DIWALI and its importance in Sikhism

Deepawali (also spelled Devali in certain regions) or Deepawali,popularly known as the "festival of lights", is an important festival in Hinduism, Jainism, and Sikhism, celebrated for different reasons, occurring between mid-October and mid-November. For Hindus, Diwali is one of the most important festivals of the year and is celebrated in families by performing traditional activities together in their homes. For Jains, Diwali marks the attainment of moksha or nirvana by Mahavira in 527 BC. For Sikhs, Diwali is celebrated as Bandhi Chhor Diwas (The Celebration of Freedom), and celebrates the release from prison of the sixth guru, Guru Hargobind, who also rescued 52 Hindu kings held captive by Mughal Emperor with him in the Gwalior Fort in 1619.

Spiritual Significance

While Deepavali is popularly known as the "festival of lights", the most significant spiritual meaning is "the awareness of the inner light". Central to Hindu philosophy is the assertion that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. The celebration of Deepavali as the "victory of good over evil", refers to the light of higher knowledge dispelling all ignorance, the ignorance that masks one's true nature, not as the body, but as the unchanging, infinite, immanent and transcendent reality. With this awakening comes compassion and the awareness of the oneness of all things (higher knowledge). This brings anand (joy or peace). Just as we celebrate the birth of our physical being, Deepavali is the celebration of this Inner Light.
While the story behind Deepavali and the manner of celebration varies from region to region (festive fireworks, worship, lights, sharing of sweets), the essence is the same – to rejoice in the Inner Light (ਆਤਮਾਂ ) or the underlying Reality of all things (Brahman).

ਬੰਦੀ  ਛੋਢ਼  ਦਿਵਸ

ਸ੍ਰੀ ਗੁਰੂ ਹਰਗੋਬਿੰਦ ਸਾਹਿਬ ਜੀ

For Sikhs, Diwali is important because it celebrates the release from prison of the sixth guru, Guru Hargobind Ji, (hence also called "Bandi Chorr Devas"), and 52 other princes from the Gwalior Fort in 1619. The Sikhs celebrated the return of Guru Hargobind by lighting the Golden Temple and this tradition continues today.

Martyrdom of Bhai Mani Singh Ji

ਸ਼ਹੀਦ ਭਾਈ ਮਨੀ ਸਿੰਘ ਜੀ 

Main article: Shaheed Bhai Mani Singh Ji

An important Sikh event associated with Diwali is the martyrdom of the elderly Sikh scholar and strategist Bhai Mani Singh in 1737. Bhai Mani Singh was the Granthi (keeper/reader of Sikh scripture) of Harmandir Sahib (popularly known as the Golden Temple). He transcribed the final version of Guru Granth Sahib dictated to him by Guru Gobind Singh in 1704.
Bhai Mani Singh assumed charge of Harmandir Sahib's management in 1708. In 1737, he received permission from Zakariya Khan, the then Mughal governor of Punjab, to hold a religious gathering of the Khalsa for celebrating Bandi Chhorh Diwas on the auspicious day of Diwali for a large tax of 5000 Rupees. He expected to put together the required sum from contribution made by the Sikhs who would assemble that day. But on discovering Zakariya Khan's plot to kill the Sikhs during the gathering, he sent out messages warning them not to turn up for the meeting. As a result the tax could not be paid and Zakariya Khan ordered Bhai Mani Singh's execution at Lahore. It is also believed that this event, along with other Sikh martyrdoms, gave further momentum to the Khalsa struggle for freedom and eventual success in establishing the Khalsa rule in the north of Delhi.

Uprising against the Mughal Empire

The festival of Diwali became the second most important day after Baisakhi, when the Khalsa was formally established by the Tenth Guru Guru Gobind Singh in 1699.

The Sikh struggle against Mughal Empire's atrocities on non-Muslims, especially on Sikhs, which intensified in the 18th century, came to be centred around this day. After the execution of Banda Bahadur in 1716, who had led the agrarian uprising in Punjab, the Sikhs started the tradition of deciding matters concerning the community at the biennial meetings which took place at Amritsar on the first of Baisakh and at Diwali. These assemblies were known as the Sarbat Khalsa and a resolution passed by it became a Gurmata ('Decree of the Guru').

Dhan Dhan Sri Guru Ram Das Ji ( Jin Sreya Tin Swareya )

ਸ੍ਰੀ ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ

Guru Ramdas Sahib (Jetha ji) was born at Chuna Mandi, Lahore (in Pakistan), on Kartik Vadi 2nd, (23rd Assu) Samvat 1591 (September 24, 1534). Son of Mata Daya Kaur ji (Anup Kaur ji) and Baba Hari Das ji Sodhi Khatri was very handsome and promising child. His parents were too poor to meet even the daily needs and he had to earn his bread by selling boiled grams. His parents died when he was just 7 year old. His grandmother (mother's, mother) took him to her native village Basarke. He spent five years at village Basarke earning his bread by selling boiled grams. According to some chronicles, once Guru Amardas Sahib came village Basarke to condole with the grandmother of (Guru) Ramdas Sahib at the death of her son-in-law and developed deep affection for (Guru) Ramdas Sahib. Along with grandmother he left for Goidwal Sahib to settle there. There he resumed his profession of selling boiled grams and also began to take part in the religious congregation held by Guru Amardas Sahib. He also made active participation in the development of Goindwal Sahib.

(Guru) Ramdas Sahib was married to Bibi Bhani Ji (daughter of Guru Amardas Sahib). She bore him three sons: Prithi Chand Ji, Mahadev Ji and Arjan Sahib (Guru) Ji. After the marriage he stayed with his father-in-law and deeply associated himself with the Guru Ghar activities (Sikhism). He commanded full confidence of Guru Amardas Sahib and often accompanied him when the latter went on long missionary tours to different parts of India. 

