Don't Forget to +1 this or sharing in Facebook or Twitter
Here is another wallpaper having sikh warriors by various artists..
artofpunjab.com
Baba Deep Singh
A bold and fearless saint-soldier he was ever ready to risk his life for the Panth. Baba ji was born on January 26, 1682 (some records register this as January 20) and died fighting at Amritsar on November 11, 1757 when he was about 75 years old. From about 12 years of age, he grew up around the tenth Guru, Guru Gobind Singh.
He spent most of his life as a custodian of the Panth (Sikh community). He and Banda Singh Bahadur are recognised as the most honoured martyrs of the Panth who, together set a unique and amazing example for the community to follow for many generations. Not only was Baba ji a brave and fearless soldier but a very intelligent scholar who had mastered several languages.
From the time when Guru Gobind Singh came to Damdama Sahib, Baba ji was responsible for the distribution of the Guru Granth Sahib to other parts of the world and was the "head granthi" (head priest) of Damdama Sahib in Bathinda.
A Brief History
- Baba ji was a great Sikh scholar who became a soldier and martyr for the defence of Sikhism.
- Stayed at Anandpur Sahib where he spent about 8 years learning Gurmukhi from Bhai Mani Singh along with the art of horsemanship, archery as well as other arms training.
- At the age of eighteen, he received Amrit from the Panj Pyare at Anandpur Sahib in the presence of Guru Gobind Singh Ji.
- Between 1705 and 1728 Baba Deep Singh and Bhai Mani Singh produced a number of hand written copies of the Sri Guru Granth Sahib for distribution among the Sikhs.
- Baba Deep Singh became head "Granthi" at Damdama Sahib.
- Fought in various wars - In about 1709, Baba Deep Singh Ji joined Banda Singh Bahadur to fight in the battle of Sirhind. Baba Deep Singh was also a survivor of the Chotta Ghalughara (Small Holocaust) in 1755 when 10,000 Sikhs were killed.
- On the outskirts of Amritsar, Baba ji and a group of heavily outnumbered Sikhs fought two fierce battles against a Mughal force of 20,000. In the second engagement Baba Deep Singh in the course of battle was beheaded, but having vowed to die in the precincts of the Golden Temple. He kept his promise by continuing after picking up his head and carrying it on his palm, whilst continuing to fight. He then left for Sach Khand with his severed head resting on the parkarma of Harimander Sahib on 11 November 1757.
READ More...
Akali Baba Phula Singh
Nihangs (the order of Santly Warriors created by Dasam Pita Guru Gobind Singh ji, to serve and protect the Khalsa Community) have always been renowned for their martial skills, their daredevil courage, as well as, their willingness to speak their minds. Many historians have refered to the Nihang units as "Suicide squads". This assumpsion is utterly wrong, for suicide is considered a sin in the Sikh religion. It is easy, however, to see why the word suicide has been used, because the attacks of the Sikh Nihangs (the word Nihang, is said to be derived from Persian, meaning crocodile) were so similar to the swift attack the crocodile launches upon any unsuspecting being who wanders too near a peacefull river's edge - an attack launched with little thought of their own safety, full of wild, thrashing fury which ends only when their prey is subdued. It is interesting that while the Persian word crocodile is often used to explain the name Nihang that the Punjabi word niching, meaning outspoken, unhesitating, without doubt and bold applies to the qualities of the Nihangs as well. Like the often asked question; which came first, the egg or the chicken, one wonders if the word nishang preceded the Nihangs or vice versa.
Generally Nihangs never marry, their only purpose being to live and, if needed, to die in defence of the Khalsa. There have been many warriors who were true to the high symbol and unflinching will, of the Khalsa. Unfortunately, there were also many who joined the Khalsa for personal glory or to win jagirs (estates), but if we look to find a man whose one and only purpose in becoming a Nihang was to serve the Khalsa and to keep the Nishan Sahib flying high, then that one man could only be - Nihang Akali Phula Singh.
The Nihangan di Chowani
Holding to tradition Akali Phula Singh never married. He settled down in Amritsar, where, today, a burj (tower) and a dera (temple) called Nihangan di Chawoni (Camp of the Nihangs) still stands in his memory. As a child 'Baba Ji' decided to dedicate his life to the care of Sikh shrines. He loved to serve people in accordance with the Guru's message. Later, when he was 18 years old he shifted to the fort of Gobindgarh where he became a leader of one of the bands of fighters (a squad) of the Sikh army. When Maharaja Ranjit Singh sought to make Amritsar part of Khalsa Raj he first laid siege to the city. When Akali Phula Singh saw the forces of the Bhangi Misls (then in control of Amritsar), preparing to face their fellow Sikhs Akali Phula Singh, with some leading citizens of the city, bravely put themselves in harms way, between the opposing forces. Adressing each group, he spoke of the futility and senselessness of Sikhs spilling each others' blood. Peace and reconsiliation was chosen and the Bhangi chieftans each surrendered their share of Amritsar into the Maharaja's hands. Akali Phula Singh joined the Maharaja's army along with 3,000 Nihangs. For his many efforts he was made the Jathedar of the Akal Takht in 1807.
A born leader, who lived his life in accordance with the moral codes of the Sikh Gurus, he even called Maharaja Ranjit Singh to task, when he married outside of the Sikh fold (he had married a Muslim woman, named Moran of Lahore). As the Jathedar of the Akal Takth, Akali Phula Singh, declared that Maharaja Ranjit singh was no longer a Sikh, declaring him to be a Tankhaiya (removed from the Sikh fold). He issued a Huknama, ordering the Maharaja to appear before the Sikh Sangat, in front of the Akal Takht (a tradition begun by Guru Hargobind that has been followed to this day.) To his credit, the mighty Maharaja answered the Huknama (order) of Akali Phula Singh. The humbled Ranjit Singh admitted that he had made a mistake. Akali Phula Singh then ordered a punishment of 50 lashes for Maharaja Ranjit Singh to be carried out immediately.
Ranjit Singh took off his shirt and bowed down to receive his punishment, seeing this Akali Phula Singh asked the Community (Sadh Sangat) to forgive the Maharaja for this mistake. And thus the Maharaja was pardoned, but not before he promised that he would not marry again. Maharaja Ranjit Singh who loved and respected the Harmandir and the Akal Takht, unlike many other monarchs of the World, never tried to replace Akali Phula Singh as Jathedar, remaining true to the authority he had invested in Akali Phula Singh.
Ranjit Singh donated the Gold with which the Muslim artisans of Amritsar clad the copper sheathing of the upper portions of the Harmandir Sahib, giving the Harimandir Sahib its modern popular name - the Golden Temple.
There is another interesting incident of that time ended in the Maharaja deciding to modernize and reform his forces along the lines of the British army. On the day of Muharram in February 25, 1809, a mostly Shia Muslim unit of the British army, under the command of General Metcalf (a British officer) was visiting Amritsar. The Shias, apparently Metcalf was elsewhere, decided to undertake a traditional Muharram procession through the streets of Amritsar, even though the majority of Amritsar's Muslims were Sunnis who felt (then as now) that the Shia processions were sacrilege. But that day it would not be the usual blood letting between Muslims that occured.
It also happened to be the day of Holi, when the Nihangs were celebrating Hola Mohalla along with their celebrated leader the Jathedar of the Akal Takth, Akali Phula singh. As the Shia procession worked its way through the twisting streets of Amritsar, beating their breasts to the loud chants of "Hasan, Hussein, Ali", they paused in front of the Golden Temple, where the Akalis were then in prayer. The Akalis remonstrated with the processionists to go elsewhere. Arguments led to a scuffle and the Shia Sepoys of General Metcaulfe came to a head on collision with the Akalis.
