ਮੈ ਪੁਛਿਆ ਕਿਸੇ ਚਕੋਰੀ ਨੂੰ ਚੰਨ ਕਈ ਕਈ ਦਿਨ ਤਕ ਚੜਦਾ ਨਾ


ਉਹਦੀ ਹੋਰ ਕਿਸੇ ਥਾਂ ਯਾਰੀ ਆ ਤਾਹਿਉਂ ਤੇਰੇ ਸ਼ਹਿਰ ਚ ਵੜਦਾ ਨਾ


ਅੱਗੋਂ ਹਸਕੇ ਕਿਹਾ ਚਕੋਰੀ ਨੇ ,,ਸ਼ੱਕ ਕਰ ਕੇ ਵੀ ਤੇ ਕੀ ਲੈਣਾ ..


ਜਿੰਨਾ ਚਿਰ ਦਰਸ਼ਨ ਦੇ ਦੇਵੇ ਅਸੀਂ ਉਨੇ ਵਿਚ ਹੀ ਜੀ ਲੈਣਾ

ਉਹ ਕਹਿੰਦੀ ਤੂੰ ਮੈਨੂੰ ਏਨਾ ਪਿਆਰ ਕਿਉ ਕਰਦਾ...?
ਮੈ ਕਿਹਾ ਇੱਕ ਰਿਝ ਹੈ ਤੈਨੂੰ ਪਾਉਣ ਦੀ....

ਉਹ ਕਹਿੰਦੀ ਹਰ ਵੇਲੇ ਉਦਾਸ ਕਿਉ ਰਹਿੰਦਾ...?
ਮੈ ਕਿਹਾ ਉਡਿਕ ਹੈ ਤੇਰੀ ਖ਼ੁਸੀ ਪਾਉਣ ਦੀ....

ਉਹ ਕਹਿੰਦੀ ਹਰ ਵੇਲੇ ਸੋਚਦਾ ਕਿਉ ਰਹਿੰਦਾ...?
ਮੈ ਕਿਹਾ ਮੈਨੂੰ ਆਦਤ ਹੋ ਗਈ ਤੈਨੂੰ ਸੋਚਾ ਵਿੱਚ ਆਪਣਾ ਬਣਾਉਣ ਦੀ....

ਉਹ ਕਹਿੰਦੀ ਕਦੇ ਚੰਨ ਵੀ ਚਕੋਰ ਦਾ ਹੋਇਆ...?
ਮੈ ਕਿਹਾ ਇੱਕ ਰਿਝ ਹੈ ਇਸ ਆਸ ਵਿੱਚ ਜਿੰਦਗੀ ਬਿਤਾਉਣ ਦੀ....

ਉਹ ਕਹਿੰਦੀ ਜੇ ਮੈ ਨਾਂ ਮਿਲੀ ਤਾਂ ਕਿ ਕਰੇਗਾ...?
ਮੈ ਕਿਹਾ ਕੋਸਿਸ ਕਰਾਂਗੇ ਜਿੰਦਗੀ ਮਿਟਾਉਣ ਦੀ....

ਉਹ ਕਹਿੰਦੀ ਇੰਝ ਕਰਕੇ ਕਿ ਮਿਲੇਗਾ ਤੈਨੂੰ...?
ਮੈ ਕਿਹਾ ਇੱਕ ਆਸ ਜਗਾਵਾਂਗੇ ਤੈਨੂੰ ਅਗਲੇ ਜਨਮ ਚ ਪਾਉਣ ਦੀ....

militant warrior-Dialpuri jatha-remix-yodean di kurbani

X_X

PUNN, a concept in the Indian tradition carrying simultaneously ethical, spiritual and philosophical connotations. As an ethical concept it implies voluntary obedience to the moral rules of conduct which have the sanction of a system of reward and punishment. As spiritual attitude, it is the inclination of the self towards a virtuous and ascetic living. As a metaphysical concept, it implies purity, holiness and goodness.
Conceived as a value, punn is the subtle result of righteous actions which influence not only the doer`s present life, but also his eschato logical state. The word punn (Prakrit punna, Pali punna, Sanskrit punyd) is derived from the root pu, meaning `to purify` or `to make clear.` Punn is that action which purifies the self (dtman) or the stream of life. The consequence of a pure action is pleasant and purifying not only for the doer but also for others.

