ਛੋਟਾ ਘੱਲੂਘਾਰਾ 1746 - camp gurmat...waheguru ji ka khalsa waheguru ji ki...

ਛੋਟਾ ਘੱਲੂਘਾਰਾ 1746

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Table of Contents Mission and Vision ........................................................................................ 2 Welcome ....................................................................................................... 3 Rules ............................................................................................................. 4 Objectives and Goals .................................................................................... 5 Teachers Profile ............................................................................................ 6 Lesson Plans .................................................................................................. 8 Chotta Ghallughara ........................................................................................ 10

Kaur Bungas ................................................................................................... 14 Singh Bungas ................................................................................................. 18 List of Campers ............................................................................................... 23

Mission Statement Camp Gurmat aims to provide experiences that shape and expand the Sikh commitment of our next generation. Free from all distractions, kids live, learn, play, work together, and are creatively challenged to make decisions resulting in changed lives.

Vision Statement Camp Gurmat envisions a world in which each and every Sikh acts to make the most of life for themselves and becomes role model for everyone around them by following path illustrated by our Gurus.

Table of Contents

CAMP GURMAT 2018, DALLAS, TX www.campgurmat.org

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Welcome


Dear Campers and Counselors, Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, Welcome to Camp Gurmat 2018 Dallas at Collin County Adventure Camp! We are glad and excited that you chose to be part of sixth Camp Gurmat in Dallas! The theme for this year is Chhota Ghallughara. In March 1746, Mughal force launched a campaign to persecute Sikhs. Sikhs made every attempt to fight back and protect themselves, but the Mughal cavalry with cannons brutally killed about 7000 and captured about 3000 Sikhs. Captives were beheaded in batches outside of Delhi Gate, later named as Shahidganj. In spite of the mammoth Mughal attack, heavily outnumbered and under equipped Sikhs were persistent to fight back and find their way to Amritsar, bravely to convene as Sarbatt Khalsa in March 1747. Nonetheless to say, Be persistent and believe in GURU, everything will fall in place. Like previous years, the volunteers have worked hard to make camp as organized as possible. We hope you all will find the arrangements satisfactory and continue to be part of Camp Gurmat for years to come! The camp is both educational and recreational. In addition to Gurmat, History, Gatka, and Kirtan sessions, you will also be doing fun activities such as zip lining, canoeing, wall climbing, bb guns, archery challenge courses, etc. Please take time to go over the folder contents to acquaint yourself with camp plans and other details provided. Let’s remember Singhs and Kaurs of Chotta Ghallugahra and learn from them! Gurfateh, Camp Gurmat 2018 Dallas Sewadars

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Rules


Please read the following camp rules and abide by them during the camp:

1. Please be RESPECTFUL to all, be ON TIME, listen to assigned Counselor/Volunteer/Organizers. 2. No child may roam around alone. His/her group Counselor/Volunteer must accompany all

children at all times. 3. No child is allowed out of Camp limits without proper permission. 4. Boys shall not be allowed in the girls’ bungas and vice versa. 5. Attendance in classes and Divans is mandatory for all campers/counselors. 6. No talking or disturbance during Divans/classes. 7. All campers are expected to follow instructions given by the counselors/volunteers. 8. No shorts are allowed except during sports times. 9. Be respectful of other campers and counselors. 10. No fighting shall be allowed. Any concerns shall be brought to the attention of the

Counselor/Volunteer immediately. The assigned volunteer should communicate with Camp Security Volunteer to take further action.

11. Any concerns or questions during the Camp should be addressed to the assigned counselors/volunteers. Camper should not communicate with the organizing volunteers even if s/he may know them personally.

12. ANY CAMPER FOUND OUTSIDE THE BUNGA AFTER 09:15 P.M. AND BEFORE 6:00 A.M. WITHOUT PROPER WRITTEN AUTHORIZATION SLIP SHALL RESULT INTO EXPULSION AUTOMATICALLY.

13. Parents are requested to attend Diwan on the last day of the Camp (Sunday, Dec 30th, 2018 after 8:00 A.M.). Diwan is scheduled for children’s performances and everyone is invited.

14. Written/email authorization is required if any other guardian other than parent is picking up the camper on last day Dec 30th, 2018. Please bring a valid photo ID for verification.

15. Cell Phones or any kind of smart phones, and ipods are not allowed. If volunteer(s) find any mobile devices with campers, it will be immediately confiscated and returned to campers on final day. Volunteers are not responsible for any lost devices.

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Objectives and Goals


Why are we at Camp Gurmat?

Why do we need to study Sikh history?

Why do we need to learn about Chotta Ghallughara?

Recap of previous Camp Gurmat themes

Reconnect with the previous Camp Gurmat themes

Review previous themes chronologically and slowly dive into current theme

The details of Ghallughara

What was the political environment of Panjab in 1740s and what role did Sikhs play during that time?

What were the main personalities involved in Chotta Ghallughara? What roles did they play? Lakhpat Rai,

Jaspat Rai, Yahiya Khan, Sukha Singh, etc.?

What were the battle strategies of the state vs. the Sikhs? What were the alternative options, if any?

Describe the harsh realities of persecution faced by the Sikhs. How and why did the local population fail

to assist Sikhs?

What was the reason behind Sikhs’ perseverance toward political sovereignty despite more than 10,000

deaths in this brutal campaign by the state? How were Sikhs able to overcome such a great loss of life

and establish political power?

What lessons can be learned from the episode of Chotta Ghallughara — political, spiritual, etc.?

Why is this episode important in Sikh history and why should we remember it? How can we integrate the

learnings into our everyday life?

