SAMAJ WEEKLY UK
The Saka Nankana Sahib: 28 Unsung Kamboj Martyrs – My Tribute
Dr Ramjilal, Social Scientist,
Former Principal, Dyal Singh College,
Karnal (Haryana, India).
Email: [email protected]
Brief:
The Nankana massacre, known as Saka Nankana Sahib, unfolded on February 20, 1921, at the revered Gurdwara Janam Asthan in Nankana Sahib, then part of the Punjab Province of British India and now located in modern-day Pakistan. This tragic event resulted in the harrowing slaughter of over 130 to 260 unarmed Sikh reformers who had gathered at this sacred site, among whom the memory of 28 Kamboj martyrs is honoured for their ultimate sacrifice in defending the sanctity of Sri Guru Granth Sahib Ji.
Expansion:
Nankana Sahib holds profound significance as the birthplace of the revered Guru Nanak Devji, with the Gurdwara Janam Asthan recognised as the Gurdwara Nankana Sahib in Punjab, present-day Pakistan. The illustrious Sikh ruler, Maharaja Ranjit Singh, bestowed vast estates and properties upon this sacred Gurdwara, leading it to command over 19,000 acres of fertile land, resulting in a substantial annual income of several lakhs of rupees.
In the early 20th century, Gurdwara Nankana Sahib fell under the management of Mahant Narayan Das. However, dark allegations soon emerged, spiralling amidst the Sikh community, accusing the Mahant and his predecessors—Sadhu Ram and Kisan Das—of egregious corruption. Mahant Narayan Das was said to engage in heinous activities, including the exploitation of women and girls, alongside organising lewd dances within the hallowed grounds of the Gurdwara. Such scandalous behaviour ignited a collective outrage among the Sikh masses, transcending boundaries of caste and gender, and culminating in a momentous reform movement over a century ago (The Times of India, Lahore, February 21, 1921).
As the news of the Gurdwara’s plight spread, a courageous group of 150 Sikh reformers, led by the determined Bhai Laxman Singh, made their way to Nankana Sahib, seeking to advocate for reform through peaceful means. However, instead of a dialogue, the Mahant responded with brutality, hiring 28 Pathans and thugs from the Majha region equipped with weapons and ammunition designed to spread terror.
In a shocking betrayal, the reformers found themselves ambushed without warning, as bullets rained down upon them, forcing them into a desperate scramble for safety within the temple’s confined spaces. The violence escalated to horrific extremes, with at least one man tied to a tree and burned alive, while innocent Sikh devotees, witnessing the horror unfold, rushed out to plead for their lives. The brutality was epitomised when Mahant Narayan Das, commanding from horseback, ordered the merciless slaughter of every Sikh sporting long hair. His thugs pursued victims relentlessly, hunting them down even to the fields and the railway station, burning many alive. Efforts were made to destroy the evidence of their atrocities, as the Mahant attempted to incinerate bodies within the shrine and throw others into furnaces, all while the Guru Granth Sahib was desecrated with gunfire.
The aftermath of this massacre ignited a wave of fury among Sikhs and sympathisers across the globe, prompting hundreds to march in pursuit of liberation for Nankana Sahib. Ultimately, their tireless efforts bore fruit, and the holy shrine was reclaimed. This tragic event also catalysed the Gurdwara Azadi Movement sweeping across Punjab, aiming to transfer the management of historic Sikh shrines to a democratically elected body known as the Shiromani Gurdwara Parbandhak Committee (SGPC).
During these turbulent times, there was a palpable demand among Sikhs for traditional hereditary custodians of Gurdwaras to cede their power to elected committees. In response, the Shiromani Committee intended to meet with Mahant Narayan Das on March 3, 1921, seeking a peaceful transition of control over Gurdwara Nankana Sahib. However, intelligence emerged revealing a nefarious plot where the Mahant aimed to invite Sikh leaders to the gurdwara for an assassination by his hired thugs. Infuriated by this treachery, Sikh leaders, including Kartar Singh Jhabbar, convened a crucial meeting at Gurdwara Khara Sauda on February 16, 1921, to strategise their response. It was unanimously decided that groups of resolute Sikhs would mobilise to take control of the Gurdwara.
Lead-up to the Massacre:
On the night of February 19, 1921, Bhai Lachaman Singh Dharowali, a stalwart Jat Sikh, arrived at Nizam Deva Singhwala accompanied by eight loyal Singhs. They allied with the valiant Jathedar Bhai Tehal Singh Dhanju (Kamboj) and gathered with approximately 150 other Singhs, primarily from the Kamboj community, joining forces to advance towards the Gurdwara at Nankana Sahib.
Identifying themselves as the peaceful Khalsa, the group recited a Hukamnama and commenced their march around 10 PM, aiming to arrive during the sacred Amrit Vela. As their numbers swelled to about 200, they paused momentarily for additional members to join. Following deliberation, Jathedar Bhai Tehal Singh Dhanju rallied the group, emphasising their commitment to their cause, proclaiming, “We have decided with Guru’s word. It is imperative to move forward.”