It is not known who elevated the arguments to a bloody riot. Even General Metcalfe was doubtful and conceded that the first shot was probably fired by one of his Shia escorts (Metcalfe No. 72, of 7.3.1809). In total there were about 50 casualties on both sides. In the end the riot was stopped when Ranjit Singh, who had come to the city for the festivities, personally came forward and helped to quell the fighting. With peace again restored he went to Metcalfe and apologized for the riot. Ranjit Singh was most impressed by the discipline shown by the Shia Sepoys, who snapped back into their formation and stopped fighting , as Metcalfe had commanded. The Maharaja promptly decided to modernize his Army along the lines of the British forces. It was not long before experienced officers, out of jobs after the recent Napoleanic Wars, became the first of many Europeans, seeking to 'find' their fortunes, under the Maharaja's command.
Akali Phula Singh & The Modernisation Of Khalsa
Akali Phula Singh was against the Europeanization of the Khalsa Forces. He believed more in the fighting qualities of Khalsa blessed by Guru Gobind Singh. Ranjit Singh was a statesman who foresaw that he could utilize a well disciplined army to subdue the whole of Punjab and to face the British if it ever came to it. Then in the same year of 1809, at Ropar, Maharaja Ranjit Singh signed a treaty with the British recognizing the river Satluj as a permanent border between the Sarkar Khalsa and the British. Akali Phula Singh wanted the Maharaja to tear up and discard the treaty. He even threatened to quit. Maharaja Ranjit Singh explained to him that first they would subdue the whole of the Punjab, and then later they would confront the British.
The Maharaja was well ahead of his times in taking this decision, a decision which soon rendered him as the only ruler in all of Asia who could stand toe to toe with the British. He effectively ended their westward advance across India. It would be another quarter century before the Japanese Ruler saw the necessity of modernizing his forces to stop the colonial advances of the industrialized European Armies. And as in the case with Ranjit Singh and Akali Phula Singh the Emperor of Japan had to overcome the objections of his Samurai's who resisted the new ways of war out of loyalty to their warriors code and tried and true ways.
Akali Phula Singh and his command helped Maharaja in the campaigns of Kasur, Multan, and others waged all over the Punjab. Nihangs under his command at Multan surpassed all bravery when they bowed down one by one to support one side of a Gun being used to break through the fort and attained martyrdom. By 1822 all the regiments of the Sarkar Khalsa were modernized along the lines of the European armies. Akali Phula Singh was given new arms and trained in new tactics by the former French General Ventura a veteran of the Napoleanic Wars.
In 1815 Maharaja Ranjit Singh decided to turn his conquests towards the North West Frontier provinces. He took control of a number of principalities making them tributories to the Khalsa Kingdom. For 10 centuries the Pathans and other tribesman of the northwest had thundered out of their hills and plundered the Punjab and India, this was the first time that any Punjabi had taken the battle to the raiders' homes. When in 1823, the Governor of Peshawar failed to profer the agreed upon tribute to Maharaja Ranjit Singh the Sarkar Khalsa forces, led by Akali Phula Singh, General Hari Singh Nalwa, Fateh Singh Attariwala, and Prince Sher Singh and of course the Maharaja advanced towards Peshawar.
Hari Singh Nalwa
Hari Singh Nalwa was the Commander-in-chief at the most turbulent North West Frontier of Ranjit Singh's kingdom. He took the frontier of the Sarkar Khalsaji to the very mouth of the Khyber Pass. For the past eight centuries, marauders, who had indulged in looting, plunder, rape, and forcible conversions to Islam had used this route into the subcontinent. In his lifetime, Hari Singh became a terror to the ferocious tribes inhabiting these regions. He successfully thwarted the last foreign invasion into the subcontinent through the Khyber Pass at Jamrud, permanently blocking this route of the invaders. Even in his death, Hari Singh Nalwa's formidable reputation ensured victory for the Sikhs against an Afghan force five times as numerous.
Hari Singh Nalwa's performance as an administrator and a military commander in the North West Frontier remains unmatched. Two centuries on, Britain, Pakistan, Russia and America have been unsuccessful in effecting law and order in this region. Hari Singh Nalwa's spectacular achievements exemplified the tradition established by Guru Gobind Singh such that he came to be hailed as the "Champion of the Khalsa".
Early Life
|
In 1804, Hari Singh participated in a recruitment test for service in the Sikh army and so impressed Maharaja Ranjit Singh with his skill at various drills that he was given an appointment as a personal attendant. Not long after, in 1805, he received the commission with a command of 800 horses and foot and was given the title of 'Sardar' (Chief).
A historical text tells us that his rapid promotion from a personal attendant of the Maharaja to a command of 800 horsemen was owed to an incident in which he had cloven with sword the head of a tiger which had seized him. From that day he came to be known as "Baaghmaar" (meaning - the tiger killer), and earned the title of "Nalwa" (one with claws, like that of a tiger). Another historical text describes his incident with the tiger differently, telling us that he was already a Sardar when the word "Nalwa" was added to his name after he, "had killed a tiger single-handed on horseback, with the sacrifice, however, of his horse." (Prinsep, 1834: 99)
Hari Singh went on to participate in many glorious victories of the Sikhs before becoming the Commander-in-Chief of the army along the North Western Frontier of the Sikh Kingdom. He was appointed Governor of various provinces and was one of the wealthiest jagirdars of the Kingdom.
Activism
The Sword of Hari Singh Nalwa - kept at the Sikh Regimental centre Ramgarh
During the later years, he participated in the Sialkot, Sahival and Khushab expeditions and in four of Ranjit Singh's seven campaigns against Multan during 1810, 1816, 1817 and then in 1818. He fought in the battle of Attock in 1813 as second-in-command to Diwan Mohkam Chand, and in Kashmir in 1814 and 1819.
Kashmir was occupied and, in 1820, Hari Singh was appointed its governor in succession to Diwan Moti Ram. He restored order in the turbulent areas, and reorganized civil administration. The territory was divided into parganahs, each under a collector. The habitual criminals were bound down and robbers infesting the forests were suppressed. Construction of forts at Uri and Muzaffarabad and gurudwaras at Matan and Baramula was undertaken and work was started on laying out a spacious garden on the bank of the River Jhelum.
To alleviate the misery of the people in the wake of the unprecedented floods of 1821, he took measures to provide prompt relief. From Maharaja Ranjit Singh, Hari Singh received a special favor when he was allowed to strike a coin in his own name. This coin, known as the Hari Singhi rupee, remained in circulation in the valley till the closing years of the nineteenth century.
In 1822, he was assigned to the Pathan territory of Hazara on the northwest of the Sikh kingdom, where he remained for fifteen years and settled the disturbed area. He built a strong fort near Salik Serai, on the left bank of the Dor river, and on the road from Hasan Abdal to Abbotabad and named it Harikishangarh, in honour of the Eighth Guru. He also raised a town in the vicinity of the fort, Haripur, which later grew into a busy commercial and trade centre.
From 1827 to 1831, he was engaged in repelling Sayyid Ahmad Barelavi's fierce campaign against the Sikhs.
In 1834, Hari Singh finally took Peshawar and annexed it to the Sikh dominions. Two years later, he built a fort at Jamrud at the mouth of the Khyber Pass and scaled it once for all for invaders from the northwest.
On 30 April 1837, as he was locked in a grave battle against the Afghans under Akbar Khan, Hari Singh received four gun wounds, and two sabre cuts across his breast. He continued to issue orders as before, until he received a gunshot wound in the side. He mustered his failing strength for the last time and managed to ride up to his field tent, from where he was taken to the fort. Here the same evening the great general passed away. His last instructions were that his death should not be made public until the arrival of the Maharaja's relief column.
