The Bhat Brahmins

Kashmiri Pandits and their contributions to Sikhism

The fact that the Sikh Gurus always surrounded themselves with Kashmiri Pandits has been suppressed as well as distorted by the so called 'historians' funded by the British to manipulate Sikh history. Instead, a deep contempt and hatred of Brahmins was encouraged in Punjab through various interpolations and canards spread by the British Christian missionaries. One of the main culprits is the Irish Christian missionary known as Max Arthur Macauliffe, who was funded by the British East India Company to further weaken Hindu society by establishing the Tat Khalsa Singh Sabha, the SGPC, AKJ, Nirankaris ( modern day Sikhs ) etc These prophets of doom nurtured a narrow minded puritanical Victorian ideals established by the British Raj, began to label Guru ordained Sanatan Sikhi as being false. They were financed heavily to set up their own printing presses and conversion schools, to carry out distortions of Punjab history by going as far as spreading canards that Jatt Sikhs were not of Indian or Hindu origin but were from Syria, Jordan and Greece or were Sythians - the agenda to give the notion that the Sikhs constitute one Race and Nation,and are not a part of Mother India at all. By specifically picking and choosing what should be a part of the Sikh holy scriptures, by erasing or manipulating the Banis such as the Kartarpur Banis, which are in Braj Bhasha, these stooges of the British re-wrote the Shri Adi Granth ji, renamed it the Guru Granth sahib and made it the main scripture to be followed by all Sikhs. The Tat Khalsa began to radically alter Sanatan Sikhism as it had been preached by all the Gurus, so to ensure it conformed to their new British Raj accommodating perception.
Facts ignored and distorted by Tat Khalsa & SGPC

Contempt of Brahmins was the main goal of the Jaichand stooges such as Kahn Singh of Nabha and Teja Singh Bhasuria. Myths were created about how the 9th Guru Tegh Bahadurji sacrificed his own life for some Kashmiri Brahmins who had allegedly run to him for protection. The accounts of the numbers of Kashmiri Pandits seeking protection from Guruji have been mentioned as : 500,600, 1000, 16, 25 etc with inconsistencies in the story from one sikh writer to another. But having done painstaking research on the various circumstances surrounding the beheading of Guru Tegh Bahadurji, one cannot stop taking into account the fact that guruji was initially summoned by Aurangzeb to accompany Raja Ram Singh ( commander of Mughal army ) to invade Assam in 1667. The war had continued for at least 3-4 years after which both Guruji and Ram Singh returned to Delhi defeated by the Ahom Hindu Kings. Accompanying Guru Tegh Bahadurji for the Assam mission were two other Kashmiri Pandits - Bhai Mati dass and Dayal Dass, who were brothers, but this has been conveniently ignored by the Tat Khalsa stooges. In 1675, Guru Tegh Bahadurji and the two Kashmiri Pandits were summoned by Aurangzeb and were mercilessly tortured to death. The sacrifice of the Kashmiri Pandits has been written as 'brave Sikh sacrifices' in Tat Khalsa chronicles, blatantly leaving out the facts. 

Eleven Bhats who contributed Swayyas to Shri Adi Granth were all Brahmans. There are 123 compositions in holy book. The Bhat Brahmins all originally from Kashmir, were Saraswat Brahmins, who wrote the Bhat Vahi Talauda Parganah Jind, which has the genealogy of the Gurus, in a script called Bhatakshri. These Bhats were Bhat Kalsahar, Bhat Jalap, Bhat Kirat, Bhat Bhlkha, Bhat Salya, Bhat Bhalya, Bhat Nalya, Bhat Gayana, Bhat Mathura, Bhat Harshas, and Bhat Bhalya. Of these, Bhikha Bhat was of Sultanpur Lodhi whose family had escaped the tyrannical Islamic reign in Kashmir and given initiation as a shishya by Guru Amardas at Gobindwal. He lived upto the time of Guru Arjan Dev to whom he introduced seventeen other Brahmin scholars - Santokh Singh (Sri Gur Pratap Suraj Granth), Bhai Vir (Guru Granth Kosh) and some others among the traditional scholars count 17, and Pandit Kartar Dakha puts the figure at 19.This variation in numbers is owed to the fact that the Bhats used to sing the Gurubanis in chorus of traditional Ragas taken from the Sama Veda.

