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Universal Declaration of Human Rights Adopted

On December 10, 1948, the United Nations adopted the Universal Declaration of Human Rights (UDHR). The UDHR was the first international recognition that all human beings have fundamental rights and freedoms and it continues to be a living and relevant document today.

Amrit Pal Singh ‘Amrit’ and AmritWorld.com make an appeal to all supporters and visitors of AmritWorld.com to publicize the text of the Declaration. The text of the Declaration should be spread, displayed, read and explained first and foremost in schools, colleges, universities and other educational institutions.

On the 60th anniversary of the Universal Declaration of Human Rights (December 10, 2008), AmritWorld.com under the guidance of Amrit Pal Singh ‘Amrit’ adopted the Universal Declaration of Human Rights.

AmritWorld.com pledges to take responsibility for upholding the goals of the Universal Declaration of Human Rights. We will do our best to speak out to protect the freedom and rights of others. We will spread the message of the Declaration on our website and during our meetings, classes, research tours and educational tours.

We affirm the following principle:

Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.

We believe that Every Human Has Rights.

December 10, 2008

THE UNIVERSAL DECLARATION OF HUMAN RIGHTS

PREAMBLE

Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,

Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,

Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,

Whereas it is essential to promote the development of friendly relations between nations,

Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,

Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,

Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,

Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.

Article 1.

All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

Article 2.

Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.

Article 3.

Everyone has the right to life, liberty and security of person.

Article 4.

No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.

Article 5.

No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.

Article 6.

Everyone has the right to recognition everywhere as a person before the law.

Article 7.

All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.

Article 8.

Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.

Article 9.

No one shall be subjected to arbitrary arrest, detention or exile.

Article 10.

Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.

Article 11.

(1) Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.
(2) No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.

Article 12.

No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.

Article 13.

(1) Everyone has the right to freedom of movement and residence within the borders of each state.
(2) Everyone has the right to leave any country, including his own, and to return to his country.

Article 14.

(1) Everyone has the right to seek and to enjoy in other countries asylum from persecution.
(2) This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.

Article 15.

(1) Everyone has the right to a nationality.
(2) No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.

Article 16.

(1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.
(2) Marriage shall be entered into only with the free and full consent of the intending spouses.
(3) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.

Article 17.

(1) Everyone has the right to own property alone as well as in association with others.
(2) No one shall be arbitrarily deprived of his property.

Article 18.

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

Article 19.

Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.

Article 20.

(1) Everyone has the right to freedom of peaceful assembly and association.
(2) No one may be compelled to belong to an association.

Article 21.

(1) Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.
(2) Everyone has the right of equal access to public service in his country.
(3) The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.

Article 22.

Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.

Article 23.

(1) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.
(2) Everyone, without any discrimination, has the right to equal pay for equal work.
(3) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.
(4) Everyone has the right to form and to join trade unions for the protection of his interests.

Article 24.

Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.

Article 25.

(1) Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.
(2) Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.

Article 26.

(1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.
(2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.
(3) Parents have a prior right to choose the kind of education that shall be given to their children.

Article 27.

(1) Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.
(2) Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.

Article 28.

Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.

Article 29.

(1) Everyone has duties to the community in which alone the free and full development of his personality is possible.
(2) In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.
(3) These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.

Article 30.

Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.

They Were Innocent…

(Amrit Pal Singh ‘Amrit’)

At last, the Andhra Pradesh government has admitted that 21 Muslim youth were wrongly detained and tortured for the blast investigates at Mecca Masjid, Gokul Chat shop and Lumbini Park in Hyderabad in May and August 2007.

The government admitted this only after the State Minorities Commission released a report in this regard

As per news papers, on 18 May, 2007, 14 persons were killed and over 50 others injured in a bomb explosion in the historic Mecca Masjid and in the subsequent police firings in the nearby areas in Hyderabad. Nine persons lost their lives in the bomb blast and other five were killed in Police firing. (Related News {Opens in a new window})

On August 25, 2007, 42 persons were killed and about 50 injured in two powerful near-simultaneous blasts at Lumbini Park and Gokul Chat shop in Hyderabad. (Related News {Opens in a new window})

The Police acted in its well-known style and took many Muslims into custody.

Ms. Nirmala Deshpande, Member of Parliament, and Ms. Nandita Rao, advocate in New Delhi had made complaints in this regard to the National Commission for Minorities. They submitted detailed reports filed by the Civil Liberties Monitoring Committee and by a fact-finding commission set up the AP State Minorities Commission (Read a report by indianMuslims.info {Opens in a new window}) after which the Commission sent its four-member team to Hyderabad on 4-5 February, 2008.

Many allegations were made against the Police. For example: –

– disregarding established procedures, the police fired indiscriminately into the crowd fleeing the Mecca Masjid after the blasts which resulted in the death of at least six persons

– after the twin blasts on August 25, 2007, the police picked up Muslim youth randomly as suspects. In one instance, a group of young men was apprehended in a grave-yard watching CDs of Jehadi propaganda on a television set with a proper electricity connection!

– the suspects were not allowed to inform relatives of their arrest

– the suspects were bundled into cars without number-plates, blindfolded and illegally detained in farm houses and private lodges for several days where they were subjected to physical and mental torture. They were stripped naked, severely beaten, administered electric shocks on various parts of their body, including the genitals, and deprived of food and water. The police used abusive language about their women folk and their faith and forced them to hail Hindu deities.

