Wednesday, 20 May 2015

Sikh Theology: Why Sikhs Wear a Turban

The dastaar, as the Sikh turban is known, is an article of faith that has been made mandatory by the founders of Sikhism. It is not to be regarded as mere cultural paraphernalia. When a Sikh man or woman dons a turban, the turban ceases to be just a piece of cloth and becomes one and the same with the Sikh's head.
The turban as well as the other articles of faith worn by Sikhs have an immense spiritual as well as temporal significance. The symbolisms of wearing a turban are many from it being regarded as a symbol of sovereignty, dedication, self-respect, courage and piety, but the reason all practicing Sikhs wear the turban is just one - out of love and obedience to the wishes of the founders of their faith.
The turban's importance can be found in just about every culture and religion, starting with the ancient Babylonians to western religions such as Judiaism, Christianity, and Islam, as well as eastern traditions. The Old Testament proclaims, "Once they enter the gates of the court," implying God's court, "they are to wear linen vestments. They shall wear linen turban." Elsewhere in the Old Testament, the significance of the turban is further highlighted: He put the turban upon his head and set the gold rosette as symbol of holy dedication on the front of the turban as the Lord had commanded him. Moses then took the anointing oil, anointed the Tabernacle, and all that was within it and consecrated it. (Leviticus 8,9) Set the turban on his head and the symbol of holy dedication on the turban. Take the anointing oil, pour it on his head and anoint him. (Exodus 29-6)
The turban, since ancient times, has been of significant importance in Punjab, the land of the five rivers and the birthplace of Sikhism. There was a time when only kings, royalty, and those of high stature wore turbans. Two people would trade their turbans to show love or friendship towards each other. At the time of Sikhism's birth, the majority of people in India and even today comprised the lower castes, mainly composed of peasants, laborers and servants. Many were literally owned by the upper castes and were severely maltreated.
The Sikh Gurus (prophets/teachers) sought to uplift the downtrodden and make them the equals of the highest of the high. Guru Nanak, the founder of the Sikh faith, states in his divine revelation: Nanak seeks the company of the lowest of the low class, the very lowest of the low. Why should he try to compete with the great? Where the lowly are cared for, there lies the Grace of the Merciful Bestower.
The Sikh Gurus sought to end all caste distinctions and vehemently opposed stratification of society by any means. They diligently worked to create an egalitarian society dedicated to justice and equality. The turban is certainly a gift of love from the founders of the Sikh religion and is symbolic of sovereignty that is of Divine concession. According to Sirdar Kapur Singh, a Sikh theologian and statesman, "When asked by Captain Murray, the British Charge-de-affairs at Ludhiana in about 1830, for the captain's gallant mind was then wholly preoccupied with the Doctrine of Legitimacy, recently evolved or rediscovered by European statesmen at the Congress at Vienna, as to from what source the Sikhs derived their claim to earthly sovereignty, for the rights of treaty or lawful succession they had none; Bhai Rattan Singh Bhangu [a Sikh historian], replied promptly, 'The Sikhs' right to earthly sovereignty is based on the Will of God as authenticated by the Guru, and therefore, other inferior sanctions are unnecessary.'" (Parasaraprasna, by Kapur Singh, Guru Nanak Dev University, Amritsar, 1989, p. 130-131.)
The turban has been an integral part of the Sikh Tradition since the time of Guru Nanak Dev. Historical accounts relay to us that all Sikh Gurus wore turbans and their followers --Sikhs-- have been wearing them since the formation of the faith. The turban serves as a mark of commitment to the Sikh Gurus. It distinguishes a Sikh as an instrument of the Guru and decrees accountability for certain spiritual and temporal duties. It is a mark of the Guru and declares that the Sikh wearing a turban is a servant of the Divine Presence. Wearing the turban gives much inner strength as well. Sikhs take this gift of the Guru with them everywhere they go. Just by being exposed to this regal quality, their attitudes and psyche get shaped in a certain way.
At the same time, there is a great deal of responsibility accompanied by the turban. A person's actions are no longer just tied to him or her. Since Sikhs who wear the turban represent the Guru, their actions too reflect on the Guru and the Sikh Nation. In this sense, the turban serves to increase a Sikh's commitment to Sikhism and lends to his or her becoming a more disciplined and virtuous person. The turban certainly deepens the connection between the Sikh and the Guru. The turban proclaims the followers of Guru Nanak as Sikhs but at the same time, it is not what makes them Sikhs.
Prophet Mohammed in one of his hadiths states that the turban is a frontier between faith and unbelief. This aptly describes the significance of the turban for a Sikh as well. It is a true mark of sovereignty and a crown.
Due to its distinguishable nature, the turban has often been a target during times of persecution. There have been times in the relatively short history of the Sikh nation that if one wore a turban, it was reason enough for his or head to be cut off by the tyrannical regimes of the time. The collective response of the Sikh Nation was "You may take off my head but not my turban." When many discarded their turbans, those that proudly adorned them in those times, even though it meant certain death, fully appreciated its significance. After all, it is in times of adversity that faith is tested and one must prove true to core values. By adorning their turbans, Sikhs serve as ambassadors of the Sikh faith and commit externally to following the path laid down by the Sikh Gurus. True submission, of course, occurs internally.
The next time you see a Sikh, greet him or her and know that the turban you see is the same turban that stood up against oppression against those identified as lower castes in India, tyranny in WWI, and the Nazi empire in WWII. As Sikhs tie their turbans each day, they should be heedful that it represents a very real commitment to the founders of the Sikh faith. The turban is deeply intertwined with the Sikh identity and is a manifestation of the mission given to all Sikhs - to act as a divine prince or princess by standing firm against tyranny and protecting the downtrodden.
Originally from:

