It was a dark and moonless night; the clouds were heavy with rain as it was the monsoon season. Suddenly lightning flashed and thunder sounded as a few raindrops started to fall. The village was asleep. Only Nanak was awake and the echo of his song filled the air.
Nanak’s mother was worried because it was pitch dark and day break was far away. The lamp in his room was burning. She could hear his melodious voice as he sang, restraining herself no longer she knocked at his door. “Go to sleep, my son, the sun is a long way ahead.” Nanak became silent. From the darkness sounded the call of the sparrow-hawk. “Piyu, piyu, piyu!” it called.
“Listen, mother!” Nanak called out. “The sparrow-hawk is calling to his beloved; how can I be silent, because I am competing with it? I will call my beloved before he calls his – even for longer because his beloved is nearby, perhaps in the next tree! My beloved is so far away. I will have to sing for lives upon lives before my voice reaches Him.” Nanak resumed his song.
Guru Nanak’s path was, is & will ever remain decorated with endless rows of true flowers; he realised God by singing virtues of God and following a life of true deeds. Guru Nanak did not practise normal Hindu austerities, meditation or yoga; he only sang in the beautiful poetic forms of the time. Singing, often extemporaneously, with all his heart and soul, so much so that his singing became his meditation, his purification and his yugam (yoking ones self to the almighty, to Satguru. This was Nanak’s path; decorated with true flowers of song, songs of glory and praise of the Almighty Lord.
His contributions to humanity were more advanced than anyone else of the time, including those of the Western nations.
When in the middle east, the west and the rest of asia slavery, varna/class and race discrimination was rife and respect between the different classes and caste was at a peak, Guru Nanak preached against discrimination and prejudices due to race, caste, status, etc. He said: "See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world." (SGGS page 6); also "There is one awareness among all created beings." (page 24) and finally "One who recognizes the One Lord among all beings does not talk of ego. ||4||" (page 432). He urges all the peoples of the world to "conquer" their minds to these evil practises. All human beings had the light of the Lord and were the same -- only by subduing one's pride and ego could one see this light in all.
In about 1499 when the world offered low to no status or respect to women, Guru Nanak sought to improve the respect of women by spreading this message: "From woman, man is born; within woman, man is conceived; to woman he is engaged and married. Woman becomes his friend; through woman, the future generations come. When his woman dies, he seeks another woman; to woman he is bound. So why call her bad? From her, kings are born. From woman, woman is born; without woman, there would be no one at all. O Nanak, only the True Lord is without a woman." (page 473). In so doing, he promoted women's rights and equality — a first for the 15th century!
It had been a custom at the time for religious leaders to address only their own congregation and for segregation of the different religions -- but Guru Nanak broke with tradition and spoke to all of humanity. To the Muslim he said: "And when, O Nanak, he is merciful to all beings, only then shall he be called a Muslim. ||1||" (page 141); to the Hindu, he said "O Nanak, without the True Name, of what use is the frontal mark of the Hindus, or their sacred thread? ||1||" (page 467); and to all he preached: "To take what rightfully belongs to another is like a Muslim eating pork, or a Hindu eating beef." (page 141).
To this day in Gurdwaras from the Punjab around the world to California's Yuba City people of all religions and creeds can enjoy a wonderful evening of beautiful song, music and of course a hot friendly meal.
A well known legend, when Nanak met Akbar[Mogul-e-Azam], the Emperor offered him a shared pipe of [Bhang], Nanak replied that he had a bhang whose wonderful effects never wore off. Inquiring of Nanak where he could find such wonderful bhang - Nanak declined the emperor's offer, saying GOD the [SAT GURU] was his bhang.
Guru Angad Dev
Guru Angad Dev Ji (
Gurmukhi: ਗੁਰੂ ਅੰਗਦ ਦੇਵ) (
March 31 1504 -
March 29 1552) was the second of
The Ten Gurus of Sikhism. Guru ji became Guru on
September 7 1539 following in the footsteps of
Guru Nanak Dev ji, who was the founder of the
Sikh religion.
Before Guru Angad Dev Ji died, he nominated Guru Amar Das as the third Guru of the Sikhs.
The second Sikh Guru contributed the following to the people of the world:
Guru Angad invented the present form of the Gurmukhi script. It became the medium of writing the Punjabi language in which the hymns of the Gurus are expressed. This step had a far-reaching purpose and impact. Firstly, it gave the common people a language that is simple to learn and write. Secondly, it helped the community to dissociate itself from the very reserved and complex nature of the Sanskrit religious tradition so that the growth and development of the Sikhs could take place unhampered and unprejudiced by the backlog of the earlier religious and social philosophies and practices.
Earlier, the Punjabi language was written in the Landa or Mahajani script This had no vowel sounds, which had to be imagined or construed by the reader in order to decipher the writing. Therefore, there was the need of a script which could faithfully reproduce the hymns of the Gurus so that the true meaning and message of the Gurus could not be misconstrued and misinterpreted by each reader to suit his own purpose and prejudices. The devising of the Gurmukhi script was an essential step in order to maintain the purity of the doctrine and exclude all possibility of misunderstanding and misconstruction by any person.
The institution of Langar was maintained and developed. The Guru's wife, Mata Khivi personally worked in the kitchen. She also served food to the members of the community and the visitors. Her devotion to this institution finds mention in Guru Granth Sahib.
The Guru earned his own living by twisting coarse grass into strings used for cots. All offerings went to the common community fund. This demonstrates that it is necessary and honourable to do even the meanest productive work. It also emphasises that parasitical living is not in consonance with the mystic and moral path. In line with Guru Nanak's teaching, the Guru also declared that there was no place for passive recluses in the community.
Guru Angad, (Bhai Lehna ji) was born in the village named Harike in Ferozepur district in Punjab, on Vaisakh Vadi 1st , (5th Vaisakh) Samvat 1561, (March 31, 1504). He was the son of a sucessful trader named Bhai Pheru Mall usually referred to as Bhai Pheru. His mother 's name was Mata Ramo ji (also known as Mata Sabhirai, Mansa Devi, Daya kaur). Baba Narayan Das Trehan was his grand father, whose ancestral house was at Matte-di-Sarai near Mukatsar. Pheru ji moved back to this place.
Under the influence of his mother, Mata Ramo, Bhai Lehna ji began to worship Durga (A Hindu mythological Goddess). He used to lead a batch of worshippers to Jawalamukhi Temple every year. He was married to Mata Khivi ji in Jaunary 1520 and had two sons (Bhai Dasu and Bhai Datu) and two daughters (Bibi Amro and Bibi Anokhi). The whole family of Bhai Pheru had to leave their ancestral village because of the ransacking by the Mughal and Baloch militia who had come with Babur. After this the family settelled at village Khadur Sahib beside the Beas river, near Tarn Taran Sahib (A small town about 25 km. away from Amritsar City).
Once Bhai Lehna ji heard the recitation of a hymn of Guru Nanak Sahib from Bhai Jodha(a sikh of Guru Nanak Sahib) and was thrilled and decided to proceed through Kartarpur to have a glimpse of Guru Nanak Sahib at the time of yearly pilgrimage to Jwalamukhi Temple. His very first meeting with Guru Nanak Sahib completely transformed him. He renounced the worship of Hindu Goddess, dedicated himself to the service of the Sikh Guru, Guru Nanak became his Sikh and began to live at Kartarpur. His devotion to Guru Nanak and his holy mission was so great that he was installed as the Second Nanak in September 7, 1539 by Guru Nanak himself. Earlier Guru Nanak tested him in various ways and found an embodiment of obedience and service in him. Guru Nanak gave him a new name "Angad" (Guru Angad Sahib). He spent six or seven years in the service of Guru Nanak Sahib at Kartarpur.
After the death of Guru Nanak Sahib on September 22, 1539, Guru Angad Sahib left Kartarpur for Khadur Sahib Village (near Goindwal Sahib). He carried forward the thought of Guru Nanak Sahib both in letter and spirit. Yogis and Saints of different sects visited him and held detailed discussions about Sikhism and Dharam with him .
Guru Angad Sahib introduced a new alphabet known as Gurmukhi script, modifying the old Punjabi script 's characters. Very soon, it become the script of the masses. He took great interest in the education of the children by opening many schools for their education and thus increased the number of literates. For the youth he started the tradition of Mall Akhara, where physical as well as spiritual exercises were held. He collected the facts about Guru Nanak Sahib's life from Bhai Bala ji and wrote the first biography of Guru Nanak Sahib. (Bhai Bale Wali Janamsakhi available now a days in not the same that Guru Angad Sahib had compiled.) He also wrote 63 Saloks (stanzas), these were later included in Guru Granth Sahib by the fifth Sikh Guru, Guru Arjan. He popularized and expanded the institution of 'Guru ka Langar' started by Guru Nanak earlier .
Guru Angad visited all important places and centres established by Guru Nanak for preaching Sikhism. He also established hundreds of new "Dharamsalas" (Sikh religious Institutions) and thus strengthened the base of Sikhism. The period of his Guruship was the most crucial one. The Sikh community being in infancy, had to face many dangers. It was not difficult for Hinduism to swallow the newly born Sikhism in due course of time. Moreover Sri Chand's Udasis sect community and the activities of Jogies had not yet abated. At this hour of juncture he lived Guru Nanak Sahib's tenets in true spirit and there were manifest signs of establishing a distinct "way of life" away from Hinduism. Sikhism became to established its own separate religious identity.
Guru Angad, by following the example of Guru Nanak, nominated Amar Das as his successor (The Third Nanak) before his death. He presented all the holy scripts including those he received from Guru Nanak, to Guru Amar Das. He breathed his last on March 29, 1552 at the age of forty-eight. It is said that he started to build a new town, at Goindwal near Khadur Sahib and Guru Amar Das was appointed to supervise its construction. It is also said that Mughal emperor, Himayun, when defeated by Sher Shah Suri, came to obtain blessings of Guru Angad in regaining the throne of Delhi.
With compliments to www.sgpc.net for the above account.
Guru Angad Dev Ji's Contributions
This is the nature of ego, that people perform their actions in ego. This is the bondage of ego, that time and time again, makes people suffer”
Eliminate your conceit and then perform service to humanity,
Only then you will be get honor - Guru Angad Dev
On April 18, 2007, the Sikhs marked the 503rd Birth anniversary of Guru Angad Dev ji, the second Guru in Sikhism. The appointment of Guru Angad by Guru Nanak, the founder of Sikhism, as his own successor was an event of far reaching significance in the evolution of Sikhism. The second Guru, who believed to have embodied the spirit of his great predecessor, consolidated the infant faith movement through his energy and his global vision.