Governer
Administrator
Kashmir (1820-21) Greater Hazara (1822-37) Chhachch Hazara, Pothohar plateau, (Rawalpindi), Salt Range (Katas) Trans-Indus' Viceroy on the Western Frontier' (1822-31) & Governor of Peshawar (1834-37)
Governor of Kashmir
Governor of Kashmir(1820-21)Hari Singh Nalwa was appointed the first Khalsa Governor of Kashmir in 1820. He governed the province for a little over a year when the pull of the Sikh Forward Policy compelled his recall from the province.
Hari Singh Nalwa was remembered in Kashmir for something he least expected. The currency minted while he was the governor had been the subject matter of much speculation (Surinder Singh 2001: 81-8). Following his departure from this subah, all the coins minted under the Sikhs in this province were called the 'Hari Singhee'. Thereafter, no matter who was the governor all coins minted in Kashmir continued to be called the 'Hari Singhee' even following Hari Singh's death
Muslim and British historians criticised Hari Singh's tenure as the Governor of Kashmir. Archival records, however, show that their assessment was based on an incomplete understanding of the situation.
Governor Greater Hazara
Jagirdar-Governor Greater Hazara (1822-37) The possibility of consolidating the North West Frontier of the Indian sub-continent into a province was presented by the relentless efforts of Sardar Hari Singh Nalwa. What he achieved in this region in a span of 15 years with limited resources and in the midst of a turbulent population, was nothing short of a miracle. Hazara, the crown of the Sindh Sagar Doab, was the most significant of all the territories under his governance. His proceedings in this area present the finest example of his skill as a military commander and as an administrator. The compiler of the Hazara Gazetteer acknowledged that Hari Singh Nalwa left his mark upon this district, which at that time only a strong hand like his could effectively control. "Of unbounded energy and courage, he was ruthless towards those who opposed his path. The town of Haripur fittingly perpetuates his name and the fort of Harkishangarh forms an enduring monument of his power." (Hazara 1907: 130)Viceroy & Governor
Viceroy on the Western Frontier' (1822-31) & Governor of Peshawar (1834-37)In the early years, Ranjit Singh requisitioned all his fighting men when he proposed a conquest. In the later years, apart from the garrison manning the forts, the Kampu-i-mu'alla or the State troops continued to be stationed in Lahore under the Maharaja's command. The Kampu-i-mu'alla was dispatched as reinforcement when requested for by Hari Singh Nalwa. More often than not, however, the fate of the battle had been decided before these could arrive. Hari Singh Nalwa and his Jagirdari Fauj, together with the two battalions of the Fauj-i-Khas raised by him, were largely responsible for guarding the western frontier of the kingdom. In case of an invasion from the west, the British saw the Sikhs as their Forward Post. The Sikhs, in turn, saw territory under Hari Singh Nalwa's jurisdiction and command as the farthest extent of the Sikh Kingdom.
Military commander
- Early participation in the conquest of cis-Satluj territories, e.g. Bhadowal; trans-Satluj regions in the Rachna and Bari Doabs
- Kasur (1807)
- Khushab (Sindh Sagar Doab) & Sahiwal (Chaj Doab) (1810)
- Gandhgarh (Hazara) (1815)
- Mahmudkot (Sindh Sagar Doab) (1816)
- Multan (Bari Doab) (1818)
- Peshawar becomes tributary (trans-Indus) (1818)
- Kashmir (1819)
- Pakhli & Damtaur (Hazara) (1821-2)
- Naushehra (trans-Indus) (1823)
- Sirikot (Hazara) (1824)
- Wahhabi (trans-Indus) (1826-31)
- Occupies Peshawar (1834)
- Jamrud (Khyber Pass) (1836)
- Gujranwala (Rachna Doab)
- Haripur, Pakhli & Damtaur, Khanpur, Dhanna (Hazara)
- Warcha (Salt Range)
- Kachhi, Mitha Tiwana, Nurpur (Sindh Sagar Doab)
- Tank & Bannu (Trans-Indus)
- Hassan Abdal, Kalargarh, Pindi Gheb (Pothohar plateau)
Mission to Shimla(1831)
In 1831, Hari Singh was deputed to head a diplomatic mission to Lord William Bentinck, Governor-General of British India. The Ropar Meeting between Maharaja Ranjit Singh and the head of British India followed soon thereafter. The British desired to persuade Ranjit Singh to open the Indus for trade. Hari Singh Nalwa expressed strong reservations against any such move. The most compelling reason for the Sardar’s scepticism was the scenario visible across the Satluj — namely, the proceedings in British Hindustan. As a “wide awake” military man and an efficient administrator, Hari Singh Nalwa clearly understood both the military and trade designs of the British.
Death
Dost Mohammad Khan did not rest contented and after mobilizing all his resources dispatched his son Akbar in A.D. 1837 to recover Peshawar which he did. Resultantly, Sardar Hari Singh Nalua was sent at the head of Lahore troops to face Afghans. He got his forces to Peshawar. Jamrud turned out to be the field of battle this time where a formidable battle was fought. Sardar Hari Singh Nalua had earlier build a fort on the entrance of Khyber pass called fort of Jamrud, this fort was being commanded by Sardar Mahan Singh Mirpura. For want of man and war material Nalua strove extraordinary hard, inspite of this he did not loose his heart. Urgent messages were sent to Lahore and Peshawar for materials. For want of timely help the Sardar was of course, killed but the Afghans could not dislodge the 500 Punjabi troops from the fort of Jamrud. General Hari Singh Nalua give his last command to his men to not to disclose his death and continue giving enemy a good fight.
Sir Lepel Griffin, gives a detailed and comprehensive account of Sardar Nalua's campaign of Jamrud. He points out that Sardar was directed to build a fort at Jamrud situated at the entrance of Khber pass from the walls of which Maharaja might glance Jalalabad in Afghanistan. Sardar got built a small port which was quite impregnable to the artillery fire and could hold on for several weeks of pounding. The Dost Mohammad Khan, with 7,000 horse, 2000 matchlock men and 18 guns. His three sons with their forces and a force of 12,000 to 15,000 of Khaibiris joined the main force and started pounding the fort. Mahan singh Mirpura requested help from Peshwar where Hari singh Nalua was ailing with fever. Hari immediately sent some horsemen to Lahore for more reinforcement and he along with his soldiers went to Jamrud. Reinforcement under Hari Singh Nalua give a new life to the garrison and attack of Afghanis was repulsed with vigour. Grifin further states that when Hari Singh Nalua along with about five of his companion went outside of the fort to inspect a breach in a wall, he was struck by two balls, one in the side and the other in stomach. Inspite of them understanding that he was mortally injured, the Nalua sardar managed to ride as far as his camp lest the troops be discouraged. Then laying on floor he gives his last order to his few trusted men, that was to not to disclose the secret of his death. Hari Singh further imparted instructions to his soldiers to cover his dead body after lifting it from the ground and placing it on a cot. Thus the great Sardar Hari Singh Nalua, with the terror of whose name Afghan mothers used to quiten their fretful children attained his martyrdom.
Remembrance
Some of the more famous towns, gardens, fort and shrine associated with Hari Singh Nalwa include —
The ‘new’ town of Gujranwala (Punjab, Pakistan) Haripur (Hazara, North West Frontier Province, Pakistan) was a planned town built by Hari Singh Nalwa in 1822-23, in the North West Frontier tribal belt.
Peshawar (North West Frontier Province, Pakistan) Hari Singh built the fort that dominates the city of Peshawar in the twenty-first century. He called his fort 'Sumergarh', however, this fort is today more popularly known as the 'Bala Hissar'.
Katas (Salt Range, Pakistan) Hari Singh Nalwa built two enormous havelis on the pool side at this famous place of pilgrimage.