Today’s challenges

Leadership challenges in Sikh community

Sikh families under Influence of others, knowingly or unknowingly

How a Sikh can showcase his/her unique identity

Ignite Perseverance and Leadership qualities in youth

Using theme as an example - instill the thought of PERSEVERANCE in campers

Provide education and experiences that help students frame and develop their leadership philosophies

Impart understanding of current Sikh issues, needs and other factors that influence our Sikhi's future

Inspire students to become representatives of Sikh leadership among their peers

Create a strong and diverse base of future leaders for the Sikh community

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Satprit Kaur, Seattle, WA - Group III & IV Gurmat Teacher Profile Satprit Kaur is a high school science teacher from the Seattle area. This is her 6th year teaching and she loves it! She currently teaches 9th grade biology and biology for English Language Learners. She wanted to be a teacher because it’s a mashup of social justice and science—two things she cares about deeply. In her time outside of the classroom, you can find Satprit at kirtan programs at the Gurdwara, reading fiction novels or watching a ridiculous amount of Netflix. Although this is her first year at Camp Gurmat, she has previously volunteered at other Sikh youth camps for the past 8 years.

Gagandeep Kaur, Ontario, Canada - Group III & IV History Teacher Profile Gagandeep Kaur is a software Engineer/ Project Manager in Ontario, Canada. She has worked for software firms spanning various industries including a hedge fund, AutoCAD software, Telecom and health care etc to name to a few. Although one of her favorite job was providing the technology backbone for the University of Toronto, Faculty of Medicine Youth Summer program! Gagandeep enjoys learning all about Sikh history and was part of SIDAK in beautiful British Columbia this past summer. Through her learning she wants to pass on this breath of knowledge and engage about Sikh values with the youth.

Harliv Kaur, San Antonio, TX - Group I & II Gurmat Teacher Profile Harliv Kaur is a teacher by profession and a curriculum developer and teacher trainer with SikhRI. Her focus is creating interactive, hands-on activities that take learning to the next level. Besides her work with SikhRI, she founded Kikli, a company committed to developing fun and innovative tools for learning Panjabi including "Ik Chota Bacha & Other Sikh Nursery Rhymes," a collaborative project involving the Ujjaldidar Singh Memorial Foundation.

Harliv lives in San Antonio with her husband and 3 kids.

Preeti Kaur, San Antonio, TX - Group I & II History Teacher Profile Preeti Kaur is a physician by profession and has been actively teaching and coordinating curriculum for the local sikhya school at Sikh DharamSal for the last 6 years. She inspires to learn from Sikh personalities in her sangat, and years for actively living the teachings of the Gurus. Born and raised in New Delhi, she now lives with her husband and two children in San Antonio, Texas.

Teachers Profile - I


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Sukhwinder Singh, Riverside, CA - Tabla Teacher Profile Sukhwinder Singh has developed his passion for tabla. Originally, he learned tabla from Pt. Swapan Chaudhuri who is a prominent figure in Indian Classical Music. He has mastered his skills in multiple taals and compositions.

Sukhwinder has taken the opportunity to accompany keertani jatha to

perform tabla at Darbar Sahib. He has been preparing students for the various camps, via online classes and providing training for Keertan competitions. Joraver Singh, Dallas, TX - Tabla Teacher Profile

Bhai Joraver Singh is from New Delhi and presently he is doing sewa in Gurdwara Singh Sabha of North Texas Richardson DFW Texas. He is superb Tabla player with 15 years of learning experience and got his training from Amrit Keertan Sangeet Vidyalya New Delhi by Ustaad Bhai Joginder Singh Ji who is trained by Ustaad Allah Rakha Ji.

Harlove Singh, Riverside, CA - Gurmat Kirtan Teacher Profile

Harlove Singh has been doing keertan for about 8 years. His father, Surinderpal Singh, was a keertaniya by profession. At home, he was always exposed to a keertan oriented environment which further motivated him to start learning keertan for himself. He teaches gurmat sangeet to students all over the United States for over 4 years. He has recorded and published all 62 raags of SGGS ji on various online platforms including spotify, itunes, etc.

In his undergraduate studies, Harlove Singh focused on the effects of raags on the mind. Having presented this research at various academic conferences, he has also taught an upper division psychology course at UC Riverside focusing on Raag therapy and mental health.

Jathedar Deep Singh, New York, NY - Gatka Teacher Profile

Dr. Deep Singh has done Masters from Panjab University, Chandigarh & Bachelors from Calcutta & Jammu Kashmir University, India. He has been promoting Gatka Game globally from last 20 Yrs. He is a founder member of Gatka Federation of India, Gatka Federation USA & World Gatka Federation. He has participated in more than 50 Gurmat Camps & more than 60 camps of Gatka game in dozens of countries. Currently he is promoting Gatka game

under Gatka Federation USA NY, USA. He will be assisted by Balraj Singh, Jaskirat Singh, and Gagandeep Singh.

Teachers Profile - II


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Lesson Plan - I


Harliv Kaur, Gurmat Group I & II Preeti Kaur, History Group I & II

We

dn

esd

ay

Level setting - How do we identify ourselves? What does Sikhi mean to us? Unique traits that Sikhs value and make us

proud During challenging times, where do the Sikhs

get their strength from? Intro to Ardaas:

o Meaning o Purpose o Structure

Introduction o Ice Breakers o Review previous year’s camp

theme Concept of Shaheedi and Ghallughara Sikh historical events prior to

Ghallughara KWL Activity Brief introduction of major figures of the

time period

Thu

rsd

ay

Who do Sikhs remember in Ardaas? Character traits and qualities of a Gursikh - do

they match with those mentioned in Ardaas? Examples of actions that displayed these

characteristics Compare and contrast thought process and

reasoning of Sikhs and the opposing forces

Major figures that played a key role in Chotta Ghallughara: Nawab Kapur Singh, Jaspat Rai, Lakhpat Rai, Jassa Singh Alhuwalia, Yahiya Khan, Sukha Singh, Nirbhau Singh Rangretta

Geographical locations: Kahnuwan Jungle, Nikhaas Chaunk, Ravi River, Basauli Hill, Lakhi Jungle

Why were Sikhs gathered at Kanhuwan Jungle?

Physical condition of Sikhs

Frid

ay

Why were the Sikhs not ready to leave Sikhi despite the extenuating circumstances?

State of mind of Sikhs that were forced out of the comfort of their homes

Meaning of “dharam nahi haariya, sikhi kesa suasa naal nibhahi” from Ardas and how this applies to the Sikh state of mind during the Chota Ghallughara?

