night Godha Singh was murdered. After this
murder Sunder Singh son of Godha Singh made up his mind to join
the Ghanayya misl. But Jhanda Singh got the information of his plan
in time. He prevailed upon Sunder Singh that he would continue to

613
receive the 1/3 part of the income of the misl like his father Godha
Singh. Sunder Singh started serving the misl heartily.
In the year 1773 A.D. Jhanda Singh joined hands with Jassa
Singh Ramgarhia to invade Kasur and got ready to give 1/3 of the
amount received by the misl to Sunder Singh Ranghreta. But he was
not prepared to discuss the annual income of Rs. 1 lakh. When they
came back to Amritsar Sunder Singh again tried to talk about Rs.1
lakh but Jhanda Singh was not prepared to listen to him. Sunder
Singh felt greatly enraged. On the very next day when Jhanda Singh
went to hunt in the forest near Amritsar S. Sunder Singh Ranghreta
alongwith some of his colleagues hid himself in a part of the forest.
When Jhanda Singh was about to pass beside them Sunder Singh
suddenly stood in his way. Sunder Singh again began to talk about
the matter of his share. But Jhanda Singh denied him the share. As a
result fighting broke out between the two parties in which Jhanda
Singh and all his companions were killed. A rumour was set afloat
that the chiefs of Ghanayya misl had got Jhanda Singh murdered.
This led to a great hostility between the Bhangi misl and Ghanayya
misl.
Now Sunder Singh Ranghreta alongwith his companions
joined hands with ShukarChakia misl which led to a great increase in
the strength of that misl. This way Bhai Sunder Singh Ranghreta not
only avenged the death of his father but also put an end to the vanity
of a head strong person.

Baba Ishar Singh Ranghreta

According to Niranjan Singh Aarifi,

"Baba Ishar Singh Ranghreta was a Ranghreta sikh of

Laddhar sub-caste from Majha. He was a very fearless
religious minded person and a lover of Gurbani. He
was a small attendant of the Akal Bunga. The Budha
Dal had their headquarters at Amritsar where every
day they not only taught the recitation of Gurbani but

614
 also the tactics of fighting." ("Ranghretian Da Itihas"
page 524-25)

So the above statement of Aarifi Sahib goes to prove that he

was a Ranghreta sikh of Laddhar sub-caste. Baba Ishar Singh had
received instructions in the tactics of fighting while staying at
headquarters of Budha Dal and he had become a fighter of the first
rank. He was a prominent general of the Nishania Misl. He was a
highly respected member of the Nishania Misl. While he was fighting
in the battle of Kup-Rahira, he was seriously injured. But when a
detachment of the singhs got surrounded by the Turkish army, he
without caring for his wounds pierced through the enemy lines and
stood before them. Seeing the Baba Ji, the Durrani forces began to
run helter-skelter. But a lot of blood oozed out of his wounds in the
battle field and therefore he became unconscious. But the singhs
brought him safely out of field of battle. His wounds were dressed
and they healed. All the wounds which had been stitched healed. But
the wounds were raw from inside. One day suddenly Baba Ji fired a
gun. On account of the shock of firing the raw wounds of Baba
reopened, due to which Baba Ji's condition badly deteriorated.
Though his wounds were restitched, he did not recover. At length
one day leaving behind his only son Akali Phula Singh and his wife
he departed from this mortal world while reciting waheguru.

Akali Phula Singh (1761-1822 A.D.)

The aggressors came to dishonour India through the passages

of Khyber, Gomak, Thomal etc. Our sikh senior Generals closed
those passages of the aggressors for ever by the power of the sword.
On the contrary the inveders were so frightened that they did not
dare to turn their steps towards India. Akali Phula Singh was one of
those senior generals.
Akali Phula Singh was a great leader of the panth. He had
won victory in a number of battles by assisting Maharaja Ranjit
Singh. Being the Chief Jathedar of Akal Takhat Sahib he had
punished Maharaja Ranjit Singh in the open session for a number of

615
times, for the protection of the khalsa tenets. So much so that
Maharaja Ranjit Singh never dared to open his mouth in his presence.
In the folder entitled,"Maharaja Ranjit Singh (1780-1839
A.D.)" issued by the Public Relation Department Punjab, Chandigarh
an incident is recorded as under:

"Once Maharaja Singh was riding an elephant and

moved below the attic of Akali Phula Singh. Cutting a
joke he asked the Maharaja, O' you one-eyed man,
where did you get this he-buffalo from?' The Maharaja
very gently responded, 'sir it is a gift from you.'
Maharaja Ranjit singh was a fearless, humanistic and
charitable persons."

Bhai Kahan Singh Nabha writes at pages 822 of his book

"Mahankosh" as under:-

"He was the son of Ishar Singh a resident of the village

Sheehan of Bangar and was born in Sammat 1888
(year 1761 A.D.). He was baptised by Baba Narain
Singh (Naina Singh) of the misl shaheedan and was a
prominent leader of that misl and adopted the name
phula Singh."

Wisakha Singh Sant Sipahi has written in his book "Malwa

Itihas" as under:-
"Akali Phula Singh was born in the house of S. Ishar
Singh in the village Giddar (at present sub tehsil
Nathana) Bahia Territory of Ferozepur district (at
present district Bathinda) around Sammat 1888 (year
1761 A.D.). His father S. Ishar Singh was a great
fighter who had received fatal wounds in the bigger
ghalughara (massacre). His wounds were stitched
and his health also greatly improved. But wounds

616
 suddenly re-opened which caused a set-back to his
health and he breathed his last."

According to S. Niranjan Singh Aarifi,

"S. Wisakha Singh tells that he has had made a new

research according to which S. Ishar Singh had quitted
his old village Seehan in the Bangar area due to
famine and come to settle in the village giddar. At that
time S. Ishar Singh was quite aged but leaving his wife
and elder son at the village Giddar he joined the
singhs, got wounded in the bigger ghalughara, and
returned to his village Giddar. S. Ishar Singh breathed
his last and leaving his wife and elder son to the care
of Mahant Balram of the gurdwara departed for the
divine world. Akali Ji had been born a few days after
the death of his father. When the Akali Ji was two
years old, his mother also died. As soon as the Akali Ji
came of age the Mahant set him to graze the cows.
Akali Ji used to drink the milk of the cows and became
very robust and the mahant as per the wish of his
mother sent him to his maternal uncle to receive
weapon training. There he received instruction in the
use of weapons from his maternal uncle Narian Singh.
He got baptised by him and adopted the name Phula
Singh."

Thus wisakha Singh Sant Sipahi writes that

1. The name of Akali Phula Singh's father was S.
Ishar Singh.
2. The native village of S. Ishar Singh was Seehan
Bangar from where he shifted to the village
Giddar due to starvation.
3. At this time S. Ishar Singh was quite aged.

617
4. Leaving behind his wife and elder son at village
Giddar he (S. Ishar Singh) joined the singhs. He
was fatally wounded in the bigger ghalughara
(massacre) and when he returned to village
Giddar he died of his wounds.
5. Before breathing his last he handed over his wife
and elder son to the care of Mahant Balram of the
Gurdwara of the village and it was he who was
responsible for his upbringing.
6. Akali Phula Singh was born a few days after the
death of his father.
7. The Akali Ji was hardly two years old when his
mother also breathed his last, leaving him
uncared for.
8. When Akali Ji grew up a little the Mahant put him
to tend the cows and drinking the cows milk, he
became a robust.
9. The Mahant Remembered that Akali Ji's mother
had said before her death that as soon as Akali Ji
grew up he should be sent to his maternal uncle
Bhai Narain Singh for instruction in tactics of
war.
10. In accordance with this Mahant Balram sent Akali
Ji to his maternal uncle Narain Singh for weapon
training. There, later, on he got baptised and his
name was changed to Phula Singh.

This tale of S. Wisakha Singh Sant Sipahi

regarding Akali Phula Singh is extremely doubtful. The
following are the reasons for doubts there in:-
A) S. Wisakha Singh Sant Sipahi tells that S. Ishar
Singh had quitted his old village Seehan Bangar
because that village was in the grip of famine.

618
 In the present time a net work of canals has been
laid every where and usually pacca water
channels flow out of the canals. The people have
flattened the sand-dunes. But in these pleasant
and prosperous times the village Giddar is still
surrounded by the sand-dunes. A major portion of
the village land is still dependent on rains. The
land, being inferior, is low-priced as compared
with that of the other villages. As compared with
other villages, the per acre yield of this land is
still very low. The people who saw the village
Giddar 20-25 years age will bear witness that
even at present the village is in a condition of
semi-starvation. At the time of Akali Phula Singh
potable water even was not available. This way
coming of S. Ishar Singh to the village of Giddar
from the famine- stricken Bangar and settling
there does not seem logical.
B) In difficult times people usually take shelter at
places where they have some more prosperous
relatives to fall back upon. But S. Ishar Singh did
not have a single relative at village Giddar he
would not have gone, leaving to the care of the
Mahant of the village gurdwara his wife who was
due to deliver a child very soon.
C) In those days the entire land of Malwa Suffered
from water scarcity. Potable water was not
available upto miles away. The village Giddar
was situated neither on a highway, nor on the
bank of the river where it could be easily
approached. On the other hand village Giddar is
an interior part of Malwa which was hardly
accessible in those days. Therefore after travelling
on a very difficult way and settling amidst

619
 sand-dunes by S. Ishar Singh does seem to be
Plausible.
D) Even the new research of S. Wisakha Singh Sant
Sipahi that Baba Narian Singh was the maternal
uncle of the Akali Phula Singh is not credible. If
S.Narian Singh had been the maternal uncle of
Akali Phula Singh, he would have come on the
occasion of S. Ishar Singh's death. But Naina
Singh did not come to his sister on or after the
death of S. Ishar Singh. If he had in reality come
on or before the death of S. Ishar Singh, the Akali
Ji's mother would have assigned the care of his
child to him and not to the Mahant of the
gurdwara. Similarly Baba Ishar Singh also would
have given the responsibility of the care of his
wife to him and not to the Mahant of the
gurdwara.
E) S. Ishar Singh did not possess any or any sort of
property in the village. So much so that he did not
have a place of residence in the village. If he had
possessed any residence his wife would not have
been obliged to take shelter in the village,
gurdwara. If they had possessed any land, Akali
Phula Singh would not have been required to
work as a cowherd. He would have easily made
his two ends meet on his land.
F) This statement of S. Wisakha Singh Sant Sipahi
also does not seem to be correct that when S.
Ishar Singh had come to the village Giddar, he
was quite aged.
According to his statement itself after coming to
the village Giddar S. Ishar Singh had left his wife
and elder son and joined the singhs. The elder son
of an aged person during those days when the

620
 marriages were performed usually at a young age
could not be so small as to left in the care of the
Mahant, Particularly when the person was due to
become the father of another child very soon.
G) S. Ishar Singh has been stated to have received
very fatal wounds in the bigger ghalughara
(massacre) which means that S. Ishar Singh must
have fought face to face with the enemies. Such a
deed can be performed by a person only at the
prime of the life; no aged person can do it.
H) S. Wisakha Singh Sant Sipahi has indicated that
Akali Ji was named Phula Singh after being
baptised. The writer has given no indication as to
what was the earlier name of the Akali Ji.
I) it seems that neither Bhai Naina Singh alias
Narain Singh was the maternal uncle of Akali
Phula Singh, nor had the Akali Ji anyother
relative. Otherwise some body would have arrived
to help S. Ishar Singh and his family.
J) It seems that the childhood of Akali Phula Singh
must have passed as a cowherd tending the cows
of land owning farmers. Because his parents were
quite aged but while working as a cowherd he
must have seen the prestige and glamour of youth
and must have felt inspired to do something.
Therefore he joined the Nishania Misl of his
fraternity. According to Sant Sipahi Wisakha
Singh S. Ishar Singh was connected with the
Nishanwali Misl which comprised mostly
Ranghreta sikhs of Laddhar sun-caste and khatris.
(Ranghretian Da Itihas page 526 to 529)

621
 S. Gurnam Singh Mukatsar in his article, "Khalsa De Tin
Sousala Jashan Te Ik Nazar? Maharaja Da Raj Ate sikhi Da Niara
Sarup" writes about Akali Phula Singh as under:

"By the time of Maharaja Ranjit Singh The Khalsa had

not been completely wiped out he still existed in the
form of Akali Phula Singh. This Khalsa General knew
that, for one the Maharaja's Government was not a
sikh raj of the Guru Ji's concept. Secondly, just
because he had been born in a low caste he had not
been a part of the central organisation of the
Maharaja. It is not difficult to find the reasons for not
according to him the recognition and status fit for the
generals. The Brahmin and dogra officials of the
maharaja kept the shudra sikh generals away from
him.
One must understand that a man living in
luxury is neither a sikh, nor a khalsa, nor a singh of the
Guru. Only the Khalsa possessed such power as to
punish the Maharaja. The Maharaja's being flogged
indicates the power of the khalsa and not the greatness
of Maharaja who inspite of being a ruler did not object
to it. He could have seen the results of grumbling. The
sikh society which had elevated him to the highest
position and made matchless achievements was still
capable of showing him his place. The raja understood
the real position and therefore he accepted the
punishment without uttering a word against it. Having
disgraced his character how could he stand against the
khalsa?" (Pareet Lari Feb. 1999 page 19)

S. Ishar Singh the father of Akali Phula Singh was a great

general of the nishania misl. After the death of his father, Akali Phula

622
Singh joined the nishania misl. Abbaston writes about the nishania
misl as under:-

"The Nishania misl was the second in the sikh

organisation and consisted of the khatris and the
Ranghretas." (A glossary of tribes and castes Punjab
and North West Frontier part -III page 172 )

This statement of Abbaston makes it quite clear that the

nishania misl consisted of either the khatris or the ranghretas. No
third caste had joined the ranks of this misl. No historians has
described S. Ishar Singh, the father of Akali Phula Singh as a khatri.
The avocation of the khatris was adopted only by those who were
khatris by profession. They did not persue any profession inferior to
their own. This statement proves that a khatri could not work as a
cowherd of the farmers, i.e. he could not be in employment of the
land owning farmers. So it is self evident that he was a ranghreta
sikh.
S. Niranjan Singh Aarifi the historian writes as under:-

"It is very clear that the nishania misl comprised either

the ranghreta sikhs or the khatris. No historian has
described Akali Phula Singh as a khatri. Otherwise
also according to the Brahminic conventions the
khatris would not adopt a profession which is inferior
to the usual khatri business.
Therefore no khatri could adopt the work of a
cowherd for the land owing farmers. It makes evident
that Akali Phula Singh and his family were Ranghreta
sikhs. Though no historian has mentioned Akali Phula
Singh clearly as a Ranghreta sikh in consideration of
his status, history is full of such hints. We repeatedly
get the indication that Akali Phula Singh was a
Ranghreta sikh. One reason for not describing Akali
Phula Singh as a Ranghreta sikh can be that the sikh

623
 historians could not relate Akali Phula Singh who was
a gear marshall and religious personality and whose
frown could terrorise the maharaja, to the most
depressed class at the time and then to establish him as
a great hero." (Ranghretian Da Itihas page 530)

S. Balwant Singh Sidhu the historian has given the following

statement regarding the nishania misl:

"A caste named Ladharvan has been repeatedly

mentioned in Rajput history. The Laddhar people
residing in Malwa had come from Majha and settled
here during the days of the sikh struggle. In Malwa
these people were know as Ladharnwale or soti wale
singhs. These people were the members of the
nishanwali misl of the sikh." (Sidhu Braran Da Itihas
i.e. the brief history of Malwa page 209)

The above statements of Aarifi Sahib and Sidhu Sahib make it

clear that the nishania misl was that of the khatris and ranghretas of
the Laddhar sub-caste. The Laddhar were the ranghretas of sarsoot
brahmanic origin. Their fore-fathers had dug the pushkar lake at the
temple of Brahma Ji. This Proverb is of ten quoted in Rajsthan in
relation to these Laddhar Ranghretas, "you can not get state food in
the house of Laddhar". It means that the ancestors of the Ladders
every morning dug a new tank to drink water. Then how could one
have stale food at their place? They worshipped pushkar. During the
passage of time some of them shifted to Kurukushetar. A branch of
the people coming to Kurukshetra established their kingdom on the
bank of the river Landhar in the Laddhar valley in Kashmir. Some
people out of the Kashmir Branch later settled in Rajasthan or around
Delhi and Kurukshetar. When the reign of the Laddhars can to an end
in Kashmir they shifted to and settled in Amritsar and Gurdaspur area
of the Punjab.

624
 Major G. Karmical Samanth writes in the Third Bengal Light
Cavalry:

"Phula Singh Nihang was the son of a small menial of

the Akal Bunga at Amritsar. He came to prominence in
the year 1809 A.D. When the men under his command
attacked the bodyguards of Mr. Matcaffe at Amritsar.
When he attained no success in this attack, he forcibly
appeared before the maharaja alongwith some of his
followers. He drew his sword and demanded revenge
on those aliens, who had insulted him and his
fraternity."
(A history of the reigning family of Lahore page 185)

The above statement of Major Samanth indicates that Akali

Phula Singh did not belong to the fraternity to which Maharaja Ranjit
Singh belonged.
As per the statement of Wisakha Singh Sant Sipahi,

"S. Ishar Singh the father of Akali Phula Singh owned

neither a house nor land. When he came of age he
started tending the cattle." (Malwa Itihas)

It clarifies that he belongs to a depressed Ranghreta family.

