How Europe Is Indebted To Sikhs
How Europe Is Indebted To Sikhs
How Europe Is Indebted To Sikhs
INDEBTED TO THE
SIKHS ?
With an introduction by
Dr Harjinder Singh Dilgeer
Indebted To The
Sikhs ?
ISBN 2-930247-12-6
FOR BIBI SURJIT KAUR
(MYMOTHER)
&
S. NIRMAL SINGH
(MY BROTHER)
When people of the world came to know that the Sikhs were
the same persons whose Ninth Master had sacrificed his life in order to
ensure right to religious worship and faith to the Hindus (as well
others), they were struck with wonder. It was more surprising for them
to know that the Hindu rulers of India whose women folk had been
forcibly taken away by terrorist Afghan invader Ahmed Shah Durrani;
and the Sikhs, not bothering for their lives, had fought against a
mighty terrorist invader in order to save the Hindu girls from being
taken to Afghanistan for sale as sex-slaves. The world came to know
about the Sikhs who sacrificed several of their comrades to restore the
wife of a Hindu Brahmin who appeared at Akal Takht Sahib on April
10, 1763 and submitted a petition that his wife had forcibly been taken
away by the tyrant chief of Kasur. The world was shocked to see
inhuman, merciless, savage, so far unknown to history, torturous
massacre °f the Sikh men, women and children by terrorist Hindu
mobs at Delhi and
other areas of Hindu monopoly. The world saw all this with disgust
when Indian media, instead of condemning inhuman treatment of the
Sikhs by terrorist Hindu mobs and leader, rather defamed the noble
Sikh nation as terrorist and extremists. The world was shocked at the
inhuman style of the Hindu leaders, Hindu press, Hindu elite and
majority of common Hindu folk. This created in them feeling of
sympathy for the Sikhs as well as desire to know as to "who are the
Sikhs?" and "what is a Sikh?"
It is noteworthy that the Sikh-Punjab contributes 70% of India's
wheat, rice and other grains. If Punjab stops giving or cannot provide
food to India, the latter will reach the stage of starving; hence the Sikh-
Punjab is the preserver of India. Similarly, the Sikh-Punjab is the arm-
sword of India. It is mainly the Sikhs with turbans and beards who
have always been the real defenders of India. Thousands of Sikhs have
sacrificed their lives for the defence of India. The Sikhs have made
sacrifices not only for India but also for the freedom of European
countries like France, Italy, and Belgium as well as countries in the Far
Fast and other zones in different parts of the world. The records of the
martyrs and the details preserved in war memorials in France, Italy,
Belgium, Holland etc. contain the name of several thousand Sikh
martyrs.
Besides making sacrifices for the freedom of the western and
eastern nations, the Sikhs have contributed a lot to the economy of
different nations. Wherever a Sikh resides, he is known for his
enterprising nature, courage, will to struggle and endeavour to make
progress. One can not find a pauper Sikh in any part of the world. It is
impossible to find a Sikh begging for alms. The Sikhs have played role
in the progress and betterment of their country of residence. The Sikhs
have contributed a lot to the prosperity of the U.S.A, England, Canada,
Australia, Thailand, Malaysia, Singapore, Hong Kong, etc. and have
made sincere efforts to improve the economy of Kenya, Ethiopia,
Philippines etc. Almost in every country the Sikh residents have
established major business, industrial and even agricultural units
which helped further in giving jobs to hundred of thousands of people.
It has its genesis in the Sikh ideology of honest earning, sharing with
others, humanism, love for service enterprising nature, Charhdi-Kala
(the Sikh-Euphoria), positive thinking; and a Sikh achieves all this not
by any negative means but by hard work and efforts.
Daswandh (tithe), in Sikhism, is a unique institution. It is a
pious duty of a Sikh to contribute a share of his honestly earned
income for the needy, the poor and the weak. If a Sikh cannot find
such needy persons among his nears and dears then he contributes his
tithe for Gurdwara, for Langar
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(sacred kitchen) or for some other charitable purposes. In Sikhism tithe
is n0t "donation", it is an obligatory duty, but it must not be done for
exhibition nor it is an investment for any material or spiritual
gain/return. In Sikhism, service in any form, is a cardinal virtue. A
Sikh has an obligation to participate in some kind of service regularly.
Some people consider serving in Gurdwara, in Langar (sacred Sikh
kitchen) as most sacred, but it is not so. Service in any form and in any
situation has the same sanctity. The only consideration is that it should
be done with most humility, devotion and from the core of one's heart.
A Sikh does not perform service under compulsion or coercion rather
it is a matter of pride for a Sikh. One might have seen thousands of
Sikhs performing Kar Sewa (usually cleaning the silt of the tanks of
Gurdwaras) and in this Kar Sewa royal family, feudal and billionaire
people make equal participation with utmost zeal, devotion and pride.
It is remarkable that every Sikh wants to surpass the others in
participating in one or another Sewa.
The concept of 'sharing with others' is no less unique in
Sikhism. A Sikh feels it a pleasure in contributing a part of his income
for some religious cause or for the social welfare. A Sikh believes in
giving something to others and not asking for some help. However, it
does not mean that a Sikh is prohibited to accept help even when one
needs it. A Sikh loves in participating in social activities to the extent
of feasibility. Sikh never shirks work or duty of responsibility.
A Sikh is a man of words. If a Sikh promises to help to some one he
shall never turn his back even if he has to pay a very high price for it.
Guru Sahib themselves practised these ideals in their lives.
In Sikhism meditation is not an imbalance approach. It is not a
mere ritual or formality. A Sikh need not renounce world in order to
achieve liberation or union with God. A Sikh can achieve spiritual
height even as a householder. A Sikh does not believe in "other
wordiness". For a Sikh there is no heaven or hell beyond this world.
Living Truthful life, in noble fear of the Almighty, is heaven. Having
no faith in God and living an unethical life is hell.
A Sikh does not worship gods, goddesses, idols, prophets,
martyrs or heroes. A Sikh does not worship even Guru Sahib. A Sikh
does not have to adopt any type of hypocritical worship or rituals.
Sikhs worship only the Almighty. Concentrating on God, meditating in
the Name of the Almighty, practising Truthful life, loving human
beings, living in the noble fear of and performing the worship of the
Almighty is the Sikh way of life. sikhs need not first worship a prophet
or Guru in order to achieve union
13
with the Almighty. A Sikh is a direct subject of Almighty and there is
none in between a Sikh and God.
A Sikh is an enthusiastic, diligent, spirited and vivacious being.
He gets up early in the morning, gets a bath, meditates in the Name of
the Almighty, joins Sangat (congregation) in a Gurdwara and then
begins his work sincerely. It is the discipline of a Sikh. A Sikh can not
shirk work or duty, A Sikh cannot be lazy, indolent or inactive nor can
he remain idle, stagnate, slothful or lackadaisical. Lethargy or life of
inactivity is alien to a Sikh. A Sikh is always active, agile, robust,
vigorous and vivacious. He is ever ready to do something, it may be
his own work or helping/ serving others.
Punjab, The Sikh homeland, is inhabited not only by the Sikhs.
There are several Hindus, Muslims, Christians, and Buddhists. Jains
and others. There are several casts and creeds in Punjab e.g. Jots,
Khatris, Aroras, Brahmins, Rajputs, Lubanas, Sainis, Kambojs,
Gka.ma.rs etc; and these people believe in different religions. But, it is
remarkable to note that when a person from the above castes/creeds
gets Khande Di Pahul {the Sikh initiation} he/she becomes an
altogether 'different' person. Khande Di Pahul turns an ordinary person
into a vivacious, robust, vigorous, chivalrous, courageous, as well as
polite, sophisticated and humane person. There is some miraculous
power in Amrit (nectar for initiation) which turns a coward into a
gallant, an indolent into a vigorous and vivacious person, a weak being
into a mighty person, a loutish, uncouth and ungracious person into a
polite and humane, an atheist into a devoted pantheist and a sant-sipahi
(saint-soldier). The writers, thinkers and leaders of world have always
wondered over the miracle of Amrit.
A Sikh Gurdwara has a significant role in die life of a Sikh. For
a Sikh, Gurdwara is a spiritual centre. It is door of the abode of the
Almighty. Besides, it is the nucleus of Sikh nation. Here, a Sikh learns
how to live among others family members. Langar hall (sacred
kitchen) and a hostel are usually a part of all the major Gurdwaras. It
provides refuge to travelers and other needy persons. A Sikh must play
an active social role in his life. A Sikh has an obligation to contribute
something positive to the society. Guru Sahib themselves practiced the
same in their own lives. Guru Sahib built several Sarovars (tanks),
Baolis (deep wells), gardens, inns (hostels) etc. and taught die Sikhs
that they too should practice the same as that was a part of their duty
towards the Sikh brotherhood.
Earning honestly; sharing with others; serving die humanity; defending
the weak, the poor and the suffering people; contributing Daswandh
(tithe);
14
achieving prosperity by doing hard work, efforts and struggle;
opposing injustice and tyranny; performing one's job honestly;
working hard to grow food for the people of the world; performing
one's duty honestly; always telling truth; practising honesty in every
situation; never cheating, stealing or snatching; never encroaching
upon others' genuine rights; never tolerating nor being a party to
injustice; always being polite; never hurling the feelings of others;
always contributing one's share for service of mankind, is die real Sikh
way of life.
Basic Tenets of Sikhism
Sikhism is a unique religion. These principles can be called the
ideology of the 21st century and the new millennium. The basic
concepts of Sikhism can be summed up as follows:
1. Honest Earning :
The first and the foremost cardinal principle of Sikh culture is
honest earning. A Sikh cannot earn his livelihood by dishonesty,
stealing, sinful acts, corrupt means, smuggling etc. A Sikh can't even
become a beggar. A Sikh may adopt any profession or business
(agriculture, industry, trade etc.) or may join any type of job, but
he/she shall have to practise it honestly and as per Sikh ethics.
However, a Sikh can't adopt a profession that is specifically forbidden
in Sikhism (e.g. trade of drugs or tobacco, a barbershop, running a
brothel or sale of Halal meat). Though no other jobs and trades are
forbidden to a Sikh, but even in such jobs and trades, there is no place
for dishonesty. A Sikh can't encroach upon the wealth or rights of the
others.
2. Sharing with others :
The second cardinal principal of Sikhism is "sharing one's
wealth, income and art with others". Guru Nanak Sahib said that only
those persons are eligible towards the path of liberation who not only
earn their livelihood honestly, but also share their earnings, wealth and
art with others.:
He, who eats what he earns earnestly
And from his earnings shares something (with others) He
alone, 0 Nanak ! knows the true way of life. (p. 1245). Bhai Gurdas, a
famous Sikh writer (of Guru Sahib's times) detailed this concept in his
verses in details. He explained that a Sikh should first feed the others
and live himself upon that that has been left with him (after feeding
others).
Guru Nanak Sahib's message of "sharing with others" is also known as
Daswandh (tithe). The Tenth Nanak told the Sikhs to contribute one
tenth of their income for the Sikh national cause. Daswandh is a
fundamental duty of a Sikh. It is obligatory and not optional. If a Sikh
does not contribute his tithe, he is a debtor. One must pay one's debt
before freedom (liberation). One has to pay it, sooner or later.
However, a Sikh does not have an obligation
16
to pay his/her Daswandh in Gurdwara only. One may spend it for other
religious, social and national activities.
3. Meditation:
Some writers, under the impact of Vedant and Brahmin-ism,
have tried to define Sikhism as 'religion of meditation'. It is not true.
Meditation is obligatory for a Sikh, it is an inseparable part of a Sikh's
life but mere meditation is not everything in Sikhism. Meditation helps
an individual's self, but a Sikh is also a part of community (the Sikh
commonwealth) and it makes prayers for the welfare of the whole of
the world. A Sikh makes such prayers at least twice a day but even in
this prayer he does not beg anything for himself. The Sikh prayer is a
national (in fact universal) prayer. A Sikh prays: "O God, give your
(all the) Sikhs (not for a particular person), the gift of Sikhi (die Sikh
way of life)". Sikhism is a brotherhood, a commonwealth of the
subjects of Almighty. So, the Sikhs don't think of begging anything for
themselves. It is for the whole of the Commonwealth. But, on the other
hand, the only thing craved by a Sikh for oneself is 'meditation'. It does
not, however, mean that meditation is non-essential, less important or
optional. It is obligatory. Guru Sahib said:
None can achieve liberation without meditation.
One can concentrate under the guidance of a Guru (enlightener).
(p. 1175)
and
Among all the religions the best religion is:
Meditation in the Name of God and Truthful living (p.266)
Meditation is not the mere recitation of His Name. To remember the
Almighty every moment, to have His noble fear, and, to love Him
from the core of one's heart, too is meditation.
4. Annihilation of terrorism:
It is an essential part of a Sikh's religious duty that he should join the
crusade to bring an end to terrorism. In Sixth Nanak's words: "A Sikh
must stand for the defence of poor, weak and downtrodden; and, he
should endeavour to bring an end to terrorism, cruelty, injustice and
in-humanism". A Sikh must not allow injustice being done to any one.
It is impossible for a Sikh to turn a cold shoulder to injustice and
cruelty.
But, if a Sikh himself perpetrates, collaborates or supports
injustice, in-humanism, cruelty etc., then he is the greatest sinner on
this earth. He is, in fact, an enemy of the Sikh nation. A Sikh has to
struggle for the cause of
17
Righteousness. He may choose any method or strategy to achieve this
goal. A Sikh can not side with a cruel, terrorist, unjust or inhuman
person.
Japanese are brave people. They showed exemplary courage
and made unbelievable sacrifices for their country but their chivalry
was obliterated by their cruelty. Similarly, if a valiant and a brave Sikh
acts in an unjust or cruel manner or is a killer of innocent people, his
sacrifice becomes futile, A valiant and brave person can never be
cruel, terrorist or inhuman. In Sikhism, even militancy has its ethics
(i.e. the Sikh ethics of the battlefield). It is an obligatory duty for a
Sikh to participate in bringing an end to injustice, cruelty, terrorism
and in-humanism and one should participate in this crusade to the
extent of one's capacity and possibility.
5. Pray for the whole of humanity:
A Sikh must make prayer at least twice a day and the most
important part of this prayer is to seek God's blessing for the
prosperity of the whole of humanity. A Sikh's prayer is never personal
or individual, it is always national, it is in fact universal. A Sikh
wishes die welfare of the whole of humanity, not as a formality, but he
makes such prayers from the core of his heart and throughout his life,
twenty four hours a day.
It is remarkable that before a Sikh puts first morsel of his meals
in his mouth he prays "O God thank you for blessing me with meals. I
pray you to grant every human being better than this." A Sikh may
make this prayer by uttering die above words from his mouth or may
have such a feeling in his heart, but if he takes his meals without this
feeling, dien he eats 'die meals of sin.' This part of Sikh religious
culture makes Sikhism a religion not only of die 21st century but also
the forthcoming millenniums.
6. Be ever thankful to the Almighty:
It is die duty of a Sikh to always be grateful to the Almighty. A
Sikh must attribute all his achievement to the Almighty. If a Sikh has
even the slightest feeling that he has achieved anything or a situation
due to his own labour, efforts, power, capability, qualification etc. then
he is surely farther from Sikhism. A Sikh's faith in the Almighty is to
such a great extent that he attributes everything to the Almighty. One,
who does not have complete faith in the Almighty's Blessings, is not a
genuine Sikh. A Sikh can't even complain that God has given him less
than he/she deserved. For a Sikh, the Almighty knows better as to what
has to be given, to whom, at what time and in what manner. A Sikh
must always have complete 'and full faith in His Benevolence.
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7. To bow before His Will :
A Sikh can not forget to bow before His Will. He/she must
always live one's life as per His Will. A Sikh always believes in the
principle
What pleases You, 0 Nanak ! that alone is the good deed (p. 1239)
and
Your doings are sweet to me. Nanak craves for the wealth of God's
Name, (p. 394).
I shall always meditate upon His Name, You may give us joy or pain
(p. 757)
A Sikh bows before His Will in thick and thin. He accepts the
Almighty's Orders by saying (even in pain): "This, too, is Your gift
(hence I love it).
8. Sewa (service)
Sewa (voluntary, selfless service) is one of the cardinal
principles of Sikhism. If a Sikh has numerous qualities but does not
have love for Sewa, he is an incomplete and an imperfect Sikh. In
other words, he is just a half-Sikh. A Sikh considers 'Sewa' as a great
Blessing. He/she loves to serve with his/her mind, body and spirit in
doing this. Sewa inducts, in a Sikh, the feeling of humbleness,
patience, generosity, purity etc. One who performs Sewa, considers
him a useful part of brotherhood. Sewa brings an end to vanity,
selfishness, haughtiness, pride and ego. Sewa is a step forwards
towards die path of liberation (self-realisation).
If we perform acts of Sewa in this world
Only then we can achieve a place in the court of the Almighty (p. 26)
and
If we shun ego, perform service,
then we can have honour in His Court (p. 474)
and
If one serves without the desire for a reward
he can achieve union with the Almighty (p.286)
While doing Sewa one must keep two things in his mind: (!) One
should not discriminate between person and person or one and another
while performing Sewa (2) Sewa should not be done just for show.
One, who just performs Sewa for show, is a hypocrite and his Sewa is
futile, and, is not acceptable to the Almighty. He, rather, becomes a
greater sinner:
One who does it (Sewa) as an act of rivalry
is a self-willed person without understanding
If some one does it with pure heart,
his service is accepted in the court of Almighty (p. 286)
19
Similarly, one who does Sewa with the thought of self-praise or self-
disgrace, he is not considered real service-doer in the court of the
Almighty (p. 51).
9. Langar and Pangat :
Eating Langar (the sacred community food) by sharing equal
status with the so-called low-caste people, is of utmost importance in
Sikhism. According to the Sikh culture, sacred community kitchen is a
must for each and every Gurdwara. Everyone, present in a Gurdwara,
has an equal right to serve and dine in a Langar-hall. Broadly
speaking, food cooked in each and every Sikh's kitchen (home), too, is
Langar and if a Sikhs family takes its meals without serving a visitor,
it is believed that something was definitely missing in that house at
that moment
Langar, as some have wrongly called it, is not free food/kitchen. It is
in fact "sacred community kitchen". A Sikh gets spiritual food from
Gurbani (hymns) and learns brotherhood, humanism, ethics, culture
and national feeling from Langar.
