Episode No. 12: From Saifabad to Bahadurgarh – The Historic Journey of a Name Transformation
(Safar-e-Patshahi Nauvi — The Martyrdom Route Journey)
Sangat Ji, we now proceed towards Bahadurgarh, located approximately 25 kilometers from the village/town of Nanhedi. Passing through Sheikhupur, Chappar, and Sheel, this route too was sanctified by the arrival of Sri Guru Tegh Bahadur Patshah Ji. Bahadurgarh is situated about 8 kilometers east of Patiala, nearly 250 kilometers from Delhi, and approximately 50–55 kilometers from Chandigarh Airport.
Background Music:
Music that touches the spirit of martyrdom is deepening the emotional impact of the narrative.
Sangat Ji, let us now proceed to have the sacred darshan of Gurdwara Sahib Patshahi Nauvi, Bahadurgarh Sahib. First, we behold the main building of this Gurdwara Sahib.
Background Music:
A melody composed in remembrance of the Guru’s holy footsteps generates a subtle vibration of devotion within the heart.
Inside the main hall of this Gurdwara Sahib, exquisitely beautiful and captivating glasswork is installed, and in its present form, the structure appears magnificently adorned. However, in ancient times, the appearance of this site was not the same. You are now viewing an old photograph of this Gurdwara Sahib on the screen. This photograph itself speaks volumes and bears witness that this place was constructed like a fort-style haveli, situated in the midst of a garden. The construction of this ancient building was accomplished through the devoted services of Maharaj Karam Singh Ji.
The splendid entrance gateway (deori) of this historic building was demolished and replaced with a new one. On the other side, the Nishan Sahib that you see today—was, even at that time, installed in the same manner, just as the Nishan Sahib stands at Gurdwara Moti Bagh Sahib in the heart of Patiala city. Here too, the Nishan Sahib was erected on a high platform (chabutra/thara). Large iron chains were affixed to it, and the Nishan Sahib swayed gracefully with great dignity.
However, with the passage of time, perhaps that ancient Nishan Sahib was considered unsuitable, or a plan was formed to embellish a new one. As a result, the old platform (chabutra/thara) of the Nishan Sahib was demolished, and this historic symbol too was lost.
Background Music:
A poignant melodic wave, as if brushing away the dust of time, is carrying the viewer into the depths of history.
Now, on the screen, Dr. Bhagwan Singh ‘Khoji’ is seen engaging in conversation with the chief caretaker (sewadar) of this site.
The chief sewadar explains that the well visible in front has not been permanently sealed as per the current site plan; rather, it has only been covered. Dr. Khoji asks whether any trace of that well still exists, and whether it would be possible to revive it in the future if needed.
The chief sewadar replies that the well is covered with a lid, a fact that he too had understood. Dr. Khoji asks about his age, to which the sewadar responds that he is approximately seventy years old. Dr. Khoji remarks that he must have been quite young at that time.
The chief sewadar further explains that the well located within the premises had to be covered and construction was carried out over it. Dr. Khoji asks whether that well could have been preserved. The sewadar replies that it was indeed possible, as there is an abundance of land at this location—approximately 70 to 72 acres.
Dr. Khoji raises the question of whether such ancient landmarks should have been preserved. The chief sewadar responds that he himself has seen the well in use and that it was utilized in a very appropriate manner. Rooms were constructed in front, and the well was located nearby. He has witnessed the entire ancient structure with his own eyes. Above, in front of the mosque, where the Darbar Sahib was constructed, soil used to continuously fall because it was made of lime and earth. It was at that very place that the holy illumination (Prakash) of Maharaj used to take place.
Dr. Khoji clarifies that this means the sewadar had indeed seen the ancient structure, which earlier existed in the form of a fort-like building. The chief sewadar agrees and further explains that on the other side, where a samadhi now exists, Maharaj’s Prakash used to take place in a similar type of structure. The space there was so limited that a person could barely manage to sit somehow near Maharaj’s sacred seat. At that time, there was also a platform (chabutra/thara) that was in use.
The chief sewadar adds that now, by the boundless grace of Maharaj, this place witnesses great activity and congregation. According to the circumstances of that time, the overall arrangements were appropriate. Similarly, within the fort too, both a well and a chabutra/thara Sahib were present.
Dr. Khoji asks what else from the old times he has seen. The chief sewadar replies that earlier there was also a school here, where children from across the world used to come to study.
Dr. Khoji asks whether the tall Nishan Sahib constructed through the service of Maharaj Karam Singh Ji was removed due to some compulsion. The chief sewadar explains that the earlier Nishan Sahib was smaller, and another one had already been installed in the new complex. Therefore, when the new grand building was constructed, the old Nishan Sahib was removed and a new one was installed at the center of the complex. Previously, the management of this place was on a smaller scale, and the height of the Nishan Sahib was approximately 70 feet.
