User:Gurdas Singh atwal/sandbox

• Comment: I am rejecting this draft because you have repeatedly resubmitted the draft without doing what the other reviewers have asked you to do. In particular, you need to review Wikipedia's style guidelines. Please take a look at the Manual of Style, especially the section on layout of articles. voorts (talk/contributions) 16:32, 19 November 2023 (UTC)

---

This page is on the topic mazhabi Sikh community in which their is rangreta sikh category in sikhism. This page tells about the brief history of the rangreta sikhs and Hindu Ranghar Rajputs and their long journey since ancient time to modern period. And how they got this name and how they join Sikhism. This page also tells about their warriors and their contribution in Sikhism. Background origin history warriors and their contribution in the society and Sikhism. This page tells about that how they where mistreated and misguided from their ancient history and exploited as workers and sweepers in the Indian society. The need arises because the rangreta sikhs in sikhism are now converting to other religions. Due to lack of education and knowledge they themselves getting exploited in the society. So this page shows their brief history and their contribution in the society and Sikhism.

Rangreta sikh

A painting divided into miniature rectangles of all the Sikh Gurus. Circa 1820.

Majbhi sikh Shahid baba deep singh ji

Rangreta sikh or majbhi sikh ( mazhabi means a person with a strong zeal for religion , and in Muslims they are called Dinni or Man of religion) is a community in sikhism religion. The ranghar rajputs and rangreta rajput word rises in around 1300 AD after the invasion of Delhi Sultanate ( Alaudin Khilji ) ex. The battle of Jalore finished in 1314. The Battle was fought between the forces of Aladdin Kahilji, Sultan of Delhi and forces of Rajput Maharaja Kanhadadeva, (Kanhad Dev Sonigara) king of Jalore (Songara Chauhans) . As this was one of  example of bravest stand of Rajput’s in history ,  there are many more stands and wars in which Rajputs were victories against the invaders from the west and other Muslims invasions . So to be more successful in India ( Bharat ) . Muslim start to arrange relationship with rajput’s as rajputs were very strong and brave to be victorious in the battlefields , So they decide to arrange marriages in inter religions, to insure alliance and peace. Rangreta word is used for the offspring’s or children’s of rajput’s and even brahmins and jatt , jaats who posses respect, name skills and  they were unbitten in their tasks or work Great skills in their field who have Muslim mother’s in one generation. They were warriors in class  and commonly known as rajputs in Hinduism and further ranghar rajputs . They were so brave  and They were so fearless warriors and have great skills of fighting in the battlefield and in other extreme places. , that one can ever imagine . So that’s why they got the name ranghar rajputs ( Born for the battlefields or for the Great fights and battles) It is not a single community or Varna Like ( Brahmin , Kshatriya , Vaishya ). But they consist mainly upper  three Varna connections. They were miss interpreted as Shudras in locality or societies. They have links with the Kshatriya Varna and their DNA matches with the earliest Rajput’s and Brahmins of the Indus valley. Rangreta community is available in all the religions of the India.

Origin

Hindu Ranghars, who are the true offspring of Rajput fathers and Muslim mothers, and these too are Ranghars of inferior rank.”

S. Shamsher Singh Ashok writes that- (Sikh-Itihas, foot note, p.160)

Din-i-ilahi Akbar

"Akbar practiced another religion 'Deen-Ilahi', in which Islamic principles were not cared for and Hindu-Muslims were treated equally... Hindu-Muslim interaction, without caste restrictions- Ton’s open marriages also started taking place. According to ancient Persian chronicles, so-called Muslims used to marry their girls and upper caste Hindus gave their girls to Hindu Muslims.

(History of Mazhabi Sikhs, p. 57)

It became apparent that there were also Hindus who were descendants of Hindu fathers from Muslim mothers, and there were also Muslims who were descendants of Muslim fathers from Hindu mothers. In Deen-Ilahi', such marriages were possible without conversion. Since the Hindus following 'Deen-Ilahi' did not change their religion when marrying Muslim women, they were neither Muslims nor Hindus, so the Brahmins called their offspring Ranghar. If they had converted, they would have been called 'top-cut'. One thing that needs to be clarified here is that Akbar carried out the 'Deen-Ilahi' political strategy, with which he wanted to make the big families loyal to the state. Therefore, he included only those castes in 'Deen-Ilahi' who had a place in the society. Shudras had no place in the society at that time and thus they were not important for Akbar's mission because they had no importance in the society, so there could not have been any quarrels among the Shudras.

Background

Akbar the Great (r. 1556-1605) had seen with his own eyes how his father Humayun, with a small army of Turks, Persians, Afghans, Turkomans, and Uzbeks, combined with a small army, which for him He was ready to fight and die, defeated all the contenders at that time and captured Delhi. He had also seen that Hemun's small army, which was ready to fight and die for him, was going to defeat him in the field of Panipat, despite his vastly larger army, while Suddenly that arrow hit him in the eye and the army ran away. Both these events had a great impact on his heart. He wanted that, being the emperor of India, he should prepare such an army, which would be ready to die in the name of the empire, whether the emperor was present in their midst or not.

King hemu with rajputs

He also felt that Muslims could fight more in the name of Islam and Hindus in the name of Hinduism, but there was considerable conflict between the two. He wanted to make a compromise between the two religions and turn both of them in favor of the state power.

Apart from this, when he built a place of worship in Fatehpur Sikri in 1575 AD, there were also religious debates. The debates going on here had alienated Akbar from the orthodox Islamic stream. Abul Fazl was Akbar's adviser on religious matters in those days. He himself was a liberal, Sufi thinker. His father Sheikh Mubarak was much ridiculed by the Mullahs for being a follower of Mehndi-Panthi ideas. Abul Fazl used to say that all roads lead to God. He was the one who created Akbar's interest in non-Islamic religions. To fulfill this interest, Akbar acquired knowledge of the religion of Hindus, Parsis, Jains and Christians. The leader of one of the Abul parties was Masararte, Akbar sent three parties of priests from Goa to him at the request of Fazal, a Hindu and a Parsi, in his court. These Prayers were also started. done The reins of the revolt were in the hands of the sheikhs, who issued a fatwa against all this and started the revolt against Akbar in 1580 AD, declaring Akbar an infidel and ordering his overthrow. This revolt was concentrated in Punjab and Bengal. The mutineers declared Akbar's youngest son Maha Bhai Hakim, the Subedar of Kabul, as a candidate for the Mughal throne. This rebellion was crushed by Akbar with great difficulty. When in 1581 AD When Akbar returned to Agra after suppressing the rebels, he started preaching a new religion. He named this religion 'Deen-Ilahi'. The good principles of almost all religions were included in this new religion, the main element of this new religion was 'Deen Prasatta'. According to which Akbar was to be glorified as a king. It was partly Mehndi-Panthi, partly Hindu and partly Islamic. This religion advocated mythological beliefs and rituals. Akbar, through this religion, intended to attract mostly courtiers and nobles, but this did not happen, but only the very poor classes of Punjab and Bengal adopted it. Therefore, those who had adopted this religion from the poor Hindu class and the poor Muslim class, Akbar appointed such people mostly in the military service and also appointed some people in other services. Such people started to have relations with each other as well. Those who adopted this religion from Punjab at that time were poor Brahmins, Rajputs and Khatris, who were poor and mostly belonged to the villages. They thought that perhaps by adopting the state religion, their economic condition would improve. The economic condition of the Muslims of the plains of Punjab was much better than that of the hill Muslims of that time. Therefore, most of the Muslims of Punjab, who accepted 'Deen-Ilahi', belonged to the hilly areas only. By the end of Akbar's reign, the military service of most Din-Ilahis had reached two consecutive generations. So Deen-Ilahiye, in a way a militant religious community emerged as Great encouragement was given by Raj Sat himself to establish mutual relations in Deen Ilahia. In the year 1562 AD, Bihage Lal, the ruler of Amor or Amber, gave his daughter's hand to Akbar. Seeing this relationship, the rulers of Bikaner, Jaisalmer and Jodhpur married Akbar or his son Salim. As in Akbar's own palaces, Nimaaj was being read on one side and Aarti was also being performed on the other side. Similarly, such religious tolerance was developed among the followers of 'Deen-Ilahi'. A Hindu girl could become the wife of a Muslim boy without converting to Islam and could perform prayers at the house of a Muslim boy as per her wish, and on the other hand, a Muslim girl, being the wife of a Hindu boy, could recite verses of the Qur'an without hesitation. could and the boy could perform aarti and knock bricks as per his will. This act of 'Deen-Ilahi' people where in the eyes of Islam . Kafrana was extremely dangerous for Brahminism there, because this disease is common. A Muslim when a person marries a Muslim boy or girl.

A person who marries a boy or a girl is automatically a Becames  Muslim. But ‘Deen-Ilahi’ denied this change. In addition, those who People had inter-caste marriages, they were followers of ‘Deen-Ilahi’ Due to the fact that religion is the state religion, Pandits and Shaikh’s started to understand Were lying So for ‘Deen-Ilahi’ and its adherents, Shaikh’s and Brahmins. Had become objects of intense hatred. It should be noted that some intercastes of Hindu-Muslims Marriages were taking place even before the existence of Deen-Ilahi, but those couples Sheiks and Brahmins did not suffer the hatred as fiercely as There were inter-caste married couples professing ‘Deen-Ilahi’. Until the throne of Akbar remained, the hatred of Sheikhs and Brahmins remained subdued, but with abolition of Akbar’s reign Shaikh’s and Brahmins hatred also started to come out.

The sheikhs were the first to anger those who believed in ‘Deen-Ilahi’. The Sheikhs Following the Brahminical traditions of Hindustanis To the offspring of religious brothers, who after accepting ‘Deen-Ilahi’ with Hindu girls Had married, given the name ‘Ranghar’ (According to Brahminical traditions before this the birth of a Brahmin mother and a Shudra father, the name Chandal was given . Similarly, Brahminism also, the Hindu boys with Muslim girls , The offspring of those who got married were called ‘Ranghar’ but the next generation after them Called ‘Rangharetde’ to save Ranghrete and the next generation even more. Someone . In order to get rid of him, his name had to be changed like this. To Jat The release was called Jatra, Jatungra or Jattana. To get rid of Bhat Was called Bhatra or Bhatra. In the same way, Brahmanism gave ‘Deen-Ilahi’

Children of inter-caste couples are not only following in the footsteps of Muslims He called ‘Ranghar’ only, but his next child was called Ranghareta and them

And the next child was called Ranghratra and released even more. Karta ‘Mahan Kosh’ Ranghareta’ has been rightly described as ‘Ranghar’s son’. It is also common to create a new caste based on the occupation adopted after the progeny of If a Shudra man and a Pandit woman marry inter-caste after conversion to Brahminism or inter-caste marriage, their offspring would become Chandal, but if a Brahmin man marries a Shudra woman, the offspring will automatically become beautiful. Used to go The offspring of a Rajput father and a Shudra mother used to become Rathi. If these Rathi become rich, then Thakur.