10. Charity:
There is no concept of charity (in the meanings of alms) in
Sikhism. A Sikh must not beg nor give alms. Making offerings in
Gurdwara is not charity as a Sikh can not be a giver. In Sikhism, God
is the only Giver. We receive everything from Him, hence, we are
nobody to give anything to Him. Making offerings in a Gurdwara,
contributing funds for any cause, Daswandh (title) etc. are like giving
back a tiny part of the debt of the Almighty. Daswandh is a Sikh's
duty. Performing one's duty is not an act of kindness or gratitude, it is
an act of discharging of an obligation.
Who is a Sikh
Once, someone asked me a question: "what are the merits of a Sikh ?"
A short answer to this question was not an easy task. It needed several
pages to explain it because a Sikh (a genuine Sikh) is an image of the
sketch of a superman. Sikh is also defined as 'saint soldier'. Again a
question arises, "what is a saint and what is a soldier?" This, too,
again, needed a lot of explanation. Finally, it was decided that I should
mention 20 virtues of a genuine Sikh.
1. A Sikh believes in one and the only God who is Omnipresent,
Omnipotent, All-pervading, Eternal, Infinite; who is the Creator,
Sustainer, Destroyer; who existed in the beginning, exists now and
shall remain existent forever; who is not born (hence does not die);
who has no chosen subjects; who loves everyone alike; who can not be
defined in words.
2. A Sikh is not afraid of any power on this earth. A Sikh neither
fears nor frightens anyone. But, a Sikh always lives in the noble fear of
the Almighty.
3. A Sikh has no enemy. He does not have disdain for anyone. A
Sikh does not hate anybody. But, a Sikh does not forgive cruelty and
inhumanism. It is a Sikh's duty to fight for Righteousness. Otherwise,
a Sikh is not supposed to have hatred, jealousy, partiality or revengeful
attitude for any one on this earth. A Sikh is ever ready to forgive
wrongdoing of an innocent person. Pity and forgiveness are must for a
Sikh. If someone comes to a Sikh with a pure heart and with a desire
for repentance, a Sikh must forgive him. However, inhuman killers,
terrorists and those who have perpetrated atrocities on people must be
punished and should not be forgiven.
4. A Sikh does not have negative thinking. A Sikh is always
positive in his approach. A Sikh has constructive approach and does
not have destructive thinking. To strengthen truth and justice and to
bring an end to injustice is obligatory for a Sikh.
5- A Sikh is always in blissful feeling. He always bows before the
Will of the Almighty. A Sikh always sings hymns in die praise of the
Almighty; it may be an occasion of birth, marriage or death, it may be
joy or sorrow. Keertan (singing hymns) is a part of a Sikh's spiritual,
personal as well as social life.
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6. A Sikh's spiritualism and physical personality go side by side.
Lethargy and laziness are evil for a Sikh and activity and endeavour
are virtue for him. Early rising, regular shower, meditation is an
essential routine of a Sikh. Light diet should be the liking of a Sikh. A
Sikh likes to eat such a food, which does not lead him to vices.
Meaning thereby, there is a special relation between a Sikh's
spiritualism and his health.
7. A Sikh loves the concept of equality. Langar (sacred community
kitchen), Sangat (holy congregation), Pangat (joining Langar as
equals. In other words equally in community activities) are an essential
part of the Sikh cultural ethics. To join congregation like equals and
brotherhood is first and foremost thing for a Sikh's religious culture.
Joining Sangat in Langar hall, sitting in a Pangat and sharing sacred
community food with all and sundry brings an end to ego. the Sikh
Langar (sacred community kitchen) brings an end to inferiority
complex of the poor and the lowly as well as the superiority complex
of the so-called rich and feudal. Strictly speaking, the concept of low
and high, senior and junior is alien to Sikhism. In Sikhism colour,
caste, age, status, gender are of no consideration. A Sikh has to adopt
this culture not only in the Langar-hall but he has to keep it with him
throughout his life and in all situations.
8. A Sikh always lives in Charhdi Kala (the Sikh euphoria). A Sikh
can never live in decadence nor can he ever get demoralised. He
always has the feeling that 'tomorrow will be better'. Everything that
has happened is the Sweet Will of the Almighty. On February 5,1762,
about half of the Sikh population was killed in a carnage but the Sikhs
still announced that "our alloy has melted away and we have become
pure metal, i.e. gold." Baba Bota Singh and Baba Garja Singh, only
two Sikhs, could declare national sovereignty. Forty Sikhs at
Chamkaur and Khidrane Di Dhab (now Muktsar) could fight
mammoth armies. An eight months long siege of Gurdas Nangal did
not dishearten the Sikhs. A Sikh never bows down his head, nor does
he make compromises when he is in pain or suffering. Pain, suffering,
problems, crisis make a Sikh stronger still. The feeling of Charhdi
Kala is, in fact, life for a Sikh. To thank the Almighty for each and
every phenomenon is the duty of a Sikh. A Sikh always considers His
Blessing as bountiful. A Sikh attributes everything of his being to the
Almighty
9. A Sikh is a positive part of the society. A Sikh earns his
livelihood by honest means. Unlike Brahmins, a Sikh does not live on
alms or charity. A Sikh can never be a beggar. A Sikh always tries to
give something to others and does not like to live on others' assistance.
A Sikh's
22
prosperity is a result of his endeavour and his enterprising nature,
10. Sikhism is a culture of fraternity. Sharing one's earnings as well
as wealth is basic to Sikh culture. A Sikh has an obligation to earn
honestly. Besides, he must share his prosperity with others. To help the
needy and the poor is the foremost duty of a Sikh. To avoid helping
needy persons is alien to Sikh culture. A Sikh can not be selfish. A
Sikh does not live for himself only. Sikhism is essentially a social
spiritualism.
11. A Sikh can not live in stagnation. He always makes efforts to go
further and further. Progress and prosperity of the Sikhs throughout
different parts of me world is an example of the Sikhs' enterprising
nature. Sikhs have achieved prosperity not by toddling others or by
snatching from others or by usurping the rights of others, Nor is
cheating, robbing or dishonesty the basis of the Sikhs' progress. All
Sikh prosperity has in its background, their enterprising nature, hard
labour, intelligence etc. Sikhs have achieved heights because they have
always worked sincerely and honestly. Their wealth is always hard
earned. It is a part of the nature of a Sikh that he always looks forward,
never stops on his way towards achievement of his goal, continues
struggling. It is the nature of positive thinking in a Sikh, which has
made him full of desire for progress and reform. But, a Sikh's thinking
is not that of a Malik Bhago (the symbol of a usurper). A Sikh may be
rich but he can't be a usurper. A Sikh's prosperity is not achieved
through encroachment upon others' wealth or rights. Moreover, his
prosperity is for the betterment of his family and his brotherhood. It is
for the welfare of the Sikh nation and a Sikh is ever ready to contribute
for such a cause.
12. A Sikh does not fear death. A simple thought of death frightens
the whole of the world but, for a Sikh, it is the Will of the Almighty. A
Sikh always bows before His Will. For a Sikh, die physical body is
nothing but a structure of five elements and exit of spirit from body is
the end to the being of a person. It is like finale to the role of a human
on this earth. Death, for a Sikh, is the step for proceeding towards the
next stage/ destination. It completes a person's journey in this world as
this world is just an inn for every human being that is just a passenger
on this earth.
13. A Sikh always keeps his word. If a Sikh promises help or
defence of anyone, he/she will stand by his/her commitment even at
the cost of his/her life. The Sikh history is replete with several events
narrating 'Sikhs sacrificing their lives in order to save Hindu girls from
terrorist foreign invaders'.
23
14. A Sikh is never biased, partisan or partial. For a Sikh all the
human beings are the children of the Almighty and they should be
treated alike. The history of the Sikh-Red Cross, established by Guru
Gobind Singh Sahib, under the command of Bhai Ghanaiya Singh,
explains this concept. Bhai Ghanaiya Singh is known in the history as
one who would treat even the wounded soldiers of the army of the
enemies of the Sikhs in a manner as he would treat the Sikh soldiers.
For him a wounded person is not a Sikh or an enemy but he was a
human being, hence deserves alike treatment. A Sikh shall never be
biased or partial in favour of or against any one. If one wishes to learn
the lesson of humanism, generosity, mercy, sympathy, love, justice
one should go through the pages of the Sikh history or the Sikh
culture.
15. A Sikh is the greatest "host" on this earth. A Sikh loves to feed
others before eating anything himself. This writer still remembers the
words of his mother: "the day when no one shares food with us seemed
to be an incomplete day. The food of that day becomes tasteless." It is
well known to the whole of the world that the greatest free food camps
have always been arranged by the Sikh nation. The Sikhs are known as
feeding hands. Feeding others is the greatest pleasure for a Sikh.
16. A Sikh must always contribute his Daswandh (tide). It is
obligatory for a Sikh to contribute a part (usually one-tenth) of his
income and wealth for the welfare of the Sikh nation in particular and
humanity in general. If a Sikh does not contribute his Daswandh, he is
a debtor. A Sikh must repay his debt as soon as possible. Daswandh,
for a Sikh, is not only monetary contribution. An unemployed person
or a poor man, too, can contribute the Daswandh of his time, energy,
skill and knowledge for some national cause. This too is as good as
monetary contribution. Paying Daswandh is "understanding one's
responsibility for the nation." It is a feeling of considering oneself as
an important and useful member of society.
17. Sewa (selfless, voluntary service), too, is an important aspect of
the personality of a Sikh. Doing Sewa pleases a Sikh a lot. Having got
a chance to do Sewa is a matter of honour for a Sikh. If a Sikh can not
perform any type of Sewa for a long period, he feels something
missing from his' self. While doing Sewa, a Sikh feels himself in
spiritual heights. A Sikh is always in a wait for getting an opportunity
to do some Sewa-He waits for Sewa as if some treasure is likely to be
found by him.
18. For a Sikh, temporal (Miri) and transcendental (Piri) are one
unit. A spiritual leader cannot ignore political and social role and a
man with
24
political power must act like a spiritual person. A saint and soldiers are
one unit in a Sikh. A king must be a saint in his heart. For a Sikh,
politics must be practised in accordance with spiritual ethics. For a
Sikh Miri (temporal) and Piri (transcendental) are one and this concept
is not "unity" of both but it is "oneness". It is "Miri-Piri" and not "Mm
and Pin".
19. A Sikh always makes prayers for the welfare of the whole of the
humanity. A Sikh must not make prayers for himself or for his family.
A Sikh's prayer is always national and rather universal and not
personal or individual. If a Sikh makes a prayer for his own health,
economic prosperity, personal peace of mind, progress of self or
family, he is performing an act against Sikh fundamentals. A Sikh
does not pray even for his own people. It must always for the whole of
humanity.
20. A Sikh is essentially a "saint". The word "saint" (Sant}., as it is
being used for cult leaders or so-called missionaries, is a misnomer.
They are using it to fool the Sikhs in particular and common people in
general. In Sikhism, a saint is the one who meditates in the Name of
the Almighty daily before beginning one's job/routine. One who does
not meditate is better a dead person. Remembering the Almighty is not
the mere recitation of hymns. To recite, to understand and try to live
one's life according to hymns is real meditation. To live a Truthful
Life, in accordance with spiritual ethics, is also meditation. A Sikh
must always remember God in his heart of hearts twenty-four hours a
day.
A Sikh's life, the Sikh ethics, the Sikh culture, the Sikh way of
life is
based oh these points. A Sikh need not renounce this world to achieve
liberation (self-realisation). A Sikh can achieve liberation in this life
while performing his regular routine. Sikhism is a religion of
practical Me (pragmatism). Sikhism is not a theoretical concept,
which can not be put into practice. Sikhism is no ritual-ism. It has, in
its embrace, the welfare of the brotherhood, community, nation and
whole of the world. Superman may be a fictitious character but if it is
possible to have an superman on this earth, a Sikh can surely be called
such a superman.
25
Dastaar (The Sikh Turban)
Today, the very existence of turban reminds one of the Sikh nation.
Turban is an essential part of a Sikh's dress. It is obligatory for a Sikh.
Although initiation of the Khalsa dates back to the last days of the
seventeenth century, the turban for a Sikhs is as old as the religion
itself. Right from Guru Nanak Sahib (l4o9-;539), the founder of the
Sikh religion, the turban has been an inseparable part of the being of a
Sikh.
Though turban is a religious obligation for the Sikhs, it is an
old costume of the people of Asia. It has been a part of the attire of the
saints and sages in the Sikh Homeland. According to some sources,
even Hazrat Mohammed Sahib, the founder of Islam, used to wear a
similar headgear.
It has not yet been established whether the Dastaar (turban) of a Sikh
and turban of the Middle east (Dulband), have a common origin. In
Persian turban is "Dulband" and in Turkish it is "Tulband". Turkish
"Tulband" became "Turbante" in Italian, "Turbant" in French and
"Turban" in English. The Sikhs appreciate the use of the term Dastaar,
instead of "Turban."
Europe Knew Turban even prior to the fifteenth century. An oil
painting by jan Van Eyck with a caption "a man in a turban" dates
back to c.1433, {This painting has been preserved in the National
Gallery at London). For a Sikh, "Dastaar" (turban) is not a headgear
but it is a part and parcel of his religion. It is representative of the
religious identify and national cohesion for die Sikh Nation. A Sikh
with a "Dastaar" is conspicuous among the crowds of thousands.
About four and a half meters (5 yards) of lightly starched fine cotton
mulin cloth is usually used for a Sikh's "'Dastaar." The width of this
cloth is about one and a quarter meter. Some variations do exist and
some people use 7 meter of slightly dense cotton clothe (voile), instead
of finer material with starch. A smaller Dastaar, about one and a half
to two meters in length and smaller width, is also worn under the "
Dastaar." This is known as Keski. Keski became a obligatory part of
the Sikh nation dress at the time of Guru Gobind Singh Sahib,
Turban has significance not only in the Sikh religion, but also
in the Sikh way of life. After the death of the head of a family, the
eldest son is presented a turban, symbolising grant of the honour and
dignity of the family, as well as the responsibilities of the family. On
the occasion of marriage, the fathers or close relatives of the bride •and
the groom, present turbans to each
26
other as symbolic of shared social esteem and dignity. In the Sikh
homeland, good friends of long standing, present turbans to each other
implying the message that they will be brothers-in-religion,
henceforth. Among some Sikh families, "Dastaar-band? (tying of a
turban) of the children is observed as a special ceremony.
Dastaar is a part and parcel of Sikhism and several idioms have
become associated with this. Most of these denote great humiliation or
disrespect, when a turban is disturbed or knocked-off. Removing a
Sikh's turban constitutes a grave offence. A Sikh, guilty of disrespect
towards another Sikh's turban, is not allowed to join the Sikh
ceremonies, unless he has expressly apologised and has carried out die
punishment prescribed for the offence. (Rahitnama: Kesar Singh
Chhibber).
In several countries, the Sikhs had to fight several times to
retain their right to wear turbans. The first such battle was in England,
die famous "Mandla case". In Norway, the Sikhs had to fight for their
right to get a passport with a photograph in a turban. Later, in Norway
again, the Sikhs had to struggle to be allowed to drive taxicabs while
wearing a turban. In Sweden, the Sikhs had to fight hard for their right
to wear a turban while serving in local railways. In Canada, the Sikhs
had to launch an agitation to get permission to wear turban in police
forces and armed forces. India has never helped the Sikhs in their
adoptive lands, at any time, for preservation of any religious right of
the Sikhs. On the contrary, examples abound where the Hindus have
actively lobbied against the Sikhs' religious rights, particularly in
Canada, the USA and the United Kingdom. The latest being France,
where the Sikhs are still struggling for freedom of religion and for
their existence.
Turban, for a Sikh, is not an optional piece of clothing but it is an
essential and integral part of the Sikhs' religious belief and their way
of life. Turban is an article of faith,
Turban is also a dress of royalty, A person wearing a turban
looks like a king, a prince. Guru Sahib granted sovereignty to each and
every Sikh and turban is a crown of a sovereign. A king, a Sirdar, a
leader must always wear a crown. Slaves don't have a right to turban.
Giving up turban is surrendering one's sovereignty and accepting
slavery. Besides, a Sikh can not wear a cap or a helmet Wearing a cap
or helmet in any form is strictly forbidden in Sikhism . A Sikh, if he
places a cap or helmet of any type on his head (even over or under a
turban), is condemned to hell. (Hell, here, means excommunication
from me Sikh faith).
27
Kirpaan (The Sikh Sword)
A Sikh must not cut hair from any part of his body in any
situation. There is no concession or exemption on this issue. It is final
and obligatory. Cutting of hair excommunicates a Sikh. Before one
wishes to rejoin Sikh faith, one has to keep unshorn hair and get
initiation. An initiated Sikh, at the time of initiation, is given command
not to have any social relations with those who cut their hair
(Sirgumm).
Hair have significant place in other religions too. The founders
of Judaism, Christianity, Islam etc. kept unshorn hair. Most of the
great philosophers, scientists and writers keep unshorn hair. Hair is
considered to be a source of great spiritual, mental and physical
energy.
Normally, a human being has 25 thousand to 125 thousand hair
on his head (beard and moustache are extra). Hair begin growing soon
after one's birth (some children have small hair even at the time of
their birth). The growth of hair stops after some stage.
Hair growth needs a lot of proteins. When cut, hair grow very soon.
New hair too need protein. So cutting of hair leads to loss of protein in
the body. On the other hand hair length and growth stops at a
particular stage. From this stage hair don't need protein. So not-cutting
of hair saves protein, hence energy of body.
Hair is essential for proper functioning of bones, teeth and
nervous system. Longer the hair, higher the production of vitamin D in
the body. By cutting hair we loose vitamin D also. Some of us have to
resort to vitamin D tablets and other medicines or special food simply
because of our folly of cutting or trimming our hair.
