Janam Divas – Sardar Jassa Singh Ahluwalia – 3 May

Jassa Singh Ahluwalia was born (1718-1783) at a village called Ahlu or Ahluwal near Lahore, established by his ancestor, Sadda singh, a devotee of Sixth Guru, Hargobind. Hence the name Ahluwalia stuck to him. His forefathers were kalals (wine merchants). Hence he is also called Jassa singh Kalal.

However such was the admiration he won of the whole Sikh community that Jassa singh kalal came to be known as ‘Guru Ka Lal’ (the beloved son of Guru). Son of Badar singh Jassa singh was hardly 5 yrs old when his father died (1723 A.D.). His mother entreated Mata Sundri, widow of Guru Gobind Singh ji, to take him into her care. Mata Sundri agreed to do so, and lavished much affection on him, instructing him carefully in the arts of war and peace. He studied Sikh scriptures under Bhai Mani singh. Later, Mata Sundri asked Nawab Kapur singh to take charge of the promising youth. Both he and his mother used to perform Hari-Kirtan before Nawab Kapur singh who much pleased at his supreme devotion to the faith and sense of duty and humility, appointed him as a storekeeper with his forces. As was natural, he participated in many combat as well where he displayed such qualities of leadership that Nawab Kapur singh appointed him his successor on the eve of his death in 1753. Elated at his successful helmsmanship, the Khalsa honored Jassa singh with the title of Sultan-ul-Qaum (king of the whole people), when they captured Lahore in 1761.

On Feb 5 1762, Sikhs were especially the target of Ahmad Shah Abdali Sixth invasion into India. News had reached him in Afghanistan of the defeat of his general, Nur-Ud-Din Bamezai, at the hands of Sikhs who were fast spreading themselves out over the Punjab and had declared their leader, Jassa Singh Ahluwalia, king of Lahore. To rid his Indian dominion of them once for all, he set out from Kandahar. Marching with alacrity, he overtook the Sikhs as they were withdrawing into the Malwa after crossing the Sutlej.

The moving caravan comprised a substantial portion of the total Sikh population and contained, besides active fighters, a large body of old men, women and children who were being escorted to the safety of the interior of the country. Surprised by Ahmad Shah, the Sikhs threw a cordon round those who needed protection, and prepared for the battle. In this formationand continuing their march, they fought invaders and their Indian allies (Nawab of Malerkotla, Sarhind, etc. ) desperetely. Charat Singh, Hari Singh Bhangi and Jassa Singh Ahluwalia led their forces with skill and courage. Jassa Singh ahluwalia sustained sixty four wounds on his body and Charat Singh rode to exhaustion five of his horses one after another.

Ahmad Shah succeeded, in the end, in breaking through the ring and glutted his spite by carrying out a full scale butchery. His orders were for everyone in Indian dress to be killed at sight. The soldiers of Malerkotala and Sarhind were to wear green leaves of trees on their heads to distinguish themselves from the Sikhs. Near the village of Kup, in the vicinity of Malerkotla, about 20,000 Sikhs lay on that ghastly field at the end of a single day’s action (February 5, 1762). This battle in Sikh history is known as Wadda Ghalughara.

Jassa singh fought valiantly and received 64 cuts, but he survived. Even such a disaster as had overtaken them at Kup caused no despondency among the Sikhs. When the survirors of of the Great carnage assembled inthe evening for their prayers. A Sikh got up and said “No harm done, Khalsa ji! The Panth has emerged purer from the trial; the alloy has been eliminated.” Within four months of Ghalughara, Sikhs under Jassa Singh Ahluwalia inflicted and a severe defeat on the governor of Sarhind and were celebrating Diwali in Harimandir which the Shah had demolished, and were fighting pitched battle forcing him to withdraw from Amritsar under cover of darkness (October 17,1762).

Upto now, Sikhs forces were divided into 65 jathas Nawab Kapur singh reorganised them into Eleven bands, each of course with its own name, flag and leader. These bands or Jathas, which came to known later on as Misls (lit. equal, also an example) together were, however, given the name of Dal Khalsa (or the Khalsa force), under over all charge of Jassa singh Ahluwalia.

It is a miracle of Guru Gobind singh that everyone irrespective of Caste, region or station accepted the decision of their venerable old leader with a clean and good heart. Here is what Bhangu Ratan singh has to say ‘Ape Raj, ape Mujdar, Bade bhujangi, dil ke sur. Ape pisen, ap pakwan, to bade sardar Kahawan. koi kare na kise sheereka, koi na sunawe nij dukj ji ka.’ which means ‘They were all brave of heart. They themselves ground their corn and cooked their own food. It is through such dedicated service that they became great Sardars. None felt jealous of another nor ever gave vent to his own privations or personal grief.

The fear of his Indian empire falling to the Sikhs continued to obsess the Ahmad Shah Abdali’s mind and helet out another campaign against Sikhs towards the close of 1766. This was his eighth invasion into India. The Sikhs had recourse to their old game of hide and seek. They vacated Lahore, but faced squarely the Afghan general, Jahan Khan at Amritsar, forcing him to retreat, with six thousand Abdali’s soldiers killed. Jassa Singh Ahluwalia with an army of about twenty thousand Sikhs roamed in the neighbourhood of the Afghan camp plundering it to his heart’s content. Never before Ahmad Shah Abdali had felt so helpless, his dream of capturing the whole of India was dying before his own eyes. In the words of a contemporary writer: “The Shah’s influence is confined merely to those tracts which are covered by his army. The Zamindars appear in general so well affected towards the Sikhs that itis usual with the latter to repair by night to the villages where they find every refreshment. By the day they retire from them and again fall to harassing the Shah’s troops. ” Jassa Singh was also called “Bandi Chhor”, (The delivered) for having rescued 2200 beautiful Hindu women made prisoner by Abdali for his harms.
Salute to great Sikh Warrior Sardar Jassa Singh Ahluwalia.

Prakash Diwas Sri Guru Amar Das Ji – 4 May

Sri Guru Amar Das Ji, the Third Nanak was born at village Basarke Gillan in Amritsar district on Vaisakh Sudi 14th, (8th Jeth), Samvat 1536 (5th May 1479). (Some chronicles mention the month of April 1479). His father Tej Bhan Bhalla and mother Bakht Kaur (also reffered as Sulakhani and Lakhmi Devi) were orhtodox Hindus and used to pay annual visits to the Ganges river at Haridwar. Sri Guru Amar Das Ji was married to Mata Mansa Devi Ji and had four childern: two daughters; Bibi Dani Ji and Bibi Bhani Ji (she was married to Sri Guru Ram Das Ji), and two sons; Mohan Ji and Mohri Ji.

Once Sri Guru Amar Das Ji heard some hyms of Sri Guru Nanak Dev Ji from Bibi Amro Ji, the daughter of Sri Guru Angad Dev Ji. He became too much impressed and immediately went to see Sri Guru Angad Dev Ji at Khadur Sahib. Under the impact of the teachings of Sri Guru Angad Dev Ji, Sri Guru Amar Das Ji adopted him as his spiritual guide (Guru). Then he started living at Khadur Sahib. He used to rise early in the morning, bring water from the Bias River for Guru’s bath and fetch wood from the Jungle for ‘Guru ka Langar’.

Sri Guru Angad Dev Ji appointed Sri Guru Amar Das Ji as third Nanak in March 1552 at the age of 73. This was a result of his services and devotion to Sri Guru Angad Dev Ji and his teachings. He established his headquarters at newly built town Goindwal. There he propagated the Sikh faith in a very planned manner. He divided the Sikh Sangat area into 22 preaching centres. (Manjis), each under the charge of a devout Sikh. He himself visited and sent Sikh missionaries to different parts of India to spread Sikhism.

He strengthened the tradition of ‘Guru ka Langer’ and made it compulsory for the visitor to the Guru saying that ‘Pehle Pangat Phir Sangat’. Once the emperor Akbar came to see Guru Sahib and he had to eat the coarse rice in the Langar before he could have an interview with Guru Sahib. He was too much impressed from this system and expressed his desire to grant some royal property for ‘Guru ka Langar’, but Guru Sahib declined it with respect. Sri Guru Amar Das Ji persuaded Akbar to waive off toll-tax (pilgrim’s tax) for non-Muslims while crossing Yamuna and Ganga, Akbar did so. Sri Guru Amar Das Ji maintained cordial relations with emperor Akbar.

He preached against Sati and advocated widow-remarriage. He asked the women to discard ‘Purdah’ (veil). He introduced new birth, marriage and death ceremonies. Thus he created a fence around the infant like Sikhism and there upon met stiff resistance from the Orthodox Hindus and Muslim fundamentalists. He fixed three Gurpurbs for Sikh celebrations: Diwali, Vaisakhi and Maghi. Visiting of Hindu pilgrimage centres and paying tributes to the Muslim places were prohibited.

Sri Guru Amar Das Ji constructed Baoli at Goindwal Sahib having eighty-four steps and made it a Sikh pilgrimage centre for the first time in the history of Sikhism. He reproduced more copies of the hymns of Sri Guru Nanak Dev Ji and Sri Guru Angad Dev Ji. He also composed 869 (according to some chronicles these were 709) verses (stanzas) including Anand Sahib, and Sri Guru Arjan Dev Ji made all the Shabads part of Sri Guru Granth Sahib Ji.

Sri Guru Amar Das Ji did not consider anyone of his sons fit for Guruship and chose instead his son-in law (Guru) Ram Das Ji to succeed him. Certainly it was practically a right step not as emotional, because Bibi Bhani Ji and Sri Guru Ram Das Sahib had true spirit of service and their keen understanding of the Sikh principles deserved this. This practice shows that Guruship could be transferred to any body fit for the Sikh cause and not to the particular person who belonged to the same family or of other. Sri Guru Amar Das Ji at the ripe age of 95 passed away for heaven on Bhadon Sudi 14th, (1st Assu) Samvat 1631, (September 1, 1574) at Goindwal Sahib near District Amritsar, after giving responsibility of Guruship to the Fourth Nanak, Sri Guru Ram Das Ji.

Janam Diwas – Sahibzada Jujhar Singh Ji – 9 April

Sahibzada Jujhar Singh (27 September¹ 1691 – 7 December 1705), the second son of Guru Gobind Singh Ji, was born to Mata Jito ji (also known as Mata Sundari ji) at Anandpur on 27 September 1691 (as per Nanakshahi calendar).

Like his elder brother Ajit Singh, he started training in the fighting skills (Gatka) as soon as he started learning the religious texts aged about 4 to 5 years. In 1699, when he was eight years old, he received holy Amrit at the rites of Khalsa initiation, called Amrit Sanskar. By the time it became necessary to leave Anandpur under the pressure of a besieging host in December 1705, Jujhar Singh, nearing the completion of his fifteenth year, was an experienced young warrior, strong and fearless.

He was one of the band that successfully waded through the flooded Sarsa rivulet on horseback and made good their way to Chamkaur by nightfall on 6 December 1705, with the adversary in hot pursuit. With little respite during the night, he participated in the next day’s battle warding off assault after assault upon the “garhi”, the fortified house in which Guru Gobind Singh Ji had, along with his 40 Sikhs and two sons, taken shelter.

