archive.org · 2015. 4. 14. · Foreword The year 1708 has been an important landmark in the history of the Sikh faith and community: it was in this year that Guru Gobind . Singh,

Guru Gobind Singh'sDeath At Nanded

An Examination orSuccession Theories.

Guru Gobind Singh'sDeath At Nanded

An Examination of Succession Theories

Ganda Singh

Publication BureauPunjabi University, Patiala

©Punjabi University, Patiala

(Established under Punjab Act No. 35 of 1961)

GURU GODIND SINGH'SDEATH AT NANDED

An Examination of Succession Theories

byGanda Singh

ISBN 8 I-302- I72-0

2008Copies: 2 I00Price: 150.00

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Published by Professor S. S. Khaira, Registrar, Punjabi University, Patiala, andPrinted at Ultrex Print Industry, Patiala.

Foreword

The year 1708 has been an important landmark in the history of

the Sikh faith and community: it was in this year that Guru Gobind .

Singh, the Tenth Master, breathed his last at Nanded. He also put an

end to the institution of the person-Guru and bestowed for all times

to come the office ofGuru on (Guru) Granth Sahib or more precisely

on the Sabda (Word) as contained therein just before his passing

away. Thus, Sikhism has faith only in the ten person Gurus, Guru

Nanak to Guru Gobind Singh, and no one else, however pious or

enlightened, claim or be acknowledged as such. After the Tenth

Master, the Guru Granth Sahib is not just a holy book for the Sikhs:

it is the living Guru and an article of faith with them. It is taken as

the spirit-incarnate of the ten Gurus.

The tercentenary of the passing away of the Tenth Master and

the bestowal of guruship on the Guru Granth Sahib is being

celebrated the world over during 2008. These celebrations include

organizing seminars and conferences and publishing authentic and

Teliable literature. The aim is to share with mankind in general the

Sikh understanding of Guru and highlight the scriptural teachings

which are relevant to and address several of the crucial issues facing

mankind today. The need of the day is to stress the fact that as of

now Sabda as contained in the Guru Granth Sahib is the Guru for the

Sikh community. They need to read it, reflect on it and then live

social life in accordance with the message therein. Having faith in

anyone other than the ten Gurus and the Guru Granth Sahib is

against the gurmat.

(vi) An Examination ofSuccession Theories

This book by Dr Ganda Singh, originally pubHshed in 1972, is a

beautiful research treatise which addresses the issue academically. It

proves convincingly that Guru Gobind Singh, before his demise at

Nanded in 1708, put an end to the institution of person Gurus and

bestowed the office of Guru for all times to come on the scripture,

now known as the Guru Granth Sahib. For this purpose, he analyzed

all the contemporary and near-contemporary Sikh as well as non

Sikh sources, sifting the historical from the mythological and

fictional. The book convincingly refutes all claims of pretenders

who laid claim to the office of the Guru after the demise of Guru

Gobind Singh in 1708.

Obviously, the findings of the book are as relevant today as they

were when it was first published. The book, however, remained out

Punjabi UniversityPatiala

JASPAL SINGHVice-Chancel/or

Preface

All over the world and throughout the ages, history of religions

has seen the rise ofpretenders and false prophets. The multiplicity of

gods and goddesses, of the so-called messiahs and their successors,

and of spurious 'sants' and 'gurus', with pretensions and claims of

their followers who preach them up, is a living example of it. This

phenomenon is the product of ancient polytheisms with widespread

net of exploiting priestly classes whose influence, supported by the

vested interestes of the burgeoisie, on the unsuspecting masses has

been deep and strong. The result has been that the schismatic leaders

have, for their own glamour and glory, not only misled their simple

folk from the right paths but have also tried to undermine the

fundamentals oftheir faiths.

India, in common with other parts of the world, has had its own

number of religious pretenders. Even the latest of religions, Sikhism

- only five hundred years old - with the Unity and Uniqueness ofOne formless God as its creed, has not been exempt from them. The

lure of the offerings of the devotees freely flowing and the

importance of the position of the Guru among the Sikhs have led

several people to stake pontifical claims. With politics gaining undue

weightage from the twenties of this century and the Sikh religious

institutions falling into the hands of the politicians, several

schismatics going about in the garb of'Sants', 'Babas', etc., have

stepped into the vacuum created by the absence of true religious

preachers, particularly in the rural areas, and are trying to establish

their own 'Guruships' or deras, claiming to be either the successors

(viii) An Examination ofSuccession Theories

of Guru Gobind Singh or his avatars or incarnations. One or two of

them are seeking shelter under the fictitious theory of the supposed

resurrection, at the beginning of the eighteenth century, of Guru

Gobind Singh under the name of Saba Ajapal Singh of Nabha. The

theory, with no historical basis at all to support it, is in itself

meaningless and incredible. However, an attempt has been made in

the following pages to examine this and some others in the light of

reliable historical evidence.

Lower Mall, PatialaFebruary 26, 1972

GANDA SINGH

Contents

Foreword (v)

Preface (vii)1. Guru Gobind Singh in Historical Perspective 12. His Last Days 43. Personal Succession Discontinued-

the Grantb to be the Guru in Future 54. Myth-Making about Guru Gobind Singh 85. Historical Record on the Guru's Death at Nanded 106. Guru Granth ordained as Guru 187. Historical Evidence on the Guru's Last Days and Death 348. Genealogical Accounts - Gur-pranalian 459. Claims ofSchismatics 45

10. No Evidence ofBalak Singh's relations with BabaAjapal Singh 48

11. Baba Ram Singh's Faith in Guru Grantb Sahib 5412. Bhai Ganga Singh's Pretentions 5813. The Ajapal Singh Myth14. Neo-Guruship Doctrine Untenable 6115. Bhai Kahan Singh's Beliefs 6416. Beliefs of the Kukas 6717. Baba Ajapal Singh was not Guru Gobind Singh 69

APPENDICSI RahitNama,BhaiNandLal,1695-1712 77

II Sri Gur-Sobha, Sainapat, 1711 77III Guru Daswen Patshah kejoti Jot Samawane ka Prasang 79IV Parchian Sewa Das, Sewa Das Udasi, 1741 79V Gur Bilas Patshahi Das, Koer Singh, 1751 80

VI Bansavalinama, Kesar Singh Chhibbar (1769), 1779 84VII Mehma Prakash, Sarup Das Bhalla, 1784, 1800 85

VIII Singh Sagar, Bir Singh Ball, 1828 86IX Bayan-i-Khandan-i-Bedian, Sant Singh, 1865 87X Hukam-Name (Baba Ram Singhji de), written

(x) An Examination ofSuccession Theories

1872-1884, compiled by Sant Tehal Singh 87XI Pothi Gur Bilas ki, Bawa Sumer Singh, 1873, pub. 1882 89

XII (a) Panth Prakash, Giani Gian Singh, 1889 90(b) Tawarikh Guru Khalsa, Giani Gian Singh, 1891 91

XlII Gur-Pamalian, Kesar Singh, Saundha, Gulab Singh, etc. 92XIV (a) Itihas deAn-likhePatre, Bhai Kahan Singh, 1927. 93

(b) Gurrnat Sudhakar, Bhai Kahan Singh, 1912 95(c) Gunnat Prabhakar, Bhai Kahan Singh, 1922 95(d) Gurrnat Marland, Bhai Kahan Singh, 1962 95

XV Tasvir Zabat ho gei, 'Asli Qaumi Dard',February 18, 1928 96

XVI Bhagat Lachhman Singhji de Not, 1935 97XVII Sardar Narotam Singhji Barrister, Abbotabad,

de Lekh, 1940 101XVlII Extracts from Persian and Urdu Works

i Ibrat Niimah Swaneh, Mirazli Muhammad Harisi,1115-11131 AH. 1703AD. • 107

11 Bayan-i-Khandan-i-KariImat Nishan-i-BedTan,Munshi Sant Singh, May 1865 107

111 (a) Ibrat Niimah, Sayyed Mohd. Qasim Lahauri,1722 AD. 107

(b) Ibrat Maqal, Sayyed Mohd. Qasim Lahauri,1731 AD. 107

IV Chahar Gulshan Akhbar-un-Nawadir (Chatur GulshanKhuliisat-un-Nawiidir), Rai Chaturman, 1173 A.H.,1759AD. 107

V Majma-ul-Akhbiir, Harsukh Rai, 1214-1220AH.,1799-1805 AD. 108

VI TIirTkh-i-Bahar-ul-Mawwaj, vol. 1, TIirikh-i-Muzaffar,Muhammad Ali Khan, Ansari, 1810. 108

vii Mirat-ul-Ahwiil-i-Jahan, Ahmad bin Muhammad Ali,1225 A.H., 1810 A.D. • 108

viii TawiinKh-i-Sikhan, Khushwaqt Rai, 1812 108IX TawarTkh-i-Hind, Bayan Ahwal-i-Mulk-i-Hind wa

Maliik-i-an, Ahmad Shah Batalia. 1233 AH.,1817 A.D. 108

x Umdat-ut-Tawiirikh, Munshi Sohan Lal Suri, 1849,printed 1855 108

XI Khiilis Niimah, Ratan Chand Bal, 1846 108X11 (a) Tawarikh-i-Panjiib;Bute Shah, 1848 108

(b) Tawarikh-i-Panjab;Bute Shah, abridgment 108

Contents (xi)

xiii Zafar Niimah-i-RanjIt Singh, Kanhaiya Lal Hindi,printed, 1876 . 108

XIX Statement of Hony Secretary, Godateer ItihasSamshodhan MandaI, Nanded, October 23, 1971 110

XX (a) Statement of the Panj Piariis ofTakht Sach-khand SriHazur Sahib Abchal-nagar, Oct. 27, 1971 101

(b) Statement of the Secretary, Gurdwara Board,Nanded, October 27, 1971 101

XXI Baba Ajapal Singh and his Successors 112XXII Founders and Leaders of the Namdhari Movement 113

Chronology 115Bibliography 121

Guru Gobind Singh's Death at Nanded:An Examination ofSuccession Theories

1. Guru Gobind Singh in Historical Perspective :The two historical facts that Guru Gobind Singh, the tenth

and the last Guru of the Sikhs, died at Nanded in the Deccan,now in Maharashtra, on October 6-7, 1708, and was crematedthere have been substantiated not only by contemporary andsemi-contemporary evidence, but also by other authorities ofundeniable historical importance. It has also been authenticatedbeyond doubt that Guru Gobind Singh did not appoint anyone of his followers to succeed him as Guru and that he hadcommanded his followers to look upon the Word of the GreatMasters, as embodied in their holy book, the Granth Sahib, astheir Guru, thenceforward known as the Gurii Granth Sahib.

Like all his predecessors, from Guru Nanak to Guru TeghBahadur, Guru Gobind Singh was an historical person wholived in this world. He was born at Patna in the eastern provinceof Bihar; he travelled throughout the length of the Uttar Pradeshon his way to Anandpur and spent the greater part of his life inthe Panjab. He was neither a renunciatory recluse nor an ultraspiritualistic saint given to slumbering meditation and thusbeyond the reach of his fellow beings. He was no doubt aGodly being. But his godliness was not otherworldliness. Hebelieved and declared that he had come to the world with amission to protect, encourage and help the good and to chastise

2 An Examination ofSuccession Theories

and uproot the evil-doers. This could be done only by leading anactive life in the world, not in the hiding retreats ofmountains andjungles, far away from the people, but by living amongst them,teaching and guiding them both by precept and example, leadingthem at every step of their worldly lives, protecting them fromaggression and oppression, ready to lay down his life in their cause,if need be. This was Guru Gobind Singh, both a teacher and adisciple - the real Khalsa -a saint and a soldier, a man ofthe worldand yet detached.

As the son of a martyred father, he was the target of theattention of both the oppressed people and of the oppressiverulers. While his people looked up to him as their saviour andsocio-political guide, the power-mad rulers looked upon himas a dangerous enemy who was inspiring their meek andsubmissive subjects with a spirit of freedom and resistance.The latter, therefore, were ever watchful of his programmesand vigilant of his activities.

As a scholar of many languages and a writer ofsoul-stirring poetry, practising the use of arms and training hismen in it, he always acted in the open and kept himself inclose and constant touch with those around him. As acommander of his armies fighting either against the Hill Rajasof the Sivalaks or Mughal levies of Sirhind and Lahore, healways occupied a prominent place within the sight of his men.Those were the days when it was darshan of the leader thatinspired and sustained them in the field of action. He createdout of the indistinguishable common people the distinct orderof the Khalsa, with an uncommon form and symbols that helpeddistinguish them easily in a crowd of millions.

It was only on one occasion - the only one known tohistory - after the battle of Chamkaur that he had to disguisehimself, as the tradition goes, to avoid being attacked at nightand falling into the hands of the enemy who had broken hisvow. A soldier, a brave and determined soldier, l.ad to take allpossible precautions to protect and save himself for the ultimate

Guru Gobind Singh sDeath At Nanded 3

object of his struggle. He had to so dress himself or to adopt sucha style of attire, or guise or external appearance as to avoid beingrecognized by the enemy and becoming an easy target ofhis bombor bullet or falling into his hands. It is with this object in view thatKhaki drill was used for the dress of the Indian army in the sunburnt brownish lands and was changed into olive green for use inthe greenish jungles.

It was also under similar circumstances and for a similarpurpose in an exigency of war that Guru Gobind Singh, afterhis successful escape from the siege of Chamkaur, acceptedthe shelter of Ghani Khan and Nabi Khan, the Pathan brothersof Machhiwara, and adopted, in response to their request, theblue dress of the venerable Pir of Dch. It was a part of tacticsin an emergency during his war with Wazir Khan, the faujdiirof Sirhind. It was a temporary precaution for his safety inapiit-kiil - time of adversity - as an old authority put it. Andthere was nothing wrong or derogatory in it. As soon as he wasout of the reach of his pursuers, he cast his blue dress awayand was up and doing again in rallying his scattered followersand fighting the battle of Muktsar.

The Guru knew no despondency and did not give way tofrustration even under the most adverse circumstances. He lostnot his heart at the deaths of his four young sons and his agedmother. Two of his sons he had himself sent into the field ofbattle at Chamkaur. He heard the news of the cold-bloodedmurder of his younger sons at Sirhind with complete resignationto the Will of God. His letter addressed to Emperor Aurangzebfrom Dina, populary known as the Zafar Niimiih or Epistle ofVictory, evidently in reply to one from the Emperor, speaks through its style and content - volumes for the undisturbedand ever calm state of his mind.

With the cessation of war, evidently, under royal orders,Guru Gobind Singh again engaged ~imself in literary pursuitsand completed and edited the Sikh holy book at Talwandi Saba,now known as Damdama Sahib, in the Bhatinda district.


2. His Last Days :Forgetful of the long - standing animosity and continued

persecution by the Mughal emperors, the Guru favourablyresponded to the invitation ofAurangezeb for a meeting and setout for the Deccan where the Emperor then lay encamped. Butthe Emperor died on February 20, 1707, while the Guru was onhis way to the south. He received the news near Baghaur inRajasthan. He immediately marched back towards the Panjaband was in the neighbourhood of Delhi when the emissaries ofthe heir-apparent Prince Muhammad Muazzam appealed to himfor assistance. He was then face to face with a great trial of hislife. And he was able to meet it boldly and in the right way. Hewas not to be deflected from the right decision by memories ofpast bitter relations with the prince's ancestors. For him thebitter past had died with the past. He rose above the weaknessesof revengeful mortals and, like a true Guru and a chivalroussoldier that he was, he espoused the cause of the rightfulclaimant to the imperial throne against his usurping youngerbrother Muhammad Azam and helped him with a detachment ofmen in the battle ofJajau in June 1707. He met the new emperor,Shah Alam Bahadur Shah (the old Prince Muhammad Muazzam)at Agra in a public darbaron July 23, 1707, when the royal hostpublicly acknowledged the Guru's assistance in the war ofsuccession and presented to him, in token thereof, a rich dressofhonour, including a dhukh~ukbiworth sixty thousand rupees.The Guru was then accompanied by a number of Sikhs.' Hekept his people in the Panjab and elsewhere fully informed throughformal letters not only ofhis important activities but also ofhisfuture intentions and programme. He kept nothing secret fromthe Khalsa whom he had openly, and on many occasions,declared to be his very self-Khalsa mero roop bai kbas, Khalsemen bau karaun nivas. Nor did he ever, throughout his normallife, travel or move about incognito. In the train of Emperor


Bahadur Shah moving to the Deccan, he was accompanied bya number of Sikhs and availed himself of the opportunity ofvisiting the various Sikh sangats on the way. The Tarlkh-iBahadur ShahItells us that, when accompanying the royal camp,"he was in the habit of constantly addressing assemblies ofworldly persons, religious fanatics and all sorts ofpeople." [Elliotand Dowson, History ofIndia, viii, p. 566.]

At Nanded, where he arrived in the last week of August1708, he performed the normal duties oflife and regularly attendedand addressed the assemblies of the Sikhs and other peopleboth in the morning and afternoon when the dhadls headed byNath Mall and his companions recited ballads on Sikh themes.He was in the best of spirits throughout his stay there. Althoughwarned on his way to the Deccan by the Dadupanthi saint JaitRam of the sorceries of the Bairagi ascetic Madho Das, theGuru visited his hermitage on the bank of the river Godavri onSeptember 3, 1708, the day of sun-eclipse, and successfullyreclaimed him to a normal life in the world. He then baptizedhim into a regular Khalsa and relumed him with Prometheanfire to play in the Panjab the historic role ofa valiant hero and agreat martyr. Even when he had been stabbed near the heartand his imperfectly healed wound had burst open as the result ofhis bending a stiffbow, he maintained his usual cheerfulness andtold his sorrowful Sikhs not to give way to mourning on his death.In his last farewell message, he told the Khalsa: "Ihave entrustedyou to the Immortal God.... I have infused my mental and bodilyspirit into the Granth Sahib and the Khalsa. ... Obey the GranthSahib. It is the visible body of the Guru. "[Macauliffe, The SikhReligion, vol. -v, p. 244]

3. Personal Succession Discontinued The Granth to Be the Guru in Future

It is a very significant thing indeed from historical point ofview that he did not nominate anyone ofhis followers to succeed

6 An Examination o/Succession Theories

him as Gura of the Sikhs. Those who have studied the story of"his life know that at the institution of the baptismal ceremonyand, through it, of the creation of the Khalsa, on the Baisakhiday of 1756 Bikrami, March 30, 1699, he had not only present~

himself to be formally initiated into the fraternity of the Khalsabut had also submitted himself to the discipline which had beenprescribed by him for the new order of the Singhs (the Khalsa).This virtually meant the surrender ofhis high office ofGurushipto the will of the Khalsa and its merger into the body politic ofthe new order. And this is what he re-affirmed and declaredfrom his deathbed. In the words of Sainapat, who was not onlya contemporary of the Guru but was also one of his trustedcourtiers at Anandpur and who wrote his Sri Gur Sobha in 1711,within three years ofthe Guru's death: "A day before his death,the Singhs asked him as to the form he was adopting (or theperson whom he was nominating to succeed him). In reply hesaid that the Khalsa was his very self and that to them he hadgranted his robe - his physical self-and that "the Eternal and thelimitless Word uttered with the Lord's light is our SupremeMaster - SatgunI Hamara." [XVIII, 40-44 (805-809), AppendixI1.J This is supported by Bhai Nandlal, a devoted disciple, whowas present at Nanded at the time of the Guru's death. He tellsus in the Rahit-nama that the Guru had told him that "he (theGuru) had three rupa (forms) - Nirguna (attributeless, or theinvisible), Sarguna (with attributes, or the visible) and Gur-Sabda(the Master's Word). The first is Ek nIpa tih gun te pare, theSupreme Spirit, the formless Great Soul, All-Pervading, theParmatma, of which the human soul is but a small part. Thesecond is Granth Ji -the Gur-Sabda, t~e Word of the Great Gurusincorporated in the holy Granth Sahib-diIsar nIp Granth Ji Jan,... Mera nIp Granth IfJan, is men bhed nahfn kuchh man (haveno doubt about it). The third Sarguna rupa, or the visible form,is the Sikhs, the Khalsa, absorbed in the Gurbanf (the Word ofthe Gurus, the Guru Granth Sahib), night and day.


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[Appendix 1.JAnother close associate of the Guru and the author of a

Rahit-nama is Bhai Prahlad Singh who was also recorded theGuru's commandment in this respect saying:

With the order of the Eternal Lord has been establishedthe (Sikh) Panth.

All the Sikhs are hereby commanded to obey the Granthas the Guru.

aFild6 i )fT,~fi:fur

l)fOIT5 yotr a-~ tmT \{OTC e8'Fee lhrll

Fl9 fHlfO Ii lreO reu iffg~ orcrl:fll

Similarly Bhai Chaupa Singh, another associate of theGuru, has mentioned this commandment in his Rahit-nama.

Thus, Guru Gobind Singh abolished for all time to comethe nomination of anyone person as the Guru of the Sikhs.After him the Khalsa, with Guru Granth Sahib as their eternalGuru, became the Gunl-panth, believing in the Unity andUniqueness of the One Formless, Self-existing, All-pervadingand Eternal God.

With this, the historical life of Guru Gobind Singh cameto an end and he departed from this world on Katik Sudi 5,1765 Bikrami, October 6-7, 1708 A.D.


4. Myth-Making About Guru Gobind Singh:The world over, prophets and founders of religions have

irreparably suffered at the hands ofimaginative poets and fablers.They would not let them remain figures of history. To distinguishthem from the earthly people, they must raise them to a differentother-worldly plane.

The unreal and illusory world ofpoets and fablers is differentfrom the real world ofhistory. The poets live.in the world ofangelsbeyond, while the student ofhistory lives here in this world ofmen,ofnatural men, who live and die in the natural way. But the man ofpoets' imagination is not a natural man. Either he does not die anatural death or disappears -deceiving and defying God and Hisnatural laws - along with his physical body of flesh and blood, hisdress of cotton and silk, his worldly arms and ornaments of iron,silver and gold, nay even with his pet horse along with itsembroidered saddle and trappings. Or, after his death and cremationwhereby the body is reduced to ashes, he rises up again and movesabout not openly amongst the men ofthis world but secretly, knownonly to unknown men, who existed only in the imagination ofpoetsand fablers or in the whims ofabnormal people.

To them he alone is a prophet or an inspired leader whoexhibits supernatural powers and works miracles. Therefore,the ultra-enthusiastic devotees would create fables out of theirfertile imagination and so intersperse and weave them in thelife-stories of their heroes, saints and prophets as to make anintegral part of them. But a fable is after all a fable, a fictitiousstory. And it betrays itself. Such stories have found their wayinto the lives of Lord Christ and Prophet Muhammad and ofgods and goddesses and of Buddhist and Jain saints and sages.Even the Sikh Gurus, who lived and moved about in th\:historical period, could not escape them.

Guru Gobind Singh was a man of this earth, a historicalman, who made his countrymen realize that life was real andearnest and not maya and mithya. It was, therefore, worth living,not in wasteful pursuits of empty show and momentary pleasure


but in the service of man - for the uplift and advancement ofgoodness and resistance of evil. That was the mission of his lifewhich he so often declared in unambiguous resounding words. Hewas no doubt an extraordinary man, a fully realized being. But hewas not supernatural, outside the operation of the laws ofnature.He was born like all other men, lived in this world among and forother men and died a natural death like all other men ofthe world.To make something unnatural, super natural or a god ofhim is to goagainst his own words wherein he has declared in clear language

.that he was but a man, a slave of the Almighty Lord, and thosewho called him God should fall into the pit ofhell :

# UH" if lmfHO ~-efo "it I

3' H9 0CfCf ~.;g Hfu- trfo ~ I

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~~ ffiIT3" 3H'W '" 113311Those who call me God, shall be fall into the pit of hell.Consider me to be a slave of His. Have no doubt about it.I am but a slave of Almighty Lord, and have come to see .the spectacle of the world.