On this auspicious occasion, let us remind ourselves of the simple and sublime teachings of Guru Angad, which are non-sectarian and universal in their application. Guru Angad is one of the world teachers whose message is of universal application and is valid for all time. It has particular relevance not only to us but to the whole of mankind at this critical period of human history, If only we pay heed to it, we can surely foster universal brotherhood based on mutual love, respect and understanding, and we can build and promote international peace.
Gurmukhi Script and Education
Guru Angad Dev ji started the schools and also developed the
Gurmukhi language in order to make education available to the downtrodden and the underprivileged of the society at that time. Guru Angad was a great teacher who personally taught Punjabi in Gurmukhi script to children. He provided education and means of communication to common folk who would no longer be dependent on the religious or political establishment to pursue their own economic, educational or spiritual goals. This was his way of empowering people to have higher goals in life.
An imperfect Punjabi alphabet existed at the time of Guru Nanak, but Guru Angad modified and polished it. Since the Guru Angad had adopted the modified alphabet, it was called 'Gurmukhi'- meaning that which is spoken through the mouth of the Guru. Gurumukhi became the medium of writing in which the hymns of the Gurus were expressed and it also suited to the language of the people. Although the origins of the Punjabi Alphabets are unclear, it is clear that Guru Angad popularized the use of this simplified Gurumukhi script among the Sikhs starting around 1541.
The invention of Gurumukhi helped the early Sikh community to dissociate itself from the Sanskrit religious tradition. Sanskrit language was used by the Brahmins, the upper castes and it was the language of the Vedas, the Hindu religious texts. People of lower castes and untouchables were barred from reading any spiritual literature. This maintained the status of the superiority of the upper castes. Gurmukhi enabled the Sikhs to grow and develop their own unprejudiced spiritual literature. Creating this new script was significant for many reasons. It gave the people who spoke this language an identity of their own, enabling them to express their thought without any restrictions. The guru also saw the need of a script which could faithfully reproduce the hymns of the Gurus keeping its purity and which would also prevent misinterpretation or misconstruction by any reader to suit his own purpose and prejudices.
This step by Guru Angad Dev helped secure the unhindered development and growth of Sikhism. Guru Angad also initiated the writing of the first authorized biography of Guru Nanak completed in 1544, as well as having a number of copies of Guru Nanak's hymns written out in the new Gurmukhi script.
Physical Fitness
Guru Angad took a keen interest in physical fitness, and encouraged his devotees to be involved in sports after their morning prayers. Guru Angad Dev ji inspired people to lead healthy lives. According to Guru ji, if you are physically fit only than you can pursue higher goals in life, because a sound mind can exist only in a sound body. He provided opportunities to underprivileged sections of the society to maintain good health. He encouraged all people to be involved in wrestling bouts or Mal Akharas to compete in physical competitions. This was again his way of doing away with social taboos of people of lower caste not having physical contact with higher castes. These steps initiated by him laid the foundation for a spiritually, educated and enlightened, healthy Sikh community, without distinctions of caste and creed.
Women’s role
The position of woman at the time was deplorable. She was looked down upon because she was thought to be inferior to man and was regarded as merely a temptress. She was confined to her home and was not allowed to participate in any public work. Guru preached that man and women were equal before God. He welcomed women to the Sangat, offered them seats side by side and gave them religious rights that have so far been denied to her.
Guru Angad scarcely worked alone. His wife and partner, Mata Khivi, is a very important woman who contributed significantly to Sikhism. Mata Kheevi played a major role in enlarging the women participation in the leadership position in Guru’s court. Mata Khivi was instrumental in creating and maintaining the institution of langar, whereby all devotees of the Guru and all people in general, were invited to come and eat together. This practice started initially with Mata Khivi serving food to the members of the community and the visitors who would come to see Guru Angad and it came to symbolize the Guru’s teachings; emphasizing the humanity in every single person and abolishing any innate discriminations. She did her job in a skillful and selfless manner, characteristic of her, and evoked spontaneous respect among the people. Her role in that capacity was unique and revolutionary because women were usually not seen in the forefront of the society. She also made sure that the food being fed was nutritious and wholesome because many who came to see Guru were needy and destitute. Mata Kheevi would embrace them all and offer love and food. She was, to use the simile of the contemporary ministrel Balwand, like a shady tree to the Guru’s disciples and afforded them effectual shade. Her role and praise is recorded in the Guru Granth Sahib.
To this day, after every service, visitors to a Sikh gurudwara witness a congregation who join and eat Langar together. Langar also emphasized that service to fellow man was an important tenet of the Sikh way of life, as it is customary for members of the congregation to serve one another.
Equality
Guru Angad stood for a casteless and classless society, in which no one was superior to the other and no one, through greed or selfishness, could be allowed to encroach upon the rights of others. In short, he visualized a society in which members lived like a family, helping and supporting one another. He not only preached equality but practiced it. To promote the acceptance of human equality, Guru established a community kitchen where all sat together in a row, regardless of caste or status, and ate the same food.
Guru Angad said, “He Himself creates, O Nanak; He establishes the various creatures. How can anyone be called bad?. There is One Lord and Master of all; He watches over all, and assigns all to their tasks. Some have less, and some have more; no one is allowed to leave empty.” – Guru Angad Dev
Furthermore, the guru stressed the importance of adopting a uniform way of praising God and the utility of a social organization based on equality. He established a holy congregation, or Sangat, where people of different beliefs and varying social status sat together to hear the Master’s singing of hymns and to be inspired to lead a noble life.
Devotion and Love towards God
Guru stressed the oneness of God. The purpose of life is to seek God, find him and be united to Him. He called upon the people to give up formal and superficial rituals and rally around the Creator, who alone was Omnipotent and Omnipresent. According to Guru Angad, no one has ever found acceptance or achieved self-realization without true devotion to God.
“ O Nanak, if someone judges himself, only then is he known as a real judge. If someone understands both the disease and the medicine, only then is he a wise physician. Do not involve yourself in idle business on the way; remember that you are only a guest here.”
Good deeds are important but winning God’s Grace is still more important. Pride, greed and ego are the greatest distractions to keep away humans from the Creator. A guru or a spiritual divine teacher is needed to guide the man on the true path.
“That virtuous person who does not walk in the way of greed, and who abides in Truth, is accepted and embraced by God”.
This is the nature of ego, that people perform their actions in ego. This is the bondage of ego, that time and time again, makes people suffer”
Guru Angad Dev also emphasized that one must control the greed and worldly attachment because they are impediments in the path of God. One must stay focused on the inner development.
“They know that they will have to depart, so why do they make such ostentatious displays? Those who do not know that they will have to depart, continue to arrange their affairs. He accumulates wealth during the night of his life, but in the morning, he must depart. O Nanak, it shall not go along with him, and so he regrets.”
“The mouth is not satisfied by speaking, and the ears are not satisfied by hearing. The eyes are not satisfied by seeing—each organ seeks out one sensory quality. The hunger of the hungry is not appeased; by mere words, hunger is not relieved. O Nanak, hunger is relieved only when one utters the Glorious Praises of the Praiseworthy Lord.”
Fearlessness
He was a constructive architect of a society which focused on the social and religious freedom and equality, promoting dignity of action without distinction of caste and status. He was born at a time when ritual, caste distinctions and superstition had reduced the people to a low level of existence. He gave them courage and uplifted them. He taught the people to lead a righteous life and show due reverence and respect to God instead of supplicating before men. By his own example he made the people fearless and put a new life and spirit in them.
“Those who have the Fear of God, have no other fears; those who do not have the Fear of God, are very afraid. O Nanak, this mystery is revealed at the Court of the Lord.”
The Guru also extolled the dignity of labor and decried the division of society on grounds of birth and founded a classless society based on the idea of equality and universal brotherhood.
He was particularly aware of the degradation which the lower classes of the people suffered through centuries at the hands of rulers and the so called high caste people. He aligned himself with the down-trodden and the less fortunate sections of the people and preferred to stay with the working class people.
Company of the Holy
Guru Angad confirms that “those who meditate on the Eternal Lord, who is fearless and is All Pervasive, are not only themselves emancipated, but they rescue many others form this net of illusion.”
Sewa
Guru Angad believed in the service and well-being of all mankind and not just of his own followers. He laid stress on character building rather than observance of rituals and formalities. The path which Guru Angad pointed out to his Sikhs for achieving enlightenment was through service and good actions and devotion and worship of one God. He asked his followers to win Divine grace by prayer, singing His praises, cultivating humility, a spirit of service and submitting at all time to His will. Paying a fine under pressure, does not bring either merit or goodness. That alone is a good deed, O Nanak, which is done by one’s own free will. Sewa has to be done selflessly.
Eliminate your conceit and then perform service to humanity, Only then you will be get honor - Guru Angad Dev
Divinity Within
He stressed the importance of the physical body as an instrument of spiritual development. He told his followers that there was a spark of divinity in every human being. The body is the temple of God as it houses the soul. God’s presence can be felt by deeper contemplation and reflection within.
“Twenty-four hours a day one looks for contentment in eight different directions but one must also explore the ninth place, which is to their own body and contemplate within. Within the body are the nine treasures of the Name of the Lord—seek the depths of these virtues. Those blessed with the karma of good actions praise the Lord and become true devotees” – Guru Angad Dev
“Those who are blessed with the glorious greatness of Your Name — their minds are imbued with Your Love. O Nanak, there is only One Ambrosial Nectar; there is no other nectar at all. O Nanak, the Ambrosial Nectar is obtained within the mind, by Guru’s Grace.”
Life of Action
He held firmly that physical austerity was not necessary and that spiritual development was not dependent on ritual and external wanderings. “austerity and everything come through immersing oneself in the meditation of the Lord’s Name. All other actions are useless. O Nanak, believe in the One who is worth believing in. By Guru’s Grace, he is realized.”
Guru Angad was at once a spiritual teacher and a man of action. To Guru Angad, religion was not only a spiritual experience but a way of life. Every action must have an impact of spirituality, humility and love. This can be achieved if one is always conscious of the presence of God. Guru Angad insisted that there should be harmony between thought and action and purity in life. “Doing some thing unwillingly or doing under pressure from someone, does not bring either merit or goodness. That alone is a good deed, O Nanak, which is done by one’s own free will.”
“Mortals are known by their actions; this is the way it has to be. They should show goodness, and not be deformed by their actions; this is how they are called beautiful. Whatever they desire, they shall receive; O Nanak, they become the very image of God.” -Guru Angad Dev
“O Nanak, the worldly achievements and glory is worthy of being burnt in the fire if it causes one to forget God. Usually these worldly things has caused mortals to forget the the Name of the Lord. Not even one of them will go along with you in the end.” - Guru Angad Dev
Guru Amar Das
Guru Ji was the eldest son of Sri Tej Bhan Ji a farmer and trader and Mata Lachmi Ji, his devoted mother. He was a shopkeeper and lived in a village called Basarke which is near Amritsar. The third Sikh Guru was married to Mata Mansa Devi and they had four children - Two sons named Bhai Mohan and Bhai Mohri and two daughters named Bibi Dani Ji and younger daughter named Bibi Bhani Ji. Bibi Bhani later married Bhai Jetha who became the fourth Sikh Guru,
Guru Ram Das. See article Platforms of Jetha.