Monday, 17 February 2014

What A Young Army Officer Saw In 1984

(Colonel (retd) Bhupinder Malhi joined the army in 1983. He retired in 2009. He now runs a security agency in Delhi)

We, a group of young Army Officers of Armoured Corps, were on board the Jhelum Express to attend the Young Officers Course at Armoured Corps Centre and School (ACCS) at Ahmednagar and happened to witness the anti-Sikh riots at very close quarters.

I boarded the Jhelum Express at Ambala Cantt early morning on 01 Nov 1984 along with few other course-mates. By the time our train reached outer Delhi near the Sabji Mandi area, we could see that Delhi was burning. Lots of trucks were on fire and smoke could be seen rising from buildings.

When the train reached the New Delhi Railway Station, we got down to enquire about the situation. We spotted many Sikhs lying injured on the platform and no one was willing to provide any first aid or help. We tried to help a few of the injured but our train was immediately moved out of the station.

The train was forcibly stopped near the Nizammudin Railway Station by an unruly mob. They started pulling out Sikhs from the train and there was chaos all around. We all quickly put on our uniforms and got down to help the Sikhs. We could not help most, though we managed to save a few. Some Sikhs had been set on fire; cycle rubber tyres were placed around them.

Some of us tried calling the police using the railways phone but there was no response. We also tried calling the Army headquarters' Duty Officer but could not reach them. We spotted an injured Sikh who was thrown on the railway track; two of us rushed to help him, but by the time we reached him, an approaching train over-ran him and we saw his body cut into pieces. We collected his body parts in a bed sheet and brought it to the railway platform to be handed over to police.

The train moved a bit and was again stopped near the Okhla slums. Another group of mob entered our AC 2 tier compartment by breaking the window glass as there are no iron grills in AC compartment. The mob systematically started searching the compartment and pulling Sikhs out of the train. We tried to reason with rioters and managed to save few fellow Sikhs. Unfortunately we could not save all. Capt Gill of 89 Armoured Regiment was stabbed at a distance of 1 ft from me. We requested rioters to spare his life as he was a soldier but the rioters argued that the person who killed Mrs Indira Gandhi was also a soldier.

We handed over Captain Gill's body to Army authorities at the Mathura railway station at night. Another Sikh officer named Sahota from GREF (General Reserve Engineer Force) was made to hide under the berth in our compartment. He was spotted by the mob and was killed there itself after he was hit by iron rods.

We were lucky to save my course mate Harinder (86 Armoured Regiment) who was being pulled out of the train but some of us held on to him and managed to free him from the clutches of death.

Another newly-wedded young officer from Artillery who was travelling with his wife was saved by shaving his beard and cutting his hair.

We repeatedly requested railways authorities for help but no one was willing to oblige. On the contrary, one TTE was seen indicating to the mob about the location of Sikhs hiding in the compartments.