Hair protect us from extreme heat as well as extreme cold. Hair
is also very helpful in conducting in our body warmth in winter and
coolness in summer. On the other hand those who cut their hair have to
cover their heads with some headgear to save their heads from the
effects of weather and climate. some headgears don't give proper
protection to the head. It is only unshorn
hair which are the best possible safety for head from the adverse effect
of weather.
By cutting hair, one looses a lot of zinc, chromium, lead and
selenium also. One needs these metallic elements to keep one's body
fit. Women need these metallic elements during the period of
menstruation and pregnancy
31
more than men. Cutting of hair has an adverse effect on eyesight too.
Regular combing of hair increases eyesight.
Cutting hair leads to early loss of teeth. Cutting moustache leads to
diseases of breath. One who cuts his/her hair is more prone to insanity
and psychological disorders.
Similarly, beards and moustaches have a special role in a man's
personality. It is beard and moustache that make a man look 'manly'.
One looks feminine by shaving his beard and moustache. Nature has
given hair to man due to its necessity for his body. Otherwise, like a
female, man would also have been deprived of this gift by nature.
Hence, scientifically speaking, it is necessary for human beings to
keep unshorn hair.
As far as Sikh religion is concerned hair, beard, moustache are
obligatory for a Sikh. Guru Sahib have clearly said that if a Sikh cuts
his/her hair, he/ she does not remain a Sikh. There is no concept of a
"modern Sikh" or a "clean shaven" Sikh. A clean-shaven Punjabi is
either a Hindu Punjabi or die one who has renounced Sikhism. One
cannot cut hair and still call himself/ herself a Sikh. A Sikh is a Sikh
and without hair he/she ceases to be so.
There are several references to hair in Gurbani (Sikh hymns).
See pp 199, 387, 471, 500, 745, 749, 750, 810, 1084, 1339, 1419 etc.
of Guru Granth Sahib). Hukamnamas issued by Guru Gobind Singh
Sahib, prohibit cutting of hair as hair is 'seal of Guru' and by loosing
one's "seal" one becomes false, base, spurious, bogus, phoney.
A Sikh, in his daily prayer, at least twice a day, seeks from the
Almighty, die gift of power to live throughout his life with unshorn
hair. Though, these days, a very large number of persons who were
born as Sikhs have cut their hair and it is a shame that they still they
express their claim to Sikhism. They are hypocrite liars as they have
no right to do so. When a Sikh gets initiation, the Punj Piaray (who
perform the ceremony of initiation) command in unequivocal words
the four prohibitions to be strictly followed and keeping unshorn hair
is die first and foremost of these four. Disobeying this commandment
makes a Sikh (in fact former Sikh) an apostate and he/she has to get re-
initiation before calling himself/herself a Sikh.
Hair, for a Sikh, is not only hair on head. It includes beard and
moustache too. A fine-looking Sikh is one who keeps untied (flowing)
beard-Such a figure is known as Darshani Darha (respectable beard).
There are some references to beard and moustache in Gurbani. But, in
these references, the Sikhs have been told, besides having Darshani
Darha, Truthful Living and love for the Guru and the Almighty:
True are the beards which touch Guru's feet (p. 1419)
32
Only those faces and beards are true
which speak Truth and practise Truth (p. 1419)
Guru Arjan Sahib told in clear words that if one has fine beard
but troubles the poor people and does not live a Truthful life, will be
punished by God:
One who haughtily strokes his beard on poor people
Will be burnt in the fear of hell {p. 199)
The first reference to be beard, in Guru Granth Sahib, however,
has been made in a hymn by Sheikh Farid:
See, 0 Farid! what has happened to you beard, it has grown grey, yours
days in this world are numbered
now your death is approaching (but you are still living ungodly life)
(p. 1378)
According to a historical source, Guru Ram Das Sahib had a
long beard. Once, Sri Chand, elder son of Guru Nanak Sahib, met the
Fourth Nanak. On seeing Guru Sahib's long beard, Sri Chand asked
him "How do you have such a long beard?" At this Guru Ram Das
Sahib told him, "it is for cleaning the feet of senior people {like you)."
This story might not be exactly true but it speaks of Guru Ram Das
Sahib's humbleness, generosity, saintliness and intelligence.
Beard, otherwise, is considered as a sign of wisdom, seniority,
and grandeur. Famous Punjabi poet Shah Mohammed, too, has
referred to turban and beard as symbolic of a man's honour. While
addressing the Sikh soldiers going to battlefield, he says:
0 friends ! preserve the honour of turbans and beards"
Beard is such a sign of seniority, intelligence and wisdom that
if someone, having nice beard, makes some (major) mistake or shows
some ethical lapse, he is immediately warned:
He has a lovely beard
But is a 'black crow* at heart
When a white-bearded person makes a mistake, he is told to
take care of his white fine-looking beard. One, who gets a bad name
for his misdoing *s chided with the words "you have insulted your
beard" or " you did not preserve the honour of your beard."
As beard symbolises seniority and generosity, moustache
symbolises masculinity and prowess. Among Hindus the highest
punishment for a man is shaving off his moustache'. Nowadays,
however, Hindus shave off their head, and moustache themselves
without knowing what they are doing to themselves
33
On the other hand, show of moustache, in an improper manner,
is a negative activity too. Those who fix their moustache upward and
also make unethical signs, are known as Badmash (wicked and flirts).
This exhibition is disliked by society.
Moustache, too, is a symbol of honour in Punjabi society.
Touching the moustache of a tiger is almost an impossible act.
Insulting a Sikh is like touching the moustache of a tiger. If somebody
gets insulted due to some reason, he is chided as "having got his
moustache lowered or trimmed." Such idioms are associated with
beard too. Some one showing ungrateful attitude is said to be
"plucking beard while sitting in the lap of a nice person."
Beard and moustache are a part and parcel of Sikh-life since
Guru Nanak Sahib. In 1695 (a couple of years before revelation of
Khalsa), Guru Gobind Singh Sahib made it obligatory for a Sikhs. It is
an inseparable part of a Sikh's being. A Sikh is identified specially
because of his beard and turban.
Among the Sikhs, the most respectable and representative
beard is an untied, flowing beard. By the first half of the nineteenth
century, there was no concept of tying the beard. Sher Singh (son of
Maharaja Ranjit Singh) was, perhaps, the first Sikh who tied his beard.
He separated beards from his chin and tied it upward over his cheeks.
In spite of a prince's action, no Sikh tried to practice it. However, in
the beginning of the twentieth century several Sikhs began tying beard
with a net or fixer or gel or in some other manners.
After 1947, some Sikhs began trimming their beards and
moustaches. Up to 1960s, there was a very small percentage of such
persons who shaved off their heads, beards or moustaches. By 1978,
the number of such persons rose very high. The Indian government, as
it is headed by the Hindus, began encouraging, promoting, helping and
patronising those who renounced their hair, beards and moustaches.
Majority of the Hindu officers gave jobs and promotions to those who
had insulted their hair. It resulted into disappearing of beards,
moustaches and hair.
In foreign countries several Sikhs, partly due to racial insults
and partly due to fashion, renounced hair and beards. In fact, it was
their weakness as well as their non-commitance to Sikh faith, which
made them cut their hair. By 1978, it was so startling a situation that
on some occasions it was almost impossible to find even five Sikhs
with hair and beards. However, the killings of 13 Sikhs, at Amritsar,
on April 13, 1978 and particularly the attack by the Indian army on
Darbar Sahib (4.6.1984) that brought a major change in the Sikh
attitude and thousands of Sikhs in foreign countries and hundreds of
thousands of Sikhs in the Sikh homeland, not only stopped cutting
their hair but also got initiation. But, during 1992-1995, the mass
killings of the Sikh youths
34
by Beant Singh and K.P. Gill in the Sikh homeland stopped initiation
movement in the Punjab.
A Sikh must not dye his/her hair, beard or moustache. This act
is liable to religious punishment. Similarly, a Sikh must not pluck
white/grey hair from any part of his body. It is a misconceived notion
that dying hair can conceal one's age. Nor it is true that a black-haired
or dark-brown haired person is [or looks) stronger or younger. Those
who dye their white hair are, in fact, mentally weak persons who don't
want to accept their seniority. Strictly speaking, one who dyes one's
hair to conceal age is not worth credibility as he can try to deceive
others in any other situation, under any other garb, in any other
manner, with another excuse. Concealing, deceiving, cheating are a
general way of behaviour.
A European writer, while commenting upon the Sikhs' hair and
beards, once said "the best appearance of a nice man on this earth is a
Sikh with untrimmed beard." He further said, "the worst appearance of
a person is a Sikh who has insulted his beard."
A look at the histories of different religions shows ,a
remarkable factor common to all the religions. The founders of all the
religions of the world kept unshorn hair. Moses, Christ, Mohammed,
Buddha, all kept unshorn hair. All the great philosophers, scientists
and intellectuals keep (even now) unshorn hair. Socrates, Plato,
Aristotle, Newton, Shakespeare, Milton, Wordsworth, Walt Whitman,
Kali Das, Tagore, Acharya Rajneesh, all kept unshorn hair.
According to Christianity and Islam, Adam (according to them
the first man on this earth) was the one with unshorn hair. In Islamic
and European world no one had ever trimmed one's hair till the
beginning of the twentieth century. In Egypt, Turkey, Persia, Greece,
Iraq (then Mesopotamia) no body ever trimmed hair. In Turkey, only
the slaves were not allowed to keep unshorn hair. Shaving hair meant
slavery. The same was die rule in the Hindu world. A sinner or a
criminal was condemned to shaving his beard and cutting his hair. In
Britain, Henry I (1154-89) was the first clean-shaven king. But Henry
HI (1216-1272) started keeping hair again. After the death of Edward
III (1377), the British rulers stopped keeping unshorn hair. By seventh
century, all the Anglo-Saxons used to keep unshorn hair. William I
had issued orders that the ordinary people won't be allowed to keep
unshorn hair as only rulers had a right to keep unshorn hair, as it was a
God-given privilege of the royal family only.
Russia, too, has interesting history about hair. Peter, the
Russian king, in 1705, levied a tax on those who wanted to keep
unshorn beard. Queen Catherine finally withdrew this tax.
35
Beard is a symbol of piety not only in the east but also in the
west. If someone wishes to ensure one's sincerity of promise, he says
"I swear by my chin". Here chin means beard. It has been a belief in
the west that a man without beard is not a trustworthy person.
Similarly, a woman with a beard was condemned as a witch. Now, this
belief does not exist anymore. Sikhism does not believe in the taboo
that a man without natural beard or a woman with beard are evil
beings. According to Sikhism it is due to hormones only.
In Sikhism, hair, beard, moustache are an obligation. There can
not be any exception. A man is a Sikh only if he has unshorn hair on
each and every part of his body. (But, only unshorn hair do not make a
Sikh. One must get initiation and live one's Me according to
fundamental principles of Sikhism).
A Sikh should not tie his beard as only flowing natural
(flowing) beards is the genuine representative of Sikh faith. There
have been attempts to ban natural flowing beard in India too. Once the
British government in India banned flowing beard in the army. It was
strongly reacted to by the whole of the Sikh-world. The Indian
government, too, repeated the same after 1947. Even today, undeclared
rules have been promulgated and a Sikh soldier is not allowed to keep
flowing beard.
Hair, beard and moustache are sacred and respectable and
symbol of seniority and they shall ever remain so. A natural man is
one who has unshorn hair. Nature has provided this masculine gift to
men with some purpose. Hence, cutting or trimming hair is unnatural.
Hair, moustache, beard are a sign of seniority, wisdom, honour,
credibility and beauty. Their absence points to incredibility, cheating,
hypocrisy, weakness, deficiency and unnatural activity. Moreover, it is
like disobeying nature.
[For further details read the author's books : (a) The Sikh
Culture (b) Dictionary of Sikh Philosophy]
THE
WESTERN FRONT
The Sikh’s Sacrifices for Belgium
Battles of Ieper, Belgium (1914-1915)
Infantry
Ferozepore Brigade: 1st Connaught Rangers
57th Wilde’s Rifles
9th Bhopal Infantry
129th Duke of Connaught’s Own Baluchis
(April 1915: + 4th London)
Jullundur Brigade: 1st Manchesters
15th Ludhiana Sikhs
47th Sikhs
59th Scinde Rifles (Frontier Force)
(April 1915: - 15th Ludhiana Sikhs, + 4th Suffolks, + 40th Pathans)
Sirhind Brigade 1/ Highland Light Infantry
1/1st Gurkhas
1/4th Gurkhas
125th Napiers Rifles
(April 1915: + 4/(King’s) Liverpool Regt, + 15th Ludhiana Sikhs)
Divisional Troops Artillery
15th Lancers (Cureton’s Multanis)
34th Sikh Pioneers
20th and 21st Companies Bombay Sappers and Miners
5th, 11th, 18th Brigades, RFA
109th Heavy Battery
Field Ambulances
7th & 8th Field Ambulance (British)
111th, 112th & 113th Field Ambulance (Indian)
There were ethnic mixed battalions, such as the 57th Wilde’s
Rifles (8 companies, of which 2 Sikhs, 2 Dogras, 2 Pathans, 2 Punjabi
Muslims) and ethnic homogeneous battalions, such as the 47th Sikhs
(only Sikhs). It was a clear policy of the British to ensure a spirit of
competition between the different peoples. It is common knowledge
that Sikhs and Gurkhas were considered to be martial races.
There were two types of officers, British and Indian with the
British always commanding the Indian. The higher ranks had the same
names as in the British army, but there were some specific ranks such
as subadar major (cf major), subadar (cf captain) & jemadar (cf
lieutenant - commanding a platoon).
At the level of the NCOs, Indian terms were used: havildar
major (sergeant-major), havildar naik (corporal) and lance naik. A
private was a sepoy. The cavalry had its own ranks such as risaldar
(captain), woordie-major (Indian adjutant), kot daffadar (sergeant
major) etc. A trooper was a sowar. It is also important to emphasise
the very particular relationship that existed between the British
officers, their Indian NCOs and the rank and file. The British officers
did speak the local languages and the relationship towards the Indian
troops they were commanding is best described as paternalistic. There
are numerous accounts of mutual respect from the officers towards the
Indians and vice versa.
The story of the British Indian army on the Western Front
starts on 6th August 1914. On that day, the War Council asks the
Indian government to send two infantry divisions and a cavalry
brigade to Egypt. The divisions chosen were the Lahore and the
Meerut Divisions, later followed by the Secunderabad Cavalry Brigade
which together formed the Indian Army Corps.
On 27th August the British Government decides to send the
Indian divisions to France in order to reinforce the B.E.F. that had
recently been forced to withdraw after Mons. Meanwhile, the Lahore
Division was already on its way to the front. Its new destination was
Marseilles, where it arrived by the end of September.
On its way to France, the Lahore Division left one of its
brigades near the Suez Canal, and, as some units of the Jullundur
Brigade only left India by the end of September, it was only the
Ferozopore Brigade that was at its full strength.
Marseilles must have been a colourful sight in those days as it
was also the port where most of the French colonial troops arrived.
The British officers compared the behaviour of their troops with those
of the Algerians, Moroccans, Tunisians and Senegalese. During the 14
months that the British Indian Corps stayed in Europe, Marseilles was
the Indian base port. The Indian troops were enthusiastically received
by the French population.
For the British Indian troops, Europe was a totally new and a
strange experience. They did not understand the language and were not
understood and their culture was completely different. The Indians and
the French or the Belgians looked upon one another with strange eyes.
Nevertheless, the Indians were well received by the French population.
From Marseilles the Indian troops went north, over Orleans.
When the 47th Sikhs were moving up to the front, they were billeted in
a large monastery near Saint-Omer on 20th October 1914 and were
well received by the monks. However, the curious troops continually
scrutinised the statues of the twelve apostles in the main corridor of the
abbey. Finally, they accepted their British officers’ explanation that
these were images of Christian gurus!
On 22nd October 1914, the Ferozepore Brigade arrives in the
“new-born” Ypres Salient. They are sent to the trenches between
Hollebeke in the north and Messines in the south. The trenches were
not an uninterrupted line then, but was more a series of loose trenches,
without the complex system with saps, communication trenches etc.
that we are to know later in the War.
The 1st Connaught Rangers - the British battalion that
belonged to the Ferozepore Brigade - were the first to have their
baptism of fire. The first Indian battalion that had to go into the firing
line was the 57th Wilde’s Rifles in the vicinity of Wijtschate -
Oosttaverne.
Sepoys from that unit are depicted on a famous picture taken in
front of Café ‘t Nieuw Staenijzer in Wijtschate around that date. The
photographs are from the IWM. However, the caption in the IWM is
wrong. It says that these are soldiers from the 129th Baluchis. The
mistake is made again and again. Strangely enough, (as it is clearly
readable) the shoulder badge of the sepoy in the front is “57” and not
“129”. No doubt the mistake was made because Khudadad Khan VC,
belonged to the 129th Baluchis.
On that day, 22nd October 1914, we also see the first Indian
war casualty of the Western Front; Naik Laturia of the 57th Wilde’s
Rifles, commemorated on the Menin Gate. The arrival of the Indian
troops went on and on. Father Achiel Van Walleghem, priest of
Dikkebus, writes in his war diary that, during the whole night of 22nd
-23rd October, the Indian troops are brought in by London double
decker buses.
According to Van Walleghem, it was also the first day that the
War could be clearly heard in his village. The next day, on 23rd
October, the 129th Baluchis entered the trenches at Hollebeke while
the last battalion of the Ferozepore Brigade, the 9th Bhopal Infantry,
was arriving. The Connaughts and the Wilde’s Rifles were placed
under command of the 1st British Cavalry Division, the Baluchis
under command of the 2nd cavalry division. The rest of the Lahore
Division, now without two of its three brigades, was deployed on the
other side of the French border.
On 26th October, a grey and misty day, the troops of the
British Indian army attacked the German trenches near Gapaard, a
hamlet of Messines. It had rained the whole night and the trenches
were full with mud and water. Remark: trenches were considered as
being very temporary and thus they were no more than shallow
ditches. As mentioned, there was not yet a continuous line of defence.
Here and there were “big gaps” between the different positions
through which it was easy for the enemy to infiltrate in the lines.