Dr. Khoji remarks that the Nishan Sahib could have been even taller. The chief sewadar replies that it could indeed have been taller, but it did not fit within the architectural plan.
Dr. Khoji reiterates that the Nishan Sahib built by Maharaj Karam Singh Ji was demolished. The chief sewadar explains that the Nishan Sahib was very tall and had a wall constructed around it. Dr. Khoji asks whether there was any room built beneath it. The chief sewadar responds that no, it was only a high platform (chabutra/thara).
Dr. Khoji then reminds him that the old iron chains were also present.
Background Music:
In the background, a calm, spiritual, and martyrdom-inspiring gentle melody continues to flow.
At this site, the narrator Bhai Avtar Singh Ji, while presenting his discourse, explains that this sacred land has been sanctified by the holy footsteps of Sri Guru Tegh Bahadur Sahib Ji Maharaj. This is Gurdwara Sahib Patshahi Nauvi, Bahadurgarh, the very place where the divine presence of the Satguru still shines in all its spiritual glory. Bhai Sahib further states that Sri Guru Tegh Bahadur Sahib Ji Maharaj sanctified this land twice with His blessed feet.
Dr. Khoji raises a question regarding the baradari building visible in front, asking whose sacred place it was.
In response, the narrator Bhai Avtar Singh Ji explains that this baradari was constructed in the sacred memory of Baba Doodhadhari Ji. Earlier, a school also functioned at this site, where children were imparted education in Gurmat. Initially, this place was known solely as the site associated with Baba Doodhadhari Ji. Over time, a belief developed among the people that this was the shrine of the Nawab Sahib’s Pir, and as a result, people began offering green ceremonial cloths (chunris) here according to their own manmat. Observing this situation, the administrators deliberated and subsequently established the Prakash of Sri Guru Granth Sahib Ji at this site.
At present, the spiritual outlook of the sangat has completely transformed. The sangat now visits this place to engage in Naam Simran. There are many devoted Sikhs who sit here and remain absorbed in continuous meditation throughout the entire night.
In front of this Gurdwara Sahib, associated with the sacred abode of Sri Guru Tegh Bahadur Sahib Ji Maharaj, there are two historical sites. Among these, the larger site is known by the name of Baba Doodhadhari Ji. When Sri Guru Tegh Bahadur Sahib Ji Maharaj came and graced this Panchvati garden, the service and care of this place were undertaken by Baba Doodhadhari Ji Maharaj.
When Maharaj Karam Singh Ji arrived at this site, he paid his respects to Baba Doodhadhari Ji Maharaj. At that time, Baba Ji mentioned to Maharaj Karam Singh Ji that he had never seen one lakh rupees in his life and wished to see such an amount. Upon hearing this, Maharaj Karam Singh Ji brought one lakh gold coins from his palace and placed them in a heap before Baba Doodhadhari Ji, saying, “These are one lakh rupees.”
Baba Doodhadhari Ji responded that these one lakh rupees were of no use to him and were better suited for Maharaj himself, and therefore should be taken back. Maharaj Karam Singh Ji replied that this wealth had now been offered in service and hence belonged to Baba Ji.
At that time, Maharaj Karam Singh Ji often remained unwell. Baba Doodhadhari Ji then advised him that this wealth of one lakh rupees should be utilized to construct a beautiful Gurdwara Sahib at this place in the sacred memory of Sri Guru Tegh Bahadur Sahib Ji Maharaj.
The ancient structure that existed at this site was indeed constructed by Maharaj Karam Singh Ji in memory of Sri Guru Tegh Bahadur Sahib Ji Maharaj. During that period, this entire region was known as Saifabad. Later, the name Saifabad was changed, and in reverence to the sacred name of Sri Guru Tegh Bahadur Sahib Ji, this place came to be known as Bahadurgarh Sahib.
Additionally, a beautiful Bunga stands in front. When Ranjit Singh Ji, the son of King Jaswant Singh Ji of Nabha, went to collect tax from Shahjahanpur, he was poisoned to death by his stepmother. When his mortal remains were brought to this place, Maharaj Karam Singh Ji declared that since this site was the sacred abode of Sri Guru Tegh Bahadur Sahib Ji, his final rites would be performed here. Accordingly, the last rites of King Ranjit Singh Ji were carried out at this very place.
