Bhai Bota Singh & Bhai Garja Singh

The year 1739 signifies the worst testing time for the Sikh community. The Mughal rulers of the time had vowed to exterminate the Sikhs. Orders were issued to this effect and handsome cash rewards were promised to anyone and every one who provided information leading to the arrest of a Sikh, arrested or killed a Sikh. Sikhs were hunted down like jungle animals. Their properties were looted, confiscated and set on fire. Thus there was no place or person to whom they could turn for seeking justice.

Communal minded Muslims and bigoted Hindus took full advantage of the situation. They became informers, and killer, there by getting day by day richer and closed to rulers. Ten, fifty or eighty rupees was a very handsome reward in those days.

Taking advantage of disappearance of Sikhs from plains of Punjab, into hills, river banks and desert areas of bordering States, the Governor of Punjab, Nawab Zakaria Khan got it pronounced through out the state that Sikh community had been completely decimated. Inspite of such tall claims made by the ruling community. Sikhs in ones and twos still visited their most sacred Shrine Harimandir Sahib in Amritsar to pay their respect and to bathe in the Sarover even at the cost of their lives at times.

Once two Sikhs, Bhai Bota Singh and Bhai Garja Singh were proceeding from Taran Taran to Amritsar to visit sacred Harimandir Sahib. They travelled by night and kept themselves hidden in bushes during the day. One day, two Muslim travellers noticed these two hidden behind bushes besides Lahore-Delhi G.T. Road near Sarai Nuruddin and started talking about them. One of them said, “It seems I have seen two Sikhs hidden behind those bushes.” The other Muslim fellow said, “No, It can’t be, because the Sikhs are a brave people. They do not hide. They rather die fighting than hiding like cowards.” The first one said, “why not go and see for ourselves, whether those are Sikhs or not, behind bushes.” The second one said “Aren’t you aware of the announcement made by the Governor Zakaria Khan throughtout Punjab that he had decimated the Sikhs completely.” Thus talking, the two Muslim travellers proceeded on towards their destination, not taking the risk of verifying the identity of persons hidden behind bushes.

However the talk about the false claim of Governor Zakaria Khan about his being successful in completly finishing the Sikhs gave a big jolt to Bhai Bota Singh and Garja Singh who happened to overhear every word uttered by the two Muslim travellers. They decided to falsify Zakaria Khan’s propaganda and came out of the bushes after planning their strategy.

With strong wooden sticks in their hands, they occupied the small abode known as Sarai Nuruddin on the road side and started levying and collecting tax money from traveller at the rate of one anna per cart load and one paisa per donkey load, as road tax. They pronounced the place as part of area ruled by Sikhs. This went on for a number of days, without opposition from Government agencies. Travellers kept paying road tax to the two Sikhs, without any questions. They also spread the word that Zakaria’s propaganda about decimation of the Sikhs was false.

Getting no response from the government of their revolting act, the two Sikhs decided to hasten the pace of events to prompt reaction from the government.

Bhai Bota Singh wrote a letter addressed to Zakaria Khan and gave it to a traveller proceeding to Lahore for handing it over to Zakaria Khan, Governor of Lahore.
He thus wrote on the letter :         

     
“Chithi Likhtam Singh Bota
Hath hai sota, wich rah khalota
Anna gadda, paisa khota
Jaa Akhee Bhabo Khano Noo
Aaon Akhe Singh Bota”

The content of the letter was that : This letter is written by Bhai Bota Singh. He is armed with a strong wooden stick and standing on the road side collects road tax at the rate of one anna per cart-load and one paisa per donkey load; Go and tell my Sister-in-law (Governor Zakaria Khan). Thus says Bota Singh.
Zakaria Khan got the letter sent by Bhai Bota Singh and was shaken to the hilt on reading it. He sought more information from the traveller (who delivered the letter to him and had himself paid the road tax to the two Sikhs) asking him about the number of Sikhs involved in tax collection and the nature of arms in their possession. The messenger told Zakaria Khan that the tax-collecting Sikhs at Sarai Nuruddin were only two in numbers and that the only arms in their possession were thick strong wooden sticks.

Zakaria Khan immediately summoned the Army General Jalaluddin and siad “Take two hundred armed horse riding soldiers, capture the two tax collecting defiant Sikhs and produce them alive before me so that I could impart exemplary punishment to them.” The reason for dispatching two hundred armed soldiers to capture only two un-armed Sikhs was his knowledge that these brave Sikhs were capable of springing surprises on much stronger adversaries.

Taking urgent orders from Zakaria Khan, General Jalaluddin hurriedly proceeded towards Sarai Nuruddin, accompanied by two hundred armed horse riding soldiers to achieve his objective of capturing the two Sikhs alive.
The sound f horse hoofs and the rising dust fast approaching there alarmed Bhai Bota Singh and Garja Singh of coming events. They sensed the approaching danger and got ready to face it since they had themselves invited it.
While the band of two hundred soldiers under the command of Jalaluddin were preparing to encircle Sarai Nuruddin, Bhai Bota Singh Shouted loudly on soldiers.

“If you are really brave come forward for one to one combat for testing acts of bravery to-day.” Jalaluddin ordered two of its soldiers to take on the two Sikhs. No sooner had the two soldiers stepped forward Bhai Bota Singh and Garja Singh attacked them with electrifying speed and beat them to death with their sticks. Jalaluddin sent forward another two soldiers who too were dispatched to hell by the brave Sikhs. In a similar fashion General Jalaluddin lost eight of his soldiers. Just then, the Sikhs shouted “Now send four soldiers at a time to fight two to one with us.” Three batches of four soldiers each were done to death by the smart and brave well trained Sikhs.
Seeing bodies of twenty of his dead soldiers scattered on ground before him, Jalaluddin lost patience and ordered his remaining 180 soldiers to mount a lightening attack to over-power the two Sikhs. The two Sikhs stood back to back and faced the soldiers. The soldiers moved swiftly forward and managed to encircle the two Sikhs. The Sikhs on the other hand shouted their battle cry. “Bole So Nihal Sat Sri Akal” and with the aid of only wooden sticks dispatched another ten soldiers to death before finally laying down their lives as martyrs. They failed the attempt of the Muslim forces to capture them alive.