As they ran out of ammunition and arrows, Sikhs inside split themselves into batches of five each who would go out one after the other to engage the besiegers in hand to hand combat. Jujhar Singh led the last sally towards the end of the day (7 December 1705), and laid down his life fighting near the place where he had earlier seen his elder brother fall. He was just 14 years old when he gave his life while his older brother was 18 years old when they gave their lives for their faith. Gurdwara Katalgarh Sahib in Chamkaur Sahib now marks the site.

Baba Jujhar Singh also ready

Main article: Story of bravery & sacrifice

Watching his brother Baba Ajit Singh attain Shaheedi, Baba Jujhar Singh desired to fight in the battlefield, as well, even though doing so meant certain death. He asked his father, “Guru Sahib, permit me, dear father, to go where my brother has gone. Don’t say that I am too young. I am your son. I am a Singh, a Lion, of yours. I shall prove worthy of you. I shall die fighting, with my face towards the enemy, with the Naam on my lips and the Guru in my heart.”

Guru Gobind Singh Ji embraced him and said, “Go my son and wed the life-giving bride, Death. May the Almighty be with you always”

Guru Gobind Singh providing protection cover for the Sahibzade

Guru Sahib gave blessings to Baba Jujhar Singh just like a father gives blessings to the bride on the day of her marriage. Guru added, “I asked my father to give his life for “dharam” (righteousness and justice). Today, what I told my father, I now tell you son.”

Bhai Himmat Singh and Bhai Sahib Singh (two of the original Panj Piarey) along with 3 other Singhs accompanied Sahibzada Baba Jujhar Singh . The Mughals were shocked at what they saw. It looked as if Ajit Singh had come back.

“Whoever dies, let him die such a death, that he does not have to die again. (1)” (Ang 555, SGGS)

Dead bodies lay everywhere. Baba Jujhar Singh chose to attack another section of the enemy. He had observed the enemy and chose to attack the section who were showing more aggression against the Sikhs in the mud-fort then the rest of the enemy. Initially, the enemy did not have any courage to formulate an attack against this second unit after the fury of the force displayed by Ajit Singh’s unit.

To them this appeared like a repeat of the same disaster that had befallen them an hour or so ago. They had not even had time to recover from the previous shock and now they had a second wave of the same enormously vibrant energy. This time the enemy was driven even further back; many just took flight as they thought that the Sikh numbers must have increased and so many of the enemy desserted the battlefield. This new force of six Khalsas soldiers killed many hundreds of the enemy; many simply ran away.

The enemy were stunned by the heavy force and thrust of this second attack and had little choice but to retreat. The Khalsa unit created a huge void in the enemy territory and a small circle of about 35 metres within the enemy ground was under the control of the Sikhs. No one had the courage to enter into this circle of control. Anyone who entered this area of command was immediately challenged and quickly extinguished. The Khalsa unit, with their backs to the centre of this circular area attacked the enemy courageously and with vigour at the perimeter of the controlled region.

The Guru watched this development with pride and gratefulness to the Almighty and he knew that the Sikhs had learned the lessons of warfare well and would soon join the many hundreds of Sikh martyrs who had attained the highest honour of Dharam. The Almighty had indeed blessed the Sahibzade and the Sikhs with true bravery and deepest understanding of the Guru’s message.

Slowly, due to the huge number of the enemy, they eventually assembled around Baba Jujhar Singh. He was now surrounded and had a Neja (spear) in his hand. Wherever the Neja hit, the enemy was destroyed. He also used a Khanda (double-sword), with which he killed the enemy as a farmer mows down his crop. Guru saw that Jujhar Singh was being surrounded and the opportunity to kill the Mughal soldiers was decreasing.

Painting inside Gurdwara Katalgarh Sahib showing Sahibzada Jujhar Singh in battle. “Purja purja cut marhai, kabhoon na chhadai khet”.

So Guru Sahib fired volleys of arrows in the area around the Sahibzada giving ‘protection fire’ to the Sikh soldiers. The person providing protection fire must be very skilful and precise because if the target is missed, people on the same side can be killed giving rise to ‘casualty from friendly fire’. Guru sahib continued to give protection cover with arrows for almost 30 minutes, but none of the 5 Singhs or Baba were hit or injured by the arrows. Baba and the 5 Singhs demonstrated the Sikh concept of one equalling the bravery and courage of “Sava Lakh” (125,000) humans.

Baba Jujhar Singh eventually was able to break the ring of the Mughal army soldiers surrounding him. However, due to the huge number of enemy soldiers, Baba eventually attained Shaheedi but died a hero’s death in the fight against tyranny and falsehood.

“That person alone is known as a spiritual warrior, who fights in defence of religion. They may be cut apart, piece by piece, but they never leave the field of battle. 22.” (Ang 1105, SGGS)

This was truly a sign of a dedicated warrior! By the time Baba Jujhar Singh had attained Shaheedi nightfall had arrived and the moon could be seen in the sky. Guru Sahib wrote in his composition, the Zafarnama:

“What trust can I have on your oath on Quran? Otherwise, why should I have taken this path of taking up the sword?” (Line 23, Zafarnama)

During the night, Bhai Daya Singh Ji and Bhai Dharam Singh Ji (two of the original Panj Piarey) along with Bhai Maan Singh and other Singhs remained in the fort of Chamkaur Sahib. There were a total of 10 Singhs left. Now the Guru-roop Panj Piarey (Five Singhs) gave Hukam to Guru Sahib to leave the fort, which the Guru could not refuse. However, Guru Sahib did not leave quietly. On leaving, Guru Sahib blew his horn and stood on high ground and clapped his hands three times saying “PeerÚ Hind Rahaavat” (“The “Peer” of India is Leaving”).

“Blessed is that land, blessed is that father, blessed is the great mother. Whose son has shown the way to live, for centuries to come.”

Khalsa Sajna Diwas (Vaisakhi) – 14 April

Several months before March 1699, Guru Gobind Singh Ji invited his followers from all over India to a special congregation at Anandpur on Vaisakhi Day, 30 March 1699. As a result, on that particular day many hundreds of devotees and onlookers had gathered at Anandpur Sahib. Many had come as a sign of respect for the Guru and in accordance to his invitation while some had just come out of curiosity. On the appointed day, the Guru addressed the congregants with a most stirring oration on his divine mission of restoring their faith and preserving Dharam (righteousness).

After his inspirational discourse, he flashed his unsheathed sword and said that every great deed was preceded by equally great sacrifice. He asked, with a naked sword in his hand, “I need one head. Is there anyone among you, who is ready to die for his faith?” When people heard his call, they were taken aback. Some wavering followers left the congregation, while the other began to look at one another in amazement.

A tense moment

The Guru asks for one head

After a few minutes, a brave Sikh from Lahore named Daya Ram stood up and offered his head to the Guru. The Guru took him to a tent pitched close by, and after some time, came out with a blood dripping sword. The Sikhs thought Daya Ram had been slain.

The Guru repeated his demand calling for another Sikh who was prepared to die at his command. At this second call, even more people were shocked and some were frightened. A few more of the wavering followers discreetly began to filter out of the congregation.

However, to the shock of many, another person stood up. The second Sikh who offered himself was Dharam Das. This amazing episode did not end there. Soon three more, Mohkam Chand, Sahib Chand and Himmat Rai, offered their heads to the Guru. Each Sikh was taken into the tent and some though that they could now hear a ‘thud’ sound – as if the sword was falling on the neck of the Sikh.

There was pin-drop silence

Now the five Sikhs were missing with the Guru in the tent. It was a nerve-racking time for the sangat (congregation). There was pin-drop silence as all focussed intensely on the tent opening. After what seemed an eternity, the tent opening moved and the Guru came out of the tent. No naked sword this time!

Soon the five Sikhs were presented alive to the congregation wearing brand new decorated robes. They constituted the Panj Pyare: the Five Beloved Ones, who were baptized as the Khalsa or the Pure Ones with the administration of Amrit. The Guru declared: “From now on, the Khalsa shall be baptized with Amrit created with water stirred with a double-edged sword – Khanda while the words of Gurbani are uttered.”

Panj Pyare – The five beloved

Upon administering Amrit to the Five Beloved Ones (Panj Pyare), the Guru asked them to baptize him in the same manner, thus emphasizing equality between the Guru and his disciples.

Guru Gobind Singh Ji named the new ceremony, Khande di Pahul, namely the baptism of the double-edged sword, which is also known as Amrit-Sanchar. He stirred water in an iron bowl with the sword, reciting five major compositions, Japji, Jaap, Savaiyye, Benti Chaupai and Anand Sahib, while the five Sikhs stood facing him. The Guru’s wife, Mata Sahib Kaur put some sugar-puffs into the water. The nectar thus obtained was called “Khanday-da-Amrit” or simply just “Amrit“. This implied that the new Khalsa brother-hood would not only be full of courage and heroism, but also filled with humility.

Briefly, the Khalsa concept has been captured by G.C. Narang in Transformation of Sikhism:

“Abolition of prejudice, equality of privilege amongst one another and with the Guru, common worship, common place of pilgrimage, common baptism for all classes and lastly, common external appearance – these were the means besides common leadership and the community of aspiration which Gobind Singh employed to bring unity among his followers and by which he bound them together into a compact mass.”

Creation of the Khalsa

The Guru becomes the disciple

The creation of Khalsa marked the culmination of about 240 years of training given by the ten Gurus to their Sikhs. The Guru wanted to create ideal people who should be perfect in all respects, that is a combination of devotion (Bhakti) and strength (Shakti). He combined charity (Deg) with the sword (Tegh) in the image of his Sikh.

The Khalsa was to be a saint, a soldier and a scholar, with high moral and excellent character. He or she would be strong, courageous, learned and wise.

In order to mould his personality the Guru inculcated in him the five virtues – sacrifice, cleanliness, honesty, charity and courage, and prescribed a Rehat – the Sikh code of discipline.

His character would be strengthened by the spirit of God revealed in the Guru’s hymns. For this purpose he was asked to recite the five sacred composition or Banis daily.

Khalsa: Virtue and Strength

The combination of virtue and courage is the strength of the Khalsa. This is an assurance against the ruthless exploitation of masses by their masters, and a device for overcoming hurdles that lied in the practice of holiness and spiritualism in daily life.

Guru Gobind Singh Ji commanded the Khalsa to use the sword only in times of emergency, that is, when peaceful methods failed and only for self-defence and the protection of the oppressed.

His spirit will continue to inspire them for the preservation of peace, order and dignity of mankind for all time to come.

Gurpurab – Sri Guru Angad Dev Ji – 18 April

Sri Guru Angad Dev Ji

Sri Guru Angad Dev Ji, (Bhai Lahna ji) was born in the village named Sarai Naga (Matte Di Sarai) district Muktsar (Punjab), on Vaisakh Vadi 1st , (5th Vaisakh) Samvat 1561, (March 31, 1504). He was the son of a petty trader named Pheru ji. His mother ‘s name was Mata Ramo ji (also Kwown as Mata Sabhirai, Mansa Devi, Daya kaur). Baba Narayan Das Trehan was his grand father, whose ancestral house was at Matte-di-Sarai near Mukatsar. Pheru ji shifted back to this place.