[Bachittar Natak, vi, 32, 33.J

India has no doubt been the land of great philosophers,poets and masters of astrology, astronomy and many othersciences. But as believers in the unreality of human life which,according to their negative philosophy, was maya and mithya,illusory and unreal, they paid no serious attention to history,the objective recording of its activities. In an unreal world theysaw no sense in keeping accounts of the transitor:v lives of thehuman beings who were but insignificant creatures in this vastuniverse. With this philosophy and attitude, thl~ scholars ofancient India could not appreciate and develop the disciplineof history. They were poets par excellence, no doubt. But poetsare men of imagination and emotion. They at times rise to greatheights far above the unalloyed truths oflife, and in their flights of


imagination they create a world of their own and present thingsand happenings ofthis world in their own subjective manner, notunoften far removed from reality. In this, the poets say, lies the skilland beauty of this art. This is particularly the case with the Braj bhasha poets under the influence of their ancient literature. Thepoets ofother Indian languages, including Panjabi, have not laggedbehind them in the introduction offabIes and supernatural elementin their epical narratives. Thus, history in the hands ofimaginativeand emotional poets and fablers is very often mutilated and distortedbeyond recognition. Their works on historical subjects are not,therefore, always, and in all respects, entirely truthful anddependable, and they should be studied with caution. Most ofthe SikhJanam-SiikhIs and Gur-biliis, SiirajPrakash and Panth Prakash type ofliterature fall under this category. The prose works after theJanam-siikhIs, however, are comparatively more factual and reliable.

I have laboured this point at some length to show how fablesand the supernatural element have at some places come to beintroduced into the history of Sikh Gurus and how a number oftheir historical events have come to be enshrouded in mystery.

In the absence ofreliable records and chronicles ofthe ancientperiod, we cannot easily say to what extent historical truths havethus suffered. But the case ofthe medieval and modem periods isdifferent. There is abundant reliable original, contemporary and

semi-contemporary evidence available for comparative study ofdifferent versions ofcontro-versial events and for sifting fact fromfiction. It is in the light ofsuch material that we propose to examinehere in the coming paragraphs the last event of the earthly life ofGuru Gobind Singh.' i. e., his death at Nanded and the appointmentof his successor.

S. Historical Record on the Guru's Death at Nanded :It will greatly help us understand the various points of this

study ifwe know the different types ofscholars who have writtenabout the last days ofGuru Gobind Singh at Nanded. First of all,


there are those who were then present at Nanded or had been inits neighbourhood and had un-mistakable knowledge ofhis death.To this type also belong those who had known the Guru personally,had met his companions and had received first-hand informationabout the end ofhis life.

The second type comprises the unattached scholars whohave written on this topic purely from historical point of view.Only such of them have taken notice of his last c:ommand andfarewell message as had studied the growth and developmentof the Sikh movement from the time of Guru Nanak and wereinterested in the religious life of the Sikh people after the deathoftheir last Guru. They are mostly non-Sikhs - Hindus, Muslimsand Christians.

The Sikh writers mostly belong to the eulogistic type. Intheir deep devotion and overflowing enthusiasm they have attimes allowed full and free play to their imagination in keepingwith the tradition of their ancient Hindu precursors. In theireffort to place the Sikh Gurus on a par with, if not above, theprophets of other religions in the working of miracles, theyseem not only to have borrowed and adapted some of theirmyths but have also invented a number of them to embellishtheir narratives. The myth about Guru Gobind Singh havingbeen seen in the jungle by a wood-seller or an ascetic Sadhu inthe morning following his death and cremation has apparentlycome from Christian tradition wherein Lord Jesus Christ isstated to have been seen alive and walking on the road afterhis crucification and death. Or, it may be the creation of thesuperstitious mind not willing to acknowledge the fact that a religiousprophet such as Guru Gobind Singh could leave the mortal coil likean ordinary human being.

To come to the story ofthe death ofGuru Gobind Singh. It isagreed on all hands that, while at Nanded, he was one eveningstabbed by a Pathan and that his wound was stitched and bandagedby a surgeon sent by Emperor Bahadur Shah. It is also accepted


without doubt that his imperfectly healed wound burst open whenthe Guru bent a stiffbow presented to him by a visitor.

The news ofthe death ofGuru Gobind Singh finds a prominentmention in the Royal Court News, the Akhbarat-i-Darbar-i-Mualla,of October-November 1708 A. D. and in the Bahadur Shah Niimaat a number of places. Emperor Bahadur Shah had crossed theriver Godavri on October 7, 1708, to quell the rebellion ofhis youngerbrother Kam Bakhsh before the news about the death of the Guruwas reported to him. For the next three weeks, he was extremelybusy preparing for the coming struggle. On October 28, the Emperorordered the grant ofa dress ofhonour to the son ofJamshed KhanAfghan who had died at the hands of the Guru. Apparently he wasthe same person who had under the assumed name of Gul Khanstabbed the Guru at Nanded and had fallen under his sword beforehe could escape. Or, he might have been the companion of GulKhan killed by the Sikhs while he was trying to run away after thedeath ofGul Khan.

On the death of the Guru having been reported to theEmperor, he ordered on October 30, 1708 (26th Sha'ban, 2ndBahadurshahi regnal year), for a dress of honour to be conferredupon the Guru's (adopted) mourning son Ajit Singh -Bulanshud kih ba pisar-i-Gobind Rao Nanakpanthi khilat.i-matamii pidar-bi-dihand -

-./f'~/{0~i1-fl;jv~?;1J:t;,1It was ordered (by the Emperor) that a robe (khilat) be

bestowed upon the son of Gobind Rao Nanakpanthimourning for the death of his father.

Ajit Singh had been adopted by Mata Sundari, wife ofthe Guru, and had been acknowledged as such by the Emperorafter the Guru's death as has been occasionally mentioned by namein the Akhbaratand other official records. [Akhbarat, 26th Shaban,regnal year 2, October 30,1708; June I, 1711; December 30, 1711;


also Akhbiirat Ms. pp. 123-24; Chatar-man, Chahar Gulshan, Ms.pp. 140-41; Makhiz-i-Twiirikh-i-Sikhiin, Vol. I,pp. 86··88.]

On Ramazan 9, 2nd Bahadurshahi (November 11,1708), theEmperor's orders were solicited about the movable property ofthedeceased Guru which, according to the Mughal practice, ought tohave been confiscated. The Emperor, however, commanded that"These goods will not add to the afiluence ofthe royal treasury. Itis the property ofsaintly people. It should not be interfered with"Hukm shud az-In amwal khaziinah-i-badshahiin mamiir na-mIshawad. Mal-i-darveshiin ast, Mazaham na-shawand

[Cf. Bahadur Shah Nama; Irvine, Later Mughals, i.90.]Three years later when the Emperor was moving to-wards

Lahore, he ordered on December 30, 1711 (lst Zil-Hijja,Bahadurshahi 6) the release of the long confiscated lands ofChak Guru - Amritsar - in the name ofAjit Singh mentioned inthe Akhbarat as the son of Guru Gobind Singh.

DhadINath Mall was present in the camp of the Guru atNanded and used to recite ballads in the afternoon assembliesof the Sikhs there. One such ballad known as the Amar Namah,composed under the name ofthe Guru himself in the first person,has come down to us through the son ofBhai Fatta, the seventhdescendant of Nath Mall. According to its colophon, it wascompleted in the month ofKatik 1765 Bikrami after the death ofthe tenth Guru. As the 30th of Katik of that year correspondedto October 31, 1708, the Amar Namah was evidently completedwithin twenty-four days of the Guru's death. Describing it inthe first person in the words of the Guru, the Amar Nama saysin lines 61-62:


'..1# >.I*,;pIJ;'t!t:tJ Gi.f~btfy~(7!/.J1)(Jf'lJz,j;~t;CI" ",,;../. cr"0~~(,4./." .

I (then) resolved to set for the lasting abode in heaven,which is the place of all peace and divine blissfulness.

My Singhs (the Khalsa) shall remain firm, listening toVars from Dhidi singers.

In keeping with the tradition of the ancient balladists, NathMall did not enter into the details of the painful event. Exceptin the case of deaths occurring in the thick of battle, the recitersor writers of Vars generally skipped over the mention of deathsor made a casual reference to them in a prose sentence. Insupport of this observation we have the example of BhaiGurdas. He was one of the closest relatives of Guru Arjun onthe mother's side, and was also one of the revered andknowledgeable Sikhs of his time. In his varin he has in asystematic manner given brief accounts not only of the Gurusfrom the time of Guru Nanak to Guru Hargobind but also ofthe various Sangats and important Sikhs in the Panjab andoutside. But he does not make any clear and direct statementon the martyrdom of Guru Arjun which gave a sharp tum tothe development and transformation of the Sikh movement.He has quietly passed over the event with only a casualreference to his death in a line or two.

In his !brat Niimah or the Swaneh, 1705-19 A. D., MirzaMuhammad Harisi had devoted some thirteen pages to thecontemporary account of the Sikhs, with particular reference toBanda Singh.· He tells us that Guru Gobind Singh had travelled in thetrain ofEmperor Bahadur Shah to the Deccan and was killed there in

• For the fact that Bairiigi Madho Das was formally baptized as a Singhby Guru Gobind Singh at Nanded in September 1708, see Ganda Singh's BandaSingh Bahadur (English, 1935), pp. 15-19; (Panjabi, 1964) 19-21; the SikhReview, April 1961.


1120 ai-BiJJri, 1708 A. D., by an Afghan, an old enemy ofhis, and hisbody was cremated according to Hindu rites. Ajit Singh, who waspopularly known as his son and had been received into royal favour,remained with the Emperor.

The Sri Gur Sobhii by poet Sainapat, mentioned as SainaSingh by Bawa Sumer Singh in his PothI Gur-biliis kI, wascompleted in 1768 Bikrami, 1711 A. D., i.e., within three yearsof the Guru's death. He was an old Sikh of his and had livedwith him at Anandpur. His is the first book which could besaid to have been a reliable biography of the Guru. His narrativewas evidently based on the first-hand information received fromthe Sikhs who had returned from Nanded and had been eyewitnesses to what they had related to Sainapat. As far as wecan see, the purity of his account, though brief in many places,is not muddied with the mixture of imaginary myths introducedlater into the life of the Guru, beginning with the Gur-biliisPiitshiihI Das by Koer Singh, written in 1751, forty-three yearsafter the death of the Guru.

Mentioning the death of the Guru (xviii-34-37) withoutany poetical embellishment, the Sri Gur Sobhii tells us that aday before the event the Guru had, in reply to a question of theSikhs, said that he "had bestowed his physical form upon theKhalsa- bakhsh deeD Khiilis ko jiimii (xviii-41)-and that theLimitless and the Eternal Word was the Satgurii- Satgunl hamiiriiapar apiirii Shabad bichiirii ajar-jaran (xviii-43). This was GuruGobind Singh's last message and his final commandmentsaying in unmistakable language and clear words that he wasnot appointing any particular individual as the succeeding Guru andthat the Khalsa under the guidance of the Divine Word - the Gurbani - was to be the future physical and spiritual representative ofthe Guru. [Appendix 1l.]

This has since become the accepted creed of the Sikhs asinculcated by Bhai Nandlal in his Rahit Niimii or the Rules ofConduct. Bhai Nandlal, as history knows, was a devoted Sikh of


Guru Gobind Singh and had stayed with him for some time atAnandpur. According to the Amar Niimiih, line 42, Bhai Nandlalwas present in the Emperor's camp at Nanded as one ofhis ministersduring the Guru's stay there. He was a distinguished scholar ofPersian and Panjabi and, out ofhis ten works known to us, eightfive in Persian and three in Panjabi - are commentaries on Sikh lifeand teachings. One of them, the Rahit-niima, which is written inthe form ofa dialogue between the Guru and the Bhai, lays downthe rules for Sikh conduct. Therein, as already mentioned in one ofthe previous paragraphs, the Guru had told Bhai Nandlal that, inaddition to his soul being a part ofthe Invisible Divine Soul (Nirgunsariip), his two other forms were the Granth - mera rup Granth jijan -embodying the Gur-bani, and the Sikhs (the Khalsa) deeplyabsorbed in it. This not only clarifies but also supports the Guru'slast message and commandment to the Khalsa mentioned in theSrI Giir Sobha.

The Gur-bilas ChhevIn PatshahI leaves no doubt aboutthe recognition by the Sikhs of the Guruship of Guru GranthSahib after the death of Guru Gobind Singh. The Gur-bilaswas begun by its author, poet Sohan, in May 1717 and wascompleted on July 22, 1718 (Sawan 22, Sudi 5, 1775 Bikrami),within ten years of the Guru's death. Its fourth chapter is devotedto the compilation of the holy book by Guru Arjun and thefirst twelve verses of the fifth chapter to its formal installationin the Darbar Sahib, Amritsar. Therein the author has invariablyused the then accepted prefix Guru to the Granth and has calledit the Guru Granth. The following verses of chapter IV arevery significant indeed :

HH~ FIlr ul !fii" m UT3"~ I

a(lf Qfg ffif wo't§" j-~ ~ a-~ flfWO II 409 II

Qfg a(lf or~aT ri J{l Qf~ ~lf ffifTO I

t!'R" tj l 3 f.l' Jl t)fT ~ fuu ~ o[lf tit;::po 1\ 412 II

iU~ ~ f;:ru ~lfOT J{l a(lf ~~ II

UT3" orafo Qfo j:j ~ mi" o[lf HO~ II 413 II


Hear ye all, this precept of mine as true and certain.Recognize the Granth to be the same as the Guru,Think not of any difference between the two. (409)In the Kali-yuga, the Guru Granth has assumed the form

of the Sri Guru.Recognize the Guru Granth to be the very self of the Ten

Gurus. (412)He who wishes to see the Guru, let him see the Guru Granth.And, he who wishes to speak to the Guru, h~t him read the

Granth with a devoted mind. (413)[Chapter IV, old ed. pp. 74-75; new ed. p. 90.]

We have available to us in a collection of manuscriptsthe accounts of Guru Gobind Singh's meeting with EmperorBahadur Shah in 1707 (Bahadur Shah ke Muliikat ka Prasang),of his last days and death at Nanded in the Deccan in 1708(Guru Sahib Daswen PatshahjIke JotIjot Samawane ka Prasang)and of the first battle of the Sikhs at Amritsar with the Mughalforces of Lahore in 1709 (Var Amritsar kI) during thegovernorship of Aslam Khan. Copies of the first twomanuscripts are also available in the Amrit Gutka preserved inthe Panjab State Archives, Patiala. According to the Guru SahibDaswen Patsahah jI ke JotI jot Samawane ka Prasang, which isbased on the information received from the companions of theGuru himself - Haziir ke khas Sikhan dI rasna theen -, the Gurubefore his death, told the Sikhs that he was not appointing anyoneto succeed him as Guru, that he was entrusting them to SrISahiband the Sabda, the Great Word, as given in the Granth Sahib whichshould be accepted by them all. [Appendix II!.]

The Parchlan Sewa Das, according to the date mentioned inthe manuscript preserved in the Panjab University, Lahore, waswritten in 1798 Bikrami, 1741 A.D., while the manuscript in theCentral State Library Patiala, bears 1896 Bikrami, 1839 A.D., as thedate ofits transcription. Sewa Das was an Udasi Sadhu. Writing inthe style ofa mystic, he tells us that the Guru had his funeral pyre


prepared under his own supervision. He mounted it fully dressedand armed, sat on it cross-legged and that his light blended with theDivine Light - joti meh jot samane. Heaps of flowers and scentwere then showered on the pyre. After pouring plenty of gheethereon, the pyre was set alight - bahur baisantar lagaya diya. TheSikhs standing there started crying loudly. Several ofthem tried tojump into the flaming pyre, but they were not allowed to do so.When the pyre was all reduced to ashes, they found no trace ofthedead body or ofthe Guru's arms. "All then so thought that the GuruBabahad gone (to heaven) bodily." [Appendix IV]

It is here for the first time, thirty-three years after the deathand cremation of the Guru, that a suggestion has been madeby a mystical minded Sadhii of the Guru having ascended toheaven bodily. This is only a reflection of the thinking of anultra-devotional mind of an ascetic fed on the mythology ofancient Hindu Puriinas full of supernatural fables added to thelives of their avtiirs, and also of the Gurus including Guru Nanak:and his sons. But unwittingly Sewa Das has given to the storyof the Guru's death a touch of suicide also as it would appearfrom the narrative of the Parchian.

Ten years later, in 1808 Bikrami, 1751 A. D., Koer Singhwrote his Gur-biliis PatshiihiVas, making a liberal use of the SriGur Sobha. He has, however, covered a broader canvas and givenan extensive and a coherent picture ofthe Tenth Guru's life. In histwenty-first chapter devoted to the death of the Guru, Pyan Gurker, based on the commentaries ofBhai Mani Singh, as mentionedin the colophon, Koer Singh tells us that, in reply to a question ofthe Sikhs, Guru Gobind Singh had said that he would (always) bewith the Sikhs and that he had raised his worthy sons (the Khalsa)to wreak vengeance. [XXI, 60-1, p. 281, Appendix V]

6. Guru Granth Orained As Guru :This is clearly a reflection of the mind of Koer Singh

under the influence ofthe brutal treatment that had been meted outto Bhai Mani Singh, his preceptor, during the latters's captivity and


- martyrdom at Lahore in 1734 when he was hacked to pieces limbby limb under the orders ofNawab Zakariya Khan, the governorof Lahore. Koer Singh has also made some very disparagingobservations on the lowering standard ofmorality ofthe so-calledreligious teachers of his time moving about from house to houseand begging for alms. "Without meditation, these immoral people",says he, "call themselves Sant, while in their minds they think ofother people's women. As such, in the dark age of KaJi, the realsaints have disappeared like sun in the clouds." "Therefore, myvirtuous Sikhs", says the Guru, "should acknowledge the GuriiGranth as supreme and worthy ofworship" and not any pretenderSantofthe type mentioned above. [XXI, 89-93] Koer Singh thengoes on to say, in the words of Guru Gobind Singh in the nextverses, that Guru Nanak had himselftold Baba Buddha Ramdas :

\ "Recognize Ten of our incarnations when your family will besupreme." [XXI, 94-95,p. 283}

He then says :"When the Ten incarnations disappear [from this world with

the death ofthe Tenth one], then the ancestral line - kul- willnot continue." .

"It is no longer the time for Guruship : 1 will not anointanyone [now].

"Consider the entire Khalsa to have been entrusted to theprotection (lap) of the Wielder of the Sword (Asi Ketu)the Divine Protector.

"I have given to you to hold the sheet of the embodimentof Word (shabad kii riip). He who accepts it shall be anincomparable - really true - Singh.

"Recognize Sri GranthjIas ever-ready (readily available, ever- present) darshan (sight, appearance or embodiment) oftheGuru.

"Bring it here to this place." [XXI, 96-98,pp. 283-84}The Guru had then grown very weak, as has been mentioned

in verse XXI-56 [po 2801. The Holy Book was, therefore,

An Examination ofSuccession Theories

brought to him. Coming to know of it, he said :"Let usgo to the Adi Sat-Guru (the great Adi Guru Granth sahib)."Evidently, he could then see that his end was approaching.

"Then he got up along with all of his Sikhs, took five paiseand a coconut with him, offered them himself [to theHoly Book], bowed down, circumambulated with allreverence and said :

'He who wishes to talk to me should read the Guru [GranthSahib] and receive the peace of mind.

'There is no other Guru equal to it. Without any hesitation,I utter this truth.

There is no other Guru like it anywhere. Therefore, it shouldbe accepted as the True Guru.

'With its study (darshan) sins disappear. And by realizingits Word in practice, salvation is obtained."

[XXI, 99-102,p. 284, Appendix V)Saying this he calmly prepared himself for the end and

desired a funeral pyre to be raised with the sandalwood worthfive thousand rupees previously purchased from a Labana Sikh.He told his wife Sahib Devi not to immolate herself on hispyre and sent her to Delhi. He then consoled the sorrowfulSikhs explaining to them the inevitableness of the end of humanlife saying: "He who has full faith jn the Gura Granth and does notplace his reliance on anything else shall have his wishes fulfilled bythe Guru. With full faith in it, all suspicions will disappear. He thenbowed, to Srf Granth prayed in all reverence, made offerings toRababi musicians and was absorbed in the Word of the GranthSahib." [XXI, 124-37, pp. 286-87, Appendix V)

The Guru died a little before midnight and was cremated in aplace enclosed by a tent-wall, a Sikh setting fire to his dead body.The Sikhs then went out of the enclosure and stood there. Flameswent up and the body of the Guru became all ashes. "Then cameall the gods (from heaven) blowing conches and showering flowersand, amidst shouts of victory, took the Master away with them,


with all the heavens (lokas) singing his praises." [XXI, 140,142-43,p.288]

On the fourth morning they searched the ashes, washing themwith diluted milk, and found only a dagger therein. The Sikhs wereall drowned in sorrow. At that time appeared on the scene an UdasiSadhu and said that it was not becoming ofthe Sikhs to be sorrowful,for he had met the Guru in full dress on horse back and the Guruhad told him (the Sadhu) to convey his message to the Sikhs not togo into mourning. [XXl, 144-45,pp. 288-89, Appendix V}

Better accomplished in the art ofwriting, Koer Singh has notonly supplied more details to his story but has also given clarity toit. He tells us in explicit language that Guru Gobind Singhdiscontinued the line ofpersonal Guriiship and did not appoint anyoneto succeed him as Gurii. In fact, he had surrendered his personalityto the Khalsa when he became one of them at the first baptismalceremony and he publicly declared this merger on many an occasionafterwards, and especially a little before his death at Nanded.Entrusting the Khalsa to the care ofthe Divine Protector, as declaredby the Great Master, Koer Singh narrates at some length the formalinstallation ofthe Guru Granth Sahib as the Guru. He had been inclose touch with Bhai Mani Singh who was a contemporary andclose associate of Guru Gobind Singh and was the first person tobe appointed as the reader ofthe Gurii Granth Sahib in the DarbarSahib at Amritsar by Mam Sundri after the Guru's death. As such,he was the best informed person on the subject in addition to beingthe most qualified to explain the significance of the Guru Grantb

Sahib to Koer Singh. He also tells us that a dagger had been foundin the heap of the ashes of the Guru's pyre.

As a poet, however, he has introduced into the story - ofcourse after the pyre had been set on fire by a Sikh - the arrivalfrom heaven of all the ancient gods, blowing conches andshowering flowers, to offer a hearty welcome to the Guru andto escort him to heaven with all the pomp and splendour of aroyal reception. This, of course, is the fiction of the author's


imagination added as poetical embellishment and does not form apart ofthe Guru's historical biography.

According to Koer Singh, the Sadbu had the darshan ofthe Guru on the fourth day of his death and not on the followingmorning.