Hari Singh ka Bagh at Amritsar (Punjab, India), Srinagar (Kashmir, India)
Views on Hari Singh Nalwa
- “…champion of the Khalsaji”, Lepel Griffin in The Panjab Chiefs, 1865(Bengal Civil Service, Assistant Commissioner, Lahore)
- “…builder of the Sikh Empire”, A.S. Sandhu in General Hari Singh Nalwa 1791-1837, 1935
- On being asked about the Sikh Kingdom, Mohan Lal informed Abbas Mirza— the Persian Qajar crown prince and military commander during wars with Russia and the Ottoman Empire:
- “The noblest and the most gallant of the Sikh generals of his time, the very embodiment of honour, chivalry, and courage…” (K.M. Panikkar in The Founding of the Kashmir State, 1930
In the News
Only Sikhs have emerged victorious in Afghanistan, courtesy Hari Singh Nalwa 23rd June, 2009
Chandigarh, Punjab: In the two and a half centuries that Afghanistan has existed as a nation, three super powers — the US, Russia and Britain have attempted to subdue the Afghans with little or absolutely no success. The Sikhs won the only real victories against them. Hari Singh Nalwas success has remained unmatched.
This was stated by Dr Vanit Nalwa, psychologist-turned-historian based in Delhi and a seventh generation descendant of the Sikh folk hero. Dr Vanit Nalwa delivered the talk Hari Singh Nalwa The Forgotten General here today. The talk organized by Kadam a forum for social justice saw participation from all walks of life.
Delivering the talk, Dr Vanit Nalwa, stated that Hari Singh was called Nalwa after he killed a tiger with a dagger. He joined the army of Maharaja Ranjit Singh as a lad, participated in the battle of Kasur and rose to become the Governor of Kashmir in 1820 and the Viceroy on the Western Front (1822-31). In 1834 Nalwa became the Governor of Peshawar.
Hari Singh Nalwa effectively reversed the entire cource of history of Afghan Sikh relations. Afghans, who had been invading, looting and plundering the territory saw for the first time a reversal when Hari Singh established the Sikh kingdom in their domain. He effectively stopped the invasions forever.
While the Maharaja was busy with preparations for the marriage of his son, Nau Nihal Singh, Hari Singh Nalwa was guarding the North-West Frontier. He had a handful of forces with him when the entire Afghan army attacked them at Jamrud.
Nalwa was fatally wounded in the battle but his death was kept a secret till the arrival of reinforcements. The fear of his presence kept the Afghan army at bay for almost ten days. The delay in sending reinforcements is attributed to a conspiracy in the Court of Lahore about who would succeed an ailing Maharaja Ranjit Singh.
As a distinguished warrior, Nalwa commanded the respect of even his enemies, the Pathans. Ballads were composed in celebration of his bravery.
Nalwa also had a highly developed aesthetic sense. He built gardens in Srinagar and Amritsar. A town, Haripur (near Hazara, now in Pakistan), was planned and built by him. The various temples, gurdwaras and mosques he built bear testimony to his secular outlook.
He had four sons and he did not try to promote any of them at the court of Lahore. When he died, very little money was found in his toshakhana. It is said he gave most of his wealth in charity.
About the speaker: Dr Vanit Nalwa, a Ph.D. in neuropsychology from Delhi University, did post-doctoral research in Oxford University and won a Fulbright scholarship to train at the National Institute of Mental Health in Maryland, US. She is not a historian by training. She taught at a Delhi University college for about a decade and then left the job to practise as a therapist for the corporate sector.
Mai Bhago Ji
Mai Bhago, (Mata Bhag Kaur) the sole survivor of the battle of Khidrana, i.e. Battle of Muktsar (29 December 1705), was a descendant of Pero Shah, the younger brother of Bhai Langah, a Dhillon Jatt who had become a Sikh during the time of Sri Guru Arjan Dev Ji Maharaj. Born at her ancestral village of Jhabal in presentday Amritsar district of the Punjab, she was married to Nidhan Singh Varaich of Patti. A staunch Sikh by birth and upbringing, she was distressed to hear in 1705 that some of the Sikhs of her neighbourhood who had gone to Anandpur to fight for Guru Gobind Singh Ji had deserted him under adverse conditions.
Finding the men she persuaded them to find the Guru, to apologize for leaving Anandpur while it had been under attack and seek his permission to be reinstated as Sikhs. She set off along with them and some other Sikhs to find the Guru, who had been pursued by Mughal forces since leaving Anandpur. They caught up with him in the area around Malva. Mat Bhago and the men she was leading stopped near the dhab (pool) of Khidrana just as an imperial army was about to attack the Guru. The 40 sikhs who had asked the Guru for permission to leave Anandpur, had been allowed to leave, but the Guru had asked them first to leave the Khalsa and dis-avowing him as their Guru. Now fate gave them the chance to redeem themselves, nevermind that even though they appeared as Sikhs, they were no longer Khalsa, so despite the fact that they surely faced certain death, the forty (chali) men along with Mai Bhago, waded headlong into the Muslim forces (around 10,000 soldiers) and inflicted so much damage that the Muslims were finally forced to give up their attack and retreat as darkness fell to lick their wounds in the nearby woods. The Guru had watched the battle from a nearby hill and with deadly accuracy had rained down a flurry of arrows on the Mughal fighters during the attack. Seeing little activity among the party that had come to his aid he rode to the battlefield.
He found that group was composed of the fourty men who he had asked to sign a paper dis-avowing him as their Guru, all of them had died of their wounds except one, Mahari Singh, who mortally wounded, had only the time to look up at Guru Gobind Singh as he pulled him upright with his arms pulling him into his lap. It is said that the note the men had signed slipped out of the dying Sikh's clothing and was picked up by the Guru who told Mahari Singh that all was forgiven that all had died as Martyrs.
The Forty Liberated Ones (40 Mukte)
Sri Guru Gobind Singh Ji blessed the forty men as the forty (chali) liberated ones (mukte) and that is still how the men are known today; the Forty Liberated Ones the Chali Mukte. He took into his care Mata Bhago who had also suffered injury in the battle. After recovering she thereafter stayed on with Guru Gobind Singh Ji serving as one of his bodyguards, in warrior attire. After the passing of Guru Gobind Singh at Nanded in 1708, she retired down at Jinvara, 11 km from Bidar in Karnataka where, immersed in meditation, she lived to attain a ripe old age.
Her hut in Jinvara has now been converted into Gurudwara Tap Asthan Mai Bhago. At Nanded, too, a hall within the compound of Takht Sachkhand Sri Hazur Sahib marking the site of her residence is known as Bunga Mai Bhago.
Thanda Burj in Sirhind
- Shaheedi of Sahibzada Zorawar Singh , Sahibzada Fateh Singh & Mata Gujri Ji
Gurdwara Fatehgarh Sahib which is situated 5 km north of Sirhind marks the sad site of the execution of the two younger sons of Guru Gobind Singh at the behest of Wazir Khan of Kunjpura, the faujdar of Sirhind. The three shrines exist within this Gurdwara complex to mark the exact spot where these tragic events were witnessed in 1705.
Baba Fateh Singh with his elder brother, set a precedence in Sikh history (and perhaps also in world history) by becoming the youngest known martyrs to sacrifice their lives for their principles and the right to practice their religion and their faith without coercion or the threat of terror. Even at such a tender age of 6 years, Baba Fateh Singh showed courage, determination and free-will not to be intimidated by the cruel, barbaric and unjust authorities of the time. He showed composure, fearlessness and the renowned trait of unparalleled heroism becoming of the Sikh leadership and was prepared to sacrifice his life but not his faith.
The mind boggles to understand how children of such young age had the guts, courage, bravery and focus to refuse the promise of many lavish gifts and a future of cosy comforts of royalty that were being offered by the Mughals if they abandoned their faith against the other stark option of a brutal, painful and tragic death entombed within a wall of bricks and mortar. The world salutes the supreme sacrifice of these kids of steel who never once - even of a moment considered the easy option and always remained focused on their mission to uphold the principles of God's kingdom and allowed their bodies to be tortured and violated and endured the intense pain of a slow, pain-ridden and certain death.