The eminent scholar and historian of the Panth, Giani Gyan Singh Ji, has made a special mention of this site in his work Twarikh Guru Khalsa. Over time, this place had fallen into ruins; however, craftsmen later reconstructed the entire structure according to the original ancient architectural plan. The dome above had also collapsed, which was rebuilt and restored into a beautiful domed form.
Dr. Khoji asks about the dimensions of this bunga.
Bhai Avtar Singh Ji replies that it measures 10 by 10 feet.
Dr. Khoji remarks that earlier, small manji or asans were also of similar dimensions.
Bhai Avtar Singh Ji explains that this sacred place is part of their ancient heritage, which has been carefully preserved. This beautiful bunga has been constructed in memory of King Ranjit Singh Ji, the son of King Jaswant Singh Ji. Baba Doodhadhari Ji also passed away at this site, and a beautiful memorial has been established here in his memory as well.
The two ancient sites located within this complex have been preserved for a long time by the Shiromani Gurdwara Parbandhak Committee, where the sangat comes to pay reverent visits. At this place, the Prakash of Sri Guru Granth Sahib Ji Maharaj is established, and continuous Akhand Path Sahib are conducted with deep devotion, followed by bhog ceremonies. The sangat visits this place with great enthusiasm and reverence.
Dr. Khoji observes that at times, it feels that ancient structures offered greater peace, whereas now stone is being placed upon stone. He asks whether the sangat experiences this change.
Bhai Avtar Singh Ji replies affirmatively, stating that when the sangat visits this place, there is a special request that their Akhand Path Sahib be conducted specifically here. Even during the summer months, the atmosphere here remains cool, and even in the month of Jeth, one experiences a soothing sense of calm.
Dr. Khoji then asks that when the old structure was so beautiful and the Nishan Sahib was also majestically installed, why was there a need to demolish the ancient building and construct a new one.
Bhai Avtar Singh Ji responds that perhaps at that time, the sangat lacked sufficient awareness, and no one restrained those carrying out kar seva. Such a beautiful historic structure was demolished, while the new building was also constructed using marble and stone in a similar manner. This neither created additional space nor enhanced facilities for the sangat. Had the ancient fort-like structure been properly maintained, this invaluable historical heritage could have been preserved.
Dr. Khoji asks whether the name of Nawab Saifuddin can still be found inscribed anywhere today.
Bhai Avtar Singh Ji replies that yes, it can. Sri Guru Tegh Bahadur Sahib Ji Maharaj resided at this place for a considerable time, and Nawab Saifuddin was a devoted admirer and follower of Maharaj. Therefore, in his memory, this Diwan Hall was renovated and named:
“Diwan Hall of Nawab Saif Khan, the Devoted Follower of Sri Guru Tegh Bahadur Sahib Ji.”
Dr. Khoji addresses the sangat, stating that at times our thinking becomes narrow, but the heart of Sikhi is immensely vast. Their videos reach Muslim brethren as well. The blessed relationship of Sri Guru Tegh Bahadur Sahib Ji with his devotee Saifuddin, the bond of Sri Guru Gobind Singh Ji Sahib with Pir Buddhu Shah, and the example of Gurdwara Mumtazgarh Sahib constructed in the name of a Muslim woman in district Ropar—all reflect this same spirit.
When a Sikh reads the divine verses of Sri Guru Granth Sahib Ji, this message is clearly inscribed:
“Sabhu ko meet ham aapan keena, ham sabhna ke saajan.”(Ang 671)
ਸਭੁ ਕੋ ਮੀਤੁ ਹਮ ਆਪਨ ਕੀਨਾ ਹਮ ਸਭਨਾ ਕੇ ਸਾਜਨ॥ (ਅੰਗ 671)
That is: I have made all my friends; I have become a benevolent friend to all.
“Na ko bairi nahin bigaana, sagal sang ham kau ban aayi.”(Ang 1299)
ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਕ ਕਉ ਬਨਿਆਈ ॥ (ਅੰਗ 1299)
That is: There is no enemy, no stranger; I share love with everyone.
These messages of universal brotherhood have been bestowed upon us by the Gurus. Today, in this very Diwan Hall, where Sikh discourse takes place and religious congregations are held, Nawab Saifuddin is also remembered with equal respect and honor.
Come, O Sangat Ji—let us now have the sacred darshan of this historic Diwan Hall.
Background Music:
A profound, spiritual melody highlighting the dignity of the Guru’s life and character continues to flow in the background.
Addressing the Sangat Ji, Dr. Khoji says: Blessed, truly blessed is this sacred place of Sri Guru Tegh Bahadur Sahib Ji, where we stand today and behold this divine presence. On this side lies the Sarovar Sahib, and it was at this very place that Nawab Saifuddin’s garden once existed.