They used to become and in this condition they used to be among the Rajputs (Kaun Bada Maya Vadiai). Sir JB According to Lait, Thakurs of the second class are Shudras of the first class. If a rich Rathi married his daughter to a king, then the entire clan of that caste would become a Thakur-Rajput. If a Rajput started farming, he would become poor. Sometimes the state power also gave someone the status of Brahmin, Rajput or Chhatri.

, women corroborate Mr.Likhari's above statement that Ranghreta, who later came to be called Chuhras for various economic and political reasons, were actually the offspring of Rajput, Khatri or Brahmin fathers married to Muslims, 'GS. Ghure has done this in his book 'Cast and Race in India'

"I have tried to find out on the basis of some data taken by anthropologists, which caste people are very close to the race of the people of which caste on the basis of some data of all these data. . I have collated the data with the Brahmins of Uttar Pradesh by their own special Aryan myth and high place in their varna structure and find that the highest Brahmin of Uttar Pradesh and another high caste Chhatri, with the Rats of Punjab. Most meet. Similarly, U.P. The highest castes have the highest demographics of the Punjab, the lowest caste, the Chuhras, and the next highest demographics of the Chhatris more closely than anyone else.” (Customs and Customs in India, GS Ghure, pp. 173-174, translated)

It is evident from this statement that various anthropological data have proved that U.P. The internal structure of the body of Brahman and Punjab rats is very similar. Secondly, their body structure is very close to that of Khatris and Chhatris. Kshatriya and Chhatri are the rung below Brahmana in the varnic structure. Thus science has proved that U.P. The Brahmins of India and the Chuhras of Punjab are of the same origin. Time has turned some into Brahmins, some into Kshatriyas, some into Chhatris and some into rats. In fact, all the Aryans of the first wave were Brahmins, the Brahmins who established the kingdom became Kshatriyas. After the punishment inflicted on the Kshatriyas by Pashurama, some of the descendants of the Kshatriyas became Chhatris, and those who established kingdoms among the Chhatris became Rajputs. But those who did not follow religious works as a profession, did not hold a sword, but used other businesses as a means of livelihood, according to their profession, they were carpenters, Blacksmiths, goldsmiths, Chamars, etc. became Shudras. The people whom Brahminism expelled from their respective communities issued orders, they became rats. The process of being expelled in Punjab.

Most of them stayed among Brahmins, Khatris and Rajputs, because the independence-loving, looting people of Punjab always turned their noses up at Brahmin restrictions. Therefore, Brahminism repeatedly provided opportunities to expel them from the community. The second Punjab was the most prosperous and prosperous province. Therefore, the Brahmins were afraid of getting more worship from this province, but no one would perform the worship until such time, as long as there was no respect and fear of the Brahmins in their minds. The only way they had to instill fear was to issue orders to shut off hookah water to as many people as possible. For this reason, it is only natural that the internal structure of the body of rats of Punjab matches with the human figures of Brahmins, Kshatriyas, Chhatriyas or Rajputs.

Ranghreta is Rajput, Ranghreta is Brahmin, Ranghreta is Kshatriya, Ranghreta is Jain, Ranghreta is Pathan and to some extent Ranghreta may be Scythian-Aryan. But it is less possible to be a Rangareta as a Sudra.

The author of : 'Mujamal-ut-Tawarikh’ says that “Hindus are also called Jats.”

It is evident that Brahmins, Kshatriyas and Rajputs are the races of the first wave of Aryans, but even among these people who could neither choose a religious profession nor acquire state power, they began to practice agriculture. But the second movement to adopt this occupation was also the Aryan-Scythian race. So while Brahmins, Kshatriyas and Rajputs are pure Aryan race, Jats, Aryans and Aryan-Scythians are mixed race. Some of the Pathans also became Jats by following Hindu customs and taking up agriculture as their occupation.

Connections

Captain Sewa Singh (retd) that some close Sidhu brothers of Maharaja Patiala's ancestors also accepted 'Deen-Ilahi', but the family of Maharaja Sahib's descendants after those ancestors had a relationship with them. was not broken They remained emotionally attached in some way to their old tribesmen. It has been told that this family is settled near the Sheranwala Gate of Patiala and Subedar Pratap Singh (retd) is related to this dynasty. Their old village is Bulahari. The Maharaja's family regularly interacted with these families.

Such around Delhi hidden connections maintain those ancient Rajput connections of the Ranghretas. They are also made with relatives. Delhi of the Chauhan Rajputs around Delhi

The relationship with the neighbouring rajputs also comes in the same series.

Ancient history and ancient background

king porus on coin. Panwar dynasty

There is a very interesting story about how the Kshatriyas became chhatris. Pashuram (Brahman), who is known as the sixth incarnation of Vishnu, married the Kshatriyas 21 times. When Parasram was not satisfied with the complete destruction of the Kshatriyas, he decided to kill the children in the wombs of the Kshatriya women as well. Fearing this, the Kshatriya women came to the shelter of the Sarwasta Brahmins of Kurukshetra, who told them that they were their daughters when asked by Parasram. Parasram asked them to eat raw food from the hands of those women to test them. These Brahmins ate this food and Paras Ram left them. (Sarasut Brahmins did not eat raw food from anyone else's house except their daughters) The children born from these pregnant women were not called Kshatriyas but Chhatri, because they survived under the shelter of Sarasut Brahmins.As it has been written above, many writers believe that all Aryans were Brahmins first, but later those who established kingdoms became Kshatriyas and then Rajputs. This point is further emphasized by the fact that the Kotalhar and Bangahl Rajputs of today are the Brahmins of tomorrow. It is also a popular legend that if a Rajput marries a Jat, Gujjar, Roar or any other caste woman lower than him, then his offspring will become a Jat. Many Jat tribes of Punjab have this history that their Rajput fathers got married to a girl of a lower caste than their own, so their offspring became Jats. But the Gawra Rajputs of Gurgaon and Delhi have also survived this change, because their family love was unbreakable. On the other hand, the Sahansar Rajputs of Hoshiarpur, who were Rajputs three or four generations ago, have become Rais by growing vegetables. The Rajputs of Karnal were Rajputs only four generations ago, but due to poverty they became 'Sheikhs' when they started weaving. The Chauhan Rajputs of Delhi, who had been rulers of Delhi, ceased to be Rajputs simply by marrying into a lower caste. Sial Gondal and Tiwana famous. The royal family were Rajputs, but some of their own tribesmen suffered poverty the condition of making peasants a means of livelihood, they became Jats To know the background of the Ranghratas and to find out from what origin they came, it will be clear by considering the tribes of the Ranghratas. In First of all, mention must be made of those Rangharets whose elder Rajpata married Muslim girls under the influence of Deen Elahi' and as a result Brahmanism called their first child Ranghar, the second child Rangharte and the third child (generation ) called Rangaretde

Rangreta caste originated from rajputs

Chauhan rajput king prithviraj

S.no Tribes Original background

1 Athwal or Atwal They were Rajputs of PANWAR caste and their residence was around Multan. And they are one of Pathan origin Rangreta sikh

2 Basnal Same as atwal

3 Bains These were Rajputs of the Janju clan which spread across the south-west of the old Punjab, with their main centers around Bahawalpur, Gurdaspur and Jammu. They consider themselves Chandra-Bansi Rajputs.

4 Bhatti These were the fathers of the Sidhu Brars of Punjab and Jaisal, who was born from them, settled Jaisalmer.

5 Chauhan They were Chandra-Bansi Rajputs of the Agni clan, their ancestors mostly living in the vicinity of Gurdaspur and Jammu.

6 Chaper These were also Panwar Rajputs. But they also consider themselves as kings.

7 Dhaliwal or Dhariwal Descendant of Bhatti Rajput who came from Dara Nagar. Among his family, Mihar-Mitha married one of his daughters to Akbar under the influence of ‘Din-Ilahi’.

8 Dhillon They are Rajputs of the Saroha caste but also claim to be of royal descent. On the other hand, the Soine Bhaniyars of Punjab, Rangharete, also claim to be the descendants of Karan Karan and also consider themselves Brahmins. It is possible that one of the descendants of King Karan may have succeeded to the throne and his descendants declared themselves as Rajputs and the rest of the tribe did not declare themselves as Rajputs and considered themselves Brahmins.

9 Gill and Shergill These Raghuvanshi were Rajputs but now due to cultivation have become a Jat family of Lahore, Ferozepur, Beas and upper Sutlej and around Sialkot.

10 Ghar and Gharu PANWAR caste rajput

Akali phula singh ji

11 Hans and Haas This district was a cultivator tribe of Montgomery, but Todd considers it Chandra-Bansi Rajput. Their original location was in the lower areas of Gurdaspur and Jammu.

12 Janjua These were Chandra-Bansi Rajputs and spread over the south-west of the Punjab. Their original location was around Gurdaspur.

13 Jhojha It was a Kirsan tribe of Bahawalpur and Multan who trace their origin from the Jhanjus or Bhatti

14 Johiya It is one of the 36 tribes of Rajputs.

15 Kaliyana Panwars are from the Rajputs. But it seems that originally they were Brahmins, but at some point after getting the kingdom, they declared themselves as Rajputs.

16 Khokhar These strongholds were Chandra-Bansi Rajputs of grocery. Whom Timur expelled from their territory. They later moved towards Delhi and in the area of ​​Kukrane in Jhang. There is also Khokhar Kot at a place near Rohtak, maybe a part of it is also situated in Khokhar Kot

17 Manj The buffalo or Manch was the 26th generation of Sri Krishna. From this family Bhatti was born and in the 26th generation from Bhatti, Moklahar was born who ruled Faridkot.

18 Rajput Panwar rajput clan

19 Pel or pawara A Rajput clan which appears to be Panwar Rajputs

20 Panwar A Rajput tribe whose number is among the 36 tribes of Rajputs.

21 Perhar and pirahar Kirsan Rajput tribes living in the hilly areas of Kangra and Shimla.

22 Sahlwan Chauhan Rajput clan

23 Sidhu The Jaisal kings of the Bhatti dynasty, the dynasty that laid the foundation of Jaisalmer

24 Anjhu Same as sidhu

25 Sindhu or sandhu Rajput Suraj of Sri Ram Chandraji's Bansi dynasty 26. the bed

26 Chath As per series no: 23.

27 Maan Panwar rajput

28 Randhawa These Jadu Bansi or Bhatti-Bansi are Rajputs.

29 Rana They have been petty kings of the hilly regions of the Western Himalayas in ancient times.

30 Tiwana This is the family of Sial and Gheba who are Panwar

Atwal gotra rajput ( panwar origin ) rangreta sikh majbhi sikh

31 Kang These were the Suraj-Bansi Rajputs of Ayodhya, they generally settled in the vicinity of Jalandhar and Nakodar. At the time of the Sikh Misals, they established the kingdom under Tara Singh Ghoda. The capital of this state was Rao and this state was from Dera Baba Nanak to was spread Gheba ruled this region for 36 years. Finally, Maharaja Ranjit Singh included this state in his kingdom.

