Subeg Singh And ShahbazSingh

Bhai Subeg Singh and Bhai Shahbaz Singh

Bhai Subeg Singh was resident of village Jumber district Lahore. He was well educated and scholar of Persian. He was working as a government contractor at Lahore. He mediated between the government and the Sikhs in 1733 A.D., when the Dal Khalsa was given an estate. During 1745 A.D., when the Governor Zakria Khan could not pass urine, Bhai Subeg Singh was sent by him to the Dal Khalsa. As advised by the leader, the Governor had kept on passing urine when hit on the head with the shoe of Bhai Taru Singh. After the death of Zakria Khan on the 1st July, 1745 A.D., his son, Yahiya Khan became the Governor of Lahore. To avenge the death of his brother Jaspat Rai, who had died in an encounter with the Singhs near Eminabad in January, 1746 A.D., Diwan Lakhpat Rai said to the new Governor, "Subeg Singh is in league with the Singhs. Your father had to hit himself on the head with a Singh's shoe at his bidding which caused his death. He should be punished for that crime." The Governor ordered Bhai Subeg Singh to become a Muslim and spy on the Singhs. Eighteen year old son of Bhai Subeg Singh, Shahbaz Singh, studied Persian from a maulvi. When the maulvi came to know of the arrest of Bhai Subeg Singh, he asked Bhai Shahbaz Singh to embrace Islam so that he may marry his daughter to him as he was handsome and genius. Bhai Shahbaz Singh refused his offer. The maulvi asked the Governor and had him arrested also. The qazi said to them, "If both of you embrace Islam, you will be pardoned . " At their refusal both of them were mounted on rotating wheels in sight of each other so that they might embrace Islam seeing each other suffering. But they did not forsake their faith although both became unconscious due to excessive loss of blood. Next day, the qazi said to Bhai Shahbaz Singh, "Son ! your father has been executed. I can ward off your death if you become a Muslim even now." Bhai Shahbaz Singh replied, "Death cannot be put off. It must come one day." The qazi sent the son away, called for the father and said to him, 'Your son has agreed to embrace Islam and you should also consent to do so." Bhai Subeg Singh said, "I cannot give up my faith at any cost." The qazi again brought the father and son face to face. He again asked both of them to come to the fold of Islam. On their refusal, the qazi ordered both of them to be killed. On the 10th March, 1746 A.D., the executioners beheaded both of them. It was on that day that Diwan Lakhpat Rai had got together the Sikhs of Lahore and handed them over to the scavengers of the city for slaughter in order to exterminate Sikhs. The prominent Hindus of the city pleaded with the Diwan, not to murder innocent Sikhs. He replied, "If God Himself comes and forbids me, I shall not stop." Salute to Great Sikh Martyr Bhai Subeg Singh and Bhai Shahbaz Singh

Battle of Muktsar

Place where battle held

Battle of Muktsar
Date:	Apr 1705
Location :	Near Muktsar and Khidrana Lake
Reason :	Creation of Town over Ruhela Revenge of Death of Bhagvan Das
Commanders
Guru Gobind Singh	Wazir Khan
Combatants
Majhails and other sikhs	Mughal Force
Results
40 Sikhs Killed	3000+ Mughals were killed

The Battle of Muktsar took place in 1705, following the seige of Anandpur. In 1704 Anandpur was under an extended siege by the allied forces of the Mughals and the hill chiefs.[1]

The forty deserters from Anandpur lived in the Majha region in Punjab. A woman who also lived in the village, Mai Bhago, convinced the deserters to fight with her at Muktsar, where they fought and died under the leadership of Guru Gobind Singh, who blessed them for their service.

Contents 1 Deserters 2 Nawab Wazir Khans Warnings 3 Mai Bhago 4 The Battle 4.1 Torn Bedawa 5 Memorials

Deserters

In 1704 Anandpur was under an extended siege by the allied forces of the Mughals and the hill chiefs. Provisions were completely exhausted and the Khalsa lived on leaves and the bark of trees. The Jats of Majha made up their mind to go home. The Guru would not let them leave unless they signed a disclaimer saying that they were no longer the Sikhs of Sri Guru Gobind Singh Ji. Out of hundreds of Sikhs, only forty put their thumb impression on the disclaimer; they were then permitted to leave Anandpur. This was during the siege of Sri Anandpur Sahib, which lasted eight months long, resulting in about 10,000 Sikh Soldiers under the 10th Master, Sri Guru Gobind Singh Ji giving a devasting defeat to the one million mughals who had invaded the holy city. Each of the Hill Rajas, except about three groups were fighting along side the Mughal Imperial Army.

Nawab Wazir Khans Warnings

Nawab Wazir Khan, the viceroy of Sirhind, became aware of the Guru's escape only after the latter had reached Dina. Wazir Khan also learned about the Guru's warm welcome and stay with Lakhmir and Shamir, the Chaudhries (Land Owners) of Dina. He, therefore, sent a stern warning to the Chaudhries telling them to hand over the rebel Guru. And if they failed to do so they would be severely dealt with. Chaudhri Lakhmir did not care about Wazir Khan's warning and replied that it was their moral duty to help the great Guru in his just cause.

Wazir Khan was greatly angered at the letter from Chaudhri Lakhmir. He immediately started mobilising his forces. This news spread through the whole country and reached the Guru. As the news spread, the Guru's followers thronged to his court. The Guru himself made an extensive tour of the villages in the Malwa and organised his Sikhs in a few days. People In large numbers received the baptism of the double-edged sword and got ready to resist Wazir Khan's forces. The Guru did not consider Dina a suitable place for battle. He, therefore, moved on to Kot Kapura. It was decided that the mound of Khidrana was a very suitable place to defeat the invading armies. The Khidrana lake was the only source of water throughout the wild country. The mound was also surrounded by thorny bushes for mites. The Guru planned the defence in such a way that the Imperial forces should be checked at a distance so that they should not have access to the lake.

Mai Bhago

The Sikhs who deserted the Guru at Anandpur were put to shame by their womenfolk when they reached their homes. The forty deserters from Anandpur lived in the Majha region in the district of Amritsar. In one of their villages, called Jhabal, there lived a brave woman named Mai Bhago. She was known for her faith and courage, and she had a great zeal to serve the Guru. Her blood boiled at the timidity of those who, beaten by the ravages of the prolonged siege of Anandpur, disclaimed Sri Guru Gobind Singh Ji to return to their homes. She was smitten at the ignominy shown by these forty deserters. Mai Bhago charged them with cowardice and lack of faith. She was determined to wipe out this stain of infamy on Majha Singhs.

She went around the neighbouring villages and exhorted the women folk not to be hospitable to the deserters who had disclaimed the Guru. She shamed and censured the Singhs for their cowardice and eventually brought them back to the path of devotion and sacrifice. She, donning a man's dress, inspired them to return to the fold of Sri Guru Gobind Singh Ji. Feeling ashamed for their act of cowardice, they followed her banner and joined in the famous battle of Muktsar, which was fought against the Mughal forces at Khidrana in the district of Ferozepur.

