Episode No. 16:Why Has This Town Carried a Burden of Repentance Since the Ninth Patshah?
(The Complete History of Karhali Town)
(Safar-e-Patshahi Nauvin — Shaheedi Marg Yatra)
Today, we will enter into a dialogue with that pain of history which lies buried beneath the layers of time. Today, the focus of our discussion is Gurdwara Karhali Sahib and the town associated with it—a town which even today seems to remember its past and appears to live in silent repentance.
Blessed, blessed is this sacred journey of Sri Guru Tegh Bahadur Sahib Ji, which began from Saifabad, reached Moti Bagh, and from Moti Bagh Guru Sahib proceeded towards Samana. Gurdwara Garhi Nazir is that historic site where Guru Sahib stayed for night rest. After this, moving nearly eighteen kilometers further in the direction of Patiala, and traveling along the canal, this journey of the Shaheedi Marg leads us towards Gurdwara Karhali Sahib.
On the return route, proceeding ahead from the main gate of Garhi Nazir, we reach Baba Banda Singh Bahadur Chowk. This chowk is adorned in memory of the great symbol of the valor of Banda Singh Bahadur. Passing through lush green fields, villages, and narrow footpaths, this journey becomes not merely geographical, but a journey of historical consciousness.
While traveling from Patiala city towards Karhali Sahib, a signboard appears on the way; this turn is known as “Nanaansu Chowk.” Crossing several villages ahead, and then passing over a small sua (a clean-water channel drawn from the canal), we enter the town of Karhali. Right in front stands the darshani deorhi of the Gurdwara Sahib, adorned with reverence and dignity. As soon as we cross this deorhi, the Gurdwara Sahib appears directly before us.
Come, let us first have the darshan of Gurdwara Karhali Sahib; thereafter, the layers of history connected with Guru Sahib will gradually unfold before you.
Background singing: A poignant wave of melody, as if brushing away the dust of time, is carrying the viewer into the depths of history.
Now we move towards Gurdwara Charan Kamal Sahib, situated within the town of Karhali. What you see before you is not merely a building, but a sacred land infused with the memory of the Guru’s holy feet. Do have the darshan of Gurdwara Charan Kamal Sahib.
Background singing: A gentle, spiritual tune that awakens Guru-remembrance is flowing in the background.
When the history of this place is discussed, we had the opportunity to interact with the elders here. One local Bapu ji told us that near the Darbar Sahib—where today the Karah Prasad counter has been constructed—there once stood a huge banyan (bohar) tree.
Dr. Khoji asked, “We have heard that the tree was cut down. Bapu ji, what do you say about this? Where exactly were the well and the banyan tree located?”
Bapu ji replied, “The place where the sacred flame is lit today, and where the Karah Prasad counter stands—that very spot was where the banyan tree used to be.”
Dr. Khoji asked again, “Was that tree in good condition?”
The answer came, “Yes, it was completely green, flourishing, and healthy.”
“Then what was the reason for cutting it?”
Bapu ji said with pain, “The car-seva volunteers had it cut down, citing reasons of the site’s vaastu. At that time, the revered saint Sant Gurcharan Singh Ji himself used to sit here.”
Dr. Khoji remarked, “In the same manner, the banyan tree at Gurdwara Dukh Niwaran Sahib was also cut down.”
Bapu ji added, “They even got the ancient well sealed. Even today, at Gurdwara Chheharta Sahib, six rehats (haltis) are still in operation. We had requested them not to shut this well and the rehat.”
Dr. Khoji asked, “Then where does the water for the sarovar come from now?”
The reply was, “Now it comes through borewells and motors. Earlier, water used to flow into the sarovar through a sua from the canal. When the canal water stopped, water was drawn by attaching a bull or calf to the rehat (halti).”
Another elder said, “All the Gurdwaras constructed by Maharaja Karam Singh of Patiala were built with their frontage facing towards his kingdom.”