Against heavy odds, Bhai Bota Singh and Garja Singh kept up the honour of Khalsa Panth high. They set an example of courage fearlessness and defiance in the face of certain death and against heavy odds-Thus they enriched the Sikh heritage by enacting a rare feat

Gyani Ditt Singh and The Great Revival

By Col. Dr. Dalvinder Singh Grewal

After the death of Maharaja Ranjit Singh, the treachery of Teja Singh and Gulab Singh assisted the British to defeat Sikh forces in Anglo-Sikh wars. The occupation of Punjab by the British was a great physical and psychological blow to the Sikhs. The scars further deepened by the conversion of Maharaja Dalip Singh, the last King of Punjab to Christianity, and a gloom prevailed over the entire Punjab. The Sikhs felt deeply hurt by the events but were feeling helpless. No leader worth the name came forward to control the situation to guide them in the dark period.

The British thought this period as the best to cement their rule in Punjab by imprinting onto the minds of the Punjabis that the British were a superior race because of their physical, psychological and cultural superiority. They centered on psychological and cultural conversion of Punjabis; specially the Sikhs whose distinct identity was an impediment to their scheme of colonialism. They portrayed their invincibility on a larger screen of religion and culture and established missionary centers all over Punjab. They selected the lower strate and enticed them through petty jobs and financial aid. This systematic planning and sequential implementation bore fruit as large number of people specially from lower castes started converting into Christianity. The inherent weakness of the Sikh body politic, the activities of Christian Missions, the proselytisation by a new Hindu organization known as Arya Samaj and the rationalism that came with the introduction of scientific concepts caused a body blow to Sikhism.

In 1835, an American Presbyterian Mission had been established at Ludhiana. Immediately after annexation, it spread its activities to Malwa and Majha1; the Church Missionary Society opened centers around Amritsar and Lahore and the hill District. The Society for the Propagation of Gospel, the Salvation Army, the Methodists, Episcopalians, Moravians, and several Roman Catholic orders vied with each other in gaining converts.2 Christian Missionaries were actively supported by English officials.3

The conversion of Maharaja Dalip Singh in 1853 was the first feather in the cap of Christian missionaries and a grievous shock to the Sikhs. The same year a Christian Mission School was opened in Amritsar. Following this several Sikh families of note accepted Christianity.4 In 1873, four Sikh boys of Mission School Amritsar announced their decision to turn Christian, causing protest meetings all over Punjab. Sikh preachers talked to the boys and prevented them from abandoning their ancestral faith.5

More serious than the activities of Christian Missionaries, however, was the challenge of renascent Hinduism, chiefly from the Arya Samaj. They believed only in Vedas and ridiculed all other religious books. Guru Granth Sahib was to Swami Dayanand the leader of Arya Samaj, a book of secondary importance, and the Sikh Gurus men of little learning; Nanak he deonounced as a dambhi (hypocrite). Dayanand set the tone; his zealous admirers followed suit.6

Added to these problems for Sikhs came the Brahmo Samaj of Raja Ram Mohan Roy (1771-1833). They opened a branch in Lahore and won a notable convert in Dayal Singh Majithia.7 These events caused decline in the number of Sikhs.8

A famous visionary and writer of that time, Bhai Veer Singh summed up this situation in a few words, "During the Sikh regime, the Sikhism was caught in the web of Brahminism, and after Sikh rule the Christianity started devouring Sikhism smoothly. A powerful force was needed to stop these increasingly dangerous influences and to revive Sikhism. This powerful force emerged in the form of Bhai Ditt Singh, a man with natural ability to react effectively under such situations. Through his pen, speeches and discourses he did such a wonderful job that earned him the title: "the one who brought true awakening among the Sikhs in slumber."9

Born on 21 April, at Kalaur (Patiala state) to Bishan Kaur, wife of Bhai Diwan Singh, Ravidasia by caste10 and a preacher by profession, Giani Ditt Singh was a great visionary, thinker, writer, editor, historian, orator, teacher and organizer, theologist and analyst of Sikh acriptures, social reformer and, above all, a survivalist par excellence.

He adopted preaching as a profession at the very young age. Theme of his preaching was worthless ritualism, on the lines of his father Diwan Singh, "I was just of eight-nine years’ age when I separated from my father and started enlightening people. Wherever I went, I asked the people to stop the ritual worship of graves, tombs, Bhairon, gods or the Vedas. I also visited various educated and enlightened saints, held discussions, learned from them. Soon I gained enough knowledge and the people started calling me Gyani."11 He further mentioned, "I then preached among the brave Majha people and stopped them from worshipping Sakhi Sarwar and various gods. The influence of Sakhi Sarwar or gods’ worship is no more found in Majha."12

As he gained insight into these problem through study Giani Ditt Singh became more serious. He found the lower strata to be the most affected. Maximum conversion was among the lower castes. He had affinity with them and wanted to do something concrete. He wanted to unite them, but this could not be done as they were further divided into numerous faiths. They were engrossed in ritualism of numerous kinds, and worship of various gods, even tombs and graves. They were divided in sub-castes and not united to fight the rising threat.

He mentioned the same in his writing. "The Doaba people came under the influence of Peers and forgot their own religion……. In Majha, those who called themselves Singhs, worship Sarwar whenever, they are in trouble….. In Lamen (Puadh) the people run to Deras. Whenever someone’s son gets sick they pray to some Peer to save the child…"13

He thought of enlightening the people of these ills and to encourage them to remove to these parochial rituals, have faith in one God and to unite as one to fight against the British. He remarked: "Brahman, Jat and Chamar should make a great union to remove these ills."14

His methodology was very convincing and touching the hearts of the listener. He wrote books to propagate what he preached and used both prose and verse for the purpose. He commented on the existing systems very systematically and dramatically, touching the core of the hearts of listeners/readers. A sample is presented here from his book Guga Gapoda. During the dialogue he makes his listener to accept the futility of worshipping the dead, through his knowledge of the facts; the facts that are revived by a few touches here and there to enlighten.

