Bhatra

Sikh

The Nishan Sahib, flag of the Sikhs

Hakikat-Rah-Muqaam-Shivnabh-Raje-Ki, description of the meeting of Guru nanak and Raja Shivnabh [p.1248] of an early 18th Century handwritten copy of Bhai Bannu’s Bir, the start of the Sikh Bhat Sangat.
Languages
Punjabi (Gurmukhi)
Among the Sikh diaspora English, Sindhi,[1] Hindi, Urdu, Swahili, Malay, Thai and others.
Religion
Sikhism

The Bhat, Bhatt, Bhatta, Bhatra, Bhatrai community, refers to a priest, bard, scribe in Sanskrit, a title given to learned Hindu Brahmins, Sikhs and Muslims with Saraswat Brahmin heritage. This community are also known as the Sangat community and are comprised majorly of Sikh, there is also a size able Muslim community (Bhat clan). Today in the United Kingdom there are significant numbers of Sikhs with Bhat ancestry, as there are in India. The majority Bhat Sikhs originate from Punjab and were among the first followers of Guru Nanak. In the Punjab most Bhat Sikhs are now in Patiala, Amritsar, Nawashahar, Hoshiarpur, Gurdaspur or Bhathinda districts, or in Jalandhar or Chandigarh; they also dwell in other parts of India such as Delhi.

There is a possibility the Bhatras are descended from the Indo-Aryan tribe, the Bhāratas.

Bhat Brahmin priests were engaged in attaining the highest 'spiritual' knowledge (brahmavidya) of Brahman and adhered to different branches (shakhas) of the Vedas. The Brahmin priest was responsible for religious rituals in temples and homes of Hindus. They were authorised (after rigorous training in vedas and 'sacred' rituals) as liaisons between humans and God. In general, as family vocations and businesses are inherited, priesthood is also inherited among Brahmin priestly families. Brahmins are located at the top of the caste pyramid and were followed by the Khastriya (Kings, Warriors), Vaishyas (Merchants, Landlords), Shudras (Servants) and finally the untouchables (street cleaners, leather workers etc).

The arrival of Islamic invaders in the north of India saw a large scale upheaval for the Hindu Bhat Brahmin's, as many Hindu temples were destroyed leading to the unsettled lives for the fleeing Hindu Bhats. The birth of Sikhism in the north of India caused many Hindu Bhats and some other types of Hindus to embrace the teachings of Guru Nanak Dev Ji, becoming Sikh Bhats or Bhatras, etc. The Bhat Sikhs were devoted followers of the Sikh Gurus, where they used there hereditary skills as priests and scribes to recite poetry, write down events, take part in religious discussions and as missionaries. As religious intolerance continued the Bhat Sikh took part in many of the Gurus campaigns against persecution on and intolerance. The Bhats contributed 123 compositions in the Sri Guru Granth Sahib (pp.1389–1409), known as the "Bhata de Savaiyye".[2] They also wrote the Bhat Vahis, which were scrolls or records on the Gurus and Sikhism maintained by the Bhat Sikhs.

In recent times the Bhat Sikhs went on to travel and establish Sikh temples, around the globe mainly in the UK, Canada and the USA. Todays Bhat Sikhs have varied professions.

Introduction to the Bhatra Sikhs

The Bhatra Sikhs were originally northern hindu Saraswat Brahmins who eventually became Sikhs, these Brahmins were autochthonous inhabitants who helped found the Indus-Saraswati civilization during 4000-2000BC. They lived in the 700+ archeological sites discovered along the former Saraswati River that once flowed parallel to the Indus in present day Kashmir, Himachal, Punjab, Haryana, Rajasthan regions. As the intellectual and priestly class of that ancient civilization, they are highly respected and honored for creating the world's oldest literary and religious traditions. They were the original propagators (some argue composers too) of the revered texts such as the Vedas and the Upanishads and took these texts into other parts of South Asia. They are considered to be the descendants of the revered Brahmin, Sage Saraswat Muni, who lived on the banks of the ancient river Saraswati.[3] Around 1900 BC, the river Saraswati started vanishing under ground and the people on its banks started migrating to other parts of South Asia thus forming sub-communities. During the Islamic invasions of modern day Pakistan and india, many Saraswat Brahmins were forced to flee due to religious oppression. Such as the saraswat Brahmin Kashmiri Pandit.