With renewed determination, they resumed their march, reaching the railway crossing near Nankana Sahib, just before Amrit Vela. Yet, Chaudhury Paul Singh Lyallpuri arrived with a message instructing them to halt. However, undeterred, Jathedar Tehal Singh asserted, “This is not the time to stop, but to act. We have come to achieve martyrdom under the Guru’s teachings.” Emboldened by their conviction, he led the steadfast group forward into the night, unflinchingly propelling them toward their fateful confrontation at the Gurdwara.
SikhJatha (62K)
Emboldened by Jathedar Tehal Singh Kamboj’s speech, the Jatha entered the Darshni Deohri of the Gurdwara and secured the main door from within. While some members took their places around the sacred Sri Guru Granth Sahib, Mahant Narayan Das learned of their presence and ordered his mercenaries to kill them. The attackers, armed with firearms and bladed weapons, opened fire on the Sikhs in the Gurdwara hall, leading to a brutal slaughter. Many Sikhs were killed, and the violence left a lasting mark on the Sikh community and its history. Bhai Lachhman Singh Dharowali, who was wounded by a gunshot, was tied to a Jand tree and burnt alive. The Janam Asthan (the sacred birthplace marked by the main shrine), Shahid Ganj (the place of martyrdom), and the Shahidi Jand (the martyrs’ tree) are all places where many Sikhs were tied upside down and burnt alive during the Nankana massacre of 1921.
The news spread rapidly, prompting Sikhs from all over Punjab to march towards Nankana Sahib. The following day, Bhai Kartar Singh Jhabber arrived with 2,200 armed Sikhs carrying shastras (weapons). Concerned about further unrest, Mr King, the Commissioner of Lahore, handed over the keys of Nankana Sahib to the Shiromani Committee and arrested Mahant Narayan Das along with his Pashtun mercenaries, charging them with murder.
On October 12, 1921, a sessions court sentenced the Mahant and seven others to death, while eight others were sentenced to life imprisonment, and 16 Pathans were sentenced to 17 years of rigorous imprisonment. The remaining sixteen were acquitted. However, in March 1922, the High Court reduced the Mahant’s sentence to life imprisonment, confirming the death sentences of only three, life imprisonment for two, and acquitting all others, including the Pathans.
Three leading Kamboj heroes’ contributions:
Contributions of Master Sunder Singh Lyallpuri:
Master Sunder Singh Lyallpuri, a prominent figure in the Kamboj Sikh community, made significant contributions to education and journalism, recognising that achieving political independence required social and educational advancement. He played a vital role in establishing and supporting educational institutions, encouraging Sikh youth to pursue modern education, ultimately fostering a politically aware generation.
In the nationalist press, Lyallpuri used journalism as a powerful tool to disseminate nationalist ideas, educate the Sikh population, and critique colonial policies. He mobilised people for political campaigns, advocated for the Gurdwara Reform Movement, and inspired participation in India’s struggle for independence. His newspapers served as instruments of political mobilisation, demonstrating that the written word could be a formidable weapon for Kamboj Sikh nationalists. This contribution underscored the importance of not just revolutionary figures in the freedom struggle but also the roles of teachers, journalists, lawyers, organisers, and social reformers.
Lyallpuri was involved with various publications, including *Sacha Dhandora*, and he later founded the Punjabi daily *The Akali*, which first appeared in May 1920. The newspaper aimed to promote political and religious awakening and to mobilise Sikh society for a more impactful role in the fight for India’s independence.
As a leading figure in the Gurdwara Reform and Akali movements, Lyallpuri worked diligently to organise Sikh society and promote democratic control of Sikh institutions. His political efforts were instrumental in the formation of the Shiromani Akali Dal and contributed to the broader Akali organisational structure. Thus, Master Sunder Singh Lyallpuri stands out as a clear example of a Kamboj Sikh who effectively combined religious reform, education, journalism, and the quest for political freedom.
Bhai Tehal Singh Dhanju: Martyrdom at Nankana Sahib:
Bhai Tehal Singh Dhanju was a prominent figure in Sikh history, born into a Kamboj family in Nizampur, Amritsar district, in 1875. He was deeply involved in the Gurdwara Reform Movement, which aimed to liberate Sikh shrines from corrupt management. A pivotal event known as Saka Nankana Sahib took place on February 20, 1921, marking a significant turning point in this reform movement. Bhai Tehal Singh played a crucial role in organising volunteers from Nizampur and neighbouring Kamboj villages, many of whom were part of the Kamboj community. Despite the inherent risks, these volunteers marched towards Nankana Sahib. They faced dire consequences during this tragedy, which resulted in the massacre known as Saka Nankana Sahib, and Bhai Tehal Singh was among those who lost their lives. His actions exemplify the commitment of Kamboj Sikh volunteers to sacrifice for the causes of religious reform, justice, and resistance against oppressive colonial institutions.