"We learnt in our childhood about this Guga Peer. We don’t know what type of person is he. This Guga Madi belongs to the ancient times; time unknown. A fair is held these days to pay him obeisance and offer money. The thieves (the pujaris) share the money after squabbling. For the remaining year this place is deserted or is occupied by dogs and jackals. When rain comes, the visitors or the gambling boys take shelter and move after the rains. We don’t know more than this…. This shows that the Guga Madi is worth living for dogs jackle and gambling boys. What type of god is he who cannot stop spread of evil, or for that matter, his own protection from dogs and jackals shit and urinate around him? This Guga story is merely a hoax. Only the ignorant believe him and have become follower of the dead."15

He not only preached but also continued learning where he went. He held discussions with various authorities on religion and saints of the time. He accepted whatever pleaded his conscience, but objected very forcefully if it was against the truth. He propagated removal of parochialism, fundamentalism and ritualism and created a sense of oneness among people. His deep knowledge of Vedas and Sikh scriptures helped him to counter the wrong teaching. He joined those who helped him in achieving his goal. Bhai Jawahar Singh was one such person with whom he could converse his mind openly and who later become his lifelong guide and companion.

Arya Samaj was, initially, an institution working towards removal of casteism and ritualism. He along with Bhai Jawahar Singh joined this movement.16 Swami Dayanand was the torch-bearer of this movement. He however soon found that Arya Samaj Chief Swami Dayanand’s faith in the infallibility of Vedas was as uncompromising as that of the Muslims in Koran.17 He did not believe in the existence of any religion other than Hinduism. This was, again, a narrow parochial approach. Both Bhai Jawahar Singh and Giani Ditt Singh planned to set the things right.

During one such event in 1877 at Lahore18, he visited Swami Dayanand along with Bhai Jawahar Singh ‘to know his mind and to know his ideals’19. During discussion the questions and answers with Swami Dayanand that followed are quoted as under in the words of Gyani Ditt Singh himself:

"Q: Who is the Creator of this universe?

A: The Lord (Ishwar)

Q: Does the Lord create the universe from Himself or from something else?

A: How can the Lord create the universe from Himself? He is without form (Nirakaar). He creates the world from four atoms.

Q: Wherefrom does the Lord bring these atoms?

A: The Lord joins the atoms floating in the sky and creates the universe.

Q: How many atoms help making this universe and how does the Lord create the universe around them? Can you explain - sequentially and systematically?

A: The atoms of earth, water and air roam around freely in air that the Lord mixes them as per the requirement and creates the universe, e.g., he creates earth from earth atoms, water from water atoms, fire from fire atoms and air from air atoms.

Q: Were these four elements existing earlier than the Lord of were created by the Lord?

A: The Lord is non-existent that he could create the solid elements from His soul. The elements of these four atoms existed already which the Lord united to create the universe.

Q : From your statement the Lord appears to be like a mason who collects and joins bricks, sand, lime, and wood, etc., to make a house. He is not a creator of atoms but creator of a structure from these items? ….. He is like a women who cooks food from various items?"

Hearing these comments Swami Dayanand became angry. The dialogue continued but, at the end, he said angrily, "Go and say that I (Gyani Ditt Singh) have won and Swamiji has lost."20

This showed the shallowness of Swami Dayanand’s knowledge. Gyani Ditt Singh held three such discussions with Swami Daya Nand with the same results. The details of these discussions are available in his book Sadhu Daya Nand Naal Mera Sambad. Swami Dayanand stood exposed in all these discussions. This made a great impression of Gyaniji on the listeners and he became very popular and acceptable among Sikhs.

He found that the Hindu ritualism was too parochial to change according to the needs of the times. In turn he found that Sikhism was more close to the needs of the people and was more acceptable to bring in the desired psyche of the people. He embraced Sikhism along with Bhai Jawahar Singh at the hands of the five beloved ones - ‘panj piaras’ who included Bhai Gurmukh Singh.21 Bhai Gurmukh Singh, Bhai Jawahar Singh and Gyani Ditt Singh soon turned out to be the new forces in religious revivalism of Sikhs. They opened a chapter of Singh Sabha at Lahore; initially a chapter of Amritsar Singh Sabha but later became independently a rallying point for all Sikhs.

Bhai Ditt Singh by then became a well-known figure who could discuss ably and write effectively. He decided to express himself through the popular medium and took over as the editor of the first Sikh paper, the Khalsa Akhbar. He used it as an effective tool for educating and revival of the Sikhs. Under the editorship of Bhai Ditt Singh, the Khalsa Akhbar became an efficient and powerful vehicle for the spread of Singh Sabha ideology22and turned out to be a leading light for the Sikhs. He not only contradicted the enchanting theories of the Christian Missionaries, Arya Samaj and Brahmo Samaj effectively but also highlighted the true worth and the greatness of the Sikhism. His efforts to remove the vices of Hinduism which had also creeped into Sikhism are laudable. The most prominent were casteism and ritualism. Writing against casteism, he questioned the types among Sikhs in a very intelligent and dramatic manner:

"Kaun Sikh hunde ho bhai? Ji main Arora, ih hai Nai. Teri Singha ki hai jaat? Nami Vanshi main han Bhrat. Tera janam kinah de ghada? Main ji Mehra pani bharda."

i.e., ‘Which type of Sikh are you, O brother?’ ‘I am Arora; he is barber.’ ‘O Singh! What is your caste?’ ‘I am from Nami Vansh, Bhrat by caste.’ ‘In whose house were you born? I am water carrier’s family.’