Above all, it was more difficult to distinguish an enemy trench
from an old trench abandoned by their own troops. The result of the
attack on 26th October 1914 was several hundred yards but as the
initial position was by all means more favourable than the new line,
the troops were withdrawn again to their first positions. This caused
much incomprehension and even disenchantment among the Indian
rank and file.
On 30th October, after a heavy initial bombardment, the
Germans attacked the Indian troops from the ridge of the Zandvoorde.
The Indian and British troops were by far in the minority, had little
ammunition and sparse artillery support, so it was obvious that it
would be very hard to stand to. Two companies of the 57th Wilde’s
Rifles withdrew to Messines, where they were dispersed in the streets
of the town. There was one officer there to point out the direction of
HQ in Wijtschate, but some got lost and arrived in Kemmel, some 2.5
miles wrong! Other units of the 57th Wilde’s Rifles were also forced
to withdraw. Thus, a Sikh company had to take a new position in the
neighbourhood of a battery near the mill east of the Wijtschate-
Messines Road.
Another company did not get the order to withdraw as all means of
communication were cut or lost. When the message finally came
through, it was too late as they were completely surrounded by
German troops. The Baluchis too, in the neighbourhood of the
chateau on the other side of the canal and the railway, had very
difficult times when standing.
The battle raged on until the next day. After a bombardment
that lasted the whole night, Messines was stormed by nine German
battalions. They overwhelmed the trenches of the 57th Wilde’s Rifles
and many units of this battalion were literally annihilated. Jemadar
Ram Singh was the only survivor of his platoon.
Another Sikh, jemadar Kapur Singh, kept on fighting until
everyone else was out of action, except for one wounded sepoy. As he
did not want to surrender, he committed suicide with his last bullet. All
British officers of the 57th Wilde’s Rifles, present on this part of the
front, were killed. On that same day 31st October 1914 in the vicinity
of Hollebeke, the action took place for which, some months later,
Khudadad Khan of the 129th Baluchis was going to be the first Indian
to be awarded the Victoria Cross.
During the night of 30th-31st October, the Baluchis had lost a
position near a farm because they were unable to discern German from
French soldiers. So they saw too late that they were approached by
Germans and not by the French, who were holding the line, to the left
of them. Khudadad Khan belonged to the company operating one of
the two machine guns of the battalion. He himself got heavily
wounded during the fights later that day, but nevertheless kept on
operating the only surviving machine gun. Just before, the other
machine gun was lost through shrapnel fire, the British officer
wounded and five men of the unit were killed. Finally, when the
Germans were getting close, he destroyed his machine gun and
pretended to be dead. During the following night, he crawled through
the enemy lines and was able to rejoin his company.
The losses of the 57th Wilde’s Rifles and the 129th Baluchis
were great during the last two days of October 1914. The Wilde’s
Rifles lost 300 out of 750, the Baluchis had 240 men killed, wounded
or taken as POWs.
During these events, the Jullundur Brigade was just on the
other side of the border, in the vicinity of Neuve-Chapelle - soon to
become the Indian sector. There too the British Indian troops were
thrown into the firing line from upon arrival. From 29th October 1914,
the complete Meerut Division did arrive there. But as I will limit my
talk to the Ypres Salient, I will not focus on that.
Once again, I want to emphasise that the whole of the Lahore
Division was not deployed during 1st Ypres. Battalions, half battalions
and even companies, were separated and deployed separately in
support of diverse British divisions. All this happened while the
British Indian troops at least expected to stay together. On 29th
October 1914, General Willcocks wrote in his diary:
Where is my Lahore Division? Sirhind Brigade: left in Egypt,
Ferozopore Brigade: somewhere in the north, divided in three or four
pieces, Jullundur Brigade: the Manchesters in the south with the 5th
division, the 47th Sikhs half with the one or the other British division,
for the other half somewhere else. The 59th and 15th Sikhs: in the
trenches…
It is clear that this was not really favourable for the morale of
the Indian rank and file.
Thousands of miles away from home, in completely different
surroundings, and inadequately adapted to the dreadful weather
conditions, the Indian troops fought for a cause they hardly
understood. I have already emphasised the particular relationship
between the British officers and their Indian rank and file.
When a lot of these officers died in the first fights, many Indian
soldiers felt dazed and left alone without those officers who
understood them and knew their culture, their habits etc. Indian
companies of which the commanding officer was lost, were brought
under command of British units where no one understood them. Also,
it was hard for the Indian troops to cope with some of the modern
technologies. In the first weeks they fired at every airplane to be seen
in the sky, no matter if it was friend or foe. They could not believe that
such a flying monster could have anything but bad intentions. After a
while an airplane was no longer a novelty and they hardly looked up
when one was flying over.
In early November, the Ferozopore Brigade was moved to the
Indian sector between Givenchy and Neuve-Chapelle. On 7th
December 1914 the Sirhind Brigade arrived from Egypt, together with
reinforcements from India. Mid-November saw the arrival of the 1st
Indian cavalry division, one month later followed by the 2nd Indian
Cavalry division. By the way, these two cavalry divisions would
remain on the Western Front until the end of the War, while the rest of
the Indian Army Corps was moved to Mesopotamia in late 1915.
In December 1914, there was heavy fighting in the Indian
sector - a sector known for its bad trenches and, on 10th March, the
Battle of Neuve Chapelle was fought, truly carnage for the British
Indian troops. This explains why the beautiful Indian Memorial to the
Missing is to be found in that small French village. The losses after the
Battle of Neuve-Chapelle were so heavy that the Indian Corps had to
be reorganised. From then on, every brigade consisted of two British
and three Indian battalions.
On 22nd April 1915 at 5 p.m. the 2nd Battle of Ypres began
with the first succesful gas attack in history. Again the British Indian
Corps - not yet recovered from the terrible Battle of Neuve-Chapelle -
was called upon to fill a gap in the line. On 23rd April, the 1st Army,
to which the Indian Corps belonged, received the order to prepare the
Lahore Division for a move at very short notice. The next day the
division marched northwards.
In the evening, HQ was installed in Godewaersvelde, called
Gertie-wears-velvet by the British Tommy. The main part of the
division was in Boeschepe on the French-Belgian border. In the early
morning of 25th April 1915, the column arrived in Ouderdom, a
hamlet between Vlamertinge and Reninghelst. Father Van Walleghem
is even more precise:
The Indians are staying on the farms of Maerten, Lievens and
Desmarets.
Upon arrival in Ouderdom, the men were exhausted having
marched for a fortnight over slippery cobblestones (because of the
rain) through hilly countryside. Only in Boeschepe had they had a
short rest. The Lahore Division was now under command of the
British 2nd Army of Smith-Dorrien. Among the British Indian troops
the warning was spread that, in case of the use of gas, a handkerchief
(or the pagri-dastaar) was to be placed over the mouth. It was
recommended to soak the handkerchief (or pagri) in urine.
After the gas attack, the Germans had gained a considerable
portion of the northern part of the Ypres Salient. Now the British,
together with the French troops, wanted to make a counter-attack in
order to force the Germans to withdraw from this new position. On the
morning of 26th April 1915, the Lahore Division assembled between
the Ieper-Langemark road on the left and Wieltje on the right, some
600 yards north of la Brique. The Ferozepore Brigade moved to its
position through Vlamertinge, but the Jullundur Brigade went to
Wieltje by the road winding along the Ypres ramparts. There they
were caught in a heavy bombardment.
Most of the shells dropped in the water of the moat or exploded
against the heavy walls of the ramparts. Sometimes the men shouted
when a shell fell into the water. Nevertheless, one heavy shell fell in
the midst of a company of the 40th Pathans, resulting in 23 casualties.
As soon as the division was deployed in the fields near Wieltje, they
were shelled with tear gas. German airplanes were doing recce flights
above the heads of the Indian troops while nothing was done against
them. Not a single allied aircraft was to be seen. On the other side of
the Ieper-Langemark road, French colonial troops were deployed, on
the right side of the Lahore Division, the British Vth army Corps. The
Ferozopore Brigade took a position to the left, the Jullundur Brigade to
the right. The Sirhind Brigade was in reserve near Saint-Jean with the
Divisional HQ in Potijze.
After a preceding bombardment of only 40 minutes, at a
quarter past two in the afternoon on 26th April 1915, the order to
attack was given. Two officers per unit had been sent forward for a
reconnaissance of the ground. None of them had returned. There was
no information at all on the exact position of the German trenches, nor
on at what distance they were (actually they were at a distance of
1500-2000 yards).
The rank and file of the Lahore Division were exhausted after a
heavy march and their position was exactly localised by the enemy as
the German planes had been able to scout without any obstacle.
Moreover, the troops first had to cross open ground, varying from
several hundred yards to almost a mile before reaching the first
German line and thus the real line of attack. The relief was not
favourable either, as the ground first rises slightly over a few hundred
yards, then over another few hundred yards it declines slightly before
rising again towards the German frontline.
The British and Indian artillery was ineffective as they did not
know the precise location of the German lines either. Once out of the
trenches, every sense of direction was gone and the various units in the
attack were mixing up, French, Moroccans, British and Indians. After
the first gentle slope, they arrived in an inferno of gunfire, machine
gun fire and shells, among which also tear gas shells. The men fell by
the dozen and very soon the attack was stopped. The reinforcements
did not arrive.
It is obvious that the number of casualties was extremely
elevated. The 47th Sikhs, which was in the first line of attack, lost 348
men from a total of 444, or 78 % of the battalion! It was almost
annihilated. In total the attack resulted in almost 2000 casualties in the
two brigades. During this attack, Corporal Issy Smith of the 1st
Manchesters, which belonged to the Jullundur Brigade won a Victoria
Cross. Amidst heavy shelling and continuous gunfire, he had
ceaselessly evacuated the wounded.
Also Mula Singh and Rur Singh of the 47th Sikhs
distinguished themselves by saving many lives. Bhan Singh, a Sikh of
the 57th Wilde’s Rifles, was wounded in the face early during the
attack. Nevertheless, he stayed near his officer, Captain Banks. When
Banks fell, Bhan Singh thought just of one thing, bringing Banks back,
dead or alive. Weakened as he was, he stumbled on with Banks’ body
under heavy fire until he was completely exhausted. However, he did
not return without first saving Banks’ personal belongings.
None of the attacking troops managed to reach the first enemy
line. Moreover, every attempt to consolidate the positions reached,
failed when the Germans reopened the gas bottles at 2.30 p.m. When
the gas reached the Indian troops, an Indian havildar was heard
shouting: “Khabardar, Jehannam pahunche”, which means “watch out,
we have arrived in Hell”. In no time the ground was filled with men
being tortured in a terrible way.
Although all the attacking troops were touched by the gas, it
were mostly the Ferozepore Brigade and the Moroccans to the left of
them who were touched. They withdrew in the biggest chaos, leaving
the dead and the dying in no man’s land. Nevertheless, a small party,
led by Major Deacon, could resist a German counter attack and was
able to stand in no man’s land. Jemadar Mir Dast of the 55th Coke’s
Rifles, attached to the 57th Wilde’s Rifles stayed in no man’s land
when all officers were dead or wounded. He assembled all the men he
could find, among whom many who were slightly gassed, and kept
them together till sunset. Only in the dark did he return, bringing a lot
of wounded with him. He also helped by searching and bringing back
many other wounded Indians and British although he was wounded
himself. For this deed, he received the Victoria Cross.
The award of the VC to jemadar Mir Dast for his actions on the
night of 26th - 27th April, was of more than usual significance. Mir
Dast had a brother, jemadar Mir Mast. On the night of 2nd - 3rd
March, Mir Mast was in command of a section of the firing line near
Neuve Chapelle when he deserted to the Germans, taking with him
two havildars, two naiks and two sepoys.
But let’s get back to the night of 26th -27th April 1915 when
the chlorine gas was to be smelt the whole night. Only late that night
could the remnants of Major Deacon’s party be relieved. The
Ferozepore and Jullundur Brigades were withdrawn to the Brieke
while the Sirhind Brigade replaced them in the first line. Men of the
34th Sikh Pioneers did try to consolidate the difficult position when
Major Deacon did manage to keep a stand.
Later, two men of that unit, sappers Jai Singh and Gujar Singh,
were awarded the Indian Distinguished Service Medal because they
had established communication lines under constant fire. On the three
following days, the attack was repeated again and again, but never
with any result for the North Africans, British and Indians. The
Germans opened the gas cylinders time and again and, on 27th April,
the first “gas masks” were issued. Shortly after 1 p.m. on 27th April,
the Moroccans, the Sirhind and the Ferozepore Brigades went again in
attack, now supported by the Canadian artillery.
The two Gurkha battalions, the 4th London and the 9th
Bhopals led the attack and suffered the highest number of casualties.
When it was discovered that the barbed wire in front of the German
trenches was untouched, the action was called off.
During the night of 29th -30th April 1915, the Jullundur and
Ferozepore Brigades were withdrawn to their billets in Ouderdom.
Because they were also under frequent bombardments there, the men
preferred to stay out instead of sleeping in their huts. A shelling in the
early morning of 1st May made the beasts of burden of the 47th Sikhs
panic and escape from their compound and had to be chased over a
wide area.
Finally, after a last desperate attempt to break through the
enemy line, the Sirhind Brigade left the firing line and rejoined the rest
of the division in Ouderdom on 2nd May. The next day, the Lahore
Division marched off to rejoin the Indian Corps near Neuve-Chapelle.
Between 24th April and 1st May , the Lahore Division had lost 3889
men, or 30 % of the troops it had employed.
It was the last time that the Indian troops were deployed on a
massive scale in the Ypres Salient. This does not mean that with
regular intervals, British troops were to be seen in the Flanders
Westhoek. In June 1915 father Van Walleghem writes in his diary that
Indian soldiers had been around for a few weeks already.He observed
all strange troops who passed through or settled in his area. His diary
notes are still worth reading, not only on the people he describes, but
just as much on the author’s own mentality. His diary entry dated 6th
June 1915 details the Indian soldiers:
Several Indian soldiers are also staying at the parish closest to
Vlamertinghe. Their skin is dark, their army dress typically British
apart from a turban which they have artfully wound around their
heads. They speak English, some even French. They are very curious
and ask and talk a lot. They would walk for half an hour to get some
milk, stand around watching your every move as you serve them,
They get their Indian money out, called the rupee (2.80) and
get mad when people refuse to accept their currency. They do not (or
not to) understand the value of our money. By and large they are
friendly and polite, yet their curiosity often gets the upper hand as they
take you in from head to toe. They especially like to take a peek
through the windows of our homes. They bake some type of pancakes
and eat a type of seed with a very strong taste.
After May 1915, the Indian Corps saw action near Aubers
Ridge, Festubert and Loos. After the Battle of Loos (25th September
1915) it was decided to send the Indian Corps to Mesopotamia. Earlier
that month, the highly appreciated commander of the Indian Corps,
General Willcocks, had resigned. There were different reasons for his
resignation. Willcocks’ constant interest in the morale of the troops,
his frequent protests against a bad employment of the corps, his
concern regarding the large number of casualties and the difficulties
met in replacing these casualties, his indignation on the fact that the
public in India did not hear anything from the exploits of the Corps
because of the very strict, often irrational censorship and the
impossibility to send his men on leave - all these factors had roused
peevishness with his superiors, and especially with Douglas Haig.
During the preparation for the Battle of Loos on 6th September
1915, there was an open conflict between Haig and Willcocks. Haig
had lost all sympathy and patience with the Indian Corps and so
General Willcocks took his conclusions and left. Later, in his book
“The Indian Corps in France”, published shortly after the war, the
general defended the Indian Corps - often in sharp and bitter wordings.
By the end of 1915, the Indian army Corps had left Europe. In
14 months it had lost 34,252 men. However, there were always some
Indian battalions at the Western Front, for example, during the battle
of the Somme.
Apart from the dreadful conditions in which the Indian troops
had to fight, the two main problems they had to face were the lack of
reinforcements (from India) and the large number of casualties among
the British officers. The corps did arrive in France with 10 % reserves
for the Indian units but these reserves were already used in replacing
the sick and the unfit even before arriving at the front.
The reserve system was totally inadequate and a large number
of the Indians arriving in Marseilles as reinforcements, turned out to be
unfit for active service being too old, too weak, having bad health or
lacking any training. The large number of victims made the problem
acute. A solution was found in sending complete Indian units from
India to Europe, without searching for new recruits. This, in turn,
caused problems in India itself.
The replacement of British officers in the Indian Army was
also a big problem. The special relationship between the British officer
and his Indian rank and file has been taken into account earlier. It is
evident that the arrival of new officers who did not understand
anything of the Indians, did not know their background, and had
problems in communicating with them, were not positive for the
morale at all.
After the Indian Corps left, the Indians were no longer present
in large numbers on the Western Front. However, this does not mean
that there were no Indian units at all any more. At Lijssenthoek
Cemetery, Poperinge for instance, a Sikh is commemorated, a
cavalryman killed on 2nd November 1917.
For the Belgian population, the Indians were an experience.
Young Oscar Ricour:
There were Sikhs in het hellegat and in the fire-wood. They
were baking those large pancakes. One time, as I was passing by, some
of them were sitting down on the ground, with open legs; around a
bucket.When it was getting dark, they sang songs in their manner.
Maurits Liefooghe:
In ‘thellegat, it was full with men from India, men with
turbans.Sikhs they were called. They ate all kind of pancakes, a kind
of thick pancakes. We went to look at them from time to time as they
were making these pancakes. They were not there for warring, to fight.
They were there to transport the ammunition to the guns.
At the end of the war and in the first post-war years, there were
also units of the British Indian Labour Corps active in the Flanders
Westhoek. They were not military, but civilians working for the
British army. The labour they did was repairing roads, clearing of the
ruins etc. In September 1919, the much feared chinks (coolies) were
replaced by the Indian, much to the relief of the returned population.
To end with Father Van Walleghem:
These Sikhs were somewhat curious and loved to look around
everywhere, but they were not mad.