The works of these intellectual Brahmins are known as Bhat Banis. According to Bhai Santokh Singh, Sri Gur Pratap Suraj Granth, `They were the Ved`as incarnate" (p. 2121).

Message for Amrit Singh

I have been receiving stupid idiotic messages from this guy who calls himself a Sikh, trying to give me advise about Vedas & talking nonsense basically like all Talibani Neo Sikhs do when cornered with some true facts that Sikhi is not anything but the Advaita philosophy of Sanatan Dharm ( Hinduism ).

Amrit Singh, I seriously don't have time to waste reading & publishing any of your nonsense comments so why don't you do all of us a favour & go do something that will benefit you & your fellow Talibani sikhs? Instead of telling me manipulated stories about whether Guru Arjan Devji was against Karva Chauth vrats & whether Guru Nanak devvji was against Siddhas when he himself ensured their company throughout his entire life - Just go & get some education Mr Amrit Singh. Stop listening to the Jatt Granthis & being brainwashed by them like most of your fellow Khalistanis who call themselves Sikhs. Shame on you.

But anyways, heartfelt gratitude for stopping by on this site & reading my stuff.

This is for you & the Khalistani fan ( fool ) club only  - why I am keeping quiet to your crap .....

More crazy Khalistani Myths

Khalistani Myth : 'All the Gurus were Sikhs'

Khalistanis are usually quick to tell us that the Guru Sahibaans were actually Sikhs belonging to a different faith other than Hindu Dharm. They have even gone as far as telling us that the Mughals were actually confused when it came to describing the Gurus. 

Guru Arjan Devji was the 5th Guru in succession, who became Guru in September 1581 after Guru RamDasji. He was the first of the Gurus to be martyred by the tyrannical Mughals. Guruji's clothing such as : Seli topi(cap normally worn by Hindu saints only ), chola, pyjama, Batva, Dushala, Simrana Mala and the Chandan with which he would do Tilak after taking bath everyday  are kept in the historical town of Doaba. The fact that Guruji wore Chandan Tilak proves our Gurus were all Hindus, addressing Hindus of Punjab at the time. Their audience was mainly Hindu as Sikhism was not known at the time. What they preached was indeed Vaishnava Vedanta in its simplest of form to the wider majority who were downtrodden under the Islamic tyranny. 

This is what Jahangir writes  in his diary the "Tuzuk-i-Jahagiri" ( "Memoirs of Jahangir") about Guruji :

"In Govindwal, which is on the river Biyah (Beas), there was a Hindu named Arjun, in the garments of sainthood and sanctity, so much so that he had captured many of the simple-hearted of the Hindus, and even of the ignorant and foolish followers of Islam, by his ways and manners, and they had loudly sounded the drum of his holiness. They called him Guru, and from all sides stupid people crowded to worship and manifest complete faith in him. For three or four generations (of spiritual successors) they had kept this shop warm. Many times it occurred to me to put a stop to this vain affair or to bring him into the assembly of the people of Islam."

Janhangir's passage is very significant, for it clearly indicates a vital point.

 He clearly indicates that Guru Arjan Devji was a Hindu, who was attracting more Hindus (of Punjab) and Hindu converts of Islam to his teaching and Darbar (i.e. having more success than Jahangir and the Ulama at drawing crowds and converts) - he was definitely as Jahangir said 'keeping his shop warm’.

Farid Bukhari was appointed governor of the Panjab with unlimited powers. Within a few months of the new Emperor’s accession (October 1605) Guru Arjun was tortured to death (June 1606).

Shortly after Guru Arjun Devji's death Shaikh Ahmad of Sarhind wrote to Farid Bukhari:

‘The execution of the accursed kafir of Goindwal is an important achievement and is the cause of the great defeat of the accursed Hindus.’

