Mool Mantra - Caligraphy

WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH!!!!!

The message “Waheguru Ji Ka Khalsa Waheguru Ji Ke Fateh” is to be conveyed whenever two Sikhs meet each other. Guru Gobind Singh Ji has said, “My face will be towards that person who says it first. My back will be towards that person who says it afterwards. I will be in between both of them, if both of them says it together.” Hence, in order to spread the message of brotherhood, we should say Fateh together.

The traditions set by Guru Sahibs, whether they are documented or not can be derived from Gurbani, provided we try to go in the depth of Gurbani. However, we are no body to alter, modify, change, and add in the Gurbani or basic Sikh traditions. We are not able to do any modification in Guru Granth Sahib, as this have been well documented, classified, and sealed by Guru Sahib. Since other traditions are not well documented, classified, and sealed by Guru Sahib, so we try to give all sorts of suggestion and modification.

The basic reason for most of the misconcepts is that, in Gurbani, the terminology or the words used are those that were prevailing at that time. Many a words belonging to various languages prevailing at that time have been used in Gurbani. A limited number of new words have been added by Guru Sahibs, in Gurbani like, (Akaal purakh, waheguru, cahhdi kala, ). But Guru Sahibs have clearly given their own definition for all the words (prevailing at that time) used in Guru Granth sahib ji.

Because of our limited knowledge of Gurbani, we use the definitions given by other sects or religions and try to apply that on Sikhism. This is the basic reason that we living in a confused state these days in many of the traditions.

Unless we do not go in the depth of Gurbani and are not able to give solid reasons as quoted in Gurbani, we should not try to change the traditions. Let us leave it to the future generations to decide, till some justified reasons on the basis of Gurbani are found.

We have completely forgotten the tradition of meeting each other by saying “Waheguru Ji Ka Khalsa Waheguru Ji Ke Fateh”. Instead of that we have started the tradition of meeting each other by saying “Sat Sri Akal”.and some people say hi and hello Sat Sri Akal is the ending word of the slogan, “Bole So Nihal, Sat Sri Akal”. This slogan is used in Sangat for the Chardi Kala ; to give courage for some achievements, conclusion of some program or function, etc. Now a day, even this slogan is some times being misused in Sangat. For example, when some preacher is informing about the decreasing standard of public, some one will say this slogan in Sangat, just to show his presence or otherwise, the reasons best know to him only.

Let us try to understand the significance of “Waheguru Ji Ka Khalsa Waheguru Ji Ke Fateh” according to Gurbani.

The meaning of this slogan is that Khalsa belongs to the Waheguru and also the victory (Fateh) belongs to the Waheguru only. This is a very simple way of teaching the basics of Sikhism to common man.

In Sikhism the word Waheguru is used to specify for God.

One Universal Creator God. The Name Is Truth. Creative Being Personified. No Fear. No Hatred. Image Of The Undying, Beyond Birth, Self-Existent. By Guru's Grace.

The further description about Waheguru and how to achieve it are given in Japu Ji sahib. The complete details about Waheguru and how to achieve it are given in Guru Granth Sahib.
For specifying the name of God, the word Akal Purkh or Waheguru have been used in Sikhism. There are unlimited names by which Akal Purkh or Waheguru have been referred in Gurbani. According to the ancient traditions the names of God have been linked with some material, person, animal, etc. However, in Sikhism this concept of relating with some living being or material have not been used. But this is related to the state of mind or spirituality. Literal meaning of Waheguru can be done as (Waheguru = Wahe + Guru= Wah + Guru). When NAAM resides in one’s mind. Then one achieves the state of Sach Khand. Then an internal (inherent) praise and pleasure is developed in ones mind, which we generally express in our common language by saying as, Wah Wah. This state is achievable with the help of Guru only. Hence, a combination of these two Wah and Guru, have been used to call the name of God, as Waheguru. Similarly, there is no physical Guru or physical follower in Sikhism.

From the air came the beginning. This is the age of the True Guru's Teachings. The Shabad is the Guru, upon whom I lovingly focus my consciousness; I am the chaylaa, the disciple. (943)
Only physical body was changing from Guru Nanak Dev Ji to Guru Gobind Singh Ji. But the soul (joiq) Nanak, was same through out and now it is present in Guru Granth Sahib.Since, Khalsa belongs to the Waheguru. So if a person have achieved this state of mind. Then he does not have any difference with Waheguru as far as mental state is concerned. But mind you a person can never become Akal Purkh or Waheguru, which is an ultimate. He can only merge with Him like water mixes with the sea.

That man, blessed by Guru's Grace, understands this way. O Nanak, he merges with the Lord of the Universe, like water with water. 311 (633)

When a person becomes a Khalsa, then he does not have distinction between other human beings. He sees every one, as sons of same father. There is no difference of caste or creed. He sees the same light in every one.

The One God is our father; we are the children of the One God. You are our Guru. Listen, friends: my soul is a sacrifice, a sacrifice to You; O Lord, reveal to me the Blessed Vision of Your Darshan. 1 (611)

These words also say that every part of Khalsa belongs to the Waheguru and you have nothing of your own. When one understands that every thing belongs to Him only. One loses his ego, does not have the greed to collect money and property by wrong means, tries to share his earning with others, sees all equally, spends some time for the welfare of society, etc. In other words he transforms him self into a Gurmukh (gurmuiK) automatically. He is always prepared to sacrifice for the Guru.

I would cut my mind and body apart into pieces, and offer them all to You; I would burn myself in fire. 4 (757)

The second part of this slogan says, “Waheguru Ji Ke Fateh”. That means if there is any victory or achievement, then that also belongs to the Waheguru only and not to that person who has achieved that. This slogans completely eliminates the ego from the person who is saying, as well as who is listening. Once ego is gone, then one can achieve any thing in life.

"If you reform yourself, you shall meet me, and meeting me, you shall be at peace. O Fareed, if you will be mine, the whole world will be yours."95 (1382)

There is another psychological effect of using the word “Fateh”. When a person says the word “Fateh”, an inherent impression is created in his mind to always go for victory (Fateh),. This makes his habit, to always work hard to achieve his goal. Hence, the person always remains in “Chardi Kala”. This is the reason, why Sikhs could sacrifice for the sake of their religion and successful complete difficult task, which normal persons could not achieve.

Guru Pyari Sadh Sangat Ji, please do not take the traditions started by Guru Sahib as lightly. All of them have got a great treasure hidden within them. They transform us from a normal person to a great soul automatically, without our knowing about that.

Listening-even the blind find the Path.

Because of our five senses (Eyes, Ears, Tongue, Nose and Skin), we are able to see and think to a limited extent only. That also depends how much of our self, we have offered to the teachings of Gurbani. So let us follow the teachings of Gurbani to achieve the ultimate aim of our life. We should commit our selves to say the following greetings, whenever we meet each other.

The Guru Gayatri

Zafarnama

Guru Gobind Singh Ji had spent about 33 years of his life at Anandpur Sahib. Right from his adolescent years till he left the place in 1704, the Hill Rajas were constantly harassing him. They resented his religious and social reforms and could not relish his levelling of all castes and raising of Shudras to a position of equality with the Brahmins and Kashatriyas. Their aim was to dislodge him from Anandpur Sahib. The harassment, which started with pin pricks, culminated in open hostilities beginning with the battle of Bhangani in 1689 which resulted in total rout of the Hill Rajas. In every subsequent battle, the Sikhs inflicted crushing defeat on their combined forces. Having miserably failed in their nefarious aim, Raja Ajmer Chand of Kehlur and his cohorts from the area submitted a petition to Aurangzeb representing Guru Gobind Singh as a mortal foe of Mughal Empire, Islam and Hindu religion. They sought the help of Imperial forces to exterminate the dangerous common enemy.


The emperor was infuriated; he felt that the Guru was becoming a real potent danger for the Mughal rule. Consequently in 1704, a large Imperial force was sent to Punjab to subdue Guru Ji; they were supported by the Pahari Rajas in this endeavour. The Sikhs met this combined force near Ropar and inflicted heavy losses on the enemy. At the end of the day’s fighting, the Imperial Commanders and the Pahari Rajas had realized that it would not be possible to defeat the Sikhs in open battle. They, therefore, decided to lay siege to the city of Anandpur; this was in summer of 1704. After a long siege, which lasted for many months, Guru Gobind Singh Ji left Anandpur Sahib during the night of 20 December 1704. A solemn promise was made to him earlier under oath on Cow and Quran that he will not be molested if he did so. But the enemy did not keep their word and attacked the Sikhs who bravely checked their advance. Guru Ji reached Chamkaur by the evening of 21 December, after crossing Sirsa stream which was in spate on that day, and took defensive position in a raised mud house (Garhi) with his 40 surviving Sikhs. A battle ensued in the morning next day morning i.e. 22 December 1704. But in spite of heavy odds against them, the Sikhs showed exemplary courage in repulsing the attacks of the enemy forces. By the evening, most of the defenders of Chamkaur had attained martyrdom. Guru Ji managed to leave the Garhi during the night after the surviving Sikhs within the Garhi caused confusion amongst the enemy forces.


After passing through Machhiwara, Hehar in Ludhiana district, Jatpura, and Rajkot, Guru Ji reached Dina village, where he was welcomed by many Sikhs. Here, in March 1705, he wrote the famous “ Zafarnama” or “Letter of Victory” to Aurangzeb and sent it to him through Bhai Daya Singh and Bhai Dharam Singh. The emperor was camping in South India at that time. Even though Guru Ji had lost every thing (his four sons, his mother, his fighters), he felt that in spite of his apparent reverses he had won a moral victory over the crafty Mughal who had broken all his vows. The whole letter reads like a rebuke addressed by a superior personality to the one on a lower place, rebuking him for his weaknesses and excesses. The tone of the letter is in keeping with its title.


The Zafarnama has been written in exquisite Persian verse, composed of 111 verses. At mentioned above he wrote this letter during his stay at Dina which is about two miles from Kangar; he has referred to the latter place in verse 58. Guru Ji has devoted 34 verses of Zafarnama in praise of God, 20 verses describe the battle of Chamkaur, 15 verses convey rebuke to Aurangzeb for breaking oath by him and by his agents, 36 refer to his shortcomings as a just ruler and his invitations to Guru Ji for discussions. He had also warned Aurangzeb about the resolve of the Khalsa not to rest till his evil empire is brought to an end (verses 78 and 79). Guru Ji has also written six verses (89 to 94) in praise of Aurangzeb, which shows that he was not against the individual or his religion but against his policy of oppression. Guru Ji was not in favour of war, which was forced on him (verse 21). In fact all battles in which he was engaged, were fought in self-defence; he never attacked anyone for territorial or military gains. After defeating the Pahari Rajas in the battle of Bhangani, he did not confiscate their land and property (Is there any parallel example in the history of world where a victor has treated the vanquished in such a manner?) He has even laid down that war should be the last resort when all other means to solve a problem are exhausted (verse 22). Lastly Guru Ji has referred to the other enemy via the Pahari Rajas, whom he was trying to emancipate from the Mughal yoke but instead was forced to take up the sword against them (verse 95). If these Hill Rajas had not played into the hands of the Mughals and joined forces with the Guru Ji and accepted him as their guide and liberator, the Mughal power would have been broken effectively sooner. There would have been no tyrants like Mir Mannus, and Furrukhsiyars later and further conversion campaigns would have ended. In fact there would been altogether a different India today (Life of Guru Gobind Singh by Prof Kartar Singh).