– No lawyer was present during interrogation of the suspects.

– Detainees were not produced before a magistrate for remand within 24 hours of their detention. Instead, the time of arrest was shown as later than it actually took place merely to comply with the requirement of remand within 24 hours of arrest.

– The suspects were produced before a magistrate after court hours at his residence. The magistrates never asked them if they had been tortured despite tell-tale marks of recent injuries.

– Some of the suspects had to undergo narco tests whose results have little evidentiary value but which resulted in physical and psychological damage to them. Incidentally, the AP High Court has banned narco tests.

According to the report of National Commission for Minorities’ team: –

First, the police have yet to identify the perpetrators of the three bomb blasts in Hyderabad in 2007. Second, the Commissioner of Police, Hyderabad City, has himself admitted in a letter addressed to the AP State Minorities Commission that during the process of the examination of suspects, the police were unable to gather evidence establishing their complicity in the blasts. The Commissioner did add that the suspects were found to be involved in certain criminal acts and that they were also part of a Jehadi network in Hyderabad.

However, even in this latter comment the Police Commissioner had made no mention of the ISI. On further questioning the police officials agreed to delete this reference. A similar undertaking was given by the Charlapalli jail authorities and Minister Md. Ali Shabbir.

The report recommends:

In view of the seriousness of the allegations against the police, and the less-than satisfactory responses given by them, the NCM team urges the union government to direct the CBI to enquire into all the three incidents of bomb blasts in the city in 2007. As of now, only the Mecca Masjid blast case is being investigated by the CBI.

Now, when those, who were arrested by the Police, are proved innocent, the Andra Pradesh government has announced a compensation worth of Rs 30,000 to each of those youth. This compensation will be paid in the form of an auto-rickshaw.

These Muslims are victimized by the Police, a government department. These Muslim youth along with their families underwent a great physical as well as mental torture. A compensation of Rs 30,000 (and that too will not be given in cash) for all this pain they suffered is but a joke. The government must publicly apologize to these Muslims and immediately give at least Rs 10, 00,000 in cash as compensation. This is the least this government can do for all those who have suffered in the hands of the police. Giving back their lost dignity is another point which needs our attention.

And, this will not be enough. Police officers responsible for these misdeeds should be prosecuted for religious discrimination and physical as well as mental torture.

Only an accountable and independent police force can fight against terror. Otherwise, the police force in present shape is incapable. Under pressure to produce results, it arrests and tortures innocent citizens. This is absolutely unacceptable in a democratic country.

Honesty and trustworthiness of the Police has taken a severe beating. Everything done by police will be suspected by an average citizen and it will open up scope for even real terrorists to get benefit of doubt.

Where The Lion Roared

(Amrit Pal Singh ‘Amrit’)

He was born in Kashmir and spent his early days there living joyfully. Then, a day came when he denounced world and became an ascetic. Soon after, he moved to Punjab. He spent his time in various places in India, like Haridwar, Haripur and Burhanpur etc.

During different times, he became disciple of Janaki Das and Mahatma Ramdas. It was like a turning point in his life when well-known Yogi Augharhnath accepted him his disciple. As a chosen disciple of Yogi Augharhnath, he became an expert of Tantra Vidya. He was considered a person having many magical powers.

As if his search was not over, he advanced towards the South. At Burhanpur, he became disciple of famous ‘Siddh’, named ‘Looneeya’.

He then reached the old city of Nanded in present Maharashtra state of India and founded his monastery here on bank of river Godavari. Until now, he had established himself as a great Tantric Yogi. He was now famous as Madho Das Bairagi. Madho Das Bairagi.

As if some emptiness deep inside him was disturbing him, he was still searching for a Guru, a true Guru.

As fortune was with him this time, he did not necessitate going anywhere to discover the true Guru. The true Guru himself was to come to him.

On the day of Sun eclipse, when Swami Madho Das Bairagi returned to his monastery, he saw a person looking like a King sitting on his (Madho’s) bed. It did not take too much time for him to realize that the person was not a King, but the King of Kings.

The King of Kings, the treasurer of the God Almighty, the true Guru was there to bless Madho Das Bairagi. After their historic conversation, the true Guru decided to accept Madho Das his disciple. Madho Das Bairagi’s search for true Guru was now completed very fruitfully.

The next day, the true Guru initiated Madho Das by ‘Khande Kee Pahul’. Madho Das was now ‘Banda’ (slave) of the true Guru. If truth be told, Madho Das had now died. He was reborn as ‘Banda Singh’. The true Guru gave him the title of ‘Bahadur’ (brave). He was going to be remembered as ‘Baba Banda Singh Bahadur’.

Hard to believe his deeds are well-documented on pages of history. It is not practicable to illustrate him in an article or even in a whole book, nor do I intend to. Instead, I merely want to share information on a place, where once he, the lion roared…

He, Baba Banda Singh the brave, captured fort of Mukhlisgarh, situated in the lower Shiwalik Hills. The fort stood atop a hill top. Baba Banda Singh, the brave got Mukhlisgarh fort repaired and renamed it as Lohgarh, the Fort of Iron. The history considers this Lohgarh the Capital of first Khalsa State. The entire treasury acquired in his expeditions was deposited here in Lohgarh Sahib. The coins in the name of Guru Nanak and Guru Gobind Singh were minted and issued from here.