ਬੀਬੀ ਭਾਨੀ  ਜੀ 

(Guru) Ramdas Sahib was a man of considerable merit. He became famous for his piety, devotion, energy and eloquence. Guru Amardas Sahib found him capable in every respect and worthy of the office of Guruship and installed him as Fourth Nanak on september 1, 1574. Guru Ramdas Sahib laid the foundation stone of Chak Ramdas or Ramdas Pur, which is now called Amritsar. For this purpose he purchased land from the zamindars of the villages: Tung, Gilwali and Gumtala, and began digging of Santokhsar Sarover. Later on he suspended the work on Santokhsar and concentrated his attention on digging Amritsar Sarovar. Bhai Sahlo Ji and Baba Budha Ji, the two devoted Sikhs were assigned the supervising work.

The new city (Chak Ramdas Pur) flourished soon as it was situated at the centre of international trade routes. It grew into an important center of trade in Punjab after Lahore. Guru Ramdas Sahib himself invited many merchants and artisans from the different walks of life and trades. Later on, it proved to be step of far-reaching importance. It provided a common place of worship to the Sikhs and paved the way for the future guidelines for the Sikhism as a different religion. Guru Ramdas Sahib introduced Masand system in place of Manji system and this step played a great role in the consolidation of Sikhism.

Guru Ramdas Sahib strengthened the Sikhism a step further by composing Four Lawans and advised the Sikhs to recite them in order to solemnize the marriages of their children. Thus he introduced a new matrimonial system based upon Sikhism instead of Hindu's Vedi system. Thus this distinct marriage code for the Sikhs separated them from the orthodox and traditional Hindu system. also made rapprochement with different sects of Udasis through Baba Shri Chand Ji. He, like his predecessors carried forward the tradition of Guru ka Langer. Superstitions, caste system and pilgrimages were strongly decried.

He wrote 638 hymns in 30 ragas, these include 246 Padei 138 Saloks, 31 Ashtpadis and 8 Vars and are a part of Guru Granth Sahib. He nominated his youngest son (Guru) Arjan Sahib as Fifth Nanak. After this he left Amritsar and retired to Goindwal Sahib. There, after a few days he passed away for heaven on Bhadon Sudi 3rd (2nd Assu) Samvat 1638 (September 1, 1581). 

Baba Sri Chand Ji

Sri Chand (1494–1629) was the first son of Guru Nanak, raised by his sister. Sri Chand was a renounciate yogi. After his father left Sri Chand stayed in Dera Baba Nanak and maintained Guru Nanak's temple. He established the Udasi order who travelled far and wide to spread the teachings of Nanak.

After Baba Sri Chand's death at the age of 170 , the son of Guru Hargobind, Baba Gurditta became his successor as head of the Udasis. The Udasis protected and maintained the historical shrines of Anandpur, Hazoor Sahib and Amritsar for over a hundred years after Guru Gobind Singh's death. They established schools of learning to keep the Sikh tradition alive.

He devoted his long life to meditation,preaching,and helping the poor,the downtrodden, and those in need.

Baba Sri Chand ji - the great mystic saint and elder son of Guru Nanak Dev ji. his life spanned the 149 years from 1494 to 1543. The emperor once asked his fakir, Syed Mia Mir, " As I am the Emperor all of India, who is the greatest spiritual king amongst you all"? Mia Mir Replied, "Guru Nanak's elder son, King of all Fakirs." The consensus conducted at the time of Shah Jahan showed that Baba Sri Chand ji had the greatest following throughout his entire kingdom.

While the Guru Gaddi was passed to Guru Angad Dev ji, Baba Sri Chand ji accepted his responsibility from his father and Guru of uniting the various spiritual schools of India. He was revered by Muslims and Hindus, ascetics and householders alike. He carried Guru Nanak Dev message throughout the subcontinent from Sindh to Gilgit Valley and from Kandahar to Kabul.

Guru Amar Das Ji offered Baba Mohan ji, who is the best known as the custodian of Guru Sahib's Pothis (hand written verses) from which Guru Arjun Dev ji compiled the Guru Granth Sahib. And Guru Hargobind Sahib offered Baba Gurditta, who became SriChand's successor and is regarded as the patriarch of the Udasi Sampardai. Interestingly, Baba Gurditta was father of Guru Har Rai, grandfather of Guru Harkrishan ji, the older brother of Guru Tegh Bahadur and the uncle of Guru Gobind Singh Ji.

Born on Bhadon Sudi 9 of Samat1551(1494 AD) in Sultanpur Lodhi, Punjab. His right ear lobe was extended in a ring of flesh, leaving no doubt that he was a born "yogi."

With Nanaki Ji

In 1558, when he was seven, Guru Nanak Dev left for his first Udasi (long preaching journey as a renunciate). Babaji was placed in the care of Nanaki, the elder sister of Guru Nanak. Sri Chand visited Pakhoke and Talwandi also to meet his grandparents. Though he was a child, his face was glowing with friendliness and his wide knowledge, sharp intelligence, and spiritual achievements at such a tender age made him popular everywhere. The Nawabs at these places especially paid homage, as they did to Guru Nanak. When Guru Nanak returned from his first Udasi, he found his son, a lad of fifteen, very firm in his principles and fully devoted to meditation. Guru Nanak, during his brief stay at Sultanpur and before leaving for the second Udasi, gave maximum time to him and blessed him with NAAM. On return from the second Udasi, Guru Nanak advised him to study Vedas and other Shastras to continue his religious education, even though both sets of grandparents wanted him to enter business, in accordance with the family tradition.

Education in Kashmir

Sri Chand was in Srinagar for two and a half years in the famous school of Pandit Purshotam Das Kaul. He was the best student and surprised everybody with his intelligence, maturity, and perspicacity. For example, when his teacher was challenged to a debate by a well-known and proud Brahmin of Kashi, Pandit Som Nath Tripathi, Babaji stepped in place of his teacher and in no time demolished the arguments of Pandit Som Nath Tripathi, who felt so nervous that he left in a huff.

Aarta

His soul had now started to merge with God. While meditating with complete devotion, he saw the whole universe, Supreme Akal Purkh, in reverence to Guru Nanak Dev Ji. From that vision he composed "Aarta" in praise of his father and Guru. Thus, when Guru Nanak returned from his third Udasi, he was greeted with candlelights and showered with flowers and saffron and welcomed by his son with recitation of divine hymns in his honor.

Let us sing the praises of Nanak, King of kings,

Emperor of both worlds.

The whole cosmos is His temple

Congregations sing sweet songs in His praise.

