7
I
Gurdwara Bangla Sahib, near Connaught Place is an important historical place. Where Guru Harikrishan had stayed with Raja Jai Singh. It was a vast spread out place. With the English started planning out New Delhi and the Presidential Palace, they were given land in grant in both Gurdwara Rakab Ganj and Gurdwara Bangla Sahib in Canal Colonies in Punjab. Main centre place of New Delhi was Connaught Place. Now known as Baba Kharak Singh Marg was one of the diagonal road. It hit the Gole Dakhana, very important centre. It had five roads- Baba Kharak Singh running through the Gol Dakhana on both the sides, on the one side was Kali Bari Marg, and on the other were two roads- Pandit Pant Marg touching Central Secretriat and Ashok Road (running across Kali Bari Marg). Baba Kharak Singh and Ashok Road constituted two wings containing Gurdwara Bangla Sahib. Around Gol Dakhana (opposite Pandit Pant Marg) was St. Columbus School and Auditorium Sacred Cathedral. Then followed Bangla Sahib Road running from Panchkuian Road (a wing of Connaught Place) crossing through Shaheed Bhagat Singh Marg and finishing at Baba Kharak Singh Marg. A parallel to Bangla Sahib road was Bangla Sahib Lane starting from Jain Mandir Marg entering through Baba Kharak Singh Marg running through the side of Gurdwara Bangla Sahib on one side in between was Hanuman Road which was parallel to Jai Singh Road by the side of Ashok Road (YWCA). Bangla Sahib lane took a turn at YMCA to join Jai Singh road. A small part of Gurdwara Bangla Sahib was cut out at YWCA by the Britishers. The Gurdwara plot was divided into two parts – one by the side of Ashok Road and the other along with Baba Kharak Singh Marg by the side of Bangla Sahib lane.
During the English times, Gurdwara Bangla Sahib was controlled by two roads now known as Ashok and Baba Kharak Singh roads with a huge estate forming part of Gurdwara Bangla Sahib. Because of historical reasons, Gurdwara Rakab Ganj had got a wall constructed in 1920 but because of changes in 1930s, the boundary wall of Gurdwara Bangla Sahib had remained as it is. But that does not mean, any changes could be added.
During the British times, Gurdwara Bangla Sahib was located midst the open ground along with the road side. Going by Gol Dakhana or by Bangla Sahib Road, once one entered the Gurdwara, people parked their cycles into the open space. Once they entered the Gurdwara, it was located near where there is now Nishan Sahib facing East. After crossing Gurdwara few steps further was a spring which provided amrit to devotees.
In 1949, when Master Tara Singh announced to hold in February Nankana Sahib Annual Conference within Gurdwara Rakab Ganj parameters on February 20, Prime Minister Jawaharlal Nehru, a descendant of Gangu Brahmin, told Sardar Patel, Deputy Prime Minister and his Home Minister to stop holding of this conference. Sardar Patel said, “We shall not allow the Akali conference to be held in Delhi in any shape or form” (Patel to Nehru, Feb 9, 1949, SPC Vol. pg 122). This led to Master Tara Singh and collaborators held up at Narela, within Delhi, and Akali leaders arrested. Bengal Regulations III of 1818 (under which Tilak and Lajpat Rai were taken into custody by the British on 1907){1} This led to Sardar Patel’s police came into action in holding scores of Akalis in Delhi and Punjab. They could not do much damage to the Sikhs within Gurdwara Rakab Ganj and Gurdwara Sis Ganj, but Sardar Patel’s police entered into Gurdwara Bangla Sahib, camped a small party along (now known as) Baba Kharak Singh Marg and shortly afterwards through New Delhi Muncipal Committee in 1950 introduced a road splitting Gurdwara Bangla Sahib into two parts (by introduction of roads facing Bangla Sahib road) from (now known as) Baba Kharak Singh Marg to Bangla Sahib lane (joining to Jai Singh Road). This became a regular feature.
In 1962, when Chinese did shoe-beating to Nehru in NEFA (North Eastern Frontier Area), the Sikhs position jumped up in the Armed Forces recruitment. In 1965 the position considerably improved because of India-Pakistan 1965 war. This made the NDMC to agree to dismantle the road (from Baba Kharak Singh Marg to Jai Singh road) but wanted Delhi Gurdwara Prabandhak Commitee to pay Rs 1 Lakh. Still, a map later in 1995 published by Eicher City Map wrongly depicted at Pg 77 the deleted road dividing two parts of Bangla Sahib Gurdwara and showed the “Traffic Training Park” a much bigger one as against the actual position just opposite to the road facing the public booth by the side of un-named parallel to Bangla Sahib Lane. This, so called Traffic Training Park was an infiltration handiwork since 1949.
