The Sikh-Rajput Relations

During the Eighteenth Century

Dr. Balwant Singh Dhillon
Head Deptt, of Guru Nanak Studies
Guru Nanak Dev University
Amritsar 143002

Rajputana, the land of Rajputs lies towards the south-west of Punjab the home of
Sikhs. Though, there were so many thikanas of Rajputs, sprinkled all over Rajputana,
yet the ruling houses of Jaipur, Jodhpur, Bikaner, Jaisalmer, Udaipur, Kota and Bundi
were the prominent ones which mattered in the politics of medieval India. Except the
Ranas of Udaipur, almost all the ruling houses of Rajputs had joined the mansabdari
system to serve the Mughal state. Since the times of Emperor Akbar, Lakhi Jungle, the
south-western tract of Punjab had often been held by the Bikaner house as a part of
their jagir that they had got in lieu of their services rendered to the Mughals. 1 No doubt
the Rajputs were the immediate neighbours of the Sikhs or vice-versa and they often
came into contact with one and another but very little is known about the relations
between these two great people. Interestingly, almost all the historical works written so
far are totally silent over this issue. The present study is a preliminary attempt which
looks into the nature of relations between the Rajputs and the Sikhs, especially during
the eighteenth century. It also makes use of the contemporary Rajasthani source
material which has remained unnoticed so far.

Early Contacts
In the Janamsakhi tradition there are scores of references that during one of his
sojourns in India, Guru Nanak, the founder of Sikhism visited the land of Bikaner or the
country of Rajputs and had a dialogue with the Vaishnavites there. 2 However, all the
places visited by Guru Nanak and the persons who came into contact with him are still
shrouded in mystery. There exists a Sikh religious center commemorating Guru
Nanaks visit to Kolayat, an ancient town in the south-west of Bikaner. It is equally
1

note-worthy that sacred hymns of Guru Nanak had traveled to Rajputana quite at an
early stage, chiefly through the musicians who used to perform kirtan at religious
festivals. There are scores of Rajasthani manuscripts dating back to the late sixteenth
and early seventeenth century in which the hymns of Guru Nanak are found recorded in
Devnagari script.3 It suggests that Guru Nanaks Bani and its message were not
altogether unknown to e people of Rajputana.
On close examination of the Sikh literature one can discern that the two prominent
personalities of Bhakti tradition namely, Dhanna (Jat) and Pipa (Rajput) belonging to
Rajasthan have been highly appreciated for their spiritual perfection. 4 Their writings
had found their way into the early Sikh scriptural tradition. In 1604, these writings
found acceptance with Guru Arjan when he was preparing the canonical text of the Sikh
Scripture.5 Therefore the writings of these two figures of Rajasthan have found
permanent abode in the Sikh Scripture for the benefit of humanity at large. It exhibits
the all-embracing nature of the message of Sikh Scripture which was an open invitation
to all the races including the people of Rajputana that they are welcome to fathom the
wisdom of Sikh Gurus and their Bhaktas.
It is an established fact that after the war of succession in 1658, emperor Aurangzeb
took keen interest in the religious affairs of the Sikhs. In fact he desired to place a
person of his choice on the Guruship of Sikh Panth. Firstly, he kept Ram Rai, son of
Guru Har Rai as a hostage in the Mughal court. Later on when Guru Har Rai expelled
Ram Rai from the Sikh Panth for altering the Bani of Guru Nanak, Aurangzeb
guaranteed a jagir to Ram Rai in the Dehra Dun hills. 6 Obviously to rehabilitate him
and to use him to check mate the growing influence of Sikhism. In pursuance of his
policy to interfere in the religious affairs of the Sikh community, Aurangzeb summoned
Guru Harkrishan to the Mughal court though he was a child and had committed no
offence. The Sikh sources describe that during his visit to Delhi, Guru Harkrishan
stayed in the mansion of Mirza Raja Jai Singh of Jaipur. These sources eulogize the
Rani of Jaipur for looking after the Guru and providing all the hospitality. 7 In
November 1665, Aurangzeb got arrested Guru Tegh Bahadur and brought him to Delhi.

It is said, Raja Ram Singh of Jaipur intervened on behalf of the Guru and got him
released from the Mughal custody on the condition that instead of going back to Punjab
he would preach his mission in the north-east.8 Subsequently, Guru Tegh Bahadur left
for his sojourn in the north-east and his missionary work in the provinces of Bihar,
Bengal and Assam which is well known to the students of history. Our sources confirm
that during his tour in the north-east, he remained for a short while in the company of
Raja Ram Singh of Jaipur who happened to be their to lead a military expedition
against the Ahoms.9 It is believed, Guru Tegh Bahadur played a major role to boost the
morale of Rajput soldiers to face the occult powers of the Ahoms. 10 It is said Guru Tegh
Bahadur was instrumental to bring around the Ahoms for negotiation which resulted in
the cease-fire.
After the creation of Khalsa in 1699 Guru Gobind Singh came into clash with the hill
chiefs which turned into a battle between Guru Gobind Singh and the Mughal subedars
of Punjab. Subsequently, on the promise of safe passage, in December 1705 tenth Guru
vacated Anandpur Sahib. However, it turned out to be a breach of faith on the part of
Mughals which resulted in the martyrdom of Sahibzadas besides hundreds of devout
Sikhs. In order to apprise Aurangzeb, the injustice done to him by his subedars, Guru
wrote a letter of victory (Zafarnama) which was delivered to the Emperor who at that
time was in the Deccan.

Guru Gobind Singhs Sojourn in Rajputana

On the invitation of Aurangzeb, in October 1707 Guru Gobind Singh left for Deccan
with the soul objective to have a dialogue on the issue of injustice done to him. Though,
the Emperor had directed the Mughal officials of Punjab to facilitate Guru Gobind
Singh for his onward journey to Deccan, yet instead of getting any help from the
Mughals, Guru Gobind Singh followed unconventional path which passed through
Rajputana.11 Obviously, journey through Rajputana was a bit hazardous but in Gurus
mind his safety and well being of his Sikhs were the top most priorities. For that he
depended on the people of Rajputana instead of believing the Mughals. We are told by
the Sikh sources that during his journey towards Deccan, Guru Gobind Singh stayed at