How did the Zafarnama, in its present form, reach us? The original letter written in the hand of Guru Ji is not available. However it is said that a copy of Zafarnama, written in the hand of Guru Ji, was found with the Mahant of Patna Sahib in 1890 and one Babu Jagan Nath made a copy; this copy was somehow misplaced by him. Since Babu Jagan Nath was himself a scholar in Persian language, he could reproduce it from his memory and got it printed in Nagri Parcharni Patrika in Benaras. He is also believed to have sent a copy to Sardar Umrao Singh Shergill in Amritsar who is said to have given it to Khalsa College and which in turn reproduced in Makhz-e Twarikh Sikhan. In Punjab newspapers, it first appeared in the Khalsa Samachar of 16 July 1942. Then in 1944, Sardar Kapur Singh ICS published it in Urdu Ajit of Lahore under the heading “Fatehnama”. It is quite possible that in the process of translations and publications of Zafarnama at different stages, some verses were not reproduced correctly and what we have today is not the original Zafarnama of Guru Ji in its entirety. The abrupt end of Zafarnama also indicates that it is not complete and that some verses have been left out. Objections raised by some scholars on the authenticity of a few verses may be viewed in this context.


Was the Zafarnama as we know today ever sent to Aurangzeb? Scholars have different views on this. While most agree that Zafarnama in the present form in verse was indeed sent, others have strong reservations. Dr Mohan Singh MA Ph D writing in the “Spokesman” of November 1956 has gone to the extent to state, “the belief that Zafarnama was ever sent to Aurangzeb through Bhai Daya Singh is a figment of imagination”. Some believe that a diplomatic communication, in prose, was indeed sent by Guru Ji (not the Zafarnama as we know), which gave the details of excesses committed by the Nawab of Sirhind in collusion with and on the instigation of Pahari Rajas. The Zafarnama in the present form is the versified form of this diplomatic communication by Bhai Nand Lal who was a great scholar of Persian language (Life of Guru Gobind Singh Ji by Dalip Sing). This argument suffers from the infirmity that Bhai Nand Lal, along with other poets, had left Anandpur before the siege of the city began in 1704 (Kalam Bhai Nand Lal by Piara Singh Padam). After that he met Guru Ji in 1707 seeking his help for Prince Bahadur Shah against his brother Azam in the war of succession for the Mughal throne after the death of Aurangzeb (Life of Guru Gobind Singh by Prof Kartar Singh). All the historical incidents mentioned in the Zafarnama cover a period of a few months i.e. from end of December 1704 to the beginning of 1705 when Bhai Nand Lal was nowhere near Guru Ji.


A number of studies have been done on the compositions of Guru Gobind Singh Ji like Jap, Akal Ustat, Bachitar Natak, Zafarnama etc; these all together are known as Dasam Granth. Gurmat Granth Parcharak Sabha Amritsar in its report of 1897 clearly stated that all these compositions of Dasam Granth including Zafarnama are in fact written by Guru Ji; many other Sikh scholars have confirmed this. Many students from 1955 onwards have received doctorates on their research work on Dasam Granth; barring one or two all have confirmed that Dasam Granth, including Zafarnama has indeed been composed by Guru Gobind Singh Ji (Dasam Granth Sahib by Dr Ratan Singh Jaggi and Dr Gursharn Kaur Jaggi, published by Gobind Sadan, New Delhi). This should remove all doubts of the sceptics regarding the authorship of Zafarnama. Having established that it is indeed composed by Guru Ji, the next question is : was it sent to Auranagzeb through Bhai Daya Singh? It may be quite difficult to convince the likes of Dr Mohan Singh since there is no reference to it in the Emperor’s court records. One can only conjecture that if it was indeed written by Guru Ji, it must have been sent. Guru Ji had castigated the emperor for the cold blooded murder of the young Sahibzadas at Sirhid; the Quazi there had quoted Koran in support their execution. Since this act was in fact against the holy Koran , it was more prudent for the emperor to have it just ignored by his paid court historians.


There are a number of translations available which have clubbed Zafarnama with 11 Hikayats. Zafarnama has been given the title “ Hikayat No 1” in these translations. Hikayat is a Persian word which means “a story” or “a work of fiction”. Referring to Zafarnama, which indicts Aurangzeb’s oppressive rule in strongest language as “a story” or “fiction” does not only lower the high moral standing of Guru Gobind Singh Ji, but also trivializes a great historical and literary work. The eleven Hikayats deal with the low level of morality of some women. Guru Ji had written these Hikayats or stories for the benefit of Sikhs so they could draw appropriate lessons for developing a strong moral character. These Hikayats in Persian language are like the stories of Charitropakhian (both are included in Dasam Granth) which are also stories of women with low moral values and which were written by Guru Ji for the same purpose . Such stories must have had a profound supplementary effect on the moral character of Sikhs. Quazi Nuruddin who accompanied Ahmed Shah Abdali to India writes in his historical account “ Jangnama” that “these dogs (Sikhs) will not cast an evil eye on the women of their enemy nor will attack a fallen opponent. These dogs (Sikhs) had high moral character”. (Zafarnama by Gurdial Singh Bhola Advocate and printed by Allahabad Press Delhi).


Scholars who have clubbed the Zafarnama with the eleven Hikayats have allowed their imagination to run wild. They hold the view that Guru Ji sent the entire composition including the Hikayats to Aurangzeb through Bhai Daya Singh. According to them, the Emperor was supposed to draw appropriate lesson from the stories of these women of ill repute! At the end of each Hikayat, such appropriate lesson has in fact been summarised for the benefit of the reader! The question arises: was it physically possible for the emperor to go through (or be read) these additional 767 verses of the Hikayats and comprehend their meaning when he was bed ridden. It appears that these scholars have erred in clubbing these Hikayats with Zafarnam since these were also composed in Persian language. It was a matter of convenience for them to put all works of Guru Ji in Persian language together and give them all a common title “Hikayats” including the Zafarnama.


There is another work of Guru Ji in Persian language known as “Fatehnama” also meaning a ”letter of victory”. There are 24 verses of this letter. Here again there is difference of opinion amongst scholars. Some opine that this letter was sent before the Zafarnama while according to some, this is in fact a part of Zafanama itself. The latter have started the Zafarnama with the 24 verses of Fatehnama; first verse of traditional Zafarnama becoming verse 25 in such compositions (Zafarnama by Nanak Chand Naaz).


There is another controversy about the year in which Guru Ji had left Anandgarh fort. According to some scholars this happened in December 1704 while others feel that Guru Ji left the fort in November 1705. As per SGPC website, the battle of Chamkaur was fought on 22 December 1704 and the young Sahibzadas were martyred four days later i.e. on 26 December 1704. The Sikh scholars, historians and intelligentsia owe it to the Sikh masses to get together and remove this minor controversy about these dates.


Persian, the medium used by Guru Ji in composing Zafarnama and Fatehnama, is a beautiful language. It is quite easy to understand since it generally follows a set pattern in changes in its verbs, nouns etc.

Chandi Di Vaar

Guru Gobind Singh was a great warrior, saint and poet. He
was in all senses, the ideal man. Guru Ji wrote on a number
of secular and non-secular issues, all which were collected
upon the instance of Mata Sundaree Ji by Bhai Manee Singh
Ji. The collection of the various hymns took place
approximately two decades after Guru Gobind Singh’s
passing. Guru Ji, in his writings, wrote about his beloved
Lord’s glory and also completed many academic works.
Compositions such as Krishan Avtaar and Chaubis Avtaar
were more academic. These translations were performed so
that lay people could have access to these previously
exclusive Hindu texts: not because Guru Ji wished them to be
a spiritual guide for his Sikhs. Gyanee Sher Singh explains
the exposition of Hindu mythology in the Dasam Granth as
such, “The Adi Granth contains many allusions and
references which, before Guru Gobind Singh’s work, could
only be learnt from Sanskrit books....The inclusion of such
discussions in the Dasam Granth should not make us think
that the author accepted and thus relapsed into Hinduism...It
is purely an academic interest to have some comparative
insight into the teachings of other faiths” (Sher Singh, 59).
In the beginning of Krishan Avtaar, Guru Ji writes that he had
composed over a thousand verses at Anandpur, before
leaving for Paonta. According to Trilochan Singh, Guru Ji
completed Jaap Sahib between the ages of 16 and 18.
Trilochan Singh is correct in saying that, “[t]he Dasam Granth
is not one book, and the whole of it is not a religious scripture
and should not be treated as such. It is a compilation of
philosophical, historical and other secular writings of Guru
Gobind Singh compiled in one volume by farsighted
contemporary apostles of the Master...”
Chandee Dee Vaar is a composition of Guru
Gobind Singh which describes the war between the goddess
Durga and the demons. Chandee Dee Vaar is based upon the
Markanday Ka Puraan (a Hindu text). Guru Gobind Singh
wrote three separate compositions based upon this story, each
in a different language. Chandee Chritra 1, Chandee Chritra
2 and Chandee Dee Vaar. Chandee Dee Vaar is the shortest
of the three and the only one in Punjabi.
Guru Gobind Singh sets the scene in Chandee Dee Vaar by
describing how Akaal Purakh (God) first created nature and
the gods and then to crush to pride of the gods, how the
demons were created. The demons are able to conquer
Indarpuree or heaven which is the domain of the gods. The
gods then approach Durga, the wife of Shiva the destroyer to
help them win back their kingdom. Durga takes on two
forms, the kind and beautiful Parvatee who is beneficent and
the goddess of blessings and that of Durga. Durga or
Bhavanee, Chandee etc., takes on a horrifying appearance,
and has a different weapon in her eight hands. Durga agrees
to aid the gods in their struggle.
The effect of Chandee Dee Vaar on the Sikhs’ beliefs is
disputed. While some may argue that it was a great
composition of Guru Gobind Singh, but one amongst many
others, and had no real effect, others suggest it reshaped the
Sikhs’ views on God. Harjot Oberoi, a controversial scholar
of Sikhism, believes the implications of Chandee Dee Vaar
are immense. He posits: “In early Sikh tradition God was
almost exclusively conceived in masculine terms (Akal
Purakh, Karta Purakh) and metaphors (the devotee as a bride
yearning for God the bridegroom). The goddess myths in the
Dasam Granth transpose the early tradition and add a new
maternal dimension to the Sikh understanding of Ultimate
Reality.” (Oberoi, 97).
The use of the term Bhagautee leads to discussions on this
choice as a name for the All Mighty and what is implied by it.
Bhai Gurdas first used the word “Bhagautee” in reference to
the sword: “Naau bhagautee lohu gharayaa.” This is
translated: iron (a lowly metal) when properly wrought
becomes a (powerful) sword (Neki, Singh, 319). In Sri Guru
Granth Sahib, the word Bhagautee is also used as the name
of a devotee of God. If it were to be argued that Bhagautee
was used as a reference and in devotion of Durga, the second
Pourhee of Chandee Dee Vaar provides ample rebuttal.
Guru Gobind Singh writes “Taihee Durgaa saajkai daitaa(n)
daa naas karaayaa.” This is translated, You (God), created
Durga and through her you destroyed the demons. This
obviously shows that Guru Gobind Singh did not hold Durga
as the creator or as the Supreme Being. So the next question
is why Guru Ji used the sword to symbolise God. The sword
is the “symbol of Transcendental Knowledge, the
brahamajnana, which destroys the illusion of temporalia...”
(Kapur Singh, 107). The sword is also the symbol of justice,
truth and all prevailing power; all divine powers and virtues.
Therefore, the use of the sword (Bhagautee) is a suitable
name for God.
Chandee Dee Vaar has slowly become less and less read
over the years. It is said that the Khalsa Dal and Singhs of
yore were great devotees of this composition due to its “beer
ras” or power to incite the warrior spirit in the individual. For
this same reason, Sikh soldiers in the British army recited this
composition as a daily exercise. Unfortunately, Chandee Dee
Vaar has become somewhat obscured and forgotten. Today,
rarely is it recited outside of select circles i.e. Nihangs, etc.
Many may clam that Chandee Dee Vaar is a Hindu myth and
to this statement I will say yes, it is based upon Hindu
characters and Hindu mythology. However, Guru Gobind
Singh did not intend for this to be read as support of these
Hindu myths. It was written to highlight acts of extreme
daring and bravery on the battlefield and to show a battle
between the forces of good and evil. Let us read this
composition as a part of Sikh history and also remember it as
an example of the great poetic prowess of Guru Gobind
Singh.