Religious Oppression

An estimate of the number of people killed, based on the Muslim chronicles and demographic calculations, was done by K.S. Lal in his book Growth of Muslim Population in Medieval India, who claimed that between 1000 CE and 1500 CE, the population of Hindus decreased by 80 million. Sir Jadunath Sarkar contends that that several Muslim invaders were waging a systematic jihad against Hindus in India to the effect that "Every device short of massacre in cold blood was resorted to in order to convert heathen subjects."[4] In particular the records kept by al-Utbi, Mahmud al-Ghazni's secretary, in the Tarikh-i-Yamini document several episodes of bloody military campaigns.[5] In the early 11th century, Mahmud of Ghazni launched seventeen expeditions into South Asia. In 1001, Sultan Mahmud of Ghazni defeated Raja Jayapala of the Hindu Shahi Dynasty of Gandhara, the Battle of Peshawar and marched further into Peshawar and, in 1005, made it the center for his forces. The Ghaznavid conquests were initially directed against the Ismaili Fatimids of Multan, who were engaged in an on-going struggle with the Abbasid Caliphate in conjunction with their compatriots of the Fatimid Caliphate in North Africa and the Middle East; Mahmud apparently hoped to curry the favor of the Abbasids in this fashion. However, once this aim was accomplished, he moved onto the richness of the loot of wealthy temples and monasteries. By 1027, Mahmud had captured parts of North India and obtained formal recognition of Ghazni's sovereignty from the Abbassid Caliph, al-Qadir Billah.

Ghaznavid rule in Northwestern India lasted over 175 years, from 1010 to 1187. It was during this period that Lahore assumed considerable importance apart from being the second capital, and later the only capital, of the Ghaznavid Empire. At the end of his reign, Mahmud's empire extended from Kurdistan in the west to Samarkand in the Northeast, and from the Caspian Sea to the Punjab. Although his raids carried his forces across Northern and Western India, only Punjab came under his permanent rule; Kashmir, the Doab, Rajasthan, and Gujarat remained under the control of the local Rajput dynasties.

The Sultan's army was easily defeated on 17 December 1398. Timur entered Delhi and the city was sacked, destroyed, and left in ruins. Before the battle for Delhi, Timur executed more than 100,000 Hindu captives.[6]

[6][7][8] Timur's purported autobiography, the Tuzk-e-Taimuri ("Memoirs of Temur") is a later fabrication, although most of the historical facts are accurate.[9] As per Malfuzat-i-Timuri,[7] Timur targeted Hindus. In his own words, "Excepting the quarter of the saiyids, the 'ulama and the other Musalmans [sic], the whole city was sacked". In his descriptions of the Loni massacre he wrote, "..Next day I gave orders that the Musalman prisoners should be separated and saved." During the ransacking of Delhi, almost all inhabitants not killed were captured and enslaved.

Timur's memoirs on his invasion of India describe in detail the massacre of Hindus, looting plundering and raping of their women and children, their forced conversions to Islam and the plunder of the wealth of Hindustan (Greater India). It gives details of how villages, towns and entire cities were rid of their Hindu male population through systematic mass slaughters and genocide and their women and children forcefully converted en masse to Islam from Hinduism. Up to about the beginning of the 13th century, Islam became the dominant religion in Kashmir as a large number of Saraswat Kashmiri Pandits were converted to Islam. Mahmud's armies looted temples in Varanasi, Mathura, Ujjain, Maheshwar, Jwalamukhi, Somnath and Dwarka.