32 Jatana Panwar Rajput

33 Sarohye It was a Rajput dynasty. The Ghatwala Jats of Rohtak consider themselves descendants of Saroya Rajputs.

34 Sekhon Same as Series No. 31. These Surajbansi Rajputs are from the clan of Ram Chandraji.

35 Narva or Nalwa These are Panwar Rajputs (Hari Singh Narwa was born from this dynasty which was called Hari Singh Nalwa.

36 Uday Rajput dynasty, which is one of the 36 khandans (tribes) of the Rajputs. A large number of Rangaretas of the Ude tribe live in Tehsil Rampuraphool. Their background is from Rajasthan Udepur.

37 Brar A branch of the Bhatti dynasty from which Sidhu and Brar were later born. Ranghretes of Brar tribe are common in village Sadhanwala of tehsil Faridkot. Some houses of this tribe are also inhabited in Kamiana Gate Faridkot.

38 Tejje or tejji These are Rangharets of Rajput origin.

39 Mahel or Mahal Another is the Rangareta tribe. S. Garib Singh Tehsildar belongs to this tribe.

Kshatriyas origin related gotras

1. Nair

2. Chopped

3. Malhotre

4. soni

5. Chugh

6, Sodhi

7. Bedi

8. Duggal

9. Ghai

10. usury

11. Bhandari

12. Sabharwal

13. Bhatia

14. Dhapp

15. sodhi

This list of clans of Rangaretas of Kshatriya origin is not exhaustive. Rangharatas-tribes belonging to Brahman-origin—

S.no Tribe Origin

Vishvamitra and Vasishtha

1 Baid or vaid and laader These Muhyals are Brahmins. But it is also said that they are the offspring of Muhyal-Brahman and Vaishamata. These Saraswatas are Brahmins. Their ancestors built the sacred tank of Pushkar near Ajmer. A branch of them came to Kurakshetra. Take one of the graves of AD. The branch moved to Kashmir where they declared themselves Rajputs by establishing a kingdom on the banks of the Ladhar River - further in the Ladhar Valley. After which many Laddhas settled in the vicinity of Rajasthan, Haryana and Delhi. Only after the fall of the state in CG Kashmir did they come to Punjab. At this time, Amritsar is a very dense populationand in the middle area of Gurdaspur

2 Pandit This is a famous tribe of Rangaretas. It is said that Bhai Jaita's father was addressed as Pandit Ji. Many of ladhar Rangharets of this tribe are living in Panj-Garain village of Faridkot tehsil.

Pashuram and Saraswat bhramins

3 Saraswati This is a famous tribe of Rangaretas. It seems to be related to the Saraswata Brahmins. Who built the Pushkar reservoir.

4 Soniye baniyar These were Brahmins of King Karan’s family. But on the other hand, the Rajputs of the Narva dynasty also consider themselves descendants of King Karan. Hari Singh Narva was born from this family. Which is called “Hari Singh Nalwa” in common Punjabi dialect. It seems that one of the branches of Raja Karan’s family got the throne at some point and started calling themselves Rajputs while the rest The branches continued to consider themselves as Brahmins. Only the Ranghretas of the Nahar caste descended from the Jains are found in the Punjab.

Rangretas from jatt origin

Jat Sikhs

Jats formed by adopting agricultural occupation by Rajputs, similarly by Rajputs adopting the agricultural practice of producing vegetables, they have become rye. The upper castes who took up agriculture as an occupation, entered into inter-caste marriages under ‘Dine-Ilahi’ and later their offspring were called Ranghrete. Their details are as follows:

1.Sanghar

2.Bal

3. Uppal

4.Mattu

5.Momi / Mome

6.Grewal

7.Sahotra/ Sahota

AND many more

Pashuram and kshatriya incident:

Parshuram saraswats brahmins kshtriya incident

It is said that Parashu Rama's father Jam-Dgan was killed by the Kshatriya king Sahansara-Bahu who attacked his camp and took away the Kapala cow. This incident deeply affected the heart of Paras Ram and he vowed that he would wipe out all traces of Kshatriyas from India. He gathered military power and began conquering one Kshatriya kingdom after another. It is said that he wiped out the Kshatriyas from India one (21) times. By doing this, he broke the heart of his mother Renaka, who was very angry after the death of her husband. When he was convinced that there was not a single Kshatriya kingdom left in India, it occurred to him that in order to exterminate the Kshatriyas, now the Kshatriya women, who are pregnant, should also be eliminated. When the Kshatriya-garbhavatis came to know about this intention of Paras Rama, they ran away and came to the shelter of the Sarasuta Brahmins of Kurukshetra. Paras Ram had great respect for the Sarasuts. But when he came to know that the Kshatriyas had come to Sarbutan's shelter, he threatened to come to Kurukshetra along with his army and demanded the Kshatriyas from them. But the Sarasuts, Paras Ram said that these are not Kshatriyas but their daughters. No one could give a reply to Paras Ram Sarbutan's question, but he asked the second question that if all the Sarasuts, if these are his daughters, would they eat raw food from their hands? (The Sarasut Brahmins did not eat raw food from anyone except their daughters) The Sarasut Brahmins ate raw food from the hands of those Kshatriya women and Paras Ram spared their lives. But if a Sarasut stayed in his house. If a Kshatriya did not eat raw food from her hand, Paras Ram killed such a Kshatriya and stopped the hookah-water of that Sarasut because she had lied about being a Brahmin. But the Sarasuts who had eaten raw food from the hands of the Kshatriyas had made a historical sacrifice, because they could have been expelled from the community by the entire Brahmin world. They could have been called Shudras or rats, but Saraswata did not care about his future and did not hesitate to take great risks to save the lives of the Kshatriyas who had taken shelter. The children born from the wombs of these Kshatriyas were later called Chhatris instead of Kshatriyas, because their lives were sacrificed by shading the chattris of the Sarasuts. These Chhatri are the Khatris in Punjab for the ease of speaking in Punjabi, but in U.P. And other parts of India have umbrellas. Among these Chhatris, those who could not establish the state again were called Chhatris or Khatris of Punjab. Those who established kingdoms were called Rajputs.

The second major branch of the Saraswats came to Kashmir and established their kingdom in Kashmir. Their capital was the Ladhar Valley of Kashmir. It was from these Saraswats that the Ladhars of the Kashmir Valley and some Ladhars of Kurakshetra came under the influence of 'Din-Ilahi' whose descendants were later called Ranghars and then Rangaretas and then Rangaretas.

After establishing a state in the Kashmir Valley, many of them started calling themselves Rajputs by being related to the royal family. Those who turned towards the plains of Punjab after the end of the state, came here and established villages in many places and made agriculture a means of livelihood and became Jats as an occupation. Famous and most popular caste of RANGRETAs :  Gill, Sher-Gill, Kang, Sidhu, Aulakh, Dhillon, Sahi, Chahal, Pannu

Balmiki brahmins and rangretas origin

Sh Shamsher Singh Ashok mentioned the following castes of Balmiki Brahmins are

Rama, Sita, and Lakshmana at the Hermitage of Bharadvaja Page from a dispersed Ramayana (Story of King Rama), ca. 1780

1. Bhardwaj

2. Vashishta

3, Kashyap

4. Gargi

5. Atya

6. Gautam

7. Vats

8. Kandinya

9. Bhargava

10. Modhgil

Valmiki train Lava Kushas in Art of Archery

11. Jam Dagni (tribe descended from Parasu Ram's father)

12, Agiras

13. Kutsh

14. Kaushik

15. Vishwamitra (who ruled first, but was later declared to be Brahma-Rikhi)

16. Musal Satya (father of the Lankan husband Maharaja Ravana),

17. Agastya (the great man who split the ocean into two and a half due to his heat)

18. Sandilya (who wrote a theology called Sandilya samriti).

Origin of the Balmiki Brahmins

S. Shamsher Singh Ashok has written with reference to Patal-Khand of Padma Purana that once Maharikhi Balmik Ji went to the court of Maharaj Ram Chandra Ji from where he received a lot of wealth, he in Agni Kot on the banks of Saraswati river in Punjab, which is now included in Haryana, started performing Yagya, in which many Rikhi Munis like Gautama came. The Ashram in which Maharikhi initiated Gaya was 52 kohs long and 36 kohs wide. When the yagya was complete, Maharikhi prayed to Gautama and other monks that at this time he wanted to do something that would increase the honor of their ashram. At that time there were one lakh disciples in the ashram. Maharikhi, with the advice of the sages, appointed fifty thousand disciples to protect the cows, who were called Gomiya Brahmins, and assigned forty-eight thousand disciples to Lord Surya, who were called Ravi (Sun) Brahmins. The two thousand disciples who were his own flesh and blood and who belonged to the Nirmal gotra, were called Balmik-Brahmans. Referring to Padma-Purana about who are Balmik-Brahmins, it is written like this-

“Valmika satu satu vigyeya vikhayat bhuvan ye.”

That is, you consider them as Balmik Brahmins who are famous among the three peoples of Surga, Pitra and Patal.

“The scriptures of the Balmika-Brahmins are the Shukla-Yajar-Veda and the Mayandini branch. They follow Kokil Muni’s creed. Eleven hundred Yastha disciples of those Brahmins also called Balmiki Kayaths. Their abode was found to be Valmikpur (Valam).

Surprised Maharikhi Balmik has seven sub-incarnations after the 24 .

Historian of Majbhi Sikhs, S. Shamsher Singh Ashok,incarnations of Hindus, has no idea that these Balmik-Brahmins cleansed when and how they made cleaning their occupation.

Sīta addressed by the sage Vasishtha before departing with Lakṣmaṇa

I am of the view that all Balmik-Brahmins have neither the occupation of cleaning nor

Nor did all the Balmik-Brahmins ever make cleaning a profession. Aryan people were wild and wild people. Their civilization was zero compared to the civilization of Mohinjdaro and Harappa. They did not have any urban civilization nor did they have any systematic sanitation system. When these people felt the need to live, eat and drink, the rich people kept the economically weak people as servants for minor household chores. But as the invading nations plundered, oppressed and destroyed these people, the slaves became enslaved in double, triple and quadruple slavery, and the extremely poor became weaker and weaker. Now the invaders from outside needed servants for their comfort. The first owners, enslaved, were impoverished and the new owners (invaders) started taking bread and unwanted services from the servants, which included cleaning work. No one was forced to serve all this preaching. Only common people were ready for such service due to economic depression. Although the society was divided into four varnas, but this varna-division was on the basis of occupation, not on the basis of birth. A Brahmin could become a Brahmin, Vaishya, Kshatriya and Shudra while a Shudra could become a Vaishya, Kshatriya and Brahmin by his own abilities. There was no ban on inter-caste marriages.