Sword of the Khalsa

The Sword of the Khalsa is a magnificently built weapon. The blade of this unique Siri Sahib is made of Damascus steel. The hilt or handgrip is decorated with white gold and diamonds. It has a portrait of the 10th Guru, Guru Gobind Singh forged in yellow gold and the embellished handle of solid jade and white gold is in the shape of Guru Gobind Singh’s hawk. The stainless steel scabbard, the sheath that covers the blade, has the entire text of the 10th Master's Jaap Sahib laser-etched in microtype. The Jaap Sahib contains over 3,550 words. Also on the scabbard, spaced evenly apart, are miniature vignettes from the Master's life carved in yellow gold. There are six vignettes, three on the back and three on the front. Each vignette is set off with white gold, and precious stones (diamonds and amethysts).

Weapons Master Jot Singh Khalsa (Millis, MA) designed, managed, and built the entire sword. Besides forging the blade and metal work, he also supervised the engraving and finishing work. Jot Singh’s wife, Harbhajan Kaur, collected the many donations that funded the expense of the sword. These donations came from individuals and sangats throughout the entire western hemisphere. The expense of the materials alone is estimated to be $110,000. This truly unique sword took over a year to make. Many other artisans contributed their talents to the creation of the sword. The sword's box was hand crafted by Master Carpenter Muktiar Singh (Espanola, NM). The 310 year-old piece of wood used to build the box comes from a Flame Birch tree that was growing at the time of the original Baisakhi in 1699. The box is decorated with brass plaques that are engraved with the names of the donors who contributed to make the creation of the sword possible.

Nihang Singhs

Nihang (pronounced Nee-hung) is a an armed Sikh order. Early Sikh military history is dominated by the Akali Sikh military order particularly for many famous military victories won while often heavily out-numbered. The Akalis have historically been held in great affection and respect by Sikhs due the pivotal role they have played in Sikh history and Sikh military history in particular.

The Nihang order is today mostly ceremonial due to it being peace time but in times of war for the Sikh religion the Akalis have historically spear-headed the attack on the enemy.

The Nihangs differ essentially from all other Sikh orders in being a militaristic organisation but they are similar in some areas, in that, they are and belong to the Khalsa, created by Guru Gobind Singh Ji. The Nihangs wear chequered dresses of a particular shade of blue known as "electric-blue", bangles or bracelets of steel round their wrists, and quoits of steel (Chakra) in their lofty conical blue turbans, together with daggers, knives and swords of varying sizes and iron chains.

Bundha Singh Bahadur Ji, the famous disciple of Guru Gobind Singh and Sikh warrior-general went from being a Hindu to a Sikh and adapted to wearing this attire.

The career of the Akali, Phula Singh illustrates both their defects and their abilities. Phula Singh - born 1761 - first came into notice as the leader who led the attack on Thomas Metcalfe's escort at Amritsar in 1809. He was then employed by Maharaja Ranjit Singh, as a leader in the Indus valley. Finally, Phula Singh and his Akalis contributed to, or rather virtually won for Ranjit Singh, the great Sikh victory over the Yusufzai Pashtans at Teri in 1823. In this battle, Phula Singh met with a heroic death, and his tomb at Nowshera is now an object of pilgrimage to Hindus, Muslims and Sikhs alike.

Under Phula Singh's leadership, and perhaps before his rise, the Akalis had become a terror to friends and foes alike, and the Sikh chiefs, from whom they often levied taxes (Raakhi), dreaded them by force. Maharaja Ranjit Singh was highly pleased by the battles the Nihangs would win.

During the time of the Sikh Empire, the Akalis were almost completely autonomous and did what they felt was best for the protection of Sikhs and Sikhism, onlyMaharaja Ranjit Singh could control them and their leader General Akali Phula Singh, after much gentle persuasion.

When General Akali Phula Singh died in 1823 on the battle field at Teri, Sikh Scholars and historians record, that the Emperor himself cried at the loss and the entire Sikh Khalsa Army, including all the Generals, officers and soldiers were deeply affected with the loss. Emperor Ranjit Singh ordered the immediate construction of a monument, on the site where Akali Phula Singh fell, to commemorate this Sikh icon. While he was alive Akali Phula Singh would argue with the Emperor, but both including the Emperor had a deep friendship and respect for each other.

It is widely known that Ranjit Singh respected him greatly. He was unafraid of the emperor and punished him for disrespecting a Nauch girl. The emperior dared not disobey Phula Singh and had to pay Tankhah (Punishment) after his guilt was proved.

The Akali headquarters was the Akal Bunga at Amritsar, where they assumed the lead in directing religious ceremonies; indeed, they laid claim to exercise a general leadership of the whole Sikh community. Since Ranjit Singh's time Anandpur Sahib has been their real headquarters, but their influence is still being felt in the world today.

Today, Nihangs foregather in their hundreds at Anandpur, on the occasion of the festival of Hola Mohalla and display their martial skills. This tradition has been in place since the time of Guru Gobind Singh Ji.

Shastar Naam Mala - Garland of weapons

Shastar Naam Mala is a composition written by Guru Gobind Singh Ji. In it Guru Sahib Ji envokes the Almighty by describing Him through names of weapons.

Much of the composition is in 'Braham gian' and says that everything is as it is, according to the Almighty. "You are the one who causes conflict and yet You are the one on hand to resolve the whole situation." Again Guru ji says, "You O'Lord are Sri Raam Ji, You are Bhagwan Krishan Ji, You are the incarnations of Vishnu, You are Bawan, You are Buddha." A hard concept to understand for many questions arise. The way to resolve this is to emerse yourself in the bani of Guru Granth Sahib Ji and only then can the true meanings be understood.

In the wrong hands weapons can be a source of tyranny and oppression, but here Guru Ji is using the names of weapons as a source of inspiration, liberation and self pride. For too long the people of India had lain prostrate as wave after wave of conquorers from the north-west came and looted their homes and families. Here, Guru Gobind Singh Ji is giving these people their self worth, their pride. Guru Ji asks the Almighty to protect him and to destroy his enemies and oppressors of the poor and needy.

Literally translating to 'string of weapons', this is a comprehensive list of weapons used in battle and covers many verses. Many names of weapons are given in addition to references of great warriors (historical and mythological) who wielded them. Many weapons that were in their infancy at the time of the Guru, such as cannons and rifles, are also mentioned.

Guru Ji uses weapons through which to worship the Almighty. – You are the death, you are the destroyer of death, You are the Tegh and the Arrow. Your ultimate goal is victory and today, You are the ultimate warrior.

A description of some of the weapons used in the prayer. Only the introduction portion of Shastar Naam Mala has been reporduced below. The chapters after this deal with specific weapons -Chakar, Talwar, Barsha, Arrow and Gun among others.

Sarohi - Special sword made in Sarohi, Rajasthan
Saif - Straight sword
Asi - Curved sword
Turwar - Sword
Satrantak - Sword - destroyer of the enemy
Kavchantak - Armour severing sword
Jamdaadh - Two blade dagger, looks like demon tooth.
Tega - Broad & straight sword
Khanda - Double-edged blade
Kharag - Sword
Tabar - Battle-axe
Sehthi - Spear
karad - Small sword, usually used as symbol and kept in hairs
Tulvar - Sword
karwaar - Shamsheer=sword
Katar - Which destroys the demons, jungi name of shri sahib
Bichhua - Crooked dagger
Baank - Kind of sword
tufang - Matchlock musket
Bugda - A bent cutlass or dagger
Bisikh - Arrow without feathers
Khagarbhan - Arrow, which moves in the sky
Kaiber - Special arrow
Khatang - A rare type of wooden arrow
Tatarcho - An unusual arrow
Sasbaan - Special arrow with a half moon end
Patis - Double-edged sword
Sakkar - Special arrow
Jamdhar - A dagger like a tooth
Jamdhara - A double faced blade
Jodhantak - Sword and arrow that destroys warriors
Shasterser - King of arms
Samrantak - Sword, which ends battle
Sipra - Arrow, which breaks a shield
Sattar - Sword type
Sarangaar - Sword, which cuts bow
Tupak - Gun

Shastar Naam Mala - Garland of weapons

The one (and only) Savious - Unique Lord - victory to thee.
Invocation to Sri Bhagauti (the eternal and infinate supreme power of God) for assistance.
The narration (bani) of the tenth Master, Guru Gobind Singh Ji.

