Thanesar: A Gateway to Lohgarh
Thanesar is part of the Lohgarh zone, which is characterized by dense forests and rolling terrain. Repeated visits of all the Sikh Guru sahibans to Thanesar were instrumental in establishing and developing the Lohgarh zone. Guru sahibans played a pivotal role in fostering the growth and prosperity of the Sikh congregation in this region from the 16th to the 18th century. In sharp contrast to the adjoining barren plains of Panipat, this specific landscape offered a strategic advantage for guerrilla warfare, providing crucial cover for tactical military operations and resistance efforts of the Sikhs against the Mughals. Lohgarh Khalsa Rajdhani, located in this zone during the 18th century, served as the Sikh State capital, where the once mighty Mughal empire met its end, exemplifying the significant preparations made by the Sikhs in two centuries that challenged and overthrowing the Mughal empire.
Thanesar is strategically located along the renowned trade route connecting Bengal, Bihar, Awadh and Delhi to Lahore, Kabul, Baghdad, Europe and Africa. Over many centuries, this road has facilitated trade and the movement of goods as well as people throughout the region. The Banjara traders, who have traversed this route for more than a millennium, have played an essential role in cultural commercial exchanges. And had developed a large infrastructure along the trade route. With the advent of Guru Nanak’s revolutionary mission, the Banjaras became instrumental in spreading the teachings and principles of Sikhism globally, leading to the emergence of many cities in the Indian subcontinent as significant Sikh centres, and Thanesar was one the important Sikh centres. The success of Sikhism’s expansion beyond the Indian subcontinent is credited to the trade networks of the Banjaras and their efforts to disseminate Sikh ideology along these routes.
The Lohgarh zone’s unique geography and Banjara traders’ presence contributed to Guru Nanak patshah establishing Lohgarh as the epicentre of Halimi Raj and Thanesar as the important town of the Lohgarh zone. The ample water supply in Thanesar, situated between two seasonal Rivers originating from the lower Shivalik Hills and the natural depressions causing water accumulation around Thanesar, resulted in the growth of human civilization thousands of years ago. Thanesar became an important pilgrimage site for Hindus and Buddhists, serving as the capital of King Harshvardhan in the 7th century before it was shifted to Kanauj. Notably, in the 7th century, the famous Chinese traveller Hiuen Tsang visited Thanesar and documented the existence of three Buddhist monasteries, housing more than 700 Hinayanists (Buddhist priests). Presently, Thanesar is located within the city of Kurukshetra.
Guru Nanak’s journey to Thanesar.
In 1501 AD, after finishing his five-month tour on the medieval trade route from Pakpattan to Delhi, Guru Nanak patshah started his journey towards Kurukshetra on the eve of the solar eclipse (Surinder Singh Kohli’s ,Travels of Guru Nanak, page 13). While traversing the trade route, Guru Nanak encountered numerous Banjaras, many of whom chose to embrace the Sikh faith. Commencing his expedition towards Kurukshetra from Rohtak, Guru Nanak continued his journey until he reached Lakhan Majra (Gurdwara Manji sahib Lakhan Majra commemorates the visit of the 9th Guru, Tegh Bahadar sahib, which stands as a significant event of historical relevance. However, it is noteworthy to mention that this sacred place holds an initial connection to the visit of Guru Nanak patshah, signifying its importance in the broader Sikh narrative), a village under the ownership of Lakhan Banjara (As per Bhat Vahi, Lakhan Banjara was from Rathod clan of Banjaras). At this juncture, Guru Nanak established a Manji, a spiritual institution, solidifying his presence in the area. Notably, Lakhan Banjara is a direct descendant of emperor Hatiya, who ruled Kanauj during the 5th century ( As per Bhat Vahis). Raja Jagat Rai (Chauhan Banjara) , the distinguished ruler of Hansi and the son of raja Amrit Rai Banjara (As per Bhat Vahi Bhatson, pargana Indri, sarkar Saharanpur), became a devoted follower of Guru Nanak. After embracing Sikhism, raja Jagat Rai, accompanied by a contingent of soldiers, joined Guru Nanak patshah in Kurukshetra.
Following Guru Nanak’s guidance, raja Jagat Rai skilfully hunted a deer in a nearby jungle. They brought it to Thanesar, where it was cooked as a meal at Brahm Saravor in Kurukshetra (Dalbir Singh Dhillon’s, Sikhism: Origin and Development, page 75). In 1502 AD, on the eve of a solar eclipse, Guru Nanak patshah arrived and started preparing the meat of deer. This act stood in direct contradiction to the teachings and doctrines upheld by the Brahmins (The Mahabharata (12.260; 13.115–116; 14.28) and the Manu Smriti (5.27–55)). Many Brahmins and followers of various Hindu cults flocked to site for a sacred dip, which holds great significance in Hinduism. Guru Nanak’s actions directly challenged Brahmins and Hindu cults, sparking agitation in the region. There were even attempts to assault Guru Nanak, but they were thwarted due to the presence of raja Jagat Rai’s army, which protected Guru sahib. However, it was suggested that a debate be held in this regard. Guru Nanak patshah engaged in profound dialogues with the local Brahmins, led by Nanu Pandit, about the fallacious religious dogma associated with dietary practices (Kirpal Singh, Janam Sakhi Parmpara, 1969. Nanu Pandit hailed from the illustrious Gautam Family of Kurukshetra, a lineage known for their profound knowledge and esteemed reputation in the region for several centuries). The profound verses recited by Guru Nanak during these discussions have been enshrined in Guru Granth sahib (Ang 1289)
Maas maas kar moorakh jhagrhay gi-aan Dhi-aan nahee jaanai.
The fools argue about flesh and meat,
but they know nothing about meditation and spiritual wisdom.
Ka-un maas ka-un saag kahaavai kis meh paap samaanay.
What is called meat, and what is called green vegetables? What leads to sin?
After these detailed debates, Nanu Pandit bowed down to Guru Nanak and became his follower (After their encounters with Guru Nanak, the Nanu Pandit family embraced Sikhism, and one of Nanu Pandit’s descendants, Bhai Lal Singh, in the early 18th century, valiantly sacrificed his life at Chamkor while fighting alongside Guru Gobind Singh against the Mughals). Gurdwara Siddh Patti Padshahi Pehli is positioned at one corner of the Brahma Sarovar to commemorate the memory of the event. Gurdwara Rajghat, on the other hand, signified Guru Gobind Singh’s visit in the early 18th century. Between these two gurdwaras lie the remnants of Buddhist monasteries, showcasing the area’s rich historical and archaeological heritage.
From Thanesar, Guru Nanak embarked on a significant journey to the Lohgarh zone, driven by his vision to establish the rule of humanity – Halimi Raj. Accompanying him on the trip was Lashman Banjara, who hailed from Nahan and was the great-grandfather of Bhai Mani Singh ( Dr. Harjinder Singh Dilgeer’s ,Guru-de-Sher, page 345). During Guru Nanak’s visits to Nahan and Sadhaura, he took the initiative to establish Manji centres / dharamshalas, serving as religious centres where his teachings could be disseminated (Gurcharan Singh and V. S. Suri’s ,Pir Budhu Shah – The Saint of Sadhaura, page 39. Gangu Shah Manji was established by Guru Nanak at Nahan, some text also suggests that this manji was established by Guru Amar Das). Additionally, Guru Nanak had the opportunity to meet Bhai Radhe Banjara in Nahan, further strengthening their bond. Subsequently, Guru Nanak continued his mission and established further manjis/dharamshals in various locations, including Paonta, Buria, Bani Badarpur, Karnal, Kurukshetra, Kaithal, Gulha, Shahabad, Ambala, Chandigarh and Pinjore, which are all a part of the Lohgarh zone ( Now Gurdwara Manji Sahib stands on these places ) . Notably, near Lohgarh is a place known as Kapal Mochan, which Guru Nanak also visited (Surjit Singh Gandhi , History of Sikh Gurus Retold: 1606-1708 C.E , Page 728 ). From here, Guru Nanak patshah went to Nahan and Paonta along with Bhagat Sain. The Sikh fortification in this region was discussed, and Bhagat Sain took charge of the region regarding fortifications and demographic settlements. Following the visit, Guru Nanak went to Khanpur from Sadhaura to advance his spiritual quest (Khazan Singh’s “History and Philosophy of the Sikh Religion,” Volume 1, page 104.From Kapal Mochan, Guru Nanak moved to Khanpur, later called Mansoompur. Near Mansoompur, there is a village named Khanpur where, according to Bhai Kahan Singh Nabha in Mahan Kosh Vol 1, page 944, another Manji was established. This location is in close proximity to Toka sahib, Bhoj Raj (where the Lohgarh Khalsa Fort still exists in the hills), and Thapalpur, where the seventh Nanak resided for 13 years). In 1518 AD, after completing his extensive travels to the Middle East, Europe and Africa, Guru Nanak sahib revisited Thanesar. On this occasion, he was accompanied by Baba Farid, Bhagat Sadna, Pir Dastgir, Shah Qumais and Shah Abdul Wahab, who were ancestors of Pir Budhu Shah. Other Sufi saints from different orders joined Guru Nanak, ready to work under his ideology. The family of Shah Abdul Wahab migrated to Sadhaura and Bhagat Sadhana was in charge of this settlement.
Sufi Pirs and Thanesar
In 1518 AD, Pir Jalaludin, a mentor from Egypt, heeded the advice of Guru Nanak and migrated to Thanesar. Pir Jalaludin was the mentor of Shah Salim-1 the emperor of the Ottoman empire in Egypt, and after Guru Nanak visited Egypt both of them embraced Sikhism(According to historical accounts, documented in Taajudin’s Diary, a Muslim author who accompanied Guru Nanak from Mecca to Baghdad, there is an insightful translation of this account by Sayyid Prithipal Singh and Mushtaq Hussain Shah, a Kashmiri Muslim who later embraced Sikhism, page 81 contains significant details from the diary that shed light on the journey and experiences shared by Guru Nanak and the author). Pir Jalaludin, hailed from a lineage tracing back to Prophet Mohammad and was a close associate of Shaikh Gangohi. He possessed extensive knowledge in various domains, including Sufi mysticism and revenue administration. Upon settling in Thanesar, he wholeheartedly worked on Guru Nanak’s mission of Halimi Raj.
Pir Jalaluddin Thanesari’s tomb is located near the tomb of Shaikh Chilli in Thanesar. Shaikh Abdul-i-Quddus of Shahbad (Sayyid Zaheer Husain Jafri, Helmut Reifeld, The Islamic Path: Sufism, Society, and Politics in India, page 254.) became a devotee of Guru Nanak, and the latter established a Manji ( Sikh preaching centre) at Shahbad (Gurdwara Manji Sahab stands as a testimony to the visit of Guru Nanak patshah), demonstrating a profound acceptance of the divine will. The Kasba of Shahbad has a strategic location, as it is situated near Sadhaura and adjacent to Thanesar. It is situated on the trade route between Delhi and Lahore.
Later, Shaikh Abdul-i-Quddus settled in Gangoh, under the jurisdiction of Saharanpur (Khaliq Ahmad Nizami,The Life and Times of Shaikh Nasir-u’d-din Chiragh-i-Dehli , page 159). Guru Nanak patshah planned these strategic demographic settlements to ensure the success of Halimi Raj. This region is part of the Lohgarh zone, and Shahbad Sikh constructed a fort named Mastgarh, and Sufi constructed a fort called Sharifgarh under mission Halimi Raj. The 18th century saw the rapid capture of Shahbad and Saharanpur by Banda Singh Bahadar.
According to the Lata’if-i Quddusi, which is considered the most detailed and reliable tazkira (biography) of the Shaikh Gangohi, throughout the Afghan resistance against Humayun, son and successor of Babur, Gangohi remained in opposition to the Mughal forces. The influence commanded by these Sufis was exemplified, even emperor Humayun visited Shaikh Abdul-i-Quddus’ hermitage in Gangoh to mellow down him M. Sayyid Athar Abbas Rizvi’s , (A History of Sufism in India, page 346). The association of Sufi figures like Shaikh Gangohi, Shaikh Jalaludin Thanesari, Shaikh Nizam Amethi, Shaikh Nizam Narnauli, and Shaikh Salim Chishti highlights the significant influence that they held, not just in religious aspects but also in the realm of politics (Muzaffar Alam’s , The Mughals and the Sufis Islam and Political Imagination in India, 1500–1750, page 391). These Sufis were working on the mission of Halimi Raj of Guru Nanak patshah, and their realm of politics facilitated the mission.
2nd Nanak Guru Angad at Thanesar
In August 1542 AD, Guru Angad sahib established another Manji at Mohalla Musalman in Thanesar, adjacent to the Tomb of Pir Jalaludin (Bhai Dhanna Singh, embarked on a cycle yatra in 1930 and the subsequent book was published in 2016. According to Bhai Dhanna Singh’s account, the Manji established by Guru Angad sahib was reportedly present until 1930, but it is no longer in existence today. This claim is supported by the revenue records of 1879 in Darra Kalan revenue estate, where this location exists. Presently, the place is occupied by an Udasi Mahant, who claims to be the disciple of Srichand, the son of Guru Nanak patshah). However, Guru Nanak patshah found his son incapable of leading the mission, so he transferred his Guruship to his disciple Bhai Lena. After becoming the Guru sahib, Bhai Lena was known as Guru Angad patshah. This period was characterized by turmoil in the Indian subcontinent, with ongoing conflicts between Humayun and Sher Shah Suri. Interestingly, even Humayun sought assistance from Guru Angad sahib during this time (Punjab District Gazetteers: Supplement, page 594) against Sher Shah Suri, which reveals that during the phase, the Sikhs had grown into a significant political power. Emperors were seeking their assistance from Sikhs in times of need. Upon reaching Thanesar, Guru Angad sahib received a warm welcome from Pir Jalaludin, the descendants of Pandit Nanu, Shah Qumais, Shah Abdul Wahab, and a large Sikh sangat. Guru sahib stayed in Thanesar for a few months and later visited the Lohgarh zone, accompanied by Shah Abdul Wahab and Shah Qumais. During his visit, Guru sahib held secret meetings with Bhai Mulla Banjara and other leaders of the Banjaras, who were actively involved in establishing trade villages to support the mission of Halimi Raj.
3rd Nanak Guru Amar Das in Thanesar
In 1552 AD, following the merger of Guru Angad sahib into the divine essence, the throne of Guruship was assumed by Guru Amar Das patshah. However, in 1553 AD, Guru Amar Das ‘s visit to Pehowa, Kurukshetra, and Haridwar, to persuade the mission of Halimi Raj seems highly improbable when considering the sovereign nature of the Sikh Guru sahibans. The Guru sahibans did not acknowledge the authority of any earthly king but instead followed the command of the ‘One Almighty’ – Waheguru. During the visit to Kurukshetra, Guru Amar Das established another spiritual centre known as Manji and engaged in discussions with various religious groups, including jogis, dagambaris, sanyasis, and representatives of the six schools of thought to spread the philosophy of Guru Nanak. The visit of Guru Amar Das patshah to Kurukshetra is succinctly documented in the Guru Granth sahib on page 1116, as recorded by Guru Ram Das patshah.
Paratham aa-ay kulkhayt gur satgur purab ho-aa.
Khabar bha-ee sansaar aa-ay tarai lo-aa.
Daykhan aa-ay teen lok sur nar mun jan sabh aa-i-aa.
Jin parsi-aa gur satguroo pooraa tin kay kilvikh naas gavaa-i-aa.
Jogee digambar sani-aasee khat darsan kar ga-ay gosat dho-aa.
(The arrival of Guru Amar Das patshah at Kurukshetra was celebrated as a holy day, and the news of his visit spread throughout the world. Not only did people from all three realms come to witness him, but holy men and sages as well. Those with even a touch of the sacred preceptor’s grace found their sins annulled and were blessed with perfection. Groups of yogis, unclad Jain monks, sanyasis, and followers of the six orders gathered and engaged in dialogue with Guru Amar Das. The arrival of the esteemed guru at Kurukshetra marked a solemn and sacred occasion )
Guru Amar Das stayed here for many days and attracted a large crowd to his sangat (Bal Krishan’s, Kurukshetra Political and Cultural History, page 78), and Pir Jalaludin and his son-in-law, Pir Nizam Thanesari, remained with Guru sahib during his stay. Later, he visited the Lohgarh zone along with Bhai Mulla Banjara and met Shah Abdul Wahab, Shah Qumais, and his son Sayyid Abdul Hamid in Sadhaura. At Buria, the Guru met Sikh sangat, crossed the Yamuna and visited Haridwar. On the way to Haridwar, he moved along the Shivalik hills, where Tandas of Banjaras were making fortifications to establish the Halimi Raj. While crossing Yamuna, the Mughals imposed a tax on the Hindus, and during the visit of Guru Amar Das patshah, the tax collectors were told that Sikhs were not Hindus and exempted from tax.
All those who followed the Guru sahib were allowed to pass, and those who followed the ‘Holy Preceptor’ were exempted as they uttered the Divine name Waheguru . The ferocious tax-gatherers did not approach those who trod the path of the Master’s Word. The whole world spoke ‘Guru, Guru’; all those who uttered the Guru sahib’s name were exempted.
Guru Amar Das patshah proceeded towards Haridwar and arrived at the River Ganga, where a remarkable incident occurred. The sight of the holy Master enchanted the entire world, and the tax-gatherers collected no tax. They were left speechless in amazement. They asked, ‘Who should we demand tax from when the world is rushing after the holy Preceptor?’ After contemplating a clever plan, the tax-gatherers smashed their cash-boxes and fled. Following this, the Guru sahib’s arrived at Ganga, where another wonder transpired. ( Guru Amar Das patshah’s, visit has been narrated in detail in the Guru Granth sahib ang 1116.) During his return journey, Guru Amar Das patshah visited Paonta, Lohgarh, and Nahan, where he established Sikh preaching centres, and Gangu Shahi were already working on the mission of Guru Nanak patshah. After that, Guru sahib left for Gobindwal. Meanwhile, Shaikh Nizam al-Din Thanesari, who was the nephew and son-in-law of Jalaludin Thanesari, emerged as the primary representative of the Sabiri branch of the Chishti order following the passing of Jalal al-Din Thanesari.
4th Nanak Guru Ram Das visit to Thanesar
In 1576 AD, Guru Ram Das embarked on a meaningful trip to Thanesar, where he displayed incredible vision and leadership by establishing another Manji sahib (a seat of authority) at Thanesar, and this strategic move proved to be pivotal in the history of Sikhism. During Guru Ram Das’s pontification, a broader examination of the political landscape reveals the reign of emperor Akbar, who governed the vast empire with a focus on maintaining universal peace, known as Sulah-Kul (S.M. Ikram’s, Indian Muslims and Partition of India, page 5). This approach created a conducive environment for the Sikhs to expand their activities in the Lohgarh zone and other parts of the Indian subcontinent.
Under Guru Ram Das’ guidance, the Sikhs flourished in this region, displaying their resilience, determination, and societal contributions. A remarkable aspect of Guru Ram Das’ leadership during the visit was his exceptional organizational skills. The importance and acknowledgement given to the role of masand, appointed as representatives of the Guru sahib , became apparent as they were entrusted with managing religious and community matters. The increased organization and effectiveness of the masands in and around the Lohgarh zone were testaments to Guru Ram Das’s strategic planning and efficient execution of his vision.
Pir Jalaludin, an elderly figure and son-in-law, Pir Nizam Thanesari, warmly received Guru Ram Das patshah . The Guru sahib, accompanied by other Sufi saints and Sikh sangat, was graciously welcomed by Pir Nizam Thanesari . Notably, Bhat villages were established near Thanesar, specifically at Sirsama and Bhadson (The History of Sikh Guru, as recounted by Surjit Singh Gandhi on page 461, introduces one to an individual named Bhat Bheekha. Hailing from a Bhat family in the village of Sultanpur Bhadson near Ladwa, Bhat Bheekha was the eldest son of his father, who held the title of Bhat Rayya. Bhat Bheekha harboured a deep and powerful desire to elevate himself spiritually, highlighting his yearning for a higher spiritual plane. Verses of 11 Bhats are present in Guru Granth sahib). Alongside the Banjara Sikhs, such as Bhai Prema (Pawar), Bhai Rupa (Rathod), Bhai Goddu, Bhai Kamla Dass (Chauhan), and Bhai Nayak Karam Chand, Guru sahib embarked on a visit to the Lohgarh zone. This journey saw the warm hospitality of Shah Ali Asgar, the forefather of Pir Budhu Shah, who had served the Halimi Raj since Guru Nanak. After visiting Thanesar and Lohgarh zones, Guru Ram Das proceeded towards Agra to meet Bhai Gurdas and the Sikh sangat present there (Balwant Singh Anand’s, Guru Tegh Bahadar Prophet & Martyr, page 159).
Agra, geographically located in the heart of the Indian subcontinent and located on the same trade route on which Thanesar is located, also served as a significant centre for Sikhism. Guru Nanak patshah established a Sikh centre in Agra, which saw great prosperity. Alongside Agra, the cities of Banaras and Patna also emerged as major Sikh centres along the trade route, contributing to the widespread acceptance of Sikhism by a large number of people. After some time stay in Agra, the Guru sahib eventually returned to Guru da Chak, Amritsar.
In 1578 AD, emperor Akbar demonstrated a favourable inclination towards promoting inter-religious dialogue. As a result, Bhai Gurdas, a prominent Sikh figure, actively participated in these events, providing valuable opportunities for intellectual exchanges and discussions among diverse religious groups. During the 1570 AD, Akbar was known for his devout worship of the Chishti saints, showing great reverence for those who had passed away and those alive. During his journey to Punjab in 1581 AD, he stopped at the khanqah of Shaikh Jalaludin, a significant Chishti saint of that time, in Thanesar (Muzaffar Alam’s, The Mughals and the Sufis Islam and Political Imagination in India, 1500–1750, page 80).
5th Nanak Guru Arjan journey to Thanesar
following the pontification of Guru Arjan patshah in 1581 AD, Sikh trade activities experienced a significant surge, contributing to the rapid expansion of Sikhism. This growth also led to a more visible missionary aspect, as the faith’s influence spread far and wide. Consequently, a distinct sense of a Sikh state within the state reflects the community’s growing political and social strength. An intriguing manuscript titled Banjara Pothi was discovered, revealing the fifth Sikh Guru sahib’s plans for developing advanced canons, highlighting the progressive mindset of Guru Arjan patshah (Tony Ballantyne, Textures of the Sikh Past New Historical Perspectives, page 31.). This manuscript provides clear evidence that during the era of Guru Arjan patshah, preparations for the establishment of Halimi Raj were at their peak. It is evident that in the 16th century itself, Guru Arjan patshah and the Sikhs were engaged in extensive research and development to create the most advanced weaponry to be utilized in the establishment of the Halimi Raj.
In 1604 AD, Guru Arjan, accompanied by Sai Miyan Mir, visited Thanesar, where they received a warm welcome from Shaikh Nizam Thaneswari (Sai Miyan Mir, a trusted confidant of Guru Arjan patshah, played a significant role in laying the foundation stone of Darbar sahib in Amritsar. This esteemed individual was a descendant of Pir Dastgir, who had the privilege of meeting Guru Nanak patshah in Baghdad. The profound details of this historic meeting have been eloquently conveyed by Gurdas ji in his Vaars. It is noteworthy to mention that Pir Dastgir himself relocated to Sadhaura in the Lohgarh zone, as advised by Guru Nanak patshah, to establish the esteemed Halimi Raj. The intricacies of this strategic move and its implications can be explored in Chapter 19 of Guru Nanak Patshah Halimi Raj, Lohgarh Sikh Capital Book (2024). There are many archaeological evidence marking the visit of Sai Miyan Mir at Thanesar) The Guru recognized the need for further expansion and organization to accommodate the growing Sikh community. To address this, the Guru established another Manji, a system that facilitated the administration and management of Sikh preaching centres. As the number of Sikhs increased, and existing centres became insufficient to cater to their spiritual needs, the establishment of new Manjis ensured that the community could continue to gather, learn, and practice their faith effectively. This strategic move further solidified the growth and development of Sikhism as a thriving religion. It was established near the tomb of Shaikh Chilli (As stated on page 181 of the book published in 2016, Bhai Dhanna Singh embarked on a remarkable Cycle Yatra in the year 1930. This yatra led him to the site where the Manji, or religious seat, established by the fifth Sikh Guru Arjan patshah, was located. Interestingly, this Manji is positioned approximately 100 meters to the north of the Manji established by the fourth Sikh guru, Ram Das ji. Presently, no building exists on the site. These sacred locations are near the historically significant gurdwara of Guru Tegh Bahadar sahib, further enhancing their spiritual significance). Bhai Nanda, Bhai Vithar and Bhai Swamidas(Mahan Kosh, page 693, Bhai Kahan Singh Nabha), respected businessmen and residents of Thanesar, who were devoted followers of Guru Arjan, also extended a warm welcome to the fifth Sikh Guru and his associates. These individuals-maintained honesty in their profession and demonstrated a deep commitment to the teachings of the Guru, leading the Sikh sangat (congregation) of Thanesar.
Accompanied by Bhai Ballu Banjara and Bhai Prema Banjara, Guru Arjan proceeded to the Lohgarh zone. Over time, Ladwa and Radaur developed into important Sikh centres, and trade activities thrived in these regions. A significant trading and manufacturing hub emerged in the present-day village of Lohara, situated in tehsil Ladwa. Even today, Banjara Sikhs, a notable community that has played an essential role in Sikh history, continue to reside in the area.
Additionally, another Lohara near Amritsar has a special place in Sikh history, as it is the birthplace of Mehta Kalu Chand Rai, the father of Guru Nanak patshah (Dehra Saheb Lohara, birthplace of Kalu Chand, is now in Amritsar district where the SGPC decided to establish a 25-bed hospital in celebration of Guru Nanak’s Quincentenary. Reference is taken from the book named The Great Guru Nanak and the Muslim, by ND Ahujha, page 169. Now this village does not exist, but in its place, there is a new village named Patte Vind). At the time, Mehta Kalu Chand Rai was employed by a Muslim nobleman, Rai Bular, a Bhati (Muslim Rajput) caste member. It was in Rai Bhoe-di-Talwandi (now known as Nankana and situated in the Shaikhupura district of West Pakistan), while Mehta Kalu Chand Rai was in Rai Bular’s employment, that the great Sikh Guru Nanak patshah was born. It goes by the name of Lohara, a famous dynasty that existed in Kashmir (Chandra, Satish (2004). Medieval India: From Sultanat to the Mughals-Delhi Sultanat (1206-1526) – Part One. Har-Anand Publications ,pages 19–20.), which is also related to Banjaras.
During Guru Arjan’s visit to Sadhaura, he was warmly received by Shah Ali Asgar, the ancestor of Pir Budhu Shah. Shaikh Chilli, also known as Abdul-Karim Abd-ur-Razak or Abdul Rehman Banuri, warmly welcomed the revered Guru sahib. Subsequently, Guru Arjan travelled to Agra, where he oversaw the construction of a magnificent tank named Gura ka Taal (According to Iqtidar Alam Khan, the Sikh oral traditions believe that Guru Arjan visited Agra, during the first year of Jahangir’s regime, and saw the location, structure and functioning of the pre-modern waterworks. A study of Guru ka Taal, PIHC, 49th session (Dhawad 1988), page 288. Land Transportation in Mughal India, Agra- Lahore Mughal Highway and its Architectural Remains, by Subhash Parihar, also refer to the same). Interestingly, Prince Saleem (who later became emperor Jahangir) granted Guru Arjan a vast tract of land in Kartarpur, as a gesture of his profound admiration and deep reverence for the esteemed (Guru sahib Haroon Khalid, Mahan Kosh, page 902). The Chishtis endeavoured to instil in Prince Salim the ideology of Guru Nanak, with Shaikh Salim Chishtis’ daughter serving as Salim’s foster mother (According to Jahangir’s memoirs in The Jahangirnama: Memoirs of Jahangir, Emperor of India, translated by Wheeler M. Thackston, Qutbuddin Khan Koka’s mother, who had been kind to Jahangir and treated him as her own son, had passed away. Jahangir was filled with sorrow and took one of the legs of her burial bier on his shoulder, carrying it for some distance. The grief that Jahangir felt was so overwhelming that he lost his appetite for several days and did not even change his clothes during this period of mourning). However, despite these efforts, Salim, who later became emperor Jahangir, was not nurtured to maintain the principles of Guru Nanak. Even emperor Akbar, despite his initial favourable views towards his son Salim, began to feel deserted by his behaviour. Moreover, emperor Jahangir also had addiction problems with both opium and alcohol, and he lacked the necessary wisdom and judgment to rule with humanity as a guiding principle.
This perception was likely due to the growing tension between father and son and Salim’s increasing ambition and desire for power. As the rift between them widened, emperor Akbar felt isolated and concerned about the future stability of his empire, given the potential succession issues. Emperor Akbar, recognizing the challenges posed by his son Salim’s character and ambition, considered an alternative successor for the Mughal empire. He believed that Salim’s son, Khusrau, was a more suitable candidate for the throne.
In contrast, Salim’s son, Khusrau Mirza, began learning and adopting the ideology of Guru Nanak, with Sufi Chishti saints advocating him as the next ruler, over and above Jahangir. Prince Khusru was educated and trained in the ideology of being a benevolent ruler and a great statesman under the guidance of Sufi Saints. This education aimed to instil in Khusru the values of compassion, fairness, and wisdom, which were essential for effective governance and maintaining the stability of the Mughal empire.
According to a European clergyman who served in the Mughal court, Khusrau, the son of Jahangir, was highly regarded by the general public due to his pleasing appearance and demeanour. Khusrau was perceived as a courageous and talented individual, both on and off the battlefield, with a solid secular inclination towards the ideology of Guru Nanak. Emperor Akbar passed away in 1605 AD, perhaps contributing to Khusrau’s rebellion against his father, Jahangir, in 1606 AD, who aimed to secure the throne for himself.
Khusrau rebelled and sought help from Guru Arjan
Khusrau departed from Agra in 1606 AD with 350 horse riders, ostensibly to visit the tomb of Akbar near (Sikandra Majumdar, R.C. (ed.) (2007), The Mughal Empire, Mumbai: Bharatiya Vidya Bhavan, page179). In Mathura, he was joined by Hussain Beg and approximately 3,000 horse-riders.
In Panipat, Abdur Rahim, the provincial diwan of Lahore, also joined their ranks. While escaping from Agra to Lahore in April 1606 AD, Khusrau sought the blessings and assistance of Pir Nizam in Thanesar and Guru Arjan patshah in Gobindwal. Guru Arjan patshah generously provided logistics to Prince Khusrau. Emperor Jahangir angry with Shaikh Nizam Thanesari for supporting the rebel prince, Jahangir banished him to Mecca and ordered the killing of Guru Arjan sahib, according to the doctrines of the Yasa law of Mongolia (Journal of Sikh Studies – Volumes 23-24, page 114. Mobad’, Dabistan-i Mazahib, 1645-46, in Sikh history from Persian sources. Eds. J.S. Grewal and Irfan Habib. Indian History Congress: Tulika, 2001, page 67).
The independent source about Guru Arjan’s execution is the Persian text Dabistan-i-Mazahib (the 1640s). The relevant passage from this work reads: When after the capture of (Prince) Khusrau, his Majesty King Jannat Makani Nuruddin Muhammad Jahangir punished and mulcted Guru Arjan Mal, on account of his having prayed for the welfare of Prince Khusrau, the son of his majesty Jannat Makani, who had rebelled against his father. A large amount was demanded from him (Guru Arjan), but he found himself powerless to pay it. He was tied up and kept in the open desert around Lahore. He gave up his life there owing to the intense sun and the injuries inflicted by the collectors. This happened in [A.H.] 1015 [AD 1606-7]. Similarly, his majesty exiled Shaikh Nizam Thanesari from India for joining and uttering a prayer for the welfare of Khusrau.
Martyrdom Of Guru Arjan as per Yasa Law
n 1606 AD, Guru Arjan patshah faced brutal torture and was ultimately killed. To mourn his martyrdom, Mian Mir raised slogans. Shortly after, Shaikh Nizam Thanesari began his journey into exile on the emperor’s order, intending to go to Mecca, but he found refuge in Balkh, Afghanistan (Bhai Sadh, a dedicated disciple of Guru Hargobind (1595-1644 AD), resided near the historic city of Balkh in central Asia. Zulfiqar Ardastani, the author of Dabistan-i-Mazahib, a contemporary Persian work, shares two anecdotes that demonstrate Bhai Sadh’s unwavering commitment as a Sikh who remained unaffected by the ups and downs of life, finding joy in serving the Guru sahib’s will. According to Zulfiqar Ardastani, ‘Once, upon the Guru sahib’s orders, he embarked from Balkh to Iraq to purchase horses. During this time, his grown-up son fell ill.’ People advised him, “You are still in Balkh, just one stage away from home. Go back and tend to your son.” Shaikh Nizam Thanesari took refuse at Balk and stayed with Bhai Sadh. Ganda Singh, Nanak Pathi, Punjab Past and Present, Patiala, 1967). There, he stayed at the Dharmsal established by Guru Nanak, where he received care and support from masand. Additionally, he was warmly welcomed by Shaikh Isha Sindhi in Balkh (N. Hanif’s, Biographical Encyclopaedia of Sufis, South Asia, page 173). Meanwhile, in Thanesar, the Sikh movement experienced a setback, with the Chishti’s, who had been supporting the movement, being uprooted. Under Sikh Guru sahibans reign of Punjab, which experienced significant economic growth and became a major international market for saltpetre and textiles, the Banjara Sikhs held a monopoly over this trade. This prosperity attracted numerous Christian travellers and missionaries seeking information about the region and Sikhs. Since the early 16th century, the Portuguese had been wandering throughout the Indian subcontinent in search of gunpowder. A contemporary account from this period, written by the Spanish Jesuit missionary Jerome Xavier (1549-1617 AD), who was in Lahore at the time, documents the execution of Guru Arjan patshah (Father Jerome to Father Gasper Fernandes, (British Library Add MS 9854, ff. 38-52), 1617, in Sicques, Tigers or Thieves: Eyewitness Accounts of the Sikhs (1606-1809). Eds. Amandeep Singh Madra and Parmjit Singh. Palgrave Macmillan, 2004, page 7). The Tuzk-i-Jahangiri, a memoir written by emperor Jahangir, explicitly states that the Sikhs, under the leadership of Guru Arjan, had developed a strong and influential state within a state. This growth was perceived as a potential threat to the Mughal empire’s authority and stability, which may have contributed to the tensions between the two powers and ultimately led to Guru Arjan’s execution.
Imprisonment of Guru Har Gobind.
In 1608 AD, Guru Hargobind was arrested on orders of the Mughal emperor Jahangir and subsequently imprisoned in Gwalior’s political prisoner jail. Throughout the medieval period, forts, such as Gwalior, Ranthambhore and Rohtas, were used as prisons for high-ranking political prisoners (N. Hanif’s, Biographical Encyclopaedia of Sufis, South Asia, page 173). In 1609 AD, Jahangir visited Punjab and arrived in Lahore, where he met Sai Miyan Mir, who successfully created significant influence in the Mughal court.
Sai Miyan Mir takes Charge of Thanesar.
Following this, Sai Miyan Mir began to make frequent visits to Thanesar and Pehowa. At Thanesar, the Qadri Movement was established, and on the guidance of Sai Miyan Mir, Shaikh Chilli, a Qadri Sufi saint named Abdul-Karim Abd-ur-Razak (During the 17th century, Sheikh Chilli, an esteemed saint from Iran, is said to have migrated from Sadhaura to Thanesar. It is believed that he became the spiritual mentor of the Mughal prince Dara Shikoh, who was the son of emperor Shahjahan. Interestingly, Sheikh Chilli’s predecessor, Pir Dastgir, had the opportunity to meet Guru Nanak in Baghdad. After engaging in discussions, Pir Dastgir acknowledged Guru Nanak’s authority and, based on his advice, relocated from Baghdad to Sadhaura. This historical family had strong connections to the family of Pir Budhu Shah), who was already involved in the mission of Guru Nanak, relocated from Sadhaura to Thanesar and took charge of the mission. Sai Miyan Mir played a role in fortifying various areas in the forest region of Seonsar revenue state, now in tehsil Pehowa (There are archaeological remnants of forts found within the forest area of Soesar district Kurukshetra, along with the tombs of Sai Miyan Mir. Additionally, there is another tomb located in Village Kakrala, District Kaithal. Nearby villages such as Theh Mukerian, Theh Butana, Theh Banhera, Theh Newal, Theh Polar, Guldhera, and village Helwa also provide archaeological evidence, including a standing burj of a Khalsa fort. These villages are situated a few kilometres away from Cheeka town, and there is a gurdwara present here that marks the visits of Guru Nanak (1502 AD), Guru Hargobind (1638 AD) and Guru Tegh Bahadar (1670 AD). According to The Encyclopaedia of Sikhism by H.S. Singha (page 74), Glaura was a resident of Cheeka village in Karnal district. Guru Tegh Bahadar appointed him as a masand and sent him to Hansi and Hissar for missionary work. Guru sahib visited his house once and gifted him a quiver of arrows. During Guru Nanak’s first udasi (journey), he visited Pehowa town. Guru Amar Das and Guru Hargobind sahib also stayed here while travelling to Kurukshetra. Additionally, Guru Tegh Bahadar also visited Pehowa. Guru Gobind Singh travelled here from Syana Saidan, which were jagirs (land grants) of Shah Abdul Wahab and later associated these villages with Pir Bhikhan Shah. Karha sahib, a village located 11 km west of Pehowa in Kurukshetra district, Haryana, was visited by four Sikh gurus. Guru Nanak visited this village during his travels to the eastern parts. Chaudhari Kalu, a resident of this village, became a follower and is said to have constructed a Thara (a platform for religious or ceremonial purposes) in their honour. Guru Hargobind also visited this village, and although local knowledge states that Guru Tegh Bahadar visited this place during his last journey to Delhi, it is more likely that he passed through this village on one of his earlier travels in the area. Guru Gobind Singh was present in Karha sahib in 1702 AD when he visited the shrines established in memory of the earlier Guru sahibans. The area in question belongs to the Lohgarh region, and adjacent to it, Guru Tegh Bahadar patshah established his headquarters in 1665 AD at Dhamtan sahib, which is located in Jind). In 1612 AD, emperor Jahangir, on the suggestion of Sai Miyan Mir, elevated Thanesar to become the largest administrative subdivision of the suba Delhi. As a result, a mansabdari of 5,000 was established in Thanesar. Following Sai Miyan Mir’s advice, Pir Khan from Deccan was appointed a mansabdar of Thanesar. Pir Khan (now Salabat Khan) Khan-i-Jahan Lodi, who was from the lineage of Daulat Khan Lodhi (M. Athar Ali’s, The Apparatus of Empire, page 45), in 1614-15 AD, was transferred from the post of subedar of Berar to the faujdar of Thanesar (M. Athar Ali’s “The Apparatus of Empire: Awards of Rank, Offices, and Titles to Mughal Nobility, 1574-1658,” page 56., Peer Khan Subedar of Berar, became faujdar of Thanesar in 1614.). Notably, Sultan Daulat Khan Lodhi was the disciple of Guru Nanak sahib (Bhai Gurdas has mentioned Nawab Daulat Khan Lodhi as Sikh of Guru Nanak in Var XI.).
Based on Persian historical accounts found in the Dabistan-I-Mazahib, Guru Hargobind endured a lengthy imprisonment of 12 years within the confines of Gwalior. Following this, Guru Hargobind and his followers were subjected to constant monitoring by the army under the orders of Jahangir, the emperor at the time. Hari Ram Banjara, an ardent Sikh devotee of Guru Nanak, served as the daroga or jailer of Gwalior Jail, ensuring the well-being of the sixth Nanak during his time of captivity (Fauja Singh. Harbans Singh (ed.). Guru Hargobind (1595-1644). Encyclopedia of Sikhism. Punjabi University Punjabi. Retrieved December 7, 2015.).
A significant event occurred in 1619 AD when 101 prisoners, including the sixth Nanak Guru Har Gobind patshah , were freed from Gwalior jail, along with notable figures, such as the hill chiefs of Hindur, Bilaspur, Nahan and Garhwal, among others. Notably, the fortifications constructed in the Lohgarh zone were primarily territories belonging to these hill chiefs. The Guru sahib ‘s dedicated efforts in promoting the Sikh faith bore remarkable results, as he gained considerable influence over the hill people and hill chiefs. Notably, the Guru sahib successfully converted the hill chiefs of Kangra and Pilibhit into Sikhism. In contrast, the hill chiefs of Haripur, Kulu, Suket, and Chamba had previously developed profound reverence for the Sikh religion (History of Sikhs and Their Religion, edited by Kirpal Singh and Karak Singh, page 182.)
6th Nanak Visit to Thanesar
Guru Hargobind sahib visited Thanesar thrice, first in 1608 AD, then in 1619 AD after being released from jail and third in 1634 AD. In 1619 AD, during his journey from Gwalior to Amritsar, the sixth Nanak (Guru Hargobind) visited Thanesar. In 1634 AD, Guru Hargobind embarked on his second visit to Kurukshetra while travelling to the Uttarakhand zone (A gurdwara in memory of Guru Hargobind is situated by the Saniet (Senayat) pond on Pehowa Road at a distance of two furlongs from the Thanesar in the southeast direction). During this time, he was warmly welcomed by the Sikh sangat and Shaikh Chilli. Raja Shah Ibrahmin Bala, an ancestor of Pir Budhu Shah, accompanied the sixth Nanak to the Lohgarh zone. Following this, Guru sahib proceeded to Uttarakhand, where he held a meeting in Srinagar, Garhwal, with Samrat Ram Das, the mentor of Shivaji, as well as the hill chief of Garhwal and Bhai Lakhi Shah Banjara.
Bhai Gurdas, who was in-charge of the Sikh preaching centre in Agra, and Sai Miyan Mir, who served as the in-charge of the Sikh preaching centre in Thanesar, passed away (Sai Miyan Mir’s funeral speech was read by Mughal prince Dara Shikoh, who was a highly devoted disciple of the saint. A tomb was built at Lahore in memory of Sai Miyan Mir, on the orders of Dara Shikoh, and was completed in 1640. After Dara Shikoh’s death, the Mughal emperor Aurangzeb used much of the material collected by Dara Shikoh for the construction of Lahore’s grand Badshahi Mosque (Latif, Sayyid Muhammad (1892). Lahore: Its History, Architectural Remains and Antiquities: With an Account of Its Modern Institutions, Inhabitants, Their Trade, Customs, &c. New Imperial Press). With the martyrdom of the fifth Nanak Guru Arjan and the imprisonment of the sixth Nanak Guru Hargobind for 12 years, it became evident that advancing the Sikh movement would become an arduous task. Furthermore, the sixth Nanak had to endure four battles with the Mughals after his release from imprisonment.
7th Nanak Guru Har Rai at Thanesar
Guru Har Rai patshah, assumed leadership of the Sikh mission in 1644 AD after the demise of Guru Har Gobind sahib at 49 {reason of his demise not known}. With great caution, Guru Har Rai relocated to the Lohgarh zone, a secret location between 1645 and 1658 AD, the seventh Nanak remained in the Lohgarh zone, along with 2,200-armed cavalry forces, and worked towards fortification and establishing Halimi Raj (A history of the Sikh, vol. -1, Khushwant Singh, Oxford India Paperbacks Publication, page 64, For the next 13 years (1645-1658 AD) Guru Har Rai lived in comparative seclusion in a small village in Sirmour state. Cunningham believed that this might be Taksal near Kasauli in Himachal Pradesh. SGPC, formed in 1925, has yet to search for the secret place chosen by the seventh Nanak).
Emperor Shah Jahan, the Mughal ruler at the time, fell ill in September 1657 AD, when the war of succession ensued among his four sons, namely Dara Shikoh, Shah Shujah, Aurangzeb and Murad. Aurangzeb, who was away in Deccan during the emperor’s illness, was a clever politician, an able general, and a zealous Sunni Muslim. He enjoyed the support of the qazis, ulemas, and other fanatical courtiers. In contrast, Dara Shikoh, the eldest and the heir-apparent, favoured liberal policies. Dara Shikoh was spiritual kin of Guru Har Rai, along with other notable personalities like Sarmad and Qadri Sufi Saint Mian Mir. He was introduced to them by Mullah Shah Badakhshi of Kashmir, who was Mian Mir’s spiritual disciple and successor. These Sufis were descendants of Pir Dastgir. Historical accounts suggest that Guru Har Rai also provided medical care for Dara Shikoh, whom Mughal operatives had reportedly poisoned (Arvind-Pal Singh Mandair (2013), Sikhism: A Guide for the Perplexed. Bloomsbury Academic, pages 50–51).
In 1658 AD, Guru Har Rai departed from the Lohgarh area and journeyed to Thanesar, where he offered assistance to Dara Shikoh in his bid for the throne. According to Mughal records, Guru Har Rai sahib also offered logistic support of war material to Dara Shikoh during the power struggle between him and his brother Aurangzeb. However, Aurangzeb ultimately won the battle and arrested Dara Shikoh, who was later executed on charges of apostasy from Islam. Dara Shikoh’s son, Sulaiman Shikoh, posed a potential threat to Aurangzeb, too. On the advice of the seventh Nanak, Sulaiman sought asylum with Mirza Prithi Chand of Garhwal. Aurangzeb ordered troops to advance towards Srinagar’s mountains to force the hill chief to hand over Sulaiman, but their efforts were thwarted. Eventually, Sulaiman was captured by Aurangzeb in 1660 AD, and he was subsequently killed in the fort of Gwalior in 1661 AD. In the same year, Aurangzeb summoned Guru Har Rai to appear before him to explain his relationship with Dara Shikoh. The Guru sahib sent his eldest son, Ram Rai, to Delhi instead, whom the emperor later imprisoned. Before passing away in 1661 AD, Guru Har Rai affirmed that his younger son, Har Kishan, would be the next Sikh Guru.
8th Nanak Guru Har Kishan at Thanesar
After Guru Har Rai passed away at the age of 32, his younger son, Har Kishan, became the next Sikh guru in 1661 AD at a very young age of 11 years. Despite that, the Mughal emperor continued to see Guru Har Kishan as a threat and in 1664 AD, he summoned the eighth Nanak to Delhi. Guru Har Kishan, who had already decided, to visit Delhi called for the messenger and agreed to accompany him to Delhi. During his journey, Guru Har Kishan travelled through Ropar, Banur, and Ambala, where he met with many of his devoted disciples who eagerly flocked to see their new Guru sahib . At Ambala, Pandit Lal Chand and his followers from Thanesar met Guru Har Kishan before accompanying him on his travel to Thanesar (Bhai Dhanna Singh Cycle Yatra was made in 1930 and the book was published in 2016, page 181. Manji sahib was established by the eighth Nanak in Thanesar just near Khalsa Minar). During his stay, the eighth Nanak met with the Sikh sangat before continuing his journey to Delhi. However, Guru Har Kishan passed away suddenly in Delhi under mysterious conditions. It could be a conspiracy by the Mughal emperor to kill Guru sahib.
After Guru Har Kishan’s passing, Bhai Makhan Shah Lubana (Pelia Banjara) was recognized as an esteemed and integral member of Guru Nanak’s mission. He was pivotal in developing Sikhism, and the community highly regarded his contributions. In 1664 AD, in particular, his endorsement and accreditation of the ninth Sikh Guru, Tegh Bahadar sahib, was widely respected by Sikhs (Bhat Vahis, Makhan Shah, son of Dasa, grandson of Artha, great-grandson of Binna, the family of (Baba) Bahoru. Lal Chand, son of Makhan Shah, Chandu Lal, son of Makhan Shah, Kushal Chand, son of Makhan Shah, Soljaee, wife of Makhan Shah, caste Pelia Banjara, resident of Mota Tanda, pargana Muzaffarabad, Kashmir, came to Bakala town in 1721 (Bikrami calendar) on (Hindu) Diwali day, Saturday. He presented one hundred mohars in the court of Guru Tegh Bahadar, the ninth mahal (Guru). Dhumma, son of Naik Kahna Binjalunt, also came along with him.).
Sikhism headquarters shifted near Thanesar
In 1665 AD, Guru Tegh Bahadar, transferred the Sikh headquarters to Dhamtan in pargana Jind (Bangar Desh)( Dr. Dharam Singh and Dr. Paramvir Singh’s ,Guru Tegh Bahadar His Life, Travel, and Message, page 21). This decision was based on Dhamtan’s strategic location directly south of Lohgarh zone, making it a vital regional supply hub. The relocation from Bangar Desh to Lohgarh was executed seamlessly, exploiting the forest cover along the route to evade detection by the Mughal authorities. The Sikhs adeptly utilized covert forest passages, cunningly intersecting the established roads. Bhai Daggo Jaat, the masand overseeing Bangar Desh, emerged as a critical catalyst in the propagation of Sikhism, captivating large audiences, specifically Sikhs, through his enlightening discourses.
In the district of Jind, Guru Tegh Bahadar established and visited Sikh centres in various locations, including Dhamtan, Lakhanmajra, Khatkar Kalan, Safidon and Kharakbura (Gurdwaras at these places here marks the mission of Guru Tegh Bahadar sahib). In 1665 AD, Guru Tegh Bahadar initiated his expedition from Bangar Desh to Lohgarh, commencing at Jind and traversing through Kaithal. En route, the Sikhs forged establishments in Neem sahib, Manji sahib, Cheeka and Behar. They fortified the forested expanse of Seonsar, bolstering their defence in the region. Bhai Glaura, an esteemed masand residing in the village of Cheeka, enthusiastically greeted Guru Tegh Bahadar and his devoted Sikh followers. The Guru sahib visited Bhai Glaura’s abode, graciously bestowing a quiver with arrows upon him.
Consequently, Bhai Glaura Jaat was reassigned to Hansi and Hissar and entrusted with the noble duty of engaging in proselytization activities. Journeying from Kaithal, Guru Tegh Bahadar traversed the present district peripheries of Kurukshetra. Progressing through Karah and Saina Saidan, he ultimately arrived at the locales of Pehowa and the village of Barna (Punjab Government Gazette, Part 5, page 38).
9th Nanak Guru Tegh Bahadar visit to Thanesar
eventually, Guru Tegh Bahadar, accompanied by Bhai Dayala Das Banjara, Bhai Mati Das and Bhai Sati Das, arrived at Thanesar. At this location, he met the Sikh sangat and engaged in discussions with Sufi Pirs. A Dharmsal, constructed adjacent to Shaikh Chilli’s tomb, was the meeting point for these significant interactions (A large area was attached to this Dharamsal and 2nd, 4th and 5th Nanak also visited the same place. Gurdwara Navi Patshahi marks the visit of Guru Tegh Bahadar, and places associated with the visit of the eighth Nanak are half a kilometre north of this place). Pir Bhikhan Shah of Thaska Mirji and his father Sayyid Muhammad Yusaf came to Thanesar to meet the ninth Nanak. After that, Guru Tegh Bahadar started his journey towards the Lohgarh zone, reached Dudhi, Muniyarpur, established a manji here and reached Ladwa, where he met Bhai Uday (In 1675 AD, after the martyrdom of the ninth Nanak at Chandi Chowk, Delhi, Bhai Uday of Ladwa, along with Bhai Nanu and Bhai Jaitha helped Bhai Lakhi Shah Banjara to remove the body of Guru Tegh Bahadar. A baoli of Bhai Lakhi Shah Banjara is present near Ladwa at Ishargarh (this village is on GT road just a few kilometres from Thanesar). From here, he proceeded towards Bani Badarpur, where he met Bhai Ram Baksh, masand of the area, and Guru sahib asked him to establish an orchard over there (Platforms were constructed on sites sanctified by the guru on the two occasions. Over the one situated between the two villages, the construction of a shrine known as Gurdwara Guru Tegh Bahadar was started by Sardar Baghel Singh of Chhaloudi, a minor Sikh principality about three kilometres from Bani Badarpur. It was completed by his widow. A platform also existed inside Badarpur village). After that, Guru sahib moved north toward Lohgarh and reached the village of Jhiwerhari(Gurdwara Manji sahib, Jiwerheri, marks the visit of Guru Tegh Bahadar and baoli constructed by Bhai Lakhi Shah Banjara exists over here).
Later, the ninth Nanak proceeded toward Sudhal (Gurdwara Manji sahib, Sudhal, marks the visit of Guru Tegh Bahadar) and met the Sikh sangat. Then, Guru sahib went to Buria and stayed in a Dharamsal, which was established by Guru Nanak (Fauja Singh, Guru Tegh Bahadar Yatra Patiala, 1976). After putting up at Tajewala, the ninth Nanak embarked on his return journey to Dhamtan via Thanesar.
Arrest of Guru Tegh Bahadar near Thanesar
Meanwhile, in 1665 AD, Mughal authorities started releasing threats as a large contingent of 30,000 armed Sikhs gathered around Guru Tegh Bahadar patshah (S.K. Bhuyan, Padshah Buranji (Persian text) (Sakhi 116, page 163) says that about 30,000 armed Nanakpathis participated in this gathering). Subsequently, he was apprehended by Aalam Khan Ruhila, the police chief of Bangar (Georg Forestor, A journey from Bengal to England, Languages Department Punjab, 1970 page 300). When Bhai Daggo Jaat asked the reason behind the move, the police chief stated that, according to a royal order, non-Muslims were prohibited from possessing weapons. He further informed us that the arrested individuals would be presented before Aurangzeb, who would decide on the future course. With heightened security, Guru Tegh Bahadar and his companions were taken to Delhi. Those who were arrested included Bhai Daggo Jaat, Bhai Mati Das, Bhai Sati Das, Bhai Gopal Das, Bhai Gurdas Barhtia (Banjara), Sangat (Bhai Pheru), Jetha, Bhai Dyala Das (Banjara), and others.
Nevertheless, with the intervention of Mirja Raja Jai Singh, Guru Tegh Bahadar as well as his companions, were pardoned and set free (Cunningham, A history of the Sikhs1966, page 57). Following their release, Guru Tegh Bahadar spent the next five years in the eastern parts of the country. Then, in 1670 AD, the Guru commenced his journey back to Madar Des (Punjab). Departing from Dhubri, he made his way to Patna. At this point, he entrusted his son, Gobind Das, who was approximately eight-and-a-half years old at the time, as well as Mata Gujri, to the care of Pir Bhikhan Shah, his brother-in-law Kirpal Chand, the Nanny Chaupati Rai and others and were guided to Lakhnaur, the residence of Mata Gujri’s parents.
Meanwhile, Guru Tegh Bahadar embarked on an alternative route, passing through Kashi, Prayag, Mirzapur, Agra, Delhi, Taraori, and Thanesar before reuniting with them at Lakhnaur.
Lakhnaur in- law village of Guru Tegh Bahadar near Thanesar
In 1670 AD, the ninth Nanak visited Thanesar twice when nawab Saif Khan accompanied him. Guru sahib met the Sikh sangat and proceeded to Ajrana Kalan, where a Manji was established. After that, Guru sahib moved to Lakhnaur, his in-law village, and a significant event occurred: the ceremonial turban tying of Gobind Rai, son of Guru Tegh Bahadar patshah. This act symbolically indicated that Gobind Rai was to be the next responsible leader to carry forward the mission of Guru Nanak. This function was attended by nawab Saif Khan, Pir Bhikhan Shah (Thaska Mirji, Guram), Pir Budhu Shah and Pir Gulam Shah (Sadhauara), Pir Araf Din (Lakhnaur)(The History of Sikh Gurus, Prithi Pal Singh, page 131. Sayyid Bikhan Shah and Pir Arif Din, who were returning from their tour of Multan, visited the child at Lakhnaur. The party stayed at Lakhnaur with Bhai Jaitha, a devotee for about six months), Pirs from village Langar Chhanni(Langar Chhani at that time was inhabited by Sufi and by mid-18th century by rangar Muslims, and at the place where Gurdwara related to the visit of Guru Tegh Bahadar sahib stands now, there was a lakidh or seat of Muslim Pirs), Pir Nurdin (mirdin of Ambala)( Gurdwara Badshahi Bagh, Ambala, situated near the district courts, occupies the site which used to be a halting place for the Mughal emperors when they travelled from Delhi to Punjab or Kashmir. Guru Gobind Singh came here at the end of 1670 AD or in early 1671 AD, during one of his excursions from Lakhnaur. Then only a small child, he had greatly impressed Pir Nur Din (or Mir Din), custodian of the nearby Muslim shrine. This garden was constructed in 1670 by Jahanara Badshah Begam of the Mughal empire in respect of Sikh Guru sahibans), Bhai Jetha (masand of Lakhnaur. (In 1670 AD, Jetha Bhai was the masand at Lakhnaur at the time of the visit of the child, Gobind Rai (later Guru Gobind Singh), who arrived there travelling with his mother, Mata Gujri, and grandmother Mata Nanaki, from Patna to Anandpur. Bibliography Kahn Singh, Bhai, Mahan Kosh. Patiala, 1981), Bhai Nanheri (masand of Nanehri village) and a large Sikh sangat.
Subsequently, Guru Tegh Bahadar patshah and his family continued their journey to Kiratpur. However, in 1675 AD, Guru Tegh Bahadar was arrested and met a martyr’s fate – he was beheaded at the Chandi Chowk in Delhi.
10th Nanak Guru Gobind Singh at Thanesar
Guru Gobind Rai carried forward Guru Nanak’s mission after this tragic event. From 1685 to 1688 AD, the 10th Nanak, Guru Gobind Rai, relocated the headquarters from Kiratpur to another destination (Colonel Daljeet Sigh Cheema , All One Must Know About The Sikh Faith ,page 83. Paonta is just 15 kilometres away from Lohgarh Khalsa Rajdhani and Guru Gobind Rai stayed here for four years; such a long stay was to give the final touch to mission Khalsa Raj ). At this juncture, Aurangzeb had initiated a war against Guru Gobind Singh patshah. However, with the aid of Pir Budhu Shah, the 10th Nanak emerged triumphant over their adversaries. In 1699 AD, Guru Gobind Singh undertook significant measures, including renaming the Nirmal Panth to Khalsa Panth and touring among the Sikh Sangat. Despite the continual surveillance by Mughal intelligence units, Guru sahib implemented a well-devised plan that allowed the mission to progress without revealing any crucial information to the Mughal spies. In 1701 AD, the 10th Nanak embarked on a visit to Malwa and Bangar regions to assess the preparation and fortification of Sikh forces. Guru sahib extended his journey to include destinations such as Cheeka, where he conducted an inspection and explored the jungle of Soensar , Saina Saidan(Siana Sayidan is a village located in the Kurukshetra district of Haryana, situated just five kilometres away from Pehowa with coordinates of 29″59`N, 76″35`E. It is the birthplace of Sayyid Shah Bhikhan, also known as Bhikhan Shah, who was a descendant of Pir Dastgir. Believing in his intuition and divine inspiration, he paid obeisance to child Gobind at Lakhnaur in 1670 AD. Currently, two significant historical gurdwaras commemorate his legacy in this village. Gurdwara Damdama is another important landmark in Siana Sayyidan. Guru Gobind Singh maintained a connection with this pious devotee, and when he visited Kurukshetra and Pehowa in 1702 AD, he spent a night there. The site where he amped is now represented by Gurdwara Damdama ) , and Pehowa, then went to Thanesar.
Afterwards, Guru Gobind Singh moved to Bhor Saidan (Bhor Saidan village occupies a critical position on the route leading from Pehowa to Thanesar. This village is linked to Shah Abul Wahab, the ancestor of Pir Budhu Shah. Further, an archaeological survey identified a mound on the southern periphery of the village, surrounded by a water body. This place served as the Khalsa bastion, which was ultimately decimated by the Mughals. Presently, a pir’s tomb has been constructed on the site.) and the next village, Jyotisar(Jyotisar is a pond situated approximately three kos from Thanesar in the Kamal district. This location holds significant importance in Hindu mythology, as it was here that Krishna delivered his famous sermon to Arjan before the inception of the consequential war between Pandavas and Kauravas. Devotees have constructed Geeta Bhawan near the Kurukshetra pond to commemorate this momentous event. It is noteworthy that Guru Amar Das and Guru Gobind Singh also visited this place, and it is documented in Mahan Kosh, on page 1353, Bhai Kahan Singh. During their visit, there was no Hindu temple present at the site in fact it was a Sikh fortification and the pond was constructed by Banjaras as it was on the trade route leading to Thanesar from Pehowa.), and reached Thanesar. During this phase, Guru Gobind Singh met with the Sikh sangat and Sufi Pirs. His visit to Jind was commemorated by the establishment of two Gurdwaras – Gurdwara Rajghat and the Gurdwara in Thanesar. In 1702 AD, the Guru sahib relocated to Ambala and reached Kiratpur after participating in various battles. Upon Aurangzeb’s invitation for a truce in Deccan, Guru sahib arranged a meeting. However, before it could take place, Aurangzeb passed away. The Guru endeavoured to persuade the succeeding emperor Bahadur Shah to restore human values and cease atrocities.
In 1708 AD, through a treacherous conspiracy, the 10th Nanak was martyred by the Pathans on the orders of Bahadur Shah . After that, General Banda Singh Bahadar moved to Punjab from Nanded and arrived at Bangar Desh in September 1709 AD. After seizing Narnaul, Bhiwani, Hisar, and Hansi, General Banda Singh Bahadar proceeded to Jind and Tohana.
General Banda Singh Bahadar at Thanesar
Following this triumph, General Banda Singh Bahadar journeyed to Samana, Guram and Thaska. These towns were linked to Pir Bhikhan Shah, and his descendant, Pir Zafar Ali, rendered invaluable assistance to the Sikh army, resulting in 5,000 Muslim soldiers joining their ranks. The Sikh forces captured Shahbad unopposed, and Banda Singh Bahadar proceeded to Thanesar. Here, without any resistance, the mansabdar of Thanesar surrendered to the Sikh forces, and Banda Singh Bahadar was received with open arms by the Sikh sangat and Sufi Pirs. In and around Thanesar, the Sikhs constructed formidable fortifications, including Garhi Singha, Gulabgarh, Gobindgarh, Amingarh, and even a stronghold on the mound of Karan. Notably, a Khalsa minar was erected at Thanesar, referred to as a Jang-i-Sutan Persian texts (Fatuhat-namah-i-samadi of Ghulam Mohy-ud-din compiled in 1722 AD). Banda Singh Bahadar appointed Bhai Ram Singh as governor of Thanesar. After capturing additional locations such as Taraori fort, Kunjpura, Mustafabad, Dhamla and Sadhaura, Banda Bahadur arrived at Lohgarh and declared it as the capital of Khalsa Raj.