After this, we got the opportunity to meet a ninety-year-old elder, the Nambardar Ji. Expressing the deep anguish stored in his heart, he said, “In 1947, we came here from Lyallpur district, Samundri tehsil (Pakistan). Since then, we have seen that during the time of Sant Gurcharan Singh Ji, the local committee alone managed the service and upkeep of this place. The building which appears vast today was then like a small fort—four or five rooms, and in the middle, in one room, the sacred form of Maharaj was enthroned. At the doorway of the front room there was a well, and nearby stood a banyan tree. Ahead was a small sarovar, which has now become much larger. In front, two Nishan Sahibs stand adorned.”
Becoming emotional, he said, “Today the building has grown bigger, but at that time everything was small. Yet this land was so sacred that whoever came here, had the darshan of Guru Sahib, and departed—his wishes were fulfilled. Sangat came here from far and wide, even from distances up to five hundred kilometers. This is an extremely holy land. Today circumstances have changed; car-seva Baba Ji are rendering service here—but history still continues to ask its silent questions.”
In the voices of the local sewadars, years of experience and deep, stored pain are clearly reflected. They say that they have been seeing this Darbar Sahib since their childhood. Earlier, there used to be a rehat (halti) here, which was sometimes pulled by bullocks and sometimes operated by human hands. This system of drawing water was not merely a facility, but a symbol of tradition and living history. However, in the name of kar seva, all of this was brought to an end.
Background singing: A slow, devotional melody highlighting the dignity of the place gently descends into the atmosphere.
Another sewadar, opening layers of memory, narrates that there was once a huge banyan tree here, a rehat, a doorway in front, and a wall made of small bricks. All of that was demolished.
When asked—who demolished it?
The answer was direct and painful—the kar seva people.
Dr. Khoji asked—did you not feel pain over this?
The sewadar replied that at that time even Sarpanch Hari Singh Ji had opposed it, but his voice too remained unheard.
In Dr. Khoji’s voice, anger and compassion surge together. He says that before the year 1980, that banyan tree stood here under whose shade the blessed Sri Guru Tegh Bahadur Sahib Ji had once rested. It is possible that the age of that tree would have been extremely long; who knows how many future springs it might have witnessed. That tree itself was the only living symbol—one symbol of the well and one symbol of the tree. Both were destroyed. Today the Sarovar Sahib has been constructed, a new building of the Gurdwara Sahib stands adorned, and the Sangat comes for darshan, yet the heart is pierced by the question—why were the sacred symbols of that time not preserved and cared for?
Behind, at Gurdwara Dukh Niwaran Sahib, the banyan tree beneath which this humble servant (Dr. Khoji) used to go for years was also destroyed. What such trouble did these trees cause that they were cut down?
Another sewadar, while confirming this history, says that many times they feel deep regret that the ancient wells were closed. All of them desire that the ancient well be revived so that the coming Sangat may also have its darshan. All the elders present repeatedly confirm this history. One elder tells that the ancient Guru Ghar originally faced towards Nanaansu village.
Addressing the Sangat, Dr. Khoji says that one must honor tradition. Some history is found in written form, while some history has to be searched for and understood on the ground. When conversations were held with these elders, the oral history passed down generation after generation (seena-basina) revealed that possibly an attack had also taken place here on Guru Pitaji, and stones were thrown as well. This fact was also confirmed by the then Sarpanch.
In this sequence, we also got the opportunity to meet Sardar Gursevak Singh Ji. He showed us broken houses located in the old lanes of the village; all these ancient houses are built with small bricks. His own house too stands as evidence of that old construction style. At this very place, an ancient gateway still stands today in a dilapidated condition, expressing its helplessness. This gateway is called the “Sher Wala Gate.” It is now the only remaining ancient gate here; earlier there were several other gates as well, which have been lost to time.
A similar Shera Wala Gate also exists in the city of Patiala. When research was conducted into the history of Karhali town, local residents informed us that this town once had a total of six gates. If a main gate has two doors, then six gates would mean twelve doors in total. For security purposes, a wall had also been constructed all around the town by Maharaja Karam Singh of Patiala. Today, neither that wall remains, nor the fort—only this single gate has survived.