The Battle

It was May 1705. The Sikhs engaged the Mughal forces. A large number of Sikhs who were lighting on the Eastern side of the mound were giving way to pressure from the Royal armies when all at once the forty deserters charged and cut off the ambitious band of attackers. The Guru also sent reinforcements, He showered arrows from his strategic position on the mound, down on the Imperial army, killing a number of them. The resistance of the Sikhs became so fierce that the invaders were completely demoralized. The enemy became restive for want of water. It was not possible for them to reach the lake of Khidrana. As it was semi-desert terrain and the summer heat was reaching its peak Guru Ji knew of its importance and based his defences around the water hole. The only water they could get was fifteen miles behind them. Thirst and oppressive heat, and the tough resistance offered by the Sikhs, compelled the Mughal army to retreat.

Water sources, points of communication and maintenance in the desert or semi-desert terrain are few and far apart, hence strategically important. Defence should therefore be based on or around axis of maintenance with an aim to deny the opposing forces accessibility to them.

Employment of fresh troops in order to maintain the momentum of attack against an exhausted and bruised enemy invariably disorganises and demoralises him. Only a 300 strong cavalry contingent for fresh troops attacked a thirsty and exhausted enemy numbering 16,000. This had a dramatic effect on the outcome of the battle.

Some 250 soldiers of the Khalsa engaged an enemy of 20,000 strong for the whole day. The enemy no doubt put each one to death, but in the bargain left approximately four thousand dead or wounded in the day long battle.

The 40 men who had disavowed their Guru, by afixing their thumbprints, were led by the great female general Mai Bhago had brought such damage onto the Mughal force of 10 000 strong, they had no option but to retreat. At the end of the battle, when Sri Guru Gobind Singh Ji was looking for survivors, Mai Bhago, who was lying wounded, greeted him. She told him how the forty deserters had valiantly laid down their lives fighting in the battlefield. Guru Saheb was greatly touched by her sense of remorse, self-sacrifice, and heroism. Mai Bhago recovered and remained in the Guru's presence after the battle of Muktsar.

After the defeat of the enemy at the battle of Muktsar, the Mughals realised the futility of their efforts and became so badly demoralised that they altogether gave up. Automatically, hostility towards Guru Sahib Ji and the Khalsa army vanished never to resurface again as long as Guru ji was alive.

Torn Bedawa

Tearing bedawa

When Sri Guru Gobind Singh Ji along with his Sikhs were collecting the dead bodies for cremation, he found one man named Mahan Singh still clinging to life. On seeing the Guru, he made an effort to rise, the Guru at once took him in his embrace, and sat down with him. Mahan Singh, tearful and exhausted, requested the great Master to destroy the Bedahwa the letter disclaiming his being a Sikh of the Guru. Before Mahan Singh died his merciful Guru took the document and tore it up. Showing infinite mercy towards his followers he named the 40 deserters who had fought until there last breath, after returning to Sri Anandpur Sahib and fighting for their beloved Guru, the Chali Mukte (40 liberated ones).

Then Guru Ji moved towards the South to meet with Aurangzeb.

Chamkaur Battle

Battle of Chamkaur

Battle Of Chamkaur
Part of Khalsa-Mughal Conflicts
Date December 6, 1704 Location near the village of Chamkaur Result Life of Guru Gobind Singh successfully defended by his 40 vastly outnumbered followers despite personal martyrdom of all of them, including his two elder sons.
Belligerents
Mughal	Khalsa Singhs
Commanders
Wazir Khan [Mughal Governor of Punjab];	Guru Gobind Singh
Strength
Unknown (estimated in hundreds of thousands)	40 Mukte Panj Piare Guru ji Sahibzada Ajit Singh Sahibzada Jujhar Singh total 48
Casualties and losses
Unknown (estimated casulties)	All, except Guru Gobind Singh, Daya Singh, Dharam Singh, and Man Singh

The Battle Of Chamkaur or also known as Battle Of Chamkaur Sahib was a battle fought between Khalsa led by Guru Gobind Singh against the Mughal forces led by Wazir Khan and other Mughal Generals. Guru Gobind Singh makes a reference to this battle in Zafarnamah. He tells how an estimated more than a million Mughal troops^[1] attacked his Sikhs who were only forty in number and without food.^[2] In spite of their numerical strength, the Mughal soldiers were unable to kill or capture the Guru. The Guru also talks of cowardice of one of the Mughal generals and how he hid himself behind a wall, not having the courage to face the Guru.

Contents 1 The Battle 2 Aftermath 3 See also 4 References 5 External links

The Battle

After the Guru left Anandpur on the night of December 5, 1704, they had crossed the Sarsa river and stopped in Chamkaur. They asked, permission of the city chief for shelter to rest for the night in their garhi or haveli. The older brother thought giving him shelter would be dangerous so he refused. But the younger brother gave permission to let them stay there for the night.

Despite giving assurance of safe conduct, the Mughals soldiers were looking for Guru Gobind Singh, to take his head as a trophy. After learning that the party of Sikhs had taken shelter in the haveli, they laid siege upon it.

After the attack on the haveli the next morning, Singh archers and the two sahibzadas took up their positions. The Guru's numbers of his Sikh supporters were 40 Sikhs. Though many of the Guru's Sikhs were greatly experienced in war before conversion they still had no much for the Mughal soldiers of 1,000,000. However The Sikhs kept repeatedly going out into the battlefield in teams of five to attack the Mughal soldiers but were martyred after inflicting heavy casualties on the Mogul forces.

As night approached, the battle was heavily underway. After seeing such losses of men, the two elder sons of Guru Gobind Singh went into the battle themselves and attacked the Mughal soldiers. They both fell whilst fighting, thus achieving on of the highest honours in Sikhism. With over most of the force dead, the Sikhs decided that the Guru should escape the haveli because such a loss will be impact greatly on the Sikh community. It was proposed that the Guru should change his attire with Sant Singh, another Sikh who somewhat resembled him in stature. Guru Gobind Singh left through the back with three Sikhs whilst Baba Sant Singh and Baba Sangat Singh (the last two left alive) kept fighting until they too were martyred. Seeing the clothes of Guru Gobind Singh on Bhai Sant Singh, the Mughals were ecstatic and mistakenly took the corpse of Bhai Sant Singh to be the slain Guru Gobind Singh. They then cut the head off from the corpse and took it to Delhi thinking it was the dead Guru.

Only Guru Gobind Singh, Daya Singh, Dharam Singh, and Mann Singh escaped the assault of the vast force (estimated at a minimum of hundred thousand strong) that had been dispatched by Aurangzeb to destroy them.

Aftermath

After finding out that the Guru had escaped, the Mughals started searching the woods and the area surrounding Chamkaur.

The Mughals hastingly chased after the Guru once they realised he had escpaed. Guru Gobind Singh made a last stand against the Mughals at Muktsar, where the imperial army was defeated outright and retreated. The battle of Muktsar was the last battle fought by Guru Gobind Singh.

There he wrote Zafarnamah, ("the notification of victory"), a letter to Aurangzeb in which he wrote

"...But still when the lamp of daylight (sun) set and the queen of night (moon) came up,then my protector (God) gave me passage and I escaped safely, not even a hair on my body was harmed".