Any action which brings about desirable results, such as peace, prosperity, and happiness, that which is good in the beginning, good in the middle and good in the end is indeed punn. In the sacred literature and lexicons of India we find this word used as a synonym of guna, subha, kusala, sukrta, dharma, pdvana and sreyas. Translated into English these words mean `virtue`, `auspicious`, `good`, `noble deed`, `righteousness`, `pure` and `preferable`. The term punnwi perhaps best translate as right doing a meritorious action.The word punya occurs in the Rgueda, though not in its later religious sense.

The Atharvaveda mentions `pure worlds` (punydnsca lokdn) while the Satapatha Brdhmana refers to `religious works` (punyakarma) such as horse sacrifice performed by the Pariksitas. The Chdndogya Upanisad attributes birth in higher state as the human to good conduct (ramamydcharandh) and birth as a boar or a candala to bad conduct (kapuydcharandh). The Brhaddranyakopanisad states that a person becomes pious (punyd) by pious deeds (punyena karmana). The early Upanisads also mention austerity (tapas) as a virtue.

Study of the Vedas, sacrifice, almsgiving, and fasting are meritorious, but they are inferior to the knowledge of the Absolute (Brahman).It is in the early Buddhist sources that the doctrine of merit is set down for the first time as an essential element in religious culture. Here a clear distinction is made between virtues or good qualities and their merit. Thus it is stated in the Dtghanikdya that "merit (punya) grows by the cultivation of good qualities (kusaladharma).

"The "foundations of meritorious deeds" (punyakriydvastu) are discussed minutely in the Buddhist texts. The three virtuous practices that contribute to merit are liberality (ddna), good conduct (slid) and meditation (dhydna). Merit is often represented as the foundation and condition of birth in good states (sugati) and in heaven (svarga).Liberality, self denial, self restraint, truthful speech, austerity, continence, study of the doctrine, renunciation, friendliness, loving kindness, impartiality, serene joy, knowledge, right views, pure intention, forbearance and meditational achievements are some of the qualities contributing to merit.

The Buddha is honoured as the embodiment of the supreme perfection of all meritorious virtues. Those bereft of merit are compared to the wood in the cremation ground. Absence of greed, of delusion, and of hatred is auspicious (subha) and leads to good states (sugati) and happiness (sukha). Punya is often compared to nectar, the antidote to living in hell and death.

Human beings are purified not by birth or wealth, but by good deeds, knowledge, righteousness, and moral conduct.Sila or pure conduct is the basis of the entire religious life. The Emperor Asoka taught that one can obtain infinite merit (anantam punyam) by the gift of righteousness (dhammaddnd). The Jaina attitude towards merit (punyd) deserves special notice.

Human beings have three dispositions (bhdvd): good (subha), bad {asubhd) and pure (suddhd). The first is the cause of religious merit (punya), the second ofs infulness (apunyd) and the third of liberation (nivrtti). The sage (yogin), leaving both good and bad, establishes himself in the pure disposition. In theJaina theory karma, whether meritorious or unmeritorious, results in bondage.

For those who desire ultimate release (moksa), even punya is an obstacle; a shackle, whether of iron or of gold, is a shackle which binds.The argument is that the doer will have to remain in transmigration {sansdra) in order to enjoy the fruition of his good works even if he be born in heavenly states. Unlike the religions of West Asian origin, the religions of Indian origin do not consider life in heaven as the highest goal. Moksa being too high an ideal for the commonality of people, birth in good states of existence (yoni), whether in the divine or the human world (lokd), is the generally cherished ideal.

Merit (punya) is the sure means of getting into these existences. Hence, compassion, renunciation, fasting, penance, sense control and alms giving are recommended to the laity. Some Jaina texts distinguish between two types of merit; one founded on the `right view` (samyagdrsti) and the other founded on the `false view` (mithyddrsti); the former leads to liberation.The Mahdbhdrata, the Smrtis and the Puranas describe in detail the means of producing merits and the rewards they lead to.