Ahmad clearly indicates how the death of Guruji , who was the spiritual leader of all Hindus would be a great blow to the Hindus of Punjab, who would now have no other option but of defeat & accept Islam.

In a letter written to Shaikh Farid Bukhari entitled Murtza Khan, the Governor of Punjab, he said: 

''The execution at this time of the ‘accursed Kafir’ of Goindwall…with whatever motive…is an act of the highest grace for the followers of Islam.''He added : ''the Hindus should be treated as dogs. Jazia should be imposed upon them and cow slaughter should be allowed in the open.''

These accounts written by the Islamic occupiers of the time clearly indicate 2 things:

1. Guruji had successfully united the Hindus of Punjab under his spiritual leadership & due to this the Islamic rulers had become envious & insecure, therefore executing Guruji to destroy the morale of the Hindus;

2. He was a Hindu himself who addressed his fellow Hindus of the time through teaching the great spiritual philosophy of Sanatan Dharm which was dear to all the Gurus.

Neo Sikhs, see if you can prove any of this wrong.

Going Back to Classical Raga Shabads & Kirtans

I was at one of my favourite Gurudwaras recently for someone's Akhand Paath & the atmosphere as usual was divine.But the Granthis were as usual ill educated, out of 'SUR' when singing Shabads with filmi tunes  - one must have continued to speak of Macauliffe & how the Christian missionary 'saved Sikhi' for the good of Punjab. Looking around, most of the sangat were either not interested in what the Granthi was saying, nor anyone seemed to know who the hell is Macauliffe even.. Little did this Granthi know the extent of damage & poison that has been the main cause of Macauliffe's mistranslations, manipulations of the Shri Adi Granthji & seeds of anti-Hinduism sown into every Sikh's mind. The type of 'Parchaar' or speeches going on nowadays in most Gurudwaras are actually dragging Sikhi backwards & away from the Guru's original words & preaching. Is it any wonder that Sikhs are lost nowadays? Either we get the most radical brainwashed Khalistani Talibani Sikhs with turbans & beards only as their identity with no clue as to what the original Sanatan Sikhi was as per the Guru's word - or  - we get those who don't even care whether they are Sikhs or not. Their's is just to drink their cash away, eat all types of meat, go to the local Gurudwara for showing off to their Sikh neighbours only - but the true essence of Sikhi is truly withering away daily as seen in most Gurudwaras. The most annoying & disappointing thing about the way in which the Granthis sing Shabads & Kirtans nowadays is no way near to arousing any spirituality within the hearts of the listeners or devotees. Perhaps we ought to demand that these Granthis or Raagis to sing in the original Ragas in which the Shabads are meant to be sung in. 

I'll finish the post with this fantastic video & hope you all enjoy listening to this Shabad Kirtan bani of Shri Guru Angad Devji in its traditional Raga Sri Raga Di Vaar.

WaheGuruji Ka Khalsa
WaheGuruji Ki Fateh

 .

Continuing with Khalistani Myths

Khalistani Myth : ' Brahmins are enemies of Sikhism -'

A well known Myth spread by the venomous Talibani Khalistanis. What they do not tell us is that :

1. Several Sikhs were indeed Brahmins such as Bhai Gurdas, Baba Buddha etc  Chhibber (alternatively Chibber or Chhiber) is a Brahmin clan from Kashmiri and settled in Punjab. They are one of the seven clans of the Mohyals who are Saraswat Brahmins of Kashmir. The other six clans are Bali, Bhimwal, Datt/Dutt, Lau, Mohan and Vaid. Punjabi Brahmins other than Mohyals include Barahis (Twelvers), Bawanjais (Fifty-twoers) and Athwans (Eighters). Most Chhibbers are Hindus,  and were closely associated with the Gurus, especially the ninth and tenth Gurus, Guru Teg Bahadur and Guru Gobind Singh.