Dr. Khoji further connects the Sangat to another link of history and says that we read in Gurbani:
“Jithai jaa-e bahai mera Satguru, so thaan suhaava Raam Raaje.”(Ang 1299)
ਜਿਥੈ ਜਾਇ ਬਹੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ਰਾਮ ਰਾਜੇ॥ (ਅੰਗ ਕ੍ਰਮਾਂਕ 1299)
That is: Wherever my True Guru goes and resides, that place becomes exceedingly beautiful.
Dr. Khoji explains that the very garden which was blessed by Sri Guru Tegh Bahadur Sahib Ji with His holy footsteps and gracious presence was the site where, in the year 2011, a special initiative and effort was undertaken. On the land of this Gurdwara Sahib—approximately 500 ghumaon of land, which Maharaj Karam Singh Ji had donated in the name of this sacred place—a beautiful and captivating institution was constructed.
In the year 2011 CE, this palace-like building near the Gurdwara Sahib, which you see on the screen as a red-colored structure, came under the administration of the Shiromani Gurdwara Parbandhak Committee. Within this building functions an institution named “Panth Rattan Jathedar Gurcharan Singh Tohra Institute of Advanced Studies in Sikh Religion,” dedicated to the higher education and training of Sikh students. Through this institution, the future of Sikh youth is being shaped and strengthened.
Dr. Khoji remarks that in the very garden where Sri Guru Tegh Bahadur Sahib Ji once planted saplings, today the saplings of Sikhi are flourishing. Come, he says, let us move forward to learn more about this great institution—this is the place where the saplings of Sikhi are being nurtured.
Background Music:
Music touching the spirit of martyrdom further deepens the impact of the narrative.
Now, the head of the institution presents his statement. He says that this institution is beautifully situated on the land of Bahadurgarh, sanctified by the lotus-feet of Sri Guru Tegh Bahadur Sahib Ji. On this sacred soil, in the year 2011 CE, the Shiromani Gurdwara Parbandhak Committee established this institution named “Panth Rattan Jathedar Gurcharan Singh Tohra Institute of Advanced Studies in Sikh Religion.” The institution is housed in an extremely beautiful, grand, and attractive building.
The institution head explains that within this building, the Shiromani Gurdwara Parbandhak Committee has initiated a three-year course titled “Gurdwara Management,” aimed at the efficient administration of Gurdwaras. Alongside this, two advanced courses related to Sikh religion are also being conducted for students. This institution is affiliated with Sri Guru Granth Sahib University.
He further states that approximately 90 students are currently pursuing education in these courses. It is a residential institution, where along with academic education, students are also practically trained in Gurmat conduct, Nitnem, and Gurdwara management, ensuring holistic development.
He also informs that, in addition to this, the institution is running a project titled “Editing of Sikh Source Historical Texts” under the Shiromani Gurdwara Parbandhak Committee. The founder of this project was Dr. Kirpal Singh Ji (from Chandigarh). Under his guidance, the project to re-edit the Guru Pratap Suraj Granth was initiated. So far, 24 volumes have been published under this project and distributed among the Sangat by the Shiromani Gurdwara Parbandhak Committee.
The institution head states that while students here acquire knowledge through practical learning, they also succeed in shaping their lives according to Gurmat. After completing their education at this institution, these young individuals serve with distinction in Gurdwaras, schools, and universities at various places, while also pursuing higher education. Students reside within this campus, where they receive both academic learning and training in Gurmat-based living.
He further explains that the institution has 40 teachers/scholars, along with a complete staff, all dedicated to serving the students and contributing to the scripture-editing project. On this sacred land of Sri Guru Tegh Bahadur Sahib Ji, this temple of learning has been established under the Shiromani Gurdwara Parbandhak Committee so that students may acquire knowledge, live according to Gurmat, and render exemplary service to the community—this is the core objective of the institution.
The institution head also mentions that currently, under the Shiromani Gurdwara Parbandhak Committee, 85 schools, colleges, universities, and hospitals are providing commendable services. A collective administrative office for all these institutions is also housed within this campus.
Dr. Khoji says that he too had the opportunity to conduct a seminar at this place and was fortunate to interact with the students and share his thoughts with them.
While acknowledging the service of Dr. Khoji, the institution head remarks that it is astonishing that much of what is written in books differs from reality, and a great deal of history is not available in books at all. In such circumstances, Dr. Khoji searches far and wide, uncovers historical facts from unknown sources, and presents them before the Sangat. This, he says, is an extremely important task. He adds that no one else has undertaken such work in this field. Apart from some information available in the Suraj Prakash Granth (authored by Kavi Santokh Singh), the remaining history has been brought before the Panth by Dr. Khoji. He considers this a great service to the community, stating that through these efforts, a vast treasure has been gained from which much can be learned and applied in life.