What helped them recover from the carnage? Concept of Chardikala

Survival strategies used by Sikhs in Chotta Ghallughara

Sikh Leadership: Nawab Kapur Singh, Jassa Singh Alhuwalia, Sukha Singh

What role did each Sikh leader play at the time?

Why the Sikhs were not ready to leave Sikhi?

Satu

rday

What does Ardaas mean to a Sikh? Why is Ardaas important for a Sikh? When should we do Ardaas? What do we ask for in Ardaas?

Conclusion and summary of past lessons on Chotta Ghallughara history

Loss of Sikhs (not Sikhi) during the time of Chotta Ghallughara

Loss of Sikhi in the current era Questions & Answers Session

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Lesson Plan - II

CAMP GURMAT 2018 DALLAS, TX www.campgurmat.org

Satprit Kaur, Gurmat Groups III & IV

Tue

sday

We will define gurmat and why it is important.

We will discuss characteristics of genocide.

We will look at past examples from the Guru-period to understand how the Gurus responded to oppression. We will specifically look at Babar Bani.

We

dn

esd

ay We will discuss how did the Guru resist oppression. How did the Gurus fight back when they saw

injustice.

We will discuss what is our role in fighting oppression as Sikhs

Thu

rsd

ay We will analyze themes in bani around how we spend our limited amount of time on Earth.

We will reflect on how me manage our time and if that aligns to our values

Frid

ay We will summarize our learning from the week

We will discuss how we can continue to persist even during challenging times

We will write a letter reflecting on the week using inspiration from our history

Gagandeep Kaur, History Groups III & IV

Tue

sday

What was the context of Chhota Ghallughara?

Who was involved? What was their perspective and Why?

What was the political environment of Panjab in 1740s and what role did Sikhs play during that time?

What were the main personalities involved in Chotta Ghallughara? What roles did they play? Lakhpat Rai, Jaspat Rai, Yahiya Khan, Sukha Singh, etc.?

We

dn

esd

ay What happened that day?

What were the battle strategies of the state vs. the Sikhs? What were the alternative options, if any?

Describe the harsh realities of persecution faced by the Sikhs. How and why did the local population fail to assist Sikhs?

Thu

rsd

ay

How did Sikhs respond?

What happened after the Chhota Ghallughara?

What was the reason behind Sikhs’ perseverance toward political sovereignty despite more than 10,000 deaths in this brutal campaign by the state? How were Sikhs able to overcome such a great loss of life and establish political power?

Frid

ay Summary of Key Ideas

Application of history

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Chotta Ghallughara 1746 Sikh Genocide


Chotta Ghallughara The first Chotta Ghallughara was a bloody genocide during the campaign of Afghanistan's (Durrani Empire)

provincial government based at Lahore and local government officials (Jaspat Rai and Lakhpat Rai) to wipe out the Sikhs, an offensive that had begun with the Mughals and Hilly Kings and lasted several decades.

Origins of the 1746 Ghallughara Sikhi began in the days of Guru Nanak Sahib (1469–1539) as a revealed faith and grew to be a distinctive force

especially after the formation of the Order of Khalsa in 1699. The Khalsa was designated to oppose the tyranny of any form of injustice. Through much of the early eighteenth century, the Khalsa was outlawed by the government and survived in the safety of remote forests, deserts, and swamplands of the Punjab (India) region and neighboring Kashmir and Rajasthan (India).

Persecution of the Sikhs (1739-46) Zakaria Khan, the Governor of Lahore, offered lucrative rewards for the discovery and killing of Sikhs. He was

advised to kill as many Sikhs as possible by local government officials Jaspat Rai and Lakhpat Rai who also actively participated in the killing of Sikhs. A blanket was offered to anyone who managed to cut off the distinctive mane (hairs) of a Sikh or Khalsa. A substantial monetary reward was offered for information on the whereabouts of a Sikh, and a larger sum for the delivery of a Sikh scalp. The plunder of Sikh homes was made lawful and anyone giving shelter to or withholding information about the movements of the Sikhs was liable to themselves being executed. Zakaria Khan's police scoured the countryside and brought back hundreds of Sikhs in chains. They were publicly executed at the horse market of Lahore, since renamed "Shahid ganj", "place of the martyred".

This period pitted the might of the intolerant Islamic state and Hindu Hilly kings/ officials against the plucky and

fiercely independent Sikhs. Aligned with the Mughal, then Afghan, rulers were the members of the Muslim and Hindu ruling caste who maintained their privileges by cooperating with the government.

The Temerity of Bhai Bota Singh and Garja Singh In those days of dire persecution, Bhai Bota Singh lived in the forest by day and would come out in search of

food from sympathizers under the cover of darkness. Occasionally, he would visit Amritsar Sahib by night and take a dip in the sanctifying waters of the holy pool around the Harmandar Sahib. One day, he was noticed from afar by some people who thought he was a Sikh. But a member of the party objected he could not have been a Sikh, for had he been one, he would not have concealed himself so. The Martydom of Mani Singh Shaheed Bhai Mani Singh was a respected Sikh scholar and teacher who lived in the city of Amritsar, founded by Guru Ram Das and holy to the Sikhs. For many years, Sikhs had customarily gathered at Amritsar in the spring and fall for the holidays of Vaisakhi and Diwali. Under the persecution of the Mughals, these festivals had been disrupted.

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Vexed by the observer's remark, Bhai Bota Singh set on a plan whereby he and his companion Bhai Garja Singh

took up a position on the main highway. There, they proclaimed the sovereignty of Khalsa and collected a small toll from each passerby. For maximum effect, he sent a notice with a traveler for the governor. One hundred horsemen came to apprehend the two Sikhs, but they spurned the offer to surrender and died instead fighting.

The Martydom of Mani Singh Shaheed Bhai Mani Singh was a respected Sikh scholar and teacher who lived in the city of Amritsar, founded by Guru

Ram Das Sahib and holy to the Sikhs. For many years, Sikhs had customarily gathered at Amritsar Sahib in the spring and fall for the holidays of Vaisakhi and Bandi Chhor. Under the persecution of the Mughals and local officials, these festivals had been disrupted.