The Third Sikh Guru contributed the following to the people of the world:
- All visitors to Gurdwaras were to first take Langar (Free Blessed Food) together before seeing the Guru. "First Pangat then Sangat"
- Further abolished the Caste System.
- Guru lifted the status of women and gave them equality with men. He strictly prohibited the practice of Sati (the dying of the wife on her husband's funeral pyre), "Parrda" (veil to cover the face), etc.
- Established an Administration system for management of the increasing size of the Sikh congregations
- Gift of the prayer called Anand Sahib, which is one of the Five Banis recited daily by devout Sikhs.
- Established the city of Goindval on the banks of river Bias in 1552 A.D.
Before Guru Ji died at the age of 95, he nominated Guru Ram Das (Bhai Jetha) as the fourth Guru of the Sikhs.
Background
How did Guru ji become a Sikh?
It is recorded that before becoming a Sikh, Bhai Amardas Ji as he was known at the time, was a very religious Vaishanavite Hindu who spent most of his life performing all of the ritual pilgrimages and fasts of a devout Hindu. One day, Bhai Amardas Sahib Ji heard some hymns of Sri Guru Nanak Dev Sahib Ji Maharaj being sung by Bibi Amro Ji Ji, the daughter of Sri Guru Angad Dev Sahib Ji Maharaj, the second Sikh Guru Sahib. Bibi Amro Ji was married to Bhai Sahib's brother, Bhai Manak Chand Ji' s son who was called Bhai Jasso Ji.
Bibi Amro Ji lived together with Bhai Sahib's brother. It so happened that Bhai Sahib was at his brother house when he heard the wonderful recitation of Gurbani by his niece-in-law. Bhai Sahib was so impressed and moved by these Shabads that he immediately decided to go to see Sri Guru Angad Dev Sahib Ji at Khadur Sahib. It is recorded that this event took place when Bhai Sahib was 61 years old.
Bhai Sahib also had a younger brother called Bhai Ishar Das who had a son called Bhai Gurdas Ji, who was a superb poet and scholar of comparative religion who would later go on become the scribe of the first edition of the Sri Guru Granth Sahib Ji Maharaj.
In 1635, upon meeting Guru Angad Dev Sahib Ji, Bhai Sahib was so touched by the Guru's message that he became a devout Sikh. Soon he became involved in Sewa (Service) to the Guru and the Community. Under the impact of the Sri Guru Angad Dev Sahib Ji and the teachings of the Gurus, Bhai Amardas Ji became a devout Sikh. He adopted Guru Ji as his spiritual guide (Guru). Bhai Sahib Ji began to live at Khadur Sahib. He used to rise early in the morning, bring water from the Beas River for Guru ji's bath, he would wash the Guru ji's clothes and fetch wood from the Jungle for 'Guru ka Langar'. He was so dedicated to Sewa and the Guru and had completely extinguished pride and was totally lost in this commitment that he was considered an old man who had no interest in life, he was dubbed Amru, and generally forsaken.
However, as a result of Bhai Sahib's commitment to Sikhi principles, dedicated service and devotion to the Sikh cause, Sri Guru Angad Dev Sahib Ji appointed Sri Guru Amar Das Sahib Ji as third Sri Guru Nanak Sahib in March 1552 at the age of 73. He established his headquarters at newly built town Goindwal Sahib, which Sri Guru Angad Dev Sahib Ji has established.
Guruship
Soon large numbers of Sikhs started flocking to Goindwal to see the new Guru. Datu one of Guru Angad's sons proclaimed himself as Guru at Khadur following his father's death. He was so jealous of Guru Amar Das that he proceeded to Goindwal to confront the Guru. Upon seeing Guru Amar Das seated on a throne surrounded by his followers he said; "You were a mere menial servant of the house until yesterday and how dare you style yourself as the Master?", he then proceeded to kick the revered old Guru, throwing him off his throne. Guru Amar Das in his utter humility started caressing Datu's foot saying; "I'm old. My bones are hard. You may have been hurt." As demanded by Datu, Guru Amar Das left Goindwal the same evening and returned to his native village of Basarke.
Here Guru Amar Das shut himself in a small house for solitary meditation. There he attached a notice on the front door saying, "He who opens this door is no Sikh of mine, nor am I his Guru." A delegation of faithful Sikhs led by Baba Buddha found the house and seeing the notice on the front door, cut through the walls to reach the Guru. Baba Buddha said, "The Guru being a supreme yogi, cares for nothing in the world - neither fame, nor riches nor a following. But we cannot live without his guidance. Guru Angad has tied us to your apron, where should we go now if you are not to show us the way?" At the tearful employment of the Sikhs, Guru Amar Das was overwhelmed by their devotion and returned to Goindwal. Datu having been unable to gather any followers of his own had returned to Khadur.
Administration
At Goindwal, Guru Amar Das propagated the Sikh faith in a logical and planned manner. He himself visited and sent Sikh missionaries to different parts of India to spread Sikhism. He divided the Sikh Sangat area into 22 branches called Manjis and appointed a local devout Sikh preacher at each place. The preacher sat on a Manji (a cot) while the congregation all sat around the Manji or cot. Here are the initial 16 names of the people he appointed to preach Sikhism.
In the area of Majha (Amritsar, Lahore, Sialkote)
- 1. Manak Chand Jhinwar (Water Carrier) at Variowal in Amritsar.
- 2. Sada ram, a Blacksmith near Amritsar.
- 3. Hindal at Jandiala near Amritsar.
- 4. Gangu Shah banker at Lahore.
- 5. Mutho-Murari, a devoted couple, at Chunian in Lahore Dist.
In Jalandhar Doab
- 6. Paro Julka at Jalandar.
- 7. Mahesh Dhir at Sultanpur Lodi.
- 8. Sawan mal, Nephew of Guru Amar Das, at Haripur Guler.
- 9. Name not given, at Dharamsala.
In Kashmir Hills
Malwa (Area of Patiala, Ludhiana, Bhatinda)
- 11. Kheira at Firozpur.
- 12. Mai Das Bairagi in charge of Ludhiana dist.
- 13. Mai Bhago at village Wayun, tehsil Kharar, dist. Rupar.
- 14. Mai Sewan at Village Gardnoh in Patiala District.
- 15. Sachna Shah in charge of Ambala distt.
Sind
- 16. Lalu in chage of some area in Sind.
Guru Amar Das was impressed with Bhai Gurdas' thorough knowledge of Hindi and Sanskrit and the Hindu scriptures. Following the tradition of sending out Masands across the country, Guru Amar Das deputed Bhai Gurdas to Agra to spread the gospel of Sikhism. Before leaving, Guru Amar Das prescribed the following routine for Sikhs:
"He who calls himself a Sikh of the True Guru, He must get up in the morning and say his prayers. He must rise in the early hours and bathe in the holy tank. He must meditate on God as advised by the Guru. And rid himself of the afflictions of sins and evil. As the day dawns, he should recite scriptures, and repeat God's name in every activity. He to whom the Guru takes kindly is shown the path. Nanak! I seek the dust of the feet of the Guru's Sikh who himself remembers God and makes others remember Him." (Gauri)
Guru Ji strengthened the tradition of 'Guru ka Langar' and made it compulsory for the visitor to the Guru saying that 'Pehle Pangat Phir Sangat' (first visit the Langar then go to the Guru). Once the emperor Akbar came to see Guru Sahib and he had to eat the coarse rice in the Langar before he could have an interview with Guru Sahib. He was too much impressed with this system that he expressed his desire to grant some royal property for 'Guru ka Langar', but Guru Sahib declined it with respect. Guru Amardas Sahib persuaded Akbar to waive off toll-tax (pilgrim's tax) for non-Muslims while crossing Yamuna and Ganga, Akbar did so. Guru Amardas Sahib maintained cordial relations with emperor Akbar.
He preached against Sati and advocated the re-marrying of widows. He asked the women to discard 'Purdah' (veil). He introduced new birth, marriage and death ceremonies. Thus he raised the status of women and protected the rights of female infant who were killed without question as they were deemed to have no status. These teachings met stiff resistance from the Orthodox Hindus and Muslim fundamentalists. He fixed three Gurpurbs for Sikh celebrations: Dewali, Vaisakhi and Maghi. Visiting of Hindu pilgrimage centres and paying tributes to the Muslim places were prohibited.
When the Raja of Haripur came to see the Guru. Guru Amar Das insisted that he first partake a common meal from the community kitchen, called langar, irrespective of his caste. The Raja obliged and had an audience with the Guru. But one of his queens refused to lift the veil from her face, so Guru Amar Das refused to meet her. Guru Amar Das not only preached the equality of people irrespective of their caste but he also tried to foster the idea of women's equality. He tried to liberate women from the practices of purdah (wearing a veil) as well as preaching strongly against the practice of sati (Hindu wife burning on her husband's funeral pyre). Guru Amar Das also disapproved of a widow remaining unmarried for the rest of her life.
Guru Amardas Sahib constructed Baoli at Goindwal Sahib having eighty-four steps and made it a Sikh pilgrimage centre for the first time in the history of Sikhism. He reproduced more copies of the hymns of Guru Nanak Sahib and Guru Angad Sahib. He also composed 869 (according to some chronicles these were 709) verses (stanzas) including Anand Sahib, and then later on Guru Arjan (fifth Guru) made all the Shabads part of Guru Granth Sahib.
Once during several days of rain while Guru Amar Das was riding by a wall which he saw was on the verge of falling he galloped his horse past the wall. The Sikhs questioned him saying; "O Master, you have instructed us, 'fear not death, for it comes to all' and 'the Guru and the God-man are beyond the pale of birth and death', why did you then gallop past the collapsing wall?" Guru Amar Das replied; "Our body is the embodiment of God's light. It is through the human body that one can explore one's limitless spiritual possibilities. Demi-gods envy the human form. One should not, therefore, play with it recklessly. One must submit to the Will of God, when one's time is over, but not crave death, nor invite it without a sufficient and noble cause. It is self surrender for the good of man that one should seek, not physical annihilation."
When it came time for the Guru to marry his younger daughter Bibi Bhani, he selected a pious and diligent young follower of his called Jetha from Lahore. Jetha had come to visit the Guru with a party of pilgrims from Lahore and had become so enchanted by the Guru's teachings that he had decided to settle in Goindwal. Here he earned a living selling wheat and would regularly attend the services of Guru Amar Das in his spare time.