Going on pilgrimage to holy places (tzrthas), bathing in sacred rivers (sndna) and keeping various vows (watas) and fasts (upavdsas), are not the only ways of earning merit. Great emphasis is laid on the cultivation of moral qualities. According to these texts one obtains the full reward of pilgrimage and holy bath only when one is compassionate towards all beings and is pure and keeps one`s senses under control. Truthfulness, austerity, charity, celibacy, contentment, forbearance, sweet speech, and straigh (forwardness are the real tirthas that purify a being and beget merit.

The Bhagavadgita lays down that one should perform one`s assigned duty (svadharma) in order to obtain excellent rewards. Among other things, death in battle is declared to be meritorious and resulting in birth in the heaven. An enlightened sage, sthitaprajna, however, is described as being untouched by good (subha) and evil (asubhd) things. The belief that merits travel with the self wherever reborn is common to all the religions of Indian origin.

Spiritual merit is the only companion of a being in the next world (paraloka). Therefore, one should accumulate spiritual merits. It will be incorrect to assume, however, that merits are accumulated only for the enjoyment of rewards in a future life.Some people may earn merits by doing good works with a view to gaining a good reputation and glory in this very life.

Some people may perform meritorious deeds for destroying their sins, while a few might be inspired to pursue merits out of love and reverence for piety or with a view to growing in holiness. An important reason behind the accumulation of merits may be the desire to get and possess enormous supernatural powers. This is especially true of numerous figures of India`s legendary and mythical past. The name of such, as a king like Harischandra, a brdhmana seer like Visvamitra, or an ascetic sage like Kapilamuni, represent a whole series of beings, either mythical, semi historical or wholly imaginary, whose supernatural exploits occupy hundreds of pages of the Mahdbhdrata and the Puranas.

Like the practice of yoga, merits were stored for secular purposes also victory in war, immunity from disease or curse, control over the forces of nature, such as rain and storm, and so on. Certain faiths have paid little heed to this doctrine of merits. Among them may be counted the Bhaktimarga of India and the Sufism of Persia. Although faith and love are the dominant notes of the sects of Bhakti tradition of India, it will be wrong to say that they overlooked virtues like ethical excellence, compassion, and liberality.

In the teachings of Kabir and Tulsidasa, who are among the greatest name in the Bhakti tradition, the value of good works, of altruistic ethics, has never been lost sight of.How shall we define punn in Sikhism of which bhakti or devotion constitutes such an important factor? All those deeds of body, mind and speech which conduce to constant mindfulness of the Divine Reality are meritorious from the standpoint of Sikhism. The ideal person, in Sikh vocabulary, gurmukh, is the embodiment of moral and spiritual virtues. He lives, moves and has his being in the Time is Being.

In verse after verse in the Guru Granth Sahib he is eulogized for this moral excellence and blameless behaviour towards his fellow beings. The God inspired person (gurmukh) is not only a devotee or `a sharer in Divine Glory` (bhagat). As stated in the SiddhaGosti (stanzas 3542), the gurmukh is engaged in meditation, in dispensing charities and purifying himself with the holy bath.He is enlightened and endeavours, like Ramachandra, in the way of God fighting against evil forces.

He has the true discrimination and his transmigration is annulled. In devotion to the holy Lord, his egoism is consumed; by such devotion he is exalted. The Guru Granth Sahib refers to meritorious work as punn, sukrt, gun, bhaGkdr and ndmsimran (`merit`, `pious action`, `virtue`, `good deed`, and `the mindfulness of God`) in different contexts. The message of the Teachers of the Sikh tradition is that faith in and love of the one Divine Reality must go along with morally good works of the body, mind and speech.

"Without doing good no bhakti can be" (Japu, 21). The foremost work of merit (punn) is, of course, constant awareness of God. This is the root of all the other merits; without this other good works are of little avail.

