BABA NAUDH SINGH, whose full title. "The Redemption of Subhagji through the Grace of Baba Naudh Singh," pronounces the homiletic character of the book at the start, was first published in 1921. Comprising a wide variety of elements ranging from romance to polemics, sermon and theology, it seeks to present the Sikh way and vision of life through incident, example and argument. In a manner, the author, Bhai Vir Singh, has only extended the form effected by him in his earlier romances, Sundan, Bijay Singh and Satvant Kaur.

The aim here is to create memorable portraits of the ideal Sikh homo whose spirit never falters or wilts in the midst of life's miseries, confusions and terrors. The story principally involves the strange and troubled experiences of Jamuna, a young Jain widow, who is decoyed into false positions, appellations and conversions in rapid succession before she is ushered into the Sikh faith. Enroute, she encounters avarice, lust and sin in pious garbs. Each new experience brings home to her men's depravity. Utterly appalled, she seeks refuge in death to avoid harrowing humiliations.
But the providential plunge into a nearby stream becomes the very means other rescue and redemption. A young Sikh saint meditating there saves her and, initiating her into the ordained faith, disappears as suddenly and mysteriously as he had materialized. Quite clearly, he is, in Bhai Vir Singh's transparent symbology, an emblem of divinity in human form. Jamuna turned Dumeli turned Ghulam Fatima is now rechristened Subhagji or "the Fortunate one." The wheel other trials and tribulations having come full circle, she is forever liberated from the aches and illusions of life.
She has entered a commonwealth of shared views and visions. Her advent into Baba Naudh Singh's household reveals another set purpose. A simple life of prayer and piety, of service and sacrifice, we learn, is the beau ideal of Sikh ethics. And a rural homestead vibrating to the music of daily life is the happiest habitat for a psyche in quest. Even dissenters, scoffers and tempters of varying persuasions who happen to come to this village are soon won over by the homespun logic of Baba Naudh Singh, who is held up as a shining example of virtue in repose and confidence. Under the benign shadow of Baba Naudh Singh, Subhagji learns to live in an atmosphere of peace and bliss, unmindful of worldly temptations and distractions. Nightly, she recites tales of Sikh piety and glory to eager audiences.
Baba Naudh Singh delivers long talks on all manner of vices and practices such as dirt and drunkenness, untouchability and idol worship. A barrister and his wife, a doctor, a Brahmo Samaj preacher, turning up in the village, provide him opportunities for instruction in Sikh religion and morals. The daily katha or scriptural commentary and historical narration serve to authenticate the Sikh tradition embodied in the lives of the Gurus and of their disciples. To the extent Bhai Vir Singh succeeds in creating symbolic archetypes of Sikh virtue and in painting a picture of pastoral country life, he managed to rouse the interest of his contemporaries. Viewed from today's perspective, we find Baba Naudh Singh a horizontal study in idealism. It represents a moment in Sikh consciousness around the turn of the present century.
References :
1. Harbans Singh, Bhai Vir Singh. Delhi, 1972
2. Talib, Gurbachan Singh, and Attar Singh, eds., Bhai Vir Singh: Life, Time and Works. Chandigarh, 1973
3. Guleria, J.S., Bhai Vir Singh: A Literary Portrait. Delhi, 1985
4. Kohli, Surindar Singh, and Harnam Singh Shan, eds., Bhai Vir Singh: Jivan, Saman te Rachna. Chandigarh, 1973
1. Baba Naudh Singh :Baba Naudh Singh sacrificed his life at the age of around 95 while fighting against Ahmad Shah Abdali's forces at the battleground of Gohalwar village, situated halfway between Amritsar and Tarn Taran. Martyrdom place of Baba Naudh Singh also known as 'Baba Naudh Singh Di Samadh' situated on Amritsar-TarnTaran road.