Nohar (district Hanumangarh) and Sahawa (district Churu) where Gurudwaras have
come up at the places sanctified by the tenth Guru. Even the footprints of the Gurus
party and beast of burden are still preserved in gypsum on the banks of a pond in
Sahawa.12
We are informed that Guru Gobind Singh halted at Dudu, which was a prominent
center of the Dadupanthis. Here Dadupanthi saint Jait Ram played host to the Guru and
his party and had a dialogue over the issue of use of force. 13 Guru Gobind Singh
explained to Jait Ram that to remain always non-violent is not in the interest of
mankind. Instead of submission evil forces must be resisted. Perhaps this dialogue
between Guru Gobind Singh and Jait Ram proved to be a turning point in the history of
Dadupanth. Ever since its origin, the Dadupanth has been a pacifist movement
observing the norms of Ahimsa but in the eighteenth century we observe Dadupanthi
disciples who had taken arms to organize themselves into armed bands.14 Significantly,
it was during his discourse with Jait Ram, Guru Gobind Singh came to know about the
presence of Madho Das in Nanded who later on joined the ranks of Khalsa to serve the
Panth in the name of Baba Banda Singh Bahadur.15 During his sojourn in Rajputana,
Guru Gobind Singh also visited Pushkar, an ancient pilgrimage center. A Gurdwara
commemorating the visit of Guru has come up on the banks of Pushkar Lake. Another
Gurdwara in the memory of Gurus journey towards Deccan has also come up at
Baghaur.16 Except the above mentioned places nothing is known about the places
associated with Guru Gobind Singhs sojourn in Rajputana. 17 According to the Sikh
sources, Guru Gobind Singh was at Baghaur when he heard the news of Aurangzebs
death at Aurangabad on Feb 20, 1707.18 As Aurangzeb had divided his empire among
his sons therefore war of succession was very much imminent. Consequently, the
political situation at the Mughal court was quite fluid therefore for the Guru to continue
his onward journey to Deccan was of no avail. In these circumstances Guru Gobind
Singh suspended his journey to Deccan and set off for Delhi.19
Shahzada Muhammad Muazzam (later on Bahadur Shah) was at Jamrud in N.W.F.P.
when he got the news of his father, emperor Aurangzebs death. He immediately rushed

back to Agra and en route reached Delhi on June 1, 1707. 20 In the meantime Guru
Gobind Singh had also arrived at Delhi. According to the Sikh sources Bahadur Shah
sought help from the Guru to ascend the Mughal throne of Agra. It is said Guru Gobind
Singh dispatched a party of his armed Sikhs to support Bahadur Shah in his war of
succession.21 On June 8, 1707 Bahadur Shah defeated his brother Azam Shah in the
battle of Jajau and captured the Mughal throne of Agra. The Mughal as well as the Sikh
chronicles inform that Guru Gobind Singh had a meeting with Bahadur Shah at Agra.
The meeting was held in a very cordial atmosphere and some gifts were also
exchanged.22 It looks quite plausible that during his meeting with Bahadur Shah, Guru
Gobind Singh demanded punishment to the Mughal officials responsible for the
injustice done to him, his family and the Sikhs.
Though, Bahadur Shah had occupied the throne, yet he was not fully secure on it. He
was obliged to Wazir Khan, the subedar of Sarhind and the chief culprit of Guru, for
raising a huge amount to finance the war of succession. 23 Therefore to take action
against Wazir Khan and his associates for committing atrocities on the Guru and his
family was most unlikely. At the same time Bahadur Shah didnt want to give
impression to Guru Gobind Singh that he is totally unconvinced and unconcerned of his
demand of justice. Instead of taking any instant decision, the Emperor thought of to
engage the Guru in a prolonged dialogue, obviously to make a bid for time. In the
meantime political scenario in Rajputana had changed a lot. Rana Amar Singh of
Udaipur had not bothered to come personally and congratulate the new Emperor. Mirza
Raja Swai Jai Singh of Jaipur had espoused the cause of Azam Shah before the battle of
Jajau. A dispute between him and his younger brother, Kanwar Bijai Singh had arisen
over the issue of succession. It prompted Bahadur Shah to annex the state of Jaipur to
the Mughal Empire.24 Obviously Mirza Raja Jai Singh was looking for an opportunity
to regain it. Significantly, the Rajputs of Jodhpur under the lead of Raja Ajit Singh had
ejected the Mughal officials from Jodhpur.25 All these factors suggest that Rajputana
was simmering with discontent. It compelled Bahadur Shah to nip the Rajput revolt in
the bud. Accordingly he set off from Agra (November, 1707) to arrive at Amber on
January 20, 1708. While he was on his way to Ajmer, Bahadur Shah got report from the

Deccan that Muhammad Kam Bakhsh had declared himself independent. From this
time he resolved as soon as he had dealt with the Jodhpur to march into the Deccan to
suppress Kam Bakhsh.26
As the matter of Muhammad Kam Bakhsh who had claimed himself emperor in the
Deccan, was more serious and demanded urgent attention therefore instead of getting
bogged down in the desert of Rajputana, Bahadur Shah adopted conciliatory approach
to strike peace with the Rajputs. On April 2, 1708 Bahadur Shah left Ajmer for his
onward journey to the Deccan. Before leaving Ajmer, he made sure that Raja Sawai Jai
Singh of Jaipur and Raja Ajit Singh of Jodhpur should not be left behind to awake the
crises again. Therefore he took along with him both the Rajas. According to William
Irvine, there acquiescence in the semi-captivity was apparently nothing but a mask for
further plans.27 Very truly, when the royal entourage was in the vicinity of pargana
Mandeshwar of central Malwa that on April 30, 1708, Rajas were successful to make
good their escape to surface a month afterwards (May 30, 1708) at Udaipur. 28 Here the
three Rajput chiefs- Rana Amar Singh of Udaipur, Raja Sawai Jai Singh of Jaipur and
Raja Ajit Singh of Jodhpur entered into an agreement for joint resistance to the
Mughals.29 Now we must leave Bahadur Shahs march into the Deccan to resume our
subject of enquiry to see what Guru Gobind Singh had been doing after his meeting
with Bahadur Shah at Agra in July 1707.
A news in the Akhbar-i-Darbar-i-Mualla of July 24, 1707 informs that in response
to the Emperors instructions [Guru] Gobind [Singh], [the 9 th] successor of Guru
Nanak, came duly armed and joined his company. The Guru made a nazar of one
thousand gold mohars to the Emperor and received in return a khillat, robe of honour
and a medal studded with precious jewels as a present and got his leave. 30 The above
meeting finds mention in the hukamnamas of Guru Gobind Singh written on October 2,
1707 to the sangats of Dhaul and Khara wherein he refers to some other things which
were progressing satisfactorily. 31 On the basis of above two documents we can safely
infer that Guru Gobind Singh was pleased with the interview, friendly negotiations
were in progress and on the termination of it he desired to see the whole of Khalsa