Millions of goddesses burn holy lamps in His honour

Millions of gods sing psalms in His praise.

Millions wash His lotus feet
The moon and sun get their radiance from Him.
Masses of flowers are offering Him fragrance.
The True Master, the True Light, He is merciful to the poor.

The King of the Winds fans Him

While saints and sages meditate on His holiness.

He is accepted in the cosmos as the perfect Guru

The entire cosmos vibrates with his celestial song.

Bells ring out the tone -ONKAR-
Continuously illuminating the heavens.
He is one with God, Whose Name is Truth,
In Nanak's Name saints find their support.

Siri Chand, Nanak's son, declares,

"Nanak is unattainable, unfathomable, unshakeable, and pure.

Whoever sings Emperor Nanak's praises

Resides in heaven and achieves complete salvation.

Oh kind Master, protect those who seek your shelter
Oh Nanak! You are the saviour; we are just your children.

Guru Granth Sahib about Sri Chand

In Guru Granth Sahib, On Page No. 967, in Bani Ramkali Ki Vaar, it is clearly Mentioned that Sri Chand became rebelious and did not walk on Guru Nanak's Path and adopted himself as a Yogi. Sri Chand put earings in his ears and started a new order called Udasi in opposition o Sikh Panth. Following are extracts of Balwand/Satta hymns from Guru Granth Sahib.

ਸਚੁ ਜਿ ਗੁਰਿ ਫੁਰਮਾਇਆ ਕਿਉ ਏਦੂ ਬੋਲਹੁ ਹਟੀਐ ॥
The Guru gave the True Command; why should we hesitate to proclaim this?

ਪੁਤ੍ਰੀ ਕਉਲੁ ਨ ਪਾਲਿਓ ਕਰਿ ਪੀਰਹੁ ਕੰਨ੍ਹ੍ਹ ਮੁਰਟੀਐ ॥
His sons did obey His Word ਦਿਲਿ ਖੋਟੈ ਆਕੀ ਫਿਰਨ੍ਹ੍ਹਿ ਬੰਨ੍ਹ੍ਹਿ ਭਾਰੁ ਉਚਾਇਨ੍ਹ੍ਹਿ ਛਟੀਐ ॥
Those who donot follow guru path; evil-hearted ones became rebellious; they carry loads of sin on their backs.

ਜਿਨਿ ਆਖੀ ਸੋਈ ਕਰੇ ਜਿਨਿ ਕੀਤੀ ਤਿਨੈ ਥਟੀਐ ॥
Whatever the Guru said, Lehna did, and so he was installed on the throne.

ਕਉਣੁ ਹਾਰੇ ਕਿਨਿ ਉਵਟੀਐ ॥੨॥
Who has lost, and who has won? ||2||

ਜਿਨਿ ਕੀਤੀ ਸੋ ਮੰਨਣਾ ਕੋ ਸਾਲੁ ਜਿਵਾਹੇ ਸਾਲੀ ॥
He who did the work, is accepted as Guru; so which is better - the thistle or the rice?

Sikhs' bravery in world wars

AMRITSAR: To remember the forgotten Sikh soldiers and make the world aware of their heroic deeds in 'Sikhi Saroop' (complete Sikh appearance), Birmingham-based film-maker Jay Singh Sohal officially released his documentary movie 'Sikhs at War' on the net on Thursday.

The film recalls the forgotten Indian Sikhs who had fought the world wars for the British Empire in the name of king and country they had never seen.

Earlier, the movie was screened in the British Parliament in December.

More than 1,00,000 Sikhs had participated in these wars. Sikhs comprised 20% of the British Indian army in action, despite being only 2% of the Indian population.

Fighting on all fronts in Europe, Turkey and Africa, miles away from their homeland, the Sikhs displayed immense bravery and courage.

Of the 22 Military Crosses awarded for conspicuous gallantry to Indians, 14 were to Sikhs. Out of those, who had left the lush fields of Punjab, thousands did not return.

As many as 83,005 Sikh soldiers were killed during both the world wars and more than 1,09,045 were wounded.

Sohal said launch of the movie in the British parliament was a momentous occasion and expressed gratitude towards the British attorney general, Dominic Grieve, for his support to the Sikh community.

''For a senior government official to pay such a tribute is a sign of how important the Sikh contribution has
historically been and how vital this vibrant community still is in all walks of British life,'' he said.

The film narrates Sikhs' story for the first time by following a young teenager retracing his great grandfather's footsteps in the trenches of Flanders.

Jaspal Singh, 15, was inspired by his forefather's heroic action during the wars to maintain his own Sikh identity (with uncut hair and turban) despite being bullied.

''From his hometown of Coventry to Ypres and Neuve Chapelle, Jaspal discovers the important role that the Sikh soldiers had played in stopping the German advance towards Europe,'' said Hardeep Singh, who is also attached with the movie crew.

Source:-http://timesofindia.indiatimes.com/city/chandigarh/Sikhs-bravery-in-world-wars/articleshow/7338356.cms

World's longest beard makes New York debut

S. Swaran Singh a surrey sikh priest poses a photograph with his 8'2" long beard on
September  21, 2011

       






















NEW YORK — A.B.C. world-record holder showed off his eight-foot-long beard in New York earlier this week.Sikh priest Sarwan Singh from the Vancouver suburb of Surrey appeared on the Regis and Kelly show on Tuesday to show millions of television viewers his impressive facial hair.

At eight feet 2 1/2 inches, it's believed to be the longest beard in the world. Singh has been the Guinness World Records long-beard champion since 2008.Singh serves as high priest of Guru Nanak temple and also the principal, president and music teacher at Surrey's Akal Academy.

"I am very proud to have been given the opportunity to represent the Sikh and Surrey communities," Singh said of his guest appearance on the show.

He was speaking through his translator and friend Dr. Pargat Bhurji, a Surrey pediatrician who accompanied him to New York.

"This is history in the making," Bhurji said. "Out of the 6.5 billion people in the world, he is the only one standing there."

Sikhs must not cut their hair as an article of their faith and Singh, 45, has been growing his beard since he was 15 years old.

His brother, Balvir Singh, also has a long beard, at six feet.