The Sayyid (1414–51), and the Lodhi (1451–1526). Muslim Kings extended their domains into Southern India, Kingdom of Vijayanagar resisted until falling to the Deccan Sultanate in 1565. Certain kingdoms remained independent of Delhi such as the larger kingdoms of Punjab, Rajasthan, parts of the Deccan, Gujarat, Malwa (central India), and Bengal, nevertheless all of the area in present-day Pakistan came under the rule of Delhi. The Sultans of Delhi enjoyed cordial, if superficial, relations with Muslim rulers in the Near East but owed them no allegiance. They based their laws on the Quran and the sharia and permitted non-Muslim subjects to practice their religion only if they paid the jizya (poll tax). They ruled from urban centres, while military camps and trading posts provided the nuclei for towns that sprang up in the countryside.

Sikhism

The destruction of Hindu temples in India during the Islamic conquest of India occurred from the beginning of Muslim conquest until the end the Mughal Empire throughout the Indian subcontinent. In the book "Hindu Temples - What Happened to Them", Sita Ram Goel produced a politically contentious list of 2000 mosques that it is claimed were built on Hindu temples.[10] During the 14th to 16th century many Saraswat Brahmins were forced to lead unsettled lifes, unable to practice their hereditary profession as Hindu priests, artists, teachers, scribes, technicians class (varna). They used their academia in there unsettled life travelling as scribes, genealogies, bards and astrologists. In the 15th century the religion of Sikhism was born causing many to follow the word of Guru Nanak Dev Ji. Further conversions of the Saraswat Brahmins Bhats to Sikhism were induced by a royal preacher by the name of Prince Baba Changa Bhat Rai.

Bhatra tradition and Sikh text states their ancestors came from Punjab, where the Raja Shivnabh and his kingdom became the original 16th century followers of Guru Nanak, the founder of Sikhism. The Raja's grandson Prince Baba Changa after studying and competing in competition for 14 years under the high Pandit Chetan Gir earned the title ‘Bhat Rai’ – the ‘Raja of Poets, and then settled himself and his followers all over India as missionaries to spread the word of Guru Nanak, where most of northern Saraswat Brahmin Bhat became Bhat Sikhs. The Bhats also contributed 123 compositions in the Sri Guru Granth Sahib (pp.1389–1409), known as the "Bhata de Savaiyye".[11] They also wrote the Bhat Vahis, which were scrolls or records on the Gurus and Sikhism maintained by the Bhat Sikhs. As Guru Nanak and Sikhism do not support the caste system, the Bhat people do not consider themselves as a caste in the typical sense due to the message of Guru Nanak, but a clan within Sikhism linked by Guru Nanak which is not shackled by the caste system. The majority were from the northern Saraswat Brahmin caste (Bhat clan),(Bhat (surname)) as the Prince Baba Changa Bhat Rai although a kshatriya, trained under Brahmins scholars and shared the Bhat Brahmin heritage due to his passion for religion, many continued to be called the Bhat/Bhat-rai sikhs, eventually leading to the name Bhat-ra Sikh. The sangat also had many members from different areas of the Sikh caste spectrum, such as the Hindu Rajputs and Hindu Jats who joined due to Bhat sikh missionary efforts. The Ramaiya community of Uttar Pradesh is said to be a sub-clan of Bhatra origin.[12] Currently there are many Hindus and Muslims that share the Brahmin Bhat heritage.[13] Today modern Bhat sikhs are commonly known to have pioneered many of the first Gurdwaras outside of India and have donated to various Gurdwaras.