Guru Amar Das Sahib did not consider anyone of his sons fit for Guruship and chose instead his son-in law (Guru) Ram Das to succeed him. Certainly it was practically a right step not as emotional, because Bibi Bhani and (Guru) Ram Das had true sprit of service and their keen understanding of the Sikh principles deserved this. This practice shows that Guruship could be transferred to any body fit for the Sikh cause and not to the particular person who belonged to the same family or of other. Guru Amar Das Sahib at the ripe age of 95 passed away for heaven on Bhadon Sudi 14th, (1st Assu) Samvat 1631, (September 1, 1574) at Goindwal Sahib near District Amritsar, after giving responsibility of Guruship to the Fourth Nanak, Guru Ramdas.
Guru Ram Das
Before Guru Ji died, he nominated Guru Arjan Dev ji, who was his youngest son as the next Guru of the Sikhs.
- Birth Place: Chuna Mandi, Lahore, Punjab (Present day Pakistan)
- Father: Haridas Ji
- Mother: Mata Daya ji (also known as Anoop Davi)
- Wife: Mata Bhani Ji
- Daughters: None
- Sons: Baba Prithi Chand ji, Baba Mahan Dev Ji, Guru Arjan Dev Ji
- Became Guru at age 40 years and had life span of 47 years.
- Gurbani: The Guru contributed a total of 688 Shabads/hymns to the Sri Guru Granth Sahib.
The fourth Sikh Guru contributed the following to the people of the world:
- Author of Laava, the hymns of the Marriage Rites
- Designed the Golden Temple
- Planned & created the township of Ramdaspur (later Amritsar)
- Organisation Structure of Sikh Society
Hymn by Guru Ram Das – SGGS Page 305
“One who calls himself a Sikh of the True Guru shall get up early morning and meditate on the Lord’s Name. Make effort regularly to cleanse, bathe & dip in the ambrosial pool. Upon Guru’s instructions, chant Har, Har singing which, all misdeeds, sins and pains shall go away.”
Detailed Account
Guru Ram Das ji was born at Chuna Mandi Bazaar, Lahore at the site of present shrine on 24th September 1534 and spent the first seven years of his life here. Soon after birth, he was given the name Jetha, meaning the first born.
Jetha's simple and God-fearing parents, Hari Das and Anup Devi of Lahore were delighted at this precious gift from Waheguru. As he was growing up and in his teens, he could always be found in the company of religious men. Jetha became a handsome young man. One day Jetha came across a party of Sikhs who were on their way to Goindwal to pay homage to Guru Amar Das ji. Jetha decided to join them and also travel to Goindwal. Upon their arrival and meeting, Guru Amar Das ji at once noticed the young Jetha with his pleasant manner and sense of devotion. While his fellow travelers returned to Lahore, Jetha decided to stay and become a disciple of Guru Amar Das ji. His hard work, and devotion eventually won him the hand of Guru Amar Das's younger daughter, Bibi Bhani. They went on to have three sons, Prithi Chand, Mahadev and Arjan Dev.
Jetha became a trusted disciple of Guru Amar Das ji. He undertook many sewas and also successfully represented Guru Amar Das ji before the Mughal royal court to defend charges by the jealous Hindus that Sikhism maligned both the Hindu and Muslim religions. "Birth and caste are of no avail before God. It is deeds which make or 'unmake' a man. To exploit ignorant people with superstitions and to call it religion is a sacrilege against God and man. To worship the infinite, formless and absolute God in the form of a totem, an image or an insignificant or time-bound object of nature, or to wash one's sins not through compassion and self-surrender, but through ablutions; to insist upon special diets, languages and dresses, and fads about what to eat and what not, and to condemn the mass of human beings, including women, to the status of sub-humans and to deny them the reading of the scriptures and even work of every kind is to tear apart man from man. This is not religion, not is it religion to deny the world through which alone man can find his spiritual possibilities." The Emperor Akbar was greatly impressed by the tenets of Sikhism as explained by Bhai Jetha and dismissed all of the charges.
Eventually Bhai Jetha was ordained as Guru Amar Das's successor and named Guru Ram Das ji (meaning servant of God). These events have previously been described.
When the aged ascetic son of Guru Nanak Dev ji, Baba Sri Chand came to visit Guru Ram Das ji he asked him why he kept such a long beard? Guru Ram Das ji replied; "To wipe the dust off the feet of holy men like yourself" and then proceeded to perform this supreme act of humility. Sri Chand held his hand and embraced Guru Ram Das ji saying; "It's enough. This is the kind of character by which you have deprived me of my ancestral heritage. Now, what more is left with me that I could offer you for your piety and goodness of heart?"
Guru Ram Das ji now eagerly continued the building of the city of Ramdaspur (the abode of Ram Das) by digging of the second sacred pool as he had been instructed by Guru Amar Das ji. Pilgrims came in large numbers to hear the Guru and to help in the excavation work of the tank. The holy tank would be called Amritsar meaning pool of nectar. Today the city which is the holiest center of Sikhism has come to be know as Amritsar. Guru Ram Das ji urged his Sikhs that one could fulfill one's life not merely by quiet meditation but in actively participating in the joys and sorrows of others. This is how one could also rid oneself of the prime malady - Ego, and end their spiritual loneliness.
One of the new entries into the Sikh fold at this time was Bhai Gurdas Bhalla, the son of the younger brother of Guru Amar Das ji. Bhai Gurdas ji was a superb poet and scholar of comparative religion who would later go on become the scribe of the first edition of the Guru Granth Sahib ji. Guru Amar Das ji was impressed with Bhai Gurdas's existing knowledge of Hindi and Sanskrit and the Hindu scriptures. Following the tradition of sending out Masands across the country Guru Amar Das ji deputed Bhai Gurdas to Agra to spread the gospel of Sikhism.
The standard Sikh marriage ceremony known as the Anand Karaj is centered around the Lawan, a four stanza hymn composed by Guru Ram Das ji. The marriage couple circumscribe the Guru Granth Sahib ji as each stanza is read. The first round is the Divine consent for commencing the householders life through marriage. The second round states that the union of the couple has been brought about by God. In the third round the couple is described as the most fortunate as they have sung the praises of the Lord in the company of saints. In the fourth round the feeling of the couple that they have obtained their hearts desire and are being congratulated is described.
Guru Ram Das's first cousin Sahari Mal came to invite the Guru to visit Lahore in connection with the marriage of his son. The Guru being much too busy with his work promised to send one of his sons instead. Guru Ram Das ji asked his eldest son Prithi Chand to attend on his behalf, but he refused. Prithi Chand feared that his father was perhaps trying to eliminate him in order to install his youngest brother Arjan as the next Guru. Arjan was a great favorite of his father. Mahadev the Guru's middle son was a recluse and excused himself on the ground that he was not interested in the affairs of the world. The Guru therefore asked his youngest son Arjan Dev to attend, which he agreed to do with such grace and humility, that Guru Ram Das ji was very pleased.
Arjan Dev now proceeded to Lahore, where his father asked him to remain until called for and to take charge of the needs and education of the Sikhs in Lahore, his ancestral home. After two years of feeling intensely homesick, Arjan Dev composed a poem of love and devotion and sent it to Guru Ram Das ji. This poem along with another one a few month's later were intercepted by the Guru's jealous son Prithi Chand who made sure his father never received them. Finally Arjan wrote a third poem and numbered it with a 3 and gave strict instructions to the messenger to only hand it over to the Guru personally.
"My mind longs for the Blessed Vision of the Guru's Darshan. It cries out like the thirsty song-bird. My thirst is not quenched, and I can find no peace, without the Blessed Vision of the Beloved Saint. ||1|| I am a sacrifice, my soul is a sacrifice, to the Blessed Vision of the Beloved Saint Guru. " (Raag Maajh, Pannaa 96, SGGS ji)
Upon finally receiving this poem, Guru Ram Das ji sensed what must have happened to the earlier two messages so he confronted his eldest son Prithi Chand. At first, Prithi Chand denied everything, but seeing the insistence of the Guru and the consequences of refusal to obey him, he finally confessed his treachery and produced the other two letters. When Guru Ram Das ji read them, he was moved to tears by the humility and sincerity of his son Arjan's compositions.
Guru Ram Das ji immediately sent for Baba Buddha to journey to Lahore and to bring back his son Arjan Dev with full honour. The Guru then declared him his successor. Prithi Chand would not accept his fathers wishes and continued to misbehave and abuse Guru Arjan Dev ji. Guru Ram Das ji had to publicly condemn his son Prithi Chand for his actions. Shortly thereafter Guru Ram Das ji left his physical form and on September 1 1581.
The above article is by sikhlionz. Sikhlionz is the sewadar of
www.SikhSangat.com and it's websites.
Guru Arjan
- Made a huge contribution in the number of hymns & finalisation of the Guru Granth Sahib.
- Guru Ji contributed a total of 2218 hymns to the Sri Guru Granth Sahib.
- Author of Sukhmani Sahib Bani – Prayer for Peace
- Compiled and installed for the first time the holy Sikh Book, which at this stage is called Adi Granth, a major achievement.
- Built the Golden Temple
- Developed Amritsar as a Centre of Excellence.
- Enhanced the Structure of Sikh Society by introducing the Masund system
- First Sikh Guru to be martyred. See Martyrdom of Guru Arjan
Hymn by Guru Arjan Dev from the Sukhmani Sahib- SGGS from page 262[1]
Introduction
Guru Arjan Dev Ji, the fifth Guru of the Sikhs, was the embodiment of Godly devotion, Selfless Service and Universal Love. He was the treasure of celestial knowledge and spiritual excellence. He substantially contributed towards the welfare of the society. He stood steadfastly for the principles he believed in, sacrificed his own life, and attained a unique and unparalleled martyrdom in the history of mankind.
Guru Arjan Dev Ji was born on April 15, 1563, in the house of Guru Ram Das, the fourth Guru. He was the youngest of the three sons of the Guru Ram Das Ji. The eldest son, Prithi Chand was very astute in social and worldly affairs. He managed all the affairs of the Guru’s household. He administered the running of the langar (communal kitchen), most diligently. He had realized, before installed as Guru, that it was the service, not the lineage, which had bestowed Guruship on the previous preceptors, Guru Angad and Guru Amar Das. This in view he indulged in the service most ardently. But his emotive intentions were quite perceptible to the father, Guru Ram Das Ji.
The second son, Mahadeve was captivated with reclusive tendencies. He wanted to lead the life of an ascetic. His attitude, full of fierce towards the congregants, was contrary to the modesty of the Guru’s teachings. Moreover, he himself displayed no inclination for the acceptance of the Guruship.
