The Reign of the Rajput Sikhs


ਿਹ#ਦ% ਤuਰਕ ਕ*ਊ ਰਾਫਜੀ ਇਮਾਮ ਸਾਫੀ ਮਾਨਸ ਕੀ ਜਾਤ ਸਬ5 ਏਕ5 ਪਿਹਚਾਨਬ* ॥
Someone is Hindu and someone a Muslim, then someone is Shia, and someone a Sunni, but all the human
beings, as a species, are recognised as one and the same.

The Rajputs require no introduction, the annals of Indian heritage and culture are adorned by the
bravery and valour of the Rajputs. The Rajputs regard themselves as descendants or members of
the Kshatriya (warrior ruling) class. The term “Rajput” is derived from the Sanskrit word “Raja-
Putra” that means son of a king. The word occurs in the Rigveda and Yajurveda where it is used as
a synonym for Raja-nya or Kshatrita. However a distinction is made there between Raj-putras
(Rajputs) and Kshatriya: Rajputs are Kshatriyas that are sons of a royal household.

ਜਾਣਹu ਜ*ਿਤ ਨ ਪ%ਛਹu ਜਾਤੀ ਆਗ5 ਜਾਿਤ ਨ ਹ= ॥੧॥ ਰਹਾਉ ॥

Recognize the Lord's Light within all, and do not consider social class or status; there are no classes or castes in the
world hereafter. ||1||Pause||

A unique aspect of the Sikh faith is that the adherents are not subject to a particular ethnic group,
i.e. Muslims, predominantly Middle Eastern, Christians, predominantly European/Western. A Sikh
is not bound to the constraints of colour, caste or creed, the basis of the faith is oneness, and on an
individual level, a journey on the path of knowledge and spiritual wisdom. The Sikh brotherhood
consists of many sub-ethnic groups, but as the source of knowledge and wisdom is one, there is no
difference in the spiritual attainment of an individual Sikh.

ਿਜਉ ਬuਲਾਵਹu ਿਤਉ ਨਾਨਕ ਦਾਸ ਬ*ਲ5 ॥੮॥੨੧॥

As You inspire him to speak, O Lord, so does servant Nanak speak. ||8||21||

The revelations of Gurmat have happened through the true devotees of the Guru; who were from a
variety of castes and creeds - this was key to symbolise that the attainment of True Knowledge is
not limited to one group, but a truly equal opportunity for all, regardless of any materialistic
separation. Inspired by the preaching of the grandson of Raja Shivnabh, Changa Rai, many Rajputs
joined the Sikh Sangat. Guru Nanak met Raja Shivnabh, the grandfather of Changa Rai, the Guru
bestowed the title of Sangat on the Raja and his people, united seven kingdoms and made Raja
Shivnabh the leader of them all. The grandson of Raja Shivnabh, Changa Rai or Changa Bhat, a
disciple of Guru Nanak, mentioned in the Janamsakhi, earned the title ‘Bhat Rai’ – the ‘Raja of
Poets’, and then settled himself and his few followers all over India as preachers, where many
Sikhs and general Indians became Bhat Sikhs. A congregation led by a teacher called Baba Changa
Rai is described in an old document called the Haqiqat Rah Muqam. Due to the Prince’s title of ‘Bhat
Rai’ he added Bhat to his name and spread the word of Guru Nanak to his followers, who also
became known as Bhat or Bhat-rai.

ਮ%ਰਖ ਪ#ਿਡਤ ਿਹਕਮਿਤ ਹuਜਿਤ ਸ#ਜ5 ਕਰਿਹ ਿਪਆਰu ॥

The Pandit is the fool, and by their [clever] tricks, they love to gather wealth.

During the era of the 6th Guru, Guru Hargobind Sahib, many Rajputs became Sikhs of the Guru,
and served in the Akal Sena; the Akali army was called the Akal Sena or Akal Fauj but was
informally known as the Budha Dal or army of Baba Budha. The primary function was to defend
Sikhism and all who sought the protection of the Sikhs from the then oppressive Mughal empire
which had tortured and executed the fifth Guru, Guru Arjan Dev. It was his son, Akali Guru
Hargobind Sahib, with his army of Akalis who engaged the Mughal forces in four battles and
gained four successes. The Rajput Sikhs were excommunicated from the formal Rajput community
as they had sided with the Guru; the teachings of the Sikh faith are not compatible with the
polytheistic Hindu faith. The Sikh faith launched a war against the hypocrisy of the Brahmin; whom
the Rajputs regarded very highly, to them anyone siding with the Sikhs were guilty of blasphemy
against the Pandit.