Two officers Yadav (75 Armoured Regiment) and AP Singh (9 Horse) managed to get hold of a 12 bore rifle which was being carried by a soldier proceeding on leave. They fired a few rounds at the mob and the mob retreated. They were awarded subsequently for this bravery.


Tuesday, 24 December 2013

Khudawand Karim: Bestower Of Bounties

A mother was so heart-broken on losing her son, that she stayed by his grave and refused to leave. She cried bitterly the whole night. 
By morning her cries had turn to rage. "Why have You done this to me? You are no loving and caring Lord, I don't need One like You! How dare You take the life of my dear, darling son?" 
Ignoring the entreaties of her family, she carried on venting and raging. The second night, her poor husband went to the village Qazi for help. He promised to intervene in the morning. 
The next morning, the Qazi approached the mother lying by her son's grave. He had a very noticeable limp, and seemed to be nursing his body. He joined the lady in her wailing. 
She stopped abruptly and asked him what his problem was. 
"Oh mother! The Lord visited me last night. Without a word, what hard kicks gave He this old man. What have I done wrong, O Khudawand Karim? I asked." 

"A woman from your village has kept me awake all night, with insults" said He. 
Four sons had He given her over the years and only taken back one. Not only was she getting no more, but He has half a mind to take back the remaining three!" 
"O Qazi, ask Him to forgive me" sobbed she. "How blind have I been!" Hugging her family, she went home, still entreating the Qazi. 


dhas basathoo lae paashhai paavai 
He obtains ten things, and puts them behind him; 

eaek basath kaaran bikhott gavaavai 
for the sake of one thing withheld, he forfeits his faith. 

eaek bhee n dhaee dhas bhee hir laee 
But what if that one thing were not given, and the ten were taken away? 

tho moorraa kahu kehaa karaee 
Then, what could the fool say or do? 
- Sukhmani Sahib

Bhai Gurbaksh Singh Khalsa Hunger Strike

For updates please view the page:

Saturday, 13 April 2013

Prof. Davinderpal Singh Bhullar to be hanged: Breaking News

Professor Davinderpal Singh Bhullar plea for innocence rejected by Indian Supreme Court. 

Bhai Davinder Pal Singh has been taken from hospital to Tihar Jail where he could be hung any time soon.

Request for all panth to Unite. 

Protests being arranged for Birmingham and London in UK. 

Please use this page to provide further information of protests etc in your local areas.

Update on protests and latest news on this case coming soon.

Request for all sangat to do what they can in creating awareness of this long running issue of injustice towards the Sikhs by the Indian government. 

15 April 2013

Protest out side High Commission of India London at 12 Noon Today.
March from High Commission to Houses of Parliament at 2pm.

According to various media outlets there is a possibilty that Prof Bhullar may be hung in secret due to the fear that Panjabs authorities may be unable to cope with the consequences of public opposition to the sentence there.
We do not want what happened with Afzal Guru to happen to Prof Bhullar.#

Parkash Singh Badal and Sukhbir Badal now gone to Delhi to meet Prime Minister of India to have death sentence repealed.


Tomorrow is going to be a Rainsabai in Central London at 10 Downing Street (PM's Office).
(7pm onwards outseide Downing St.)

In Punjab, a Massive ''Insaaf March'' starts on 18th April from Fatehgarh Sahib to New Delhi to demand Prof. Bhullar's release. It will reach New Delhi on 19th April.

17 April

Margaret Thatcher's coffin is to pass by Downing Street on its way from Westminister to St.Pauls. The Sikhs have been allowed to continue their protest opposite Downing Street.

18 April

Kirtan again took place over night outside Downing Street.

Sangat will continue to gather outside Downing Street all day and all night.

Video from Protest in form of Keertan which took place 16th April.

Tamils showing support for the call for Justice.


19 April
Continued protest by sangat outside of 10 Downing St.

-Tonight Rainsbhai Kirtan outside of 10 Downing St. Please Attend.

**Request to all, Require more sangat to gather outside of 10 Downing Street during the day time during weekdays otherwise they will not allow us to stay there if sangat falls too low**

Their is a rally organized for Bhai Davinderpal Singh this Friday April , 19 2013 from 6 pm to 8 pm. The rally will be at South Fletcher's Sports Center near Sheridan College. We urge the sangat to wear kesri (orange) and to bring others along.

20 April

Join the FreeBhullar initiative:

Twitter: @FreeBhullar 
FB: FreeBhullar

*All Sangat requested to make their way to Downing Street to continue the protest throughout the weekend. 