When Baba Deep Singh and Baba Naudh Singh came to know about Abdali's invasion of Golden temple, they rushed to oust them from Damdama Sahib with a force of 10,000 fighters and the two forces met at Gohalwar. During the fight to flush out the Abdali's forces, 9,000 Singh's lost their lives before killing the 28,000-strong army of Abdali. This is the place where Baba Naudh Singh achieved martyrdom.
Gurdwara Bibeksar Sahib in Amritsar
Gurdwara Bibeksar Sahib Overview
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The sacred Gurdwara Bibeksar Sahib marks the place where Shri Guru Hargobind Sahib Ji used to tie his horse to the Kareer tree. The gurdwara is situated on the banks of Bibeksar Sarovar which was dug by Shri Guru Hargobind Sahib Ji himself. The gurdwara was constructed by the famous king Maharaja Ranjiit Singh Ji. The last Saturday of every month is time for devotees to gather at the to participate in the Rainsbai Keertan programme.
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Summer Palace Of Maharaja Ranjit Singh
Summer Palace of Maharaja Ranjit Singh is cited in the centre of an amazing garden known as Ram Bagh. This beautifully designed garden is designed in the style of Lahore’s Shalimar Bagh. The beautiful architectural beauty of Darshani Deorhi here is a major attraction.
There is a museum here created by the Maharaja’s name that holds beautiful, magnificent, historical oil paintings, coins, miniatures and instruments depicting Sikh age in the country. The palace is today a heritage palace of Amritsar.
History of the Palace
The Palace was constructed under the control and management of Sardar Lehna Singh and Sardar Desa Singh Majithia along with Fakir Azeez-ud-din at a price of Nanak Shahi INR 1, 25,000/-. Primarily, spread over a garden scattered on a land area of 84 acres. This garden has rare flora and trees and species. Fenced by a boundary wall all along with a moat on all sides, this remarkable palace had many buildings that were converted into clubs, libraries and lawns by the British Government.
Architecture of the Palace
Darshani Deorhi, the entrance of the Summer Palace features a distinctive design. Built in a multi-level format, it has two tanks where the first one connects the palace and water channels to fountains and the second one connects the air-conditioned pipes. One can still see some mirror work and paintings on the roofs of this palace.
A beautiful attraction of Punjab, the Summer Palace of Maharaja Ranjit Singh is a royal splendour and one of the grandest entities here. Maharaja Ranjit Singh was a brave monarch who played a crucial role in the freedom struggle of India. He was called the Lion of Punjab and will always remain as a name to reckon with in Sikh historical chronicles. The palace displays some amazing artwork and paintings of the Sikh age along with remarkable mirror work and elegantly designed glass work. The interior of the palace is grand and contemporary with art pieces that explain the beauty of the Summer Palace.
Present Scenario
The colourful lawn accommodates rare plants and stunning flora that are diligently taken care of by gardeners. The stupendous edifices are working to preserve to heritage of the palace.
Best Time to Visit
Like other regions of Northern India, Amritsar is also best visited in the winter season from November to the end of February when temperature ranges from 15 degree to 20 degree Celsius and your journey is enjoyable.
How to Reach
By Road
You can travel by road from neighbouring states. There are bus services also that link Amritsar with most of the North Indian location comprising Chandigarh (235kilometers), as well as Delhi (450 kilometres), Dharamshala, Dehradun, Jammu, Shimla, Rishikesh and Kullu Manali. A bus also connects Amritsar to Lahore at a distance of 35km, the only overland link between Pakistan and India.
By Train
Amritsar is well linked by direct trains to many cities of India like Puri, Kolkata, Mumbai, Delhi, Nagpur and Jammu.
By Air
Rajasansi Airport located at a distance of 11km from the town connects you with domestic flights to Delhi, Chandigarh as well as Srinagar.
Timing
The palace can be visited from 10 am till sunset.
