Uncategorised – Page 6 – Dasmesh Darbar Gurdwara Sahib

Janam Diwas – Shaheed Baba Deep Singh Ji – 26 January

Baba Deep Singh Ji was born on the 20th January 1682 A.D. in the village of Pahuwind in district of Amritsar. His father’s name was Bhai Bhagtu. He went to Sri Anandpur Sahib on the Vaisakhi of 1700 A.D., where after obtaining baptism (into Sikhism) he started learning weaponry and riding from the Sikhs. From Bhai Mani Singh Ji he began learning reading and writing Gurmukhi and interpretation of Guru’s word. After spending two years at the Guru’s institution, he returned to his village in 1702 A.D. got married and started living there. He went to Guru Gobind Singh Ji at Talwandi Sabo in 1705 AD where he helped Bhai Mani Singh Ji in making copies of Sri Guru Granth Sahib Ji. After the Guru Sahib left for Delhi, he took up the service of looking after Gurudwara Damdama Sahib.

In 1709 A.D., he joined Baba Banda Singh Bahadur Ji in chastising the tyrants of Sadhaura and Sirhind. in 1733 A.D. Nawab Kapoor Singh Singhpuria appointed him a leader of one squad. On Vaisakhi day of 1748 A.D., when Dal Khalsa was reorganized into twelve misls, he was entrusted with the leadership of Shaheedan Misl. In April 1757 A.D., Abdali during his fourth invasion was returning to Kabul from Delhi with precious booty and young men and women as captives, Singhs made a plan to rob him of the valuables and set the prisoners free. The squad of Baba Deep Singh Ji was deployed near Kurukshetra. His squad freed large number of prisoners and lightened the burden of valuables of Abdali considerably. While departing from Lahore, Abdali appointed his son Taimur Shah, the Governor of Lahore and told him, “Try to finish the Sikhs”. In Accordance with his orders Taimur Shah started demolishing Gurudwaras and filling the holy pools with debris.

When Baba Deep Singh Ji came to know of the demolition of Sri Harmandir Sahib, he narrated it to the congregation of Sri Damdama Sahib and said, “Diwali will be celebrated at Amritsar this year.” Five hundred Singhs came forward to go with him. Baba Deep Singh offered prayers before starting for Amritsar, “My head may fall at Sri Harmandir Sahib” By the time squad reached Taran Tarn the number of Singhs going with Baba Deep Singh Ji reached approximately Five thousand.

At the news of the approach of Singhs, the Governor of Lahore sent his general with an army of Twenty thousand to face them. His army took up positions Six miles north of Amritsar and waited for the Singhs there. Both the armies clashed near Gohalwar on the 11th November, 1757 A.D. Fighting bravely Singhs pushed the army back and reached village Chabba where General Attal Khan came forward and inflicted a blow on Baba Deep Singh Ji which made his neck lean to one side. A Sikh reminded him, “You had resolved to reach the periphery of the pool.” On hearing the talk of the Sikh, he supported his head with his left hand and removing the enemies from his way with the strokes of his double-edged sword with his right hand, reached the periphery of Harmindar Sahib where he breathed his last. The Singhs celebrated the Diwali of 1757 A.D. in Sri Harmandir Sahib.

Salute to great Sikh Warrior Shaheed Baba Deep Singh Ji

Maghi – 13 January

Introduction
Maghi Maghi is the occassion when Sikhs commemorate the sacrifice of forty Sikhs, who fought for Guru Gobind Singh Ji.

Maghi, Makara Sankranti, the first day of the month of Magh. The eve of Maghi is the common Indian festival of Lohri when bonfires are lit in Hindu homes to greet the birth of sons in the families and alms are distributed. In the morning, people go out for an early-hour dip in nearby tanks. For Sikhs, Maghi means primarily the festival at Muktsar, a district town of the Punjab, in commemoration of the heroic fight of the Chali Mukte, literally, the Forty Liberated Ones, who laid down their lives warding off an attack by an imperial army marching in pursuit of Guru Gobind Singh Ji.

The action took place near a pool of water, Khidrane di Dhab, on 29 December 1705. The bodies were cremated the following day, the first of Magh (hence the name of the festival), which now usually falls on the 13th of January. Following the custom of the Sikhs to observe their anniversaries of happy and tragic events alike, Maghi is celebrated with end-to-end recital of the Sri Guru Granth Sahib Ji and religious diwans in almost all Gurdwaras.

Significance
The day of Maghi is observed to honour the heroic fight of the Chali Mukte, or the Forty Liberated Ones, who sacrificed their own lives defending an attack by the imperial army marching in pursuit of Guru Gobind Singh Ji. The action took place near a pool of water, Khidrane di Dhab, on 29 December 1705.