The Guru emphasised how he was proud that his sons had died fighting in battle, and that he had 'thousands of sons - the Singhs'. He also said that he would never trust Aurengzeb again due to his broken promises and lies.

Khalsa Panth

Khalsa Panth (meaning: a group of baptized Sikhs) (Punjabi: ਖ਼ਾਲਸਾ ਪੰਥ, khālsā panth) is the theocracy that manages the affairs of the Khalsa. (Khalsa meaning: a baptized Sikh). It refers to the entire group of people who have taken the way of the Khalsa, and hence they are self-managed through democratic votes.

The Khalsa Panth is an evolute from Guru Nanak’s Nirmal Panth - both terms meaning the way of the pure or the holy. It is the way of pure spirituality, unadulterated with ritualism and free from the clutches of priests. The term Khalsa has another connotation also. In the revenue records in India during the Muslim rule, this term signified crown lands, administered by the king himself without the mediation of Jagirdars, etc. Metaphorically employed in the Sikh parlance, the term Guru ka Khalsa means the guru’s very own, unmediated by masands.

The term acquired a more specific connotation after Guru Gobind Singh introduced Khande-di-pahul (initiation with a double-edged sword) in 1699. Since then, all those thus initiated have been collectively designated as the Khalsa Panth.

After the line of corporeal gurus was brought to an end by Guru Gobind Singh, the Khalsa Panth was installed its own leader under the abiding guidance of Guru Granth Sahib. Since then, the Khalsa have evolved into a kind of spiritual commonwealth - a spiritually welded collectivity which awakens in each individual spontaneous discipline as well as disciplined spontaneity (Rehat).

Setting ideals for life: There have been some contrasting ways of setting ideals of life. One is the way of hedonism, or pursuit of sensual pleasure advocated by those consider this life as a sole opportunity for enjoyment. This outlook is epitomized in the famous lines of Babur.

Enjoy life’s pleasures to the full, for this world is never going to be again for you.

or, by the apparently hedonistic meaning of Omar Khayyam’s verse which has been translated by Fitzgerald as:

"Dreaming, when dawn’s left-hand was in the sky,

I heard a voice within the tavern cry, awake my little ones, and fill the cup, before life’s liquor in it’s cup be dry."

This is the materialist way, looking for material gain, amassing wealth and power, lavishly indulging in sensuality. It is the way of pravirti or involvement in the world.

Contrasted with this has been the way which considers the world an illusion and its materiality a mirage. Hence, it advocated withdrawal from the outside and seeking the joy of self-realization within.

Even when one chooses to withdraw from the world and concentrates within, the world may still interfere with one’s spiritual pursuit. In that case, one has two choices. One may run away from the world, i.e. renounce the world. It is the way of nivirti or renunciation. Alternatively, one may choose to become so strong that no one dare interfere with his spiritual pursuits.

The Khalsa outlook of spirituality considers both involvement (pravirti) and renunciation( nivirti) as extremes and advocates the middle path. The Guru’s word affirms.

Involvement as well as renunciation are stubborn obstinacies.

Dharma, somewhere in the middle, stands as the real guide.

- Malhar Var: M.1.p.1280.

The middle path is: continuing to be in the world but staying there dis-attached, just like the lotus flower which grows out of mud unblemished by it.

The Khalsa point of view, since it does not approve of renunciation, prescribes valour as a safeguard against interference from others. However, this has to be disciplined valour, compassionate valour and an altruist valour; not one which is self-willed and tyrannical. In this context, the Guru ordains:

You shall not terrorize anyone nor shall allow anyone to terrorize you.

-Slok. M.9 p.1427

Such, then is the "valour" prescribed for the Khalsa.

Two Pillars of the Khalsa Spirituality: The twin pillars of the Khalsa spirituality are (a) Naam, the vehicle of inner spirituality and (b) Kirpan, the symbol of outer spirituality or valour. It would be useful to consider these two in some detail.

Naam: Naam is the foundation stone of Sikh spirituality. Naam has usually been translated as "Name", implying God’s Name. However, "Name" does not fully convey what Naam comprehensively means as a metaphysical term in Sikh theology. It is very much more than God’s Name, though it is God’s Name as well.

The Guru says:

Blessed by Naam I live - my body and soul blossom forth.

- Slok M. 5 p. 1429

Here Naam appears to mean the principle of life. Again, the Guru affirms:

Naam and egoism are mutually opposed - the two cannot exist together.

And again:

Naam sustains all living beings.

Sustains also all Regions of the Universe.

- Gauri M:5 p. 284

Here Naam is the Divine Sustainer. Naam yet has another connotation:

The Lord of Himself created himself

Himself he assumed the Naam;

In the Second place he created Nature

And adiding in it observed it with favour.

- Var Asa M. 1 p. 463.

Here Naam stands for Divine creativity, coming as does between God Himself and His creation.

Let us now consider what Naam Japna is, which is a prescribed spiritual praxis. Japna is usually translated as "muttering". But Naam Japna is not mechanical muttering of God’s Name. Guru Amar Das says:

Everyone has "Hari!" on his lips;

very few have him in the heart.

They alone in whose heart he abides attain liberation.

- Vadhans M.3 p. 565

There are thousands upon thousands of Naam-mutterers who get nowhere. They seem to be looking for peace. But what kind of peace do they get, if they get at all? It would be dead peace, not living peace. Living peace is characterized by creativity. It is not just getting absorbed in the formless, unknown, infinite. It is making the void alive with a myriad dynamic forces and forms. Mechanical muttering may lead to mental abstraction in which all dualities and all opposites come to an end. It would be uncreative peace - a spiritual inanity.

Naam Japna in the Khalsa terminology is a process creatively inspired. It is dwelling in Him with one’s entire Being. It is practicing the presence of God. It is feeling Him around - He who sustains us, supports us, provides for us, takes care of us, loves us, showers His gifts on us unasked, and having given never repents. It is He

Who has dispersed Himself as Love here there and everywhere.

- Jaap Sahib

Remembering Him with loving gratitude is Naam Simrin or Naam Japna. It is to be aware of God at our back. It is remembering Him as we remember our absent friends - with love and expectation. It is inebriation with love - madly inspired.

The key factor in Naam japna in dhyan (focused attentively). In the liturgical prayer (Ardas) the ardasia time and again invites the congregation to focus their attention and call on "Waheguru!" Sustained attention is meditation. Naam Japna or Naam Simran, then, is the specific Khalsa way of meditation. Naam is the Guru’s gift - a special gift to his disciples.

Everyone utters the Naam by his lips.

Those alone who follow the guru really attain Naam.

- Malar M.3 p. 1262

The Guru is essential for Naam. But the Guru need to be a corporeal Guru. The real Guru is his precept or bani. The embodiment of the Guru’s spiritual precepts is Sri Guru Granth Sahib which, therefore is the source of Naam.

Meditation of Naam leads to a spiritual implosion, when torrential cascades of energy are released within. This energy may appear as nad (sound) or joti (light). Sound and light are interchangeable modes of energy - as has lately been demonstrated by the scientific experiments on sonoluminesence.

