Buddha Dal: Difference between revisions

BUDDHA DAL and Taruna Dal, names now appropriated by two sections of the Nihang Sikhs, were the popular designations of the two divisions of Dal Khalsa, the confederated army of the Sikhs during the eighteenth century. With the execution of Banda Singh Bahadur in 1716, the Sikhs were deprived of a unified command. Moreover, losses suffered by the Sikhs during the antiBanda Singh campaign around Gurdaspur and the relentless persecution that followed at the hands of 'Abd usSamad Khan, governor of Lahore, made it impossible for Sikhs to continue largescale combined operations. Hunted out of their homes, they scattered in small jathas or groups to find refuge in distant hills, forests and deserts, but they were far from vanquished. In 1726 the imperial government replaced 'Abd usSamad Khan by his more energetic and disciplinarian son. Khan Bahadur Zakariya Khan, but he too was unable to reduce the Sikhs to submission. He at last came to terms with them in 1733, offering them ajagirworth 1,00,000 rupees a year, the title of "Nawab" for one of their leaders and their peaceful settlement at Amritsar and elsewhere in the Punjab. The Sikhs accepted the offer. Some went back to their old villages, but the bulk of the warriors among them, a few thousand in number and still grouped around their former leaders, concentrated in Amritsar under the command ofSardar Kapur Singh who, with Darbara Singh to assist him as his diwan, made arrangements for their maintenance. Kapur Singh, Finding it difficult to cater for such a large force centrally, particularly after Darbara Singh's death in 1734, divided the camp into two parts on the basis of age oftheJ'athedars or group leaders. The elders' camp comprising jathas of older leaders such as Sham Singh, Gurbakhsh Singh, Bagh Singh, Gurdial Singh, Sukkha Singh and Kapur Singh himself came to be called Buddha (elderly) Dal, and the youths' camp Taruna (youthful) Dal.The latter was further subdivided into five jathas, each with its own drum and banner. Buddha Dal too was similarly subdivided after some time. Nawab Kapur Singh remained in overall command of the two Dais jointly called Dal Khalsa. Men were free tojoinjathas of their choice. In old sources we come across only one reference to the strength of a jatha. That is in Ratan Singh Bharigu, Prachin Panth Prakash, which, referring to the fifth jatha of the Taruna Dal commanded by Bir Singh Rarighreta, puts down its strength at 1300 horse. From this figure it may be sur mised that the jathas broadly comprised 1,300 to 2,000 men each. It was generally agreed that Buddha Dal would remain at Araritsar and manage the shrines, leaving Taruna Dal free for operations in the country.