As a ruler, the lion roared here. Roar of the lion was a warning to tyrants. Roar of the lion was a message that a ‘Singh’ of ‘Nirbhau’ (fearless) Guru is always ‘Nirbhau’. He was free from fear of death. After tasting the ‘Amrit’ (nectar), he had become an immortal.

Till today, history sings the glorious deeds of Baba Banda Singh the brave. He punished Usman Khan. He punished Wazir Khan. He established the Khalsa Raj.

He was brave in battles. He was brave when executed in Delhi. Famous Indian poet Rabindra Nath Tagore describes martyrdom of Baba Banda Singh Bahadur in his poem ‘Banda Bir’. The following translation of a few lines of this poem is worth reading:

“In the arms of Banda the Brave, the Qazi flung his little babe, tender and innocent was the babe. He ordered Banda to kill his own child. Silently Banda looked at the child. Passionately he embraced the Child. Lovingly he blessed the child, tenderly he kissed the babe, looking fixedly at his face, then in his ear he softly whispered,

‘Say, ‘Glory unto the Guru my little one,

Fear not death my son,

Inspired by these words,

The child’s face was aglow with fearlessness,

With tender but shrill speech,

He shouted loudly;

Guru Ki Jai,

Kichchu nahi bhai,

Hail to thee, Guru hail to thee,

From fear of death I am free,

With his eyes beaming with mighty courage,

He looked at his father’s face,

On his left side struck deep the knife,

“Glory unto the Guru” shouted the child,

As he breathed his last breath,

On the earth he fell dead’

How is Lohgarh now? Does it still exist? Is there any monument built in memory of Baba Banda Singh the brave? Do Sikhs who raise slogans of ‘Raj Karega Khalsa’ (Khalsa shall rule) often visit this place to pay respect for those who established the Khalsa Rule in reality?

To kiss the land where the lion roared, I started my journey with Gurpreet Singh ‘Malhi’, Yadwinder Singh and Sarjit Singh (all Team Amrit World members) in Gurpreet Singh’s car. We crossed the historic city of Kapalmochan and advanced towards lower Shiwalik hills. I was thinking why Baba Banda Singh the brave chose this place for his capital. It is a backward area.

As we left the main road, I was expecting a broken small road going through villages. I was mistaken here. Actually, there was no road. We found ourselves in a river bed. Water rarely flows through this seasonal river, that too during rainy days.

It was a different experience. We were traveling through a river. No road, no population, no sign of any development. What was Baba Banda Singh the brave was doing here? I was now more anxious.

After a few moments, I asked Gurpreet Singh to stop the car. We came out. It was absolutely calm place. No population at all.

I realised that it was perfectly a suitable place for Baba Banda Singh Bahadur. He must have known that the number of his actual soldiers was very small. He must have thought to establish his capital away from the then royal highway. Lohgarh was not only away from highway, but it was difficult to attack it as well. As we know the character of Baba Banda Singh the brave, he did not want to create troubles for civilians. If an army attacks Lohgarh Sahib, there would be almost no trouble for civilians because this area was not densely populated.

We were roughly one kilometer away from Lohgarh Sahib.

We again started our journey to Lohgarh Sahib in the car. I raised the slogan of ‘Bole So Nihal’ the instant we reached Gurdwara Quila Lohgarh Sahib of Baba Banda Singh Bahadur Ji. Gurpreet Singh Malhi, Yadwinder Singh and Sarjit Singh replied in ‘Sat Sri Akal’.

Gurdwara Sahib is under management of Nihangs of Budhha Dal. Two Nihangs were there in Gurdwara Sahib. They were so happy to see us.

As I came out of our vehicle, I just kept watching these Nihangs. They are here. They are here to look after a Gurdwara Sahib which is built in memory of our great warrior Baba Banda Singh the brave. We are thankless. We earlier never thought to pay a visit to the very place where the coin was issued in the name of my Guru. We are thankless. We are thankless that we have forgotten him who took revenge of martyrdom of Guru Teg Bahadur Sahib, Mother Gujri Ji, Sahibzada Zorawar Singh Ji and Sahibzada Fateh Singh Ji. We daily shout ‘Raj Karega Khalsa’, but never remembered him who actually established the Khalsa Raj. These Nihangs are great. They have kept the memory of Baba Banda Singh Bahadur alive. We are thankless.

What have we brought to present to these Nihangs? Nothing. I was feeling at fault.

Nihangs were so happy. They were so happy to see ‘Sangat’ visiting Gurdwara Sahib. Loudly, we shared Fateh, “Waheguru Ji ka Khalsa. Waheguru Ji Ki Fateh.”

We entered Gurdwara Sahib. After performing prayer, I read out the ‘Hukamnama’ of Sri Guru Granth Sahib Ji. Then, we sat silently in front of our Guru, Sri Guru Granth Sahib Ji Maharaj.

I was not the only one who was feeling guilty. Gurpreet Singh Malhi was having the same feeling. I saw him. He was sitting silently.

I asked him, “What have we brought for these Nihangs?” In point of fact, I was saying that we are thankless.

He remained silent for a few moments. Then he said, “We will come back very soon”.