Guru Arjun Dev records evidence of this in a Sloka:

The sparrow chirped. The dawn broke out. A myriad streams unrolled.

Creation of wondrous sights the saints witnessed through absorption in Naam.

- Gauri Var M. 5 p. 319.

In this slok, the chirping of the sparrow signifies the nad and breaking of the dawn signifies joti. Those who meditate on Naam are familiar with these experiences as also with unrolling of a myriad streams of unstuck musicality.

Kirpan: Kirpan (the sword), also called Sri Sahib in the Khalsa parlance, is the second symbol of the Khalsa spirituality. It is a symbol of divine dynamism. God is active all the time. everywhere. I sometimes think, God is not a name, but a verb. He is superdynamic and Sri Sahib is the symbol of his superdynamism. While Naam represents the ingoing side of nature, Sri Sahib represents its outgoing side. It stands for the Divine Power - the Divine Sword. Guru Gobind Singh leaves no doubt that it is the Divine Sword when he describes it in the following terms :

Hail to you, Creator of the Universe,

Protector of the world, My own sustainer,

Hail to you, the Sword (Divine)!

- Bachitra Natak - 39

Although Jesus Christ is believed to be the great pacifist, yet he said; "think not that I came to send peace on Earth. I came not to send peace but a sword." (Matthew X 34). While "peace" is the stilling, calm, negative condition, the "sword" is the outgoing or positive condition. All that is evil or obstructive has to be destroyed before reconstruction is possible.

That is why Guru Gobind Singh says:

At first You made the double-cutting sword,

And then You shaped the whole world.

- Chandi di Var 2:1

Here, like Naam, the double-edged sword (Khanda) also represents Divine Creativity. The sword of the Khalsa is then the Divine Sword which destroys evil. It is not unsheathed in anger, or out of vengeance. It rises only out of compassion. It does not take away life, but protects it. It does not slaughter, it only saves.

One is reminded here of a fascinating story from the history of the Khalsa. Baba Sahib Singh Bedi was a respected leader of the Khalsa - so highly respected that the natural choice to anoint Maharaja Ranjit Singh to kingship fell on him. The story, however, pertains to his earlier days when the Baba had been proclaimed as a rebel by the Mogul rulers and he was wanted dead or alive. That was the time when he had taken sojourn in a forest. An army officer, Din Mohammed by name, got scent of him and started searching the forest. Finally he found the Baba but most unexpectedly was struck by the Baba’s extraordinary compassion, his God-fearing fearlessness and his exemplary hospitality. So, instead of killing him or taking him prisoner, he respectfully took leave of him.

Hardly had he proceeded a few steps after leaving the Baba’s cottage that he noticed three Pathans dragging a young girl towards their waiting camels. It did not take him time to recognize the girl as the deaf and dumb young lady who was living with the Baba and had been his co-host the previous night. He had learnt from the Baba that this handicapped girl when only an infant was deserted by her parents, and abandoned in the forest. The Baba found her and in compassion brought her up.

Seeing her in distress, the officer pounced upon the Pathans but being outnumbered he was overpowered. However, hearing the noise, the Baba came out and fell upon the Pathans. One of them he seized but the other two fled scared. The Baba threw the seized Pathan on the ground and mounting on his chest said: "You attempted on the modesty of an innocent girl. Your punishment cannot be anything short of death, so be prepared!" The Pathan, upon this, employing the foulest language not only hurled coarse abuses on the Baba but also spat on his face and said. "Now do what you like". The Baba got down from his chest saying, "I would surely have killed you, but now I spare you, lest it be construed that I killed you out of vengeance after this insult. If Din Mohammed has to square any accounts with you, I leave you into his hands."

So, in addition to Naam as the prime symbol of Divinity for the Khalsa, a complementary symbol of the Divine is also Kirpan or Siri Sahib which has been referred to as "all-steel" (Sarab-loh), "all-time" (Sarab-kal) and "supreme mortality" (Maha-kal). Guru Gobind Singh, in an invocative verse, said :

In this Kali Age our great reliance can only be

On the mighty arm of the supreme Kala.

- Bachitra Natak 1292.4.

The Fusion of Naam and Kirpan: The fusion of Naam and Kirpan is witnessed in the initiation ceremony of the Khalsa called Khande-di-Pahul (initiation with the double-edged sword).

Designed by Guru Gobind Singh, this ceremony was first introduced on the Vaisakhi day of 1699. In a steel bowl he stirred sweetened water with a double-edged sword while reciting gurbani (Guru’s word). Thus he prepared Amrit (nectar) to he partaken by the five beloved Sikhs (Panj Piarey) who had volunteered to offer their heads to him to the call of his sword. They were thus the twice-born, with whom the Khalsa Panth came into being. After they had been initiated, the Guru requested them to initiate him in the same manner. Thereafter many thousand followed to be so initiated. It is thus that the Khalsa Panth came into being through the joint-spirit of Naam and Kirpan. This Khalsa was eulogized by the Guru himself saying:

The Khalsa is my own special form

Within the Khalsa I’ll ever abide,

The Khalsa is the life of my life;

The Khalsa is the breath of my breath.

The Khalsa is my worshipful lord.

The Khalsa is my saintly kinght.

Chardi Kala: Initiation through the fusion of the spirit of Naam and Kirpan, not surprisingly, generated a higher level of consciousness among the Khalsa which has been designated as Chardi Kala. Chardi Kala is a subtly composite concept. Though it is commonly translated as "high spirits" or "high morale", in fact, it signifies much more. It stands for a perennially blissful spirit, aperpetual state of certitude based on Naam. It is the everlasting spirit of valor which makes light of all hardships and handicaps. It is that spirit which can prompt one, who only gets mouthful of grams to eat, to declare that he or she is eating almonds; or leads one to describe death as an expedition to the other world. In Chardi Kala there is confidence in the ultimate victory of truth over falsehood and of good over evil. Perpetual readiness (tiar-bar-tiar) is also a characteristic of Chardi Kala. It is in action that a man of Chardi Kala exists - not just in pious resolutions. He pursues the ideals that he cherishes, makes no noise about them, but proceeds to another, and yet another.

In short, Chardi Kala is not just high spirits, but also unwavering faith in Divine support, sublimity of action, and certainty of moral victory. One of the most memorable proclamations of Chardi Kala was made by Guru Gobind Singh during the most desolate of his days in a friendless forest sojourn. He said:

With Three O Lord! I’d prefer to sleep on a straw bed,

Accurst is living with those whom one loves not.

Khyal: Shabad Hazare

The fundamental premises of the spirituality of the Khalsa are unique in the history of world religions. So too is the character of the consciousness that it generates. It resolves a number of basic paradoxes, such as those between participation and renunciation, compassion and courage, valour and non-violence, justice and forgiveness. It unfolds disciplined spontaneity and an unwilting blissful confidence (Chardi Kala) in the Khalsa.