Sacrifice of Bhai Mati Das for the Sikh faith, being brutually killed by the Mughals, this image is from a Sikh History museum being run single handedly by one person in a small tin shed on way from Mohali to Sirhind in Punjab, India

In the 17th century Bhats Bhai Mati Das and Bhai Sati Das were Saraswat Mohyal Brahmin[14][15] and were disciples of the ninth Sikh Guru, Guru Tegh Bahadur (1621–1675). They were executed along with the Guru at the Kotwali (police-station) near the Sunehri Masjid in the Chandni Chowk area of Old Delhi, under the express orders of emperor Aurangzeb. Bhat Bhai Sati Das was wrapped in cotton wool and set on fire by the Mughal authorities for refusing to denounce his faith. His brother Bhat Bhai Mati Das was also tortured to death, by having his head sawn in two.

On 16 December 1634 the Sikh forces under the command of Rai Jodh and Kirt Bhat waged a guerrilla attack on Mughal forces at night, whereby the Sikhs routed and defeated the enemy. Guru Sahib lost 1200 Saint Soldiers including Kirat Bhat Ji. On the other side Sameer Beg and his two sons Shams Beg and Qasim Beg were also killed. The Mughal forces fled to Lahore leaving behind the dead and wounded.

After the Battle of Kartarpur, Guru Hargobind Sahib moved towards Kiratpur Sahib, which was under the rule of Raja Tara Chand (a hill state chief). Guru Sahib's entourage was suddenly ambushed by a contingent of royal forces under the command of Ahmed Khan in the village Palahi near Phagwara town on 29 April 1635. It caused considerable loss on the Guru's soldiers. In which Bhai Dasa Ji and Bhai Sohela Ji (sons of Ballu Bhat, and grandsons of Mula Bhat) sacrificed their lives.[16]

Many Religious Bhats also went to fight as "warrior-saints" against Mughal persecution in the Khalsa campaign inspired by Guru Gobind Singh Ji. Since many Bhat lived as travelling missionaries, their mobility led them to depend on occupations which did not require a settled life.[17]

Bhat Kirat’s grandson Bhat Narbadh (son of Keso Singh) was in attendance to Guru Gobind Singh and accompanied him to Nanded (now Sachkand Hazur Sahib) where Guru Ji spent his last days. In the Bhat-Vahis, Bhat Narbadh records an entry, of the conferment of Guruship upon the Guru Granth Sahib in 1708 upon the death of Guru Gobind Singh.[16]

By the 19th century Bhat was the name of a caste or jati within the Indian tradition of social classes, each with its own occupation. Even though Sikhism itself does not support separation by caste, the social system meant that the Bhat followed a hereditary profession of missionaries, bards,scribes, poets and genealogists while some also foretold the future,[18] if they were considered to have clairvoyant or astrological ability's, most of which were from a Brahmin heritage, eventually becoming salesman due to economic change however it is not uncommon to see Bhats in other professions such as farming and retail. According to Nesfield as quoted in W. Crooke, The Tribes and Castes of the North Western India, 1896, Bhats frequently visited the courts of princes and the camps of warriors, recited their praises in public, and kept records of their genealogies. They have been praised for business acumen, described as people with "a spirit of enterprise".[19] They were a small clan compared to others and many people in india did not know of them.[20] Though some lived in Lahore, many Bhat can trace their roots to villages around Sialkot and Gurdaspur Districts.[20]

In the 21st century due to the changing world and new opportunities which are available to all people of the world, Bhats have almost completely left their missionary and hereditary professions, to pursue careers in Engineering, Medicine, Law, Banking, Politics, Music etc.

Origins

According to the Sikh Encyclopedia, Bhat is related to the Sanskrit word bhatta, a bard or poet.

Saraswat Brahmin

The Bhatras/Bhats were originally northern Saraswat Brahmins, round 1900 BC, the river Saraswati started vanishing under ground and the people on its banks started migrating to other parts of South Asia thus forming sub-communities. During the Islamic invasions of modern day Pakistan and India, many Saraswat Brahmins were forced to flee due to religious oppression. During the 14th and 15th century many Saraswat Brahmins were forced to lead unsettled lifes, unable to practice their hereditary profession as Hindu priests, artists, teachers, scribes, technicians class (varna). They used their academia in there unsettled life traveling as scribes, genealogies, bards and astrologists. These Brahmins Bhats soon converted to Sikhism due to the word of Guru Nanak Dev Ji and due to missionaries such as prince Baba changa Bhat-Rai.