Bhai Gurmukh Singh and Giani Ditt Singh’s stand on equality in Sikhism without caste and creed was not tolerated by the dominating Sodhis, Bedis, Sirdars, Jagirdars and Raja-Maharajas. They could not think of "untouchables" sitting along with them. They also did not appreciate the control of Lahore Singh Sabha in the hands of Bhai Gurmukh Singh and Giani Ditt Singh. They considered both Bhai Gurmukh Singh and Giani Ditt Singh a danger to their superiority. The pro-Hindu ideologue Sikhs, Baba Khem Singh Bedi, Raja Bikram Singh the ruler of Faridkot, etc., joined on March 1887, to get Bhai Gurmukh Singh excommunicated. The fearless, determined and committed Giani Ditt Singh did not accept this injustice. He issued a supplement of Khalsa Akhbar on 16 April 1887, in which appeared a part of his ‘swapan lok’ or Dream Play, a thinly veiled satire, ridiculing the Amritsar leaders and their supporters. Baba Khem Singh Bedi did not take it kindly. He through his nephew Bawa Udey Singh Bedi filed a defamation suit against Giani Ditt Singh in a Lahore Court. Gianiji was sentenced to pay a fine of Rs.5 but was later acquitted by the Sessions court on 30 April 1888. This not only vindicated his stand but also showed his resilience. Though the financial condition of the paper suffered, and it had to be closed for some time, yet it came out again on 1 May 1893.23

His thought of awakening Sikhs through teaching/propagating Sikh History. He wrote number of tracts and books on brave Sikhs like Bhai Taru Singh, Bota Singh, Shabegh Singh, Mehtab Singh Mirankotia, etc. which deeply touched the sentiments of the Sikhs and caused an instant awakening.

Gyani Ditt Singh’s powerful pen in prose and verse created a wave. His articles were published not only in his books and Khalsa Akhbar but all the other papers which appeared later. His poems were sung on various religious gatherings.

Some 40 books have been listed by Bibi Sandeep Kaur Sekhon in her synopsis for Ph.D. on Gyani Ditt Singh that she is presently pursuing. Most of his books deal with cultural and religious revivalism; the Sikh tenets as expounded by the Sikhs remained the centre of his writing.

Another aspect that needs highlight is his contribution to the education of Sikhs. As per Ibbetson’s Survey of Punjab Castes, Sikhs were the lowest educated.24 Giani Ditt Singh offered his services to Oriental College, Lahore where he was appointed professor. He taught Gyani and other Punjabi courses. His students always appreciated his commitment and dedication. He also encouraged his students to spread education among the Sikhs. He encouraged Bhai Takhat Singh to open a girls school at Ferozepur. Bhai Takhat Singh attributed the establishment of Sikh Kanya Vidyalaya, the first institution for Sikh women education to Gyani Ditt Singh’s guidance. His role in establishment of the first Khalsa College at Amritsar is again laudable. He took out a special Khalsa College number of Khalsa Akhbar on 23 October 1871, which is a not only a appreciation of establishment of Khalsa College but also provides the true guidelines for Sikh Education, which are applicable even today.

Gyani Ditt Singh became a torch-bearer for the modern Sikh writers. Bhai Veer Singh, Karam Singh Historian, Bhai Takht Singh, and many such writers owe their directions and writing style to Bhai Ditt Singh. Bhai Veer Singh adopted the same style of publishing Khalsa Samachar as was adopted by Giani Ditt Singh. He continued writing about religious revivalism and removal of ills among Sikhs and the general masses till his death, which ultimately came on 6 September 1901 art Lahore.25

Bhai Veer Singh wrote touching tributes at his demise. One such poem published in Khalsa Samachar captures the core of Gianiji’s achievement :

"Jago jago ji Ditt Singh piare, Qaum baithee sirane jagawe.

Kion kiti neend piaree, kion jaag tuhanun na aave.

Kadi qaum jagaayee si taine, lame kaddh kaddh vain te haave. Han!

Jagaike qaum bhulakad, aap saun gaye hoi bedawe.26

i.e. Wake up, wake up, O Ditt Singh ji dear,

The nation (Sikh qaum) is sitting near you pillow.

Why don’t you wake up?

Once you awakened the entire nation.

By praying, crying, howling and growling,

Now after awakening the forgetful nation.

Yourself have gone to sleep unattached.

Rajkumri Amrit Kaur

Rajkumari Amrit Kaur
ਰਾਜਕੁਮਾਰੀ ਅਮ੍ਰਿਤ ਕੌਰ
راجکماری آمریت کور
राजकुमारी अमृत कौर

About

She was born on the February 2, 1889 in Lucknow to a princely family of Kapurthala, a part of undivided India. She was the first Indian woman to hold the position of cabinet minister. Well, we are talking about the well known freedom fighter Rajkumari Amrit Kaur. In this article, we will present you with the biography of Rajkumari Amrit Kaur, who was an eminent Gandhian and a great social reformer. 

Amrit Kaur gave away all the worldly pleasures and focused her attention on serving the society. Throughout the freedom struggle of India, she worked in close association with other freedom fighters. After independence, she became the health minister of India. She was actively involved in activities undertaken for the welfare of society. To know the complete life history of Rajkumari Amritkaur, read on.

Early life

She came from a royal family background. She was the only daughter of her parents, Raja Harnam Singh and Rani Harnam Singh. She had seven brothers. She did her schooling from England at the school at Sherborne, Dorsetshire. She graduated from Oxford University. She was a fabulous tennis player. She even won a number of prizes for her excellent performance. 

Coming from such a noble family, she could have led a very luxurious life. But, when she came to India, she left all her comforts and got involved in the social welfare activities. She was instrumental in the India's Independence Movement and played a vital role as a social reformer. 

Raja Harnam Singh was a very pious and pure hearted person, who was frequently visited by prominent leaders of the Indian National Congress party like Gopal Krishna Gokhale. Amritkaur started developing interest in the freedom struggle and also became more aware about the activities that are undertaken by the freedom fighters. She was highly inspired by Mahatma Gandhi. 

The ruthless killings that took place in the Jallianwala Bagh Massacre of 1919 motivated her to join the freedom struggle. Eventually, she worked together with Mahatma Gandhi. She went far away from materialist life and began leading the life of an ascetic. She came to live in Mahatma Gandhi's Ashram in the year 1934. She also raised her voice against inhuman acts like ill treatment of Harijans. 