Sant Singh Tegh's 100 Years long Journey (By Balraj Puri )

Citizens of Jammu belonging to all walks of life, who had attended birth centenary of the veteran freedom fighter Sardar Sant Singh Tegh on August 6 bade a final farewell to him on September 17. His 100 years long journey from Muzaffarabad to Jogigate is a saga of ceaseless and self-less struggle against foreign rule and oppressive indigenous regimes. True to his tradition he died in action during a tour of Doda district where he fell from horseback.Thus came to an end my own over 65 years old close association with the great man.

Here is a brief eventful life

Sardar Sant Singh Tegh was born on April 13, 1907 at Hattian in Muzaffarabad district. He is the oldest surviving freedom fighter in the state who had come in contact with almost entire galaxy of  leaders of the freedom movement, like Mahatma Gandhi Jawaharlal Nehru, Abdul Ghaffar Khan, Jayaprakash Narayan. Sheikh Abdullah, Mahatma Budh Singh, Giani Zail Singh, Master Tara Singh, Teja Singh Swantantra, Subash Chander Bose, Dr. Rajendra Prasad, Dr. Zakir Hussain. He spent 17 years in jail.

He joined freedom movement during his student days and organized protest of the youth of the area to protest against death sentence of Bhagat Singh and his colleagues.

On his fiery speech against British imperialism and ruler of the state, his arrest warrants were issued. But he slipped away to Kabul along with Trilok Nath Sharma who used to work there. He came in contact with the great revolutionary Raja Mahendra Pratap Singh. Along with him he visited Soviet Union and central Asian countries.

He also attended the Congress session at Karachi. Eventually he came back to Muzaffarabad, where one of his first activity was to join a reception to Sheikh Abdullah and Maulana Massodi, who had just been released from jail, at Chhati Padshahi Gurudwara where they assured the audience that their fight was for all the people of the state and not merely for Muslims. The Sheikh had heard the name of Sant Singh Tegh and was impressed by his speech there. He asked for the services of Tegh for the freedom movement of the state as he did not belong to the Sikhs only. From there on a life long companionship between the two started.

At Muzaffarabad Tegh formed Kisan Committee, Garhi Kashmir Motor Union and Forest Labour Union to fight for the rights of the exploited people. He arranged free trip to people of Muzaffarabad who wanted to attend the National Conference session in Srinagar. He became president of the party at Hattian while master Abdul Aziz was the president of the district committee of Muzaffarabad.

 

CM attends cremation of Tegh, describes him a selfless leader

JAMMU , SEPTEMBER 17- Chief Minister Ghulam Nabi Azad today paid last respects to S. Sant Singh Tegh, the veteran freedom fighter, who passed away here yesterday.

Azad visited Jogi Gate cremation ground and laid wreath on mortal remains of the late leader.

The Chief Minister met members of the bereaved family and expressed his heartfelt condolences on Tegh's demise.

Paying rich tributes to the memory of Tegh, the Chief Minister said that he greatly contributed to the freedom struggle of the country and worked for the uplift of the people, particularly striving for the welfare of the weaker sections of the society.

Describing Tegh as a selfless leader who did not ask for anything for himself or his family, the Chief Minister said that he remained connected with the people all through his life.

Besides the Chief Minister, Minister for Health and Medical Education Mangat Ram Sharma, MPs Dr. Farooq Abdullah and Omar Abdullah and Mayor, Jammu Municipal Corporation, Narinder Singh were among large number of people who attended the cremation of Tegh.  

(Sheerin News of Kashmir)

BATTLE OF ATTOCK

The Battle of Attock (also known as the Battle of Chuch or the Battle of Haidru) took place on 13 July 1813 between the Sikh Empire and the Durrani Empire. The battle was the first significant Sikh victory over the Durranis.

Background

In 1811–12, Ranjit Singh invaded the hill states of Bhimber, Rajauri, and Kullu in preparation for an invasion of Kashmir. In late 1812, Fateh Khan, the Vizier of Kabul, crossed the Indus river under orders from Mahmud Shah Durrani to raid Kashmir and to free Shuja Shah Durrani from its renegade vizier, Atta Muhammad Khan. In an 1812 interview with Ranjit Singh, Fateh Khan agreed to a joint invasion of Kashmir. He could not invade Kashmir if he was opposed by the Sikh Empire, and agreed that a small Sikh force under Dewan Mokham Chand would receive one third of the plunder.

Both invasions began at Jhelum, but once the armies reached the Pir Panjal Range, Fateh Khan used a heavy snowfall to double march his veteran mountain troops through the range. However, Dewan Mokham Chand offered the Rajauri raja a large jagir if he could find a path through the range that would allow the Sikhs to reach the valley of Kashmir at the same time as the Afghan troops and was able to have a small body of troops under Jodh Singh Kalsia and Nihal Singh Attari present at the captures of Hari Parbat and Shergarh. The vizier of Kashmir, Atta Muhammad Khan, had offered no resistance to either army but Fateh Khan refused to share the spoils. Shuja Shah Durrani chose to be escorted by Dewan Mokham Chand to Lahore, the capital of the Sikh Empire, out of fear of becoming a prisoner at Kabul.

Ranjit Singh became annoyed at Fateh Khan's refusal to share plunder and opened negotiations with the renegade governor of Attock, Jahandad Khan, brother to the recently deposed Atta Muhammad Khan of Kashmir, and took control of the fort at Attock. After Jahandad Khan accepted his jagir, Dia Singh, a Sardar with a small contingent of troops in the area, took control of Fort Attock including 3,510 Maunds of grain, 439 rounds of cannon shot, 70 cannon and small mortars, and 255 Maunds of rock salt. Hari Singh Nalwa arrrived with Dewan Devi Das and a detachment of cavalry to support the garrison at an unknown date.

Battle

Attock Fort, whose capture by the Sikh Empire lead to the Battle of Attock

Accusing Ranjit Singh of treachery, Fateh Khan set off from Kashmir at the head of 15,000 cavalry in April 1813 and invested Attock Fort. At the same time Ranjit Singh rushed Dewan Mokham Chand and Karam Chand Chahal from Burhan with a force of cavalry, artillery, and a battalion of infantry to meet the Afghans.