Diwan Amarnath who was the son of Diwan Dinanath, the
Finance Minister of Maharaja Ranjit Singh and who had written
"Zafarnama-e-Ranjit Singh" at the Maharaja's bidding mentions
Akali Phula Singh four time in the book. Every time the writer has
written him as Phula Singh Nihang. Because at the time of the misls
and during the sikh kingdom the Ranghretas served the panth without
any personal interest. Therefore at that time the ranghretas had also
been called nihangs at that time. In the trials against Diwan Mool Raj
and Goddar Singh, the statements of the witnesses and then the
verdict of the commission of enquiry makes it clear that Goddar
Singh is described as mazhbi sikh as well as a Nihang singh in the

625
verdict and that he has also been called a Nihang follower of Phula
Singh.
According to Joseph David Conningham,
"In the battle of Naushehra in order to check the Wazir
Tribes on 14th March, 1823 A.D. Maharaja Ranjit
Singh despatched his force and himself also crossed
the river so that a forceful attack could be made on the
rebels. The Akali sikhs pounced upon the muslim
crusaders. In this battle mazbi diwanias of Amritsar
(The Akalis i.e. nihangs) attacked under their powerful
leader but their horsemen could do not harm to the
footmen."
(Sikh Itihas, Punjabi Edition page182)

Akali Phula Singh was martyred in the battle of Naushehra on

14th march 1823 A.D. His shaheedganj is situated on the bank of the
Landa river at 4 miles to the east of Naushehra. The above statement
of Conningham makes it quite clear that during the times of Akali
Phula Singh the Mazhbis or the Ranghretas were also called Akalis
and Nihangs. Conningham recognized Akali Phula Singh to be a
powerful leader of the mazhbis, i.e. nihangs.
S. Shamsher Singh Ashok writes as under:

"When the Shukarchakia misl started gaining

predominance instead of the twelve misls and the sikh
empire started gradually gaining strength the, Budha
Dal of the Nihang singhs most of whom were
Ranghretas were given a prior right in the sikh army.
This way alongwith the regular forces of the sikh
empire and irregular force named Akali Regimant was
also established. This irregular for infact comprised
the Nihang singhs of the Budha Dal. It is rather
difficult to assess the number of soldiers in this Akal
regiment because as per the need of the time their
number increased or decreased. The main difference

626
 between the regular and the irregular army of the sikh
empire was that the regular soldiers received training
from European officers in the use of weapons and the
soldiers of irregular forces were self willed and turned
up their noses at this training and were therefore
called the irregulars. Secondly the uniform of the
regular forces also was completely different from that
of the irregular forces. The
famous hero Bhai Phula Singh Akali was the
commander-in-chief of this irregular force."
(Mazhbi sikhans da itihas, page 178)

The above statement of Ashok Sahib makes it clear that the

Budha dal of the sikh forces was divided into two, one was the group
of nihang singhs and the other comprised the rest of the Budha Dal.
The group of Nihang singhs comprised the Nihang sikhs of the
Budha Dal which had a special place in the army. The army of the
sikh empire also was of two types. One was the regular force and the
other was the irregular force. The regular force regularly received
training from the European officers and put on the uniform. The
second i.e. irregular force comprised Ranghreta Nihang singhs who
neither put on uniform nor received training from the Europeans, It's
name was Akal Regiment and Akali Phula Singh was its
Commander-in-Chief. The above statement of Ashok Sahib makes it
quite Clear that Akali Phula singh was a Ranghreta Sikh.
Another statement of S. Shamsher Singh Ashok also deserves
consideration:

"Then administration of the Akal Takhat remained in

the hands of Nihang Singhs constantly from the time of
twelve misls to the time of the sikh empire i.e. 1846
A.D.. Thereafter in Feb. 1846 A.D. When the English
came to Lahore after their victory in the battle of
Satluj, in order to put an end to the domination of the
sikhs in the Punjab they handed over the

627
 administration of Darbar Sahib Amritsar to their own
resident representative and taking the administration
of the Akal Takhat from the Nihangs handed it over to
the priests. In the struggle against this oppression a
large number of the Nihangs were shot dead by the
British soldiers and martyred. Most of the Nihang
Singhs who had been shot at for the protection of this
historical place were ranghretas. The soil of the Akal
Takhat, inside it and around it, was coloured red with
their gore."
(Mazhbi sikhan da itihas page 179)

Ashok Sahib means by this statement that from the times of

the twelve misls to year 1846 A.D., the administration of the Akal
Takhat was looked after by the Nihangs or the Ranghretas. When the
British occupied Lahore they took away this administration from the
Ranghretas and handed it over to the priests. The Nihangs or the
Ranghretas struggled against this violence of the British and many of
them were shot dead with the bullets. So much of the blood of
Ranghretas or the Nihangs was spilt that the inner and outer side of
the Akal Takhat was reddened with it.
According to S. Shamsher Singh Ashok,

"The British occupied Lahore and disbanded 3/4 part

of the forces of the Lahore court. At the same time the
Akal Regiment in which the mazbi sikhs dominated was
disbanded and the possession of the Akal Takhat was
taken from them and handed over to the priests. The
consequence was that they were all on the moral
decline and in March 1849 A.D. The whole of Punjab
was captured by the British, putting an end to the sikh
empire.
As the old records of the Punjab Government
show, most of the Ranghretas were dead in 1846-47
A.D on the charge of revellion under the orders of Sir

628
 Henry Lawrence first at Lahore and then at Amritsar.
Some of them were killed by handing. Later in the
second Anglo-Sikh war of 1848-49 after the defeat of
the Sikhs at Chillianwala and Gujrat, the remaining
soldiers of the Akal Regiment were meted out the same
violent treatment by the British Government, so that
this enthusiastic wing of the Guru panth might be
wiped out from the Punjab for ever and the
foundations the British rule here might be fortified on
permanent basis."
(Mazhbi sikhan da itihas page 89-90)

The Ranghretas were called Nihangs also, S. Shamsher Singh

Ashok indicates it with a reference to "Twarikh Patiala Te Halat Baba
Alla Singh." He says,

"Therefore, this pathan state of the Malerkotla which

boasted of its power during the time of Durrani was
limited to the small territory of its capital and the
terror of the pathani rule was wiped out from the
minds of the unarmed subjects, due to the Nihang-
Ranghrets like S. Bir Singh, Jeoon Singh, Madan Singh
etc. for ever. This incident appertains to the year 1757
A.D.
(Mazhbi Sikhan da itihas page 177)

Bhai Kahan Singh Nabha writes that

"Akali Phula Singh was a beautiful and fragrant

flowery plant of the Akali garden of the Guru Ji. Akali
Phula Singh impressed the Akali Dal with his
outstanding merits, led them and served the nation and
gurdwaras heartily. Though he used to travel to
Anandpur and Damdma for the reformation of the

629
 gurdwaras there, his permanent residence was at
Amritsar, where a tower is situated after his name and
the cantonment of his group is still famous.
Akali ji had helped Maharaja Ranjit Singh in a
number of battles and made him victorious, He was so
fearless in the protection of the Sikh tenets that a
number of times he had punished Maharaja Ranjit
Singh in the general congregation.
On 14th March 1823 A.D (I Chet, Sammat 1870)
He get martyred heroically helping the khalsa dal in
the battle field of Tarakki against the frontier
crusaders and rebels, after winning a Victory in the
combat. His shaheedganj is situated on the bank of the
river Lunda 4 miles to the east of Naushetra. A large
number of Akalis lived there and there is an estate
donated by the Singh Sahib to meet the expenses of the
community lunch. The fairs of Bisakhi and Dussehra
are held there every year."
(Mahankosh page 822)

Giani Gian Singh Ji writes as under:-

"Phula Singh Akali was a very brave, disciplined and
steadfast sikh of the territory of Malwa. Seeing his
increasing influence in that area Maharaja Ranjit
Singh sent Diwan Moti Ram from Phillaur so that the
Akali Ji might be brought to Lahore. Accepting the
request of Diwan Moti Ram Akali Phula Singh along
with some other Akali singhs reached Lahore. The
Maharaja appointed Akali Phula Singh the
Commander of the entire Akali force.
(Twarikh Guru Khalsa Part II)

S.Niranjan Singh Aarifi writes as under:

630
 "But the Ranghretas who did not join the army of Bir
Singh Ranghreta were unaware of this ideological
difference. Therefore they promoted the Nihang
tradition further. They used to utter the word 'Akal'
aloud. Therefore they also began to be called Akali.
That is why Phula Singh Nihang is also called Akali
Phula Singh. The Nihangs were not touched by the
sentiments of personal gain and therefore they took
panthic decisions fearlessly without any attachment or
selfishness. That is why Maharaja Ranjit Singh was
somewhat afraid of Akali Phula Singh. (Ranghretian
da itihas pages 552-54)

S. Shamsher Singh Ashok writes that

"Though the forces of the Maharaja Ranjit Singh and

Sikhs of all castes yet the Nihang singhs which
included a predominant number of Ranghretas had
supremacy; that is why the Maharaja always bent
before him. Later in the year 1818-19 A.D. When the
Khalsa army captured Shri Nagar (Kashmir) had a
large number of Ranghretas. Again the Mazbi sikhs
who had particular importance among the Nihangs
were changed into a certified Akal regiment and they
were ever-prepared to serve the Guru Khalsa. Later
when the British captured Lahore and the Lahore court
the 3/4 part of the platoons belonging to Lahore court
were disbanded. The Nihang singhs of the Akal
Regiment a predominant part of which comprised
Mazhbi sikhs was also dispersed and they lost the
possession of the Akal Takhat which was handed over
to the priests."
"The Ranghretas were rendered very poor
because they had always been opposed to personal

631
 achievements and when the government for which they
had spilt their blood and in which they had supremacy
were finished, the Ranghretas also became completely
helpless. The people who had made personal
achievements continued to enjoy themselves even
during the British reign. They heartily flattered the
British and tried to give an impression to the new
rulers that the Ranghretas alone were the root cause of
all trouble." (Mazbhi Sikhan da itihas)

Abbaston writes that

"The Nihangs were carefree people; the status of the

Akali sikhs is Nihang."

At the time of Maharaja Ranjit Singh, Akali, Mazhbi sikh,

Ranghreta and Nihang were synonyms. Gurbani gives the following
attribute of a Nihang

"One becomes a Nihang by being fearless

The person who is called a Nihang is affected neither
by pleasure nor by pain."

Bhai Kahan Singh Nabha writes that the Nihang singhs were
the devotees of Akal and because they recited

"Akal" at all times they also became known as Akalis."

It is clear that Nihangs are those people who are without any
pelf or property. They serve the panth selflessly without any personal
desire and they are not tempted by any worldly achievements. But a
far-reaching consequence of it was that the succeeding generations of
the Nihangs were obliged to in live in poverty. The Gurbani also
states;

632
 "Who is greater than the worldly existence
only he is great who has concentrated on Ram."
(Gauri Mohalla 5 page 188)

The nation living in indigence became inferior in the other

people's eyes and was bereft of greatness. The people for whose sake
they had made sacrifices also forgot them.
Abbaston writes in amazement that it is not known why the
nation which was highly respectable in the days of Guru Sahiban
was completely wiped out form the social platform.

"One of very heroic generals of Guru Sahib was Jiwan

Singh Mazhbi whose Shaheedganj is situated at
Chamkaur Sahib in district Ambala. He had been
martyred in the siege that was laid around Chamkaur
in 1705-06. When the sikhs were massacred by the
mughals, these people completely disappeared Failing
to get a patron like Guru Gobind Singh Ji, these people
have never been able to rise again. Maharaja Ranjit
Singh was a admirer of their valour and used to enrol
them in his armies."
(A glossary of tribes and castes of Punjab NWF. page
76)

Akali Phula Singh was martyred in the battle of Naushehra on

14th March 1823 A.D. after winning a victory in that battle.
A famous historian Ghanayya Lal describes the situation of
Naushehra as under :
"On 25 March 1824 A.D. (3 Chet, 1880 Bikrimi ) the
army of the Maharaja reached near the hill of Theri. It
should be known that this is a hilly fort which is
situated on the bank of the Lunda river at one kos from
the Naushehra Pishawar Road and at a distance of 18
kos from Attack. When one moves from Attak to
Pishawar, Naushehra and Theri stand on the right

633
 side. If one has to go from the Attak fort to the Theri
fort one has to cross first the Indis river and then
Lunda river. Akali Phula Singh had been martyred in
the battle of Naushehra but the Maharaja had carried
the day in this battle."
(Tarikhe-Punjab)

In addition to this battle Akali Phula Singh had won many

other victories also for Maharaja Ranjit Singh, Wisakha Singh Sant
Sipahi Writes as under :
"To annexe Amritsar with the sikh empire, winning
Kasur, a combat with Mr. Matecaffe, conquering
Multan, capturing Pishawar, invading Kashmir and
fighting battles in the frontier province."
(Itihas Malwa)

In December 1802 A.D. Maharaja Ranjit Singh attacked

Amritsar with a view to merging it with his own kingdom. Rani
Sukhan the wife of S. Gulab Singh Bhangi took her son Hardit Singh
in the darkness of night to the Mansion of Jodh Singh Ramgarh. The
Maharaja captured the fort and also came by the Zamzama gun in the
fort. Akali Phula Singh also was staying at Amritsar in those days. He
suggested that this was the town of the Guru and therefore it should
not be plundered. Maharaja Ranjit Singh accepted Akali Phula
Singh's suggestion cheerfully. From that day onward Akali Phula
Singh and Maharaja Ranjit Singh became close friends. On the
suggestion of Jodh Singh Ramgarhia and other chieftains the
Maharaja granted an estate of five villages for livelihood of Mata
Sukhan and her son Hardit Singh.
Qutbuddin Khan the ruler of Kasur was making preparations
to attack the Maharaja Sahib. Receiving the news Maharaja
accompanied by Akali Phula Singh and other chiefs attacked Kasur
on 10th February 1707 A.D. After a fierce battle Qutbuddin was
arrested but later he was released with an estate of five villages on the
bank of Satluj. Akali Group's valour and Phula Singh's bravery in this

634
battle charmed the mind of Maharaja Ranjit Singh. Kasur was
merged with the kingdom of Lahore
In the Year 1708 A.D. the British sent a deputation under Mr.
Matcaffe to establish friendly relations with Maharaja Sahib. He was
accompanied by a detachment of Shieea Muslims on that occasion. It
was the day of Moharram, and they brought out the Tazia with great
Pomp and show. Raising the slogans of 'Ya Ali' through the bazars of
Amirtsar they reached in front of Darbar Sahib. At that time the
Kirtan was being recited at Shri Akal Takhat Sahib. Due to the din
and noise outside the Kirtan was interrupted. Akali Ji sent 2 or 3
singhs to put an end to the noise. Instead of appreciating it, the
Muslims started fighting in which the turban of one of the singhs was
removed. When Akali Ji came to know of it he reached the spot with
a group. A combat with the swords and guns started in which some
persons were injured and some others were put to death. As soon as
the news of this clash reached Maharaja Ranjit Singh, he immediately
rode his horse and reached the spot. With a great difficulty he got the
dispute settled. Since that day onwards Tazias have never been taken
out in front of the Darbar Sahib.
In the beginning of the winter in the year 1809 A.D. Akali
Phula Singh went to look after the arrangements at Damdama Sahib.
After 2 Months a rumour was spread that the English were preparing
a map of the Punjab. And were going to capture the Punjab very
soon. Akali Ji in order to verify this ruinous reached the village
Chauke. He was informed that Captain White was preparing a map in
the tent on the opposite side. Akali Ji at once attacked him. The
Captain fled to the village watte and the Akali Ji besieged that
village. When Maharaja Jaswant Singh the ruler of Nabha received
this news he sent his nephew Ran Singh to the Akali. Akali Ji was
about to make an attack when Ram singh reached there and he talked
to him about the visit of Captain White. This incident speaks volume
about the Akali Ji's sentiments of nationalism and patriotism. Some
days later Akali Ji came to Amritsar. On reaching Amritsar Akali Ji
had differences with Maharaja Sahib due to following reasons;
1. Maharaja's giving responsible positions to the dogras.

635
2. Self-willed activities of Mr. Ganga Ram who went on enrolling
his relatives in the court.
3. Causing a dispute between Prince Kharak Singh and the
Maharaja.
4. Making the Maharaja suspicious of Kanwar Sher Singh.
He reached Lahore from Amritsar for the expansion of the
sikh rule. When the dogra brothers came to know of it they played
many tricks to prevent a meeting between the Akali Ji and Maharaja.
"At length one day the Akali Ji made a forcible entry into the
court. The Maharaja received him with great affection and regard. He
fetched food for him but the Akali Ji did not accept it and said,'' By
giving positions to the self wield people in the khalsa government,
you are acting against the accepted policy. This way of functioning
will prove injurious for the kingdom. The plumed Master made you
the custodian of his beloved panth. If you do not change this policy of
yours I bid you farewell for ever and then you can mind your own
business."
The Maharaja Sahib tried to explain his own position to the
Akali ji but the Akali Ji said that the panth had precedence over
every thing else. On that very day the Akali Ji reached Amritsar and
on the same day i.e. August 1814 A.D. he set out for Anandpur
Sahib. In the year 1814 A.D. Prince Partap Singh of Jind took shelter
with Akali Phula Singh at Anandpur Sahib due to his differences on
state affairs. The British agents made a demand for the prince. The
Akali Ji refused to hand him over where upon the British
Government wrote a letter to Maharaja Ranjit Singh that he should
fetch Akali Phula Singh to his own territory. Through a great
conspiracy at the Lahore court Akali Phula Singh was charged with
causing a dispute between the British and the Maharaja. After taking
permission of the Maharaja Diwan Moti Ram the Commander of
Phillaur fort was ordered to bring Akali Phula Singh forcially. He
invaded Anandpur Sahib and order his forces to arrest Akali Phula
Singh but his entire force laid their arms on the ground and refused to
arrest the Akali Ji. The British agent ordered Raja Jaswant Singh of
Nabha and the Nawab of Malerkotla also to make an attack. But these
two also were faced with the similar situation, as Moti Ram. When

636
the Maharaja Sahib came to know of the entire situation he recalled
the forces, he sent Baba Sahib Singh Bedi who was a close friend of
the Akali Ji to Anandpur Sahib explaining every thing to him. Baba Ji
met Akali Phula Singh and discussed everything with him.
Whereupon he accompanied Baba Ji from Anandpur Sahib. Maharaja
Sahib and other sikh chieftains came to welcome him.
In October 1813 A.D. Maharaja Sahib sent Diwan Ram
Dayal, S. Dal Singh, Akali Phula singh and S. Hari Singh Nalva to
capture the hilly territories of Rajouri, because Agar Khan of Rajouri
had played false with the Maharaja during the first campaign against
Kashmir. The Maharaja Sahib passed through Wazirabad and
encamped at Bhimber. The fort of Rajouri and then Kotli. The rulers
of Bhimber and Rajouri was bombarded for 3 days and Agar Khan
vacated this fort and went to the fort Kotli. The Khalsa army first
captured Rajouri and then kotli. The rulers of Bhimber and Rajouri
were arrested and presented in the Lahore court and the entire area of
Pir Panchal was taken into possession. Akali Phula Singh took an
active part in this battle.
In March 1816 A.D. Maharaja Ranjit Singh came to see Tarn
Taran Sahib. It was reported to him that Pir Hafiz Khan had turned
out Nawab Mohamad Khan and taken possession of Bhakhar and
Liha. At that time the Maharaja sent a force under the command of
the Akali Ji and S. Fateh Singh Ahluwalia Via Sind himself came to
Khangarh via dry areas. He attacked the Khangarh fort of Mir Hafiz
Ahmed. After a brief encounter, Jahandar Khan, the nephew of the
Mir surrendered. After winning victory over this fort, Akali Ji
participated in a fierce fighting for 3 days and on the fourth day i.e.
12th April 1816 A.D he dug and mined a tunnel and thus demolished
one side of fort. The forces of the Akali Ji entered and conquered the
fort Ahmedkot and arrested Mir Hafiz Ahmed. Thereafter the Akali Ji
besieged Jhang and conquered the fort of Jhang after brief encounter.
Ahmed Khan also was arrested and Akali Ji reached back Lahore on
22nd May, 1816 A.D. Thereafter Maharaja Sahib alongwith Akali
Phula Singh went on a tour of Pakpatan and Multan. Receiving
presents at Pakpatan , Bihawalpur etc. On his way they reached
Harappa Tulambha? The ruler of Multan met the Maharaja Sahib at