Celebration
Sikhs celebrate the Maghi with an end to end recital of the holy Sri Guru Granth Sahib Ji and religious rituals in all the Sikh Gurudwaras. On the eve of Maghi falls the common Indian festival called the Lohri when bonfires are lighted in Hindu homes and alms are also distributed. However, The largest assembly, takes place at Muktsar (Punjab) where big fairs are organized and pilgrims take a holy dip in the sacred waters of Sarovar and also visit several shrines. A mahala or big march of pilgrims from the main shrine to Gurdwara Tibbi Sahib, sacred to Guru Gobind Singh Ji, concludes the three-day celebration.

Gurdwara Sahib Dasmesh Darbar – Establishment Day – 11 January

Gurdwara Sahib Dasmesh Darbar was formed in 1998 to help combat the growing issues affecting the Sikh community both locally and globally.

Since its formation, the Gurdwara Sahib has continuously held programs to benefit and promote the Sikh way of life. Aside from the regular Gurdwara Darbar program, classes for children to learn Punjabi/Gurmukhi, Sikh History and Gurbani are held on a evening classes basis. The Gurdwara Sahib has always actively supported local Sikh Youth groups and has a strong youth presence amongst its Directors, Committee and Membership.

The Gurdwara Sahib has placed a special emphasis on promoting and bringing to the world’s attention, the continuous human rights violations being committed against the Sikhs and other minority groups. From holding academic human rights forums in University’s to candle light vigils being held in memory of those that lost their lives in the struggle for justice.

Gurdwara Sahib Dasmesh Darbar will continue to promote the struggle of minorities in their quest for equality, justice and freedom.

ਗੁਰੂਦੁਆਰਾ ਸਾਹਿਬ ਦਸਮੇਸ਼ ਦਰਬਾਰ ਦੀ ਸਥਾਪਨਾ 1998 ਵਿਚ ਸਿੱਖ ਕੌਮ ਨੂੰ ਸਥਾਨਕ ਅਤੇ ਵਿਸ਼ਵ ਪੱਧਰ `ਤੇ ਪ੍ਰਭਾਵਿਤ ਕਰਨ ਵਾਲੇ ਵੱਧ ਰਹੇ ਮਸਲਿਆਂ ਦਾ ਮੁਕਾਬਲਾ ਕਰਨ ਲਈ ਕੀਤੀ ਗਈ ਸੀ।

ਇਸ ਦੇ ਬਣਨ ਤੋਂ ਬਾਅਦ, ਗੁਰੂਦੁਆਰਾ ਸਾਹਿਬ ਸਿੱਖੀ ਸਿਧੰਾਤਾਂ ਨੂੰ ਉਤਸ਼ਾਹਤ ਕਰਨ ਲਈ ਨਿਰੰਤਰ ਪ੍ਰੋਗਰਾਮ ਆਯੋਜਤ ਕਰਦਾ ਆ ਰਿਹਾ ਹੈ. ਗੁਰਦੁਆਰਾ ਸਾਹਿਬ ਦੇ ਰੋਜ਼ਾਨਾ ਪ੍ਰੋਗਰਾਮਾਂ ਤੋਂ ਇਲਾਵਾ ਬੱਚਿਆਂ ਲਈ ਪੰਜਾਬੀ / ਗੁਰਮੁਖੀ, ਸਿੱਖ ਇਤਿਹਾਸ ਅਤੇ ਗੁਰਬਾਣੀ ਸਿੱਖਣ ਦੀਆਂ ਕਲਾਸਾਂ ਸ਼ਾਮ ਦੇ ਵੇਲੇ ਰੱਖੀਆਂ ਜਾਂਦੀਆਂ ਹਨ। ਗੁਰੂਦੁਆਰਾ ਸਾਹਿਬ ਨੇ ਹਮੇਸ਼ਾਂ ਸਥਾਨਕ ਸਿੱਖ ਯੂਥ ਸਮੂਹਾਂ ਦਾ ਸਰਗਰਮੀ ਨਾਲ ਸਮਰਥਨ ਕੀਤਾ ਹੈ ਅਤੇ ਇਸਦੇ ਡਾਇਰੈਕਟਰਾਂ, ਕਮੇਟੀ ਅਤੇ ਮੈਂਬਰਸ਼ਿਪ ਵਿਚ ਨੌਜਵਾਨਾਂ ਦੀ ਮਜ਼ਬੂਤ ਹਾਜ਼ਰੀ ਹੈ.

ਗੁਰੂਦੁਆਰਾ ਸਾਹਿਬ ਨੇ ਸਿੱਖਾਂ ਅਤੇ ਹੋਰ ਘੱਟਗਿਣਤੀ ਸਮੂਹਾਂ ਵਿਰੁੱਧ ਲਗਾਤਾਰ ਮਨੁੱਖੀ ਅਧਿਕਾਰਾਂ ਦੀ ਕੀਤੀ ਜਾ ਰਹੀ ਉਲੰਘਣਾ ਨੂੰ ਦੁਨੀਆਂ ਦੇ ਧਿਆਨ ਵਿਚ ਲਿਆਉਣ `ਤੇ ਵਿਸ਼ੇਸ਼ ਜ਼ੋਰ ਦਿੱਤਾ ਹੈ। ਯੂਨੀਵਰਸਿਟੀ ਵਿਚ ਮਨੁੱਖੀ ਅਧਿਕਾਰਾਂ ਦੇ ਅਕਾਦਮਿਕ ਫੋਰਮਾਂ ਦੇ ਆਯੋਜਨ ਤੋਂ ਲੈ ਕੇ ਕੈਂਡਲ ਲਾਇਟ ਵਿਜਲ ਉਹਨਾਂ ਦੀ ਯਾਦ ਵਿਚ ਰੱਖੀਆਂ ਜਾ ਰਹੀਆਂ ਹਨ, ਜਿਨ੍ਹਾਂ ਨੇ ਇਨਸਾਫ ਦੇ ਸੰਘਰਸ਼ ਵਿਚ ਆਪਣੀ ਜਾਨ ਗੁਆ ਦਿੱਤੀ.