Couplet.
Spear, Sarohi (special sword made in Sarohi, Rajasthan) , Saif(stright sword), Asi (curved sword), arrow, gun and Turwar (sword), Satratak (sword -destroyer of the enemy) , kavchantak (armour piercing sword) (all these weapons kindly) protect me.
Asi, Saif, trident and Jamdaadh(dagger with two blades). Kavchantak Satrantak (lrage sword), tegh (broad sword) , arrow and sword that cuts the torso.
Asi, kirpan(sword), khanda (double edged sword), kharag (sword), gun, tabar(battle axe) and arrow. Saif, sarohi, sethi (spear) are our Guru (guide)
You are the arrow, spear, battle-axe and sword. Whosoever contemplates on your name crosses the ocean of life and death.
You are death and you are the destroyer of death, Kali , and you are the sword and the arrow. You are the emblem of victory and the bravest of warriors in the universe.
You are the trident, spear and battle-axe, the quiver and the arrow. You are also the dagger, lance, karad (small knife) and the sword.
You are the armament, sheild, armour and the quiver. The sword is your image and you are universally present.
You are the supreme and doer of everything and you are the essence of knowledge. You represent all and confer liberation upon them.
You are the day and you are the night and you are the granter of life. To perform miracles you incite them to quarrel amoungst themselves.
Ari, khanda, kharag, saif, tegh and talwar. Alwars protect us O armour breaking sword and karwar.
You are the katar, bichhua and the arrow. (Please) let me prostrate at your feet, and protect me as your (humble) servant.
You are the baank, mace, dagger, battle-axe and the sword. You are the dagger and spear - kindly protect me.
You are the mace, club, arrow and the tufung (matchlock musket) . think of me as your slave and protect me O omniscient (power)
All these names - knife, sharpened small knife, karad( small dagger) , dagger, bugda (a curved cutlass). Please help me from all the worldly illusions.
You initially created this universe and then created the (different) sects. You create conflict amongst them and then help them resolve it.
You are the incarnation of the fish, tortoise, boar and Waman the dwarf. Narasingh and Buddha incarnations were also yours and you are the sustainer of the universe.
You are (Lord) Raam. Siri Krishan and your are the incarnations of (Lord) Vishnu. You are the subjects and you are also the Emperor of this universe.
Your are the Brahmin and your are the Kashattria , you are the pauper and the king.
You transact unanimity , vanquish them, penalise them and are an answer to everything.
You are the head, you are the torso and you are the soul of the being.
You have granted the knowledge to (the four faced) Brahma, who has uttered the Vedas.
Bisakh (arrow without feathers) , Khatang, Tatarcho(unusual arrow) , all these (kindly) always fulfil my wishes.
You are present in the quiver as the susbaan (special arrow with a half moon end), which hunts and kills the enemy and game.
You overpower your enemies and then proclaim victory with your sword.
You are patis (double edged sword), spear, battle-axe and a mine of miracles.
the enemy of the enemy - the sword, khanda, kharag (large sword) and kirpan (sword) are all your names.
Your bestowed the Sakkar (special arrow) to your devotee, the king of the demi-gods (Lord Indra)
Jamdhar (a dagger like a tooth) Jamdhara (a double faced blade) Jodhantak (sword and arrow that destroys warriors) - all these weapon names. The warrior who goes into battle without them is badly hammered.
Baank (sword), mace, dagger, biaskh (arrow), birha (arrow with feathers) - are all your identity.
On the ones your granted your benevolence, they become kings of the world.
Shastersar (King of arms), Samrantak (sword, which ends battles), spira (shield breaking arrow) and shamshere (sword). He escapes the net of doom that mentions your name even once.
saif (straight sword) Sarohi, satter (sword), Sarangaar (sword, which cuts bows) are all these names.
Invariably remain in my mind and constantly comply with my wishes.
The Glory of Sri Bhagauti in the first chapter of Naam Malafrom the puraan has been concluded auspicially.

Shaheed Jathedar Ranbeer Singh Ji

Shaheed Jathedar Ranbeer Singh Ji was born on 17th December 1935 at the house of Sardar Kala Singh in the village of Thraj in the district of Faridhkot. Sardar Kala Singh was a farmer. During the Jaito Morcha he was sentenced to fourteen years in jail, of which he served five. He was also a member of Sardar Bhagat Singh's Naujwaan Sabha.Bhai Ranbeer Singh's wife, Sardari Rajwant Kaur, looks after and educates their two children (Daljeet Singh aged thirteen and Parmjeet Kaur aged eleven). He has one sister and three brothers who are employed in the army or work in agriculture.Bhai Ranbeer Singh became an Amritdhari from the age of six. After completing his basic education he joined the army. He knew the Panj Banis and Sukhmani Sahib by heart and was a Nitnemi of the Panj Granthi and also in charge of religious duties in the army. He received a pension after serving twenty years in the army and came to stay with Sant Kartar Singh Ji Khalsa, Jatha Bhindra Mehta. Sant Ji made him the Jathedar of the Mehta Gurdwara. He would give his monthly pension and sold his tractor trolley for Sewa. Bhai Ranbeer Singh was the Jathedar in charge of conducting protests against false gurus in Komen, Mehta, Kadia and Amritsar. On the 13th April he also obtained Shaheedi like his other brothers while protesting in a peaceful manner.Two days before this incident, on the 11th April, Bhai Ranbeer Singh went to Goindwal Sahib and did eighty-four Paaths on the steps of the Boali Sahib and did Ardas to Guru Sahib Ji that may his body be used for the service of the Guru. According to Guru's Will his Ardas was answered.

Shaheed Bhai Raghbeer Singh Ji

Shaheed Bhai Raghbeer Singh Ji was born in the village of Bhagupur in Patti in the district of Amritsar on 10th March 1949 at the house of Sardar Nawab Singh. He was educated in his own village up to the age of fifteen and then joined the army in the Bombay Engineering Group in Kirki, Puna. He stayed on for five years, then resigned from the Army in 1968 and moved to Patiala.I first met Bhai Raghbeer Singh on 14th December 1966 in Kirki, Puna, when I was doing my army service and was being transferred from Sagar (Madh Pradesh) to Training Battalion Number 1, Bombay Engineering Group. I was working as an office clerk and Bhai Sahib was an engine fitter, but being a religious person he was appointed to be Sewadar at the Gurdwara. The weekly Kirtan programmes in Puna were being performed under the control of Professor Beant Singh Ji, and I used to take Bhai Raghbeer Singh with me to the Kirtan Smagams. I also kept a tape recorder with me on which I had recorded the Kirtan of Bhai Mohinder Singh Ji, Bhai Joginder Singh Talwara and many other Bibian, which we used to listen to everyday. Other Gursikhs also used to come and Bhai Sahib was greatly influenced by the Bani and Kirtan, so much so that he learnt the Nitnem Banis by memory within a few days and started wearing the Panj Kakkars.One day he said to me, "I would like to do Darshan of the Gursikhs whose Kirtan you have played to me and would like to have the gift of Amrit Naam from the Panj Pyare." I replied that he should go before the Panj Pyare at the Ludhiana Smagam during Vaisakhi and he will be blessed. He told me that I should also take leave and accompany him. At that time my permanent residence was in Ludhiana.Bhai Raghbeer Singh was having difficulty in obtaining leave but said that he would definitely go to Ludhiana during Vaisakhi. I managed to get two months leave and we both went to Professor Beant Singh as he had good connections with the officers. He phoned Bhai Raghbeer Singh's officer to ask if he could have permission for ten days leave. Within an hour his leave was granted and we both left by train on 9th April 1967 and arrived at Ludhiana on 11th April at Amrit Vela.On the day of Vaisakhi, Bhai Raghbeer Singh went before the Panj Pyare and received the gift of Amrit-Naam and became very strict in his Rehat.Bhai Raghbeer Singh did not go to his village but returned to Puna.When I returned after my two months leave he was very pleased to see me. I also felt blessed by Guru Sahib to meet such a beloved of the Guru. Bhai Raghbeer Singh never slept after twelve o'clock. He would have his Ishnaan and would then continue doing Naam Simran until sunrise.Within a short period of time he memorized Nitnem, Sukhmani Sahib, Asa Di Vaar, Basant Kee Vaar, Sateh Balwandai Kee Vaar, Shabad Hazari Pathshahi Dasvi, Swaya 'Deenan Ki Prithpal', Chopai 'Pranvo Aad', Akal Ustat, Baramaha Maj and Tukari, Solak Mahalla Nauvi, Gujri Kee Vaar Mahalla Panjma and many other Banis which he used to recite daily. He used to prepare his food with his own hands, but this was not allowed in the army, so he had to stop making his own food. In those days, I used to live with my Singhni and I asked him to eat at our house.Bhai Gurbachan Singh Ji who lived in Puna arranged an Akhand Path at his home from 23rd December 1967 to 25th December 1967. With Akal Purkh's Grace, Bhai Raghbeer Singh listened to the whole Akhand Path cross-legged in one sitting without any food or water. After the Bhog, he also listened to six hours of Kirtan in the same sitting. He did not seem to feel any tiredness. He also used to do Kirtan for many hours by memory and was a very competent Akhand Paathi.After a little while Bhai Raghbeer Singh wanted to leave the military service and his elder brother Captain Pyara Singh managed to discharge him and advised him to take over the farming work in their village because there was nobody else around to do the work. Bhai Raghbeer Singh replied that he was not returning to his village because the environment there was not right and by going home he would loose everything. Professor Beant Singh and I decided to send him to the Sura Printing Press in Patiala because a vacancy had arisen for a compositor.Bhai Raghbeer Singh started work at the press at sixty Rupees a month where he always made his own food, and afterwards he moved to work for the Parkash Printing Press. Bhai Raghbeer Singh had always been very interested in studying. He would study and do his Nitnem daily and work all day at the press. He found all this difficult, so he left his job and concentrated on his Naam Simran and studies from 1968-1973. At this time Gurmat Parchar was being carried out in the area. Bhai Raghbeer Singh and Bhai Fauja Singh would carry out the Sewa of the Panj Pyare during the Amrit Sanchar Smagams.Bhai Raghbeer Singh spent a lot of time with Bhai Manohar Singh Ji of the Red Cross and Bhai Surjeet Singh Ji in Patiala. He also spent some time with me in Ludhiana doing his studies.Bhai Raghbeer Singh always spoke very sweetly and was a very sociable person. At Amrit Vela he would do Naam Abyass for many hours and it would sound as if many Gursikhs were sitting together. Many people were influenced by his Jivan and became Gursikhs. Bhai Raghbeer Singh always used to share his earnings with others. After the Bhog of the Paath following his Shaheedi, one Gursikh remembered him by saying that a Gursikh should share one-tenth of his earnings with others, but Bhai Sahib used to live on one-tenth of his earnings and spend the rest on religious causes.His Anand Karaj took place on 18th October 1975 to Bibi Hardev Kaur, daughter of Captain Sardar Ram Singh (retired), from the village of Batala in Karputhla. This Anand Karaj was also unique in that he himself, his father and four other Gursikhs were present and there were no musicians or any milni. Bibi Ji was also very strict in her Rehat and Bhai Sahib became even more influenced with Bibi Ji's Sangat and started wearing Bana. Bhai Raghbeer Singh lived in Sunam for three and quarter years. Due to his efforts, Rainsbhai Kirtans were held there every year. Bhai Raghbeer Singh travelled from Sunam to be present at the Akhand Kirtani Jatha Vaisakhi Smagam. When he heard what the Nirankaris were doing on the birthday of the Khalsa and bearing in mind the Guru's Hukkam of 'Gur Ki Ninda Suneh Na Kaan' he went forward barefooted to face the bullets, sticks and swords. He received bullets to his chest, blows to his skull and his bones were broken by lathis, but just like Bhai Avtar Singh Ji, he obtained Shaheedi in Chardi-Kala.Jio Jal Meh Aey Katana Thi Jothi Sang Jot Smana(Sukhmani Sahib, Mahalla 5, Panna 278)He left behind his wife and two children, one whose age were one and half years and the other only five months at the time of his Shaheedi. Both are now married to young Gursikhs in UK. Bibi Hardev Kaur Ji is employed by Punjab and Sind Bank.