As a Gandhian

She became an active member of Indian National Congress. She was involved in almost all the activities and movements that were launched by Gandhiji for the wellbeing of people. She became one of the most dedicated disciples of Mahatma Gandhi. She sincerely followed the teachings and principles of Bapu. This explains the reason why she was also addressed as a Gandhian. During the Dandi March, she was along with Gandhiji. It is during this movement that, she was imprisoned by the British Raj authorities. 

Post-independence

After the Independence of India, Rajkumari Amrit Kaur joined the Jawaharlal Nehru's first Cabinet. She was the first woman to hold a cabinet position. She was made the incharge of Ministry of Health. She was the only Christian in the cabinet of India. In the year 1950, she was elected for the post of President of the World Health Assembly. 

She played a pivotal role in the task of conceptualizing and laying the foundation for the establishment of the All India Institute of Medical Sciences in New Delhi. For this, she secured aid from different countries like New Zealand, West Germany etc. She also provided assistance to a rehabilitation centre. She and her brother even donated their ancestral property that was made the holiday home for the staff of the institute. 

She served as the Chairperson of the Indian Red Cross society for a long period of fourteen years. She made an immense contribution towards the development of the tribal groups of India. She held the position of health minister till 1957. Thereafter, she took retirement from the ministerial activities, but still remained a part of the Rajya Sabha. Till she was alive, she held the presidency position of AIMS and the Tuberculosis Association. She also served as the chairperson of St. John's Ambulance Corps. This great soul departed for heaven on the 2nd October in the year 1964.

Shaheed Bhai Uday Singh Ji

Bhai Uday Singh was one of the four sons of renowned Sikh martyr Bhai Mani Singh Ji, a resident of village Alipur, District Multan (now in Pakistan) who offered his services along with those of his four sons, to Guru Gobind Singh Ji. Bhai Bachiter Singh and Bhai Uday Singh, were two of the four sons who joined the band of dedicated Sikhs in the Army of the Guru.

Bhai Uday Singh was a very good marksman. Once, while he and a few other Sikhs accompanied Guru Gobind Singh Ji on a hunting expediton, they were suddenly attacked by two Hill chiefs named Balia Chand and Alamchand.  
Bhai Alam Singh from Guruji’s party engaged hill chief Alam Chand and cut off his right arm with a single stroke of his sword. Bhai Uday Singh surged forward and caused serious injury to the Hill Chief Balia Chand with a gun shot. With both the Hill chiefs seriously injured the soldier accompaning the two Hill Chiefs beat hasty retreat into the thick jungle. Guru praised Bhai uday Singh’s brave act in the battle in presence of Sikh sangat.

Bhai Uday Singh took a very active part in almost all the battles that took place between Gururji’s forces and those of Hill Rajas, from time to time. When all the Hill Chiefs mounted a combined attack on Anand Pur Sahib, Bhai Uday Singh was deputed for the defence of Fort Fatehgarh by Guru Gobind Singh Ji.

While Bhai Bachitter Singh, one of the brothers of Bhai Uday Singh, was sent out of the fort by Guru Ji to face an intoxicated elephant, who was being used by the enemy forces for breaking down the fort gate. Bhai Uday Singh sought Guru Ji’s permission to engage in battle the commander-in-chief of enemy forces, Raja Kesri Chand of Jaswal Hill State. After obtaining Guru Ji’s permission and accompanied by some sikh soldiers, Bhai Uday Singh attacked enemy forces like a hungry lion attacking its prey. In the lightening attack, the Sikhs accompanying Bhai Uday Singh, killed many enemy soldiers whose bodies lay scattered every where.

When Bhai Bachitter Singh caused serious injury to the intoxicated elephant with his spear and the elephant turned back and started crushing Hill soldiersunder its feet, Raja Kesri Chand got terribly upset and angry. At this very moment, Bhai UdaySingh dared Kesri Chand for a straight man to man fight. Launching a lightening attack, Bhai Uday Singh cut off the head of Kesri Chand and mounting the same (head) on his spear, returned to the Fort. With the death of their commander-in-chief, the Hill forces retreated in disgust Bhai Uday Singh was declared, the hero of that battle. He led the Guru Ji’s forces against the army of Hill chiefs in the fifth battle of Anandpur Sahib and inflicted heavy casualities on the enemy forces.

Thereafter, combined forces of Hill chiefs and those of Emperor Aurangzeb laid a siege of Anandpur Sahib, lasting more than six months. Guru Gobind Singh vacated Anandpur Sahib for various reasons in Dec. 1704 A.D.
When enemy forces, violating all their vows and undertakings attacked Guru Ji’s entourage, Bhai Uday Singh along with Bhai Daya Singh, Bhai Alam Singh and other brave Sikh warriours, kept the enemy at bay under the leadership of Sahibzada Ajit Singh for a considerable time, facilitating crossing of flooded rivulest Sirsa by Guru Gobind Singh and others.

In the process, however, Bhai Uday Singh laid down his life as a martyr in the service of Guru Ji. He laid down his life fighting against a cruel and treacherous regime for emancipation and freedom of the opressed. Thus, yet another renowned Sikh martyr enriched the Sikh heritage, enlightening the path of future Sikh generations.

INDIAN SIKH YOUTH COUNCIL

SINGHPORA (KALAN) DISTT. BARAMULLA, KASHMIR (J&K)

 Ref. No: ISYC/Bla/01/12                                                            Date: 04/04/12

hUlxw

ieh ilKy sbd lMdn dy iek pwdrI ny ie`k auGy isAwstdwn qy ivdvwn sj`x nUM lMdn iv`c AwKy hn [

ieh lyK s. rxjIq isMG ibrk AwP rqn klwQ hwaus, coVw bwzwr, luiDAwxw, jo ipCly idnI AmrIkw gey sn [ auQO dy ie`k mYdzIn ivcO lYky Awey hn [

Dear Sikhs do whatever you want but one day you all go to hell. When 20 million Sikhs went to hell, the hell will be congested and obviously it will happen. I have read your sikh history, your hymns, through which I got experienced, I also have read about your religion even you people didn’t knew about it. I’m really telling you the truth.