Addressing the Sangat Ji, Dr. Khoji says that now they shall return to the historical narrative of the Gurdwara Sahib. He explains that the first time Sri Guru Tegh Bahadur Sahib Ji came to this place during His Malwa ratan / itinerant travels, He arrived with 300 Sikhs, along with Rababies, including Rababi Sikhs such as Bhai Nathuram Ji. Guru Sahib repeatedly came and established His camp at this site. At that time, the administrator of this place was Nawab Saifuddin.
Dr. Khoji explains that Nawab Saifuddin was a religious brother of the Mughal emperor Aurangzeb and was related as a brother-in-law to Shah Jahan. He was the son of Tarbiat Khan—Nawab Saifuddin, also known as Saif Khan. At that time, he also served as the Governor of Kashmir. Dr. Khoji remarks that he was truly a servant of the Divine.
Dr. Khoji further adds that even today, when people devoted to God hold high positions and raise their voice against wrongdoing, they are often transferred. It is possible that at that time, Nawab Saif Khan became an obstacle in Aurangzeb’s path, and therefore he was appointed as the administrator of twelve villages/towns in this region of Punjab and sent here.
Dr. Khoji concludes by saying that a person connected with the Divine inevitably meets others who are similarly connected—just as a traveler meets another traveler, and a flying bird encounters another flying bird. It was at this very place—where you now see this fort—that Pir Musa of Ropar met Guru Sahib. Pir Bhikan Shah (a resident of Thaska) was also a disciple of Saif Khan. Both were contemporaries of the same era.
Dr. Khoji once again connects the narrative to the episode of Pir Musa of Ropar, and explains that once Pir Musa visited Sri Anandpur Sahib / Chak Nanki. He asked the blessed Sri Guru Tegh Bahadur Sahib Ji: “You are a Pir-Faqir, a servant of the Divine—then for whom are you building such grand palaces?”
Sri Guru Tegh Bahadur Sahib Ji replied: “Pir Ji, spend this day here and observe.” Pir Ji stayed there for one day and witnessed that in Sri Anandpur Sahib / Chak Nanki, during Amrit Vela (Brahm Muhurat) people rose and connected with the Divine; in every home the talk of the Divine was present; in the evening, Rehras Sahib was recited; and the household life was so elevated and pure. Seeing this, Pir Musa of Ropar became utterly devoted to Guru Sahib and said: “Guru Patshah Ji, my doubt / misconception has been removed.”
Dr. Khoji explains that Pir Musa of Ropar used to come and go in this town. Whenever he conversed with Sri Guru Tegh Bahadur Sahib Ji and said that the blessed Sri Guru Tegh Bahadur Patshah Ji was a noble and virtuous servant of the Divine—who was granting lofty spiritual states even to people living a household life—his own heart too awakened with feeling, and he began to think: When will I get the darshan of Sri Guru Tegh Bahadur Sahib Ji?
Dr. Khoji adds that he has already narrated the history of Pir Musa of Ropar during the time of Malwa ratan / itinerant travels (deshatan) in the previous context, and that the Sangat may certainly watch that episode as well.
Dr. Khoji further explains that when Sri Guru Tegh Bahadur Sahib Ji came to this place for the first time along with Mata Gujri Ji and the Guru Sikhs, this area was known as Panchvati, a Panchvati garden. The entire region where the Tohra Institute stands today was then called the Panchvati garden.
Inside the Gurdwara Sahib, there is a sacred place where a thara / platform has been built. On that very platform the Prakash of Sri Guru Granth Sahib Ji takes place, and on that same platform the blessed Sri Guru Tegh Bahadur Sahib Ji had once been seated. There was also a well, which has already been mentioned. That well used to be on the right-hand side at this place, but it was closed. Some trace of that well may still remain—and yes, outside-outside, the place of the Gurdwara Sahib’s well still exists.
Bhai Avtar Singh Ji explains that this small well (kui) was constructed at the same time when this place was built in Baba Ji’s memory. At that time, the water level used to be very high. The Sangat would come from far-off places to partake of the water from this well.
Dr. Khoji says that even though today the water of this well has gone down, many birds still come into this garden, chirp and call out, and then come to this well to drink water and fly away. He urges: “Come, let us offer Ardas that the day must surely come when the ancient wells in Punjab, connected with the sacred hands of Guru Sahib, become functional again and overflow with water once more. May Waheguru Ji show that day very soon.”