Bhai Mani Singh sought and obtained Zakaria Khan's permission to hold the Bandi Chhor in Amritsar Sahib on

payment of a tax of 5000 rupees. When Mani Singh found out that the governor and diwan Lakhpat Rai had dispatched a large number of soldiers to annihilate the Sikhs gathered at Amritsar Sahib, he sent word out to the Sikhs in their forest and desert hideouts, forbidding them from coming.

In consequence, no money was collected and Bhai Mani Singh was prosecuted for not paying the stipulated

sum. After a summary trial, he was given the choice of embracing Islam or facing death. Bhai Mani Singh chose the latter and as his punishment was cut to pieces, limb from limb.

Sri Harmandir Sahib and Massa Rangar To prevent the Sikhs accessing the holy shrine of Amritsar Sahib, built in the time of Guru Arjan Sahib, and

known as the Harmandar Sahib, a Mughal military officer named Massa Ranghar was stationed there. Ranghar not only occupied the holy place, but committed sacrilege by carousing with dancing girls and consuming meat and alcohol in the Sanctum situated in the midst of the sacred pool.

This offense continued until news of it reached an isolated band of Sikhs in Rajasthan. Two of them, Mehtab

Singh and Sukkha Singh set off to cross the distance to Amritsar Sahib. Finding the city strongly guarded, the two disguised themselves as revenue officials. In this guise, they entered the Harmandar Sahib, cut off Ranghar's head and escaped before the Mughal soldiers could realize what had happened. This took place on 11 August 1740.

Sukkha Singh was wounded in the defensive action involving the first Sikh massacre (Chotta Ghallughara) and

later died in battle with the invading Afghan army of Ahmed Shah Durrani in 1752.

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The Martyrdom of Bhai Taru Singh Zakaria Khan, the governor of Lahore, experienced great frustration in his effort to decimate the Sikhs. He once

asked his men, "From where do the Sikhs obtain their nourishment? I have debarred them from all occupations. They realize no taxes, they do not farm, nor are they allowed to do business or join public employment. I have stopped all offerings to their Gurdwaras. No provisions or supplies are accessible to them. Why do they not die of sheer starvation?".

A sworn enemy of the Sikhs, Harbhagat Niranjania, directed the governor to the village of Puhla, where lived a

young Sikh named Taru Singh.

According to the informant, there are Sikhs in the world who would not eat until they have fed their brothers.

They may themselves go without food and clothing, but they cannot bear their comrades' distress. They would pass the winter by fireside and send them their own clothes. They would sweat to grind grain and have it sent to them. They would do the hardest chores to earn a small wage for their sake. The informant further explained how Taru Singh tills his land and pays the revenue to the officials. He eats but little and sends what he saves to his brothers in the forest. His mother and sister both toil and grind to make a living. They eat sparingly and wear the coarsest homespun cloth. Whatever they save, they pass on to the Sikhs.

On hearing this, the governor sent a detachment of soldiers to Bhai Taru Singh's village to arrest him and bring

him to the provincial capital of Lahore. The year was 1745. When the Sikh heard of their approach, he came out of the village. Wishing to spare his neighbors any sort of hardship, the young, in early 20s, Bhai Taru Singh surrendered peacefully to the governor's men.

When Mehtab Singh, who had killed Masse Khan Ranghar at the Harimandar with Sukkha Singh, heard of Bhai

Taru Singh's arrest, he surrendered himself so that he might die by his side. The two Sikhs had their bodies broken on the wheel of torture. When only Bhai Taru Singh survived, he was given the choice of Islam or death. When he refused to convert, his distinctive long hair was painfully scraped from his scalp and the young Sikh left to die. Young Bhai Taru Singh was given over to a gracious Sikh family who tended to him for his remaining days.

The Massacre of 1746

It was in this atmosphere of persecution that the Chotta Ghallughara took place in 1746. Early in that year,

Jaspat Rai, a hindu military commander was killed in an encounter with a roving band of Sikhs. Jaspat's brother, Lakhpat Rai, who was a revenue minister at Lahore, vowed his revenge.

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With the help of the new governor, Yahiya Khan, Lakhpat Rai mobilized the Lahore troops, summoned

reinforcements, alerted the dependent Hindu rulers of the kingdoms in the Himalayan foothills, and roused the hostile population for a genocide of the "infidel" Sikhs. All the Sikh inhabitants of Lahore were first rounded up, then executed on 10 March 1746.

Lakhpat Rai next set out for the swampy forest of Kahnuwaan, near the town of Gurdaspur, about 80 miles to

the north-east of Lahore, where Sikhs were reported to have concentrated. Lakhpat had with him a with a large force of mostly cavalry, supported by cannon, with which he surrounded the forest and began a systematic search for their prey.

The Sikhs held out for some time and struck back whenever they could. Heavily outnumbered and under-

equipped, they decided to escape to the foothills of the Himalayas to the north. The Sikhs crossed the River Ravi and came in sight of the foothills, a 40 miles trek with the enemy in pursuit, only to find the armies of the Hindu hilly kings arrayed to oppose them.

Caught between these two armies and running out of food, the Sikhs suffered heavy casualties. At last, they

managed to break through the encirclement and to recross the River Ravi in a desperate attempt to reach the safety of the Lakhi Jungle, near Bathinda, some 150 miles to the south. In the river crossing, many of the Sikhs were swept away by the current. With Lakhpat Rai's forces still in hot pursuit, they crossed two more rivers, the Beas River and Sutlej, before finally arriving at the sanctuary of the Lakhi Jungle.

An estimated 7,000 Sikhs attained martyrdom and 3,000 captured during this operation. The captives were

marched back to Lahore, paraded in the streets and publicly beheaded. Given the small numbers of the Sikhs in those days of persecution, the losses will have been a very substantial proportion of their population, perhaps a quarter to a third of the total.

Lakhpat Rai went on to order Sikh places of worship destroyed and their scriptures burnt. He went so far as to

decree that anyone uttering the word "Guru" be put to death. Even saying the Punjabi language word for sugar, "gur", which sounded like "Guru", could be cause for the death penalty.