The 1919 Amritsar massacre, known alternatively as the Jallianwala Bagh massacre after the Jallianwala Bagh (Garden) in the northern Indian city of Amritsar, was ordered by General R.E.H. Dyer. On Sunday April 13, 1919, which happened to be 'Baisakhi', one of Punjab's largest religious festivals, fifty British Indian Army soldiers, commanded by Brigadier-General Reginald Dyer, began shooting at an unarmed gathering of men, women, and children without warning. Dyer marched his fifty riflemen to a raised bank and ordered them to kneel and fire. Dyer ordered soldiers to reload their rifles several times and they were ordered to shoot to kill. Official British Raj sources estimated the fatalities at 379, and with 1,100 wounded. Civil Surgeon Dr Williams DeeMeddy indicated that there were 1,526 casualties. However, the casualty number quoted by the Indian National Congress was more than 1,500, with roughly 1,000 killed.
On April 13, the holiday of Baisakhi, thousands of Hindus, Sikhs and Muslims gathered in the Jallianwala Bagh (garden) near the Harmandir Sahib in Amritsar. Baisakhi is a Sikh festival, commemorating the day that Guru Gobind Singh founded the Khalsa Panth in 1699, and also known as the 'Birth of Khalsa.' During this time people celebrate by congregating in religious and community fairs, and there may have been a large number who were unaware of the political meeting.
The Jallianwalla Bagh during 1919, months after the massacre.
"The Martyrs' Well" at Jallianwala Bagh.
Cartoon in Punch 14 July 1920, on the occasion of Montagu labelling as "frightful" General Dyer for his role in the Amritsar massacreAn hour after the meeting began as scheduled at 4:30 pm, Brigadier-General Reginald Dyer marched a group of sixty-five Gurkha and twenty-five Baluchi soldiers into the Bagh, fifty of whom were armed with rifles. Dyer had also brought two armoured cars armed with machine guns, however the vehicles were stationed outside the main gate as they were unable to enter the Bagh through the narrow entrance.
The Jallianwala Bagh was bounded on all sides by houses and buildings and had few narrow entrances, most of which were kept permanently locked. The main entrance was relatively wider, but was guarded by the troops backed by the armoured vehicles. General Dyer ordered troops to begin shooting without warning or any order to disperse, and to direct shooting towards the densest sections of the crowd. He continued the shooting, approximately 1,650 rounds in all, until ammunition was almost exhausted.
Apart from the many deaths directly from the shooting, a number of people died in stampedes at the narrow gates or by jumping into the solitary well on the compound to escape the shooting. A plaque in the monument at the site, set up after independence, says that 120 bodies were pulled out of the well.
The wounded could not be moved from where they had fallen, as a curfew had been declared - many more died during the night.
The number of deaths caused by the shooting is disputed. While the official figure given by the British inquiry into the massacre is 379 deaths, the method used by the inquiry has been subject to criticism.[by whom?] Officials were tasked with finding who had been killed during July 1919, three months after the massacre, by inviting inhabitants of the city to volunteer information about those who had died. This information was likely incomplete due to fear that those who participated would be identified as having been present at the meeting, and some of the dead may not have had close relations in the area. Additionally, a senior civil servant in the Punjab interviewed by the members of the committee admitted that the actual figure could be higher.
Since the official figures were likely flawed considering the size of the crowd (15,000-20,000), number of rounds shot and period of shooting, the politically interested Indian National Congress instituted a separate inquiry of its own, with conclusions that differed considerably from the Government's. The casualty number quoted by the INC was more than 1,500, with approximately 1,000 killed.] Despite the Government's best efforts to suppress information of the massacre, news spread elsewhere in India and widespread outrage ensued; however, the details of the massacre did not become known in Britain until December 1919.
As per regimental diaries kept by the Gorkha Battalion adjutants in the British Indian Army, the plan to attack the gathering in Amritsar was claimed to have been triggered by the news of a mob attack on a British school teacher Sherwood on April 9, which was later shown to be merely an excuse used by an incensed Dyer who commanded a brigade in nearby Jalandhar and the Lt Governor of Punjab Michael O'Dwyer who were convinced that they faced an imminent threat of mutiny in Punjab on the scale of 1857.