The entente with the Mughals did not last long. Zakariya Khan wanted the Sikhs to disperse and revert to civil life in villages or join the imperial army as regular soldiers. The governor eventually broke the compact and resumed his former policy of persecution through his gashti fauj (roving army) and rewarding informers and private killers of Sikhs. While Taruna Dal crossed the Sutlej into the territory of Sirhind, Buddha Dal spread in the countryside ofMajha (area of Bari Doab and Rachna Doab, especially the former). Its first clash with the gashti Fauj took place in 1736 near Chuniari, 50 km west of Kasur. Both sides suffered heavy casualties. Buddha Dal crossed the Sutlej and, staying for some time at Barnala, then the capital ofSardarAla Singh, proceeded northwards again to celebrate Divali (1736) at Amritsar. While camping at Basarke near Amritsar, they were surprised by a 7,000strong force under Diwan Lakhpat Rai. The Dal retreated towards Chuniari and then to the Malva country, where it helped Ala Singh extend his territory southwards at the cost of Bhatti chiefs of that region. Infuriated by the martyrdom in 1737 ofBhai Man! Singh at the hands of Zakariya Khan, Sikhs prepared to converge again upon Lahore territory. Although Nadir Shah's invasion in JanuaryMay 1739 had shaken the imperial government at Delhi to its very roots, Zakariya Khan in the Punjab was not deterred from his policy of repression against the Sikhs. The Buddha Dal was still in the desert region of Malva and Rajasthan when news was received of the desecration of the Harimandar by Masse Khan Rarighar, Kotwal of Amritsar. Matab Singh and Sukkha Singh, members oftheJatha ofSardar Sham Singh, travelled incognito to Amritsar, killed Massa in broad daylight on 6 May 1740 and rejoined theJatha in their desert resort. The Buddha Dal and Taruna Dal soon returned to the Punjab and resorted to their usual hitandrun tactics. They also resumed their gatherings at Amritsar on the occasion of Baisakhi and Divali. Zakariya Khan thought it politic to ignore these assemblies. According to Khushwaqt Rai, he did post Diwan Lakhpat Rai with a suitable contingent at Amritsar on these occasions, but his orders were not to pick a fight with the Sikhs. However, his campaign for general massacre of the Sikhs "wherever found" continued unabated till his death on 1 July 1745. Feeling the need for further dispersal, the Dal Khalsa, meeting at Amritsar on the following Divali, 14 November 1745, divided itself into 25 jathas who, however, owed allegiance to Buddha Dal and Taruna Dal according to the affiliation of their leaders, and who often undertook joint operations. Jathas belonging to both Dais were involved in the bloody action known as Chhota Ghallughara of AprilMay 1746 in which Sikh losses amounted to seven to eight thousand killed and captured. Taking advantage of the civil war which had broken out between the two sons of Zakariya KhanYahiya Khan and Shah Nawaz Khan in November 1746, the jathas of the two Dais (their number had since gone up to 65) came out of their retreats and started converging on Amritsar whence they spread out again on their plundering raids in order to replenish their depleted stocks of stores, equipment and horses. Shah Nawaz Khan, the victor in the civil war, on the advice of his Diwan, Kaura Mall, and Adina Beg, faujdar ofJalandhar, solicited peace with the Sikhs. The Sikhs at an assembly of the Sarbatt Khalsa at Amritsar on the occasion of Baisakhi, 30 March 1747, decided to build a fort near Amritsar which when completed came to be known as Ramgarh or Ram Rauni.

The Jathas harassed and plundered for a whole week (1826 March) the columns of Ahmad Shah Durrani who, defeated in the battle of Manupur (16 March 1748), had recrossed the Sutlej and was on his way back to Afghanistan. Sardar Charhat Singh, grandfather of Maharaja Ranjit Singh, chased him up to the River Chenab and returned with a rich booty. At a Sarbatt Khalsa conclave at Amritsar on Baisakhi, 29 March 1748, the entire force of 65 jathas was divided into eleven misis or divisions each under its own sardar or chief as follows : (1) Ahluvalia misi under Jassa Singh Ahluvalia, (2) Singhpuria (also called Faizullapuria) misi under Nawab Kapur Singh, (3) Karorsinghia misi under Karora Singh, (4) Nishanvalia misi under Dasaundha Singh, (5) ShahidmisJ under Dip Singh, (6) Dallevalia misi under Gulab Singh, (7) Sukkarchakkia mi'sJ under Charhat Singh, (8) Bhangi misi under Hari Singh, (9) Kanhaiya misi under Jai Singh, (10) Nakai misi under Hira Singh, and (11) Ramgarhia misJ under Jassa Singh Ramgarhia. The first six were under Buddha Dal and the latter five under Taruna Dal. Jassa Singh Ahluvalia was chosen to be in joint command of the entire Dal Khalsa, while Nawab Kapur Singh continued to be acknowledged as the supreme commander. Taking advantage of the preoccupation of the Mughal governor, Mu'in ulMulk, with Ahmad Shah's second invasion (December 1749February 1750), Buddha Dal under Nawab Kapur Singh attacked and plundered Lahore itself, and the Mughal satrap had to permit his minister, Diwan Kaura Mall, to enlist Sikhs' help in his expedition against Shah Nawaz Khan who had risen in rebellion at Multan in September 1749. Jassa Singh Ahluvalia with 10,000 men of the Buddha Dal took part in the expedition. However, soon after the successful completion of the campaign, the Lahore governor renewed his policy of repression. The Buddha Dal retreated towards the Sivalik hills, while the Taruna Dal found refuge in the Malva and in Bikaner. In October 1753, the Buddha Dal assembled in Amritsar to celebrate Divali (26 October 1753). Mu'in ulMulk died in an accident a week later.

