Mai Kishan Kaur(1860-1959)

Mai Kishan Kaur is known for her tearless role in the Jaito agitation. She was the
daughter of Suba Singh and Mai Sobham of the village of Lohgarh in Ludhiana
district. The family, goldsmith by profession, later migrated to Daudhar in Moga
tahsil of present-day Faridkot district. Kishan Kaur was married to Harnam Singh of
Kaolike village, near Jagraon, in Ludhiana district. He was a dafadar or sergeant in
cavalry who later resigned from the army and migrated to Barnala, where he died at
the young age of 33. Three children, two sons and a daughter, were born to Kishan
Kaur, but all of them predeceased their father. Kishan Kaur, now a childless widow,
came hack to live at Golike . She took the pahul or rites of the Khalsa in 1907 and
decided to devote the rest of her life to the service of the Guru. She took a leaning
part, in 1912, in the construction of historical Gurdwara (,tlrusal-, dedicatdd to Guru
Hargobind, near the 1- village Allready over 60.
She took active part in the Jaito agitation of 1922-24. The Government of India had
forced Maharaja Ripudaman Singh, the ruler of Nabha state known for his
independent attitude, to abdicate. The Sikhs of Jaito, which fell within his territory,
planned to hold prayers for his well-heing and restoration. By order of the Britishcontrolled
state administration, a posse of armed police entered Gurdwara Gangsar,
where an akhanad path or non-stop recital of Guru Granth Sahib was in progress, it
not only interrupted the service but also bruatally imprisoned the entire sangat
gathered there denying them exit and permitting no provisions from outside to reach
them. Jathedar Dulla Singh and Suchcha siigh of the village of Rode organized a land
of volunteers, popularly known as Durli Jatha, who collected thc required rations and
managed through feint and force to unload them inside the Gurdwara compound Mai
Kishan Kaur was a member of this hand which later arranged rations for the Shahidi
Jathas and the huge crowds that accompanied them.
The first Shahidi Jatha, lit band of martyrs, 500 strong and vowed to non-violence,
was to reach Jaito on 21 February 1924 in a bid to enter Gurdwara Gangsar at any
cost to recommence the akhand path. The state Government was equally determined
not to let them do so and had deployed armed police and military contingents with
orders to open fire, if necessary. Mai Kishan Kaur and her companion, Bibi Tej Kaur,
went to it disguised as ladies of the Hindu trading association, collected intelligence
about government's plans and preparations, and joined the jatha to convey the
information he jatha accordingly rescheduled their march and instead of going straight
to Gurdwara Gangsar, changed course suddenly and headed for Gurdwara Tibbi
Sahib, half a kilometre to the north. State troops, however, barred entry even to that
shrine and opened fire on the jatha. WIat Kishan kaur, with her small band of
volunteers, at nce busied herself attending the wounded. she along with 21 others was
arrested and Prosecuted. The trial commenced at Nabha on 17 May 1924 Kishan Kaur
was sentenced to four years rigorous imprisonment. Released on June 1928, she was
accorded a warm welcome the following day at Amritsar, where a siropa or robe of
honour was hestowed on her from the Akal Takht. The Sikhs everywhere acclaimed
her courage and sacrifice.
Mai Kishan Kaur continued to serve Gurdwara Gurusar at Kaonke till her last day She
died there on 10 August 1959.
Mata Daya Kaur Ji
In One would expect women to have played a significant role in determining the
image of the Sikh religion. This would be particularly true of The wives of the Gurus.
They created the foundation of the Sikh traditions. And were, therefore, instrumental
in building a firm structure for the emergence of a Sikh Nation. While the Gurus
primarily did the teaching, it was the women who looked after the rather mundane
details of every-day life. They managed the households and the kitchens. Without
them, it would have been impossible to demonstrate, in any substantial way, that the
doctrines of equality, hard work and fair play were at all attainable. The primary
sources of Sikh history have ignored this important aspect of the basic teaching of The
ten Gurus. Yet, however little is available there is enough to substantiate that the
women of Sikhism played as important a role in The organization and establishment
of tradition as any man.
Mata Daya Kaur ji is described as a lady of gentle disposition, charitable and
religious. She gave birth to Lahina on March 31, 1504, at Matte di Saran near Mukstar
in The district of Ferozepur. Her son later became known as Guru Angad. Daya
Kaur's maiden name was Ramo. She was married to Ferumal, a well-to-do trader,
shopkeeper and village priest. The family was very pious and worshipped a female
deity. Some sources say it was Chandi, hut Dr Gopal Singh, in his History of The
Sikh People, says it was Durga. Which deity, matters little in the telling of this event.
Every year Ferumal would make a pilgrimage to the shrine of the said goddess in the
Shivalik hills. He took his son with him, and there they would tie bells to their ankles
and dance in homage to the goddess. At that time, their village was sacked during
Bahar's invasion. The family moved to The village of Khadur, district Amritsar. When
Ferumal died, Lahina kept up the practice of leading a group of people from his
village in pilgrimage, to pay their homage to their female deity. The family had a well
respected friend by the name of Mai Bhirai. She was like a sister to Ferumal and was
also a devout follower of Guru Nanak. It is said that she arranged the marriage of
Lahina to Khivi.
Undoubtly like Mata Tripta ji had an affect on Guru Nanak Dev's mind, in similar
fashion Mata Daya Kaur raised Bhai Lahina ji (Later Guru Angad Dev).