Buddhism and Jainism (atheistic religions) destroyed Brahmanism to such an extent that at one point Brahmanism was reduced to zero point. But then the Brahmins held their own. He announced that Brahmins would from now on conduct marriages only among Brahmins, thereby removing the biggest objection of Jainism that women of any varna were not safe in the hands of Brahmins. Brahmin rose in the eyes of the people, now the marriages of learned Brahmin girls could also be with learned and talented Brahmins, so the women of other castes could worship God without fear. She started living in advantage. Seeing these good results, people of other castes also imposed restrictions on themselves in the matter of marriages. In this way, the servant remained a servant or sudra forever. Now the path of becoming a Brahmin, Vaishya or Kshatriya was closed for him forever. Those who were servants at that time became servants for ever, (of the invading nations, and because of this fixed division of their own people, when Brahmanism stood on a firm footing. Then it over all the varnas to maintain its rule forever made rules for These rules were such that the Brahmin was the highest in the society. Status was achieved. Hence the punishments for those who break these rules. Also determined. The greatest of these punishments was to cut off one’s hookah water. The whole society would immediately break all ties with the person whose water was cut off, no matter how high he might be. He would stop taking water from wells, rivers, canals, ponds, ponds, springs, etc., the hatti would stop giving him a deal, a merchant would stop buying anything from him, on the occasion of birth and death, his No one would cooperate with him, even his own community, afraid of the body of Brahmins, stopped even talking, what was the point of treating him by a sage or a physician. Therefore, such people would become rats for the entire society. Not tolerating such abhorrent behavior by their own relatives, such people would reach a distant, unheard and unseen place at night and mingle with those who were already standing at the lowest place in the society. Maharikhi Balmik was a highly respected sage in those days because he did not look down upon the Brahminical caste. Therefore, such distressed people came to the shelter of Maharikhi Balmik for their welfare. Since the kingdom was in the hands of the invaders whose right of recognition was in the hands of Brahminism, the followers of Maharishi could not rise higher. The Guru Sahibs were able to carry out this work very well because at first only the state was in their favor and later the Guru Sahibs themselves became saint-soldiers, and after that the government also belonged to their worshipers for a long time. It is evident from the above discussion that the Balmik-Brahmins do not do the cleaning work, the cleaning workers include the economically impoverished of all castes, the servants and later the outcasts who have become the Maharikhi Balmik. Accepted him as his guru-pir.

Nor RANGRETAs are any depressed class nor they are Balmik bhramins. Nor are Rangaretes etc. from the class of servants

Nor are they the dispossessed, (those who are dispossessed by a Brahmanical decree).Be said). Nor are they generally Balmik-Brahmins. Rather these

Origin of rangretas

The origin is from the first three varnas, Brahmins, Kshatriyas and Vaishyas. Whose fathers had inter-caste marriages with Muslim women under the influence of 'Deen-Ilahi'. Their fathers did not even change their religion because 'Deen-Ilahi' religion did not insist on change, nor was 'Deen-Ilahi' a single religion, rather it was a mixture of good and good principles of many religions. was Dine-Ilahi, the first religion of the converts continued as it was. Therefore, the Ranghrets, the offspring of Muslim mothers from Hindu fathers, are of course and therefore a new caste has been formed on the principle of Lom or Prati-Lom, but they have neither been excommunicated nor expelled from the religion. So in reality Rangharets of Brahmin origin are still Brahmins, Rangharets of Kshatriya origin are still Kshatriyas, Rangharets of Rajput origin are still Rajputs and Rangharets of Vaish origin are still Vaishas (this is only a theoretical line, so Rangharets are no Brahminical caste is not accepted at all). It should be noted that the 'Dine-Ilahi' religion was not accepted by the common Shudras. So Ranghreta could only rarely be of a Shudra origin. The relationship between the Balmikis and the Ranghratas in the past and in the present times, the basis of these relationships is definitely not racial-unity but mental brotherhood born out of economic-unity. However, there may be Ranghrets, Balmiki-Brahmins, but both have become socially integrated in such a way that it has become impossible to separate one from the other.

Difference between rangarets and chamars

S. Shamsher Singh Ashok in 'History of Religious Sikhs' has described the difference between Ranghrets and Chamars as follows. Baniyas and Chanos being Chamars, Baniyas are related by blood and flesh to the caste. While the Dhanaks are archers from the beginning and are directly the epitome of a heroic caste or a warrior caste. Besides this, another difference is that the Chamars skin dead animals and eat their flesh, but the Dhanaks have nothing to do with the flesh of such dead animals except for the hunting of wild animals. Rather, they hate the flesh of dead animals. The second difference is also the actions between them. They do their actions from birth to death in the same way that Chamars, Chamru Brahmins do their actions from birth to death, but the Dhanaks do all actions by themselves and do not do it with the Chamars even as a relationship feel sad.

Sainik Churamani, the progenitor of the Ranghreta dynasty, who was considered a demon or a demon, could not fall into any caste division of this Anulom and Pratiloma type. Adi-Kavi Maharikhi Balmik and Acharya Shuk are gems of this dynasty.”

Origin mention facts;

Ashok Sahib is right to say that there are no Anulom and Prtilom castes of MAZBHI Sikhs, but the reason for this is not what Ashoka Sahib thinks. Ashok ji considers that it is a matter of coincidence that there are no Anulom or Tilom castes among the Madhhabi Sikhs, but this cannot be a mere coincidence. How could a large section of the society quietly escape from Brahmanical traditions, as Ashoka Sahib understands. The real reason for this is that when the Rangharetes were born, the Brahmins did not have any power of their own.

Ranghrete is the gift of 'Din-Ilahi' and when Akbar introduced 'Din-Ilahi' religion, at that time the Brahmin's heat had fallen to zero. Hence they had no power to name Anulom or Pratiloka castes. At that time the power was with the Muslims and the religious leadership was with the Sheikhs. At that time, Brahmins were also concerned about saving themselves, so how could they announce their decisions regarding an Anulom or Tilom caste in the society? If the Rangrates belonged to the period when the Brahmins were the lords of the society, they would not have any also have had Tilom castes. Absence of Anulom and Pratiloma castes among the Rangaretas indicates that the Rangaretas are a product of a time when Brahmins did Anulom interrogatories. Yes, they certainly called the offspring of Hindu fathers from Muslim mothers Ranghar, Ranghrete and Ranghretde under Lom Pratilom, but of Ranghrets. Pratilom could not establish castes.

According to historian Karam Singh

The ancestors of the majbhi Sikhs and Jats came here from Central Asia a long time before Mahmud Ghaznavi, so there is no proof of their connection with the four castes of the Aryans - Brahmins, Chhatri, Vaish and Shudra. Sardar Karam Singh is of the opinion that Mazbi Sikhs are neither Brahmins, Chhattis, Vaishyas nor Shudras. But scientifically (anthropologically) it has been proved that the internal bone structure of the body of the Majhabis of the Punjab (who have been mistakenly included in the Chuhra caste of the Shudras though they are outside any Brahminical division) Structure, U.P. meets with the highest Brahmana of or after U.P. The second highest caste from the Brahmins is met with the Chhatris. Thus, the science of anthropology S. Karam Singh Historian disproved the idea that the first Aryan communities of the MAJBHI Sikhs are not related in any way.

Scientific and anthropology proof DNA proof

Now it is a matter to be seen why the structure of the internal bone structure of the body of MAJBHI SIKH is similar to that of Brahmins and Chhatris. It is clear that this is because Akbar the Great's Deen Ilahi doctrine was mostly adopted by the upper castes and middle-class families, including the Rajputs related to the royal families, the high-ranking Brahmins and the majority of Khatriyas or Chhatriyas. (Although some Rajputs of Pathan origin and Bhavas of Jainism also adopted this creed). During the reign of Jahangir, the offspring of these people born from Muslim mothers were called Ranghar and the next generation by the Brahmins as Rangharete and the next generation as Ranghareta. Hence the Ranghretas are mostly the offspring of Muslim mothers, from fathers of Brahmin, Chhatya or Rajput origin. The Rajputs are also the Kshatriyas, whom the Sarasuta Brahmins took under their protection and saved them from Parasram, so they are no longer Kshatriyas but became Chhatris after escaping under the chattris of the Sarasutas. These Chhatriyas, when they established a kingdom, called themselves Rajputs. Therefore, it is natural that the structure of the internal structure of the body of the religious Sikhs is similar to that of their original Brahmins, Chhatyas, Khatris, Rajputs. But where there is a slight difference, it is because many of the Rajputs professing 'Din Elahi' were also of Pathan origin, who after the accession, declared themselves Rajputs according to Indian traditions. C, when the descendants of such Rajputs were called Ranghars or Rangharetes, they started having mutual relations with other Ranghars and Rangharetiyas, due to which some genetic variation is also present.

About Caste and Gotras of RANGRETAs and MAJBHI SIKH

All castes of Ranghrets are mainly Brahmins, Khatris, Rajputs, Pathans or one or two Gita Jains, as these castes are generally the origin of Ranghrets. If some clans of Ranghretas are mixed with Jats, then the main reason for this is that the origin of those clans of Jats is also the same as the origin of the tribes of MAJBHI Sikhs. but the Jats, who are of Aryan-Scythian origin, have little in common with the Ranghratas.

Why in bhramins and kshatriya

Why is the composition found only with Brahmins and Chhattris? Obviously, this is because Akbar the Great’s ‘Din Elahi’ creed was mostly adopted by the upper castes and middle-class families, including the Rajputs associated with the royal families, the high-ranking Brahmins and the majority of the Khatriyas or Chhatriyas. -Ginati was, (although some Rajputs of Pathan origin and Bhavas of Jainism also adopted this creed). During the reign of Jahangir, the offspring of these people born from Muslim mothers were called Ranghar and the next generation by the Brahmins as Rangharete and the next generation as Rangharet. Hence the Ranghretas are mostly the offspring of Muslim mothers, from fathers of Brahmin, Chha or Rajput origin. Rajputs are also Kshatriyas, whom the Sarasuta Brahmins took under their protection and saved them from Parasram, so they are no longer Kshatriyas but became Chhatris by escaping under the umbrella of the Sarasutas. These Chhatriyas, when they established a kingdom, called themselves Rajputs. Therefore, it is natural that the structure of the internal structure of the body of the religious Sikhs is similar to that of their original Brahmins, Chhatyas, Khatris, Rajputs. But where there is a slight difference, it is because many of the Rajputs professing ‘Din Elahi’ were also of Pathan origin, who after the accession, declared themselves Rajputs according to Indian traditions. C, when the progeny of such Rajputs were called Ranghars or Rangharets, they also started having mutual relations with other Ranghars and Rangharets, due to which some genetic change also exists somewhere.

All castes of Ranghretas are mainly Brahmins, Khatris, Rajputs, Pathans or one or two castes of Jains, as these castes are generally the origin of Ranghretas. If some clans of Ranghretas are mixed with Jats, then the main reason for this is that the origin of those clans of Jats is the same as the origin of the clans of Madhhabi Sikhs. The Jats who are of pure Aryan origin mix with the Ranghratas but the Jats who are of Arya-Scythian origin rarely mix with the Ranghratas.

For more Read book :

(Rangretian daa itihas) by Naranjan aarfi

(Majbhi sikha daa itihas) by Shamsher Singh Ashok

(Itihaas vich mazbhi sikh) by Dr. Bhupinder singh mattu

( Itihaas vich mazbhi sikh di jadoh jehd) by Dr. Bhupinder Singh mattu

Reputation as soldiers

Depiction of the Battle of Saragarhi of the Tirah Campaign, fought on 12 September 1897.