Regiment Informations:
9th Bhopal Infantry (-): 2 Sikhs, 2 Rajputs, 2 Moslims, 2 Brahmins
15th Ludhiana Sikhs (Multan): 8 Sikhs 34th Sikh Pioneers (Ambala): 8
Mazbi en Ramdasia Sikhs 40th Pathans (Sialkot): 2 Orakzais, 1
Afridis, 1 Yusufzais, 2 Dogras, 2 Punjabi Moslims 47th Sikhs
(Rawalpindi): 8 Sikhs 57th Wilde’s Rifles (Dera Ismail Khan): 2
Sikhs, 2 Dogras, 2 Punjabi Moslims, 2 Pathans 59th Scinde Rifles
(Kohat): 3 Pathans, 2 Sikhs, 1 Punjabi Moslims, 2 Dogras 25th
Napier’s Rifles (Nasirabad): 4 Rajputana Jats, 2 Rajputana Rajputs, 2
Punjabi Moslims 129th D. of C.’s Own Baluchis (Karachi): 2 Punjabi
Moslims, 3 Mahsuds, 3 other Pathans 15th Lancers (Cureton
Multanis): 4 eskadrons Multani Pathans and Moslims from the Dejarat
and Cis-Indus.
Ranks
First Battle of Ieper, Belgium In October 1914 (Comander in chief:
Lieutenant-General H.B.B. Watkis)
Infanterie
Ferozepore Brigade (Comander: Brigadier-General R.M. Egerton) 1st
Connaught Rangers (Brits) 57th Wilde’s Rifles (Frontier Force) 9th
Bhopal Infantry 129th Duke of Connaught’s Own Baluchis
Jullundur Brigade (Comander: Major-General P.M. Carnegy) 1st
Manchesters (Brits) 15th Ludhiana Sikhs 47th Sikhs 59th Scinde
Rifles (Frontier Force)
Sirhind Brigade (Comander: Major-General J.M.S. Brunker) 1st
Highland Light Infantry (Brits) 1/1st Gurkhas 1/4th Gurkhas 125th
Napier’s Rifles
Divisional Troops 15th Lancers (Cureton’s Multanis) 34th Sikh
Pioneers
Second Battle of Ieper, Balgium In April 1915 (Comander in chief:
Major-General H. D’U. Keary)
ٛ
SIKH MARTYRS OF IEPER
(MENEN GATE) BELGIUM
WORLD WAR I (1914-1918)
Here are recorded names of officers and men who fell in the Ypres
[Ieper] Salient but to whom the fortune of war denied the known and
honoured burial given to their comrades in death.From the Menen
Gate, see pictorial : at the Menen Gate
AMAR SINGH, Sep., 4944. Ist/21st Punjabis, attd. 1st/9th Bhopal Inf.
27 April, 1915. Son of Achel Singh, of Fatehpur, Jullundur, Punjab.
DAYAL SINGH, Havr., 2344. 1st/9th Bhopal Inf. 28th Oct., 1914.
Son of Jaimal Singh, of Larekhe, Ludhiana, Punjab.
BADAN SINGH, Sep., 2556. 36th Sikhs, attd. 47th Sikhs. 26th April,
1915. Son of Prem Singh, of Kandola, Jullundur, Punjab.
DEWA SINGH, Sep., 1597. 47th Sikhs. 26th April, 1915. Son of
Nihal Singh, of Kapurwali, Sialkot, Punjab.
BADHAWA SINGH, Jemr. Queen Victoria's Own Corps of Guides
Inf. (Frontier Force) Lumsdens, attd. 57th Wilde's Rifles (Frontier
Force). 26th April, 1915. Son of Gurmukh Singh, of Pandori Ransi,
Tarn Taran, Amritsar, Punjab.
DEYA SINGH, Sep., 210. 15th Ludhiana Sikhs. 27th April, 1915. Son
of Bir Singh, of Tapparian, Rupar, Ambala, Punjab.
BAGA SINGH, Sep., 568. 47th Sikhs. 26th April, 1915. Son of
Thamman Singh, of Ladha, Dhuri, Patiala, Punjab.
DHIYAN SINGH, Sep., 3324. 57th Wilde's Rifles (Frontier Force).
1st Nov., 1914. Son of Atra, of Mangarh, Deragopipur, Kangra,
Punjab.
BAGA SINGH, Sep., 647. 15th Ludhiana Sikhs. 2nd April, 1915. Son
of Mahtab Singh, of Joga, Barnala, Patiala, Punjab.
FATEH SINGH, Sep., 257. Queen Victoria's Own Corps of Guides
Inf. (Frontier Force) Lumsdens, attd. 57th Wilde's Rifles (Frontier
Force). 26th April, 1915. Son of Sudh Singh, of Lalpur, Tarn Taran,
Amritsar, Punjab.
BAGA SINGH, Sep., 1948. 1st/9th Bhopal Inf. 29th Oct., 1914. Son
of Bela Singh, of Motoi, Malerkotla, Punjab.
GANDA SINGH, Sep., 697. 47th Sikhs. 26th April, 1915. Son of
Khazan Singh, of Thuliwal, Dhuri, Patiala, Punjab.
BAKHTAWAR SINGH, Sep., 4074. 31st Punjabis, attd. 47th Sikhs.
26th April, 1915. Of Sohali, Kharrar, Ambala, Punjab.
GAYA SINGH, Sep., 3373. 1st/9th Bhopal Inf. 28th Oct., 1914. Son
of Jagdin Singh, of Barebali, Bharthana, Etawah,
U.P.BASAWA SINGH, Sep., 3137. 57th Wilde's Rifles (Frontier
Force). 1st Nov., 1914. Son of Nurd, of Jasmergarh, Kathuna, Tammu,
Punjab.
GURABA SINGH, Sep., 3417. 57th Wilde's Rifles (Frontier Force).
28th Oct., 1914. Son of Sobha Ram, of Baduar, Hamirpur, Kangra,
Punjab.
BATAN SINGH, Sep., 2483. 1st/9th Bhopal Inf. 28th Oct., 1914. Son
of Jawalur, of Mathuja, Garhshankar, Hoshiarpur, Punjab.
GURBAKSH SINGH, Sep., 3151. 1st/9th Bhopal Inf. 28th Oct., 1914.
Son of Bhola Singh, of Gujarwal, Ludhiana, Punjab.
BELA SINGH, Sep., 2507. 57th Wilde's Rifles (Frontier Force). 26th
April, 1915. Son of Atar Singh, of Raya Khurd, Amritsar, Punjab.
GURDIAL, Sep., 2570. 57th Wilde's Rifles (Frontier Force). 26th
April, 1915. Of Chhumi, Palampur, Kangra, Punjab.
BHAGAT SINGH, Sep., 5140. Queen Victoria's Own Corps of Guides
Inf. (Frontier Force) Lumsdens, attd. 57th Wilde's Rifles (Frontier
Force). 26th April, 1915. Son of Hakim Singh, of Gala Pandori, Tarn
Taran, Amritsar, Punjab.
GYAN SINGH, Sep., 2305. 89th Punjabis, attd. 9th Bhopal Inf. 28th
Oct., 1914. Son of Labh Singh, of Lani Nand Singh, Dasoha,
Hushiarpur, Punjab.
BHAN SINGH, Sep., 3442. 1st/9th Bhopal Inf. 29th Oct., 1914. Son
of Ram Singh.
HARDIT SINGH, Sep., 3351. 57th Wilde's Rifles (Frontier Force).
28th Oct., 1914. Son of Sarup Singh, of Bhalojlo, Tarn Taran,
Amritsar, Punjab.
BIR SINGH, Sep., 4168. 31st Punjabis. 26th April, 1915.
HARI SINGH, Havr., 2126. 57th Wilde's Rifles (Frontier Force). 26th
April, 1915. Of Jhangi Jalal, Gujar Khan, Rawalpindi, Punjab.
BISHN SINGH, Sep., 4972. Queen Victoria's Own Corps of Guides
Inf. (Frontier Force) Lumsdens, attd. 57th Wilde's Rifles (Frontier
Force). 26th April, 1915. Son of Natha Singh, of Bhai Ki Malsian,
Jagraon, Ludhiana, Punjab.
HARI SINGH, Sep., 3025. 35th Sikhs, attd. 47th Sikhs. 26th April,
1915. Son of Indar Singh, of Happu Wal, Nawan Shahar, Jullundur,
Punjab.
BRIJ MOHAN SINGH, Sep., 3608. 1st/9th Bhopal Inf. 28th Oct.,
1914. Son of Daljit Singh, of Karkasa, Dalmau, Raibareli,
U.P.HARNAM SINGH, Sep., 212. 47th Sikhs. 26th April, 1915. Son
of Sher Singh, of Mari, Lahore, Punjab.
BULAKA SINGH, Sep., 4724. 1st/23rd Sikh Pioneers, attd. 34th Sikh
Pioneers. 6th May, 1915. Son of Thola Singh, of Raoke, Moga,
Firozpur, Punjab.
HARNAM SINGH, Sep., 1896. 47th Sikhs. 26th April, 1915. Son of
Jagat Singh, of Kasel, Tarn Taran, Amritsar, Punjab.
BUTA SINGH, Sep., 3263. 35th Sikhs, attd. 47th Sikhs. 26th April,
1915. Son of Kyanhaiya Singh, of Poong Talwandi, Raiya, Sialkot,
Punjab
.HARNAM SINGH, Sep., 2379. 55th Coke's Rifles (Frontier Force),
attd. 57th Wilde's Rifles (Frontier Force). 26th April, 1915. Son of
Khushal Singh, of Dhariwal, Batala, Gurdaspur, Punjab.
CHAGAT SINGH, Havr., 277. 47th Sikhs. 26th April, 1915. Son of
Lal Singh, of Reram, Nakodar, Jullundur, Punjab.
HAZARI SINGH, Sep., 2208. 11th Rajputs, attd. 9th Bhopal Inf. 27th
April, 1915. Son of Ranjit Singh, of Nauner, Mainpuri,
U.P.CHAINCHAL SINGH, Sep., 3587. 1st/9th Bhopal Inf. 28th Oct.,
1914. Son of Sher Singh, of Buddi Pind, Dasuha, Hushiarpur, Punjab.
INDAR SINGH, Sep., 370. Queen Victoria's Own Corps of Guides
Inf. (Frontier Force) Lumsdens, attd. 57th Wilde's Rifles (Frontier
Force). 26th April, 1915. Son of Jaimal Singh, of Sujanpur, Jagraon,
Ludhiana, Punjab.
CHAIN SINGH, Sep., 1824. 55th Coke's Rifles (Frontier Force), attd.
57th Wilde's Rifles (Frontier Force). 29th Oct., 1914. Son of Surat
Singh, of Jhamua, Palampur, Kangra, Punjab.
INDAR SINGH, Sep., 1637. 47th Sikhs. 26th April, 1915. Son of
Gopal Singh, of Panjokhra, Ambala, Punjab.
CHANAN SINGH, Sep., 82. 15th Ludhiana Sikhs. 4th April, 1915.
Son of Bishan Singh, of Kanganwal, Malerkotla, Punjab
.INDAR SINGH, Sep., 2630. 34th Sikhs Pioneers. 30th April, 1915.
Son of Fateh Singh, of Dharam-pura, Khanga Dogran, Sheikhupura,
Punjab.
CHANDA SINGH, Lce. Nk., 2761. 57th Wilde's Rifles (Frontier
Force). 28th Oct., 1914. Of Pandori, Amritsar, Punjab.
ISHAR SINGH, Sep., 2724. 57th Wilde's Rifles (Frontier Force). 26th
April, 1915. Son of Moti Singh, of Sangat, Bhatinda, Patiala, Punjab.
CHET SINGH, Sep., 4593. 32nd Sikh Pioneers, attd. 34th Sikh
Pioneers. 26th April, 1915. Son of Dalel Singh, of Chak Sarir,
Gurdaspur, Punjab
.JAGAN NATHU SINGH, Sep., 3563. 1st/9th Bhopal Inf. 28th Oct.,
1914. Son of Basesar Singh, of Pachchinideon, Partabgarh,
U.P.CHUR SINGH, Sep., 2035. 55th Coke's Rifles (Frontier Force),
attd. 57th Wilde's Rifles (Frontier Force). 26th April, 1915. Son of
Ramdit Singh, of Naura, Maloh, Nabha State, Punjab.
JAGAT SINGH, Sep., 1053. 45th Rattray's Sikhs, attd. 15th Ludhiana
Sikhs. 27th April, 1915. Son of Chanda Singh, of Gillan Wali, Batala,
Gurdaspur, Punjab.
DALIP SINGH, Sep., 3476. 1st/9th Bhopal Inf. 28th Oct., 1914. Son
of Dewa Singh, of Adampur, Jullundur, Punjab.
JAGAT SINGH, Sep., 3284. 57th Wilde's Rifles (Frontier Force). 26th
April, 1915. Son of Hakim Singh, of Adhiwala, Agnala, Amritsar,
Punjab.
JAGAT SINGH, Sep., 3516. 57th Wilde's Rifles (Frontier Force).
26th April, 1915. Son of Narayan Singh, of Kaloke, Khanga Dogra,
Gujranwala, Punjab.
NATHA SINGH, Nk., 2731. 34th Sikh Pioneers. 29th April, 1915.
Son of Buta Singh, of Sidhanwali, Lahore, Punjab.
JAIMAL SINGH, Sep., 3389. 35th Sikhs, attd. 47th Sikhs. 26th April,
1915. Son of Nanak Singh, of Turki Khel, Khybee, Firozpur, Punjab.
NATHA SINGH, Sep., 4899. 1st/23rd Sikh Pioneers, attd. 34th Sikh
Pioneers. 29th April, 1915. Son of Ganda Singh, of Chidewala,
Lahore, Punjab.
JANMEJA SINGH, Havr., 2397. 57th Wilde's Rifles (Frontier Force).
26th April, 1915. Son of Katha Singh, of Chubal, Tarn Taran,
Amritsar, Punjab.
PARSAN SINGH, Sep., 3496. 1st/9th Bhopal Inf. 29th Oct., 1914.
JASSA SINGH, Sep., 882. 15th Ludhiana Sikhs. 1st May, 1915. Son
of Phalu Singh, of Ranipur, Phagwara, Kapurthala, Punjab.
PARTAB SINGH, Subr. 1st/9th Bhopal Inf. 28th Oct., 1914. Son of
Lakha Singh, of Pabi, Garhshankar, Hushiarpur, Punjab.
KARM SINGH, Sep., 1297. 55th Coke's Rifles (Frontier Force), attd.
57th Wilde's Rifles (Frontier Force). 29th Oct., 1914. Son of Hardit
Singh, of Mahmad, Rayya, Sialkot, Punjab.
PARTAB SINGH, Sep., 2662. 35th Sikhs, attd. 47th Sikhs. 26th April,
1915. Son of Dhyan Singh, of Gulab, Jagraon, Ludhiana, Punjab.
KARTAR SINGH, Sep., 4589. 14th King George's Own Ferozepore
Sikhs, attd. 15th Ludhiana Sikhs. 27th April, 1915. Son of Chattar
Singh, of Raipur, Kharar, Ambala, Punjab.
PARTAB SINGH, Nk., 3394. 31st Punjabis, attd. 47th Sikhs. 28th
April, 1915. Of Bagror, Samrala, Ludhiana, Punjab.
KEHR SINGH, Nk., 2672. 57th Wilde's Rifles (Frontier Force). 26th
April, 1915. Son of Nar Singh, of Sogi, Shakar Garh, Gurdaspur,
Punjab.
PHULA SINGH, Sep., 3237. 57th Wilde's Rifles (Frontier Force).
28th Oct., 1914. Son of Kadheru, of Kachhwan, Hamirpur, Kangra,
Punjab.
KEHR SINGH, Sep., 3614. 1st/9th Bhopal Inf. 28th Oct., 1914. Son of
Thakur Singh, of Ludhiana, Punjab.
PHULA SINGH, Sep., 4808. 32nd Sikh Pioneers, attd. 34th Sikh
Pioneers. 1st May, 1915. Son of Bur Singh, of Toriah, Lahore, Punjab.
KIRPA SINGH, Jemr. 57th Wilde's Rifles (Frontier Force). 28th April,
1915. Of Bangoli, Haripur, Campbellpur, Punjab.
PHUMAN SINGH, Sep., 3432. 1st/9th Bhopal Inf. 28th Oct., 1914.
LABH SINGH, Havr., 1925. 57th Wilde's Rifles (Frontier Force). 1st
Nov., 1914. Son of Dula Singh, of Jandoli, Garh Shankar, Hushiarpur,
Punjab.
PIARA SINGH, Sep., 4806. 40th Pathans. 26th April, 1915. Son of
Charta, of Kotli, Gujrat, Punjab.
LAKHA SINGH, Sep., 3650. 1st/9th Bhopal Inf. 28th Oct., 1914.
PURAN SINGH, Sep., 2623. 4th Prince Albert Victor's Rajputs. 27th
April, 1915. Son of Kalyan Singh, of Ganiar, Bharthana, Etawah,
U.P.LAL SINGH, Sep., 1679. 47th Sikhs. 26th April, 1915. Son of
Chet Singh, of Gujarke, Daska, Sialkot, Punjab.
PURAN SINGH, Sep., 3593. 1st/9th Bhopal Inf. 29th Oct., 1914. Son
of Bachan Singh, of Chakohi, Samrala, Ludhiana, Punjab.
LAL SINGH, Sep., 1920. 55th Coke's Rifles (Frontier Force), attd.
57th Wilde's Rifles (Frontier Force). 29th Oct., 1914. Son of Joru, of
Jandral, Hamirpur, Kangra, Punjab.
RAJA SINGH, Sep., 4298. 31st Punjabis, attd. 47th Sikhs. 26th April,
1915. Son of Lehna Singh, of Kheri, Banaur, Patiala, Punjab.
LAL SINGH, Sep., 2780. 1st/9th Bhopal Inf. 28th Oct., 1914.
RAM GHUKAM SINGH, Sep., 3402. 1st/9th Bhopal Inf. 28th Oct.,
1914. Son of Ramdayal Singh, of Butari, Ludhiana, Punjab.LAL
SINGH, Sep., 3327. 57th Wilde's Rifles (Frontier Force). 28th Oct.,
1914. Son of Sinhu, of Nangal, Deragopipur, Kangra, Punjab
.RAM SINGH, Sep., 2609. 1st/9th Bhopal Inf. 28th Oct., 1914. Son of
Sakgat Singh, of Sandpur, Ludhiana, Punjab.