A person gets little honour through pilgrimage, austerity, mercy and liberal gifts; it is the hearing, accepting and meditating (on the Divine Essence) which is the real bathing in the innermost sanctum. Holy bathing, austerities, compassion, charity are all approved if these bring even a grain of true merit. True merit lies in absorbing holy teaching, faith and devotion That will be the holy purifying bath of the Soul. And without devotion to God, No liberation can be (GG, 260).

The fact is that the gurmukh or God inspired person is described as `undeflled` (nirmalu), `pure` (suchd), `selfcontrolled` (sanjami), `selfinvestigator` (pdrakhu), `contented` (santokhi), possessed of the knowledge of sacred texts (sdstarsimiritived), one who has forsaken hatred (vair) and opposition (virodh), one who has eradicated all reckoning of complaint, hostility, and revenge (sagaK ganat mitdvai) against others, and as one who is rejoicing in the fervour of Divine Name (rdmndm rangi raid). The doctrine of grace has a place of special significance in Sikh thought. The compassionate attitude or favourable disposition of God (nadar, kirpd, prasdd, mihar) is essential even for doing meritorious works, or for avoiding evil: Through the Guru`s grace alone may one become pure and clean (GG, 158).

Virtuous conduct and even devotion to God is obtained through His favour: Whosoever He elects to his favour becomes exalted. Through the Guru`s grace God`s Name abides in his heart (GG, 159). One of the highest virtues, according to Guru Nanak, is to have complete control over one`s mana (mind) "one who has conquered his mind, has conquered the world" (GG, 6). The sum total of such scriptural affirmations is that it is through God`s favour or direction that one becomes virtuous, that merit is accumulated through Divine grace. However this does not mean that in Sikhism there is no room for the exercise of free will in the practice of virtuous life. It has, rather, been repeatedly emphasized in gurbdni that human life is the chance provided to man for acquiring that which is the sole aim of all creatures, that is, communion with the Creator.

This emphasis on Divine favour (nadar, prasdd), however, does not amount to predestinarianism and fatalism. In the Sikh Scripture the emphasis on ethical and moral teachings is very pronounced, making it clear beyond doubt that every individual is responsible for his actions, good or bad; and that he will get the reward accordingly: Deeds good and bad will be weighed in the presence of the Lawmaker; some will be judged to be close, others far apart. According to their actions will they be assigned their ranks (GG; 8). Divine grace is not bestowed upon unworthy persons; one has to be virtuous to deserve favour of the Lord, though grace is essential to acquire purity, or to accumulate punn. But it comes to the lot of those alone who seek it and make themselves worthy of it.

The crucial question is raised in the Scripture: "In the face of both sin and virtue as our witnesses, what prayer can avail us" (GG, 351)? Prayer bears fruit only when it is accompanied by good life. "Doing good deeds (sukrt) and remembering God one will not step out in the direction of hell" (GG, 461). It is the meekest and the humblest, those who rejoice in the dust of the feet of the sages (jandhuri), that obtain the Supreme state {paramgati). We read in the Guru Granth Sahib: "Salute, with joined palms, that brings great merit; prostrate before them, and you will thereby accumulate much merit" (GG, 13).

The Sikh list of merits includes virtues such as mindfulness of God, spririt of detachment (bairdgu), truthfulness, contentment, doing good deeds, restraint of the senses, righteous conduct, patience, faith, compassion,, humility, fear of sin, chastity, scriptural study, liberality, knowledge, understanding, and desire for ultimate release (mokhu), etc. But the greatest virtue is the destruction of haumai (selfcentredness or egoity). "A man may do millions of virtuous deeds, but if he feels proud of his meritorious acts, all his efforts go waste. He many practise numerous austerities, but if he falls a prey to conceit, he will continue in the circle of rebirth in a good or bad state" (GG, 278). Haumai (egoity), thus, annihilates all punn or merit, and according to Sikhism, one cannot be virtuous unless one discards one`s haumai.