Dewan Mokham Chand encamped 8 miles (13 km) from the Afghan camp, unwilling to risk a decisive engagement, although both sides engaged in numerous skirmishes and took losses. On 12 July 1812, the Afghans' supplies were exhausted and Dewan Mokham Chand marched 8 kilometres (5.0 mi) from Attock to Haidaru, on the banks of the Indus River, to offer battle. On 13 July 1812, Dewan Mokham Chand split the cavalry into four divisions, giving command of one division to Hari Singh Nalwa and taking command of one division himself. The lone battalion of infantry formed an infantry square protecting the artillery, with Gouse Khan commanding the artillery. The Afghans took up positions opposite the Sikhs, with a portion of their cavalry under the command of Dost Mohammad Khan.

Fateh Khan opened the battle by sending his Ghazis on a cavalry charge which was repulsed by heavy fire from the Sikh artillery. The Afghans rallied under Dost Mohammad Khan, who led the Ghazis on another cavalry charge which threw one wing of the Sikh army into disarray and captured some artillery. When it appeared the Sikhs had lost the battle, Dewan Mokham Chand led a cavalry charge atop a war elephant that repulsed the Afghans "at all points", and routed the remaining Afghan troops. Fateh Khan, fearing his brother, Dost Mohammad Khan, had died, escaped to Kabul and the Sikhs captured the Afghan camp, including the lost artillery pieces.

Aftermath

Amritsar, Lahore and other large cities across the Sikh Empire were illuminated for two months afterwards in rejoicing over the victory. After his defeat at Attock, Fateh Khan fought off an attempt by Ali Shah, the ruler of Persia, and his son Ali Mirza to capture the Durrani province of Herat, which left their newly captured province of Kashmir open to attack.

Sardar Akali Phula Singh ji

There were many warriors who kept high the symbol of unflinching will of Khalsa. There were yet many who were went to Khalsa for personal glory, to win estates, etc. But, we are yet to find an example whose only and only purpose was to serve Khalsa and to keep the Nishan Sahib flying high. He was Nihang Akali Phula Singh. Nihang, the word is derived from persian which means 'crocodile'. Nihangs, were created by Dasam Pita Guru Gobind Singh ji , to serve the Khalsa Community. Nihangs do not marry, and their only purpose is to live and die for Khalsa. Many historians call Nihangs as "Suicide squads", this is utterly wrong, suicide is a sin in Sikhism. Nihangs only purpose is to fight for the Khalsa's defense. Akali Phula Singh was born January 14th 1761 in a Village named Shinh, in Amritsar. He joined an order of Nihangs atGolden Temple at an early age where he got all the martial training. Later, when he was 18 years old he shifted to the fort of Gobindgarh became a leader of one of the band of fighters who formed a squad of Sikh army. When Maharaja Ranjit Singhconsolidated Amritsar into his empire by defeating number of families who were ruling this city, Akali Phula Singh, joined Maharaja Ranjit Singhin this noble cause. Due to this very reason he was made the Jathedar of Akal Takth in 1807.

He was born leader, outspoken such that he would even spoke to Ranjit Singh of his problems. When Ranjit Singhmarried to a Muslim woman, named Moran of Lahore, Akali Phula Singh, as he was the Jathedar of Akal Takthdeclared that MaharajaRanjit Singh is not a Sikh anymore and is a Tankhaiyawhich means out of Sikhism. He ordered the defendant to be at Golden Temple before the community. Ranjit Singhcame and admitted that he had made a mistake. Akali Phula Singh ordered him 50 lashes for Maharaja Ranjit Singh right there. Ranjit Singh took off his shirt and bowed down to receive his punishment, at such Akali Phula Singh asked Community (Sadh Sangat) to forgive the Maharaja who has bowed down in front of the Sadh Sangat for this mistake. And thus Maharaja was pardoned, but not before he promised that he will not marry again.

There is another intersting incident of this times, reason which made Maharaja to upgrade his forces to European style. On the day of Muharram on February 25, 1809 A.D., Shia Muslims of Britsh army under Metcaulf, a British general who was visiting Amritsar along with his forces, decided to take out a procession in the streets of Amritsar, even though in Amritsar among Muslims, majority were Sunni muslims. It also happened to be the day of Holi, when Nihangs were celebrating Hola Mohalla along with their celebrated leader and Jathedar of Akal Takth, Akali Phula singh. The Shia procession wended its way through the streets of Amritsar, beating their breasts to the chants of "Hasan, Hussein, Ali" They came in front of Golden Temple, where the Akalis were in prayer. The Akalis remonstrated with the processionists to go elsewhere. Arguments led to scuffle and Shia Seopys under General Metcaulfe came to a head on collision with Akalis. It is not known who were the aggressors. Even 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). There were about 50 casualties on both sides. In the end this riot stopped when Ranjit Singh who happened to be in the city personally came forwarded and helped to quell the riot. He also went to Metcalfe and apologized for this riot. Ranjit Singh was immpressed by the discipline shown by the Shia Sepoys under Metcalfe and Ranjit Singh promptly decided to Europeanise his Army.

Akali Phula Singh was against to Europeanise the Khalsa Forces, he believe 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 British. Then in the same year of 1809, at Ropar Maharaja Ranjit Singh signed a treaty with British to make Satluj a permanent border between the Sarkar Khalsa and British. Akali Phula Singh wanted Maharaja to tore this treaty, he even threat to quit. Maharaja Ranjit Singh explained him that first they will subdue whole of Punjab, and then later they will confront British. This treaty was to make the permanent boundries between Sarkar Khalsa and British territory. Satluj was made a border.

Akali Phula Singh and his command helped Maharaja in the campaigns of Kasur, Multan, and all over Punjab. Nihangs under his command at Multan surpass all bravery when they bowed down one by one to support one side of a Gun to be used to break through the fort and attained martyrdom. Then by 1822 all the regiments of Sarkar Khalsa were Europeanised. Akali Phula Singh was given new arms as well as trained of new tactics by the French General Ventura. Maharaja Ranjit Singhdecided to turn towards North West Frontier province. In 1815 A.D., Maharaja attacked NWFP and levied tribute on number of principalities. Since 10 centuries Pathans and tribesman had plundered Punjab and India, this was the first time that any Punjabi took the battle to their homes. Then in 1823, the Governor of Peshawar did not give tribute to Maharaja Ranjit Singh. Sarkar Khalsa forces led by Akali Phula Singh, General Hari Singh Nalua, Fateh Singh Attariwala, and other General of Sarkar Khalsa marched towards Peshawar.