assembled again in Kehloor. Khafi Khan, a contemporary historian reports that during
Bahadur Shahs march to Deccan, Guru Gobind Singh with two or three hundred
spearmen, came to the Emperor and accompanied him. 32 According to the author of
Tarikh-i-Bahadurshahi, Guru Gobind Singh one of the descendants of [Guru] Nanak
had come into these districts to travel and accompanied the royal camp. He was in the
habit of constantly addressing assemblies of worldly persons, religious fanatics and all
sorts of people.33 On the basis of above evidence we can say that Guru Gobind Singh
accompanied Bahadur Shah to Rajputana. It means for about six months (November
1707 to April 1708) Guru Gobind Singh remained in Rajputana. As told by Khafi Khan
Guru Gobind Singh occasionally separated himself form the royal camp to preach his
mission. It is most probably that the Guru came into contact with Dadupanthi saint Jait
Ram and taught him that instead of submission evil must be resisted. As described
earlier henceforth Dadupanthi disciples took to arms and organized themselves into
armed bands. It can largely be attributed to the influence of Guru Gobind Singh. Khafi
Khan also informs that Guru Gobind Singh used to address assemblies of worldly
persons and all sort of people. It suggests that many of the Rajputs, a warrior class had
got fascinated to Guru Gobind Singhs spirit of defiance. It is also believed that the
confederacy of the Rajput chiefs that they had formed at Udaipur to fight the Mughals
jointly, was also the outcome of Guru Gobind Singhs influence to which they might
have been exposed while coming into contact with him.34

Attempts to Form SikhRajput Alliance

Since October 1707 Guru Gobind Singh had been in the company of Bahadur Shah.
He traveled with the Emperor to Rajputana and then to Deccan solely for his own
purpose. At last he realized that the Emperor would not redress the wrongs done to him
by the Mughal officials of Punjab. Therefore in the beginning of September, 1708 Guru
Gobind Singh separated himself from the Emperor to encamp at Nander. Here he met
Madho Das, a bairagi and converted him into the order of Khalsa and renamed him
Banda Singh. Before his demise on October 7, 1708 at Nander, Guru Gobind Singh sent
Banda Singh to the Punjab to carry on the struggle against the Mughals. On the other
hand when Bahadur Shah was busy in the Deccan, Raja Ajit Singh had expelled the

Mughal faujdar from Jodhpur to reoccupy it. Similarly, in August 1708 Raja Jai Singh
had taken possession of Amber after driving away the Mughal forces stationed there.
The Mughal faujdars of Mewat, Narnaul and Ajmer were unable to control the Rajput
insurrection.35 It compelled Bahadur Shah to make haste to Rajputana. Accordingly, he
crossed Narbada on December 25, 1709 to reach in the vicinity of Ajmer on May 15,
1710. On the intercession of Shahzada Azim-ush-Shan, Bahadur Shah again resorted to
conciliatory approach to settle the issue with the Rajputs.36 When the negotiations with
the Rajputs were going on, the Sikhs under the leadership of Banda Singh Bahadur had
taken possession of Sarhind on May 22, 1710. Bahadur Shah thought of to resolve the
Rajput crisis at the earliest as uprising of the Sikhs was more serious and of more far
reaching consequences.
The first news of the Sikh outbreak was brought to Bahadur Shah on May 30, 1710
when he was approaching Ajmer on his return march from the Deccan. 37 On June 21,
1710 having patched up with the Rajputs, Bahadur Shah devoted his full attention to the
new trouble in Punjab. Our sources confirm that the Sikhs had routed the army of Wazir
Khan, the faujdar of Sarhind and were successful to liberate a considerable area falling
under the chakla of Sarhind. Towards the end of 1710 the Sikhs had become virtually
the master of a large tract extending from Panipat to Pathankot. The Mughal
commanders who were assigned the military campaign to subdue the Sikhs, had very
little or limited success. It brought the Emperor to the battle scene in the Punjab to
personally supervise the campaign against Banda Singh Bahadur. The alacrity with
which Banda Singh Bahadur moved from one place to another coupled with his power
to strike the Mughal centers of power was a serious challenge to the Mughal authority.
Bahadur Shah was compelled to mobilize all the military power including that of the
Rajputs in order to subdue the Sikhs.
Banda Singh Bahadur was not only a military commander but a statesman also. To
overthrow the Mughal empire which had vast resources of men and material, was not
an easy task. He knew his ability and limitations as well. Exhibiting the qualities of a
true statesman, Banda Singh Bahadur worked out a strategy to get together all the

forces that were reeling under the atrocitious and unjust rule of the Mughals. 38 In the
immediate neighborhood of Punjab, Banda Singh Bahadur entered into tacit
understanding with the hill chiefs who were somewhat dissatisfied with the Mughals.
It was with his tactfulness and statesmanship and the demonstration of use of force
that Banda Singh Bahadur made the hill chiefs his allies. It provided him easy excess to
the hills.39 In this manner he has no cause to worry from the hill chiefs who ruled from
Sirmour in the east to Jammu in the north-west of Punjab. We observe when the
exigency demanded Banda Singh Bahadur often went into the hills to avoid open and
protracted battles with the Mughals. We have already seen how the dissatisfied Rajput
chiefs had formed triple alliance to fight against the Mughals. 40 Though, Bahadur Shah
had patched up with the Rajputs yet Banda Singh Bahadur knew the fragility of peace
in Rajputana. In this situation Banda Singh Bahadur took initiative to form the Sikh
Rajput alliance, which was of great significance, and advantageous to both the parties. 41
Infact Banda Singh Bahadur aspired to capitalize upon the discontent of Raja Jai Singh
and Raja Ajit Singh over their fortunes under Bahadur Shah.42 Our sources confirm that
as early as May 1710 i.e. before the take over of Sarhind Banda Singh Bahadur had
opened his communication channels with the Rajput chiefs of Jaipur and Jodhpur.43
According to a news that appeared in the Darbar-i-Akhbar-i-Mualla of May 28, 1710
"it was brought to the notice of the Emperor that Raja Jai Singh and Raja Ajit Singh had
got the letters of Guru [Banda Singh Bahadur] and their replies had been dispatched to
him".44 Though the contents of these letters are not known yet we can foresee that
Banda Singh Bahadur was very anxious to from a SikhRajput alliance to overthrow
the unjust Mughal rule.
In order to restore Mughal rule in Punjab as well as to subdue the Sikhs towards the
end of December 1710, Bahadur Shah had encamped at Sadhaura. 45 However Banda
Singh Bahadur escaped into the Sirmour hills to appear in the Bari Doab. Even Lahore,
the provincial capital city was not safe from the Sikhs. 46 In these circumstances the
Emperor haste into Lahore to remain there till his death in February 1712. From the
very beginning Bahadur Shah desired that Raja Jai Singh and Raja Ajit Singh must join
the Mughal expedition against the Sikhs. From December 26, 1710 onward we come

