The alarming rise in religious conversions in Punjab is not just a demographic shift, it is a direct assault on the eternal values of the Guru Parampara. The teachings of Guru Nanak Dev Ji to Guru Gobind Singh Ji were rooted in Dharma, self-respect, and service to Rashtra. The supreme sacrifices of the Chaar Sahibzaade and the fearless approach by Baba Banda Singh Bahadur stand as unshakable reminders of Punjab’s spiritual and martial legacy. Today’s Punjab must reclaim that legacy, not just in memory, but in spirit.
After the death of Aurangzeb, there was a conflict for succession to the Mughal throne. The younger brother of Bahadur Shah, Mohammed Azam, announced his accession. Mohammed Kam Baksh also rebelled, and Bahadur Shah, worried about his fate, consulted his trusted associate and devotee of the Guru-Ghar, Bhai Nand Lal Ji, who advised him to seek guidance from Guru Gobind Singh Ji in the battle against his brothers.
Gyani Gyan Singh writes in ‘Panth Prakash’ that Munshi Nand Lal Ji told Bahadur Shah, that with the valour of the tenth Guru, you will surely succeed. (Book – Punjab: The Saga of Triumphs, Page -62)
After the consultation, Bahadur Shah sent Nand Lal along with presents to Guru Ji and solicited support of Guru Gobind Singh Ji in the battle for the throne.
As there is an old saying, “Enemy of the enemy is a friend.” By keeping this thought in mind, Guru Ji decided to extend his support to Bahadur Shah, but on the condition that he gave them the whereabouts of Wazir Khan and his accomplices.
Bahadur Shah accepted all the conditions put forward by Guru Ji. Then Guru Ji sent 200–300 cavalry soldiers to Bahadur Shah under the command of a Khalsa warrior – Kuldeep Singh.
A battle was fought between Bahadur Shah and Tara Azam at a place named Jaju on the banks of river Chambal, in which Bahadur Shah won. From there he reached Agra. By this time, Bahadur Shah had become Emperor.
In the month of Shravan (Hindu Month) July of 1707, the meeting took place between Bahadur Shah and Guru Ji. Guru Ji also sent this hukumnama (edict) to the sangats (congregations):
“For the common welfare of Sikh Panth (Sect), we met the Emperor. We received saropas (stoles) and presents worth thousands. We shall be returning to Punjab soon.”
But by this time, Bahadur Shah also turned out to be a traitor, like his father.
Guru Ji told Bahadur Shah, “Hand over our enemies Wazir Khan and others,” to which Bahadur Shah did not agree and said, “Ask for anything else, this is not possible.”
Guru Ji furiously said, “You have not kept your promise and now we shall retaliate, and we will now make one of our great warriors Khalsa and take revenge on all your cruel actions.”
In search of a strong and capable commander, Guru Ji reached Imatadpur (Rajasthan). There he stayed at the Samadhi of Bairagi Dadu Ram. On the discussion with Baba Jait Ram, he told Guru Ji about Bairagi Madhodas living in Deccan. Then Guru Ji left for Deccan and reached near Thakurdwara in the territory of Noona Zamindars, situated close to Nanded (Hazoor Sahib).
(Book – Punjab: The Saga of Triumphs, Page -63)
Guru Gobind Singh Ji’s Democratic Outlook
Bhai Kesar Singh Chibber, in his work Bansavali-nama, states about the ten Patshahs. At this Thakurdwara, Guru Ji set up his camp and was accompanied by a large sangat, which included men and women. Guru Ji called his darbari (courtier) Diwan Sahib Chand Chibber, gharbari (housekeeper) Darwar Dharm Chand Chibber, Kripal Chand and Diwan Nand Chand and began consultations with them.
Guru Ji stated that he would entrust the leadership of Khalsa warriors to a self-righteous person. Since the issue of appointing someone as commander to lead you, and since you are the representatives of our clan, therefore I am soliciting your views. In response, all the members requested Guru Ji to anoint a suitable commander. At this, Guru Ji proposed the name of Bairagi Madhodas and said, “If this stoic, ascetic, detached and recluse Chiranjeevi Madho Dass agrees to be leader, the entire responsibility of leadership can be entrusted to him.” The members expressed their agreement and asked Guru Ji to call him and visit him. Guru Ji personally met Madhodas to entrust him with the entire responsibility. This proves that though Guru Ji had always prepared the war strategy, yet solicited the views of his disciples, manifesting democratic principles.
Guru Ji’s Historic Meeting with Madho Dass Ji
On the third day of Ashwin (Hindu month) September of 1708, which was the day of Solar Eclipse, Guru Ji, along with his Sikh disciples, went to the camp of Madhodas Bairagi. There was a solar eclipse fair on the banks of river Godavari, but Madhodas was not in the camp.
Guru Ji ordered to prepare food with whatever could be found in Bairagi’s ashram. He was informed that in the ashram there was one deer, a goat and two lambs. Guru Ji gave an expressive glance and ordered that all the four animals be hunted and used for two preparations of food. In fact, Madhodas had become Bairagi (ascetic) only because he could not bear the sight of animals dying in torment after being wounded with his arrows.
When Bairagi returned, he furiously asked Guru Ji, “Who are you?” When Guru Ji smiled, his anger rose, but restraining himself, said, “I do not know you and you should have waited for me a little while longer and I would have served you food. You know that this camp is a vegetarian place, you have desecrated my camp. What had these poor animals done to you?”