On the one hand the world witnessed, the supreme sacrifice of the youngest members of the Guru household for the highest ideals of humanity and on the other hand you have the lowly, cruel, cold-blooded and barbaric acts of the mighty, heartless and immoral rulers of a huge nation. May the world reflect on this grim and gutless episode in the history of humanity and learn from it the values of life and the way to uphold these values and the dangers posed by an uncontrolled and immoral mind.
On 26 December 1705, Baba Fateh Singh ji was cruelly and mercilessly martyred at Sirhind along with his elder brother, Zorawar Singh. He is probably the youngest recorded martyr in history who knowingly and consciously laid down his life at the very tender age of 6 years. Sahibzada Fateh Singh and his older brother, Sahibzada Zorawar Singh are among the most hallowed martyrs in Sikhism.
As soon as the two Sahibzadas attained martyrdom, Mata Gujri ji, who was sitting in meditation in the tower, breathed her last. The messenger who came with the news of the martyrdom of the Sahibzade found that Mata-Ji had already attained salvation. There was great commotion in the town of Sirhind. Everyone was furious at the atrocious crime. They were unanimous in their view that this heinous act would herald the doomsday of the Mughal Empire. They admired the courage and steadfastness of the brave sons of Sri Guru Gobind Singh Ji and remarked, "What determination at such a young age! They did not budge an inch from their position in spite of several allurements by the Nawab and Qazi."
The same evening Dewan Todar Mal, a jeweller reached Nawab Wazir Khan's court for permission to cremate the dead bodies of the two Sahibzadas and Mata Gurji. So as to highlight the extreme cruelty of the administration, the Nawab agreed on condition that the dewan paid for the required piece of land by spreading as many Gold coins as would cover the entire spot. The dewan accepted the terms and brought bagfuls of gold coins to satisfy the condition set by the Mughal administration. He marked the site and spread coins on entire piece of land he selected for cremation. The two martyred young sons of Sri Guru Gobind Singh Ji were cremated with full honours along with their grand mother.
There is no parallel to the martyrdom of such young boys in the annals of human history. Sahibzada Fateh Singh was less than six years old (born 1699) and Sahibzada Zorawar Singh was just over eight (born in 1696). They laid down their lives in December 1705. At such a tender age, they were bricked alive but did not bow before the tyranny and cruelty of the Mughal government. Sri Guru Gobind Singh Ji was at the time in the forests of Machhiwara when the news of the martyrdom of his younger sons reached him. On hearing this he pulled out a plant with the tip of his arrow and prophesized that this tragedy will herald the uprooting of Mughal Empire in India. And to the Emperor he wrote in the Zafarnama: "…Even though my four sons were killed, I remain like a coiled snake. What bravery is it to quench a few sparks of life?..... When God is a friend, what can an enemy do, even though he multiplies hundred times? If an enemy practices enmity and hatred a thousand times, he cannot, as long as God is a friend, injure even a hair on one’s head."
Sri Guru Gobind Singh Ji addressed his followers and reassured them thus: "Although, four of my sons have joined Waheguru, many thousands of my sons are still alive", meaning that the Guru accepted all Sikhs as his sons and daughters. A wave of anguish gripped the country as the news of the martyrdom of the Sahibzadas spread. After some time the recluse Banda Bairagi came under the influence of Sri Guru Gobind Singh Ji, and was made a Khalsa as was Banda Singh Bahadar. He undertook the task of dealing with these cruel oppressors and shook the very heart of the Mughal empire. The town of Sirhind was reduced to utter ruins as a consequence of the cruel, uncaring and heartless treatment of the Sahibzade.
The renowned Hindi poet, Maithli Saran Gupta in his well known book Bharat Bharati said: "Whatever their present position, the future of the community whose sons can thus lay down their lives for their faith, is bound to be glorious."
Chotte Sahibzadey
Martyrdom of Sahibzadas Zorawar Singh and Fateh Singh, December 26, 1705:
Guru’s mother entrusted herself and the two grandsons, who accompanied her, to a Brahmin. He with sweet words took them to his house and induced them to put faith in him. When the Guru’s mother went to sleep, he stole her money, which she carried in a saddlebag and buried it. He then went to her and told her that there were several thieves prowling about the neighbourhood, and she must be careful of her valuables. He said he gave her this information so that she might not afterwards blame him. He almost immediately afterwards informed her that her saddlebag was missing. As no one had entered the house but the lady’s party and the Brahmin, she interrogated them latter on the subject.
He pretended to be furious at suspicion having been directed against him and said that it was the result of doing good and of entertaining homeless wayfarers and out laws. He had saved the Guru’s mother and children from death and in the return they made him for his trouble and hospitality, was to charge him with theft as if he were a vulgar malefactor. Then saying that he could not trust her and her children, he ordered them to leave his house. The Brahmin with loud cries proceeded to the Chaudhri or chief civil official of Kheri and informed him that Guru’s mother and sons had just come to his house and both he and Chaudhri would obtain a large reward for delivering them to the imperial authorities.
The Brahmin and the Chaudhri went to the next highest official, a Ranghar(type of race among muslims), the governor of Morinda. He proceeded with them to the Brahmin’s house and hence they took the Guru’s mother and her two grandsons to Wazir Khan, viceroy of Sirhind. He ordered them to be confined in a tower. People thronged next day to see them, and cursed and abused the treacherous Brahmnin to their hearts’.
Wazir Khan ordered the children to be brought before him. When the Guru’s mother heard the order, it stung her like a sharp arrow. The Governor of Morinda told Mata Gujri, in order to pacify her, that he would send the children back after showing them to Wazir Khan. Not believing him, she put one of them at each side of her and tried to conceal them with her dress.
The Guru’s sons on hearing the Ranghar’s voice stood up and said to grandmother, "The Turks have ever been our enemies. How can we escape from them? Therefore let us go to the viceroy’s court", the Ranghar, in order to add to their sufferings told them that their father, their oldest brothers and their companions had been killed in Chamkaur. He added, "Your only hope to escape now is to bow before the viceroy and accept Islam and perhaps he will spare your lives". Sahibzaade when confronted with viceroy then addressed him "my father, the holy Guru Gobind Singh is not dead. Who can kill him? The immortal God protects him. If any one says that he can tear down heaven, how is that possible? Were a storm to attempt to drive a mountain before it, could it ever do so? were any one to try to grasp the Sun and the Moon, it would be a feat impossible to accomplish.
Were the Guru to desire it, he could destroy every trace of you, but he deemed it his first duty to obey the laws of heaven. When we have dedicated our heads to our father who is such a Guru, why should we bow them before a false and deceitful sinner?" On hearing this the people all cried out that the children ought to be allowed to go unharmed. The misnamed Suchanand now interposed and repeated that these were the offspring of a cobra and from their heads to their feet filled with venom, "see my friends", he said, "they have not the least fear and are so proud that they even insult and defy the viceroy." Wazir Khan then rejected that if the children became Mohammedans, it would be a gain and glory for his faith. He told them that, if they would accept his faith, he would grant them an estate, marry them to the daughters of chiefs and they would become happy and be honored by the emperor. Elder Sahibzaade then looking at his younger brother said, "My brother, this is the time to sacrifice our lives, as our grandfather parted with his head but not with his religion, and he ordered us to follow his example. Now that we have received the baptism of the spirit and the sword, what care we for death? Wherefore it is best that we should give our lives, thus save the Sikh religion, and bring down God’s vengeance on the Turks?" Elder Saahibzaada again spoke on the same subject "My brother, our grandfather Guru Teg Bahadur spurned the Muhammadan religion. Here is this noble family of ours – a man like Guru Gobind Singh our father, a man like Guru Har Gobind our great grandfather. We, who are their descendants, cannot attach a stigma to their memories?" The young boy waxing still angry continued, " Hear, O viceroy, I spur the thy religion and will not part with mine own. It hath become the custom of our family to forfeit life rather than faith. O fool, why seekesd thou to tempt us with worldly ambition? We will never be led astray by the false advantage thou offerest. The indignities inflicted by the turks on our grandfather shall be the fire to consume them, and our deaths, the wind to fan the flame. In this way we shall destroy the Turks without forfeiting our Holy faith." The Muhammadan Viceroy could not endure out spoken-ness of the chronicler, began to burn like sand in a fiery furnace. He said we must put children to death. They had no fear of any one, and their words were liable to cause disaffection and religious apathy in others. Suchanand was ready to support the viceroy and suggested additional reasons for putting the children to death. He said they had spoken insolently before the viceroy and when they grew up they would follow their father’s examples and destroy armies. What good could be expected from them? They would be always exciting revolts.