across numerous express orders of the Emperor asking the Rajas to present themselves
at the Mughal court.47 Instead of adhering to the Royal edicts, the Rajas followed the
wait and watch policy. There may be more than one reason for it. As Banda Singh
Bahadur had invited the Rajas to join him in his struggle against the Mughals, the Rajas
had not yet made up their mind either to join the proposed SikhRajput alliance or to
support the Mughals against the Sikhs. Secondly, they wanted to extract maximum
benefit in the form of jagir from the Mughals. We observe that their Vakils present at
the Mughal court were working overtime to extract as much as they can. Therefore the
Rajas deliberately kept on dilly-delaying their arrival at the Mugal court. On June 4,
1711 Mahabat Khan, the third Bakshi, summoned the Vakil of Raja Jai Singh and told
him that due to the delay of the Rajas his position at the royal court has become
precarious and his rivals are leveling various types of charges. 48 In an another report of
June 4, 1711 the Jaipur Vakil describes that at the Mughal courts the Rajas are labeled
as liars and impression is that they would never turn up and who knows for what
purpose they have got together.49 An arzdasht of June 9, 1711 from Jaipur Vakil to his
master unfolds that by the grace of God he is quite hopeful that for a few more days
Guru [Banda Singh Bahadur] would not be captured so that the Emperor may remain
entangled in the Punjab.50 A letter of June 13, 1711 from his Vakil counsels Raja Jai
Singh that the negligence shown to the letter of Guru [Banda Singh Bahadur] was not
good on our part as it has aggravated the situation very badly and in future we need to
be very careful.51 It suggests that a letter from Banda Singh Bahadur meant for Jaipur
chief had fallen into the hands of Mughals. In the Mughal court there was apprehension
that Banda Singh Bahadur may go to Ajmer via Lakhi Jungle 52, obviously to join the
Rajputs. A vakil report submitted on September 16, 1711 unfolds that there were strong
apprehensions in the Mughal court that the Rajas were in league with Banda Singh
Bahadur.53 When Bahadur Shah was encamped at Lahore a report came that Banda
Singh Bahadur has appeared near Ropar and may again go to Sadhaura. Therefore the
Emperor devised a military strategy according to which the Rajas were asked to station
their forces at Ropar and whenever the situation demands they were to support
Muhammad Amin Khan to subdue the Sikhs.54

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All these reports provide significant insights into the proposed SikhRajput alliance
which was a cause of serious concern for the Mughals. However, the alliance failed to
take off, chiefly because of the indecisiveness as well as selfish interest on the part of
Rajput chiefs. Instead of throwing away the Mughal yoke forever they were satisfied if
they are left in quite possession of their hereditary country coupled with an increase in
their jagir or mansab at the Mughal court. At the same time the Mughal nobles
especially Shahzada Azim-ush-Sham and Muhabat Khan were constantly in touch with
the Rajas. They promised the Rajas to protect their interests and finally succeeded to
persuade them to join the Mughal expedition against the Sikhs. Our sources indicate
that the Rajas instead of entering into an alliance with the Sikhs decided to help the
Mughals. According to a report of September 21, 1711 Raja Jai Singh and Raja Ajit
Singh had reached in the vicinity of Delhi for their onward march to Sadhaura. 55
Another dispatch of October 9, 1711 describes that Bhup Parkash Raja of Nahan who
was imprisoned in Salimgarh sent his men with a request to the Rajput chiefs to
intervene to get him free from the prison. The Rajas wrote back, they were the servants
of the Mughal Emperor and are going to Sadhaura. They advised the chief of Nahan
that he should write to his men at Nahan that wherever the Sikhs were found they must
be made captive.56 Though the Rajas along with their forces had encircled Sadhaura, yet
Banda Singh Bahadur again offered to them to form an alliance with him. The Akhbari-Darbar-i-Mualla of November 30, 1711 informs that the rebel Guru [Banda Singh
Bahadur] wrote to Raja Ajit Singh and Raja Jai Singh that they should come to his
territory. They [the Sikhs] should be considered to have reached their territory. The
Rajas killed the spies of the rebels and told that they were the servants of the Emperor.
The rebels would be captured or killed soon. It further adds, "Muhammed Amin Khan
wrote to Raja Ajit Singh and Raja Ajit Singh if they jointly marched against the rebel
leader they could capture or kill him soon. The Rajas wrote in reply that the matter be
reported to the Emperor. In case the Mughals were attacked by the rebels they [Rajas]
would immediately reach there".57
It seems as soon as Raja Jai Singh and Raja Ajit Singh got new appointments as
subedars of Ahmedabad and Saurath respectively and other benefits of jagirs, they left

11

the battle front of Sadhaura. A news of January 12, 1711 of Akhbar-i- Darbar-i-Mualla
states that on December 25, 1711 the rebel Guru [Banda Singh Bahadur] came to know
that Raja Jai Singh and Raja Ajit Singh had departed for their country. He [Banda Singh
Bahadur] collected his men and raided on the thana where the said Rajas were
stationed.58 The Jaipur records confirm that before their return march to Rajputana, the
Rajas visited Haridwar to perform the piligrimage. 59 Anyway, the main objective i.e. the
subjugation of Banda Singh Bahadur, for which the Rajas had been called to Sadhaura
was far from accomplished. The Mughals who entertained apprehensions that the
Rajput Rajas were in league with the Sikhs, had very tactfully prevented the Rajas to
enter into any understanding with the Sikhs. To recapitulate, we can say that when the
Sikhs under the leadership of Banda Singh Bahadur were fighting the Mughals to
establish their own rule, the Rajput chiefs were sitting on the fringe totally
unconcerned. They were satisfied to administer their hereditary possessions under the
suzerainty of the Mughals. Unfortunately, they spurned Banda Singh Bahadur's
proposal of SikhRajput alliance which would have been a formidable challenge to the
Mughal empire at that time. Who knows if the proposed alliance had become a reality
then the downfall of the Mughal empire might have been hastened and the geo-political
scenario of the Indian sub-continent would have been totally different.