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Tulambha Itself and the Maharaja Sahib demanded the arrears
amounting to 1,20,000/- But that ruler was prepared to pay only
Rs.40,000/- The Maharaja Sahib accepted this amount and ordered
Misr Diwan Chand and Akali Phula Singh to invade Multan. They
captured Ahmedabad and thereafter besieged Multan city. After an
ordinary Clash Akali Phul Singh captured the city. Muzaffa Khan
paid RS. 80,000/- and came to terms.
Ahmed Khan the ruler of Hazara refused to pay the revenue,
and therefore in year 1817 A.D. The Maharaja Sahib sent Akali Phula
Singh and prince Sher Singh to set right Ahmed Khan. A fierce battle
ensued in which Ahmed Khan was killed. His son agreed to pay Rs.
75,000/- and therefore he was made the ruler of Hazara.
Muzaffar Khan of Multan refused to pay the annual tribute
and the Maharaja Sahib sent a strong force under the command of
Diwan Moti Ram, Bhawani Dass and Misr Diwan chand in order to
capture Multan; but they had to return without success.
Again on 30th January 1818 A.D. an army of 25000 soldiers
was sent under the command of prince Kharak Singh. This army
captured the city after fierce fighting but it failed to capture the fort
even after a siege for 3 months. Young soldiers began to die on
account of heat and stink of dead animals.
When the Maharaja Sahib came to know of this situation he
felt deeply worried and went to Amritsar to meet the Akali Ji. The
Maharaja Sahib talked of all the difficulties and the Akali Ji retorted,
''O you up bringer of the Dogras, Why did you not tell me earlier?
Why have you involved the Sikh force in such difficulties? God
willing we shall return after pitching the Akali flag on the fort of
Multan. The Akali Ji gave a stroke on the war-drum offered a prayer
for departure and accompanied by 500 prominent fighters and the
famous gun of Bhangis set out for Multan. On reaching Multan he
acquainted himself with the entire through situation Prince Kharak
Singh and advanced towards the battle field. They pitched the Bhangi
gun against the zamzama khizri gate and began to bombard which
caused a split in the wall. The Akali singhs raised the slogans of
victory and entered the fort. They made a single forceful attack and
started hand to hand fight. On the opposite side the Muslim soldiers

638
pounced upon them like whirl wind. Muzaffar khan came to face the
Akali Ji and after fighting against him wholeheartedly fell down on
the ground. In the meanwhile Shah Nawaz Khan the elder son of the
Nawab attacked the Akali Ji and Akali Ji received a deep wound. But
then Dhana Singh Malwai and Sham Singh Attari came from behind
and they killed Shah Nawaz on the spot. Seeing this the crusaders
fled the field. This battle took a heavy toll of 12000 muslims
including Nawab Muzaffar Khan and his five sons. When Akali
Phula Singh, prince Kharak Singh and other chiefs reached Amritsar
the Maharaja Sahib first of all met Akali Phula Singh and honoured
him with the title of "Khalsa Raj Da Rakha."
The credit for the victory at Multan went to Akali Phula
Singh. For a proof of it the Calcutta review volume 6 page 279 of
December 1886 A.D. can be seen.
In the same way the Pishawar Gazetteer gives a detailed
account of battle of Multan at page 65.
In the year 1818 A.D. the Maharaja Sahib attacked Pishawar.
As he reached Attack he got constructed a bridge of boats for his
army. The khataks and other pathans acrossed the river, received the
news of Maharaja Ranjit Singh's invasion. They gathered their forces,
dug trenches in the hills of Khairabad and blocked the passage
completely. When the bridge was ready a small detachment of the
Khalsa force was sent across the river to gather intelligence. The
khatakas attacked them and martyred all of them. On receiving this
tragic news Maharaja Ranjit Singh despatched a powerful group led
by Akali Phula Singh, S. Hari Singh Nalwa and S.Mehtab Singh
Nakheria. As soon as the Akali Ji reached across, the Khattaka
attacked the army furiously as before. The Akali Ji was an expert
strategist. Therefore in order to bring the Khattaks out of their
trenches, he ordered his detachment to withdraw. As soon as they
withdrew the Pathans thought that the sikhs were about to flee. They
hurriedly descended the hills in order to pursue them. Akali Phula
Singh instantly ordered his troops to return and surround the pathans
from all sides when Feroz Khan was surrounded in the battle field
from all sides he raised aloft the white flag and begged for peace. The
next day the Maharaja Sahib and the rest of the army camped on the

639
other side of the river. Then stationing some of their troops in the
forts of Khariabad and Jahangir, they made the rest of the troops to
march towards Peshawar. This army had gone a small distance away
from Naushehra when a spy informed the Akali Ji that a huge army of
the crusaders was gathering at Chamkanian of Sheikhumar and were
preparing to block the passage of the Khalsa. The Akali Ji made a
nightly raid at Chamkanian. The crusaders were yet asleep when the
singhs surrounded them. They were greatly confounded and fled in
which ever direction they could. After the victory of Chamkanian the
territory of Sarhandi was so impressed by the Khalsa that the next
day i.e. 20th November 1818 A.D. Akali Phula Singh captured
Peshawar without any resistance. Yaar Mohammed Khan, the ruler of
Peshawar, ran away towards Ist Nagar. Akali Phula Singh sent the
news of the capture of Peshawar to Maharaja Sahib at the plain of
Pattki. The next day when the Maharaja Sahib reached Peshawar the
Khalsa flag was fluttering above the Bala Hisar Fort. The Maharaja
Sahib appointed Jahan-Dad Khan the Governor of Peshawar and set
out back for Lahore. The Maharaja Sahib had hardly reached Attack
when Yaar Mohammed Khan with the help of Barakzayees took
possession of Peshawar. Yaar Mohammed Khan was aware of the
power of Maharaja Sahib. Therefore he very wisely sent presents to
Maharaja Sahib through Diwan Damodar Mal and Hafiz Roohullah
and requested that the Governor slip of peshawar might be given to
him. The Maharaja Sahib consulted Akali Phula Singh and gave the
Governance of Peshawar to Yaar Mohammed Khan. This created an
impression in the mind of Maharaja Sahib that Akali Phula Singh Ji
was not only a great war leader-but also an administrator. Maharaja
Ranjit Singh admired him for it in the open court after reaching
Lahore.
When in the Year 1819 A.D. Pandit Birbal informed the
Maharaja Sahib about the tyranny being perpetrated in the battle of
Kashmir, the Maharaja Sahib set out towards Kashmir with a strong
Khalsa army of 30,000. After reaching Wazirabad he divided his
army into three parts. He despatched one part under the command of
Diwan Chand and S.Sham Singh Attari; a second part led by Prince
Kharak Singh and Akali Phula Singh and the third part remained with

640
the Maharaja Sahib as a reserve which might be sent according to the
need of reinforcement at any place. On first may 1819 A.D. both
these groups crossed Bhimber and reached Rajauri. Aggar Khan the
ruler of this place who had broken his first agreement and revolted,
ran away during the night as his area was surrounded by the Khalsa
army. His brother Rahimullah Khan helped the Khalsa Army and
assisted them in finding a passage through the hilly areas. They
reached Behram Rala and here Mir Mohamed Khan and Mohamed
Ali Khan the ruler of Supan accepted the subjugation by the khalsa.
But Zabardast Khan the ruler of Sawan collected his army and
prepared to fight. The troops of Akali Ji made an attack and captured
the entire area of the enemy. The next day they besieged the fort of
Taraee and made a heavy bombardment. They dug tunnel and
managed to demolish one side of the fort. Zabardast Khan and his
military companions were arrested, leaving some troops here for the
protection of the fort. The Akali Ji advanced to take in his possession
the trenches of Pir Panchal. The pathans had dug their trenches on
both sides of the hill-tops due to which the bullets of the Khalsa army
did not reach them. The Akali Ji ordered his army to scale the hills in
the afternoon and made a short work of the Pathans with the swords
and the bayonets. Thus they captured the hills. By the sunset the
entire Pathan force conceded defeat and fled. From here they reached
Sarai Ilahi on 26th June. Here an informer broke the news that Jalar
Khan with an Afgani Army of 5000 was ready to wage a battle at the
passage of Supayian (Supan). On 3rd July 1819 A.D., the Khalsa
force made an attack early in the morning. A fierce battle ensued. At
noon Diwan Chand withdrew the guns and wished to advance but
considering it to be an opportune time the Afgan army attacked and
took two guns of Diwan Chand into their possession. When the Akali
Ji came to know of it he attacked the enemies with his troops and
engaged the enemy in such a close quarter battle that the entire soil
was reddened with blood. Facing the limitless enthusiasm and valour
of the Akali Ji the Afgan forces were unnerved and fled the field. The
khalsa force captured Shergarhi fort and other posts. This way, the
entire Kashmir came into the possession of the Khalsa. On 4th July,
1819 A.D. the Khalsa army entered Shri Nagar pompously without

641
any loot or plunder. When Prince Kharak Singh, Akali Phula Singh
and General Hari Singh Nalwa reached Lahore they were taken in a
long procession of the elephants. Maharaja Ranjit singh repeatedly
asked Akali Phula Singh about the tyranny perpetrated on the people
of Kashmir and about the battle of Kashmir. In January 1823 A.D.
Mohamed Aziz Khan barkzayee the ruler of Kabul advanced towards
Jalalabad in order to recapture Peshawar. Yaar Mohamed Khan who
had been appointed the Governor of Peshawar by the Maharaja and
who was the brother, of Mohamed Aziz Khan inwardly acted
according to his brother desire but made an outward show that he was
not powerful enough to face his brother and quitting the territory of
Peshawar fled towards the hills of Yuzafzayee, Mohamed Aziz Khan
finding Peshawar without any army repossessed it on 12th February
1823 A.D.
When the news of this incident reached the Lahore Court the
Maharaja made consultations with Hari Singh Nalwa and made a
plan of the attack. S. Hari Singh suggested that the Akalis must
participate in this combat. Therefore the Maharaja Sahib requested
Akali Phula Singh to join this campaign. Mohamed Aziz Khan sent a
heavy force of Khattaks and Afridis led by his nephew Mohamed
Zaman Khan and Khawas Khan, the son of Sayyad Khan Khattak. As
soon as they reached Jahangira one group of the army besieged the
fort and another group made pacca trenches on the hills of Naag and
thus blocked all the ways coming across attack, taking in possession.
These posts were meant to check the khalsa army on the other side of
the river or in case they came across it, to attack them and finish them
unawares. The Maharaja Sahib met S. Hari Singh Nalwa to
checkmate the crusaders. The Maharaja himself accompanied by S.
Hari Singh Nalwa, Akali Phula Singh, S. Desa Singh Majithia, S.
Amar Singh Majithia, S. Amar Singh Surianwala, S. Rattan Singh
Gharjakhian etc. and taking an army of 25000 reached there on the
fifth day. On that day, in the morning before the arrival of Maharaja
Sahib, Prince Sher Singh and Hari Singh Nalwa crossed the river
Attack by a bridge of the boats and divided their force into two parts.
A fierce battle started. Mohamed Jahan Khan demolished the bridge
of boats. When Maharaja Ranjit Singh reached the bank of the Attack

642
the bridge had been destroyed. It was not possible to rebuild the
bridge in such a short time. In the meanwhile an informer who had
crossed the river by swimming brought news from the battle field that
the Khalsa army had been badly surrounded from all sides and that if
they did not receive reinforcement in time, the entire Sikh troops
were threatened with severe damages. Hearing this Akali Phula Singh
was beside himself and he and his group jumped into the roaring river
with their horses. The Maharaja himself and the other leaders of the
army followed Akali Phula Singh into the river Attack. As soon as
the Khattaks heard the news of the arrival of Maharaja Ranjit Singh
and Akali Phula Singh across the river, they evacuated the field and
fled. S. Hari Singh Nalwa captured the fort. The Afgani troops were
defeated and joined the forces at Naushehra and there they started the
making preparations for the next engagement. Maharaja Ranjit Singh
fortified the fort of Khairabad and Jahagiran and encamped in the
Plains of Akaura. From here many informers were sent to Naushehra
to bring intelligence about the crusaders.
Early in the morning of 14th March, 1823 A.D. the entire
Khalsa army alongwith their leaders attended the congregation in the
holi presence of Guru Granth Sahib. The leaders deliberated that if
the attack is delayed by any measure, the enemies were going to add
heavily to their numbers. After deliberations it was decided to attack
immediately. They passed a resolution, of for prayers and beat the
war-drum. The army set out for the attack but in the meanwhile an
informer brought the news that a reinforcement of 10,000 soldiers
and 40 big guns had reached from Kabul. Considering all the
circumstances the Maharaja Sahib had reached the conclusion that the
programme of invasion should be put off till the next day. When
Akali Phula Singh learnt about the postponement of the decision
taken in the morning by the Maharaja, he at once went to him and
said to him in full ardour.
"It is true that the enemy is very powerful today, but it
is not the principle of the Khalsa to go back on the
resolution and prayer made in the holy presence of Shri
Guru Granth Sahib. Let us all die but we must honour the
decision taken in the holy presence of the Satguru at all

643
 costs." The Maharaja said , "Akali Ji there is no harm in
acting according to diplomacy. If this invasion is delayed by
one day what difference will it make? We are not avoiding
war and we are bound to reach the field of battle but
considering the circumstances, this much of haste will not
be proper for us." The Akali Ji said confidently, "Maharaja
Sahib a decision taken after prayers made in the holy
presence of Guru Granth Sahib is our pledged and we are
not prepared to go back on this pledge at any cost. Though
the enemy force may increase ten times and we may have to
lay down our lives in the battle field, we shall fulfil our duty
of standing by our pledge taken in the holy presence of the
Satguru Ji. The plumed Master will stand by us and help
us."
The Maharaja was lost in deep reflection because he was not
prepared to attack without artillery. Releasing that the time was
slipping away, the Akali Ji said, "You are the Maharaja and can do
what you like, but we advance just now to fulfil our pledge. If we
have to lay down our lives in the battle field, it does not matter. But
we shall not allow the enemy to capture an inch of our soil. We do
not know how our ancestors had sacrificed their lives to put an end to
the tyrannous rule from this land and how much blood they had to
spill to check the sequence of Pathan invasions every year through
the Frontier area. While alive we shall not allow the achievement of
our forefathers to go waste."
Before setting out for the battle field the Akali Ji made a
prayer to the Satguru Ji. Remembering the Tenth Guru Sahiban and
Shri Guru Granth Sahib he said, "O' Satguru Ji the army of the cruel
enemies is numberless but this Khalsa of yours as per your teachings
is going to make an attack on the vicious, cruel and oppressive
enemy, who wants to fulfil his old intention of plundering the
innocent and unarmed public of this country, its wealth, its honour
and its religion. O' Satguru Ji, grant us the strength that we may
protect this kingdom of faith and honour, dignity and faith of this
country, even at the cost of our life. We had presented this head to
you the day we put on this dress and got baptised. We are not at all

644
worried about our lives but we are not prepared to accept even the
slightest stigma on your holy land. Therefore bless your Khalsa with
the strength of waging a war."
This zealous prayer made such a charming impact on the
minds of the Akali army that as soon as the prayer was completed the
sky began to resound with the victory slogans of Sat Sri Akal. The
Akali army made an invasion. On the other side 30,000 crusaders also
were ready to wage a battle as soon as the crusaders saw the Akali
army, they started showering bullets. Inspite of this the Akali army
was heading forward. As the Maharaja Sahib saw the Akali army
advancing fearlessly and raining bullets on them by the crusaders, he
immediately ordered his army to advance, to assist the army of Akali
fighters. He himself also accompanied the army. The army
immediately invaded the crusaders. The army of the Akali Ji just
stood face to face with the enemy. From the other side the crusaders
were raining bullets on them. A crusader fired a bullet on Akali Ji
which hit his horse on the thigh and it fell down on the ground. The
Akali Ji very agilely rode his elephant. Now the Akali Ji's army
started fighting with swords. The artillery of the Khalsa army also
reached the battle field. The Maharaja Sahib sent a fresh
reinforcement to aid the Akalis. The crusaders also put up a brave
front but could not stay in face of the Akali Ji's forces. Prince Kharak
singh also with his army reached the battle field. A Fierce fighting
continued for the whole of the day. At length in the evening the
crusaders fled the field. The Akali Ji chased them over a long
distance so that they might not think of returning to this side again.
At this time a Pathan hiding himself behind a rock fired at the Akali
Ji. The Akali Ji was martyred with this bullet. Akali Mahan Singh
killed that Pathan on the spot. The Akalis chased the pathans over a
long distance and slaughtered many of them. The khalsa carried the
day. This way, the great life of this immortal martyr Akali Phula
Singh who laid down his life for the principles of the sikh religion to
revive the aspirations to maintain the Khalsa raj based on faith and
justice and to fulfil his pledge taken in the holy presence of Guru
Granth Sahib will continue to inject for ever the sentiments of faith,
bravery and sacrifice among the sikh panth. He had an unlimited faith

645
in Gurbani and Guru's establishment. Whether he was in the battle
field or in his own camp he recited the routine banis and recited Asa
Di Var thereafter early every morning. He always kept with him on
the back of an elephant the holy presence of Shri Guru Granth Sahib.
Whenever he set out for a campaign, he made a prayer and recited the
Hukamnama. He spent his entire life for the propagation of gurmat,
baptisation, reform of the gurdwaras and the service of the Khalsa
panth. The Akali Ji was very fearless in expressing what he thought
in his mind. When he saw the Maharaja Sahib caught in the net of the
dogras he did not hesitate to speak the truth to him. When the
Maharaja Sahib thought of marrying Moran, a dancer of Lahore, the
Akali Ji pronounced a punishment of flogging for the Maharaja from
the Akal Takhat. In the Year 1806 A.D. When the Maharaja came to
the Akal Takhat Sahib for the approval of coins minted in the name
of Moran they were rejected saying that no coin except in the name of
the Guru Sahib or The Gur Sikhs could be accepted. When Prince
Partap Singh of Jind, in opposition to the Britishers, came to take
shelter at Anandpur Sahib Maharaja Ranjit Singh, at the instance of
Dogras sent Diwan Moti Ram of Phillaur in order to arrest the Akali
Ji at Anandpur Sahib. But the sikh army laid down their weapons in
front of the Akali Ji without fighting. Similarly when the army of
Maharaja Jaswant Singh of Nabha came to arrest the Akali Ji at
Anandpur Sahib, the army refused to touch him. These incidents
show that all the singhs heartily respected the Akali Ji, he being a
man of religion and the Guru, full of purity and glory. He used to
visit the congregation, propagating religion and baptising the people.
He always kept the Khanda and the steel bowl with him for baptising.
He had a very deep regard for Gurbani and preached it all times. He
was a very sensible administrator. When he took charge of the
organisation of the Nihangs Singhs, not a single singh had the
courage to speak against him. It was not a child's play to control the
Akali singhs. This way this great hero sacrificed his life for the love
of the sikh nation and the panth.
S. Shamsher Singh Ashok speaks of the end of the sikh rule
and the hardship of the Ranghretas as under:-

646
 "The battle of Satluj which was fought by the sikhs
against the Britishers in year 1845-46 was the
beginning of hardships for the sikhs in general and the
ranghretas in particular. Under the sikh rule at that
time the Akal Regiment of the Nihangs included a
majority of the ranghretas sikhs. Therefore in the year
1845-46 when the sikhs got defeated by the Britishers
on account of dogra activities the Ranghretas
alongwith other singhs had to bear the brunt of this
incident. When the Akal Regiment was disbanded the
possession of the Akal Takhat Sahib also passed from
the Nihangs to the Priests. For about a decade of this
century the Ranghretas became so poor that they did
not have the where with to make their to ends meet. As
the old records of the Punjab Government show a
large number of Ranghretas were shot dead at Lahore
and Amritsar under the orders of Sir Henry Lawrence,
on a charge of revolt in the year 1846-47 A.D. and
afterwards many of them were hanged till death. Later
on, after the second Anglo-Sikh war at Chillianwala,
Gujrat etc. in the year 1848-49 A.D. the remaining sikh
soldiers of the Akal Regiment were meted out the same
violent and oppressive treatment by the British
Government. So that this zealous part of the Guru
Panth might be eliminated from the Punjab for ever
and the foundations of the British empire might be
permanently and forcefully laid here."
(Mazhbi Sikhan da itihas pages 89-90)

This way the Akal Regiment founded by Akali Phula Singh

was wiped out for ever.