Another work of the last quarter of the eighteenth century,which we may refer to here, is the Bansavalf Nama of KesarSingh Chhibar completed in 1826 Bikrami, 1769-70 A. D. KesarSingh's ancestors had been in the service of Guru Gobind Singhas dTwans. He claims to have seen and consulted in his earlydays a bahT or account-book of the house of the Guru. Thetenth charan or chapter of the book deals with the life of GuruGobind Singh. Towards the end of it, in stanzas 649-654, hementions the death of the Guru and his last commandmentsaying in reply to the questions of the Sikhs : "The Granth isthe Guru; you hold the garment [seek the protection] of theTimeless God - bachan klta Granth hai Guru, 1ar pakro Aka1[650]. Two hours (gharT) later the Guru went to heaven; hislight blended with Light. The same night he was cremated afterhe had been bathed in the rose and Ganga water. [X, 653,

Appendix VI)Kesar Singh makes no mention of any heavenly reception

or anything else of the kind.In the fourteenth chapter, the author reaffirms that Guru

Gobind Singh had formally proclaimed and installed GranthSahib on the gaddJ of GUrUship and that no one else was to berecognized as Guru (verses 220-21). He also says that "at presentGranth Sahib is our Gurii," and "without the Granth, accept noone else as Gurii". [Verses 300, 307; also see 297, Appendix VI)

Bhai Sukha Singh, the author of the Gur-biliis, completedin 1854 Bikrami, 1797 A.D., is more of a poet than a narrator ofevents in any chronological or historical order. According tohim, Emperor Bahadur Shah moved away from Nanded soonafter the arrival of the Guru there, while the latter stayed on at

Guru Gobind Singh sDe4th At Nanded 23

Nanded. But actually the Emperor stayed there for some sixweeks and crossed the river Godavri to the south on October 7,

1708, soon after the death ofthe Guru. He was present at Nandedon the left bank of the river throughout the last days of theGuru. He was there when, according to the Amar Niimiih, theHindus of Nanded complained to him on, September 3, 1708,against the Sikhs having killed goats and cooked meat on thesacred day of sun-eclipse. It was on that day that the Guru hadvisited the hermitage of BairiigIMadho Das and had baptizedhim as Banda Singh, who became the first liberator of the Panjabfrom under the Mughal yoke. The Emperor was still at Nandedwhen he sent his own surgeon, a European (Ferrangi), Call orCole by name, when the Guru was stabbed.

At this stage, Sukha Singh has added a new miraculousstory. When the Guru's wound, says Sukha Singh, burst openon account of his bending a stiff foreign bow and shooting anumber of arrows therefrom, he selected the site of a grave forhis cremation. When the local Muslims objected to a part of thegraveyard being cleared for it, the Guru is said to have claimedit as his own place from ancient days. The grave was then dugup under official orders and, to the surprise of all present, nobones were found there. Instead of them, a chaukf (a lowwooden-stool), a pouii (a wooden shoe) and a dhup-diinI (acenser) were unearthed from the bottom of the grave.

The foreign origin of the bow and the shooting of arrowstherefrom have been added to the old story by Sukha Singhfrom his own imagination. He also brings into the narrative a fictiveSiidhuwith the difference that he appears not on the fourth day ofthe Guru's cremation as mentioned by Koer Singh but on the veryfirst morning following the cremation.

About the last message of the Guru, Sukha Singh saysthat the Guru entrusted the Khalsa to the care of God andenjoined upon them to read the Bani of the Ten Gurus, that is,the Guru Granth Sahib - Das mehlan kIparhIye banI[XXX, 27]. At


the same time he lays great emphasis on the practice ofarms to beable to fight (against the oppression of) the Turks (the Mughalgovernment). This shows how the eighteenth century Sikhs werereacting to the high-handedness ofthe Mughals and Afghans underwhom they had suffered.

Sukha Singh then continues the usual story saying thatnothing at all was found in the ashes ofthe Guru's pyre - not eventhe dagger mentioned by Koer Singh. The year of the death of theGuru given by him (1750, corresponding to 1693 A.D.) is alsoincorrect.

In the closing lines of this chapter XXX, devoted to thedeath of the Guru, he gives the colophon saying in the chaupaI105 that with it all the chapters of the Gur-bilas have beencompleted-bhaye dhyaye pure sabhai sach jano. Havingcompleted the book proper, he adds another chapter calling itafzoon or a superfluous appendant, meaning faltoo in Panjabi. Inthis after-addition he gives the story of two professional robbers,Bala Rai and Rustam Rai, both brothers, of the village ofJanwaranear Bidar. They had been captured by Shahu (Chhatarpati) andimprisoned in the fort ofSatara.

In vain had they prayed to many a Hindu god and MuslimpIrs but nobody had come to their rescue. One day they heard ofGuru Gobind Singh from a Sikh watchman and requested him topray to the Guru for their release, promising to become Sikhs iftheprayer were accepted. And lo! in response to the prayer of theSikh, the spirit of Guru Gobind Singh appeared in the fort onhorseback. He asked them to utter Wiihigunl, and their chains andfetters fell off. He then desired them to hold the stirrups of hissaddle, and the two brothers were mysteriously flown away likebirds for twelve kos, some eighteen miles, to the Vindhyachalmountain where they were freed to go their own way. The Guru'sspirit then disappeared. Here, the distance between Satara andVindhyachal is also wrong. Sukha Singh, evidently, had no idea ofthe distance between the fort of Satara and the Vindhya range


which is about two hundred and eighty miles and not eighteenmiles or twelve kos as given by him. In fact, the whole story isan imaginative concoction.

In reply to an enquiry made by the author, ProfessorGanesh H. Khare, the well known scholar of Maratha historyand Curator of the Bharata Itihasa Samshodhaka Mandala,Poona, writes in his letter of October 10, 1971: "As far as myreading of the Maratha history goes, I have not come acrossthe reference to brothers Balarao and Rustamrao escaping fromthe Satara fort." Shri V. A. Kanole, the eminent research scholarin the history of Maharashtra and Honorary Secretary of theGodateer Itihas Samshodhan MandaI, Nanded, has also notbeen able to trace any mention of the Balarao-Rustamraoincident in any work on the history of the Marathas. In theabsence of any reference to it in the Maratha history, the storyof the mysterious escape of the Maratha brothers of Janwarafrom the fort of Satara with the help of (the spirit of) GuruGobind Singh tumbles down as fictitious having no historicalbasis to support it.

Whatever the credulous believer in supernaturalism mightsay in explaining such fables, they are unnatural on the face ofthem and cannot be accepted as historical events happeningwith men living in this world in flesh and blood. And if anypretender hopes to build up a case for his pretensions on suchfictitious or supernatural fables, he is only deceiving himself.

The account of the death of Guru Gobind Singh as givenin sakhT27ofSakhTan PatshahTDas chapter ofthe Mehma Prakashby Sarup Das Bhalla, pp.891-93, may on the whole be said to benearest the truth and may be accepted as objective and historical.Written by a descendant ofGuru Amar Das and based, apparently,on reliable evidence, it was completed in January 1801. Themanuscript referred to by Bawa Sumer Singh in his Pothi Gur-bilaski,p. 713, was written in 1774 (1831 Bikrami). The first part ofthechapter regarding the excitement to the Pathan who attacked and


wounded the Guru seems to have come from earlier writers. Butthe second part is based entirely on independent evidence. In theabsence ofany poetical embellishment and unnatural, mysteriousor supernatural element introduced into it, the account may beaccepted as historically correct.

According to the Mehma Prakash :When the Guru took the bow in his hand and wished to pull it,the Sikhs submitted that the wound had not yet completely healed.The Guru said that there was no cause for fear. He then pulledthe bow, and the stitches gave way. At this time the Guru saidthat the time for his death had come. He called the Sikhs to hispresence and he was pleased to see them. The Sikhs then askedhim where they would have the darshan [ofthe Guru]. The GreatGuru, merciful to the lowly, said: "Our Ten forms have come toend. Now recognize the Guru Granth Sahib in my place, He whowishes to talk to me should read the Adi Granth Sahib. This willbe like talking to me.! have entrusted you to the lap of theAlmighty," Having said this, he desired them to prepare the biban(the wooden board to carry the dead body to the cremationground). After this was done, he lay down and covered himselfwith a sheet- and liberat~d himself from human existence (ormerged himself in the Divinity). Neither did he come anywherenor did he go anywhere. Seeing this spectacle all people fullybelieved that the Great Guru was a part of the Divine Light. TheGuru's body was then cremated imd the Sri Gura Granth wasrecognized in place of the Guru. [Appendix Vl.]

This is a simple and straightforward account of the deathofGuru Gobind Singh with no mystery or embellishment enshroudingit. And it agrees in all its essentials with the contemporary and theearliest known accounts.

According to Vir Singh Ball, the author of the Singh Sagar

completed in January 1828, Guru Gobind Singh died at Nandeddue to excessive bleeding after he pulled the stiff bow receivedfrom Lahore. In a poetical vein the author tells us that, likeGuru Nanak, Guru Gobind Singh also disappeared from under thesheet that was covering his dead body in the presence ofa multitude

Guru Gobind Singh sDeath At Nanded T1

of Sikhs. His light, he says, blended with the Light of God and hewent to heaven, the abode oftheAll- Truth - the Sach-khand -andhis clothes, like those ofGuru Nanak, were cremated according tothe prevalent rites. He makes no mention ofany wood-cutter, sadhuor anyone else seeing him afterwards. Evidently, Vir Singh had nobeliefin the after-death legends associated with Guru Gobind Singh.For him, death was the end of the Guru's life like that of the firstGuru. [Appendix VIII]

The Prachln Panth Prakash by Bhangu Ratan Singh Shahid,completed in 1841 A.D., is mostly devoted to the history of theSikhs after the death of Guru Gobind Singh to the rise anddevelopment of Sikh political power by the third quarter of theeighteenth century. Except for a briefaccount of the Guru period,it primarily deals with those events wherein the author's ownancestors played a prominent part. Since the author confines theaccount ofthe Guru at Nanded only to his visit to the hermitage ofBairagi Madho Das and his conversion to Sikhism and departurefor the Panjab, the PrachIn Panth Prakiish contains no referenceto the Guru's last commandment and message about futureGuruship.

The Gur-pratap Siiraj Granth, popularly known as th~ SiirajPrakash, by Bhai Santokh Singh, completed in 1900 Bikrami, 1843A.D., is one ofthe greatest epical compositions ofIndia. It is writtenon the lines of RishI Valmiki's Ramayana which the poet hadtranslated earlier in 1891 Bikrami, 1834 A.D. The Siiraj Prakashdeals with the lives of the Sikh Gurus and may be classed ashagiological literature wherein lives and legends are so closelyinterwoven that they cannot be easily separated. And therein liesthe beauty of the art of poetry where prominence is given toimagination and personal idiosyncrasy and not to impartialtranscription ofhistorical realities. History is the faithful record ofevents as they actually took place. It has no place for legends andmyths which figure so prominently in the Siiraj Prakash, They aremostly borrowed from earlier h'agiographs and freely expanded by


Bhai Santokh Singh with his embellishments in which he hardlyhas a parallel in the Braj poetry. As s4ch, his account of thelast days of Guru Gobind Singh cannot be accepted as trulyhistorical in all its details.

Some time before his death, Guru Gobind Singh is saidto have declared that he had tralisferred his Light to the Khalsathat the Gura was Khalsa and the Khalsa was the Gura. TheGuru, fully dressed and armed, then walked to the place ofcremation and mounted the pyre. But the flaming fire did nottouch his body. He then, like the supernatural yogis of old,produced fire ( Yog-agni) from within himself and set out forheaven where he was welcomed and received by' all the ancientHindu gods. This happened, says the poet, on Katik Sudi 5, 1765

Bikrami, October 6-7, 1708 A.D.After the departure of the Guru for heaven, the great poet

also narrates the stories ofhis having been seen in the neighbouringjungle by a wood-cutter and a sadhll In doing so he has only repeatedthe legends ofthe earlier writers like Koer Singh and Sukha Singh.

It will be interestingto note here that, unlike, all other writerson the subject, the author of the Sllraj Prakash mentions theinstallation ofthe Holy Book, the Gura Granth Sahib, as Guraduringthe last days of Guru Har Krishan as also of the BabS c:rf BakAIA.[Ras 10, Ans1l51, No. 26-29; Ansu 55, No. 20-23.]

Munshi Sant Singh, a va1a1 ofthe Bedis, wrote an account ofthe Bedi family ofUna under the title of the Bayan-i-Khandan-iKaramat Nishan-i-BediaA from the time ofGuru Nanak to that ofBaba Sujan Singh. It was completed in May 1865; The first sixtyfive pages ofthe work are devoted to the account ofthe Ten Guruswhich ends with the death ofGum Gobind Singh at Nanded in 1765Bikrami, 1708 A.D. According to it:

When on Katik Sudi 5, 1765 Bikrami, Guru Gobind Singh wasabout to die at Nanded in the Daccan, all the Singhs and disciplesasked him as to who would be the future Guru. The Guru thensaid : "Guru Khalsa, Khalsa Guru. He who shall observe the

Guru Gobind Singh s Death At Nanded

Sikh rahit or the rules of conduct and morality and meditation,him know ye 1:J) be my very self." Then thinking that thereshould be a definite centre of faith for all the Sikhs, the Guruwith five paise and a coconut in his hand (as offering) bowedbefore the Guru Granth Sahib and said: "Ye all communityshould recognize the Guru Granth Sahib as the Gurii after meand obey the commandments contained therein." And then heuttered the following couplet:

QJ2 af~ ;:it~ t{aTC QJ2 eft ~ I

it 1m:r trfu fi.f5i ~ ifi:r rem H 5u II[Pp. 64-65, Appendix IX]

Recognize the Guru Granth as the visible body ofthe Guru.The Sikh who wishes to meet me should find me therein.In this the author of the Bayan has reiterated the last

commandment of Guru Gobind Singh in the words of hiscontemporary and well-known disciple Bhai Nand Lal whowas present at Nanded at the time of the Guru's death. Therecould be no better and more reliable authority than him on thesubject.

The author of the Bayan is all devotion and praise for BabaSahib Singh Bedi ofUna, whom he has called Gurii Sahib throughouthis book. He also tells us that, according to Guru Gobind Singh'spromise, he was reborn in the house ofBaba Kaladbari Bedi as hisgrandson - Sahib Singh. [pp.57-8, 66.] But in spite ofit, Munshi SantSingh does not claim formal Guruship for him in place ofthe TenthGuru who, he says, had formally declared the Gurii Granth Sahibto be the Gurii after him. Born in 1756 A.D., within forty-eightyears ofthe Tenth Guru's death and being the most respected Sikhof his time, commanding overwhelming influence with the SikhSardars, Rajas and Maharaja Ranjit Singh, he had a better chancethan all the later pretenders. Baba Sahib Singh, however, preferredto be an humble disciple, a Sikh ofGuru Gobind Singh- a Khalsa than to pretend to be an equal ofhis. In 1780 he presented himselfat Dera Guru Tegh Bahadur at Anandpur and received Khande kIPahul, the Amrit of the Khalsa, there. According to the Bayan,

--------


Baba Sahib Singh was the first of the Bedis to receive the Khalsabaptism which he himself later on administered from time to timeto a large number of Sikhs throughout the country.

We now come to the last two important Sikh poets of thenineteenth century, Bawa Sumer Singh and Giani Gian Singh.Bawa Sumer Singh is the author of the PothI Gar-bilas kI whichwas completed in 1873 and published in 1882 A.D. Therein he tellsus in unambiguous language that, when the Guru was preparing forhis death, he told the Sikhs present that he was placing the Khalsain the lap ofthe Almighty God and that he would ever be present inthe Khalsa. He then declared that Gura Granth Sahib would be theGuru after him. After this he departed for heaven - prabhu pTa/okpramana [po 704]. The formal installation ofthe Gura Granth Sahibis again repeated on page 706. [Appendix XI]

Then begin the poetical flights ofthe author who, in the wordsofBabu Jagannath Das RatniikarofAyodhya, was one offoremostpoets ofBraj-bhasha ofhis days. He has not only improved uponthe legends about the wood-cutter, the Udasi sadhu and the Raibrothers of Janwara, mentioned by Bhai Suka Singh in his Gurbi/as, but has also added to them two more legends about thesupernatural visits ofGuru Gobind Singh to Birat in Peshawar area.and to a place known as Kotha Sahib at a distance ofabout eightkos from Kabul in Afghanistan. But they all, as usual, belong to thedreamland, the world ofimagination, or the world beyond, but notto this human world of ours. As such, they are not worthy of thenotice ofan objective student ofhistory and deserve to be dismissedas incredible fables.

This is, however, part of the art ofBraji and Panjabi poetry.Even in the second decade of the present century a Kookapoet Bhai Kala Singh Namdhari introduced imaginarysupernatural matter in his Singhan NiimdhiirIan da Shahld Bilasand Singhan NiimdhiirIan da Panth Prakash published in 1913 and1914, respectively. In these he tells us that, in response to the prayer

of the Kookas sentenced to death for the murders ofbutchers, all


the Gurus and a number of Sikh martyrs like Bhai Mani Singh,Tam Singh and Sabeg Singh, appeared to them in their last momentsat different times in different jails of the Panjab. But they werevisible only to the Kooka convicts who formally bowed to themand received their blessings. Nobody else saw them, says the poet.Yet he is relating to us the story of their appearance woven in hisaccount ofthe Kooka 'martyrs'. Are we to believe, as the poet likehis pre-cursors would expect us to, that the Ten Gurus and numerousmartyrs were then all alive in flesh and blood like Guru GobindSingh made by some to be living at Satara and other places afterhis death ? There is, however, a difference in the appearance ofthe imaginary Guru Gobind Singh to the Maratha dacoits imprisonedin the fort of Satara and the appearance of the Gurus and martyrsto the Kookas in the Panjab jails. While the spirit of the Guru,according to the previous poets' stories, had rescued the dacoitsfrom the fort and had flown them to a place of safety in theVindhyachal mountains over two hundred and eighty miles to thenorth, those who appeared to the 'Kooka martyrs' only blessedthem and then left them to their fate in the hands ofthe hangmen inthejails. [ShahTdBilas,pp. 50-51;PanthPrakash, 86, etc.]

Giani Gian Singh, the author of the Panth Prakash (1880 A.D.) and the TawanKh Guru Khalsa (1891-92 A.D.) in Urdu andPanjabi, however, belongs to a different class ofpoets. History ishis main objective and he has used poetry as a medium ofexpressionas was the vogue at his time. And, for the purpose of recitation inlarge assemblies, poetry alone is the proper medium. To be animpressive poet, one must have a forceful languageand a fertileimagination. Giani Gian Singh possessed both in ample measure.As a scholar ofancient Hindu mythology, he believed in the Guruhaving gone to heaven bodily along with his horse and acceptedthe legend of the Guru having been seen by four sadhl1s from thePanjab. To satisfy the inquisitive and sorrowful Sikhs, Gian Singhrefers them, in the words of Bhai Daya Singh, one of the PanjPyiiras, to the old legend 'about the first Guru Nanak also having

--- --------


disappeared in the same supernatural way to go to heaven.According to the poet, Guru Gobind Singh was welcomed toheaven not only by the ancient Hindu gods but also by theIrevious Sikh Gurus. [Panth Prakash, second edition, Chashmiii-Nur Press, Amritsar, 1889 A. D., pp. 284-85] However, as theauthor tells us,· Guru Gobind Singh before his death formallyinstalled the Guru Granth Sahib as the future Guru of the Sikhs.[bid. 282, 283, 287,AppendixXII (a)JWith full faith in the death ofthe Guru, the Sikhs present at Nanded, in spite oftheir having heardthe story of the sadhus, etc., which they did rot evidently believe,performed the Bhog ceremony of the Gurii Granth Sahib on thetenth day ofthe Guru's death with all the prevalent rites. [Ibid. 287JThis has been repeated and confirmed by Giani Gian Singh in all thesubsequent editions ofhis Panth Parkash, and we find it mentionedin almost the samewords in its sixthedition [pp. 316-318, 3211publishedin October 1923.

The most significant thing of the Panth Prakash (6thedition) is that it altogether rejects the supernatural legendsand makes no mention of the Guru's darshan by thewood-cutter and sadhus or of the help rendered by the Guru'sspirit to the Maratha captives in the fort of Satara, nor does it sayanything about Birat (peshawar) or the Kotha Sahib near Kabul.

With the turn of the century and dawn of scientific spiritand attitude and the development of the sense of historicalobjectivity, Giani Gian Singh came to realize that his workswith imaginary stories of miracles, legends, etc., associatedwith the names of the Sikh Gurus and saints which he hadblindly copied from previous writers-main marT makhT parmakhT, as he himself puts it-were not wholly acceptable toobjective students and scholars of history. He, therefore, readilyrevised his Panth· Prakash and issued a new edition of it, leavingout fanciful myths' and accretions.

The latest manuscript of the Panth Prakash prepared by GianiGian Singh towards the end of his life for publication by Hafiz


Qutb-ud-Din ofLahore is also free from the above legends (pp. 105a-b, No. 59-73).

In addition to the several editions of the Giani's PanthPrakash, we have a number of editions of his Tawarikh GurilKhalsa, first published at Sialkot in 1891 A.D. Therein also wefind no mention of the legends referred to above, while thereis a clear mention of Guru Gobind Singh having formallyinstalled the Guru Granth Sahib as Guru after him. [Vide part,I,p.356]

As we have seen above, all the contemporary recordsand early accounts written by the Sikhs up to the end of thenineteenth century refer to the death of Guru Gobind Singhand cremation of his body at Nanded on Katik Sudi 5, 1765,Bikrami as indisputable historical facts. There is only thedifference of style of language used by different writers. Whilethe objective historians and the writers of official memoirs andAkhbiirs use a straightforward and businesslike language, thepoetic hagiographers indulge in figurative phraseology.

As the words like mirtu and maut (death) are consideredto be blunt when used for saints and sages, the Sikh writershave used refined and polished words and phrases like pralokgamne,Dev-lok padhare, joti jot samane, alop bhae (went to the otherworld, went to the land of gods, light blended with the Light,disappeared to heaven), etc., etc. Even in ordinary language thewords swarg vas hua (has gone to heaven) are used for mar gaya(has died). This is not peculiar to Panjabi and Urdu, but to all orientallanguages. In Persian and Urdu also, words like intiqal (transfer,migration), rehlat(march, departure), marahamat(God's mercy),etc., are used for death, and marhum, iinjahiini, bihishtT(taken inGod's mercy, other-wordly, ofheavenly) are used for the deceased.As such, the words used by Sikh poets and hagiographers in theGur-bilas , the Suraj Parkash, the Panth Parkash, etc., have noother meaning except referring to the natural death of the Guru.As to the stories of the Guru having been seen after his death and


cremation, by a wood-cutter or an Udasi sadhii or of his~ysterious visits to the fort of Satara and other places, they arenothing more than unhistorical baseless legends created out ofthe fertile imagination of poets, who have borrowed their ideasfrom ancient Hindu mythology, Christan and Muslimhagiographs and from earlier Sikh Janam-siikhIs. They arethings unreal, untruthful and unhistorical on the very face ofthem and deserve to be ignored.

The disappearance of the Guru's Icwnait or bay horse from hisstable at the time ofthe Guru's cremation also seems to be a part ofthelegend. But even if it were a fact, it lends no support to the bodilydisappearance ofthe Guru from the burning pyre or from the cremationenclosure.

7. Historical Evidence on The Guru's Last Daysand Death:

Having referred to official records, contemporary worksand hagiologicalliterature, we now come to historical works oftheeighteenth and nineteenth centuries based on the informationavailable to, or collected by, professional historians. They are eitherin Persian or in English. The works written by Indian scholars, bothHindu and Muslim, are in Persian while those ofthe Europeans arein English. As almost all the Indian writers belonged to the Panjabor its neighbourhood, they had either lived amongst the Sikhs asneighbours or had close associations with them in day-to-day life.As such, most of them had firsthand knowledge of the prevalentbeliefs, practices and ceremonies ofthe Sikhs and could, therefore,speak with a certain amount of authority. Some of them mighthave differed with the Sikhs in matters theological or might as wellhave had political prejudices against them, but about the broad factsoftheir history there could be no misgivings. Moreover, as writers,they are expected to be impartial and objective. And to be as neartruth as possible, they must have relevant sources. As the subjectunder our immediate study here belongs to the prevalent beliefs ofthe Sikhs through the centuries and is purely historical, their mention


in the historical works of the eighteenth and nineteenthcenturies carries special weight with students of history andcannot be ignored by serious scholars.