2. Guru Gobindji's teacher & mentor was in fact a Kashmiri Brahmin called Kripa Ram Dutt who was well knowledged in warfare, martial arts, Vedas, Upanishads, sanskrit, Farsee & also fought alongside the Khalsa army & died a martyr for Sanatan Sikhi. He taught the young Guru Gobind Singh all the knowledge of Vedas, warfare & martial arts.

3.  Guru Tegh Bahadur's close followers were Kashmiri Pandit Brahmins. Their names were Bhai Sati Dass, Bhai Dayal Dass & Bhai Mati Dass who all were tortured to death by Aurangzeb. They accepted martyrdom instead of being forcibly converted to Islam. They wore the Janeu, tilak & died for Hindu Dharm. It seems Guru Tegh Bahadurji too died for Hindu Dharm, the faith he so much held close to his heart as per his following statement to Aurangzeb: 

'Tin te sun Siri Tegh Bahadur
Dharam nibaahan bikhe Bahadur Uttar bhaniyo, dharam hum Hindu
Atipriya ko kin karen nikandu Lok parlok ubhaya sukhani
Aan napahant yahi samani Mat mileen murakh mat loi
Ise tayage pramar soi Hindu dharam rakhe jag mahin
Tumre kare bin se it nahin

~ Guru Tegh Bahadur's reply to Aurangzeb's ordering him to embrace Islam

.
(In response, Shri Tegh Bahadur says, My religion is Hindu and how can I abandon what is so dear to me? This religion helps you in this world and that, and only a fool would abandon it. God himself is the protector of this religion and no one can destroy it.)

In recognition of the devotion and supreme sacrifice made by the Brahmin Mati Dass, Guru Teg Bahadur bestowed the title of Bhai on him. In course of time, all Chhibbers belonging to the village of Karyala adopted this title. 

4. Bhai Mati Dass was a Mohyal Brahmin of the Chhibber clan. He belonged to the village of Karyala, a stronghold of the Chhibbers, in the Jhelum District in Punjab (Pakistan), about ten kilometres from Chakwal on the road to the Katas Raj Temple Complex. The village stands on the top of the Surla hills.Originally from kashmir, these Pandits had fled the tyranny of Aurangzeb's rule in the valley for a safe haven in Punjab.

Mati Dass was the son of Hira Nand, a disciple of Guru Har Gobind, under whom he had fought in many battles. He survived the Guru, and a little before his death he had entrusted his two sons, Mati Das and Sati Das to the care of Guru Har Rai, who had assured the dying man of his full attention and help. Both the lads remained attached to the Guru's family at Kiratpur. When Guru Har Krishan was summoned to Delhi by Aurangzeb, both the brothers, Mati Das and Sati Das, were present in his entourage along with his brother Dayal Dass and Gurditta, a descendant of Bhai Budha (different from Baba Gurditta, the son of Guru Hargobind, brother of Guru Teg Bahadur and father of Guru Har Rai).

5. The title of Bhai was first given to a Kashmiri Brahmin family settled in Kiratpur. It was their nephew Chaupa Singh Chibber who compiled the first Rehat Maryada. He served the last three gurus. He was the care-taker of Guru Gobind Singh.

6. Bhai Kesar Singh Chhibber, son of Gurbaksh Singh, wrote 'Bansavalinama Dasan Patshahian Ka' his work in 1779 AD. He served Mata Sundari (wife of Guru Gobind Singh). Many descendants of this extended Chhibber clan of Karyala (Bhai Charan Singh, Bhai Gaj Singh, Bhai Wazir Singh and Bhai Jai Bhan) were entrusted with senior posts during the rule of Maharaja Ranjit Singh, and awarded jagirs and stipends. They were issued certificates of honour, exempted from paying salt-tax and severe punishments were provisioned for anyone disturbing the peace of their families.