Akali Sadhu Singh Ji Ranghreta

647
 Prince Kharak Singh and Misr Diwan Chand attacked Multan
in January 1818 A.D. with a strong force of 25,000
soldiers. The city of Multan was Surrounded from all sides and this
blockade continued for many days. Nawab Muzzaffar Khan put up a
bold front and at length quitted Multan city to take shelter in Multan
fort. For many days a severe bombardment was made which caused
chinks in the wall of the fort. But Pathans fought very heroically and
did not feel at all worried about the chinks in the wall .
Akali Sadhu Singh Ranghreta attacked the Nawab on 2nd
June 1818 A.D. with a few singhs and without taking permission of
the Prince or Diwan Chand. It is urgent to intimate here that the
Ranghretas, the Akalis or the Nihangs used to be the members of the
Akal Regiment or the irregular forces of the Maharaja. They never
donned any uniform; nor did they receive military training from the
Europeans. They were not bound to follow any orders of the
Maharaja; nor did they consider it imperative to receive Maharaja's
orders. When they attacked the Nawab, the Afgan armies were taking
rest after the whole day's fighting. Akali Sadhu Singh Ranghreta
alongwith his companions pounced upon them with the speed of
lightening and destroyed the mughal force before it could take hold of
their weapons. At that time the Nawab had a small force, but the
singhs also were fewer than a 100.
Mohammed Latif writes as under:

"Akali Sadhu Singh Ranghreta conquered the fort of

Multan and handed it over to the Panth. Due to which
the entire province of Multan became subservient to
the Khalsa government."
(History of Punjab page 411)

This way this great hero made a very valuable contribution to

the establishment of sikh rule.

648
 S. Hari Singh Nalwa or Narwa (1791-1837 A.D.)
S. Hari Singh Nalwa was very agile physically, sharp witted,
scholarly, an owner of matchless personality with an impressive and
aweful face, Master of high character, incarnation of sacrifice, far-
sighted, strategic, firm in action and words, a successful general, a
very sensible and successful administrator, an adept in the use of
weapons, pure of character and conduct, free from any attachment,
sweet tongued, aware of the international political situation, full of
emotion for the service of the country and the nation, influential to
look at, methodical in every aspect of life, a very fine rider of the
horse and a very loyal, fearless war-leader of the sikh empire.
In the year 1881 A.D. there was a discussion in all the English
and French News papers as to who was the most successful general
of the world. Was it Napoleon, or Marshal Handberg, or Lord
kitchener, or General crobze or Duke of Wellington? After counting
the great generals of Europe and many generals of Asia like Halaku
Khan, Changez Khan, Richard and Allauddin also were counted. But
when Hari Singh Nalwa was mentioned, the English writer gave his
consent that Hari Singh Nalwa was the most successful general of the
world who had heroically and fearlessly conquered a country like
Afganistan with a handful of soldiers. This was a land where the
British armies had badly failed inspite of rich resources of power. If
S. Hari Singh Nalwa had possessed so much power and finances he
would have conquered the whole of Asia and Europe.
This also needs to be ascertained whether of his surname
Narwa is correct or his popular name Nalwa is right.
The sikh missionary college (Regd.) Ludhiana writes as under
:

"One day the Maharaja Sahib had to go out hunting

with Hari Singh Nalwa. As soon as they entered the
hunting ground a tiger suddenly attacked the
Maharaja. The Sardar Ji carefully caught the tiger
with his hands by the jaw and toppled him forcefully on
the ground. Before the tiger could come to its senses,

649
 the Sardar ji attacked it with his sword and severed the
neck of the tiger from its trunk. The Shere-a-Punjab
observed this incident from very close quarters and
was very greatly pleased. He was made the chief of the
Sherdil Regiment which had 800 footmen and
horsemen. Just because he killed the tiger with his
hand he became famous as Nalwa.")
(Sikh itihas wichchon chonvain sakhian page 24).

The above statement talks of the surname Nalwa but it does

not state the name of the sub-caste to which Hari Singh Nalwa
belonged.
Bhai Kahan Singh Nabha writes as under:

"S. Hari singh Nalwa was a resident of Gujranwala

district and was born of S.Gurdial Singh Uppal Khatri
and Mai Dharam Kaur in sammat 1848 Bikrimi (1791
A.D.). (Mahankosh page 267).

Baba Prem Singh Hoti Mardan describes Hari Singh Nalwa as

the son of S.Gurdial Singh Kummedan Shukarchakia misl and
resident of Gujranwala and an Uppal Khatri. Here it should be noted
that S.Kahan Singh Nabha does not state that Hari Singh's father
Gurdial Singh was a Kummedan. Many scholars have written that
Nalwa is a sub-caste of the Khatris. But after making a full enquiry
we have found that there is no Nalwa sub-caste among the Khatris.
Bhai Kahan Singh Nabha has given the following meanings
of the word Nalwa;

"The nerve of the navel, a brook let, a small channel of

water " (Mahankosh page 685).

In this above statement also Bhai Kahan Singh Nabha has not
stated whether there is any sub-caste Nalwa among the Khatris or
whether Nalwa means the killer of a tiger.

650
 Bhai Kahan Singh Nabha has given the following meanings
of the world Narwai in his work "Mahankosh;"

"Vi-narvar, Narvyang, supreme among the men,

"Kehit Kabir sunuh nar Narwa."
(Parbhati Kabir page 1349)"

S.Niranjan Singh Aarifi the historian writes as under :-

"So far as this idea is concerned that one who kills the
tiger with the hands or with a weapon should be called
Nalwa, it is not correct. The world is full of number-
less such heroes as have hunted the tigers many a time
but they have not been called Nalwas by any one. The
sikh history also offers the examples of Guru Har
Gobind ji, Guru Gobind Singh Sahib, Bhai Udai Singh
and Baba Bir Singh bungsi who had killed tigers, at
different times. But none of them has ever been called
a Nalwa. This clarifies that one is never called a
Nalwa by virtue of only killing a tiger.
In reality it is wrong to append the world Nalwa
to the name of S.Hari Singh. He did not belong to any
Khatri caste but was a ranghreta sikh of Rajput origin.
His sub-caste was Narma or Narva. Therefore his
correct name was Hari Singh Narwa and not Hari
Singh Nalwa. The people of Afganisthan than correctly
call Hari Singh as Hari Singh Narwa but the Punjabis
for the facility of the tongue started calling him Hari
Singh Nalwa.
(Ranghretian da Itihas page 529)

Sir Danzil Abbaston writes as under :

651
 "Narma or Narva is a branch of the Rajputs who
inhabit the banks of the River Jahlam in district
Gujrat. The Narmas and their bards connect their
background with Raja Karan. (It may also be stated
that soini bhathiar sub-caste of the a mazhbi sikhs also
talk of Raja Karan as their ancestor) who had founded
the empire of Ujjain and had extended his territory
upto Patna. This tribes owes its name to Naru who was
a contemporary of Emperor Akbar and was in the
eighth generation of Karan. The Narvs of Jalandhar
and Hoshiarpur are Hindus and they state themselves
to from the hills and belong to Chanderbansi clan. On
the other hand the Narus residing to the east of
Jalandhar and around Phillaur tell themselves to be
Raghuwanshi Rajputs and tell Ayudhya as their
background. Naru people reside in the Hariana area of
Jalandhar and Hoshiarpur." (The glossary of tribes
and castes of Punjab NWPF page 159-60)

Maharaja Ranjit Singh had two types of army, the name of the
first one was Aaini Fauj i.e. the regular force. The regular force but
on military unforms and they were imparted training. They received
salary from the Maharaja and acted upon all his orders. This army
comprised Muslims, Pathans, Bloach, the French, the Dogras and
other European people. The other army was called Ghair-Aaini Fauj
i.e. irregular force. This was also called Akal Regiment. This army
waged wars for the panthic governments and never accepted any
salary from the Maharaja. They did not put on any uniform; nor was
they inclined to receive any training. They were not bound by any
orders of Maharaja but they heartily fought for the establishment of
the pathic governments and for the fulfilment of any religious deeds.
This Akal Regiment served under the command of Akali Phula
Singh. S.Hari Singh Nalwa also was a member of this force. The
Akal Regiment included ranghretas who were normally against the
personal domains but when the sikh Rajas and Maharajas had to face

652
the Turks and other non-sikh powers, these people did not hesitate to
sacrifice their lives in the service of the panthic governments.
S.Niranjan Singh Aarifi writes as under :-

S. Hari Singh Narva belonged to the Ranghreta

fraternity. In this context I think it necessary to narrate
two episodes. One of these two episodes had been
narrated to me by S. Tara Singh Tikka as under:
The Britishers always felt jealous of the
Ranghretas from the very beginning. One reason for it
was that when two British officials Mr. Agnew and Mr.
Anderson came on 20th April, 1848 A.D. to take away
the control of Multan Province from Diwan Mool Raj
and to give it to S.Kahan Singh Maan, they had both
been killed by S.Goddar Singh Mazhbi. Earlier the
military detachment of Matcaffe also had been
attacked by the singhs of Akali Phula Singh. Then in
all the battles fought by Maharaja Ranjit Singh the
Nihangs of the Akal Regiment had separately and
independently of the Maharaja fought in favour of the
Maharaja. They had made a number of achievements
for the Maharaja. This Regiment had no inclination
towards receiving training; nor did they put on any
unform. Nor did they think it imperative to carry out
the orders of Maharaja. Therefore the Britishers
considered this regiment to be a collection of people of
vagabondish type, who possessed the entire income of
the gurdwaras and spent it as they liked without being
accountable to anybody. Therefore when the English
annexed the Punjab the first thing. They did was to
avenge themselves on the Ranghreta they disbanded
the Akal Regiment immediately. They seized the
administration of the gurdwaras including Akal Takhat
Sahib from the Nihangs/Akalis (Ranghretas) and

653
appointed priests of brahmanic views in their place,
who were answerable to the English alone. The
Ranghretas had already not taken any interest in
personal achievements. When the Akal Regiment was
disbanded and they were deprived of the
administration of the gurdwaras they became
extremely helpless, shelterless and indigent. The
people who had made achievements through the power
of the Ranghretas also became loyal to the English. In
these circumstances the Ranghretas continued to
spread disorder in order to trouble the British
government Sometimes they raided some place, robbed
the passers by and sometimes moved away with the
droves of the cattle belonging to the other people. Due
to these reasons the British made a plan to declare the
Ranghretas as criminal people. In those days a high
police officer belonging to the family of Hari Singh
Nalwa was appointed in a district of the west Punjab.
Master Tara Singh Tikka led a deputation of those
Ranghretas to that officer, and explained to him why
the Ranghretas had revolted against the government.
That police officer told Master Tara Singh Tikka that
he would not let any body declare the Mazhbi Sikhs to
be crimmal in any case. He told Master Tara Singh
Tikka he himself was a Ranghreta and belonged to the
family of Hari Singh Nalwa. If the Ranghretas are
declared criminals, he himself would automatically
become a criminal Master Tara Singh Tikka told me
that he raised the issue at a very high level and
suggested to the government that this was a nation of
the heroes and instead of suppressing them, the
government should try to give them some
responsibilities and they would become very helpful to
the government. Only after this the English raised

654
many platoons of the mazhbi sikhs like mazhbi Sikh
Sappers, in which, later on, the Ramdasias also started
being enrolled.
The second episode had been narrated to me by
S.Dhanna Singh Gulshan, my respected father-in law.
When he was the Education Minister Govt. of India the
people residing in Kashmir presented to him a robe of
honour at Srinagar during his tour of Kashmir. During
this tour the people told him that they belonged to the
family of Baba Bir Singh Bungsi. When Bir Singh
Bungsi had been murdered (they have always been
believing that Baba Bir Singh had been murdered), one
branch of their family had come and settled in
Kashmir. The famous General of Maharaja Ranjit
Singh's army Hari Singh Narva also belonged to their
family.
Abbaston writes in his "A glossary of tribes and
castes" that "Maharaja Ranjit Singh was a great
admirer of the bravery of the Ranghretas and normally
kept enrolling them in his forces. But he never allowed
them to become powerful, and kept a few Ranghretas
scattered in different platoons. The reason for this
hidden fear of the Ranghretas was S. Bir Singh Bungsi
episode in which his grand-father Charhat Singh also
had taken part, though the greatest role in it was
played by Baba Alla Singh on whom the Ranghretas
had turned their backs for ever. Maharaja Ranjit Singh
had always tried to prove himself to be a true sikh,
which kept the Nihangs/Akalis/Ranghretas pleased
with him. As in those days all the religious places were
in the control of Ranghretas therefore the Maharaja
also kept making big donations for the maintainance of
gurdwaras and the Ranghretas always took his rule to
be a panthic government. Therefore they had

655
recognised only the rule of Maharaja Ranjit Singh as
the Khalsa Government, though at many other places
also the sikhs were ruling. That is also why the
irregular army of the Ranghretas (Akal Regiment) kept
fighting and making achievements for the Maharaja
without any salary. The biggest general of this
irregular force was Akali Phula Singh and at number
two was S. Hari Singh Nalwa. As has already been
mentioned S. Bir Singh Bungsi had a principled
dispute with the panthic government. He was in favour
of the panthic governments /common sikh governments
and was bitterly opposed to the personal governments
while most of the sikh chiefs were living in lust for
personal attainments due to which they had established
their personal rules in every village and at every place.
S. Bir Singh Bungsi has been a great general of the
panth but his successors own no land any where. S.
Hari Singh Nalwa had been a world-famous general
but his family had no land anywhere which they might
have received as inheritance. Akali Phula Singh had
spent all his life in the service to the panth, in return
for which the panth had given him only a mausoleum.
Now that mausoleum also is hundreds of miles away
from the soil of the Punjab. In reality the Ranghretas
always considered it a sin to possess or keep anything
personal. They considered the establishment of the
Guru to be end-all and be-all. The supreme thing for
them was the panth for the rehabilitation of the
traditions of which they kept making sacrifices. But
through the occupation of Punjab by the Britishers
they were deprived of even the gurdwaras and their
partnership in the government also came to an end.
They had made no personal attainment and to cap it all
the new government was severely opposed to them.

656
Therefore, the Ranghretas were reduced to humble
dust. The priests (Brahmanic sikhs appointed by the
English) made a full use of this new opportunity. They
once more introduced the caste tradition among the
sikhs, and prohibited offering parshad by many castes
at the gurdwaras. The sikhs were weakened in two
ways through raising the questions of high and low,
the caste and the clans. The division of the sikhs into
castes gave support to the British policy of divide and
rule. On the other side by introducing the caste
convention among the sikhs the principles of the Guru
Ji were negated and the practices of Brahmins were
once more revived among the sikhs. Encouraged by the
Britishers the priests got such literature written as
fortified the caste conventions. The type of such
literature is clearly illustrated by the
"Bansawalinamah" Of Kesar Singh Chhibber which
openly preaches the principles of caste and clans, high
and low and the untouchability. The Brahmanism
considered the Ranghretas to be their biggest enemies
among the sikhs because they were the well-wishers of
the Guru's establishment to the extent of obsession and
opposed any infiltration of the Brahmins among the
sikhs. Therefore the Brahmanic way of thought wanted
to keep the ranghretas at their place. That is why they
left no stone unturned to prove the Ranghretas to be
the untouched of the paths. The Ranghretas also had
seen through this Brahmanic conspiracy. That is also
why they took a decision to seize the administration of
the gurdwaras from the priests as they had always
conspired to degrade the Ranghretas by propagating
the Brahmanic conventions among the sikhs, by means
of the gurdwaras. This front had been opened by the
Ranghretas in the year 1920 A.D. When this battle

657
 was won the other people took the credit for the
success of this struggle."
(Ranghretian da itihas page 541-544)

S. Shamsher Singh Ashok, the historian of the Shromani

Gurdwara Prabandhic Committee, writes as under:-

"Though the armies of Maharaja Ranjit Singh had

enrolled people of all castes, there being the
supremacy of the Nihang Singhs which included a
majority of the Ranghretas, the Maharaja always
bowed before them. It is significant to mention here
that in the year 1818-19 A.D. When the Khalsa army
captured Srinagar (Kashmir) the Ranghreta sikhs were
in majority in those forces. Hari Singh Nalwa the
martial general of Maharaja Ranjit Singh who had
been elevated as supreme ruler by his victory in
Kashmir to start with, was greatly pleased with the
Ranghreta soldiers, due to which in keeping with the
desire of the Maharaja, he encouraged many
Ranghreta soldiers and settled them in Srinagar itself.
They are living there upto now. All those Ranghreta
sikhs are the vestige of the sikh rule.
When in the year 1764 A.D. the Nihang Singhs of
Budha Dal which had a majority of the Ranghreta
singhs unanimously started the reconstruction of Shri
Harmandir Sahib at Amritsar, which had been
demolished by Ahmed Shah Durrani two years earlier
in the year 1762 A.D., the work of care and service of
Shri Darbar Sahib was handed over to the sikh priests.
In front of Darbar Sahib Khalsa's seat of authority
Shri Akal Takhat Sahib which was at that time called
Shri Akal Bunga was handed over to the Nihang
Singhs of the Budha Dal. It was thought that they,

658
being uninterested in the worldly engagements, could
look after the practices and conventions of the
Gurumat.
The mazhbi singhs who had particular importance
among the Nihangs at that time were ever-ready for
the service of the Guru Khalsa in form of the certified
Akal Regiment. Then after of the twelve misls this Akal
Regiment of the Nihangs maintained its entity at
Khalsa Darbar Lahore and in other sikh states of
Punjab which included prominently Nabha, Patiala
and Jind along with other sikh regiments. As a great
disunity was caused in the Khalsa darbar Lahore after
the Shere-Punjab Maharaja Ranjit Singh as a
consequence of Dogra trigues, there ensued the Anglo
sikh was in the year 1845-46 A.D. This was fought at
Places like Mudki, Pherushehar and Sabhraon on the
bank of river Satluj. The sikh armies were defeated. As
a consequence of it the British government took
possession of Lahore and 3/4 part of the platoons of
Lahore court were disbanded. Along with other
regiments the Akal regiment of the Nihangs which had
a supremacy of the mazhbi singhs was dispersed. The
Nihangs were also deprived of the Akal Takhat Sahib
which was handed over to the priests. Thereafter there
was constant decline of their morale and ultimately in
March 1849 A.D. The whole of Punjab was captured
by the Britishers putting an end to the sikh empire.
The battle of Satluj which was fought between the
sikhs and the Britishers in the year 1845-46 A.D. was
in fact for the sikhs in general and for the Ranghretas
in particulars, the beginning of adversities. At that time
the Akal Regiment of the Nihangs under the sikh
kingdom included a majority of the Ranghretas.
Therefore, in the year 1845-46 A.D. when the sikhs

659
 were defeated by the English on account of the
machinations of the Dogras, the Ranghretas alongwith
the other sikhs had to bare its brunt, by and large. As a
consequence of the disbanding of the Akal Regiment
and slipping of the possession of the Akal Takhat Sahib
from the Nihangs to the priests, the Ranghretas were
so impoverished for a decade of this century that they
found it difficult to make their both ends meet. Most of
the Ranghretas were shot dead first at Lahore and then
at Amritsar on a charge of mutiny under the orders of
Sir Henry, and the others were hanged. Then after the
battle of Chillianwala, Gujrat etc. between the sikhs
and the English, selected sikh soldiers of the first rank
who survived the Akal Regiment were meted out the
same violent treatment by the British Government. So
that this zealous part of the Guru Panth might be
eliminated for ever and the British empire might strike
its roots permanently and firmly, in the Punjab."
(Mazhbi sikhan da itihas page 87-90)

S.Niranajan Singh Aarifi's above statement goes to prove that

S.Hari Singh Nalwa was a Ranghreta sikh of the Rajput origin.
S.Hari Singh Nalwa displayed the feats of his bravery in the
battle of Kasur, in the year 1807 A.D. Pleased at it Maharaja Ranjit
Singh granted him an annual estate of Rs.30,000/- and his rank in the
army was also elevated.
In the year 1810 A.D. when the khalsa army attacked the fort
of Multan, the walls of the fort were smashed with the gun-powder.
On this occasion some splinters of stone hit S.Hari Singh Nalwa and
he was badly wounded. Thereupon Maharaja Ranjit Singh was
greatly pleased at his valour and increased his annual estate by
Rs.2000/-
In the year 1813 A.D. he attacked Attak and conquered the
fort there. Maharaja Ranjit Singh gave the area of Gujranwala as an
estate to Hari Singh Nalwa.