We have already referred to the contemporary accountsof Mirza Muhammad Harisi's [brat Namiih (1705-19 A.D.). Toalmost the same period belongs Sayyad Muhammad QasimHusaini Lahauri's [brat Namah (1135 al-Hijri, 1722 A.D.) and!brat Maqal (1144 A.D., 1731 A.D.) written within fourteen andtwenty-three years, respectively, of the death of Guru GobindSingh. Giving the usual account of the Guru having died ofthe wound inflicted on him with ajamdhar - adagger - by a Pathanat Nanded, Muhammad Qasim tells us that the Guru's body wascremated by his disciples with aloe and sandalwood according to thenecessary Sikh rites. [Po 36, Appendix XVIII, iii.]

Rai Chatarman, the author of the Chahiir Gulshan Akhbiirun-Nawadir, also known as the Chatar Gulshan or Khualastun-Nawadir, compiled his work in 1759, soon after the death ofMata Sundri about whom, and about Ajit Singh, her adopted son,and Mata Sahib Devi, he seems to be well informed. According tohim, the Pathan's dagger put an end to the Guru's life. "As declaredby Guru Nanak," says he, "there are Ten persons [to berecognized]. These Ten khallfiihs (Gurus) are called Das Mahal.Anyone else sitting on the gaddi after them is not acceptable tothem (the Sikhs). Some recognize him", Ajit Singh, the adopted sonof Mata Sundri. He was later disowned by Mata Sundri. [Pp. 35

36, Appendix XVIII, iv]In the Majma-ul-Akhbiir(1214-20A.H., 1799-1805 A.D.), its

author Har Sukh Rai says about Guru Gobind Singh that "He is theTenth Mahal and is the last Zahilr (appearance or successor) ofGuru Nanak". [po 481, Appendix XVIII, v]

Muhammad Ali Khan Ansari has to his credit two veryimportant historical works, the Tarlkh-i-MuzaffarI, (1225 A.H.,1810 A.D.) and the Tarikh-i-Bahr-ul-Mawwaj, carrying thehistory ofthe Mughals to the beginning ofthe reign ofAkbar Shah


II (1806-37 A.D.). These works deal extensively with thestruggles of the Sikhs against the Mughals and Durranis andare considered to be important sources on the history of thePanjab during the eighteenth century. Before the end of GuruGobind Singh's account, Muhammad Ali Khan writes that "afterhim (Guru Gobind Singh), according to the faith of these people(the Sikhs), the descending of Guruship and of internalspiritualism came to an end and the book, the Granth, wasestablished in place of the Guru. [Tarfkh-i-Muza/furf, p. 152;

Bahr-ul-Mawwaj, p. 208, Appendix XVIII, vi]At the same time in1810 A.D. (1225 A.H.) was completed

Ahmed bin Muhammad Ali's Mirat-ul-AhwaJ-i-Jahan Numa.According to it, "the sons of Guru Gobind had been killed in thebattle ofAlamgir. After him there is no khalffah (successor, Guru)."[Appendixxvm, vii]

This was the time when Maharaja Ranjit Singh had beenon the throne ofLahore for some eleven years. He had occupiedthe traditional capital of the Panjab in 1799 A.D. and had fullyestablished himself as the undisputed Maharaja of the Land ofthe Five Rivers. He had not only been accepted as such by anumber ofMuslim, Hindu and Sikh chieftains but had also beenrecognized by the greatest foreign power in India, the BritishEast India Company, which had entered into a political treatywith him. This attracted the attention of a number ofBritish andIndian scholars who wrote historical works devoted exclusivelyto the Sikhs. A few pamphlets, it is true, had also been writtenon the Sikhs in the eighteenth century by men like Antoine L.H. Polier (1780), William Franklin (1798-1803), etc., but they weretoo sketchy to contain any detailed account of the Sikh Gurus.George Forster alone has referred to the Gurus in his LetterNo. XI of 1783 in his A Journey from Bengal to England andsays:

Gobind Singh was assassinated during this expedition ofEmperorBahadur Shah to the Deccan by a Pathan soldier and he died of


his wounds in 1708 at the town of Nandere without leaving anymale issue; and a tradition delivered to the Sicques, limiting theirpriests to the number of ten, induced them to appoint nosuccessors to Govind Singh.

[Vol. I, pub. 1798, p. 263]Talking about the change in the inscription on the Sikh coins,

Major James Browne has casually referred to Guru Nanak andGuru Gobind Singh as the first and the last Gurus of the Sikhs,respectively, and has indirectly given us the confirmed beliefoftheSikhs of about 1787-88. He says in his History of the Origin andProgress ofthe Sicks, published in 1788 :

but they had been current about fifteen years, the grand Diet ofthe Sick chiefs (called Goonnutta) determined to call in all thoserupees, and to strike them in the names of Goomo Nanak andGooroo Gobind Singh, the first and last of their Gooroos orreligious leaders. [Pp. vi-vii]

In referring to the historians of the nineteenth century, wewould prefer to mention at first the Indian writers who shouldpresumably be better informed about the Sikh Gurus than Europeans.It may, however, be mentioned that some of the Indian writerswrote their books at the instance of Europeans who were at thistime feeling interested in the history and religion ofthe Sikhs withwhom they expected to come in close political contact in the near

future. For this purpose they desired to obtain as correct and reliableinformation as possible.

Khushwaqt Rai's Tarlkh-I-Sikhan, also called the Kitab-iTawiirikh-i··Panjiib, was written in 1811. Therein he says that "at

Afzal [Abchal] Nagar [Nanded] the Guru purchased a piece ofland and moved in all happiness from this transitory world to theworld Eternal. The disciples of the Guru collected from all sidesand cremated his dead body with aloe and sandalwood with all thenecessary rites. This event, that is his death, took place on KatikSudi 5,1765 Bikrami. The generation (ofGurus) ofGuru Nanak upto Guru Gobind Singh came to an end. [Pp. 36b - 37a, AppendixXVIII. viii]


In 1233 al-Hijri, 1817-18 A.D. was completed Ahmed ShahBatalia's Tawarikh-i-Hind : Bayiin-i-Ahwal-i-Mulk-i-Hind-waMaliik-i-iin az Zamiin-i-qadIm ta 1233 Hijri, a part of which theZikr-i-Guriian wa ibtida-i-8inghiin wa Mazhad-i-eshiin, forms anappendix to Daftarl and II of the Umdat-ut-TawanKh by MunshiSohan Lal Suri. In itAhmed Shah tells us that Guru Gobind Singh,who had accompanied Emperor Bahadur Shah to the Deccan, diedat Nanded in 1765 Bikrami, 1708 A.D., and that the place was knownas Abchal Nagar. He says that some Sikhs also lived there and thatthe Nizam ofHyderabad had fixed a daily allowance for them. Inaddition to it, Maharaja Ranjit Singh also made handsome donationsfor the upkeep of the sanctuary and the maintenance of itscustodians. [p. 11. Appendix XVIII. ix]

The Umdat-ut-Tawarrkh of Lala Sohan Lal Suri is a veryimportant work on the reign of Maharaja Ranjit Singh and hissuccessors up to 1849. Although its first volume dealing with theGuru and Misal periods was published in 1885, it was originallybegun in the form ofnotes somewhere in the middle ofthe eighteenthcentury during the time ofSohan Lal Suri's grandfather and fatherLala Hakamat Rai and Lala Ganpat Rai. It tells us that during thelast moments ofGuru Gobind Singh's life a disciple ofhis askedhim as to whom he had appointed as Guru after him. Thereuponthe Guru replied that "the Guru is Granthji. There is no differencebetween the Granth and the Guru. From the darshan of Granthji one shall have the happy darshan of the Guru Sahib. " [Vol. I.,pp. 64-65 Appendix XVIII, x]

So intense was the faith of Maharaja Ranjit Singh in GuruGobind Singh and so llrdent was his desire to raise a befittingmemorial on his last resting place at Nanded that heoccasionally sent large sums of money and a number of hismen for the purpose all the way from the Panjab. The name ofone Sardar Chanda Singh is mentioned in the Umdat-utTawanKh (Vol. III, part iii, p. 355) as having been deputed byhim on the 1st of Magh, 1893 Bikrami, to proceed to Abchal


Nagar with twenty-five thousand rupees, with promise to remitmore money, for the renovation and construction ofbuildings oftheSach-khand gurdwara there. [Also see ibid., III, iii, 77, 187, 267,455]

Ratan Chand BiB, the author of the Khiilis Niimiih (J 846 A.D., p. 13-14a) and Ganesh Das Badehra ofthe Chiir Biigh-i-Panjiib(1855 A.D., p. U8) also confirm the information about the death ofthe Guru. [Appendix XVIII, xi]

Ghualm Muhy-ud-Din alias Bute Shah in his Tarikhi-Panjiib of 1848, (p. 206) and Mufti Ali-ud-Din in his IbratNamiih of 1854 (vol. I; p. 178) have both mentioned the deathof the Guru as an historical fact. Bute Shah in his abridgedrecension of the Tarikh-i-Panjab (preserved in the Panjab PublicLibrary, Lahore) has, like Lala Sohan Lal's Umdat-ut-TawiirIkh,recorded the last commandment of the Guru regarding theGranth being the Guru after his death, saying that "there is nodifference between the Gurii and the Granth." [Po 62, AppendixXVIII, xii a,b]

The last Persian work to be referred to on the subject isKanhaiya Lal Hindi's Zafar Niimiih-i-Ranjit Singh published atLahore in 1876. In the introductory pages, he has given a sketchof the Gurus, at the end of which he says that "Guru GobindSingh died atAbchala Nagar (Nanded in the Deccan) in 1765 Bk. andthat no one (ofhis disciples) succeeded him to the (throne ofGuriiship).With him ended the gaddi ofleadership (masnad-i-sarwarf) and withhim came to an end the custom ofthe (succession of) Gurus (shewiii-rahbari). [p. 52, Appendix XVIII, xiii]

European writers on history are generally more objectiveand precise and those who have written on the Sikhs in thefirst half of the nineteenth century were seasoned scholars likeSir John Malcolm, the Hon'ble W.G. Osborne, Dr. W. L.M'Gregor and Captain Joseph D. Cunningham. The last ofthem incurred the displeasure of the British Indian Governmentand lost his political appointment for his frank and honest


observations in his History of the Sikhs. All of them had been

in close contact with the Sikhs in the Panjab and may be safely

relied upon for their information on the historicity ofGuru Gobind

Singh's death, ofhis being the tenth and the last Guru ofthe Sikhs

andofhis declaration and commandment regarding Gzmi Granth Sahibbeing the Guru after him. We would, therefore, quote here only the

relevant passages from their works without going into any particulars

about them, following only the chronological orderoftheirpublications.

Malcolm, Lt.-Col., Sketch ofthe Sikhs, London, 1812:Guru Govind was the last acknowledged religious ruler ofthe Sikhs. A prophecy had limited their spiritual guides to thenumber often ... [p.76].This sect, as has been before stated, have never admitted aspiritual leader since the death of Guru Govind [po 89].

Osborne, W. G., The CourtandCamp ofRW1jeetSingh, London,

1840:

The tenth and the last of their spiritual leaders was calledGooro Govind, whose plans of ambition were different fromthose of his predecessor Nanak [po xiv].

... We accordingly set the old Faqueer Uzeez-oodeen to workwith him, and much to our satisfaction heard, in the course ofthe evening, that on his mentioning our wishes to theMaharajah, he had consulted the Granth, or sacred volume ofthe Sikhs, and that, as the oracle was propitious, we might beprepared to set off for Lahore in four days' time [po 12].Ranjeet Singh rarely undertakes any expedition ofimportancewithout consulting this holy book ...[p. 122].

The History ofthe Sikhs, 1846 (Calcutta):Guru Govind was the last acknowledged religious ruler of

the Sikhs. A prophecy had limited their spiritual guides to thenumber of ten ... [p. 86].

This sect, as has been before stated have never admitted aspiritual leader since the death of Guru Govind [po 92].

M'Gregor, W. L. TheHistoryofthe Sikhs, London, 1846, vol. I :The wound was sewed up, and, to all appearance, healing,


but Govind was detennined to die. He called for a strongbow, which he bent with all his force, and in doing so thestitches ofhis wound gave way, his bowels again protruded,and he died almost immediately [po 100].

This event occurred in the year ofthe Hijera 1132, Samwat1765, and A. D. 1708, at the city of Nadshur [Nanded], inthe reign of Buhadoor Shah [po 100].

Aware that since the death of his brave sons there wasnone among his adherents capable of following up his viewsand conquests, he fixed upon a Byragee fukeer, named Bunda,who became his successor, though not as Gooroo. That titledied with Gobind Singh, the tenth and last [po 104].

Cunningham, J. D., History ofSikhs, 1849:The expiring Gooroo was childless, and the assembled

disciples asked in sorrow who should inspire them with truthand lead them to victory when he was no more. Govindbade them be of good cheer; the appointed Ten had indeedfulfilled their mission, but he was about to deliver the Khalsato God, the never-dying. "He who wishes to behold theGooroo, let him search the Granth of Nanak. The Gooroowill dwell with the Khalsa : be finn and faithful ; whereverfive Sikhs are gathereq together, there will I also be present[po 88].

Gobind was killed in 1708 at Nuderh on the banks of theGodavery [pp. 88-89].

Bowering, Lewin B., Eastern Experiences, 1872 :The cruel massacre at Sirhind of two of the sons of Guru

Govind Singh, the tenth and the last teacher, who, before hedied in the Dekkan ofa broken heart, inflamed the minds ofhis followers to detennined and prolonged resistance to theMoghal rule. [po 273].

... With him tenninated the succession of the Sikh priests,but the warlike qualities which he implanted in the breastsof his followers continued to flourish [po 320].

Trumpp, Ernest, TheAdi Granth, 1877:The Guru felt that his dissolution was near at hand, and

ordered his Sikhs to keep ready wood [for cremation] and


shroud. Having done so they all joined their hands and asked"0 true Guru, whom will you seat, for the sake ofour welfare,on the throne of the Guruship?" He answered :"As the nineKings before me were at the time of their death seatinganother Guru on their throne, so shall I now not do. I haveentrusted the whole society (of the disciples) to the bosomof the timeless, divine male. After me you shall everywheremind the book of the Granth-Sahib as your Guru; whateveryou shall ask, it will show to you. Whoever be my disciple,he shall consider the Granth as the form of the Guru.

'" Having uttered these verses he closed his eyes and expiredA.D. 1708 [pp. xcv-xcvi].

The last important writer of the nineteenth century on thehistory of the Panjab in English is Syad Muhammad Latif, of thePanjab Judicial Service. His well known book the History of thePanjab was published in 1891 and is still one ofthe best book on thesubject. Some time before the death of Guru Gobind Singh whenSikhs asked him as to who would be Guru after him, the dyingapostolic hero, according to Syad Muhammad Latif, told them:

"I entrust my Khalsa to the bosom of the ever - lastingdivine being. Whoever wishes to behold the Guru, let himoffer kanIh parshad worth Re 1-4 or less, and bow beforethe Granth and open it, and he shall be given an interviewwith the Guru. The Granth shall support you under all yourtroubles and adversities in this world, and be a sure guide toyou here-after. The Guru shall dwell with the society ofdisciples, the Khalsa, and wherever there shall be five Sikhsgathered together, there shall the Guru be also present." TheGuru also gave them sundry warnings, telling them that therewere impostor~ in the world who would try to dissuade themfrom the right path, but that his disciples should be on theirguard against them and give no ear to what they say. Theymust have belief in One God and look on the Granth as Hisinspired law.... He then closed his eyes and began to pray,and expired in the performance of his devotions [po 269].

Of the writers of the twentieth century, we would refer


only to M.A. Macauliffe, whose book The Sikh Religion, insix volumes published in 1909, was begun in the eighties ofthe nineteenth century and is considered to be a very useful workon the lives of the Gurus and of the Bhaktas whose hymns areincorporated in the Gunl Granth Sahib. In the compilation ofthis work, Macauliffe was assisted by a number of well knownSikh scholars of his time like Bhai Hazara Singh, Bhai SardulSingh, Bhai Dit Singh, and Bhai Kahan Singh of Nabha whowas closely associated with it up to the last stage of its]11blication at Oxford in England. The views expressed in TheSikh Religion, therefore, represent the views and beliefs notonly of the orthodox section of the Sikh community but alsoof their reformist intelligentsia in the twentieth century. Writingabout the last commandments and the death of Guru GobindSingh, he says :

When the Sikhs came again to take their last farewell ofthe Guru, they inquired who was to succeed him. He replied,'I have entrusted you to the Immortal God. Ever remainunder His protection, and trust to none besides. Whereverthere are five Sikhs assembled who abide by the Guru'steachings, know that I am in the midst of them. He whoserveth them shall obtain the reward thereof, the fulfilmentof all his heart's desires. Read the history of your Gurusfrom the time ofGuru Nanak. Henceforth the Guru shall bethe Khalsa and the Khalsa the Guru. I have infused my mentaland bodily spirit into the Granth Sahib and the Khalsa.'

After this the Guru bathed and changed his dress. He thenread the Japji and repeated an Ardas or supplication. Whiledoing so, he gave instructions that no clothes should bestowed as alms in his name. He then put on a muslinwaistband, slung his bow on his shoulder and took his musketin his hand. He opened the Granth Sahib and placing fivepaise and a coconut before it solemnly bowed to it as hissuccessor. Then uttering 'Wahiguruji ka Khalsa! Wahiguruji ki fateh !' he circumambulated the sacred volume and


said, '0 beloved Khalsa, let him who desireth to behold me,behold the Guru Granth. Obey the Granth Sahib. It is thevisible body of the Guru. And let him who desireth to meetme diligently search its hymns'.

The Guru went to an enclosure formed of tent walls wherehis bier had been erected. In the end of the night - a watchbefore day - he lay on his bier and directed all his Sikhsexcept Bhai Santokh Singh, who was specially attached tohim, to go to their homes. He then gave his last orders to hislast attendant. 'Keep my kitchen ever open, and receiveofferings for its maintenance. If anyone erect a shrine Iimy honour, his offspring shall perish.' Bhai Santokh Singhrepresented that the Sikhs were few at Nander, and howwere offerings to be obtained ? The Guru replied, '0 BhaiSantokh Singh, have patience. Singhs of mine of very grelieminence shall come here and make copious offerings.Everything shall be obtained by the favour of Guru Nanak.'He, then, in grateful acknowledgement of the spiritualbenefactions of the founder ofhis religion, uttered a Persiandistich, the translation of which is :

Gobind Singh obtained from Guru NanakHospitality, the sword, victory, and prompt assistance.

The Guru then breathed his last. The Sikhs madepreparations for his obsequies as he had instructed them,the Sohila was solemnly chanted, and sacred food distributed.

While all were mourning the loss of the Guru a hermitarrived and said, "You suppose that the Guru is dead. I sawhim this very morning riding his bay horse. When I bowedto him he said, "Come, 0 hermit, let me behold thee. Veryhappy am I that I have met thee at the last moment." I thenasked him whither he was wending his way. He smiled andsaid he was going to the forest on a hunting excursion. Hehad his bow in his hand, and his arrows were fastened witha strap to his waist.'

The Sikhs who heard this statement arrived at theconclusion that it was all the Guru's play, that he dwelt in


uninterrupted bliss, and that he showed himself wherever hewas remembered. He had merely come into the world, theysaid, to make trial oftheir faith, and remove the ills ofexistence.Wherefore for such a Guru who had departedbodily to heaven,there ought to be no mourning. The ashes of his bier werecollected and a platform built over them. The Khalsa, to whomthe Guruship had been entrusted, declared that all those whovisited the spot should receive due spiritual reward.

The Guru departed from the scene of his earthly triumphsand reverses on Thursday, the fifth day of the bright half ofKartik, Sambat 1765 (A.D. 1708), having exercised spiritualand temporal sovereignty over the Sikhs for three and thirtyyears, and resided in Nander for fourteen months and tendays [p.p. 243-46].

8. Genealogical Accounts - Gur-Pranalan:There is another class of evidence which is particularly

relevant to our study here. It is known as the Gur-pranalliin orgenealogies of the Gurus. As they deal mainly with theparentage, births, deaths, descendants and successors ofthe Gurus,they are a very useful source of information for determining theorder ofsuccession ofGuruship. Six ofthese Gur-pranallsby BhaiKesar Singh, Poet Saundha, Bhai Gulab Singh, Kavi Ram Singh,an anonymous poet and by Kavi Gulab Singh are available, and allofthem, without exception, accept the death ofGuru Gobind Singhat Nanded in 1708 as an indisputable historical fact. [Appendix XIII)

9. Claims of Schismatics :Signs of schismatic tendencies had appeared in the Sikh

community soon after the death ofGuru Gobind Singh in the Deccan.He had not appointed, as we know, anyone to take his place asGuruand had, with his last message and commandment to Sikhs tolook up to the holy Gunl Granth Sahib as their future guide andGuru, put an end to the continuing line ofsuccession. But, as we allknow, the lust for power, may it be religious or political, and the lureofunearned wealth, even if it were received as offerings from the


faithful devotees for charitable purposes, not unoften, blindthe vision and turn the heads of men of not very high calibre.In self-conceitedness they assume or try to assume positionsor powers which do not rightly and honestly belong to them.We have two glaring examples of this during the earlyeighteenth century when Sodhi Gulab Rai and Ajit Singh, theadopted son of Mata Sundri, the widow of Guru Gobind Singh,tried to imitate Guru Gobind Singh and take his place as Guru.The former passed away unrecognized by the community andthe latter met with an ignominious end.

Then we hear of a number of persons whom the Kukas orNamdharis and some other credulous, clever a'nd exploitingpeople have from time to time advertised and preached up withdubious motives. It was given out by some of the followers ofBaba Sahib Singh Bedi ofUna (1813-1891 Bk., A.D. 1756-1834)that he was an incarnation of Guru Gobind Singh having beenborn, according to a promise given by the Guru to BabaKaladhari, in the family ofthe latter. Baba Sahib Singh's fatherAjit Singh was the son of Baba Kaladhari. According to astatement of Bhai Lal Singh of Amritsar, a Gurbhaf of BabaRam Singh Namdhari - both being followers ofBaba Balak Singhof Hazro - Bhai Maharaj Singh of Naurangabad (originally ofRabbon) was the second incarnation of Guru Gobind Singh,while Baba Ram Singh (1816-1884) was the third. One BhaiHarnam Singh ofvillage Ubba-Mandi in the Patiala state, also,in those very days, proclaimed himself to be Guru Gobind Singh.This is found in the statement of the well-known Kuka GianiRatan Singh, popularly known as Giani Singh, made by himbefore the Deputy Commissioner ofLudhiana on September 21,1871. Harnam Singh was sentenced to five years' imprisonmentfor creating disturbances in the state while the Giani wassentenced to eighteen months for not quelling them. Giani RatanSingh was later hanged in connection with the murder ofbutchersat Raikot in 1871.


In addition to these four so-called avatars of the greatGuru, there are two other persons who, according to the Kukasand Bhai Kahan Singh ofNabha, had been formally nominatedas his successors by Guru Gobind Singh or Baba Ajapal Singh,who was also said by some people in the twentieth century tohave been Guru Gobind himself. They were Baba Balak Singhand Baba Sarup Singh, both contemporaries. For Baba BalakSingh, reference is invited to Namdharf Itihas by Indar SinghChakarvarti, part 1, pp. 6-7, and for Baba Sarup Singh to thePanjabi Bhain of Ferozpur for May 1916.