They were prisoners with no right of pardon, and if they were released, no one knew what they would do. There were no means for their repression but death. Then out spoke the Nawab of Malerkotla, " O Viceroy, these children are still drinking milk in the nursery, and are too young to commit an offence. They know not well from evil. Wherefore be pleased to allow them to depart." This representation the Viceroy headed not, but cast about for some one to kill the children. His servants who were present said they were willing to sacrifice their lives for him, but they were not executioners. He turned to right and left, but all his staff hung down their heads in token of refusal and pity for the children.
At last looking behind him he espied a Ghilzai(type of race among the muslims) who, with the cruelty of his race, offered to do the sanguinary deed. It is a general belief among the Sikhs that the children were bricked alive into a wall and suffered to die of suffocation in standing position, but the authors of the "Suraj Parkash" and of the "Gur Bilas" both state that the children were put to death in the order of their ages by the sword of Ghilzai execution. They vied with each other as to who should first have the honour of martyrdom. The two children aged eight and six years respectively perished on the 13th of Poh, Samvat 1702 (A.D. 1705). A rich Sikh called Todar Mal, as soon as he heard of the imprisonment of the Guru’s children, hastened to the viceroy with the intention of ransoming them, but arrived too late. The children had been already put to death.
He then proceeded to the Guru’s mother Mata Gujari, who had not yet heard of the execution of her grandchildren, but was at the same time suffering extreme mental agony. She every now and then would pray to the Gurus to protect her little ones " O Guru Nanak, may no hair of my grandchildren’s head be touched! Oh my son, Guru Gobind Singh, pardons my sins and protects me now! Woe is me! I know not what may happen to my grandchildren today? " Todar Mal sought to break the sad intelligence to her, but his voice was stifled to his throat. On seeing this, Mata Gujari became extremely alarmed, and standing up at once said, " Tell me the truth. Why art thou sorrowful? When will they allow my grandchildren to return and what questions have they put them?" Todar Mal then strengthening his resolve, addressed her, "I have made my heart harder than a stone, and come to tell thee of the death of thy grandchildren. O mother, the light of thine eyes, the support of the world, the life of the Sikhs, the darlings of the Guru have been today massacred by the Turks. On receiving this news Mata Gujari was struck down as if a mountain had fallen on her.
Todar Mal began to fan her in her swoon with the skirt of his dress. On receiving consciousness to some extent she began to call upon her grandsons, " O my beloved ones, after such love for me whither have you gone? Take me with you. Who will call me grandmother or mother? Who will come and sit on my lap? How shall I behold you? O youthful warriors, light of my courtyard, sun of my family, I know not what your sufferings must have been today. O my grandchildren, on whom I have never been, turned my back even when asleep. Today, alas! Alas! The Muhammadan tyrants have killed you, the darlings of mine eyes, my beautiful ones. I concealed my grand sons from the gaze of others and behold what hath happened today! What have I done to you, O children, that you should have abandoned me to misery?" saying this, she fell heavily to the ground and gave up her spirit.
Todar Mal cremated the bodies of the Guru’s mother and her grandchildren and buried their ashes. A Sikh temple, now called Fatehgarh was subsequently erected on the spot
Sahibzada Ajit Singh
Sahibzada Ajit Singh (11 February 1687 - 7 December 1705), the eldest of four sons of Guru Gobind Singh, was born to Mata Jito ji (also known as Mata Sundari ji) at Paonta sahib on 11 February 1687. The following year, Guru Gobind Singh returned with the family to Anandpur where Ajit Singh was brought up in the approved Sikh style.
He was taught the religious texts, philosophy and history, and had training in the martial arts such as riding, swordsmanship, gatka and archery. He grew up to be a handsome young man, strong, intelligent and a natural leader of people. Soon after the creation of the Khalsa on 30 March 1699, he had his first test of skill. A group of Sikhs (sangat) coming from Pothohar, northwest Punjab, was attacked and looted on the way by the Ranghars of Nuh, a short distance from Anandpur across the River Sutlej.
Guru Gobind Singh sent Sahibzada Ajit Singh, barely 12 years of age then, to that village to intervene and defend the sangat. Ajit Singh at the head of 100 Sikhs reached there on 23 May 1699, punished the Ranghars and recovered the looted property. Following this successful mission, a much harder task was entrusted to him the following year when the hill chiefs supported by imperial troops attacked Anandpur.Sahibzada Ajit Singh was made responsible for the defence of Taragarh Fort which became the first target of attack.
This, according to the Bhatt Vahis, happened on 29 August 1700. Ajit Singh, assisted by Bhai Ude Singh, a seasoned soldier, repulsed the attack. He also fought valiantly in the battles of Nirmohgarh in October 1700. On 15 March 1701, a sangat, column of Sikh devotees, coming from Darap area (present Sialkot district) was waylaid by Gujjars and Ranghars. Sahibzada Ajit Singh led a successful expedition against them too.
Once a Brahman came to Guru Gobind Singh’s darbar. He complained that some Pathans of Bassi, near Hoshiarpur had taken his newly-wedded wife away by force. Sahibzada Ajit Singh offered to help the Brahman to recover his wife. As instructed by Guru Gobind Singh, on 7 March 1703 he took out 100 horsemen to Bassi, near Hoshiarpur. With this band of young brave Sikhs, Baba Ajit Singh fell upon Bassi during the night. He arrested the Pathans responsible for the wicked deed. He recovered the Brahman’s wife. He took the wicked Pathans to Anandpurthe following morning. The Brahman’s wife was restored to him. The wicked Pathans were punished, suitably and severely.
In the prolonged siege of Anandpur in 1705, Sahibzada Ajit Singh again displayed his qualities of courage and steadfastness. When, at last, Anandpur was vacated on the night of 5-6 December 1705, he was given command of the rearguard. As the besiegers, violating their solemn promises for a safe conduct to the evacuees, attacked the column, he stoutly engaged them on a hill feature called Shahi Tibbi until relieved by Bhai Ude Singh. Sahibzada Ajit Singh crossed the Sarsa, then in spate, along with his father, his younger brother, Jujhar Singh, and some fifty Sikhs. Further reduced in numbers by casualties at the hands of a pursuing troop from Ropar, the column reached Chamkaur in the evening of 6 December 1705, and took up position in a garhi, a highwalled fortified haveli (house). The attackers, their numbers since swelled by reinforcements from Malerkotia, Sirhind and from among the local Ranghars and Gujjars, soon caught up with them and threw a tight ring around Chamkaur.
An unequal but grim battle commenced with the sunrise on 7 December 1705 in the words of Guru Gobind Singh's Zafamamah, a mere forty defying a hundred thousand (lakh). The besieged, after they had exhausted the meagre stock of ammunition and arrows, made sallies in batches of five each to engage the encircling host with sword and spear. Sahibzada Ajit Singh led one of the sallies and laid down his life fighting in the thick of the battle. He was 18 years old at the time of his supreme sacrifice for his faith. Gurdwara Qatalgarh now marks the spot where he fell, followed by Sahibzada Jujhar Singh, who led the next sally.
