An Unprecedented Martyrdom

A few demonstrations and deeds are so significant that they shift the direction of history! One such incident is the affliction of the two youthful children of the 10th master of the Sikhs, Guru Gobind Singh Ji! The youthful and honest young men, Sahibzada Zorawar Singh and Sahibzada Fateh Singh, achieved suffering when they were fiercely killed by Wazir Khan, the Mughal Governor of Sirhind.

The Tale Of Sahibzadas; Image Source: Swetank's Pad

The period of December has unique importance for the Sikh people. It was in this month that the consolidated powers of the Mughals and the little slope realms utilized deceptive trickery to draw out Guru Gobind Singh, his family, and supporters from the Anandpur Sahib fortification and afterwards looked for their obliteration. These powers, under Wazir Khan, guaranteed the Guru a protected section from Anandpur Sahib yet assaulted them with overpowering numbers when they came out. The two Sahibzadas aged nine years and seven years, alongside their grandma Mata Gurjar Kaur got isolated from the principal unforeseen as they left the fortress. They were guaranteed shelter by an old retainer named Gangu in his local town, Sahedi, yet were given over to the Sirhind organization of the Mughals in what can be named as the absolute worst break of trust and confidence.

It is remarkable here that the fundamental contingent of the Sikhs battled, including every person at Chamkaur whereas Guru Gobind Singh took up a defensive position with a modest bunch of Sikhs. The senior children of the Guru, Sahibzada Ajit Singh and Sahibzada Jujhar Singh, achieved affliction while facing the Conflict of Chamkaur. The Guru lost his four children and his mother in the tragic event; however, he was saved by the fortitude and penance of his committed adherents.

Wazir Khan returned to Sirhind as a crushed and disappointed man, having failed to kill or capture the Guru. He would have been loaded up with dread at the possibility of the Guru's retaliation for the underhanded way in which he had acted. It was against the scenery of this dread and dissatisfaction that he endeavoured to oversee the youthful Sahibzadas' by changing them over to Islam and afterwards keeping them hostage in his care.

To accomplish his malicious objective, Wazir Khan exposed the youthful rulers to the most exceedingly awful type of torment and terrorizing, he kept them and their grandma in a Thanda Burj (a virus tower) that was intended to catch the cool night breezes of air drawn over water channels; an ideal spot for the summers however entirely awkward for sure in the centre of winters and that too around evening time, particularly so for the extremely youthful Sahibzadas'.

Wazir Khan exposed the sovereigns to a preliminary in his court, which went on for two days. On a principal day, the sovereigns were persuaded to accept Islam and offered gigantic wealth and influence on consent to do as such. The rulers dismissed the proposal with outright scorn, which left Wazir Khan bothered and exceptionally furious. On the following day in court, he attempted to pass the condemning to Sher Mohd Khan, the Nawab of Malerkotla, whose two siblings had been killed fighting by Guru Gobind Singh. Sher Mohd Kahn displayed the most elevated type of gallantry by declining to render retribution from women and youngsters and encouraged Wazir Khan to deliver the Sahibzadas and their grandma.

It was at this stage that Wazir Khan submitted the most horrifying demonstration, which conflicts with all precepts of honour and standard. He announced the two blameless young men to be adversaries of the Mughal Empire and requested them to be bricked alive. The execution was scheduled for the following day.

History narratives different monstrosities and torment being submitted on the little fellows even as somewhat late endeavours were made to scare them into adjusting their perspective and changing over to Islam. The valiant sovereigns were rejected and were imprisoned into the divider. The divider, be that as it may, separated before the young men lost their breath and afterwards was submitted the most frightful demonstrations of all! Wazir Khan requested the killers to cut the throats of the youthful sovereigns. On hearing the insight about the suffering, their grandma Mata Gurjar Kaur likewise inhaled her last.

The way where the two Sahibzadas' remained against treachery and separation has no equals in the records of history. The merciless debasement of their investigators comprises the opposite side of the range. The boldness and strength showed by the youthful rulers stirred the Sikh/Khalsa people group into ascending against mistreatment and treachery. Master Gobind Singh Ji charged his follower, Baba Banda Singh Bahadur, to retaliate for the homicide of the Sahibzadas. Baba Banda Singh Bahadur came from Nanded (in advanced Maharashtra) to Punjab for the appointed assignment. Sikhs in huge numbers went along with him. He previously took Samana and Sadhaura on the fringe of Sirhind lastly assaulted Wazir Khan. The resulting conflict known as the Battle of Chappar Chiri occurred on 22 May 1710. It saw the bigger Mughal powers being squashed by the Sikhs. Wazir Khan was killed in the fight, and Sirhind was involved in the following two days.

The suffering of the Sahibzadas' accordingly proclaimed the formation of the Sikh Empire from the trash of Mughal just as the Afghan territories, changing the actual predetermination of the South Asian district overall and Punjab specifically. The Sikh Empire made by Maharaja Ranjit Singh, however fleeting, is known for an equitable, considerate, and mainstream rule situated in the principles of law.

Free India has seen a comparable feeling of exemplary patriotism saturating from the little Sikh people group that remaining parts in the bleeding edge of each public undertaking, be it protecting of the sway of the country or adding to its encouragement and success. Each of these tracks down inspiration in no little measure from the tale of the youthful Sahibzadas.'

The narrative of the Sahibzadas' should be scattered all over India and across the world as a genuine instance of going to bat for what is simple and noble. An exertion should be coordinated towards this end by the Sikh people group and its establishments as additionally by the Indian government and other social assemblages of the country. There is a need to establish studies, make writing, and put forth all attempts to spread the authentic realities in a way that rouse all humankind.