ਇਕ ਅਰਦਾਿਸ ਭਾਟ ਕੀਰਿਤ ਕੀ ਗuਰ ਰਾਮ ਦਾਸ ਰਾਖਹu ਸਰਣਾਈ ॥੪॥੫੮॥

Bhat Keerat offers this one prayer: O Guru [Raam], save Daas [me]! Take me into Your Sanctuary! ||4||58||

The excommunication of the Sikh Rajputs ordained the formal community were not permitted to
associate with the ‘traitors’, in the eyes of the Hindu Rajputs. As the Sikh Rajputs joined under the
patronage of Changa Bhat, the newly-formed Bhat Sikh community associated with the Sikh
Rajputs as their own, as the Sikh faith breaks the shackles of any discrimination, especially of
caste and creed. To this very date, many Bhat Sikhs do not give any relevance to caste, as they
always prioritise the surname ‘Singh’ before any traditional surname. The Sikh Rajputs, now
known as Bhat Sikhs, integrated and assimilated into the Sikh Sangat and served the Guru
wholeheartedly. It must be noted that on December 25, 1907 during the annual gathering of Rajput
Prantik Sabha Punjab, Jammu and Kashmir, it was declared with an endorsement from the
attendees that the Sikh Rajputs must be considered as the part of formal Rajput community. It
stated that the Bhat Sikhs are our brothers - who were excommunicated from the Rajput
community due to some differences almost 200 years ago and were left apart since then. Most of
the Bhat Sikhs in Punjab took Pahul during the time of Guru Gobind Singh, when the tenth Guru
started the Khalsa Panth. The Bhat Sikhs were known for their strong Sikh beliefs and promoted
greatly the necessity and ideology of becoming a Khalsa and adhering to the Khalsa uniform,
especially after the Guru era when many Sikhs had given up their turban and beard.
 ਚu ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤ= ਦਰ ਗuਜ਼ਸ਼ਤ ॥ ਹਲਾਲ ਅਸਤ ਬuਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥੨੨॥
When all other methods fail, it is proper to hold the sword in hand. 22.

From being bards, the Bhat Sikhs took up arms, as in the teachings of the Saint-Soldier, and
contributed to many of the Guru's military campaigns against the Mughals. The Mughal Empire and
the Rajput Dynasty joined forces to combat their mutual threat, the Sikh faith; causing grave
concerns to the two faith groups, the Muslims and the Hindus. The teachings of the Sikh faith were
a direct challenge to both groups, as their falsehood could no longer survive in front of the truth.

ਛNੀ ਕ* ਪ%ਤ ਹO ਬਾਮਨ ਕ* ਨਿਹ ਕ5 ਤਪu ਆਵਤ ਹ5 ਜu ਕਰ* ॥

I am the son of a Kshatriya and not of a Brahmin who may instruct for performing severe austerities

The attributes of the Kshatriya were celebrated by Guru Gobind Singh. Traditions such as Jhatka
(the decapitation of an animal for consumption), hunting were deeply inshrined in the Khalsa army
and the use of the surname ‘Singh’. This is why many Rajputs later became Sikhs of the Guru and
joined the Khalsa army, they realised that serving in the Khalsa army allowed them to thrive in
their Kshatri Dharam. There are various Rajput clans, created more or less on the Hindu caste
system and each identifiable by the colour, pattern and style of their turbans. The Rathaur clan is
from the ruling class (notable among them being the Maharaja of Jodhpur), and so are the
Chauhans, whose greatest ruler was Prithviraj Chauhan (12th Century AD). They are also called
Thakur as a mark of respect. The other clans are subservient to them, especially the Mahar (camel
drivers), Lohar (ironsmith), Berupia (entertainers), Bhopa (reciters of epic tales). Gracia
(untouchables), and the Rabari (Shepherds). Men in Indian culture carry their fathers Gotra, seeing
as both Jats and Bhatras were sons of Aryan kings, their children regardless of their mother's race
would be their father's caste. This is why many Jats and Bhat Sikhs share the same Gotras. Such
as Suvaliya and Suwali, Bhakar and Bhaker, Rod and Roudh, Lar and Lar, Bains and Bhains. This is
because the sons will inherit his father's caste surname. The Rajputs who became Sikhs in the
previous century did not face such harsh consequences as those who became Sikhs in the Guru
era, as the Rajput ferocity has died down a lot.