Under the influence of his mother Bhai Lehna ji began to worship Durga (A Hindu mythological Goddess). He used to lead a batch of worshippers to Jawalamukhi Temple every year. He was married to Mata Khivi ji in Jaunary 1520 and had two sons (Dasu ji and Datu ji) and two daughters (Amro ji and Anokhi ji). The whole family of Pheru ji had to leave their ancestral village because of the ransacking by the Mughal and Baloch militia who had come with Babur. After this the family settelled at village Khadur Sahib beside the Beas river, near Tarn Taran Sahib (A small town about 25 kmt.away from Amritsar City).

Once Bhai Lehna Ji heard the recitation of a hymn of Sri Guru Nanak Dev Ji from Bhai Jodha ji (a sikh of Sri Guru Nanak Dev Ji) and was thrilled and decided to proceed through Kartarpur to have a glimpse of Sri Guru Nanak Dev Ji at the time of yearly pilgrimage to Jwalamukhi Temple. His very first meeting with Sri Guru Nanak Dev Ji completely transformed him. He renounced the worship of Hindu Goddess, dedicated himself to the service of Guru Nanak Sahib, became his Sikh and began to live at Kartarpur, His devotion to Sri Guru Nanak Dev Ji and his holy mission was so great that he was installed as the Second Nanak in September 7, 1539 by Sri Guru Nanak Dev Ji himself. Earlier Sri Guru Nanak Dev Ji tested him in various ways and found an embodiment of obedience and service in him. Sri Guru Nanak Dev Ji gave him a new name Angad (Sri Guru Angad Dev Ji). He spent six or seven years in the service of Sri Guru Nanak Dev Ji at Kartarpur.

After the death of Sri Guru Nanak Dev Ji on September 22, 1539, Sri Guru Angad Dev Ji left Kartarpur for Khadur Sahib Village (near Goindwal Sahib). He carried forward the thought of Sri Guru Nanak Dev Ji both in letter and spirit. Yogis and Saints of different sects visited him and held detailed discussions about Sikhism with him .

Sri Guru Angad Dev Ji introduced a new alphabet known as Gurmukhi Script, modifying the old Punjabi Script ‘s characters. It become the script of the masses very soon. He took great interest in the education of the children by opening many schools for their instruction and thus increased the number of literates. For the youth he started the tradition of Mall Akhara, where physical as well as spiritual exercises were held. He collected the facts about Guru Nanak Sahib ‘s life from Bhai Bala ji and wrote the first biography of Sri Guru Nanak Dev Ji. (Bhai Bale Wali Janamsakhi available now a days in not the same that Sri Guru Angad Dev Ji had compiled.) He also wrote 63 Saloks (stanzas), these were included in Sri Guru Granth Sahib. He popularized and expanded the institution of ‘Guru ka Langar’ started by Sri Guru Nanak Dev Ji earlier .

Sri Guru Angad Dev Ji visited all important places and centres established by Guru Nanak Sahib for preaching Sikhism. He also established hundreds of new Sangats (Sikh religious Institutions) and thus strengthened the base of Sikhism. The period of his Guruship was the most crucial one. The Sikh community being infant, had to face a number of dangers. It was not difficult for Hinduism to swallow the newly born Sikhism in due course of time. Moreover Sri Chand’s Udasis sect community and the activities of Jogies had not yet abated. At this hour of juncture he lived Guru Nanak Sahib’s tenents in true spirit and there were manifest signs of drifting it (Sikhism) away from the Hinduism. Sikhism established its own separate religious identity.

Sri Guru Angad Dev Ji, by following the example of Sri Guru Nanak Dev Ji, nominated Sri Guru Amar Das Ji as his successor (The Third Nanak) before his death. He presented all the holy scripts including those he received from Sri Guru Nanak Dev Ji, to Sri Guru Amar Das Ji. He breathed his last on March 29, 1552 at the age of forty-eight. It is said that he started to build a new town, at Goindwal near Khadur Sahib and Sri Guru Amar Das Ji was appointed to supervise its construction. It is also said that Himayun, when defeated by Sher Shah Suri, came to obtain blessings of Sri Guru Angad Dev Ji in regaining the throne of Delhi.

Gurpurab – Sri Guru Tegh Bahadur Ji – 11 April

Guru Tegh Bahadur ji (1621 – 1675 )

Guru Tegh Bahadur Ji, the youngest of the five sons of Guru Hargobind Ji, was born in Amritsar in the early hours of April 1, 1621. As the news spread at daybreak, Sikhs hurried to the presence of Guru Hargobind to offer their felicitations. The Guru himself went to see the child, accompanied by two of his Sikhs, Bidhi Chand and Jetha. As he set his eyes on him, he predicted auspiciously. In the words of the Garbilas Chhevin Patshaili, he said, “Of my five sons, he shall take the of five of Guru. He shall protect the weak and relieve their distress. This shall be his principal mark.” Guru Hargobind called the child Tegh Bahadur, Mighty of Sword. The mother, Mata Nanaki, felt happy to hear her son so named. Much charity was distributed and the rejoicing continued for several days.

Owing to a minor skirmish with a Mughal force, Guru Hargobind Ji removed his family from Amritsar to the anonymity of a nearby village, called Jhabal. Tegh Bahadur was carried by Mother Nanaki in a palanquin. From Jhabal, Guru Hargobind Ji travelled to Goindwal, sacred to theThird Guru. Goindwal was one of the important Sikh towns in the Punjab. Some other places then well known in Sikh geography were Khadur Sahib, sacred to the second Guru, Tarn Taran, Sri Hargobindpur and Kartarpur, all three founded by Guru Arjan Dev Ji, the Fifth Guru, Talwandi, birthplace of Guru Nanak Dev Ji, Dera Baba Nanak, Darauli and Kiratpur, founded by Guru Hargobind. Similarly, there were towns and villages made famous by the leading Sikh families who lived there. Some of the more prominent among these were Ramdas (Bhai Buddha), Sur Singh (Bhai Bidhi Chand), Bhai Rupa (Rup Chand), Kangar (Rai Jodh) and Baba Bakala (Bhai Mehra). As they reached Goindwal, Guru Hargobind Ji, his family and Sikhs made ablutions in the baoli built by Guru Amar Das Ji. Tegh Bahadur, then barely two, was bathed with the holy water. Ablutions were repeated the following morning before Guru Hargobind left for Kartarpur. The family were left in Goindwal on the persuasion of Baba Sundar, great-grandson of Guru Amar Das Ji. Upon his return to Amritsar, Guru Hargobind recalled the family from Goindwal. As says the Sri Gur Pratap Suraj Granth, four of the Guru’s sons greeted their father by touching his feet. The youngest, Tegh Bahadur, arrived carried on her arms by his sister, Bibi Viro.

Tegh Bahadur was brought up in the approved Sikh style. As a young boy, he was placed under the teaching of Bhai Buddha Ji and Bhai Gurdas Ji. The former supervised his training in archery and horsemanship and the latter taught him the old classics. Tegh Bahadur made rapid progress and showed early promise of mastery in both fields. He also gave evidence of a deeply mystical temperament by his prolonged spells of seclusion and contemplation. This strain of his genius is best expressed in his superbly sublime poetry preserved in the Guru Granth Sahib Ji. The father’s favourable prophecies continued. Mother Nanaki, though pleased inwardly, often wondered how Tegh Bahadur, quiet and humble and devoid of all ambition, would attain the rank Guru Hargobind had predicted for him. But there was no doubt that he was his father’s favourite and that mighty events awaited him.

To quote the Sri Gur Pratap Suraj Granth, “Tegh Bahadur visited Guru Hargobind but occasionally; yet he received more consideration than anyone else. Usually, he came but once in a month. He would step in softly with his eyes turned to the ground in modesty. Thus he would bow low to the Guru’s feet. Guru Hargobind received his gentle son with words of affection and seated him sometimes by his side and sometimes lifted him up on to his knee… “But Mother Nanaki’s perplexity was not abated. She knew that her son, Tegh Bahadur, maintained no contact with the masands, nor did he supervise the household. One day she directly questioned Guru Hargobind why he treated Tegh Bahadur with such attention. The Guru answered, ‘I shall unlock the mystery for you. Tegh Bahadur can suffer what none other can. His forbearance is unsurpassed. He is master of many virtues. None else is there like him in the world. This is one reason which entitles him to acknowledgement. Second, a son will be born to him who will be mighty of limb and be the vanquisher of foe. He will take part in many a battle. He will excel in both valour and compassion. He will bring fame to the House of Guru Nanak, the world teacher.”‘

I The next several years were spent in Amritsar until it became time for Suraj Mall to marry. Tegh Bahadur joined his brother’s wedding occasion and, in the description of the Gurbilas Chhevin Patshahi, he was escorted by the devout Bhai Bidhi Chand. At Suraj Mall’s wedding which took place at Kartarpur on April 23, 1629, Bishan Kaur, one of the bride’s guests, chose Tegh Bahadur for her own daughter. Confidentially she spoke to her husband, Lal Chand, “Handsome beyond words is the Guru’s son. Though barely eight years old, far excelling is his fortune. Our own daughter is five. We must act quickly and waste no time.” They took the proposal to Guru Hargobind. Bhai Gurdas was sent to Tegh Bahadur whose answer was characteristic. He gently said that he would abide by the word of his father. The same day, he was affianced to Gujari, daughter of Lal Chand and Bishan Kaur. In Amritsar, Mother Nanaki received him with redoubled joy.

On February 4, 1633, took place the marriage of Tegh Bahadur. Relations and Sikhs congregated in Kartarpur from Goindwal, Khadur, Amritsar, Mandiali, Batala, Kangar, Bhai Rupa, Malla, and other places. Tegh Bahadur was dressed in yellow for the occasion. He wore a wreath on his forehead and an ornamented umbrella was unfolded over him. In deference to an old Punjabi scruple, the party dispensed with carriages and preferred to walk owing to the fact that the bride belonged to their own town. In the words of Bhai Santokh Singh, “Most splendid looked Tegh Bahadur. Both men and women felt fascinated by his looks. He was tall like his father. Handsome as the moon was his face. He was long of limb and broad-chested…and he walked with gentle, graceful steps.” “Like bridegroom like bride,” says the Gurbilas Chhevin Patshahi. “Gujari is by destiny made worthy of Tegh Bahadur in every way.”