Saka Nankana sahib

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Saka Nankana forms a very important part of Sikh history. In political significance, it comes next only to Jallianwala Bagh massacre of April 1919. The saka constitutes the core of the Gurdwara Reform Movement started by the Sikhs in early twentieth century. The interesting part of this saka is the unprecedented discipline, self-control and exemplary patience displayed by the peaceful Sikh protesters even in the face of extreme barbarism. Even the national leaders like Mahatama Gandhi had to acknowledge in no ambiguous terms the glory and the prestige which the peaceful and passive resistance of the Sikhs had brought to the India's Struggle for freedom.

Contents 1 Historical Background 2 Depraved activities within Nankana 3 Sikhs Nation awakens 4 Mahant’s reaction 5 Counter-response of the Sikhs 6 Peaceful Khalsa on the march 7 Slaugher of peaceful Khalsa 8 Statistics on fatalities 9 Mahatama Gandhi in Nankana Sahib 10 Legacy 11 References 12 Books and Periodicals 13 External links

Historical Background

The Sikh faith was founded by Guru Nanak in fifteenth century and his divine torch was carried on by nine gurus who had followed in succession. The concepts of Sangat, Pangat, Dharamshala (Gurdwara) and Kirtan took firm roots during this period and became important constituents of Sikhism. Congregations in Gurdwaras had played crucial roles in the religious and social affairs of the early Sikhs. Later, they assumed wider dimensions by transforming into religio-political organisation. The peaceful and non-political budding Sikh brotherhood was transformed into a proud and fiercely martial nation through the baptismic process of Amrit-pan. After a long and continuous resistance of several decades against the tyrannies of Mughal rule, the brave Sikhs finally emerged victorious and succeeded in carving out 12 Khalsa principalities in Punjab which soon led to the creation of a unified Khalsa kingdom with Ranjit Singh at the helms. Maharaja Ranjit Singh reconstructed the Gurdwaras earlier destroyed by the Moghuls and also raised many new ones at the sacred places connected with the Sikh Gurus. For the sustenance of the Mahants, Maharaja Ranjit Singh had attached handsome landed properties with many of these Gurdwaras. The earlier Mahants were devoted Sikhs and true missionaries who did a lot for the spread of Sikhism. As the times rolled by, the Gurdwara incomes swelled enormously and the enormous money corrupted and degenerated the later-time Mahants into loose lived individuals. They started treating the Gurdwara properties as if they were their personal fiefs. This changed the things for Sikh Panth.

Depraved activities within Nankana

Gurdwara Nankana Sahib was managed by Mahant Narayan Das in early 20th century. This Gurdwara had a huge property of over 19000 acres (77 km²) of highly fertile land attached to it which yielded enormous income per year. Money-power made the Mahant corrupt and he started using the Gurdwara money for wrongful deeds. Mahant was a very desolute and wicked person who also used Gurdwara premises for immoral and highly objectionable activities. He had kept a Muslim girl as his mistress and all kinds of imaginable debauchery was committed within the Gurdwara premises. Dance girls were brought to the Gurdwara and dances were held and obscene songs were sung within the holy premises. In 1917, he arranged a dance-show by a prostitute near the holy Gurdawara. In 1918, a retired A.A.C. officer paid visit to the Gurdwara with his 13 years old daughter to offer prayers to the Guru. As the Rehraas was being read in the Gurdwara, a Pujari rogue was raping the minor girl in another room within the Gurdwara premises. When the father lodged a complaint with the Mahant to take action against the Pujari rogue, Mahant simply ignored his request. In the same year, six young female devotees from Jaranwal village (Lyallpur) visited the Gurdawara on Puranmashi (full Moon) to pay their offerings at Gurdwara and they too were similarly raped ^[1].

Sikhs Nation awakens

All this went on before the very eyes of the Sikhs which had sent shock waves across Punjab. The issue was effectively raised in the The Akali (Punjabi), published from Lahore by Master Sunder Singh Lyallpuri (q.v.), a true patriot and the founder-father of the Akali Movement and Shiromani Akali Dal ^[2]. Lyallpuri belonged to Bohoru village close to Nankana Sahib and he personally preached against the debauchery of the Mahant in the nearby villages and also continued to organise the Sikhs for a dynamic movement to bring reforms into the Gurdwaras^[3].

In October 1920, a congregation was held at Dharowal in Sheikhupura for reform in Gurdwara Nankana Sahib. The misdeeds committed within Gurdwara by Mahant were revealed to the Sangat. On January 24, Shiromani Committee held a general meeting and took decision to hold a Dewan in Nankana Sahib on March 4, 5 and 6 and advise Mahant to mend his ways.

Mahant’s reaction

Mahant was a very shrewd and cunning person. He tried to play politics. Publicly, he wanted to leave the impression that he was very peace-loving person and anxious to settle the issues with the Panth. On February 14, Mahant held a secret meeting with his associates to chalk out a secret plan to kill the Sikh leaders on March 5 at Nankana Sahib. Mahant recruited 400 hooligans including fierce Pashtuns paid at twenty Indian rupees per month to oppose the Sikhs. With government’s help, Mahant also collected guns, pistols and other arms and ammunition. He also arranged and stored fourteen tins of paraffin and further got the Gurdwara gate strengthened and the holes made in it so that he could use them for firing bullets at the Sikhs.

Mahant Narayan Das had the full backing from the Mahants of other Gurdwaras in Punjab. The Bedi Jagirdars who had received Jagirs from the English Government by virtue of their past connections with Guru Nanak also supported the Mahant. Sardar Sunder Singh Majithia also maintained double standards. But Maharaja of Patiala flatly refused to back Mahant and offered him a healthy advice not to rebel against the Panth. He further advised the Mahant to create a committee of prominent Sikhs and hand over the Gurdwara charge to them. But Mahant ignored the well-intentioned advice of Patiala Royal house. The Shiromani Committee extended invitation to Mahant for talks at Gurdwara Khara Sauda to resolve the issue but he did not show up at the given time. Then he offered to hold talks with the Sikh leaders in Sheikhupura on February 15, 1921, but again he failed to show up. Third time he promised to meet the Shiromani Committee leaders at the residence of Sardar Amar Singh Lyall Gazette on February 16, but once again he failed to turn up.

Counter-response of the Sikhs

The Shiromani Committee decided of its own to meet the Mahant on 3 March 1921 to advise him to hand over the charge to the committee. But the Committee got the information from its own intelligence that Mahant was planning to invite the Sikh leaders at Nanakana Sahib and have them killed from hired gundas. This greatly angered Kartar Singh Jhabber and others. A meeting of the Sikh leaders was called at Gurdwara Khara Sauda on 16, 1921 to chalk out the future course of action. It was decided that Sangat would go in Jathas (squads) and take charge of the Gurdwara. Sikh leaders learnt that Mahant was going to Lahore on 20th of February 1921. Bhai Kartar Singh Jhabbar and Bhai Lachaman Singh Dharowal decided to take their jathas to Nanakana Sahib on 20 February. They decided to take charge of Gurdwara in his absence as they had come to know of his wicked plan.