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Bibi Sharan Kaur was a Sikh martyr who was

slain in 1705 by Mughal soldiers while cremating the bodies two older sons of Guru Gobind Singh Sahib, the 10th Sikh Guru, after the battle of Chamkaur Sahib. She was from the village Raipur Rani which is 1 KM from the famous town of Chamkaur Sahib in Punjab, India.

Moghul and Rajput Hilly soldiers wanted the bodies of the soldiers - martyrs according to Sikh tradition- to rot in open air in order to terrorize Sikh population who refused to apostasize or give out the whereabouts of Guru Gobind Singh.

Telling her children of her mission to cremate Sikh bodies, she left in the middle of the night towards Chamkaur Sahib. The battlefield was

heavily guarded by Mughal forces; they knew that the Guru’s Sikhs would always come to do Sanskaar of their Shaheeds. Despite this heavy security, Bibi Sharan Kaur and her other accomplices slipped through the Mughal forces.

She began to collect the bodies of the brave Shaheeds one by one. She created a funeral pyre close by.

There were thirty-two Sikh bodies in total, including those of Sahibzadas Ajit Singh, Jujhar Singh and her husband Bhai Preetam Singh.

Once all 32 bodies had been collected, Bibi Sharan Kaur and her other accomplices lit the funeral pyre.

The Mughal forces, seeing the fire, were amazed as to how a Sikh could slip through. Embarrassed because of their own failures, they threatened the dignity of the lady to take revenge. Bibi Sharan Kaur and her other accomplices now completely encircled by the Mughal forces and finally become martyrs fighting against Mughals.

Bibi Jee showed the bravery of a Sikh woman, and without fear, she fought against Mughals. She showed no attachment to her two small children. Like her husband, she laid her life for her Guru as well.

Camp Gurmat 2018 Dallas Bunga Bibi Sharan Kaur (HUT 01 Side A)


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Bibi Kishan Kaur is known for her tearless role in the Jaito agitation.

She took active part in the Jaito agitation of 1922-24. The Government of India had forced Maharaja Ripudaman Singh, the ruler of Nabha state known for his independent attitude, to abdicate. The Sikhs of Jaito, which fell within his territory, planned to hold prayers for his well-being and restoration. By order of the British-controlled state administration, a posse of armed police entered Gurdwara Gangsar and

stopped Akhand Path and brutally imprisoned the entire Sangat gathered there denying them exit and permitting no provisions from outside to reach them. Jathedar Dulla Singh and Suchcha Singh of the village of Rode organized a land of volunteers, who collected the required rations and managed through fence and force to unload them inside the Gurdwara compound. Bibi Kishan Kaur was a member of this band which later arranged rations for the Shahidi Jathas.

The first Shahidi Jatha, lit band of martyrs, 500 strong and vowed to non-violence, was to reach Jaito on

21 February 1924 in a bid to enter Gurdwara Gangsar at any cost to recommence the Akhand Path. The state Government was equally determined not to let them do so and had deployed armed police and military contingents with orders to open fire, if necessary. Bibi Kishan Kaur and her companion, Bibi Tej Kaur, went to it disguised as ladies of the Hindu trading association, collected intelligence about government's plans and preparations, and joined the jatha to convey the information he jatha accordingly rescheduled their march and instead of going straight to Gurdwara Gangsar, changed course suddenly and headed for Gurdwara Tibbi Sahib, half a mile to the north. State troops, however, barred entry even to that shrine and opened fire on the jatha. Bibi Kishan Kaur, with her small band of volunteers, at once busied herself attending the wounded. She along with 21 others was arrested and prosecuted. The trial commenced at Nabha on 17 May 1924 Kishan Kaur was sentenced to four years rigorous imprisonment. Released on June 1928, she was accorded a warm welcome the following day at Amritsar, where a siropa or robe of honour was bestowed on her from the Akal Takht. The Sikhs everywhere acclaimed her courage and sacrifice.

Camp Gurmat 2018 Dallas Bunga Bibi Kishan Kaur (HUT 01 Side B)


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Bibi Bhani Ji [19 January 1535 - 9 April 1598] was daughter of Guru Amar Das, wife of Guru Ramdaas Sahib and mother of Guru Arjan Sahib, was born to Mata Mansa Devi on 19th January 1535 at Basarke Gillan, a village near Amritsar. She was married on 18 February 1554 to Bhai Jetha (later Guru Ramdaas Sahib), from Lahore, then in Goindval rendering voluntary service in the construction of the Baoli Sahib. After marriage, the couple remained in Goindval serving the Guru. From Goindval Bhai Jetha was deputed by the Guru to go and establish a habitation (present-day Amritsar Sahib). Three sons, Prith Chand (1558), Mahadev (1560) and (Guru) Arjan Sahib (1563) were born to her. A popular anecdote mentioned in old chronicles describes how devotedly Bibi Bhani Ji served her father. One morning, it is said, as Guru Amardaas Sahib was absorbed in meditation, Bibi Bhani Ji

noticed that one of the legs of the low wooden seat on which the Guru sat was about to give way. She at once put forward her hand to support the stool. As the Guru ended his devotions, he discovered how her hand was bleeding from the injury it had sustained. He blessed her saying that her progeny would inherit the guruship. Bibi Bhani Jidied at Goindval on 9 April 1598. Bibi Bhani Ji was mother of Guru Arjan Sahib, the Fifth Guru. Guru Arjan Sahib was brought up as model GurSikh. Guru Arjan Sahib was the first Sikh Martyr. Guru Arjan Sahib compiled Adi Granth by collecting all the writings of gurus before him and installed it at Sachkhand Sri Harmandar Sahib, Amritsar, which is now The Guru Granth Sahib.