Shaheed Bhai Pyara Singh Ji

Shaheed Bhai Pyara Singh Ji was born on 2nd February 1954 to Mata Bhago and Sardar Kishan Singh in the village of Bhungruni in Hoshiarpur. He had two sisters and two brothers, one sister is married and the other trained to be a nurse in Africa, and one brother joined the army a month before Bhai Pyara Singh's Shaheedi.After passing the 11th class, he joined the airforce on 10th July 1971, passing the course with a lot of hard work and motivation. He was a very sociable and sweet talking person, and so was very much liked by his officers.Bhai Pyara Singh was transferred to Shabooa in Assam and here he met a Gurmukh, Prithipal Singh Ji, which changed his life. He learnt about Gurmat and started to read Bhai Sahib Bhai Randhir Singh's books on Gurmat. He then took Amrit from the Panj Pyare at an Akhand Kirtani Jatha Smagam. He would wake up at two am at Amrit Vela, have his Ishnaan and then do two hours of continuous Nam-Abyass.Then he would do Nitnem and visit the Gurdwara Sahib.In Shabooa, he was given the Sewa of looking after Gurdwara Sahib by the unit and here he used to recite Sukhmani Sahib and Asa Di Vaar. In a short period of time he memorised a lot of Gurbani and could always be found reciting Naam-Bani. He would tell others not to talk too much and instead recite Naam-Bani. He also enjoyed doing Kirtan and he memorised so much Bani that he would do Kirtan all night by memory without becoming tired.Bhai Pyara Singh was then transferred from Shabooa to Hyderabad and went from there to Madras for training. A colleague of his at the Hyderabad unit wrote the following about him: "I met him for the first time when he came from training in Madras. In my fifteen to sixteen years in the airforce this is the first person I have seen here wearing a Kurtha Pjama and a Kirpan on top. On the 14th April, we read in the papers that there had been a massacre in Amritsar on Vaisakhi, and we were wondering if Bhai Pyara Singh Ji was amongst the killed or injured because he used to often go to these Smagams. This turned out to be true. On the 18th April, we received a telegram from his father informing us that Pyara Singh had passed away on the 13th April. There was nothing else in the telegram. We understood this to mean that he had become Shaheed at Amritsar and an Akhand Path was started for him. At the Bhog, Sangat from far away came. He was a Gursikh possessing many qualities and shared these with others. He encouraged many people to read Gurbani and taught Kirtan.He had a very gentle manner and would very humbly refer to elders and Bibian as Bhen Ji, Baba Ji or Bhai Sahib and would also refer to young children as Bhen Ji or Bhai Sahib. He also taught many children Punjabi, and all the children are asking 'when will our Pyara uncle be coming back'. They would call him Pyara Uncle Singh instead of uncle Pyara Singh. With the efforts of Bhai Pyara Singh many Rainsbhai Kirtans took place in Hyderabad. Bhai Pyara Singh would go to units twenty-five to thirty miles away to listen to Kirtan Rainsbhais and would sit cross-legged for the whole night without getting up.He was also an accomplished Kirtani but he enjoyed listening to Kirtan more than performing it himself. He had a very loud and sweet voice and would always do Kirtan with his eyes closed in a very emotional manner. When going to or returning from the Gurdwara he would never allow anyone to speak a word. He would either recite a Shabad or read some Bani and would advise his fellow Gursikhs to do the same.If there were an Akhand Paath starting anywhere he would go there and continuously listen to and read the Bani for three days. In his unit he got everybody to start reading Gurbani and would do lectures on the sin of meat and alcohol, which resulted in many people stopping both."About his Bebek Rehat, his colleague from the Hyderabad unit writes, "at first he used to eat or drink from other Sikh's houses. Then he became stricter in his Rehat and would only eat from food made by Amritdharis, and later he became a Sarblohi (eating food in iron utensils). In the Army mess we were able to get free food, but he would spend his own money to buy food and make his own. Because his Bebek Rehat was very difficult, he was happy to get married. Whenever his mother and father would find a suitable match for him he would not be happy with their choice. He would reply that the girl should be Chardi-Kala, who could follow the same path as him. His family members were putting quite a bit of pressure on him. One day, he did Ardas and put two pieces of paper in front of Guru Sahib Ji for him to get married or to stay single. Guru Ji’s Hukkam was 'no'. He was a bit sad, but he agreed with the Hukam and told his parents in writing that he would remain unmarried for the rest of his life and would do Sewa of the Panth."Later one or two Gursikhs tried to persuade him that he should lead a married life and that this was the Sikh way of life. He agreed to do as they told him but reminded them that Guru Ji's Hukkum was 'no'. Whenever he did Ardas he would always ask for his life to serve the purpose he was sent here for. He wanted Shaheedi from his heart.Colleagues from Bhai Pyara Singh's unit tell us that he would never tell anybody about his inner mystical experiences. During his holidays, he would not go to meet his mother and father but to the Akhand Kirtani Jatha's Smagams. He would never let anybody know about contributions he made from his Daswand or if he bought any goods for the Gurdwara Sahib. He was always happy doing Sewa of others and because of Naam he was always filled with humbleness. We felt honoured that we were able to do his Darshan, to hear him read Bani and to listen to his Kirtan and gained many qualities from him.Bhai Pyara Singh was a very dear Gursikh of the Akhand Kirtani Jatha who used to stay hidden in the Sangat. He used to come to the Jatha Smagams with great enthusiasm and remain engrossed in Naam Simran. Nobody who saw him for the first time could say that this beloved of the Guru had so many hidden qualities. He spoke very little at the Kirtan Smagams.Bhai Pyara Singh had taken two months leave before the Vaisakhi Smagam, but did not go to his village and instead spent a month travelling around various villages with the Kirtani Jatha and from there went to the Vaisakhi Smagam in Amritsar.He used his Daswand for Gurmat Parchar by subscribing many Gursikhs in his Hyderabad unit and in his village Bhungruni to the monthly religious 'Sura' magazine and sent Gurmat books written by Bhai Sahib Randhir Singh to many Sikhs. Only a few people knew that he was an accomplished Kirtani, he remained hidden in the Kirtan Smagams. The loss of this loved one had such an effect on his parents that they promised to take Amrit like their son during a Panthic gathering in memory of the Shaheeds at the Akal Takht on 23rd April 1978. The Sangat from the village of Bhungruni and the nearby villages also held a large Shaheedi Smagam in memory of the Shaheedi of Bhai Pyara Singh Ji. The historical Gurdwara of Guru Har Rai is built in this area where the Sangat get together. The Shaheedi of Bhai Pyara Singh has brought a new awakening for Gursikhi in the area and filled people with fighting spirit.

Shaheed Bhai Kewal Singh Ji

Shaheed Bhai Kewal Singh Ji was born on 9th March 1953, in the area of Premgarh in Hoshiarpur. His father's name was Sardar Amar Singh and his mother's name was Satia Kaur. He spent the first five to seven years of his childhood in Hoshiarpur and in 1960 moved to Calcutta with his father. His father ran a transport company in Calcutta, which was doing quite well. Here, he was put into school but he only passed four classes. His family tried to persuade him to continue studying but he was more interested in working. So in 1966 he went to Kishan Ganj (Bihar) to train in motor electrics, where he trained for a year and then returned to Calcutta.As well as working he also became interested in reading Gurbani and in 1971-72 he received Amrit at an Akhand Kirtani Jatha Smagam. After completing his training he did not find a job but just did domestic work. One day he became seriously ill, he was vomiting blood and remained unconscious for three days. He was administered eighteen bottles of blood and seven bottles of glucose and the doctors said there was little hope for him. But Waheguru has some other Sewa in store for him and protected him with his own hand. Bhai Sahib Jeevan Singh Ji Ragi from Ludhiana performed Ardas for him and he became well again. He then moved from Calcutta to Hoshiarpur and here he met Gursikh Sangat.We both decided to learn Shashtar-Vidya (science of weapons) and we used to travel seven miles everyday to get training.With Satguru’s grace we both acquired this skill. He knew the five Nitnem Banis by memory and also did Asa Di Vaar and Sukhmani Sahib daily as well as some other Banis.One day, he became ill again at his home in Hoshiarpur and he started getting bad pains in his stomach. His mother said that she would call a doctor but he told his younger sister to start reading Sukhmani Sahib instead. He listened to the Gurbani for two or three hours and then fell asleep, and in the morning he awoke feeling completely well again.This is an example of his love and faith in Gurbani.At his father's request, he went to Calcutta again to do some domestic work. He also spent a lot of his time reading Gurbani and living amongst other Gursikhs. According to God's Will, he again became very ill and started vomiting blood. His body became very weak and there was not much chance of him surviving. Bhai Kewal told me later, that when he was in this state he saw death standing in front of him and he prayed to Guru Sahib, "Sache Patshah Jeo, I know I am going to die one day, but do not give me this kind of death. This is the death of cats and dogs. Let me become a Shaheed in the battlefield so that I may get Mukhti from life and death. May my body be used for doing Sewa for you." He did this Ardas for a long time and Satguru Ji heard his Ardas and he then became well again.He was very interested in Shastar-Vidya and Shastars. For example if he came across any Shastar he liked he would buy it no matter what the price and would read the following Dohira.As kirpan khando karg, tupak tabar ar theer, Saif sarohi sethi yehe hamarai peer Theer tuhi sethi tuhi, tuhi tabar tarwar Naam thuharo jo japai, pheo sind pav paar Kaal tuhi kaali tuhi, tuhi teg ur teer, Tuhi nishani jeet ki, aaj tuhi jag beer(Shastar Mala, Pathshahi 10)He not only learned Gatka, but also learned how to make his own Shastars. He would spend hours making them and would take them to Smagams and present them to Gursikhs as gifts. He also would teach Gursikhs how to look after Shastars properly, to ensure the Khalsa is always battle-ready.Just as he was interested in Shastars, he also had a great love for Naam-Bani. If he did make any remarks to somebody in anger, then he would immediately beg forgiveness with folded hands. He very much loved his fellow Gursikhs. Sometimes his family members would ask him why he spends all his time with the Gursikhs and does no other work. His family owned a large amount of property, but he still lived a very carefree life and was not at all interested in money. Once I said to him that you don’t do any work, nor do you listen to any of your family, so they will not give any of their property to you. He replied that he did not need any property - what use would it be to him. He said he wanted to spend all his time with Gursikhs.In November 1977 he again returned to Hoshiarpur.The Gursikhs would ask him to do some work so about two months prior to his Shaheedi, he started working. He promised that he would serve langar to the Singhs out of his first wages, but he was never able to carry out this Sewa. Afterwards his family carried out his wish and served Langar to Gursikhs. Bhai Kewal Singh also enjoyed playing the tabla and performing Kirtan. Ten minutes before his Shaheedi, I saw him in Chardi-Kala. Bhai Fauja Singh and Bhai Kewal Singh were together during the peaceful protest. First Bhai Fauja Singh was shot and fell and then Bhai Kewal Singh lied on top of him so that the Nirankaris could not injure him further. But the Nirankaris then killed Bhai Kewal Singh.