Now for better understanding, one may look into Birla Mandir (also known as Laxmi Narayan Temple) on Mandir Marg nearby. I had a close connection with Birla Mandir as it was next to Harcourt Butler Senior Secondary School where in the evening Punjab University’s Camp College’s classes during 1952 when I was studying for M.A. at my times were entertained. In the break period, we used to go to Birla Mandir for gymnastics. Opposite Birla Mandir was LDO (Land and Development Office) park which in 1950s was given over to Birla Mandir for Parking purposes. If they had paid for the plot, they could have got it for a pittance. But they were a lethargic people and let it by. In 1998, a Minister from Atal Behari Vajpayee’s Government enforced to handover the plot they would construct a underground parking for them for free and they will have some Library and some other construction. But soon, the Minister was removed from Atal Behari Goverment. Now in 2014, the NDMC has entrusted its construction purposes. They will construct a multi- pronged underground parking for free and they will have a commercial setups. Already, they have entrusted for them un underground passage from the park to Temple. The point is that if the NDMC is willing to construct a underground parking for Birla Mandir on LDO owned plot what was the purpose of an agreement with Paramjit Singh Sarna, President of Delhi Gurdwara Parbhandhak Committee in 2005 about Gurdwara Bangla Sahib which was a Gurdwara land?
Sarna was frankly a most gullible man. I had told him in 2005 very clearly that Dr. Jatinder Kaur Jolly, Principal of Shaheed Bhagat Singh College, had told me that she has seen the papers which indicated that the total area of Gurdwara Bangla Sahib running from Baba Kharak Singh Road-Jai Singh Road belonged to Gurdwara Bangla Sahib. I also told Sarna that you know her and she knows you, and there was no need to put me to put up into her. I also told Jatinder Kaur, Principal Shaheed Bhagat Singh College, of my talks with Sarna i.e., she was well aware to play her role. Now, in 2016, Sarna told me that what time he had to look into Dr. Jatinder Kaur? He now he wanted me to tell her phone number. I told her she had a hammehorage some time back and she had passed away. Sarna could have no time to look into Dr. Jatinder Kaur in 2005, he could at least send one of his deputies, or some senior staff member? Frankly speaking, Gurdwara top was so much enmeshed in filthy lucre (wealth), they did not bother about the records. And Jatinder Kaur denied to me Sarna’s ever speaking to her. Sarna was not willing to talk to her or to me - he must have been thinking of us as fools.
II
St. Stephen College & Mary and Jesus College (for Women) are the two Christian Institutions who have systematically maintained a minority institutions. They have the right to admit Christians upto 50 percent of students and make their own admission for other category of students.
There are four Sikh Colleges under Delhi University – viz. 1) Sri Guru Tegh Bahadur (SGTB) Khalsa College (Delhi University), 2) Mata Sundri College (for Women), 3) Guru Gobind Singh College of Commerce, and 4. SGTB (Evening) Khalsa College, now known as Guru Nanak Khalsa College (day time) at Dev Nagar. These four institutions have played a havoc; especially since 1984 when there was need for a discipline in maintenance for admission and recruitment of Staff.
For instance, Guru Gobind Singh College of Commerce right from begining in 1984 was only admitting Bachelor of Business Economics (BBE), apart from other disciplines. Right from the begining out of 40 students for BBE (Bachelor of Business Economics) they cared only for 4 Sikh students (including Women), and chose to award 36 seats for Caste Hindus on the payment of money. First principal Jaswant Singh Phul remained in office for over 15 years or so and the later Principal was Dr. Jaspal Singh. He continued such a situation. Once one of his colleague asked for admission into BBE for his son. Jaspal Singh frankly told him, No. A person who was conducting BBE students test, showed Dr. Jaspal Singh that your colleague’s son too has got admission. Dr. Jaspal Singh told him abusively that when he had turned down the boy’s admission, why did he help him? He was a brilliant student qualified in 2003-06 and is now holding a senior position. Similar has been the position about Dr. Jaspal Singh’s successors. There were other classes for Sikhs in Colleges and they had hardly 15 percent admissions. In SGBT Khalsa College at Delhi University, the Sikh students with superior score in 12th were not admitted, whereas Caste Hindus had admissions with less marks because they could pay. I was told by one of Vice Principals that he was disturbed at the situation. Mata Sundri College had worst situation. The point is that since 1984 to 2015 the Sikh boys did not get proper admission into Sikh Institutions now for thirty years. Our students were worst sufferers. Such was a corrupt situation often times people of questionable character were deliberately chosen at Management Level. It was only in 2012, Minority Commission Delhi declared all the four Sikh Colleges as Minority institutions. This was too not implemented. By the time there was increase in Hindu Lecturers who had wangled through Sikh Colleges. They contended that Sikhism is not a religion apart from Hinduism. They raised the matter with the High Court. It was quite inevitable to Manjit Singh GK who was taken over from Sarna, the DSGMC to continue cast Hindus for money. It was only in 2016, the High Court have chosen to start admissions on the basis of Minority groups. Even now DSGMC including Manjit Singh GK or Badal Akali Dal and Manjinder Singh Sirsa from BJP are playing up chicanery because their intentions are not clean. What is required is in each discipline with quota in Hons and pass courses should be specified for Sikh students.