On the evening of February 19, 1921, Bhai Lachaman Singh Dharowali reached Nizam Deva Singhwala with his jatha of 8 Singhs (6 males and two females). At Nizam Deva Singh wala, Jathedar Tehal Singh (Kamboj Sikh) had already arranged a Jatha of about 150 Singhs, majority of them belonging to the Kamboj community. All these Singhs came from nearby Kamboj villages of Nizampur Moola Singh wala, Nizampur Chelewala, Dalla Chand Singh, Bohoru, Thothian and Nizam Deva Singh wala etc, all falling in District Sheikhupura (now Pakistan).

Peaceful Khalsa on the march

The combined Jatha took a Hukamnama and started for the Gurdwara at about 10 PM on that night so as to reach there by early morning at Amrit vela (nectral hours). On the way 50 more Sikhs joined the Shaheedi Jatha and total number swelled to about 200. At Chanderkot Jhal, Jathedar Lachhman Singh decided to wait for Kartar Singh Jhabber and his Jatha. They waited for a while in vain and finally Jathedar Dharowal decided to cancel the plan for further march to Nankana Sahib. But at this very moment, Jathedar Tehal Singh came forward and addressed the Shaheedi Jatha not to vacillate even for a moment from forward march since "the prayers having already been said and the action plan having already been decided with Guru’s word, it is now imperative for now to move forward". Advising further that "all the members shall keep cool even under extreme provocations". From here-onwards, Jathedar Tehal Singh took over the supreme command of the Shaheedi Jatha and resumed the march to Nankana ^[4]. By almost at Amritvela, the Shaheedi Jatha reached the Railway-crossing near Nankana Sahib. Some of the Jatha members raced towards Darshani Deori to take possession of the Gurdawara, but at this very moment, Chaudhury Paul Singh Lyallpuri showed up with the latest decision of Shiromani Committee advising to postpone the action for taking possession of the Gurdwara. Having conveyed the information, Bhai Paul Singh grabbed Jathedar Lachhman Singh from his waist behind and persuaded him not to proceed further. Once again, brave Jathedar Tehal Singh took the initiative and shaking Chaudhury Paul Singh forcefully off from the person of Jathedar Lachhman Singh, he once more challenged the Shaheedi Jatha to get ready for the sublime action. He once again spoke: " Khalsa ji, the time is not to stop now, but to act. We have come here to achieve martyrdom under Guru’s word. This is very un-Sikh-like to backout [sic] from one’s commitment at the last moment" ^[5] Saying this, Jathedar Tehal Singh walked with the Jatha towards the Gurdwara. Bhai Lachhman Singh and others repeatedly requested him to relent, but determined Bhai Tehal Singh stuck to his Ardas ^[6]

Slaugher of peaceful Khalsa

Enthused by the speech of Jathedar Tehal Singh, the entire Shaheedi Jatha followed him. By this time, another horseman messenger, Bhai Ram Singh, arrived. In vain did he too try to persuade Jathedar Tehal Singh and the Jatha to return. The Jatha soon entered Darshni Deohri of the Gurdwara and shut the main door from inside. While some of the devotees took their seats inside the Prakash Asthan, others sat on the platform and the Baran dari. Bhai Lachhman Singh Dharowali sat on Guru’s tabia. Mahant Narayan Das came to know of the situation through the Jaikaras (victory slogans) of the Shaheedi Jatha. At first, he was utterly shocked thinking that the game was over but he soon recovered and ordered his hired gundas to kill all the Sikhs in the Jatha. They fired bullets at the Sangat in Gurdwara hall. Several bullets pierced through Sri Guru Granth Sahib. The hired gundas wielded swords, spears, hatchets and other lethal weapons to mercilessly slaughter the peaceful and unprovocative Sikhs within the very premises of the Gurdwara. The dead and dying Singhs were then dragged to a pile of logs which had been collected earlier and consigned to flame. By the time the police and local Sikhs came on the scene, all the dead men had been consumed by the fire. Bhai Lachhman Singh Dharowali who was wounded with a gun shot was tied to a Jand tree and burnt alive. It was a butchery at its worst form.

The news spread like wild fire and the Sikhs from every part of Punjab started their march towards Nankana Sahib. Bhai Kartar Singh Jhabber reached next day with 2200 Singhs armed with shastras (arms). Fearing more trouble, Mr King, Commissioner Lahore, handed over the keys of Nankana Sahib to Shiromani Committee and arrested Mahant Narayan Das and his hired gundas including Pashtuns and charged them with murder, but only Mahant Narayan das and a couple of Pashtuns got the death sentences for this heinous crime for over 86 barbaric murders.

Statistics on fatalities

There are different versions on number of fatalities in this holocaust. Some writers put the death figures at 120, 150 or even 200. The government reports placed the death figures at 126. Police inspector Bachan Singh had put the number at 156. The report by Nankana Sahib Committee published in Shaheedi Jeewan however, placed the deaths at 86 and also listed the strength of the Shaheedi Jatha at 200 ^[7]. It seems that, besides Shaheedi Jatha Singhs, many non-participant devotees and others staying within Gurdwara also fell victims to Mahant's barbarism.

In this tragedy a total of 86 Sikhs achieved martyrdom which included the Jat, Kamboj, Khatri, Kumhar and Majhabi Sikhs. But the top score was achieved by the Kamboj community ^[8] According to Giani Partap Singh, out of a total figure of 86 Sikh Shaheeds of Nankana saka, the Kamboj community alone shared 31 ^{[9] [10] [11] [12]}.

Mahatama Gandhi in Nankana Sahib

Mahatama Gandhi visited Nankana Sahib on March 3, 1921. Addressing the gathering, Mahatama said: "I have come to share your anguish and grief. It is interesting indeed to note that the Sikhs in this drama remained peaceful and non-violent from the start to the end. This (role of the Sikhs) has greatly added to the glory and prestige of India " ^[13]..... "All indications point to the fact that the cruel and barbaric action is the second edition of Jallianwala Bagh massacre; rather more evil and more invidious than even Jallianwala" ^[14]. The Mahatama further spoke: "the action of these dimensions could not be perpetrated by Mahant alone. The government officers are also involved in this heinous crime. Where had the authorities gone when the Mahant was making preparations for murderous plans?"

Legacy

The supreme sacrifices made by these Sikhs Shaheeds have been acknowledged by the grateful nation. From that day onwards, the Sikh nation remembers these brave Sikhs in their daily ardas (prayer). Every year on 21 February at this Shaheedi Asthan, Guru Granth Sahib's Swaroop with Bullet marks is brought to Deewan (assembly) from 2pm to 4pm for darshan of the Sikh Sangat.

Bhai Taru Singh ji

Bhai Taru Singh (born c. 1720^[1] , died 1745) was a Sikh martyr.

Contents [hide] 1 Biography 2 Legacy 3 See also 4 References 5 External links

Biography

Born in Punjab during the reign of the Mughal Empire, Bhai Taru Singh was raised as a Sikh by his widowed mother. During this time, Sikh revolutionaries were plotting the overthrow of the Khan and had taken refuge in the jungle. Bhai Taru Singh and his sister gave food and other aid to the rebels. An informant reported them to Zakaria Khan, the governor of Punjab, and the two were arrested for treason. Though his sister's freedom was bought by the villagers, Bhai Taru Singh refused to seek a pardon.^[2]

After a period of imprisonment and torture, Singh was brought before the Khan and given the choice of converting to Islam or being executed. As a symbol of his conversion, Singh would have to cut off his Kesh and present it as an offering to the Khan. Upon his refusal, and in a public display, Bhai Taru Singh's scalp was cut away with razors to prevent his hair from ever growing back^{[citation needed]}.