We Christians have told the whole world about Christianity on the reference of  Christ when he was tortured on cross, but your religion is based on thousand and thousand of  Christ (full of Christ).
Which else religion in which leaders have given their lives in sitting on hot pans and in  hot boiling water?

Which else religion has leaders who give their heads in the middle of a 4 way road?

Which else religion has lovers who cut themselves into pieces?

Who else on the earth was cut with the saw?

The people who had faith in this religion tied coffins on their heads and raise their voice against cruelty and bring down the kingdoms and their government

Which else religion has leaders who give up their sons to be cemented in walls?

It’s a miracle of god that your history is only 500 years old and still it is filled with bloodshed of wars

Guru Gobind Singh ji(1666 - 1708)

ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ
गुरु गोबिंद सिंह जी
گرو گوبند سنگھ جی
Guru Gobind Singh Ji

The tenth and the last Guru or Prophet-teacher of the Sikh faith, was born Gobind Rai Sodhi on Poh 7, 1723 sk/22 December 1666 at Patna, in Bihar. His father, Guru Tegh Bahadur, the Ninth Guru, was then travelling across Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early childhood now stands a sacred shrine, Takht Sri Harimandar Sahib, one of the five most honoured seats of religious authority (takht, lit. throne) for the Sikhs. Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki)on the foothills of the Sivaliks where he reached in March 1672 and where his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian. He was barely nine years of age when a sudden turn came in his life as well as in the life of tile community he was destined to lead. Early in 1675, a group Kashmiri Brahmans, drivels to desperation by the religious fanaticism of the Mughals General, Iftikar Khan, visited Anandpur to seek Guru Tegh Bahadur's intercession. As the Guru sat reflecting what to do, young Gobind Rai, arriving there in company with his playmates, asked Why he looked so preoccupied. The father, as records Kuir Singh in his Gurbilas Patshahi 10, replied, "Grave are the burdens the earth bears. She will be redeemed only if a truly worthy person comes forward to lay down his head. Distress will then be expunged and happiness ushered in." "None could be worthier than yourself to make such a sacrifice," remarked Gobind Rai in his innocent manner. Guru Tegh Bahadur soon aftenwards proceeded to the imperial capital, Delhi, and courted death on 11 November 1675.

Guru Gobind Singh was formally installed Guru on the Baisakhi day of 1733 Bk/29 March 1676. In the midst of his engagement with the concerns of the community, he gave attention to the mastery of physical skills and literary accomplishment. He had grown into a comely youth spare, lithe of limb and energetic. He had a natural genius for poetic composition and his early years were assiduously given to this pursuit. The Var Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his first composition and his only major work in the Punjabi language. The poem depicted the legendary contest between the gods and the demons as described in the Markandeya Purana . The choice of a warlike theme for this and a number of his later compositions such as the two Chandi Charitras, mostly in Braj, was made to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny.

Much of Guru Gobind Singh's creative literary work was done at Paonta he had founded on the banks of the River Yamuna and to which site he had temporarily shifted in April 1685. Poetry as such was, however, not his aim. For him it was a means of revealing the divine principle and concretizing a personal vision of the Supreme Being that had been vouchsafed to him. His Japu and the composition known as Akal Ustati are in this tenor. Through his poetry he preached love and equality and a strictly ethical and moral code of conduct. He preached the worship of the One Supreme Being, deprecating idolatry and superstitious beliefs and observances. The glorification of the sword itself which he eulogized as Bhaguatiwas to secure fulfilment of God'sjustice. The sword was never meant as a symbol of aggression, and it was never to be used for self-aggrandizement. It was the emblem of manliness and self-respect and was to be used only in self-defence, as a last resort. For Guru Gobind Singh said in a Persian couplet in his Zafarnamah:

When all other means have failed,
It is but lawful to take to the sword.

During his stay at Paonta, Guru Gobind Singh availed himself of his spare time to practise different forms of manly exercises, such as riding, swimming and archery. His increasing influence among the people and the martial exercises of his men excited the jealousy of the neighbouring Rajpat hill rulers who led by Raja Fateh Chand of Garhval collected a host to attack him. But they were worsted in an action at Bhangam, about 10 km northeast of Paonta, on 18 Assu 1745 sk/18 September 1688. Soon there after Guru Gobind Singh left Paonta and returned toAnandpur which he fortified in view of the continuing hostility of the Rajput chiefs as well as of the repressive policy of the imperial government at Delhi. The Guru and his Sikhs were involved in a battle with a Mughal commander, Alif Khan, at Nadaun on the left bank of the Beas, about 30 km southeast of Kangra, on 22 Chet 1747 Bk/20 March 1691. Describing the battle in stirring verse in Bachitra Natak, he said that Alif Khan fled in utter disarray "without being able to give any attention to his camp." Among several other skirmishes that occurred was the Husaim battle (20 Februaly 1696) fought against Husain K an, an imperial general, which resulted in a decisive victory for the Sikhs. Following the appointment in 1694 of the liberal Prince Muazzam (later Emperor Bahadur Shah) as viceroy of northwestern region including Punjab, there was however a brief respite from pressure from the ruling authority.