Dr. Khoji says that the water level in Punjab is declining; we must also do Ardas on this issue. Connecting the reference of Gurbani, he says:
“Dudh binu dhen, pankh binu pankhee, jal binu utbhuj kaam naahee.”(Ang 1299)
ਦੁਧ ਬਿਨੁ ਧੇਨ ਪੰਖ ਬਿਨੁ ਪੰਖੀ ਜਲ ਬਿਨੁ ਉਤਭੁਜ ਕਾਮਿ ਨਾਹੀ॥ (ਅੰਗ ਕ੍ਰਮਾਂਕ 1299)
That is: O Lord! Without milk the cow, without wings the bird, and without water vegetation—none can serve any purpose.
Dr. Khoji says we should offer Ardas that Punjab’s water be saved. Just as Guru Sahib had wells constructed, in the same way we must serve and maintain the wells built by him. At that time, within the boundary of the Gurdwara Sahib complex, an ancient well was also present; but while demolishing the old structure, that well too was buried under the ground. Whatever still exists today must be protected.
Dr. Khoji further connects the context and says that at that time, when Saifuddin came to know about Sri Guru Tegh Bahadur Ji, he ran to meet him and did not even allow the blessed Sri Guru Tegh Bahadur Sahib Ji to dismount from the horse. He pleaded with Sri Guru Tegh Bahadur Patshah Ji while he was still seated on the horse and took him towards the palaces—meaning to his own haveli. The blessed Sri Guru Tegh Bahadur Patshah Ji spent the night in that very haveli.
When, during Amrit Vela (Brahm Muhurat), Sri Guru Tegh Bahadur Sahib Ji awoke, he came outside and saw that in front stood the House of Allah—meaning a mosque. “Come, behold the mosque,” says Dr. Khoji.
Background Music:
A slow, reverent melody, highlighting the grandeur of the place, descends into the atmosphere.
Dr. Khoji says that this mosque is from the time of the blessed Sri Guru Tegh Bahadur Sahib Ji. At that time, Guru Sahib said: “Saifuddin, when the House of the Divine was so near, when this mosque was so close, why did you bring us into the palaces? You could have let us stay right here; we would have rested here itself.”
Dr. Khoji says: “What an astonishing love!” Certainly, the blessed Sri Guru Tegh Bahadur Sahib Ji had no discrimination against any Muslim, or against any religion. His Patshah, Sri Guru Tegh Bahadur Sahib Ji, went to offer his head for the sake of Hindus—and he never discriminated against anyone. These words impressed Saifuddin even more.
Dr. Khoji explains that during that time, while residing at this place, Sri Guru Tegh Bahadur Sahib Ji also went to Patiala—and you too are having darshan of Gurdwara Sri Dukh Nivaran Sahib Ji. But this incident pertains to the time when Guru Sahib was undertaking Malwa ratan / deshatan, and Sri Guru Tegh Bahadur Sahib Ji stayed at this place for a few days.
Dr. Khoji says that when Guru Sahib began the onward journey from this place, Saifuddin and his queens presented many kinds of offerings to Sri Guru Tegh Bahadur Sahib Ji. At that very time, the blessed Sri Guru Tegh Bahadur Patshah Ji was also gifted a horse named “Shridhar.” History mentions that Sri Guru Tegh Bahadur Patshah Ji completed his entire Malwa ratan / deshatan while riding this very horse named Shridhar.
Dr. Khoji further explains that when the blessed Sri Guru Tegh Bahadur Patshah Ji was travelling towards Assam, he rested at Banaras. In the city of Banaras, a Gurdwara Sahib stands sanctified in his memory. At that place, a kui / small well has also been constructed, and the chola of Maharaj Ji is also preserved there. The jore (padukas) of Sri Guru Gobind Singh Ji are also enshrined at that place, and many ancient relics still exist there even today. Even today, the kui (small well) is present at that site.
Dr. Khoji explains that Sri Guru Tegh Bahadur Patshah Ji’s horse fell ill in Banaras, while Guru Sahib continued his journey and reached Patna. After reaching Patna, Guru Sahib became so restless that he wrote a special Hukamnama in the name of Bhai Jawheri Ji for his horse Shridhar. In that Hukamnama it was written that this responsibility is entrusted to Bhai Jawheri Mal Ji:
“Sarbat sangat guru rakhega, Shridhar di sangat seva karna, alufa arthaat (dawai ya jari bootiyan) Sri jitt vela changa hovega tan Patne puchaai dena, sangat da bhala hovega.”
Dr. Khoji states that this Hukamnama is present in Gurdwara Badi Sangat, Banaras. At that time, the blessed Sri Guru Tegh Bahadur Sahib Ji came and stayed at this place.