References :

1. Jolly, J., "Ethics and Morality (Hindu)," in Encyclopaedia of Religion and Ethics, vol. V. New York, 1964
2. Sher Singh, The Phitosophhy of Sikhism. Lahore, 1944
3. Avtar Singh, Ethics of the Sikhs. Patiala, 1970
4. Nripinder Singh, The Sikh Moral Tradition. Delhi, 1990
5. Gunindar Kaur, The Guru Granth Sahib - Its Physics and Metaphysics. Delhi, 1981
6. Shan, Harnam Singh, Guru Nanak `s Moral Code. Delhi, n.d.
7. Thomas, George, Christian Ethics and Moral Philosophy. New York, 1958
8. Dhillori, Jaswinder Kaur, Guru Nanak d Ktmat-Mimansa. Amritsar, 1982
9. Padam, Piara Singh, Rahitndme. Patiala, 1974

SIKHS` RELATIONS WITH JATS OF BHARATPUR. Hindu Jats, who have ethnic affinity with the Sikh Jatts of the Punjab, had emerged, like the Sikhs, as a new political power in the region south of Delhi. Their first revolt in 1669 under their leader Gokul was ruthlessly suppressed by the Mughal audiority, but they soon found another leader in Raja Ram who continued the struggle till his death in July 1688. Churaman (d. 1721), his younger brother and successor to leadership, was an astute politician. He professed allegiance to Emperor Bahadur ShahI (1707-12) and received from him mansab of 1500 zat and 500 sowar. He joined the imperial campaign against the Sikhs at Sadhaura and Lohgarh in 1710

Suraj Mall, the adopted son of Churaman`s son, Badan Singh, was the real founder of the Jat state of Bharatpur. He was killed on 25 December 1763 in a battle near Delhi against Najib udDaulah, the Ruhila chief who had been appointed Mir Bakhshi and Regent at Delhi by Ahmad Shah Durrani after the battle of Panipat (1761). Suraj Mall`s son and successor Jawahar Singh (d. 1768), appealed to the Sikhs for help. The latter responded immediately. 40,000 of them under the overall command of Sardar Jassa Singh Ahluvalia crossed the Yamuna on 20 February and plundered the country around it.

Najib udDaulah rushed back to save his own territories and the immdediate pressure on the Jats was removed. Jawahar Singh now made preparations to avenge his father`s death. Besides his own army, he hired 25,000 Maratha cavalry and decided to engage some Sikhs also, and fixed an interview with the Sikh sardars encamped at Barari Ghat on the east bank of the Yamuna, 20 km north of Delhi. He forded the Yamuna on an elephant and was led on foot into an assembly of about 10,0 Sikh sardars. The meeting began with ardas, the supplicatory Sikh prayer, in which they pleaded, "Jawahar Singh, son of Suraj Mall and a devotee of Guru Nanak, has sought refuge with Khalsa jio desiring redress for his father`s blood. So help us God!" Jawahar Singh enlisted 15,000 Sikhs.

The fighting went on for 20 days. Najib was defeated and forced to retire into the Red Fort on 9 January 1765. Within a month the Ruhilas of Najib udDaulah suffered another defeat at the hands of the Sikhs in the Nakhas or horse market and in Sabzi Mandi. Just at this time news arrived of a fresh invasion of the Punjab by Ahmad Shah Durrani, the Sikhs hastening back to protect their own homeland. Jawahar Singh`s Maratha allies later went over to aid his western neighbour, Raja Madho Singh of Jaipur, taking sides also with his stepbrother, Nahar Singh, who was in independent possession of Dholpur.

Jawahar Singh engaged 25,000 Sikhs under the command ofJassa Singh Ahluvalia to help him in his campaign against Jaipur, but the Rajput ruler made his peace with him. He then took into his pay a fresh force of 7,000 Sikhs and attacked Nahar Singh, who called in the Marathas to his help. The Sikhs defeated the Marathas in a fierce battle fought on 1314 March 1766. Nahar Singh took refuge with Madho Singh of Jaipur. Jawahar Singh seized Dholpur and the Sikhs captured several hundred horses of the defeated Marathas. Madho Singh of Jaipur attacked Bharatpur in December 1767. Jawahar Singh again engaged 10,000 Sikhs to fight for him, but was defeated on 29 February 1768 with a heavy loss of life.