Guru Ram Das envisioned heavenly qualities in his youngest son Arjan. From the very childhood he found him imbued with the Name, and immersed in tranquillity. The Guruship was destined to be bestowed upon Guru Arjan; baby Arjan one day crawled up on the Divine throne of his maternal grandfather, Guru Amar Das the third Guru, and sat there comfortably. The Guru smiled and prophesied, “Maternal Grandson will ship the Name across.”
The elder brother, Prithi Chand, suspecting the consequence of the above prophecy, indulged in numerous means to disrupt the life of Guru Arjan but failed. Even though Guru Arjan was consecrated as the fifth Guru by his father himself, before he left for his heavenly abode, he showed no resentment to his elder brother and inundated him with reverence and honour.
Guru Arjan Dev Ji was a born apostle of peace. Although he ascended the throne of Guru Nanak at a young age of 18, he was far more advanced in wisdom and angelic quality. The letters he wrote to his father from Lahore, not then even a teen-aged boy, stand testimony to the fact (Majh M.5 G.G.S. Page 96). (He was sent there to attend a wedding. Due to the cunning manipulations of his elder brother, Prithi Chand, he was detained there unjustifiably for a long time).
The Basics of the new religion had been defined by Baba Nanak, and the groundwork was carried out by three of his successors. Guru Arjan Dev Ji set upon a mission of putting it on a solid footing. As ordained by his predecessors, Guru Nanak through Guru Ram Das Ji, he took the task of the completion of the place where his father had constructed a clay tank of Nectar. In the true spirit of “I am neither Hindu, nor Muslim...” Guru Arjan Dev Ji invited Mian Mir, a Muslim Saint from Lahore to lay the cornerstone of the foundation of the Harmandar, the present Golden Temple. The doors on all four sides of the building signified its acceptance of all the four castes and every Religion. Contrary to the requests of the congregation, the seat of the edifice was kept much below the surrounding area; as the water flows downward so would the seekers of God’s blessings. Along with God’s House came the existence of the City of Amritsar with all its reverence, amenities, and gaiety.
The preparation of the Holy Book is the most valuable achievement of Guru Arjan Dev Ji. With three things in his mind he initiated the compilation of the Holy Book, the present Guru Granth Sahib. The Hymns revealed through the first four Gurus were getting amalgamated and distorted by a few impostors. He wanted to preserve the original treasure. In the second place he wanted to bestow the Panth with an ever-lasting guiding light, a physical and spiritual phenomenon.
And most of all he wanted to establish the credibility of the Sikh Religion as a casteless and secular society. Side by side the Hymns of Sikh Gurus, he blended the Holy Book with the celestial utterances of Sheikh Farid and Bhagat Kabir, Bhagat Ravi Das, Dhanna Namdev, Ramannand, Jai Dev, Trilochan, Beni, Pipa, Surdas, etc. All of whom belong to different Beliefs, Sects, and Castes, both high and low.
The poetic revelations of Guru Arjan are of the greatest aesthetic calibre. More than half of the Guru Granth Sahib is constituted of his own holy renderings. The Granth Sahib is not only a collection of the revelations but also it throws considerable light on the contemporary political and social life; the physical being and spiritual awareness are fused into one. Among his other equally important accomplishments we can add the creation of new cities at Kartarpur, Tarn Taran with its magnanimous Tank of Salvation, and the construction of Baoli at Lahore.
Guru Ram Das introduced the institution of Masands (representative of the Gurus at various places). Guru Arjan Dev Ji added to it the principle of Tenth of individual income payable for the Guru’s Langar (Common Kitchen) and for other acts of benevolence of the poor. In Guru Angad's days the professional bards, Satta and Balwand by name, who sang the hymns at the Guru’s Darbar had started to believe that their excellence as musicians and singers was responsible for their Guru's popularity. With his love for music and expertise in the Ragas, Guru Arjan Dev Ji introduced the tradition of singing by the congregants themselves to avoid such egoism.
During his incumbency the Punjab was very badly effected with a famine. By dint of his influence he gained Mughal Emperor Akbar’s consent to eliminate land revenue, to some extent, for that year. But Jeth Sudhi 4 Smt. 1663 corresponding to May 30, 1606 A.D. is the most momentous date in the Sikh chronology. Mughal Emperor Akbar had already been convinced of the piety of the Sikh Gurus. During one of his campaigns he had come to Goindwal and partook of the Langar; sitting on the floor he ate coarse meal, and paid his obeisance to Guru Amar Das. A Muslim Pir, the Saint, Mian Mir of Lahore had great affinity with the Guru’s domain. The Pir was immensely revered by Akbar. Consequently, the charges levelled against Guru Arjan in the Akbar’s Court by a few impostors (Prithi Chand and his son Meharban) and some jealous Hindu Priests (Brahmins), were totally disregarded. The complainants were virtually thrown out of the King’s court.
Immediately after the death of Akbar, the Muslim clergy captured the thought of Prince Saleem and helped him to regain the throne as Emperor Jahangir. He was assisted with the understanding that he would reinstate the Shariyat (Orthodox Muslim Law) in the country. Akbar’s grandson, Khusro was a pious man and was as liberal as his grandfather. Akbar had designated him next in line to head the kingdom. But the domination of Muslim clergy made him to run for his life. While passing through Punjab he visited Guru Arjan Dev Ji at Tarn Taran and sought his blessings.
The House of Baba Nanak had gained enormous popularity under the guiding light of Guru Arjan Dev Ji. Both Hindu and Muslim populace flocked to the Guru’s house in equal intensity to pay their homage. To the dismay of Orthodox Muslims, Guru Arjan Dev Ji’s popularity increased to their sore point. It was heightened by the malicious manipulations of Chandu Shah, Hindu Revenue Official at the Provincial Court of the Emperor at Lahore. He had once offered his daughter in marriage to Guru Arjan Dev Ji’s only son, Hargobind, that offer was not accepted.
Sheikh Ahmad Sarhindi was very much revered by Muslims. He presented himself to be the Prophet of the second millennium; the first millennium belonging to Prophet Muhammad. He asserted that his status was higher than the Sikh Gurus. This was emphatically rejected by Guru Arjan Dev Ji. Sheikh Ahmad had great influence on Jehangir. Citing the Guru’s blessings bestowed upon Prince Khusro he instigated the Emperor against Guru Arjan Dev Ji. Jehangir wrote in his biography, “ A Hindu named Arjan lived at Goindwal...simple minded Hindus and ignorant and foolish Muslims have been persuaded to adopt his ways... this business (shop) has been flourishing for three generations. For long time it had been in my mind to put a stop to this affair or to bring him into the fold of Islam...”
Khusro was ‘captured and blinded in punishment’. Thereafter ‘Jehangir summoned Guru Arjan Dev Ji to Lahore’. With preconceived ideas, Jehangir showed dissatisfaction with the Guru’s explanation of Khusro’s shelter. He labelled the Guru as a party to rebellion and ‘wanted to punish him with death’. But on the recommendation of Pir Mian Mir he commuted it by a fine of two lakh rupees’ plus ‘an order to erase a few verses’ from the Granth Sahib. Guru Arjan Dev Ji refused to accept. The Sikhs of Lahore wanted to pay off the fine but the Guru desisted them.
The Guru was imprisoned and excessively tortured. His body was exposed in the scorching heat of May-June sun. He was made to sit on the red-hot sand, and boiling hot water was poured on his naked body. Pir Mian Mir approached him and offered to demolish the whole city of Lahore with his ecclesiastic power in punishment but the Guru refrained him to take such an action; as, he believed in, “thine doings seem sweet unto me, Nanak craves for the wealth of God’s name.” (Rag Asa M.5 P.394).
And on this day of May 30, 1606, he enveloped his blistering body in the cool waves of the River Ravi and journeyed to his heavenly abode. Bhai Gurdas, a contemporary of Guru Arjan Dev Ji and the pioneering scribe of Guru Granth Sahib, summed up:
“Like a rain-bird, thirsting only for a drop of rain and no other water, Guru Arjan Dev Ji abandoned all worldly opportunities offered to him and desired but an abiding repose in the love and will of God. So deeply was he absorbed in the undisturbed and unbroken vision of the Lord, that his enlightened and elevated spirit conquered all sorrow and pain and his soul rested peacefully in the eternal embrace of God’s love. I am a sacrifice unto Guru Arjan Dev Ji, the Perfect one.”
“The Lord of man and beast is working in all; His presence is scattered everywhere; There is none else to be seen. One talks, another listens; God is in both. He is the Unity and Himself the Diversity.” (Sukhmani XX11.1)
“In the company of saints man learns how to turn enemies into friends, As he becomes completely free from evil, And bears malice to none. In the company of the good, there is no swerving from the path, No looking down upon anybody as evil. Man sees all round him the Lord of Supreme Joy, And freeing himself from the feverish sense of self, Abandons all pride. Such is the efficacy of fellowship with a holy man, whose greatness is known only to the Lord: The servant of the ideal is akin to his Master.” (Sukhmani V11.3)
“He is a prince among men Who has effaced his pride in the company of the good, He who deems himself as of the lowly, Shall be esteemed as the highest of the high. He who lowers his mind to the dust of all men’s feet, Sees the Name of God enshrined in every heart.” (Sukhmani 111.6)
Above based on article by: Pritpal Singh Bindra, Author & Columnist Winner: Akali Phoola Singh Book Award ‘98.
Guru Har Gobind
While Guru Arjan was in captivity and under severest torture, he concentrated and relied on God for guidance to save the nascent Sikhi from annihilation. The only solution revealed to him was to guard it with the use of arms. He pondered over it again and again and concluded that the militarisation of Sikhism had become a neccesity. Hence he sent to his young son and successor, eleven year old
Har Gobind, and nominated him as the Guru of Sikhs giving his last injuction through a Sikh disciple; "Let him sit fully armed on his throne and maintain an army to the best of his capacity".
Guru Har Gobind Ji (Gurmukhi: ਗੁਰੂ ਹਰਿ ਗੋਬਿੰਦ) (19 June 1595 - 03 March 1644) was the sixth of the Ten Gurus of Sikhism who became Guru on 11 June 1606 following in the footsteps of his father Guru Arjan Dev Ji. While the ceremonial rites were being performed by Baba Buddha ji, Guru Har Gobind ji asked Baba Buddha to adorn him with a sword rather than the Seli of Nanak which had been used previously by the earlier Gurus. Guru Har Gobind then put on not one but two swords; one on his left side and the other on his right. He declared that the two swords signified "Miri" and "Piri", "Temporal Power" and "Spiritual Power", one which would smite the oppressor and the other which would protect the innocent. He told his followers: "In the guru's house spiritual and mundane powers shall be combined". "My rosary shall be the sword-belt and on my turban I shall wear a Kalgi" (an ornament for the turban, which was then worn by Mughal and Hindu rulers). Guru Har Gobind carried the same light of Guru Nanak; but he added to it the lustre of the sword.