Thus, there were halfa dozen so-called avtars and pseudosuccessors of Guru Gobind Singh at one and the same time.This itself is enough to demolish their succession theory.Obviously, the pretensions and claims of all these avtars andso-called Gurus or their sponsors are false and fictitious. If atall, there could be only one successor at a time. The fact is thatpersonal succession came to an end with the last message andcommandment ofGuru Gobind Singh.

There is no other true Guru after Guru Gobind Singh tobe recognized by the Sikhs. The rise and creation ofpretenders isnot an innovation with some of the Sikh sects alone. These havebeen there in the older communities of the world as well, and theSikhs have borrowed them from the ancients. But the fault orresponsibility for these false claims and pretensions does not, in allcases, lie with those so presented. In most cases it is the cleverdisciples who preach them up for their own ends. As an old Persiansaying goes: Peeriin namf-parand, murfdiin mf-prafnand

-it is not the peers who fly, it is the munds or their followers whomake them tly.

It may be stated here that Baba Sahib Singh Bedi, BhaiMaharaj Singh, Baba Sarup Singh, Baba Balak Singh and Baba

48 An Examination a/Succession Theories

Ram Singh never put forward any claims for themselves. Thereis nothing on record in their own hand or up,der their seals orsignatures to show that they ever claimed or proclaimed tohave been the avtiirs or incarnations of Guru Gobind Singh orto have been nominated by him as his successor-Gurus. Theywere all educated people and had not to depend upon othersto do it. On the other hand, whatever direct docwnentaryevidence is available, it unequivocally declares that they werethe baptized Singhs of the Guru and were his unflinchingdevotees throughout their lives.

Baba Sahib Singh Bedi, according to Munshi Sant Singh'sBayan-i-Khaiidan-i-Karamat-nishan-Bedran;pp. 68-69, was thefirst amongst the Bedi Sahibzadas to receive the Khande dJPahul

at Dera Guru Tegh Bahadur at Anandpur in A.D. 1780 (1837Bikrami), when he visited that place especially for that purpose.Not only this. His descendants and successors were also regularlybaptized (AmritdharJ) Singhs ofthe Guru and, in their tum, theyadministered Amritto thousands ofSikh suppliants who came tothem for it. The present head of the family, Baba MadhusudanSingh, is an enthusiastic Singh and takes special pride and pleasurein preaching the message ofSikhism and inculcating the Rahitorthe way of life prescribed for the Singhs.

Bhai Maharaj Singh ended his life as a State prisoner inSingapore where he died on July 5,1856, and left no gaddi behind.Baba Sarup Singh confined himself to the custodianship of theGurdwara Baba Ajapal Singh at Nabha. Baba Balak Singh neveronce laid claim to Guruship in succession to Guru Gobind Singhand was throughout his life known to, and addressed by, hisnumerous followers as BhaJ or BhaJ Sahib and not as Guru.

10. No Evidence of Baba Balak Singh's Relations withBaba Ajapal Singh :In fact, according to the tradition in the Bhagat family of

Rawalpindi, Bhai Balak Singh, from whom Baba Ram Singh


received the nam-dan, had received Gur-mantra from Sain

Sahib Bhagat Jawahir Mall. This finds substantial support inthe letter of Baba Balak Singh dated Maghar 18, 1919 Bikrami,December 1, 1862, from Hazro addressed a day before his deathto Bhaf Siihibji Siiinji Jawahir Mall jf for whom he shows thehighest of respect and deepest of devotion, becoming of adisciple towards his guide.

There is also a reference to this letter in Bhagat LakshmanSingh: Autobiography, pp. 5-6, saying:

In the letter that Bhai Balak Singh wrote to Sain Sahib onMaghar 18, 1919 Bk., December I, 1862, some time beforehis death, he remembers him as ifhe was Sain Sahib's disciple,and the style and tone of the letter were highly reverential.The Namdharis, followers of Baba Ram Singh, Keshadhariand SahjdharI. both living in the Attock district and in SwabiTehsil of the Peshawar (now Mardan) District, worshipedthe memory of Sain Sahib even so late as 1889 when I wasthe Head Master of the Municipal Board School, Hazro. Iwas 26 years old at the time. The consideration with whichI wa'i treated by all that was good there was simply surprisingparticularly when it is borne in mind that I was not a grandsonof Sain Sahib, but that of a brother of his.

The venerable Bhagat Lakshman Singh was a grandson ofBhagat Sohna Mall, the younger brother ofSain Jawahir Mall. Hehad personally known Bhai Kahan Singh ofHazro, the nephew ofBaba Balak Singh and a Gur-bhiif of Baba Ram Singh, and alsoBhai Dhani Ram, the Namdhari suba for Swabi and Attock. Heconstantly met them in 1888-1889 at the house ofBibi Poorbo, theadopted daughter of Sain Jawahir Mall. He tells us in his note ofFebruary 19, 1935, that he had not heard the name ofBaba AjapalSingh from anyone of them. [lfwan PritT, August 1961, p. 15-16,Appendix XVI]

The truth is that the fable of Baba Ajapal Singh'sassociation with Bhai Balak Singh had yet to take some threedecades and a half to suggest itself to the imagination of its


creators. His name, therefore, could not have been knownto the immediate descendants and followers of Baba BalakSingh. It was not known to Bhai Lal Singh of Amritsar, thesecond Gur-bhai of Baba Ram Singh, nay, not even to BabaRam Singh himselfwho in his entire correspondence consisting ofover five dozen letters makes no mention ofBaba Ajapal Singh atall, much less ofhis having met and blessed Baba Balak Singh.

The official records of the Government ofthe Panjab and ofthe Government ofIndia, who had set up a strong network of spiesto get at every detail of the origin, growth and development ofthe Kuka movement at all its centres - at Hazro, Amritsar andBhaini -are absolutely silent about Ajapal Singh. TheGovernment had successfully traced the connection not onlyof the Jagiasi-Abhyasis of Hazro with the Kukas of Bhaini buthad also gone a step further in tracing the relationship of BabaBalak Singh, the first prominent leader and originator of theNamdhari movement, to his preceptor Sain Jawahir Mall andplacing his sons Bhagat Hiranand and others under policesurveillance after a number of Kukas had been blown awayfrom the guns at Malerkotla and Baba Ram Singh had beendeported to Burma in January 1872. This surveillance continued fora long time and Bhagat Hiranand and his brothers were not onlynot allowed to move out of their town but had also to report theirpresence every day at the local police station.

Even after the death of Baba Balak Singh on Maghar 19,1919 Bk., December 2, 1862, Baba Ram Singh looked upon the sonsof Siifn Sahib Jawahir Mall - Bhagat Hiranand and his brothers with deep reverence and appealed to them in his letter of Assuj1922 Bk.,A.D. 1865, for help in relieffrom Government harassmentby telling them that he (Ram Singh) was their sewak- #" orrr¥W l.fTir~~11fT? 3T~3'1HFfW fV&:r~fe€j, gR't"l1fTld~~fe€jFf(1;pfTt/~C\t~lJf!I"~ II

[Jiwan PritT, August 1961, p. 18; Appendix XVI]

In the face of all this contemporary documentary evidence,


including the letters of Baba Balak Singh and Baba Ram Singhthemselves, eonclusively proving their close relationship withSain Jawahir Mall, it is preposterous to expect students of history tobelieve in the fable ofBaba Ajapal Singh blessing Baba Balak Singhwith Gurilship.

If Ajapal Singh had any direct or indirect connection withBalak Singh at any stage in his life, it could not have escapedthe investigations of the Panjab Police. And his successors BabaSarup Singh and Narain Singh would as well have received theattention of the Panjab Government like the sons and successorsof Sain Jawahir Mall as mentioned above. The headquarters ofBaba Ajapal Singh's successors at Nabha were much nearer toBhaini in the district ofLudhiana than Hazro in the far off northwest of the Panjab. In spite of it, Baba Sarup Singh and NarainSingh ofNabha were free from Government suspicion. This speaksfor itself.

Baba Ajapal Singh, evidently, had no connection with BabaBalak Singh. There is no evidence to suggest it. The Gur partap

Siiraj Granth of Santokh Singh, the PothI Gur-biliis ki of Mabant

Bawa Sumer Singh and the works ofGiani Gian Singh-the PanthPrakiish and the TawanKh GurU Khalsii-make no mention ofAjapalSingh. Even Bhai Kahan Singh of Nabha, the father of many anindirect dubious suggestion about BabaAjapal Singh, is silent abouthis meeting and blessing Baba Balak Singh. On the other hand, inhis anonymous article on Sikh ltihiis da an-likhiiipatriipublished inthe PanjiibI Bhain of Ferozpur for May 1816, Bhai Kahan Singhwho, according to Bhai Takht Singh, was the author of the article,tells us that during his last moments Baba Ajapal Singh nominatedBaba Sarup Singh to be his successor, saying: "This is Bhai SarupSingh, consider him to be my very self, he has done (me) greatservice. I install him in my place- ))fTij'srel JWlf fi:iur fr, fuu~ FJ1'F

[lf~, recy~woit3l frI~ wl)ffft' fuu~~ ut II

The article referred to above was written and published withina few days of the death ofBhai Kahan Singh's father Bhai Narain


Singh on Baisakh 20, 1973 Bk., May 1, 1916. Bhai Narain Singh,son of Bhai Gurdial Singh, was the grandson and successor ofBaba Sarup Singh, the great-grandfather of Bhai Kahan Singh.With the nomination and installation of Bhai Sarup Singh ashis successor by Baba Ajapal Singh himself just before hisdeath in A.D. 1812, the question of the appointment of anyoneelse, including Bhai Balak Singh, as the successor of BabaAjapal Singh does not arise. This knocks out all ground fromunder the story put up by the Namdharis and reduces it tonothing more than fiction.

We have available to us the Pothl Sardhii Piiran BhiiI Biilakjl kl Siharfi written and published by one of his devoteddisciples, Bhai Shauqa Ram, in 1869 (completed on BhadonSudi 15, Puran-mashi, 1926 Bikrami, September 20, 1869), withinseven years of the death of the saint on December 2, 1862. Itwas also later on published by Sardar Shamsher Singh Ashokin the Panj Daryii, Jullundur, for October 1957. With all hisoverflowing devotion for his worshipful master, Shauqa Ram,throughout the Pothi, remembers Baba Balak Singh as BhiiI orBhiiI Sahib. With the same respectful word, he mentions HabaRam Singh Namdhari who is recorded therein to have met atWazirabad, on the bank of the river Chenab, the procession ofthe ashes of Bhai Balak Singh being taken to the Ganges atHardwar. It is apparent, therefore, that the use of the wordGuru for Bhai Balak Singh or for Bhai Ram Singh had not yetbeen introduced into the Jagiasi-Abhyasi or Namdhari followers ofthese saints. It came later and was, evidently, an innovationunauthorized by Bhai Balak Singh.

The story ofGuru Gobind Singh having blessed Baba BalakSingh and through him, Baba Ram Singh, with Guruship is asbaseless and historically as incorrect and untenable as the suggestionofBaba Ajapal Singh ofNabha being Guru Gobind Singh havinglived for one hundred and four years after his death at Nanded inOctober 1708. There is no evidence ofany of the two having ever


met Bhai Balak Singh.The notes of Bhagat Lakshman Singh published in the

JIwan PrItIforAugust 1961 and his Autobiography(pp. 3-6), referredto above [Appendix XVI], and the article ofSardar Narotam Singh,Barrister-at·· Law, Abbotabad, published in the Khalsa Samachiir,Amritsar, for August 1,1940, and December 5,1940 [Appendix XVII],

may be studied with advantage for infonnation on the relationsbetween Sain Jawahir Mall, Bhai Balak Singh and Baba Ram Singh.

The notes of Bhagat Lakshman Singh dated February 19,March 8-10, and May 25, 1936 [Appendix, XVI] were written,evidently, as a reaction to the misleading statements of SriChakaravrti about the relations between Sain Jawahir Mall, BhaiBalak Singh and Baba Ajapal Singh in his Namdhari Itihas,part I, dealing with the life of Bhai Balak Singh, published in1991 Bk., 1934 A. D. Sardar Narotam Singh, Barrister, however,tells us in clear words that he had written his articles publishedin the Khalsa Samachar of August 1 and December 5, 1940,with a view to placing before his readers true facts about thesesaints and disabusing the minds of those who might have beenmisled by the Namdhari Itihas. These facts, said he, could beverified from Bhagat Bishan Das (grandson of Sain JawahirMall) who was then living at Rawalpindi and was about eightyeight years old. Both Bhagat Lakshman Singh and SardarNarotam Singh, by virtue of their close relationship with SainSahib's family, were decidedly more knowledgeable than theauthor of the above book, and their statements are, withoutdoubt, more truthful and reliable. The fact, as we have it fromthem, and is also supported by the letter ofBhai Balak Singh himself,reproduced in original in Appendix XVII, is that Sain Jawahir Mall,and not BabaAjapal Singh, was the preceptor ofBhai Balak Singh.According to Bhai Kahan Singh, Baba Ajapal Singh at no stagefigured in the rise and development of the Namdhari movement.All that was known to him about Ajapal Singh from 1754 (1811 Bk.)to 1812 through his father (1861-1916), based on the infonnation of


Baba Sarup Singh (1812-1861), has been recorded by him inhis articles on the subject. There is no mention anywhere inthem, or in his earlier or later works, of Baba Ajapal Singhhaving ever met Bhai Balak Singh. Baba Ajapal Singh has beenintroduced into the life-story of Bhai Balak Singh by Namdharipublicists obviously to push back the date of the origin of theirmovement to the beginning of the nineteenth century or to thefirst decade of the eighteenth century when Guru Gobind Singhdied at Nanded in 1708, or, perhaps, to a still earlier date, thelast decade of the seventeenth century, when the Guru createdthe Khalsa in 1699. But all this can suggest itself to the fictionistsand not to the votaries of objective history.

In the interest ofhistorical research and scrutiny, it would begreatly appreciated ifany scholar could point to any authority ofthe eighteenth or of the first decade of the nineteenth centurythat Guru Gobind Singh or Baba Ajapal Singh ever visitedHazro where Baba Balak Singh had spent most of his life.

It may be mentioned here that in February 1928 animaginary picture printed at the F. W. Press, Ramgali, Lahore,and published by the Kukas showing Guru Gobind Singh asbestowing Guriiship on Baba Balak Singh was confiscated bythe Government of the Panjab and its further publication wasprohibited under section 295 of the Indian Penal Code. [AsIIQaumI Dard, Amritsar, February 18, 1928, p. 1.]

11. BabaRam Singh's Faith in Guru Granth Sahib:It is true that some of the followers of Baba Ram Singh

had taken to the practice of some of the Bedis and Sodhis and,in their excessive zeal, had started calling him Gurii. It is alsotrue that Baba Ram Singh had come to entertain some belief inthe predictions of the Sau-Siikhr or One Hundred Stories aboutSikh Gurus and hoped for the re-establishment of the Sikh rulein the Panjab. On the question of his Guru-ship, however, heknew it for certain and had no doubt in his mind that he was nota Guru in succession to Guru Gobind Singh. Like a true saint


and a noble soul that he was, he repudiated it in clear words

whenever he was referred to as Guru by his followers. He wrote

to them again and again in his letters, declaring and praying:...Make me, 0 Lord, always obey that Commandment of

yours that You, having assumed the form of the Guru, haveissued in the Guru Granth Sahib.

...Save me always, 0 Lord, from faithlessness (be-mukhf).Be-mukhi means to turn away from the order of the Guru ...What have I to say? This has been said in the Guru GranthSahib throughout. Man's is only to beg. The granter is theGuru...

.. .1 am like a watchman (barwala). The raptfa (the villagewatchman, a reporter) is not an important person ...ChetraVadIyear 1931 [March 1874]. ... (4)

...What I write is the order ofthe Guru. I am not the Guru.I am like a raptfa (a village reporter, watchman). Whosoevershall obey shall be happy ...Chetra WJdI 2, 1931 [March 5,18741 ...(10)

...The order of the previous ones is also the same thatAll-powerful have been the Ten Gurus. I also proclaim theircommandments. I am not the Guru...(5)

Jwala Dei, you should be busy with meditation night andday and recite the Guru Granth Sahib always....(17)

.. .1 do not have anything of the Guruship in me, not evenas much as a hair.... (20)

...Do not write any letter to Dalip Singh. He has eaten beef.What can he do for us? Apply to the Guru. Why apply toanyone else?

.. .If I had any (hidden) power, why should I myself havebeen put in prison....All powers are in the divine Name andin the Guru. So meditate on Him. The Guru of Gurus is theGuru Granth Sahib. Wherever anyone will recognize theWord-Guru there shall come all goodness. Know this to betrue (18).

.. .1 have no desire to become Guru, nor I am the Guru. Iam only a Hukmf-banda (an obeying man). People haveunnecessarily raised opposition to me.... (21)


...1 am not the Guru. I am like a raptfa (a villagewatchman).

...Again and again pray to the Guru:·O Guru, have yourcommand obeyed which you have recorded in the GuruGranth Sahib.· (p. 25)

...See the ways of the Lord Creator and what he bringsabout.

...The Gurur Granth Sai1llb alone is to be recognized asthe visible body of the Gurus. 'The Sikh who wishes tomeet me (says Guru Gobind Singh) should seek me therein'.The Guru has also written: "The Word is the Guru, the Guruis the Word. In the Word are all elixirs. Whatever the Wordcommands, disciple should obey, and verily the Guru willemancipate him (46)

.. .1 am not the Guru. I am only a dog at the gate of theGuru. I also pray all the eight pahar (night and day) :"0Guru, I am under Thy protection. Save me from unbelief(be-mukhf). Pray, save me from faithlessness and selfconceitedness (be-sidqi,manmukhi). Be-sfdqfis disobedienceof the Guru's commands.

...Harh Vadi 1, 1937 [Bk., June 23, 1880] [po 49-50]You pay attention to the words of the Guru. The GurU

Granth Sahib is the visible embodiment of the Guru. (57)...And brother, after the Ten Gurus, Maharaj ji [Guru

Gobind Singh] has installed the GurU Granth Sahib as theGuru who is permanent for all times. There is no other Guru...(55)

There could be no more frank, honest and truthful statements

ofthe faith and beliefs ofBaba Ram Singh than those recorded byhim in his own.letters, popularly known amongst the Kukas asHukam-name, written from his exile to his brother and prominentfollowers. Copies of a number of them were received from SriBabaPartap Singhji by Kaviraj SantTehal Singh ofDeska, districtSialkot, who published a selection therefrom under the title ofHukam-name, with an introduction by Giani Sher Singh, Managing Directer,

the Sikh Sewak, Amritsar.


I can say from personal knowledge that Maharaj BabaPartap Singh (second in succession from Baba Ram Singh),whom I had the honour of meeting a number of times atAmritsar, Bhaini Sahib and other places during the years 193159, was an unassuming noble soul and a devoted follower ofGuru Gobind Singh and of the GurU Granth Sahib. But at timeshe was helpless before his secretaries and supporters likeNidhan Singh Alam and Indar Singh Chakarvarti who had ofthemselves become the keepers of his conscience and were, infact, the influences behind all the schismatic tendencies andinnovations that came to be introduced into the Kuka or Namdharicommunity during the third and fourth decades of the twentiethcentury.

I vividly recollect how during one of Baba Partap Singh'svisits to the house ofProfessor Teja Singh at the Khalsa College,Amritsar, the host asked the guest in all solemnity in the course oftheir conversation on religious topics whether he (Baba PartapSingh) was really Guru Nanak-Guru Gobind Singh, as was beingclaimed by some of his followers. (It was at this moment that Ihappened to drop unannounced into the baithak, or livingroom, of the Professor who was a close friend of mine andthere existed no formality between ourselves.) Baba PartapSingh spontaneously and emphatically spoke out :"0 Baba, 0Baba, I am not even the dust of your feet. But what am I to dowith these...." (He was pointing out to the people sitting outsidein the lawn.)" The exact words used by Baba Partap Singhwere: "ij-1I'W,ij-1I'W,~a+a-a-~~g;r~mft',wfucY... ~Ciftcrot?"

This was exactly like Baba Partap Singh who was anembodiment offrankness and humility. It is indeed a strange quirkof history that during his time the Kuka movement drifted awayfrom its moorings. Baba Partap Singh had full faith in Nidhan SinghAlam and Indar Singh Chakarvarti who assumed unto themselvesthe roll ofpublic relations men and historians. Drawing more uponthe fertility oftheir imaginations, they presented a distorted picture


of the Kuka order and with a view to building up the new cultignored the beliefs and wishes of their revered leader Baba RamSingh as expressed in his letters and commandments. Oflate, oneSardar Tam Singh Wahmi, following in the footsteps ofAlam andChakarvarti, has published a book called Sri Gura Gobind Singhjfda Nanderon bad da Jiwan (Hola 2019 Bk., March 1963). In thisbook the author has made an unsuccessful attempt to prove withthe help offables and imaginary stories that Guru Gobind Singh didnot die at Nanded in October 1708 but came to the Panjab in disguiseand lived at Nabha where he died in 1812 at the age ofone hundredand forty-six. The last part ofthe story is based on three articles ofBhai Kahan Singh published in the PanjabTBhain ofMay 1916 andthe Phulw8rIofMarch and April 1927.An English summary ofSriWahmi's book has oflate been serialized in an English weekly, theIndian Progress, ofDelhi.

12. Bhai Ganga Singh'8 Pretentions :Before taking up for examination the story of Baba Ajapal

Singh as related therein, we may mention the name of oneBhai Ganga Singh of the village ofChhajjal-waddi in the districtof Amritsar. He used to call himself an 'Akali' and Sewak ofthe Gurdwara at Rawalsar in the erstwhile state of Mandi, nowin the Himachal Pradesh. This place had once been visited byGuru Gobind Singh. In 1989 Bikrami, A.D. 1932, Bhai GangaSingh gave out that Guru Gobind Singh had appeared to himin human fonn - Z8.hira z8hir darshan ditte - in 1988 Bikrami,A.D. 1931, and had given him a written document with theinstruction "to have it printed after Sammat 88 (in Sammat 1989)and distributed in the Sangat". Bhai Ganga Singh, however,did not claim to be Guru Gobind Singh himself but only aSpecial Messenger - Khiis Niima-bardar - of the Guru. In 1989Bk., A.D. 1932, he issued a pamphlet KalghTdhar da Zahl1r,printed at the Simla Printing Press, Amritsar. Therein was given apoem written in the style ofGuru Gobind Singh, using the nom deplume of 'Nanak' at the end of every stanza. At the end of the

Guru Gobind Singh sDeath At Nanded

pamphlet there was a hukam-namii under the name of the TenthGuru addressed to Bhai Ganga Singh himselfdesiring him to publishand distribute the document mentioned above. The main sectionsofthe document published by Bhai Ganga. Singh were:

Rawal Chhand PiitshahI 10-11,·Chitthf Patrikii Patshiihi 10-11/Sach suniiisf sach kf belii Piitshiihf 10-11/Hukam Nama Piitshiilhi 10-11,·

And in the second edition of the pamphlet issued in Magh1989 Bk. (January-February 1933) were added at the end:

Fiirkhatf Gur-Ans Patshahi 10-11,·Hukam Namii sach kf bela Piitshiihf 10-11. (pp. 28-29.)The title of the second edition was changed to· GurU Granth

Patshiihf (Vas rariin) 10-11, Kalghidhar dii Zahiir.Thus in the years 1931-33 there were at one and the same

time two prophets - one put up by the Kuka publicists on the basisofBaba Ajapal Singh fable, and the other Bhai Ganga Singh whoclaimed himselfto be the SpecialMessengerofGuru Gobind Singh.The story ofthe Special Messenger -Khiis Nama-bardiir - however,came to an abrupt end with his murder.