MAGHAR SINGH, Sep., 978. 14th King George's Own Ferozepore
Sikhs, attd. 15th Ludhiana Sikhs. 27th April, 1915. Son of Suhel
Singh, of Sandoha, Bhatinda, Patiala, Punjab.
RAM SINGH, Nk., 2828. 57th Wilde's Rifles (Frontier Force). 1st
Nov., 1914.
MAHANT SINGH, Havr., 755. 55th Coke's Rifles (Frontier Force),
attd. 57th Wilde's Rifles (Frontier Force). 28th Oct., 1914. Son of Sib,
of Bajraw, Hamirpur, Kangra, Punjab.
RAM SINGH, Sep., 3376. 1st/9th Bhopal Inf. 29th Oct., 1914. Son of
Parag Singh, of Barebali, Bharthana, Etawah,
U.P. MALA SINGH, Lce. Nk., 662. 19th Punjabis, attd. 15th
Ludhiana Sikhs. 27th April, 1915. Son of Mihan Singh, of
Chandianwali, Khangah Dogran, Gujranwala, Punjab.
RANBHIR SINGH, Nk., 2276. 1st/9th Bhopal Inf. 28th Oct., 1914.
MAL SINGH, Havr., 1607. 34th Sikh Pioneers. 28th April, 1915. Son
of Diwan Singh, of Masitpalkot, Garhdewala, Hushiarpur, Punjab.
RANJA SINGH, Havr., 187. 57th Wilde's Rifles (Frontier Force). 26th
April, 1915. Of Barial, Kangra, Punjab.
MALUK SINGH, Sep., 752. 15th Ludhiana Sikhs. 27th April, 1915.
Son of Phuman Singh, of Takhat, Sirsa, Hissar, Punjab.
SABAB SINGH, Sep., 3392. 1st/9th Bhopal Inf. 28th Oct., 1914. Son
of Ram Lal Singh.
MANGAL SINGH, Sep., 1536. 89th Punjabis, attd. 9th Bhopal Inf.
28th Oct., 1914. Son of Nihal Singh, of Chime, Tarn Taran, Amritsar,
Punjab.
SANTA SINGH, Sep., 2524. 55th Coke's Rifles (Frontier Force), attd.
57th Wilde's Rifles (Frontier Force). 26th April, 1915. Son of Prem
Singh, of Hindiaya, Barnala, Patiala, Punjab.
MANGAL SINGH, Sep., 3022. 57th Wilde's Rifles (Frontier Force).
26th Oct., 1914. Of Khokhara, Bhimbar, Mirpur, Punjab.
SANTA SINGH, Sep., 2766. 25th Punjabis, attd. 15th Ludhiana Sikhs.
27th April, 1915. Son of Gulab Singh, of Jhingar Kaplan, Dasuya,
Hushiarpur, Punjab.
MEHR SINGH, Sep., 3672. 1st/9th Bhopal Inf. 28th Oct., 1914. Son
of Bishan Singh, of Jhingarkalan, Dasuya, Hushiarpur, Punjab.
SANTA SINGH, Sep., 3215. 57th Wilde's Rifles (Frontier Force). 1st
Nov., 1914. Son of Puran Singh, of Bhittiwind, Gurdaspur, Punjab.
MUL SINGH, Sep., 2212. 47th Sikhs. 27th April, 1915. Son of Hira
Singh, of Madiani, Garhshankar, Hushiarpur, Punjab.
SANTA SINGH, Havr., 4273. 15th Ludhiana Sikhs. 27th April, 1915.
Son of Sawai Singh, of Lalton Badi, Ludhiana, Punjab.
NAND SINGH, Sep., 3297. 57th Wilde's Rifles (Frontier Force). 1st
Nov., 1914. Son of Gopal Singh, of Bhangali Khurd, Bhimbar, Mirpur,
Punjab.
SANT SINGH, Sep., 252. Queen Victoria's Own Corps of Guides Inf.
(Frontier Force) Lumsdens, attd. 57th Wilde's Rifles (Frontier Force).
26th April, 1915. Son of Hira Singh, of Kheri Khurd, Dhuri, Patiala
State, Punjab.
SANWAL SINGH, Sep., 3726. 1st/9th Bhopal Inf. 28th Oct., 1914.
Son of Umrao Singh, of Yana, Auriya, Etawah,
U.P.SUNDAR SINGH, Sep., 2646. 35th Sikhs, attd. 47th Sikhs. 26th
April, 1915. Son of Ganda Singh, of Salloki, Daska, Sialkot, Punjab.
SEWA SINGH, Sep., 2065. 47th Sikhs. 26th April, 1915. Son of
Wazir Singh, of Bal Nakodar, Jullundur, Punjab.
SUNDAR SINGH, Sep., 3418. 35th Sikhs, attd. 47th Sikhs. 26th
April, 1915. Son of Jhanda Singh, of Sadhar Wali, Zaffar Wal, Sialkot,
Punjab.
SHAM SINGH, Nk., 1623. 35th Sikhs, attd. 47th Sikhs. 26th April,
1915. Son of Chet Singh, of Khutra, Ajnala, Amritsar, Punjab.
SURAIN SINGH, Havr., 1048. 47th Sikhs. 26th April, 1915. Son of
Lehna Singh, of Kala, Tarn Taran, Amritsar, Punjab.
SHAM SINGH, Sep., 2704. 14th King George's Own Ferozepore
Sikhs, attd. 15th Ludhiana Sikhs. 7th July, 1915.
SURAJBAKSH SINGH, Sep., 1467. 11th Rajputs, attd. 9th Bhopal
Inf. 27th April, 1915. Son of Gyandin Singh, of Sugrapur, Kusurhi,
Rai Bareli,
U.P.SOBHA SINGH, Sep., 273. 15th Ludhiana Sikhs. 27th April,
1915. Son of Hazara Singh, of Phalewal, Ludhiana, Punjab.
TABIT SINGH, Sep., 3172. 57th Wilde's Rifles (Frontier Force). 1st
Nov., 1914. Son of Mahessa, of Batran, Hamirpur, Kangra, Punjab.
SOHAN SINGH, Havr., 606. 47th Sikhs. 26th April, 1915. Son of
Panjab Singh, of Makhowal, Ajnala, Amritsar, Punjab.
TEJA SINGH, Sep., 2910, 34th Sikh Pioneers. 1st May, 1915. Son of
Lal Singh, of Dhaban Khurd, Khanga Dogran, Sheikhupura, Punjab
.SUCHET SINGH, Sep., 1301. 19th Punjabis, attd. 15th Ludhiana
Sikhs. 27th April, 1915. Son of Isar Singh, of Manko, Jullundur,
Punjab.
TEJA SINGH, Sep., 3059. 34th Sikh Pioneers. 26th April, 1915. Son
of Sant Singh, of Tahli, Urmar Tanda, Hushiarpur, Punjab.
SUCHET SINGH, Sep., 3815. 40th Pathans. 26th April, 1915. Son of
Sahib Singh, of Batala, Bhimber, Mirpur, Jammu.
TOTA SINGH, Sep., 3408. 1st/9th Bhopal Inf. 29th Oct., 1914. Son of
Mahtab Singh, of Mehidpur, Simrala, Ludhiana, Punjab.
SUNDAR SINGH, Havr., 422. 47th Sikhs. 26th April, 1915. Son of
Ganda Singh, of Matta, Gujranwala, Punjab.
UTTAM SINGH, Sep., 3385. 1st/9th Bhopal Inf. 29th Oct., 1914. Son
of Debia Singh.
SUNDAR SINGH, Sep., 2443. 1st/9th Bhopal Inf. 28th Oct., 1914.
Son of Kura, of Aima, Garhshankar, Hushiarpur, Punjab.
WARYAM SINGH, Havr., 462. 47th Sikhs. 26th April, 1915. Son of
Diwan Singh, of Upli, Dhode, Patiala, Punjab.
Sacrifices of the Sikhs in France
Their Names Liveth for Evermore
NOTE
MEMORIAL –
Pas de Calais Commonwealth War Dead 1914-1918
NEUVE-CHAPELLE (ZEHRENSDORF INDIAN CEMETERY)
MEMORIAL REGISTER
NEUVE-CHAPELLE MEMORIAL –
Pas de Calais Commonwealth War Dead 1914-1918
NEUVE-CHAPELLE MEMORIAL REGISTER
ACHHAR SINGH, Sepoy, 743. 47th Sikhs. 28th October 1914. Son of
Gujar Singh, of Kaharali, Rupar, Ambala, Punjab. Panel 37
ACHHAR SINGH, Sowar, 4001. 19th Lancers (Fane's Horse).
10th September 1916. Son of Ram Singh, of Khanpar, Amritsar,
Punjab. Panel 7
AJAIB SINGH, Sepoy, 2769. 34th Sikh Pioneers. 23rd
November 1914. Son of Kehar Singh, of Dharampura, Khangah
Dagran, Sheikhupura, Punjab. Panel 29 and 30
ALA SINGH, Sepoy, 2382. 47th Sikhs. 12th March 1915. Son
of Partap Singh, of Adgare, Hoskiarpur, Punjab. Panel 37
AMAR SINGH, Sepoy, 2434. 1st Bn. 9th Bhopal Infantry.
20th December 1914. Son of Atar Singh, of Asi, Ludhiana, Punjab.
Panel 38
AMAR SINGH, Driver, 19291. Royal Horse and Field
Artillery, Indian Army. 12th December 1917. Panel 1 and 2
AMAR SINGH, Sepoy, 4224. 31st Punjabis attd. 1st Bn. 39th
Garhwal Rifles. 19th March 1915. Son of Partab Singh. Panel 28
AMAR SINGH, Sepoy, 3465. 57th Wilde's Rifles (Frontier
Force). 22nd December 1914. Son of Sham Singh, of Bahra, Kathua,
Kashmir. Panel 23
AMAR SINGH, Sowar, 2989. 6th King Edward's Own
Cavalry. 11th December 1916. Son of Mukh Ram, of Bidal, Gohana,
Rohtak, Punjab. Addenda Panel
AMAR SINGH, Sepoy, 2393. 47th Sikhs. 12th March 1915.
Son of Kahan Singh, of Gil, Moga, Ferozepore, Punjab. Panel 37
AMAR SINGH, Sepoy, 1883. 69th Punjabis. 25th September
1915. Son of Gaja Singh, of Khurd Lehli, Hoshiarpur, Punjab. Panel
10
AMAR SINGH, Sepoy, 1633. 1st Bn. 41st Dogras. 9th May
1915. Son of Achhar Singh, of Amb, Una, Hoshiarpur, Punjab. Panel
34
AMAR SINGH, Lance Daffadar, 1040. 20th Deccan Horse.
13th June 1917. Son of Udmi Singh, of Dhandhine, Jhajjar, Rohtak,
Punjab. Panel 7
AMAR SINGH, Sepoy, 946. 1st Bn. 41st Dogras. 22nd
December 1914. Son of Dasi, of Karoti, Nurpur, Kangra, Punjab.
Panel 34
AMAR SINGH, Sepoy, 125. 45th Rattray's Sikhs attd. 15th
Ludhiana Sikhs. 18th May 1915. Son of Sundar Singh, of Palher,
Pasrur, Sialkot, Punjab. Panel 37
AMAR SINGH, Sepoy, 3103. 54th Sikhs (Frontier Force) attd.
58th Vaughan's Rifles (Frontier Force). 25th September 1915. Son of
Lehna Singh, of Shanilekar, Shakargarh, Gurdaspur, Punjab. Panel 22
AMIR SINGH, Sepoy, 2907. 34th Sikh Pioneers. 23rd
November 1914. Son of Sant Singh, of Dhaban Kalan, Khangah,
Dogran, Sheikhupura, Punjab. Panel 29 and 30
ARJAN SINGH, Sowar, 721. 20th Deccan Horse. 21st
December 1914. Son of Harnam Singh, of Chandanwal, Ludhiana,
Punjab. Panel 7
ARJAN SINGH, Sepoy, 3537. 35th Sikhs attd. 47th Sikhs.
18th September 1915. Son of Kahan Singh, of Chak No. 437,
Samundri, Lyallpur, Punjab. Panel 30
ARJAN SINGH, Sepoy, 3419. 35th Sikhs attd. 47th Sikhs.
24th August 1915. Son of Hira Singh, of Mehta, Bhatinda, Patiala,
Punjab. Panel 30
ARJAN SINGH, Sepoy, 2873. 1st Bn. 9th Bhopal Infantry.
23rd November 1914. Son of Newa Singh, of Rampur, Patiala, Punjab.
Panel 38
ARJAN SINGH, Sowar, 2548. 6th King Edward's Own
Cavalry. 8th January 1915. Son of Ram Singh. Panel 4
ARJAN SINGH, Sepoy, 2495. 34th Sikh Pioneers. 26th
October 1914. Of Khuddi Sadhanwani, Barnala, Patiala, Punjab. Panel
29 and 30
ARJAN SINGH, Sepoy, 2374. 34th Sikh Pioneers. 11th July
1915. Son of Ram Singh, of Fatehgarh, Zira, Ferozepore, Punjab.
Panel 29 and 30
ARJAN SINGH, Lance Naik, 2324. 34th Sikh Pioneers. 23rd
November 1914. Son of Wadhawa Singh, of Masiti, Dasuya,
Hashiarpur, Punjab. Panel 29 and 30
ARJAN SINGH, Sepoy, 3685. 35th Sikhs attd. 47th Sikhs.
12th March 1915. Son of Anokh Singh, of Gidar, Moga, Ferozepore,
Punjab. Panel 30
ARJAN SINGH, Daffadar, 1402. 29th Lancers (Deccan
Horse). 9th January 1915. Son of Aya Singh, of Sant Pure, Kharian,
Gujrat, Punjab. Panel 7 and 8
ARJAN SINGH, Sepoy, 21. 54th Sikhs (Frontier Force) attd.
58th Vaughan's Rifles (Frontier Force). 25th September 1915. Son of
Ratan Singh, of Dhaleke, Moga, Ferozepore, Punjab. Panel 22
ARJAN SINGH, Sepoy, 3933. 54th Sikhs (Frontier Force) attd.
58th Vaughan's Rifles (Frontier Force). 25th September 1915. Panel
22
ARJAN SINGH, Sepoy, 2309. 47th Sikhs. 27th October 1914.
Son of Anokh Singh, of Bhurwali, Ludhiana, Punjab. Panel 37
ATAR SINGH, Sowar, 1799. 20th Deccan Horse. 20th
December 1917. Son of Sawan Singh, of Kher, Ambala, Punjab. Panel
7
ATAR SINGH, Sepoy, 1970. 47th Sikhs. 21st December 1914.
Son of Sher Singh, of Dale Kalan, Chakwal, Jhelum, Punjab. Panel 37
ATAR SINGH, Sepoy, 818. 47th Sikhs. 12th March 1915. Son
of Udham Singh, of Chime, Samrala, Ludhiana, Punjab. Panel 37
ATTAR SINGH, Sepoy, 2641. 34th Sikh Pioneers. 23rd
November 1914. Of Mansa, Patiala, Punjab. Panel 29 and 30
BABU SINGH, Sepoy, 1773. 47th Sikhs. 27th October 1914.
Son of Sawan Singh, of Raya, Ludhiana, Punjab. Panel 37
BABU SINGH, Sepoy, 3603. 1st Bn. 9th Bhopal Infantry. 20th
December 1914. Son of Sultani, of Basihasth Khan, Hoshiarpur,
Punjab. Panel 38
BACHAN SINGH, Sepoy, 2015. 33rd Punjabis. 25th
September 1915. Son of Ishar Singh, of Shair, Tarn Taran, Amritsar,
Puniab. Panel 28 and 29
BACHAN SINGH, Lance Havildar, 2573. 58th Vaughan's
Rifles (Frontier Force). 9th May 1915. Son of Nand Singh, of Lapo,
Moga, Ferozepore, Punjab. Panel 23 to 25
BACHHITAR SINGH, Lance Naik, 2734. 54th Sikhs (Frontier
Force) attd. 59th Scinde Rifles (Frontier Force). 25th September 1915.
Son of Hira Singh, of Barnala, Patiala, Punjab. Panel 22
BADAN SINGH, Sepoy, 2787. 34th Sikh Pioneers. 23rd
November 1914. Son of Hakam Singh, of Nawashahr, Jullundur,
Punjab. Panel 29 and 30
BADAN SINGH, Daffadar, 2816. 37th Lancers (Baluch Horse)
attd. 36th Jacob's Horse. 23rd September 1918. Son of Mehar Singh,
of Manki, Ludhiana, Punjab. Panel 7
BADAN SINGH, Sepoy, 3269. 54th Sikhs (Frontier Force)
attd. 58th Vaughan's Rifles (Frontier Force). 25th September 1915.
Son of Gujar Singh, of Rasulpur, Nawashahr, Jullundur, Punjab. Panel
22
BADAN SINGH, Risaldar, 29th Lancers (Deccan Horse). 6th
April 1915. Son of Buta Singh, of Dohnagira, Khurd, Ludhiana,
Punjab. Panel 7 and 8
BAGA SINGH, Lance Naik, 4645. 15th Ludhiana Sikhs. 15th
November 1914. Son of Harnam Singh, of Chime, Sunam, Patiala,
Punjab. Panel 18
BAGA SINGH, Sepoy, 927. 15th Ludhiana Sikhs. 16th
December 1914. Son of Bhagat Singh, of Kamaloo, Mansa, Patiala,
Punjab. Panel 18
BAGA SINGH, Sepoy, 2080. 35th Sikhs attd. 47th Sikhs. 12th
March 1915. Son of Nand Singh, of Jhabbon, Khangah Dogran,
Sheikhupura, Puniab. Panel 30
BAGA SINGH, Sepoy, 2956. 54th Sikhs (Frontier Force) 58th
Vaughan's Rifles (Frontier Force). 25th September 1915. Son of Hira
Singh, of Tuttehgarh, Sunam, Patiala, Punjab. Panel 22
BAGH SINGH, Sepoy, 400. 69th Punjabis. 25th September
1915. Son of Sher Singh, of Ghasitpur, Shakargarh, Gurdaspur,
Pun)ab. Panel 10
BAGHEL SINGH, Sepoy, 4078. 36th Sikhs attd. 47th Sikhs.