ਗੁਰਦੁਆਰਾ ਸਾਹਿਬ ਦਸਮੇਸ਼ ਦਰਬਾਰ ਘੱਟ ਗਿਣਤੀਆਂ ਦੇ ਸੰਘਰਸ਼ ਨੂੰ ਉਨ੍ਹਾਂ ਦੀ ਬਰਾਬਰੀ, ਨਿਆਂ ਅਤੇ ਆਜ਼ਾਦੀ ਦੀ ਭਾਲ ਵਿਚ ਅੱਗੇ ਵਧਾਉਂਦਾ ਰਹੇਗਾ।

Gurpurab – Guru Gobind Singh Ji – 5th January

The tenth and the last Guru or Prophet-teacher of the Sikh faith, as born Gobind Rai Sodhi on Poh 7, 1723 sk/22 December 1666 at Patna, in Bihar.

His father, Guru Tegh Bahadur Ji, 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 Ji, 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 Ji 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 Ji soon aftenwards proceeded to the imperial capital, Delhi, and courted death on 11th November 1675.

Guru Gobind Singh Ji was formally installed Guru on the Vaisakhi 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 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 Ji’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 Bhaguati was 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 Ji 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 Ji left Paonta and returned to Anandpur 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 Ji 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 Vaisakhi. Guru Gobind Singh Ji 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 Guru 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 Guru 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 Ji 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 Ji 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 Ji 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 Ji 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.

These developments alarmed the casteridden Rajput chiefs of the Shivalik hills. They rallied under the leadership of the Raja of Bilaspur, in whose territory lay Anandpur, to forcibly evict Guru Gobind Singh Ji 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 Ji with three of his Sikhs escaped into the wilderness of the Malwa, two of his Muslim devotees, Gani Khan and Nabi Khan, helping him at great personal risk.

Guru Gobind Singh’s Ji two younger sons, Baba Zorawar Singh (b. 1696) and Baba Fateh Singh (b.1699), and his mother, Mata Gujar Kaur Ji, were after the evacuation of Anandpur betrayed 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 Ji reached Dina in the heart of the Malwa. 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 Ji 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 Sri Muktsar Sahib, the Pool of liberations.

After spending some time in the Lakkhi Jungle country, Guru Gobind Singh Ji 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 Ji, with the celebrated scholar, Bhai Mani Singh Ji, as his amanuensis. From the number of scholars who had rallied round Guru Gobind Singh Ji 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 Ji 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 Ji 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 Ji 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 Ji 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 Dev Ji. 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 Ji 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 Singh Ji 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 Ji. 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 Ji 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 Ji had asked for the Sacred Volume to be brought forth. To quote Bhatt Vahi Talauda Parganah Jind: “Guru Gobind Singh Ji, the Tenth Master, son of Guru Tegh Bahadur Ji, grandson of Guru Hargobind Ji, great-grandson of Guru Arjan Dev Ji, of the family of Guru Ram Das Ji Surajbansi, Gosal clan, Sodhi Khatri, resident of Anandpur, parganah Kahlur, now at Nanded, in the Godavari country in the Deccan, asked Bhai Daya Singh Ji, on Wednesday, 7 October 1708, to fetch Sri Granth Sahib Ji. In obedience to his orders, Daya Singh Ji brought Sri Granth Sahib Ji. 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 Guru Granth Sahib Ji 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 Ji thus passed on the succession with due ceremony to the Holy Book, the Guru Granth Sahib Ji, ending the line of personal Gurus. “The Guru’s spirit,” he said, “will henceforth be in the Guru Granth Sahib Ji and the Khalsa. Where the Guru Granth Sahib Ji 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 Ji declared the Guru Granth Sahib Ji 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 Ji was henceforth, and for all time to come to be the Guru for the Sikhs.

Shaheedi Diwas Baba Zorawar Singh Ji and Baba Fateh Singh Ji and Mata Gujar Kaur Ji- 26th December

Guru Gobind Singh Ji at Anandpur Sahib:
The brave and fearless Tenth Guru of Sikhs Sri Guru Gobind Singh Ji was living with Sikhs and Sahibzadas at the Fort of Sri Anandpur Sahib. There Guru Sahib created Khalsa on Vaiskhi of 1699 and blessed all with equality and rejected all discrimination.