7. Baba Praga Sen (1507—1638) laid the foundation of Karyala, which remained the home of the Chhibbers for 450 years till the Partition of India in 1947. Praga became a disciple of Guru Nanak Dev. After Guru Nanak Dev, Baba Praga played an important part during the lifetime of the next five Gurus: Guru Angad Dev, Guru Amar Das, Guru Ram Das,Guru Arjan Dev and Guru Har Gobind. In the year 1638, he fought with Paindah Khan, the Governor of Lahore. Baba Praga was wounded and died on his return to Karyala. His samadhi stands on the outskirts of Karyala and another memorial was raised in Kabul at ‘Char Bagh’. The cross section beyond Sarai Guru Ram Das on the periphery of the Golden Temple Complex at Amritsar is named Chowk Praga Das after him. His loyalty and spiritual devotion to different Gurus particularly Guru Arjan Dev finds a mention in the book Suraj Prakash.

8.Praga Das' son, Durga Das was the Diwan of Guru Har Gobind and the seventh Guru, Guru Har Rai. His son, Lakhi Das was anointed to the same post but he died soon afterwards and Durga Mal held that position until Guru Har Krishan. 

9. Several of the advisors, head of bodyguards and army generals of Maharaja Ranjit Singh were Brahmins. 

Sikhs and the British: The Charter Act and the beginnings of the missionary movement.

Sikh Historian Gurinder Singh Mann, discusses the relatively unknown Charter Act which introduced the Christian missionary movement into India.

In my recent TV interview regarding the British and the Sikhs, I referred to the British Act of Parliament called the Charter Act of 1813. This relatively unknown piece of legislation gave the green light for Christian Missionaries to start their preaching in India. Whilst the British had been in India for many years under the guise of the East India Company, their work was restricted. Interestingly the East India Company did not want missionaries interfering in their politics of Trade and Commerce and thus thwarted any attempts for Christian Ministers to bring religion to the masses.

There were several individuals who wanted to push through the reform allowing the ‘Gospel’ to be introduced in India. This included William Wilberforce (1759-1833) who was famous for helping to bring an end to the slave trade but paradoxically wanted a change in India so that Christian values could supersede those of the common man. He tried to change the Charter Act in 1793 and failed. In 1813 he created a mass movement to lobby Parliament by getting over 900 petitions sent to Parliament regarding the introduction of Missionary Centres in India. On 22nd June William Wilberforce gave a resolute speech lasting three hours which influenced the decision to change the Charter Act.

The Charter Act 1813    

This Act was an extension and renewal of the earlier Acts of 1772, 1784, 1793, which previously gave the East India Company a monopoly regarding terms of trade in India. The 1813 Act was different in several ways and was essentially a way to end the monopoly of the East India Company. What was to come would change India but would also significantly impact on Punjab and the religion of the Sikhs in a most profound way. At the time of implementation the Punjab was not under British rule. Maharaja Ranjit Singh (1780-1839) was keeping the British at bay by signing the Treaty of Amritsar in 1809, but the incremental changes brought in would have a devastating effect on the Punjab. 

The Act can be defined as follows:

1. The Act affirmed that the Crown was sovereign over British India. This included the East India Company coming under the direct control of the Crown.

2. The promotion of education in India. The translation of texts into native languages and vice versa.

3. Christian missionaries allowed to proselytise their religion. They set up missionary centres known as missions.

The British used the above changes in their operations to increase the number of people coming over to India and eventually implement changes to the fabric of society. However the translations of the Bible into various languages and dialects had begun some years previously. William Carey (1761-1834) in 1792 had published ‘An Enquiry into the Obligations of Christians, to use means for the Conversion of the Heathens.’ In 1793 he was in India and after several years fighting the East India Company set up his mission and the translations of the Bible began.

In the biography of William Carey (Life Of William Carey: Shoemaker & Missionary, George Smith 1909) the author states the following:
The Punjabi Bible, nearly complete, issued first in 1815, had become so popular by 1820 as to lead Carey to report of the Sikhs that no one of the nations of India had discovered a stronger desire for the Scriptures than this hardy race [Sikhs]. At Amritsar and Lahore "the book of Jesus is spoken of, is read, and has caused a considerable stir in the minds of the people." 
A Thug, asked how he could have committed so many murders, pointed to it and said, “If I had had this book I could not have done it."
The seeds of destruction for the Sikhs had been sown.
Gurinder Singh Mann is author and Sikh Historian. His project with the PCA showcased the first English translations of the Sikhs. He is working on a book looking at the British and the Sikhs. 