Paramjit Singh Sarna was a person of a questionable character. I was the head of Iran Desk and had helped his father-in-law, a resident of Iran. His son rang up Sarna’s wife (his sister) that his father had speaking of my high work and advised his sister to help him accordangly. I knew also his father too. So, I accompanied by my son, his wife and his son fixing up appointment, saw him at his residence. My request: my grandson scored 84 percent marks in 12th class from Don Bosco School, he should be getting admission into Guru Gobind Singh College of Commerce or failing that Sri Guru Tegh Bahadur Khalsa College in the University. Sarna was accompanied too by his brother, who had high position in concerned Colleges and also his wife. They were not willing for anything. I told him, you forget my position as being the greatest historians on Sikh history (Sikhs are least bothered about a Greatest Historian), but it was an underiable fact that I was a Lecturer in SGTB Khalsa College. He said, you were Lecturer at Dev Nagar College (but it was only at that time the College was located at Dev Nagar), and your grandson can be granted admissions at Dev Nagar. So, I left. I found Post- Graduate D.A.V. College had advertised for admissions in B.Com (Hons). So, the boy went to the College and got his admission. On the last date of admission, I got a phone call from Sarna to go to Dev Nagar College for admission of my grandson. So, I went over to Dev Nagar College for admission in B.Com (Hons). The next two days my daughter-in-law with her son went to PG DAV College, and thanked them for admission. Because of changed situation, now they wanted to pay, after deduction of whatever charges the balance amount and return him the documents. Sarna, however, said that if your grandson scores first class marks in next two session, he would send him for admision in Guru Gobind Singh College. The next year, I happen to see S. Tarsem Singh’s staff. I was told that Sarna had got my telephone number and wanted to do something on it. I had seen Sarna only once in his office and I found the atmosphere was not congenial. Now, he was not available at his office and I thought if he rings me up I would response. But no telephone came. My grandson said that some students had been transfered to Guru Gobind Singh College of Commerce on whatever consideration. I did not enquire. On his 3rd year, a team came in Dev Nagar College in 2013 and said that they regard all students who secured 73 percent in the University as equal and they will interview all of them. My grandson was a football player and had travelled all over the World along with his father and family. So, they gave him a hefty salary to join on completition of his Graduation. Since my grandson was planning for his further studies, so he did not accept the offer. PG DAV College was making admission to anyone. Sarna has using admissions as a money making machine. I’m sorry, that was correct about all Sikh’s in DSGMC setups. I have referred to the case of admission of my grandson simply because if he does not get admission, what could be the situation of the common Sikh?
III
At one time, Guru Harkrishan Public School teachers were much better paid as against Government schools. But 6th pay commissions in 2006 brought radical changes in pay scales in Government institutions including schools. Hence the pay scale of Guru Harkrishan Public Schools were suppressed, as against Guru Tegh Bahadur Schools who were given 95 percent grant. Their position as against Guru Harkrishan Public Schools were jumped up. But Sarna did not look into Guru Harkrishan Public Schools; he continued to treat them shabily. With the coming up opposition party in 2013, they agreed to attend to 6th Pay Commission. Some schools teachers were told to get 40 percent of arrears as pay and forget about 60 percent of it. Some teachers took over the case to High Court and they got to 100 percent as per 6th Pay Commission. Still these were not implemented and some teachers went for contempt of Court; they contended that some of their colleague had paid 40 percent in most of teachers. The High Court ordered that this should pay the full scale as envisaged in 2006. Now, they have decided to pay the balance of 60 percent at the scale of 1 percent every month. This is really shameful. The High Court again wanted to clear the 6th Pay Commission areas in 5 equal instalments. It has not been done. Their objectives is to get out the few months and then face elections. They have lot of money which they are squadering filthy.