He enrolled another 10,000 Sikhs making a total of 20,000 at 7,00,000 rupees per mensem. As he again advanced to meet Madho Singh, the latter retired without giving a fight. Jawahar Singh was assassinated in June 1768. His younger brother, Ratan Singh, was also murdered in April 1769. His two brothers, Naval Singh and Ranjit Singh, contested the succession. The former occupied Bharatpur while the latter invited the Sikhs for help. The Sikhs arrived near `Aligarh on 26 January 1770. Naval Singh proceeded to check their advance, but fled in panic without firing a shot.

The Sikhs chased him as far as Chunar where Walter Reinhard (1720-78), a European adventurer commonly known as Samru, tried to bring about peace. A fortnight`s negotiations commencing on 8 February 1770 ended in smoke and the Sikhs marched back plundering Jat villages on the way. Naval Singh, regrouping his troops, followed them. The Sikhs suddenly turned back on 24 February 1770 and surrounded the Jat advance guard under Rene Madec (1736-84), another European adventurer, and Gopal Rao Maratha. In the battle that followed, almost the entire Maratha cavalry was cut to pieces and Gopal Rao was wounded. Three of Rene Madec`s six companies were completely wiped out. On the approach of the main body of the Jats, the Sikhs withdrew.

References :

1. Bhangu, Ratan Singh, Prachin Panth Prakash. Am ri tsar, 1914
2. Gian Singh, Giani, Twarikh Guru Khalsa [Reprint]. Patiala, 1970
3. Ganda Singh, Sardar Jassa Singh Ahluvalia. Patiala, 1969
4. Gupta, Hari Ram, History of the Sikhs. Delhi, 1978-82

Biographies - Sikh Warriors  


Sikh history has been enriched by enormous martyrdoms of Sikh fighters and Sikh Saints. Sikh gurus themselves lead the Sikhs with glorious examples of martyrdom. First Guru to be martyred by Mughals was Guru Arjan Dev ji, the fifth Guru. Guru Arjan Dev ji who had compiled Guru Granth Sahib (called it Adi Granth then) by collecting hymns of all the Sikh Gurus before him. It is probably only in Sikhism that its founders and its teachers were not only great fighers and saints but also great writers and poets. Hymns written by Guru Nanak dev ji, Guru Angad Dev ji, Guru Ramdas ji, Guru Arjan Dev ji, Guru Tegh Bahadur ji, Guru Gobind Singh ji easily surpass the criteria of current noble prize for literature, then their examples of supreme sacrifices after achieving so much fame, etc is incredible. But then only Gurus are perfect, we Sikhs (sikh means disciple) surpass either in literature, or as fighters, sportsmen, or as martyrs, but not always in everything as with Gurus. As you know in this section you are only reading about "Great Sikh Warriors", about Sikhs who fought to survive for their freedom of religion. There are many Sikhs who have achieved much in other fields but that was only possible once Great Sikh Warriors stopped the religious persecution. Just imagine what Punjab would you have been living in today if not for Great Sikh Warriors?.

Baba Dip Singh ji Shaheed martyrdom in 1757 at Amritsar was not the last one, in fact it inspired thousands more. In 1757, Baba Dip Singh ji took a vow to celebrate festival of Diwali at Amritsar which was in control of Afghani Durrani (abdali) forces and started his march along with about 500 or so disciples and fulfilled his vow by breathing last at Parikarma periphery of Golden Temple. His martyrdom inspired countless others, one of them was Bhai Gurbax Singh.

Gurbaksh Singh (1688-1764), also known as Gurbaksh Singh Nihang or Shahid, hailed from the village of Lil, in Amritsar District. According to an old manuscript which was preserved in the Sikh reference library, Amritsar, until it perished in the Government of India's Army action in 1984, and which is quoted by Singh Sahib Giani Kirpal Singh, he was born on Baisakh Vadi 5, 1745 Bk i.e. 10th April 1688 (father Dasaundha Singh, Mother Mai Lachchami). In 1698, the family shifted to Anandpur where Gurbakshash Singh took pahul of the Khalsa on the historic Baisakhi day of 1699. He completed his religious education under Bhai Mani Singh. He later joined the Shahid Misl under Baba Dip singh and after the latter's martyrdom in 1757 at Amritsar, organized his own Jatha or fighting band. In battles against Durranis (Afghanis) and Mughals his dera usually formed the vanguard carrying the banner, and won renown of its acts of gallantry.