Battle of Naushera in 1823 A.D., in which thousands were killed was fought with the tribes of Yusufzais, Khattaks and Afridi tribes of Pathans. Prince Sher Singh and Hari Singh Nalua led the advance columns early in 1823. They spanned the river Attock by the means of a pontoon bridge and occupied the fort of Jehangiria. Then Maharaja Ranjit singh along with Akali Phula Singh led the rest of forces upto the Eastern bank of River Attock, but by this time. Tribals had destroyed the pontoon bridge and had besieged Prince Sher Singh and Hari Singh Nalua in the fort. Hastingly, Maharaja Ranjit Singh, who had crossed this river umpteen number of times, decided to cross it and came to the rescue of his son and Hari Singh Nalua just in time. Khattaks and Yusufzais were pushed back and they entrenched themselves one an eminance called Pir Sabak or Tibbi Tiri on the plains between Jehangiria and Peshawar. The main Afghan force under Azim Khan's brother was separated from the tribal ghazis by a small but swift-running stream, the Landai. The Khalsa Artillery, led by Mian Ghausa bypassed the tribesmem, and reached the bank of Landai, and trained its heavy guns on the opposite bank. Azim Khan made a dash from Peshawar and joined the forces of Afghans on the opposite Bank of Landai. He could not cross the stream due to the heavy bombardment by Khalsa forces from this side of Landai. On the other front of war, Sarkar Khalsa launched an offensive at Pir Sabak Hill. This war was not evenly matched, but Khalsa was outnumbered by the sheer number of Afghans, Khalsa forces made up this by their disciplined and well trained army. Tribal forces fought desperately but were overcome by Sarkar Khalsa's Gurkhas and Mussalman Najibs. Then Akali Phula Singh and his nihangs moved up to give them the coup de grace . They drove the Khattaks and Yusufzais before them, four thousand Afghans were left dead on the field. Sarkar Khalsa's fatilities were in hundreds, but still this was too much, cause in those 500 or so soldiers there was one who equalled 125,000, Akali Phula Singh. While pursuing Afghanis, Akali Phula Singh's horse was shot under him. He took an elephant and pressed on. The error cost him his life. Afghanis saw the man who has so often humbled them, and trained their muskets on him.
Picture of Sikh nobles, from right Faqir Azizudeen, Hari Singh nalwa, Akali Phoola Singh, MaharajaRanjit Singh and Prince Sher Singh. Phula Singh was riddled with bullets. He collapsed in his howdah, exhorting nihangs with the last breath of his body not to give way. Mohammad Azim Khan retreated to Peshawar but was too ashamed to face h is people and thus he returned to Afghanistan and died soon.

Eventhough Sarkar Khalsa paid a heavy price in great warrior like Akali Phula Singh, but it was a crushing defeat for Afghans, and it convinced the Pathan tribesmen of the superiority of Punjabi soldiers. Three days later Maharaja entered Peshawar at the head of his victorious troops. The citizens welcomed him and paid homage with nazaranas.

Army of Maharaja Ranjit Singh

A formidable military machine that helped the Maharaja carve out an extensive kingdom and maintain it amid hostile and ambitious neighbours, was itself the creation of his own genius. His inheritance was but a scanty force which, in the manner of the Sikh misldari days, was comprised almost solely of horsemen, without any regular training or organization. *Everyone provided his own horse and whatever weapons he could afford or acquire.

• What held these troopers together was their personal loyalty to the leader.
• The tactics followed were those of guerilla warfare.

This system had served the Khalsa well during the turbulent and anarchic eighteenth century, but was unsuited to the needs of changing times and to Ranjit Singh's ambition to establish a secure kingdom for the Sikhs, one free of forign rule. Early in his career, he had watched how the British troops with their systematic training and their discipline, had vanquished Indian forces vastly superior in numbers. He had also realized how crucial a well drilled infantry and artillery was in warfare.

In 1802, soon after his occupation of Amritsar, he employed former soldiers from the East India Company's army to train his newly formed infantry platoons. He even sent some of his own men to Ludhiana to study the British methods of training and tactics. As Sikhs generally looked down upon infantry service, he recruited Purbias (soldiers of fortune from the Gangetic plains), Punjabi Muslims, Afghans and, later, Gurkhas as well. These troops were soon tested during the short campaign against Ahmad Khan Sial of Jharig and the zamindars of Uchch during the winter of 1803-04. Their successes and the fact that the Maharaja himself regularly attended training made the infantry an enviable service. Sikhs soon swelled its ranks in large numbers.

Ranjit Singh gave increased importance to artillery which had been sorely neglected in Sikh forces in the past being limited to the use of small zamburaks or animal mounted swivel guns. The manufacture of Canons of larger calibre and ammunition were undertaken on a large scale. The Artillery's training and command and ordnance were under Punjabi generals, Ilahi Bakhsh and Lahina Singh Majithia, until the arrival of a French officer, General Claude Auguste Court in 1827 and the American Colonel Alexander Gardner in 1832. Lahina Singh Majithia continued to head the armament workshops, and Dr John Martin Honigberger, a Hungarian physician, was entrusted with the mixing of gunpowder.

The reorganization and training of the Sikh cavalry was soon underway (the Napoleonic wars had ended in Europe) and soon experienced European officers hearing of the exploits of Ranjit Singh sought glory and riches in the Maharaja's army. Jean Baptiste Ventura and Jean Francois Allard arrived in Lahore in 1822. Ranjit Singh gave them employment after considerable initial hesitation and elaborate verification. He intrusted to them the raising of a special corps of regular army, the FaujiKhas or FaujiA'in. General Ventura trained battalions of infantry and General Allard trained the cavalry.