After this, Dr. Khoji says that now they entered inside the fort. He also explains that to enter this fort, administrative permission is required, and separate permission is also needed for video recording. He expresses gratitude to those Sikhs who obtained official permission from the administration to create historical videos.
Dr. Khoji explains that by passing through the main gate and crossing three large gateways, one reaches the Gurdwara Sahib situated inside the fort. When one enters the fort gate and comes face to face with the Gurdwara Sahib, its aerial view appears extremely captivating. This Gurdwara Sahib is beautifully situated within the fort.
Within this Gurdwara Sahib, there is also a chabutra / thara (platform). The platform that you are having darshan of—one can even touch the old bricks affixed there. One may also apply to the forehead the soil that has emerged from those bricks. It was upon this very ancient platform that Sri Guru Tegh Bahadur Patshah Ji came and sat. Along with this, an ancient well is also present at this site, which is currently being properly preserved and maintained. Above this well, the building of the Gurdwara Sahib has been constructed.
Background Music:
A sacred melody imbued with the spirit of Gurmat, filling the atmosphere of shared harmony with divine resonance.
Dr. Khoji says that when we enter completely inside the Gurdwara Sahib, there is also a mosque constructed at this place. He says: “You are having darshan.” For us, temples, Shiva shrines, and the House of the Divine—all are venerable; we honor all religious places. You are witnessing that mosque where Guru Sahib had said: “I could have rested here for the night as well.”
Background Music:
A slow strain that leaves behind the countless sounds of time and awakens the echo of history.
Dr. Khoji explains that according to the history of this fort, in the year 1762 CE, the Patiala State was established. Maharaj Karam Singh Ji changed the name of this place from Saifabad to Bahadurgarh, in the sacred name of Sri Guru Tegh Bahadur Sahib Ji. In the 1904 CE Gazette (Notification) of the Phulkian State, this name is also mentioned. According to records of that period, after continuous construction work spanning eight years and an expenditure of approximately one million rupees, the construction of this fort was completed.
The outer wall of the fort is approximately 29 feet high, while the inner walls rise up to about 60 feet. From an aerial view, it is also evident that the moat surrounding the fort is approximately 25 feet deep and 50 feet wide. To “conquer” this fort—that is, to capture it—and even to cross it, were both extremely difficult tasks. Spread over nearly 55 acres, this fort stands as a formidable structure in itself.
After 1947 CE, this fort came under the Government of India, that is, the Punjab Government. At present, commando training is conducted in this fort, and many commandos have already been trained here. Entry into this fort is not possible without administrative permission. It has been the duty of Team Khoj-Vichar to present this history before you, and along with it, you are also having the darshan of the Guru’s abode.
Where you are having the darshan of the Guru’s abode, you are also having the darshan of Roza Sharif. Within this very fort, Saifuddin’s family is buried even today. This history presents a powerful testimony of love and shared harmony.
Dr. Khoji explains that even today, Saifuddin’s family bears witness to the history of Sri Guru Tegh Bahadur Sahib Ji’s arrival. The grave visible in front belongs to Baba Saifuddin’s father.
Dr. Khoji asks, “Which place is this?”
The local brother responds, “This is the grave of Baba Roshan Shah Ji, the nephew of Baba Saifuddin.”
Dr. Khoji asks again, “Whose grave is this?”
The local brother replies, “This is the grave of Baba Saifuddin’s mother.”
On this occasion, Dr. Khoji highlights an important point: that on the land of Punjab, discrimination is not practiced. Blessed Sri Guru Tegh Bahadur Sahib Ji—a true servant in the court of the Divine—La ilaha illallah, Muhammadur Rasulullah:
لَا إِلٰهَ إِلَّا مُحَمَّدٌ رَسُولُ اللّٰهِ
That is, one who follows the Messenger of the One God never speaks ill of any religion.
Dr. Khoji says that within the Roza Sharif complex, especially for Hindu brothers, this message is also clearly evident—that our mutual love is profound. Within this very complex, a Hindu dhuna is also present, adorned with a trishul, and all of this exists inside the mosque. There is no discrimination here—this is Punjab, and this is Punjabiyat.
Moving further ahead, the entire family of Saifuddin—relatives, maternal uncles, nephews, paternal uncles, cousins—are all buried here. Even after 350 years, this place stands as a living testimony of history, conveying a message of love.
Dr. Khoji explains that the mosque visible in front is an ancient mosque. The janaza (funeral) prayers used to be offered in this mosque. It is constructed with small bricks and has been carefully preserved even today—as a living witness of history. The ancient building visible behind it remains intact to this day.