This town is special also because it was sanctified not by one, but by two Guru Sahibs with their holy feet. The meenakari done on this remaining gate still narrates history in its artistic language. Above it, two lions can be seen today in a dilapidated condition. In the times to come, these ancient houses too may disappear. When the architecture of these houses is observed, a remarkable saanjhiwalta (shared cultural harmony) is reflected; in some ventilators, an image of Sri Krishna is carved, while in others, that of Sri Guru Nanak Dev Sahib. Now, these ventilators too are gradually disappearing.
Today, this town is progressing on the path of development. At this very place once stood the haveli of my close friend Sardar Harbhajan Singh Ji; he has now passed away. Sri Guru Hargobind Sahib Ji also came to this town and resided here for nearly forty days. Right before us, the site associated with the Sixth Patshah can be seen; let us now move towards that sacred place.
The gate that we are seeing today in this video may not even retain its name in the future. If it is preserved and cared for, this gate can remain as the living heritage of this town; otherwise, it too will be lost in the dust of history.
Thereafter, the Head Granthi of this Gurdwara Sahib also confirmed the entire history and stated that this Gurdwara Sahib is situated at some distance from the town. At this sacred place, Sri Guru Hargobind Sahib Ji had arrived because one of his attendants, Bhai Surmukh Singh Ji, had become afflicted with a terrible form of leprosy. The condition of the disease was so severe that his entire body had decayed; a foul odor emanated from him, and pus and contaminated blood kept oozing out. His condition had become so pitiable that no one was willing to come near him.
People abandoned that sorrowful, helpless, and disease-stricken man outside the town, at this desolate place. There he built a small hut and began to live. If someone gave him food, it was well; otherwise, in that very suffering, he kept remembering Guru Sahib and continuously offering ardas. Eventually, his prayer was accepted.
From Sri Akal Takht, Sri Amritsar, Sri Guru Hargobind Sahib Ji Maharaj Himself arrived at this place with one hundred horsemen. When such a large gathering arrived, Bhai Surmukh Singh Ji began to think to himself, “Where not even birds, let alone animals, come near me, how has such a crowd come here today?” Crawling and dragging himself, he came out of his hut. At that very moment, Maharaj called him by name, saying, “Bhai Surmukh Singh Ji, the One whom you remember day and night—that is who we are.”
Bhai Surmukh Singh Ji said, “I remember none other than Guru Sahib.” The Sangat then told him, “Brother, the Sixth Patshah Himself is present.” Thereupon, he placed his head at Maharaj’s feet and submitted his suffering. Maharaj compassionately spoke these words, “Rise, Surmukh Premi Ji, and bathe in this chhapri (small pond). Your suffering will be removed. Not only yours—who knows how many people’s sufferings will be removed at this place in the future. We have come here because of you.”
When Bhai Surmukh Singh Ji bathed, he became completely disease-free. His body shone like gold. This was the blessing of Sri Guru Hargobind Sahib Ji. Thereafter, Maharaj bestowed a boon that whoever, afflicted with any of the eighteen types of raw leprosy and skin diseases, bathes at this place, his body will become disease-free and shine like gold.
After this, Bhai Surmukh Singh Ji took Maharaj to his residence in the town. Maharaj stayed there for some days. The surrounding Sangat had darshan and attained many spiritual and worldly benefits.
Later, when Sri Guru Tegh Bahadur Sahib Ji Maharaj set out towards Delhi to offer His head, He came to this sacred place of His Guru-father, Sri Guru Hargobind Sahib Ji, bowed His head here, and spent some time at this place. This is the very Shaheedi Marg on which Gurdwara Karhali Sahib stands today. Thus, this place has been sanctified not by one, but by two Guru Sahibs—the Sixth Patshahi and the Ninth Patshahi.
The Head Granthi Sahib, becoming emotional, narrates, “Maharaj Sahib has blessed this humble servant with service at this place. I have witnessed many miraculous events with my own eyes. When I was studying in the fifth or sixth class, both my arms became afflicted with leprosy. One Sunday, my parents brought me here for bathing. Some holy person had informed them about this place. After regular bathing, no mark of leprosy ever appeared on my body again. This incident is from my own life. At that time, I did not know that the True King Himself would later bless me with service at this very place. I cannot repay this debt even in this lifetime.”