Pahari Raaje and Mughal Army surround Anandpur Sahib:
At this time Hindu Kings of the Hills, known as Pahari Raaje, along with the Mughal Emperor started getting jealous. After that Mughal and Pahari Raaje’s Army jointly attacked Anandpur Sahib. They surrounded the Qila (fort) of Anandpur Sahib, and asked Guru Sahib to leave the fort.

On oath they assured passage to Guru Sahib Ji and Sikhs:

Mughal Emperor Aurungzeb and Pahari Raaje sent a message on Oath that if the Guru and his Sikhs left the fort they would be allowed to go wherever they please.

Guru Ji and Sikhs leave the Fort of Anandpur Sahib:

Guru Gobind Singh Ji had his doubts, but on being persuaded by his devoted Sikhs, he reluctantly agreed to leave the fort. However it happened exactly as the Guru had apprehended.

Mughals and Pahari Raaje broke their promises:
As soon as Sikhs came out of the fort the Mughal Army pounced upon them. A fierce battle was fought on the banks of Sirsa River. The Valiant Sikhs faced the enemy with unparallel courage. Each one of them killed quite a few Moghul soldiers before sacrificing himself.

Parivaar Vichora – Separation of the Family at Sirsa River:

In the dust and din of battle, members of the family of Guru Gobind Singh Ji got separated from each other at river Sirsa (Note: Now days Gurudwara Parivar Vichora is situated at this place in the memory of separation of the Family).

The two younger sons Sahibzada Zorawar Singh and Sahibzada Fateh Singh proceeded along with Guruji’s revered old mother Mata Gujri Ji. They passed through thick forests and difficult terrains.

Chotte Sahibzade passed through the Jungle:
They came across wild animals saw lions and snakes on the way but the brave Sahibzadas walked on and on fearlessly in the company of their grand mother, reciting the holy psalms of their Gurus. The grand mother related to them stories from Sikh History. They were thus able to cover journey comfortably.

Vadde Sahibzade crossed the river and went to Chamkaur di Garhi:

The two elder brothers, Sahibzada Ajit Singh Ji and Sahibzada Jujhar Singh Ji, accompanied their father Guru Gobind Singh Ji. After Crossing Sirsa River, they stayed for the night at Roper and reached the Chamkaur di Garhi (Little fort of Chamkaur) early next morning.

Mata Ji and Chotte Sahibzade stayed at cottage of Kuma:
After a long and hard journey Mata Gujri Ji along with the two Sahibzadas, reached the hut of a devoted Muslim water carrier, Kuma. On seeing Mata Ji he rushed out and, with folded hands, requested Mata Ji to bless his humble cottage by staying therein. Mata Ji was pleased with his devotion. Since it was getting dark, she decided to halt there for the night.

Gangu requested Mata Ji to come to his house:

Next morning Gangu, a former cook of Guru Ghar, arrived and requested Mata Ji to go with him to his village. He assured her that their whereabouts will not be known to the Emperor’s officials and they would be quite safe there. Mata Ji was a little reluctant but on his persistent requests she agreed. After getting their luggage loaded on a pony, all of them set out for his village.

Chotte Sahibzade asked Mata Ji – Where is our Father:
The two Sahibzadas went walking along with their grand mother. Off and on, they would enquire about their father Sri Guru Gobind Singh Ji and the elder brothers, Sahibzada Baba Ajit Singh Ji and Sahibzada Baba Jujhar Singh Ji.

Chotte Sahibzade and Mata Ji reached village Kheri:
After travelling the whole day, they reached village Kheri in the evening. On arrival in Gangu’s house Mata Ji put her bag and baggage in a corner of one of the rooms. Sahibzadas Zorawar Singh Ji and Fateh Singh Ji changed their clothes and set their beddings, recited the holy evening prayer and went to sleep in their grand-mother’s embrace.

At Mindnight Gangu tried to steal Gold Coins:
At midnight Gangu quietly stole into their room, looked at Mata Ji who was resting in her bed with her eyes shut. Presuming that she was fast asleep, he bent down, put his hands into the bag, removed the gold coins and slipped out of the room. Mata Ji heard the sound of footsteps and saw Gangu stealing the coins but she just slept over it and continued resting as usual till morning.

Mata Ji asked Gangu about the stolen coins:
When she got up the next morning, she asked Gangu, “Our things are lying scattered about; I hope the outer door was closed. Where are the-gold coins?” Gangu just looked blank. Without uttering a word he rushed out of the house and started shouting for help to trace the thief.

Gangu shouted “Chori Hogi Loko – Chori Hogi”:
Mata Ji called him in and asked him not to make unnecessary fuss. Gangu, however, persisted in saying that the thief must be found out. Mata Ji tried to pacify him and asked him to keep the gold coins if he so wished. At this Gangu flew into rage, “So you are suspecting me. How ungrateful of you. I have given you refuge and this is the reward I get.” Mata Gujri made every effort to persuade him to see reason. Gangu shouted “Chori hogi loko Chori hogi”, “Theft has taken place o! People, Theft has taken place”.