Sikhs in Rajputana
During the governorship of Zakariya Khan (1726-1745) and Mir Mannu (1748-1753),
the Mughal government had adopted strong measures to root out the Sikhs from
Punjab. They were hunted like wild animals, prices were fixed on their heads, tortured
and beheaded in the most barbaric manner at public places in Lahore. In the face of
persecution and extreme hardships, the Sikhs were compelled to seek shelter in the
forests, hills and deserts. According to the traditional Sikh sources, to avoid persecution
at the hands of Mughals and their allies in Punjab, some Sikh warriors along with their
families moved to Rajputana and even some of them joined the services of Jaipur
state.60 So far no independent source was available to corroborate the above tradition.
The Sikh presence in Rajputana in early eighteenth century has been a matter of
conjecture only. However, recently the author of this write up has come across a

12

number of Rajasthani documents which prove that Jaipur state had taken the services of
some Sikh leaders chiefly from military point of view. The Jaipur records confirm that
as early as 1739, S. Gurbakhsh Singh, a leader of the Sikhs had come into contact with
the Jaipur state. In 1740, the same S. Gurbakhsh Singh was entrusted to employ 500
Sikh horsemen and 500 riflemen on behalf of the Jaipur state. 61 The expenditure
incurred by the Jaipur state on the hospitality of S. Gurbakhsh Singh is duly recorded in
the Jaipur records. Similarly, another Sikh leader S. Mir Singh, a jamiatdar along with
his armed band was in Jaipur and was honored with a siropao costing Rs.48.75 at that
time.62 It was the time when Marathas had made inroads into northern India and had
started levying tribute on the Rajput states.63 It seems Jaipur state in order to
supplement its armed forces has no inhibition to enroll the armed Sikhs into its army.
On the other hand, the Sikhs who had come under the onslaughts of Mughal governors
of Punjab, not only got safe refuse in Rajputana but also livelihood to survive there. It
was mutually beneficial to both the parties. Thus it was the beginning of a new chapter
in the relations between the Sikhs and the Jaipur state.
The defeat of Marathas by Ahmed Shah Abdali in the battle of Panipat in April 1761
was a severe blow to the Maratha expansion in northern India. On the other hand the
Sikhs who had suffered heavily in the running battle (Wada Ghallughara of 1762) at
the hands of Ahmed Shah Abdali, threw out all the Afghan faujdars from Punjab. In
January 1764 they had reoccupied Sarhind and in March 1765 had taken possession of
Lahore. The Sikhs had struck a coin at Lahore to declare themselves sovereign rulers of
the country from Indus to Jamuna. Having liberated the Punjab, the Sikh misls fanned
across the Jamuna into former Delhi Mughal province to establish rakhi system. A close
look at the Rajasthani sources confirm that the Sikh incursions were not confined only
to Jamuna-Gangetic Doab but some parts of Rajputana had also come under their rakhi
system.
In the Jaipur records, especially Tozi Sikhs, Siyah Hazoor and Dastoor Kaumvar, we
come across numerous entries from 1765 onward which relate to the Sikh leaders
namely Kesar Singh, Khushhal Singh, Tara Singh, Jassa Singh Ahluwalia, Kahn Singh,

13

Bakht Singh, Sham Singh, Jassa Singh Ramgharia, Dulcha Singh, Baghel Singh,
Dharam Singh, Kalyan Singh, Param Singh, Sardar Singh, Sahib Singh etc. who were
in Jaipur. Besides the Sikh leaders their vakils such as Munshi Mitha Lal, Munshi Ram
Kishan, Jai Kishan, Harjas Rai, Nar Singh Das, Gujar Mal, Amolak Ram, Balak Ram,
Munshi Mansab Rai, Diwan Desa Ram, Ram Dayal, Roora Mal, Abhai Ram, Mahesh
Das, Basant Rai etc. who visited Jaipur on behalf of the Sikh leaders to discuss
important matters also find mention in these records. The expenditure incurred on the
hospitality of the Sikh leaders and the gifts presented to them and their vakils are dully
recorded in the above mentioned sources. The Sikh leaders and their vakils visited
Jaipur year after year. What exactly was the purpose of their visit and what transpired
between the Jaipur ruler and the Sikhs? For all these questions thorough investigation
of Jaipur records is required.

The SikhRajput Alliance

In November 1764, Jawahar Singh, the Jat raja of Bharatpur in order to take revenge
on the Ruhela chief Najib Khan for the death of his father, Suraj Mal, had led an
expedition on Delhi. At that time he sought the help of Sikhs who were in the vicinity
of Delhi. In January 1765, about 12000-15000 Sikhs supported the Jat Raja and saved
him from the rout of this misadventure.64 In 1766, taking advantage of the dissentions in
Bharatpur house, Maratha Supremo, Malhar Rao marched on Bharatpur to take
possession of Dholpur. Jawahar Singh again requested the Sikhs and agreed to pay Rs.7
Lakh in order to deal with the Maratha menace. Accordingly, in March 1766 about
20000-25000 Sikhs went to Jawahar Singhs succor and chased away the Marathas to
expel them beyond the river Chambal. 65 There was a boundary the dispute between the
Jaipur and Bharatpur state. In order to browbeat the Jaipur army, Jawahar Singh
engaged a corps of 20000-25000 Sikhs who had come at that time to his country
perhaps to collect the rakhi amount.66
In Rajasthani there are a number of kharitas (letters) which describe the Sikh
incursions into Bharatpur and Jaipur territories. A kharita written on February 21, 1768
by a Jaipur official informs that the Sikh army has crossed over Jamuna and the Jat