Recruiting troops
Guru Har Gobind ji excelled in matters of state and his Darbar (Court) was noted for its splendour. Arming and training some of his devoted followers, he came to possess seven hundered horses, three hundred horsemen and sixty gunners in the due course of time. Additionaly five hundred men from 'Majha area of Punjab' were recruited as infantry. He built a fortess at Amritsar called 'Lohgarh' (Fortess of steel). He had his own flag and war-drum which was beaten twice a day. Those who had worked to have Guru Arjan destroyed now turned their attention and efforts to alarming Jahangir that the fort, the Akal Takhat and the risaldari were all aimed at Guru Hargobind revenging his fathers unjust death.
Akal Takht
Guru Har Gobind constructed the Akal Takht (God's throne) in front of Harmandir in 1606. There he sat on a raised platform of twelve feet, attired in princely clothes. Harmandir Sahib was the seat of his spiritual authority and Akal Takht the seat of his temporal authority. This marked the begginning of Sikh militarisation. To the symbols of sainthood were added marks of sovereignty, including the umbrella and the Kalgi. Guru Har Gobind administered justice like a King and awarded honours and punishment. Akal Takht was the first Takht in history of the Sikhs. According to Cunningham: "The genial disposition of the martial apostle led him to rejoice in the companionship of a camp, in the dangers of war, and in the excitements of the chase".
State within a state
The Sikhs had formed a separate and independant identity that had nothing to do with the government agencies of the day. Thus the Sikh entity came to occupy a sort of separate state within the Mughal Empire.
Congregational prayers
Guru Har Gobind ji established congregational prayers adding to religious fervour among his sikhs, but also strenghtened their unity and brotherhood. Mohsin Fani, author of 'Dabistan', states that when a Sikh wished for a favour or gift from God, he would come to assembly of Sikhs and request them to pray for him; even the Guru asked the Sikh congregation to pray for him.
People hostile towards young Guru
There were many people who were hostile to Guru Hargobind when he assumed leadership of Sikhs. His uncle, Priti Mal, who was brother of Guru Arjan continued his intrigues against Guru Har Gobind. Prithi Mal had un-successfuly tried to kill Guru Har Gobind, when the guru was a child, by unleasing a deadly snake upon him. Prithi Mal continued to complain against him to Emperor Jehangir.
Chandu Shah who had been foremost in complaining to Jehangir against Guru Arjan Dev ji transferred his hostilities toward Guru Har Gobind.
Shaikh Ahmad Sirhandi too was hostile towards Sikh Gurus and would have incited the Emperor.
Jehangir was fearful that Guru Har Gobind might seek revenge for his father's arrest , torture and death.
Religious activities
Guru Har Gobind did not neglect the work of preaching and spreading the Sikh religion. He sent his Sikhs to far of places such as Bengal and Bihar to preach Sikhism. Guru Har Gobind allowed Udasis to preach Sikhism but did not admit them to Sikhism. Bhai Gurdas mentions in his var 2 the names of Nawal and Nihala, two sabharwal khatris, who established their bussiness in Bihar. A lot of local people adopted Sikhism under their influence. In his private life Guru Har Gobind never abandoned the true character of Guru Nanak, whose successor he was and whose teachings he had to spread in this world.
A summary
The following is a summary of the main highlights of Guru Ji's life:
- Introduced martial arts and weapons training and created a standing Military force for the defence of the masses following his father's martyrdom.
- Carried 2 swords of Miri and Piri.
- Built the Akal Takhat in 1608 - which is now one of five Takhats (Seats of Power) of the Sikh Religion.
- Founded the city of Kiratpur in District Rupnagar, (old name Ropar), Punjab
- Held in the fort of Gwalior for one year, obstensibly to pray for the recovery of the ill Emperor Jahangir (the Guru had willingly gone to the fort), when released he refused to leave unless 52 imprisoned Hindu Rajas were freed as well. Cleverly he earned their freedom by turning the Emperor's own words against him. To mark this occasion the Sikhs celebrate Bandi Chorr Divas and Deepa wali to celebrate his return to Amritsar.
- First Guru to engage in warfare, fighting and winning 4 defensive battles with Mughal forces.
Born: 19 June 1595
Place of birth: Guru ki Vadali, district Amritsar
Parents: Sri Guru Arjan Dev Ji and Mata Ganga Ji
Spouses: Mata Damodri Ji, Mata Nanki Ji and Mahadevi Ji. This is disputed.
Children: Baba Gurditta Ji, Baba Ghani Rai, Suraj Mal Ji, Baba Atal Ji, Sri Guru Tegh Bahadur Ji and Bibi Veero
Period: During the reigns of Emperor Jehangir and Shah Jahan
Battles fought: Amritsar, Sri Hargobindpur, Guru Sar Marajh and Kartarpur
Died: 3 March 1644
Detailed Account
The sixth guru, Guru Hargobind Ji occupies a special place in Sikh history because, after Guru Arjan Dev Ji's martyrdom, he gave a new direction to the course of events. Along with his spiritual authority, he exercised temporal authority too by expounding the concept of Miri and Piri (the temporal and the spiritual). In Indian history the advent of Sikhism and the establishing of Mughal Empire took place at the same time. Guru Nanak was not against Islam, infact Guru Nanak's first words pointed to the needlessness of a separate Hindu and Muslim religion (Their is no Musalman, there is no Hindu. Guru Nanak and the four Gurus that followed expounded peace, equality and freedom for all. It was only after the death of Guru Arjan that it became all to clear that a defensive military stance might be required to bring this about. Injustice, oppression and exploitation were the order of the day. The scourges of caste divisions, religious discrimination and superstitions had made life hell for an ordinary person. The oppressors and the oppressed were both Muslims and Hindus. Guru Hargobind Singh Ji used both the powers of worship and of the sword to fight this oppression.
Guru Ji was born on 19 June 1595 to Mata Ganga Ji and Sri Guru Arjan Dev Ji in village Wadali of district Amritsar. He was merely eleven years old when Guru Arjan Dev Ji was martyred after being jailed, fined and tortured while under arrest by Jehangir's orders.
At the time of his installation as the guru, Guru Ji asked Baba Budha Ji to discard the earlier tradition of donning him with the Seli of Guru Nanak preferring instead that he be adorned with a sword. Contrary to prevelant custom, Guru ji put on two swords instead of only one. He explained that one signifies his temporal power and the other his spiritual power. His purpose was not to mix religion with politics, but to take up the cause of the exploited and defend them against the oppression of the rulers. Thus, Guru Har Gobind clearly seperated religion from politics. In India religion was always intermixed with politics and as a result the people were subjected to persecution and injustice. History shows that politics always dominates religion and the ruling classes oppress the people from behind the shield of religion. That is why the politicians have always played the game of entangling religion with politics.
According to the chronicles, Guru Arjan Dev Ji did not have a child for a long time and Mata Ganga Ji sought Baba Budha Ji's blessings for an offspring. Budha Ji had told her that she would give birth to an extraordinarily chivalrous son. Guru Hargobind Ji was born after that. Guru Hargobind Ji issued many edicts after he was installed as the sixth guru. He set up an army, acquired arms and horses, hoisted the Sikh flag and used large drums nagaras to make announcements. In 1663 he had the Akal Takhat built in front of Harimandir Sahib. Seated here he would listen to the woes and complaints of people and issue edicts.
According to historians, he was married thrice but this concept is confusing and probably not accurate. It is also said that the name of bride before marriage changed after marriage in the husband's house as was the custom at the time. Historians say that Guruji's first wife was Mata Damodari daughter of Narain Das of village Talla. She gave birth to Baba Gurditta, Bibi Veero and Ani Rai Ji. The second time he was married to Bibi Nanki daughter of Hari Chand of village Bakala. She was the mother of Guru Tegh Bahadur Ji. His third marriage was to Bibi Mahadevi daughter of Daya Ram of village Jandiyali, district Shekhupura (Pakistan). She gave birth to Suraj Mall Ji and Baba Atal Ji.
Alarmed by the spreading glory of Guru Hargobind Ji, all the ill-wishers of the community joined hand with the rulers of Lahore and went to Delhi to complain against him to the Mughal rulers. They told Jehangir that Guru Hargobind Sahib was gathering an army and amassing arms to avenge his father's death. They advised him that to suppress his efforts at the earliest. Jehangir summoned the Guru to Delhi to assess his character and aims. A surprising thing happened as both the Emperor and his wife were taken by his charm, grace and Godliness, a friendship and mutual respect soon followed. Guru Hargobind would even hunt with the Emperor on his grand Shikars, hunting being a life long passion of the Guru.
Remarkably the young Guru even saved the life of the Emperor, who he could have easily hated for the death of his father, by jumping beteen a Lion and the Mughal ruler.
Seeing their scheme to harm Guru ji going awry and growing fearful of his developing friendship with the Emperor Chandu Shah used an illness of Jahangir to have the court astrologers predict that only a Holy man praying at a shrine at Gwalior Fort could lead to the Emperor's recovery. Jahangir himself had become jealous of the young Guru. Moved equally by personal jealousy as well as supertition, he ordered the Guru to be imprisoned at the Gwalior fort.
Though his Sikhs were worried that he would meet the same fate as his father the Guru himself was never worried over his release. The famous muslim pir Hazrat Mian Mir was amoung those who reminded Jahangir, who had gotten over his illness and seemingly forgotten about the Guru's confinement in the Fort, to release the Guru. The Guru's immediate release was ordered, but Guru Ji refused to leave the fort unless the fifty-two Princes were released as well.
Jehangir cleverly agreed that the Guru could take as many as could hold onto the Guru's clothing. Guru ji had his darzi (tailor) prepair a coat with 52 ribands or tails and left the fort with the fifty-two rulers trailing behind him. That is why Guru Ji is referred to as the Liberator (Bandi-chor) in history. Bandi-chor Divas is celebrated in honor of the day.
When Guru Ji reached Amritsar his Sikhs lit lamps to welcome him. His arrival also consided with the tradional india festival, Diwali. Since then the festival of Diwali (lighting of lamps) is celebrated as Bandi-Chor diwas by Sikhs.
From Amritsar he went to Lahore where Kaulan, adopted Hindu daughter of Kazi Rustam Khan and a follower of Saint Mian Mir came into contact with the Guru due to her dire plight. Guruji asked her to move to Amritsar, where she led a pious life. On Guruji's command, Baba Budha Ji had Gurdwara Kaulsar built in Kaulan's memory in 1681 of Bikrami calendar. On the invitation of Sikhs of central India he also travelled there where he had Gurdwara Nanak Matta completed. Later he visited Kashmir and secured many followers there. He returned to Punjab via Gujrat.
