The Battle Of Chamkaur Sahib: Martyrdom Week – An Unparallel Chapter In Sikh History – OpEd

The week of December 21-26 represents a significant moment in Sikh history, defined by remarkable courage, deep faith, and exceptional sacrifice. The events highlight the significant contributions of Guru Gobind Singh Ji, his family, and the dedicated Sikhs, representing the principles of courage, justice, and the lasting spirit of Sikhism in December 21-26, 1704. This “Martyrdom Week” honors the sacrifices made during the significant events of Martyrdom Week, providing enduring lessons for humanity.

Sikhism, a faith rooted in the teachings of Guru Nanak, is defined by fundamental beliefs and practices including faith, meditation, divine unity, selfless service, justice, and integrity in conduct. The Guru Granth Sahib, regarded as the central religious scripture, is viewed as the eternally living guru. The five Ks, or articles of faith, serve to differentiate Sikhs from non-Sikhs, one of which is kesh (uncut hair). A Sikh is characterized by their belief in the One Immortal Being, the Ten Gurus, the Guru Granth Sahib, the teachings of the ten Gurus, and the baptism bestowed by the tenth Gurus. 

Sikhism was originated in a context characterized by political instability, social upheaval, and an emphasis on external practices, which often overshadowed deeper spiritual insight and understanding. The core principles of Sikhism, as conveyed by the first Guru, Gur Nanak Dev Ji, extended beyond the scope of political movements. From a communal perspective, it arose as a response to the constraints of caste, promoting a sense of equality and unity among all individuals. The teachings of Guru Nanak signify a significant movement of spiritual renewal. The Guru Granth Sahib is regarded as the esteemed scripture of the Sikh faith. The core principles of Sikhism, characterized by its significant teachings on the unity of the divine, the dismissal of idolatry and caste systems, the quest for inner purity, and the critique of ritualistic practices, can be linked to the insights of the saint poets, especially Kabir. Kabir appears to journey in harmony with the essence of Guru Nanak throughout the continuum of history. 

The Evolution of Sikhism 

Sikhism was established by Guru Nanak Dev Ji. Guru Nanak was born in 1469 during a time which was marked by social stratification, inequality, religious discord, and gender discrimination. His teachings transcended temporal and spatial boundaries, along with sectarian divisions, resulting in a significant re-evaluation of social cohesion and ethical responsibility. Guru Nanak Dev Ji is esteemed not only as a religious leader but also recognized as a spiritual visionary and social reformer. His teachings create a strong foundation for fostering peace and unity across all human divisions, highlighting the fundamental unity of humanity and the significance of gender equality. 

The Sikh religion was established and expanded by ten gurus from 1469 to 1708, emphasizing the teachings of Guru Nanak, Guru Gobind Singh, and the Gurū Granth Sāhib Ji. Guru Nanak viewed God as his master, while Guru Amar Das established a community marked by unique ceremonies. Guru Ram Das founded Amritsar, the holiest city for Sikhs. The fifth Guru Arjun Ji laid down his life for the religion and inspired his successors to enhance military and political organization in resistance to Mughal forces. Guru Hargobind established the Akal Takht, the highest authority in Sikhism, and issued a Gurmatā, an edict delivered by the Sarbat Ḵẖālsā in the presence of the Gurū Granth Sāhib, which is mandatory for all Sikhs to adhere to the development of Sikhism 

The martyrdom of Guru Arjan led to the ascension of Guru Hargobind as the sixth guru of the Sikhs. Sikhism evolved into an important political and religious movement, as demonstrated by Guru Hargobind, who took two swords symbolizing spiritual and temporal authority. He was later captured by the Mughals and imprisoned in Gwalior. Guru Har Rai was appointed as the guru in 1644; however, Shah Jahan aimed to undermine the established tradition and Sikh sovereignty. Guru Har Krishan became the eighth guru at the age of five and unfortunately passed away very shortly. The 9^th Guru Tegh Bahadur Ji, stood against the forced conversions and was executed by beheading in 1675.

The 10^th Gobind Gobind Singh Ji assumed leadership, coordinating his followers and evolving Sikh identity into a political force that actively resisted religious persecution. In 1699, Guru Gobind Singh established the Khalsa, making it as the Sikh temporal authority that combined spiritual goals with political and military duties. He proclaimed the Guru Granth Sahib as the highest spiritual authority for the Sikhs. The rise of the Sikh Khalsa to prominence began in the 17th century during a period of growing militancy against Mughal rule. 

Enmity Between Sikhs and Mughals

The rivalry between the Sikhs, Mughals, and the Hilly Kings (local rulers of the Shivalik region) during the 17th and 18th centuries was shaped by a complex interplay of religious, political, social, and militaristic dynamics. A notable factor was the religious persecution implemented by the Mughal rulers, particularly Emperor Aurangzeb, who adopted policies of intolerance and enforced conversions. The executions of Sikh Gurus, such as Guru Arjan Dev Ji in 1606 and Guru Tegh Bahadur Ji in 1675, further intensified ethnic tensions and strengthened the Sikh community’s resolve to resist Mughal oppression and maintain their faith. 

The militarization of the Sikhs under the sixth Guru Hargobind Ji and the establishment of the Khalsa by the tenth Guru Gobind Singh Ji in 1699 unified the community as a cohesive martial force dedicated to resisting oppression. The rise of Sikh influence resulted in conflicts with the Hill Kings (the local rulers of the Shivalik range). The rulers recognized the growing power of the Sikhs as a significant challenge to their authority, sovereignty and often sought alliances with the Mughals to address this concern. 