**Benti to Birmingham sangat to attend the following:

Video From Kirtan from 19th April

***Benti to all sangat to attend all day tomorrow outside Downing St. This is possibly the last day of the vigil/protest until next weekend so please all attend.

Some photos and Videos being share on a journalists twitter @Londonfriend

21 April

Video from 20th April. In evening Kesri Lehar meeting took place with sangat followed by kirtan. 

23 April

**Morcha/protest outside of Downing Street continuing. All please attend. 
Sangat required 9am-5pm so that it can continue as long as possible. 

21 May

With Waheguru's Kirpa the protest/morcha/vigil is continuing outside Downing Street 24/7. Over 1 month! 
Further report required...Please attend when possible.
If you are unable to attend during the week - Large Kirtan Darbar each Friday evening. 

05 June - Final Update



Tuesday, 2 April 2013

The Battle of Nadaun - Guru Gobind Singh Ji’s Second Battle

The Battle Of Nadaun was fought on 20 March 1691 between an imperial expeditionary force aided by Raja Kirpal Chand of Kangra and Raja Dyal of Bijharval in the Sivalik hills on the one hand and several other neighbouring chieftains who enjoyed the support of Guru Gobind Singh on the other. The battle is also mentioned in the autobiography of Guru Gobind Singh called the Bachittar Natak. This was the second battle of Guru Gobind Singh after the Battle of Bhangani.

Reason for the Conflict
Demand of RevenueThe hill Rajas, taking advantage of Emperor Aurangzeb's preoccupation with the endless Maratha insurgency in the South, had neglected to pay their annual tributes into the imperial treasury for three years. Early in 1691 orders were issued to Hifzullah Khan alias Mian Khan, Governor of Jammu, to collect the revenue. Mian Khan despatched a punitive force under Alif Khan. Two of the chieftains, Raja Kirpal Chand and Raja Dyal, submitted without opposition and in fact became Alif Khan's allies.
Bhim Chand turned downRaja Bhim Chand of Kahlur (Bilaspur), the most powerful of the Chieftains rallied the rest of the rulers to resist the Mughal demands. Guru Gobind Singh, who did not cotton to the idea of anyone paying tribute to Aurangzeb and his religious wars, was asked for help and joined in the combined effort to route Alif Khan and his punitive force.
Demand for Assistance
ਜ੝ੱਧ ਕਾਜ ਨ੝ਰਿਪ ਹਮੈ ਬ੝ਲਾਯੋ ॥ ਆਪਿ ਤਵਨ ਕੀ ਓਰ ਸਿਧਾਯੋ ॥
Bhim Chand asked me for assistance and himself went to face (the enemy)
Bachittar Natak
The Guru came to his assistance with a force of his best Sikhs. The opposing armies met at Nadaun on the left bank of the River Beas, 32 km southeast of Kangra and 12 km from the town of Javalamukhi with its Durga temple with the eternal flame. The very Mandir to which Guru Angad had once guided his band of devotees yearly.

A list of those present
Bhim Chand, Raj Singh, Ram Singh, Sukhdev Gaji of Jasrot, Prithi Chand of Dadhwar, where as in opposition there were Kirpal Chand of Kanra, Dyal Chand of Bijharwal, Rajputs of Nangal and panglua, soldiers of Jaswar and Guler and Alif Khan. Guru Sahi bfought with Katochs.
Guru Gobind Singh described in his autobiographical poem, Bachitra Natak the action that took place. As the enemy, he says, advanced with Dyal and Kirpal in the vanguard, a fierce battle commenced. It however did not take long to decide the issue. From Guru Gobind Singh's poem.
"The Almighty God hastened the end of the fight and the opposing host was pushed back into the river… Alif Khan fled in utter disarray leaving his camp to take care of itself…"


Alif Khan fled his camp, leaving his belongings, along with all his warriors. Bhim Chand won the battle.


Guru Gobind Singh Ji stayed in Himanchal, remaining on the bank of the river for eight more days while he visited the palaces of all the chiefs. Guru Ji took leave and came home, the local rulers met at his camp to settle the terms of peace. Both sides made and agreement, therefore the story ends. Guru ji then returned to Anandpur.