Over the years, the Mazhabi Sikhs acquired a reputation as fine and formidable soldiers. The British recognised them as "once a redoubtable foe of the English, and now one of the finest soldiers in the British army". The Mazhabis are highly regarded for their determined resolve to complete the assigned tasks against all opposition; and were deployed in various military campaigns in India and abroad. The British were greatly impressed by their superior physique and the martial and religious fervour imparted by Sikhism.

The corps of Mazhabi Sikhs became famous for their fighting reputation and discipline. In addition to their soldiering reputation, the Mazhabis were also known for their loyalty and it was noted that during their service with the army, they never once betrayed the trust placed in them. The British noted that during the First World War, the Mazhabi Sikh soldiers reached a "remarkably high standard" and that their contribution to the war surpassed that of the Jatt Sikhs.

Majbhi sikh battalion in world war one

Major-General A.E.Barstow described the Mazhabi Sikhs as "...extremely good soldiers." and goes on to mention that the Sikh Pioneer Regiments, "...have a proud record of service in many campaigns." Historically they have fought battles for Guru Gobind Singh and the Mazhabis formed the majority of Akali Nihang ranks, even throughout the reign of Maharaja Ranjit Singh. Maharaja Ranjit Singh also enlisted them in large numbers for the existing misls, and in the irregular corps.

Maharaja Ranjit Singh's great admiration

Maharaja Ranjit Singh had a great admiration for their bravery and enlisted the Mazhabis extensivly into the Khalsa Army which he nurtured into an excellent instrument of war. Being afraid, however, to form them into separate corps, Maharaja Ranjit Singh attached a company of Mazhabis to the existing battalions (misls). During his reign, the Mazhabi Sikhs were generally stationed on the Peshawer border, where constant fighting against invading Islamic Afghan and Pashtun forces gave them the opportunity to show their bravery and endurance.

Maharaja Gulab Singh of Jammu and Kashmir raised a corps of Mazhabi Sikhs in 1851. The British also recognised the great fighting qualities and prowess of these soldiers in the Anglo-Sikh Wars. The stubborn and sustained resistance offered by them and their ability to maintain themselves frugally amazed them. The British had admiration for the mazhabi as they made capital soldiers. The The raised Pioneers were a splendid Corps and displayed remarkable valour in the field. The first world war would see a rise their enlistment numbers as the Mazhabi sikh pioneers, 23rd Sikh Pioneers, 32nd Sikh Pioneers and the 34th Sikh Pioneers were developed into three battalions each.

The mazhabi sikh pioneers performed well during the great war. The 1/34th Sikh pioneers won the title of "Royal" during the Great war. The unit armourer and blacksmith made a highly burnished screen, proudly displaying the magnificent achievements of the Mazhabi Sikh Pioneers as epitomized in their Battle Honours. The 34th Royal Sikh Pioneers presented this screen to his majesty King George V of the United Kingdom in 1933. The Mazhabis, along with the Ramdasea Sikhs, were recruited to form the Mazhabi and Ramdasea battalions, that were later merged together to form the Sikh Light Infantry in 1941 for the World War II.

Rangretas warriors

Painting of the head of Guru Tegh Bahadar, after his martyrdom in Delhi, being brought to Anandpur, where Guru Gobind Singh (then known as Guru Gobind Das or Guru Gobind Rai) pays obeisance, circa 19th

Those of them who joined the new faith gained admittance along with others to SANGAT, religious congregation, and pangat, commensality. They received the high sounding designation of Ranghreta, reminiscent of Ranghars, Rajput converts to Islam. A special honour was earned for the community by Bhai Jaita, a Rarnghreta Sikh when he boldly lifted the severed head of Guru Teg Bahadur, martyred in the Chandni Chowk in Delhi on 11 November 1675, and brought it to Kiratpur, covering a distance of 300 odd km in five days. Guru Gobind Singh, coming out of Anandpur to receive him at Kiratpur, embraced him warmly, and exalted his whole tribe by conferring on it the blessing:

"Ranghrete Guru ke bete," Ranghretas are the Guru`s own sons".

Upon the creation of the Khalsa in 1699, Bhai Jaita took the rites of the double edged sword and was renamed Jivan Singh. Several others of his caste also took khande di pahul and joined the order of the Khalsa. The new spirit infused by khande di pahul added to the native tenacity and hardiness of the Ranghretas as a class and during the troubled eighteenth century, they suffered and fought valiantly hand in hand with other Sikhs.

History in sikhism

The Mazhabi Sikhs are originally inhabitants of the old Greater Punjab which today spans into Pakistani Punjab, Its frontier province of Khyber Pakhtunkhwa, and into Indian Punjab, including its former punjab territories of Himachal Pradesh and Haryana in Northern India including Delhi. Peshawer, Lahore and Amritsar are historical to the Mazhabis and also form the historical center of Sikhism.

Accorded a low caste status in the Hindu faith; the Rangretas were employed as scavengers, poor farmers, and landless labourers. The Sikh faith had a special appeal for the mazhabi sikha and they rapidly embraced it as it did not differentiate on the basis of caste or creed and held everybody equal. This emboldened the downtrodden to fight against injustice, tyranny and persecution.

When Guru Tegh Bahadur was killed by the Mughals in Delhi, Bhai Jaita ji (Baba Jeevan Singh ji) brought his head back to Guru Gobind Singh. Guru Gobind Singh declared that the Rangrettas (Mazhabis) were his sons, and admitted them to the Sikh faith. Originally, the term Mazhabi referred only to the descendants of these people.

Strong presence in the military

Thus 17 per cent of the Sikh soldiers were Mazhabis. Mazhabi Sikhs were also employed on canal digging and road construction projects in the new canal colonies in West Punjab, to which a large number of them had migrated for permanent settlement as farm hands and agricultural tenants. A number of them, mostly retired soldiers, were even allotted lands in the lower Chenab colony. This brought them a better economic and social status as a class. In the Chenab colony (Lyallpur and Gujranwala districts), Mazhabi Sikhs were officially declared to be an agricultural caste and in the census reports they were reckoned separately from Chuhra Sikhs, i.e. those who had not received the Khalsa baptism.

The Singh Sabha, launched in 1873 with the object of reforming Sikh practice and ceremonial, preached against caste distinctions and brought further prestige to Mazhabi Sikhs. Many more now opted for the rites of initiation. The population of the Mazhabi Sikhs increased from 8,961 in 1901 to 21,691 in 1911 and 169,247 in 1931. During the Second World War (1939-45). Mazhabi Sikhs along with Ramdasia (Weavers) Sikhs recruited to the newly raised Mazhabi and Ramdasia battalions, later redesignated as the Sikh Light Infantry.

Their pioneer regiments had already been amalgamated in the Bombay Engineers Group. Mazhabi Sikhs, as an integral part of the Sikh community, took an active part in the Gurdwara Reform movement and the freedom struggle. After Independence, when the Constitution of India was being framed, the Shiromani Akali Dal, in order to obtain for the Sikh backward classes benefits and privileges being provided for similar sections of the Hindu population, insisted on and secured the inclusion of Mazhabi Sikhs (along with Ramdasia, Kabirpanthi and Sikligar Sikhs) among the scheduled classes. Although this was not consistent with the basic Sikh doctrine of castelessness, Mazhabi and other backward Sikhs have benefited from the concessions statutorily provided to them in the field of education, employment and political representation.

The Battle OF Chamkaur

Zafarnama is a Persian term that means “Declaration of Victory”. Zafarnama was the name of the second letter of Guru Gobind Singh to Emperor Aurungzeb in 1705. This is a second-hand copy of the original document claimed to have prepared by Bhai Daya Singh.

Despite giving assurance of safe conduct, the Mughal soldiers were looking for Guru Gobind Singh, to take his head as a trophy. After learning that the party of Sikhs had taken shelter in the haveli, they laid siege upon it. The actual battle is said to have taken place outside the haveli where Guru Gobind Singh was resting. A council of Panj Piare was convened during the battle, whom ordered Guru Gobind Singh to leave the battlefield to preserve his life and continue leading the Sikhs, a request which the Guru obeyed. Negotiations broke down and the Sikh soldiers chose to engage the overwhelming Mughal forces, thus allowing their Guru to escape. Another Sikh who resembled the Guru, Sangat Singh, donned the Guru's clothes and remained with the soldiers. The next morning the remaining Sikhs were killed by Mughal forces.

Aftermath

The Guru emphasised how he was proud that his sons had died fighting in battle, and that he had 'thousands of sons – the Singhs'. He also said that he would never trust Aurangzeb again due to the broken vow he took on the Quran.

List of warriors of Rangreta sikh or mazhabi sikh in sikhism

This is the list of warriors of rangreta community or mazhabi sikh community in sikhism and army of sikhs as warriors and as misl leaders

Baba Bir Singh

Baba Bir Singh (1768-1844), soldier-become-religious preacher and saint, was born in July 1768 at the village of Gaggobua, in Amritsar district of the Punjab. The son of Seva Singh and Dharam Kaur. after the death of his father (in one of the campaigns against the Afghan rulers of Multan) Bir Singh joined the Sikh army. He participated in Maharaja Ranjit Singh's campaigns for the capture of Kashmir and Peshawar. After several years of active service, he secured his dismissal from the army after he came under the influence of Baba Bhag Singh, a Sikh saint belonging to Kuri, in Rawalpindi district. Bir Singh took to preaching Guru Nanak's word and soon attracted a considerable following in the Majha area. He set up his dera in the village of Naurangabad, near Tarn Taran. The dera, named Santpura, soon became a popular pilgrim centre were it is said that about 4,500 visitors were fed in the langar every day. Such was the influence Baba Bir Singh had acquired that a volunteer army of 1,200 musket men and 3,000 horse attended upon him.

Baba Bir Singh was a true wellwisher of the dynasty of Ranjit Singh and was deeply grieved at the disaster which had overtaken it through the envy of the courtiers after the death of the Maharaja in 1839. During that critical period, Sikh soldiers and peasantry began to turn to him for guidance. On 2 May 1844, Atar Singh Sandhanvalia, who had been in residence in British India for some time, crossed the Sutlej into Sikh territory and joined Baba Bir Singh who was then camping near Harike Pattan. Prince Kashmira Singh and Prince Pashaura Singh and many Sikh sardars, including Jawahar Singh Nalwa, son of the celebrated Sikh general Hari Singh Nalwa, and Diwan Baisakha Singh, had already taken asylum at Bir Singh's dera. Bir Singh's camp had become the centre of a Sikh revolt against the Dogra dominance over the Punjab.