Bunga Bibi Bhani Ji (HUT 02 Side A)


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Mata Khivi ji was born in 1506 to

Karan Devi and Bhai Devi Chand Khatri. She was married to Bhai Lehna Ji in 1519, when she was 13 years old. She had 4 children, Dasu, Bibi Amro, Bibi Anokhi and son Datu. When Bhai Lahna Ji became Guru Angad Sahib, second Guru of the Sikhs, life became very busy for her. People were now coming to her house to see their Guru. She took upon herself the onerous task of managing every detail of the langar. Only the best possible ingredients

were used, and everyone was treated with utmost courtesy. Her hospitality has been emulated over the centuries and has become the first cultural identity of the Sikhs. She did much more than work in the kitchen. She created a loving atmosphere for all whom she came in contact with. Mata Khivi, is the only lady whose name has been mentioned in Sri Guru Granth Sahib. She has been highly praised in one of the hymns composed by Balwand and entered in Guru Granth Sahib at page 967.

ਬਲਵੰਡ ਖੀਵੀ ਨੇਕ ਜਨ ਜਜਸੁ ਬਹੁਤੀ ਛਾਉ ਪਤਰਾਲੀ ॥ ਲੰਗਜਿ ਦਉਲਜਤ ਵੰਡੀਐ ਿਸੁ ਅੰਜਰਰਤੁ ਖੀਜਿ ਜਿਆਲੀ ॥ {ਪੰਨਾ 967}

Balwand says that Khivi, the Guru's wife, is a noble woman, who gives soothing, leafy shade to all. She distributes

the bounty of the Guru's Langar; the kheer – the rice pudding and ghee, is like sweet ambrosia. She lived for thirty years after her husband’s death. During these years she continued to serve the community. She had the distinction of meeting five Gurus. She breathed her last breath at Khadur in 1582 and the fifth Guru, Guru Arjan Sahib, attended her cremation. In brief, she was a devoted, noble, religious and very wise lady. She will always be remembered for making the tradition of community kitchen (lungar) everlasting. Every Sikh should be proud of her and acknowledge her important contribution.

Bunga Mata Khivi Ji (HUT 02 Side B)


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Sardar Nibahu Singh was born of Sardar Balwant Singh and Jai Kaur in the village Badani Kalan district Ferozepur in 1707. In July 1745, Zakaria Khan, butcher of Sikhs and person responsible for Bhai Taru Singh's martyrdom, died. Thereafter a war broke out between his sons Yahiya Khan and Shah Nawaz Khan to acquire the Governorship of Lahore. At length Yahiya Khan came out victorious in this war. However, by this time the Governor of Lahore had been and the Sikhs had gained power. The Governor of Lahore appointed Lakhpat Rai, a Khatari of Kalanaur (Gurdaspur), as his Diwan and his brother Jaspat Rai

as the commander of Emanabad. Lakhpat Rai and Jaspat Rai along with Zakaria Khan were responsible for conspiring against Sikhs. They initially permitted Bhai Mani Singh and Sikhs to organize for Gurpurb at Darbar Sahib Amritsar with malicious intent to kill Sikhs in large numbers. Bhai Mani Singh came to know of this plan and sent messages to the Sikhs not to come. Thus no money was collected or paid to the government and Bhai Mani Singh was ordered to be executed. During the rule of Jaspat Rai, in year 1746, a starving group of the Singhs reached Gurdwara Rori Sahib, passing through the forest of Bar areas which fall under the territory of Emanabad. They were just preparing their food, after purchasing the rations. Sardar Charat Singh Shukarchakia was the leader of this group. Diwan Jaspat Rai was collecting the revenue there at that time. When the Diwan came to know of Singhs, he treated the them harshly and began to thrash and force them to leave the place immediately. He threatened that he would twine ropes by shaving their hair and would pour the water of the Hookah on their heads and he would cut them limb by limb like Bhai Mani Singh. Initially, the Singhs tried to deal with him patiently, but when accompanied by an army and riding an elephant he tried forcibly to have an upper hand, Bhai Nibahu Singh Ranghreta who was riding a horse inclined towards him and beheaded him with a single blow of his sword. Seeing this his entire force took to their heels. Feeling pleased at this victory the Sikhs first happily took food and then attacked the town of Emanabad. They collected revenue from there and departed. This was the beginning of the smaller Ghalughara (Massacre) in 1746.

Bunga Sardar Nibahu Singh (HUT 03 Side A)


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Bhai Mehtab Singh was eighteenth century Sikh warrior and martyr. He was son of Hara Singh, a Sikh of the village of Mirarikot, 8 km north of Amritsar. He grew up amidst the most ruthless persecution Sikhs suffered under the later Mughals, and like many other spirited youth joined one of the several small guerilla bands into which they had organized themselves after the capture and execution, in 1716, of Banda Singh Bahadur. Zakariya Khan, the governor of the Punjab from 1726 to 1745, further intensified his campaign against the Sikhs, forcing them to seek safety in hills and deserts beyond the central Punjab. It was at Jaipur that Bhai Mehtab Singh

learnt how Mir Musalul Khan, commonly known as Massa Ranghar, the new kotwal (officer-in-charge) of Amritsar Sahib, had occupied the holy Harmandar Sahib and converted it into a pleasure house. Street girls danced before him while he dined and wined in the holiest of the Sikh shrines. Resolved to avenge the sacrilege, Mehtab Singh left forthwith for Amritsar Sahib, accompanied by another bold warrior, Bhai Sukha Singh of Marhi KambhoKe, village in Amritsar district. They reached Damdama Sahib by evening. On the next morning, 11 August, 1740, before starting from Damdama sahib, they disguised themselves as tax collectors carrying on their backs bags seemingly filled with money. Massa [inside the sacred sanctuary] was drinking wine and street girls were dancing before him. The guards were either resting under shelters or listening to the songs of the dancing girls. The two [Matab Singh and Sukkha Singh] got their Waheguru given chance. They hid their horses and spears outside the main entrance, one at either side, concealed their swords under their armpits, and advanced as if they were just some soldiers who had come with their collection of tax. Judging the right moment, Mehtab Singh drew his sword and cut Massa's head in a flash and put it in a sack, while Sukha Singh removed the ornaments from the body. Having finished their work with the lightening speed, the Singhs mounted their horses and were out of sight in no time. By evening both the Singhs reached Damdama Sahib. The next day they presented Massa Ranghar's head on a spear to their leader at Budha Johar, Rajasthan. Matab Singh's ancestral village of Mirarikot was raided by a strong military contingent under commander Noordin. Natha Khaira, village leader, did not hand over Mehtab's son, Rai singh, to commander but preferred to fight and attain martyrdom along with his son, nephew and two servants. Mehtab Singh choose to be martyred along with Bhai Taru singh. He was tortured, broken on the wheel and thus martyred in June 1745.