Old texts record that Tegh Bahadur took part in the battle of Kartarpur on April 26, 1635. This was the last major conflict his father, Guru Hargobind Ji, had to engage in. According to the Sri Gur Pratap Suraj Granth, Guru Tegh Bahadur Ji, riding his horse, made bold sallies in all directions. Mata Nanaki Ji and her daughter-in-law watched his feats of arms from the top of their house. When word was sent to him to retire, he, like his brothers, answered that it was not proper to turn one’s back on the battlefield. Tegh Bahadur was then fourteen years old. After the battle of Kartarpur, Guru Hargobind Ji, Nanak VI, went to live at Kiratpur. For Tegh Bahadur this meant nine years of uninterrupted happiness in the company of his father. As was his wont, “he remained always saturated in the remembrance of God and spoke but little.” When his time came near, Guru Hargobind Ji asked Nanaki to go and live in the village of Bakala. Guru Hargobind Ji appointed his elder son, Guru Har Rai Ji as next guru. Guru Tegh Bahadur Ji and his brothers were present at this occasion. Guru Tegh Bahadur Ji and his wife Mata Gujari Ji shifted to Bakala. It was at Bakala when he heard about the passing away of Guru Har Rai Ji and appointment of Guru Har Krishan Ji as Nanak Eight. It was also at Bakala when he heard about his appointment as ninth guru through Makhan Shah and other Sikhs.

Three successive visits were made to Kiratpur. On August 21, 1664, Guru Tegh Bahadur Ji went there to condole with Bibi Rup Kaur Ji upon the passing away of her father, Guru Har Rai Ji, and of her brother, Guru Har Krishan Ji. The second visit was on October 15, 1664, at the death on September 29, 1664, of Mata Bassi, mother of Guru Har Rai Ji. A third visit concluded a fairly extensive journey through Majha, Malwa and Bangar districts of the Punjab. The first halt during this journey was at Amritsar, followed by halts at Tarn Taran, Khadur Sahib and Goindwal, all of long-standing sanctity in the Sikh tradition. Crossing the Beas and Sutlej rivers, Guru Tegh Bahadur Ji arrived in the Malwa. He visited Zira and Moga and reached Darauli. He then sojourned in the Lakkhi Jungle, a desolate and sandy tract comprising mainly present-day districts of Bhatinda and Faridkot. According to the Guru kian Sakhian, Baisakhi of 1665 was celebrated at Sabo-ki Talwandi, now known as Damdama Sahib. This journey took Guru Tegh Bahadur up to Dhamtan, near Jind, from where he returned to Kiratpur. On May 13, 1665, Guru Tegh Bahadur went to Bilaspur, farther up in the hills. This was to attend the mourning for Raja Dip Chand of Bilaspur. He was accompanied on this journey by his mother, Mata Nanaki, Mata Sulakkhni, widow of Guru Har Rai Ji, Mata Hari Ji, wife of Suraj Mall, Bibi Rup Kaur, daughter of Guru Har Rai Ji, and Dip Chand and Nand Chand, sons of Suraj Mall.

The Dowager Rani Champa of Bilaspur offered to give the Guru a piece of land in her state. The Guru bought the site on payment of Rs 500. The land consisted of the villages of Lodhipur, Mianpur and Sahota. Here on the mound of Makhowal, Guru Tegh Bahadur Ji raised a new habitation. The ground was broken on June 19, 1665, by Baba Gurditta Randhawa. Karahprasad was distributed after the ceremonies. The new village was named after Mother Nanaki. Chakk Nanaki later became famous as Anandpur Sahib.

Like his predecessors since the days of Guru Hargobind Ji, Guru Tegh Bahadur Ji maintained the marks of worldly dignity. But he himself lived austerely. Sikh documents, or any other, make no mention of a clash with the ruling power having occurred during his time. yet by his teaching and by his prolonged travels across the country, he created a new energy and environment for Sikh living. He was especially sensitive to the peoples’ suffering and taught them to be fearless.

At Dhamtan, Guru Tegh Bahadur Ji was received by Bhai Daggo with exceeding joy . He put him up in the new house he had constructed. The Guru showered his blessings upon him: “For meeting me with presents, milk shall abound in thy house. Minister to the Sikhs and devotees, and remain with us during our stay in this place.” Bhai Pheru was another of the Sikhs who unremittingly served the Guru and the Sikhs. He was so thoroughly devoted to his duty that he never allowed himself leisure to open his big turban and comb his hair. Guru Tegh Bahadur Ji conferred upon him the penegyric: “Clean is thy beard, Bhai Pheru; durable is thy devotion; virtuous are thy actions; thou shalt be reckoned of consequence in the world. The Guru is a sacrifice unto thee, Bhai Pheru!” The festival of Diwali brought to Dhamtan Sikhs from far-off places. They felt blessed by a sight of the Guru and faithfully received his instruction. On November 8, 1665, Guru Tegh Bahadur Ji reached Delhi. Rani Pushpa Devi of Amber was his host. Her family had reverenced the House of Guru Nanak Dev Ji since the days of the Sixth Guru, and her son, Kanwar Ram Singh, now attended upon the holy guest. Further journey lay through Mathura, Agra, Allahabad, Banaras and Sasaram. The Guru was drawn to Sasaram by the love of a Sikh, called Phaggo. Phaggo was convinced in his heart that the Guru would respond to his devotion and had, in anticipation of a visit, built a new house with a high entrance. His wish was that the Master should ride into the premises without having to dismount his horse. He cleaned the house every day and locked it, for he had vowed not to live in it until the Guru had visited it. Guru Tegh Bahadur Ji answered his wish and, on reaching Sasaram, entered on horseback the house dedicated to him.

Guru Tegh Bahadur Ji travelled on to Patna. There he spent the rainy season. At Patna was born his only son, then called Gobind Das. But he had by that time left the city acceding to the wishes of sangats in remoter districts. Dacca was the seat of an old Sikh sangat. Here the elderly mother of the local masand, Bulaki Das, eagerly awaited the Guru’s arrival. She had spun cotton with her own hands and made a dress for him. On reaching Dacca, Guru Tegh Bahadur went straight to where she lived. For the old woman, this was like a dream come true. she felt rejoiced to seat the Guru on the divan she had kept for him and to present him with the dress she had made. The entire sangat came to see the Guru singing the sacred sabads. Guru Tegh Bahadur Ji greeted them by calling Dacca “the citadel of Sikhism.” He advised them to build a new dharamsala, assemble in it for kirtan and celebrate the holy festivals. “Thus will you be liberated; thus will your sorrows be cancelled.”

Raja Ram Singh of Amber, who had been sent on January 6, 1668, from Delhi by Aurangzab with an expedition to Assam, overtook Guru Tegh Bahadur in Dacca. His mother, Pushpa Devi, had exhorted him to seek the Guru’s help in his enterprise. The Raja, himself a devoted disciple, was pleased to see Guru Tegh Bahadur Ji. He felt doubly blessed when the Guru accepted his entreaty to accompany him on the campaign. Towards the close of 1668, they set out for Assam, crossed the Brahmputra and reached Dhubri, which had also been visited by Guru Nanak Dev Ji during his travels in eastern India. Guru Tegh Bahadur marked out the spot where the First Guru had sat. People thronged to see him. A local chieftain, Raja Ram, came to seek blessing for a son. His wish was fulfilled and, as Sikh records tell, the son, named Ratan Rai, became a disciple and visited Guru Gobind Singh Ji at Anandpur with presents. Raja Ram Singh who was encamped at some distance from Guru Tegh Bahadur Ji clashed with the Ahom ruler, Chakradhwaj Singh. The issue remained undecided and, according to Sikh chronicles, the Guru brought about peace between the warring forces. Guru Tegh Bahadur Ji travelled as far as Hajo: a modern researcher traces the name of a nearby hillock, Teghpur or Tegh Parbat, to his visit.

Hajo was the farthest Guru Tegh Bahadur Ji travelled. The homeward journey began late in 1669. It was faster than the outward journey. The longest halt was at Patna where the Guru rejoined his family and saw for the first time his son, Gobind Das. At parting, the Guru instructed the family to return to Punjab and await his arrival at Lakhnaur, near Ambala. He himself proceeded to Delhi. In the entourage on this journey was his faithful Muslim follower, Nawab Saif Khan. On the evidence on the Bhatt Vahi Talauda, Guru Tegh Bahadur Ji arrived in Delhi on June 20, 1670. He put up in the dharamsala of Bhai Kalyana where disciples and followers flocked in large numbers to obtain his blessing. Rani Pushpa Devi came along with her daughter-in-law and felt relieved of her anxiety to hear of the well-being of her son, Raja Ram Singh.

Guru Tegh Bahadur’s son, Gobind Das, had reached Lakhnaur in the care of his mother and grandmother. In this village lived Mehar Chand, Mata Gujari’s brother. Guru Tegh Bahadur Ji arrived there from Delhi and proceeded to Chakk Nanki, or Anandpur with his whole family.

Kashmiri Brahmins, led by Pundit Kirpa Ram came to Guru Tegh Bahadur Ji at Anandpur in 1675 for protection against atrocities of Aurungzeb. They had faced stiff taxes, atrocities, cruelty under muslim Mughal governor of Kashmir. Honour of their daughters was being lost and they were losing their religion to the fanatic zeal and proletyzation activities of Islamic crusaders. They asked for a solution. Guru replied “Such activities can only be stopped by a sacrifice of a great person”. Just then 8 years old son of Guru Tegh Bahadur Ji Gobind Rai (Later Gobind Singh) came along and saw his father in deep thoughts. He enquired about the reason. He offered a possible solution by saying “who else is greater then you, O father”. Guru Tegh Bahadur Ji knew immediately about his Dharma. He told Kashmiri Brahmins “Go tell Aurungzeb that if they can convert your Guru then you will all become Muslims.” Kirpa Ram obliged and Aurungzeb issued summons for Guru. Guru performed the ceromany and declared that next Guru will be his son, Gobind Rai. His three devoted disciples, Dyal Das, Sati Das and Mati Das insisted on going along with him, he agreed.

The rest account is from the book of “History of Sikh vol-1, by Hari Ram Gupta. His ancestors were honoured by Guru Gobind Singh Ji himself and were given a title of Bhur-e-Shahi.

At Delhi 5-11, November, 1675
Aurungzeb had gone south, on his arrival to Delhi he demanded Guru Ji at capital. (Guru Ji were at Sirhind at this time) The faujdar put Guru in an iron cage and fastened it on the back of an elephant. His companions were fettered and handcuffed, and were carried in a bullock cart to delhi. They reached delhi on Nov 5 1675, and were kept at Kotwali jail. While in the cage on his way to Delhi Guru Tegh Bahadur Ji composed the following two quatrains: The translation is

ਬਲੁ ਛੁਟਕਿਓ ਬੰਧਨ ਪਰੇ ਕਛੂ ਨ ਹੋਤ ਉਪਾਇ ॥
ਕਹੁ ਨਾਨਕ ਅਬ ਓਟ ਹਰਿ ਗਜ ਜਿਉ ਹੋਹੁ ਸਹਾਇ ॥53॥
bal chhutki-o banDhan paray kachhoo na hot upaa-ay. kaho naanak ab ot har gaj ji-o hohu sahaa-ay.
My strength is exhausted, and I am in bondage; I cannot do anything at all. Says Nanak, now, the Lord is my Support; He will help me, as He did the elephant. 1429

ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ॥
ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ ॥54॥
bal ho-aa banDhan chhutay sabh kichh hot upaa-ay. naanak sabh kichh tumrai haath mai tum hee hot sahaa-ay.
My strength has been restored, and my bonds have been broken; now, I can do everything. Nanak: everything is in Your hands, Lord; You are my Helper and Support

Aurungzeb’s pressure tactics:
Syed Mohammad Latif writes: “The emperor had many religious disputations with Guru Tegh Bahadur Ji, and asked him to show miracles, if he was true guru, or to embrace Islam.” The Guru replied that showing a miracle was to interfere in the work of God which was wholly improper. As for embracing Islam he considered his religion as good as Islam, and therefore the change of religion was not necessary. The emperor ordered that Guru be put to the severest tortures. After five day’s persecution on 10th November, the most heinous and most horrible scene was enacted before the eyes of Guru who was kept in the iron cage. Aurungzeb thought that the sight of such ghastly deeds might force the Guru to change his mind for embracing Islam.