Raja Shivnabh and Prince Baba Changa Rai

Guru Nanak visited Sri Lanka during 1574 and met Raja Shivnabh, who was the grandfather of Changa Rai. The Guru bestowed the title of sangat on the Raja and his people, united seven kingdoms and made the Raja Shivnabh leader of them all.[21] Some scholars consider the Raja was the ruler of Batticaloa.[22]

Theafter the grandson of Raja Shivnabh, Changa Rai or Changa Bhat, a disciple of Guru Nanak's mentioned in the Janamsakhis. Earned the title ‘Bhat Rai’ – the ‘Raja of Poets, and then settled himself and his few followers all over India as missionaries, where many Sikhs and general Indians became Bhat Sikhs., A congregation led by a teacher called Baba Changa Rai is described in an old document called the Haqiqat Rah Muqam.[23] The Sikh Encyclopedia discusses the link between Bhat Sikhs,Raja Shivnabh and Prince Changa Bhat, who became a disciple of Guru Nanak Dev Ji. Due to the Princes title ‘Bhat Rai’ he added Bhat to his name and spread the word of Guru Nanak to his followers, who also became known as Bhats or Bhatras.[17]

Bhatra Sikhs are said to have a mixed ancestry, the mass majority of Bhats were Punjabi saraswat Brahmin. The Northern traveling Saraswat Hindu Brahmins joined Sikhism due to the message of Guru Nanak Dev Ji and the preaching efforts of the Sikh prince Baba changa Bhat Rai. However, as by the commandment of Guru Nanak, caste discrimination was deemed as blasphemy and so the Sikh Bhats also have a mixed ancestry due to the missionary work of the Bhat prince and his followers to spread the message of Sikhism. Some Kambojas, Tarkhan, Jat, Rajput, Khatri, Gujjars and others also joined. Many Bhats are apart of the Khalsa and Nihang of Sikhism.

M.S. Ahluwalia, a Senior Fellow at the Indian Council of Historical Research, New Delhi, offers historical evidence for Guru Nanak's presence in Sri Lanka, probably in the year 1510.[24] A place called Singaldeep or Sangladeep is often mentioned in 'Hakikat-Rah-Mukaam-Shivnabh-Raje-Ki' and is stated to be in Sri Lanka.

Bhat Sikhs in the United Kingdom

Bhat Sikhs started to arrive in the United Kingdom in the 1920s, but most immigrated in the late 1940s or 1950s.

In the 1920s some men travelled to Britain to work as door-to-door salesmen, most leaving their families in the Punjab to begin with. By the time of the Second World War there were a few hundred Sikhs clustered in British seaports like Cardiff, Bristol, and Southampton and Hull. Some returned to India when war broke out, but others stayed on and used contacts with Punjabi merchant seamen to import scarce goods.

Partition

The Partition of India in 1947 led many Sikhs to emigrate, and the Bhat population in the UK was greatly enlarged. Later arrivals tended to join relatives, friends and neighbours from the Punjab, so that some British Bhat communities have links to one or two particular villages.[25] Difficult journeys following Partition are not forgotten. The Edinburgh Sikh women's group (Sikh Sanjog) has exhibited artwork telling the story of leaving the Punjab and arriving in a strange land. A 2001 obituary of a senior figure in the Cardiff Bhat community described the trials of leaving northern India in turbulent times.[26]

Jobs

The traditional Bhat profession of itinerant salesman and taxi drivers was useful to those arriving in the UK, and was "a skill with considerable potential".[20] At first most Bhat, like some other Sikhs, worked either as doorstep or market traders (working with the Khatri community), but some settled in big cities like Leeds or Birmingham, gave up self-employment and took waged jobs in industry. (At this time many educated immigrants to Britain had difficulty finding employment suited to their qualifications and experience, because of racial and/or cultural prejudice.)