Nawab Kapur Singh, before his death at Amritsar on 7 October 1753, nominated Jassa Singh Ahluvalia supreme commander of the Dal Khalsa. The appointment was ratified by Sarbatt Khalsa on Baisakhi, 10 April 1754. Mu'in ulMulk's death had cleared the way for Sikh hegemony over vast areas in central and southern Punjab, from the Chenab to the Yamuna. The Durranis' victory in the third battle ofPanipat (January 1761) was a severe blow to the Mughal empire as well as to the Marathas as rivals to the Sikhs in northwest India. The only contender left now was the Afghan invader, Ahmad Shah Durrani, who annexed the Punjab to his dominions and appointed his son, Taimur, governor at Lahore in 1757. During 175364, the Sikhs replaced the strategy of plundering raids with the system of rakhi, literally protection, under which villages and minor chiefs accepting the protection of the Dal Khalsa paid to it a regular cess. The Taruna Dal was now spread over the Majha area, and the Buddha Dal operated in the Doaba and Malva regions. Both collaborated for operations against the Afghan invader, who took, on 5 February 1762, a heavy toll in what is known as Vadda Ghallughara (q.v.), the Great Holocaust, so called in comparison with a similar but lesser disaster of 1746.

With the conquest of Sirhind in January 1764 started the final phase of the development of the Dal Khalsa into a confederacy of sovereign political principalities called misls. The misls now occupied welldefined territories over which their Sardars ruled independently while maintaining their former links as units of the Dal Khalsa. The misls of the Buddha Dal established themselves broadly as follows: Ahluvalia misi inJagraon, Bharog and Fatehgarh (later in KapurthalaSultanpur Lodhi area in theJalandhar Doab); Singhpuria in parts ofJalandhar Doab and ChhatBanurBharatgarh areas south of the Sutlej; Karorsinghia misi'm a long strip south of the Sutlej extending from Samrala in the west toJagadhri in the east; Nishanvalia misi in area SahnevalDorahaMachhivaraAmloh, with pockets around Zira and Ambala; Shahid misi in area ShahzadpurKesari in presentday Ambala district, and territory around Rania and Talvandi Sabo; and Dallevalia misi in parganahs of Dharamkot and Tihara to the south of the River Sutlej and Lohian and Shahkot to the north of it. Of these, Ahluvalia misi survived as the princely house of Kapurthala and a branch of Karorsinghia nil's/ as rulers ofKalsia state. Others divided into several petty chieftainships were either taken over by Maharaja Ranjit Singh and the British East India Company or absorbed into the Phulkian states of Patiala, Nabha and Jind. Even after the consolidation of their territorial acquisitions, the misls of the Buddha Dal continued cooperating in joint operations in Ruhila and Mughal territories in the GangaYamuna Doab and in the country north and west of Delhi. They collected rakhi from parts of the Doab and their plundering raids extended up to Delhi itself and beyond. Instances of Buddha Dal's cooperation with the Taruna Dal, active in Bari and Rachna Doabs and further to the north and east, became far fewer. The two together defeated Ahmed Shah Abdali in a 7day running battle in theJalandhar Doab in March 1765. Early in 1768, men from both the Dais were included in a 20,000strong contingent engaged by Jawahar Singh, the Jat ruler of Bharatpur, at Rs 7,00.000 a month, to fight against Raja Madho Singh of Jaipur. The latter, however, retired without giving a fight, and the Sikhs came back to the Punjab receiving part of the contracted sum. The two Dais now entrenched in their respective spheres as separate misls, the terms Buddha Dal and Taruna Dal became redundant and went out of use.

History Of Budha Dal

History is the reflection of every religion. If we peep into the history of Sikhism, we find that it is full of sacrifices (for others) and patriotism. To save the humanity (in general) and truthfulness (in every person), Sikh gurus have had to give many sacrifices. Guru Teg Bahadur (the 9th guru or 9th patsha) is one of them, who sacrificed his life for the sake of Hinduism (in other words to save the entire Hinduism from the evil clutches of Aurangzeb). The entire world knows of his sacrifice.

In 1675, Kashmiri Pandits came to seek Guru Teg Bahadur’s help, as they were being forcefully converted into Muslims by Aurangzeb (the cruel ruler of that time). On hearing their plea for help, Guru Teg Bahadur said that your religion needs a sacrifices from a supreme person. On hearing guru’s words, Sahibzada Gobind Rai who was just 9 years said, who could be a supreme person than you. Guru Teg Bahadur who was listening to his son’s words smiled and said that he was right.

