उदास मन टूटा सा तारा

Written by Alok Mohan on April 2, 2017. Posted in Uncategorized

उदास मन टू टा सा तारा
ढूँड रहा यह कुछ बेचारा
अंधेरों . में एक सहारा
चमकते बुझते भूला रहा याद
आकाश भेधता यह टूटा तारा
जानता हैं की अंत अब करीब है
राख बनेगा यही अब नसीब है
फिर भी झूम के
मानो कर रहा इशारा
उदास मन टूटा सा तारा
अपनी राह पर चलता
असमान का टूटा तारा
अपने अंत से प्रेम कर बैठा
हैं यह बेचारा
मिलन को व्याकुल और उर्जावान
अंतिम सफर नहीं अब आसान
फिर भी जा रहा छोड सहारा
उदास मन मानो टूटा सा तारा _
मोहन आलोक

The Hindu Pride _The Somnath temple

Written by Alok Mohan on March 20, 2017. Posted in Uncategorized

 The Somnath temple located in Prabhas Patan near veraval  on the western coast of Gujrat. The temple is believed to be the first among the twelve Jyotirlinga shrines of Shiva. It is an important pilgrimage and tourist spot of Gujarat. Destroyed and reconstructed several times in the past, the present temple was reconstructed in Chalukiya style of Hindu temple architecture and completed in May 1951. The  temple we see standing  today  was ordered to be reconstructed by Sardar Patel in 1948. The remains of earlier temple was removed and mosque was shifted a few kilometers away, (No one dared protesting for shifting of mosque built on temple as Ballab Bhai Patel was an iron leader)
The temple was destroyed several times by the hands of different Muslim rulers and was again erected just to be glorious than the previous one.
In this process of demolition and reconstruction not only Islamic fascists destroyed it to ground but also plundered all its wealth (even gates were taken along)
They massacred thousands of innocent Hindus. The level of hatred and extremism was so much that, in one of his expeditions, temple was put to floor and Shivling being crushed and stones were taken back to Ghazini just to put in the floor of the mosque there, so that Muslims could walk over them and disgrace it. And yet people try to blame
It was sacked 16 times. Thrice it was smashed to the ground. Six times the Shiv Ling itself was torn out & desecrated. The original one made of half a ton of solid gold-by some accounts, believed to have been consecrated by the gods themselves-was taken to Samarkand where half of it was melted down & the other half embedded under the steps of a mosque so that Muslims could walk over it.
According to popular tradition documented by J. Gordon Melton, the first Siva temple at Somanath is believed to have been built at some unknown time in the past. The second temple was said to be built at the same site by the Seuna kings of Vallabhi around 649 CE. In 725 CE, Al-Junayd, the Arab governor of Sindh is said to have destroyed the second temple as part of his invasions of Gujarat and Rajasthan. The Gurjara-Pratihara king Nagabhata II is said to have constructed the third temple in 815 CE, a large structure of red sandstone.

There is no historical record of an attack on Somnath by Al-Junayd. However, Nagabhata II is known to have visited tirthas in Saurashtra, including Someshvara (the Lord of the Moon) at Somnath, which may or may not be a reference to a Siva temple.

The Solanki king Mulraj possibly built the first temple at the site sometime before 997 CE, even though some historians believe that he may have renovated a smaller earlier temple in 1024, the temple built by Mularaja was destroyed by the prominent Afghan ruler,Mahmud of Ghazni,who raided the temple from across the Thar Desert. The temple was rebuilt by the Paramara king Bhoja of Malwa and the Solanki king Bhimdev I of Anhilwara (now Patan, Gujarat) between 1026 and 1042. This appears to have been a wooden structure, which was replaced by a stone temple by Kumarpal.

In 1296, the temple was once again destroyed by Alauddin Khilji’s army. Raja Karan of Gujarat was defeated and forced to flee. According to Taj-ul-Ma’sir of Hasan Nizami, the Sultan boasted that “fifty thousand infidels were dispatched to hell by the sword” and “more than twenty thousand slaves, and cattle beyond all calculation fell into the hands of the victors.”