In 1698, Guru Gobind Singh issued directions to Sikh sangats or communities in different parts not to acknowledge masands, the local ministers, against whom he had heard complaints. Sikhs, he instructed, should come to Anandpur straight without any intermediaries and bring their offerings personally. The Guru thus established direct relationship with his Sikhs and addressed them as his Khalsa, Persian term used for crown-lands as distinguished from feudal chiefs. The institution of the Khalsa was given concrete form on 30 March 1699 when Sikhs had gathered at Anandpur in large numbers for the annual festival of Baisakhi. Gurb Gobind Singh appeared before the assembly dramatically on that day with a naked sword in hand and, to quote Kuir Singh, Gurbilas Patshahz 10, spoke: "Is there present a true Sikh who would offer his head to the Guru as a sacrifice?" The words numbed the audience who looked on in awed silence. The Gurb repeated the call. At the third call Daya Ram, a Sobti Khatri of Lahore, arose and humbly walked behind the Guru to a tent near by. The Gurb returned with his sword dripping blood, and asked for another head. At this Dharam Das, a Jat from Hastinapur, came forward and was taken inside the enclosure. Guru Gobind Singh made three more calls. Muhkam Chand, a washerman from Dvarka, Himmat, a water-carrier from Jagannath puri, and Sahib Chand, a barber from Bidar (Karnataka) responded one after another and advanced to offer their heads. All the five were led back from the tent dressed alike in saffron-coloured raiment topped over with neatly tied turbans similarly dyed, with swords dangling by their sides. Guru Gobind Singh then introduced khande da pahul, i.e. initiation by sweetened water churned with a double-edged broad sword (khanda). Those five Sikhs were the first to be initiated. Guru Gobind Singh called them Panj Piare, the five devoted spirits beloved of the Guru. These five, three of them from the so-called low-castes, a Ksatriya and a Jatt, formed the nucleus of the self-abnegating, martial and casteless fellowship of the Khalsa. All of them surnamed Singh, meaning lion, were required to wear in future the five symbols of the Khalsa, all beginning with the letter K the kes or long hair and beard, kangha, a comb in the kes to keep it tidy as against the recluses who kept it matted in token of their having renounced the world, Kara, a steel bracelet, kachch, short breeches, and kirpan, a sword. They were enjoined to succour the helpless and fight the oppressor, to have faith in one God and to consider all human beings equal, irrespective of caste and creed. Guru Gobind Singh then himself received initiatory rites from five disciples, now invested with authority as Khalsa, and had his name changed from Gobind Rai to Gobind Singh. "Hail," as the poet subsequently sang, "Gobind Singh who is himself Master as well as disciple." Further injunctions were laid down for the Sikhs. They must never cut or trim their hair and beards, nor smoke tobacco. A Sikh must not have sexual relationship outside the marital bond, nor eat the flesh of an animal killed slowly in the Muslim way (or in any sacrificial ceremony).

These developments alarmed the casteridden Rajput chiefs of the Sivalik hills. They rallied under the leadership of the Raja of Bilaspur, in whose territory lay Anandpur, to forcibly evict Guru Gobind Singh from his hilly citadel. Their repeated expeditions during 1700-04 however proved abortive . They at last petitioned Emperor Aurangzeb for help. In concert with contingents sent under imperial orders by the governor of Lahore and those of the faujdar of Sirhind, they marched upon Anandpur and laid a siege to the fort in Jeth 1762 sk/May 1705. Over the months, the Guru and his Sikhs firmly withstood their successive assaults despite dire scarcity of food resulting from the prolonged blockade. While the besieged were reduced to desperate straits, the besiegers too were chagrined at the tenacity with which the Sikhs held out. At this stagy the besiegers offered, on solemn oaths of Quran, safe exit to the Sikhs if they quit Anandpur. At last, the town was evacuated during the night of Poh suds 1, 1762 sk/5-6 December 1705. But soon, as the Guru and his Sikhs came out, the hill monarchs and their Mughal allies set upon them in full fury. In the ensuing confusion many Sikhs were killed and all of the Guru's baggage, including most of the precious manuscripts, was lost. The Guru himself was able to make his way to Chamkaur, 40 km southwest of Anandpur, with barely 40 Sikhs and his two elder sons. There the imperial army, following closely on his heels, caught up with him. His two sons, Ajit Singh (b. 1687) and Jujhar Singh (b. 1691) and all but five of the Sikhs fell in the action that took place on 7 December 1705. The five surviving Sikhs bade the Guru to save himself in order to reconsolidate the Khalsa. Guru Gobind Singh with three of his Sikhs escaped into the wilderness of the Malva, two of his Muslim devotees, Gani Khan and Nabi Khan, helping him at great personal risk.

Guru Gobind Singh's two younger sons, Zorawar Singh (b. 1696) and Fateh Singh (b.1699), and his mother, Mata Gujari, were after the evacuation of Anandpurbetrayed by their old servant and escort, Gangu, to the faujdar of Sirhind, who had the young children executed on 13 December 1705. Their grandmother died the same day. Befriended by another Muslim admirer, Ral Kalha of Raikot, Guru Gobind Singh reached Dina in the heart of the Malva. There he enlisted a few hundred warriors of the Brar clan, and also composed his famous letter, Zafarnamah or the Epistle of Victory, in Persian verse, addressed to Emperor Aurangzeb. The letter was a severe indictment of the Emperor and his commanders who had perjured their oath and treacherously attacked him once he was outside the safety of his fortification at Anandpur. It emphatically reiterated the sovereignty of morality in the affairs of State as much as in the conduct of human beings and held the means as important as the end. Two of the Sikhs, Daya Singh and Dharam Singh, were despatched with the Zafarnamah to Ahmadnagar in the South to deliver it to Aurangzeb, then in camp in that town.

From Dina, Guru Gobind Singh continued his westward march until, finding the host close upon his heels, he took position astride the water pool of Khidrana to make a last-ditch stand. The fighting on 29 December 1705 was hard and desperate. In spite of their overwhelming numbers, the Mughal troops failed to capture the Guru and had to retire in defeat. The most valorous part in this battle was played by a group of 40 Sikhs who had deserted the Guru at Anandpur during the long siege, but who, chided by their womenfolk at home, had come back under the leadership of a brave and devoted woman, Mai Bhago, to redeem themselves. They had fallen fighting desperately to check the enemy's advance towards the Guru's position. The Guru blessed the 40 dead as 40 mukte, i.e. the 40 Saved Ones. The site is now marked by a sacred shrine and tank and the town which has grown around them is called Muktsar, the Pool of liberations.

After spending some time in the Lakkhi Jungle country, Guru Gobind Singh arrived at Talvandi Sabo, now called Damdama Sahib, on 20 January 1706. During his stay there of over nine months, a number of Sikhs rejoined him. He prepared a fresh recension of Sikh Scripture, the Guru Granth Sahib, with the celebrated scholar, Bhai Mani Singh, as his amanuensis. From the number of scholars who had rallied round Guru Gobind Singh and from the literary activity initiated, the place came to be known as the Guru's Kashi or seat of learning like Varanasi.