Guru Teg Bahadur covered a distance of 300 miles to see Aurangzeb in his fort. He was accompliced by Bhai Mati Das and Bhai Dayala. Together they made a demand that Kashmiri Pandits should not be converted into muslims. But Aurangzeb ordered to excute all three of them only then guru ji uttered - "Sis Javey par Dharm na Javey" (meaning I can give my head but not my religion).

Aurangzeb was a cruel ruler who could not keep his cool and executed all of them. Guru ji (Teg Bahadur) was beheaded the same year (1675). His ‘Sis’ (head) was taken away by Bhai Jaita, who brought back his head to Anandpur Sahib. On receiving Bhai Jaita with Guru Teg Bahadur’s ‘Sis’ at Anandpur Sahib - Guru Gobind named him "Guru Ka Beta" (Son of Guru). On the other hand Guru Teg Bahadur ji’s body was taken away by Bhai Lakhi. He eliminated all the traces of Guru's mortality by buring his body with his house.

In 1699, Guru Gobind Singh ji (who was Gobind Rai in his earlier years) established the Khalsa panth. He baptized them by giving them Khanda (a type of dagger). In 1700 on his way to Talwandi now known as Dam Dama Sahib he defeated the army of Aurangzeb. Guru Gobind Singh Ji stayed there for many months. During this long stay he asked Bhai Mani Singh to re-write Sri Guru Granth Sahib and thus added preaching of Guru Teg Bahadur also.

After having completed his mission of getting Sri Guru Granth Sahib compiled, Guru Gobind Singh Ji started his journey towards Nanded (South), where he met a very faithful disciple by the name of Banda Bahadur. Having evaluated all the credentials of Banda Bahadur, guru ji made him the general of his army and presented him with five arrows and asked him to lead his army in Punjab. Baba Banda Singh Bahadur came to Punjab to avenge the killing of four ‘Sahibzadas’ from Wazid Khan. He fought with Khan furiously and made him suffer dearly. Later Baba Banda Singh Bahadur was caught and tortured to death.

Many more sacrifices were made by Singhs in general. Now it was the time for Dal Khalsa to come into the lime light. Every member of Dal Khalsa being follower of Guru Gobind Singh Ji, have an obligation to fulfill by showing there strength in the battle field. Many members of Dal Khalsa have also laid their life for the sake of other religions.

Infamous but little understood or documented, the Nihangs have an unbroken lineage from the time of Guru Gobind Singh ji. Nihangs are said to be the "Ladlian Faujan" (lovable army) of Guru Gobind Singh Ji. We can easily distinguish them from the rest of the world. As a Nihang is normally dressed in a soothing blue uniform and is often seen on strong horses with swords, Barchas (javelin) in their hand. A properly dressed up Nihang looks smart and the real son of Guru. A view of Nihang takes us back into the 18th century when Dal Khalsa had just started wearing these type of dresses. Today, when the entire Nihang community gets together in Anandpur Sahib and Nagaras (drums) are sounded loud and clear it signifies that all those weak hearted person gets enough courage to stand against any suppressing power.

Gathering of Nihangs at one place at a given time gives a beautiful view of their strength and power. It is like a great river which can not be stopped. The river which was started on the eve of Baisakhi in 1699 from Anandpur from the feets of guru Gobind Singh Ji. They wander the Punjab to this day with horses and tents spreading "Chardi Kala" or "rising vibration" of the Gurus.

Blue is Sacred

When Guru Gobind Singh Ji baptized the five beloveds they came out from the tents wearing blue attire. There is one saying which laid the foundation that every Nihang will have to wear blue clothes. Another saying goes like this; one day Sahibzada Fateh Singh ji came in front of Guru Gobind Singh Ji wearing blue ‘Dumalla’, on seeing this guru announced that people who will wear this dress will form a ‘Panth’ in itself. Another anecdote goes like this; when guru ji removed the cloak of ‘Uch De Peer’ he tied a part of it to his ‘Kartar’. That was the origin of blue attire community.

The Akali

According to old saying when Bhai Dya Singh Ji along with four ‘Sahibzadas’ hailed in front of Guru Gobind Singh Singh ji "Akal, Akal, Akal..." then the word "Akali" came into existence.