In November 1764, Ahmad Shah Abdali at the head of 30,000 afghanis invaded India for 7th time, Bhai Gurbaksh Singh happened to be stationed at holy Shrine at Amritsar. The Durrani (abdali) advanced up to the town virtually unopposed and entered the partially reconstructed Harimandir, which he had demolished two years earlier. Bhai Gurbaksh Singh who had already evacuated from the precints women, children, and the aged, had with him only thirty men. According to Ratan Singh Bhangu, prachin Panth Prakash "Bhai Gurbaksh Singh with garlands around his neck and sword on his shoulder, dressed himself as a bridegroom, his men forming the marriage party, waiting eagerly to court the bride-death." As soon as they saw the Afghan king and his hordes, they swooped down upon them.

This was an unequal fight - thirty pitted against thirty thousand. All thirty Sikhs were killed before Gurbaksh Singh, though throughout in the forefront, also fell. Giving an eyewitness account of the action, Qazi Nur Muhammad, the chronicler who was in the train of the invader, writes in his jangnamah when the king and his army reached the chakk(Amritsar), they did not see any infidel kafir there. But a few men stayed in a fortress were bent upon spilling their blood and they sacrificed themselves for their Guru They were only thirty in number. They did not have the least fear of death. They engaged the Ghazis (i.e. in Islamic terminology, a Ghazi is a muslim person who had killed an Infidel or a kafir) and spilled their blood in the process. Thus all of them were slaughtered and consigned to the seventh [hell].

This happened on 1 December 1764. Bhai Gurbaksh singh was cremated behind Takht Akal bunga, later a tomb was built on the site which is now known as Shahid Ganj.


Article taken from these books.
encyclopedia of Sikhism edited by Harbans Singh ji.

 

ਰੁਬਾਈ ੨

rubaaee 2

रुबाई २

Rubaaee Two

1 ਭਾਈ ਨੰਦ ਲਾਲ : ਰੁਬਾਈ 2 ਪੰ. 1


ਹਰ ਉੁਹ ਅੱਖ ਜਸਿਨੇ ਰੱਬ ਨੂੰ ਨਾ ਪਛਾਣਿਆ, ਮਾਨੋ ਅੰਨ੍ਹ੍ਹ੍ਹੀ ਹੈ,

har uuh akh jasinay rab noon naa pachhaaniaa, maano annhhhee hai,

हर उुह अॱख जसिने रॱब नूं ना पछाणिआ, मानो अंन्ह्ह्ही है,

The eye, which recognises not the Almighty, is unenlightened,

2 ਭਾਈ ਨੰਦ ਲਾਲ : ਰੁਬਾਈ 2 ਪੰ. 2


 

ਉੁਸ ਨੇ ਇਸ ਕੀਮਤੀ ਆਯੂ ਨੂੰ ਅਣਗਹਿਲੀ ਵਿਚ ਹੀ ਗਵਾ ਦਿੱਤਾ ॥

uus nay is keematee aayoo noon anagahilee vich hee gavaa ditaa ॥

उुस ने इस कीमती आयू नूं अणगहिली विच ही गवा दिॱता ॥

And expends this precious life just in oblivion.

3 ਭਾਈ ਨੰਦ ਲਾਲ : ਰੁਬਾਈ 2 ਪੰ. 3



ਉੁਹ ਰ ਦਾ ਹੋਇਆ ਆਇਆ ਅਤੇ ਸਧਰਾਂ ਨਾਲ ਲਈ ਮਰ ਗਿਆ,

uuh r daa hoiaa aaiaa atay sadharaan naal laee mar giaa,

उुह र दा होइआ आइआ अते सधरां नाल लई मर गिआ,

Weeping, he emanates, and departs with obscured aspirations.

