Bedis cont'd

In the past the Nawabs of Maller Kotla had saved themselves from the wrath of Sikh 'Missls' (confederacies) by claiming that their ancestor had sought to save the lives of the younger sons of Akali Nihang Guru Gobind Singh. As such, Malerkotla had been granted protection from Sikh attacks by the Guru himself. The Nawabs also claimed to be in possession of two gifts from the Guru’s house - a fine sword and ‘Ganga Sagar’ (water-carrying jug).

Ganga Sagar
The metal urn which Akali Nihang Guru Gobind Singh drank milk from, and later presented
to the Nawab of Raikot in 1705. Rai Azizullah Khan (left and center) with the Ganga Sagar (right)

All these false claims did not convince Baba Sahib Singh Bedi, and in 1796 he proceeded to attack Malerkotla with his armed forces. In the vicious attack, Nawab Attula Khan was severely wounded and Sahib Singh claimed victory. The wife of Attula Khan conceded defeat, and on handing over the remains of Mai Ji, she was allowed to keep her lands. The remains of Mai Ji were then cast into the Ganges in accordance with Sanatan Sikh rites.

In 1798, Baba Sahib Singh attacked the Muslim governor of Raikot, Rais Rae Allehas, who had also assisted Ahmad Shah Abdali in 1762 against the Sikhs. Baba Sahib Singh was again victorious, and captured the lands of Raikot, Jodha Mansoor, Jagraon and areas around Ludihana. More land was acquired by Baba Sahib Singh through gifts from various Sikh chiefs in the region.

In the 1770’s, Sahib Singh was involved in settling a land dispute between two feuding Sikh chiefs, Sirdar Gurdit Singh of Santokhgarh and Raja Umedh Singh of Jaswan. As a reward for helping them settle their dispute, the Sikh chiefs granted him liberal revenue in the form of free land endowments. Gurdit Singh also made Sahib Singh the landowner of the village of Kulgaron, and Raja Umedh Singh granted the land of Una to him. As time progressed, Baba Sahib Singh became a man of power and recognition in the Doaba region of Punjab, and many Sikh peasants and Sikh chiefs began to follow his cause. These Sikhs looked upon Sahib Singh as a ‘Guru’.

It is to be noted here that to adopt a ‘Guru’/’Gurdev’ (teacher, guide) in form of an ‘Ustad’ (Persian term for a teacher) is not forbidden within Sanatan Sikh philosophy. Udasis also point out a further reason for ‘Guruship’ tradition within Bedis and Udasis. They state that ‘Jagat Guru’ Nanak did not just give one ‘Gurugaddi’ (spiritual throne), but bestowed it equally three-fold. Baba Siri Chand Maharaj was given the ‘Udasi’ (itinerant) ‘Gaddi’ of Sadhus, Baba Lakhmi Chand Maharaj was given ‘Gaddi’ of ‘Grehsti’ (householder), and the third ‘Gaddi’ of the Sikh ‘Sangat’ (holy congregation) was given to Baba Lehna. Baba Lehna was later renamed by Akali Guru Nanak Devji as ‘Angad’ (meaning ‘of my limb’), once he had proven himself worthy of the tasks ahead. Udasin Mahant Bikram Das Ji of ‘Brahm Boota Akhara’, Amritsar wrote:

Akali Guru Angad Dev Ji
Sketch of the second Sikh Guru, Akali Guru Angad Dev Ji, who was
given the 'Gaddi' of the 'Sikh Sangat' by Akali Guru Nanak Dev Ji, circa late 19th century