Sawing, bowling and chopping off:
Dyal Das, Mati Das and Sati Das as well as the Guru were brought to the open space in front of the Kotwali where now stands a fountain. (Mati Das and Sati Das were brothers, they were former Brahmins and belong to the area of Jammu) First of all Bhai Mati Das was asked to become a Muslaman. He replied that Sikhism was true and Islam was false. If God had favoured Islam, he would have created all men circumised. He was at once tied between two posts, and while standing erect, was sawn across from head to loins. He faced the savage operation with such compusure tranquility and fortitude that Sikh theologians included his name in the daily prayers (Ardas). Dyal Das abused the Emperor and his courtiers at this atrocious act. He was tied up like a bundle with an iron chain and was put into large cauldron of bowling oil. He was roasted alive into a block of charcoal. Sati Das condemned the brutalities. He was hacked to pieces limb by limb. Jaita a Rangreta sikh of delhi collected the remains of these martyrs and consigned them to the river Yamuna flowing at a stone’s throw.

The Guru’s reflections
All this happened before the very eyes of Guru Tegh Bahadur Ji. He was all the time repeating ‘Wah Guru’. He remained stonelike unruffled and undismayed. His energy, thoughts, ideas, feelings, and emotions had concentrated on Wah Guru, and dazzling divine light was beaming upon his face. He realized that such immortal sacrifices could not go in vain. Their name would live for ever. In this carnage he saw the rise of a new nation of heroes. Keeping in mind his promise to Kashmiri pandits, the Guru continually chanted the following hymn

	Bah Jinahn di pakariye
	Sar dije bah na chhoriye
	Tegh Bahadur bolya
	Dhar payae dharma na chhoriye.

[Give up your head, but forsake not those whom you have 
undertaken to protect. Says Tegh Bahadur, sacrifice your life, but 
relinquish not your faith]

The Guru’s miracle
Next morning Guru got up early. He bath and sat in meditation. He recited Japji Sahib Ji and Sukhmani Sahib Ji. He reflected upon the supreme sacrifice of his grandfather, Guru Arjan Dev Ji, on the duties of the office of Guruship and on his own responsibility at this crisis. His resolve was made. A little before 11’o clock Guru Tegh Bahadur Ji was brought to open place of execution in Chandni Chauk, where Gurudwara Sis Ganj now stands. The Qazi, several high officials, and the executioner, Sayyid Jalal-Ud-Din of Samana with a shining broad sword in hand was already there. A contigent of Mughal soldiers stood on guard. A large crowd of spectators had gathered outside the barricade. The Guru stood in front. The Qazi asked him either to show miracle, or Embrace Islam or face death.

Syed Mohammad Latif writes: ” The Guru said before the assembly of Omerahas that the duty of man was to pray to the Lord, but since he had been commanded by his majesty to show a miracle, he had resolved upon complying with the King’s order. He wrote on a piece of paper, which he said was charmed, and then having tied it round his neck declared that the sword would fall harmless on it. The executiner was now summoned to test the miraculous charm. The blow was given and the head of the Guru rolled on the floor to the amazement of court.” (Latif, page 260, History of Punjab, he is famous for anti Sikh writings so please don’t get offended with above)

A desperate struggle
Jaita and Nanu, residents of Dilwali Gali in the city, held a meeting in the house of Nanu. They were joined by Uda, a resident of Ladwa in Karnal district. They resolved that such a thing should not happen. It was suggested that Lakhi Lubana was shortly to arrive with a few cartloads of cotton from Narnaul. He was a Sikh and his guidance was sought. They waited for Lakhi on the road a few kilometrs away from the city. They informed him about the whole affair. It was decided that carts should be diverted from the side of the Red fort to Chandani chauk about midnight on Nov 11/12 1675 A.D. Near Kotwali the speed of the carts would be slowed down without stopping them. The head and body lay at the gate. The watchmen wrapped in quilts were inside. Jaita slipped out quickly, picked up the head and fled away towards Sabzi Mandi. He tied the head in a sheet, fastened it on his back and covered his body in an old, dirty blanket. He made straight for Azadpur on the road to Sonepat. Nanu and Uda kept him company at a distance.

Lakhi’s extraordinary deed
Lakhi’s son and servant lifted the body, hid it in cotton and rushed off to Raisina, and to their home in Rikab Ganj village. They put the body in their house, and piled all the wood, wooden articles, clothes, ghee available at home, since cremation at night is prohibited they waited for daylight.

In the morning the entire staff of Kotwali was horrified at the disappearance of Guru’s head and body. The police was immediately put on alert. and a thorough search was made. (Lakhi put fire to his house and thus was as well as saved of the wrath of emperor and he also cremated Guru Ji’s body, at this site now stands Gurudwara Rakab Ganj)

The trio’s feat of strength and endurance
Jaita carried the head, Nanu and Uda served his escorts. One walked ahead and other behind within sight of Jaita. They followed the paths throught fields and bushes, greeting Hindus by Ram Ram and muslaman by Salam. From Karnal they took the pathway to Pehowa, Ismailabad and Ambala. They reached Kiratpur on the afternoon of Tuesday, 16 November 1675. They covered 320 kilometrs in five days. Guru Gobind Singh Ji was immediately informed at Anandpur, 8 Kms distant. He at once came to Kiratpur, and accorded a ceremonial reception to his father’s head. He held Jaita in tight embrace and declaring Rangrete Guru ke Bete. The Guru bestowed same affection to Nanu and Uda.

The effect of Guru’s martyrdom
Hindus, Sikhs and Sufi Muslims in the Panjab were deeply shocked at the execution of the Guru and his three brave companions. They were filled with indignation. A Sikh even made an attempt on Aurungzeb’s life. On Friday, 27 October, 1676, the emperor returned from Jama Masjid. He went for an airing in a boat in river Yamuna. When he alighted the boat and was about to get on the movable throne (Takht-e-rawan) “an ill-fated disciple of Guru Tegh Bahadur” threw two bricks on the emperor, one of which hit the throne. (Saqi Must-Id-Khan, Masir-e-Alamgiri translation by sir Jadunath Sarkar. page 94)

Guru Tegh Bahadur’s execution turned the tide of history of the Sikhs and of Panjab. His son and successor Guru Gobind Singh Ji reflected on the history of India as well as on the history of the Sikhs. Guru Nanak Dev Ji had described the rulers of his time as tigers and dogs. His great Grandfather, the fifth Guru, Guru Arjan Dev Ji, was executed at Lahore. His grandfather Guru Hargobind Ji, had been imprisoned in the Gwalior fort for twelve years. His father was beheaded simply because he happened to be the head of a religious body. There had been no change in the attitude of rulers as described by Guru Nanak Dev Ji even after two hundred years. After a most determined meditation on this state of affairs, the Guru came to the conclusion that if the king was bad, people must rise in revolt. The greatest need of the time was to create a national army. Such an army was to be based on social justice. There should be no discrimination in the name of caste, creed or colour. The unpaid, unequipped and untrained army was to be inspired by feelings of patriotism and nationalism. This objective was achieved by creation of Khalsa. The down trodden people who had lived for centuries under complete servility turned into doughty warriors. In the course of one hundred years they not only ended the foreign rule but also put a stop for ever to the foreign invasions from the North-West.

ਨਗਰ ਕੀਰਤਨ – 20 ਅਪ੍ਰੈ਼ਲ 2019

ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸਫਲੁ ਹੈ, ਜੇ ਕੋ ਕਰੇ ਚਿਤੁ ਲਾਇ (ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ, ਪੰਨਾ 644)

ਸਲਾਨਾ ‘ਖਾਲਸਾ ਡੇਅ ਪਰੇਡ’ ਫ਼ਨਬਸਪ;ਸਬੰਧੀ ਡਰੂਰੀ ਬੇਨਤੀਆਂ

ਗੁਰੂ ਪਿਆਰੀ ਸਾਧ ਸੰਗਤ ਜੀ,

ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ। ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਿਹ।।

ਹਰ ਸਾਲ ਦੀ ਤਰ੍ਹਾਂ ਵਾਹਿਗੁਰੂ ਦੀ ਅਪਾਰ ਬਖਸਿ਼ਸ਼ ਅਤੇ ਆਪ ਸਭ ਸੰਗਤਾਂ ਦੇ ਸਹਿਯੋਗ ਨਾਲ ਖਾਲਸੇ ਦੇ ਜਨਮ ਦਿਹਾੜੇ ਸਬੰਧੀ ਸਰੀ ’ਚ ਨਿਕਲਣ ਵਾਲੇ ਨਗਰ ਕੀਰਤਨ ਦਾ ਆਯੋਜਨ 20 ਅਪ੍ਰੈ਼ਲ ਦਿਨ ਸ਼ਨਿਚਰਵਾਰ ਨੂੰ ਕੀਤਾ ਗਿਆ ਹੈ। ਇੰਨੇ ਵੱਡੇ ਕਾਰਜ ਦੀ ਸਫਲਤਾ ਲਈ ਸੰਗਤ ਦੇ ਸਹਿਯੋਗ ਦੀ ਬਹੁਤ ਲੋੜ ਹੈ, ਇਸ ਲਈ ਕੁਝ ਬੇਨਤੀਆਂ ਕੀਤੀਆਂ ਜਾ ਰਹੀਆਂ ਹਨ। ਆਸ ਹੈ ਕਿ ਇਨ੍ਹਾਂ ਬੇਨਤੀਆਂ ’ਤੇ ਅਮਲ ਕਰਕੇ ਸੇਵਾਦਾਰਾਂ ਨੂੰ ਧੰਨਵਾਦੀ ਬਣਾਓਂਗੇੇ:

ਨਗਰ ਕੀਰਤਨ ਮੌਕੇ ਸਕਿਓਰਟੀ, ਪ੍ਰਬੰਧ ਅਤੇ ਸਾਫ-ਸਫਾਈ ਲਈ ਵਾਲੰਟੀਅਰ ਵੀਰਾਂ-ਭੈਣਾਂ ਦੀ ਜ਼ਰੂਰਤ ਹੈ। ਅੱਜ ਹੀ ਸੇਵਾ ਲਈ ਆਪਣਾ ਨਾਮ ਲਿਖਵਾਉਣ ਵਾਸਤੇ ਗਿਆਨ ਸਿੰਘ ਗਿੱਲ ਹੁਰਾਂ ਨਾਲ 604-518-6150 ’ਤੇ ਜਾਂ ਗੁਰਦੁਆਰਾ ਸਾਹਿਬ 604-594-2574 ’ਤੇ ਸੰਪਰਕ ਕਰੋ। ਗੁਰਦੁਆਰਾ ਸਾਹਿਬ ਦੀ ਹੱਦ ’ਚ ਟੈਂਟ ਲਗਵਾਉਣ ਲਈ ਸਵਰਨ ਸਿੰਘ ਸਿੱਧੂ ਨਾਲ 604-339-5640 ’ਤੇ ਸੰਪਰਕ ਕਰੋ। ਫਲੋਟ ਲਗਵਾਉਣ ਲਈ ਜਾਂ ਸਪੌਂਸਰਸਿ਼ਪ ਅਤੇ ਸੁਝਾਵਾਂ ਲਈ ਪਰਵਕਾਰ ਸਿੰਘ ਦੂਲੇ ਨਾਲ 604-833-4550 ਜਾਂ ਈਮੇਲ ਪੳਰੇ੍ਹੋਟਮੳਲਿ.ਚੋਮ ’ਤੇ ਸੰਪਰਕ ਕਰ ਸਕਦੇ ਹੋ। ਮੁੱਖ ਸਟੇਜ ਨਾਲ ਸਬੰਧਿਤ ਕਾਰਜਾਂ ਲਈ ਮਨਜੀਤ ਸਿੰਘ ਧਾਮੀ ਹੁਰਾਂ ਨਾਲ 604-812-3931 ’ਤੇ ਸੰਪਰਕ ਕਰੋ। ਨਗਰ ਕੀਰਤਨ ਦੇ ਰੂਟ ’ਤੇ ਲੰਗਰ ਲਗਾਉਣ ਵਾਲੇ ਸੇਵਾਦਾਰ ਸਿਹਤ ਮਹਕਿਮੇ ਨਾਲ ਸਬੰਧਿਤ ਅਰਜ਼ੀਆਂ ਗੁਰਦੁਆਰਾ ਸਾਹਿਬ ਤੋਂ ਵੀ ਪ੍ਰਾਪਤ ਕਰ ਸਕਦੇ ਹਨ।
ਬੇਨਤੀ ਹੈ ਕਿ ਨਗਰ ਕੀਰਤਨ ’ਚ ਸ਼ਾਮਲ ਸਭ ਸੰਗਤਾਂ ਕੇਸਰੀ ਦਸਤਾਰਾਂ, ਕੇਸਰੀ ਦੁਪੱਟੇ ਅਤੇ ਕੇਸਰੀ ਰੁਮਾਲ ਸਜਾ ਕੇ ਆਉਣ ਤਾਂ ਕਿ ਸਮੁੱਚੀ ਫਿਜ਼ਾ ਨੂੰ ਖਾਲਸਈ ਰੰਗ ’ਚ ਰੰਗਿਆ ਜਾ ਸਕੇ।
ਬੇਨਤੀ ਹੈ ਕਿ ਨਗਰ ਕੀਰਤਨ ਵਿੱਚ ਕਿਸੇ ਵੀ ਕਿਸਮ ਦਾ ਨਸ਼ਾ ਵਰਤ ਕੇ ਸ਼ਾਮਲ ਨਾ ਹੋਇਆ ਜਾਵੇ।
ਆਪਣੇ ਬੱਚਿਆਂ ਅਤੇ ਵਡੇਰੀ ਉਮਰ ਦੇ ਬਜ਼ੁਰਗਾਂ ਦਾ ਵਿਸ਼ੇਸ਼ ਖਿਆਲ ਰੱਖਿਆ ਜਾਵੇ। ਨਗਰ ਕੀਰਤਨ ’ਚ ਗੁਆਚੇ ਬੱਚਿਆਂ ਨੂੰ ਨਜ਼ਦੀਕੀ ਪੁਲਿਸ ਅਫਸਰ ਦੇ ਸਪੁਰਦ ਕੀਤਾ ਜਾਵੇ।
ਨਗਰ ਕੀਰਤਨ ’ਚ ਸ਼ਾਮਲ ਹੋਏ ਗੈਰ ਸਿੱਖਾਂ ਦਾ ਪੂਰਾ ਸਤਿਕਾਰ ਕਰਦਿਆਂ ਜੇ ਹੋ ਸਕੇ ਤਾਂ ਉਨਾਂ੍ਹ ਨੂੰ ਨਗਰ ਕੀਰਤਨ ਅਤੇ ਖਾਲਸੇ ਦੇ ਜਨਮ ਦਿਵਸ ਸਬੰਧੀ ਜਾਣਕਾਰੀ ਦੇਣ ਦੀ ਕੋਸਿ਼ਸ਼ ਕੀਤੀ ਜਾਵੇ।
ਸਮੂਹ ਸੰਗਤਾਂ ਨੂੰ ਬੇਨਤੀ ਹੈ ਕਿ ਨਗਰ ਕੀਰਤਨ ਵਾਲੇ ਦਿਨ ਪੂਰੇ ਰੂਟ ਅਤੇ ਰੂਟ ਨਾਲ ਜੁੜਦੀਆਂ ਸਾਰੀਆਂ ਸੜਕਾਂ ਅਤੇ ਗਲੀਆਂ ਦੀ ਸਫਾਈ ਦਾ ਵਿਸ਼ੇਸ਼ ਖਿਆਲ ਰੱਖਿਆ ਜਾਵੇ। ਕਿਸੇ ਦੇ ਘਰ ਅੱਗੇ ਘਾਹ ਉਤੇ ਤੁਰਨ ਜਾਂ ਬੂਟੇ ਮਿੱਧਣ ਤੋਂ ਗੁਰੇਜ਼ ਕੀਤਾ ਜਾਵੇ।
ਪਾਰਕਿੰਗ ਸਹੀ ਥਾਂ ’ਤੇ ਹੀ ਲਗਾਈ ਜਾਵੇ ਤਾਂ ਕਿ ਤੁਹਾਡੇ ਵਲੋਂ ਗਲਤ ਥਾਂ ’ਤੇ ਲਗਾਈ ਗੱਡੀ ਕਾਰਨ ਕਿਸੇ ਨੂੰ ਪ੍ਰੇਸ਼ਾਨੀ ਨਾ ਹੋਵੇ ਅਤੇ ਤੁਹਾਡੀ ਗੱਡੀ ਟੋਅ ਹੋਣ ਤੋਂ ਵੀ ਬਚੀ ਰਹੇ।
ਨਗਰ ਕੀਰਤਨ ਦੇ ਰੂਟ ’ਤੇ ਸਟੇਜਾਂ ਲਗਾਉਣ ਵਾਲੇ ਵੀਰਾਂ-ਭੈਣਾਂ ਅੱਗੇ ਬੇਨਤੀ ਹੈ ਕਿ ਸਪੀਕਰ ਦੀ ਆਵਾਜ਼ ਅਤੇ ਲੱਗਣ ਵਾਲਾ ਸੰਗੀਤ ਜ਼ਾਬਤੇ ’ਚ ਰਹਿ ਕੇ ਹੀ ਲਗਾਇਆ ਜਾਵੇ। ਫਿਲਮੀ ਜਾਂ ਲੱਚਰ ਗੀਤ ਨਾ ਲਗਾਏ ਜਾਣ। ਮੁੱਖ ਫਲੋਟ ਲੰਘਣ ਮੌਕੇ ਸਪੀਕਰ ਬੰਦ ਕਰਕੇ ਆਪ ਵੀ ਅਤੇ ਦੂਜਿਆਂ ਨੂੰ ਵੀ ਕੀਰਤਨ ਸੁਣਨ ਦਾ ਮੌਕਾ ਦਿੱਤਾ ਜਾਵੇ।
ਲੰਗਰ ਦੇ ਸਟਾਲ ਲਗਾਉਣ ਵਾਲੇ ਸੇਵਾਦਾਰਾਂ ਦੇ ਚਰਨਾਂ ’ਚ ਬੇਨਤੀ ਹੈ ਕਿ ਸਟਾਲ ਦੇ ਨਜ਼ਦੀਕ ਜੇਕਰ ਇੱਕ ਜਾਂ ਦੋ ਪੋਰਟੇਬਲ ਵਾਸ਼ਰੂਮ ਰਖਵਾਉਣ ਦਾ ਪ੍ਰਬੰਧ ਹੋ ਸਕੇ ਤਾਂ ਜ਼ਰੂਰ ਰਖਵਾਉਣ ਦੀ ਕ੍ਰਿਪਾਲਤਾ ਕਰਨੀ। ਨਗਰ ਕੀਰਤਨ ਲੰਘਣ ਉਪਰੰਤ ਸਾਰਾ ਗਾਰਬੇਜ ਬੈਗਾਂ ’ਚ ਪਾ ਕੇ ਮੂੰਹ ਬੰਨ੍ਹ ਕੇ ਰੱਖਿਆ ਜਾਵੇ। ਜੇ ਆਪ ਚੁੱਕਣ ਦੀ ਵਿਵਸਥਾ ਨਹੀਂ ਹੈ ਤਾਂ ਉਥੇ ਹੀ ਬੈਗ ਮੂੰਹ ਬੰਨ੍ਹ ਕੇ ਰੱਖ ਦਿੱਤੇ ਜਾਣ, ਸੇਵਾਦਾਰ ਆਪ ਚੁੱਕ ਕੇ ਲੈ ਜਾਣਗੇ। ਗਾਰਬੇਜ ਅਤੇ ਰੀ-ਸਾਇਕਲ ਹੋਣ ਵਾਲੇ ਸਮਾਨ ਨੂੰ ਅੱਡ-ਅੱਡ ਪਾਇਆ ਜਾਵੇ। ਗਾਰਬੇਜ ਚੁੱਕਣ ਵਾਲੇ ਵਾਲੰਟੀਅਰਾਂ ਨੂੰ ਪੂਰਨ ਸਹਿਯੋਗ ਦਿੱਤਾ ਜਾਵੇ। ਸਟਾਇਰੋਫੋਮ ਦੀਆਂ ਕੱਪ-ਪਲੇਟਾਂ ਨਾਲੋਂ ਕਾਗਜ਼ ਦੀਆਂ ਕੱਪ-ਪਲੇਟਾਂ ਵਰਤਣ ਨੂੰ ਤਰਜੀਹ ਦਿੱਤੀ ਜਾਵੇ, ਜੋਕਿ ਰੀ-ਸਾਇਕਲ ਕਰਨੀਆਂ ਸੌਖੀਆਂ ਹਨ। ਲੰਗਰ ਦੇ ਸਟਾਲ ਲਗਾਉਣ ਵਾਲੇ ਵੀਰ-ਭੈਣ ਵਰਤਾਉਣ ਅਤੇ ਖਾਣ ਵਾਲਿਆਂ ਦੇ ਹੱਥ ਧੋਣ ਲਈ ਸਾਫ ਪਾਣੀ ਦਾ ਪ੍ਰਬੰਧ ਜ਼ਰੂਰ ਕਰਨ। ਚੁੱਲ੍ਹੇ ਤੋਂ ਪਰੋਪੇਨ ਵਾਲਾ ਸਿਲੰਡਰ 25 ਫੁੱਟ ਦੂਰ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ। ਫਾਇਰ ਸੇਫਟੀ ਲਈ ਅੱਗ ਬੁਝਾਊ ਯੰਤਰ (ਫਾਇਰ ਐਕਸਟਿੰਗੁਸ਼ਅਰ) ਅਤੇ ਪਾਣੀ ਦੀਆਂ ਕੁਝ ਬਾਲਟੀਆਂ ਕੋਲ ਭਰ ਕੇ ਰੱਖੋ। ਫਰੇਜ਼ਰ ਹੈਲਥ ਅਥਾਰਿਟੀ ਦੇ ਅਧਿਕਾਰੀ ਤੁਹਾਡਾ ਸਟਾਲ ਆ ਕੇ ਚੈੱਕ ਕਰਨਗੇ।
ਪੁਲਿਸ ਵਲੋਂ ਹਦਾਇਤ ਕੀਤੀ ਗਈ ਹੈ ਕਿ ਬੱਚੇ ਆਪਣੇ ਛੋਟੇ ਮੋਟਰਸਾਇਕਲ ਜਾਂ ਜੀਪਾਂ ਆਦਿ ਨਗਰ ਕੀਰਤਨ ਵਿੱਚ ਨਾ ਲੈ ਕੇ ਆਉਣ। ਬੇਹੱਦ ਆਵਾਜ਼ ਅਤੇ ਧੂੰਆਂ ਛੱਡਣ ਵਾਲੇ ਮੋਟਰਸਾਇਕਲਾਂ ਦੇ ਲੱਗਣ ’ਤੇ ਪਾਬੰਦੀ ਹੋਵੇਗੀ। ਮੋਟਰਸਾਇਕਲ ਸਵਾਰ ਤੋਂ ਬਗੈਰ ਹੋਰ ਕੋਈ ਮੋਟਰਸਾਇਕਲ ’ਤੇ ਨਹੀਂ ਚੜ੍ਹ ਸਕੇਗਾ।
ਨਗਰ ਕੀਰਤਨ ਦੌਰਾਨ ਗੁਬਾਰੇ ਛੱਡਣ ਵਾਲੀਆਂ ਕੰਪਨੀਆਂ ਦੇ ਧਿਆਨ ਹਿਤ ਬੇਨਤੀ ਹੈ ਕਿ ਹਵਾ ’ਚ ਗੈਸ ਵਾਲੇ ਗੁਬਾਰੇ ਨਾ ਛੱਡੇ ਜਾਣ, ਅਕਸਰ ਹੀ ਇਹ ਬਿਜਲੀ ਦੀਆਂ ਵੱਡੀਆਂ ਲਾਇਨਾਂ ’ਚ ਫਸ ਜਾਂਦੇ ਹਨ, ਜਿਸ ਨਾਲ ਬੀ.ਸੀ. ਹਾਈਡਰੋ ਦੇ ਕੰਮ ’ਚ ਕਾਫੀ ਵਿਘਨ ਪੈਂਦਾ ਹੈ। ਇਹ ਗੁਬਾਰੇ ਹਵਾਈ ਜਹਾਜ਼ ਦੇ ਰੇਡਾਰ ਸਿਸਟਮ ’ਚ ਵੀ ਵਿਘਨ ਪਾਉਂਦੇ ਹਨ।