14

detachment holding its thana there, has fled away after setting fire to two villages of the
pargana. The Jaipur army having vacated Narnaul, has encamped at Hindon. The
author advises the officials in Jaipur to make efforts to strengthen the fort of Swai
Jaipur.67 Another kharita written by Sampati Ram Bankawat informs that the fort of
Kama and the area around it has come under the attack of joint army of the Sikhs and
the Jats.68 Similarly, another letter written on March 24, 1768 by Nathu Ram to Sanghi
Jiv Raj of Jaipur describes that the Jat army of 15000 swars under Rattan Singh and
Samru Firangi has reached Khohri and fought a severe battle with the army of Jaipur. It
further adds that the Sikh army has departed against the Deccanis (Marathas).69 All
these documents provide significant insights into the JatSikh alliance which was a
matter of serious concern for the Jaipur ruler. With the help of Sikh army, Jawahar
Singh had not only prevented the Maratha onslaughts on the Jat dominions but was also
making inroads into the Jaipur territory. As discussed above in December 1767,
Jawahar Singh with his immense force and artillery forced his way into the Jaipur
territory to make pilgrimage to Pushkar. While he was on his return journey, he was
attacked by the Jaipur forces and was compelled to retreat in haste. The Jaipur forces
followed him upto Kama where in February 1768, a fresh Sikh corps came into his
rescue and Jaipur forces had to withdraw.70 In the meantime, Jaipur ruler Swai Madho
Singh had died on March 5, 1768 and the throne passed on to his elder son, Prithvi
Singh, a boy of five. The regency was led by the widowed queen with the help of her
father Jaswant Singh Chundawat supported by three ministersKhushali Ram Bohra,
Raj Singh Kachwaha and Firuz Khan.71 The regency at Jaipur realized that to prevent
the Jat juggernaut and Maratha menace, it requires the support of a formidable ally. The
Mughal emperors authority was on the wane. Naturally, they looked towards the Sikhs
with whom they had some contacts since 1739. Significantly, in the Jaipur records there
is a Rajasthani document which describes the parleys that led to the SikhRajput
alliance. The document in question written by Ram Narayan, a Jaipur official on March
12, 1768 Saturday, states that the report regarding the arrival of Sikh army has already
been submitted. Raj Singh has also received a dispatch signed by all the Sikh leaders. In
it they have expressed grief and deep sorrow at the demise of Maharaja [Swai Madho
Singh] who was foremost among the rulers of Hindustan. The Sikhs have assured to

15

abide by the terms already agreed upon. The Jaipur officials namely Gokal Chand
Katara, Nand Ram and Azmat Khan had advised Raj Singh to from an alliance with the
Sikhs that they would jointly invade the Jat territory to levy tribute and the terms of
agreement already enforce would be acceptable to the Jaipur state. 72 The author further
adds that the Sikh leaders will meet tonight to take decision on the above proposal.
Though, in the above document the names of Sikh leaders holding the parleys are
missing, yet another document informs that on March 13, 1768 the Sikh leaders namely
S. Sham Singh and S. Bakhat Singh were present at the investiture ceremony of new
ruler (Prithvi Singh) of Jaipur.73
A kharita written by Gangadhar on April 25, 1768 makes clear that Jaipur state had
won over the Sikhs and had agreed to pay Rs.2 Lakh as rakhi. However, there was a
dispute over the distribution of amount and the Sikhs were divided into two groups.
Khushhal Singh, Jai Singh Kanhayia, Jassa Singh Ramgarhia and Tara Singh led one
group whereas Baghel Singh, Sham Singh and Jassa Singh Ahluwalia led the second
group.74 An another kharita written on April 26, 1768 states that the Jaipur had deputed
its vakils to see off the Sikh leaders who were on their return journey. It states that both
the groups along with their forces have reached Badarpur via Tilpat Ghat. 75 An undated
kharita reports that Bhatt Ji and Rawat Ji have informed that the Pathan had returned
and died. Now the power of Sikhs is on the rise in the month of Vaisakh, they will hold
a grand assembly to decide about the future action. The Sikhs intended to come (to
Rajputana). The payment of Rs.1 Lakh has to be made to them. It suggests maintaining
good relations as it is in the interest of Jaipur state.76
A perusal of Jaipur records confirms that the RajputSikh alliance formed in March
1768 remained in force for quite a long time. An entry in Siyah Hazoor and Tozi Sikhs
as well is very note-worthy in this respect. It states that on March 3, 1788 Monday, S.
Baghel Singh came and had a meeting with Shri Hazoor (Swai Partap Singh) who was
camping in village Ladhuwas of pargana Riwari. They shook hands and thereafter sat
very closely on the same carpet. For one hour they held discussions on important
matters. After that the Maharaja send him off and presented to him four bundles

16

containing costly gifts. Interestingly, the gifts included a sarpech and a kalghi (plume)
as well.77 It suggests that S. Baghel Singh was no more a marauder or mercenary but a
respectable leader of the Sikh Panth holding equal status to any ruler of Hindustan. To
close this discussion we would like to quote another very important document which
holds great merit to look into the RajputSikh alliance. The document in the from of a
treaty signed on January 25, 1787 is as under:
(Mark of sword in saffron colour)
Ahadnama between Sarbat Khalsa Ji and Maharaja Swai Partap Singh
That there exists acknowledged friendship between Sarbat Khalsa Ji and
Maharaja Dhiraj, Partap Singh Bahadur. It has been agreed upon by both
the parties that the friends and foes of one party will be treated as friends
and foes of the other. Sarbat Khalsa Ji will act according to the wishes of
the Maharaja and the Maharaja will act according to the Sarbat Khalsa
Ji. That any newly conquered territory in the zila of Bagar will be
divided between both the parties after deducting the expenses of army.
And the rakhi in the new territories shall be of Sarbat Khalsa Ji. There is
no discord whatsoever between Khalsa Ji and Maharaja. And if the
enemies of the Maharaja create disturbances, Sarbat Khalsa Ji shall join
him. The holy Guru is a witness to this agreement and might sword is in
between. Written on 5th Rabi-ul-Sani, 28th regnal year of Shah Alam.78
The above treaty bears the seals of eight Sikh SardarsBaghel Singh, Dulcha Singh,
Rai Singh, Raja Diwan Bahadur Singh, Nihal Singh, Gurdit Singh, Karam Singh
Bahadur and Sada Singh. On July 31, 1788 the Sikh leaders had proposed similar treaty
to Maharaja Bijay Singh of Jodhpur also. 79 Another undated document dispatched by S.
Baghel Singh reminds the Jaipur ruler to abide by the treaty. According to it the
friendly relations of the Khalsa with the family of Maharaja Swai Partap Singh will
continue as before. The Khalsa agrees to devastate the opponents of the Maharaja. The
Maharaja should not act against this agreement and pay off the army expenses as
already settled.80