Bachitar Natak On Battle Of Nadaun

ਅਥ ਨਦਉਣ ਕਾ ਜ੝ੱਧ ਬਰਨਨੰ ॥Here begins the Description of the Battle of Nadaun:

ਬਹ੝ਤ ਕਾਲ ਇਹ ਭਾਂਤਿ ਬਿਤਾਯੋ ॥ ਮੀਆਂ ਖਾਨ ਜੰਮੂ ਕਹ ਆਯੋ ॥Much time passed in this way, Mian Khan came (from Delhi) to Jammu (for collection of revenue).

ਅਲਿਫ ਖਾਨ ਨਾਦੌਣ ਪਠਾਵਾ ॥ ਭੀਮਚੰਦ ਤਨ ਬੈਰ ਬਢਾਵਾ ॥੧॥He sent Alif Khan to Nadaun, who developed enmity towards Bhim Chand (the Chief of Kahlur).1.

ਜ੝ੱਧ ਕਾਜ ਨ੝ਰਿਪ ਹਮੈ ਬ੝ਲਾਯੋ ॥ ਆਪਿ ਤਵਨ ਕੀ ਓਰ ਸਿਧਾਯੋ ॥Bhim Chnad asked me for assistance and himself went to face (the enemy).

ਤਿਨ ਕਠ ਗੜ ਨਵਰਸ ਪਰ ਬਾਂਧਯੋ ॥ ਤੀਰ ਤ੝ਫੰਗ ਨਰੇਸਨ ਸਾਧਯੋ ॥੨॥Alif Khan prepared a wooden fort of the hill of Navras. The hill-chief also prepared their arrows and guns.2.

ਭ੝ਜੰਗ ਪ੝ਰਯਾਤ ਛੰਦ ॥BHUJANG STANZA

ਤਹਾ ਰਾਜ ਸਿੰਘੰ ਬਲੀ ਭੀਮਚੰਦੰ ॥ ਚੜਿਓ ਰਾਮ ਸਿੰਘੰ ਮਹਾ ਤੇਜ ਵੰਦੰ ॥With brave Bhim Chand, there were Raj Singh, illustrious Ram Singh,

ਸ੝ਖੰ ਦੇਵ ਗਾਜੀ ਜਸਾਰੋਟ ਰਾਜੰ ॥ ਚੜ੝ਹੇ ਕ੝ਰ੝ਧ ਕੀਨੇ ਕਰੇ ਸਰਬ ਕਾਜੰ ॥੩॥And Sukhdev Gaji of Jasrot, were full of fury and managed their affairs with enthusiasm.3.

ਪ੝ਰਿਥੀਚੰਦ ਚਢਿਓ ਡਢੇ ਡਢਵਾਰੰ ॥ ਚਲੇ ਸਿਧ ਹ੝ਝ ਕਾਜ ਰਾਜੰ ਸ੝ਧਾਰੰ ॥There came also the brave Prithi Chand of Dadhwar after having made arrangements regarding the affairs of his state.

ਕਰੀ ਢੂਕ ਢੋਅੰ ਕਿਰਪਾਲਚੰਦੰ ॥ ਹਟਾਝ ਸਬੈ ਮਾਰਿ ਕੈ ਬੀਰ ਬ੝ਰਿੰਦੰ ॥੪॥Kirpal Chand (of Kanara) arrived with ammunition and drove back and killed many of the warriors (of Bhim Chand).4.

ਦ੝ਤੀਯ ਢੋਅ ਢੂਕੈ ਵਹੈ ਮਾਰਿ ਉਤਾਰੀ ॥ ਖਰੇ ਦਾਂਤ ਪੀਸੈ ਛ੝ਭੈ ਛਤ੝ਰਧਾਰੀ ॥When for the second time, the forces of Bhim Chand advanced, they were beaten back down the hill to the great sorrow of (the allies of Bhim Chand),

ਉਤੈ ਵੈ ਥਰੇ ਬੀਰ ਬੰਬੈ ਬਜਾਵੈਂ ॥ ਤਰੇ ਭੂਪ ਠਾਂਢੇ ਬਡੋ ਸੋਕ੝ ਪਾਵੈਂ ॥੫॥The warriors on the hill sounded trumpets, while the chiefs below were filled with remorse.5.