Greedy Gangu reported to the Police:
Gangu, however, would not listen to any advice. He left his house and headed straight for the Kotwali (Police station) Morinda. On arrival at Morinda, he went straight to the Kotwal. After paying his respects he told him that he desired to convey some confidential information.

Gangu gave whereabouts of Mata Ji and Sahibzade to the Police:
On an enquiry by the Kotwal, Gangu confided to him in a low voice that Guru Gobind Singh’s mother and his two young sons were hiding in his house. His intention was to keep the stolen Gold coins with him forever after the arrest of Mata Ji and Sahibzade.

Kotwal proceed to arrest Sahibzade:
The Kotwal was pleased to get this news. He called his constables and sent them along with Gangu to his house to arrest them.

Police raided village Kheri to arrest Mata Ji and Sahibzade:
When the constables reached Gangu’s house, some neighbours peeped out. The constables ran to the back of the house and were surprised to see Mata Gurji Ji and the two Sahibzadas sitting unconcerned. They apprised them of the Kotwal’s (Kotwal means Mughal Police Officer) orders to arrest them.

Police arrested Mata Ji and Sahibzade:

Mata Gujri ji embraced the two Sahibzadas who were ready to go. Sahibzada Zorawar Singh Ji and Sahibzada Fateh Singh Ji and Mata Gujri Ji accompanied the constables. A small crowd had collected outside the house Ganga was standing aside with downcast eyes. People were cursing him for his dishonesty and betrayal.

Woman’s remark about Gangu Paapi:
A woman remarked about Gangu “How treacherous! Gangu Paapi brought them to his house and then went and informed the authorities”.

Divine look of Sahibzade:
People were wondering why the young innocent Sahibzadas and respected Mata Ji were being escorted to the police station. There was no fear on their (Mata Ji and Sahibzada’s) faces. They were walking bravely. People were impressed by the divine looks and the graceful look of Mata Ji and Sahibzade.

Mata Ji and Sahibzade in Police custody:
On arrival at the police station Mata Gujri Ji and the two Sahibzadas were lodged in the Kotwali (Kotwali means Police station) for the night. Both brothers listened to the tales of bravery of the followers of Guru Nanak, story of the unique martyrdom (Shaheedi) of Sri Guru Arjun Dev Ji and Sri Guru Tegh Bahadur Ji from their dear and affectionate grand mother.

Nitnem:
All three joined in reciting the sacred evening Nitnem, Sikh daily prayer, Rehraas and Kirtan Sohila – before going to bed. Early next morning they were taken in a bullock cart to Bassi police station.

News of arrest spread like jungle fire:
News of their arrest had spread far and wide. People in large numbers collected everywhere on the way. People were surprised that the young innocent Sahibzade had been put under arrest along with their venerable grand mother. The fearless looks of the Sahibzadas aroused their admiration and they observed, “They are the brave sons of their brave father“. The remarks of the on-lookers made the constables panicky and they started walking fast. The cart-driver also whipped the bullocks so that they could reach Sirhind quickly.

Sahibzade and Mata Ji kept at Thanda Burj, Sirhind:
On arrival at Sirhind, they were lodged for the night in a cold room in the tower, called Thanda Burj. Thanda Burj (Cold Tower) was a high place with no walls to shed the chilling breeze. These were very cold nights of December.

Dhan Moti Jis Punn Kamaya – Gur-Laalan taain Dudh Piaya:

At a great risk to his life, one of the devotees of Guru Gobind Singh Ji, Baba Moti Ram Mehra Ji managed to send milk for Mata Ji and the Sahibzadas. Even today the Sikhs remember this great service of Baba Moti Ram Ji and common saying among Sikhs “Dhan Moti Jis Punn Kamaya – Gur-Laalan taain Dudh Piaya” (Baba Moti Ram Mehra Ji’s service is great to fed milk to children of Guru Sahib Ji). Later the Emperor of Sirhind ordered its’ police to kill Baba Moti Ram Ji along with his family for his service and devotion for Mata Ji and Sahibzade. Baba Ji along with his family was crushed in a mill roller and they were martyred (Shaheedi).

Baabaniya-Kahaniya (Sakhis of one’s ancestors) :
Sahibzada Baba Zorawar Singh Ji and Sahibzada Baba Fateh Singh Ji listened to the Sakhis (true stories) from Sikh History from their grand-mother. Sahibzadas listed the Sakhis of Guru Nanak Sahib Ji, Shaheedi of Guru Arjun Dev Sahib Ji and Guru Tegh Bahadur Sahib Ji. On hearing about the ideals set by the Gurus the two Sahibzadas assured Mata Ji that they would stand by their faith and follow in the foot steps of their illustrious father. Mata Ji was pleased to hear this and admired her grand children’s courage and firm determination.