Shaheed Giani Hari Singh Ji

Shaheed Giani Hari Singh Ji was born in the village of Jandawale, Tehsil Kharian, in Gujrat on 17th June 1923, the day on which Kaar Sewa of the Amritsar Sarowar started. His mother's name was Mata Bhag Kaur and his father's name was Giani Gurcharan Singh who ran his own business in Amritsar. His secondary education was in Guru Ramdas Khalsa High School in Amritsar and he took Amrit at the young age of eleven.His father, Giani Gurcharan Singh was a very devoted Gursikh and would travel around with Baba Prem Singh Marabewale to do Parchar of Gurbani and took part in the Sewa of the five during Amrit Sinchars. Bhai Hari Singh learnt to read Gurbani from his father during childhood.Apart from his Nitnem he would daily recite Sukhmani Sahib and Shabads from the tenth Guru's Bani that he had memorised. He would always recite God's Name, even while working.His father took part in the Guru Keh Baag and Punjabi Suba Morchas and spent two and a half years in Borstal jail. After seeing his father doing this Kurbani for Panthic causes he also served seven months before being released during the 1955 and 1960 Punjabi Suba Morchas. He always told his family members to work honestly and accumulate the true of wealth of Naam and was a highly spiritual Naam-Abyassi Gursikh. He faced many difficulties in his life, but never wavered from his faith in Sikhi.Whenever he heard news about any Kirtan Smagam he would always try to go there. He was very sweet talking and never had anything bad to say about anyone and respected elders and youngsters alike. He was always happy to do the Darshan of Gursikhs and to do their Sewa.Bhai Hari Singh went to listen to Kirtan at the Akhand Kirtani Jatha's yearly Vaisakhi Smagam on Vaisakhi 13th April 1978 in Ajit Naggar, Amritsar. Here, news was received about the Nirankaris shouting slogans against the Guru Granth Sahib Ji and the Gursikhs decided to launch a peaceful protest. They all started walking towards the Nirankari gathering including Bhai Hari Singh and his young son Bhai Nonihal Singh. When the Gursikhs were about three hundred yards from the gathering the police stopped them. Soon afterwards, the Nirankaris, who were armed with swords, axes, guns and spears, attacked them. Bhai Hari Singh was Shaheed and his son was badly injured.Shaheed Bhai Hari Singh Ji's funeral took place on the 15th April 1978 along with the other twelve Shaheeds according to the Gurmaryada on the ground in front of Ramsar Sahib. He was the eldest of his brothers and leaves behind his wife, three sons and one daughter.During a Panthic gathering at Sri Akal Takht Sahib on 23rd April 1978, Shaheed Bhai Hari Singh Ji's wife was honoured by the Akal Takht and gave the message to the Panth:"My husband has given his life for Guru Ji and my three sons are also ready to give their lives whenever the Panth needs them."

Shaheed Giani Hari Singh Ji

Shaheed Giani Hari Singh Ji was born in the village of Jandawale, Tehsil Kharian, in Gujrat on 17th June 1923, the day on which Kaar Sewa of the Amritsar Sarowar started. His mother's name was Mata Bhag Kaur and his father's name was Giani Gurcharan Singh who ran his own business in Amritsar. His secondary education was in Guru Ramdas Khalsa High School in Amritsar and he took Amrit at the young age of eleven.His father, Giani Gurcharan Singh was a very devoted Gursikh and would travel around with Baba Prem Singh Marabewale to do Parchar of Gurbani and took part in the Sewa of the five during Amrit Sinchars. Bhai Hari Singh learnt to read Gurbani from his father during childhood.Apart from his Nitnem he would daily recite Sukhmani Sahib and Shabads from the tenth Guru's Bani that he had memorised. He would always recite God's Name, even while working.His father took part in the Guru Keh Baag and Punjabi Suba Morchas and spent two and a half years in Borstal jail. After seeing his father doing this Kurbani for Panthic causes he also served seven months before being released during the 1955 and 1960 Punjabi Suba Morchas. He always told his family members to work honestly and accumulate the true of wealth of Naam and was a highly spiritual Naam-Abyassi Gursikh. He faced many difficulties in his life, but never wavered from his faith in Sikhi.Whenever he heard news about any Kirtan Smagam he would always try to go there. He was very sweet talking and never had anything bad to say about anyone and respected elders and youngsters alike. He was always happy to do the Darshan of Gursikhs and to do their Sewa.Bhai Hari Singh went to listen to Kirtan at the Akhand Kirtani Jatha's yearly Vaisakhi Smagam on Vaisakhi 13th April 1978 in Ajit Naggar, Amritsar. Here, news was received about the Nirankaris shouting slogans against the Guru Granth Sahib Ji and the Gursikhs decided to launch a peaceful protest. They all started walking towards the Nirankari gathering including Bhai Hari Singh and his young son Bhai Nonihal Singh. When the Gursikhs were about three hundred yards from the gathering the police stopped them. Soon afterwards, the Nirankaris, who were armed with swords, axes, guns and spears, attacked them. Bhai Hari Singh was Shaheed and his son was badly injured.Shaheed Bhai Hari Singh Ji's funeral took place on the 15th April 1978 along with the other twelve Shaheeds according to the Gurmaryada on the ground in front of Ramsar Sahib. He was the eldest of his brothers and leaves behind his wife, three sons and one daughter.During a Panthic gathering at Sri Akal Takht Sahib on 23rd April 1978, Shaheed Bhai Hari Singh Ji's wife was honoured by the Akal Takht and gave the message to the Panth:"My husband has given his life for Guru Ji and my three sons are also ready to give their lives whenever the Panth needs them."

Shaheed Bhai Harbhajan Singh Ji

Shaheed Bhai Harbhajan Singh Ji was born on 17th April 1947 in the village of Bhattian in Gurdaspur. His father Sardar Jagat Singh was a Gursikh since 1923-24 to the present. Whenever I speak to him about Harbhajan Singh's Shaheedi, he has an immediate shine in his eyes and tells me in a very cool and calm manner that his son has managed to achieve so much in his thirty-one years and has managed to get much further than us. He says with great humbleness that he is very proud that his son has given Shaheedi to protect the honour of the Khalsa Panth and against the disrespect shown to Guru Sahib.Bhai Harbhajan Singh's mother is also an Amritdhari Bibi. On her son's Shaheedi she thanked Akal Purkh, as Guru Sahib's Hukam is:Jis kee basat this agay rakeh Prabh ki agay maneh mathehShe did not shed one tear and even tried to stop anybody else who was crying. His mother, Harbans Kaur has a very gentle personality and never even speaks loudly to anyone at home. Most of what Harbhajan Singh achieved was due to his Gurmukh mother and father. Shaheed Bhai Harbhajan Singh Ji leaves behind his wife Joginder Kaur Ji who wears a Keski and three children, Baljinder Singh, Kulwant Kaur and Balkar Singh. His wife is living in Chardi Kala according to God's Will. Bhai Harbhajan Singh has three brothers: Sardar Niranjan Singh who is a teacher in a government school, Sardar Gurmeet Singh who is with the BSF and Sardar Hardev Singh who is a farmer. He also has two sisters who are married. He was the only one who was Amritdhari out of his brothers and sisters.Bhai Harbhajan Singh studied up to the tenth class in the government school of Kahnuwaan. After his this he began studying for some time in college, but then enrolled to do a course in Agriculture at Ludhiana University. After completing the course he started working as an Inspector in Gobindpur block. About three years ago he took Amrit with all his family at the Akhand Kirtani Jatha Smagam at Batala on Guru Nanak Ji's Gurpurb. He used to enjoy wearing fashionable clothes. A little while after taking Amrit he started wearing the Khalsa Bana with Damala and blue Chola. He had a glowing face, a special shine in his eyes and was always in Chardi Kala.Bhai Harbhajan Singh had the courage to always speak the truth to somebody's face and would never agree to anything that wasn’t based on Gurmat. From the day he took Amrit he was a complete Bebeki, so much so that he only drank milk milked by the hands of an Amritdhari. He was admitted to hospital for a period of time, but he would not allow the doctors to touch his hair and left his fate in the hands of Akal Purakh. Guru Sahib healed him and made him well again quickly.He would get up at Amrit Vela to do Naam Abyass according to Guru Sahib's Hukkam. After Naam-Abyass he would recite the Banis of Japji, Jaap, Swaya, Chopai and Anand Sahib. Whenever he had more time he would also recite Asa Di Vaar, Sukhmani Sahib, Shabad Hazarai Pathshahi Dasvi and Shabad Hazarai Patshahi Panjmi. After Nitnem he would do Darshan of Guru Sahib and only then would he have something to eat.He very much enjoyed performing and listening to Kirtan. He would sit the whole night, singing with the Kirtanis and doing Naam-Abyass. He would never sing a Shabad without first learning it by memory. Whenever he met another Gursikh, it would always be with great humbleness. He would go so far as to hold the other Gursikhs hand and start kissing it. He would always embrace Gursikhs and do Naam-Abyass with them and it would seem that they had not seen each other for ages. Whenever he met me, it was always in a very loving manner. Bhai Harbhajan Singh was also very close to Bhai Gurdial Singh Ladupur Ji, Bhai Joginder Singh Ji Nenokhot, Bhai Bakshish Singh Ji and Bhai Sarbjeet Singh Ji Udonangal. Once he met Bhai Surbjeet Singh who had his beard tied up at the time. Bhai Harbhajan Singh told him it was not becoming for a Gursikh to tie up his beard. Bhai Sarbjeet Singh immediately opened his beard and never tied it up again. This is an example of how other Singhs respected him.Bhai Harbhajan Singh had great respect for Master Niranjan Singh Ji from Gurdaspur and greatly enjoyed his Kirtan.Whenever he met Master Darshan Singh Ji Basrawa he would run to touch his feet and would never stop no matter how much Master Darshan Singh Ji tried. He had so much love for his fellow Gursikhs. Bhai Harbhajan Singh Ji gave so much to the Guru-Panth in his young age. According to the Guru's Hukkam,'Thun Munn Sabh Sonp Gur Ko Hukam Munia Payai', he gave everything to his Guru.