Perturbed at these developments, Hira Singh, the Dogra prime minister of the Sikh kingdom, sent a strong force comprising 20,000 men and 50 guns under the command of Mian Labh Singh to attack the citadel of Baba Bir Singh. The troops besieged the camp on 7 May 1844. Baba Bir Singh forbade his Sikhs to fight back saying, "How can we attack our own brethren?" He was in meditation in the presence of the Holy Book, when he was killed with a shell from the besiegers. Prince Kashmira Singh and Atar Singh Sandharivalia also lost their lives in the heavy cannonade and, in the panic, hundreds of Baba Bir Singh's followers were drowned in the river while trying to cross it. The troops, however, never forgave Hira Singh for forcing them into an action which led to the death of a holy man.

He tried to atone for what had happened by promising to build a samadh where Baba Bir Singh had been cremated, and set aside land yielding Rs 5,000 annually for its maintenance, but his critics were far from assuaged. He had to pay for this onslaught on Naurarigabad with his own life before the year was out. General Court's battalion, which had played a leading part in the action, was boycotted when it reached the headquarters and was always referred to as gurumar (killer of the guru or holy man).

https://barusahib.org/guru-ki-kashi/gurdwara-baba-bir-singh-baba-dhir-singh-ji/

Baba Deep Singh Ji

(26 January 1682 – 13 November 1757) is revered among Sikhs as one of the most hallowed martyrs in Sikhism. He is remembered for his sacrifice and devotion to the teachings of the Sikh Gurus. Baba Deep Singh was the first head of Misl Shaheedan Tarna Dal – an order of the Khalsa military established by Nawab Kapur Singh, the then head of Sharomani Panth Akali Buddha Dal. The Damdami Taksal also state that he was the first head of their order.

Background

Baba Ji was born on January 26, 1682, (14 Maagh Sunmat 1739) to Bhai Bhagata Ji and Mai Jeoni Ji, a Sikh couple living in Pahuvind, a village 40 km southwest of Amritsar. Baba Ji's parents were a hard working Sikh family. As their first born, he was to be their only child. He was named Deepa (light). An only child, his parents lavished him with much devotion and affection. When Deepa was twelve, he traveled with his parents to Anandpur Sahib to meet Guru Gobind Singh Ji, the tenth Sikh guru. They stayed in the Guru's city for several days, doing Sewa (service) with the Sikh community. When his parents were ready to return to their village, the Guru asked the 12 year old Deepa to stay with him at Anandpur.

He readily accepted his Guru's request and began serving the Sikh community of the city. While at Anandpur Sahib, he immersed himself in his studies of Sikh philosophy and the Sri Guru Granth Sahib, the Sikh holy book of scriptures. He learned Gurmukhi (Punjabi script) and several other languages from Bhai Mani Singh and other Sikh scholars. It was here that he also learned the art of horsemanship, hunting and the use of the bow and other weapons.

At the age of eighteen, he received Amrit from the Panj Pyare at Anandpur Sahib on Vaisakhi day and took an oath to serve as one of Waheguru’s warriors (Akal Purakh dee fauj). With his new name, Deep Singh also learned that Sikhs are to always help the weak and needy, and to fight for truth and justice. After receiving the vows of the Khalsa, he stayed on in Anandpur to continue his studies of the sacred texts under Bhai Mani Singh. He soon became one of the Guru's most beloved Sikhs staying in Anandpur for a total of about eight years. In about 1702 Guru Gobind Singh ji requested that he return to his village to help his parents. He was married that same year. In 1704, about two years after his return to Pahuwind, a Sikh messenger arrived to inform him that Guru Ji had left his fort in Anandpur Sahib after fighting with the Hindu hill Rajput Rajas for six months. He also learned that the Guru's two young sons and his mother, Mata Gujri, had become separated from the Guru during the battle. Upon hearing such disheartening news, Baba Deep Singh Ji immediately left Pahuwind to meet with Guru Gobind Singh Ji. Baba Deep Singh Ji caught up with the Guru at Damdama Sahib in Talwandi. Here, he learned that the two older sons of the Guru, Ajit Singh and Jujhar Singh, had lost their lives in the battle of Chamkaur. Guru Ji also told him that his two younger sons, Zorawar Singh and Fateh Singh and with grandmother were betrayed by a former family servant and arrested. After refusing to convert to Islam they were cruelly murdered at the orders of Wazir Khan. Having pre-known the fate of younger Sahibzadas, their grandmother Mata Gujar Kaur left for heavenly abode in thanda burj in which she and the two princes were held at Sirhind.

The Missions of Baba Deep Singh

Baba Deep Singh Ji had been summoned to Damdama Sahib to work with Bhai Mani Singh Ji preparing the final text of Sri Guru Granth Sahib. Guru Gobind Singh Ji recited the entire Granth Sahib to them while they wrote out the text. After its completion Baba Deep Singh Ji continued, for several years, to hand write four additional copies of the holy scriptures. These four copies were dispersed, a copy each to: Sri Akal Takhat Sahib, Sri Takhat Patna Sahib, Sri Takhat Hazur Sahib and Sri Takhat Kesgarh Sahib. Later the learned scholar inscribed another copy of the Sri Guru Granth Sahib in the Abjad (Arabic) script. It was sent to the Middle East. In 1706, before Guru Gobind Singh Ji traveled to the Deccan with Bahadur Shah, Guru Ji placed Baba Deep Singh in charge of Damdama Sahib. He sent Bhai Mani Singh Ji to head the Sangat at Harimander Sahib in Amritsar. Baba Deep Singh Ji spent many years at Damdama Sahib preaching Sikh values and teachings and doing service for the community. He was always ready to serve those in need and to fight for justice. Baba Ji also continued to write gutkas (books of hymns) distributing them to the Sikh community. In about 1709, Baba Deep Singh Ji joined Banda Singh Bahadur, the Jathedar appointed by the Guru Gobind Singh before leaving for heavenly abode to fight for the freedom of Punjab. They fought together in the battle at Sirhind—the city in which Guru Gobind Singh Ji's younger sons had been killed. Although the Muslim army outnumbered the Sikhs significantly, the Sikh army was able to easily defeat the Muslim forces. During the battle, Wazir Khan was killed closing the chapter of tyranny of this Mughal leader. In 1732, he went to the rescue of Sardar Ala Singh who had been besieged in Barnala by Manjh and Bhatti Rajputs in collaboration with the faujdar of Jalandhar and the nawab of Malerkotla. In 1733, when the Mughal governor of Lahore sought peace with the Sikhs offering them a nawabship and a jagir, Baba Deep Singh and his jatha joined Nawab Kapur Singh at Amritsar to form a joint Sikh force, the Dal Khalsa, which was soon divided for administrative convenience into the Buddha Dal and the Taruna Dal, the latter being further split into five jathas. Deep Singh, now reverently called Baba, was given the command of one of these jathas which in 1748 were redesignated misls. It came to be known as Shahid misl. As the leader of the Shaheedi misl, he achieved numerous victories for the Sikhs. The Shahid misl had its sphere of influence south of the River Sutlej and Baba Deep Singh's headquarters remained at Talvandi Sabo. The tower in which he lived still stands next to the Takht Sri Damdama Sahib and is known as Burj Baba Deep Singh Shahid.

At the invitation of Mughlani Begum, Ahmed Shah Abdali invaded India for the fourth time during the years 1755-56. On his return journey Abdali was accompanied by his soldiers who carried enormous stores of gold, silver and other valuables looted from the towns of Mathura, Bindraban, Agra and Delhi. These valuables were loaded on the backs of horses and other animals. In addition thousands of beautiful unmarried girls and married women, from both Hindu and Muslim communities, were being forcibly taken against their wishes, to serve as maidens and slaves of Abdali, and to be auctioned in open market. They were herded together in bullock carts and bound to prevent their escape enroute.

When the leaders of the Khalsa Panth (Misaldars) came to know of this caravan passing through the Punjab, they decided to intervene with force, to free these girls and women and save their honour and that of the country. The cries for help of these unfortunate women fell on deaf ears and nobody dared to rescue them till the caravan arrived near Kurukshetra. Baba Deep Singh's Jatha (army) was assigned duty near the river Markanda. When he and his brave companions heard the wailings of the helpless children and women, they stormed out of the surrounding jungles (forests) and pounced upon Abdali's caravan, like lightening bolts from an angry sky. While some of them attacked Abdali's soldiers, others captured and drove away many bullock carts laden with the children, women and looted valuables taking them to the safety of their nearby jungle hideouts.

With little thought of their own safety or lives, the Sikhs had rescued about 300 women and young girls as well as 100 boys from the clutches of Abdali. The freed boys, girls and married women both Muslim and Hindu, were escorted safely to their homes by the Sikh soldiers. Men whose moral character was of the highest order even in those difficult days.

The Rajput and Maratha Khatris had failed to mount any attempt to rescue the prisoners. But the saints-soldiers of Guru Gobind Singh were made of other stuff. Ahmed Shah himself wondered at the Sikhs' daring, how could their Gurus take sparrows and turn them into Hawks and Eagles, did naming a man a Lion turn him into one.

Because of the dare devil tactics and noble acts of the Sikhs, the captured women and children took to singing:

"Moreen Baba Kachh Walea Chhai Naheen Taan Ran gai Basre noon gai"

'O' brave Sikh wearing Kachah(an undergarment), liberate the enslaved Women, otherwise they would be taken to Basra.

Supreme Sacrifice

During this invasion of India, Ahmad Shah Durrani annexed Punjab to his Afghan dominions and appointed his son, Taimur Shah, viceroy at Lahore, with the veteran general Jahan Khan as his deputy. Jahan Khan invaded Amritsar in May 1757, razed the Sikh fortress of Ram Rauni and defiled the sacred pool. Although Baba Deep Singh Ji was seventy-five years old, he still had the strength of a young warrior. He gathered a large group of Sikhs and advanced towards Sri Harimander Sahib. By the time they reached the village of Tarn Taran, about ten miles from Amritsar, their numbers had risen to about five thousand. At this time, Baba Ji drew a line on the ground with his khanda, and asked only those who were willing to fight and die to cross the line. All of the assembled Sikhs crossed the line eagerly. Baba Deep Singh Ji then recited the Shabad:

"Jo to praym khaylan ka chaao, sir dhar talee galee mayree aao."

Those who wish to play the game of love (to follow the Sikh path), come to me with your head in your palm.

"eith maarag pair dhareejai, sir deejai kaan na keejai."

If you wish your feet to travel this path, don't delay in accepting to give your head.

When news of Baba Deep Singh Ji's intentions reached Jahan Khan, he immediately mobilized an army of 20,000 men and proceeded towards Tarn Taran. Baba Deep Singh Ji's army intercepted Jahan Khan's forces near the village of Goharwal, about five miles from Amritsar. At this point, there was a clash between the opposing forces. Baba Deep Singh Ji fought with his 15kg (about 32 lbs.) khanda (double-edged sword). Each Sikh fought with such great valor and courage that the enemy was almost defeated. During the midst of battle, a large army of reinforcements arrived for Jahan Khan's men, turning the odds against the Sikhs. Yet, the Sikhs with Baba Deep Singh Ji as their head continued fighting and advanced towards Amritsar.