According to a well renowned writer Malcolm, it were the Singh’s who were the true Akalis (Nihangs). They represented the Sikh religion and political independence. Akali term was earlier used for the Nihangs. Akali is a person who is a devotee of Akal (The almighty). The fierce fanatical Akalis were saint soldiers. This brotherhood was distinguished by blue dress and turbans, the knives and miniature daggers and steel bracelet.

When Mata Gujri saw her grandson in the blue uniform she said your great grand father the sixth Guru used to dress up in a same way. When they all came in front of Guru Gobind Singh Ji, he said that this is the most sacred wearing and reflects a true Khalsa. Later he (Guru) declared that every true Khalsa will have this appearance which reflects "Akal Purkh de Fauj". This place where guru founded the Khalsa panth was known as ‘Damal Gargh’. However, today political parties such as SGPC and others are doing their level best to eliminate this name. Today this place is being named as "Manji Sahib". As the old saying goes, renaming and removing the old names does not eliminate the history itself. If we see the entrance stone at modern Manji Sahib, we’ll find old engraving of original name "Damal Garh" which reflects the truth of this holy and sacred place of Guru Gobind Singh Ji ‘Kalgidhar Patsha’.

During the past many different stories have come up and that has caused the confusion over the issue of formation of the Khalsa Panth. But a pure Khalsa is always in the form of a Nihang.

Today, SGPC is the governing body which controls the most of the religious gurudwaras and shrines of the holy past. Their version of history is now said to be the official version. However, though there are many facts that remain that shows that SGPC is not taking good care of the religious gurdwaras under their control. Many gurdwaras are now decaying and are not been looked at properly. Nihangs are keen to possess the control over those religious gurudwaras and shrines, and are very much ready to repair them by themselves. Gurdwaras such as Angitha Baba Naina Singh Ji, Gurdwara Babeksar ji, and some other gurdwaras around Taran Taran Sahib are under the state of immediate attention.

The Nihangs are the voice of dissent against the world wide monopoly that the SGPC has become. The SGPC has led many other covert attacks against the Nihangs, of trying to depose their clan leader with an impostor. Throughout their troubled history to this day the Nihangs have remained steadfast to origins and traditions bestowed upon them by the Tenth Guru Gobind Singh ji Maharaj.

Nihang Singh is that pure form of Khalsa in which Sat Guru Kalgidhar Patsha founded Panj Payare. Guru blessed them with ‘Bani’, ‘Bana’, ‘Rahit Mariada’, ‘Nit Nem’, ‘Mool Mantar’, ‘Guru Mantar’. These are the symbols of a pure Nihang Singh.

The Original Five Takhats Acc. to Budha Dal

The dispute of fifth takhat is another major point of confliction between the Nihangs and the SGPC. According to the old records, the five takhats are as followings:

1. Sri Akal Takhat Sahib: It was declared as Takhat in 1609 AD by Sri Har Gobind Ji, (Lord of Miri Piri). It is situated in the vicinity of Darbar Sahib and right in front of Darshani Deorhi in Amritsar.

2. Takhat Sri Patna Sahib: It is situated in Patna (Bihar State) where Sri Guru Gobind Singh Ji (the 10th guru) was born. And it is one of the most important place in Bihar.

3. Takhat Sri Keshgarh Sahib: It is situated in Anandpur Sahib (Punjab). Here Sri Guru Gobind Singh Ji laid the foundation of Khalsa Panth.

4. Takhat Sri Hajur Sahib: This Takhat is situated in Nanded in the state of Maharashtra. At this very place Guru Gobind Singh Ji "Jyoti Jyot Samay" or "made heavenly abode". At this very place Guru ji gave Guru Granth Sahib the "Gur Gadhi".

5. Takhat Sri Budha Dal: Budha Dal is said to be the "Ladlian Faujan" of Guru Gobind Singh Ji. Originally, Budhadal is said to be the 5th and the final takhat. However, as mentioned earlier that SGPC is now the governing body and all the major religious properties are under their control. They are forcefully changing the history once again, by alleging that Dam Dama Sahib is the fifth takhat. Which is historically NOT TRUE. This is just another thorn in the history of brave Nihangs.

References

• http://www.budhadal.com/history.htm