660
 In the year 1819 A.D. Hari Singh Nalwa along with a force of
30,000 soldiers attacked Kashmir. After the victory of Kashmir
Maharaja Ranjit Singh appointed him Governor of that place. He ran
the administration there in such a nice way that the Maharaja Sahib
ordered him to mint coins in his own name.
After the victory of Kashmir he conquered the territory of
Mungher which had been under Afganistan. After the conquest of
Mungher, he was appointed the Governor of Hazara.
In the battle of Naushehra he made a joint contribution
alongwith Akali Phula Singh and the Maharaja Sahib. Akali Phula
Singh was martyred in the battle but the Khalsa were able to capture
Peshawar. He stayed for 7 months and then returned to Hazara.
Reaching there he learnt that the Tareen and Torkheli tribes had left
the plains for the hills of Gangadhar and settled in the area of Srikot
and Nada, and that there they were troubling the people of the plains
by robbing them under the leadership of Mohammed Khan Tareen.
He also learnt that they had collected an army of 15,000 pathans.
S.Hari Singh Nalwa alongwith a detachment of army was going
towards the village Nada in the year 1824 A.D. When the enemies
collected big boulders in the way and mined them with gun-powder.
When the khalsa army reached near, they set fire to the mines, as a
result of which big stones flew into the air and swept many soldiers
into the gorges. Where they lay unconscious. A rumour broke out
among the khalsa and the enemies that S.Hari Singh Nalwa had been
martyred. Because S.Hari Singh Nalwa also had been swept into the
gorge and he had become unconscious. But S.Mahan Singh
Meerpuria searched for him in many gorges and at last he was found
lying unconscious. His wounds were dressed and he was sent to
Haripur. The next day Mahan Singh with a big khalsa troop made a
fierce attack on the enemy. The village Nada was set to fire and
reduced to ashes. The Maharaja Sahib hearing the news of injuries to
S.Hari Singh Nalwa, reached Hazara, by that time he had already
recovered. The Maharaja alongwith him toured the entire area.
Mohammed Khan Tareen was arrested and sent to Lahore, and
S.Hari Singh Nalwa proceeded to Gujranwala on leave for some time.
After a few days Bostan Khan, a nephew of Mohammed Khan Tareen

661
raised a standard of revolt. Mohammed Khan Tareen begged for his
release and promised never to revolt again. He also accepted to pay
the arrears of revenue. But afterwards he went back of the accepted
terms. S.Hari Singh again made a forceful attack and arrested
Mohammed Khan tareen and his Nephew Bostan Khan. Mohammed
Khan Tareen consumed poison and died that very night. The next day
rebels were collected in a big assembly of the area and fired with gun.
In the year 1829 A.D. Hari Singh engaged the Pathan force of
Sayyad Ahmed Brelvi in a fierce battle and the sayyad ran away
towards the hills of Panjtaar. Pleased at this victory Maharaja Ranjit
Singh sent a very costly robe of honor to S.Hari Singh.
Sayyad Ahmed Shah occupied the city of Peshawar. But this
occupation lasted only 3 or 4 days. But Prince Sher Singh and
General Ventura turned him out of the city and captured it. Sayyad
Ahmed Shah turned his feet towards Kashmir. When S.Hari Singh
Nalwa learnt that Sayyad Ahmed was in the area of Bala kot, he
along with Prince Sher Singh and general Ventura besieged Bala kot
in May 1831 A.D. In the fierce battle, which followed, Sayyad
Ahmed Shah along with his companions as killed. Pleased at this
victory Maharaja Ranjit Singh gave a reward of Rs.50,000/- each to
Prince Sher Singh and Hari Singh Nalwa.
In the year 1809 A.D. the Maharaja made an agreement with
the Britishers at Amritsar. But the British Government felt anxious
after the victories of Multan, Kashmir and Peshawar and due to the
increase in the glory of the sikh empire from the 1818 to 1827 A.D.
For fundamental meetings between the sikh empire and the
Britishers, a sikh mission led by S.Hari Singh Nalwa was sent to
Shimla to wait upon Lord William Benetick, the Governor General
of India. At Shimla when the Governor general and the other
Generals met S.Hari Singh Ji, they were astonished to hear from
Sardar Ji about the secret policies of East India Company and the
news about Europe.
After this mission Lord William Benetick and Maharaja
Ranjit Singh alongwith their forces reached Ropar on 25th October,
1831 A.D. and on the next day a meeting took place between the

662
Governor General and the Maharaja Sahib. The arrangements for this
meeting had been made mainly by S.Hari Singh Nalwa.
Though Peshawar had been conquered a long time ago its
administration had remained with the Barakzayee Chief. The leaders
there showed resentment at the time of paying the annual revenue and
had secret relations with the Ameer of Kabul. To put an end to this
constant irritant the Maharaja sent kanwar Nau Nihal Singh with a
strong force in 1834 A.D. S.Hari Singh deputed S.Mahan Singh to
attend to the work at Hazara and himself alongwith an army set out
for Peshawar on 20th April 1834 A.D. These armies reached
Peshawar on 6th May 1834 A.D., capturing small territories enroute.
Sultan Mohammed Khan, lacking courage for the encounter
hid himself in the garden of Mardan but Hazi Khan Kakkar and Khan
Mohammed Khan put up a bold front. But both of them were badly
wounded and fled the field. The Khalsa army pitched their orange
flag on the Hissar fort of Peshawar on 6th may 1834 A.D.
A great contribution by S.Hari Singh to India is that he
mered Peshawar into the Khalsa empire and this is one of the
famous achievements of the world history. 836 years before this
occupation i.e. in the year 998 A.D. Raja Jai Pal of Lahore
possessed this territory. But he had died fighting the Afgan on
27th November 998 A.D. Afterwards Allied Forces of India tried
a number of times but Peshawar could not be liberated. But
today S.Hari Singh Nalwa had annexed this area on 6th May
1834 A.D. i.e. after 836 years by the might of this sword. These
were the pathans who had been robbing the honour and the
wealth of India for the last 836 years and right upto Bengal and
Daccan not only they had no rival but also the people were
frightened at the mention of their name. The brave General Hari
Singh Nalwa made such a dent on the minds of the pathans with
his battles, that the pathans of Yuzafzayee hills tremble to hear
his name even today. When the children of the Pathan women do
not stop crying, the mothers say to them, "Chup San Bachia,
Haria Rangle" i.e. (be quiet my child, Hari Singh is coming). The
children become quiet to hear his name. After the Khalsa victory
over Peshawar no Pathan ever had the courage to turn his feet

663
towards India. Though they have been coming here to labour
with axes and spades but they could never come as invaders.
When Dost Mohamed Khan of Kabul heard about the Khalsa
victory over Peshawar he made an attack with a heavy force.
Maharaja Ranjit Singh also had reached Peshawar. A fierce battle
took place at the plain of Tehkal Bala. Seeing his army surrounded by
the Khalsa the Dost took advantage of darkness of the night and fled
the field. He has never again made bold to make an attack.
Maharaja Ranjit Singh stayed here for some time. He
appointed S.Hari Singh Nalwa the Governor of Peshawar, and
accompanied by Kanwar Nau Nihal Singh returned to Lahore. First of
all Hari Singh Nalwa remitted the Jazia against the Hindus which had
been collected since the times of Aurangzeb. He made arrangements
to provide amenities to the public. He toured the entire area, and
constructed forts where-ever he felt necessary. He established Khala
posts at various places and implemented military administration in a
proper way. A chain of forts was built alongwith frontier area. Seeing
these arrangements Maharaja Ranjit Singh granted permission to
S.Hari Singh to mint coins in his own name. On 17th October 1836
A.D. the fort of Jamraud was completed near the village Jammu by
working day and night for one month and 25 days. This fort was
situated at the mouth of Khyber pass and blocked the path of the
aggressors coming by way of Khyber pass. He had empolyed Pathans
by paying them one shell for one basket to construct this fort, though
the foundation of this fort had been laid to block the passage of the
Pathans themselves.
The greatest pain by the construction of this fort was caused
to Kabul because they saw an end to their entry into the Punjab. The
army of Peshawar had reached Lahore to attend the marriage of
Kanwar Nau Nihal Singh and S.Hari Singh Nalwa was ill. The
Dogras particularly Dhian Singh sent to Kabul the intelligence of
insufficient forces at Peshawar and the illness of S.Hari Singh Nalwa.
Observing the situation Dost Mohamed Khan made an attack on the
fort of Jamraud. On 15th April 1836 A.D. he despatched from Kabul
his 5 sons, numberless irregulars and an army of 30,000 soldiers led
by Amir Akhun Zada, Mullan Mohammed Khan and Zareen Khan

664
Aljbegi while the chief Administrator of this campaign was Naibul-
Saltnat Mirza Sammi Khan. This army reached Lundikhana on 24th
April 1836 A.D. The spies kept informing Hari Singh of the
movement of the army of Kabul. He kept sending the news to the
Lahore court, he himself being ill, so that the army of Peshawar
might be sent back at the earliest. But Dhian Singh Dogra concealed
all these letters and did not let the Maharaja Sahib know of it. AS a
consequence S. Hari Singh received no military reinforcement in
time. The fort of Jamraud was attacked on 28th April 1836 A.D. At
that time Mahan Singh Mirkotia with his detachment of 1800 soldiers
was present inside the fort. The Pathans made a forceful attack but
the singhs inside the fort fired at them, and there were heaps of their
dead bodies. On 29th April i.e. the next day Sammi Khan invaded the
fort with heavy artillery. By the time of evening a cleavage was
caused in the western wall of the fort. Fighting came to a close on
account of the night.
The next day S.Mahan Singh held a meeting of all the chiefs
to prepare the plan of the battle. The first urgency was to block the
cleavage in the wall by stuffing earth filled gunny bags. Secondly it
was important to send a message to S.Hari Singh Nalwa. This second
job Bibi Harsharan kaur took upon herself. Bibi Harsharan Kaur
while fighting the enemies reached Peshwar after mid-night. He
ordered his army to move to the side of Jamraud immediately.
The Physician had forbidden him to go to the battle field,
saying that the nation yet needed his life. He replied, "The nation
needs it that is why I am going there to sacrifice my life for the
sake of panth. If the dignity of the panth is maintained it will
produce thousands of Hari Singh Nalwas. But if the panth is
disgraced millions of Nalwas will become puppets in the hands of
the enemies. I want to live and die for the dignity of sikhism."
Peshawar at that time had about 5000 soldiers leading whom he
moved towards Jamraud. At this time he wrote a letter and sent it
alongwith the letter from S. Mahan Singh Ji through a fast camel
rider to Maharaja Ranjit singh. This was the last letter from S.Hari
Singh Nalwa but it is a pity that letter also did not reach the
Maharaja. Dhian Singh Dogra concealed this letter also like the

665
earlier letters. S.Hari Singh Nalwa alongwith his force of 5000
soldiers reached the Hari Singh Burj during the night. He sub-divided
his army into three parts, the first part under S. Amar Singh Khurd
Majithia, the second part Under S. Nidhan singh Panjhatha and the
third under his own command. With the day dawn S.Hari Singh
Nalwas force suddenly and violently attacked the Pathan army from
three sides. The sudden attack caused a confusion among the Pathans.
The singhs in the fort also came to know that S.Hari Singh Ji Nalwa
had reached the field of battle. They started firing their guns from
inside the fort. There was a rumour among the Pathans that S.Hari
Singh Nalwa was the word of warning saying, "Haria Ragle Haria
Ragle" they fled the field. S.Hari Singh Nalwa could see the division
of the armies of Naibul-Saltnat Mirza Sammi Khan and Akhunzada
Mohamed Khan before him. These divisions were famous for their
valour. Mirza Sammi Khan came face to face with S.Hari Singh
Nalwa and he gave a blow to him. S.Hari singh Nalwa dodged that
blow and made such a counter-attack that the armour of Sammi Khan
was pierced and he fell on the ground, in a wounded condition. With
a great difficulty his soldiers extracted him from the battle field and
fled with him. Now the three groups of Sardarji's army put the Pathan
army to flight. By the evening the entire Pathan force left the battle
field.
S. Nidhan Singh Panjhatha pursued the Pathan force beyond
Khybar pass. The group of S.Hari Singh Nalwa followed in order to
help him. By this time the darkness of night had started spreading.
S.Hari Singh Nalwa was yet at the short distance from the khyber
pass when a bullet was suddenly fired near the sarkamar rock. This
bullet hit his body guard S. Ajaib Singh who fell from his horse and
was martyred. Seeing this S.Hari Singh suddenly halted. In the
meanwhile two more bullets were fired which hit the Sardarji. These
bullets had been fired by a Pathan who was within his group and who
was caught and murdered by the singhs.
So it become very clear that the Dogras had hatched a
conspiracy to kill S.Hari Singh Nalwa. Their men had infiltrated the
Khalsa army and martyred Sardar ji fraudulently. The wounds of
sardar ji were deep due to which his condition became serious. As he

666
also had a high fever. He dressed his wounds tightly with the waist
band and reached the fort. S.Mahan Singh very carefully dismounted
him from the horse and made him lie down in a separate tent. The
surgeons carefully removed the bullets from the body. But the pieces
of his armour which S. Hari Singh Nalwa was wearing broke under
the shock of the bullets and went deep into his blood vessels and
could not be extracted by the surgeons. They stitched his wounds
which stopped bleedings from his body but the pain was persistent.
Seeing his last time approach he instructed S.Mahan Singh not to leak
out the news of his martyrdom till reinforcement reached from
Lahore. S.Mahan Singh very sensibly acted upon this instruction.
After this instruction S.Hari Singh greeted with the entire Khalsa
panth with the slogan of victory and breathed his last on 10th April
1837 A.D. at an age of 46 years.
Though the Khalsa carried the day in this battle a great
General parted from the Khalsa forever. The whole army was
overwhelmed and stunned with grief. This was the last encounter
of the Khalsa with the Pathans. Thereafter India has never been
invaded by Afganistan. Here it is significant to mention that after
this day no new territory had been annexed by the Khalsa
empire.
S.Hari Singh Nalwa had married two times and the names of
his wives was sardarni Raj Kaur and Sardarni Desan Kaur.

667
 Desent of Sardar Hari Singh Nalwa
Haridas Singh (martyrdom-1762)
Gurdial Singh (Demise- 1798)
Sardar Hari SinghNalwa ( 1791-1837)

S. Gurdit Singh S. Jawahar Singh A daughter who S. Partap Singh A daughter who S. Arjun Singh
(demise 1882) (demise 1877) was married in (demise 1854) was married in (demise 1848)
Nagar Kotli Nagar Gharjakh
Fakir Chand near Gujjranwala

S. Icchra Singh S. Sanpuran Singh

(demise 1908) (demise 1874)

S. Bahadur Narian Singh S. Kartar Singh

(demise 1884) (demise 1868)

Kartar Singh Mool Singh S. Bahadur Balwant Iqbal Singh S. Sant Singh S. Bakshish Singh S. Balwant Singh S. Inder Singh
(demise 1896) (demise 1897) Singh (E. 1894) (E. 1895) (E. 1895) (E.1901) (E. 1911) (E. 1914)

S. Surjit Singh Jasbir Singh

( E. 1935) (E. 1934)

Kuldip Singh Amarjit Singh Paramjit Singh Satvinder Harvinder Singh Son name
(E. 1923) (E. 1928) (E. 1928) Singh(E. 1928) (E. 1931) not given
(E. 1936)

668
Sardarni Raj Kaur given birth to two sons while Sardarni Desan Kaur
had two sons and two daughters.
The names of the sons of Sardarni Raj Kaur were S.Gurdit
Singh and S.Jawahar Singh.
The names of the two sons of Sardarni Desan Kaur was
S.Partap Singh and Arjun Singh. One of her daughters was married
to S. Ganda Singh of Kotli Faquir. The second was married to S.
Ghanayya Singh Parjakhia Near Gujranwala.
After the death of S. Hari Singh there was a domestic dispute
among the sons of S. Hari Singh Nalwa regarding the distribution of
property. S. Partap Singh and S. Arjun Singh, the sons of Sardarni
Desan Kaur occupied the extremely beautiful bungalow at
Gujranwala. While S. Gurdit and S. Jawahar Singh the sons of
Sardarni Raj Kaur took the town of Gujranwala into their possession.
When Maharaja Ranjit Singh came to know of this dispute he
confiscated the entire property of the sons of Hari Singh. This
property included twelve villages/towns 1 Haripur Hazara, 2.
Pakhali, 3. Dhamtor, 4. Khanpur, 5. Kolra, 6. Kachhi, 7. Bannu, 8.
Kalarkahar, 9. Noorpur, 10. Mitha Tiwana, 11. Chilayaar, 12.
Gujranwala area. The annual revenue of these villages/ towns were
Rs. 8,53,000/-
In return for this, the sons of S. Hari Singh were granted
annual pension as under:-

1. S. Partap Singh - Rs. 5400.00

2. S. Arjun Singh - Rs. 6500.00
3. S. Jawahar Singh - Rs. 5500.00
4. S. Gurdit Singh - Rs. 2200.00

The area of Gujranwala was given to Misr. Beli Ram, the area
of Haripur was given to Tej Singh and similarly the remaining areas
also distributed among different chieftains. Rupees 3 lacs which S.
Hari Singh had kept with the jewellers of Amritsar, Lal Narsingh
Dass as Trust was confiscated, S. Jawahar Singh who was assisting
Maharaja Ranjit Singh in every campaign was given Tualaka Khan

669
Donah as an estate, Similarly his other brothers were also given an
annual estate worth Rs. 40,000/- each. S. Jawahar Singh continued to
serve the Sikh Panth as before. Then for some time during the years
1843-44 A. D. He remained in the army of the Sant Sipahi Baba Bir
Singh Bungsi in the year 1845-46 A.D. during the first Anglo-Sikh
war he along with his brother Arjun Singh fought against the
Britishers in the army of Raja Sher Singh and S. Chattar Singh of
Attari. In the year 1848-49 A.D. During the second Anglo-Sikh war,
both Jawahar Singh and Arjun Singh displayed the feats of their
velour at the battles of Chillianwala, Gujrat etc. against the English.
After the Britishers won the war S. Jawahar Singh was arrested,
brought to Lahore and confined to the mansion of S. Gulab Singh
Kalal. When Brigadier Campbell attacked his Bungalow at
Gujranwala he fled some where. The Britishers put both these
brothers on the list of the rioters and their entire property was
confiscated. S. Arjun Singh breathed his last in the year 1848 A.D.
But the property of his other brother Partap Singh was not
confiscated because he had, for some or other reason, not participated
in the war. In the year 1849 A.D., the English released the other sikhs
from the prison. In the same way S. Jawahar Singh was released from
the prison and was enrolled as a Hawaldar in the British army. S.
Jawahar Singh Nalwa went to Burma. Lucknow, Befure, Kalpi,
Kanpur etc. alongwith his regiment and displayed his bravery in 18
battles. For this the British Government gave him as a reward annual
estate worth Rs. 12,000/- and the title of S. Bahadur in the year 1849
A.D. In the year 1862 A.D., he was appointed The Honorary
Magistrate of Gujranwala. He breathed his last in the year 1877 A.D.
The British Government granted pension and estates to other sikh
chiefs also. In the same way both the wives of S. Hari Singh Nalwa
were granted annual Pension for their livelihood as under:

1. Sardarni Desan Kaur Rs. 800.00 per year

2. Sardarni Raj Kaur Rs. 700.00 per year

S. Partap Singh and S. Gurdit Singh expired in the year 1854

A.D. and 1882 A.D. respectively.