17

Conclusion
To sum up the foregoing discussion we can safely state that the holy writings of Guru
Nanak had traveled to Rajasthan quite at an early stage. The musicians, who used to
sing devotional songs at religious festivals, were largely responsible for transmitting the
bani of Guru Nanak to the people of Rajputana. Similarly, the devotional writings of
Dhanna and Pipa, who belonged to Rajputana, had found their way in to the Sikh
scriptural tradition. All these factors suggest that Sikh Scripture and its tenets were not
unknown to the people of Rajputana. The analysis of Sikh sources, confirm that Sikh
Gurus enjoyed cordial relations with the Rajput chiefs, especially of the Jaipur house.
Guru Tegh Bahadur and Raja Ram Singh of Jaipur had come into personal contact and
lend helping hand to one another to solve the crisis they faced. During his sojourns in
Rajputana, Guru Gobind Singh came into contact with the religious as well as ruling
classes of Rajputana. It seems, lot of Rajputs felt attracted to Guru Gobind Singh,
chiefly because of his spirit of defiance and struggle against the unjust rule of the
Mughals. The triple league that the chiefs of Udaipur, Jaipur and Jodhpur had formed in
1708 to fight jointly against the Mughals, can largely be attributed to the influence of
Guru Gobind Singh. Similarly, Dadupanth's decision to arm their disciples was the
direct outcome of a discourse of Guru Gobind Singh that he had given to Mahant Jait
Ram over the issue of use of force.
Baba Banda Singh Bahadur had opened his communication channels with the Rajput
chiefs quite at an early stage of his struggle. In may 1710 he had proposed a SikhRajput alliance to Raja Jai Singh and Raja Ajit Singh in order to wage a joint struggle
against the Mughal empire. The proposal of such an alliance was of far reaching
consequences and would had been a formidable challenge to the Mughals, however due
to selfish interest the Rajas spurned the offer which was a big reprieve to the declining
authority of the Mughal emperors.
During the period of persecution at the hands of Mughal subedars of Punjab, the
Sikhs took refuge in Rajputana and even some of them joined the Jaipur army as well.
We also observed that during the last half of the eighteenth century to guide the course
of Sikh-Rajput relations, the Jats and Marathas have been the major factors. Raja
Jawahar Singh of Bharatpur enjoyed very good relations with the Sikh leaders. With the

18

Sikh support he was successful to ward off the Maratha inroads in to his dominions and
was aspiring to occupy the fort of Kama which was a bone of contention between the
Bharatpur and Jaipur states. At the same time the Marathas were expanding their hold
on Rajputana and had levied chauth (one fourth) on almost all the Rajput states. After
the demise of Swai Madho Singh in 1768, the regency at Jaipur was in dire need to
wriggle out of the crisis created by outside forces. The Sikhs at that time had become
the sovereign rulers of Punjab and they had successfully established their rakhi system
in Jamuna-Gangetic Doab including the Jat state of Bharatpur. Naturally, the Jaipur
looked towards the Sikhs, entered into the Sikh-Rajput alliance and agreed to pay the
rakhi. In this context Jaipur preferred the Sikhs over the Marathas as the incidence of
Sikh rakhi was much less than the Maratha chauth. Consequently, the Rajput-Sikh
relations had come to a full circle. The Rajputs who were reluctant to join the alliance
proposed by Banda Singh Bahadur, were now very eager to sign the treaty with the
Sikhs. The treaty of January 25, 1787 signed between the Sikh leaders and Swai Partap
Singh bears testimony to the above fact. However, it requires in depth analysis to look
into the impact it had on the contemporary Indian politics. Anyway, the study of SikhRajput relations is a very fascinating subject which is awaiting the attention of scholars
for quite a long time. It is totally an unexplored area. However, analysis of
contemporary Rajasthani sources is full of promise and can lead to tangible results
which in turn can throw a flood of light on the lesser known but significant facets of
Sikh history.

19

Notes and References

1.

Farmans, Manshurs and Nishans Addressed by the Imperial Mughals to the

Princes of Rajasthan, Directorate of Archives, Govt.of Rajasthan, Bikaner,
1962, pp.1, 6,25,36,71.

2.

Miharban, Janamsakhi Sri Guru Nanak Dev Ji (Sachkhand Pothi), ed.

Kirpal Singh, Khalsa College, Amritsar, 1962, pp. 331-356.

3.

Winand M. Callewaert, "Manuscripts, a Precious Goldmine," The Journal of

Religious Studies", Panjabi University, Patiala, XXII, 1993, pp. 158-173.

4.

Varan Bhai Gurdas, 10:13, 23:15, 24.5.

5.

Three hymns of Dhanna and one by Pipa have been included in Guru Granth
Sahib, see pp. 487-88, 695.

6.

Ganda Singh, A short History of the Sikhs, Panjabi University, Patiala, 1989, p.
46.

7.

Sarup Das Bhalla, Mahima Parkash, Bhasha Viibhag Punjab, Patiala, 1971, pp.
642-45; Kesar Singh Chhibber, Bansawalinamma, ed. Raijasbir Singh, Guru
Nanak Dev University, Amritsar, 2001, pp. 62-63; Giani Gian Singh Tawarikh
Guru Khalsa, Bhasha Vibhag Punjab, Patiala, 1970, p. 634.

8.

S.K.Bhuyan, "Guru Tegh Bahadur in Assam," Panjab Past and Present," April
1975, pp. 125-129; Ali-ud-din,"Ibratnama", Sri Guru Tegh Bahadur: Farsi
Sarot, ed. Piar Singh, Guru Nanak Dev University, Amritsar, 1976, p. 113.

9.

Hukamname, ed. Ganda Singh, Panjabi University, Patiala, 1967, pp. 13,15,16;
Ganda Singh, Makhiz-i-Tawarikh-i-Sikhan, Sikh History Society, Amritsar,
1949, p. 83.

10.

S.K. Bhuyan, op.cit., p. 129., Sarup Das Bhalla, op.cit., pp. 727-32.

11.

Sikh History from Persian Sources, ed. J.S. Grewal and Irfan Habib, Tulika,
New Delhi, 2001, pp. 98-99; Sainapat, Gur Sobha, ed. Ganda Singh, Panjabi
University, Patiala, 1980, p. 95., Sukha Singh, Gurbilas Patshahi Daswin,
Bhasha Vibhag Punjab, Patiala, 1989, p. 370.

12.

The above information is based on the field work conducted in December, 2000
by the author in search of Rajasthani Sources of Sikh History which is an
advanced stage of its publication.

20

13.

Rattan Singh Bhangoo, Sri Guru Panth Parkash, ed. Balwant Singh Dhillon,
Singh Brothers, Amritsar, 2004, pp. 71-72, Sukha Singh, op.cit., pp. 372-373.

14.

Gopal Narayan Bahura and Chandarmani Singh, Historical Documents in

Kapad Dwara Jaipur, Jaigarh Public Charitable Trust, Jaipur, 1988, pp. Vi,
163, 180.

15.

Rattan Singh Bhangoo, op.cit., pp. 71-72.

16.

Sainapat, op.cit., p. 99; Sukha Singh, op.cit., p. 378., the Gurudwara building
is not very old but a recent construction.

17.

In order to unravel the mystery surrounding the places sanctified by Guru

Gobind Singh in Rajputana, S. Piara Singh Bains a retired Rajasthan Police
Officer now settled at Bikaner, is working extensively on this project.

18.

Sainapat, op.cit., pp. 98-99., Sukha Singh, op.cit., pp. 378-79.