During the clash, one of the Mughal commanders, Jamal Khan, attacked Baba Deep Singh Ji. As they fought, both men swung their weapons with great force, leaving both of their heads separated from their bodies. After seeing this scene, a young Sikh warrior called out to Baba Ji, reminding him of his vow to reach Sri Harimander Sahib. Upon hearing this, Baba Deep Singh Ji immediately stood up, holding his severed head upright on his left palm while holding his khanda in his right hand. He then continued fighting (with strength derived from the recitation of JapJi Sahib) and moving towards Sri Harimander Sahib. Upon seeing the sight of Baba Deep Singh's headless body tearing through their numbers, most of the men in the Mughal army fled away in terror. Baba Deep Singh was able to continue fighting and fulfilled his oath on finally reached Sri Harimander Sahib - there he bowed and lay his head on the parkarma (rectangular walkway) of this sacred Gurdwara. The Sikh Army continued to fight the fleeing Mughals until victory was achieved. Baba Deep Singh ji is remembered by all Sikhs as a brave and courageous martyr with an unflinching dedication to the Sikh principles.

Two shrines now commemorate the martyr, one on the circumambulatory terrace of the Sarovar surrounding the Harimander Sahib where he finally fell and the other, Shahidganj Baba Deep Singh Shahid, near Gurdwara Ramsar, where his body was cremated. The places where Baba ji drew the line, engaged in battle, lost his head, threw it, and where it landed are all marked by Gurdwaras in Punjab. Baba Deep Singh Ji's actions encouraged the Sikhs to continue to fight against the tyrannical and oppressive Mughal Empire for many years. Even today, his life serves as an example for all Sikhs on how to live and die with dignity

Hari Singh Nalwa

Oil painting of Hari Singh Nalwa displayed in the Lahore Museum.

Hari Singh Nalwa was born into a Rangreta Sikh family of the Sukerchakia Misl. The family originally came from Majitha, near Amritsar. His grandfather, Hardas Singh, had been killed fighting against Ahmad Shah Durrani in 1762. His father, Gurdial Singh, had taken part in many of the campaigns of the Sukkarchakkias Charat Singh Sukkarchakia and Mahari Singh. Hari Singh Nalwa was the Commander-in-chief at the most turbulent North West Frontier of Ranjit Singh's kingdom. He took the frontier of the Sarkar Khalsaji to the very mouth of the Khyber Pass. For the past eight centuries, marauders, who had indulged in looting, plunder, rape, and forcible conversions to Islam had used this route into the subcontinent. In his lifetime, Hari Singh became a terror to the ferocious tribes inhabiting these regions. He successfully thwarted the last foreign invasion into the subcontinent through the Khyber Pass at Jamrud, permanently blocking this route of the invaders. Even in his death, Hari Singh Nalwa's formidable reputation ensured victory for the Sikhs against an Afghan force five times as numerous.

Hari Singh Nalwa's performance as an administrator and a military commander in the North West Frontier remains unmatched. Two centuries on, Britain, Pakistan, Russia and America have been unsuccessful in effecting law and order in this region. Hari Singh Nalwa's spectacular achievements exemplified the tradition established by Guru Gobind Singh such that he came to be hailed as the "Champion of the Khalsa".

General Zorawar singh rangreta

A 19th century depiction of General Zorawar Singh, following his conquest of Ladakh, with the Gyalpo (King) and Gyalmo (Queen) of Ladakh

Zorawar Singh (1784–12 December 1841) was a military general of the Dogra Rajput ruler, Gulab Singh of Jammu.  He served as the governor (wazir-e-wazarat) of Kishtwar and extended the territories of the kingdom by conquering Ladakh and Baltistan. He also boldly attempted the conquest of Western Tibet (Ngari Khorsum) but was killed in battle of To-yo during the Dogra-Tibetan war. In reference to his legacy of conquests in the Himalaya Mountains including Ladakh, Tibet, Baltistan and Skardu as General and Wazir, Zorowar Singh has been referred to as the "Napoleon of India", and "Conqueror of Ladakh".

Baba jiwan singh ji ( Baba jaita singh rangreta )

Bhai Jaita was born on 13 December 1649 to mother Premo (aka Kanno) and father Sada Chand. At the time of his birth, he was named Jag Chand, shortened to Jagu or Jota but it is said that Guru Tegh Bahadur Sahib at some stage named him 'Jaita'. He and his younger brother Bhag Chand, also called Bhagu, were disciples of Guru Har Rai, Nanak VII from Kiratpur, in the Sivalik hills, Where the Guru then resided. They shifted along with their parents, to the village of Jhanda Ramdas where they stayed with Bhai Gurditta (1625-1675), the great-great-grandson of Bhai Buddha

As Bhai Gurditta was detained in Delhi following the arrest of Guru Tegh Bahadur, Jaita was sent by the family to bring news of him. He thereafter lived at Anandpur, becoming the first nagarchi or beater of the Guru Gobind Singh's awesome Ranjit Nagara.

He was: the first drummer of the Ranjit Nagara, the trainer of the Sahibzadas in the Art of Warfare, Martyr at the battle of Chamkaur

In 1691, he was married to Raj Kaur daughter of Sujan Singh of the village of Riar near Amritsar. Waheguru blessed the couple with four sons. He became famous as a marksman and trained the two elder sons of Guru Gobind Singh in the art of warfare. He himself took part in all of Guru Gobind Singh's battles against the hill chiefs and the Mughals.

Bhai Jivan Singh fell, a martyr, in the Battle of Chamkaur on 8 December 1705. Gurdwara-Shahid-Burj a (tower) now a Gurdwara stands on the site as a monument to his memory.

Battles fought by rangretas and misls of rangreta and majbhi sikh

Battle of chamkaur

Battle of saragarhi

Battle by Hari singh nalwa

Battle of Delhi by baba baghel singh rangreta

Battle of Afghanistan by baba beer singh ji rangreta ( And winning of the throne incident )

Battle by akali phula singh ji

Battle by baba deep singh ji

Killing of massa ranghar at amritsar

And many more

Akali Phula Singh

Mural depicting Akali Phula Singh atop an elephant with Sikh troops engaging an enemy

A very old painting of AKALI PHULA SINGH printed in 1923 Akali Baba Phula Singh was born January 14, 1761 in the village of Sarinh, In the present day district of Sangrur Punjab. In to a Sarao Jat family, His father, Baba Ishar Singh of Misal Shaheedan, was seriously wounded in the Wadda Ghalughara (the Great Holocaust) of 1762, and died shortly thereafter. Deeply religious from early childhood, Akali Phula Singh joined the Jatha of Akali Baba Naina Singh ji, Misal Shaheedan and started living with Babaji. Misal Shaheedan was the Dal of Babaa Deep Singh ji Shaheed, Jatha of dedicated Gursikhs who had a highly spiritual life and lived life according to True Gurmat principles. This was the first Jatha to be given a Nishan (a Flag) and a Nagara (a Battle Drum) when the Khalsa Panth was organized into five jathas in 1734.I Its duty was to look after Gurudwaras and Takhats, give Gurbaani vidya, Shastarvidya and Naam Abhyaas. The Sixth Jathedar of Misal Shaheedan, Akali Baba Naina Singh ji lived at Sri Amritsar Sahib most of the time. Baba Phula Singh ji also started living at the Harimandir at an early age in a sangath of Gursikhs that included Baba Naina Singh ji and Giani Bhai Soorat Singh ji, who was the head granthi of Sri Darbar Sahib. In no time he was well trained in Gurbaani Vidya and all the martial arts and ended up becoming the leader of the devout band of fearless fighters.

Akali Phula Singh punishing Maharaja Ranjit Singh

Nihangs (the order of Santly Warriors created by Dasam Pita Guru Gobind Singh ji, to serve and protect the Khalsa Community) have always been renowned for their martial skills, their daredevil courage, as well as, their willingness to speak their minds. Many historians have refered to the Nihang units as "Suicide squads". This assumpsion is utterly wrong, for suicide is considered a sin in the Sikh religion. It is easy, however, to see why the word suicide has been used, because the attacks of the Sikh Nihangs (the word Nihang, is said to be derived from Persian, meaning crocodile) were so similar to the swift attack the crocodile launches upon any unsuspecting being who wanders too near a peacefull river's edge - an attack launched with little thought of their own safety, full of wild, thrashing fury which ends only when their prey is subdued. It is interesting that while the Persian word crocodile is often used to explain the name Nihang that the Punjabi word niching, meaning outspoken, unhesitating, without doubt and bold applies to the qualities of the Nihangs as well. Like the often asked question; which came first, the egg or the chicken, one wonders if the word nishang preceded the Nihangs or vice versa.

Generally Nihangs never marry, their only purpose being to live and, if needed, to die in defence of the Khalsa. There have been many warriors who were true to the high symbol and unflinching will, of the Khalsa. Unfortunately, there were also many who joined the Khalsa for personal glory or to win jagirs (estates), but if we look to find a man whose one and only purpose in becoming a Nihang was to serve the Khalsa and to keep the Nishan Sahib flying high, then that one man could only be - Nihang Akali Phula Singh.

The Nihangan di Chawoni

Holding to tradition Akali Phula Singh never married. He settled down in Amritsar, where, today, a burj (tower) and a dera (temple) called Nihangan di Chawoni (Camp of the Nihangs) still stands in his memory. As a child 'Baba Ji' decided to dedicate his life to the care of Sikh shrines. He loved to serve people in accordance with the Guru's message. Later, when he was 18 years old he shifted to the fort of Gobindgarh where he became a leader of one of the bands of fighters (a squad) of the Sikh army. When Maharaja Ranjit Singh sought to make Amritsar part of Khalsa Raj he first laid siege to the city. When Akali Phula Singh saw the forces of the Bhangi Misls (then in control of Amritsar), preparing to face their fellow Sikhs Akali Phula Singh, with some leading citizens of the city, bravely put themselves in harms way, between the opposing forces. Adressing each group, he spoke of the futility and senselessness of Sikhs spilling each others' blood. Peace and reconsiliation was chosen and the Bhangi chieftans each surrendered their share of Amritsar into the Maharaja's hands. Akali Phula Singh joined the Maharaja's army along with 3,000 Nihangs. For his many efforts he was made the Jathedar of the Akal Takht in 1807.

A born leader, who lived his life in accordance with the moral codes of the Sikh Gurus, he even called Maharaja Ranjit Singh to task, when he married outside of the Sikh fold (he had married a Muslim woman, named Moran of Lahore). As the Jathedar of the Akal Takth, Akali Phula Singh, declared that Maharaja Ranjit singh was no longer a Sikh, declaring him to be a Tankhaiya (removed from the Sikh fold). He issued a Huknama, ordering the Maharaja to appear before the Sikh Sangat, in front of the Akal Takht (a tradition begun by Guru Hargobind that has been followed to this day.) To his credit, the mighty Maharaja answered the Huknama (order) of Akali Phula Singh. The humbled Ranjit Singh admitted that he had made a mistake. Akali Phula Singh then ordered a punishment of 50 lashes for Maharaja Ranjit Singh to be carried out immediately.