The exact method of his execution is somewhat ambiguous. Sikhs believe that once Singh had been returned to prison to await a slow death, Zakaria Khan was stricken with unbearable pain and the inability to urinate^{[citation needed]}. As a last resort, he sent an apology to the Khalsa Panth for his persecution of the Sikhs and begged for their forgiveness. It was suggested that if Zakaria Khan had his own scalp hit with Bhai Taru Singh's shoes, his condition might be lifted. Although the shoe cured the Khan's condition, he died 22 days later. Upon hearing that he had miraculously outlived the Khan, Bhai Taru Singh died as well.^[1]

^[3]. A more elaborate version of this narrative includes attempts by the Khan's barber and cobbler to forcibly cut off first Singh's hair and, failing that, his scalp. God prevented them from touching him with their tools, and finally a carpenter was brought in to cut off his head with an adze.^[4] In what may be a variation of this story, others suggest that the top of the skull was removed along with the hair and scalp.^[2][5] Legacy

Today Bhai Taru Singh is viewed by Sikhs as a martyr and a symbol of the importance of Kesh and of steadfast faith. A gurdwara in the Naulakha Bazaar in Lahore marks the place where his scalp and hair was removed.^[3]

Bhai Mati Das Ji

Bhai Mati Das

In November 1675, Bhai Mati Das was sawn into two, from head downwards.

Bhai Mati Das (d. 24 November 1675) (Punjabi: ਭਾਈ ਮਤੀ ਦਾਸ) is one of the great martyrs in Sikh history. He along with his younger brother Bhai Sati Das and Bhai Dyal Das, all disciples of the ninth Sikh Guru, Guru Teg Bahadur, were executed along with him at the Kotwali (police-station) near the Sunehri Masjid in the Chandni Chowk area of Old Delhi, under the express orders of emperor Aurangzeb.

Contents 1 Early life 2 Devotion to the Gurus 3 Guru Tegh Bahadur 4 Martyrdom 5 Sati Das and Dyal Das 6 Guru Teg Bahadur's Martyrdom 7 Bhai Mati Das' legacy 8 Dialogue 9 See also 10 External Links 10.1 Video 11 References

Early life

Born to a Brahmin^[1][1] family of the Chhibber clan, Bhai Mati Das belonged to the village of Karyala, a stronghold of the Chhibbers, in the Jhelum District in Punjab (Pakistan), about ten kilometres from Chakwal on the road to the Katas Raj Temple Complex. The village stands on the top of the Surla hills. This part of the country is known as Dhani meaning rich. A few kilometres away are the Salt Mines and coal mines of Dandot. The Katas lake is beautiful.

His grandfather, Bhai Paraga, had embraced the Sikh faith in the time of Guru Hargobind and had taken part in battles with the Mughal forces. His uncle Dargah Mall served Guru Har Rai and Guru Har Krishan as Diwan or manager of the household. Bhai Mati Das and his brother, Bhai Sati Das, assisted Dargah Mall in his work during Guru Tegh Bahadur's time. The former was himself appointed Diwan along with Dargah Mall who was by then considerably advanced in years.

Diwan Mati Das accompanied Guru Tegh Bahadur during his travels in the eastern parts in 1665-70. He was one of the companions of the Guru who were detained at Dhamtan in 1665 and then released from Delhi at the intervention of Kanvar Ram Singh, of Amber. In 1675, when the Guru set out from Anandpur for Delhi, Bhai Mati Das bravely faced certain death as he volunteered to accompany Guru Tegh Bahadur to Aurangzeb's Court to confront the Emperor over his threat of forcing the Pandits of Kashmir to convert to Islam or be killed. The Guru and his steadfast companions were arrested under imperial orders, and taken in chains to Delhi. Upon his refusal to forswear his faith, he was tortured to death. He was, on 24 November 1675, sawn in half, from his head - downwards.

Devotion to the Gurus

Sacrifice of Bhai Mati Das for the Sikh faith, being brutually killed by the Mughals, this image is from a Sikh History museum being run single handedly by one person in a small tin shed on way from Mohali to Sirhind in Punjab, India

Mati Das was the son of Hira Nand, a disciple of Guru Har Gobind, under whom he had fought in many battles. He survived the Guru, and a little before his death he had entrusted his two sons, Mati Das and Sati Das to the care of Guru Har Rai, who had assured the dying man of his full attention and help. Both the lads remained attached to the Guru's family at Kiratpur. When Guru Har Krishan was summoned to Delhi by Aurangzeb, both the brothers, Mati Das and Sati Das, were present in his entourage along with Dyal Das and Gurditta, a descendant of Bhai Budha (different from Baba Gurditta, the son of Guru Hargobind, brother of Guru Teg Bahadur and father of Guru Har Rai).

Guru Tegh Bahadur

After Guru Har Krishan's death at Delhi, when Guru Tegh Bahadur was 'found' among the many pretenders to the Sikh Guruship who had set up camp in the city where Guru Har Krishan had said the next Guru was to be found, these two brothers were included in the deputation of five men containing Dyal Das and Gurditta to sent to Bakala to confirm the nomination of Teg Bahadur as the ninth Guru at the village of Bakala where the new Guru had been residing. The Guru was pleased to offer the two important portfolios of finance and home departments to Mati Das and Sati Das respectively. Both knew the Persian language well, and were quite familiar with the working of the Guru's durbar. The departmnent of household affairs was entrusted to Dyal Das.

After Guru Tegh Bahadur was refused entry to the Harmandar Sahib at Amritsar and had founded a new city in at the base of the Sivalik Hills that later grew into Anandpur Sahib, the two brothers accompanied Guru Teg Bahadur during his journey to Assam. Guru Tegh Bahadur bought a hillock near the village of Makhowal five miles north of Kiratpur and established a new town. Mati Das and Sati Das were present at the foundation of the new city. (Which was later expanded and renamed Anandpur (the abode of bliss) by his son Guru Gobind Rai). The Guru's council of administration then consisted of Mati Das, Sati Das, Dyal Das and Gurditta. When the Guru was arrested and taken to Delhi, these four persons were with the Guru.

Martyrdom

"There was sadness on Earth but joy in Heaven"
Guru Gobind Singh

Main article: Martyrdom of Guru Tegh Bahadar

At Delhi, the Guru and his four companions were summoned into the council chamber of the Lal Kila (the Red Fort}. The Guru was asked numerous questions on religion, Hinduism, Sikhism and Islam. It was suggested to the Guru that he should embrace Islam. On the Guru's emphatic refusal to abjure his faith, he was asked why he was called Teg Bahadur (Brave Swordsman). Bhai Mati Das immediately replied that the Guru, then named Tyag Mal, had won the title by inflicting a heavy blow on the imperial forces at the young age of fourteen. He was reprimanded for his breach of etiquette and outspokenness. As Mati Das was a Brahmin, the Guru was asked why he had courted the company of such men when he did not believe in caste, and why he was defending the Brahmins of Kashmir. The Guru replied that when a person became a Sikh, he lost his caste. As for the Kashmiri Pandits, it was his duty to raise his voice against cruelty and injustice. The Guru and his companions were ordered to be imprisoned and tortured until they agreed to embrace Islam.