ਤਬੈ ਭੀਮਚੰਦੰ ਕੀਯੋ ਕੋਪ ਆਪੰ ॥ ਹਨੂਮਾਨ ਕੇ ਮੰਤ੝ਰ ਕੋ ਮ੝ਖਿ ਜਾਪੰ ॥Then Bhim Chand was filled with great ire and began to recite the incantations of Hanuman.

ਸਬੈ ਬੀਰ ਬੋਲੈ ਹਮੈ ਭੀ ਬ੝ਲਾਯੰ ॥ ਤਬੈ ਢੋਅ ਕੈ ਕੈ ਸ੝ ਨੀਕੇ ਸਿਧਾਯੰ ॥੬॥He called all his warriors and also called me. Then all assembled and advanced for attack.6.

ਸਬੈ ਕੋਪ ਕੈ ਕੈ ਮਹਾ ਬੀਰ ਢ੝ਕੇਕੇ ॥ ਚਲੇ ਬਾਰਿਬੇ ਬਾਰ ਕੋ ਜਿਉ ਭਭੂਕੇ ॥All the great warriors marched forward with great ire like a flame over a fence of dry weeds.

ਤਹਾ ਬਿਝ੝ੜਿਆਲੰ ਹਠਿਓ ਬੀਰ ਦਿਆਲੰ ॥ ਉਠਿਓ ਸੈਨ ਲੈ ਸੰਗਿ ਸਾਰੀ ਕ੝ਰਿਪਾਲੰ ॥੭॥Then on the other side, the valiant Raja Dayal of Bijharwal advanced with Raja Kirpal, alongwith all his his army.7.


ਕ੝ਪਿਓ ਕ੝ਰਿਪਾਲ ॥ ਨ ਮਰਾਲ ॥Kirpal Chnad was in great fury. The horses danced.
ਬਜੇ ਬਜੰਤ ॥ ਕ੝ਰੂਰੰ ਅਨੰਤ ॥੮॥ And the pipes were played which presented a dreadful scene.8.

ਜ੝ੱਝੰਤ ਜ੝ਆਣ ॥ ਬਾਹੈ ਕ੝ਰਿਪਾਣ ॥The warriors fought, striking each other's swords.

ਜੀਅ ਧਾਰ ਕ੝ਰੋਧ ॥ ਛੱਡੇ ਸਰੋਘ ॥੯॥With rage, they showered volleys of arrows.9.

ਲ੝ਝੈ ਨਿਦਾਨ ॥ ਤਜੰਤ ਪ੝ਰਾਣ ॥The warring soldiers fell in the field and breathed their last.

ਗਿਰ ਪਰਤ ਭੂਮਿ ॥ ਜਣ੝ ਮੇਘ ਝੂਮ ॥੧੦॥They fell. Like thundering clouds on the earth.10.


ਕਿਰਪਾਲ ਕੋਪਿਯੰ ॥ ਹਠੀ ਪਾਵ ਰੋਪਿਯੰ ॥Kirpal Chand, in great anger, stood firmly in the field.

ਸਰੋਘੰ ਚਲਾਝ ॥ ਬਡੇ ਬੀਰ ਘਾਝ ॥੧੧॥With his volley of arrows, he killed great warriors.11.

ਹਣੇ ਛੱਤ੝ਰਧਾਰੀ ॥ ਲਿਟੇ ਭੂਪ ਭਾਰੀ ॥He killed the chief, who lay dead on the ground.

ਮਹਾਂ ਨਾਦ ਬਾਜੇ ॥ ਭਲੇ ਸੂਰ ਗਾਜੇ ॥੧੨॥The trumpets sounded and the warriors thundered.12.

ਕ੝ਰਿਪਾਲੰ ਕ੝ਰ੝ਧੰ ॥ ਕੀਯੋ ਜ੝ੱਧ ਸ੝ੱਧੰ ॥Kirpal Chand, in great fury, made a great fight.

ਮਹਾਂ ਬੀਰ ਗੱਜੇ ॥ ਮਹਾਂ ਸਾਰ ਬੱਜੇ ॥੧੩॥Great heroes thundered, while using dreadful weapons.13.

ਕਰਿਯੋ ਜ੝ੱਧ ਚੰਡੰ ॥ ਸ੝ਣਿਯੋ ਨਾਵ ਖੰਡੰ ॥Such a heroic battle was fought that all the people of the world living in nine quarters, knew it.