Bhat traders gradually moved into other roles as self-employed businessmen, often specialising in retailing. By the end of the 1950s selling door-to-door was less common and many British Bhat Sikhs moved towards commercial enterprises like market stalls, shops, supermarkets and wholesale warehouses.[20] Nowadays the younger Bhata generation are represented in many varied professions from doctors to accountants, from engineers to lawyers. Also very well known taxi drivers.

In the 1920s some men travelled to Britain to work as door-to-door salesmen, most leaving their families in the Punjab to begin with. By the time of the Second World War there were a few hundred Sikhs clustered in British seaports like Cardiff, Bristol, Southampton and Hull. Some returned to India when war broke out, but others stayed on and used contacts with Punjabi merchant seamen to import scarce goods.

‘One group of Sikhs who kept their turbans were a group called Bhartedas (sic)’.[27]

The Bhat Sikhs are the pioneer Sikh community to migrate to Britain. Whilst most men from other Sikh communities were finding a foothold in Britain in the early 1950‘s, the Bhats had already established themselves as a settled community all over Britain in port towns and cities. Most Sikh preachers amongst the Sikh community today belong to the Bhatra caste.

Gurdwaras

When possible the Bhat community have established Gurdwaras (temples). The first of which was opened in Manchester in 1953.[17] As of 2006 there are more than 30 Bhat or Bhat Sikh temples in the UK, the newest being the one opened in Peterborough in 2004. In some British towns Bhats are a small proportion of the overall Sikh population (in Glasgow 5%); elsewhere, as in Edinburgh, they are in the majority. Many Bhats took the role of Gyanis in the newer established Gurdwara, especially in Luton and Leicester.

kendri asthan of BHAT SIKH SANGAT GURUDWARA BHAT SINGH SABHA ,islam ganj, ludhina ,punjab ,india.

The London Bhat Community

The Bhat Gurdwaras in the UK are sometimes linked with ongoing community projects. The site of the first Sangat Bhat Gurdwara in London, in Mile End Bow in Campbell Road, is still in service and of interest to social historians. The Community also moved to a retired Synagogue in a Grade Two listed building in Harley Grove, East London, recognised as a fine example of Jewish Architecture and visited by Jewish historians. This fits with Sikh beliefs in tolerance and respect for other cultures. The Harley Grove Gurdwara has large Vasakhi celebrations at the Sikh New Year, and is a focal point for Bhat Sikhs in London. Puran Singh Roudh was the first President (Pardaan) of this Gurdwara in London.

The Leeds Bhat community

Gurdwara Guru Hargobind Sahib ji, Potternewton Mansion LS7 4EY, was recently established by the Bhat Sangat in Leeds; mainly consisting of the families of the following: S Hazara Singh Rathore, S Jagdish Singh Rathore, S Himmat Singh Landa, S Ranjit Singh Rathore, S Jaswant Singh Rathore, S Sher Singh Landa, S Surjit Singh Swali, S Valeti Singh Digwa and many others.

It is a grade two listed building, situated in Potternewton Park. The Gurdwara Sahib is in an excellent location with good transport links and good car parking facilities. The building has been a Gurdwara since March 2006, it was Park Lane college before the building was bought.

The previous Gurdwara Sahib, Gurdwara Kalgidhar Sahib was established by a few members of the Bhat Sangat around 21 years ago. These included S Mehlia Singh Rathore, S Boota Tehl Singh Rathore, S Jaswant Singh Rathore, and some others. It was previously Gurdwara Ramgarhia Board.

The very first Sikh Gurdwara in Leeds, on Chapeltown Road,LS7 4EE, was established with the help of many Bhat Sikhs. These included, S Mehlia Singh Rathore, S Boota Tehl Singh Rathore, S Sardar Singh Rathore, S Hazara Singh Rathore, Akali Balwant Singh Landa. Indeed, these people were among the first Sikh settlers in Leeds.