Bunga Bhai Sukha Singh Mehtab Singh (HUT 03 Side B)


20

Bhai Garja Singh and Bota Singh were from Rangreta Family. Although Zakaria Khan had ordered massacre of Sikhs, some Sikhs still continued visiting the Guru-Da-Chukk (Amritsar Sahib) off and on. In order to visit Amritsar Sahib, they would travel only during nighttime and hide in the forest during daytime. Once, two such daring Sikhs ( Garja Singh and Bota Singh) went to visit the Guru-Da-Chukk (Amritsar Sahib); on their return journey, when they reached near Noordin

village (near Goindwal) it was dawn of the day; there realized that they could be recognized by the royal soldiers; hence they hid themselves into a cluster of bushes and trees; by that time two passer-byes noticed them; one of them pointed out to the other that he had seen some Sikhs behind bushes, but his companion shrugged and said "It is impossible, as the Zakaria Khan has killed all the Sikhs; even if any Sikhs are alive they will not hide; rather they will fight". Garja Singh and Bota Singh heard the conversation between these two passers-byes, they could not tolerate that people should believe that the Sikhs had been annihilated; and they decided to assert their existence. Garja Singh and Bota Singh did not have any weapons with them except one big sword and a large bamboo stick “Sota”; in spite of this they walked up to the GT Road, which, in those days passed from the village of Noordin, Goindwal to Lahore road, and put up an improvised barricade; they began charging ‘toll’ from the verticals crossing the road; people did not protest and begin paying them toll; when this continued for some time, they realized that their purpose was not to collect money rather they wanted to assert that Sikhs had not disappeared from the earth and they still aspired for sovereignty; with this in view; Bota Singh wrote a letter to the Zakariya Khan informing him about their action, the letter was delivered to Lahore court through some traveler. This letter (in the words of poet) said:

This letter comes from Bota Singh; he has a Columbus in his hand and is blocking the road He charged one anna from cart and one passa from donkey-load; Go and inform bhabi Khano

This letter comes from Bota Singh When this letter reached Zakaria Khan, he become angry and immediately dispatched a unit of 100 soldiers toward Noordin under the command of Jalal Din. These soldiers reached Noordin and attacked the Sikhs; the two Sikhs killed about 30 soldiers in hand-to-hand fight and they also embraced martyrdom; though both of them were killed, this action of Sikhs shook Zakaria Khan and made him realize that the Sikhs could not be subdued.

Bunga Bhai Garja Singh Bota Singh (HUT 04 Side A)

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Bhai Subeg Singh, an eighteenth century martyr of the Sikh faith, was born to Rai Bhaga of the village of Jambar in Lahore district of Punjab. He was a zamindar of his village of Jambar. He learnt Arabic and Persian as a young man and later gained access to the Mughal officials as a government contractor. When in 1733, the Mughal authority decided at the instance of Zakariya Khan, the Governor of Lahore, to lift the quarantine enforced upon the Sikhs and make an offer of a grant to them, Subeg Singh was entrusted with the duty of negotiating with them. He mediated between the government and the Sikhs in 1733, when the Dal Khalsa was given an estate.

After the death of Zakria Khan on the 1st July, 1745, his son, Yahiya Khan became the Governor of Lahore. To avenge the death of his brother Jaspat Rai, who had died in an encounter with the Singhs near Eminabad in January, 1746, Diwan Lakhpat Rai said to the new Governor, "Subeg Singh is in league with the Singhs. Your father had to hit himself on the head with a Singh's shoe at his bidding which caused his death. He should be punished for that crime." The Governor ordered Bhai Subeg Singh to become a Muslim and spy on the Singhs. Eighteen year old son of Bhai Subeg Singh, Shahbaaz Singh, studied Persian from a maulvi. When the maulvi came to know of the arrest of Bhai Subeg Singh, he asked Bhai Shahbaz Singh to embrace Islam so that he may marry his daughter to him as he was handsome and genius. Bhai Shahbaaz Singh refused his offer. The maulvi asked the Governor and had him arrested also. The qazi said to them, "If both of you embrace Islam, you will be pardoned." At their refusal both of them were mounted on rotating wheels in sight of each other so that they might embrace Islam seeing each other suffering. But they did not forsake their Sikhi faith although both became unconscious due to excessive loss of blood. On their refusal to embrace Islam, the Qazi ordered both to be killed. On the 10th March, 1746, the executioners beheaded both father and son.

Bunga Bhai Subeg Singh Shabaaz Singh (HUT 04 Side B)


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Bhai Maha Singh is one of the martyrs

of Muktsar, collectively called Chali Mukte, the Forty Liberated Ones. He was the leader of 40 Mukte in the Battle of Muktsar or Battle of Khidrāne Dee Dhāb that took place on 29 December 1705, (29 Poh) following the siege of Anandpur Sahib. In 1704, Anandpur was under an extended siege by the allied forces of the Mughals and the hill chiefs. During the siege 40 men, led by Bhai Maha Singh, wrote letters of bedava (abandonment of a Sikh from his

Guru) to Guru Gobind Singh Sahib, and returned to native village. They arrived in the village of Jhabal where warrior princess Mai bhagoo, upon hearing their tale of desertion, took upon leadership role and convinced them into returning to battle. The 40 deserters with Mai Bhago returned to seek out Guru Gobind Singh Sahib, and joined him near Khidrāne Dee Dhāb preparing for battle against the Mughals. They fought, defeated the mughals and got martyred in the following battle. Guru Gobind Singh Sahib went across to visit the site of the battle, he asked to know his dying wish. Mahan Singh humbly requested for the cancellation of the deed of renunciation he and some of his companions had signed before leaving Anandpur. The Guru immediately granted the request and tore up the piece of paper that was still in his possession. Maha Singh died in peace with his head in the Guru's lap. The place was later renamed Muktsar Sahib, literally meaning The Pool of Liberation. 40 deserters became 40 liberated ones under ledership of Mai bhagoo. Mai Bhago survived the battle and stayed on with Guru Gobind Singh Sahib as one of his bodyguards. The Mela Maghi is held at the holy city of Muktsar Sahib every year in memory of the forty Sikh martyrs. In memory of Bhai Maha Singh, College of Engineering was established in 2002 at Muktsar Sahib.