The temple was rebuilt by Mahipala Deva, the Chudasama king of Saurashtra in 1308 and the Linga was installed by his son Khengar sometime between 1326 and 1351.

In 1375, the temple was once again destroyed by Muzaffar Shah I of the Gujarat Sultanate.

In 1451, the temple was once again destroyed by Mahmud Begada, the Sultan of Gujarat.

By 1665, the temple, one of many, was once again ordered destroyed by Mughal emperor Aurangzeb.

Later the temple was rebuilt to its same glory adjacent to the ruined one. Later on a joint effort of Peshwa of Pune, Raja Bhonsle of Nagpur, Chhatrapati Bhonsle of Kolhapur, Queen Ahilyabai Holkar of Indore & Shrimant Patilbuwa Shinde of Gwalior rebuilt the temple in 1783 at a site adjacent to the ruined temple.

Before independence, Prabhas Patan was part of the princely state of Junagadh, whose ruler had acceded to Pakistan in 1947. After India refused to accept his decision, the state was made a part of India and Deputy Prime Minister Patel came to Junagadh on 12 November 1947 to direct the stabilization of the state by the Indian Army and at the same time ordered the reconstruction of the Somanath temple.

When Patel, K. M. Munshi and other leaders of the Congress went to Mahatma Gandhi with their proposal to reconstruct the Somnath temple, Gandhi  suggested that the funds for the construction should be collected from the public and the temple should not be funded by the state for the reasons better known to Gandhi.  Consequent to death of  Sardar Patel  the task of reconstruction of the temple continued under Munshi, who was the Minister for Food and Civil Supplies in the Nehru Government.

The ruins were pulled down in October 1950 and the mosque present at that site was shifted few kilometres away.

In May 1951, Dr.Rajendra Prasad, the first President of the Republic of India, invited by K M Munshi, performed the installation ceremony for the temple.

The President said in his address, “It is my view that the reconstruction of the Somnath Temple will be complete on that day when not only a magnificent edifice will arise on this foundation, but the mansion of India’s prosperity will be really that prosperity of which the ancient temple of Somnath was a symbol.”.

He added “The Somnath temple signifies that the power of reconstruction is always greater than the power of destruction”.

 

 

The mysterious chapati deliveries of 1857

Written by Alok Mohan on March 17, 2017. Posted in Uncategorized

Rumours about the anomalous chapati chain resulted in an uneasy atmosphere prevailing all over the country in 1857. When the revolt broke out that year, with the first armed rebellion at Meerut on May 10, it was widely believed that the circulation of the chapatis had been planned by an underground movement that had put it into motion.The harmless Chapati freedom movement had. once terrified the British in 1857

“There is a most mysterious affair going on throughout the whole of India at present. No one seems to know the meaning of it. It is not known where it originated, by whom or for what purpose, whether it is supposed to be connected to any religious ceremony or whether it has to do with some secret society. The Indian papers are full of surmises as to what it means. It is called the chapati movement.”

Dr Hadow was describing the bizarre and inexplicable distribution of many thousands of chapatis that were passed from hand to hand and from village to village throughout the country in 1857.

As can be seen by his words, the freckled, round and harmless looking chapatis had British officials in quite a tizzy during the mutiny of 1857. In 1857, tensions in British-occupied India were at an all-time high. Discontented Indians, sick and tired of an exploitative British rule, were quietly planning a rebellion. In February of that year, a strange thing began to occur.

Thousands of unmarked chapatis were distributed to homes and police outposts throughout India by runners at night, and the people who accepted the offerings would quietly make more batches and pass them on.

The movement was uncovered by Mark Thornhill, magistrate of the town of Mathura, who did some investigating and found that chapatis were travelling up to 300 kilometres every night – everywhere from the Narmada river in the south to the border with Nepal several hundred miles to the north. This mysteriously rapid distribution of the humble chapati was enough to convince him that something was going on.

Extensive enquiries into the meaning of this bizarre distribution produced plenty of theories but few facts. As there was not a word written on or sign made on the chapatis, the British were livid at being unable to find grounds for stopping or arresting the chapati runners who were quite often police chowkidars themselves!