We decided to come back as early as possible. I suggested to present new dresses for these Nihangs. Gurpreet Singh was agreed to my idea.

One of these Nihangs took the job to show us important points of Fort Lohgarh Sahib. First we visited the historic ‘Kool’. This ‘kool’ was one of sources of water for Lohgarh.

Then, we started climbing hills. The historic fort of Baba Banda Singh Bahadur was stood atop a hill top. While climbing the hill, it seemed there would be no sign of old fort of Lohgarh Sahib. However, when we reached the hill top, the ruins of historic fort of Lohgarh of Baba Banda Singh Bahadur were clearly visible. As soon as I saw two Nishan Sahiban (One is saffron and other blue) on this hill top, I raised slogan in delight, “Bole So Nihaaaaaaal”. Everyone replied, “Sat Sri Akaaaaaal”. Yes, we had reached the historic fort of Lohgarh Sahib of Baba Banda Singh the brave.

Presently, one can find four watch towers of old fort. These watch towers are situated on different hill tops. ‘Nishan Sahiban’ (Khalsa flags) are there on every watch tower. We were on first tower which was situated on a lower hill.

Well, he, the lion once lived here in this fort. He must have visited these watch towers for many times.

Slowly, we advanced towards a historic trench on this watch tower. As soon as we saw the trench, we automatically started raising slogans, “Raaj Karega Khalsa” (Khalsa Shall Rule). Stones are still there. No one moved them until now.

From here, one can keep watch on every person coming towards Lohgarh Sahib from plains. This was an ideal place for watch keepers and soldiers.

I sat in this trench and felt delighted. Many Khalsa warriors sat here during the rule of Baba Banda Singh Bahadur Ji. Mogul King Bahadur Shah sent his army to besiege the fort of Lohgarh Sahib. Khalsa army men fought here for one month under Baba Banda Singh the brave. At last they disappeared towards upper hills of Nahan. Mogul army could not find them.

Sun saluted Lohgarh and moved towards other side of the globe. We came back to Gurdwara Sahib. After taking some rest, we came back to our homes.

After a few days, we again went to Lohgarh Sahib. This time, Gupreet Singh Malhi, Gurpeet Singh Raju, Harpreet Singh, Jatinder Singh JD, Rachhpal Singh and Bhupinder Singh Monu joined me.

First, we visited Gurdwara Quila Lohgarh Sahib. Head Granthi Singh of the Gurdwara Sahib performed prayer for us. Then, I read out the holy ‘Hukamnama’ of Sri Guru Granth Sahib Ji Maharaj. We then presented dresses to Nihangs who are serving this Gurdwara Sahib.

During this visit, we climbed another hill-top where another watch tower of old fort of Lohgarh Sahib was situated. This hill-top is higher than the first one.

Two Nishan Sahiban (Sikh flags) on top of this hill remind us Baba Banda Singh Bahadur and other Sikh warriors, who used to stay here in this fort.

When Sun had a last look on Lohgarh Sahib on that day, we left for our homes. However, every one of us wants to come again to Lohgarh Sahib of Baba Banda Singh Bahadur Ji.

(The historic fort of Lohgarh Sahib of Baba Banda Singh Bahadur Ji is approximately 14-15 Kilometers from historic city of Kapalmochan in Distt. of Yamunanagar, Haryana. Route from Yamunanagar: Yamunanagar ==> Bilaspur ==> Kapalmochan ==> Lohgarh Sahib. If someone is coming from Chandigarh, he must follow this route: Chandigarh ==> Raipur Rani ==> Sadhaura ==> Bilaspur ==> Kapalmochan ==> Lohgarh Sahib. Fort of Lohgarh falls in two states, Haryana and Himachal Pradesh. Gurdwara Quila Lohgarh Sahib is situated in Haryana state, however a big part of old fort is in Himachal Pradesh. There are no shops around Lohgarh Sahib. It is good to carry water with you, as there is shortage of water there, especially during hot months. Also, water available there is salty. People often take water from Lohgarh Sahib as ‘Prashad’).

Is Gatka Not A Real Weapon?

(Amrit Pal Singh ‘Amrit’)

(Read The Meaning of Word Gatka for explanation of term ‘Gatka’).

Sometime, a few persons try to say that ‘Gatka’ is not a real weapon. It seems that their only intention is to establish themselves as experts of Sikh martial arts. They even sometime succeed to establish themselves as experts, but only in circles of ignorants of Indian and Sikh traditions.

Before we reach the conclusion if Gatka is a real weapon or not, we need to understand what a weapon is.

A weapon is an instrument of attack or defense in a combat. I would rather say that any thing, which is designed, or can be used for inflicting bodily harm, is a weapon.

Is a wheel of chariot a weapon? One would say, “No, not at all”. Lord Krishn used a wheel of a chariot as his weapon in the battle of Mahabharat. It was the ability of a warrior (Krishn) that he used a wheel effectively as a weapon. If a person is sufficiently not expert and courageous, then even a sword or spear is but a toy, not a weapon for him. Otherwise, a few self-styled Nihangs would not have sought Police protection in Punjab, though such Nihangs keep many weapons. There is no use of such exhibition of weapons, if one cannot use them to protect himself.