19.

Sainapat., op.cit., p. 105.

20.

William Irvine, The Later Mughals, Oriental Books, New Delhi, 1971, pp. 1920.

21.

Sainapat, op.cit., p. 107; Sukha Singh, op.cit., pp. 385-87.

22.

Hukamname, p. 82., Sainapat, op.cit., p. 114., "Akhbar-i-Darbar-i-Mualla," Eng.

Tr. and Ed. Bhagat Singh, The Panjab Past and Present, Panjabi University,
Patiala, Vol. XVIII-II, Oct., 1984, hereafter cited as Akhbar-i-Darbar-i-Mualla,
p. 24.

23.

William Irvine, op.cit., p. 20.

24.

Ibid., p. 46.

25.

Ibid., p. 45.

26.

Ibid., p. 47

27.

Ibid., p. 67.

28.

Ibid., pp. 49,67., see also Jadunath Sarkar, A History of Jaipur, Orient
Longman, Bombay, 1984, p. 161.

29.

William Irvine, op.cit., p. 67.

30.

Akhbar-i-Darbar-i-Mualla, p. 24.

21

31.

Hukamname, pp. 187, 189.

32.

Elliot and Dowson, History of India As Told by Its own Historians, Vol. VII,
Kitab Mahal, Allahabad, p. 413.

33.

Ibid., p. 566.

34.

The point of formation of Triple League by the Rajput chiefs under the
influence of Guru Gobind Singh, was brought forth by S. Piara Singh Bains of
Bikaner during his discussion with the author in Oct., 2002 at Bikaner.

35.

William Irvine, op.cit., pp. 67-70.

36.

Ibid., p. 71-73.

37.

Ibid., pp. 104-105.

38.

The Rajput chiefs have appointed their representative known as Vakils at the
royal court. They used to send their dispatches in the form of Vakil reports or
Arzdashts. Such Vakil Reports and Arzdashts submitted in Persian and
Rajashtan to the Jaipur rulers are now in the Rajasthan State Archives, Bikaner.
For Banda Singh Bahadur's tacit understanding with the hill chiefs the readers
are referred to Vakil Report Rajasthani, No. 52 and Arzdasht Rajasthani, No.
203.

39.

Muzaffar Alam, The Crisis of Empire in Mughal North India, OUP, Delhi, p.
161.

40.

See above note 29 and 34.

41.

One such letter of Banda Singh Bahadur proposing the Sikh-Rajput alliance is
in theJ.N. Sarkar's transcripts, National Library, Calcutta. J.N. Sarkar has got its
copy from Kapadwara Collection when he was commissioned to write the
History of Jaipur. For the contents of proposed alliance, see Jeevan. Deol,
"Eighteenth Century Khalsa Identity: Discourse, Praxis and Narrative,"Sikh
Religion, Culture and Ethnicity, eds. Christopher Shackle, Gurharpal Singh
Arvindpal Singh Mandair, Curzon, 2001, p. 44.

42.

Muzaffar Alam, op.cit., p. 161.

43.

Akhbar-i-Darbar-i-Mualla, p. 27.

44.

Ibid.

22

45.

Arzdasht Rajasthani, Rajasthan State Archives, Bikaner, hereafter cited as

Arzdasht Rajasthani, No. 195.

46.

Vakil Reports Rajasthani, Rajasthan State Archives, Bikaner, hereafter cited as

Vakil Reports Rajasthani, No. 46,48, 311, 351.

47.

Arzdasht Rajasthani , No. 195, also see Vakil Reports Rajasthani, No. 37,44,
311.

48.

Vakil Reports Rajasthani, No. 61.

49.

Ibid., No. 60.

50.

Arzdasht Rajasthani, No. 203.

51.

In Rajasthan State Archives there is another category of documents in

Rajasthani which are known as Kharitas. It originally means a bag in which a
letter when sent to a great person is enclosed. For the document in question see
Kharita Rajasthani, No. 73.

52.

Ibid., also see Vakil Reports Rajasthani, No. 57,261.

53.

Vakil Reports Rajasthani, No. 67

54.

Vakil Reports Rajasthani, No.67,72,75,76,77,81,83,106,118; also see Arzdasht

Rajasthani, No. 212.

55.

Akhbar-i-Darbar-i-Mualla, p. 85.

56.

Ibid., pp. 87-88.

57.

Ibid., pp. 94-95.

58.

Ibid., pp. 97-98.

59.

Vakil Reports Rajasthani, No. 121.

60.

Rattan Singh Bhangoo, op.cit., p. 227.

61.

In the Jaipur Records there are loose sheets on which accounts relating to
different persons of different castes and religious denominations are recorded.
These records have been further copied into a multi-volume document known
as Dastoor Kaumvar. In the Tozi (account) sheets there are hundred of entries
which relate to the Sikhs. These entries have been recorded under the name of
different Sikh leaders. For the entry in question, see Tozi Sikhs, No.4.

23

62.

Ibid., No.6

63.

Jadunath Sarkar, A History of Jaipur, p. 183.

64.

Jean Deloche (ed.), Wendel's Memoirs on the Origin, Growth and Present State
of Jat Power in Hindustan (1768), Institute Francais De Pondicherry,
Pondicherry, 1991, pp. 84-85.

65.

Ibid., pp. 93-94; also see Hari Ram Gupta, History of the Sikhs, Vol. III,
Munshi Ram Manohar Lal, New Delhi, 1980, pp. 54-55.

66.

Jean Deloche, op.cit, p. 98; Jadunath Sarkar, op.cit., p. 256.

67.

Kharita Rajasthani, No. 368.

68.

Ibid., No. 259.

69.

Ibid., No. 362.

70.

See above note 66.

71.

Jadunath Sarkar, op.cit., p. 259.

72.

Kharita Rajasthani, No. 380.

73.

Tozi Sikhs, No.31

74.

Kharita Rajasthani, No. 387.

75.

Ibid., No. 372.

76.

Ibid., No. 56.

77.

Tozi Sikhs, No.54

78.

Gopal Narayan Bahura and Chandarmani Singh, Catalogue of Historical

Documents in Kapad Dwara Jaipur, p. 46. Its facsimile appears at No. 54 at the
end of above work.

79.

Bisheshwar Nath Rue, "A Treaty Proposed by Sikh Leaders to Maharaja Bijay
Singh of Jodhpur," Journal of Indian History, Vol. XXVI, Part I, April 1948,
serial No. 76, The University of Travancore, Trivandrum, 1948, pp. 65-66.

80.`

Gopal Narayan Bhaura, op.cit., p. 44.

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