Four questions of Jahangir
In reply to the four questions of Jehangir, disciple of Shah Tola, Guru Ji said:
1.The woman is the honour of a man
2. A son is the mark of a man
3. Money is transient
4. A sage is neither a Hindu nor a Muslim
Guru Hargobind Sahib fought four battles in his lifetime. Emperor Jehangir died in 1684 Bikrami and his son Shah Jahan ascended the throne. The ill-wishers renewed their conspiracies and incited him too against Guru Ji. Otherwise also Shah Jahan was insecure about the increasing influence and power of Sikhs.
- Sikhs while hunting in a Royal preserve trapped a falcon belonging to Shah Jahan and a conflict with imperial forces soon ensued. On the 22 day of Jeth month in Bikrami 1685, Sikhs won this battle. After that victory, the wedding of Bibi Veero, which had been interrupted by the battle, was completed.
- In 1687 a battle was fought near village Ruhela where Moslem army and Turk chieftains were defeated. Guru Ji renamed this village as Hargobindpur.
- The third battle started when Bidhi Chand retrieved Guru Ji's stolen horses from Lahore fort; this battle too was won.
- The fourth battle took place near Kartarpur with Sa'id Khan in Bikrami 1691. Lahore province was on Sa'id Khan's side. Sa'id Khan and his fellow chieftains were killed and the Guru's army won the battle.
In 1701 Bikrami Guru Ji called his followers and passed on the mantle to his grandson Sri Har Rai Ji in their presence. The very same evening he passed away. It was the third day of March in year 1644.
Guru Har Rai
Guru Har Rai Ji (Gurmukhi: ਗੁਰੂ ਹਰਿ ਰਾਇ) (26 February 1630 - 30 May 1661) was the
seventh of the Ten Gurus of Sikhism and became Guru on 14 March 1644 following in the footsteps of his grandfather, Guru Har Gobind Ji. Before Guru Ji died, he nominated Guru Har Krishan Ji, his son as the next Guru of the Sikhs. The following is a summary of the main highlights of Guru Ji life:
- Continued the military traditions started by his grandfather Guru Har Gobind Ji
- Kept 2200 mounted soldiers at all times.
- Was disturbed as a child by the suffering caused to plants when they were accidentally destroyed by his robe.
- Made several tours to the Malwa and Doaba regions of the Punjab
- Guruji's son, Ram Rai, distorts Bani in front of Mughal Emperor Aurangzeb and is never again seen by the Guru. The Guru is supposed to have said, ” Ram Rai, you have disobeyed my order and sinned. I will never see you again on account of your infidelity.”
The Guru made his other son Guru at the age of only 5 years.
Detailed Account
Guru Har Rai ji was the son of Baba Gurdita Ji and Mata Nihal Kaur Ji (also known as Mata Ananti Ji). Baba Gurdita was son of the sixth Guru, Guru Hargobind. Guru Har Rai ji married to Mata Kishan Kaur Ji (sometimes also reffered to as Sulakhni Ji) daughter of Sri Daya Ram Ji of Anoopshahr (Bulandshahr) in Utter Pradesh on Har Sudi 3, Samvat 1697. Guru Har Rai ji had two sons: Baba Ram Rai Ji and Sri Har Krishan Ji.
Although, Guru Har Rai Ji was a man of peace, he never disbanded the armed Sikh Warriors (Saint Soldiers), who earlier were maintained by his grandfather, Guru Hargobind. He always boosted the military spirit of the Sikhs, but he never himself indulged in any direct political and armed controversy with the contemporary Mughal Empire. Once on the request of Dara Shikoh (the eldest son of emperor Shahjahan), Guru Sahib helped him to escape safely from the bloody hands of Aurangzebs armed forces during the war of succession.
Once Guru Sahib was coming back from the tour of Malwa and Doaba regions, Mohamad Yarbeg Khan, (son of Mukhlis Khan, who was killed by Guru Hargobind in a battle) attacked the kafla of Guru Sahib with the force of one thousand armed men. The unwarranted attack was repulsed by a few hundred Saint Soliders of Guru Sahib with great courage and bravery. The enemy suffered a heavy loss of life and fled the scene. This self-defense measure, (a befitting reply to the unwarranted armed attack of the privileged muslims), was an example for those who professed the theory of so called non-violence or "Ahimsa Parmo Dharma". Guru Sahib often awarded various Sikh warriors with gallantry awards.
Guru Sahib also established an Aurvedic herbal medicine hospital and a research centre at Kiratpur Sahib. There also he maintained a zoo. Once Dara Shikoh, the eldest son of Shah Jahan fell seriously ill by some unknown disease. The best physicians available in the country and abroad were consulted, but there was no improvement. At last the emperor made a humble request to Guru Sahib for the treatment of his son. Guru Sahib accepting the request, handed over some rare and suitable medicines to the messenger of the emperor. The life of Dara Shikoh was saved from the cruel jaws of death. The emperor, whole heartily thanked and wanted to grant some "Jagir", but Guru Sahib never accepted.
Guru Har Rai Ji also visited Lahore, Sialkot, Pathankot, Samba, Ramgarh and many places of Jammu and Kashmir region. He established 360 Sikh missionary seats (Manjis). He also tried to improve the old corrupt Masand system and appointed pious and committed personalities like Suthre Shah, Sahiba, Sangtia, Mian Sahib, Bhagat Bhagwan, Bahagat Mal and Jeet Mal Bhagat (also known as Bairagi), as the heads of Manjis.
Suthre Shah was born in sampat 1672, in the village of Berampur in the house of Nanda Khatri.He was born with all his teeth,his father after consulting the pundits & astrologers, the child was placed outside the house. On his way back from Kashmir Sri Guru Hargobind Sahib ji saw the infant and took pity on him and he order his sikhs to carry the child with them,it was Guru Hargobind sahib ji who named the child SUTHRA.
Guru Har Rai Sahib faced some serious difficulties during the period of his guruship. The corrupt massands, Dhir Mals and Minas always tried to preclude the advancement of Sikh religion.
Recitation of Gurbani
One day the Sikhs asked the Guru whether those who read the Gurus' hymns without understanding them derived any spiritual advantage from it. The Guru gave no reply at the time, and next morning went hunting. En route, the Guru came across a broken pot which had held butter. The rays of the sun were melting the butter on the broken pot fragments. The Guru took one of these fragments in his hand and said, "Look my Sikhs, broken pot shards - when they are heated, the butter that adhered to them readily melts. As the grease adheres to the potshards, so to do the Gurus' hymns to the hearts of his Sikhs. At the hour of death the Gurus' instruction shall assuredly bear fruit. Whether understood or not, it has within it the seed of salvation. Perfume still clings to a broken vase." The meaning of the parable is that whoseoever daily reads the Gurus shabads shall assuredly obtain peace. And even though he may not fully understand them, God will undoubtedly assist him.
Guru Ram Das has said: "The Word is the Guru, and the Guru in the Word, and in the Word is the essence of ambrosia."
Bhai Gonda
A devout Sikh called Bhai Gonda used to stay with the Guru. He was a saint in thought, word and deed. Guru ji was very much pleased with his sincere devotion and asked, “Bhai Gonda, go to Kabul, and instruct the Sikhs there in the worship of the true Name, and preach the Sikh faith. Feed holy men and pilgrims with the offerings you receive and send whatever remains here for the upkeep of the Langar. These are to be your duties, and I am confident that you will succeed in them.”
Although Kabul was a foreign country and there was danger from Muslim bigotry in living there, Bhai Gonda cheerfully accepted the task given to him. On arriving there he built a Gurdwara and carried out all the Guru’s instructions.
One day, while Bhai Gonda was repeating the Japji, he felt as though clinging to the Guru’s feet. He was in such a state of abstraction that he became quite unconscious. He grew as absorbed in the sight of the Guru as a drop of rain in the ocean. The Guru knew what was passing through Bhai Gonda’s mind, and sat firmly on his throne keeping his feet together. At mid-day, when dinner was announced, the Guru made no response. When the announcement was repeated an hour later, he still remained silent. A longer interval later, the call was again made for the third time and cook asked permission to serve the food, but again the Guru did not speak. Several Sikhs gathered together and were about to make a representation to the Guru, when he finally spoke. “Brother Sikhs. Bhai Gonda is in Kabul. He is in thought, word, and deed, a saint of the Guru. He today clasped my feet. How can I take them away from him? How can I go take my dinner until he lets go? I am therefore waiting until the conclusion of his meditation and obeisance.” Bhai Gonda did not awake from his trance before twilight, and it was only then that the Guru felt free to take his meal.
Dara Shikoh
The Emperor Shah Jahan had four sons: Dara Shikoh, Shuja Muhammad, Aurangzeb, and Murad Baksh. Dara Shikoh was the heir-apparent, and was very dear to his father. Aurangzeb was very cunning, clever and ambitious, and was fixated on succeeding to the throne. He administered tiger’s whiskers in a dish to his eldest brother and he became dangerously ill as a result. Astrologers were sent for, pirs and fakirs were called, all known charms, spells and incantations were tried but to no avail. Wise men were assembled together and they came to the decision that until the tiger’s whiskers could be removed, there was no hope of a recovery. They were of the opinion that if two ounces of chebulic myrobalan (scientific name: termininalia chebula; known in Ayurvedic medicine as Aralu, credited with having laxative and stomachic properties) and a clove weighing one masha were administered, his health could be restored.
The Emperor searched everywhere for the ingredients but they could not be found – it was only until his Prime Minister, who had heard of the Gurus’ fame, was informed that there were available from the Gurus’ storehouse, that hope was restored. Although the Emperor was hostile to the Guru, yet as the Guru’s house was a mine of sympathy and compassion for all, there was no doubt that he would grant the articles required. The Emperor humbled himself before the Guru and sent a letter. The Guru was pleased that the Emperor had such confidence in him as to write such a friendly letter, and consented to give the required medicines. “Behold,” said the Guru, “with one hand man breaks flowers and with one hand offers them, but the flowers perfume both hands alike. The axe cuts the sandal tree, yet the sandal perfumes the axe. The Guru ought, therefore, to return good for evil.”
The ingredients were weighed and it was explained that these medicines would cause the hardest substance taken to be digested. To these ingredients, the Guru added a pearl which was to be ground and used as a subsidiary remedy. The Emperor was naturally very pleased and forgot all his enemity with the Guru, and vowed that he would never again cause him annoyance. His medicine was administered and effected a speedy and complete cure.