Shaheed Bhai Gurdial Singh Ji

Shaheed Bhai Gurdial Singh Ji was born in 1946 in village Modai in District Amritsar. His father's name was Bhai Sohan Singh Ji and his mother's name was Gulab Kaur Ji. He was married to Bibi Jagir Kaur and had four children.From a tender age Bhai Gurdial Singh was an amazing soul. In his youth he went on to pass his tenth class in the government school in Attari and then started helping at home with the farming work.Bhai Gurdial Singh started doing Sehaj Paath Abyass of Guru Granth Sahib. From the beginning, he did Paath from Laridaar Saroop (Guru Granth Sahib composed of words linked together) and slowly he learnt to do Akhand Paath. He then started doing Sewa of Paath near and far from his village and never took any money in return.He then started going to Mehta and other places for Satsang. He took Amrit from Bhindrawale Jatha in 1976. At that time his wife was not ready to take Amrit but later on she also agreed. He would rise daily at Amrit Vela, do his Nitnem and recited Sukhmani Sahib as well. He also studied religious books and used to acquire these from his close friends. At the time of his Shaheedi he was reading 'Gurmat Nirnai Bhandar'.With his loving persuasion many other Sikhs in his village also took Amrit. He was always the main organiser for arranging programs at the Gurdwara and at other religious events. Everybody used to take advice from him before going ahead with any event. Bhai Gurdial Singh went to Amritsar the day before the massacre. He wanted to do Darshan of the Guru's Darbar, to bathe in the Amrit Sarowar and had a desire to meet Baba Jarnail Singh Bhindranwala. On the day of Vaisakhi, after doing Ishnaan and Nitnem, he went to the Divaan at Manji Sahib. He was listening to the Kirtan, when he decided to leave with the Gursikhs who went to protest and courted martyrdom.

Shaheed Bhai Gurcharan Singh Ji

Shaheed Bhai Gurcharan Singh Ji was born at the house of Bhai Daleep Singh Ji, an agricultural inspector and Narain Kaur on 10th October 1946 in Rurka Korad in Jullunder. Bhai Daleep Singh was transferred to Ludhiana when Gurcharan Singh was about three years old, and the whole family took Amrit at Narangwal. Bhai Gurcharan Singh's father, Bhai Daleep Singh was one of the close associates of Bhai Sahib Bhai Randhir Singh Ji.Bhai Gurcharan Singh's primary education was in Gidarwaha, Tehsil Mukhtsar and he studied up to the ninth class at Nathana in Batinda. He passed his tenth class in his village Nangal, Tehsil Moga at Guru Nanak High School and then left studying to do farming. In 1965 he was admitted into the Agricultural University and after passing his exams he was employed in Malowal (Ferozpur) in 1967 and in a block in Ferozpur in 1968. Then he started doing government service and was sent to Hargobindpur in Gurdaspur. In 1972 he left this and in 1973 was again employed by the Punjab Agricultural University.The young Gursikh enjoyed doing Langar Sewa of the Sangat during Smagams and would never get tired of doing Sewa day and night. From a young age he enjoyed going to the Sangat to listen to Kirtan and would always sit right in front of the Kirtani Gursikhs. He would go around the houses to call youngsters who were interested in listening to Kirtan and would sit them on the front and rear of his bicycle and take them to join the Sangat.With Guru Ji's Grace he learnt the Nitnem of the Panj Banis by memory in his seventh class, and when he went to the village of Nangal in Faridkhot he would do the Sewa of reading Sukhmani Sahib at the Gurdwara Sahib at Amrit Vela. Bhai Gurcharan Singh never had any bad feelings for anyone and if some person did not speak to him due to some differences then he would personally go around to their house and humbly talk to them.Once when he was about five or six years old the whole family went to Narangwal to meet Bhai Sahib Bhai Randhir Singh. Everybody lovingly embraced Bhai Sahib and Bhai Sahib picked up all the children. When his turn came he embraced Bhai Sahib in such a way that he would not let go of him and they did Naam Simran together for a long time.He would help the needy without any hesitation and used to take responsibility of Sewa of sending food to patients in hospital in the morning and evening. His would do this Sewa twice a day, go to work and would go to study in evening classes and also found time to come and join the Sangat. He had a very close and loving relationship with Bhai Fauja Singh Ji and was greatly influence by his fearless attitude.He gave more importance to meeting and doing Darshan of Gursikhs than even to his most important duties. On 15th April 1978 he was to attend the first exam for his degree, but he thought it more important to go to join the Sangat at the Akhand Kirtani Smagam for Vaisakhi in Amritsar on 12th April where his father, Daleep Singh was also present. To Bhai Gurcharan Singh the best revision and preparation for life was Gurbani which he followed to the letter such as:'Gur Kee Ninda Sunai Na Kaan', and 'Sura So Pachanyeh Jo Larai Deen Keh Heth. Purja Purja Kut Marai Kabhoo Na Shadai Keth'