He further says, “Maharaj’s grace continues in the same manner even today. Earlier, Sangat used to come on Panchami; now a large gathering assembles here every Sunday. Sangat from the country and abroad comes here and departs with spiritual benefit. This is not about any special Sunday; this is Guru Sahib’s promise. Many thanks to the brothers of the channel who are spreading the message of this Guru Ghar, through which Sangat from across the world is coming here for darshan. This humble servant, Ranjit Singh Malin, is performing the service bestowed by Maharaj as the Head Granthi at this place.”
Background singing: A gentle, spiritual melody that awakens Guru-remembrance flows in the background.
Continuing the chain of history, it was narrated that when Sri Guru Hargobind Sahib Ji came to this place, there was a strong influence of the Nath sect here. The Naths frightened the Sangat, saying that if they appeared in the service of Guru Sahib, great calamities would befall them. Misled by this, some people distanced themselves from the Guru’s door. Today, the situation is such that despite 90–92 killas of land being in the name of the Nath deras, there is neither any vibrant religious activity there nor any contribution to the town.
Local sewadars stated that today no one goes to the Nath deras; there is neither inquiry nor a spirit of service. On the contrary, whoever comes to know about Gurdwara Karhali Sahib certainly bows his head here. Every Sunday, lakhs of Sangat come here, bathe, and obtain relief from physical and mental ailments.
Historical facts also state that when Sri Guru Tegh Bahadur Sahib Ji came to this town, the town’s masand, out of fear of the government, did not come to meet Guru Sahib and even instructed the people to stay away. Guru Sahib rested here and then proceeded on His onward journey. It is said that at that time the townspeople turned their backs on Guru Sahib.
Local elders say that for this reason the townspeople consider themselves unfortunate. In later times, the blessed Baba Daya Singh Ji, the tenth successor of the seat of Baba Bidhi Chand, as well as Baba Sukhbir Singh Ji, had ardas performed for the forgiveness of this mistake. Even today, Akhand Path Sahib continues to be conducted so that this lapse may be forgiven.
Bhai Avtar Singh Ji (Head Granthi, Ram Nagar Bakshi Wala) also confirmed that continuous ardas has been offered for the past two years. Gurbani proclaims—
Jo saran aavai tis kanth laavai ih birad suami sanda (Ang 544)
ਜੋ ਸਰਣਿ ਆਵੈ ਤਿਸੁ ਕੰਠਿ ਲਾਵੈ ਇਹੁ ਬਿਰਦੁ ਸੁਆਮੀ ਸੰਦਾ॥ (ਅੰਗ 544)
Meaning that whoever comes into the refuge of the Lord, his mistake is forgiven.
Today, this place is gaining recognition across the world. It is said that whoever bathes here on five Sundays or on Panj Panchami will certainly be cured of skin diseases.
From the perspective of propagation as well, this town is in chardi kala. Here, Sri Guru Hargobind Sahib Ji Girls College is being run by the Shiromani Gurdwara Parbandhak Committee, where many Sikh girls are receiving education. Dr. Khoji conducted a seminar with the students here and shared knowledge of Sikh history.
In his lecture, he stated that Sri Guru Nanak Dev Sahib Ji did not spend money for langar, but instead spent twenty Bahloli dinars (rajan ban). These Bahloli dinars were made of both silver and brass.
The college professors appreciated Dr. Khoji’s research work, introduced it to the students, and expressed their respect.
Concluding, Dr. Khoji said that we will continue to bring before you those facts which are not found in books. From Gurdwara Karhali Sahib, Sri Guru Tegh Bahadur Sahib Ji proceeds onward towards the town of Chika. Which masand was present there? Did he stand by Guru Sahib or not? We will seek answers to these questions in the next episode.
Here, we bring the pages of history to a pause.
We shall meet in the next episode.
A humble request to the Sangat:
Research into history, observation of sites, route-journeys, and detailed documentation involve substantial expenditure. If you wish to contribute to this Guru-centered narrative, this Shaheedi Marg project, and all forthcoming historical efforts, please contact the mobile number 97819 13113. Your invaluable support will greatly help in taking the glory of Guru Sahib and the truth of history to the masses.
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh.
Your own brother,
Historian — Dr. Bhagwan Singh ‘Khoji’