Dr. Khoji explains that when the blessed Sri Guru Tegh Bahadur Sahib Ji was martyred and his head was severed from his body, on that day there was only one person in the entire world who wore black garments and openly expressed deep mourning for this event—and that was Nawab Saifuddin, Baba Saifuddin. He had said: “Aurangzeb, you have committed a grave wrong; you have martyred a noble servant of the Divine.” This is the very place where this history stands before us in living form.
When you come to Patiala, nearby, within Bahadurgarh Fort, you can see this Gurdwara Sahib—and within it, that very mosque about which Sri Guru Tegh Bahadur Sahib Ji had said: “If the House of the Divine was so close, there was no need to lodge me in palaces.”
At this place, an ancient photograph of Sri Guru Tegh Bahadur Patshah Ji is also beautifully displayed. Now we also listen to a few words from the local brother.
Dr. Khoji asks, “What is your respected name?”
The local brother replies, “My name is Sardar Ali Sabri.”
Sardar Ali Sabri Ji explains that at this place stands the mausoleum of Baba Saifuddin Sahib Ji. After his demise, the mausoleums of all his family members were also constructed here. This is the very place that we call a graveyard.
Dr. Khoji says that after the 1947 Partition, their team traced and identified the families of Bhai Mati Das Ji, Bhai Dayala Ji, and also Bhai Baburam Ji of the Galaura family, who was associated with the Jathedar family nominated by Sri Guru Tegh Bahadur Sahib Ji. It is possible that Baba Saifuddin’s family may be residing somewhere in Pakistan after 1947. If members of this family watch this video, they are requested to make contact through the langar being served at Roza Sharif and the contact details displayed here. They can come to this land of their ancestors, have darshan, and apply the sacred dust to their foreheads.
Dr. Khoji explains that directly above the place where they are standing lies Baba Saifuddin’s mausoleum, and below it, a palanquin (palang) in his memory is beautifully placed. By coming here, one can feel the spiritual presence of Baba Saifuddin, who was devoted to the worship of Allah. Now they also proceed to have darshan of the room built inside the basement (bhauran / cellar).
Background Music:
A sacred melody imbued with the spirit of Gurmat, filling the atmosphere of shared harmony with divine light.
With deep love and reverence, Sardar Ali Sabri Ji recites the following verses from the Qur’an:
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ
الرَّحْمٰنِ الرَّحِيمِ
مَالِكِ يَوْمِ الدِّينِ
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَعْبُدُ
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
(Special Note: Surah Al-Fatiha is the first Surah of the Holy Qur’an and is also called the “Muqaddima” (introduction) of the Qur’an. It is a Makki Surah consisting of seven verses and is also known as “Umm-ul-Kitab” (the Mother of the Book), as it encapsulates the essence of the entire Qur’an. Surah Al-Fatiha holds special significance in Islam, as it is recited in every prayer (Salat) and is regarded as the most essential part of supplication and worship. It describes the greatness and mercy of Allah, as well as the fundamental needs of humanity.)
Dr. Khoji says: “Now we move towards the next chapter of history, where you are having darshan of Roza Sharif as well as the Gurdwara Sahib.” The place where Baba Saifuddin’s family is buried today conveys a message of love and brotherhood through history.
Background Music:
A flowing melodic wave in the background brings alive the memory of the martyrdom of Sri Guru Tegh Bahadur Sahib Ji.
Concluding, Dr. Khoji says that the blessed Sri Guru Tegh Bahadur Sahib Ji came to Bahadurgarh, located about 25 kilometers from Nanhedi, and from Bahadurgarh, turning back, stayed with Baba Saifuddin. From this place onward, they will explore the history of Patiala (which was not a city at that time). Crossing Patiala, they will have darshan of the ancient site of Gurdwara Moti Bagh Sahib, and then proceed further into the unfolding history.
Stay connected… keep moving… along with this history.
Background Music:
A slow strain that leaves behind the countless sounds of time and awakens the echo of history.
Here, the pages of history pause for the moment.
A Humble Appeal to the Sangat
The exploration of history, on-site study of sacred places, journeying along historical routes, and detailed documentation all involve substantial expenses. If you wish to extend your support to this Guru-centric narrative, this Shahidi Marg episode, and all forthcoming historical endeavors, you are kindly requested to contact us at:
Mobile Number: +91 97819 13113
Your invaluable support will greatly assist in carrying the glory of Guru Sahib and the truth of this history to the wider public.
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh!
Yours sincerely,
Your devoted warrior-historian,
Dr. Bhagwan Singh “Khoji”
Note: The information regarding the Qur’an Sharif verses published in this article has been received from my classmate Mohammad Javed Qureshi (Resident of Ujjain, Madhya Pradesh).