Let me permit quoting Sarbloh Granth. The word Kutka has been mentioned along with other weapons in this book: –

Phari As Dhhaar Kutka Lohaangi Chhuri Saihathi.

And,

Barchhi Bhasudi Garheeya Bhairav Chakti Chaprha As Saang Sipar.
Tomar Sail Chhuri Bichhuya Gun Baan Khatang Shamsher Tabar.
Kaati KutKa Mungra Sota Taral Taal Bisaal Khanda Charam.
Dhan Saayak Chaap Silimukh Ghoch Jamdaarh Sipar Bichhuya Balam.

Not only Kutka, but Sota (club) too is mentioned in stanza given above.

‘Kutka’, ‘Sota’, ‘Lashtika’ and ‘Laathhi’ (stick) are mentioned with other weapons in Sarbloh Granth. Sarbloh Granth mentions mighty warriors using even Gulel (catapult), Brichh (tree), stones and mountains as their weapons in different battles: –

Garha Bajr Gulel Chhauti Chhipri.
Gada Grisht Chakr Naal Triselang Mandri.
Sahithi Sool Kuthhaar Jambuya Bhangri.
Moosal Brichh Pahaar Lashtika Mudagri.

And,

Kaheen Sota, Kaheen Laathi, Kaheen Chakti Chale Bheekham.

And,

Mer Mudgar Taal Paathar Vage Kotan Kot.
Sail Prabat Guraj Gophan Gadaa Jamdhar Sot.

We have a historic reference, when Kutka was used in a battle. It was battle of Bhangaani, the first battle fought by Guru Gobind Singh Ji himself. Kripal Das took part in this battle and used Kutka as his weapon. He hit Kutka on head of Hayat Khan and killed him on the spot. Description of this battle is found in Sri Dasam Granth Sahib Ji, where we find these lines: –

Kripaal Kopeeang Kutko Sambhaaree.
Hathhee Khaan Hyaat Ke See Jhaaree.
Uthhee Chhichh Ichhang Kadhha Mejh zorang.
Mano Maakhang Matkee Kahn Phorang.7.

(Catching hold of Kutka, Kripal got full of wrath. He hit it {Kutka} on head of Hayat Khan. The brains of Hayat Khan erupted from his skull in such a way, as if Krishn breaking the pitcher have brought the butter out of it). (Chapter 8, ‘Apuni Katha’, Bachitra Natak, Sri Dasam Granth Sahib).

It is clear from the quotes given above that ‘Kutka’, ‘Sota’, ‘Lashtika’ and ‘Laathhi’ (stick) and ‘Gulel’ (catapult) etc are real weapons, which had been used in various battles.

Actually, a few self-styled experts of Sikh martial arts follow Mahan Kosh without considering other facts. When they find that Mahan Kosh says that Gatka is used to teach; they think it is used to teach only. They accept views given in Mahan Kosh that Gatka is used to teach, but they then go further and ‘to teach’ becomes ‘training with sword and shield’. At last, they reach on conclusion that ‘Gatka’ is merely a training system or so.

The word Gatka is considered a synonymous with Pata. Now, please allow me to quote Sarbloh Granth, in which Pata has been mentioned being used as a weapon in various battles. The word Pata has been used in this Granth many times. Here are only a few examples: –

1. Pata Phekant. Bichhuya Khedant.

2. Sela Daarat. Hreh Hakaarat. Pata Bhramaavat. Saang Pathhaavat.

3. Kaheen Bichhuya, Kaheen Naavak, Kaheen Pata, Gulel, Moosar.

4. Banaiti, Pata, Lastik, Bhind, Chharh, Bhaala, Kaat, Sooya Dhhallam.

5. Lakut, Saif, Pata, Banaiti, Sool Tichh Kripaan He.

In Mahan Kosh, where the term Gatka is explained, Phari also is mentioned. In Sarbloh Granth, even Phari is mentioned among weapons used in battles: –

Phari As Dhhaar Kutka Lohaangi Chhuri Saihathi.

In Indian and Sikh tradition, when even Gulel (catapult), Brichh (tree), stones and mountains are considered weapons, there is no reason to believe that Gatka is not a real weapon.

Gurdwara Patshahi 10, Quila of Raipur Rani

(Amrit Pal Singh ‘Amrit’)

When the 10th Guru, Sri Guru Gobind Rai Sahib Ji (Guru Gobind Singh Ji) was returning to the city of Sri Anandpur Sahib after winning the battle of Bhangani (near Paunta Sahib), he reached Raipur.

Raja Fateh Singh was the ruler of Raipur. Frightened Raja closed down doors of his fort. When Guru Ji came to know this, he advanced towards village ‘Manak Tabra’ and stayed there.

Later, when the Rani (Queen) of Raipur (wife of Raja Fateh Singh) came to know that his husband did not allow Guru Ji to stay there in Raipur, she went towards Manak Tabra. The Rani (Queen) met with Guru Ji and put her head on his holy feet. She requested him to visit Raipur. She said she wanted her son to be blessed by the Guru.

When Guru Ji saw her devotion, he along with his Sikhs visited Raipur. Guru Ji and Sikhs stayed in Queen’s garden. (Now that garden does not exist). Rani (Queen) made every arrangement to serve the Guru, women in Guru’s family and Sikhs.