They had 28 vacancies in Guru Harkrishan Public Schools in 2015 and they chose to collect haftly amount from anyone who can pay. So, these were available at sale. So are the vacancies in Colleges. If some caste-Hindus pay and if they contend that they have purchased Guru Nanak, Guru Harkrishan, Guru Tegh Bahadur or Guru Gobind Singh, they will not be far wrong. It is the Sikhs who sell in the name of Guru’s name, posts and studentships.
IV
Gurdwara Bangla Sahib starts Parkash of Guru Granth Sahib around 0200 hrs and starts Sukhmani around 02.15 for 1.30 hrs. They make quick reading of Paath and take 14 minutes on singing for only one Saloka, No. 24. In Salok 24, 7th Pauri 7th line, the word imtY (mittai), they pronounce it, “mItY” (meetai), in 8th line the word is ‘chhutai’ (CutY), they pronounce it as ‘Chootai’ (CutY). In 24 Salok of last two lines are “bni” (bnI) they pronounce as ‘Bani’ (bwnI) and for last line they read suKmwnI Sukhmani instead of Sukhmni.
This type of sacriledge is continous since 2010 since Sarna’s time. I have written five times to Head Granthi Akal Takht about the matter but he pays no attention. Since Manjit Singh GK became President, I told him when he came over to our colony in 2013. But to no effect. Paramjeet Singh Rana became incharge of Dharam Parchar. I met him in his office. He had never listened to Sukhmni at such an early hours. He does not understand the point. Bhai Ranjit Singh, Head Granthi Bangla Sahib, who was present said, he would mend the situation. But to no effect. Once I went early in the Gurdwara and asked the Granthi: Why is he bent upon misreading Sukhmni, why Guru Granth Sahib is opened before him. He said, he has read from a particular Taksal. I told him that no Taksal teaches to put lagaan, Kannan, but to no effect. Once, they put a young man incharge of Sukhmni but he was soon transferred. The Tata Sky TV has channel no. 815, Amritvani, they continously for 24 hours recite Gurbani. They start around 0200 hrs Sukhmini and last for 1.30 hrs. Early they had five cassettes. I told them two cassettes are correct and three were incorrect. They disbanded all the five and they placed with two cassettes which were quite correct. By now they have added another 2-3 other cassettes. All of these are correct. I say, Tata Sky was willing to listen to me but the Sikh Gurdwara Bangla Sahib or Akal Takht are not willing to do some sensible thinking.
I request the congregation at Gurdwara Bangla Sahib to look at the mischief of recitation of Sukhmni done everyday and smash them.
V
Delhi Gurdwara Management Committee through their President Harvinder Singh Sarna had a laudible achievement in starting Chardikala Time TV in 2007 at Gurdwara Bangla Sahib. It was managed by S. Jagjit Singh Dardi from Patiala. It started the morning programme at 0200 hrs. After the Parkash of Guru Granth Sahib and Hukam, it started with Sukhmani Sahib for about 1:30 hrs and went on with Japji Sahib through with three banis attributed to Guru Gobind Singh Ji and ended with Anand Sahib (taking about 50 minutes). Then begins with Shabads–kirtan and hukam around 5.00 in the programme whether in summer and winter or spring or autumn remains same. Whereas the time in Darbar Sahib varies from 03.00 hrs to 04.00 hrs the programme for Gurdwara Bangla Sahib is static and fixed. That is the only commendable achievement of Chardikala Time TV.
In Darbar Sahib, Amritsar, one is straightaway served Gurbani or Katha. There is no scope of adulteration. But in Gurdwara Bangla Sahib, once you listen to any programme, there are two bands announcing a series of programs bestirring your attention. This is very difficult to concentrate one’s mind on Gurbanis. I once asked one compere for his comments. He said that he need a constant advertisement for sustenance of TV Channels. It does not have a ‘A’ grade stations. It has virtually become a propaganded for sysmatic Sikh Sant Babas and others eating into vitals of Sikhism.