Ranjit Singh took off his shirt and bowed down to receive his punishment, seeing this Akali Phula Singh asked the Community (Sadh Sangat) to forgive the Maharaja for this mistake. And thus the Maharaja was pardoned, but not before he promised that he would not marry again. Maharaja Ranjit Singh who loved and respected the Harmandir and the Akal Takht, unlike many other monarchs of the World, never tried to replace Akali Phula Singh as Jathedar, remaining true to the authority he had invested in Akali Phula Singh.

Ranjit Singh donated the Gold with which the Muslim artisans of Amritsar clad the copper sheathing of the upper portions of the Harmandir Sahib, giving the Harimandir Sahib its modern popular name - the Golden Temple.

There is another interesting incident of that time ended in the Maharaja deciding to modernize and reform his forces along the lines of the British army. On the day of Muharram in February 25, 1809, a mostly Shia Muslim unit of the British army, under the command of General Metcalf (a British officer) was visiting Amritsar. The Shias, apparently Metcalf was elsewhere, decided to undertake a traditional Muharram procession through the streets of Amritsar, even though the majority of Amritsar's Muslims were Sunnis who felt (then as now) that the Shia processions were sacrilege. But that day it would not be the usual blood letting between Muslims that occured.

It also happened to be the day of Holi, when the Nihangs were celebrating Hola Mohalla along with their celebrated leader the Jathedar of the Akal Takth, Akali Phula singh. As the Shia procession worked its way through the twisting streets of Amritsar, beating their breasts to the loud chants of "Hasan, Hussein, Ali", they paused in front of the Golden Temple, where the Akalis were then in prayer. The Akalis remonstrated with the processionists to go elsewhere. Arguments led to a scuffle and the Shia Sepoys of General Metcaulfe came to a head on collision with the Akalis.

It is not known who elevated the arguments to a bloody riot. Even General Metcalfe was doubtful and conceded that the first shot was probably fired by one of his Shia escorts (Metcalfe No. 72, of 7.3.1809). In total there were about 50 casualties on both sides. In the end the riot was stopped when Ranjit Singh, who had come to the city for the festivities, personally came forward and helped to quell the fighting. With peace again restored he went to Metcalfe and apologized for the riot. Ranjit Singh was most impressed by the discipline shown by the Shia Sepoys, who snapped back into their formation and stopped fighting , as Metcalfe had commanded. The Maharaja promptly decided to modernize his Army along the lines of the British forces. It was not long before experienced officers, out of jobs after the recent Napoleanic Wars, became the first of many Europeans, seeking to 'find' their fortunes, under the Maharaja's command.

Akali Phula Singh and the Modernization of the Khalsa

Akali Phula Singh walking through the fields with his horse, by artist Kanwar Singh. Akali Phula Singh was against the Europeanization of the Khalsa Forces. He believed more in the fighting qualities of Khalsa blessed by Guru Gobind Singh. Ranjit Singh was a statesman who foresaw that he could utilize a well disciplined army to subdue the whole of Punjab and to face the British if it ever came to it. Then in the same year of 1809, at Ropar, Maharaja Ranjit Singh signed a treaty with the British recognizing the river Satluj as a permanent border between the Sarkar Khalsa and the British. Akali Phula Singh wanted the Maharaja to tear up and discard the treaty. He even threatened to quit. Maharaja Ranjit Singh explained to him that first they would subdue the whole of the Punjab, and then later they would confront the British.

The Maharaja was well ahead of his times in taking this decision, a decision which soon rendered him as the only ruler in all of Asia who could stand toe to toe with the British. He effectively ended their westward advance across India. It would be another quarter century before the Japanese Ruler saw the necessity of modernizing his forces to stop the colonial advances of the industrialized European Armies. And as in the case with Ranjit Singh and Akali Phula Singh the Emperor of Japan had to overcome the objections of his Samurai's who resisted the new ways of war out of loyalty to their warriors code and tried and true ways.

Akali Phula Singh and his command helped Maharaja in the campaigns of Kasur, Multan, and others waged all over the Punjab. Nihangs under his command at Multan surpassed all bravery when they bowed down one by one to support one side of a Gun being used to break through the fort and attained martyrdom. By 1822 all the regiments of the Sarkar Khalsa were modernized along the lines of the European armies. Akali Phula Singh was given new arms and trained in new tactics by the former French General Ventura a veteran of the Napoleanic Wars.

In 1815 Maharaja Ranjit Singh decided to turn his conquests towards the North West Frontier provinces. He took control of a number of principalities making them tributories to the Khalsa Kingdom. For 10 centuries the Pathans and other tribesman of the northwest had thundered out of their hills and plundered the Punjab and India, this was the first time that any Punjabi had taken the battle to the raiders' homes. When in 1823, the Governor of Peshawar failed to profer the agreed upon tribute to Maharaja Ranjit Singh the Sarkar Khalsa forces, led by Akali Phula Singh, General Hari Singh Nalwa, Fateh Singh Attariwala, and Prince Sher Singh and of course the Maharaja advanced towards Peshawar.

Battle of Naushera

Akali Phula Singh before the Battle of Naushera by artist Bhagat Singh Bedi The Battle of Naushera in 1823 AD, in which thousands were killed was fought with the Pathans tribes of the Yusufzais, Khattaks and Afridis. Prince Sher Singh and Hari Singh Nalwa led the advance columns early in 1823. They spanned the river Attock by the means of a pontoon bridge and occupied the fort of Jehangiria. Then Maharaja Ranjit singh along with Akali Phula Singh led the remainder of the Khalsa forces upto the Eastern bank of the River Attock. By this time the Pathani tribes had destroyed the pontoon bridge and besieged Prince Sher Singh and Hari Singh Nalwa in the fort of Jehangiria. Hastingly, Maharaja Ranjit Singh, who had crossed the river many times before, forged it again coming to the rescue of his son Prince Sher Singh, Hari Singh Nalwa and their embattled forces just in time.

The Khattaks and Yusufzais were pushed back and managed to entrench themselves on an eminence called Pir Sabak or Tibbi Tiri on the plains between Jehangiria and Peshawar. The main Afghan force under Azim Khan's brother was separated from the tribal ghazis by a small but swift-running stream, the Landai. The Khalsa Artillery, led by Mian Ghausa bypassed the tribesmen, and reached the bank of the Landai, and training its heavy guns on the opposite bank. Azim Khan made a dash from Peshawar and joined the Afghan forces on the opposite Bank of the Landai. He could not cross the stream due to the heavy bombardment by the Khalsa forces from their side of the Landai.

On the other war front, the Sarkar Khalsa launched an offensive at Pir Sabak Hill. The Khalsa forces were heavily outnumbered by the Afghans, but the Khalsa forces evened the odds by the tactics of their now well trained, disciplined army. The Tribal forces fought desperately but were overcome by the Sarkar Khalsa's Gurkhas and Mussalman Najibs. Then Akali Phula Singh and his Nihangs moved up to give them the coup de grace as their french General had probably remarked. They drove the Khattaks and Yusufzais before them leaving four thousand Afghans dead and dying on the field. It is said that they ran from their Nihang attackers saying:

"Toba, toba-, Khuda Khud, Khalsa Shud"

God forbid, it's as if, God himself has become a Khalsa (Nihang)

Mohammed Azim Khan retreated to Peshawar. He was too ashamed to face his people and thus he returned to Afghanistan and died soon.

Even though the Sarkar Khalsa had paid a heavy price with the death of a great warrior like Akali Phula Singh, it proved a crushing defeat for the Afghans, which convinced the Pathan tribesmen of the superiority of Punjabi soldiers. Three days later the Maharaja entered Peshawar at the head of his victorious troops. The citizens welcomed him and paid homage with nazaranas (monetary tributes).

Jassa Singh Ahluwalia

Jassa Singh Ahluwalia on horseback in-front of his haveli with a fly-whisk attendant, circa late 18th century.

Maharaja Jassa Singh Ahluwalia (1718-1783) Sultan ul Quam Nawab Jassa Singh Ahluwalia (1718-1783) was a prominent Sikh leader during the period of the Sikh Confederacy. He was democratically elected as the supreme military commander of the Sikh Confederacy on March 29, 1748 - on Baisakhi, this appointment is considered to be one of the greatest honours ever bestowed, in the 18th century, to any Sikh.

He was further honoured by the Sikh Confederacy with the title of 'Nawab', at Amritsar in 1754, after the passing of Nawab Kapur Singh in 1753.

He was also the Misldar (Chief/Baron) of the Ahluwalia misl or army group. This period was an interlude, lasting roughly from the time of the death of Banda Singh Bahadur in 1716 to the founding of the Sikh Empire in 1801. The period is also sometimes described as the Age of the Misls. He was the also the fourth jathedar (leader) of Buddha Dal.

Bhai Baghel Singh

Bhai Baghel Singh (1730 - 1802) was born in village Jhabal Kalan, Amritsar District of Punjab, in to a Dhillon Jatt family around 1730's, he was the descendant of Chaudhary Bhai Langaha Dhillon, the Sikh chief of 84 villages in the Majha, who along with his younger brother Bhai Pero Shah Dhillon the grandfather of the famous Mai Bhago, had converted to Sikhism, during the time of Guru Arjan Dev Ji, in the 1580s.

BABA BAGHEL SINGH RANGRETA MAJBHI SIKH with RANGRETA MISL OF SIKHS. AFTER WINNING DELHI

From humble beginnings he arose to become a formidable force in the area between River Sutlej and River Yamuna. He aligned himself with Karor Singhia misl led by Sardar Karora Singh. After the early demise of Karora Singh, Bhai Baghel Singh succeeded as a leader of Karora Singhia misl in 1765. He is celebrated in Sikh history as the vanquisher of Mughal Delhi. On the 11th of March 1783, the Sikhs entered the Red Fort in Delhi and occupied the Diwan-i-Am (Hall of Public Audience), where the Mughal Emperor, Shah Alam II, made a settlement with them that allowed Baghel Singh to raise Gurdwaras on Sikh historical sites and allowed them to take six annals of each rupee (of all the Octrai duties) and any other taxes collected by the Mughal state (roughly 12.5 %). Baghel Singh set up camp in the Sabzi Mandi area of Delhi, with 4000 troops, taking charge of the police station in Chandani Chowk. He located seven sites connected with the lives of the Sikh Gurus and had shrines raised on the sites within the space of eight months (April to December 1783). Gurdwara Sis Ganj marked the spot in the main Mughal street of Chandani Chowk where Guru Tegh Bahadur had been executed at the orders of Aurangzeb and Gurdwara Rakab Ganj Sahib, near the modern day Parliament House, where the Guru's body was cremated. Bangla Sahib and Bala Sahib were dedicated to the memory of the Eight Guru, Guru Har Krishan. Four other Gurdwaras Gurdwara Majnu ka Tilla, Moti Bagh, Telivara and Gurdwara Nanak Piao were also constructed during this period.

See Also

Baba Dheer singh

Baba Jiwan singh

Baba Paida singh

Baba Manj singh

Baba Mehtab singh

Baba Beer singh rangreta

Baba Baghel singh