25th September 1915. Son of Prem Singh, of Valtoha, Ksur, Lahore,
Punjab. Panel 30
BAHADUR SINGH, Sowar, 2605. 18th King George's Own
Lancers. 20th August 1915. Son of Surayan Singh, of Chala, Tarn
Taran, Amritsar, Punjab. Panel 6
BAHADUR SINGH, Sepoy, 175. 45th Rattray's Sikhs attd.
15th Ludhiana Sikhs. 18th May 1915. Son of Hira Singh, of Teji,
Batala, Gurdaspur, Punjab. Panel 37
BAHADUR SINGH, Sepoy, 2398. 47th Sikhs. 21st February
1915. Son of Sawan Singh, of Shahpur Gorian, Batala, Gurdaspur,
Punjab. Panel 37
BAISAKHA SINGH, Naik, 1649. 34th Sikh Pioneers. 23rd
November 1914. Son of Ratan Singh, of Raya, Patiala, Punjab. Panel
29 and 30
BAISAKHI SINGH, Sepoy, 2091. 47th Sikhs. 21st December
1914. Panel 37
BAKHSHI SINGH, Sepoy, 823. 47th Sikhs. 21st December
1914. Son of Nand Singh, of Dakhe, Ludhiana, Punjab. Panel 37
BAKHSHISH SINGH, Sowar, 520. 31st Duke of Connaught's
Own Lancers attd. 29th Lancers (Deccan Horse). 23rd March 1917.
Son of Rudr Singh, of Umedpur, Ludhiana, Punjab. Panel 3
BAKHTAWAR SINGH, Lance Daffadar, 2149. 36th Jacob's
Horse. 9th January 1915. Son of Sundar Singh, of Chimey, Patiala,
Punjab. Panel 5
BAKHTAWAR SINGH, Sowar, 2561. 6th King Edward's
Own Cavalry. 21st December 1917. Panel 4
BAKHTAWAR SINGH, Naik, 724. 47th Sikhs. 12th March
1915. Son of Nihal Singh, of Pakrana, Sirhind, Patiala, Punjab. Panel
37
BALDEO SINGH, Sowar, 2379. 6th King Edward's Own
Cavalry. 15th March 1918. Son of Bhag Mal, of Dubhaldan, Rohtak,
Punjab. Panel 4
BALLA SINGH, Sepoy, 931. 47th Sikhs. 21st December 1914.
Son of Ganda Singh, of Khanpur, Amritsar, Punjab. Panel 37
BALWANT SINGH, Sowar, 2773. 30th Lancers (Gordon's
Horse). 13th June 1915. Son of Lal Singh, of Saidpur, Bulandshahr,
United Provinces. Panel 8
BANASINGH, Follower, MT/237. Supply and Transport
Corps. 22nd May 1915. Panel 38 and 39
BANTA SINGH, Sepoy, 1625. 69th Punjabis. 25th September
1915. Son of Gurditt Singh, of Bhagpur, Hoshiarpur, Punjab. Panel 10
BANTA SINGH, Sepoy, 1974. 47th Sikhs. 27th October 1914.
Son of Waryam Singh, of Khara, Tarn Taran, Amritsar, Punjab. Panel
37
BANTA SINGH, Sepoy, 1984. 47th Sikhs. 23rd November
1914. Son of Harnam Singh, of Jagatpore, Nawashahr, Jullundur,
Punjab. Panel 37
BANTA SINGH, Sepoy, 3718. 35th Sikhs attd. 47th Sikhs.
22nd August 1915. Son of Khushal Singh, of Mari Kambike, Kasur,
Lahore, Punjab. Panel 30
BASAKHA SINGH, Sepoy, 3735. 107th Indian Pioneers. 10th
March 1915. Son of Rur Singh, of Khori, Kharian, Gujrat, Punjab.
Panel 11
BASANT SINGH, Sepoy, 2204. 38th Dogras attd. 1st Bn. 39th
Garhwal Rifles. 10th March 1915. Son of Nanak, of Garhmula,
Shakargarh, Gurdaspur, Punjab. Panel 30
BASANT SINGH, Sepoy, 50. Indian Signal Corps. 1st
December 1914. Son of Atra, of Barang, Kangra, Punjab. Panel 9
BASANT SINGH, Sapper, 963. 1st King George's Own
Sappers and Miners. 6th May 1915. Son of Daya Singh, of Baronga,
Nabha, Punjab. Panel 9
BASANT SINGH, Naik, 1091. 47th Sikhs. 10th October 1915.
Son of Hakim Singh, of Kishen Pur, Jullundur, Punjab. Panel 37
BASANT SINGH, Sepoy, 1921. 34th Sikh Pioneers. 23rd
November 1914. Son of Nagina Singh, of Maihalpur Garhshankar,
Hoshiapur, Punjab. Panel 29 and 30
BASAWA, Follower, 15th Ludhiana Sikhs. 31st December
1914. Panel 18
BASAWA SINGH, Sapper, 3572. 3rd Sappers and Miners.
13th March 1915. Son of Bishun Singh, of Akal Garh, Kharar,
Ambala, Punjab. Panel 9
BATAN SINGH, Sepoy, 2939. 57th Wilde's Rifles (Frontier
Force). 24th November 1914. Son of Bela Singh, of Jandoli,
Hoshiarpur, Punjab. Panel 23
BAWA SINGH, Sepoy, 958. 47th Sikhs. 21st December 1914.
Son of Natha Singh, of Malikpur, Batala, Gurdaspur, Punjab. Panel 37
BELA SINGH, Sepoy, 1993. 47th Sikhs. 27th October 1914.
Son of Jwala Singh, of Pail, Tarn Taran, Amritsar, Punjab. Panel 37
BELA SINGH, Sepoy, 2826. 35th Sikhs attd. 47th Sikhs. 23rd
July 1915. Son of Narayan Singh, of Mukandpur, Nawashahr,
Jullundur, Punjab. Panel 30
BELA SINGH, Sepoy, 1956. 69th Punjabis. 25th September
1915. Son of Suba Singh, of Khotban, Hoshiarpur, Punjab. Panel 10
BELA SINGH, Sepoy, 1708. 34th Sikh Pioneers. 23rd
November 1914. Son of Lal Singh, of Burewala, Khangah Dogran,
Sheikhupura, Punjab. Panel 29 and 30
BELA SINGH, Lance Naik, 3169. 59th Scinde Rifles (Frontier
Force). 19th December 1914. Son of Jagat Singh, of Janehr, Samrala,
Ludhiana, Punjab. Panel 25
BELA SINGH, Sepoy, 698. 76th Punjabis attd. 58th Vaughan's
Rifles (Frontier Force). 25th September 1915. Son of Atar Singh, of
Pajo Ditta, Hoshiarpur, Punjab. Panel 10
BETA SINGH, Sepoy, 1115. 1st Bn. 41st Dogras. 9th May
1915. Son of Prithi Singh, of Motlah, Chamba, Punjab. Panel 34
BHAG SINGH, Sepoy, 2931. 52nd Sikhs (Frontier Force) attd.
59th Scinde Rifles (Frontier Force). 18th March 1915. Son of Radha,
of Separujan, Dasuya, Hoshiarpur, Punjab. Panel 21 and 22
BHAG SINGH, Havildar, 2305. 58th Vaughan's Rifles
(Frontier Force). 25th September 1915. Son of Gopal, of Osar,
Kishtwar, Udhampur, Kashmir. Panel 23 to 25
BHAG SINGH, Sepoy, 3014. 34th Sikh Pioneers. 23rd
November 1914. Son of Bhola Singh, of Kheri, Gujrat, Punjab. Panel
29 and 30
BHAG SINGH, Sepoy, 1884. 38th Dogras attd. 1st Bn. 39th
Garhwal Rifles. 10th March 1915. Son of Lehna, of Pale. Basohli.
Kathua. Kashmir. Panel 30
BHAG SINGH, Sepoy, 1585. 47th Sikhs. 27th October 1914.
Son of Kesar Singh, of Gowara, Kot Kapura, Farid Kot, Punjab. Panel
37
BHAGAT SINGH, Sepoy, 3436. 59th Scinde Rifles (Frontier
Force). 25th November 1914. Son of Nurang Singh, of Kahra, Nurpur,
Kangra Punjab. Panel 25
BHAGAT SINGH, Sepoy, 3472. 54th Sikhs (Frontier Force)
attd. 58th Vaughan's Rifles (Frontier Force). 25th September 1915.
Son of Lehana Singh, of Babowal, Amritsar, Punjab. Panel 22
BHAGAT SINGH, Sepoy, 2853. 34th Sikh Pioneers. 26th
October 1914. Of Ramgarh Khangah, Dogran, Sheikhupura, Punjab.
Panel 29 and 30
BHAGAT SINGH, Sepoy, 2777. 34th Sikh Pioneers. 23rd
November 1914. Son of Labh Singh, of Gujrat, Punjab. Panel 29 and
30
BHAGAT SINGH, Naik, 2606. 34th Sikh Pioneers. 24th
November 1914. Panel 29 and 30
BHAGAT SINGH, Sepoy, 2247. 34th Sikh Pioneers. 26th
October 1914. Son of Sundar Singh, of Dhudial, Chakwal, Jhelum,
Punjab. Panel 29 and 30
BHAGAT SINGH, Driver, 987. 23rd. Mule Corps. 10th
December 1914. Panel 39
BHAGAT SINGH, Sepoy, 4658. 32nd Sikh Pioneers attd. 34th
Sikh Pioneers. 27th February 1916. Son of Badon, of Gujrat, Punjab.
Panel 28
BHAGAT SINGH, Sepoy, 1567. 47th Sikhs. 12th April 1915.
Son of Hazara Singh, of Rampur, Patiala, Punjab. Panel 37
BHAGAT SINGH, Sepoy, 3462. 36th Sikhs attd. 47th Sikhs.
25th September 1915. Son of Jhanda Singh, of Alune, Gurdaspur,
Punjab. Panel 30
BHAGWAN SINGH, Havildar, 3539. 15th Ludhiana Sikhs.
16th February 1915. Son of Gurditt Singh, of Jhandujala, Garhshankar,
Hoshiarpur, Punjab. Panel 18
BHAGWAN SINGH, Sepoy, 3636. 58th Vaughan's Rifles
(Frontier Force). 12th March 1915. Son of Wassawa Singh, of Maur,
Barnala, Patiala, Punjab. Panel 23 to 25
BHAGWAN SINGH, Sepoy, 2901. 34th Sikh Pioneers. 23rd
November 1914. Son of Sundar Singh, of Chitton, Hoshiarpur, Punjab.
Panel 29 and 30
BHAGWAN SINGH, Sepoy, 2830. 34th Sikh Pioneers. 1st
November 1914. Son of Dewa Singh, of Kapurthala, Punjab. Panel 29
and 30
BHAGWAN SINGH, Lance Naik, 2429. 34th Sikh Pioneers.
6th April 1915. Son of Hira Singh, of Dhaban, Khangah Dogran,
Sheikhupura, Puniab. Panel 29 and 30
BHAGWAN SINGH, Sepoy, 1453. 47th Sikhs. 21st December
1914. Son of Tharmnan Singh, of Panj Garai, Malerkotla, Punjab.
Panel 37
BHAJAN, Sepoy, 1932. 10th Jats. 22nd December 1914. Son
of Deba, of Balali, Badri, Jind, Punjab. Panel 16
BHAJAN SINGH, Sowar, 2898. 38th King George's Own
Central India Horse. 29th September 1917. Son of Kishan Singh, of
Gajiana, Moga, Ferozepore, Punjab. Panel 8
BHAJAN SINGH, Sepoy, 2818. 34th Sikh Pioneers. 23rd
November 1914. Son of Jiwa Singh, of Ludhiana, Punjab. Panel 29
and 30
BHAN SINGH, Sowar, 3263. 9th Hodson's Horse. Died at
Ambala, on return from France and Flanders. 10th June 1915. Son of
Buta Singh, of Jaurian, Batala, Gurdaspur, Punjab. Panel 6 and 7
BHAN SINGH, Sepoy, 306. 47th Sikhs. 27th October 1914.
Son of Sultani Singh, of Madhopur, Ludhiana, Punjab. Panel 37
BHAN SINGH, Lance Daffadar, 1647. 2nd Lancers (Gardner's
Horse). 30th January 1918. Son of Gujar Singh, of Dhardeo, Amritsar,
Punjab. Panel 3
BHAN SINGH, Lance Daffadar, 1875. 2nd Lancers (Gardner's
Horse). 1st December 1917. Son of Chattar Singh, of Sadhar, Jagraon,
Ludhiana, Punjab. Panel 3
BHANGA SINGH, Sepoy, 995. 45th Rattray's Sikhs attd. 15th
Ludhiana Sikhs. 18th May 1915. Son of Bhola Singh, of Dad,
Faridkot, Punjab. Panel 37
BHARAT SINGH, Sowar, 1600. 22nd Sam Browne's Cavalry
(Frontier Force) attd. 34th Prince Albert Victor's Own Poona Horse.
21st July 1918. Son of Mohobat Singh, of Nanu Kalan, Gurgaon,
Punjab. Panel 5
BHIKAN SINGH, Sowar, 3165. 29th Lancers (Deccan Horse).
9th April 1918. Son of Tula Singh, of Jagatpur, Delhi. Panel 7 and 8
BHIMRAJ SINGH, Labourer, 1024. Indian Labour Corps. 27th
May 1917. Panel 39 to 41
BHINDA SINGH, Lance Naik, 3118. 58th Vaughan's Rifles
(Frontier Force). 23rd November 1914. Son of Atar Singh, of
Kishengarh, Jullundur, Punjab. Panel 23 to 25
BHOLA SINGH, Sowar, 3435. 35th Scinde Horse attd. 36th
Jacob's Horse. 1st December 1917. Son of Sher Singh, of Chicha,
Amritsar, Punjab. Panel 4
BHOLA SINGH, Sepoy, 2638. 34th Sikh Pioneers. 23rd
November 1914. Panel 29 and 30
BHOLA SINGH, Bugler, 1826. 47th Sikhs. 21st December
1914. Son of Ganesha Singh, of Bluthewal, Gurdaspur, Punjab. Panel
37
BHOLA SINGH, Havildar, 776. 33rd Punjabis. 25th
September 1915. Son of Rai Singh, of Rattowal, Jagraon, Ludhiana,
Punjab. Panel 28 and 29
BHOLA SINGH, Sepoy, 726. 47th Sikhs. 12th March 1915.
Son of Suchet Singh, of Dharamkot, Zira, Ferozepore, Punjab. Panel
37
BHOLA SINGH, Sepoy, 2915. 34th Sikh Pioneers. 5th
December 1914. Son of Kahan Singh, of Rampura, Lahore, Punjab.
Panel 29 and 30
BHOLA SINGH, Sepoy, 2934. 34th Sikh Pioneers. 26th
October 1914. Of Dharampura, Khangah Dogram, Sheikhupura,
Punjab. Panel 29 and 30
BHOLA SINGH, Sepoy, 3376. 107th Indian Pioneers. 15th
November 1914. Son of Sawan Singh, of Tanda, Gujrat, Punjab. Panel
11
BHOLA SINGH, Sapper, 2972. 3rd Sappers and Miners. 29th
October 1914. Son of Kanha Singh, of Kangas, Patiala, Punjab. Panel
9
BHOLA SINGH, Sowar, 2745. 18th King George's Own
Lancers. 16th October 1915. Son of Samand Singh, of Thatan, Tarn
Taran, Amritsar, Punjab. Panel 6
BHUJA SINGH, Sepoy, 3856. 58th Vaughan's Rifles (Frontier
Force). 23rd November 1914. Son of Debi Singh, of Dosangh Kalan,
Phillaur, Jullundur, Punjab. Panel 23 to 25
BHUP SINGH, Sepoy, 3637. 58th Vaughan's Rifles (Frontier
Force). 23rd November 1914. Son of Jawahir Singh, of Manuke,
Moga, Ferozepore, Punjab. Panel 23 to 25
BIKRAM SINGH, Sepoy, 165. 59th Scinde Rifles (Frontier
Force). 4th October 1915. Son of Bakhar Singh, of Dhuma, Rajpura,
Patiala, Punjab. Panel 25
BINDA SINGH, Naik, 1920. 58th Vaughan's Rifles (Frontier
Force). 25th September 1915. Son of Shamir Singh, of
Buchkarwat, Kharian, Gujrat, Punjab. Panel 23 to 25
BIR SINGH, Havildar, 345. 47th Sikhs. 21st December 1914.
Son of Rulia Singh, of Issewal, Ludhiana, Punjab. Panel 37
BIR SINGH, Sepoy, 4050. 15th Ludhiana Sikhs. 19th March
1915. Son of Fatte Singh, of Jhandeana Moga, Ferozepore, Punjab.
Panel 18
BIR SINGH, Sepoy, 4897. 59th Scinde Rifles (Frontier Force).
11th March 1915. Son of Ishar Singh, of Kulla Murid Wala, Raya,
Sailkote, Punjab. Panel 25
BIR SINGH, Naik, 4609. 15th Ludhiana Sikhs. 28th October
1914. Son of Pohlo, of Sauwal, Una, Hoshiapur, Punjab. Panel 18
BIR SINGH, Sowar, 1078. 20th Deccan Horse. 21st December
1914. Son of Partab Singh, of Bhoja Majra, Rupar, Ambala, Punjab.
Panel 7
BIR SINGH, Sepoy, 3544. 58th Vaughan's Rifles (Frontier
Force). 12th March 1915. Son of Bhagat Singh, of Sorala, Jullundur,
Punjab. Panel 23 to 25
BIR SINGH, Sepoy, 1177. 47th Sikhs. 27th October 1914. Son
of Chanda Singh, of Sidnu Majara, Garhshankar, Hoshiarpur, Punjab.
Panel 37
BIR SINGH, Sowar, 2330. 2nd Lancers (Gardner's Horse).
27th May 1916. Son of Mangal Singh, of Bir Kalan, Ludihana, Punjab.