Oddly enough, when the chapati runners were later questioned about the significance of carrying the bread from one home to another, they were absolutely clueless as to the purpose of their actions. The chapatis were real but no one, not even the runners, knew for sure what they were for. The police chowkidars would bake and hand over the chapatis, two inches each in diameter, to their colleagues. The colleagues would, in turn, make some more and pass them on to their counterparts in neighbouring villages.

Rare documents of the revolt of 1857 indicate that by March 5, 1857, the chapatis had reached far and wide – from Avadh and Rohilkhand to Delhi.

Panic spread among British officers when they found that the chapatis had made their way into every police station in the area and that around 90,000 policemen were participating in the activity. The fact that the chapatis were moving more swiftly than the fastest British mail was particularly disconcerting to them.

Even though there was no conclusive evidence, the baffled British suspected that the chapatis were some kind of a code, heralding a call to revolt against colonial rule. Opinions were divided as to whether the bread came from the east, near Calcutta (Kolkata), or from Avadh in the north, or from Indore, in the centre of the country.

All in all, the entire chapati ‘movement’ left the British Empire shaken to the core. The British controlled India with a relatively small number of men (100,000 in all), subjugating a huge population of 250 million, so they were well aware of just how inadequate these numbers would be in the event of a serious rebellion. Perpetually on the edge as a result, they regarded any type of communication by the locals they could not understand with deep suspicion, bordering on paranoia.

W Sherar a famous historian  admitted that if the objective behind the strategy was to create an atmosphere of mysterious restlessness, the experiment had been very successful.

The mysterious chapati deliveries of 1857 that put the British into such a tizzy turned out to be an effective weapon of psychological warfare against colonial rule.

It is said that chapatis were also a staple in the army of Tantia Tope and Lakshmi Bai when they moved around during the revolt. Kunwar Singh, the doyen of guerrilla fighting, also travelled with a handful of soldiers and would only stop at villages to fill his sacks with ghee laden chapatis & gur.

 

एक बार तुम हालेदिल

Written by Alok Mohan on March 16, 2017. Posted in Uncategorized

बेवफा कहने से पहले
एक बार तुम हालेदिल
जान तो लेते
वक्त में बहने से पहले
एक बार मेरा कहा मान तो लेते
इलजाम हमपे है की
हम दिखावा करते हैं
खुद को दिये में जला
अब छलावा करते हैं
खुद जलने से पहले
सूखी लकडींयों में कोन है
जान तो लेते
बेवफा कहने से पहले
एक बार तुम हालेदिल
जान तो लेते
वक्त में बहने से पहले
एक बार मेरा कहा मान तो लेते
कितने ख्वाब सजाये थे हमने
तेरी गलियों मे कितने चकर लगाये थे हमने
अपनी शमा बुझने से पहले
हमारे दिये में कितना घी है
यह जान तो लेते
बेवफा कहने से पहले
एक बार तुम हालेदिल
जान तो लेते
वक्त में बहने से पहले
एक बार मेरा कहा मान तो लेते . _मोहन आलोक

http://ancientindia.co.in/एक-बार-तुम-हालेदिल/

 

ड़र सा अब लगने लगा हैं

Written by Alok Mohan on March 16, 2017. Posted in Uncategorized

 ड़र सा अब लगने लगा हैं
हर उस ऊनकी बात पर हर जजबात पर
हर पल अब थमने सा लगा हैं
हर बीती रात पर हर नयी प्रभात पर
ड़र सा अब लगने लगा हैं
एक अरमान कहता है
कुछ पल अब तेरे संग गुजारूँ
तनहा ज़िन्दगी में तुझे   पुकारूँ
लेकिन स्वाभीमान जगने लगा है
ड़र सा अब लगने लगा हैं
जब जब तेरी हसीन याद आती है
मेरी अपनी रूह खूब कनपाती है
वकत का हर गुजरा पल मरने लगा है
ड़र सा अब लगने लगा हैं
ओ बीते लमहो अब तो रूलाना छोड दो
मुझे यादों में बुलाना छोड दो
मेरा सबर् अब मरने लगा है
ड़र सा अब लगने लगा हैं
हर उस ऊनकी बात पर हर जजबात पर
हर पल अब थमने सा लगा हैं
हर बीती रात पर हर नयी प्रभात पर
ड़र सा अब लगने लगा हैं – मोहन आलोक