Battle of Chamkaur: A Martyrdom Week 

The Battle of Chamkaur Sahib in 1704 stands as a notable event, where the combined forces of the Hill Kings and the Mughals besieged the Sikhs in Anandpur Sahib. The Mughal and Hill Kings collaboratively besieged Anandgarh Fort in Anandpur Sahib for around eight months in 1704, establishing the context for the significant events of this historic week. The Mughal and Hill kings’ forces, united in their effort to subdue Guru Gobind Singh Ji, pledged safe passage under solemn oaths on the scriptures. Convinced by the Panj Piaras to accept these assurances, Guru Gobind Singh consented to depart from the fort. Nevertheless, the joint forces of Mughals and Hill kings breached their commitments and launched an ambush on the Guru’s entourage near the Sarsa River, leading to the unfortunate division of his family—an occurrence now referred to as Pariwar Vichhora (Family Separation). This betrayal marked the commencement of a succession of courageous sacrifices.

Following their withdrawal from Anandpur Sahib, Guru Gobind Singh and his associates arrived at the mud-constructed fortress of Chamkaur Sahib. With a mere 45 Sikhs, including his elder sons Baba Ajit Singh (18 years old) and Baba Jujhar Singh (14 years of age), the Guru readied himself to confront a formidable join force of Mughal and kings numbering ten lakhs. The Battle of Chamkaur stands out as one of history’s most disproportionate yet remarkable one of the battles. To protect the fortress, Guru Gobind Singh implemented an innovative military strategy. Small groups of five Sikhs, under the leadership of senior people, confronted the attackers in a series of determined waves, demonstrating remarkable bravery until the very end.

Among these courageous individuals, Baba Ajit Singh, at the age of 18, requested his father’s consent to command a contingent in battle. Despite his youth, Baba Ajit Singh demonstrated exceptional bravery, defeating numerous adversaries in close combat. His younger brother, Baba Jujhar Singh, at just 14 years of age, emulated his example by skilfully wielding his sword and shield in combat against experienced Mughal soldiers. Their sacrifice on December 21-22 stands as a testament to their unwavering faith and their father’s teachings that the welfare of the Sikh community was of utmost importance.

At the same time, Mata Gujar Kaur Ji (mother of Guru Ji) and the two younger Sahibzadas (sons), Baba Zorawar Singh (9 years of age) and Baba Fateh Singh (7 years of age), encountered their own challenges. On December 26, both sons of Guru Gobind Singh Ji were bricked alive by the Mughal authorities in Sirhind.  Despite their young ages, Baba Zorawar Singh (9) and Baba Fateh Singh (7) demonstrated remarkable determination, steadfastly refusing to abandon their faith or submit to oppression. Mata Gujar Kaur Ji, who was imprisoned with them, provided steadfast spiritual support until her left to heavenly abode. A dedicated merchant, Diwan Todar Mal, acquired the cremation site with gold coins, as he was unable to conduct funeral rites on land governed by the Mughal authorities. Today, Jyoti Swaroop Gurudwara Sahib in Fatehgarh Sahib serves as a revered memorial to their sacrifice, reflecting the Sikh principles of steadfastness and courage.

The Guru’s Strategic Legacy and Reflections

In the face of significant challenges, Guru Gobind Singh consistently motivated his followers through his steadfast leadership. Following thorough discussion, the five remaining Sikhs, embodying the collective authority of the Khalsa, instructed the Guru to depart from the fortress. Guru Gobind Singh, adhering to the directive of the Panj Piaras, entrusted the Khalsa with the mantle of leadership, highlighting the collective wisdom and authority of the community. This decision not only secured the Guru’s survival to further his mission but also highlighted the fundamental egalitarian principles of Sikhism. The Zafarnama, composed by Guru Gobind Singh, serves as a poetic letter to Emperor Aurangzeb, articulately detailing the occurrences at Chamkaur and emphasizing the ethical dominance of truth and justice in contrast to sheer violence. 

The sacrifices made during this week hold significant importance in Sikh history. These sacrifices demonstrate essential insights regarding faith over fear. The Sahibzadas’ unwavering dedication to their beliefs, even in the presence of mortality, exemplifies the Sikh principle of courage. Guru Gobind Singh’s respect for the Panj Piaras highlights the democratic principles of Sikhism, emphasizing that authority is derived from collective wisdom rather than individual dominance. The defense of Chamkaur Garhi illustrates that strategic insight and resolve can confront even the most daunting opponents. The incorporation of individuals from all castes and backgrounds within the Khalsa reinforces the Sikh principle of equality and fosters communal harmony. 

As Sikhs observe this period, it is important to consider its significance in today’s context as well. The sacrifices made by Guru Gobind Singh, his family, and his followers were not simply acts of resistance against oppression; they were also powerful affirmations of justice, equality, and human dignity. In a world that continues to face challenges related to injustice and division, their example stands as a guiding light and an invitation to champion these principles. In remembrance of the martyrs, it is essential for Sikhs to reestablish their connection with their spiritual and cultural heritage, ensuring that their sacrifices serve as a source of inspiration for future generations.

Conclusion

Martyrdom Week in Sikh history serves as more than just a remembrance of historical events; it is a dynamic tradition that encourages reflection and proactive engagement. The courage of Guru Gobind Singh, the determination of his sons, and the steadfast faith of the Sikhs serve as a reminder of the strength found in resilience, the significance of shared knowledge, and the relentless quest for justice. As we express our gratitude and respect, let us also commit to upholding their legacy, ensuring that the light they ignited continues to illuminate the darkness.

About the authors:

• Prof. Bawa Singh, Department of South and Central Asian Studies, Central University of Punjab, India. 
• Dr. Bhupinder Singh, PG Department of History, Guru Gobind Singh College Sanghera (Barnala), Punjab, India.