670
 Jathedar Godar Singh Nihang,
Badshah Multan No. 2

"The trial of Diwan Mool Raj" was edited by Shri Sita Ram
Kohli M.A., Deputy keeper of Records of Punjab Government under
the number record office monograph No, 14, Lahore in May 1931
A.D. This was published by the Language Department of Punjab
Government in the year 1971 A.D. This book provides detailed
information about the trial of Diwan Mool Raj Governor of Multan
and the trial of Godar Singh Mazhbi Sikh Nihang. This is very
famous cases in the history of North India. The entire information in
this article has been taken from that book.
Maharaja Ranjit Singh had conquered Multan in the year
1818 A.D. and merged it with his empire. At that time the Province
of Multan included districts of Multan, Jhang, Dera Ismail Khan,
Dera Gazi Khan, some areas of district Mianwali and some other
small states. This province had initially remained a source of trouble
for Maharaja Ranjit Singh, Diwan Sawan Mal was appointed The
Governor of Multan in the year 1821 A.D. He carried on the
Governance of this province for 23 years i.e. upto the year 1844 A.D.
Sawan Mal was a great scholar of Arabic and Persian and working
very hard he made Multan a prosperous province. Sawan Mal had
been injured with the bullet of a prisoner and expired on 29th
September 1844 A.D.
In October 1844 A.D. his son Mool Raj was made the
Governor of Multan, The annual income of this province was Rs.
35,00000/- out of which he passed on Rs. 23,00000/- to the Lahore
Government. The families of Dhian Singh Dogra and Sawan Mal had
been at logger heads for some time. Raja Hira Singh the son of the
Dhian Singh Dogra was an influential person at the Lahore Court.
Therefore, he raised the tribute of Multan from 23,00000/- to
30,00000/- rupees. After the death of Raja Hira Singh his son
Jawahar Singh decreased this tribute to Rs. 18,00000/-.
During this while the khalsa Court was at war with the
Britishers from 1844 A.D. to 1846 A.D. On the conclusion of the war
in 1846 A.D. Raja Lal Singh was made the Prime Minister of the

671
Lahore Court. Raja Lal Singh also had old hostility against Diwan
Mool Raj. Therefore on the pretext of getting the arrears of revenue
he made an attack on Multan. A very fierce battle ensued but the
forces of Raja Lal Singh could not face the Ranghreta forces of
Multan. After this defeat Raja Lal Singh returned to Lahore. Raja Lal
Singh called Diwan Mool Raj to Lahore but he replied that he would
not come to Lahore without an assurance of good conduct from the
Resident Major Henry. After an assurance from Major Henry Mool
Raj accompanied Dina Nath to Lahore. Raja Lal Singh asked Diwan
Mool Raj to make a cash payment of Rs.20,00000/- and quit the
district of Jhang. On 22nd December of 1846 A.D. as per the
conditions of Bherowal Treaty the administration of Lahore Court
was handed over to a Council of Regency based on 8 Generals. The
Resident started listening to appeals against the decisions of district
administration. Which led to the loosening of Mool Raj's grip on
administration and to limitation of his powers. Karam Narian the
brother of Mool Raj got displeased with the latter and came to
Lahore. Due to which Diwan Mool Raj was left alone. Tired of it all
Diwan Mool Raj resigned as Governor of the province and his
resignation was accepted on 24th March 1848 A.D. Kahan Singh
Maan was made the New Governor of Multan in his place and to run
the administration of that province to British officers Mr. Wanz
Agnew and Lt. Andrson were sent to Multan by Sir Curie. S. Kahan
Singh Maan accompanied by the two British officers along with 1500
horsemen, 2 companies of Gorkha army and Six guns reached Multan
on 18th April, 1848 A.D. They encamped at the open space of the
Idgah. A meeting was held in the morning and another in the evening
with Diwan Mool Raj in which it was decided that the charge of
administration would be taken after the inspection of the fort. At the
fixed time when the inspection started one of the soldiers of Diwan
Mool Raj named Amir Chand attacked Mr. Agnew. He fell down
from the horse but was able to reamount it and attacked Amir Chand
with his hunter. From the other side, Amir Chand too drew his sword
and after hitting Andrson two or three times he ran away. Mool Raj
ordered Bhagwan Dass to arrest and present him. Diwan Mool Raj
himself rode his horse and went towards Aam Khas. Lt. Andrew also

672
hurriedly ran towards the ldgah where both Andrson and Agnew were
murdered.
The above story has been taken from the proceedings of the
cases against Diwan Mool Raj and Godar Singh which speaks of the
Government's point of view. The real incidents according to the eye
witnesses in the case are as under:
S. Kahan Singh Maan and the British officers reached Multan
with a huge force. There they threatened Diwan Mool Raj to hand
over the charge immediately. Diwan Mool Raj said that he would get
the papers of the charge readied and send them there after a short
while. When he did not return for quite some time they attacked the
fort. When the forces of Multan came to know of all the details they
came out to face the British Officers in full preparation. When the
army of the mazhbi sikhs came to know of it they took up their arms.
A fierce battle followed. The British officers and S. Kahan Singh
Maan advanced towards the fort under the shelter of the gun-fire, but
disregarding these guns the mazhbi sikhs advanced at a lightning
speed and came face to face with the Britishers. Bhai Godar Singh
Nihang Ranghreta crossing all the security lines of the Britishers
entered their tent. He severed the heads of Awan Agnew and Andrson
picked them on his spear and came out of the tent raising slogans of
victory. When the British forces observed this happening, they fled
the field of battle. The army of Jathedar Godar Singh Ranghreta
pursued them and killed many of them. Diwan Mool Raj carried the
day. The forces of Multan came by a heavy stock of ammunition.
According to the witnesses in the case of 'Trial of Mool Raj' it is
proved that it was the mazhbi Ranghreta sikhs who had challenged
Mool Raj not to hand over the khalsa domain to the Britishers in this
manner. That is why Diwan Mool Raj decided to fight. This decision
led to a fierce battle between the two armies. The poet Sobha
described this happening in his 'Var of Bloch Multan' (which was
written in 1848-49 A.D.) as under:-

The Britishers left no stone unturned

and came to attack Multan
The Hindu and Sikh soldiers girded up their loins

673
 and advanced with their guns.
They took aims and fired shells from their guns
The Britishers demolished the guns of the singh
and smashed Gulandaz."

Godar Singh Ranghreta had killed Awan Agnew and Andrson

after the fierce battle. The English fully occupied Punjab in March
1849 A.D. Both Diwan Mool Raj and Godar Singh were prosecuted
for the murder of these two British officers which are called "Trial of
Diwan Mool Raj" and "Trial of Godar Singh" respectively.
The verdict in these cases was announced on 31st May 1849
A.D. in the Diwan-I-Aam of the Lahore Court The following were
the members of the Commission of Enquiry :-

1. Mr. C.G. Mansel, The President

2. Mr. R. Mintgumri, A member of the Civil Services.
3. Lt. Col. Pemmi, A second member of the second Bengal
European Regiment.

The Counsel who presented the Government's point of view

was Mr. Loring Bawring who was an Assistant in the Board of
Administration.
The Counsels for the defence of the accused were Captain
Hamilton Deputy Commissioner and Lala Girdhari Lal Advocate.
All the proceedings of the case were written by Captain J.H.
Wake field in English and by Maulvi Raja Ali in Punjabi. In this trial
11 witnesses appeared for prosecution and 10 witnesses for the
defence of the accused. The proceedings in this case started on 31st
May 1849 A.D. and were completed on 22nd June 1849 A.D. Diwan
Mool Raj was initially sentenced to death but later on his punishment
was changed to imprisonment for life. When Diwan Mool Raj was
being taken to the Andemans he died of illness at a place called
Baksar on 11th August 1851 A.D. at the age of 36 years.
Besides Diwan Mool Raj Jathedar Godar Singh was
proceeded against for the murder of these two officers, which is
known as the "Trial of Godar Singh". This case was presented to a

674
Special Military Commission under the instructions of The Governor
General of India as per the Government of India Letter
No: 96 dated 19th February 1849 A.D. The proceedings of this case
started on 2nd March 1849 A.D. and concluded on 5th March 1849
A.D. This case was heard at the site of Mess house, First Regiment
Cavalery Lahore. Godar Singh was sentenced to death in this case.
The following were the members of the Special Military Commission
:-

1. Major S. Poole, who was a Lancer in the First Cavalery/ Light

Regiment as the president.
2. Captain W. Poorv Ninth Regiment, as a member.
3. Captain W.F. Kurtis, First Regiment Light Cavalery (Lancer),
as a member.
4. Captain W.C.C. Hughs, Fourth Regiment N.I.. (Rifles) as
member.
5. Subedar Major Akas Singh, Fourth Regiment N.I. (Rifles), As
member.
6. Subedar Major Kunia Singh, Fourth Battalion Artillery, as a
member.
7. Col. Subhan Khan Lahore A Member from the Civil Services.

In this case Lt. Hughs James, Deputy Collector and

Magistrate of Sukkar and The Judge Advocate organised the
proceedings of the Court and complete proceedings were presented to
the Court in translation. Gainda Rai the Copy-Writer translated it into
Punjabi. Godar Singh himself fought this case . Godar Singh
Ranghreta was accused of the murder of Mr. Agnew and Mr.
Anderson. The evidences given by various witnesses in this case will
be described in detail which will provide beautiful glimpses of
patriotism and love of the panth among the mazhbi sikhs. The
complete statements of the witnesses have not been given; only a few
extracts have been reproduced.
Wazir Ali, Prosecution witness No.1 in the case of Godar
Singh gave the following statement:

675
 "When the sun set and it was dark all around I heard
the shrieks (victory slogans) of the advancing crowds.
These people included army men, employees and
mixture of the people. They entered the Idgah. This
was a horde of the mazhbi sikhs who were the men of
Akali Phula Singh. The prisoners also were included
among them."

In the discussion this witness was asked, if he had ever seen

the accused ever after this incident. His reply was:

"Yes, I was earlier imprisoned in the mazhbi lines. At

that time I had seen the accused many times. He used
to ride the horse of Agnew and used to hold an
unsheathed sword in his hand. He had said to me
once, "O Munshi, I shall eliminate all the Europeans
upto Calcutta."

Wazid Ali Khan, Prosecution Witness No.1 talks about the

dress of the mazhbi sikhs at that time and gives an identification mark
of Godar Singh:

"The guns were being fired from the fort. Ahead of all,
there were about 100 persons who donned iron rings
on their heads. Besides them were Harbhagwan Singh,
Didar Singh and Jaimal Singh who were officers of
Mool Raj's army. The invading crowd came in.
Among them there was a person whose name was
Godar Singh, as I discovered later."

Ramji Mal, Prosecution Witness No.2 gives his evidence as

under:

"I know the accused. It happened on 20th April 1848

A.D. that at the time of evening the accused led a

676
 crowd and came in order to murder Agnew and Lt.
Andrson in Idgah near Multan. The accused had an
uncovered sword in his hand and he asked Agnew why
he had come to Multan. He also told him to get
converted to sikhism. Agnew replied that he was an
attendant to Maharaja Dalip Singh and he had come
there at his instance and therefore he should not be
murdered but after that the accused attacked him with
his sword and he fell back on his bed behind. The
accused there after severed his head. Ramji Mal was
asked if he had ever seen Godar Singh thereafter and
he replied:-
"Yes on the next day i.e. 21st April I saw him at
the Mausoleum of Shamstabrez where I too was hiding.
He had tied Agnew's pistol with his waist-band and he
was riding one of Agnew's horses holding an
uncovered sword in his hand. He asked me where the
attendant of Agnew's horses was. He wanted to keep
him in his employment. I told him that I did not know.
There upon he said to me that I too was a servant, he
advised me to accept the employment of Mool Raj,
failing which he threatened to severe my head as he
had severed the heads of my officers.

Bansi Dhar Prosecution Witness No:3 gave the following

statement:-

"The next morning I saw the dead body lying at the

gate. When I went to the Aam Khas I saw the accused
holding the head in his hands and standing before
Mool Raj. Mool Raj gave him an elephant as a reward
but he did not accept it. Then Agnew's brown coloured
horse and his pistol were given to him. He was given

677
 some money also which he accepted. This pistol he
always kept tied around his waist."

Bansi Dhar was questioned if he had ever afterwards seen

Godar Singh and he answered:

"Yes I have often seen him riding Agnew's horse and

flaunting Agnew's pistol around his waist and holding
an uncovered sword in his hand. The children of the
town followed him and called him the Badshah. For
about 3 or 4 months I was on the flight because they
did not know that I was an ally of Agnew. Later on
Ranjit Rai caught hold of me and deprived me of
everything."

When Bansi Dhar was questioned how he had recognised the

accused when he was standing in front of Mool Raj holding the head
of Agnew, he replied:

"I was observing through the seams of the curtains and

a crowd of some people entered there. This crowd was
being led by a mazhbi sikh who said to Agnew 'You
rogues, why have you come here? It is not a child's
play to capture the fort. Agnew said that he had come
there on the invitation of Mool Raj and under the
instructions of Maharaja. Take me to Mool Raj,
whether you want to kill me or to let me go'."

Kahan Singh Maan had been made a prisoner in the garden of

Aam Khas. The Godar Singh said to Kahan Singh,

"Take hold of the head of your son-in-law whom you

had brought for an invasion." Kahan Singh stood up
and began to cry."

678
 I had recognised him because his hands were turned inside,
when he had killed Agnew I had seen his hands and he possessed
Agnew's pistol. The people of Multan had accepted him as the king
No.2 of Multan. The Mazhbi who had severed the head of the English
men went through the bazaars or the military lines with an uncovered
sword in the hand and riding Agnew's horse, he was followed by
many children who greeted him with "Wahe Guru Ji Ka Khalsa Wahe
Guru Ji ki Fateh." They had accepted him as the second king of
Multan.
After listening to the statements of prosecution and defence
witnesses, the Special Military Commission pronounced the
following verdict:-
"The Commission sentences Godar Singh mazhbi Nihang, a
resident of Multan, district Multan, the State of Punjab to be hanged
till death. In this respect the decision regarding the time, place and
date will be made by the Hon'ble Governor General of India."

Sd/-
Multan A, Poole Major
5th March, 1849 A.D. First Lancer's, President

This way this great son of the Punjab was hanged by the
British Government. But the statements of the prosecution and
defence witnesses show that Godar Singh considered the arrival of
the English against the panth and the sikh rule. They also reveal the
patriotism and nationalism of the mazhbi sikhs of that time. Donning
an Iron ring on the head was a distinctive identity in their dress.
Wazir Ali Khan, the prosecution witness No.1 stated that Godar
Singh Ranghreta always created personal problems but he was never
tempted by any money, wealth or property. That is why he was called
a Nihang also. As is evident from the above statement of Bansi Dhar
the people of Multan were heartily impressed by the bravery of Godar
Singh, and had accepted him as King No.2 of Multan. Bhai Godar
Singh Nihang singh laid down his life for the high morale of the
khalsa and presented an epic of patriotism, nationalism, courage and

679
unusual fearlessness, which is unforgettable. But it is a pity that no
body has ever observed his martyrdom day.

Raja Tara Singh Gheba ji (1764-1807 A.D.)

Out of the 12 misls of the singhs, misl Nishania comprised
Mazhbi Sikhs and khatris. One of these misls was named Dallewalia.
The founder of this misl was Gulab Singh Khatri who had a grocery
shop at the village Dallewalia or Boora took his place and ruled for
36 years. S. Niranjan Singh Aarifi, the historian gives the following
information about the earlier life of S. Tara Singh Gheba :-

"Tara Singh Gheba was a Ranghreta Sikh of the Rajput

origin. He was yet very young when his old father had
put him at his own place to tend the cattle of the land
lord. As a cattle man he got from all the landlords
grains after every six months which sustained the
livelihood of his family. Since the grains were not
enough to sustain the family throughout the year, Tara
Singh Gheba had to sleep hungry many a time.
Necessity is the mother of invention. A hungry person
always finds some mode or method to satisfy the
hunger of his stomach. Gradually his dependence on
grins came to an end and every day he used to suck the
milk of some buffalo. This way in a few days Tara
Singh grew into a tall youngman. The hard work
developed his body into agile and handsome and his
muscles became attractive.
One day Gulab Singh Dallewalia caught sight of
this youngman, and he was astonished to look at him.
He persuaded him to join his misl and giving him a
horse from Iraq he made his co-rider. Tara Singh soon
became very popular in his misl. The other misls also
came to know of his bravery. Consequently every

680
 misldar began to enjoy his company. (Ranghretian da
itihas page 520)

His domain expanded from Dera Baba Nanak and Rahon on

the eastern bank of the Ravi to western bank of the Satluj. His capital
was Rahon and here he had constructed a strong fort.
Hussain Khan the ruler of Kasur forcibly kept a pretty
Brahmin woman at his house. The Brahmins of Kasur came to the
court of the panth crying and wailing. The chieftains of the Bhangi
misl in co-ordination with S. Gulab Singh Dallewalia attacked kasur.
Tara Singh Gheba too joined this campaign. They killed Hussain
Khan the ruler of Kasur and sent the Pandit's wife respectfully to her
house. The city of Kasur was plundered. In addition to an equal share
of the booty, Tara Singh got ornaments worth Rs. 4 lac in the bargain.
After attaining this wealth he got all his near relatives baptised and
made them join his misl. In order to supplement his power he got
choudhary Guhar Dass of the village Gug situated on the western
bank of Satluj, who was a powerful person of the area, baptised and
made him join his misl. The misl of Tara Singh Gheba had, in
addition a fighting force of 1000 horsemen and footmen.