The story of Baba Ajapal Singh of Nabha first appearedin the PanjiibfBhain ofFerozpur for May 1916. It did not carrythe name of its author. According to the late Bhai Takht Singh,the founder of the Sikh Kanya - Maha - Vidyala ofFerozepore,it was written by Bhai Kahan Singh ofNabha. The fact that he,or whoever the author was, did not subscribe his name to itmakes it suspect. An anonymous writing will not have muchmeaning for a student of history.

The other two articles ofBhai Kahan Singh on the subjectappeared in the PhulwiirfofAmritsar for March and April 1927,written at the request of its editor Giani Rira Singh Dard. Thereis not a word in them to suggest that Bhai Kahan Singh believedin Baba Ajapal Singh being Guru Gobind Singh. To leave hisreaders in no doubt about his own beliefon this point, he tells us

An Examination o/Succession Theories

in the very beginning of his first article that "nothing isknown as to who the illustrious Baba Ajapal Singh was orto which family or place he belonged-lmf l{<P'lit ~ lj'ff l:JT'ST

~ fi:fur in ffi'), fern ;iff l)r.} ("i(I'1'G~ ;:::rni{', ful:r ~~ lJ"aT <'i"<JT

[Itihas de an-likhe patre, Article I, March 1927, p. 378]."Whatever story of his my respected father had made menote down many years ago, I am presenting to the readersat the request of Giani Hira Singh Dard." Nothing also wasknown about the five Singhs who were nearest to BabaAjapal Singh [po 379]. In the beginning of the second articlealso he says : "Baba Ajapal Singh never narrated his storyto anyone. But the people who lived near him - his nikatvartT-believed that Guru Gobind Singh did not die in theDeccan because neither the arms worn by him nor the bonesof his body were found after his cremation. His pet horsehad also disappeared from the stable, and that the Guru livedin concealment in the Panjab under the name of AjapalSingh." [PhulwarI, April 1927, p. 461, Appendix XIV (a) No.2.] About his arms, a number of writers have accepted that akirpan was found in the ashes searched after the cremation.The horse could have easily fallen into the hands of someadventurist who might have found a favourable opportunityto quietly remove it from the stable when the Sikhs were allcollected in a mournful mood at the cremation place.

But Bhai Kahan Singh, the writer of the article, was nothimselfconvinced ofthe truthfulness of the beliefof the nikatvartTpeople of Baba Ajapal Singh. After referring to a coupleof conjectures of the nikat-vartis, he says :"1 have not formedany conclusive opinion on this subject." This clearly means thathe was in doubt about the correctness of the story. That is whyhe mentions the remaining part ofthe story with a big 'If', saying: I give a summary of the account as noted down from myfather's narration, without entering into its refutation or support

Guru Gobind Singh So Death At Nanded 61

- khandan mandan." [PhulwarI, April 1927, p. 461.] Not onlythis. According to Bhai Kahan Singh, the story ofBaba AjapalSingh's alleged stay at Jind and Patiala is also unsubstantiatedand unacceptable as there is no evidence or convincting proofavailable to support it- \fiJ m fuq~ cflft \{l5 \{H"G ful;~

Yl'Titmmrr~-[Phulwarf,April 1927,p. 462.]Bhai Kahan Singh's own belief in this respect is also

available to us in his Gunnat Sudhakarpublished in 1912whereinhe says that BabaAjapal Singh had received Amrit, the baptismof a Singh, from Guru Gobind Singh and had spent greater partof his life living with him -lfTllT~ fiiur ft«V ciS" dSdflQd

RTHl 3'~~~~~~ fuw lIDf ft8T 0'1? afu aF"i;3 1t1t' I [Kala vii-29, p. 217,Appendix XIV (b).]

From the statements ofBhai Kahan Singh, it is clear thatBaba Ajapal Singh could not have been Guru Gobind Singhhimself.

14. Neo-Guruship Doctrine Untenable:Not only this. Bhai Kahan Singh's father, Bhai Narain Singh,

who was the only source ofinformation about Baba Ajapal Singh,had told him that Baba Ajapal Singh always referred to hisGuru in the third person as 'Guru Singh Ji' and thereby meantthe Tenth Guru Gobind Singh (Dasmesh), occasionally saying,"This is the order of Guru Singh ji", "Guru Singh ji has orderedthis", "Guru Singh ji will chastise the evil self-willed. He whowill adopt the discipline of Guru Singh ji will be happy in thisworld and in the world beyond", etc. [Vide Appendix XIV (a),No.1, under bolf, nit dI fit and updesh.]

In his statement in the Sikh Sewak, Amritsar, ofOctober27, 1933, page 3, Bhai Kahan Singh has recorded that it wasclear from his (BKS's) writings that Baba Ajapal Singhacknowledged Guru Gobind Singh as his Guru and "It ismy firm belief," he continues, "that before his death Kalghldhar(Guru Gobind Singh) had installed Guru Granth Sahib as Guru


and that he had not continued the Guruship by installingany other man on the Guru gaddi, as I have been writing inmy books." This was affirmed by him in a later issue of thesame journal of October 31, 1933, page 3. In the light ofthese observations and statements, the story of Baba AjapalSingh being Guru Gobind Singh preached up by theNamdharis, primarily on the authority of Bhai Kahan Singh,falls to the ground.

It is strange that on this baseless and insecure story theNamdhari publicists like Alam and Chakarvarti, followed bySri Wahmi, have tried to build up the Guruship of Babas BalakSingh and Ram Singh in succession to Guru Gobind Singh. Tothem the figurative lauguage and the imaginary fables of poetbiographers came handy for the production of their propagandaliterature to cajole their followers. In their devotion, the earlierpoets had, in their own way, tried to see and raise Guru GobindSingh to be a supernatural being, unaffected by the laws ofnature.They would not, therefore, let him die like an ordinary human beingbutwould sendhim straightto heaven bodily, ridinga horse, welcomedby the Puranic gods and the previous Sikh Gurus. In this they onlyfollowed in the footsteps ofancient mythologists.

The Namdhari scholars, referred to above, have usedexclusively the Braj and Panjabi poetry and hagiographicalliterature. They had a deep-rooted prejudice against Urdu,Persian and English in which most ofthe historical literature ofthePanjab was to be found. To them these were the languages of theMalechhas unworthy of study by the Namdhari Sants, and theschools which taught these languages were boycotted by them.The result was that while they were inclined towards poeticalimagination and fictional writing, the art ofappreciating and writingobjective and authentic history-in itselfa Semitic art-remained outof their reach. It was difficult for them to differentiate betweenhistory and mystery-itihiis and mithiiis. In fact, they felt morefavourably inclined towards mithiiis or mythology on which they


had been nursed from their early days and which fell in withthe specific ends they had in view.

They not only readily accepted the imaginary stories and fablesofthe Gur-biliisPatshahIDas(ofpoet Sukha Singh), the GurpartapSiiraj Granth (of Mahii-Kavi Santokh Singh), the Pothl Gur-biliiskI(ofKaviBiiwiiSwoerSingh), etc., on their face value as historicaloccurrences but also added to them their own concoctions ofBabaAjapal Singh's visit to Haro or Hazro to invest Baba Balak Singhwith Guruship. There is no evidence available to support the theoryofBaba Ajapal Singh, much less ofGuru Gobind Singh, going toHazro ofa date earlier than the third decade ofthe present centurywhen the Kuka writers created it out oftheir own imagination.

While making use of the imaginary and baseless beliefofthe Nikat-vartIs ofBaba Ajapal Singh that he was Guru GobindSingh, the Kuka writers seem to have forgotten that similarbeliefs had also been entertained by a number of other peopleabout Sodhi Gulab Rai, Baba Sahib Singh Bedi, Bhai MaharajSingh, etc., etc., who were said to have been the avtiirs orincarnations ofGuru Gobind Singh. They were all contemporariesof Baba Ajapal Singh, said by the Kukas to be Guru GobindSingh in disguise. There could be no avtiir of a living person,nor could there be more than one successor nominated byhim to take his place. But here in the case of Guru GobindSingh there were. some half a dozen persons beingproclaimed by interested people as his successor-Gurus andtwo persons as successors of Baba Ajapal Singh-one BabaSarup Singh mentioned by Bhai Kahan Singh to have beennominated by him before his death at Nabha, and the otherBaba Balak Singh claimed by the Namdharis to have beennominated as Guru at Hazro. On the other hand, as we havealready stated more than once, there is overwhelmingdocumentary evidence to establish beyond doubt that the realhistorical Guru Gobind Singh had died at Nanded in October1708 and had not nominated anyone of his followers to succeed


him as Guru and that he had commanded that after him theholy scripture, the Guru Grantb Sahib, should be recognizedas the Guru.

The mention of the Guru's disappearance from the burningpyre is only an echo ofwhat has been said by poets Sukha Singh,Santokh Singh, Sumer Singh, etc., in figurative and mythologicallanguage in their zeal to raise him to, if not above, the plane ofancient Hindu gods who are mentioned in their books as occasionallyappearing for giving darshan to their bhaktas. This is without doubta creation of the imagination of poets and cannot be accepted asthe real presence. Moreover, historically speaking, there was nooccasion or cause for the Guru to go into hiding and thereby desertin a far-off unknown part of the subcontinent, over two thousandkilometers away from the Panjab, his devoted disciples who hadfaithfully followed him to the Deccan. There is nothing on recordto have happened either in his own camp or in that of EmperorBahadur Shah that could be construed to have driven the Guru totake to dubious methods for secretly disappearing from the sceneof his active life. The accounts of eye-witnesses at Nanded likeBhai Nandlal, DhadiNath Mall and the imperial waqai-nigar(thewriter of the Akbhar-i-Darbar-i-Mualla) give no support to thistheory. And itwas unlike Guru Gobind Singh as seen in the lightof his open and straightforward life of over four decades.Whatever the gullible believers in miracles and supernaturalthings may have to say, no objective student ofhistory can givecredence to such mythological stories smuggled one after theother into the history ofGuru Gobind Singh.

15. Bhai Kahan Singh's Beliefs :It is sometimes alleged that Bhai Kahan Singh used to

recant under pressure his controversial statements. This doesnot apply, at least, to the Baba Ajapal Singh controversy. At nostage did Bhai Kahan Singh ever express it as his own beliefthat Baba Ajapal Singh was Guru Gobind Singh. Throughout theperiod from 1912 to 1933 when this question was brought up one

Guru Gobind Singh sDeath At Nanded 6S

way or other, he had been consistent in his belief that AjapalSingh was only a devoted Singh of the Guru from whom he hadreceived the Amrit and that he had lived with the Guru for thegreater part of his life, that he had never narrated his life-storyto anyone and also that before his death Guru Gobind Singh hadinstalled the Guru Granth Sahib to be the Guru after him. Hehas, in fact, contradicted the beliefof the nikat-vartls ofAjapalSingh by saying that nobody knew who the Baba was beyondhis receiving Amrit from the Guru. He even goes to the extentofsaying that no one knew who his five nikat-vartfSinghs were.With this there is no possibility of the corroboration of theirstatement and belief, making the confusion about Baba AjapalSingh worse con-founded. Bhai Kahan Singh did not believethe statement of the nikat-vartfs ofAjapal Singh and he couldnot. therefore, form any firm opinion on the subject, as he himselfsays. [Phulwarf, April 1927, p. 461, Appendix XIV (a), (b)]

From what I knew ofhim during the years 1931-38, when Ioccasionally met him at Amritsar, Baramula and Nabha, I cansay with confidence that, like a genuine scholar, he was alwaysopen to conviction and he would not unnecessarily take a rigidstand on false prestige. He never considered himself to beinfallible. In the 193"5 controversy over the birthplace ofMaharajaRanjit Singh, raised by a letter ofenquiry published by Mr EdwardH. Lincoln, the Deputy Commissioner ofGujranwala, in the Civiland Military Gazette of Lahore on September 27, 1935, BhaiKahan Singh readily accepted the facts of history in favour ofGujranwala against the hearsay statements of the elders ofBadrukhan. [Civil & Military Gazette, November 23,1935; BhaiKahan Singh's letter ofNovember 4, 1935]

Under the heading 'Gurii Granth Siihib' in his well knownbook the Gunnat Martand, vol. I, p. 411, he refers to the holybook as Srf Gurii Granth Siihib and tells us on page 415 that theuse of the word 'Guru' with Granth Sahib began in Samvat1765 Bk. (A.D. 1708) when Guru Gobind Singh invested the


Granth, the basic scripture of the Sikh faith, with Guruship atAbchalnagar (Nanded in the Deccan).

Bhai Kahan Singh has also answered the question of thosewho at times ask about the volume which was invested withGuruship. He writes on page 415 ofthe book mentioned above:

We believe that it was that volume which the Tenth Guruhad completed at Darndarna Sahib after including therein thecompositions of the Ninth Guru and which was lost duringthe Great Holocaust (Waddii Ghalughara) and ofwhich BabaDip Singh had previously prepared several copies. But evenif no volume was available at the time of the death of theTenth Guru, could there be any difficulty in the investiture?Was Guru Tegh Bahadur present at Delhi at the time of thedeath ofGuru Har Krishan [who invested Guru Tegh Bahadurwith Guruship] ? The Guruship could be entrusted by mentalcontemplation or through word (of the mouth).

These statements and writings ofBhai Kahan Singh leave nodoubt about his beliefthat

(i) Guru Gobind Singh did not appoint anyone to succeed himas Guru;

(ii) the Tenth Guru had invested the Gurii Granth Sahib withGuruship;

(iii) Baba Ajapal Singh was not Guru Gobind Singh but a Sikhofhis ;

(iv) Baba Ajapal Singh never told his life-story to anyone,(v) nobody knew anything about the identity of Baba

Ajapal Singh or ofthe five Singhs closest to him and that(vi) there is no evidence or proofofBabaAjapal Singh having

at any time visited or lived at lind, Patiala or Hazro.In the absence of any mention of Baba Ajapal Singh having

ever visited Bhai Balak Singh at Hazro or any other place, thestory ofthe investiture ofBalak Singh by Ajapal Singh is evidentlya baseless concoction.

The allegation against Bhai Kahan Singh is, therefore, baselessand incorrect. There was no change in his beliefs on the subject


under discussion up to the end of his life. His belief about theGuruship ofGuru Granth Sahib was throughout consistence withthe faith and beliefs ofall sections and orders ofthe Sikhs includingthe Namdharis. As mentioned earlier, it was under the wrongfulinfluence of the schismatic Kuka publicists, Nidhan Singh, IndarSingh, etc., that some of the Kukas recanted their belief in GuruGranth Sahib in and after the third decade of the present century.

16. Beliefs of The Kukas :The writings ofan important Kuka writer, Bhai Kala Singh

Namdhari ofNangaI Wadda, district Ludhiana, bear witness tothis. His two well known books are the Singhan Namdharfanda ShahfdBilas, published in 1913, and the Singhiin Namdhiirfiinda Panth Prakash issued in 1914. In both of these books, BhaiKala Singh remembers the holy Sikh scripture with deepreverence as Guru Granth. In the invocatory verses of theShahidBilas the author, in keeping with the tradition ofthe earlierpoets, offers his adoration to the GurU Granth and the GuruPanth along with the other Gurus and says that the great Guruhad invested the Guru Granth with his own form and spirit andhad thus helped (his disciples) cross the ocean (of the world)[pp. 2, 3]. Referring t6 the instructions given by Baba Ram Singhto his missionary siibas, Bhai Kala Singh says that he had laidspecial stress on the worship of the Guru Granth jf, to theexclusion of the Hindu gods and scriptures:

Rfdqjd~ ycm ~ ~ t!T ~

~u;p- "fR'T ~ ))fTl:f B"(!Tf~ ~ I

qrg ap:r ;:IT ~ l)ffii" l.r.[ ~ ~~

ofCJ37iTf)f))fi" f~ fl5Cflf~ ~ II ... [p.6]QT}f fcm7; 3" 1imo ari"B" l)fTfucr

n ~~ y"dTC!" ~ QTd" ~ol I

~g a{tr ;:it ~ OT ~d" ~iR" "

fl:.r ycm WifT ~ ~Tij" ~ol II ... [p.5]

n ~~ c8tr y"dTC!" wa-\fTC ~g a{tr Cfd"Tf~ ~ I


gt}f fcn:ro 3" ftmo ar<!"JJ~()1l{ T1ri a- OT forA" ~~ 5" I '" [pp.8-9]

The Satguru said : Whatever I have said is thecommandment of the Ten (Gurus).

You may verify it by studying the Guru Granth. It is writtenin the rahit-namas [po 6].

Abandon the practices inculcated by Rama, Krishna,Vishnu, Ganesha. etc., and by the Vedas and the Puranas.

Our commandment is that there is nothing worshipful otherthan Guru Granth ji [po 5].

The Vedas, the holy books and the Puranas have all beenabandoned. The GurU Granth alone is recited.

The names of Rama, Krishna, Vishnu, Ganesha, etc., arenot at all meditated on [pp. 8-9].

The same reverence and devotion are also reflected in thepages ofhis Panth Prakash, 2, 7; 8,35 and 153·54. Referring to theunhappy opposition ofthe priests ofthe Akal Takht and Shri DarbarSahib atAmritsar to the ways of the Kukas, Bhai Kala Singh givesexpression to the views and feelings ofBaba Ram Singh saying thathis followers were not 'his' Panth but were the Khalsa Panth oftheMaster (Wahigurii, God) created by the Tenth Guru Gobind Singh.As for Baba Ram Singh himself, he (Baba Ram Singh) is stated tohave said: "I am not Gunl, know me to be a slave ofthe Gurus. I ambut a servant of the Gurii-Shabda-(the Master Word)"-theGurii Granth Sahib. [po 38.]

Bhai Kala Singh, the poet author, has also introducedsome imaginary matter in his books. He tells us that, in responseto the prayer of the Kukas in jails sentenced to death for themurders of butchers, the Gurus and a number of Sikh martyrsof the eighteenth century appeared to them in their lastmoments. But they were visible only to the Kukas and tonobody else. There is, however, a difference in the appearanceof the imaginary Guru Gobind Singh to the Maratha dacoits

imprisoned in the fort of Satara and to these Kukas in the Panjabjai'ls. While the spirit of the Guru had rescued the dacoits from

Guru Gobind Singh sDeath At Nanded (f)

the fort and had flown them off to a place of safety in theVindhyachal mountain over two hundred and eighty miles awayto the north, those who appeared to the Kukas only blessedthem and then left them to their fate at the hands of the hangmen.[ShahId Bilas, 50-51; Panth Prakash, 86.]

17. BabaAjapal Singh was not Guru Gobind Singh:No objective student of history, who has studied the life

of Guru Gobind Singh in some detail, can be persuaded tobelieve that an insensitive Sanyasi-like ascetic living in a jungle,away from his people and dead to all feelings of humansympathy for his countrymen, as Baba Ajapal Singh is describedto be, could be Guru Gobind Singh. Within two years and aquarter of the death of Guru Gobind Singh in October 1708,the infuriated Mughal emperor issued on December 10, 1710,an edict for a wholesale massacre of the Sikhs wherever foundNanak prastan ra har ja kih bayaband ba-qatl rasanand[Akbarat-i-Darbiir-i-Muallii}. The Sikhs were engaged in a lifeand-death struggle with the Mughals and were besieged atGurdas Nangal for eight long months (April-Decembe~· 1715),reduced to extremities, with nothing to eat except leaves andskin of trees, but 'Ajapal Singh' was not moved to go to theirhelp. In March 1716, the Sikhs were executed at Delhi at therate of a hundred a day (March 5-13) and on June 9 BandaSingh and his leading companions were led out for executionnear the mausoleum of Qutb-ud-Din Bakhtiar Kaki where hisflesh was tom with red hot pincers and he was cut to pieceslimb by limb. His four year old son and other Sikhs weretortured to death. But 'Ajapal Singh' remained unmoved inhis slumbering samadhl. The old order of a generalindiscriminate massacre of the Sikhs was repeated during thereign of Emperor Farrukh Siyar (l712-1719) and for thirty-sixyears thereafter the Sikhs were hounded out of their homesand hearths to seek shelter in jungles, hills and sandy deserts

An Examination o/Succession Theories

and were executed in their hundreds and thousands during thegovernorships of Abdus Samad Khan, Zakariya Khan, YahiyaKhan and Mir Mannu when neither saint nor scholar, neitherwoman nor child, was spared. But Baba 'Ajapal Singh' didnot stir out of his hiding to make his existence felt. This wascertainly not in keeping with the character, spirit and traditionof Guru Gobind Singh.

In 1757-62, the Darbar Sahib temple at Amritsar wassacked and demolished, and the sacred tank was filled with itsdebris and with the dead bodies of men and animals. InFebruary 1762, the Durranis led a devastating attack againstthe Sikhs who lost over ten thousand lives, including old men,women and children, in Wadda Ghalughara on February 5.Baba 'Ajapal Singh', however, remained hidden in the jungleof Nabha and did not raise even his little finger for theprotection of his people. Could indifference and callousnessgo any further? Could such a spiritless man be Guru GobindSingh ? This kind of attitude was clearly against the spirit andmission of the Guru's life dedicated to the service of thesuffering humanity and the succour of injured innocence. Itwas wholly inconsistent with the years of his life which historyrecords. The Guru could not have sat in silence while his peoplegroaned under the heel of oppression. He would not haveremained in anonymity when the struggle against oppressionhe had himself started had grown in intensity and had reachedsuch a crucial point. To imagine that in those stirring timesGuru Gobind Singh, who had lived so fully and vigorously,would .have sought the safety of withdrawal and, abjuring hismission, passed his days like a maunl ascetic unconcernedabout the fate of his Sikhs, unmoved by cataclysmic eventsand unmindful of the great destiny towards which themovement he himself had initiated was advancing, would beto completely misread and misrepresent his character.

The tide turned in favour of the Sikhs after 1763. They


inflicted a signal defeat on the Durranis at Sirhind on January14, 1764, the third anniversary of the third battle of Panipat,and became masters of practically the whole of Malwa. A yearand a quarter later, on April 17, 1765, they conquered Lahore,the capital of the Panjab, and established themselves as its rulers,followed by an independent sovereign state of the Panjab underMaharaja Ranjit Singh. This was the time when the Panjab hadbeen freed from the foreign yoke and the Sikh rule was fastexpanding. The Sikh armies were then invincible with a strongcavalry possessing choicest of horses, both in the Fauj-i-amand in the IrTegular Horse, popularly known as the KhulheGhor-charhe. There seems little point in any Sikh Sardar orsoldier, much less Baba 'Ajapal Singh', living in disguise andaccepting effigies of horses as offerings and playing with mudtoys.

Guru Gobind Singh, we all know, believed in aneffortful life of fearless action, and his prayer to theAlmighty God was :

Grant me this boon, 0 Lord, thatI may not falter in doing good deeds.

I should have no fear of the enemywhen I go to battle. ... And when the time

comes,I should die fighting in the field of action.