Guru Ji said, “Madho Dass, we have come from a long distance to meet you. My name is Gobind Singh.” Madho Dass said, “Oh, you are Gobind Rai, whose father sacrificed his life at Chandni Chowk for the sake of Dharma?” Guru Ji nodded. At this point, Banda Bairagi said, “If you knew me, you should have waited for me instead of desecrating my camp.”
At this Guru Ji again, gently but in a serious tone said, “Madhodas, we had met in Haridwar (Rishikesh). At that time, you were in a group of hermits headed by an ascetic named Yogi Augadnath.”
Guru Ji further said, “Madho Dass, you ask me that if I knew this camp was vegetarian, why did I slaughter animals here? I got these animals killed to wake you up.” Guru Ji said, “See, with the killings of these 3–4 animals, you say that your camp has been desecrated, but think in the larger context of India, where hundreds of thousands of innocent people are being massacred each day by the cruel Mughal regime. I have come to your ashram only to make you realise the very bad situation of Bharat.”
Bairagi was moved by this national distress being felt by Guru Ji and forgot about the killing of animals and desecration of his vegetarian camp. He fell at the feet of Guru Ji and said, “Oh Helper of the poor! From today, I am your Banda (man) with all my heart and soul. Order and instruct me as to what I should do.” Then, entrusting the responsibility of Khalsa Panth to him, Guru Ji left the Ashram. It is thought-provoking to note that the initiative was taken by the Guru and not the disciple. In this manner, the distinction between Guru and disciple was removed. For freeing the country from the clutches of oppression on its society and Dharma, the Guru found the disciple, instead of the disciple finding the Guru.
(Book – Punjab: The Saga of Triumphs, Page -66)
Conquests and Achievements
After a meeting with Guru Gobind Singh, he became a Khalsa. Guru told him to go to Punjab and fight the Mughals with help of Singhs. In 1709, Banda Singh Bahadur captured the Mughal city of Samana with help of the Khalsa army. In the Battle of Chappar Chiri, Khalsa led by Baba Banda Singh Bahadur killed Wazir Khan, Governor of Sirhind, and Dewan Sucha Chand, who were responsible for the heinous killing of the younger sons of Guru Gobind Singh. The territory from Satluj to Yamuna was in control of Banda Singh, and he ordered to abolish the Zamindari system and gave ownership of land to farmers to let them live in dignity and self-respect. Banda Singh Bahadur inspired prominent men like Mir Nazir-ud-din and Dindar Khan to change their names to Mir Nasir Singh and Dindar Singh.
Wars fought by Baba Banda Singh Bahadur
·Battle of Sirhind (Late 1709), Battle of Sonipat (Late 1709), Battle of Kaithal (Nov. 1709),
· Battle of Samana (Nov. 1709), Battle of Ghuram (Dec. 1709), Battle of Thanesar (Dec. 1709),
· Battle of Kapuri (Dec. 1709), Battle of Ropar (Early 1710), Battle of Chappar Chiri (May 1709), Siege of Sirhind (May 1710), Battle of Saharanpur (June 1710), Battle of Behut (June 1710),
· Battle of Jalabad (July 1710), Battle of Bilaspur (Early 1711), Battle of Bahrampur (Feb.-March 1711), Battle of Batala (March-April 1711), Battle of Kalanaur (April-May 1711),
· Battle of Lohgarh (March 1712), Second Battle of Sirhind (March 1712),
· Siege of Gurdaspur (April–Dec. 1715).
Unfortunately, Banda Singh Bahadur and his army were captured from Gurdas Nangal fort, and Banda was put in an iron cage. The remaining Sikhs of the Khalsa Army were captured and chained and were brought to Delhi in a procession with 780 Singh prisoners. More than 2,000 Singh heads were hung on spears, and 700 cartloads of heads of slaughtered men were used to terrorise the population.
Banda was asked to embrace Islam or face death. As a true Khalsa, he chose death. He was killed in a very brutal manner. His eyes were gouged out, and his limbs and skin were separated. But till his last breath, he remained calm and composed.
To avenge his death, the Khalsa army then fought with great valour and went to free Punjab from Mughals and Afghans.
(Book – Punjab: The Saga of Triumphs, Page -67)
Baba Banda Singh Bahadur War Memorial
To mark the 300th martyrdom anniversary of Baba Banda Singh Bahadur, a war memorial has been built at the village of Chappar Chiri, where the Battle of Chappar Chiri was fought. The Fateh Burj has been dedicated to Banda Singh Bahadur, who led the Khalsa army and defeated the Mughal force. It is taller than Qutub Minar and in octagonal structure. There is a dome at the tip of the tower with a Khanda made of stainless steel, glorifying heroic Sikh soldiers.
Baba Banda Singh Bahadur was a true Khalsa, who lived his life on the teachings of Sri Guru Granth Sahib Ji and walked in the path shown by Guru Gobind Singh Ji. He, along with his whole squad, agreed to sacrifice his life for faith and denied conversion. But unfortunately, nowadays, people of Bharat, especially Punjab, easily agree to convert their faith and religion. As a democratic country, religion is a personal subject, but after two or three generations, their loyalty will only be with their religion, not with the country. The conversion in Punjab is at an alarming level; this is also a direct challenge to the teachings of the Guru Parampara. The society of Punjab should reclaim their faith and recall the blessings, just to make Punjab a developed and secure state of Bharat.
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