Some years ago, there was a great flooding in Uttrakhand when the rivers were over flooded including lakes. Kedarnath shrine was totally wiped out and a large number of pilgrims were wiped out. Such was the case with Alaknanda river along with Gobind Ghat Gurdwara where a large number of cars along with drivers were wiped out. The large parts of Gurdwara at Gobind Ghat was also wiped out. This made a large number of Sikhs had to pay out an exhorbitant money to hilly area people who had no mercy to pilgrims. This was also the case with Hindus pilgrims from plain area.
This virtually caused a halt towards Hemkund Sahib. Otherwise, Hemkund Sahib has nothing to with Guru Gobind Singh. It has been a ficticious character. Taking advantage of the situation, Chardikala Time TV people led by Jagjit Singh Dardi looked at from business angle and took over Hemkund Sahib management. He now propagated Hemkund Sahib visit even if the people are dammed and drowned. This year (2016) he told that this is a great opportunity to visit. This year too saw great flooding with cloud burst caused a great havoc but this man was busy with amrit sanchar at Hemkund Sahib even if they lost their lives. He does not tell them the position about the mass situation but keeps mum.
He propagates at scroll regarding Guru Granth Sahib’s path. This is quite unobjectionable. But he chose to Sant Babas whose death anniversaries are celebrated. These are meaningless, so far as Sikhism is concerned.
VI
Now, we come to Rai Balwand and Bhai Satta Doom who recited 8 paras, what is called an order of succession of first five Gurus in Rag Ramkali at Pg 966-68 of Sri Guru Granth Sahib.
Rai Balwand and Bhai Satta were known as ecclesastically renowned musically intoners of Gurbani at the assembly of Guru Arjan Dev.
Little is known about them. What was their relationship with each other? Someone say, they were father and son, others say they were brothers. Some says they were cousins. Others put out some other relationship. What is known that they were great experts of Guru’s lineage. This showed their mastery was excellent.
In second para, line 10 says, ‘puqrI koaulu nw pwilau’ Guru Nanak’s two sons did not fulfill his wishes. In line 11 says, ‘idil KotY AwkI iPrin’ their hearts were full of malice and they were full of revolt. In 4th para, 8th line isKW puqrW GoiK kY, i.e. Guru Nanak made a searching inquiry admist the Sikhs and his Sons. That is what led to the succession for Guru Nanak which made him to bow before Bhai Lehna, now known as Guru Angad Dev.
Bhai Gurdas had been amaneuses when the first writing of Granth was written. He has written extensively on the Guru period: he recorded Rai Balwand and Bhai Satta wrote the order of the succession. There was no reference before the compilation of Granth Sahib in 1601-1604.
There is no mention about any derogatory reference about Rai Balwand and Bhai Satta in 16th Century, 17th Century and 18th Century. During 18th century, 15-16 books on Sikh history including some derogatory writings were written.
For the first time, a reference to Rai Balwand and Bhai Satta came upon in voluminous writings of the Sikhs account by Bhai Santokh Singh in 19th Century. Sahib Singh Bedi, a descendant through Lakhmi Chand was a successor of Guru Nanak, and their descendants were ever hostile to the Sikh movement, especially emergence of revolution of Khalsa in 1699. During 18th Century, their successors never participated in horrifying accounts of Khalsa. In the first decade of 19th century, they appeared as Sahib Singh Bedi; a descendant of Guru Nanak and emerged as a Saint amongst the Sikhs. The people straightaway referred to Rai Balwand and Bhai Satta’s writing in Guru Granth Sahib as ones who did not follow Guru Nanak and had malice in their hearts. This made Sahib Singh Bedi approached Bhai Santokh Singh to bail him out. This led to Bhai Santokh Singh making out a story about Rai Balwand and Bhai Satta and also brought out one forgotton Bhai Ladha. This type of insertion was made by Bhai Santokh Singh, under the influence of Brahmins attributive who were a derivative (plagiaristic) and derisive working on Sikh history. Bhai Vir Singh copied from Bhai Santokh Singh’s voluminous writings, he included in the Sikh history without referring to history of the 16th to 18th century and without applying his mind. He did also write about Guru Gobind Singh’s early birth at Hemkund. This was a cannard. Bhai Vir Singh’s such type of writings have damaged the authenticity of his writings. Not only that, Guru Nanak’s descendants malice did not get reduced but increased with time since 19th century to 20th century till the first decades of 21st century when they seem to have disappeared in history. It is known in 19th century onwards, he was for cushion with pillows and head rest at Darbar Sahib, Amritsar. He was for succession as 15th Guru of the Sikhs. It was with a great effort the Tat Khalsa, charging with professor Gurmukh Singh struggled against such unsikh practices.