[Chandl Charitra Ukti-bi1as, No. 231J

Did Baba 'Ajapal Singh' live up to this ideal and prayerof Guru Gobind Singh ? Guru Gobind Singh, we know, wentto. the help of the Hindu Rajput Rajas, his enemies in theShivalak Hills, when they were harassed by the Mughal forces.He also helped the Mughal Emperor Bahadur Shah in the battleof succession at Jajau on June 8, 1707, against his usurpingbrother Muhammad Azam in spite of the fact that the Emperor'sfather, grandfather and great grandfather, had for generationspersecuted the Sikhs and had ordered the execution of the


Guru's father and great grandfather, Guru Tegh Bahadur andGuru Arjun. Baba 'Ajapal Singh,' however, would not moveout of his hidden recess while his own people were beingpersecuted and executed in their hundreds and thousands forover half a century (1708-62). While Guru Gobind Singh wasnot deterred from doing good deeds to the worst of his enemiesin distress and was prepared to lay down his life in the field ofaction in their defence, Baba 'Ajapal Singh' preferred to leadthe quiet life of an inert ascetic in disguise without exertinghimself in defence of his suffering countrymen and in supportof his struggling brethren. This attitude of Baba 'Ajapal Singh'towards life was far different from that of Guru Gobind Singhas anyone can see. In some thirty-three years of his active life- out of forty-two in all (1666-1708 A.D.) - the Guru had madean everlasting impact on the history of India in creating hisdynamic Khalsa and in shaking to its very foundation thegreatest empire of his day, the Great Mughal Empire. Baba'Ajapal Singh', on the other hand, with over a century (17081812) to his credit, was hardly known to anyone beyond thenarrow circle of the family of his successor Mahant Baba SarupSingh of Nabha up to 1916 - for one hundred and four yearsafter his death in 1812 - when his name was surreptitiouslyintroduced into history through an anonymous article publishedin the Panjabi Bhain of Ferozpur for May 1916. His name wasnot known even to the family of Saln Sahib Bhai Jawhir Mall(d. August 19, 1865), to his disciple Baba Balak Singh (d.December 2, 1862) or to Baba Ram Singh, the founding fathersof the Namdhari movement which now traces its birth to BabaAjapal Singh. The originators of this Ajapal Singh myth havenot been able to go beyond 1916 fo¥ ~racing the relation of theNamdhari movement with Baba Ajapal Singh because there isno mention of him, even by implication, in any book of historywritten up to the beginning of the third decade of the twentiethcentury. Even the hagiographical works of poets Sukha Singh,

Guru Gobind Singh 50 Death At Nanded 13

Santokh Singh, Sumer Singh, Gian Singh, etc., whoseimaginary mythological stories are the basis of the Namdhariconjectures, make no mention of Ajapal Singh. The books ofBhai Kala Singh Namadhari published in 1913 and 1914,

mentioned earlier, say nothing about him. This goes to establishbeyond doubt that Baba Ajapal Singh, if ever such a personlived, had no connection whatever, other than that of a Sikh,with Guru Gobind Singh, with Baba Balak Singh or Baba RamSingh. To say that he was Guru Gobind Singh himself is, tosay the least" fanciful.

This also knocks out all ground from under the fable thatGuru 90bind Singh did not die at Nanded in October 1708 butdisappeared in disguise and lived for over a hundred yearsthereafter in the Panjab under the assumed name of AjapalSingh. The nomination of Baba Balak Singh as Guru by AjapalSingh is also a baseless fiction created by the Namdharipublicists in the nineteen-twenties, some sixty-five years afterthe death of Baba Balak Singh (December 2, 1862), who hadhis Gur-mantra from Sain Jawahir Mall, whose descendantsand relatives had no knowledge whatever of Baba Ajapal Singhhaving any c:onnection either with Sain Sahib or his discipleBaba Balak Singh. Baba Ram Singh, as we know, was one ofthe three leading disciples of Baba Balak Singh, the other twobeing Bhai Kahan Singh of Hazro and Bhai Lal Singh ofAmritsar. They too knew nothing about Baba Ajapal Singh.

Historically speaking, therefore, the Namdhari movementowes its origin to Sain Sahib Jawahir Mall and Baba BalakSingh, and not, by any stretch of imagination, to Baba AjapalSingh of Nabha whose identification with Guru Gobind Singhand relationship with Baba Balak Singh are pure fiction of recentcreation which cannot be accepted as historical truth by seriousand objectiv(: students of history.

May Truth enlighten the minds of men and Honesty guidetheir actions !

APPENDIX

APPENDIX

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Guru Gobind Singh s Death At Nanded 79

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~~~ C(}{1'OT mfu fu3T cmlR"1R"'i"~ aoofr 11~~I;:rl:f}fare~W ~~IffifT t@3T >1f1fu ofr mit~ I (649)

€fu M'}f~mit 3"T~~I

fiW Uti~afcr1lmtt~ I

otaTa" fiwr;:r fHl:f ffiJrfu fr 30T fuR"~ aT~ I

~al3"Tofiffr- ~~~~II (650)

~ 5" l:fT5'R"T~ l:fT5'R"T fr Qf91ateT J{t JJ1'fulr rn lfT3"T~~ s;::ro aoor 1W I

l)fTl.fR" m-aoor~ u1f ~~~~I

~ ofif JJ1'fulr~ aool mre-~ ii;:reT1I (651 )


,:r mer fH'1:ft ~ emf IDfTl'it I

it crr~ ott yeT fum~ lI'Jft I

ofu::-3"riq~~1fuor~ ~~'O;::relll (652)

~~fmr~~crnr~ofrl

io wft:Jlr~o yo~ FfieTCIT crnr~ I;:t8" (')T"fg ,:rf3";:rrfu"~~ ffifT<tt I

or3"~~ relit) I t)~QJW'lf~ l.fT<!T1I (653)

~~~Rl~1

it f31:1~ (')T"fg~~II ..... ".(654)

~~

~~ S'l!'t fiW~ ffi;~~~ I

~ :H<]"g~ (')T(')Of ;:IT ;::rrci) I

~ tfT3"FITU aRT~~ oflr wft:Jlr~ ~ fa'p,rT I

,,;,:r l.(3lf tIJ1~ oflr JiTf<J1:r ~, mrr fa'p,rT

,:r of~ fa'p,rT I (220)

ffi3(')T frfu~ f'3"37;T oflr wft:Jlr~~~ I

fuor oflr itit fr9 '0~ I .. ".(221) ....

feu~ un t{t of.lr ;:IT Jfe" I 9OTf3" tn:r 3"~H~ fr# I

,:r oflr JiTf<J1:r ;:IT 3" tf;} I f'o1:re" rn ;::rrci) 9if I (297) .. ".

))fT;1 &" FN oflr wft:Jlr ~ oro <J)-fTOT I... -=

~ wft:Jlr~ tfT3"FITU~ tor~ I

,:r R'w fr3't J19 ys~ I

»flf f30 &" ))fTl'I'O Qfff oflr ;:IT~~~ I (300) ...

oflr~~ Ji"if crnr ;::rrci) Ifuor oflr Qfff fro (')T~ I~ ,:r aflr Qfff 3" !:@~ I

or Eu ti t) i~ ;::roy- l..I"ffu l..I"ffu &"~ I (307)

85

VIIHfuw~

~~ "ifgr, STOT~, 'FJ}fI1..f3" ffi.r3" 9.tl.l9 fi.r3't HTW~ 9.~, 'R(')" 9.too it.~ gT"F.fT fu9raT,~,9.t~ it. (W tt~-t~)

»fl1f*~ CiW~ 0<J1' I m-fT(')" it »fl1f*litw~~ ct&" J19

~~ ItiH~ t'to fu>,.rrg t=r3't~it-~~ citnfr,:r H'


H3t t=t3"~ ij"' 11lP:r RS~ I feu~Bfo cf fmf RS ))fTO urtta

W"I '3"e' l)fI1f*~~ cftl)fT I a'll fi:Nr*~ itlJf1f~ ac:rr aofu I

Rf3Q.Ta m ~~ cftl)fT Iit~~UHTi yoo~ IlJf1fHaT;:rruaTT

qj'O fora'tf wfu'a" ci woor I f;:m *~ it~ orao1~~~ fora'tfwfu'a" err 1.fTO QlO(')T I~ .. it~~ I~ ci H' idlQ 31 eft aR' if~~~I feu~ crocf~ it flraro~~I fmft *flraro~ cftl)fTll)fI1f*5ccf~ ifTO~ I fo;:r 1R' F(')da I (') H\{Smo~ Ior~~ or a:gore-I tiIU~~cfRS~*Ji3QJOci~H3t Hglf ifl7)T I foR"e"~~~m I t'JrRcrra Qfff ;:ft cf Rdlo errorlw I F(t Qfff ;:ft wfu'a" eft ;:rrQTT qJJ fora'tf ;:ft ci ifl7)T I

~

-a-far aij1eFa qra flnrT qr;:ral W3' l)fO"e-1

m l)@" wfu'a" rn !teal \lfu' amie' fi:fur I

ffif3' 1765 CIdQ B'€'t thJHt~ 'fI7:T umr d""3"~ F(t Qfff;:ft~~HUd"~~~132~11~~Ha't9~1

VIIIfi:fu.r FI'cJIO

a'ta" fi:fur th5", tmfd mra- 1884 flr., 1828~ .,~ 141Rw

ita trfa ?G UP<!' ore-, em- 3T~ ci ay chf~ I~ ffir ftrce §c m:rcr ~,9'Q eft }ffir~ ite~ I

afc~~ fo tfj, FI'Ol:is.~cf »fTfu~ I

))j'a"~~ cffiJlif, qra itfd fHal ufo itfdHri"111 0711

riw~weo1 froafutt, qj'O(')"l'"(')Cf~mrlifu fRQ I Fae I

~ fmf~w rear, fro acJ fo a:g fell~IFer~ seT 09 ~, '1M~ '5 ;:rar alf3" a(') I fee II

~~fi.tC5"~~09~~qral)fl1f~1I10811

~

~~~ae-cfmrsromfTO~g~1

~tr ~ ~ -a-if H~ dd'ar "5 ~ m::rf~ I


(jc~ (')"it: ~ os an R* 31r l../Tfu"~ I

~ ,ii'fuit f;:m 3"~ B" >i3" (j~~ fi.ffi" ~II 10911

~

~~~ 1ft QW 3M l{QT'F.I";:ru-ro~ I

;:r no~~ ;:raT H" f30 ci~ (j i1B"~ fo R 1

;:r ;:raT ft::il:f B" l.fT'3C ~ QW oftaa- ci B<!" cf~~ II ... .1111 0II

87

IX~~ I (*)€ I (*) QOT}f3" Foal Fo~

ffi:r fi:fur tf7)F.ft ,~ 1865~ .(~ e8-el.l)~~ (ClCl) QJi of~RTful!

;:rlf fcf~~~w~!RT thnft Fi'Ho 1765~Ffo 1708 ~. ~~ fi:fur~?i"~ FidCl I fa fimH ott~€h:r teO/'3" 3}fT}f ft::furro ~ HOTe'ro ur;;ro ~ QO"~ .re fcf U}f'TCIT- - - =€Hdana rio fuw,;fa UH farr ott~~ 131r QJff W'fu'lf?i"~ fa-QW l:fTC5W, l:fT"5W QW, ;:r rn~ frior,;fa t=rf3" Rfd uo 3l.f lfd"~

~ aa gf"l(')'i 16~ I~ (j Herr~~ 1mr fuJ:r~ H' fcf fum' ;:rQJT

~ fuJ:rHli~ 0l"T CfTfuf~~, fuJ:r~ QW W'fu'lf*tMrihl~~5;:r J:I'"d]O~ 0l"T tfT~ UTli Hg QO"QW of~~

~ HtfT~~,;fa O(UT fa-?H Hlf lfu owa-lfT€" QJff ofcr W'fu'lf QJff m-rS",;fa~.!f~ ott 311ftg cra-"fafuu~~:

€'ua'T~ oft{ ;:IT~ \{aTZ QW oft~ I;:r firlf }:ffu fi.f5lf~ ij";:r fum H"8<:r I

X~(~QT}f fi:fur;:IT~)

~~ 1.£CM'Cf CI~a'f"l Jf3"cfugfi:fur~,~,~,fuw~ (lji; l.l-e)

fr HU1'"Q'1'ti ;:r 3" QW~ trTOcf~ fu'3T fr QW orcii:r~ H" Ft~ ))fl~~Hti ffi:T~ H<'i"Tit ..fr H<JTOI'11 Hti ffi:T \it~3"Olf·ml~fuH~~fr;:rQW~~3"mr~.. .H"oft ))fT"tf<!T fr FMr QW :ora1;r~ H"~ W3" fBcit fr I t:fM~


~~ ciH"~~ 'i1J9~ .. .H' 3T ~;:IT}f1"6cif ut I0lliPWc1it~~ ouT if~1I411 (ti'or t)

~~~;:IT~W3T~ 1mfeT ut W3T~ ouTW-atCfl.fcT~ Ci"T )fT6Q" ~t if H~orT Fi JjlfT ij'~orT I

\t3"~2wg1931 111011 (1.for9.cl)

~ fu>,f+~ s't EuT~~ mrcI'li ;'f trn QJ9~~IWs't~~ it Y'Ci"H ge:tI(J"e i utI W 3T ~ ouT II 511 (1.for 9.~)

tp)fTW W *s;:ro~ Ql'Oc'iT oro fu*~~W'fu1:f~1.PO iiI'O?)T, \PO s't of't3'T crcr uH'J:rT II 7 II (l.for 9.L1)

W3T~~ ciH" wg Hlf'O s't ouT ~ ...112011 (1.1* 9,9-9.t)

»fCf~ filUf t~ ouT~~~ 3T 0fTfu lfT m ~

JiTl1T oft ciH" Ql'Oc'iT ~~~ »fCf ))fO;:ft~ nrcIT~ 50 f'crir l)fClf

oftu ik1 ~ ....»fCf if~~ 9'& Q5T~ 3T W))fT'l~~ij' ;:rt~ I Ci"CS'T 3't O'T)f it err g f~~ ~ Fi ;:rii' ...

~~~~ 'i1J9 ~,~ J:I1R"~ f;::rt rn H'Q~~ tit~~~ Hf3' Hoctt fu\J l:fT3' ~ .... (l.for ~)rn~ 3T (')T fJ)O ~;:IT~~, (')T W'i1J9 ut, W3T ycrHt W~, >l6' (')TC5'~ ~ ll»f'd'lf~ lff-q"...,. ~ .... II 2111

(l.for ~L1)

H' 'i1J9 ouTauireoft}f1"6cifut ...~ 'i1J9 ;:IT~ iroaT qooT ;'f~

'i1J9;:IT~YIDf~;'f*'i1J9~wfulr H' ffil:fT ~(ti'or~)

~ -at SPit finit S"'W ciH"~ cft3'T,~H' 3"~~ ciH"wg ffifT(') s't ouT.... 11 :R II (l.for 8~)~3T(')T~~;:IT~~,(')T~~;:IT~~,~-at

~ finit ;:IT~~~3T~ ~~, ~ore- ~ 3'T1 ....

\t3" B'€l9.9., 9.t~ (ti'or 8.9-8t)~ij' Cfa"3TO ~ o"or 3'HrS' Cfa"3TO oft~~ I fEO!' QJg oftrwfu<r QJg oftr~ l{OTC QJoT eT feu Iif fH1:f If c1 fl'f8iiwfr ij';:r remit W~Y' I~o QJg ;:IT ~ ffiw ~ I 'EfTCtt QJg QJg ~'EfTCtt~~~ wa-I C!I da i e:tl or.J~ ;:ro~ lJCJ3'l:f

QJg F(,)1'13 i d ... 114611 (ti'or8t)

H'~ ouT W3T~~ ;:0~~ut H' s't~ l.ffua'~ l17>3TorcJtT ut;'f ~ QW;:IT 30T BCJO ut~~ Ol:fm,~HQlit3' Ol:fm nrcIT ;'f 'i1J9;:IT t ~ I~ full~~~;'f ~;:IT

~ Ql'Oc'iT cmr ~H(')T Ql'Oc'iT I .... Ff>.r3' 1937 i]1'";'f~ 1 II (l/oT loR )

Guru Gobind Singh $ Death At Nanded

?FIT qfff ;:IT ;?~ ;eg~ orcJOT o{~ wf<:ra" C!W ;:IT \:!l ;?u

5" l.(3l:f. .. II 5711 (ti'or ll8 )fro~~ tJ i 3 Ri ij~ T)fT 3" f1.r&1" C!W 3i" H<:J'TO'Tt1 ;:IT f(l' C!W o{~

wfulJ '§ fumrn.ro &0 ore uo jJ JreT mFER Fa 3 5" fro~ &"itour....115511 (ti'orllt)

...fro it~ fi?ij 3i"~ f(l' f(l' }fiJlOTi1 H<:J'TO'Tt1 (I)T fi?ij ...

115011

XIijcit QJO raM i A oft

~BHo mur, Jfo 1882~ . Wlit ljOCllI (ti'or.?08)

...orul \{'3" UHaT B" ;re-rit yf&~ 9fu~ IImur flffu~f~ ctto't t>oo~tTri~ 115 II

~ S'cf~ 3tiJTOT &0~ fot:r~ mrra II

~ ii Otfl6lCf oraercrcr orT for~tif trTa 116 II

~ q@"~ q@" &0 &0 3lf~~ II

))fllfCffifu Q§~~Hlf8""Ol.ICJ'3"~ II 711

f(l'~ orul for lfT3" ClI i FaCli i flar~ OJJTW

3T cit ar\:!lll'Otr~ ))flr on:r ~3" flfHTgT 811

Huo~ U'f;:rcr orft:ro~~~

tf;r lf~ ~;:ro R"~~ >fa mrt oJ' 911Olf FEClII€R oro af~ ~ 3i" f&:'o m\f9~= -= .. .. ....=if R" l.[T;r~a ifTlf oro err g ))fT~1 11 traT# 1011

Hlf~~ q@" af~ fu in50 woT~~ oroo >fa tilU H';:ft gl( Fe ClI i € FR ;::r;:JOT 1111

~~ B" >fa lfTiSW ti;:r mur ;:rfu~

f~J1 FforTJ19 ~a orifT~l trla trifT~l3" tif<:rl 1211(Wlit lR) (ti'or 9OE)

...i@lai@ i a flra" ;:rro thn-ft orraor~ H<Jf(')T1IFfH'3" ~<:r J13" ihro \(if l{~ ~or l{)fl7)T II 611

trn?~ QUO fuo~~ (fQ~II

~ Jl'3lif~ fun fa<:r QT fc\tr'"~ C:f<J31OT II 30 II

<!! aa i ()~ t.re" <r.T3"~ tffi lfff'<:r trfu~ II

f3"O aT R"i@T HaT R"i@T tl"f<:r l.fY;rf<:r lff~1I 3111

89


J1R"3.:~Hfu UOW acre}Fffir~~ trrcill

~~ ))f1ifT wfu- € ~ fl!"ftT ~~ ~ 55 gr;f II 3211l{mf 1.fTO~ "&"~ yo ufo ufo ;:ro €<Jr"11

~ Y'<Jl:f ft:n:r ~ H" Wl:f HUT (if'T'g f'>.ffu H"UT II 3311l:fij' 5"f~ ~ \{tnf saf3l »fTl.f rn~CilOH" 0!'}f'I0 U1lf Hfu m yo HTli (I)1iJTfu EJlfiITW II 3411

Jfu:r ijT1::f ao~~ FlH'fu all!" C!IO ))fTtJf I

ij"g ~TU-qr~ ;:it lJ l:fTIDfT i"3' ~TUqrg trTdT II 3511

am 0lH0 Hl::fHiST~ tTOti" trc')1:f sa~ II

qo H lTO if~a ~orit ri f~f~ WtT II 3611

XII (a)tnftfaTB'"..

fuT>,frofi:furfuT>,fro,~~,m; 1889, 'alfTW910' (ti'oT~, H'3CJT:l-~)

~~ fun JW H tra" m Q.TWc!'t I R9 fl:fuR;" oro ;'fa" ci mrl)fOH~ I ))f'Ttf~ 00 QOO cit l)flf a'lo"t 3lil'cIl1 JfoT3" forR" ~~fuo ;:tp;f~ I tjOid '<!3 a;r QW ofr~~ I fot:r 30~~ mf'e'R'd"ora~ Ifuu m; 3lT FI"3OTd" ;:it ao~War I<J)f l)flf R' ora Wtr~ ;:r= -- - -= - --

R9 H" grot" Il){;:fd" ))flfd'~ afu fua d"R' In{ N I k tftr m- H9l "&"

~~ I mr 0Ifu QW all!" aT tfOciTlr~ IllR tMr 050 5" fatr~~ I ao traCrOW QW ;:it l)ffg~ affi" I QW~ lTtr~ ci R9 3~ I~ Oid<! i Fe ci i@" W~ I F{t H1f 3- mr finlo \{fa" fuHymf~ I (3lfT tit F{t H1f~ tfT3"f.l"UT 10) I~ ·11 (')TO<f QW &ftfe"fi:fUf~ ufo~ I ROTHOT Ma" Fad 'fiJI F{t QW all!").WTOT I~

sit~ cit 3lit~ thr R9 fl:nro"&" ymf~ QW~ all!" I QW afl!"

~~ 1.{OR" F cit~ l;:r 1.[9"&" fH"5tt W i:ft1" mR" H"~I~~

~;:r H"~ QW all!" IW B*~~ \fiJHTOtf~ thr I <!' FUQ.I~ QWall!" tiT~ t1'"U"ii~ I Ffd'tTT ao ;:r~~ H"~ 9<!" tfTd" II 1211

(tfoT :n::l, JaaT <t9-9.t)

<J)f~ ww thr~ I )fI7)O Ear~~ I atcr HHTftr >-St ~~ I reo aT HTOO~ fe"tfrw IQW aflT"&"~~ I~ Jfa";:ro+ cit orci) I

(5"0~ thr \{Ol'TlI,~ <!"I'd", ~9.t=<:l, tfoT :l9.E-<t9)


XII (b)=3=~T:1aA-nCf oro l:fTmJT

-=fa'rwol fap,rro fi:fur, 9'cJT~, qro amre fi:fur t{'R",~, ffif3"C\iBt, fu. HO C\ttc\ it., (lio'r$IlI-lJe)

~;:re~wftJ'lf~;:J1:f}fartftfre~~~?? di8cli~3T fur is" i@d wal~,~s113la't ~, ~ IDfT7iT*-5 ctcnftlJfi" 3"~3"i" fur it~ H"'3lfCIT~~~ Ii" Qfff ;:IT 1.fT'R" j;T IQfff ;:IT g ~}{T8T

~~cfurT,i@d'8or~??~I3'~~ ;:f8ae1d~lfi"iS"Qfff

;:IT ~ lffi"uf~lfQlf tre~~ Ii"~~<iiI~~~tre~ U7) W ~~ i (le i m otTO mtr l)fTliJT I fuli~ ?? F<!" Ii" Qfff~ ofu or Jffl" 3"~ \R" fuy CifHTOT ??~ Ii" 3To~ Ii"~~I IDMlffil~ tit H"EJ:r~ Bo~ CiOlfi? are I~;::(OTU

~~lfit~~WQfff wftJ'lf~ fua"rtr ao<')Tfi Ii"~we~

~ CiOm I fR1ft ~))fa;;r~W fuel (') ialGld ti'i:f nit QJ9 apr wftJ'lf

~ iJlf Ii" 6HlTa"'O CiO fif3l 3" 'R"dlr lfT8'R" \{f3"~ Ii"~ ))f;:«f,

)){}{if, ~m:I'inr~T~CIIdcSii@i8i,~,FoaIllCII'a,~~Qfff lfTUW ~;:r~ fcnl~ tnr 1J1d or cmwI~ Qfff wft:ra+~~'R'fu3" lfTml~ 'R"dlr QTOif fi:ftr~~~ fuel d"R"~ afrarT I fuli3CJT apr wftJ'lf;:IT ?? Qfff 'QTll Ii"~ mtCII"~ cfurT Il)fTCfTGIT sit~ott 3t~ lJlr I Hlf fiftfo Ii ymr ~~~ o{t:rl fuu ymr~

~~ F<!" Ii" lfTml ~ Qfff aft:r~ ??~ 1.[<!"TH 1.(C(W CiO Ii"»fT\f<!T Qfff foml H'o 8T3T I Qfff wfulr ~ R fuel m-~~~

~(')'ii!'el 3" fur~ iiid 0f(i)T'3" 8alii@ i el 3" Hlrc')T ?? YIDf ftf3T fa"~~~~~rn or~3"l)f'RTifT~rn or ~,Rlfl"Q'or~,~ 'CIICJH" or~ I fi:raT apr~;:IT ~ tr'O CiO Ii"~ fun~ CiO

~3'~YOlf~ s'aw cf1:fer Ifuu~~ CiO FeR(')i(') CiO Ii" csr::PU

~ ii@aaiti i 3" Jm3(f mrao JrnT,~ Htr CiO, 8"lit~ ;::rr<!"N ~ 3CJT 3'i;rra fr Ii", 63"~ 3" Cf(i)T3" ~~w are I Fij~,

~, fHl:r, fi:furHlfQJ9;:IT~~H'oli" W\JO~ Qfr Ior~~ ott~~;:r ij;ft~~ we- fulp- mretm otTO~, Hlf fi:f1:r~fr are I~fun~~YIDf?? orH'o Ii" fR1ft~~i"8w3T ~fuel

~ focn5l fur 9& or~I ~mrrtf it~Wal f;::m" ~ Ho""e1.lt1<!"~~ fi:fur ti';::rrlr l)f1fecr eRiad i 3";:rre- U7) Imt dl ae '@ I d 3-=. -tm'3l~O"H~~ncrnr~~1


XIII~ tt~i81'Jfi'

fRlf fuR'2cft rnAR:rM1f.m-e<:n9 ,~, Jfl.r3"Bt~ (') I (')01 F.I' JlI

~~srEt~ fi::fur, Jfl.r3" Clt~ fucp-ft, J1c')~o tt. I (tfor ClCl )

~~ 3" wa+~, lfT"3'F.ITUT croo QTCJO J{t~~ fi::furtit CIl3lI JfH3" 1765, ctf3cr!fel5,~, €" llfua QTdm, J{t~~ fi::fur tit~, J{t~ ocmr, 4,1 ei i@Jj fa?Mt IlfT"3'F.ITUT ClO I

~~m ',:rw', 01 I tiS FcrlJfi"~, JfH3" Cltto, fa". J1c') Clt~ tt. (tfor C\E)~ lfa1:f »@' H""R" yfo, liJTiji" fun B"s ;:rre 1

CIl~ ~ arfti-e- fJfur,~ ;:rar tiI"3" 5"f~ II 4311JJ3"TgT H' 11"'10 ffH'3" .~..t~To ~ (')Tf~ I

crf3<ir lJ\ft lJ l.i~ , arfti-e- fJfur IDfTf~ II 4411

oro tI (') '8Cil'- ..~ fi::fur, (fRlf 0'f1;! RH ~) (tfor Cl~)

Jfl.r3" 1765 Ci3i5l"!fel5~ €" llUO QT3" are Irca- 3"~ 32lfa1:f~~~ 1))fTlf reR(') i(') oro a- J)fO cnrcr IDJT oroI~ FIUOHale1i@Jj a- de~ qro JIlre" QT cr'ta'3"o B03"~~ a{lf Jt'l"fu1r~~;!orol~m IJ)fO~ 3"~ 8"orol~~ Jmi5l"Td"

~ ;;fuo ott fulfT \lO l)f1'fu~ I J)fO iiior l){OJ"O WlTc') oro a- l){OJ"O

l{OIcrfu oro Jralo QT~ or'PwIfulfT a- farcr;! CfOT"3" BOft fret lit ISTeT

~HHJi9~~CIO~WlrocitRTal~42lTcJ1:f9~28 fencit Il)ffl'~J1c1d' die1i@d1 cide~00Td"~ l.{FRtr 5'11~Cloll

RfaQra" 'e"T D 'fi07) I m d"'H" fi::fur (tfor ,~)ffaTdT A- we JM5", Y'O W~ I

crrf3cr!fel ftJ3" lhnr)fUT lR'(')"~ I