Order to appear before Nawab Wazir Khan’s court:
Next morning the Sipahi (police constables) appeared again and told Mata Ji that they had orders for taking the two Sahibzadas to the Nawab Wazir Khan’s court. On an enquiry by Mata Ji as to why they were called there, they answered that they were not aware of the reasons; their duty was to obey orders only.

Sahibzade and Mata Ji:
Mata Ji loved her grandsons, blessed them and asked them to uphold the holy traditions of the Gurus. The two Sahibzadas assured to do so and departed cheerfully. The two Sahibzadas walked to the court boldly along with the constables.

Sahibzade reached the court:
As Sahibzade reached the Court they noticed that the big gate was closed and there was only a small window for gaining entry to the Court. It was setup so that the Sons of Guru Gobind Singh Ji would have to bow down to enter the Court.

Saadi Jutti Dian Nokan Ne (Your power is at the toes of our Shoes) :
The intelligent Sahibzadas saw the plan that Mughals want to show that Sahibzadas, the Sons of Great Sikh Guru, bowed before the Mughal Power. So, they first put their feet forward and jumped inside through the window without bowing their heads. It was a symbolic message for the Mughals that the Sons of Guru Gobind Singh Ji, the Little Khalsas, take the Mughal power to the toes of their shoes.

Gur Fateh Gajayee:

The Nawab’s court was in session. As the two Sahibzadas stepped inside, they greeted the courtiers with the Fateh – Wahguru Ji Ka Khalsa, Wahguru Ji Ki Fateh – The Khalsa is God’s own Victory be to God” The court resounded with their greeting.

A Surprise for the Nawab:
All the courtiers, including the Nawab Wazir Khan, were greatly surprised by their fearless behaviour. Dressed in saffron shirts with Kirpans worn round their wrists, the Sahibzadas looked very sweet and firm.

Nawab tried to induce Sahibzadas to Islam:
Nawab Wazir Khan addressed them in an affectionate tone: “What sweet and brave faces! Islam will be proud to have you within its fold. Just recite Kalma (Muslim lessons) and we shall welcome you in our midst. You will get anything for the asking”.

Sikhi Sidak Naa Jaave:
The two Sahibzadas shouted back in one voice. “We care not for the worldly wealth. We shall not renounce our religion at any cost”. “Saada Ser Jaave tan Jaave, par Saada Sikhi Sidak Naa Jaave” (We can lay our lives but can not leave the Sikhi).

Slap of Words for to Nawab:
Reply of Sahibzade was like a strong slap of words for Nawab Wazir Khan. The Nawab got annoyed at their reply but just kept quiet.

Nawab and Qazi’s Talk:
Addressing the Qazi the Nawab said, “Have you observed the insolent behaviour of these boys! Don’t regard them as innocent. They are the rebellious sons of a rebel. They will have to be punished.”

Qazi (Muslim Priest) told the Nawab that, according to Islamic/Muslim law, the two boys were not guilty. They could not be held responsible for anything which they never did.

Nawab observed, however, “They are rebels too. Haven’t you heard their rude statements!”

Qazi answered, “But they have not committed any crime”.

Nawab Wazir Khan was taken aback at the Qazi’s unexpected reply.

Nawab again tried to induce Sahibzadas:
Nawab Wazir Khan again tried to pursue them and said “You are still young and innocent. It is your age for enjoyment and fun. If you listen to our advice, you will enjoy life to your heart’s content in this world and be blessed with a glorious life in Paradise” .

Sahibzadas replied – We love Sikhi:
Sahibzadas spoke fearlessly. “We are fighting against tyranny and injustice. We are the sons of Guru Gobind Singh Ji, the grand sons of Guru Tegh Bahadur Ji and descendants of Guru Arjan Dev Ji. We shall follow in their footsteps. We are ready for all sacrifices for the protection of our Sikhi”.

In a low voice the Nawab observed, “How proud of their faith!”.

Next Day in the Court:
Sahibzadas were brought back to Thanda Burj (Cold tower) in the evening, and Sipahis (Police constables) used to take Sahibzadas to the court in the morning, where Nawab and Qazi used to threaten Sahibzadas. They asked Sahibzadas to leave Sikhi. But Sahibzadas remained firm and said they will never leave Sikhi. They used to listen to the Sakhis from Mata Gujri Ji in the night.

Sucha Nand and Sahibzadas:
On next day in the court one of the officials of the Moghul government Dewan Sucha Nand, who was there, walked up to the Sahibzadas and asked them some questions.

Sucha Nand: “If you are released, where will you go?”

Sahibzadas: “We shall go to the forests, meet other Sikhs, get hold of any good horse and then come and face you and your army on the battlefield.”

Sucha Nand: “Do you know that your father has been slain?”

Sahibzadas: “No one can kill our respected father. He will never fall into your hands.”

Sahibzadas shouted firmly and loudly: “We don’t need any advice from you. Listen carefully. Until this tyrannical government is completely wiped out, we shall go on fighting.

“Sons of Snakes …”- says Sukha Nand Paapi:

Dewan Sucha Nand was taken aback at their reply. Addressing the Nawab he said, “Sir killing the serpent and feeding his young ones would not be wise. When these young kids grow up, they will rebel against the government. They must be punished and should, on no account, be released.” He said “Sons of Snake also bite like Snakes, they should be killed”.