Wade Sahibzadey at Chamkaur
Second battle of Chamkaur Sahib
The Battle of Chamkaur,' also known as the Second battle of Chamkaur Sahib' was a battle fought between the Khalsa, led by Guru Gobind Singh, against the Mughal forces led by Wazir Khan and other Mughal Generals that is believed to have taken place on 21 December 1705 and 22 December 1705.Story of bravery & sacrifice
Guru Gobind Singh makes a reference to this battle in the Zafarnamah. He tells how a huge (Dahlakh) army attacked his Sikhs who were only forty in number and without food. In spite of their numerical strength, the Mughal soldiers were unable to kill or capture the Guru. The Guru also talks of cowardice of one of the Mughal generals and how he hid himself behind a wall, not having the courage to face the Guru.
Background
Guru Gobind Singh and 400 Sikhs left Sri Anandpur Sahib on the bitter cold and rainy night of December 5, 1705 after a prolonged siege by the Mughal and Hindu hill-chieftains' armies. The Mughals and Hindu chieftains had offered Guru Sahib a safe passage to leave Anandpur Sahib on an oath sworn on theQuran that had been signed by emperor Aurangzeb and an oath on the cow (which Hindus consider as sacred) by the hill chieftains. However, their oaths were meaningless as they betrayed Guru Sahib.
Maharaj writes in the Zafarnama:
| 13: Aurangzeb! I have no trust in your oaths anymore. (You have written that) God is one and that He is witness (between us). 14: I don’t have trust equivalent to even a drop (of water) in your generals (who came to me with oaths on Koran that I will be given safe passage out of Anandgarh Fort). They were all telling lies. 15: If anyone trusts (you) on your oath on Koran, that person is bound to be doomed in the end. |
In the early hours of the morning at the river Sirsa, the Guru and his Sikhs were attacked by the Mughal army under the command of Wazir Khan, breaking their oath of assuring safe conduct. In the confusion, which followed the attack in the cold and darkness, many Sikhs became Shaheed (martyrs).
A group of Singhs fought the armies and kept them back while the rest of the Sikhs, Guru Sahib and Guru Sahib's family crossed the river in the heat of the battle. Many Sikhs perished in crossing the cold river and were swept away by the swift current. During the confusion, the Guru's mother and his two youngest sons were separated from the Khalsa forces. Of the 400 hundred that had left Anandpur only the Guru, his two eldest sons and 40 Sikhs were able to cross the river and regroup on the other side. Gurdwara Parivar Vichora had been built on the spot where the battle occurred and the Guru's mother and his two youngest sons became separated from the band of Sikhs.
Chamkaur Sahib
On 6 December 1705, Guru Sahib and the 40 Singhs camped in an open space in Ropar. Bhai Budhi Chand who owned a Haveli (open house) in the town of Chamkaur visited Guru Sahib and offered the services of his home and family at the feet of the Guru. Guru Sahib had once visited the mud-house of Bhai Budhi Chand when returning from Kurekshetra. Guru Sahib and the 40 Singhs moved into the house of Bhai Budhi Chand situated on a hill. The Haveli with its high perimeter mud brick wall now became the fort of Guru Sahib.
At the commencement of Amritvela (early hours of the day before sunrise) Guru Sahib woke up Bhai Sangat Singh.
"Wake up Sangat Singh, its time for Asa di Var. Let's do Kirtan," Guru ji said.
What an amazing warrior-saint Guru was! An army of around 1000 was pursuing Guru Sahib and planning to attack the place where they were staying, and yet Guru Sahib was still blissfully continuing his daily discipline of meditation, Nitnem and Kirtan, with his Singhs.
Nawab Wazir Khan, yelled over the wall, "Gobind Singh! If you and your Sikhs come out now, you will be spared!" Guru Sahib replied to this with a rain of arrows. There was silence now in the cold morning. Clouds filled the sky followed by thunder and lightening. Guru and the Singhs became ready for the battle.
Preparing for Battle
In the chilly hours before sunrise a Mughal messenger came to negotiate with the Sikhs. However, Guru Sahib told the messenger to go away or face death. Inside the four walls of the mud-house Guru Sahib declared war.
First one Singh came out and when he was about to become Shaheed (martyr), he roared the Jaikara (slogan) of "Sat Siri Akal!" As soon as the sound of "Sat Siri Akal" echoed throughout the battlefield, the next Singh came out to fight in the battleground. The Nawab was astonished at what these Singhs were made of. He remembered the sayings of the Sikhs that "One Sikh equalled Sava Lakh (125,000)" – the bravery of one Sikh is equal to that of 125,000 ordinary men.
Baba Ajit Singh enters the battlefield
Baba Ajit Singh then went before Guru Sahib and said, "Pita ji (dear father), permit me to go and fight on the battleground and grace me with the opportunity to make my life fruitful and worthy in service of the panth."With Guru ji's blessings, six of the Sikhs, Muhar Singh, Kirat Singh, Anand Singh, Lal Singh, Kesar Singh and Amolak Singh went forth to show their worth. Despite the overwhelming odds the Sikhs inflicted tremendous losses on the Mughals but eventually one by one they were fatally wounded and departed to join Waheguru.
Guru Gobind Singh hugged his beloved son and gave him a Shastr (weapon). Little of a beard or moustache had yet appeared on Baba Ajit Singh 's face, showing how young he was. Every father wants to see his child get married, but this was the time of fighting the enemy and defending the path of righteousness. But, that day death was waiting and Baba Ajit Singh would be marrying death.
The sun was about to rise. Guru saw that Nawab Wazir Khan intended to seize the fort of Chamkaur in one attempt. The Nawab surrounded the fort with his armies. At this time the Singhs made a benti (request) to Guru Sahib that since there was no means of escaping the siege, he should escape with the Sahibzade. However Guru Sahib told them that there is no difference between the Singhs and the Sahibzade. "You are all my sons! We will be victorious and we will all be free."
Baba Ajit Singh boldly and valiantly came out of fort, accompanied with 5 other Singhs, which included one of the original Panj Piarey, Bhai Mohkam Singh. Guru watched the battle scene from the top of the fort. There was silence on all four sides. As they came into the battleground they roared, "Jaikarey", which sounded like the roar of a lion. Today the 5 Singhs felt proud that under the leadership of Baba Ajit Singh , they had been blessed with an opportunity to fight on the side of the truth and the correct path of Guru Nanak. Baba Ajit Singh with the five Sikhs advanced swiftly onto the battlefield displaying his great courage, bravery and skills with weapons.
The enemy was immediately repulsed and many of the soldiers of thetreacherously deceitful Mughal and Hill forces met their deaths. Such was the fury of the Sikh contingent and the dedicated, continuous and precise support from the haveli-fortress that this small Sikh party of 6 bahadurs (brave men) of the Khalsa eliminated hundreds of brave enemy soldiers.
The enemy in one section was completely paralysed and disabled by the enormous strength and sudden impact of the Khalsa unit. With protection fire from the fort, which kept the surrounding army units in check and blocked their involvement in the battle on the ground.
After killing many hundreds of the enemy, the group began to take casualties. Slowly the impact of the unit began to diminished and after almost an hour, the enemy began surrounding the Sahibzada from all four sides.
Baba Ajit Singh called out, "Come nearer if you have courage." The soldiers ran away frightened. Slowly, they began coming back in a larger group as not a single one of them had the courage to individually fight Baba Ajit Singh ji.
The Singhs' weaponry skill on the battlefield reminded the Mughal soldiers of Ali their fabled warrior, and they feared for their lives. While fighting, Baba Ajit Singh's kirpan (sword) broke. He then began to fight with a Neja (spear).