~~~yollR'(')"~1

5" fi.f8't H3"~ fi::fur~CI"d"3'O'"II ClO II

~ RF3dld i ~ oro~- - ..(~HJt'3'TOT,~) (tm Cl=38-~)

~~ lfTB"'RT till I~~ J{t~ a{lf 115311


~ H- 'O"Ro a- H"CS" Ici3cr~ thn-it srg I00T0~,;r~~I~t;jor~ acr~1I5611

mnhfHcfI'w~ IlfTfo~ Y"Ol:f OfT sr<!"'" I

tilr~Jl~ ~H"I wcr lJCI7)~ fomiH" 115711

QW apr J=I'Tfulr;:IT;::r-rg !ofu3" QW aT~H'ii" !

a'11 or1=" Cil'<R' >l@ a-H" 1cfur~ (')Tg B's ~H" II 5811

~Cifiit~ fi:fur, ffi.f3" 1908 fir. FI'O 1841 ET., (tfo'r ~::l)

0fT3'0r~~~d4 I d € t«JO dT3"~~ if 3" l:fal H"CS" trTdlll

liJTdT}{TJJ~ ))fllf reA(&) I (&) crfcr))@" QH(f R'W a-~H~~II

dIe i4al 3C~mre~~;:ITOfT oft3cro B"i"~~ H"~IIQWaFrwma-~~0fT~ort:fTHW~acril'o3t~113711

~ afl!" JJ1'fulr a- \!IdGi'e"J~ acr~ acr))@" t{H 9d" oral 5'11c5" a-~ 3"~;reo aT fuw~))fllf ~))fI"~~ cfutrcft 5'11))@" t;jor~acrl{dR"fu~&'~ fo;:r~aTw (')"T}f~~ 5'1

fuw a- faTotr~ sET tft CifOT"3-~mf~ t{H Jfar;:rcft 5'11 3811

acr e'Pw WUd" W HSit B* fr ?H"~ Jrcfta" wal if aT B'O~II~~ (')"'@"HTJf rn wcr fun if aT »flf if~ R'Ud"~ II

ale i 4al a- mcrc~ mmr ij- qra~ l{fR'il" Jl B(')li'tl~1I

J{t ~iftftie"&iufoft:rl«it i!HwfJsl;:Mr~,;f;:ft ;:ft»r3"~11 3911

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(fim ~;:it~ 9<lT3" 81i:lfO fi:fur;:it.t k 25 HEr, 1935, ~,

Appendix XVI, "r-.. 3 .t fret tfor 105-6 trO fu"3l m!l ~I)



XVIIIExtracts Persian and Urdu Works

107

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601 P<JPUVN IV IflV<JU oS; 1f3u.IS pu,q0D n.mD


XIXStatement of the Secretary Goadateer Itihas

Samshodhan Mandai, Nanded

My attention has been drawn to a series of articles on'Guru Govind Singh did not die at Nanded' published in theweekly Indian Progress of Delhi, March-October, 1971. Theeditor seems to be grossl~ misinformed on the subject..It is anacknowledged historical fact that Guru Govind Singh, the Tenthand last Guru of the Sikhs, died at Nanded in the first week ofOctober, 1708 (Katik Sudi 5, 1765 Bikrami). It was here that heproclaimed that, with his death, the line ofpersonal successionto Guruship would end and that in future the Sikh holy bookwould be the Guru. These facts are recited in the Sikh prayerat the Sachkhand temple here, as also every-where else. It wasto perpetuate the memory ofGuru Govind Singh here at Nandedthat in the early nineteenth century Maharaja Ranjit Singh sentmen and money all the way from the Punjab to raise the presentmonumental building over the relics ofthe great Guru. Not onlythe Sikhs from all over the world but also large numbers ofHindus and Muslims visit this place daily. To say that Guru GovindSingh did not die at Nanded is a misrepresentation of anhistorical fact which is well-known to all Hindus, Muslims andSikhs ofthe town and its neighbourhood. It is true that there isa legend ofthe Guru having given darshan to a Sadhu after hisdeath. Such legends are found in the hagiographical books ofall religions, Hindu, Muslim and Christian. But these legendsare not to be accepted as part of the historical biographies ofthe saints.

23rd October, 1971.

(Sd.) V. A. Kanole,

Hony Secretary,Godateer Itihas Samshodhak MandaI,

Nanded, Maharashtra


Htit/ -i1cJT3' fifur archftHtit/-~fifur,~

XX (a)~;:itaT EUII

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XXIBaba Ajapal Singh and his Successors

1. Baba Ajapal SinghDate and place of his birth not known

Came to Nabha, 1830 Bk., 1773 A.D.Died at Nabha, Jeth Sudi 5, 1869 Bk., June 14, 1812.

2. Baba Sarup Singh (Mahant)

Born. Pitho, Chet Sudi 9, 1840 Bk., April 11, 1783.Succeeded Ajapal Singh, 1812A.D.

Died at Nabha, Harh Vadi 7, 1918 Bk., June 29, 1861.

(Gurdial Singh son ofSarup Singh)born, 1865 Bk., 1808 A.D. died, 1903 Bk., 1846 A.D.

3. Bhai Narain Singh son of Gurdial SinghBorn, Sawan Sudi 10 1898 Bk., July 28, 1841 A.D.Succeeded Baba Sarup Singh, 1918 Bk., 1861 A.D.

Died, Baisakh 20, 1973 Bk.., May 1, 1916.

4. Bhai Bishan Singh son of Narain SinghBorn, 1930 Bk., 1873 A.D.

Succeeded Bhai Narain Singh, 1916 A.D.Maghar, 13, 1993, Bk., November 27, 1936.

(Bhai Kahan Singh son ofBhai Narain Singh)Born, 1918 Bk., 1861 A.D. Died, November 23, 1938.


5. Bhai Bhagwant Singh 'Hariji' son of Bhai Kahan SinghBorn 1948 Bk., 1891 A.D.Succeeded Bhai Bishan Singh as Mahant, 1936.Died Assuj 24,2025 Bk., October 9, 1968.

XXIIFounders and Leaders of the (Kuka) Namdhari Movement1. Sain .Jawahir Mall ofRawalpindi

(Spiritual preceptor ofBhai Balak Singh)died August 19, 1865.

2. Bhai Balak Singh of Hazro(Foundt~rof Jagias-i-Abhiasi Namdhari or Kuka Sect)

Born 1841 Bk., 1784 A.D. (?)died Maghar 19, 1919 Bk., December 2, 1862 A.D.

Bbai Balak Singh's prominent disciples1. Bhai Kahan Singh of Hazro2. Bhai Lal Singh ofAmritsar3. Bhai Ram Singh ofBhaini

3. Baba Ram SinghBorn, Bhaini, Magh Sudi 5, 1872 Bk., February 3, 1816.Death in exile in Burma, November 1884.

4. Baba Hari Singh alias Budh SinghDied, Jeth Vadi 10, 1963 Bk., May 17, 1906 A.D.

5. BabaPartap Singh son of Baba Hari SinghBorn, Chet Sudi 3, 1946 Bk., April 3, 1889 A.D.Succeeded his father Baba Hari Singh, 1906 A.D.Died, August (midnight) 21-22, 1959.

6. Baba .Jagjit Singh son of Baba Partap SinghSucceed(:d his father Baba Partap Singh, August 1959.

Chronology

1666 December 22 - (Poh Sudi 7, 1723 Bk.) - Guru Gobind Singh born at

Patna.1699 March 30 - (Baisakhi day) - Guru Gobind Singh instituted the

Amrit ceremony and created the Khalsa.

1706 October - Guru Gobind Singh set out for the Deccan to see EmperorAurangzeb.

1707 June 8 - Guru Gobind Singh helped Bahadur Shah in the battle of

Jajau.

July 23 - Emperor Bahadur Shah received Guru Gobind Singh in

a public darbar at Agra.

October 2 - Quru Gobind Singh wrote to the Sangat of Dhaul,

referring to his reception by the Emperor and to his intentionto return to the Panjab.

1708 August -- Guru Gobind Singh arrived at Nanded in the last week.September 3 - Guru Gobind Singh visited the hermitage of

Madho Das on the solar-eclipse day, and later converted him

to hi:> faith as Banda Singh.

Octobf~r 6-7 - (Katik Sudi 5, 1765 Bk.) -Guru Gobind Singh died

(at night) and cremated at Nanded.

7-(Moming) Bahadur Shah crossed the Godavri to quell therebellion ofhis brother Kam Bakhsh.

28-Emperor ordered the grant ofa khilat to the son ofJamshed

Khan.30-Emperor ordered the grant of a mourning khi/at to Ajit

Singh, the adopted son of Mata Sundri, recorded as the son


of the late Guru Gobind Singh.October 7-30 - Nath Mall's Amar Nama composed within three

weeks of the Guru's death.November 11 -Emperor Bahadur Shah ordered his officials not

to interfere with the property of the late Guru Gobind Singh.1709 (Summer)-Battle of Amritsar between the Panjab provincial

forces and the Sikhs of Amritsar and its neighbourhood.

1710 December 10 - Emperor Bahadur Shah ordered an indiscriminatemassacre of the Sikhs wherever found.

1711 June l-Ajit Singh saw Emperor Bahadur Shah.December 30 - Emperor Bahadur Shah ordered the restoration

to Ajit Singh of the confiscated Sikh lands ofAmritsar.Sainapat completed his Sri Gur-sobha (vide Sumer Singh's

Pothi, p. 713).

1712 - Bhai Nandlal completed the revision ofhis Rahit Nama-begun

in 1695.

February 17-18 - Emperor Bahadur Shah died at Lahore.1715 April-December - Siege ofGurdas-Nanga\.1716 March-June - Sikhs excuted at Delhi at the rate of 100 a day

(March 5-13) - Banda Singh and his companions executed(June 9).

1717-18 - Our-bi/as Patshahi Chevin ofpoet Sohan begun, completedon July 22, 1718 (Sawan 22 Sudi 5, 1875).

1719 - lbrat Namah or the Swaneh of Mirza Muhammad Harisi

beginning with 1715,endswith 1719.

1722 -lbrat Namah ofSayyed Muhammad Qasim Husaini Lahauri.1731 -lbrat Maqal by Muhammad Qasim Husaini Lahauri.1734 June 24 - (1791 Bk.)-Bhai Mani Singh hacked to pieces limb by

11mb at Lahore.1741 - (J 798 Bk.)-Parchian Sewa Das (Lahore manuscript) written.1751 - (1808 Bk.) Gur-hilas Patshahi Das completed by Koer Singh.1754 - Bhai Kahan Singh's ancestors knew nothing about Ajapal

Singh's life before 1811 Bk. (A.D. 1754).

1756 - Baba Sahib Singh Bedi of Una born - died io1834.

Chronology 117

1759 - Rai Chatarman's Chahar Gulshan completed.

1762 February 5 - Wadda Ghalughara.1769-70 - (1826 Bk.)-Kesar Singh Chhibbar completed his Bansavali

Nama Dasan Patshahian ka.

1764 January 14 - The Sikhs conquered Sirhind.

1765 April 17 - The Sikhs conquered Lahore.

1773 - (1830 Bk.)-BabaAjapal said to have come to Nabha.

1774 - (1831 Bk.)-Mehma Prakash of Sarup Das Bhalla written

(according to Sumer Singh's Pothi Gur-bilas).

1780 - (1837 Bk.)-Baba Sahib Singh received Khande di Pahul at Dera

Guru Tegh Bahadur at Anandpur.

1783 Aprilil-Baba Sarup Singh ofNabha born at Pitho. Letter No. XI

ofGeorge Forster in A Journeyfrom Bengal to England (pub.

1788).

1784 - (1841 Bk.)-Bhai Balak Singh born.

1797 - (1854 Bk.)-Gur-bilas Patshahi Das completed by Sukha Singh.

1799 - Majma·-ul-Akhbar by Harsukh Rai.1808 - (1865 Bk.)-Bhai Gurdial Singh son of Sarup Singh of Nabha

born.1810 - Tarikh-i-MuzafJari by Muhammad Ali Ansari.

- Mirat-i-Ahwal-i-Jahan Numa by Ahmad bin Muhammad Ali.

1811 - Tarikh-·i-Sikhan by Khushwaqt Rai.

1812, June 14·· (Jeth Sudi 5,1869 Bk.)-BabaAjapal Singh died at Nabha

- Baba Sarup Singh succeeded him.1817-18 - (1233 A.H.)-Ahmed Shah Batalia's Tawarikh-i-Hind.

1816 February 3-(Magh Sudi 5,1872 Bk.)-BabaRam Singh Namdhari

born at Bhaini.

1828 - Singh Sagar ofBir Singh Ball completed.

1841 July 28 - (Sawan Sudi 10, 1898 Bk.) -Bhai Narain Singh son ofGurdial Singh, son ofBaba Sarup Singh, born.

- Prachin Panth Prakash of Bhangu Rattan Singh completed1843 - Gur-pratap Suraj Granth of Bhai Santokh Singh completed.1846 - (1903 Bk.)-Bhai Gurdial Singh son ofSarup Singh died.

1848 - Bute Shah's Tawarikh-i-Panjab compelted.


1849 December 28 - Bhai Maharaj Singh arrested.

- Umdat-ut-Tawarikh by Sohan Lal Suri completed, pub. 1885.1854 - Ibrat Namah ofMufti Ali-ud-din.

1856 July 5 - Bhai Maharaj Singh died in exile at Singapore.

1861 June 29 - (Harh Vadi 7, 1918 Bk.)-Baba Sarup Singh died at Nabha,succeeded by Bhai Narain Singh.

- Bhai Kahan Singh ofNabha born.

1862 December I-(Maghar 18,1918 Bk.)-Baba Balak Singh wrote a

letter to Sain Jawahir Mall.

December 2-(Maghar 19, 1918 Bk.) Baba Balak Singh died at Hazro.

1865 May - Munshi Sant Singh wrote his Bayan-i-Khandan-i-Karamat

Nishan-i-Bedian.

August 19 - Sain Jawahir Mall died at Rawalpindi.

1869 September 20 - Shauqa Ram wrote his Pathi Sardha Puran

Siharfi Bhai Balak Singh, pub. 1969.1871 September 21 - Statement ofGiani Ratan Singh regarding Hamam

Singh's pretensions.1872 January - Kukas murdered butchers at Malerkotla,

-blown away from the guns - Baba Ram Singh deported.

I872-84-Baba Ram Singh wrote his letters (Ardas, Hukmname) during

his exile in Burma.1873 - (1903 Bk.)-Bhai Bishan Singh son ofBhai Narain Singh ofNabha

born.Bawa Sumer Singh of Patna completed his Pathi Gur-bilas

Patshahi Das ki, published in 1939 Bk., A.D. 1882.

1876 - Za/ar-Namalz-i-Ranjit Singl by Kanhaiya Lal Hindi, published.1884 November - Baba Ram Singh died in exile.

1889 April 3 - (Chet Sudi 3, 1946 Bk.)-Baba Partap Singh Namdhariborn at Bhaini.

- Giani Gian Singh published his Panth Prakash (1889), (Sixthedition, October 1923).

1891 - Bhai Bhagwant Singh 'Hariji' born at Nabha.1891 - Tawarikh Guru Khalsa a/Giani Gian Singh published.

1902 October 30 - Chief Khalsa Diwan established at Amritsar.

Chronology 119

1906 May 17 - (Jeth Vadi 10, 1963 Bk.)-Baba Hari Singh Namdhari died,succee:ded by Baba Partap Singh.

1912 - Gurmat Sudhakar of Bhai Kahan Singh published.1913 - Singhan Namdharian da Shahid-/;i/as ofKala Singh Namdhari

published.1914 - Singhan Namdharian da Panth Prakash ofKala Singh Namdhari

published.1916 May 1-(Baisakh 20, 1973 Bk.)-Bhai Narain Singh ofNabha died

succee:ded by Bhai Bishan Singh,May-Article published in the Panjabi Bhain of Ferozepore

regarding Baba Ajapal Singh.

1917 - Bhagat Narain Das died.

1922 - Gurmat Prabhakar ofBhai Kahan Singh published.1927 March, April -Bhai Kahan Singh's articles ltihas de an-Iikhe

Patre regarding BabaAjapal Singh published in the 'Phulwari'

ofAmritsar.1928 February IS-News published in the 'Asli Qaumi Dard' ofAmritsar

regarding confiscation by the Government of the Punjab ofthe fictitious picture printed by the Kukas at the F.W. Press,Ramgali, Lahore, showing Guru Gobind Singh as bestowingGuruship on Bhai Salak Singh.

1932 - (1989 Bk.) - Bhai Ganga Singh claimed to be a Khas Nama

bardar ofGuru Gobind Singh

-he issued a pamphlet Kalghidhar da Zahur, second editionissued in 1933.

1934 - (1991 Bk.) - Namdhari JUhas. part I, by Indar Singh Chakarvarti,published.

1935 March-May - Notes of Bhagat Lakshman Singh regarding SainJawahir Mall, Bhai Balak Singh, Baba Ajapal Singh, Baba RamSingh., etc., written.

-later JPublished in the Jiwan Priti for August 1961.

September 27] C.&M Gazette, Lahore, Letters ofEdward H.Lincoln, Ganda Singh, and Bhai Kahan Singh

November 23 regarding the birth-place ofMaharaja Ranjit Singh.1936 November 27 - (Maghar 13, 1993 Bk.)-Bhai Bishan Singh ofNabha


died, succeeded by Bhai Bhagwant Singh 'Hariji'.1938 November 23 - Bhai Kahan Singh ofNabha died.1940 August I, December 5 -Articles ofSardar Narotam Singh, Barrister,

regarding Sain Jawahir Mall, Bhai Balak Singh, Baba RamSingh, Baba Ajapal Singh, etc., published in the Khalsa

Samachar ofAmritsar.1959 August 21-22 - Baba Partap Singh Namdhari died, succeeded by

his son Raba Jagjit Singh.1962 - Gurmat Marland ofBhai Kahan Singh published.

1968 October9 - (Assuj 24,2025 Bk.)- Bhai Bhagwant Singh 'Hariji' died.

1971 October 10 - Prof. Ganesh H. Khera's letter saying that there is noevidence available in Maratha history regarding the fable ofJanwara brothers having been flown away from the Satara

fort by the spirit of Guru Gobind Singh.October 23 - Statement of the Secretary, Godateer Itihas

Samshodhan MandaI, Nanded, regarding Guru Gobind Singh'sdeath at Nanded being a historical fact.

October 27 - Statement of the Panj Piaras ofTakht SachkhandShri Hazur Sahib Abchalnagar, Nanded.

October 27 - Statement ofthe Secretary, Gurdwara Board, TakhtSachkhand Sri Hazur Sahib Abchalnagar, Nanded.

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Desai, M. N. The Sikh Gurdwara Sachkhand Shri Huzur AbchalnagarSahib, pub. 1958.

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Secretary, October 23, 1971.Kukas-Papers relating to the Kuka Sect, Lahore, 1872.Lakshman Singh, Bhagat. Bhagat Lakshman Singh: Autobiography,

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Latif, Syad Muhammad, History of the Panjab from the RemotestAntiquity to the Present Time, Calcutta, 1891.

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M'Gregor, w..L. The History ofthe Sikhs, London, 1846, Vol. I.Mohan Singh Gyani. Tawarikh Sachkhand, pub. author, n.d.Obsbome, W.G. Court and Camp ofRunjeet Singh, London, 1840.Punjab, History ofthe. London, 1840.

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archive.org · 2015. 4. 14. · Foreword The year 1708 has been an important landmark in the history of the Sikh faith and community: it was in this year that Guru Gobind . Singh,