Protected: Raja Dahir The Brahmin King of Sindh

Written by Alok Mohan on March 13, 2017. Posted in Uncategorized

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Hari Singh Nalwa

Written by Alok Mohan on March 9, 2017. Posted in Uncategorized

Hari Singh Nalwa was born in Gujranwala, in the Majha region of Punjab, to the Uppal family (1791_1837) By the time he was 10 years old, he began practising the Sikh religion. Training in horse riding and martial arts from a very young age, Hari Singh quickly displayed prowess in physical activity and intelligence. By the time he was 13, his mother sent him to thecourt of Ranjit Singh to resolve a property dispute. The meeting with the king would later grant him membership to his court, and the control of800 horses and footmen later that year.

That’s right. He was in command of an army as soon as he hit his teens.

The surname that he wore, Nalwa (as opposed to Uppal) was given to him in 1804. It meant ‘one with claws, like that of a tiger.

It is speculative whether Hari Singh had already begun serving with the military just yet. But in 1804 when he was out on a hunt with his men, an attack by a tiger caught him off guard. Certain legends claim the tiger had him between its jaws, others say he decided to fight it with his bare hands. But one thing that seems certain is the fact that he ended up breaking the cat’s jaw and tearing its mouth open. This earned him nicknames like baagh maar (the one who killed the tiger), and eventually his title, Nalwa.

Between1804 and 1837, Sardar Hari Singh Nalwa fought over 20 battles, many of them against the Afghans, quickly earning himself the reputation of the only man who struck terror in their hearts.

The tales of the battles that were fought by the Sikh army under his command are too vast and epic to even try to cover in detail. But rest assured, Sardar Hari Singh Nalwa is considered to be one of few men who have ever completely controlled the Khyber Pass for as long as he did, beginning with the battle at Kasur in 1807 to the taking of Jamrud in1836. Each battle had odds favoured against him, but it was his wit and superior knowledge of warfare tactics that won him his victories.

Hari Singh Nalwa is almost solely credited with expanding the Sikh empire beyond the Indus valley and all the way up to the Khyber Pass.

This was a feat that no man had managed before. In 1837, news of Hari Singh’s exploits sent shivers down the Afghani kingdom’s spine. The next move would have seen the Sikhs take Jalalabad and subsequently Kabul.Dost Mohammad Khan, the thenEmir of Afghanistan sent five of his sons with his army to meet with the Sikhs. Not to battle, but to display their strength. Similar orders were given to the Sikh army by their commander.

When the Afghanis realised their numbers were greater, they ordered an assault. Up until Hari Singh arrived atJamrud from the fort of Peshawar.

His arrival threw the Afghanis into complete chaos. The Sikhs charged and doled out serious damage to the Afghanis, most of whom seemed to be fleeing. But during the battle, Sardar Hari Singh Nalwa sustained fatal injuries. Hari Singh ordered his men not to let news of his imminent death out until reinforcements had arrived. For a week till the Sikh reinforcements arrived, the Afghanis stayed back for fear of meeting Sardar Hari Singh Nalwa on the battlefield again. The Sikh army managed to retain their position at the Khyber Pass.

Cold blooded massacre of kar sewaks in Ayodia

Written by Alok Mohan on March 9, 2017. Posted in Uncategorized

On September 16 1990, the then UP Chief Minister while addressing a public meeting , suggested that devotees who planned on undertaking the 14-kosi parikrama stay away. The 14-kosi parikrama entails a 45-kilometer walk around Ayodhya to mark the number of years that Ram spent in exile.

 

Meanwhile in Delhi, parallel meetings were taking place. Prime Minister VP Singh was in talks with VHP and RSS leaders to arrive at a plan wherein an ordinance passed by the Centre would permit the construction of a Ram Mandir. But the idea was junked after Zafaryab Jilani, convenor of the Babri Masjid Action Committee, confronted the leadership and expressed his surprise at not being made party to these talks.