Nawab, Sukha Nand and Qazi talked to each other:
The Nawab listened to what Dewan Sucha Nand said. The two Sahibzadas were in a playful mood, talking to each other fearlessly and quite unconcerned when the Nawab, the Qazi and Dewan Sucha Nand were engaged in this conversation.

The courtiers were quite amazed at the lack of any fear or anxiety on their faces even though it was a question of life and death for them. The Nawab said to the Qazi again, “You have heard the impertinent answers given by them to Dewan Sucha Nand. It would not be safe to release them. They are sure to raise the banner of revolt, like their father when they grow up”.

Qazi ordered to brick Sahibzadas Alive:
The Qazi had listened to the conversation that took place between Dewan Sucha Nand and the two bold sons of Guru Gobind Singh Ji. After some deliberations he pronounced the judgement and ordered that they be bricked up alive in a wall.

Sahibzadas remained firm:
Sahibzadas heard the sentence without dismay and remained firm but the courtiers were taken aback on hearing the judgement.

Nawab of Malerkotla:
The Qazi advised the Nawab further that they be handed over to the Nawab of Malerkotla for carrying out the sentence since his brother met his end at the hands of the Guru Gobind Singh Ji.

“Hand over Sahibzadas to Nawab of Malerkotala, he will take his revenge from Guru Gobind Singh Ji by Killing Sahibzadas”, said Qazi.

Nawab Sher Mohammad and Qazi:
Nawab Wazir Khan called Sher Mohammad, the Nawab of Malerkotla. Qazi’s told Nawab Malerkotla, “Your brother lost his life at the hands of Guru Gobind Singh Ji. Here is an opportunity for you to wreak your vengeance.

The Qazi has sentenced these two sons of Guru Gobind Singh Ji to death and has further ordered that they be bricked alive. We are handing them over to you for doing the needful”. On hearing this Sher Mohammad Khan was dumb founded.

I can’t kill the Sahibzadas, this is a sin:
Nawab of Malerkotla (Sher Mohammad Khan) said “This is cruelty! My brother was killed on the battlefield. These innocent boys are not responsible for his death. If we have to take revenge it shall be from the father. God save us from this sinful act.” Saying this he got up and remarked in a mournful tone, “O God, how cruel!”

Sahibzadas resent to Thanda Burj:
Thereafter the Nawab ordered that both the Sahibzadas be sent back to the tower. He directed his officials to arrange for executioners who would brick them alive in between two walls, which may be constructed immediately. The Sahibzadas reached the tower and gave a report of the proceedings of the court to their grand mother Mata Gujri Ji. She embraced her grandsons patted them on their backs for their courageous and bold stand and said, “You have rightly upheld the dignity and honour of your revered grand-father and your valiant father May God ever abide with you.”

Nawab’s Last offer:
Next morning they were taken to the Nawab’s court. The Nawab asked them again, “I do hope you have made up your mind to embrace Islam, otherwise, as you know, you will be bricked up alive.”

Sahibzadas reject the Nawab’s offer:
Both the Sahibzadas proclaimed fearlessly, “we shall never give up our faith, whatever may be the consequences. Death has no meaning for us.” The Nawab was simply amazed at their determined and firm reply.

Jalaad Shashal Beg and Bashal Beg:
One of his officials stepped forward, and said to the Nawab, “Sir the two royal executioners of Delhi, Shashal Beg and Bashal Beg, are present in the court for hearing of their cacse. They are prepared to carry out your orders for bricking up these boys alive if they are granted pardon.” The Nawab called them and told them, “Your request for pardon has been granted on condition that you brick up these two sons of Guru Gobind Singh Ji alive in a wall.”

It’s cruel:
The constables took away both the Sahibzadas. A large crowd had collect Nawab that the two young innocent sons of Guru Gobind Singh Ji were to be bricked alive.

“What crime have they committed?” said one.

“How cruel and inhuman are Mughal rulars. O God!” said another.

“But they are not terrified,” remarked a lady in the crowd.

“They are brave sons of their brave father, Guru Gobind Singh Ji,” said another Lady.

The constables, who were escorting the two Sahibzadas, were getting agitated on hearing such observations from the crowd and were rushing forward.

Place of Shaheedi:
The Sahibzads were brought to the spot where a wall was to be raised. Both of them were made to stand side by side.

Qazi’s Last attempt:
The Qazi arrived there soon after and tried to persuade them to accept Islam and not to cut short their lives. Qazi thought Sahibzadas are little children and will be afraid of horrifying death and will accept Islam and leave Sikhi.

Raise the wall quickly:
Sahibzadas replied: “Raise the wall fast. This will bury the Moghul Raj Quickly”.

“Don’t delay for a minute”, they said.

Ussar Rahi Khooni Deewar:

Thereafter both Sahibzadas started reciting Jap Ji Sahib while the wall was going up brick by brick. The wall went up higher and higher until it reached their chests.