4 ਭਾਈ ਨੰਦ ਲਾਲ : ਰੁਬਾਈ 2 ਪੰ. 4


 

ਅਫ਼ਸੋਸ, ਕਿ ਉੁਸ ਨੇ ਇਸ ਆਉੁਣ ਜਾਣ ਵਿਚ ਆਪਣਾ ਕੁਝ ਨਾ ਸਵਾਰਿਆ ॥ (੨)

aphaasosa, ki uus nay is aauun jaan vich aapanaa kujh naa savaariaa ॥ (2)

अफ़सोस, कि उुस ने इस आउुण जाण विच आपणा कुझ ना सवारिआ ॥ (२)

Alas, he, in his coming and going, accomplishes naught.(2)

5 ਭਾਈ ਨੰਦ ਲਾਲ : ਰੁਬਾਈ 2 ਪੰ. 5

Sikh Warrior


Chaudhary Sahib Rai, a Jat of Gill sub-caste, was the resident of Surdev which was situated at a distance of 5 kos (15 kms) from Kot Isa Khan towards its south. His two sons, Dasaundha (Saundha) Singh and Sangat Singh, who lived on cultivation of land, took baptism of the double-edged sword and joined the Dal Khalsa. A little later, they founded a village, named Singhanwala, near Zira (in the present district of Faridkot), and took up their residence thereat

In 1734, Dasaundha Singh was one of the leaders of the Taruna Dal. Since he was a strong and sturdy man, he was generally entrusted with the duty of carrying the flag in front of the Dal Khalsa when moving from one place to another. He was very much respected by the Sikh jathas. Dasaundha Singh, being the flag-bearer of the Dal Khalsa, or the Khalsa army, was given the name of Nishanwalia. Nishan means a standard or a banner and Nishanwalia means standard or flag bearer. The national flag of the Sikhs was of saffron colour. Dasaundha Singh was baptised by Diwan Darbara Singh. He wielded his sword like Rustam. He participated in the battle of Sirhind in January 1764. He took possession of the ilaqas of Singhanwala, Sanehwal, Sarai Lashkari Khan, Doraha, Amloh, Zira, Liddhar,

Shahabad and Ambala and made the last named place his headquarters. Dasaundha Singh died in 1767, of a gun-shot in the battle of the Brars at Droli which is situated at a distance of 5 kos(10 kms) from Singhanwala, in its west.

Sangat Singh Nishaanwalia


Dasaundha Singh was succeeded by his brother, Sangat Singh. He was still more chivalrous and brave as compared to his brother. Accompanied by his men, he attacked Sirhind for the second time. He built a brick wall around the town of Ambala, his capital, to provide it protection against robbers. This town did not have sufficient water of good quality. Sangat Singh chose to leave Ambala for want of drinkable water and also the climate of this place did not suit him. He, therefore, shifted to Singhanwala. He handed over the possession of Ambala to his brother-in-law (wife's brother), Dhian Singh, who appointed Gurbakhsh Singh and Lal Singh as the thanedars of Ambala and the adjoining possessions. Dhian Singh went to Singhanwala. Sangat Singh died soon after and Dhian Singh paid no attention to Ambala and the other possessions there. When he returned to Ambala he found Gurbakhsh Singh and Lal Singh to have become independent there. Jai Singh, resident of Kairon, and Kaur Singh of Dhand Kasel of the pargana of Tarn Taran, were Gurbakhsh Singh's close associates. They had taken pahul at the hands of Diwan Darbara Singh. The number of troops under Sangat Singh was 12,000.

Sangat Singh did not live a long life. He died in 1774, due to a natural death, while on a march in the hills, aftcr ruling his territories for a few years.


Excerpts Taken From
"A History of Sikh Misals
-Bhagat Singh

JATT:- No if no but sirf jaat
Jain:- na cycle na chain sirf jain
Bihari-na susti na hoshiyari sirf bihari.
Hindu:-na point na bindu sirf hindu
Punjabi:-na masala na gheo punjabi saryean da peo

 :happy: