Mai Bhago Ji

Great Sikh Female Warrior

Mai Bhago Ji was the sole survivor of the battle of Khidrana, i.e. Muktsar (29 December
1705), was a descendant of Pero Shah, the younger brother of Bhai Langah, who had
converted a Sikh during the time of Guru Arjan. Born at her ancestral village of Jhabal in
present-day Amritsar district of the Punjab, she was married to Nidhan Singh Varaich of
Patti. A staunch Sikh by birth and upbringing,

she was distressed to hear in 1705 that some of the Sikhs of her neighbourhood who had
gone to Anandpur to fight for Guru Gobind Singh had deserted him under adverse
conditions. She rallied the deserters persuading them to meet the Guru and apologize to
him. She set off along with them and some other Sikhs to seek out the Guru, then
travelling across the Malva region. Mai Bhago and the men she was leading stopped near
the dhib or pool of Khidrana where an imperial army in pursuit of Guru Gobind Singh
had almost overtaken him.

They challenged the pursuing host and fought furiously forcing it to retreat. Guru Gobind
Singh, who had supported them with a shower of arrows from a nearby high ground,
found all the men except one, Mahan Singh, killed when he visited the battlefield. Mahan
Singh, who had been seriously wounded, also died as the Guru took him into his lap.
Guru Gobind Singh blessed those forty dead as the Forty Liberated Ones. He took into
his care Mai Bhago who had also suffered injury in the battle. She thereafter stayed on
with Guru Gobind Singh as one of his bodyguards, in male attire.

After the death of Guru Gobind Singh at Nanded in 1708, she retired further south. She
settled down at Jinvara, 11 km from Bidar in Karnataka where, immersed in meditation,
she lived to attain a ripe old age. Her hut in Jinvara has now been converted into
Gurdwara Tap Asthan Mai Bhago. At Nanded, too, a hall within the compound of Takht
Sachkhand Sri Hazur Sahib marking the site of her residence is known as Bunga Mai
Bhago.
Mai Bhago v2
Mai Bhago was was a descendant of Pero Shah, the younger brother of Bhai Langah
a Dhillon Jatt who had converted a Sikh during the time of Guru Arjan. Born at her
ancestral village of Jhabal in present-day Amritsar district of the Punjab, she was
married to Nidhan Singh Varaich of Patti. A staunch Sikh by birth and upbringing.

Mughals and hilly chiefs had sorrounded Anandpur and were demanding it be
evacuated. They called that any Sikh who says that "he/she is not anymore a Sikh of
Guru Gobind" will be left untouched. A group of 40 Sikhs, led by Mahan Singh Brar
told Guru Gobind Singh that they are not his Sikhs anymore. Guru told them that
they have to write it in a document that "they are not his Sikhs anymore" and sign it.
All fourty Sikhs signed this document Bedava and left Guru Gobind Singh. Mai Bhago
was distressed to hear that some of the Sikhs of her neighbourhood who had gone to
Anandpur to fight for Guru Cobind Singh had deserted him under adverse conditions.
Hearing her taunts, these Sikhs were ashamed at their deed. She rallied the
deserters persuading them to meet the Guru and apologize to him. she set off along
with them and some other Sikhs to seek out the Guru, then travelling across the
Malva region.

Meanwhile, Guru Gobind Singh had to evacuate the fort of Anandpur, his children
were lost in the confusion. Two youngest one's Zorawar Singh and Fateh Singh, went
along with their grandmother (mother of Guru Gobind Singh). While elder one's Ajit
Singh and Jhujhar Singh were with their father. Then at battle of Chamkaur Guru's
elder sons attained martyrdom, Guru was saved by five Sikhs and he evacuated
Chamkaur and was travelling in Malva region, being pursued by Mughal forces of
Aurungzeb. Travelling day and night in the Jungles of Malva region, imperial Mughal
forces were in constant pursuit of Guru. Guru Gobind Singh reached village of
Khidrana, when Mai Bhago and the men, she was leading stopped near the dhab or
pool of Khidrana where an imperial army in pursuit of Guru Gobind Singh had almost
overtaken him. They challenged the pursuing host and fought furiously forcing it to
retreat. All fourty Sikhs attained martyrdom in this pitched battle, in which Guru
himself was supporting them with a shower of arrows from a nearby high ground,
found all the men except one Mahan Singh, killed when he visited the battlefield. Mai
Bhago and Guru Gobind Singh ji were the sole survivors of this fiercely fought battle.

Mahan Singh, who had been seriously wounded, also died as the Guru took him into
his lap. Guru Gobind Singh blessed those forty dead as the Forty Liberated Ones. He
took into his care Mai Bhago who had also suffered injury in the battle. She there
after stayed on with Guru Gobind Singh as one of his bodyguard, in male attire. After
the death of Guru Gobind Singh at Nanded in 1708, she retired further south. She
settled down at Jinvara, 11 km from Bidar in Karnataka where, immersed in
meditation, she lived to attain a ripe old age. Her hut in Jinvara has now been
converted into Gurdwara Tap Asthan Mai Bhago. At Nanded, too, a hall within the
compound of Takht Sachkhand. Sri Hazur Sahib marking the site of her residence is
known as Bunga Mai Bhago.

BIBLIOGRAPHY

Copyright © Harbans Singh "The encyclopedia of Sikhism.

Kur Singh, Gurbilas Patshahi 10. Patiala, 1968
Santokh Singh, Bhai, Sri Gur Pratap Suraj Granth. Amritsar, 1926-37
Padam, Piara Singh, and Giani Garja Singh, eds., Guru klari Sakhlari. Patiala, 1986
Harbans Singh, Guru Gobind Singh. Chandigarh, 1966
Maharani Jind Kaur

Wife of Maharaja Ranjit Singh and Mother of Maharaja Duleep Singh

Popularly known as Jindan, was, the last Sikh sovereign of the Punjab. She was daughter
of Manna Singh of Gujranwala, who held a humble position at the court as an overseer of
the royal kennels. Scant notice of Maharani Jind Kaur is taken either by the official
Lahore diarist, Sohan Lal Suri, or the British records until 1838, when according to the
former, a munshi brought the blessed tidings of the birth of a son to her. It appears that
she and her son lived a life of obscurity under the care of Raja Dhian Singh at Jammu. In
August 1843, the young prince and her mother were brought to Lahore. In September
1843, both Maharaja Sher Singh and Dhian Singh were assassinated.

Raja Hira Singh, Dhian Singh's son, with the support of the army and chiefs, wiped out
the Sandhanvalia faction. Shortly after, Hira Singh captured the Fort of Lahore and on 16
September 1843, the army proclaimed minor Duleep Singh the sovereign of the State.
Hira Singh was appointed the wazir. The political history of Jind Kaur begins from that
date. Gradually, she assumed the role of regent to the minor Maharaja. Both Hira Singh
and his adviser, Pandit Jalla, did not show her the courtesy and consideration she was
entitled to. Her establishment was put under the control of Misr Lal Singh. Jind Kaur
mobilised opinion at the Darbar against the dominance of the Dogras. She and her
brother, Jawahar Singh, pleaded with the army panchayats (regimental committees) to
banish Pandit Jalla and protect the rights of minor Duleep Singh. "Who is the real
sovereign?" she angrily asked the regimental committees assembled in council. "Duleep
Singh or Hira Singh? If the former, then the Khalsa should ensure that he was not a king
with an empty title." The council assured the Rani that Duleep Singh was the real king of
the Punjab. The army panchayats treated Jind Kaur with deference and addressed her as
Mai Sahib or mother of the entire Khalsa commonwealth.

The eclipse of the Jalla regime was a political victory for Maharani Jind Kaur, who had
goaded the army to overthrow Hira Singh and install her brother Jawahar Singh as the
wazir. She now assumed control of the government with the approval of the army
panchayats who declared that they would place her on the throne of Delhi. Jind, Kaur
proclaimed herself regent and cast off her veil. She became the symbol of the sovereignty
of the Khalsa ruling the Punjab in the name of her son. She reviewed the troops and
addressed them, held court and transacted,in public, State business. She reconstituted the
supreme Khalsa Council by giving representation to the principal sardars and restored a
working balance between the army panchayats and the civil administration.
Numerous vexatious problems confronted the Maharani. Pashaura Singh had bestirred
himself again. An alarm was created that an English force was accompanying him to
Lahore, and that he was being helped secretly by Gulab Singh. Second, the troops
clamoured for a raise in their pay. The feudatory chiefs demanded the restoration of their
resumed jagirs, remission of fines and reduction of enhanced taxes and burdens imposed
upon them by Hira Singh. Finally, it appeared that the diminishing revenues of the State
could not balance the increasing cost of the civil and military administration.

Jind Kaur applied herself to the solution of these problems and secured to this end the
assistance of a newly appointed council of elder statesmen and military generals. Kanvar
Pashaura Singh was summoned to Lahore and persuaded to return to his jagir. Early in
1845, a force 35,000 strong marched to Jammu for the chastisement of Gulab Singh. The
council had accused him of being a traitor to the Panth and charged him with treachery
and intrigue against his sovereign. In April 1845, the army returned to Lahore with the
Dogra chief as a hostage. The pay of the soldiery was enhanced and Jawahar Singh was
formally installed wazir Maharani Jind Kaur's choice of Jawahar Singh as wazir became
the subject of criticism. To counteract the rising disaffection, Jind Kaur hastily betrothed
Duleep Singh, in the powerful Atari family, opened up negotiations with Gulab Singh and
promised higher pay to the soldiery. When Jawahar Singh was assassinated by the army
panchayats suspecting his hand in the murder of kanvar Pashaura Singh, Jind Kaur gave
vent to her anguish with loud lamentation. Early in November 1845, she, with the
approval of the Khalsa Council, nominated Misr Lal Singh to the office of wazir

Maharani Jind Kaur has been accused by some historians of wishing the Khalsa army to
destroy itself in a war with the English. A much more balanced and realistic view will be
obtained by a closer examination of the policies of Ellenborough and Hardinge and of
other incidental political factors which led to a clash of arms between the Sikhs and the
English in December 1845. The Ellenborough papers in the Public Records Office,
London, especially Ellenborough's and Hardinge's private correspondence with the Duke
of Wellington, disclose the extent of British military preparations on the Sikh frontier.
The correspondence reveals the inside story of the main causes of the first Anglo-Sikh
war - the republican upsurge of the Khalsa soldiery to save Ranjit Singh's kingdom from
foreign aggression, the concentration of large British forces on the Sutlej, the British
seizure of Suchet Singh's treasure, the intrigues of British political officers to subvert the
loyalty of the Sikh governors of Kashmir and Multan, the rejection of Lahore claim to the
village of Moran, and the extraordinarily hostile conduct of Major George Broadfoot, the
British Political Agent at the North-West Frontier Agency, towards the Sikhs, particularly
the virtual seizure by him of the Sutlej possessions 'of the Lahore Government. In view of
these factors, the theory that the Sikh army had become perilous to the regency and that
the courtiers plotted to engage the army against the British becomes untenable. On the
contrary, the Regent was the only person who exhibited determination and courage
during the critical period of the war with the British.

In December 1846, Maharani Jind Kaur surrendered political power to the council of
ministers appointed by the British Resident after the treaty of Bharoval. The Sikh Darbar
ceased to exist as a sovereign political body. The regent was dismissed with an annuity of
Rs 1,50,000 and "an officer of Company's artillery became, in effect, the successor to
Ranjit Singh."

Maharani Jind Kaur was treated with unnecessary acrimony and suspicion. She had
retired gracefully to a life of religious devotion in the palace, yet mindful of the rights of
her minor son as the sovereign of the Punjab. Henry Lawrence, the British Resident at
Lahore, and Viscount Hardinge both accused her of fomenting intrigue and influencing
the Darbar politics. After Bharoval, Hardinge had issued instructions that she must be
deprived of all political power. In March 1847, he expressed the view that she must be
sent away from Lahore.
At the time of Tej Singh's investiture as Raja of Sialkot in August 1847, it was suspected
that the young Maharaja had refused to confer the title on him at the instigation of his
mother. She was also suspected of having a hand in what is known as the Prema Plot - a
conspiracy designed to murder the British Resident and Tej Singh at a fete at the
Shalamar Gardens. Although neither of the charges against find Kaur could be
substantiated on enquiry, she was removed to Sheikhpura in September 1847, and her
allowance was reduced to Rs 48,000. Lord Dalhousie, instructed Sir Frederick Currie, the
British Resident at Lahore, to expel her from the Punjab. Currie acted promptly. He
implicated Jind Kaur in a fictitious plot and sent her away from Sheikhupura to Banaras.
She remained interned at Banaras under strict surveillance. In 1848, allegations were
made by Major MacGregor, in attendance on her, that she was in correspondence with
Mulraj and Sher Singh at Multan. A few of her letters were intercepted and an alarm was
created when one of her slave girls escaped from Banaras. She was removed to the Fort
of Chunar from where she escaped to Nepal disguised as a maid-servant.

Maharani Jind Kaur arrived at Kathmandu on 29 April 1849. The British Government
promptly confiscated her jewellery worth Rs 900, 000 and stopped her pension. At
Kathmandu, the sudden appearance of the widow of Ranjit Singh was both unexpected
and unwelcome. Yet Jung Bahadur, the prime minister, granted her asylum, mainly as a
mark of respect to the memory of the late Maharaja Ranjit Singh A residence was
assigned to her at Thapathali, on the banks of the Vagmati river, and the Nepalese
Government settled upon her an allowance for her maintenance. The Nepal Residency
papers relate the details of Jind Kaur's unhappy sojourn in Nepal till 1860. The British
Residency in Kathmandu kept a vigilant eye on her throughout. It believed that she was
engaged in political intrigue to secure the revival of the Sikh dynasty in the Punjab.
Under constant pressure from the British, the Nepal Darbar turned hostile towards the
Maharani and levied the most humiliating restrictions on her. But the forlorn widow of
Ranjit Singh remained undaunted. She quietly protested against the indignities and
restrictions imposed upon her by,Jung Bahadur. Jung Bahadur expelled from the valley
one of her attendants, and the Maharani dismissed the entire staff foisted upon her by the
Nepalese Government. She was then ordered to appear in person in the Darbar to
acknowledge Nepalese hospitality, which she refused to do. The breach between her and
Jung Bahadur widened. The Nepal Residency Records tell us that an open rift took place,
and "several scenes occurred in which each seemed to have given way to temper, to have
addressed the other in very insulting language."

Towards the end of 1860, it was signified to Maharani Jind Kaur that her son, Maharaja
Duleep Singh, was about to return to India and that she could visit him in Calcutta. She
welcomed the suggestion and travelled to Calcutta to meet her son who took her with him
to England. Maharani Jind Kaur died at Kensington, England, on 1 August 1863.
Bibi Balbir Kaur

Brave Sikh Women of the Akali Movement (1892-1917)

The Akali movement had rejuvenated a new life among GurSikhs. Since the Sikh Raj
period, this was the first time GurSikhs had asserted their religious independence and
initiated non-violent efforts to seek control of their Gurdwaras. The bloody incident of
Nankana Sahib and Guru-Kae-Bagh added fuel to the fire and served to strengthen the
movement. As a result, the Sikhs raised slogans of India's freedom along with slogans for
the independence of their Gurdwaras. Unfortunately, the level of commitment and self-
sacrifice of Sikhs deeply disturbed the British. They sensed a potential threat to their
control from this small community of lions. Expectedly, the British directed their terror
machinery against the Sikhs. Along with Akalis, their sympathizers also troubled the
British Psyche. As a result, the British forces arrested and confined all Akali sympathizers
in the jails.

The Maharaja of Nabha, Ripudaman Singh, was an independent minded ruler. He never
considered himself disjoint from his community. When Guru Khalsa Panth observed the
eve of Nankana Sahib martyrdom, he too conducted Akhand Path of Sri Guru Granth
Sahib in Nabha and wore black turban to participate in this Panthic observance.
Subsequently, he visited Harimandir Sahib at Amritsar and consulted with Akali leaders
who were outside the jails. Maharaja's activities deeply troubled the British. They could
not tolerate such activities as they smelled some sort of a rebellion through such
participation. The British action was swift. They initiated legal steps to seize control of
Nabha rule and expelled Maharaja Ripudaman Singh.

The news of Maharaja Ripudaman Singh's expulsion spread through Guru Khalsa Panth
like a lightening rod. It shook the very core of Sikh psyche. Such excesses by the British
became unbearable for the Sikhs and the whole Sikh nation galvanized to fight against
this injustice. The Shiromani Gurdwara Prabhandhak Committee (SGPC), working in
collaboration with the Shiromani Akali Dal, conducted Akhand Paths at various places to
openly express their outrage at this injustice and demanded the reinstatement of
Maharaja. Sikhs initiated a Akhand Paath of Sri Guru Granth Sahib at the Jaito Gurdwara
as well to express their outrage against this injustice. Unfortunately, it was not allowed to
be completed. The agents of British empire, operating under British instructions, dragged
and arrested the Granth Sahib who was reciting the Paath. As a result, the Akhand Paath
was forcibly interrupted.

This incident was equivalent of pouring salt over open Sikh wounds. The expulsion of
Maharaja was a political affair that the Panth was still struggling to grapple with. It hadn't
yet resolved on how to best deal with this issue when the forced interruption of Akhand
Paath served a deep blow from the rulers to the Sikhs religious sentiments. This was an
open challenge to Guru Khalsa Panth's freedom and honor. Akali leaders decided to
accept this challenge. They immediately announced a non- violent morcha for the
resumption and completion of the interrupted Akhand Paath. Thousands of GurSikh
Singh, Singhnia, children, and elders started flocking in Amritsar ready to shed their lives
for this religious battle. They were all eager to reach Jaito. However, the Akali committee
decided to send a Jatha of 500 GurSikhs. The remaining GurSikhs were asked to await
the schedule for the next Jatha. Everyone was eager to proceed to Jaito, yet they had to
accept their Jathedar's decision.

Under the echoes of Jaekara, "Jo Bolay So Nihal, Sat Sri Akal," this Jatha left Amritsar
after having sought the Hukam from Sri Akal Takhat and pledged to remain non- violent.
Thousands of supporters were present on this occasion. Singhnias were not allowed to
proceed on this Jatha. But how could they remain behind and not participate in such a
holy endeavor? They successfully sought permission to accompany the Jatha for
organizing langar along the way.

The non-violent march of this Jatha was a unique event for the whole world. Organized in
rows of four, these Saint-Soldiers proceeded bare-foot from Amritsar while reciting
"Satnaam VaahGuru." Soon they reached their first rest-stop. The dedication and
volunteer sewa of the local Sikhs testified to the whole world that the Sikh nation not
only understood non-violence and how to die but how to honor its martyrs.

It become evident from the first rest-stop that the services of Singhnia, who had
accompanied the Jatha for organizing langar, were not needed. Jathedar asked with them
to return. Many did. However, several wanted to continue with their brave brothers and
they did not return. Our Balbir Kaur was among this group. When Jathedar asked her to
return, her eyes were filled with tears. She said, "Veer! Do not stop me from serving the
living martyrs of Guru Gobind Singh. Sewa is the only essence of this life. Beside we
never know when death will come upon us. I plead for permission to continue for Guru's
sake. Let me proceed." Jathedar could not break her heart. He reluctant gave permission,
especially when faced with the utter display of self-sacrifice.

Balbir Kaur was 22 years old, full of youth and utterly beautiful. Guru's faith and feelings
of selfless service for humanity had generated such a glow on her face that she seemed
like a goddess of purity or an angel. She was not alone. She was accompanied by an year
old beautiful son. The playful happy face of this child was not only Balbir Kaur's joy but
the source of amusement for the whole Jatha. He played with everyone in the Jatha along
the way.

The journey was nearing completion. Jatha prepared to depart from its final rest-stop.
Jathedar stood on a high spot and pleaded for the return of the accompanying
congregation. British forces had dug-in with machine gun. This information had
previously reached the Jatha. Jathedar did not hide this information from anyone. He said,
"With Guru's blessing, a martyr's maela is being organized. However, only those
GurSikhs, who have Sri Akal Takhat's Hukam, should proceed further. Others should
return and await their turn."
The congregation stopped and let the Jatha proceed. However, not everyone obeyed the
Jathedar's instructions. Several GurSikhs, eager to seek the martyrdom, found hidden
routes parallel to the Jatha's established route. They advance in hiding, with the view that
when the whole program of martyrdom is unveiled they too will participate to seek
martyrdom. However, Bibi Balbir Kaur did not seek any hidden routes. She continued
marching with her brothers while her son enjoyed the sight, simply watching people on
either side.
When Jathedar learned of Balbir Kaur's continued march with the Jatha, he left his
leading position and caught up with her. "Bibi, there is potential of firing ahead. You
should not continue any further." Jathedar pleaded. "My Veer! Do not stop me. My quest
for sewa has not been quenched yet. Allow me to enjoy this sewa. You tell me of the
dangers from the potential firing ahead? Five hundred Veers are with me. Since they are
continuing for sure death why shouldn't they be accompanied by a Bahan (sister). I too
have partaken Gurus Amrit. I shall consider myself blessed if I too could accept
martyrdom along with my brothers and reach Guru Gobind Singh's court. Here my quest
has not been quenched by serving my Veers." Balbir Kaur again pleaded with tears in her
eyes.

"But .." Jathedar was about to say something when he was interrupted by Balbir Kaur
saying, "My child, this is what you wanted to point out. He too is Guru's blessing. If he
too serve the Panth, what greater deeds could be beyond this." Saying this, Balbir Kaur
again hugged her child who burst out laughing.

Jathedar pressured Balbir Kaur to return. Others pressured her too, but she did not budge
from her decision to continue her march to death with her brothers. She insisted that the
"non-inclusion of a Bahan along with 500 Veers in the pending martyrdom is an insult to
the brave daughters of Tenth Guru. How could the Guru, whose amrit turned women into
Singhnia, who bestowed equality to women, tolerate that not even a single daughter
participate in his holy war? This is sacrilegious that Balbir Kaur simply could not allow."

The power of her persuasive arguments forced her brothers to accept her position. Even
the Jathedar had to bow against her spirit of sacrifice and courage. Who so ever talked
with her was perplexed and could not raise a convincing counter argument.

Jathedar having been forced to accept her decision, returned to his lead position in the
march. Guru Khalsa's Kesri flag was freely fluttering in the winds. The Jatha exhibited a
unique presence while the accompanying band's performance portrayed innocence. Under
the guidance of their deeply held faith in Sri Guru Granth Sahib and the command of
their Jathedar, the brave force of Sant-Sipahis marched toward the Jaito Gurdwara. They
were chanting "Satnaam VaahGuru." Every GurSikh in the Jatha was projecting
calmness.

Hindu, Muslims, and Sikhs welcomed the Jatha all along of the way from Amritsar to
Jaito, because of their participation in this religious task. They were served with abundant
amounts milk, kheer (milk and rice pudding) and other things. Flowers were showered
upon these living martyrs along the way. Thousands of rupees were donated.

Now it was turn for people serving the British to extend their welcome. They too
welcomed these braves GurSikhs with rifle and gun fire. They showered them with rain
of bullets. Gurus non-violent force was prepared for such a welcome. They accepted this
welcome with "Satnaam Sri VaahGuru's" Hukam and continued the sweet walk towards
their goal without any interruptions. Witnessing the scene it appeared that the Jatha was
playing holli (festival of colors). After all martyr's holli is a holli of blood. If someone's
face was colored with blood, someone else's head, chest, or thigh were colored. Blessed
were the GurSikhs, for no one's back was visibly colored. Many Veers fell to the ground
but would rise immediately to continue their march. The bullets would hit their chest only
to fall again. With courage they would either rise again or accept death to reach the
Kalgidhar father's lap.

Martyrdom was being openly served by now. It was the same serving that Balbir Kaur
had insisted to reached and accept. Let us focus our attention on her condition. She
continued her march while hugging to her child. She loved the rain of bullets that she had
eagerly awaited. By now her face was glowing with some unique brightness.

Suddenly, She was hit by a bullet in her forehead. A blood spring burst open. Her whole
face was covered with blood, eyes were covered with blood. However, this did not affect
her march. She continued with the chanting of "Satnaam VaahGuru" while her child
played with the flowing blood on her face. It was all a game for the child.

Suddenly another bullet hit Balbir Kaur's child. The bullet pierced the child through his
ear and then hit Balbir Kaur's chest. The child died immediately and proceeded to the
Guru's court. Balbir Kaur kissed his forehead and place his body on a nearby platform
saying "VaahGuru look after your amanat (temporarily entrusted to me for safe custody)."
However, she did not stop. Her face had turned yellow from the loss of blood. She had no
strength left to continue. Her walk was wobbly by now, yet her heart's quest had not been
quenched. Chanting the tune of "Satnaam VaahGuru," she kept her pace with others. On
the other hand, the bullets had not stopped raining. They continued showering as if their
thirst for blood had not yet mellowed.

Surprisingly, another bullet came hissing her way. It hit straight in Balbir Kaur's chest,
pierced her body and left from the other side. This bullet was the message of death, the
one Balbir Kaur had been eagerly awaiting. With this bullet, her beautiful body fell to the
ground. But not her soul. Her soul left to join her child in Kalgidhar Father's protection.
Her deepest quest was finally fulfilled. Her blood filled face still exhibited peace and
dancing valor.
Women Martyrs Of Shaheed Ganj

This sakhi belongs to the period of Mir Mannu, governor of Lahore (1748-1753). During
that period the looting, torturing and killing of Sikhs was made legal and the killers were
rewarded by the government. The Punjab was attacked for the third time by Ahmed Shah
Abdali, the ruler of Afganistan, in December 1751. Mannu was defeated and the province
of Punjab was taken over by the Afgans from the Delhi Emperor. Kaura Mal, a Minister
of Mannu, but a friend of the Sikhs was killed in the battle. Thus, the only link between
misldars (Sikh chiefs) and Mannu was lost. No body was left to hold Mannu from
executing his evil ideas and ill motives against the Sikhs.

Inhuman tortures were given to the Sikh women and children brought to Lahore to force
them to change their faith. Not a single person submitted to the cruel government. All of
them, without a sorrow, suffered all kinds of pain and death.

The women were kept hungry and forced to grind grain by working heavy stone mills.
The minimum ration was given to them so that they did not die of hunger, but were able
to keep on living and suffering tortures. To break their will and high spirits, they were
made to watch their children being thrown up in the air to fall back on the sharp blades of
spears. Children pierced through by the spears were cut into pieces and out as a necklace
around the necks of their mothers. The dogs were permitted to eat their flesh before the
eyes of their helpless mothers. These great women bore all this without even a sigh on
their lips.

The martyrdom and unparalleled sacrifices of the great Sikh women and their children
are remembered by Sikhs in their prayer “let us remember the women who suffered in the
jail of Mannu, remained hungry, worked heavy stone mills, watched their children being
pierced by the spears and got their body pieces around their necks…. Keeping their
sacrifices in mind let us hail them and say Waheguru.”

In memory of those martyrs, there now stands Gurdwara Shaheed Ganj, Lahore.
Mai Kishan Kaur

Mai Kisan Kaur is known for her tearless role in the Jaito agitation. She was the daughter
of Suba Singh and Mai Sobham of the village of Lohgarh in Ludhiana district. The
family, goldsmith by profession, later migrated to Daudhar in Moga tahsil of present-day
Faridkot district. Kishan Kaur was married to Harnam Singh of Kaolike village, near
Jagraon, in Ludhiana district. He was a dafadar or sergeant in cavalry who later resigned
from the army and migrated to Barnala, where he died at the young age of 33. Three
children, two sons and a daughter, were born to Kishan Kaur, but all of them predeceased
their father. Kishan Kaur, now a childless widow, came hack to live at Golike . She took
the pahul or rites of the Khalsa in 1907 and decided to devote the rest of her life to the
service of the Guru. She took a leaning part, in 1912, in the construction of historical
Gurdwara (,tlrusal-, dedicatdd to Guru Hargobind, near the 1- village Ah-eady over 6().

She took active part in the Jaito agitation of 1922-24. The Government of India had
forced Maharaja Ripudaman Singh, the ruler of Nabha state known for his independent
attitude, to abdicate. The Sikhs of Jaito, which fell within his territory, planned to hold
prayers for his well-heing and restoration. By order of the British-controlled state
administration, a posse of armed police entered Gurdwara Gangsar, where an akhanad
path or non-stop recital of Guru Granth Sahib was in progress, it not only interrupted the
service but also bruatally imprisoned the entire sangat gathered there denying them exit
and permitting no provisions from outside to reach them. Jathedar Dulla Singh and
Suchcha siigh of the village of Rode organized a land of volunteers, popularly known as
Durli Jatha, who collected thc required rations and managed through feint and force to
unload them inside the Gurdwara compound Mai Kishan Kaur was a member of this hand
which later arranged rations for the Shahidi Jathas and the huge crowds that accompanied
them.

The first Shahidi Jatha, lit band of martyrs, 500 strong and vowed to non-violence, was to
reach Jaito on 21 February 1924 in a bid to enter Gurdwara Gangsar at any cost to
recommence the akhand path. The state Government was equally determined not to let
them do so and had deployed armed police and military contingents with orders to open
fire, if necessary. Mai Kishan Kaur and her companion, Bibi Tej Kaur, went to it
disguised as ladies of the Hindu trading association, collected intelligence about
government's plans and preparations, and joined the jatha to convey the information he
jatha accordingly rescheduled their march and instead of going straight to Gurdwara
Gangsar, changed course suddenly and headed for Gurdwara Tibbi Sahib, half a
kilometre to the north. State troops, however, barred entry even to that shrine and opened
fire on the jatha. Kishan kaur, with her small band of volunteers, at night busied herself
attending the wounded. she along with 21 others was arrested and Prosecuted. The trial
commenced at Nabha on 17 May 1924 Kishan Kaur was sentenced to four years rigorous
imprisonment. Released on June 1928, she was accorded a warm welcome the following
day at Amritsar, where a siropa or robe of honour was hestowed on her from the Akal
Takht. The Sikhs everywhere acclaimed her courage and sacrifice.

Mai Kishan Kaur continued to serve Gurdwara Gurusar at Kaonke till her last day She
died there on 10 Augtast 1959.
Mata Khivi

Khivi was born in 1506 to Karan Devi17 and Bhai Devi Chand Khatri. Her father was a
shopkeeper and moneylender, and was a popular man in the neighbourhood. She
inherited all his finest attributes of generosity and congenial spirit. She was married in
1519, when she was 13 years old. Khivi was married to Lahina for 20 years before he
became the second Guru of the Sikhs. There is historical evidence that she had 4 children.
Dasu, the eldest was born in 1524. Bibi Amro18 was born in 1532, followed by Bibi
Anokhi in 1535 and son Datu in 1537. The family was content and doing well. As the
wife of one of the town’s richest men, Khivi must have enjoyed a great deal of respect.
Her life was one of luxury and pleasure. Life would have gone on this way, had it not
been for her coming under the influence of Mai Bhirai, who told her about Guru Nanak’s
teachings. At approximately the same time, Lahina also heard of the Guru through Bhai
Jodha, one of Guru Nanak’s earliest disciples. Lahina was a seeker of truth, and his
curiosity was aroused. In 1532, shortly after the birth of his first daughter Amro, Lahina
set out for his annual pilgrimage. On the way, he broke his journey at Kartarpur to see the
Guru. On listening to Nanak speak, Lahina begged to be allowed to stay and become his
disciple. He had found the truth he had been seeking, and would never again stray away
from it. He served his master with the greatest devotion. He busied himself, sweeping the
visitor’s quarters, washing their clothes and helping with the most menial work in fields.
As his knowledge and understanding of the new teachings grew, so did the Guru’s
affection and approval of his disciple. This created a problem for the Guru’s sons.
Increasingly they grew jealous of Lahina, and took no pains to conceal their dislike.19
Without a doubt, this kind of stress and strain would have been very difficult for Lahina’s
wife to deal with. There are no records of her thoughts or feelings or how she handled the
situation. Had she behaved foolishly during this time, you can be sure that someone
would have recorded it.

Lahina was 28 years old at the time, had a wife and two young children. The Guru he had
chosen, spoke of the equality of women and advocated a normal family life as the best
way to attain salvation. After serving the Guru for some time, he was sent back to Khadur
to see his family. His instructions were to take his time and to spend it spreading the word
of the new faith to all he met. He did this well, and Guru Nanak was pleased with the
reports he heard of him. The reports were so good that Guru Nanak came to his village
twice to visit him and to re-inforce his work with his own preaching. Khivi also learnt
from her husband, and embraced the new faith wholeheartedly. The women in the village
taunted her, saying that her husband was becoming an important holy man, and would,
therefore, soon forsake her. She knew she had nothing to worry about, and gave birth to
two more children in that period of time.

When Guru Nanak died, Guru Angad felt a great need to prepare himself for the work
ahead. Nihali,20 a devout woman disciple, made her house available to him, while he
prayed and meditated for six months. He allowed her to supply him with milk, but
otherwise asked to be left alone.

When Lahina became Guru Angad, second Guru of the Sikhs, life became very busy for
Khivi. People were now coming to her house to see their Guru. She had always been
accustomed to a busy social life, but this was different. There was a purpose to all this
coming and going that had not been there before. Moreover, Sikh teaching was very clear
that one must earn one’s living through one’s own labour. Khivi took these teachings very
seriously. She took upon herself the onerous task of managing every detail of the langar.
Only the best possible ingredients were used, and everyone was treated with utmost
courtesy. Her hospitality has been emulated over the centuries and has become the first
cultural identity of the Sikhs. She helped the Guru in establishing the infant Sikh
community on a stronger footing.21 She has been described as good natured, efficient,
beautiful and all round perfect Khivi.22 She has the distinction of being the only one of
the Guru’s wives to be mentioned by name in Guru Granth Sahib. There she is described
as a "good person", "an affectionate mother" and as "one who provides shelter and
protection to others."

Khivi did much more than work in the kitchen. She created a loving atmosphere for all
whom she came in contact with. She and Guru Angad were very fond of their children.
They lavished their love and affection on not only their own, but on any child in the
community. Their commitment was so strong that it gave a beautiful example to all who
witnessed it. The Guru took great delight in spending time with the children, teaching
them a modified version of the Punjabi script which was easier to learn by the illiterate
masses. This new script, which was his invention, soon became known as Gurmukhi
script. He is credited in popularising this alphabet, in which the Guru Granth Sahib is
written. Each day there was special time set aside first to teach the children and delight in
their clever ways. Then they would watch the children at play, and often watch wrestling
matches together. From the games, the Guru would draw lessons for his congregation.
Guru Angad, with the help of Bhai Bala and other disciples, wrote the first "Life" of Guru
Nanak, and this work became the first published prose of the Punjabi language.23

Mata Khivi lived for thirty years after her husband’s death. She continued to serve the
community and remained associated with the Guru’s house in all that time. When Guru
Angad passed the succession to Guru Amar Das, his son Datu was very disappointed.
Encouraged by some of his friends, he tried to declare himself the rightful heir. He took
his following and they sang hymns by themselves. Khivi was quite upset. When Datu
developed headaches, she was able to persuade him that his responsibility was too much
for him. The only way to cure the headache is to go back to the rightful Guru and beg his
forgiveness. She took her son back to Guru Amar Das, who on hearing that she was
coming, came out to meet her half way. All was forgiven. Datu’s headaches disappeared
and Sikhism was spared another schism, thanks to Khivi’s intervention.24 Khivi
continued to manage Guru Amar Das’s kitchen. She was proud of her children till the day
she died. Her daughter Amro had married Bhai Jasoo of Basarke village. He was the son
of Bhai Manak Chand and nephew of Guru Amar Das.25 Bibi Amro had become a
preacher of Sikhism, and it is she who transformed the life of Guru Amar Das by
introducing him to the teachings she had learnt from her father Guru Angad. Later, when
Amar Das organised the teaching of Sikhism into specific districts and jurisdictions, he
gave her a Manji, that is, he appointed her head of a diocese. Being appointed to head a
Manji would be the equivalent of being a bishop in the Christian Church. She was
responsible not only for the quality of the preaching, but also for collecting revenues and
making decisions for the welfare of her diocese. Her diocese or Manji included Basarke,
her husband’s village. Today, close to the modern village of Basarke an old tank (man-
made pond) bears the name of Bibi Amro Da Talab (Tank of Bibi Amro) in her memory.
Khivi had the distinction of meeting five Gurus. She lived to the age of 75 and died in the
year 1582. Guru Arjun Dev attended her funeral. Her contributions to the Sikh cause can
easily be divided into three parts. The first period was the twenty years of marriage
before Guru Angad succeeded Guru Nanak. This period was a test not only for Angad,
but for her as well. Any decisions he made affected her very much. Her response would
also have affected his actions. She never complained, nor did anything to deter him from
his objectives. The second period of her life as wife of the Guru was extraordinary in its
devotion and dedication to the cause. The third and last period would be after her
husband died. She continued to nourish the Sikh community and to work tirelessly for
that which she now believed in with all her heart.

She had a long productive life. She worked hard and was loved by all. Her good humour
and pleasant personality made a large contribution to the spirit of hospitality, which is
now considered an essential trait of Sikh culture. She is quite possibly the first woman of
her era who ever worked outside her immediate family home and obligations at a time
when her children were very young. She handled both roles admirably well.
Shaheed Bibi Harsarn Kaur

Sikh women are always known to have responded to the call of their duty. They have not
allowed hardships and dangers to stand in the way of the performance of their moral
obligations. Bibi Harsarn Kaur was one of these women who faced the odds to fulfill her
obligations.

Guru Gobind Singh's two elder sons together with many other Sikhs, were martyred
while fighting the foes at the battle of Chamkaur Sahib. Under pressure of supplications
of the Sikhs, Guru Gobind Singh was obliged to leave the place under cover of darkness.
The enemy too, taking advantage of the lull and darkness, rested in the surrounding area
where they had besieged the Sikhs.

After leaving Chamkaur Sahib, Guru Ji reached the village where Bibi Harsarn Kaur
lived. When he met her, she at once recognised the Guru. She bowed to Guru Ji and asked
about the Sahib Jadey. She had been a nursing sister to them. Guru Ji told her about their
martydom. She hurried to Chamkaur Sahib and stole on cat's paw to the battle scene and
recognised the martyred Sikhs.

She collected all the wood she could and piled them high. She placed the bodies of the
Sahib Jadey and the Sikhs on the pile and set it afire. The big conflagration woke the
enemy with consternation. All their expectations of getting prizes and honours were
dashed to the ground. Now there was nothing left to show their identities of their victims.

In the light of the fire, they were amazed to espy a female figure with a javelin in hand
near the pile. They approached her and demanded to know who she was and whence she
came. But nothing could make her speak. They became furious and threw Bibi Harsarn,
javelin and all in the fire. Thus she too obtained martyrdom on 23rd Dec 1704.
Mata Kaula Ji

Mata Kaula Ji was the daughter of a Hindu family. Her actual name was Kamla. When
she was just a child Qazi Rustam Khan bought her from her parents. The Qazi gave her
an education purely based on Islam, and then he sant her to Sai Mia Mir for extra
learning.
Sai Mia Mir was a Sufi saint and was a most loyal follower of Guru Arjan Sahib Ji. He
had no prejudice against any religion, colour, caste or creed. He was deeply in love with
the Baani of the Sikh Gurus. Sometimes Sai Ji used to go to Amritsar to meet the Guru.
And whenenver Guru Sahib visited Lahore he'd always meet Sai Ji. Sai Ji knew much of
the Sikh Guru Sahibaans baani off by heart. He regularly used to read the Jap Ji Sahib
and Sukhmani Sahib, and he would often quote stanzas of Gurbani to his disciples. Mata
Kaula Ji fell inlove with the Gurbani. She memorised as much Gurbani as she could and
used to frequently recite the Gurbani. The more Gurbani she recited the more her love for
Sikhi increased. And when she saw Guru Hargobind Sahib come from Amritsar to Lahore
in order to treat and look after people dying of a plague epidemic with their own hands
she was amazed and her love for Sikhi increased tenfold.
One day Mata Kaula Ji was reciting the Jap Ji when suddely Qazi Rustam Khan heard
her. He shouted at Mata Ji and said,

"Do not recite these poems of heathens and infidels!"

Mata Kaula Ji replied,

"Dear Father, Sai Mia Mir Ji bows down to, and fully believes in the man you call an
infidel. Sai Ji thinks it is a very high privillege to sit by his side. It is wrong to call the
Guru who Sai Ji bows to an infidel!"

The Qazi mercilessly beat Mata Ji, ande shouted at her again and again,

"I don't want you to recite the verses of these infidel dogs ever!"

Mata Kaula Ji sobbed and said,

"Beat me all you want, I cannot live without the Guru's Baani."

Qazi Rustam Khan was very angry and he decided to ask the Qazi's what to do. The Qazi
said,

"Kaula keeps reciting the poems of the infidels. I have beaten her many times but she
does not stop. What can I do?"