Conquest of Sirhind
Though Banda Singh Bahadur had completely ravaged the
city of Sirhind, it had again flourished. The Singhs again invaded
Sirhind and destroyed the town completely this time. This attack led
to the victory of the singhs and Tara Singh Gheba came by a lot of
wealth and money.

Capturing of Fatehabad
While returning from Sirhind he invaded Fatehabad and
captured it after an ordinary encounter. In the meanwhile he enrolled
7000 more horse-riders in his army. This way he developed his
domain into a mighty reign.

681
 A combat with Adeena Beg
Adeena Beg sent his Diwan Bishamber Dayal with a very
large force to attack Rahon in order to crush the increasing power of
Tara Singh Gheba. Diwan Bishamber Dass was killed in a fierce
battle. Tara Singh Gheba constructed a strong fort at Rahon, declared
it as his capital and started ruling independently.

A Victory over Jodh Singh Ramgarhia

Sansar Chand, a hilly chieftain, carried tales to Jodh Singh
Ramgarhia and made him attack Rahon. After 20 days fighting Jodh
Singh Ramgarhia laid down arms and fled the field.

A Clash with Maharaja Ranjit Singh

Maharaja Ranjit Singh sent a large force in order to crush the
increasing power of Tara Singh Gheba but this force suffered heavy
losses and returned.

Invasion of Dadapur
The ruler of Dadapur was very tyrannical, extremely bigoted
and unjust. The complaints against him were frequent. Therefore one
day Tara Singh Gheba invaded Dadapur. After a small skirmish the
ruler of Dadapur fled the field of battle but Tara Singh Gheba chased
him and put him to death.

The Death of Tara Singh Gheba (1807 A.D.)

Maharaja Ranjit Singh ji had developed cordial relations with

Tara Singh Gheba. When Maharaja Ranjit Singh attacked
Naraingarh, Tara Singh Gheba also accompanied him. In the battle
that ensued Tara Singh Gheba was killed. But there was a rumour

682
among the people that Maharaja Ranjit Singh had killed Ghebe
fraudulently.

Maharaja Ranjit Singh's Invasion of Rahon

After the death of Tara Singh Gheba Maharaja Ranjit Singh
resolved on merging Rahon in his empire, just as earlier also he had
annexed many small states into his domain.
Accompanied by Maharaja Fateh Singh Ahluwalia he reached
Rahon and sent a message to queen Rattan Kaur Gheba that he had
come for condolences and so the gate of the fort might be opened.
But sensing his evil intention queen Rattan Kaur refused to open the
gate. Maharaja Ranjit Singh ordered bombardment of the fort. Rani
Rattan Kaur Gheba responded to the bombardment in a proper way.
This way the fighting continued for many days. At length Maharaja
Ranjit Singh bribed the gate-keepers of the fort, got the gates opened
and his forces entered the fort. The forces of Gheba continued
fighting but at last the Maharaja was victorious and he captured the
fort. He appointed Ganda Singh Safi the ruler of this place. Tara
Singh Gheba's two adolescent sons Jawanda Singh and Chanda Singh
were presented to the Maharaja. Ranjit Singh granted an estate of two
villages in their name to meet the expenses of their upbringing.
This way Tara Singh Gheba's rule came to an end. Despite a
lot of research about Rani Rattan Kaur and her children no reference
has been found.
Tara Singh Gheba was very kind and amiable ruler. He had
passed his days in poverty since the time of his ancestors. At that
time it was not a usual thing for a cattle man to become a king. He
was very brave and capable. Justice and impartiality were the two
traits of his governance. He had a firm faith in Guru Sahib and the
holy Guru Granth Sahib. Before setting out on any campaign he used
to make a prayer. Any body had to be baptised before joining his
misl. He had got all his relatives and friends baptised and made them
join his misl. A detailed account of it is available in Sardar Niranjan
Singh Aarifi's Great work "Ranghretian da Itihas."

683
 ABSTRACT

O' zauq love has straightened all your ruffles

For a long time you had desired to be straightened.
Zauq the famous urdu poet had seen a dream in the above
couplet, that he had got the human form but it had its angularities. It
had some complexities which could not be observed with a naked
eye. It is very difficult to remove such complications. This truth
applies to the ruffles created by the Aliens on the Nagvanshies. The
adulteration made in the Philosophy, spirituality and social and
political vision of the Nagvanshies made by the aliens caused such
deformities that their original form has become difficult to see. But
the time is very powerful and when its wheel turns it sifts the truth
from falsehood. Such circumstances are occasioned as rehabilitate
the original form. The Geographical situation of India which existed
about 4000 years ago was completely different from the present one.
During these 4000 years there were numberless political up-heavals.
These revolutions coloured, deformed and misshaped the activities of
the Nagvanshies with their own civilization, culture, philosophy and
literature. But the truth never dies and comes up at last. Cruelty,
oppression, injustice and suppression largely changed the human
mentality. To find out truth and to present bright aspects of life in this
turmoil is an impossibility. Some body should ask the Nagvanshi
rulers who had been enslaved, trampled and scorned during this
period as to how their life suffered during this period of oppression.
Who can recollect the wails and cries of these people scattered during
this time? They have been destroyed in the dust of time. But
sentiments never die, they keep taking shelter in the true hearts.
When were introspect and make a study or analysis of the self and try
to measure ourselves with the yardstick of revolution, it sends creeps
down our spine. To express the truth of the historical event entangled
in the cycles of time is like climbing Everest.
By the blessings of the Almighty I too, cherished a dream,
like Zauq Sahib, to make an attempt to investigate the history of
Nagvanshies. I have not been able to scale those heights or to delve

684
into the depths which are the domain of the scholarly people. I have
done this job zealously. This is not my profession but undoubtedly I
have come and am coming across such people in my life as have
suffered the heat of manuistic mentality. Those people have
experienced being torched by hatred and oppression, and my services
are dedicated to them. I have tried to find out the connections in the
works of famous Nagvanshi scholars and leaders, Maharishi Balmiki,
Rishi Ved Vias, Shukracharia, Rishi Sukhdev, Bhagwan Shiv and his
son Ganesh and other contemporary scholars which are mutually
linked and have parallel coordination end to end. I cannot say
whether my work will be standard or acceptable. This can be decided
only by the readers or the scholarly persons. But I have fully tried to
reach the significance of reality.
Though the work named "Guru Ke Bete" is directly and
mainly connected with the current of the Sikh History, yet I have
tried to ascertain the anscetral background of the sons of the Guru. To
a great extent I have been successful but I feel no hesitation in saying
that a number of aspects, facts and incidents might have remained
hidden and have not come into my ken. Maharishi Balmik had a
spiritual link as a teacher with Shri Ram Chander's sons Lav and
Kush. The same instructions, injunctions, philosophy, culture,
morality and vision have passes on and developed from generation to
generation. All this reached their successors the Bedis and the Sodhis.
The knowledge of formless God is immortal, unlimited and infinite,
and it can not be described in any way. Numerous political cheat have
tried to defile this truth but they have failed. Sanskrit language ceased
to be a language of the people. As a language it was confined to the
scholars and the Rishis and its study was forbidden by the followers
of Manu and the writers of samritis. The backward Nagvanshis were
not allowed to study the Vedas, the Puranas, the Mahabharat, the
Ramayana, the Geeta and other sacred books. The ancient ancestral
heritage was buried under the dust of time. This inheritance had
appeared on the soil of truth when Guru Nanak Dev ji was born on
the land of the Punjab. The backward saints, seers, the gurus and the
sufis etc. tried to revive the ancestral philosophy and sacrificed their
life for it. They were insulted by the society and were thrashed but

685
they did not give up their ideas. In reality they are the same
Nagvanshi people who made sacrifices and given the proof of their
loyalty by fighting shoulder to shoulder with the founders of the
sikhism, by speaking truth and by maintaining the humanistic value
of camaraderie and principle of "All men are the sons of the same
Almighty God." The consequence was that the classes who were
alleged to belong to low castes were the same Nagvanshies who lent
strength to the Guru ji's conventions. That old spirit reappeared in the
Punjabi language. This Punjabi language is in fact the same ancient
Sanskrit language which had been developing its size by
incorporating the other languages from time to time. I have tried to
dovetail this old link.
The book named "Guru Ke Bete" has been divided into sixth
parts. I have tried to portray in the first part the struggle for co-
existence between the Aryans and Non-Aryans, the initial origin and
development of the family of Baba Jiwan Singh, their social and
political activities, their loyalty to the Guru Sahiban and their pledge
like that of the true soldiers which Baba Jiwan Singh (Bhai Jaita) had
taken for the protection of the contemporary society.
The second portion presents the ancestry, life story of Baba
Jiwan Singh (Bhai Jaita ji) the account of the battles and the
contribution made by Bhai Jaita to the growth of sikhism. Similarly
the third portion gives an interpretation of the poetry of Bhai Jaita.
The Fourth part describes the thematic artistic, stylistic and the
linguistic aspects of Bhai Jaita's writings.
The fifth portion describes the links of Baba Jiwan Singh Ji
with the Guru's establishment which shows new paths in sikh history.
The sixth portion and the last portion of this book, contains an
account of the Ranghreta scholars who rendered service to literature,
great heroes and martyrs who laid down their lives for the service of
the society and the brave singhs who made a contribution to uphold
the aims and ideas for which Guru Tegh Bahadur had got himself
martyred.
How for this attempt of mine has been successful I can not
give my judgement on. But whatever inspiration I have received from
the Almighty I have tried to represent, if any deficiencies are noticed

686
in this work and are brought to the notice of the writer he will feel
grateful to the people pointing them out. After consideration they will
be given their due place.

687
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143. "Shaheed Blas Bhai Mani Singh" Kavi Sewa Singh published
by Punjabi Sahit Akademi, Ludhiana, edition 1961 A.D.

144. "Shromani Jarnail Shaheed Baba Jiwan Singh Ji" by Col. Labh
Singh VPO Sharifgarh. Tehsil & Distt. Kurukeshetar, Haryana.

145. "Shromani Gurdwara Parbandhak Committee Da Punjah Sala

Itihas" by S.Shamsher Singh Ashok, published by Shromani
Gurdwara Parbandhak Committee, Amritsar.

146. "Shromani Sant Khalsa" monthly magzine December, 1998

A.D., published by Sant Baba Darshan Singh Dhaki Sahib
Maksudarhan Distt. Ludhiana.

147. Shromani Shaheed Baba Sangat Singh" Published by Shaheed

Baba Sangat Singh Yaadgari Trust (Regd) Jalandhar.

148. Shri Guru Granth Sahib Ji.

149. "Shri Guru Granth Sahib Ji- Tuk Tatkara published by

Language Department, Punjab.

150. "Shri Guru Shobha" Poet Senapati edited by Dr. Ganda Singh,
Punjabi University, Patiala.

700
151 "Shri Guru Dashmesh Parkash Arthat Dushat daman" by Giani
Kartar Singh Kalasswalia, published by Bhai Chattar singh
Jiwan Singh, 12th edition Amritsar.

152. "Shri Guru Gobind Singh Ji" edited by Prof. Pritam singh,
Punjabi Sahit Akademi, Ludhiana.

153. "Shri Guru Teg Bahadur Ji" by Dhanwant Singh Sital, Sital
Sahit Bhavan, Amritsar.

154. "Shri Guru Teg Bahadur : Jiwan Te Rachna" Dr. Fauja Singh,
Taran Singh, Publication bureau, Punjabi University, Patiala,
edition 1989 A.D.

155. "Hukamname Guru Sahiban, Mata Sahiban, Banda Singh Ate

Khalsa Ji De" edited by Dr. Ganda Singh, published by Punjabi
Unversity, Patiala, edition 1967 A.D.

156. "Haria Ragle" by Harnam Dass Sehrai, 1996 A.D. Language

department Punjab.

157. "Kudrati Noor" by Principal Satbir Singh.

158. Kuran Majid- Bhai Sewa Singh,Unkal Printing Press, Guru

Nanakpura Amritsar.

159. "Kalgidhar Chamatkar" by Bhai Veer Singh.

160. "Khalsa gurila jang Chalda Riha" by S.Gurdas Singh Gharu

published by Sant Ram Udasi Yaadgari Parkashak, Jagamlera
(Haryana).

701
161. "Khalse Da Sankalap - Bhai Jaita" by S.Dalbir Singh M.A.,
L.L.B. District Language Officer.

162. "Gurdham Sangrah" by Giani Gian Singh, Bhupinder a State

Press, Patiala.

163. "Gurbilas Patashahi 10" by Koer Singh published by

Publication Bureau, Punjabi University patiala edited by
S.Shamsher Singh Ashok, supervised by Dr.Fauja Singh,
edition 1986 A.D.

164. "Gur Bilas Patshahi 10" by Sukha Singh, published by

Language Department, Patiala.

165. "Gurpartap Suraj Granth" by Bhai Santokh Singh, edited by

Padam Bhushan Dr.Bhai Veer Singh, edition 1965 A.D.

166. "Guru Teg Bahadur Darshan" edited by Hardip Singh, 1971

A.D.

167. "Guru Shabad Ratnakar Mahan Kosh" by Bhai Kahan Singh

Nabha, Language Department Punjab, edition 1981 A.D.

168. "Guru Kul" by Maithili Sharan Gupt, published by Language

Department Punjab, edition Punjabi 1973 A.D.

169. "Gurmat Prabhakar" Bhai Kahan Singh Nabha, Language

Department Punjab, edition 1970 A.D.

170. "Gurmat Sudhakar" by Bhai Kahan Singh Nabha, Language

Department Punjab, edition 1970 A.D.

702
171. "Gurmat Lecture" by Partap Singh Giani, published by Khalsa
Brothers, Amritsar.

172. "Guru Teg Bahadur : Jiwan, Sandesh Te Shahadat" Editor

Dr.Taran Singh, Punjabi University Patiala, edition 1989.

173. "Guru Teg Bahadur Yatra Asthan, Parmparavan Ate Yaad

Chinh" by Dr.Fauja Singh, Punjabi University, Patiala, edition
1976 A.D.

174. "Guru Shabad Ratnakar" published by Akali Kaur Singh

Language Department, Punjab.

175. "Guru Ki Sakhian" by Sarup Singh Kaushish.

176. "Guru Ke Jhande Bunge" by Bhagat Puran Singh.

177. "Gurdham Sangreh" by Giani Gian Singh.

178. "Ganj Shaheedan Sake Chamkaur Sahib" by Hakim Mirza

Allha Yaar Khan Jogi Rehmani.

179. "Guru Teg Bahadur Varta" by S. Rajinder Singh Bhasin

Language Department Punjab, 1989 A.D.
180. "Gurdwara Gazete -December 1993" Shromani Gurdwara
Parbandhak Committee Shri Amritsar.

181. "Guru Gobind Singh Ji De Darbari Rattan" By Piara Singh

Padam.

703
182. "Guru Tegh Bahadur Varta" Language Department Punjab,
Patiala.

183. "Guru Itihas Das Patshahian" by S. Sohan Singh Sital, Sital

Bhavan, Model Gram, Ludhiana.

184. "Guru ke Bete-Baba Jiwan Singh Ji" By Karnail Singh Sahota,

Delhi.

185. "Granth Shri Gurdwara Darshan" by Giani Thakur Singh

Published by Labh Singh and Sons,1924 A.D.

186. "Guru Tegh Bahadur" by Prof. Balbir Singh.

187. "Guru Itihas" By Prof. Sahib Singh.

188. "Guru Tegh Bahadur Ji" by Balwant Singh Anand.

189. "Guru Gobind Singh Smarpan Granth" by Prof. Diwan Singh.

190. "Gurbani Path Darshan" by Sachkhand Vasi Sant Giani

Gurbachan Singh Ji khalsa, Bhinder Kalan, District Ferozepur.

191. "Gurbhari" by Principal Satbir Singh.

192. "Gurdham" by Principal Joginder Singh Atwal, Kiratpur Sahib,

District Ropar.

193. "Guru Gobind Singh Ji" by Surinder Singh Johal, Ashian

Publisher, 695, Model Town, Jalandhar City.

704
194. "Giani Kartar Singh-Siasat da Dhani" by Prof. Dharam Singh
Sahota, New Book Company Jalandhar year 1982 A.D.

195. "Guru Teg Bahadur Marg" by Dr. Sukhdial Singh-Editor,

Punjabi University, Patiala.

196. "Guru ka Beta- Itihas Shaheed Baba Jiwan Singh Ji" by Giani
Udham Singh published by Jiwan Lehar, 2 krishna Nagar,
Amritsar, year 1968 A.D.

197. "Guru Gobind Singh - Yatra Asthan, Paramparavan Ate Yaad

Chinh" by Gurbachan Singh Nayyar, Sukhdial Singh, published
by Punjabi University, Patiala.

198. "Chali Singh Ate Garhi Chamkaur" Research paper by S.

Dalbir Singh M.A., L.L.B., District Language Officer.

199. "Chamkaur Sahib Bhashai Te Sabhiacharak Survey" published

by Language Department, Punjab, 1990 A.D.

200. "Chonvi Kavita" by Sant Ram Udasi, Lok Geet Parkashan

Sirhind.

201. "Chamkaur - Mahakav" by Mohinder Singh Sarna, Arsi

Publishers, Chandni Chowk, New Delhi.

202. "Jangan - Guru Patshahan Dian" by Principal Satbir Singh

published by Shromani Gurdwara Parbandhak Committee,
Amritsar.

203. "Jagat Guru Maharishi Balmik" by Pandit Bakhshi Ram.

705
204. "Jiwan Katha Guru Gobind Singh Ji" by Prof. Kartar Singh,
Lahore Book Shop, Ludhiana.

205. "Jang Chamkaur" Giani Trilok Singh, Khalsa Brothers, Bazar

Mai Sevan Amritsar.

206. "The Daily Jag Bani" 21st December, 1992 A.D., Jalandhar.

207. "The Daily Jag Bani" dated 3rd November, 1997 A.D.,
Jalandhar.

208. "Jiwan Britant Das Guru Sahiban" published by Harbhajan

Singh Harcharan Singh Pustakan Wale Bazar Mai Sevan,
Amritsar.

209. "Jangnama" by Shah Muhammed, 1988 A.D. Language

Department, Punjab.