ਜਬ ਆਵ ਕੀ ਅਉਧ ਿਨਦਾਨ ਬਨ5 ਅਤ ਹੀ ਰਨ ਮ5 ਤਬ ਜ%ਝ ਮਰR ॥੨੩੧॥

When the end of my life comes, then I may die fighting in the battlefield. 231.

The Khalsa fought tremendous battles, their valour requires no introduction. Bhat Kirat’s (a Bhat
whose Gurbani is present in Guru Granth Sahib) grandson Bhat Narbadh (son of Keso Singh) was
in attendance to Guru Gobind Singh and accompanied him to Nanded (now Sachkand Hazur Sahib)
where Guru Ji spent his last days. In 1711, Keso Singh and six other Bhats were buried alive for
refusing to denounce their faith. The other six were Tara Singh, Seva Singh, Deva Singh, Desa
Singh, Hari Singh, Narbadh Singh. Keso Singh Bhat was the grandson of Bhat Kirat, and great-
grandson of Bhat Bhikha. During the Sikh Misl period after Guru Gobind Singh ji's departure, up
until the reign of Ranjit Singh, the Bhats took arms and fought with various Misls. Amongst the
prominent Misls associated with the Bhats was that of the Nihang Misl, later known as the Shaheed
Misl after the martyrdom of its most prominent Misl Sardar, Baba Deep Singh Shaheed. Amongst
the eminent Bhat Nihangs was Bhai Natha Singh Shaheed. During his time, Nihang Natha Singh
maintained the Gurdwara Baoli Sahib at Sialkot. Many Rajput Sikhs became shaheed fighting to
uphold the Khalsa ideals, this is why today there are limited number of Rajput Sikhs, only a few
survived to carry on their lineage. Guru Gobind Singh was born in Patna. The only son of Guru Tegh
Bahadur, the 9th Guru, he spent the first six years of his life in Patna. Even during the period of his
childhood, he is known to have displayed a flair for physical combat, and performed feats involving
physical courage and strength. In the 1673, Guru Gobind Singh, then known as Gobind Rai, came
with his father to stay in Anandpur Sahib. Suitable arrangements were made for the education and
training of the young boy, Bajjar Singh Rathaur, a Rajput being appointed to teach him horse-riding
and military exercises. He was also instructed in Persian by Pir Mohammad and in Gurmukhi by
Gurbaksh Singh. He showed himself to be quick learner, acquiring great skill in sword fencing and
also gaining proficiency in the language. After his father's execution in 1675, young Gobind Rai
shifted to Paonta Sahib on the banks of he was to acquire erudition and scholarship in the ancient
Indian scriptures and epics and also to build the nucleus of a skilled and highly motivated army
retinue. It was also a time for contemplation of the two different kings of tyranny which afflicted the
people of Punjab at that time. One, the political tyranny of alien rulers who denied to the local
people in the even the elementary of life and property. And, two the religious tyranny of established
priests, the Brahmins, who through empty rituals and rites, had exploited, ignorant and
superstitious Hindus for centuries.

ਕਬੀਰ ਮ=ਰੀ ਜਾਿਤ ਕਉ ਸਭu ਕ* ਹਸਨ=ਹਾਰu ॥ ਬਿਲਹਾਰੀ ਇਸ ਜਾਿਤ ਕਉ ਿਜਹ ਜਿਪਓ ਿਸਰਜਨਹਾਰu ॥੨॥
Kabeer, everyone laughs at my social class. I am a sacrifice to this social class, in which I chant and meditate on
the Creator. ||2||

Further Reading
https://therationalhindu.com/the-legend-of-ranbanka-rathores-and-the-militarisation-of-the-sikhs-f5896aa88ba0
http://punjabrevenue.nic.in/gazropr4.htm
https://books.google.co.uk/books?id=BjQTa-Kpx-oC&pg=PA41&lpg=PA41
http://webarchive.nationalarchives.gov.uk/+/http://www.movinghere.org.uk//galleries/histories/asian/settling/community_4.htm
http://www.globalsikhstudies.net/articles/Rajput%20&%20Sikhs-Balwant%20Singh%20Dhillon.doc
https://books.google.co.uk/books?id=GulBDMgxcU0C&pg=PA221
http://www.bhatra.co.uk/manage/html/about.html
http://www.encyclopedia.com/social-sciences-and-law/anthropology-and-archaeology/people/rajputs
http://www.searchsikhism.com/sri-guru-nanak-dev-ji/guru-nanak-in-south-india-and-ceylon