Bunga Bhai Maha Singh (HUT 05 Side A)


No Camper Name ID No Camper Name ID

1 Aarish Singh 8441 52 Karan Singh 8341 2 Achint Kaur 8372 53 Karanveer Singh 8531 3 Amarbir Singh 8152 54 Karanveer Singh 8431 4 Anantdeep Singh 8332 55 Karman Kaur 8281 5 Anhad Kohli 8631 56 Karman Singh 8291 6 Anmol Singh 8092 57 Khivan Singh 8371 7 Anneet Kaur 8492 58 Kush Kaur 8602 8 Arjit Singh 8272 59 Mankaran Singh 8461 9 Armaan Singh 8612 60 Manveer Kaur 8432 10 Arman Singh 8401 61 Mehar Kaur 8511 11 Aryan Singh 8061 62 Meher Kaur 8212 12 Asnehdeep Singh 8331 63 Navraj Singh 8581 13 Bani Kaur 8421 64 Nehmat Kaur 8271 14 Brahmjot Kaur 8051 65 Pahul Kaur 8142 15 Deeva Kaur 8211 66 Parmjot Singh 8292 16 Ekam kaur 8132 67 Parneek Kaur 8641 17 Ekamnoor Kaur 8611 68 Pavit Kaur 8112 18 Ekman Kaur 8282 69 Rajbir Singh 8071 19 Fatehdeep singh 8231 70 Rajveer Singh 8241 20 Gurinder Kaur 8251 71 Rajveer Singh 8181 21 Gurisha Kaur 8201 72 Ranveer Singh 8202 22 Gurjant Singh 8261 73 Reeth Kaur 8361 23 Gurjot Singh 8561 74 Reetinder Kaur 8111 24 Gurneet Kaur 8471 75 Rubbi Singh 8422 25 Gurnoor Singh 8411 76 Saahaj Singh 8131 26 Gurshant Singh 8321 77 Sahib Kaur 8601 27 Gursneh Kaur 8191 78 Sahib Singh 8481 28 Harben Singh 8382 79 Sameera Kaur 8571 29 Harekas Singh 8521 80 Simarleen Kaur 8141 30 Harjas Singh 8301 81 Simerdeep Kaur 8221 31 Harkanwarveer Singh 8121 82 Simrit Kaur 8451 32 Harkeeth Singh 8171 83 Sumeet Kaur 8541 33 Harkiran Kaur 8351 84 Tanveer Kaur 8433 34 Harleen Kaur 8102 85 Tegh Singh 8522 35 Harmann Singh 8551 86 Tejas Singh 8162 36 Harnoor Kaur 8161 87 Tejdeep Kaur 8052 37 Harvir Singh 8031 38 Ilahe Kaur 8423 39 Insaf Singh 8081 40 Ishmeet Singh 8562 41 Jagmeet Singh 8491 42 Jagwinder Singh 8391 43 Japneet Kaur 8591 44 Japneet Singh 8512 45 Jashanpreet Singh 8151 46 Jasleen Kaur 8352 47 Jasraj Singh 8101 48 Jeevan Kaur 8091 49 Jivat Singh 8082 50 Joben K Singh 8381 51 Joben Prince Singh 8501

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Chotta Ghallughara

In order to avenge the death of his brother, Diwan Lakhpat Rai had got all the Sikhs of Lahore executed by

scavengers on the 10th March, 1746 AD after that he marched with an army of fifty thousand and the artillery to wipe out the Sikhs. In those days, about Fifteen thousand Sikhs had taken shelter in the marshes of river Ravi near the pool of Kahnuwan in Gurdaspur District North west of current day Gurdaspur. The forces of Lakhpat Rai besieged the marshes and began pounding the area with cannons from outside. Finding themselves helpless against guns of the royal army, the Sikhs headed for the hills. The army moved in pursuit. The rations, the Sikhs had, were finished. Whenever they found an opportunity, the Sikhs robbed the army and went away.

One evening the Sikhs came out of the bushes and attacked the army but when the army went after them,

they retreated a long way back. The army thought that the Sikhs had gone away. The detachment of the army went to sleep with no worries. The Sikhs returned, took hold of the horses, rations and the weapons of the detachment and returned to take shelter in the bushes again. The Sikhs crossed the river Ravi and started for the towns of Parol and Kathua. The Sikhs were of the view that Hindu population of the hills would give them shelter but the hill people welcomed them with bullets and stones. They had also received order of Diwan Lakhpat Rai. "Whosoever gives shelter to the Sikhs will meet the same fate as that of the Sikhs."

The Sikh leaders decided, "Come what may, the Sikhs on foot should climb the hills and the horsemen

should cut through the army and march towards Lahore." The hill people could not stop Sikhs. The Sikhs fought their way to Kulu and Mandi and reached Kiratpur in six months.

After the Sikhs on foot had climbed the hills, the horsemen fell upon the royal Army. In this confusion, one

leg of Sardar Sukha Singh was broken by a cannon shell. Harbhajan Rai, Son of Lakhpat Rai and Nahar Khan, son of Yahiya Khan were killed. Piercing the army, the Sikhs started towards Lahore. They crossed the river Ravi with the help of rafts made of reeds and grass and returned to Majha. When Sikhs crossed river Beas at Sri Hargobindpur they had to face forces of Adina Beg. Giving him a taste of battle the Sikhs crossed river Sutlej from the ferry bank at Aliwal and heaved a sigh of relief after entering Malwa in June, 1746 AD.

In this lesser holocaust (Chotta Ghallughara) of two and a half months, 7,000 Sikhs attained martyrdom

fighting while Lakhpat Rai took 3,000 as prisoners to Lahore with him where he tortured them to martyrdom.

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