There was a rapid increase in the strength of the army during the years following 1822, as the following figures compiled by Professor Sita Ram Kohli from the records of the Sikh government show:

Year Infantry Cavalry

--------- Regular Irregular---

1819 7,748 750 3,577

1823 11,681 1650 7,300

1828 15,825 4315 7,200

1838 26,617 4090 10,795

Artillery

Year Guns Swivels Personnel

1819 22 190 834

1823 Figures not available

1828 130 280 3,778

1838 188 280 4,535

The above table does not include the jagirdari fauj or feudal levees for which no figures are available. This force consisted almost entirely of horsemen which the jagirdars had to maintain and produce in time of need or at the annual general reviews, normally held at the time ofDussehra in October. There were, besides, the king's bodyguards, FaujiQHajat or garrison infantry to guard important forts, and a 4000strong crack brigade of Akalis or Niharigs. Infantry thus became the central force, with cavalry and artillery as supporting arms. It was organized into battalions of about 900 men each. A battalion, commanded by a kiimedan or commandant, assisted by an adjutant and a major, was the standard administrative and manoeuvring unit. Its administrative staff included, besides the usual campfollowers and tradesmen, a munshior clerk, a mutsaddi or accountant, and a graiittii or priest and scripturereader. A battalion had eight companies of 100 men each, further divided into sections of 25 men each. Similarly, regular cavalry was organized in risalas, regiments, subdivided into turps or troops, and artillery into deras and batteries. Artillery was further classified according to its mode of traction, which was generally determined by the size of the guns. In 1804, this arm had been bifurcated into topkhana kalan, heavy artillery and topkhana khurd, light artillery. Zamburaks or swivels, usually carried on camels, were attached to infantry units. Horsedrawn artillery was introduced in 1810. During the same year, a special artillery corps, known as topkhanaikhas or topkhanaimubarak, was formed as the royal reserve under Ghaus Muhammad Khan, popularly known as Mian Ghausa. In 1827, General Court reorganized the artillery into three wings. Topkhana jinsi, literally personal artillery (reserve), was a mixed corps with batteries of gavi, bullockdriven, aspi, horsedriven, fill, elephantdriven, guns and the Aobobs or howitzers. Topkhana aspi or horsedriven artillery consisted of batteries for attachment to divisions of irregular army. Zamburaks or camelswivels and ghubaras or mortars were organized into deras or camps subdivided into batteries. Batteries were subdivided into sections of two guns each, with provision for even a single gun functioning as a subunit. The entire field army was divided into faujia'in or regular army, Faujibeqava 'id or irregular army and jagirdari fauj or feudal levees. FaujiA'in, with five infantry battalions under General Ventura, three cavalry regiments under General Allard and 34 guns under General IIahi Bakhsh, formed the hard core troops under the overall command of General Ventura. FaujiBeqava'id forming a larger bulk consisted of deras of ghorcharhas, or irregular cavalry grouped into divisions, each under one of the many distinguished generals such as Hari Singh Nalva, Diwan Mohkam Chand, Misr Divan Chand, Fateh Singh Ahluvalia. and Fateh Singh Kalianvala. Each dera comprised several smaller groups, misJs, composed of members of a clan or their close relations commanded by heads of respective clans known as misldars. Deras ofjagirdari fauj, or feudal levees, were similarly organized forming part of one or the other division. Artillery formed a single central corps from which attachments were made to the divisions, depending upon the requirements of a particular campaign. Nominal overall command of a particular expedition was vested in one of the princes royal. Ranjit Singh himself was the supreme commander. He also led some expeditions personally. The crack brigade of Akalis under their famous leader, Phula Singh, was virtually an autonomous formation pressed into service when needed by the Maharaja through his personal influence and tact.

Standard deployment at the commencement of a battle was guns in the centre and slightly forward of the rest of the force, infantry a little behind and also covering the flanks of artillery, and cavalry on the extreme flanks. The battle usually commenced with an artillery barrage.

Regular troops wore distinctive uniforms prescribed for each arm. Cavalrymen were dressed in red jackets (French grey for lancers), long blue trousers with a red stripe, and crimson turbans. Woollen jackets were used during winter. The regiments were armed with varying combinations of weapons sword/sabres and carbines and matchlocks or lances. Infantry was clad in scarlet jacket/coat, white trousers with black belts and pouches. Different regiments were distinguished by the colour of their headdress white, red, green or yellow. The Gurkhas had green jackets and black caps. Postins or furcoats, or padded jackets were used during winter. The gunners wore white trousers and black waistcoats with crossbelts. Officers were not bound by rules of uniform. They used gaudy dresses of brightcoloured silks each dressing differently. The ghorcharhas or the irregular cavalry had no uniform laid down for them; yet they turned out remarkably well, as testified by Baron Hugel, a Prussian noble, who visited Maharaja Ranjit Singh in 1836 and inspected a cavalry parade. " I never beheld," he wrote of a troop of ghorcharhas, "a finer nor a more remarkably striking body of men. Each one was dressed differently, and yet so much in the same fashion that they all looked in perfect keeping."

Recruitment to the army was on a purely voluntary basis. There was no class composition on the basis of religion or nationality, nor was there a prescribed age limit for enrolment or retirement. Physical fitness and loyalty to the State were the essential conditions. However, the clannish basis of the misis in the FaujiBeqava'id ensured solidarity in the lower rungs of military administration. Similarly, bravery in the field and efficiency in the performance of duty were the only considerations for promotion and reward, which were also extended to the sons of those who died in action. A welldefined system of reward and punishment was enforced to maintain discipline and morale. The system of fasli or sixmonthly payment, or payment through jagirs was later replaced by regular monthly payment in cash. Rates of pay ranged between Rs 400500 for a general, Rs 1725 for an infantry soldier and Rs 2226 for a horseman per month, including, in the last case, maintenance of a horse and accoutrements. European officers enjoyed much higher salaries. Ventura and Allard were, for instance, each paid Rs 25,000 per annum, in addition to certain jagirs. There was no provision for retirement benefits, but allowances were sometimes sanctioned from out of the dharamarth or religious charities fund to those permanently disabled on active service or to the dependants of those killed in action. Distinguished service in peace or war was also recognized through the award of civil and military titles, bestowal of khill'ats or robes of honour and grant of jagirs or landed estates.