Back in his headquarters, General Dyer reported to his superiors that he had been "confronted by a revolutionary army".
In a telegram sent to Dyer, British Lieutenant-Governor of Punjab, Sir Michael O'Dwyer wrote: "Your action is correct. Lieutenant Governor approves."
O'Dwyer requested that martial law be imposed upon Amritsar and other areas; this was granted by the Viceroy, Lord Chelmsford, after the massacre. The "crawling order" was posted on Aug 19 under the auspices of martial law.
Dyer was messaged to appear before the Hunter Commission, a commission of inquiry into the massacre that was ordered to convene by Secretary of State for India, Edwin Montagu, during late 1919. Dyer said before the commission that he came to know about the meeting at the Jallianwala Bagh at 12:40 hours that day but did not attempt to prevent it. He stated that he had gone to the Bagh with the deliberate intention of opening fire if he found a crowd assembled there.
"I think it quite possible that I could have dispersed the crowd without firing but they would have come back again and laughed, and I would have made, what I consider, a fool of myself." — Dyer's response to the Hunter Commission Enquiry.
Dyer said he would have used his machine guns if he could have got them into the enclosure, but these were mounted on armoured cars. He said he did not stop the shooting when the crowd began to disperse because he thought it was his duty to keep shooting until the crowd dispersed, and that a little shooting would not do any good. In fact he continued the shooting till the ammunition was almost exhausted.
He stated that he did not make any effort to tend to the wounded after the shooting: "Certainly not. It was not my job. Hospitals were open and they could have gone there."
The Hunter Commission did not award any penal nor disciplinary action because Dyer's actions were condoned by various superiors (later upheld by the Army Council). However, he was finally found guilty of a mistaken notion of duty and relieved of his command.
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JALLIANWALA BAGH MASSACRE, involved the killing of hundreds of unarmed, defenseless Indians by a senior British military officer, took place on 13 April 1919 in the heart of Amritsar, the holiest city of the Sikhs, on a day sacred to them as the birth anniversary of the Khalsa. Jallianwala Bagh,. a garden belonging to the Jalla, derives name from that of the owners of this piece of land in Sikh times. It was then the property the family of Sardar Himmat Singh (d.1829), a noble in the court of Maharaja Ranjit Singh (1780-1839), who originally came from the village of Jalla, now in Fatehgarh Sahib district of the Punjab. The family were collectively known as Jallhevale or simply Jallhe or Jalle, although their principal seat later became Alavarpur in Jalandhar district. The site, once a garden or garden house, was in 1919 an uneven and unoccupied space, an irregular quadrangle, indifferently walled, approximately 225 x 180 meters which was used more as a dumping ground.
In the Punjab, during World War I (1914-18), there was considerable unrest particularly among the Sikhs, first on account of the demolition of a boundary wall of Gurdwara Rikabgang at New Delhi and later because of the activities and trials of the Ghadrites almost all of whom were Sikhs. In India as a whole, too, there had been a spurt in political activity mainly owing to the emergence of two leaders Mohandas Karamchand (Mahatma) Gandhi (1869-1948) who after a period of struggle against the British in South Africa, had returned to India in January 1915 and Mrs. Annie Besant (1847-1933), head of the Theosophical Society of India, who established, on 11 April 1916, Home Rule League with autonomy for India as its goal. In December 1916, the Indian National Congress, at its annual session held at Lucknow, passed a resolution asking the British government to issue a proclamation announcing that it is the aim and intention of British policy to confer self government on India at an early date." At the same time India having Contributed significantly to the British war effort had been expecting advancement of her political interests after the conclusion of hostilities. On the British side, the Secretary of State for India E.S Montagu, announced, on 20 August 1917; the policy of His Majesty's Government, with which the Government of India are in complete accord, is that of the increasing association of Indians in every branch of administration and the gradual development of self-governing institutions with a view to the progressive realization of responsible government in India ..." However, the Viceroy of India Lord Chelmsford, appointed, on 10 December 19l7, a Sedition Committee, popularly known as Rowlett Committee after the name of its chairman, to investigate and report on the nature and extent of the criminal conspiracies connected with the revolutionary movement in India, and to advise as to the legislation necessary to deal with them. Based on the recommendations of this committee, two bills, popularly called Rowlett Bills, were published in the Government of India Gazette on 18 January 1919. Mahatma Gandhi decided to organize a satyagrah, non-violent civil disobedience campaign) against the bills. One of the bills became an Act, nevertheless, on 21 March 1919. Call for a countrywide hartal or general strike on 30 March, later postponed to 6 April 1919, was given by Mahatma Gandhi.