After a few days, Guru Teg Bahadur and three of his companions were produced before the Qazi of the city. Gurditta had managed to escape. He remained in hiding in the city, and in spite of all the efforts of the Government, he could not be traced. The Qazi turned to Mati Das first and asked him to embrace Islam. He refused to do so. He was condemned to an instantaneous death.

The executioners were called and the Guru and all the three of his companions were made to sit at the place of the execution. Bhai Mati Das approached the Guru with his palms pressed together , as he asked for his blessings, saying that he was happy to be the first to achieve martyrdom.

The Guru blessed him telling that they must resign themselves cheerfully to the will of the Lord. He praised him for his lifelong single-minded devotion to him and his cause. With tears in his eyes, he bade him farewell saying his sacrifice would occupy an abiding place in history. Mati Das touched the Guru's feet, embraced his friend and brother, and came to his place.

Mati Das while standing erect was tied between two posts. He was asked if he had any parting words, to which Mati Das answered, "I request only that my head be turned toward my Guru as I am executed." Two executioners placed a double-handed saw on his head. Mati Das serenely uttered "Ek Onkar" and started reciting the Japji Sahib, the great morning prayer of the Sikhs. He was sawn in half from head to loins. It is said that even as the body was being sawn into two, the Japji continued to reverberate from each part until it was all over.

Sati Das and Dyal Das

Sati Das condemned these brutalities and spoke harshly to the people in-charge. His protests were ignored and he too was tortured. He was eventually wrapped in cotton and burnt alive. The Guru witnessed all this savagery with divine calm.

Dyal Das also spoke tersely to the Emperor and his courtiers for this infernal and barbaric acts. The government leaders refused to listen to him too. They tortured him and eventually, he was tied up like a bundle and thrown into a huge cauldron and boiled alive. He was roasted alive into a block of charcoal. The Guru was deliberately forced to witness these barbaric acts to torture on the 3 Sikhs.

Guru Teg Bahadur's Martyrdom

Mati Das, Dyal Das and Sati Das were tortured and executed on three consecutive days.

Guru Teg Bahadur was beheaded by an executioner called Jalal-ud-din Jallad, who belonged to the town of Samana in present-day Haryana. The spot of the execution was under a banyan tree (the trunk of the tree and the nearby well, where he bathed are still preserved), now opposite the Sunheri Masjid near the Kotwali in Chandni Chowk where he was lodged as a prisoner, on November 11, 1675.

His head was carried away by Bhai Jaita, a disciple of the Guru, to Chak Nanaki (later renamed Anandpur Sahib) where the nine-year old Guru Gobind Rai cremated it. The gurdwara now at this spot is called Gurdwara Sis Ganj Sahib as is anotherGurdwara in Delhi. His body, which was to be quartered, was stolen under the cover of darkness of a sudden sand storm. The bold daring of Lakhi Shah Vanjara, another disciple, abled him to carry it away hidden in his cart under a load of hay. He then sacrificed his meager home to cremate his Guru's remains, by setting it afire. At this spot, the Gurdwara Rakab Ganj Sahib stands today. Later on, the Gurdwara Sis Ganj Sahib, was built at Chandni Chowk at the site of the Guru’s martyrdom.

Bhai Mati Das' legacy

In recognition of the devotion and supreme sacrifice made by Mati Das, Guru Teg Bahadur bestowed the title of Bhai on him. In course of time, all Chhibbers belonging to the village of Karyala adopted this title.

Bhai Mati Das occupies a premier position in the pantheon of Sikh martyrs.

Dialogue

One of these great men was called Bhai Mati Daas Ji. The Qazi, the Muslim priest, asked Bhai Mati Daas: “Accept Islam and you will receive all the happiness’ and comforts of the world. We will give riches, as many wives as you wish and make you a courtier of the Mughal royal court.”

Bhai Mati Daas replied: “And if I don’t accept Islam then what will I face?”

“Then you will be faced with death! You will be sawn alive”, said the Qazi.

Bhai Mati Daas said to the Qazi: “O Qazi I have tasted all of the world’s happiness’ and comforts. My family are well off, I have a wife, children and parents. I am healthy and experienced all the world has to offer me…” “…However I have not tasted the teeth of your beloved saw! I would rather taste the teeth of the executioner’s saw than have all the comforts of the world.”

The Mughal Emperor Aurangzeb ordered the executioners to give a taste of the saw’s teeth. The executioners placed the saw on top of Bhai Mati Daas’ head and sawed downwards up to the length of four fingers.

Blood was pouring from the head. The hair was shining with bright red. The face was smothered with the colour of blood.

“You have tasted the teeth of the saw. Now tell me if you wish to accept Islam and have all the comforts and riches of the world or face death”, asks the Qazi.

Bhai Mati Das replies, “I would rather face death and take on the teeth of the saw than be engulfed in the pain and misery which the comforts of the world bring.” ‘Sir jaave ta jaave, par meri Sikhi sidq na jaave… if I have to die, so be it, but may my Sikh faith never go.” [Sikh proverb]

The Qazi, executioners and the rest of the crowds were shocked at Bhai Mati Daas’ decision.

The executioners ask, “What is your last request?”

Bhai Sahib says, “I don’t have one but two requests! Firstly may my body be facing Guru Tegh Bahadar Ji, I never wish to turn my back to me Beloved Guru. Secondly I request you to execute me slowly. I wish to recite ‘Jap Ji Sahib’. So do not saw my tongue off until I utter: ‘jinni naam dhiaayiaa, gaye masakhat ghaal; naanak te mukh ujley kehtee chhutee naal.’’ ‘Where the Holy people constantly vibrate on the Kirtan of the Praises of the Lord of the Universe, O Nanak - the Righteous Judge (Recorder of Karma) says, ""Do not approach that place, O Messenger of Death, or else neither you nor I shall escape [from God]!""’ [Ang. 256]

The executioners were moved by this. “People usually ask us to hurry up the execution, so that they feel as little pain possible. We have never been requested to kill somebody slowly.”

The saw was put on Bhai Mati Daas’ head. “Ek Oangkaar, Sat-naam, Karta Purkh, Nir-bhau, Nir-vair, Akaal Moorat, Ajooni, Sai-bhan, Gur-prasaad…” Bhai Mati Daas shows no sign of distress and continues to recite Jap Ji Sahib. Eventually the body split into two pieces.

Bhai Mati Daas never gave up Sikhi or the support of Gurbani when challenged with death. Bhai Mati Daas didn’t merely utter Gurbani but, he lived Gurbani and put Guru Ji’s Divine words into action.

Now we are not shadowed with the choice choosing between torturous deaths, conversion or keeping our Sikh faith.