The Doncaster Bhat community

The Bhat community is very large and comprises families of various jarths including Landa, Wahiwala, Swali, Digpal, Potiwal, Gola, Neer, Roudh, Kasbia etc.

The Bhats in Doncaster, as throughout the rest of the country, obtained pedler's licences and continued working as door to door salesmen, finding the nearby villages in the South Yorkshire area a convenient place to sell their wares. Others found that with an active rail industry and a number of other local factories, salaried jobs were easy to come by.

The next generation mostly shied away from door to door selling but found setting up stalls at the local shops, particularly Doncaster market, an easy transition.

Presently, the members of the community have varied jobs ranging from professionals such as lawyers and accountants to businessmen and call centre workers. A number also continue to work as salesmen, particularly in their own shops.

The first Gurdwara was founded at Cemetery Road, in Hyde Park, founded by S.Mohan Singh Landa in the early 1960s. In 1965 the Gudwara moved to the current location at St James Street,Waterdale in the town centre, and was named the Guru Khaligidhar Gurdwara. The original Gurduwara was a renovated Church building. This was demolished in 2009 and the present Gurdwara was built on the site. The present Gurdwara is one of the largest in the UK and fine example of modern architecture.

The Doncaster sangat are very active and regularly hold ceremonies on each Gurpurb and organise a large Nagar Kirtan once every year.

Despite its relatively smally size, Doncaster holds a much larger Sikh Community than nearby largers cities such as Sheffield. Even though the Bhat community has grown very large, they are still quite close knit.

The Lancashire Bhat Community

There is a large population of Bhat Sikhs in the Lancashire area, many came in the 1950s from India and Pakistan to work in the Cortaulds Factory. Many Bhat Sikh Gurudwaras have been built throughout Lancashire.

The Lancashire Bhats of the 1950s worked manual jobs such as labour work and factory work, however the current and next generations of Lancashire Bhats are moving into Professional Sectors such as Accounting, Law, Education, Engineering etc.

The Lancashire Bhat community is one of the oldest and earliest communities of South Asians in the North-West.

Bhat Sikhs in The United States of America

The first Bhat Sikh in the U.S.A was Vilati Singh Rathour. He originally had the surname Rathore, although because of spelling changed to Rathour. He came from Sialkot, Punjab before the Partition. His brothers decided to move to the United Kingdom, while he decided to move to America.

The majority of Bhat Sikhs in the U.S.A live in New York City.

There are a sizeable number of Bhat Sikhs in the United States. The number increases as immigrants from India obtain visas and move in with relatives or acquaintances.

Bhat Sangat name groups

The Names of the Jarth came from certain tribal groups.

Bhat Sikhs consist of 2 groups, who at around the 16th and 17th century started travelling and preaching Sikhism around India separately and overtime, formed two Bhat groups, Darewal and Landervaser.

Indians that embraced Guru Nanak’s teachings from hearing the Bards of these travellers (Bhats), joined the Bhat Sikhs and became Sikhs. As many joined the Bhat Sikhs they brought there surnames with them, which include those from , Khatri, Tarkhan, Rajput, Jat, Kambojas, Brahmin and Gujjars. Many Bhats today are influenced by the Nihang sect of Sikhism and many are Khalsa.

In alphabetical order:

Further information

Prince Charles has a long-term interest in Sikhism and has met Bhat Sikhs in various parts of the UK, praising their community work in Manchester.