The strike in Lahore and Amritsar passed off peacefully on 6 April. On 9 April, the governor of the Punjab, Sir Michael Francis O'Dwyer (1864-1940), suddenly decided to deport from Amritsar Dr Satyapal and Dr Saif ud-Din Kitchlew, two popular leaders of men. On the same day Mahatma Gandhi's entry into Punjab was banned under the Defence of India Rules. On 10 April, Satyapal and Kitchlew were called to the deputy commissioner's residence, arrested and sent off by car to Dharamsetla, a hill town, now in Himachal Pradesh. This led to a general strike in Amritsar. Excited groups of citizens soon merged together into a crowd of about 50,000 marching on to protest to the deputy commissioner against the deportation of the two leaders. The crowd, however, was stopped and fired upon near the railway foot-bridge.
According to the official version, the number of those killed was 12 and of those wounded between 20 and 30. But evidence before the Congress Enquiry Committee put the number of the dead between 20 and 30. As those killed were being carried back through the streets, an angry mob of people went on the rampage. Government offices and banks were attacked and damaged, and five Europeans were beaten to death. One Miss Marcella Sherwood, manager of the City Mission School, who had been living in Amritsar district for 15 years working for the Church of England Zenana Missionary Society, was attacked. The civil authorities, unnerved by the unexpected fury of the mob, called in the army the same afternoon. The ire of the people had by and large spent itself, but a sullen hatred against the British persisted. There was an uneasy calm in the city on 11 April. In the evening that day, Brigadier-General Reginald Edward Harry Dyer (b. 1864, ironically at Murree in the Punjab), commander 45th Infantry Brigade at Jalandhar, arrived in Amritsar. He immediately established file facto army rule, though the official proclamation to this effect was not made until 15 April. The troops at his disposal included 475 British and 710 Indian soldiers. On 12 April he issued an order prohibiting all meetings and gatherings. On 13 April which marked the Baisakhi festival, a large number of people, mostly Sikhs, had poured into the city from the surrounding villages. Local leaders called upon the people to assemble for a meeting in the Jallianwala Bagh at 4.30 in the evening. Brigadier-General Dyer set out for the venue of the meeting at 4.30 with 50 riflemen and two armored cars with machine guns mounted on them. Meanwhile, the meeting had gone on peacefully, and two resolutions, one calling for the repeal of the Rowlett Act and the other condemning the firing on 10 April, had been passed. A third resolution protesting against the general repressive policy of the government was being proposed when Dyer arrived at about 5.15 p.m. He deployed his riflemen on an elevation near the entrance and without warning or ordering the crowd to disperse, opened fire. The firing continued for about 20 minutes where after Dyer and his men marched back the way they had come. 1650 rounds of .303-inch ammunition had been fired. Dyer's own estimate of the killed based on his rough calculations of one dead per six bullets fired was between 200 and 300. The official figures were 379 killed and 1200 wounded.