ਚਲਿਯੋ ਸਸਤ੝ਰ ਬਾਹੀ ॥ ਰਜੌਤੀ ਨਿਬਾਹੀ ॥੧੪॥His weapons (Kirpal Chand) wrought havoc and he exhibited himself as a true Rajput.14.

ਦੋਹਰਾ ॥DOHRA

ਕੋਪ ਭਰੇ ਰਾਜਾ ਸਬੈ ਕੀਨੋ ਜ੝ੱਧ ਉਪਾਇ ॥All the chiefs of the allies, in great anger, entered the fray.

ਸੈਨ ਕਟੋਚਨ ਕੀ ਤਬੈ ਘੇਰ ਲਈ ਅਰਰਾਇ ॥੧੫॥And besieged the army of Katoch. 15.


ਚਲੇ ਨਾਂਗਲੂ ਪਾਂਗਲੂ ਵੇਦੜੋਲੰ ॥ ਜਸਵਾਰੇ ਗ੝ਲੇਰੇ ਚਲੇ ਬਾਂਧ ਟੋਲੰ ॥The Rajputs of the tribes of Nanglua and Panglu advanced in groups alongwith the soldiers of Jaswar and Guler.

ਤਹਾਂ ਝਕ ਬਾਜਿਓ ਮਹਾਂ ਬੀਰ ਦਿਆਲੰ॥ਰਖੀ ਲਾਜ ਜੌਨੇ ਸਭੈ ਬਿਝੜਵਾਲੰ ॥੧੬॥The greater warrior Dayal also joined and saved the honour of the people of Bijharwal. 16.

ਤਵੰ ਕੀਟ ਤੌ ਲੌ ਤ੝ਫੰਗੰ ਸੰਭਾਰੋ ॥ ਹ੝ਰਿਦੈ ਝਕ ਰਾਵੰਤ ਕੇ ਤਕਿ ਮਾਰੋ ॥Then this lowly person (the Guru speaking of himself) took up his gun and aimed unerringly at one of the chiefs.
ਗਿਰਿਓ ਝੂਮਿ ਭੂਮੈ ਕਰਿਯੋ ਜ੝ਧ ਸ੝ੱਧੰ ॥ ਤਊ ਮਾਰ੝ ਬੋਲਿਯੋ ਮਹਾ ਮਾਨਿ ਕੋ੝ਰਧੰ॥੧੭॥He reeled and fell down on the ground in the battlefield, but even then he thundered in anger.17.

ਤਜਿਯੋ ਤ੝ਪਕੰ ਬਾਨ ਪਾਨੰ ਸੰਭਾਰੇ ॥ ਚਤ੝ਰ ਬਾਨਯੰ ਲੈ ਸ੝ ਸਬਿਯੰ ਪ੝ਰਹਾਰੇ ॥I then threw away the gun and took the arrows in my hand, I shot four of them.

ਤ੝ਰਿਯੋ ਬਾਨ ਲੈ ਬਾਮ ਪਾਨੰ ਚਲਾਝ ॥ ਲਗੇ ਯਾ ਲਗੇ ਨਾ ਕਛੂ ਜਾਨਿ ਪਾਝ ॥੧੮॥Another three I discharged with my left hand, whether they struck anybody, I do not know. 18.

ਸੋ ਤਉ ਲਉ ਦਈਵ ਜ੝ਧ ਕੀਨੋ ਉਝਾਰੰ ॥ ਤਿਨੈ ਖੇਦ ਕੈ ਬਾਰਿ ਕੇ ਬੀਚ ਡਾਰੰ ॥Then the Lord brought the end of the fight and the enemy was driven out into the river.

ਪਰੀ ਮਾਰ ਬ੝ੰਗੰ ਛ੝ਟੀ ਬਾਣ ਗੋਲੀ ॥ ਮਨੋ ਸੂਰ ਬੈਠੇ ਭਲੀ ਖੇਲ ਹੋਲੀ ॥੧੯॥Form the hill the bullets and arrows were showered. It seemed that the sun set down after playing a good holi.19.

ਗਿਰੇ ਬੀਰ ਭੂਮੰ ਸਰੰ ਸਾਂਗ ਪੇਲੰ ॥ ਰੰਗੇ ਸ੝ਰੌਣ ਬਸਤ੝ਰੰ ਮਨੋ ਫਾਗ ਖੇਲੰ ॥Pierced by arrows and spears, the warriors fell in the battlefield. Their clothes were dyed with blood, it seemed that they played holly.