Puratan swaroop of Shri Adi Granth Ji

Sanatan Heritage of Sikhi






Blessed is the paper, blessed is the pen, blessed is the ink.
Blessed is the writer, O Nanak, who writes the True Name. ||1|| 

(Guru Nanak Sahib. Raag Malaar Ang 1291) 

ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖ਼ਾਲਸਾ
ਵਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਿਹ॥




This post is about the Puratan Swaroop of Shri Adi Granthji with beautiful & rare images never seen before. These include the Jaapji prayer, images of decorated Swaroops with Ek Omkaar flanked by Hindu Devatas like Ganesh, Hanuman, Shri Krishanji, Brahma, Mata Saraswati, Mahakal Shivji, etc

Jaap Ji in Puratan Swaroop

             Puratan Swaroop of decorated Dasam Granthji from the collection of British Library

Decorated Swaroops from National Museum New Delhi - Above Swaroop is a profusely decorated copy of the Damdami Birh - lavishly illuminated in Kashmiri style. The Swaroop was commissioned by Sodhi Bhan Singh of Haranpur (district Jhelum) between 1839 and 1843, it was produced by Kashmiri artist Miha Singh and the scribe Misar Prakas. Bhan Singh was a Sodhi decendent of Prithi Chand. . 

The contents page with Omkaar of the Birh is striking with Lord Vishnu as DvadashKamalas - the 12 petalled lotuses - illustrations of  all the Hindu Devatas are there including Ganesh & Hanumanji

Above: we see the tradition of Bhai Banno, it is said that when Guru ArjanDevJi  finished dictating the Adi Granth Ji to Bhai Gurdas the scribe, he sent Bhai Banno to Lahore to have the Pothi bound. Bhai Banno made a copy of the pothi which he also had bound. He presented both the volumes to Guru Sahib. In the illustration from this birh we can see Bhai Banno and Bhai Gurdas standing by their respective 'birhs' and Guru Arjan Dev Ji is pointing to the birh scribed by Bhai Gurdas as the accepted birh. 

Below: close up of the image:Omkaar flanked by Shivji, Brahmaji, Vishnuji, Mata Laskhmiji, Ganeshji, Hanumanji

Puratan Swaroop depicting Guru Sahibaan & Bhan Singh ji worshipping Lord Mahakaal Shivji, Chandi Mata

Jaap Ji decorated Swaroop with the Dvadash ( 12 ) Lotus petals with Vedic Hindu Devatas: Ganesh as Omkaar, Krishanji, Narasingh Avatar of Lord Vishnu, Goddess Saraswati with Lord Ganesh.

NaraSingh Avatar of Lord Vishnu

Guru Nanak Devji Was a Hindu

The controversial painting that dates back to the early-mid 19th century showing Guru Nanak Devji wearing a Seli Topi, has a Tilak & is shown praying to Lord Vishnu. The painting, like all the Puraatan ones of Guruji, truly shows & proves how Sikhism is a part of the whole Hindu family and is a Panth ( Path ) of this great Sanatan heritage. SGPC, the Singh Sabha, including the Taliban brigade of Canadian Sikhs, have tried suppressing facts & have lived in denial of their Hindu roots of Sikhi, but the above rare Puraatan painting, which is stored in the Shimla museum, says more then a thousand words.


Neo-Sikhs, I certainly hope you all  enjoy looking at this beautiful painting of Guru Nanak Devji with none other than the 'Brahminical God' known as Lord Vishnu.