210. "Jagriti" issues April 1994 A.D. and November 1995 A.D.,
Information and Public Relations Department, Punjab.

211. "Jiwan Britant Guru Teg Bahadur Ji" by Prof. Sahib Singh D.
Lit, Singh brothers, Bazar Mai Sevan Amritsar.

212. "Jiwan Charitar Baba Budha Ji" by Bhai Mangal Singh

Updeshak, Chief Khalsa Diwan, published by Wazir Hind
Press, Amritsar, year 1916 A.D.

213. "Jiwani Shromani Shaheed Bhai Sangat Singh" published by

Baba Sangat Singh Khalsa Dal, Punjab, H.Q. Ludhiana written
by Gurcharan Singh Panvan.
214. "Jiwan Katha Guru Gobind Singh Ji" by Giani Kartar Singh Ji.

706
215. "Jindgi Bilas " by Sadhu Daya Singh Aarif.

216. "Jan Sahit" issue April & May 1989 A.D. Language
Department, Punjab.

217. "Trial of Diwan Mul Raj" edited by Sita Ram Kohli, published
by Language Department, Punjab.

218. "Twarikh Guru Khalsa" Part I and II by Giani Gian Singh

edited by Language Department, Punjab.

219. "Twarikh Amritsar" by Giani Gian Singh published by Darbar

Patiala, year 1923 A.D.

220. "Dasam Granth"by Guru Gobind Singh Ji.

221. "Dusht Daman" by Giani Kartar Singh Kalaswalia.

222. "Das Guru: Jiwan Te Shakhsiat" by Diwan Singh, Lahore Book

Shop, Ludhiana.

223. "Dashmesh Piar" by Karam Singh Raju Rexona Printers

Amritsar, Chandigarh.

224. "Parichai Shri Guru Granth Sahib" by Sarup Singh Alag

Ludhiana.

225. "Parchian Sewa Das" by Seva Das published by Language

Department Punjab, Patiala, edition 1978 A.D.

707
226. "Prachin Viran Te Jang Naame" edited by S. Shamsher Singh
Ashok published by Shromani Gurdwara Parbandhak
Committee Amritsar 1983 A.D.

227. "Prachin Panth Parkash" by Rattan Singh Bhangoo, Editor

Padam Bhushan Bhai Sahib Dr. Veer Singh Ji edition 1982
A.D.

228. "Panth Parkash" by Giani Gian Singh published by Language

Department edition 1970 A.D.

229. "Punjabi Veer Parampara Starvin Sadi" by S. Shamsher Singh

Ashok published by Punjabi University, Patiala.

230. "Purakh Bhagwant" by Satbir Singh.

231. "Punjab District Gazetteer Roopnagar" printed by Revenue

Department Punjab Chandigarh.

232. "The Punjabi Tribune" 19th December, 1991A.D., Chandigarh.

233. "The Punjabi Tribune" dated 21st December, 1991A.D.,

Chandigarh.

234. "The Punjabi Tribune" dated 22nd December, 1992A.D.,

Chandigarh.

235. "The Punjabi Tribune" dated 21st December, 1992A.D.,

Chandigarh.

708
236. "The Punjabi Tribune" dated 6th February, 1994A.D.,
Chandigarh.

237. "The Punjabi Tribune" dated 21st December, 1994A.D.,

Chandigarh.

238. "The Punjabi Tribune" dated 22nd December, 1994A.D.,

Chandigarh.

239. "The Punjabi Tribune" dated 5th March, 1996A.D.,

Chandigarh.

240. "Parbat Mehan" by Principal Satbir Singh.

241. "Puri Hoi Karamat" by Principal Satbir Singh.

242. "Partakh Har" by Principal Satbir Singh.

243. "Punjab District Gazetteer Amritsar" printed by Revenue

Department, Punjab, Chandigarh.

244. "Pothi Gurbilas Ki (Shri Guru Pad Prem Parkash) Shri Guru
Gobind Signh Charitar" by Baba Sumer Singh Patna Sahib
(Bihar), year 1882A.D.

245. Pishawar - Gazetteer 1884 A.D.

246. "Punjabi Pattar Kala" by S. Shamsher Singh Ashok,

Department Punjabi Patiala, year 1953 A.D.

709
247. "Punjabi Dictionary" by Maya Sigh edited by Language
Department Punjab.

248. "Preeti Lari" February, 1999A.D., edited by Poonam Singh.

249. "Fatehgarh Sahib" published by Public Relations Department

Punjab, Chandigarh.

250. "Baba Alla Singh" by Jagjiwan Mohan Walia, Language

Department, Punjab 1988 A.D.

251. "Bachittar Natak" by Guru Gobind Singh Sahib.

252. "Bala Pritam" by Harnam Dass Sehrai Jalandar

253. "Bansawali Nama Dasan Patshahian Ka" by Kesar Singh

Chhibber.

254. "Balio Chiraag" by Principal Satbir Singh.

255. "Bir Saputtar" by Giani Kartar Singh.

256. "Baba Sangat Singh Ji" published by Guru Nanak Sikh

Missionary Society Barnala, District Sanozur, by S.
Gurbakhash Singh Rahi.

257. "Bhai Jaita - Jiwan Te Rachna" by Dr. Gurmukh Singh, M.A.,

Phd. published by Literature House Putlighar, Amritsar.

258. "Bhat Wahian" Giani Garja Singh , Punjabi History

Department, Punjabi University, Patiala.

710
259. "Bhagwan Valmik" by Pandit Bakhshi Ram.

260. "Muasir-i-Aalamgiri" by Saki Mustaad Khan, edited by Dr.

Fauja Singh, published by Punjabi University, Patiala,

261. "Mehman Parkash" by Sarup Dass Bhalla, published by

Language Department Punjab Patiala, edition 1971A.D.

262. "Malwa Itihas" by S, Wisakha Singh Sant Sipahi published by

Gurmat Parcharak Singh Sabha Ilaqa Tihar.

263. "Mazhbi Sikhan Da Itihas" by S. Shamsher Singh Ashok,

published by Baba Jiwan Singh Memorial And Research Trust
London.

264. "Maha Kav Wariam Ikela" by S. Dalbir Singh M.A. L.L.B.

265. "Marad Agamara" published by Sikh Missionary College,

Ludhiana (Regd).

266. "Madh-Kalin Bharat Dian Sansthavan" by Bhagat Singh.

267. "Madh Kalin Bharat Da Itihas" by A.C. Arora.

268. "Manu Samriti" edited by Language Department Punjab Patiala

269. "Masik Likhari" Vishesh Ank, December 1992A.D., Ferozepur

Chief Editor S. Gurpreet Singh Chhabra.

270. "Missionary Lihan Ank, Ist April 1997A.D. Banga, District

Nawanshahar.

711
271. "Maharaja Kaura Mal Bahadur" by Dr. Ganda Singh, Khalsa
College, Amritsar; year 1941A.D.

272. "Mazhbi Sikhan Di Jado-Jehid" by Hari Singh Nirbhai, edited

by Baba Jiwan Singh Mazhbi Dal Amritsar, year 1945A.D.

273. "Minor Phulkian Families" published by Language Department

Punjab Patiala.

274. "Malwa Desh Rattan Di Sakhi Pothi" Khalsa Samachar,

Amritsar 1962 A.D.

275. "Maharishi Balmik Gian Sarovar" by S. Karnail Singh Sahota

Chandigarh.

276. "Yog Vashishat" by Maharishi Balmik Ji edited by Dr. Lekh

Raj Parwana, M.A. Phd., 339 Phase 6 SAS Nagar Mohali

277. "Yug Purash" by Ranbir, Dashmesh Parkashan, Chandigarh.

278. "Ranjit Singh Asli Roop" by Faqir Sayyad Vahiduddin

published by Publication Bureau Punjabi University, Patiala.

279. "Ramayan" by Maharishi Balmik Ji edited by Language

Department Punjab.

280. "Ranghretian Da Itihas" by Niranjan Singh Aarifi published by

Literature House, Putlighar, Amritsar.

712
281. "Ranghrete Guru Ke Bete - Bhai Jiwan Singh Ji" by Raj
Kumar; Research paper presented in lieu of the 4th paper of
M.A. Part II in Religious Studies of the Punjabi University;
Patiala Supervisor Dr. Balbir Kaur.

282. "RoopNagar -998A.D." by District Red Cross Society Roop

Nagar.

283. "Lectures" by Giani Kehar Singh Wairagi.

284. "Vishav Dharam Sangreh" edited by L.S. Joshi, Jodh Singh,

published by Punjabi University Patiala, edition 1998A.D.

285. "Varan Bhai Gurdas Ji" Annotation by Pandit Narain Singh Ji

Mujhangan Walm xublished by Bhai Chattar Singh Jiwan
Singh Amritsar.

286. "Veer Naik S. Hari Singh Nalwa" by S. Shamsher Singh

Ashok.

Urdu

287. "Swanih-Umri Guru Gobind Singh Ji" by Daulat Rai

Punjabi

288. Gurbilas Patshahi -6, Edited by Punjabi University, Patiala.

289. Sankhep Das Gur Katha, written by Poet Kankan, Edited by

famous Pakistani writer Sayyada Farah Adeel.

713
 Index
Agnew 48,673,675
Andarson, 49
Agya Ram (Bhai), 75, 76, 170
Anandpur Sahib, 162, 249
Ambala City, 86,139,193, 286
Agra , 38, 145
Ajmer Chand Bilaspuria, 256, 280
Aurangzeb , 97, 185, 86, 255
Alif Khan Sardar, 265, 266
Adali ji (Bhai), 515
Alatmas ji (Bhai), 520, 521, 522
Alam Singh Poet (Bhai), 307, 568
Amar Singh (Bhai), 581
Ahmed Shah Durani, 530, 535
Alla Singh (Baba), 532, 533
Ahmed Shah Abdali, 537, 538
Adila Beg, 537, 544
Anandpur Sahib 1st war, 274, 275
Anandpur Sahib 2nd war, 282
Anandpur Sahib 3rd war, 283
Anandpur Sahib 4th war, 284
Ajit Singh (Sahibzada), 297
Amritsar, 250, 488, 306
Akal Takhat Shaib, 396,541,533
Alamgir, 47, 576, 577
Ayatule Khan, 529
Banaras, 95, 128
Baghpat, 86, 193, 224
Bidhi Chand (Bhai), 140
Baghel Singh Jathedar, 194
Bunga Ranghretian Shri Darbar Sahib Amritsar, 250, 495, 496
Basali, 277, 280
Badrudin Shah, 257
Bachittar Singh (Bhai), 286

714
Beni ji (Bhagat), 502, 503
Bota singh (Bhai), 588,589,590, 591
Badan Singh (Bhai), 603, 604
Bir Singh Bangsi (Baba), 527,530, 531, 532
Boota singh Shaheed, 586
Baba Banda Singh Bahadur, 530, 589
Bajroor, 268, 269, 270
Barkhola, 543
Badani Kalan, 583
Bikanar, 606
Baba Budha ji, 64
Bahilo ji, 66
Baba Bakala, 79, 81, 98
Barnala, 603
Bilaspur, 603
Bharowal, 45
Bhangani, 255, 256, 257, 258
Bhim Chand Bilaspuria, 256, 257
Bhanbhaur, 611
Bhag Singh (Raja), 255
Bhana ji (Bhai), 525
Bhatha Sahib, 246
Bhai Kalyana Ji, Dharamshala, 72,77,164, 213
Bhagalpur, 138
Chillanwala, 49
Chandani Chowk Delhi, 154
Chaupa Singh (Bhai), 526
Chuhnia, 502, 503
Charhat Singh Shukarchaki , 537
Chamkaur Sahib, 304, 305,308
Chhachhrauli, 262
Chhote Mal, 505
Dasrath Khokhar, 45
Diwan Mool Raj, 48, 670, 671, 672
Delhi, 75, 163, 194 229
Diala (Bhai), 141

715
Daya Singh Bhai, 273, 306
Dayal Chand (Raja), 255
Dina Beg, 274, 282
Dalip Singh (Baba), 598, 599
Dasaunda Singh, 609
Dargah Mal Ji (Bhai), 519
Dayal Dass (Bhai), 512
Dana Pur, 138, 139
Deep Singh (Baba), 536, 306
Dharam Singh (Beloved one), 273, 565
Dhian Singh ji (Bhai), 307, 559
Dhanna Singh ji (Bhai), 307, 315
Dhakarh Singh (Bhai), 607, 608
Dhir Singh (Bhai), 554
Dala Brar (Bhai), 528, 529
Dhaka, 139
Fatehshah (Raja), 255, 256
Fatehgarh Fort, 262
Fateh Singh (Sahibzada), 293
Fatehgarh Sahib, 254
Fatehpur, 138
Guru Nanak Dev Ji, 64, 124
Guru Angad Dev Ji, 30, 31
Guru Amar Dass Ji, 30, 31, 489
Guru Ram Dass Ji, 30, 31, 506
Guru Arjan Dev Ji, 21,65, 66
Guru Har Gobind Shaib Ji, 32, 74, 510
Guru Har Rai Shaib Ji, 74, 80, 526
Guru Har Krishan Sahib Ji, 74, 78, 80, 526
Guru Teg Bahadur Ji, 80, 81, 166, 526
Guru Gobind Singh, 138, 162, 181, 254, 526
Godar Singh Jathedar Akali Nihang, 48, 670, 671, 672, 673, 676, 677
Gurdial Singh Ji (Bhai), 91, 92, 261
Gaggo Mahal, 70, 72, 94, 489
Gurdita Ji, 85, 141,143
Gurdwara Sis Ganj Shaib, 192, 193

716
Gurdwara Rakab Ganj Shaib, 227
Gurdwara And Bunga, Shaheed Baba Jiwan Singh Ji, 262, 263
Gopal Chand (Raja), 255, 268
Gautam Ji (Bhai), 505
Godha Singh (Bhai), 610, 611
Gwalior, 74
Guial Dass Ji (Bhai), 525, 526
Gujranwala, 668
Gulab Singh Bhangi, 668
Garja Singh (Bhai), 588, 589
Gujri Mata Ji, 121, 368
Gurdwara Gai Ghat Sahib, 488
Himmat Singh (Bhai), 273
Hari Singh Nalwa, 647, 667
Holgarh Fort, 254
Hardwar, 139
Harimandir Sahib, 32, 48
Ishar Singh (Bhai), 561
Itawa, 138
Jas Ji (Bhai), 74
Jiwan Singh (Baba), 89, 92, 94, 95, 170, 295, 308, 404, 409
Jaibunisha, 253
Jujhar Singh (Sahibzada), 306
Jabarjang Khan Kotwal, 279
Jaita Udha Ji (Bhai), 517
Jaita Ji Alias Jagu Ji (Bhai), 516
Jai Singh, 609, 610
Jassa Singh Ahluwalia, 536, 585, 604
Jagadhari, 611, 612
Jhanda Singh Bhangi, 611, 612
Jhang, 611, 612
Kalyana Ji (Bhai), 64, 65, 66
Kahnunwal, 45
Kiratpur Sahib, 80, 98, 244, 246
Kotla Nihang, 293, 294
Kuram Kuhat, 399, 532, 534

717
Kotiwal, 255
Kasauli, 255
Kirpal Dass (Mahant), 257,258
Kale Khan, 257
Kamlia (Baba), 586, 587
Kotha Singh (Bhai), 307, 574,575
Kala Ji (Bhai), 519
Katha Singh (Bhai), 307,600, 601
Katta Sabaur, 372, 373, 377
Kalmot war, 277, 278
Kanwar Nau Nihal Singh, 663
Kathu Nangal, 64, 488, 598
Kartarpur, 31
Kirpal Chand, 139
Khawaja Abdulla, 76, 229, 253
Khajan Singh (Bhai), 307, 558
Kheri, 376, 377
Kharhak Singh, 638
Latkan Ji (Bhai), 515
Lunde River, 630
Lakhpat Rai, 583, 585, 586
Lahore, 46, 49, 591, 626
Lohgarh Fort, 254, 262
Masopotamia, 34
Mardana, 45
Mister Matcaff, 46, 48
Maharaja Ranjit Singh, 47, 613, 631
Multan, 48, 635
Mudki, 49
Mati Dass (Bhai), 140, 520
Manjh Ji (Bhai), 515
Mohar Singh Ji (Bhai), 561
Malerkotla, 533
Maan Singh (Bhai), 286, 563, 564
Malda, 138
Madan Singh (Bhai), 604, 605

718
Mukand Singh (Bhai), 505, 560
Machhiwaha, 377, 577
Mullowal, 576, 577
Muktsar, 549
Nagar Koel, 80, 81, 98
Nabha Sahib, 193, 242, 262
Nanu Singh (Bhai), 581, 582
Nigahi Singh (Bhai), 576, 577
Nibahu Singh Ranghreta, 583, 584, 585
Nand singh Ji (Bhai), 587
Naurang Singh Ji, 600
Nanak Matta, 520, 521, 523
Nabi khan, 520, 521, 523
Nandaun, 264
Nadha Sahib, 262
Nahar Khan (Genaral), 309
Nand Chand (Bhai), 257
Nirmohi, 276
Nur Di saran, 591
Premo Ji (Mata), 88, 89, 92, 121, 213
Patna Sahib, 96, 101, 139
Ponta Sahib, 254, 260, 262
Panger, 138
Phoola Singh Ji Akali Nihang, 47, 613 to 643
Phagu Rala, 598
Rai Nangal, 64
Raisina, 76, 78, 85, 213
Ramdass, 75, 78, 99, 490
Raj kaur, 261, 293
Rustam Khan, 266, 268
Ram Singh Bhai, 562
Rahon, 680, 682
Rani ka Raipur, 262
Ropar, 303
Sir Henari Lawrence, 49, 50
Sukh Bhan Ji (Bhai), 71, 72, 73

719
Sada Nand Ji (Bhai), 77, 78, 79, 170
Sukha Singh Ji (Bhai), 89, 90, 261, 307
Sewa singh Ji (Bhai), 90, 91, 261, 307
Shiv Narian (Pandit), 78, 79, 253
Sangat Rai (Bhai), 362
Sati Dass (Bhai), 520
Sahib Singh Ji (Bhai), 306, 525
Sangat Singh Ji (Bhai), 307
Sant Singh (Bhai), 307, 356
Sufi Faqir Baba Hazrat Shikh Vahudin, 229
Sangatian (Bhai), 361, 362
Sangat Singh Ahir, 307, 371
Sangat Singh Mathan, 372, 373
Shingaru (Bhai), 514
Sirhind, 46, 529, 681
Sunder Singh (Bhai)
Sihon Bangar, 614
Shahi Tibbi, 287, 288
Sarsa, 288, 289
Sangherha, 534
Sangho Shah, 258
Toda, 262
Tahla Shaib, 599
Tarawari, 193, 232
Taragarh Fort, 262
Trilok Ji (Bhai), 517, 518
Tara singh Gheba King, 679, 680, 681, 682
Taimoor Khan, 537, 540, 541,
Talwandi sabo, 589
Ude Ji Bhai, 85, 140, 143, 170, 287
Umed Singh (Raja), 255
Usman Khan, 309
Wazid khan Suba Sirhind, 286, 309
Yahiya Khan (Nawab), 583
Zabardast Khan, 309

720