ਆਉ! ਆਪਾਂ ਸਾਰੇ ਇਸ ਨਗਰ ਕੀਰਤਨ ਦੀ ਸਫਲਤਾ ਲਈ ਰਲ ਮਿਲ ਕੇ ਕੰਮ ਕਰੀਏ.

Hola Mahalla – 26 March

Hola Mohalla or Hola Mahalla or simply Hola is a Sikh festival that takes place on the first of the lunar month of Chet which usually falls in March. This, by a tradition established by Guru Gobind Singh Ji, follows the Hindu festival of Holi by one day; Hola is the masculine form of the feminine sounding Holi.

The word “Mohalla” is derived from the Arabic root hal (alighting, descending) and is a Punjabi word that implies an organized procession in the form of an army column. But unlike Holi, when people playfully sprinkle colored powder, dry or mixed in water, on each other, the Guru made Hola Mohalla an occasion for the Sikhs to demonstrate their martial skills in simulated battles.

Together the words “Hola Mohalla” stands for “mock fight”. During this festival, processions are organised in the form of army type columns accompanied by war-drums and standard-bearers and proceeding to a given spot or moving in state from one gurdwara to another. The custom originated in the time of Guru Gobind Singh Ji who held the first such mock fight event at Anandpur in February 1701.

BACKGROUND

The foothills of the Shivaliks in Ropar district of Punjab’s north-eastern region, especially around the historic townships of Anandpur Sahib and Kiratpur Sahib, have, since 1701 been playing host to Hola Mohalla. Recently, the Indian government accorded it the status of a national festival. The military exercise, which was personally supervised by the Guru, was carried out on the bed of the River Charan Ganga with the famous Hindu temple of Mata Naina Devi in the Shivaliks as the backdrop.

This annual festival held at Anandpur Sahib in Punjab and now replicated at other Gurdwaras worldwide was started by the tenth Sikh Guru, as a gathering of Sikhs for military exercises and mock battles on the day following the festival of Holi at Anandpur Sahib. It reminds the people of valour and defence preparedness, concepts dear to the Tenth Guru who was at that time defending the Sikhs from the attacks of the Mughal empire and the hill kings.

3 DAYS OF CELEBRATIONS

On this three-day grand festival, mock battles, exhibitions, display of weapons, etc., are held followed by kirtan, music and poetry competitions. The participants perform daring feats, such as Gatka (mock encounters with real weapons), tent pegging, bareback horse-riding, standing erect on two speeding horses and various other feats of bravery.

There are also a number of Darbars where the Sri Guru Granth Sahib Ji is present and kirtan and religious lectures take place. On the last day a long procession, led by Panj Pyaras, starts from Takhat Keshgarh Sahib, one of the five Sikh religious seats, and passes through various important Gurdwaras like Qila Anandgarh, Lohgarh Sahib, Mata Jitoji and terminates at the Takhat (Keshgarh).

For people visiting Anandpur Sahib, langars (voluntary community kitchens) are organized by the local people as a part of sewa (community service). Raw materials like wheat flour, rice, vegetables, milk and sugar are provided by the villagers living nearby. Women volunteer to cook and others take part in cleaning utensils and other manual tasks that need to be carried out. Traditional cuisine is served to the pilgrims who eat while sitting in rows on the ground. (Pangat)

DETAILS

Hola Mahalla or simply Hola is a Sikh festival, which takes place on the first of the lunar month of Chet, which usually falls in March. This follows the Hindu festival of Holi; Hola is the masculine form of the feminine noun Holi. Mahalia, derived from the Arabic root hal (alighting, descending), is a Punjabi word that implies an organized procession in the form of an army column accompanied by war drums and standard-bearers, and proceeding to a given location or moving in state from one Gurdwara to another.

This custom originated in the time of Guru Gobind Singh Ji (1666-1708) who held the first march at Anandpur on Chet vadi 1, 1757 Bk (22nd February, 1701). Unlike Holi, when people playfully sprinkle colored powders, dry or mixed in water, on each other the Guru made Hola Mahalla an occasion for the Sikhs to demonstrate their martial skills in simulated battles. This was probably done forestalling a grimmer struggle against the imperial power following the battle of Ninnohgarh in 1700. Holla Mahalla became an annual event held in an open ground near Holgarh, a Fort across the rivulet Charan Ganga, northwest of Anandpur sahib.

The popularity of this festival may be judged from the fact that out of five Sikh public holidays requested by the Khalsa Diwan, of Lahore in 1889, the Government approved only two – Holla Mahalla and the birth anniversary of Guru Nanak. Hola Mahalla is presently the biggest festival at Anandpur. It will be appropriate here to discuss briefly the town and the participants of this festival.

ANANDPUR

Anandpur (lit. City of Bliss) is situated on one of the lower spurs of the Shiwalik Hills in Ropar District of Punjab and is well connected with the rest of the country both by road and rail. It lies 31 Kms north of Rupnagar (Ropar) and 29 Kms south of Nangal Township. Being one of the supremely important pilgrimage centers of the Sikhs it has been reverently called Anandpur Sahib. It was here at Anandpur that on Baisakhi of 1699, Guru Gobind Singh Ji gave birth to the Khalsa and baptised the the original Panj Piare and inaugurated the order of Saint-Soldiers (holy warriors) who pledged their dedication to defend, not only Sikhs, but thir fellow countyymen and their religious rights as well, in the tradition of one of India’s greatest Martyrs Guru Tegh Bahadur Ji who gave his life in the defense of the Hinduism on behalf of the Pandits of Kashmir.

The order of the Khalsa, at the wish of Guru Gobind Singh’s would henceforth be distinguished by five symbols, called the Five ks, viz. kes (uncut hair), kangha (comb), kachcha (a pair of shorts), kara (a steel bracelet) and kirpan (sword) so that they could easily be recognized by anyone under attack. Sikhs were further instructed to live to the highest ethical standards, and to be always ready to fight tyranny and injustice.

HOLLA MAHALLA FESTIVAL

Having been the abode of the last two human Gurus of the Sikhs for for more than 20 years, Anandpur Sahib was witness to many momentous events of Sikh history, including the Hola Mahalla festival, which is an annual feature. The festival has now lost much of its original military significance, but Sikhs in large numbers still assemble at Anandpur Sahib on this day and an impressive and colorful procession is taken out in which the Nihangs, in their traditional panoply, form the vanguard while parading their skill in the use of arms, horsemanship, tent-pegging, and other war-like sports.

WARLIKE SPORTS OF THE NIHANGS

Originally known as Akalis, the Nihngas or Nihang Singhs are endearingly designated as Guru’s Knights or the Guru’s beloved. They still carry the military ambience and heroic style that was cultivated during the lifetime of Guru Gobind Singh Ji. Nihangs constitute a distinctive order among the Sikhs and are readily recognized by their dark blue loose apparel and their ample, peaked turbans festooned with quoits, insignia of the Khalsa and rosaries, all made of steel. They are always armed, and are usually seen mounted heavily laden with weapons such as swords, daggers, spears, rifles, shotguns, and pistols.

The word Nihang can be traced back to Persian nihang (alligator, sword) or to Sanskrit nishanka (fearless, carefree). In the former sense, it seems to refer to the reckless courage members of this order displayed in battle. In Guru Gobind Singh’s writing, Var Sri Bhagauti Ji 47, it is used for swordsmen warriors of the vanguard. Whatever may be the origin the word Nihang, it signifies the characteristic qualities of the clan- their freedom from fear of danger or death, readiness for action and non-attachment to worldly possessions. During the eighteenth century, one of the confederate armies of the Dal Khalsa, constituted of the Nishanvalia misl chief, Naina Singh, whose style of tightly tied tall turban with a dumala gained currency and those who adopted the style were called Akali Nihangs.

The self-discipline and privilege they gained of convening at Akal Takht general assemblies of the Khalsa, brought the Nihangs into importance far out of proportion to their numbers or political authority. In the time of Maharaja Ranjit Singh (1780-1839), the Akali Nihangs maintained their independent existence. Their leader Phoola Singh Nihang, then custodian of the Akal Takht, was the voice of the religious and the moral conscience of the State, and at times he even censured and chastised the sovereign himself.