The epistle Zafarnamah sent by Guru Gobind Singh from Dina seems to have touched the heart of Emperor Aurungzeb. He forthwith invited him for a meeting. According to Ahkam-i-Alamgiri, the Emperor had a letter written to the deputy governor of Lahore, Munim Khan, to conciliate the Guru and make the required arrangements for his journey to the Deccan. Guru Gobind Singh had, however, already left for the South on 30 October 1706. He was in the neighbourhood of Baghor, in Rajasthan, when the news arrived of the death of the Emperor at Ahmadnagar on 20 February 1707. The Guru there upon decided to return to the Punjab, via Shahjahanabad (Delhi) . That was the time when the sons of the deceased Emperor were preparing to contest succession. Guru Gobind Singh despatched for the help of the eldest claimant, the liberal Prince Muazzam, a token contingent of Sikhs which took part in the battle of Jajau (8 June 1707), decisively won by the Prince who ascended the throne with the title of Bahadur Shah. The new Emperor invited Guru Gobind Singh for a meeting which took place at Agra on 23 July 1707.

Emperor Bahadur Shah had at this time to move against the Kachhvaha Rajputs of Amber (Jaipur) and then to the Deccan where his youngest brother, Kam Baksh, had raised the standard of revolt. The Guru accompanied him and, as says Tarzkh-i-Bahadur Shahi, he addressed assemblies of people on the way preaching the word of Guru Nanak. The two camps crossed the River Tapti between 11 and 14 June 1708 and the Ban-Ganga on 14 August, arriving at Nanded, on the Godavari, towards the end of August. While Bahadur Shah proceeded further South, Guru Gobind Singh decided to stay awhile at Nanded. Here he met a Bairagi recluse, Madho Das, whom he converted a Sikh administering to him the vows of the Khalsa, renaming him Gurbakhsh Singh (popular name Banda Singh ). Guru Gobind Siligh gave Banda Singh five arrows from his own quiver and an escort, including five of his chosen Sikhs, and directed him to go to the Punjab and carry on the campaign against the tyranny of the provincial overlords.

Nawab Wazir Khan of Sirhind had felt concerned at the Emperor's conciliatory treatment of Guru Gobind Singh. Their marching together to the South made him jealous, and he charged two of his trusted men with murdering the Guru before his increasing friendship with the Emperor resulted in any harm to him. These two pathans Jamshed Khan and Wasil Beg are the names given in the Guru Kian Sakhian pursued the Guru secretly and overtook him at Nanded, where, according to Sri Gur Sobha by Senapati, a contemporary writer, one of them stabbed the Guru in the left side below the heart as he lay one evening in his chamber resting after the Rahrasi prayer. Before he could deal another blow, Guru Gobind Singh struck him down with his sabre, while his fleeing companion fell under the swords of Sikhs who had rushed in on hearing the noise. As the news reached Bahadur Shah's camp, he sent expert surgeons, including an Englishman, Cole by name, to attend on the Guru. The wound was stitched and appeared to have healed quickly but, as the Guru one day applied strength to pull a stiff bow, it broke out again and bled profusely. This weakened the Guru beyond cure and he passed away on Kattak sudi 5, 1765 Bk/7 October 1708. Before the end came, Guru Gobind Singh had asked for the Sacred Volume to be brought forth. To quote Bhatt Vahi Talauda Parganah Jind: "Guru Gobind Singh, the Tenth Master, son of Guru Teg Bahadur, grandson of Guru Hargobind, great-grandson of Guru Arjan, of the family of Guru Ram Das Surajbansi, Gosal clan, Sodhi Khatri, resident of Anandpur, parganah Kahlur, now at Nanded, in the Godavari country in the Deccan, asked Bhai Daya Singh, on Wednesday, 7 October 1708, to fetch Sri Granth Sahib. In obedience to his orders, Daya Singh brought Sri Granth Sahib. The Guru placed before it five pice and a coconut and bowed his head before it. He said to the sangat, "It is my commandment: Own Sri Granthji in my place. He who so acknowledges it will obtain his reward. The Guru will rescue him. Know this as the truth".

Guru Gobind Singh thus passed on the succession with due ceremony to the Holy Book, the Guru Granth Sahib, ending the line of personal Gurus. "The Guru's spirit," he said, "will henceforth be in the Granth and the Khalsa. Where the Granth is with any five Sikhs representing the Khalsa, there will the Guru be." The Word enshrined in the Holy Book was always revered by the Gurus as well as by their disciples as of Divine origin. The Guru was the revealer of the Word. One day the Word was to take the place of the Guru. The inevitable came to pass when Guru Gobind Singh declared the Guru Granth Sahib as his successor. It was only through the Word that the Guruship could be made everlasting. The Word as contained in the Guru Granth Sahib was henceforth, and for all time to come to be the Guru for the Sikhs.

Read about Guru Granth Sahib ji 


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Sahibzada Ajit Singh Ji

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 Anandpur the following morning. The Brahman’s wife was restored to him. The wicked Pathans were punished, suitably and severely.

Depiction of the Sahibzada Ajit Singh at the Battle of Chamkaur , painting by Bhagat Singh Bedi

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.

An annual fair is held in commemoration of their martyrdoms on the 8th of the Bikrami month of Poh (December/January). The martyrdom of two of the sons of Guru Gobind Singh in the battle of Chamkaur is substantiated by a contemporary record in the form of an official letter preserved in a MS., AhkamiAlamgiriby Emperor Aurarigzib's official letter writer, Mirza 'Inayat Ullah Khan Ismi (1653-1725). The relevant extract from the MS., translated into English, reads:

Received the letter containing miscellaneous matters including the arrival of Gobind, the worshipper of Nanak, to a place 12 kos from Sirhind; the despatch of a force of 700 with artillery and other material; his being besieged and vanquished in the haveli [i.e. large walled house] of a zamindar of village Chamkaur and the killing of his two sons and other companions; and the capture of his mother and another son....