Next day, she requested Guru Gobind Rai Sahib Ji to visit the fort. Guru Ji along with Bhai Dya Ram Purohit Ji, Bhai Mahari Chand Ji, Bhai Ganga Ram Ji, Bhai Gulab Chand Ji, Bhai Nand Chand Ji and a few other Sikhs reached the fort. Rani (Queen) received Guru Ji on the main door of. She touched his son’s head to Guru Ji’s feet.

Guru Ji entered the fort. Rani (Queen) placed a sandal ‘Chowki’ under a tree and Guru Ji sat on this sandal chowki. She served the Guru with tasty food etc.

According to ‘Twareekh Guru Khalsa’ written by Giani Gian Singh, the Rani (Queen) wished that if Guru Ji was really the son of Akal Purakh, he would emerge as Lord Vishnu. Guru Ji appeared as Lord Vishnu and thus Queen’s wish was fulfilled by the inner-knower Guru.

Rani (Queen) gave a horse and lots of cash as her offering to Guru Ji. She gave clothes and dresses to women of Guru’s house. The kindhearted Guru Ji gave a sword and a shield to her son and a ‘Pothi’ (book) of Gurbani to Rani (Queen). Guru Ji asked them to pay respect to the ‘Pothi’ and Guru’s weapons.

By Guru Ji’s words, Raipur became famous as ‘Rani Ka Raipur’ or ‘Raipur Rani’ (Raipur of Queen).

Rani (Queen) constructed a platform where Guru Ji sat on a sandal chowki under a tree. The historic tree and the platform still exist. A small room is constructed on this holy platform.

I visited the historic fort of Raipur Rani for many times. (On different occasions, my students and team members Gurpreet Singh Sandy, Gurpreet Singh Raju, Yadwinder Singh, Jatinder Singh JD, Sarjit Singh, Harpreet Singh and Bhupinder Singh etc joined me). I feel delighted and blessed when I touch my sinful head to the holy platform, the very place, where my beloved Guru once sat and fulfilled wishes of the lucky Rani (Queen) (though we do not know her name). A small room of this fort is now a Gurdwara. The main room is still unchanged, though a small verandah is constructed recently.

The original fort of Raipur Rani still exists. No modifications have been made. The historic tree is still standing there, reciting the name of my Guru. I touch this tree and feel blessed, because my Guru once sat under it. The platform (where Queen placed the sandal chowki and where my Guru sat and accepted food offered by the lucky Queen) is able to make us cry in ‘Vismaad’.

The decedents of Rani (Queen) and Raja Fateh Singh live in Chandigarh. They still own the fort, thus the holy place where Guru Ji sat is their personal property. There is no restrictions and everyone can visit and pay respect to Guru Ji.

AmritWorld.com and its members are sentimentally very much attached with this Guru’s place. We very humbly make appeal to everyone to visit this place at least once. The major part of fort, Gurdwara Sahib, platform and the historic tree are still unchanged and exist as they were during my Guru’s visit. Who knows what will happen if this place is given to any ‘Kar Seva’ people???

Raipur Rani is situated on Chandigarh-Nahan Road (Ramgarh-Narayangarh Road) in Haryana state in India.

Gurdwara Sri Toka Sahib

(Amrit Pal Singh ‘Amrit’)

Guru Gobind Rai Ji (old name of Guru Gobind Singh Ji, also Guru Gobind Das) won the battle of Bhangani in 1688. When he, along with many Sikhs was returning to the city of Sri Anandpur Sahib Ji, he reached near a small village of Toka.

Gurdwara Toka Sahib Ji

The majority of residents of village Toka were ‘Rangharhs’. They were thieves. They got a chance and entered the camp of Guru Gobind Rai Ji’s army. They managed to take two camels with them.

When the Sikh soldiers did not find two camels, they informed Guru Gobind Rai Ji. Guru Ji called ‘Rangharhs’ of the village and enquired about camels. ‘Rangharhs’ said they did not take any camel. They said, “Other thieves must have stolen your camels. We have not seen your camels”.

They then went back to their village.

There was/is another village, named ‘Laaha’ at some distance. Majority of its residents were poor people. Guru Ji called them to his camp and asked to go to Rangharhs’ village as beggars.

A resident of village ‘Laaha’ went to village ‘Toka’ as if he was a beggar. He found both of camels of Guru Ji there in the village. He came back to Guru Ji and informed that camels were tied there in the village of ‘Toka’.

Now, Guru Ji called ‘Rangharhs’ of village ‘Toka’ again. ‘Rangharhs’ were now frightened because their crime was highlighted and proved. They apologized to Guru Ji.

Guru Ji said, “The residents of village ‘Laaha’ will always get ‘Laaha’ (profit) and residents of ‘Toka’ will face ‘Tota’ (loss)”.

Guru Ji planted a few trees there. A tree of mango still exists and reminds the holy Guru, who once visited here and purified this land.

The Historic Mango Tree

A beautiful Gurdwara is built there in the holy memory of Guru Gobind Rai Sahib Ji. The Gurdwara Sahib is known as ‘Gurdwara Toka Sahib’. Another Gurdwara is built where Guru Ji used to meditate in a solitary and peaceful place near the main Gurdwara Sahib.

Two Sikh soldiers who were wounded in the battle of Bhangani, died here. A small building of a Gurdwara is built as their memorial on the bank of ‘Sarovar’ (pond).