Nawab and Qazi made Last time Offer:

The Nawab and Qazi approached the Sahibzadas and said to them in an affectionate tone, “There is still time for you to save your lives, just recite the Kalma and the wall will be pulled down immediately.”

“Death can not frighten us” – Sahibzadas:

The Sahibzadas shouted loudly, “We shall not give up our faith, death does not frighten us.”

Both the Nawab and Qazi were amazed at their steadfast determination.

Tears flowed from the eyes of onlookers, as they observed, “Blessed is their mother who gave birth to such children.”

The wall went up still higher and it was shoulder high.

Last words of Sahibzadas with each other:
Sahibzada Zorawar Singh said to his younger brother, “They are putting us to test. They do not know that the Sikhs of Guru Nanak are fearless. Our Fifth Guru Arjan Dev Ji faced martyrdom cheerfully on burning iron pans. Whereas he guided humanity to the path of a truthful and noble life, he also set an example of facing death boldly and with full faith in God.”

The younger brother Sahibzada Fateh Singh remarked, “The martyrdom of our revered grand father, Guru Tegh Bahadur Ji was also unique. We shall soon join him. He is waiting us.”

Sahibzadas Bricked Alive:
Later both the Sahibzadas became unconscious. The executioners became nervous and consulted each other.

“They are now nearing their end. There is no need to raise the wall further. Why not cut short their agony by beheading them? It is already getting dark.”

Shaheedi (Martyrdom):

The wall falls. They brought the unconscious Sahibzadas out laid them flat on the ground and, in an instant, martyred them.

People in the crowd were shocked at this ghastly act. They sighed in dismay, “what cruelty!”

Mata Ji left the world:
As soon as the two Sahibzadas attained martyrdom, Mata Gujri Ji, who was sitting in meditation in the tower, breathed her last.

The messenger who came with the news of the martyrdom of the Sahibzads found that Mata Ji had already attained salvation.

Cruel Mughal Empire:
There was great commotion in the town of Sirhind. Everyone was furious at the atrocious crime. They were unanimous in their view that this heinous act would herald the doomsday of the Moghul Empire.

They admired the courage and steadfastness of the brave sons of Guru Gobind Singh Ji and remarked, “What determination at this young age! They did not budge an inch from their position in spite of several allurements by the Nawab and Qazi.”

Diwan Todar Mal’s devotion:
The same evening Dewan Todar Mal, a devoted Sikh, a jeweller reached Nawab Wazir Khan’s court for permission to cremate the dead bodies of the two Sahibzadas and Mata Gujri Ji.

Most Costly land on Earth:
The Nawab agreed on condition that the Dewan paid for the required piece of land by spreading as many Gold coins as would cover the entire spot.

Dewan Todar Mal accepted the terms and brought bagfuls of Gold coins. He marked the site and spread coins on entire piece of land he selected for cremation.

When he started laying coins Wazir Khan said placing the coins vertically, in sanding form, so that maximum coins could cover minimum land.

Jyoti Saroop:
The two martyred young sons of Guru Gobind Singh Ji were cremated with full honours along with their grand mother. Now days Gurudwara Jyoti Saroop Sahib is situated at place where Sahibzadas were cremated.

Unparalleled Martyrdom:
There is no parallel to the martyrdom of such young boys in the annals of human history. Sahibzada Baba Fateh Singh Ji was seven years old and Sahibzada Baba Zorawar Singh Ji was nine years old. They laid down their lives in December 1705.

They were bricked alive but did not bow before the tyranny of the Moghul government.

Their Martyrdom (Shaheedi) uprooted the Mughal Raj:
Guru Gobind Singh Ji was at the time in the forests of Machhiwara when the news of the martyrdom of his younger sons reached him. On hearing this he pulled out a plant with the tip of his arrow and prophesized that this tragedy will herald the uprooting of Moghal Empire.

Char Muey toe kya huaa:
Guru Gobind Singh Ji addressed his followers thus: “Sahibzadas are sacrificed for the survival of the thousands of my children who are still alive.” (All Sikhs are Guru Gobind Singh’s sons and daughters).

Baba Banda Singh erased Sirhind and Established Sikh Raj:
After some time the recluse Guru Gobind Singh Ji blessed Baba Banda Singh Bahadur who shook the Moghul Empire erased Sirhind and established first Great Sikh Raaj. Now days Sirhind is renamed as Fatehgarh Sahib, after the name of Youngest Sahibzada Baba Fateh Singh Ji and Gurudwara Fatehgarh Sahib is built at the place where Sahibzadas were bricked alive and were martyred.

Shaheedi Sabha of Fatehgarh Sahib:
Sikhs in very large numbers from all around the world gather at Fatehgarh Sahib in last days of December every year to remember Sahibzadas. This gathering is called Shaheedi Sabha.

We salute to Great Shaheedi of the Chotte Sahibzade …

ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਿਹ।

Waheguru Ji Ka Khalsa Waheugru Ji Ki Fateh ||