The Nirmalas and Udasis were great followers of Sahib Singh Bedi and his descendants and were treated as Hinduism explotatives of Sikhism. They were treated outside Gurdwara Act, 1925, but surruptiotously have sought to enter in post 1927-44 era. They were a great votaries of Bhai Santokh Singh and another Nirmala, continued plagiaristic, and second hand unoriginal offshooter.
It is time that the Sikhs must follow the original, the 1st exponents of source of succession of 1st five Guru in Guru Granth Sahib and should be inserted in Darbar Sahib in one of 8 paras insection at early morning. In no way, the source of Rai Balwand and Bhai Satta contribution gets diluted. The Sikhs will continue to pay highest tributes to the two Gursikhs who have excelled in their performance and would not permit any one to belittle such high characters. Off late, Akal Takht Jathedar, who knows little about Sikh history and theology, has entered into this fray.
VII
Baba Banda Singh Bahadur has at last, because of inhibitions of Shiromani Akali Dal (Badal) and BJP (Bharitya Janta Party), thanks to Punjab elections in 2017, have struck at sovereignty at Chapar Chiri in Sirhind in 1710, without any restrictions.
Baba Banda Singh Bahadur’s achievement in conquering Sirhind was a unique event of unequalled importance. Its significance lay in not that he worsted Sirhand; the fundamental question was one of Sikh sovereignty.{2}
We have full knowledge what went on between Guru Gobind Singh and Madho Das earlier known as Lachhman Dev. He met him at 1695 at Kankhal/Rishikesh near Haridwar, when he was staying with a group along Oghar Nath Jogi (from Nasik pilgrimage centre). At that time Guru Gobind Singh made an assessment about him. Now, fourteen years later, he had chosen to reclaim him. Madho Das asked: “Who are you? Guru Gobind Singh; You know me!” Madho Das said, are you Guru Gobind Singh, whose father Guru Tegh Bahadur had sacrificed his life at Delhi? When Guru Gobind Singh told him in the affirmative, Madho Das raised the next question: why killing of 4 animals at his Sadhu’s Vegetarian Dera? Guru Gobind Singh: “ I wanted to draw your attention towards Hindustan where hundreds and thousands of innocent men are being killed? I just wanted to awaken you, from life? I had no other purpose”? . This shocked his inner self, and Madho Das said from innermost of his heart, “I am your devotee. You may entrust me hitherto.”
The very next day, Madho Das was administrated amrit, baptism, by Guru Gobind Singh along with four others, and he became a full fledged Khalsa. Guru Gobind Singh Ji remained at Nanded for over a month. There was interaction between Madho Das now known as Gurbaksh Singh and Guru Gobind Singh besides a lot of others, There were 25 persons who chose to accompany him. Eventually, he was chosen as Jathedar of Panth and named Banda Singh. Five Sikhs were constituted as the Council of Five: Bhai Bhai Bhagwant Singh, Koer Singh, Baz Singh, Binod Singh and Kahan Singh to entrust and advise him. Guru Gobind Singh Ji entrusted his Sri Sahib from his command, one Mohar, five arrows from his command, and Nishan Sahib and Ardas when needed to take these to Punjab. Two constant factors were there. One, the character of Khalsa as a casteless society, and two, land to tillers irrespective of Muslim, Hindu, Sikh or backward classes. It caused a revolution: the contemporary writers were very explicit about the impact{3} In case of crisis situation, resort to Ardas. He was given the title of Bahadur when he won at Chapar Chiri.
Khalsa began to recite the couplet, raj karega khalsa (Khalsa shall rule), in their congregation as part of their litany, in all Gurdwaras{4} right from 1710. Banda Singh chose Mukhlispur at the foot of Himalayas as his headquarters. He introduced a new calendar dating from his capture of Sirhind and struck coins and seals as a mark of Sikh sovereignity.{5}
Baba Banda Singh Bahadur had a vast field to operate. To begin with, he had function from Karnal to Ludhiana; then he operated in Gangetic Valley – Saharanpur to Behar, Ambheta and Nanauta, etc; from Kiratpur to Raja Ajmer Chand of Kahlur (Bilaspur) a mischief monger, to other hill states through Doaba into Majha. His unconventional exploits touched the imagination of the populace and signifise that oppressor were liable to be called upon to account for their sins of omission and commission. Ghulam Mohiuddin author of Futuhat Nama-i-Samadhi (1722-23), who fought against his forces, testifies that Banda Singh Bahadur adopted codes of conduct for his forces “to present themselves as embediment of moral values.?