Panel 3
BIRAT SINGH, Lance Daffadar, 1270. 3rd Lancers (Skinner's
Horse). 26th March 1916. Son of Darbari Singh, of Sanwar, Ludhiana,
Punjab. Panel 3
BISHN SINGH, Sepoy, 1026. 33rd Punjabis. 25th September
1915. Son of Dhyan Singh, of Roorka, Ludhiana, Punjab. Panel 28 and
29
BACHI SINGH, Driver, 19801. 11th Sub. Sect. Kirkee Depot. Indian
Royal Artillery. 24th May 1919. S. VI. B. 9.
BADER SINGH, Gunner, 33026. (Roorkee). 36th Div.
Ammunition Col. Indian Royal Artillery. 18th December 1918. P.
VIII. C. 24.
BANTA SINGH, Follower, 1490. Sehore No. 2 Syce Corps.
Indian Veterinary Corps. 7th February 1919. P. VIII. F. 23.
BHANWAR SINGH, Driver, 36954. 16th Sub Sect.
Ahmednagar Depot. Indian Royal Artillery. 14th February 1919. S. VI.
A. 6.
BHARAT SINGH, Driver, 29453. (Ambala). 9th Div.
Ammunition Col. Indian Royal Artillery. 20th October 1919. S. VI. B.
18.
BORA SINGH, Follower, 1722. Lahore Depot. Syce Corps.
7th February 1919. P. VIII. E. 9.
BUDHA SINGH, Gunner, 33396. 1.R.A., A.B.D. Roorkee
Depot. Indian Royal Artillery. 1st July 1919. S. VI. B. 13.
CHANNAN SINGH, Sepoy, 2807. 54th Sikhs (Frontier Force)
attd. (Jubbulpore) Royal Horse and Field Artillery, Indian Army. 31st
October 1918. P. VIII. D. 14.
CHHATAR SINGH, Lance Naik, 35383. A.B.D., Roorkee
Depot. Indian Royal Artillery. 9th February 1919. P. VIII. F. 22.
CHIDA SINGH, Gunner, 35135. Roorkee Depot. Indian Royal
Artillery. 5th February 1919. P. VIII. F. 10.
DHAN SINGH, Lance Naik, 39916. 14th Sub Sect., Roorkee
Depot. Indian Royal Artillery. 9th February 1919. P. VIII. F. 25.
GANGA SINGH, Driver, 26671. A.B.D. Jubbulpore Depot.
Indian Royal Artillery. 3rd March 1919. S. VI. A. 19. JAGAT SINGH,
Driver, 14927. 101st. Indian Grenadiers attd. 4th Div. Ammunition
Col. Indian Royal Artillery. 4th August 1918. P. VIII. C. 6.
KIRPAL SINGH, Lance Naik, 32115. Jubbulpore Depot.
Indian Royal Artillery. 26th February 1919. S. VI. A. 18.
KISHAN SINGH, Driver, PA/18681. (Belgaum). 4th Div.
Ammunition Col. Indian Royal Artillery. 20th February 1919. S. VI.
A. 15.
LEKHU SINGH, Naik, 12546. (Roorkee). 46th Div.
Ammunition Col. Indian Royal Artillery. 13th February 1919. P. VIII.
F. 4.
MAIN SINGH, Gunner, 39526. (Roorkee). 49th Div.
Ammunition Col. Indian Royal Artillery. 21st December 1918. P. VIII.
E. 26.
NAWAL SINGH, Driver, 26543. (Jubbulpore). 2nd Div.
Ammunition Col. Indian Royal Artillery. 7th December 1918. P. VIII.
B. 1.
NIHAL SINGH, Driver, PB/18575. 4th Sub Sect. Belgaum
Depot. Indian Royal Artillery. 9th February 1919. P. VIII. E. 1.
RAM SINGH, Gunner, 12249. 16th Sub-Sect. Roorkee Depot.
Indian Royal Artillery. 10th February 1919. P. VIII. F. 15.
RAM SINGH, Lance Naik, 24869. Belgaum Depot. Indian
Royal Artillery. 13th November 1918. P. VIII. D. 6.
SANATH SINGH, Driver, 20863. Staff A.B.D. Trimulgherry
Depot . Indian Royal Artillery. 19th February 1919. S. VI. A. 8.
SANT SINGH, Havildar, 9901. Dinapore Depot. Indian Royal
Artillery. 14th September 1918. P. VIII. C. 2.
SOHAN SINGH, Driver, 30523. (Jubbulpore). 6th Div.
Ammunition Col. Indian Royal Artillery. 7th February 1919. P. VIII.
E. 5.
SURAT SINGH, Driver, 20981. (Trimulgherry). 57th Div.
Ammunition Col. Indian Royal Artillery. 9th February 1919. P. VIII.
F. 26.
SURJAN SINGH, Driver, 14285. (Dinapore). 1st Div.
Ammunition Col. Indian Royal Artillery. 9th February 1919. P. VIII.
F. 4.
BHUR SINGH, Sowar, 3156. 34th Prince Albert Victor's Own Poona
Horse. Killed in action 27th May 1917. Husband of Gobind Kanwar,
of Thawala, Medta, Jodhpur State, Rajputana. Indian Plot. B. 5.
FATEH SINGH, Sowar, 1535. 27th Indian Light Cavalry.
Killed in action 27th May 1917. Brother of Moon Singh, of Rupra,
Kuchaman, Jodhpur State, Rajputana. Indian Plot. B. 4.
HIRA SINGH, Sowar, 1284. 20th Deccan Horse. 14th June
1917. Indian Plot. A. 1.
PEM SINGH, Sowar, 3192. 34th Prince Albert Victor's Own
Poona Horse. 5th June 1917. Canadian Plot. B. 1.
KARTAR SINGH, Sowar, 1931. 16th (attd. 6th) Cav. Sanitary Sect.
16th Light Cavalry, I.A.C.. 15th February 1916. Sp. Mem. Panel.
ٛ
Work Well Done
Appreciaton of Johan Meire’s work by the author.
ٛ
Armistice Day
The Armistice day (laying of arms on 11 November 1918) came after
the loss of millions of lives since the war began in early August 1914,
between the Allied forces on one side and the German forces on the
other.
Most of the First World War was a non-moving trench war, which
seemed endless. However, in the spring of 1918, the German Amry
tried to overpower the Allied Forces on the Western Front, and indeed,
for the first time in more than three years, the frontline moved
significantly. But soon the German soldiers were exhausted, and in the
summer of 1918, the Allied troops launched a counter-attack in
Belgium and France. Everywhere, the Germans were driven back. The
German army desintegrated and its soldiers were demoralised,
notwithstanding the situation in Germany (food shortages, etc) which
was very bad.
Following a mutiny by its sailors (November 3, 1918) and
soldiers, the German government of Max von Baden asked President
Woodrow Wilson of USA to negotiate for a ceasefire. Wilson had
some difficulties persuading the French and the British. However, after
Wilson agreed to accept changes concerning reparations, the Armistice
was signed at Compiegne in France, on 11 November, 1918 (The real
Peace Treaty was signed much later, on the 28 June 1919 in
Versailles).
Meanwhile, the German government and Kaiser Wilhelm II
abdicated on November 9th. Wilhelm fled to Holland, where he
obtained asylum. On November 11, the Austrian Emperor Karl I also
abdicated. In Germany, a republic was installed on November 9.
On November 11, the belgium Army had come close to the city
of Gent, and the British had captured the city of Mons. In France the
frontline, everywhere, was close to the belgium border and then went
further south close to Metz. In any case, most of Belgium (including
the cities of Antwerp, Brussels and Liege) were still occupied by the
Germans on Armistice Day. The time and desperation for Armistice
day had come.
In a forest near Compiègne (France), early in the morning of
November 7, a train carrying Marshal Foch of France, his staff and
British officers arrived; and another train arrived on a track close to it,
with a delegation from the German government seeking an armistice.
For three days the two parties discussed the terms of an
armistice until 05:05 hours on 11 November 1918. Matthias Erzberger,
the leader of the German delegation, and one of the new German
leaders, signed The Armistice document. Within 6 hours the war
would be over. The Armistice was to take effect at 11 o'clock, on the
11th day, of the 11th month.
The conditions of the armistice were put down in thirty-four
articles. They were tough and uncompromising. The German army
would give up all the territory it had occupied and this would include
Alsace and Lorraine (which were part of France before 1870, but
became a part of Germany after that). Furthermore the Allies would
occupy the west of Germany up to the left bank of the Rhine. Other
articles accounted for their submarine and High Seas fleets, and the
provision of reparations for France and Belgium.
On 11 November 1918, most of Belgium was still occupied by
(fleeing) German troops. That is, only some cities and villages (like
Bruges, Mons, etc.) had really been liberated by Belgium or British
troops. But of course, on the November 11, people of Belgium
celebrated the end of war, and that they were in fact free again. Even
so, the military regime and the presence of soldiers did not really and
suddenly end on November 11. In Belgium, November 11 is called
Wapenstilstandsdag (Armistice Day'), and not something like
'Freedom Day' or 'Liberation Day'.
I don't know if the Armistice was celebrated already in 1919 in
Belgium (it was in Britain and France); I suppose so, but I am not sure.
Certainly, it was celebrated on November 11 from then on.
On 11 November 1921, a belgium 'Unknown Soldier' (an
unidentified body) was buried in Brussels, and it became the national
monument of WW1. On the Armistice Day, there is a military parade
in Brussels, and wreaths are laid on the grave of the Unknown Soldier.
The parade is attended by the King and political and military leaders
who pay their homage to the dead.
Between the two world wars, in every city and village of
Belgium, there were remembrance ceremonies on November 11.
Wreaths were laid at the local war memorial (which you can find in
almost every belgium city or village), and the names of the fallen were
read aloud. Often a religious service accompanied this, and in the
larger villages and cities there were other activities.
Even today, most cities have their own celebrations on the
Armistice Day, which is an official holiday in Belgium. The
celebrations take place around local war memorials. Certainly the most
important celebration (apart from Brussels) is in Ieper. After the
Second World War, May 8 was chosen as the day to celebrate the
liberation of Belgium, and it still exists as a special day of
remembrance for veterans, but it is not an official remembrance day.
Instead, the remembrance of
the Second World War has been incorporated in the remembrances of
the November 11.
Sikhs remember the dead
More than 30 different nationalities were engaged in the Ypres
Salient including the Sikhs. This is the reason why Armistice day is
important to the Sikh Nation and Sikhs have been participating in the
annual peace celebrations since November 11, 1998.
On 6th August 1914, the War Council asked the British Indian
government to send two infantry divisions and a cavalry brigade to
Egypt. The Lahore and the Meerut Divisions were chosen, later
followed by the Secunderabad Cavalry Brigade, which together
formed the Indian Army Corps. On 27th August the British
Government decided to send the Indian divisions to France in order to
reinforce the B.E.F. that had recently been forced to withdraw after
Mons. Meanwhile, the Lahore Division was already on its way to the
front. Its new destination was Marseilles, where it arrived by the end
of September. On its way to France, the Lahore Division left one of its
brigades near the Suez Canal, and, as some units of the Jullundur
Brigade only left India by the end of September, it was only the
Ferozopore Brigade that was at its full strength.
From Marseilles the Indian troops went north, over Orleans.
47th Sikhs of Jullundur Brigade while moving up to the front reached
near Saint-Omer on 20 October 1914. On 22 October 1914, the
Ferozepore Brigade arrived in the “new-born” Ypres Salient. They
were sent to the trenches between Hollebeke in the North and
Messines in the South. The trenches were not an uninterrupted line
then, but a series of loose trenches, without the complex system with
saps, communication trenches etc. that we are to know later in the
War.
The 1st Connaught Rangers - the British battalion that
belonged to the Ferozepore Brigade - were the first to have their
baptism of fire. The first Indian battalion that went into the firing line
was the 57th Wilde’s Rifles (57th Wilde’s Rifles (Dera Ismail Khan):
2 Sikhs, 2 Dogras, 2 Punjabi Moslims, 2 Pathans) in the vicinity of
Wijtschate - Oosttaverne. Later, the entire Lahore Division was
involved. In fact, the British Indian Army Corps was only deployed
twice in the Salient, but each time at very crucial moments, at the end
of October 1914 during the 1st Battle of Ypres, and at the end of April
1915, during the 2nd Battle.
The 57th Wilde’s Rifles and the 129th Baluchis suffered heavy
losses during the last two days of October 1914 (during the 1st battle
of Ieper). The Wilde’s Rifles lost 300 men out of 750, the Baluchis
had 240 men killed, wounded or taken as POWs. During the 2nd Battle
of Ieper, the 47 Sikh Regiment fought alone on 27 April 1915 and lost
348 men out of a total of 444.
Dr. Johan Meire of Katholieke Universiteit (Belgium) wrote in
his book Memories of first World War In and Around Ieper, "Between
24th April and 1st May 1915 in week’s time, the Lahore Division had
lost 3,889 men, or 30 % of the troops it had employed. 'It is finished
with (Lahore) division', writes wounded Ishar Singh on 1st May 1915
to a friend in India,' It appears on both sides there will be no survivals
- then ( when there is no body ) peace will prevail” (page 352).
In about fourteen months the Indian Corps had lost 34,252 men
(dead, wounded, ill, or prisoners of war) on the Western Front in
France and Belgium. The Lahore Division consisted of:
Infantry
Divisional Troops
Artillery
15th Lancers (Cureton’s Multanis)
34th Sikh Pioneers
20th and 21st Companies Bombay Sappers and Miners
5th, 11th, 18th Brigades, RFA
109th Heavy Battery
Field Ambulances
7th & 8th Field Ambulance (British)
111th, 112th & 113th Field Ambulance (Indian)
How many Sikhs Participated in
World Wars ?
.
* From IBM Worldbook Encyclopedia Deluxe Version. Obviously the
name of the City is Ieper, while the French call it Ypres. The British
use the French version of the name, although the city is neither in
France, nor French speaking
Remember Ieper 1914
Lieutenant General Sir James Wilcox
Commander of the Indian Corps : WW1, France & Flanders
'Over 138,000 Indian troops fought in Belgium and France during
World War I, many of them Sikhs. More than one quarter of these
soldiers would become casualties. In the first battle of Ypres (Ieper) in
Flanders in 1914 a platoon of Dogra Sikhs died fighting to the last
man, who shot himself with his last cartridge rather than surrender.
After the bloody battle of Neuve Chapelle in 1915, the Sikh regiments
had lost 80% of their men, 3 regiments stood at only 16% of their
original compliment. It was the dark days of 1914 when our men had
to face mortars, hand grenades, high explosive shells with which they
themselves were not provided. They could reply only with their valour,
their rifles and two machine guns per battalion. And yet they did it.'
A letter found later on in the same battlefield on the body of an
unknown Sikh soldier, written in Punjabi, for his village folks in
Punjab ( translated into English ) :
'Thousand and hundreds of thousands of soldiers have lost their lives
... If you go on the field of battle you will see corpses piled upon
corpses, so that their is no place to put hand or foot. Many men have
died from the stench ... No one has any hope of survival, ... for back to
Punjab, ... will go only those who have lost a leg or an arm or an eye !
... The whole world has been brought to destruction.'
SIKHS IN BELGIUM
OF THE
SIKHS OF
EUROPE
Honoring Sikh Veterans of
World War I
S.S. Hari Kaur Khalsa, Amsterdam, The Netherlands
Amrit Kaur Khalsa, Espanola NM, U.S.A.
In the notorious Ieper crescent, also referred to as the Ieper Salient, out
thirty different nationalities were deployed. Among these the Indian
troops were present in significant numbers. Although most Indian
troops were stationed near Neuve-Chapelle in France - the impressive
Indian Memorial there commemorates this - they were also thrown
into the First Ieper Battle - October 1914 - and the Second - May 1915.
About 24000 men of the Meerut and Lahore Divisions disembarked at
the Mediteranean port of Marseille in September/October 1914. There
were two kinds of units in the British Indian Army: ethnic like the 47th
Sikhs or 129th Baluchis, and mixed, like the 57th Wilde's Rifles. All
officers were British.
In France, the Indian soldiers had of course serious problems
of communication. The climate too was very harsh for them. In
January 1915, a Sikh soldier wrote to his uncle in Jalandhar: "This
country is very pleasant, but it is very cold here. Nobody has any clue
about the language. They call milk 'doolee' and water 'doloo'!" [du lait,
de l'eau]
From the 22nd of October 1914 there were Indian Troops in
the trenches near Wijtschate and Mesen. On 26th October 1914, at 3
pm, the 129th Baluchis and the 57th Wilde's Rifles staged an attack to
the south of Hollebeke. This was the first action of the Indian troops in
the War. On 1st November the Indian troops were withdrawn from the
front near Ieper. In the next months they were deployed near Fesubert,
Givenchy and -- Neuve-Chapelle. Six months later, 25th April 1915,
the Lahore Division pitched tent near Ouderdom. These troopss had
been brought in a hurry to bolster the French and British who had
suffered much in the first German gas attack - on 22nd April 1915.
One day after their arrival, they were ordered to attack across an open
field near Wieltje. In the resulting carnage, on that spring day, 348 of
the 444 men of the 47th Sikhs met their death.
Like many other, Bhan Singh, the orderly of a Captain Banks
of the 57th Wildes Rifles, was noted for his courage. When his captain
fell, and although himself wounded and weak with facial injuries, he
still tried to save him, instead of withdrawing. When Banks finally
died, Bhan Singh retrieved his personal belongings. For several days,
the severe attacks continued, including a chlorine gas attack, without
gain or loss of one yard of territory. Finally the Indians were
withdrawn, on 30th April. Between 24th and 1st May, 1915, the
Lahore Division lost 3889 men, one third of its total.
After they left the Ieper Salient in May 1915, Indians were
deployed only sporadically here.After yet another bloody battle , near
Loos inSeptember 1915, the Indian divisions left Europe and were
deployed in Mesopotamia. That does not mean that all Indians had
indeed left western Europe. Members of the Indian Labour Corps and
of the Indian Cavalry were seen in western Europe, several times over
the next three years.
***
Speakers :
Kirtani Jathas :
Video Film by :
Sardar Kamaljit Singh, Amsterdam, the Netherlands.
Special thanks to :