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Punishment by the Akal Takht: In 1802, Ranjit Singh married Moran Sarkar, a Muslim nautch girl. This action, and other non-Sikh activities of the Maharaja, upset orthodox Sikhs, including the Nihangs, whose leader Akali Phula Singh was the Jathedar of the Akal Takht.When Ranjit Singh visited Amritsar, he was called outside the Akal Takht, where he was made to apologise for his mistakes. Akali Phula Singh took Ranjit Singh to a tamarind tree in front of the Akal Takht and prepared to punish him by flogging.Then Akali Phula Singh asked the nearby Sikh pilgrims whether they approved of Ranjit Singh's apology. The pilgrims responded with Sat Sri Akal and Ranjit Singh was released and forgiven. An alternative holds that Ranjit went to visit Moran on his arrival in Amritsar before paying his respects at Harmandir Sahib Gurdwara, which upset orthodox Sikhs and hence was punished by Akali Phula Singh. Iqbal Qaiser and Manveen Sandhu make alternative accounts on the relationship between Moran and the Maharaja; the former stating they never married, while the latter state that they married. Court chronicler, Sohan Lal Suri makes no mention Moran's marriage to the Maharaja or coins being struck in her name. Bibi Moran spent the rest of life in Pathankot. Duleep Singh makes a list of his father's queens which also does not mention Bibi Moran.

History Of Ramgarhia Bunga: During the reign of the Muslim Mughal Emperors, The Golden Temple was damaged many times, but each time it was rebuilt by the Sikhs. Sardars of the 12 Sikh Misls decided that some of the Khalsa leaders must be housed inside it for its protection against their enemies. According to Fenech and McLeod, during the 18th century, Sikh misl chiefs and rich communities built over 70 such Bungas of different shapes and forms around the Golden Temple to watch the area, house soldiers and defend the temple. Such Bungas were also built near major Sikh shrines elsewhere on the Indian subcontinent in the 18th-century. In the 19th century, these served defensive purposes, provided accommodation for Sikh pilgrims and some served as centers of learning. Most of the Bungas were demolished during and after the British colonial era, often to improve the facilities for growing number of pilgrims in the 20th-century. The Ramgarhia Bunga is single surviving example of the Bunga-related historic infrastructure in Amritsar, along with Akal Takht which originally was built as the Akal Bunga on the other side of holy tank. Ramgarhia misl chief Jassa Singh Ramgarhia had conquered territory as far afield as Delhi, where he removed the slab from the Takht-e-Taus on which the Mughal coronation ceremonies were held. He brought the slab to Amritsar and placed it in the Ramgarhia Bunga where it still lies.

Uniforms Of Sikh Khalsa Army: Regular troops wore distinctive uniforms as prescribed for each force. Cavalrymen were dressed in red jackets (French grey for lancers), long blue trousers with a red stripe, and crimson turbans. Woollen jackets were used during winter. The regiments were armed with varying combinations of weapons sword/sabres and carbines and matchlocks or lances. Infantry was clad in scarlet jacket/coat, white trousers with black belts and pouches. Different regiments were distinguished by the colour of their headdress white, red, green or yellow. The Gurkhas had green jackets and black caps. Postins (furcoats), or padded jackets were used during winter. Gunners wore white trousers and black waistcoats with crossbelts. Officers were not bound by rules of uniform. They used distinctive dress of bright coloured silks each picking his own as he saw fit. The ghorcharhas or the irregular cavalry had no uniform laid down for them; yet they turned out sharply, as testified by Baron Hugel, a Prussian noble, who visited Maharajah Ranjit Singh in 1836 and inspected a cavalry parade. "I never beheld," he wrote of a troop of ghorcharhas, "a finer nor a more remarkably striking body of men. Each one was dressed differently, and yet so much in the same fashion that they all looked in perfect keeping." Army service was on a purely voluntary basis. There was no class composition on the basis of religion or nationality, nor was there a prescribed age limit for enrolment or retirement. Physical fitness and loyalty to the State were the essential conditions. However, the clannish basis of the misls in the FaujiBeqava'id ensured solidarity in the lower rungs of military administration. Similarly, bravery in the field and efficiency in the performance of duty were the only considerations for promotion and reward, which were also extended to the sons of those who died in action.