There were three grades of khill'at marked by the number, variety and quality of the garments, ornaments and weapons comprising each of them. Military titles were highsounding Persian expressions, which the recipients and their bards and ushers could use before their names, such as HizbariJang (the lion of battle), ZafarJang Bahadur (victorious, brave in war) Samsam uddaulah (sharp sword of the State), Shuja' uddaulah (valour of the State), Tahavurpanah (asylum of bravery), and so on. The titles of Raja and Diwan, sparingly bestowed, were essentially for distinguished service on the civil side. For military officers, the title ofSardar was considered one of considerable distinction. Towards the end of his reign or, to be more exact, on the occasion of the marriage of Kanvar Nau Nihal Singh in March 1837, Ranjit Singh instituted an Order of Merit named KaukabiIqbaliPanjab (Star of the Prosperity of the Punjab). It was a gold medal, 2.25 inches across with five large and five small pointed branches issuing outwards alternately from a roundish centre bearing a likeness of the Maharaja in bust on one side, and his name on the other. It was meant to be worn round the neck suspended on a gold and scarlet riband passing through a ring on top of the semiglobular head of the star.

The kaukabwas of three different classes representing the three grades of the Order, distinguished by the size and quality of the inset preciousstones. Star of the first class, meant to be awarded only to members of the royal family and very few distinguished chiefs and nobles for their proven devotion and fidelity to the person of Maharaja and his House, was ornamented with a single large diamond. The Order of the second grade was bestowed upon loyal courtiers, governors of provinces, generals and ambassadors in recognition of political services. It had a diamond (of smaller size) and an emerald on it. The Order of the third grade, having a single emerald, was awarded to military officers of the rank of colonel, major or captain for bravery, resourcefulness, alertness and faithfulness; to civil servants for distinguished administrative ability and honesty; and to others enjoying greater confidence of the sovereign. Bestowal of the kaukabswas accompanied by appropriate khill'ats and titles for the awardees.

HUSSAINIWALA

Hussainiwala (Punjabi: ਹੁਸੈਨੀਵਾਲਾ, Hindi: हुस्सैनीवाला) is a village in Ferozepur district inPunjab state, India. It lies near the banks of the Sutlej river. The village is on the border withPakistan, opposite the Pakistani village of Ganda Singh Wala. The town is named afterImam Hussain grandson of the Prophet Muhammad.

Ganda Singh Wala Border, Flag Lowering Ceremony

• The National Martyrs Memorial

The famous National Martyrs Memorial marks the location where Bhagat Singh, Sukhdevand Rajguru were cremated on March 23, 1931 on the banks of the Sutlej river. It is also the cremation place of B.K. Dutta (Batukeshwar Dutt) (died 1976) who was also involved in bombing the Central Legislative Assembly with Bhagat Singh. His last wish was to be cremated at the place where Bhagat Singh, Rajguru and Sukhdev where cremated. The mother of Bhagat Singh, Vidyawati, was also cremated there in accordance with her last wish, and later she was awarded the title of Punjab Mata (Mother of Punjab).

The National Martyrs Memorial Hussainiwala, built in 1968,^[1] depicts an irrepressible revolutionary spirit of the three National Martyrs, Bhagat Singh, Rajguru and Sukhdev. The memorial is located just one km from the India-Pakistan border on the Indian side and has memorials of Bhagat Singh, Rajguru and Sukhdev. After Partition, the cremation spot went to Pakistan but on January 17, 1961, this martyr's land was received when India gave 12 villages near the Sulemanki Headworks (Fazilka) to Pakistan.^[2] But the irony of the fate is that during 1971 Indo-Pak war, the statues of these very martyrs were removed and taken away by Pakistan army and have not been returned till today.^[3][4] B.K. Dutt was also cremated here on 19 July 1965 and in accordance with his last wishes. Bhagat Singh's mother, Punjab Mata Vidyawati, was also cremated here in accordance with her last wish.

This memorial was damaged by the withdrawing Pakistani troops in 1972. They also removed the busts of the three national heroes during 1971 war when the area was captured by Pakistani troops. The memorial came up once again in 1973 due to the efforts of the then Punjab Chief Minister, Giani Zail Singh.^[5]

Every year, on the 23rd of March, the Shaheedi Mela is observed at this National Martyrs Memorial at Hussainiwala, in which thousands of people pay their homage.^[6] The day is also observed across the state of Punjab.

• India - Pakistan Border

The border crossing is now closed. Until 1970, it was the principal road crossing between India and Pakistan^[7], and was a trade route for truckers, mostly for the import of Kandahari Angoor (dehydrated grapes) and other fruits and food products from Pakistan andAfghanistan. The border crossing was replaced by the border crossing at Wagah, a little further north. In 2005 there were proposals to reopen the border^[8], but it remained closed.

• Indo-Pakistan War of 1971

In the Indo-Pakistan War of 1971 many memorials of Bhagat Singh and others were destroyed by Pakistani artillery. Two companies of the 15th Punjab (formerly First Patiala) were attacked by four brigades of the Pakistan Army on 3 December 1971 at 1835 hours. Nearly 4,000 Pakistani men attacked the Indian side with 15 tanks and heavy artillery support. The Indian commanders included Major Waraich, Major Singh's and Major Kanwaljit Sandhu, who was badly injured. Major SPS Waraich was reported captured, as were many JCOs and men as the squadrons were taken by surprise and had little time to get to their bunkers. A Pakistani radio news telecast reported (in Urdu) that Maj Waraich hamari hiraasat mein hain (Maj Waraich is in our custody). There was a subsequent report that Maj Waraich was in a North West Frontier jail. Their current status is unknown. They are listed as missing by the Indian Government along with 52 others including a Maj Ashok Suri who wrote a letter to his father in 1975 from Karachi stating that he was alive and well. Pakistan denies holding any men Missing in Action.

• Peer Baba Hussainiwala ji

The village is named after the Muslim Peer Baba Hussainiwala ji (Saint Hussaini wala or Saint "who is of Husain"), whose tomb is in theBorder Security Force headquarters at Hussainiwala.

• Retreat Ceremony

Since 1970 there has been a Retreat Ceremony at the border crossing every day at 6 pm, similar to the Wagah border ceremony.^[9]