Shaheed Bhai Fauja Singh Ji

Bhai Fauja Singh was born on 17th May 1936 in District Gurdaspur. His father Sardar Surain Singh was a middle class farmer. After the formation of Pakistan they moved to the village of Gazneepur, which is 6 miles on the Gurdaspur Dera Baba Nanak road.During his childhood days Fauja Singh always used to be the leader of boys of a similar age in his village. He got baptised while he was studying in the tenth class, but because he did not receive the gift of Naam, the spiritual hunger inside him did not disappear and his mind was always elsewhere. At this small age he disappeared from home for one month and stayed with some Sants and Sadhs. After passing the tenth class he enrolled in Khalsa College, Amritsar, but still his mind was elsewhere. He then again disappeared. His family looked for him everywhere and even advertised in the papers. He stayed away from home for 2 years at the Deras of the Sants and Sadhs to try to satisfy his spiritual hunger. A false Sadh gave him a Mantar on which he meditated for 2 years. Then he was found and brought home and his family again put him into College.In 1964, he got baptised at a smagam organised by the Akhand Kirtani Jatha. On Vaisakhi 1965 his marriage took place with Bibi Amarjit Kaur and on this occasion Bhai Jeevan Singh performed the Kirtan. At the age of 28 Bhai Fauja Singh again took up the appearance that was most loved by the Tenth Guru. Whoever the Guru blesses, he shows that person how to wear the uniform of Akal Purakh`s Khalsa army. Bhai Fauja Singh learnt Gatka and persuaded other young Sikhs to learn it as well. He was the best Gatka player in the area and there was nobody around who could beat him."I have been in the Jatha for quite a while now and have been lucky enough to meet many highly spiritual Sikhs of the Guru. Bhai Fauja Singh was different; he had Bir Ras and Nam Ras. Bhai Fauja Singh was always ready to fight against un-righteouness and stand up for the truth. Some highly spiritual Singhs from the Jatha told him to just meditate. They did not think that in these peaceful times there would be a need for our peoplc to give "Shaheedi". The Sikhs gave "Shaheedi" at the time of the Gurus because the Hindu Rajas, Mughal and Pathan rulers where trying to destroy the Sikh religion. But now the situation was different. Some brothers even joked about his Bir Ras." (Prof. Gurmukh Singh).After 1970 Bhai Fauja Singh started doing a lot of Seva for Gursikhs. He worked around Amritsar. He used to spend all the wages he and his wife earned on the Seva of the Singhs. Bibi Ji told us that sometimes he used to say "All the money we spend on ourselves is wasted but the money we spend on doing Seva for the Gursikhs is not wasted and is saved in our bank". Then he would say "The tenth Guru formed the Khalsa by shedding his blood. When this plant gets dried up, it needs more blood. Then the Guru`s beloved ones spill their blood to keep the Khalsa`s flag flying. This cycle comes approximately every 50 years".According to Bhai Fauja Singh the Khalsa Panth's plant was drying up due to the cycle. He used to say to his companions that there is a lot of disrespect taking place of our religion and future generations will ask what were our forefathers like, who accepted everything quietly.The words of Shaheeds are special. The spiritual bliss they get from reading verses like "Purja Purja Kat Marai Kab Hoo Nah Shadai Keth" only they know. Bibi Amarjit Kaur said that during his last six months, Bhai Fauja Singh kept saying to her, "Bring a picture of my dead body in front of you. Will you be able to bear it? Be strong and don't despair." Bibi Ji realised that one day he would give his life for the Panth. Bhai Fauja Singh used to say some very special things and everybody would wonder where he discovered these truths. He used to say that a greedy person could never be religious. To be a religious person you have to be honest and content and live by the Will of God. He had honesty, meditation and contentment. He ate what he received happily, and was never greedy, living by the will of God."I first met Bhai Fauja Singh in 1972 at the Darbar Sahib. He did not know me but he said his Fateh to me and met me like we had been old friends. He took me to where he was staying and kept me there for two or three days. During this first meeting he told me something very secretive that I am sharing with the readers after his Shaheedi. He told me that in his previous life he was in Baba Deep Singh's Jatha and became Shaheed at Lohgarh. Now again he has done Shaheedi for the Khalsa Panth in the holy city of Amritsar near Lohgarh. Those that have seen and met Bhai Fauja Singh all agree that he was filled with the spirit of "Mohai Marnai Ka Chow Hai".Shakespeare said "What's in a name?", but the name Bhai Fauja Singh given to him by his parents, from the Hukamnama of the Guru Granth Sahib Ji, was definitely a true picture of him. Bhai Fauja Singh really was a soldier of the Guru`s army in this and his previous life." (Prof. Gurmukh Singh) In August-September 1977 in Gurdaspur Jail, he wrote a poem under the title of Kurbani. This was probably his first and last poem because as far as it is known, he was not a poet. This poem was written 7-8 months before his Shaheedi. There are two main points that come to light. First is the declining state of the Khalsa Panth. The soul that has met the Khalsa in his last life and gave his blood for that Khalsa, how can he accept the present situation? Even though he was only 42 years old, because he had been doing the Seva of the Khalsa Panth, the one or two events that happened in Amritsar were intolerable for him. The incident that took place in the Misri Bajar in 1972 in which the Guru Granth Sahib Ji was treated with disrespect showed Bhai Fauja Singh's true personality. He was a farm inspector at the time. Even the police were scared to arrest the criminals. Bhai Fauja Singh intervened and caught the criminals and punished them accordingly. He was very saddened by the fact that our Panthic leaders tried to keep the whole incident quiet in case it may lead to some Hindu-Sikh conflict. He could not understand how a Sikh could quietly sit by as somebody was insulting or treating the Guru Granth Sahib Ji with disrespect. He always had one question in his mind, "What has happened to the Khalsa Panth?"The question arose again on 17th October 1975. The Sikh Sangats were celebrating Sangrand at Gurdwara Bhai Salo Ji. The Langar was being served at the time. Some thugs came and treated the Guru Granth Sahib Ji with disrespect and beat up the Sevadar and Granthi of the Gurdwara. They also made plans to burn down the Gurdwara Guru Keh Mehal that night. When Bhai Fauja Singh heard about this incident in the evening he got together some Singhs and went there straight away.First they went to see the disrespectful treatment of the Guru Granth Sahib Ji at Gurdwara Bhai Salo and the damage done to the Gurdwara. After seeing this incident the Singhs started shouting "Sat Sri Akal" and went off to protect Gurdwara Guru Keh Mehal. The thugs surrounded the Singhs from tall buildings on all four sides and started throwing stones, bricks and acid bottles at them. Even though the Singh's clothes and bodies were covered in blood, they did not care for their own lives and protected the Gurdwara from being burnt down. After 1972, this was the second painful event to happen at the Sikh headquarters, Amritsar. The Panthic leaders at that time pretended as if nothing had happened and accepted no responsibility even though so much damage had happened at the Gurdwara.The result of these actions by the Singhs was that the troublemakers now knew that one lion among sheep was more than enough. After this second incident in 1975 Bhai Fauja Singh did not sit quietly at home. Guru Maharaj stopped his daily presence at the office at the end of October 1975. He received money sitting at home, and he assumed this to be God's blessing. He said laughingly in Jan 1978 to Prof. Gurmukh Singh, "Satguru is having his Seva done and is giving my wages from the Punjab Government." After the 1975 incident Bhai Fauja Singh organised a new programme. He mentioned in his poem that, "the Joth (Light) in the Khalsa was disappearing and we will again awaken it". In June/July 1976 a group of Singhs commenced religious preaching in 10 villages in Gurdaspur over 10 days. Prof Gurmukh Singh was lucky enough to be among this Jatha. Bhai Fauja Singh had a very bad impression from the previous incidents regarding Sikhs living in the cities, and thought that they were not prepared to sacrifice their lives.So he turned his attention to the villages so that perhaps the sleeping Panth, which was asleep in village life, may be awakened by telling them; about Satguru`s history, performing Gurbani Kirtan and taking Amrit. This Jatha also held Gatka demonstrations. After the Kirtan, Bhai Fauja Singh would talk to the Sangat and this had a good effect on the Sangat. A similar Smagam was held in March 1977 for 15 days at Khalsa Farm, where Bhai Fauja Singh persuaded young Sikhs to learn Gatka and told them of the problems of the Sikh Panth today, they also performed Kirtan and meditated.During this period, another incident happened which again showed the courage and spirit of Bhai Fauja Singh. The Police arrested a Hindu woman. During her interrogation, the Police officers began to rape her. Her husband, unable to stop her from being gang-raped, went to the magistrates to secure her release and file a complaint about the Police. However they refused to intervene. He then went to various pundits and mullahs for help, but none wanted to go against the Police. Eventually he went to the Singhs. People had informed him of a Singh called Bhai Fauja Singh of Amritsar. Bhai Sahib had become very prominent due to his fearless attitude. He immediately went to see Bhai Sahib, who at once with some Singhs went to the Police station. On seeing the pitiable state of the woman, he immediately released the woman, and severely punished the guilty police officers. Later he was sent to prison for this action. However he showed that the Khalsa which rescued innocent women in Sikh History, is still alive today to save humanity from injustice. In the poem "Kurbani" Bhai Sahib warns the Khalsa Panth about the disrespect of the Siri Guru Granth Sahib taking place everywhere, which he could not tolerate. He could not accept the insults at Guru Maharaj from the Nakali (fake) Nirankaris. At the end of the poem Bhai Sahib writes that my head is yours, Vaheguru, and I shall offer it to you. Bhai Fauja Singh was a great soldier, who selflessly and joyfully spent his life in fighting against injustice and standing up for the truth.For over 30 years the Nakali Nirankaris have tried to oppose the Sikhs. They would speak wrongly in front of Sri Guru Granth Sahib Ji; they would call the Kar Seva in Harmander Sahib, Bikar Seva; make fun of the Rehat-Rehni; say that Gurbani was meaningless, and insult the Panj Pyarai. Even though all this was happening the Sikh leadership closed its eyes and ears and did not care about the deeply hurt minds of the Sikhs. Because of this stance taken by the Sikh Panth, the Nirankaris grew in confidence. They grew so much in confidence that on the day of the birth of Khalsa, the Vaisakhi of 1978, in Amritsar, their leader sat under a canopy with a fan being waved over him, and held a procession through the streets boasting that Guru Gobind Singh Ji made 5 beloved ones and I have made 7 stars, (Sat Sitaraes).At this time the Akhand Kirtani Jatha Smagam was taking place and Bhai Fauja Singh was doing the Seva of kneading the flour for the Langar. Immediately after hearing the news he went outside to where everybody was gathered. Together with some other Singhs, he made a decision on what to do and then started the Ardas. This was his Shaheedi Ardas and the last Ardas that he ever did. On the day of Vaisakhi 13th April 1978 about 125 Singhs went to peacefully protest against the Nirankari procession and against Nakali Nirankari Gurbachan Singh's insults against the Gurus. Bhai Fauja Singh was barefooted and all the Singhs were reciting Gurbani. The Nakali Nirankari army fired at the unarmed Singhs, and Bhai Fauja Singh and 12 other Singhs became Shaheeds and 70-75 Singhs were wounded. After his Shaheedi, the Leaders and Jathedars of the Panth stated that Bhai Fauja Singh and the other Singhs had given "Shaheedi" for the great task from which we had been hiding. They had not only woken the Panth, but also made us stronger, so that we can pay more attention to this in the future.

Shaheed Bhai Dharambeer Singh Ji

Shaheed Bhai Dharambeer Singh Ji was born on 15th March 1953 in Delhi. His father's name was Bhai Lal Singh and his mother's name was Baal Kaur. His father was from the village of Sahowaal, Tehsil Daska, in the District of Sailkot in Pakistan.His father and his two brothers started doing construction work at a young age. The three brothers used to go around the nearby villages for building work and they were fortunate to do the Sangat of Bhai Sahib Jawala Singh Ji in the village of Bhiki. This Gurmukh used to live in basic accommodation and constructed a very beautiful place for Guru Granth Sahib Ji where Amrit-Bani was read daily and pilgrims could get Langar and rest. Bhai Lal Singh and his smaller brother Bhai Gopal Singh were so influenced by the Granthis of the Gurdwara, Bhai Sobha Singh and Bhai Tarlok Singh, that they eventually decided to stay in the village (Bhiki) to continue building work.After the formation of Pakistan they lived for a while in Hoshiapur, then in Delhi and finally they all met up in Amritsar. Here, Bhai Sobha Singh formed a Gurdwara in a Masjid and Bhai Tarlok Singh did Sewa of the Sangat just like him.With Satguru’s Grace they started Kirtan, Langar and Karah Prashad here just like the Bhiki Gurdwara in Pakistan.Four of five families lived near this Gurdwara Sahib and Bhai Dharambeer Singh's father and uncle (Bhai Lal Singh and Bhai Gopal Singh) also settled here with their families. By meeting this Gursikh Sangat they listened to Kirtan and Nitnem everyday and after a while Bhai Gopal Singh and Bhai Lal Singh started going to Akhand Kirtani Jatha Smagams and slowly both families took Amrit.Bhai Dharambeer Singh took Amrit during his school education and he was also taking the Shromani Committee's religious exams. After studying up to the tenth Class his life took a change in direction. At this time both brothers made a home in Ajeet Nagar and the smaller brother Bhai Gopal Singh opened a factory for making Kirpans. Bhai Dharambeer Singh learnt how to make Kirpans from his uncle and started up a separate factory where he worked for five years.During this time he would also attend Akhand Kirtani Jatha Smagams and would take part in doing Sewa of Ishnaan of Harmandir Sahib during the night. Where he had great enthusiasm in listening to Kirtan, he was also very keen in learning Kirtan. He was learning the Harmonium and Tabla and had started to learn the Dilruba.Since the start of his there were many Gursikhs who used to come to him. He had a lot of respect for them and did as much Sewa as he could for them. If any Gursikh needed money he would be happy to help and never asked for it back, even if he could only just get by himself.The love and friendship between Bhai Dharambeer Singh and Bhai Fauja Singh Ji grew day by day and he always accompanied him for religious causes. Bhai Dharambeer Singh also accompanied Bhai Fauja Singh when they went to stop some thugs who were showing disrespect to Guru Granth Sahib at Guru Ke Mehal and Bhai Salo and had planned to attack Guru Ke Mehal. Stones and acid bottles attacked the Gursikhs and in that case the Gursikhs were arrested and Bhai Dharambeer Singh was jailed for about three months.Bhai Sahib attained Shaheedi at a young age. He was due to be married.

Shaheed Baba Darshan Singh Ji

Shaheed Baba Darshan Singh Ji was born in the village of Nawan Vaironangal in the Tehsil of Batala at the house of Sardar Achher Singh. At the time of Shaheedi his age was between sixty-five to seventy years old and he was religious minded from childhood. His mother and father were Amritdhari and he took Amrit at the age of ten. Even though he did not get much school education, he was very good at Gurmat education. He was a Nitnemi and an accomplished Akhand Paathi.Apart from the Panj Banis, his Nitnem also included Asa Di Vaar and Sukhmani Sahib. He remained single for the whole of his life. He stayed at Cheleana Sahib for twenty years and was present at the Shaheedi massacre there. Here he took part in the one hundred and one Akhand Paaths done for the Shaheed Singhs.Afterwards, two hundred and two Akhand Paaths were done for the Shaheed Singhs at the village of Kaleh, and Bhai Darshan Singh stayed there for one and half years doing Sewa of the Akhand Paaths.Afterwards he stayed at the Gurdwara Guriana Sahib, the historical Gurdwara of the sixth Guru in Vaironangal. There he stayed as a Granthi and did a lot of Sewa teaching many people Paath from the Guru Granth Sahib and made them into Akhand Paathis. He would only eat Bebek food prepared by his own hands and always kept a Sarbloh (iron) Simrana in his hands. After doing Sewa at Guriana Sahib for about nine or ten years he moved to Dera Mehta. Here, Sant Kartar Singh Ji Khalsa appointed him Jathedar of the land of the Dera. He carried out this Sewa until the end. He also used to give his pension to the Dera.