Films and music

See also: Music of Punjab

Actors, films, music and musicians which may be of special interest to Sikhs in the UK include:

Historical figures

People of historical importance for Sikhs in the UK include:

Bibliography

References

  1. ↑ Saathi, Jeevan. "Sindhi Sikh Matrimony". Sindhi Sikh Online Matrimonial Service. Jeevansathi. Retrieved 17 May 2011.
  2. ↑
  3. ↑ Kaw, M.K. (2008). Kashmiri Pandits: Looking to the future. 5, Ansari Road, Darya Ganj, New Delhi: APH Publishing House. p. 32. ISBN 8176482366. Retrieved 7 July 2012.
  4. ↑ Sarkar, Jadunath. How the Muslims forcibly converted the Hindus of India, Pakistan and Bangladesh to Islam.
  5. ↑ Sir H. M. Elliot (1869). "Chapter II, Tarikh Yamini or Kitabu-l Yamini by Al Utbi". The History of India, as Told by Its Own Historians. The Muhammadan Period. Trubner and Co. pp. 14–52.
  6. 1 2 Cahen, Cl.; İnalcık, Halil; Hardy, P. "Ḏj̲izzya." Encyclopaedia of Islam. Edited by: P. Bearman , Th. Bianquis , C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2008. Brill Online. 29 April 2008
  7. 1 2 Volume III: To the Year A.D. 1398, Chapter: XVIII. Malfúzát-i Tímúrí, or Túzak-i Tímúrí: The Autobiography or Memoirs of Emperor Tímúr (Taimur the lame). Page: 389 (1. Online copy, 2. Online copy) from: Elliot, Sir H. M., Edited by Dowson, John. The History of India, as Told by Its Own Historians. The Muhammadan Period; London Trubner Company 1867–1877.)
  8. ↑ Lane-Poole, Stanley (1907). "Chapter IX: Tinur's Account of His Invasion". History of India. The Grolier Society. Full text at Google Books
  9. ↑ B.F. Manz, "Tīmūr Lang", in Encyclopaedia of Islam.
  10. ↑ Hindu temples- What happened to them
  11. ↑
  12. ↑ Sikh Encyclopedia
  13. ↑ [^ http://books.google.com.pk/books?id=QpjKpK7ywPIC&pg=PA365&lpg=PA365&dq=History+of+kashmir+and+its+people&source=bl&ots=-RI_8tLrab&sig=8d9tzPeeB5lAjaq9RZqzYO8QydA&hl=en&ei=ab9pSobcB46PkAXutZW4Cw&sa=X&oi=book_result&ct=result&resnum=6]
  14. ↑ O. P. Ralhan (1997). The Great Gurus of the Sikhs. Anmol Publications. p. 16. ISBN 978-81-7488-479-4. His life-long companion Bhai Mati Das, a Mohyal Brahmin of village Karyala in Jehlam district...
  15. ↑ Hari Ram Gupta - Sikhs (1978). History of the Sikhs. Munshiram Manoharlal. p. 211. The Guru's companions included Mati Das, a Mohyal Brahmin...
  16. 1 2 http://www.bhatra.co.uk
  17. 1 2 3 Sikh Encyclopaedia
  18. ↑ HA Rose, Glossary of Tribes and Castes of the Punjab (Lahore 1883), quoted by Pradesh
  19. ↑ Sikh Encyclopedia
  20. 1 2 3 4 Pradesh
  21. ↑ Haqiqat Rah Muqam shivnabh raje ki page 624 [p.1248]khari
  22. ↑ For more on Guru Nanak's journey to Batticaloa/Batticola see: Kirpal Singh, Janamsakhi Tradition (Amritsar 2004)
  23. ↑ Haqiqat Rah Muqam "included in Bhai Banno's "bir", according to the Sikh Encyclopedia and others.
  24. ↑ M.S. Ahluwalia, Guru Nanak in Ceylon (Sikh Spectrum Quarterly 2004)
  25. ↑ Nye
  26. ↑ Western Mail, 13 December 2001
  27. ↑ The Irish Raj, 1997, p.174

External links

Bhat Sikh Community in Doncaster

This article is issued from Wikipedia - version of the Wednesday, April 13, 2016. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.