However, while killing one Mughal chief, it became stuck in his chest. Even then, Baba Ajit Singh remained in bliss and peace. While fighting, however, one by one the 5 Singhs were overcome and lost their life and became Shaheed (martyrs) of the Guru. One Mughal chief injured Baba's horse.
As a result, Baba ji fought from the ground with his talwar (sword). With each blow of his sword, he split the enemy into two. When he struck the enemy twice with his sword, they got cut up into four pieces. Now as the army surrounded the sahibzada, Guru watched with keen interest to see how bravely his son would live his last few minutes of life.
When Baba attained Shaheedi, Guru Sahib roared a Jaikara of "Sat Siri Akal" full of emotions and courage - a salutation to the Almighty for the blessing of such a brave and noble son.
Baba Jujhar Singh also ready
He asked Guru Sahib, "Permit me, dear father, to go where my brother has gone. Don't say that I am too young. I am your son. I am a Singh, a Lion, of yours. I shall prove worthy of you. I shall die fighting, with my face towards the enemy, with the Naam on my lips and the Guru in my heart."The news of Baba Ajit Singh attaining Shaheedi (martyrdom) spread. Hearing the news of his brother, Baba Jujhar Singh now desired to fight in the battlefield.
Guru Gobind Singh embraced him and said, "Go my son and wed the life-giving bride, Death. May the Almighty be with you always"
Guru Sahib gave blessings to Baba Jujhar Singh just like a father gives blessings to the bride on the day of her marriage. Guru added, "I asked my father to give his life for "dharam" (righteousness and justice). Today, what I told my father, I now tell you son."
Bhai Himmat Singh and Bhai Sahib Singh (two of the original Panj Piarey) along with 3 other Singhs accompanied Sahibzada Baba Jujhar Singh . The Mughals were shocked at what they saw. To the enemy, it looked as if Ajit Singh had come back.
"Whoever dies, let him die such a death, that he does not have to die again. (1)" (Ang 555, SGGS)
Dead bodies lay everywhere. Baba Jujhar Singh chose to attack another section of the enemy. He had observed the enemy and chose to attack the section who were showing more aggression against the Sikhs in the mud-fort then the rest of the enemy. Initially, the enemy did not have any courage to formulate an attack against this second unit after the fury of the force displayed by Ajit Singh's unit.
To them this appeared like a repeat of the same disaster that had befallen them an hour or two ago. They had not even had time to recover from the previous shock and now they had a second wave of the same enormously vibrant energy. This time the enemy was driven even further back; many just took flight as they thought that the Sikh numbers must have increased and so many of the enemy deserted the battlefield. This new force of six Khalsa soldiers killed many hundreds of the enemy; many simply ran away.
The enemy were stunned by the heavy force and thrust of this second attack and had little choice but to retreat back. The Khalsa unit created a huge void in the enemy territory and a small circle of about 35 metres within the enemy ground was under the control of the Sikhs. No one had the courage to enter into this circle of control. Anyone who entered this area of command was immediately challenged and quickly extinguished. The Khalsa unit, with their backs to the centre of this circular area attacked the enemy courageously and with vigour at the perimeter of the controlled region.
The Guru watched this development with pride and gratefulness to the Almighty and he knew that the Sikhs had learned the lessons of warfare well and would soon join the many hundreds of Sikh martyrs who had attained the highest honour of Dharam. The Almighty had indeed blessed the Sahibzade and the Sikhs with true bravery and deepest understanding of the Guru's message.
Slowly, due to the huge number of the enemy, they eventually assembled around Baba Jujhar Singh. He was now surrounded and had a Neja (spear) in his hand. Wherever the Neja hit, the enemy was destroyed. He also used a Khanda (double-sword), with which he killed the enemy as a farmer mows down his crop. Guru saw that Jujhar Singh was being surrounded and the opportunity to kill the Mughal soldiers was decreasing. For over 2 hours the Khalsa unit had continued to desolated the enemy. They were becoming tired.So Guru Sahib fired volleys of arrows in the area around the Sahibzada's unit giving 'protection fire' to the Sikh soldiers. The person providing protection fire must be very skilful and precise because if the target is missed, people on the same side can be killed giving rise to 'casualty from friendly fire'. Guru sahib continued to give protection cover with arrows for almost 30 minutes, but none of the 5 Singhs or Baba were hit or injured by the arrows. Baba ji and the 5 Singhs demonstrated the Sikh concept of one equalling the bravery and courage of "Sava Lakh" (125,000) humans.
Baba Jujhar Singh eventually was able to break the ring of the Mughal army soldiers surrounding him. However, due to the huge number of enemy soldiers, Baba eventually attained Shaheedi but died a hero's death in the fight against tyranny and falsehood.
"That person alone is known as a spiritual warrior, who fights in defence of religion. They may be cut apart, piece by piece, but they never leave the field of battle. 22." (Ang 1105, SGGS)
This was truly a sign of a dedicated warrior! By the time Baba Jujhar Singh had attained Shaheedi nightfall had arrived and the moon could be seen in the sky. Guru Sahib wrote in his composition, the Zafarnama:
"What trust can I have on your oath on Koran? Otherwise, why should I have taken this path of taking up the sword?" (Line 23, Zafarnama)
At the day's end, 7 December 1705
After the day's fighting, by the night, writer Dalip Singh in Life of Sri Guru Gobind Singh Ji tells us that the following 11 Sikhs remained alive:
|
|
During the night of 7/8 December 1705, Bhai Daya Singh and Bhai Dharam Singh (two of the original Panj Piarey) along with Bhai Maan Singh and other Singhs remained in the fort of Chamkaur Sahib. There were a total of 11 Singhs left on the evening of December 7 ,1704. Fighting paused at nightfall while the Mughals regrouped but this also gave valuable time to the few remaining Sikhs to hatch a plan.
The 11 Singhs left included Bhai Dharam Singh, Bhai Dharam Singh (the two remaining panj piaare) and Bhai Mann Singh, Bhai Sangat Singh, Bhai Sant Singh and 6 others. These 5 Singh begged Guru Ji to escape, they said "At Kesgarh Sahib we watched you beseeching the five beloved ones to initiate you with Amrit.
You had said then, I am of the Khalsa, and the Khalsa is mine. Today we ask in the capacity of the Khalsa to beseech you to leave Chamkaur and escape to a safer place." Guru Sahib had no choice but to accept their demands. It was decided that Guru Ji, Mann Singh and the two panj piaare would leave the fort and that they would dress up Sant Singh to look like Guru Ji because he had an uncanny resemblance to Guru Sahib.
Guru Ji killed the few soldiers that were on watch. Then he left in the pitch dark and started to shout "Sat Sri Akal". The Mughals who couldn't see where anyone was ended killing several of their own while Guru Ji and the three Sikhs who accompanied him escaped.
They had previously agreed if they had split up to meet on the outskirts of Machhiwara, twenty seven kilometres away. Sant Singh, Sangat Singh and the other Singhs left at the fort inflicted great losses to the enemy at night by causing distraction and confusion.
The end of the Battle
As day broke, the Mughals launched an all out attack on the fortress. There was stiff resistance. They finally entered the fort, after hours of battering the fort, but Bhai Sangat Singh, Bhai Sant Singh and the remaining Sikhs charged out on horseback. They engaged the enemy and killed scores of the enemy before attaining martyrdom. The Mughals thought they had killed Guru Ji but the Guru had already escaped. The Khalsa lived to fight another day.
Guru Sahib had not left quietly. On leaving, Guru Sahib blew his horn and stood on high ground and clapped his hands three times saying "PeerÚ Hind Rahaavat" ("The "Peer" of India is leaving").
"Blessed is that land, blessed is that father, blessed is the great mother. Whose son has shown the way to live, for centuries to come."
Subscribe to:
Posts (Atom)
Posts
.jpg)
.jpg)
.jpg)