Hindu Khalsa Flags - Part 2

Continuing with my last post on the Hindu-Khalsa flags & how the final 'Sikh' flag evolved under the SGPC. Today it is unimaginable that there was a time when a traditional Saffron flag with the motif of Durga Mata flew above the Shri Harimandirji, thanks to the fraud of Tat Khalsa. As is seen in most of the earlier paintings that the Khanda was not the emblem at all of the 'Sikhs' during the time of the Gurus - upto the 10th Guru in fact - until the SGPC decided to give Sanatan Sikhi a different colour set apart from its Hindu heritage that had continued during the time of all the Gurus. Though, however, Khanda is the assortment of the various weapons of Hindu Goddess Shakti Durga & still the present 'Sikh' emblem is very much a part of Hindu tradition that was prevalent several centuries ago.

Painting circa : 18th century - of a Hindu Khalsa army

Khalsa flags bearing the Hindu Goddesses of war

Sketch of Shri Harimandirji ca 19th century ( 1874 AD). The flags hoisted at the top  have the tulwar, kattar & dhal

Close up of the above image

A clearly visible Saffron flag carried by the Hindu Khalsa of Guru Gobindji's army

Wall painting. Temple of Bairagis, Hoshiarpur circa:19th century- 10th Guruji with the Hindu Khalsa holding a simple flag 

circa: 18th century - 10th Guruji with his Khalsa army & a red-saffron flag

circa: end 17th century-early 18th century - a very simple flag

circa: 18th century - 10th Guruji with the Khalsa carrying a saffron flag  that has the symbols of dagger, sword & dhal

circa : 18th century - the 4 Sahibzadas - the flag is yellow & simple background

circa: 18th century - 10th Guruji with his army- a simple yellow flag with sword, dagger & dhal

A close up of the flag

Painting circa: 19th century - Baba Deep Singhji - the Khanda symbol  is visible  at the top of his turban but in the background the old styl of flag is visible also.

Closer view of the flag in the background

Guru Gobind Singhji inspiring the Hindu Khalsa army at Anandpur Sahib. Painting : 1930s

A close up of the flag carried by the Khalsa & the dhal shield & tulwar sword is visible behind the bird.

A very ancient Khanda belonging to the Chola tradition of India

circa: late 19th- early 20th century Khalsa military turban badge. The emblem  consists of a khanda sword above a chakra, two crossed curved swords, two axes within the chakra. 

circa: 19th century - Maharaja Ranjit Singhji with Hari Singhji. Behind is the shield, two tulwars & a bow across

Closer view 

circa: late 19th - early 20th century - the 10 Gurujis. Emblem at the top of the painting has two tulwars, a bow, a dhal & a trishul at the centre. While both the emblems at the bottom of the painting have two axes, two tulwars & trishul at the centre of the dhal.

Closer view of the emblem at the top of the painting

Closer view of the emblem at the bottom of the painting

Painting circa: late 19th - early 20th century - all ten Gurujis.  The emblem at the top has two swords, a bow, a Chakra & trishul, while the two emblems at the bottom of the painting have two battle axes, a bow, two swords, a Chakra & trishul spear at the centre.

Shiv Swaroopi Hindu Sant with the Addh Chand.

Shiv Swaroopi Akali Nihang

Shiv Swaroopi Akali Nihang

Closer view of the painting with a Nihang & all the Hindu weapon symbols 

1912 - Vancouver, British Columbia. The emblem is part of a letterhead of a mining company run by Sikh immigrants in Canada. Visible in the emblem is a large Khanda, two banners, two curved tulwar swords & a Chakra.

1904 : Golden Temple- The Photo shows schoolboys at Shri Harimandirji . They are wearing turbans which were  of a common style all over Northern India. There are Hindus as well standing in the background, one is a Brahmin teacher while there are some who haven't covered their heads. It seems like all Gurudvaras of the time, the Shri Harimandirji was also a great centre of learning, where there were Brahmin teachers & Hindu murtis also were inside the HariMandirji before the Christian Missionaries under the British threw them out to make the complex a Christian centre in 1906. In the far background, the Miri Piri flags are visible  - having the Dhal, Kattar & Khanda.

A close up where the symbols are very visible. Flags bear the shield, tulwar & dagger.


To be continued....