I had the chance to visit Gurdwara Toka Sahib twice along with my team. First I visited with my team members S. Surjit Singh, Gurpreet Singh ‘Sandy’and Yadwinder Singh. During my second visit, Gurpreet Singh ‘Raju’, Gurpreet Singh ‘Sandy’, Harpreet Singh, Jatinder Singh ‘JD’, Rachhpal Singh and Monu accompanied me.

There is no population near Gurdwara Sahib, so this place is very peaceful. The village of ‘Toka’ still exists. Because the Gurdwara is built on village Toka’s land, it is named as ‘Gurdwara Toka Sahib’.

The ‘Guru Ka Langar’ (community kitchen) is available.

Another Gurdwara is built where Guru Sahib used to meditate. It is situated on a peak of nearby small hill.

The historic Mango tree planted by Guru Ji is still there. When we visited there, it was the season of mangoes. We felt blessed when we tasted the ‘Achaari Amb’ (mangoes used to make pickle).

The Gurdwara Toka Sahib is situated in present Himachal Pradesh state of India. It is situated on the border of Haryana and Himachal Pradesh. A road connects Toka Sahib with the city of Narayangarh (Haryana).

We also visited the village ‘Laaha’. It is situated on Narayangarh-Raipur Rani road. A Gurdwara (Gurdwara Sri Guru Singh Sabha) is built there in the village. Local residents believe that Guru Gobind Rai Sahib visited the village. They say that horses of the Guru’s army were given water from the village’s well. The well still exists. Sikh families are in good number in the village. Many of its residents are settled abroad. One must visit this village of ‘Laaha’ to see how the word of Guru Sahib is proven true.

Gurdwara Sri Manak Tabra Sahib

Manak Tabra is a village near old town of Raipur Rani in the state of Haryana, India.

Guru Gobind Rai Ji (old name of Guru Gobind Singh Ji, also Guru Gobind Das) won the battle of Bhangani in 1688. When he, along with many Sikhs was returning to the city of Sri Anandpur Sahib Ji, he reached Manak Tabra via Laharhgarh and Toka Sahib. In those days, village Manak Tabra was a part of a small state of Ramgarh.

When the local ruler learnt that Guru Gobind Rai Ji had come in Manak Tabra, he visited the Guru and presented a horse, a sword and lots of cash. The pleased Guru gave his ‘Pesh-Kabaz’ (a weapon) to the local ruler and said that his descendents would rule until they keep the ‘Pesh-Kabaz’ with a respectful manner.

In Manak Tabra, Guru Gobind Singh stayed for two nights, where people of nearby villages served and got blessed by the holy Guru. From here, Guru Ji left for Raipur of Rani (Queen’s Raipur).

A Gurdwara is built in the holy memory of the holy Guru, Sri Guru Gobind Singh Ji. Presently this Gurdwara is known as ‘Gurdwara Manak Tabra Sahib, Patshaahi 10’. Previously it was known as ‘Gurdwara Sri Guruaana Sahib’. A local management committee takes care of Gurdwara’s affairs. Arrangements for ‘Guru Ka Langar’ (community kitchen) are made.

The Meaning of Word ‘Gatka’

(Amrit Pal Singh ‘Amrit’)

According to ‘Mahan Kosh‘ edited by Kahan Singh Nabha, ‘Gatka – a three-hand span stick, used to teach the first part of club fighting. It has a leather covering. In the right hand holding a Gatka and in left hand a ‘Phari‘, two men play with each other. Persian – Khutka. (See ‘Mahan Kosh‘).

Thus, Kahan Singh Nabha believes that the words ‘Khutka‘ and ‘Gatka‘ are used for same meaning.

When we seek advice from ‘Urdu-Punjabi-Hindi Kosh‘ published by the Language Department, Punjab for word ‘Khutka‘, we find these meanings with other: – ‘Kutka‘, ‘Mota Danda‘ (motw fMfw) (cudgel), ‘Thhosa‘ (Tosw) (thumb) etc.

Therefore, according to this ‘Urdu-Punjabi-Hindi Kosh‘, the word ‘Khutka‘ is synonymous with ‘Kutka‘.

The word ‘Kutka‘ has been translated into ‘short cudgel‘ by ‘Punjabi English Dictionary‘ Published by Singh Brothers, Amritsar.

According to ‘Mahan Kosh‘ edited by Kahan Singh Nabha, ‘Kutka‘ is ‘Chhota Ate Mota Sota‘ (Cotw Aqy motw sotw) (short thick stick).

Let us again consult ‘Punjabi English Dictionary‘ Published by Singh Brothers, Amritsar, this time for word ‘Gatka‘. According to this dictionary, the word ‘Gatka‘ stands for ‘a leather covered club used in fencing‘.

According to ‘Standard Illustrated Dictionary of The Hindi Language‘ compiled and edited by Prof. R. C. Pathak, the word ‘Gatka‘ means ‘a leather-covered club used in fencing, a truncheon, a mace, a club.�

According to ‘Standard Illustrated Dictionary of The Hindi Language‘ compiled and edited by Prof. R. C. Pathak, the word ‘Gadaa‘ means ‘a club, an Indian club, a mace‘.