The other Qazis said,

"It is a mortal sin for a Muslim to praise infidels or recite their verses. Kaula shoul be be-
headed for this mortal sin."
When Sai Mia Mir Ji fond out that the Qazis were planning to be-head Mata Kaula Ji he
took her straight away to the protection of Guru Hargobind Sahib Ji in Amritsar. Guru
Hargobind Ji aranged for some accomadation for Mata Ji. Each day Mata Ji now recited
the Gurus' Baani. She was revered for the local Sikhs and she was considered a saint. To
immortalise Mata Ji's memory Guru Hargobind Sahib Ji constructed a pool named
Kaulsar in 1627 C.E. Mata Ji died at Kartarpur Sahib in 1630 C.E. There is also a
Gurdwara called Gurdwara Mata Kaula Ji in Amritsar.
Bibi Amro Ji

Bibi Amro was the daughter of Guru Angad, the second Nanak. She was born in 1532 in
the village of Khadur Sahib, in present-day district of Amritsar. She received her early
education and training directly from her parents, Guru Angad and Mata Khivi. Guru
Angad spent a lot of time with his children. He taught them the Gurmukhi script that he
had refined and which has been used in Guru Granth Sahib. When she came of age she
was married to Bhai Jasoo, son of Manak Chand of Basarke village.

As per the custom, she was sent to live with her husband's family. Her father encouraged
her to continue doing kirtan and to preach Sikhism to all that she came in contact with.
Baba Amar Das, who was her husband's uncle, was quite taken by her sweet melodious
voice when he heard her singing shabads (holy hymns). It was she who first introduced
him to the teachings of Sikhism. As his interest grew it was she who sent him to her
father to learn more about these teachings. Amar Das was so deeply influenced by Guru
Angad that he became such a devout Sikhs that Guru Angad announced him as his
successor. Thus, Guru Amar Das, the third Nanak, got to his destiny of becoming a Guru
through Bibi Amro.

Years later when Guru Amar Das gave organisational structure to the Sikh Nation and
organised his preachers into 22 teaching districts he put Bibi Amro ji in-charge of one of
these districts that he callcd Manji. What Manji meant was that a person who was leading
the Kirtan would sit on the Manji while whole sangat sat in front of him.

The person occupying Manji was the Sikh preacher appointed by Guru Amardas. This
appointment can best be compared to the position of Bishop in the Christian Church
today. It was an administrative position, with full responsibility for the equality and
content of the preaching. She also would have the responsibility of collecting revenues
and making decisions for the welfare of the sangat. Her Manji included Basarke, her
husband's village, where they made their home. It is the direct result of the efforts of Bibi
Amro and other Sikh preachers that Amritsar today is synonymous with Sikhism. Today,
close to the village of Basarke, there is a tank (man-made pond) bearing the name Bibi
Amro da Talab (Tank of Bibi Amro) in her memory.
Bebe Nanaki Ji

Bebe Nanaki, elder sister of Guru Nanak,was born in 1464 CE in her mother's parental
village of Chahal, in the Lahore district of West Punjab province of present-day Pakistan.
The Guru's affection for his sister is referred to in most touching terms in some of the
Sakhis. A sister's love for her brother is a perennial theme of Punjabi folklore. There are
many stories of Nanaki's deep and devoted affection for her brother, Nanak.

Five years older than Guru Nanak, she was the first to recognize his spiritual eminence
and to become his disciple. She protected Nanak from their father's wrath, when
repeatedly he disappointed and angered him. She was with him throughout the early years
of his childhood. When Guru Nanak was only six years old in 1475, Nanaki was married
to Jai Ram, a revenue official of very good reputation at Sultanpur, which is in the present
day Punjab district of Kapurthala, and was then the capital of the Jalandhar Doab.

Nanak continued to live at home. He rebelled against any norms that were imposed
without reason. He loved to be in the company of saints who were the wise men of the
day, and gave money away to the poor and the hungry. His father despaired of never
being able to make him conform and take on a responsible position in the society. And so
it was that his father gave up, and at the age of fifteen, Nanak was sent to live with his
sister, and to work on a position in the local Nawab’s granary, arranged by her husband. It
was Jai Ram who arranged the wedding of Nanak to Sulakhani, daughter of Moolchand
and Bibi Chando of the village Pakhoke, District Gurdaspur. Herself childless, Bebe
Nanaki adored her brother, Nanak, and felt herself blessed when he came to join the
Nawab's service and put up with her at Sultanpur.

She arranged Guru Nanak's marriage and she loved his sons, Sri Chand and Lakhmi Das,
like her own. Guru Nanak reciprocated her affection and after he had quit the Nawab's
service to go out to preach his message, he did not fail to visit Sultanpur and meet his
sister between whiles. When he visited her in 1518, Bebe Nanaki sensing her end near,
requested him to spend more time with her. As she had wished, she departed this life in
the presence of her brother, The Guru. Three days later, her husband, Jai Ram, also
expired. Guru Nanak himself performed their obsequies. There is no doubt that the first
Sikh was none other than Bebe Nanaki.
Bibi Bhani Ji

Bibi Bhani was daughter of Guru Amar Das, consort of Guru Ram Das and mother of
Guru Arjan. She was born to Mata Mansa Devi on 21 Magh 1591 BK / 19 January 1535
CE at Basarke Gillan, a village near Amritsar. She was married on 18 February 1554 to
Bhai Jetha (later Guru Ram Das), who belonged to Lahore, then in Goindwal rendering
voluntary service in the construction of the Baoli Sahib. After marriage, the couple
remained in Goindwal serving the Guru. From Goindwal Bhai Jetha was deputed by the
Guru to go and establish a city (present-day Amritsar) on a piece of land gifted, according
to one version, by Emperor Akbar to Bibi Bhani at the time of his visit to Guru Amar
Das.

Three sons, Prithi Chand (1558), Mahadev (1560) and (Guru) Arjan (1563) were born to
her. A popular anecdote mentioned in old chronicles describes how devotedly Bibi Bhani
served her father. One morning, it is said, as Guru Amar Das was absorbed in meditation,
Bibi Bhani noticed that one of the legs of the low wooden seat on which the Guru sat was
about to give way. she at once put forward her hand to support the stool. As the Guru
ended his devotions, he discovered how her hand was bleeding from the injury it had
sustained. He blessed her for her selfless service. Bibi Bhani died at Goindwal on 9 April
1598.