Ittihas De Anlikhe Pattar - Part I

[cybersingh]

The following is the translation of the article 'Ittihas De Anlikhe

Pattar' originally written in Punjabi by the well renowned scholar of

the Sikh Panth, Bhai Kahn Singhji of Nabha, writer of the epic Mahan

Kosh.

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Ittihas De Anlikhe Pattar

Who was the Great Personality Baba Ajapal* (*Baba Saroop Singhji

[Great-grandfather of Bhai Kahn Singhji Nabha], who had ordered the

writing of these notes, translated this Name as the Supporter [Pal]

of the poor [Aja]h) Singh Ji Sahib? From which lineage or in which

house was He born? Nobody knows. His Life-Story which was noted down

by my good father (Baba Narayan Singhji Sahib, is being presented to

the readers after obtaining the signature of Giani Hira Singhji

Dard.

Physical Appearance

Baba Ji's height was neither too short nor too tall. His body was

neither too heavy nor too thin. His limbs were strong and beautiful.

He had light complexion and a radiant Face. His beard was spotless

white as long as His Torso, His big Eyes had a significant glow in

them. The shape of His nose was also sharp.

Attire

His Kachera (Traditional underpants) was two fingers above the knees,

His white Kurta (Traditional shirt) was four fingers higher than the

Kachera, upon His Head a white Gurmukhi Dastar (Straight Turban), in

the Gatra (Carrying belt) was Sri Sahib (Sword), and in His Hand was

a Sarbloh (All-Iron) Arrow, sometimes a Gulal. One white Rumal

(Handkerchief) was always tied upon the Head in such a way that it

covered half of the Mustache, Face and Beard at all times.

Inclination

He remained soaked in Naam Simran (Meditation). He had great Love for

horses and weaponry. Whichever Sevak (Sikh) was given the permission

to stay at the Dera (Residence), He would make him/her memorize

Gurbani (Scriptures) and study Shaster Vidya (Art of Weaponry).

Numerous trees such as Nim, Pippal, Pharr etc. were planted by His

orders. Whoever watered them would receive much Affection from Him.

Even today many of the trees planted by Him can be seen in the area

of the Gurdwara. Baba Ji were very much against deforestation. Once

seeing the need for cutting trees to make an addition to the House,

He ordered the Sevaks to plant two replacement trees instead of one

and then cut the (old) tree as needed. This Hukam (Order) was

followed to the extent that from then on there was no tree cut

without planting two more in its place. Sometimes after the Path

(Recitation) of Rehras, Baba Sahib would start playing Naubat

(Musical instrument) until the sun rose the next day. The Naubat was

also not of ordinary sound quality. In fact it was played so

precisely down to the musical notes (according to the ancient concept

of Raga and Tala) that it mixed perfectly well with the sound of

Mirdang (Type of Drum) and was absolutely hypnotic to the listener.

Speech/Language

His speaking language was a mixture of Hindi and Punjabi. His Voice

was heavy, firm yet sweet. And the word Guru Singh* (*Baba Sahib

used this word as a third person noun for Dasmeshji [Guru Gobind

Singh Ji]) was used often times. For example: - This is the Hukam

of Guru Singh Ji, Guru Singh Ji has Ordained this, Guru Singh Ji

will take care of the Manmatias (wrong doers who do not follow the

Hukam of the Satguru), Those who live by the rules of Guru Singh

Ji will be happy in this world and the next etc. were some of the

noted phrases of Baba Ji which were understood fully by none other

than the five Singhs.

Five Gurmukh Sevaks

Five Singhs, whose real names and information is unknown to us,

stayed close to Baba Ji. And they were called upon using disguised

names. At all times they would take turns to patrol the House.

These Singhs were fully absorbed in Gurbani and were superb and

strict Shasterdharis (Soldiers/Wearers of Arms). Taking care of the

horses and weapons, preparing Langar (Free Kitchen), reciting

Gurbani, learning and teaching Shaster Vidya to others was their job.

During the time of Baba Saroop Singhji, two of the Singhs passed

away. But at the loss of one, no more than two days would pass that

another would arrive as replacement. Other than these five, there was

an old lady, who may have had a different real name, who was called

by the name ÂeSendaÂf. She wore menÂfs clothing and Sri Sahib (Sword).

She stayed in front of a hut as a guard. Other than the five Singhs,

she would not allow anyone else to pass through without Baba JiÂfs

specific Hukam (Order). The story of this lady will be told later.

Expenditure

In order to obtain money required for Langar, clothing for Sevaks,

fodder & saddles for horses, expense for Sikligars (Weapon Polishers)

etc. was called one ÂeBaghra SinghÂf. From where does he (Baghra

Singh) obtained money? Nobody knew.

Sevaks

Some of the beloved Sevaks who were allowed to stay nearby were Baba

Saroop Singhji, Bhai Rattan Singh, Bhai Sukha Singhji, Prohit Singh

of the Phool clan, Bagh Singh Dharamdhari, Bhai Kesra Singhji etc.

who banded together to do Sat-Sang (Congregation of Truth). But they

were not allowed to stay inside Baba JiÂfs main Residence. They lived

a bit far away in a hut. After several years of doing Seva (Service

to Guru), Baba Saroop Singhji, Bhai Sukha Singhji and Kesra Singhji

were granted permission to do Darshan (Audience) of Baba Sahib in a

room on certain occasions and say their Prayers.

The Residence Complex

Baba SahibÂfs main House had a round shape. The ground floor was made

of cement and upstairs was three rooms.

In one room stayed Baba Sahib, in another was weapons and (Sri

Aad/Dasam?) Guru Granth Sahibji, in the third room was kept Naubat

musical instruments.

On both sides of the rooms were galleries with ranges to practice

shooting. Infront of the main House were two more constructions in

which lived the five Singhs. In a construction infront of the

strongly forted main entrance on the right hand side was the

residence of Mai (Lady) Senda. And on the left side was a

construction that housed a flourmill and storage area.

Daily Routine

Baba Ajapal Singh never went out of the House to meet

(strangers/unknown) people. The devouted Sikhs looking from the

outside only get to receive His Darshan (Sight) when He stood up in

the room. And nobody knew when Baba Ji would give His Darshan.

Sometimes the devoutees came for five or seven consecutive days but

would not attain Darshan (Sight of Guru). Then sometimes (He) would

give Audience all of a sudden. Near the house on the left side was an

attached shelter in which lived five very beautiful horses and two

ponies. On the right hand side was the Langar area in which other

than the five Singhs and Mai Senda, no one else was permitted to

enter. In front of the Langar, on a tall pole was a Basant (Yellow)

Pharra Nishan (Flag).

Baba SahibÂfs diet and bathing routine were very secretive. So much

that Baba Saroop Singhji never had a chance to observe them. Everyday

Asa Di Vaar Kirtan would be performed at Amrit Vela (Before Sunrise)

inside the walls. At dawn, the recitation of Rehras Sahib would be

performed sitting at the Nishan Sahib. Karrah Parshad (Cooked Sacred

Food invented by Guru Nanak Dev Ji) would be prepared in the Langar

after recitation of Jap Sahib (Scripture of Guru Nanak Dev Ji) and no

addition of dry fruits was used as ingredient. After recitation of

Anand (Sahib), the Ardas (Common Prayer) of the Parshad would be

performed in the Langar itself. At the conclusion of the Ardas, the

following words were used:- ÂgHay Akal Purakh Kartar Karhah Parshad

Di Degh Tiar Hae| Aap Nu Angikaar Hovay| Kla Guru Singh Ji Di Vartay

| Tav Parsaad|Âh [ÂgOh Almighty The Timeless Creator, Karha Parshad

Has Been Prepared. May It Be Used/Consumed By Thee. May The Power of

Guru Singh Ji Spread/Grow. With Your Grace/Blessings.]. Nobody could

prepare Karha Parshad without covering his mouth with a Rumal

(Handkerchief). Similarly one whose hand had any kind of skin

condition was not thought of as suitable to prepare Langar. The Karha

Parshad was not removed from the Langar to the outside. Every Sikh

would go to the door of the Langar to receive It from the

distributor. Similarly Langar was not organized in Pangat (Seating

formation in rows with Sevaks going around distributing food,

commonly used today). Every Sikh would approach the distributor in

front of the door and obtain wheat/bread according to oneÂfs hunger

level.

Amrit Sanskar (Ceremony)

Whenever someone would want to receive Amrit, he would seek

permission and stand infront of the House wearing clean clothes and

weapons. The bowl of Amrit would be taken from Baba JiÂfs room by

five Singhs and would be administered to the recipient in accordance

to the Rules and from inside the room Baba Sahib would raise His

Voice and announce the new name of the Singh. None of the Sevaks knew

if Baba Ji were ever part of the five Singhs. There may be one or

many Singhs who came to receive Amrit, but Baba Sahib never put more

than five Patasas (Sweeteners)*. (*Regarding this fact Baba Ji had

given specific instructions to Baba Saroop Singhji)

Shaster Vidya

Nobody had ever seen Baba Sahib use sword or other close range combat

skills but shooting of Gopis (ball of dried mud), Gulals (Ball of

powdered color), Guns and Archery was many times seen as being

practiced. Hanging a coin on one end of a thin piece of thread and

shooting at the thread with a gun, throwing one Gulal into the air

and hitting it with another, perfect shooting of Gopi as if it was

shot from a gun, shooting down flying birds with arrows were His

normal performances. These weapons were used as per His wishes on

certain occasions from inside the room, and (He) would also watch

with Passion, the practice of weaponry and horsemanship by the

Sevaks. If there would be any mistake, it would be brought to light

and made known to them. It was Baba SahibÂfs Hukam that when one is

to hold weapons in his hands, he must recite ÂeAkal Hi SahaiÂf. And

when one is about to ride a horse he must say ÂeVaihguru Ang SangÂf

before putting foot on the saddle. Baba SahibÂfs beautiful weapons of

great variety can be seen at the Gurdwara even today. Along with

weaponry, carpentry was also very important for the Singhs, so that

they could craft wooden instruments themselves. Baba Sahib said many

times that a Singh who cannot sew clothes, use weapons, walk horses,

craft wooden instruments, sharpen and store Weapons, prepare Langar

and write Gurmukhi, is not worthy to be admitted into the Jatha

(Army) of Guru Singh Ji.

Gurpurab (Gurgaddi Anniversary of Guru Angad Dev Ji)

Baba Ji celebrated Gurpurab on Asu Sudi 10th. On this day Karha

Parshad would be distributed and Kirtan would be performed and Naubat

played. Guns would be fired (in celebration). One day Baba Sahib told

Baba Saroop Singhji the following ÂgSikha Da Gurpurab Asu Sudi Das

Toe Vadhkay Koi Nahee|Âh [ÂgFor Sikhs, There Is No Grander Gurpurab

Than Asu Sudi 10thÂh]. Because on this day Satgur Nanak Dev Ji

started the custom of passing upon the Throne to the most deserving

(Satguru Angad Dev Ji). Other celebrations on the 10th are like other

smaller footprints in the footprint of an elephant. It comes to oneÂf

s understanding that Baba Ji meant that Guru Nanak Dev Ji passed on

His Divine Jyote (Light/Spirit) to Angad Dev Ji on Asu Sudi 10th.

Other writers have written this occasion as Asu Vadi 10th, which is

against Baba JiÂfs Words.

Updesh (Discourse)

Whenever it would be time to do Updesh, then Baba Sahib would do

Updesh according to questions asked, but His normal Updesh was this:-

ÂgDharam Di Kirat Karo| Daswand Dio| Naam Jappo| Vidya Parho|

Vartakay Chako| Shastra Da Abhias Karo| Ghorhay Atay Baela Di Nasal

Vadhao| Birch Lao| Aapo Vichi Sakkay Bhaia Vala Prem Rakho| Des Di

Seva Karo Nirbhae Atay Nirvaer Raho| Swarath Tiago| Jay Tusi Is

Updesh Tay Amal Karogay, Ta Guru Singh Ji Day Darbar Da Dar Tuhaday

Lei Khula Hae|Âh [ÂgFollow The Dharma (True Religion). Give Daswand

(10 percent of income as charity). Recite Naam (Gurmantra). Seek

Knowledge. Distribute Then Eat. Learn Weaponry. Breed Better Horses

And Bulls. Plant Trees. Love Each Other As Real Brothers. Serve The

Nation Remain Unafraid And Unparanoid. Reject Junk. If You Live Up To

This Updesh, Then Guru Singh JiÂfs HouseÂfs Door Is Open For You.Âh]

Baba Ajapal Singh Ji never told His story to anyone, but His close

Sevaks believed for certain that Kalgidhar Ji (Guru Gobind Singh Ji)

did not merge with the Divine Jyote (i.e. left His Body) at Dakhan

because Dasmesh JiÂfs weapons and bones were not found in the ashes

that remained and from the shelter was also missing one special

horse. (Hence) Guru Sahib is living secretly in Punjab under the Name

Baba Ajapal Singh.

They came to this conclusion from the fact that on the side of Baba

SahibÂfs Body was an old scar that was seen at the time of His bodily

end and from the fact that His Behavior and Rules as well as Grace

were inhuman and there was definitely some connection between Baba Ji

and the nationÂfs politics. Many Singhs would come to Him in

different types of fancy clothing and many times from the five Singhs

one or two would go along with his respective horse to give news and

information to someone without telling anyone else. Also many Singhs

would leave taking weapons with them. I have not made any kind of

determination of my own regarding this.

But if Baba JiÂfs SevakÂfs deliberation is to be believed as being

correct, then Baba Ajapal Singh Ji would have the total age of 146

years. Because Sri Guru Gobind Singh JiÂfs Birth took place in Sammat

1723 (Bikarmi). The act at Abchalnagar happened in 1765 (Bikarmi).

And Baba Ajapal Singh Ji's Death occurred on Jeth Sudi 5th 1869

(Bikarmi). Without analyzing the above mentioned facts any further, I

will present some of Baba Sahib's brief and rare biography that was

noted by the order of my good father, which (I believe) will be

beneficial to the Panth. Before Sammat 1811 there is no available

information in my notebook. In 1812 (Bikarmi) it is recorded that

Baba Ji helped a Rajput of Bhadra in battle and captured for him

treasure and throne. After this some say that Baba Ji lived at Rohi

near Jeend for a short while and then for some years in a house in

Patiala. But there is no solid evidence that can be found to confirm

this. Baba Ji came to stay at Nabha in the Sammat 1830 (Bikarmi). At

that time it was a very small city. At the place where there is now

Baba Ji's Gurdwara used to be thick jungle, the size of the city was

about 2.5 furlongs.