The Nihangs are today divided into several groups, each with its own Chaoni (cantonment), but they are loosely organized into two Dals (forces) – Buddha Dal and the Taruna Dal. These names were initially given to the two sections into which the Khalsa army was divided in 1733. Buddha Dal has its Chaoni at Talvandi Sabo in Bhatinda District, while the main Chaoni of the Taruna Dal Nihangs is at Baba Bakala. in Amritsar District.

The week long festival of Hola Mahalla concludes at Gurdwara Holgarh Sahib (which stands on the site of Holgarh Fort), one and half Km northwest of town across the Charan Ganga rivulet. It was here that Guru Gobind Singh introduced in the spring of 1701 the celebration of Holla on the day following the Hindu festival of Holi . Unlike the playful sprinkling of colors as is done during Holi, the Guru made Holla an occasion to demonstrate skills in simulated battle, which is presently carried out by the Nihangs.

The Nihangs assemble in thousands at Anandpur Sahib in March every year to celebrate Hola Mahalla. On this occasion they hold tournaments of military skills, including mock battles. The most spectacular event at the Hola Mahalla is the magnificent procession of Nihangs on horses and elephants and on foot carrying a variety of traditional and modern weapons and demonstrating their skill in using them. The Hola Mahalla festival is unique and distinguishable from other festivals in that the Nihang have tried to preserve the traditional form and content as established during its inception, and strictly observed by the Akalis for more than three centuries.

The martial arts exhibited by the Nihangs provide a picture of their skills and traditions to the visitors as well as the tourist. Because of its great historical, socio-religious and military significance, the Hola Mahalla festival can impressively contribute to a greater awareness of Sikh heritage as well as foster sustainable development of community tourism.

Saka Nankana Sahib – 21 February

In October 1920 A.D., a congregation was held at Dharowal, District Sheikhupura for reform in Gurdwara Nankana Sahib in which the leaders revealed to the gathering of devotees, the misdeeds being committed inside the Gurdwara. Gurdwara Nankana sahib was highly revered as it is the birthplace of Guru Nanak, a city named Nankana Sahib came up around the Gurdwara which is now in Pakistan. At the meeting, it was unanimously resolved that the Mahant be asked to mend his ways. When Mahant Narian Dass was asked to reform himself, he started making preparations to oppose the Panth (Sikh community) instead. He did not feel it necessary to pay heed to the suggestions of the Committee. He was the owner of the estate attached to the Gurdwara with an income of one hundred thousand rupees besides the offerings of the Gurdwara.

The Mahant recruited hooligans and rogues as paid employees to oppose the Sikhs. With the help of the government, he collected from Lahore, guns, pistols and other arms and ammunition. He brought and stored fourteen tins of paraffin. He got the Gurdwara gate strengthened and got holes made in it so that bullets could be fired through them. The Government was using every available weapon to make Akali movmement of Gurdwara reform, a failure. Mahant Narain Dass was one of the weapons in the hands of the Government and the Government wanted to make full use of him. As such, Mr King, the Commissioner of Lahore was extending every kind of help to the Mahant and had promised him in the future as well. The Mahant was dancing like a puppet in the hands of the Government.

In the meeting of Parbhandak Committee at Gurdwara Khara Saudaon 17th February 1921 A.D., was decided that two jathas (squads) one led by Bhai Lachhman Singh and the other by Bhai Kartar Singh Virk (alias Jhabbar) should meet at Chander Kot on the 19th February. From there they were to reach Nankana Sahib early in the morning of the 20th February to talk to the Mahant. Seeing the preparation of the Mahant, the Parbhandak Committee held a meeting in the office of Akali Patrika (Newspaper) on the 19th February in which it was resolved that squads should not be taken to Nankana Sahib on teh 20th February. Bhai Kartar Singh Jhabbar was present in the meeting. He was informed about the new decision and was told to inform Bhai Lachhman Singh, and he took the responsibility to do so. Bhai Kartar Singh Jhabbar immediately dispathed Bhai Waryam Singh to Chanderkot so that other squad could be stopped.

Meanwhile in accordance with the original programme, Bhai Lachchman Singh reached Chander Kot on the night of the 19th February with his squad of one hundred and fifty Singhs. He waited for the squad of Bhai Kartar Singh Jhabbar for some time and before the arrival of Bhai Waryama Singh with news to not lead the squad to Gurdwara, Bhai Lachchman singh said to the Singhs of his squad, “When we have started for a good cause, we should not waste time.” All members of the squad agreed. Bhai Lachhman Singh got a promise from the squad not to strike and remain peaceful come what may. After that the squad prayed for their success of their nobel resolve. When, after, the prayer, the Squad was about to move forward, Bhai Waryam Singh arrived. He showed them the letter about the new decision of the Committee. Bhai Tehal Singh Said, “Dear Khalsa, we have taken our resolve at the prayer (Ardaas)and cannot turn back now. It is imperitive for us to move forward.” The squad as a whole moved forward following Bhai Tehal Singh.

The Squad arrived at Nankana Sahjib on 20th February, bathed in the pool and entered the Gurdwara at 6 A.M. Bhai Lachchma Singh Sat in ‘Taabiya’ (Behind Guru Granth Sahib). The Mahant had got the news of the squad’s arrival at Chander kot on the 19th February evening. He had gathered his men at night and briefed them about their duties. After the squad had sat down, the Mahant signalled his men to carry out the predetermined plan.

The Mahant’s men closed the main gate and started firing from rooftops. Twenty-six Singhs became martyrs to those bullets in the courtyard while another sixty or so sitting inside the Darbar Sahib became targets of bullets. When the Mahant’s men saw no one moving, they came down with swords and choppers. Any Singh they found breathing was cut to pieces.

At the sound of the gun-fire, Bhai Dalip singh and Bhai Waryam Singh who were sitting in the factory of Bhai Uttam Singh, got up and rushed towards the Gurdwara. When the Mahant saw them coming, he shot Bhai Dalip Singh with his pistol while his men cut Bhai Waryam Singh to pieces. They threw their bodies into kils where other bodies were also burning. When no Singh with hair could be seen upto the railway line, the Mahant asked his men to collect all the dead bodies, pour paraffin and burn them. The body of one alive singh was tied to a tree and burnt.

At 9.15 a.m., Sardar Uttam Singh conveyed the news by telegram through Sardar Karam Singh Station Master at Nankana Sahib Railway station to the Governore of Punjab, commissioner, Deputy Commissioner, Superintendent of police and Sikh centres. Deputy Commissioner, Mr. Curry reached at 12:30 P.M. while Commissioner, Mr. King arrived at 9.30 P.M. They arrested twenty PAthans and locked the Gurdwara. City was handed over to Army which cordoned it to restrict any Akali movement to take over Gurdwara. Sardar Kartar Singh Jhabbar arrived with his Squad on 21st February. The Commissioner informed him that if he tried to enter the city with his squad army will open fire. Kartar Singh Jhabbar and his jatha of twenty-two hundred Singhs did not listed to commissioner and kept on moving towards the city. At the end, Commissioner Mr. Curry handed over the keys of Gurdwara to Bhai Kartar Singh Jhabbar. At 7.30 P.M. on the 22nd february, the bodies were cremated according to Sikh tradition.

An urdu newspaper called ‘Zamindara’ wrote in its editorial of 23rd February 1921 A.D., “what more proof of shamelessness of muslims is required than that they have helped the Mahant. O, Shameless Muslims, isn’t the cup of your shamelessness and impudence full as yet? You used your guns and swords against those who went to Nankana Sahib to perform religious duties. You are not fit to be called Muslims. You are worse than infidels.” Mahant, 20 Pathans and other of his group were sentenced by British. Only Mahant and a couple of Pathans got death sentence for this crime of more than 50 murders.

The Greater Holocaust – 8 February

Ahmad Shah Abdali during his fifth invasion defeated Marathas in the battle of Panipat on the 13th January, 1761 A.D., and plundered Delhi at will. He started back on 22nd March, 1761 A.D., with his booty and thousands of young men and women (app. 22,000 to be precise) as his captives. When he crossed river Sutlej in April 1761 A.D., the Singhs started looting him and setting the prisoners free and sending them back to their homes. After reaching Lahore, Abdali sent army to arrest the Singhs but there was no success. Abdali left Lahore for Kabul in May 1761 A.D.. The Singhs again started looting him and freeing the captives. Before he reached river Attak, the Singhs were able to free all the captives and snatch much of the booty.

On their way back from river Attak, the Singhs looted Gujrat, Sialkot, Sirhind and Malerkotla turn by turn, these states were protectorates of Abdali.

All the Sikh chiefs met at Amritsar on the occasion of Diwali on the 22nd October, 1761 A.D. They passed a resolution and besieged Lahore under the leadership of Sardar Jassa Singh Ahluwalia. Governer Ubaid Khan took shelter in the fort. The Singhs occuppied the city. Aqil Dass of Jandiala, an enemy of the Sikhs, sent his horsemen to Abdali with a request for attack. For the purpose of leaving their families in safe area before the arrival of Abdali, the Sikhs proceeded with them towards Malwa. (Current Area of Ludhiana, Patiala)

Getting the message of Aqil Dass, Abdali reached Lahore on 3rd February, 1762 A.D. He sent messages to the Commanders of Sirhind and Malerkotla (Son of the same Nawaab Sher Khan of Malerkotla who had tried to protect the ‘Chhote Sahibzade) to block the passage of Sikhs. On the 5th February, Abdali mounted an attack on the Sikhs near village Kup. The Commander of Sirhind, Kasam Khan blocked the passage of Sikhs. When the Sikhs give a befitting reply, he ran towards Malerkotla. The Sikhs had hardly advanced 3 miles when Jain Khan, the Governer of Sirhind and Shah Wali Khan came forward. With that raid, the Sikhs were uprooted. Their wall of safety around the familes (women and children) was broken due to which a large number of families were killed. Inspite of these losses, the Singhs did not lose courage. They continued to march towards Barnala with the caravan. By evening, they reached the village Kutabe Bahmani, there the Sikhs started to quench their thirst from the pool. When the army tried to reach the pool to drink water, the Singhs stood in their way. They did not allow the army to pass until the whole of the caravan had quenched their thirst and moved forward. After the Sikhs had gone, the army was able to reach the pool. During the time, Abdali’s army was drinking water from the pool, the Sikhs had gone far away. Due to the night fall, Abdali abandoned to pursue the Sikhs. Moving ahead even during the night, the Sikhs went towards Kotkapura and Faridkot.

In this greater holocaust, ten to twelve thousand Singhs attained martyrdom and about twenty thousand women and children were murdered. Every Singh had suffered some injury that day. Sardar Jassa Singh Ahluwalia had 64 wounds on his body. In only three months Sikhs avenged this defeat by attacking Abdali’s general, stationed at Amritsar and massacring his 20,000 troops, 5-10,000 troops that surrendered were forced to clean up Golden Temple and other Gurdwaras.

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