This led to further distrust among those fighting to save the Babri Masjid and angered those leading the crusade for a Ram Mandir.

 Between Advani’s arrest on October 23 and the scheduled date of the kar seva (volunteering for temple construction), VHP and Bajrang Dal activists continued Mulayam Singh Yadav had mosque stricted entry into Faizabad, but the ban was difficult for security agencies to enforce considering the kar seva coincided with Kartik Purnima – a religious ceremony in which an entire family takes a dip in holy rivers like the Sarayu.

October 30, 1990

On the scheduled day for VHP’s kar seva, the police had barricaded the 1.5-kilometre-long uphill climb to the disputed structure. Defying the curfew, thousands of kar sevaks thronged the Hanuman Garhi crossing, which led to the monument.

Despite restricted entry, thousands of kar sevaks managed to converge at Hanuman Garhi between October 30 – November 2, 1990. 

At around 11 AM, a sadhu managed to gain control of an Armed Constabulary bus in which the police were piling up detainees. The sadhu drove the bus right through the barricades, making way for the others to follow on foot. The security forces who were caught off guard, were forced to chase about 5000 kar sevaks who stormed through the heavily-guarded premises.

With clear instructions from the Mulayam Singh Yadav-government to not allow any damage to the mosque, the police, that had so far been deploying teargas shells to disperse the crowd, resorted to firing actual bullets when a few kar sevaks managed to climb the dome of the mos

As per the official figures, five kar sevaks were killed in the firing in Ayodhya on October 30, 1990.

 

Angry kar sevaks claimed the death toll was being grossly understated by the state government and an uneasy silence prevailed in Ayodhya for the next 48 hours.

November 2, 1990

First-time BJP MP Uma Bharti, VHP Joint Secretary Ashok Singhal and Swami Vamdeo of the RSS led about 15000 kar sevaks through the narrow lanes that converge at the Hanuman Garhi crossing.

 The police had barricaded entry into the lane that goes through the Hanuman Temple right up to the disputed structure. Several armed policemen had taken positions on the roofs of the shops lining the ill-fated chowk.

This time, the kar sevaks adopted a clever strategy. Old men and women were ordered to go right up front. The elderly kar sevaks would touch the police officials’ feet and they would instinctively step back. Indian tradition, remember prohibits an older person from touching a younger one’s feet. Every time the cops recoiled, the kar sevaks would move a foot forward.

But the drama did not last long.

Then: A wooden barrier did little to prevent kar sevaks from storming into Hanuman Garhi.
 

Journalists who were watching from one of the roofs remember the police firing at the kar sevaks without any warning. It is only when foreign journalists tried to push through the police cordon into the battle zone, did the police stop firing.

Around 3 PM, the kar sevaks dragged the bodies of the deceased into a nearby temple, but refused to conduct their final rites. They demanded to march again at 6 AM. Swami Vamdeo tried to calm them down, but was forced to lock himself up in the strongroom of the basement of a temple after kar sevaks started heckling him.

 

It is here for the first time that Vinay Katiyar of the Bajrang Dal emerged as an inspirational figure for the kar sevaks. In a passionate speech, he held the police responsible for the death of the kar sevaks and issued a 24-hour ultimatum to the Mulayam Singh Yadav government to open up the road and rail routes and allow devotees to pray to Ram’s idols inside the disputed structure.

Considering the brutal police action and the sheer number of kar sevaks who had managed to get inside Faizabad, the state government relented. The road and rail routes were opened up and kar sevaks were allowed to go inside the disputed structure and pray to Ram Lalla in batches.

No warning shots were fired by the police, according to journalists who witnessed the November 2, 1990 clash between kar sevaks and the police. 

Overall, around 15 kar sevaks or more were killed, as per disputed official figures. The incident earned the Chief Minister the title of “Mullah Mulayam” and the unfaltering loyalty of the Muslim voters in Uttar Pradesh.

In a 2013 interview, Mulayam Singh Yadav, who formed the Samajwadi Party shortly after the firing, admitted it to be a “painful decision” that cost him the state assembly election that was held six months after the firing.