Thus, comparatively the terms ‘Khutak‘, ‘Khutka‘, ‘Kutka‘, ‘Gatka‘, ‘Gadka‘, �Gadd� and ‘Gadaa‘ are close to one another, if not completely the same. These words are translated into ‘Mota Danda‘, ‘Chhota Ate Mota Sota‘, cudgel, truncheon and club.

There could be many kinds of ‘Kutka‘ or ‘Gatka‘ depending on their size or shape.

This can be compared to ‘Khanda‘ and ‘Talvaar‘. Both words have been used for sword. At the same time, the word ‘Khanda‘ is used for a particular kind of double-edged sword also. In the same way, ‘Saif‘ is a sword, but of a different kind.

Well, after this discussion given above, we reach conclusion that the word ‘Gatka‘ stands for cudgel, club or short thick stick.

Comparatively the terms ‘Khutak‘, ‘Khutka‘, ‘Kutka‘, ‘Gatka‘, ‘Gadka‘, �Gadd� and ‘Gadaa‘ are closer to one another, if not completely the same. These words are translated into ‘Mota Danda‘, ‘Chhota Ate Mota Sota‘, cudgel, truncheon and club. The word Gatka is of Indian origin. The martial art, in which Gatka is used as a weapon, is called Gatkabaazi. Because the main weapon used in this martial art is Gatka, so people often call this martial art Gatka itself, instead of Gatkabaazi.

Now, it is very common in Sikh circles to use word Gatka for all traditional martial arts, in which traditional weapons are used.

The Word ‘Gatka’

(Amrit Pal Singh ‘Amrit’)

Many scholars believe that the word ‘Gatka‘
is originated from Persian word ‘Khutka‘.

There are a few words, which are used to name
weapons of a particular category. These words belong to different languages,
but they clearly look similar. In the list of such words, include ‘Gadd‘, ‘Gada‘,
‘Gadka‘, ‘Gatka‘,
‘Khutka‘, ‘Khutak‘
and ‘Kutka‘. The word ‘Gada‘ belongs to Sanskrit

language, which is used in Braj, Hindi
and Punjabi as well. It has been used in Sri Guru Granth
Sahib Ji: –

Greebi Gadaa
Hamaari.
(Sri Guru Granth Sahib Ji,
page 628).

The word ‘Gadd‘
has been used for ‘Gada‘ in Sri Dasam Granth Sahib. Khutka‘ and ‘Khutak‘
are Persian words. The Word ‘Kutka‘ has
been used in Sri Dasam Granth

Sahib and other Sikh texts, like Sri Sarbloh Granth. ‘Gadka‘
is a Hindi word. Punjabi form of word ‘Kutka‘
or ‘Gadka‘ is ‘Gatka‘.

All of these words belong to a same origin.
Passing through hundreds of years, these words have taken their present shapes.
One word in this list seems older. It is ‘Gada‘,
which has been used in ancient literature of Sanskrit
language.

The Turkish form of word ‘Khutka‘ is ‘Kutka‘.
I think word ‘Gatka‘ is nearer to the word ‘Kutka‘
than ‘Khutka‘. The word ‘Kutka‘ itself is used in Punjabi and Braj Bhasha. We
find this word in Sri Dasam Granth

Sahib and Sarbloh Granth
as well. Other Sikh writers have used this word.

If a few words belong to same origin, there must
be a few similarities as well in them. The words ‘Gadd‘,
‘Gada‘, ‘Gadka‘,
‘Gatka‘, ‘Khutka‘, ‘Khutak‘ and ‘Kutka‘
are not an exceptional case.

The consonants in Devnagari
and Gurmukhi scripts are divided in ‘Vargs‘, like ‘Ka-varg‘,
‘Cha-varg‘, ‘Ta-varg‘,
‘Ta-varg‘ and ‘Pa-varg‘. Each ‘Varg‘
contains five letters. Many a time, the first letter of a ‘Varg‘
changes to the third letter of same ‘Varg‘,
when other language adopts a word.

For example, Arabic word ‘Gaff‘ becomes ‘Kaff‘ in
old Punjabi. ‘K‘ (k) is the
first and ‘G‘ (g) is the
third letter of a same ‘Varg‘. Here, ‘G‘
is changed to ‘K‘.

Another example is Sanskrit word ‘Pitr‘, which becomes ‘Pidar‘
in Persian. The letters ‘T‘ and ‘D‘ belong to a
same ‘Varg‘, where ‘T‘ is the
first and ‘D‘ is the third letter. Same rule applies, when ‘Sanskrit’
word ‘Maatr‘ becomes ‘Maadar‘ in Persian.

Similarly, the letter ‘K‘ is changed to ‘G‘,
when the word ‘Kutka‘ adopted a new
form and became ‘Gatka‘ in Punjabi. ‘K‘
is the first and ‘G‘ is the third letter of a same ‘Varg‘.
Here, ‘G‘ is changed to ‘K‘.

The words change their forms when they go to
other languages. There are many rules and other reasons behind it. Sanskrit
word ‘Pitr‘ becomes ‘Pidar‘ in Persian and ‘Father‘ in
English. It is a vide subject, so discussion on this topic is not possible
here.

Gatka Section

(This section contains concise English form of Punjabi work by Amrit Pal Singh ‘Amrit’. It will be updated in near future).

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