Honorary Captain Sardar Bahadur Ram Singh Mahrok:
Another significant Kamboj Sikh figure in the Akali movement was Honorary Captain Sardar Bahadur Ram Singh Mahrok. With a distinguished military background, he later engaged actively in Sikh religious and political affairs. He participated in the Akali agitation of the 1920s and became an early member of the Shiromani Gurdwara Parbandhak Committee, ultimately serving as its vice-president in November 1921. In October 1923, the British government declared the SGPC and Shiromani Akali Dal illegal, leading to Ram Singh Mahrok’s arrest, and he remained imprisoned until January 1926. His contributions are notable as he transitioned from a career in the colonial military to playing a significant role in the organised Sikh resistance against colonial rule.
28 Martyrs Kamboja Sikhs: Unsung Heroes
The Kamboj/Kamboja Sikh community commemorates 28 brave Kamboja Sikhs who either participated in or rushed to support a gathering where, during a tragic event, a group of 28 Kamboj individuals made the ultimate sacrifice while bravely defending the Swaroop (copy) of Sri Guru Granth Sahib Ji. They worked to protect unarmed pilgrims from the gunfire and assaults perpetrated by the Mahant’s mercenaries. The sacrifices made by these martyrs are well-documented in historical records and community archives, highlighting their significance in the collective memory of both the Kamboj community and the larger Sikh Panth. These individuals are remembered as unsung heroes, symbolising courage and dedication. Their legacy continues to inspire future generations. These are:
(1). Bhai Tehal Singh Dhanju (Kamboj), (2).Guran Singh Kamboj, (3). Daliam Singh Kamboj (4). Dudan Singh Kamboj,(5). Ganga Singh Kamboj, (6).Sunder Singh Kamboj (7). Nandan Singh Kamboj ( 8).Dal Singh Kamboj 9).Kesar Singh Kamboj (10). Punjab Singh Kamboj (11). Narain Singh Kamboj, (12) Bagga Singh Kamboj, (13). Harnam Singh Kamboj (14).Mundar Singh Kamboj (15).Bhram Pal Singh Kamboj (16).Jawala Singh Kamboj, ( 17).Bhaga Singh Kamboj (18). Ram Singh Kamboj (19). Sewa Singh Kamboj (20), Jhut Singh Kamboj (21). Mula Ram Kamboj, (22). Deedar Singh Kamboj (23). Pal Singh Kamboj (24). Hari Singh Kamboj (25). Agat Singh Kamboj, (26).Nand Singh Kamboj (27). Mula Singh Kamboj (28). Deta Singh Kamboj.
The Kamboj Sikhs have a longstanding tradition of valour, with many members making significant sacrifices to protect the honour of the Guru Janam Asthan, the Sri Guru Granth Sahib, and the freedom of faith and the Panth. Notably, one of the most remarkable sacrifices was made by Deta Singh Kamboj, a 19-year-old from Nizampur Deva Singh Wala and the son of Meha Singh Dhot. His commitment exemplifies the dedication and courage of the Kamboj Sikh community in preserving their spiritual values and cultural heritage.
In other words, their supreme sacrifice along with other Sikh martyrs, remains an integral part of the collective memory of both the Kamboj community and the wider Sikh Panth. February 1921.
According to official reports, 86 Sikhs lost their lives. Whereas unofficial sources state the number of Sikh fatalities, including 28 Sikh Kamboj, ranged from 140 to as high as 260.
The legacy and Significance:
About two years after the premeditated Jallianwala Bagh massacre (13 April 1919), this tragedy gained political and historical importance and became the core catalyst for the Gurdwara Reform Movement and the formation of the Shiromani Gurdwara Parbandhak Committee (SGPC).
Every year on February 20th, a special assembly is held at this Shaheedi Asthan, during which on 22 February Deedar of the Guru Granth Sahib, bearing bullet marks, is brought out for darshan (viewing) by the Sikh Sangat from 2 PM to 4 PM. The followers of Sikh and Hindu religions worldwide gather for Deedar (View) and pay their respects.
Read Research Sources and Records:
>Role of the Kamboj Sikhs in the Freedom Movement: 1857 to 1947 – A Review/https://samajweekly.com/role-of-the-kamboj-sikhs-in-the-indian-freedom-movement-1857-to-1947-a-review/
> Lal.Ramji.Dr(20 August 2026Pratibimb Media).https://pratibimbmedia.com/the-role-of-kamboj-sikhs-in-the-indian-independence-movement-1857-to-1947-a-review/
> Lal.Ramji.Dr.(21 August 2026), The Kamboja Times, Pakistan,
>Saka – The Martyrs of Nankana Sahib
>https://en.wikipedia.org/wiki/Nankana_massacre.
>https://www.sikhiwiki.org/index.php/Kartar_Singh_Jhabbar
>https://www.sikhiwiki.org/index.php/Jathedar_Lachhman_Singh
>https://en.wikipedia.org/wiki/Jathedar_Bhai_Tehal_Singh_Dhanju#:~:text=Bhai%20Tehal%20Singh)
>https://www.sikhiwiki.org/index.php/Saka_Nankana_Sahib
>Akali, Lahore, October 8, 1920.
>The Tribune, Lahore, 22 February 1921
>https://sikhnet.com/news/pilgrim-nankana-sahib-and-other-gurdwaras-pakistan-part-3-3
>https://timesofindia.indiatimes.com/city/agartala/assam-rifles-trains-cisf-personnel-on-drone-security-in