According to Pandit Madan Mohan Malaviya, who personally collected information with a view to raising the issue in the Central Legislative Council, over 1,000 were killed. The total crowd was estimated at between 15,000 and 20,000, Sikhs comprising a large proportion of them.
The protest that broke out in the country is exemplified by the renunciation by Rabindranath Tagore of the British Knighthood. In a letter to the Governor General he wrote: "... The time has come when badges of honour make our shame glaring in their incongruous context of humiliation, and I for my part wish to stand shorn of all special distinctions by the side of those of my countrymen who, for their so-called insignificance, are liable to suffer degradations not fit for human beings...." Mass riots erupted in the Punjab and the government had to place five of the districts under martial law. Eventually an enquiry committee was set up. The Disorder Inquiry Committee known as Hunter Committee after its chairman, Lord Hunter, held Brigadier-General R.E.H. Dyer guilty of a mistaken notion of duty, and he was relieved of his command and prematurely retired from the army. The Indian National Congress held its annual session in December 1919 at Amritsar and called upon the British Government to "take early steps to establish a fully responsible government in India in accordance with the principle of self determination."
The Sikhs formed the All India Sikh League as a representative body of the Panth for political action. The League held its first session in December 1919 at Amritsar simultaneously with the Congress annual convention. The honouring of Brigadier-General Dyer by the priests of Sri Darbar Sahib, Amritsar, led to the intensification of the demand for reforming management of Sikh shrines already being voiced by societies such as the Khalsa Diwan Majha and Central Majha Khalsa Diwan. This resulted in the launching of what came to be known as the Gurdwara Reform movement , 1920-25. Some Sikh servicemen, resenting the policy of non-violence adopted by the leaders of the Akali movement, resigned from the army and constituted thc nucleus of an anti-British terrorist group known as Babar Akalis.
The site, Jallianwala Bagh became a national place of pilgrimage. Soon after the tragic happenings of the Baisakhi day, 1919, a committee was formed with Pandit Madan Mohan Malaviya as president to raise a befitting memorial to perpetuate the memory of the martyrs. The Bagh was acquired by the nation on 1 August 1920 at a cost of 5,60,472 rupees but the actual construction of the memorial had to wait until after Independence. The monument, befittingly named the Flame of Liberty, build at a cost of 9,25,000 rupees, was inaugurated by Dr Rajendra Prasad, the first President of the Republic of India, on 13 April 1961. The central 30-ft high pylon, a four-sided tapering stature of red stone standing in the midst of a shallow tank, is built with 300 slabs with Ashoka Chakra, the national emblem, carsed on them. A stone lantern stands at each corner of the tank. On all four sides of the pylon the words, "In memory of martyrs, 13 April 1919", has been inscribed in Hindi, Punjabi, Urdu and English. A semi-circular verandah skirting a children's swimming pool near the main entrance to the Bagh marks the spot where General Dyer's soldiers took position to fire at the gathering.
Footnote : On 13th April 1919, a Sikh teenager who was being raised at Khalsa Orphanage named Udham Singh saw the happening with his own eyes and avenged the killings of 1300+ of his countrymen by killing Michael O'Dwyer in Caxton Hall of London. On the 31st July, 1940, Udham Singh was hanged at Pentonville jail, London.
Alpha One Mall
MBM Farms, Sultan Wind Sub Urban Main GT Road
143001 Amritsar
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Alpahone is a new landmark for the city — one that has dramatically altered the Amritsar skyline and shifted the retail paradigm across the region. A one point destination for retail, entertainment and hospitality, AlphaOne, Amritsar has revolutionized the way the people of Amritsar shop, eat and entertain.
A key highlight of AlphaOne Amritsar is the Amritsari Bazaar – created to provide a complete authentic Amritsari shopping experience to the customers in a sanitized environment by blending local flavours with international trends. It has almost 47 stores, designed in an architectural style specific to Amritsar, where local retailers can offer exquisite handicrafts and other specialities of Amritsar.
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