ਲੀਯੋ ਜੀਤਿ ਬੈਰੀ ਕੀਆ ਆਨਿ ਡੇਰੰ ॥ ਤੇਊ ਜਾਇ ਪਾਰੰ ਰਹੇ ਬਾਰਿ ਕੇਰੰ ॥੨੦॥After conquering the enemy, they came for rest at their place of encampment, on the other side of the river. 20.

ਭਈ ਰਾਤ੝ਰਿ ਗ੝ਬਾਰ ਕੇ ਅਰਧ ਜਾਮੰ ॥ ਤਬੈ ਛੋਰਿਗੇ ਬਾਰ ਦੇਵੈ ਦਮਾਮੰ ॥Sometime after midnight they left, while beating their drums.

ਸਬੈ ਰਾਤ੝ਰਿ ਬੀਤੀ ਉਦਿਓ ਦਿਉਸ ਰਾਣੰ ॥ ਚਲੇ ਬੀਰ ਚਾਲਾਕ ਖਗੰ ਖਿਲਾਣੰ ॥੨੧॥When the whole night ended and the sun arose, the warriors on out side marched hastily, brandishing their spears.21.

ਭਜਿਓ ਅਲਿਫ ਖਾਨੰ ਨ ਖਾਨਾ ਸੰਭਾਰਿਓ ॥ ਭਜੇ ਅਉਰ ਬੀਰੰ ਨ ਧੀਰੰ ਬਿਚਾਰਿਓ ॥Alif Khan fled away, leaving behind his belongings. All the other warriors fled away and did not stay anywhere.

ਨਦੀ ਪੈ ਦਿਨੰ ਅਸਟ ਕੀਨੇ ਮ੝ਕਾਮੰ ॥ ਭਲੀ ਭਾਂਤਿ ਦੇਖੇ ਸਬੈ ਰਾਜ ਧਾਮੰ ॥੨੨॥I remained there on the bank of the river for eight more days and visited the palaces of all the chiefs.22.

ਚੌਪਈ ॥CHAUPA

ਇਤ ਹਮ ਹੋਇ ਬਿਦਾ ਘਰ ਆਝ ॥ ਸ੝ਲਹ ਨਮਿਤ ਵੈ ਉਤਹਿ ਸਿਧਾਝ ॥Then I took leave and came home, they went there to settle the terms of peace.

ਸੰਧਿ ਇਨੈ ਉਨ ਕੈ ਸੰਗਿ ਕਈ ॥ ਹੇਤ ਕਥਾ ਪੂਰਨ ਇਤ ਭਈ ॥੨੩॥Both the parties made and agreement, therefore the story ends here.23.

ਦੋਹਰਾ ॥DOHRA

ਆਲਸੂਨ ਕਹ ਮਾਰਿ ਕੈ ਇਹ ਦਿਸਿ ਕੀਓ ਪਯਾਨ ॥I came to this side after destroying alsun on my way;

ਭਾਤਿ ਅਨੇਕਨ ਕੇ ਕਰੇ ਪ੝ਰਿ ਅਨੰਦ ਸ੝ਖ ਆਨਿ ॥੨੪॥And enjoyed in various ways after reaching Anandpur.24.

ਇਤਿ ਸ੝ਰੀ ਬਚਿਤ੝ਰ ਨਾਟਕ ਗ੝ਰੰਥੇ ਨਦੌਨ ਜ੝ੱਧ ਬਰਨਨੰ ਨਾਮ ਨੌਮੋ ਧਿਆਇ ਸਮਾਪਤਮ ਸਤ੝ ਸ੝ਭਮ ਸਤ੝ ॥੯॥੩੪੪॥End of Ninth Chapter of BACHITTAR NATAK entitled `Description of the battle of Nadaun.9.344.


Gurudwara Dasvin Patshahi (Nadaun) on the west bank of the River Beas commemorates the battle. The sanctum, a 6 metre square room with doors on four sides, has a dome with a brass pinnacle. The Guru Granth Sahib is seated on a raised platform. Maharaja Ranjit Singh had a Gurdwara built on the spot where the tenth Guru camped for several days after the battle. The present building was constructed by Rai Bahadur Baisakha Singh in 1929. The Shiromani Gurdwara Parbandhak Committee, which took over control of the shrine in 1935, now administers it through a local committee.