On November 4, the last rites of the “martyrs” were finally held. Their ashes were taken across the country to towns and villages to rouse the rage that would finally bring down the Babri Masjid two years later.

 

THE BATTLE OF MUKATSAR SAHIB

Written by Alok Mohan on March 9, 2017. Posted in Uncategorized

THE BATTLE OF MUKATSAR SAHIB

CHALI MUKTE, forty liberated ones (mukte), is how a group of 40 brave Sikhs who laid down their lives fighting near the dhab or lake of Khidrana, also called Isharsar, on 29 December 1705 against a Mughal force in chase of Guru Gobind Singh are remembered in Sikh history and daily in the Sikh ardas or supplicatory prayer offered individually or at gatherings at the end of all religious services.

Guru Gobind Singh, who had watched the battle from a nearby mound praised the martyrs’ valour and blessed them as Chali Mukte, the Forty Immortals. After them Khidrana became Muktsar – the Pool of Liberation. Etymologically, mukta from Sanskrit mukt means ‘liberated, delivered, emancipated,’ especially from the cycle of birth and death.

Mukti (liberation, emancipation) in Sikhism is the highest spiritual goal of human existence, and mukt or mukta is the one who has achieved this state of final beatitude. Mukta, also means a pearl, and the word would thus signify a title or epithet of distinction. It was probably in this sense that the five Sikhs, who on 30 March 1699 received the vows of the Khalsa immediately after the first five Panj Piare, were blessed with the title mukta, plural mukte.

The term Chali Mukte is also used sometimes for the martyrs whom a huge army, in pursuit since the evacuation of Anandpur by Guru Gobind Singh during the night 5-6 December, caught up with and encircled at Chamkaur on 7 December, and who engaged the enemy in small sorties throughout the day with the result that the Guru with three other survivors was able to escape during the following night.

Battle of Sri Muktsar Sahib

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.

Mai Bhag Kaur Ji and the 40 Muktay in Battle

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 Sri Muktsar Sahib, which was fought against the Mughal forces at Khidrana in the district of Ferozepur.

Mai Bhago vowed to suffer death on the blood-stained battlefield on behalf of the Guru. She fought so well in their ranks that she disposed of several Muslim soldiers. The “Chali Mukte” 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. This battle can be found inside the British War History Wonders.

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 Sri Muktsar Sahib.

When Sri Guru Gobind Singh Ji along with his Sikhs was collecting the dead bodies for cremation, he found one of them 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).

 

 

 

 

 

 

Sahibzada Zorawar Singh

Written by Alok Mohan on March 8, 2017. Posted in Uncategorized

Sahibzada Zorawar Singh ( 17 November 1696 – 12 December 1705)

was the third of Guru Gobind singh jees four sons. He and his younger brother Sahibzada Fateh Singh 

are among the most hallowed martyrs in sikhism.

A combination of mughuls  and hillmen besieged Anandpur sahib d  on the orders of emperor Aurangzeb. The stock of food in the town ran out. The Mughals promised to leave the Sikhs alone if they would hand over the fortress of Anandpur. To this Guru Gobind agreed and left the town with his family and a small band of retainers.

They had not gone very far when the Mughals, breaking their promise, came after them. Guru Gobind entrusted his two younger sons, Zorawar Singh and Fateh Singh as well as his mother Mata Gujri, to the care of a cook in his household named Gangu.

Gangu brought Mata Gujri and the two Sahibzadas to his native village of Sahedi. Bribed by the Mughals, he turned over the three members of Guru Gobind’s family to the faujdar of Morinda. They were then brought to sirhind in the presence of Wazir khan the Nawab of Sirhind.

The two sons of Guru Gobind, Zorawar (9 years old) & Fateh  (6 years old) were offered safe passage if they became muslims.Both refused, and so Wazir Khan sentenced them to death. They were bricked alive.

After Guru Gobind’s death, Madhodas Bairagi, a hermit from nandedwhom the Guru baptised as Gurbaksh Singh, commonly known as Banda bahadura, besieged the Punjab. After laying waste, the cities of Samana and Sandhaura, he moved towards Sirhind and after defeating the Mughal forces, beheaded Wazir Khan.