Ram Rai
After the death of Shah Jahan, the attitude of the state headed by Aurangzeb towards the non-muslims, turned hostile. Emperor Aurangzeb made an excuse for the help rendered to prince Dara Shakoh by Guru Sahib during the war of succession and framed false charges against Guru Sahib who was summoned to Delhi. Baba Ram Rai Ji appeard on behalf of Guru Sahib in the court. He tried to clarify some mis-understandings regarding Guru Ghar and Sikh faith, created by Dhirmals and Minas. Yet another trap, which he could not escape, was to clarify the meaning of the verse "The Ashes of the Mohammadan fall into the potter's clot, it is moulded into pots and bricks, and they cry out as they burn". Baba Ram Rai in order to please the emperor and gain his sympathy distorted Gurbani. When Guru Har Rai Ji was informed about this incident, he immediately excommunicated Ram Rai Ji from the Sikh Panth and never met him, through the later pleaded repeatedly for forgiveness. Thus Guru Sahib established a strict property for the Sikhs against any alteration of original verse in Guru Granth Sahib and the basic conventions set up by Guru Nanak Sahib.
Guru Har Krishan
Guru Har Krishan Ji (Gurmukhi: ਗੁਰੂ ਹਰਿ ਕ੍ਰਿਸ਼ਨ) (7 July 1656 - 30 March 1664) was the eighth of the Ten Gurus of Sikhism. He became Guru on 7 October 1661 following in the footsteps of his father, Guru Har Rai Ji. Before Guru Ji died, he nominated Baba Bakala Ji, as the next Guru of the Sikhs. It turns out that this was his granduncle Guru Tegh Bahadur Ji. The following is a summary of the main highlights of Guru Ji short life:
✏ When Guruji stayed in Delhi there was a smallpox epidemic which resulted in many deaths. By Guruji's blessing, the lake at Bangla Sahib provided a cure for thousands. Exposing himself to his many devotees he too died of Smallpox. Thus he unselfishly, without the thought of danger to himself, served many people. This is true Sewa to care for the sick even at the risk of one's own life.
✏ Gurdwara Bangla Sahib was constructed in Guruji memory. This is where he stayed during his visit to Delhi. This was originally the palace of Raja Jai Singh, who was a strong Sikh and a devotee of the Guru.
✏ Guru Sahib caused the illiterate water-carrier named Chhaju Ram to expound the philosophy of the holy Gita on the challenge from Pandit Lal Chand. On hearing this narration of the holy Gita, Pandit Lal Chand was deeply humiliated. He was so impressed with this feat performed by the Guru that he became a Sikh and later escorted the Guru Sahib up to Kurukashatra.
Detailed Account
Guru Har krishan Sahib was born on Sawan Vadi 10, (8 Sawan), Bikrami Samvat 1713, (July 7, 1656) at Kiratpur Sahib. He was the second son of Guru Har Rai Sahib and Mata Krishan Kaur Ji (Sulakhni Ji). Ram Rai, the elder brother of Guru Harkrishan Sahib was ex-communicated and disinherited due to his anti-Guru Ghar activities, as stated earlier and Sri Harkrishan Sahib Ji at the age of about five years, was declared as Eighth Nanak Guru by his father Guru Har Rai Sahib before his death in 1661. This act inflamed Ram Rai Ji with jealousy and he complained to the emperor Aurangzeb against his father's decision. The emperor replied in favour issuing orders through Raja Jai Singh to the young Guru to appear before him. Raja Jai Singh sent his emissary to Kiratpur Sahib to bring the Guru to Delhi. At first the Guru was not willing to travel to Delhi, after repeated requests of his followers and Raja Jai Singh, he agreed to the trip.
- The following quote from www.sikh-history.com
- Guru Har Rai passed away on October 6, 1661. Guru Har Krishan consoled the disciples. He asked them not to give way to despair but abide by the Will of the Almighty. All should sing God's praises and not weep or lament. As days went by, the disciples began pouring in from far and near. They were delighted to have a sight of the Guru. He sat on the throne, a small figure, young in years, but mature in wisdom. Says Bhai Santokh Singh, "The early morning sun looks small in size, but its light is everywhere. So was Guru Har Krishan' s fame, without limit." Those who came to see him were instructed in true knowledge. They had their heart's desires fulfilled and their sins erased. The Sikhs recognized him as the picture of Guru Nanak. They saw on Guru Har Krishan's handsome face the same light as must have been on Guru Nanak's. Guru Har Krishan had a rare ability in explaining passages from the Holy Granth. He delighted the hearts of his disciples by his commentaries. He reminded them to cherish the One God alone, and asked them to discard passions and learn the virtues of patience, charity and love. Thus Guru Har Krishan carried on the teaching of the Gurus and preserved intact the legacy he had inherited from them.
- he Baisakhi day (March 29) of 1662 brought to Kiratpur vast numbers of followers. The festival lasted three days. The sangats were looked after by the Guru' s grandmother, Mata Bassi, and mother, Mata Sulakkhni. In the sangat of Sialkot district was Pair Mall of Pasrur, along with his family. His son, Khem Karan, was a promising youth. Mata Bassi betrothed her granddaughter, Bibi Rup Kaur, to him. Nuptials were held on December 3, 1662. According to the Guru kian Sakhian, the presents offered by Mata Bassi included a pothi of stories from Guru Har Rai' s mouth and a dagger belonging to Guru Hargobind.
Guru Ji To Delhi
Guru Ji and Mughal interference
Emperor Aurangzeb was not pleased to hear about the growing fame of Guru Har Krishan. He sent for him to Delhi as he had sent for his father, Guru Har Rai. Guru Har Rai had not gone himself, but had sent his elder son, Ram Rai, to the emperor' s court. Now when a servant of Raja Jai Singh of Amber arrived with the emperor' s message, Guru Har Krishan took counsel with his leading Sikhs. They said to him with clasped hands, "We are thy servants, Lord. With thy knowledge of all the three worlds, thou knowest best." Guru Har Krishan called the messenger and told him that he would accompany him to Delhi. Guru Har Krishan traveled through Ropar, Banur and Ambala. Along the way, he instructed the disciples who came to call on him.
Mute Recites Salokes
When Guru was near Panjokhara, a Sikh spoke with humility, "Sangats are coming from Peshawar, Kabul and Kashmir. Stay here a day so that they may have the chance of seeing you, Master." The Guru agreed. In that village lived a pandit, Lal Chand by name, who was proud of his caste as well as of his learning. He came to see the Guru and spoke with derision: "It is said that you sit on the gaddi of Guru Nanak. But what do you know of the old religious books'?" Chhajju Ram, the illiterate, dark-skinned village water-carrier, happened to pass by at that moment. Guru Har Krishan asked Dargah Mall to call him. As Chhajju Ram came, the Guru enquired if he would explain to the pandit the gist of the Bhagavad gita. The illiterate villager astonished everyone by his cogent commentary on the sacred book. Lal Chand's pride was overcome. Humbly he fell at the Guru's feet. Both he and Chhajju Ram became the Guru's disciples and travelled with him up to Kurukshetra. The former entered the fold of the Khalsa in Guru Gobind Singh's time, and took the name of Lal Singh. Lal Singh met with a hero's death fighting in the battle of Chamkaur on December 7, 1705. Gurdwara Bangla Sahib at Delhi, where Guru Harkrishan ji Stayed, got constructed by Sardar Baghel Singh
Guru Ji in Delhi
When Guru Sahib reached Delhi, he was greeted with great fervor and full honors by Raja Jai Singh and the Sikhs of Delhi. Guru Sahib was lodged in the palace of Raja Jai Singh. The people from all walks of life flocked the palace to have a glimpse (Darshan) of Guru Harkrishan Sahib. Some chronicles mention that prince Muzzam also paid a visit.
In Delhi, Guru Har Krishan put up in Raja Jai Singh's bungalow which is now the site of Gurdwara Bangla Sahib. The house was a spacious one "designed to suit all the seasons of the year." The Sikhs of Delhi started coming in groups to see the Guru. They came chanting the holy songs and brought offerings with them. According to the Guru kian Sakhian, Guru Har Krishan visited the emperor's court on Chet Sudi Naumi, 1721 Bk/March 25, 1664. As says the Mahima Prakash, the emperor had planned a trial. He had two large trays laid out for the Guru. One of these displayed ornaments, clothes and toys. The other had in it a holy man's cloak and cowl. Both were presented to Guru Har Krishan. He rejected the tray containing ornaments and clothes, and accepted the one containing the cloak. The emperor was convinced of his holiness. He thought he would invite him again and see him perform a miracle. Guru Har Krishan guessed what the emperor had in his mind. He told himself that he would not see his face again. He believed that no one should attempt a mirage and try to disturb the law of God. Guru Har Krishan knew how his father had punished Ram Rai, his elder brother, for showing feats in Aurangzib's court.
Guru Ji and Rani
In order to test the Guru's intelligence, of which everyone spoke very highly, Raja Jai Singh requested the Guru Sahib to identify the real queen out of the equally and well dressed ladies surrounding Guru Sahib. The Guru at once went to a lady dressed as a maidservant and sat in her lap. This lady was the real queen. There are also many different stories we find in some other Sikh accounts relating to Guru Sahib's mental ability.
The Rani had devised her own test. she asked her husband, Jai Singh, to bring the Guru to the ladies' dwelling-house. The Guru accepted the invitation. At the entrance to the inner apartments of the palace, he was received by the Raja's servants with due honour. As he stepped inside, the ladies, in their costly jewels and clothes, bowed in reverencers He walked past them acknowledging their greetings. As he came near one dressed modestly in a maid's coarse homespun, he stopped and said, You are the Rani. Why should you have dressed yourself in a maid's suit?" The Rani bent her head in homage. Within a short span of time Guru Harkrishan Sahib through his fraternization with the common masses gained more and more adherents in the capital
Guru Ji and Small Pox
At the time, a severe epidemic of cholera and smallpox broke out in Delhi. The young Guru began to attend the sufferers irrespective of cast and creed. Particularly, the local Muslim population was much impressed with the purely humanitarian deeds of the Guru Sahib and nicknamed him Bala Pir (child prophet). Even Aurangzeb did not try to disturb Guru Harkrishan Sahib sensing the tone of the situation but on the other hand never dismissed the claim of Ram Rai also.
While serving the suffering people from the epidemic day and night, Guru Sahib himself was seized with high fever. The severe attack of smallpox confined him to bed for several days. Suddenly one day Guru Har Krishan was taken ill with a fever. The fever turned out to be the beginning of an attack of smallpox. The Guru's tender body was ravaged by the disease. The Guru's mother, Mata Sulakkhani, became very sad. she said, "Son, you occupy the gaddi of Guru Nanak. You are the dispeller of the world' s sorrows and sufferings . Your very sight removes the ailments of others . Why do you lie sick now?" Guru Har Krishan replied, "He who has taken this mortal frame must go through sickness and disease. Both happiness and suffering are part of life. What is ordained must happen. This is what Guru Nanak taught. Whatever He does is His order. One must walk in the light of His command."
Guru Har Krishan had himself taken out of Raja Jai Singh's house to a camp put up on the bank of the Jamuna. The Sikhs wondered why the Guru suffered thus. why this darkness surrounding the sun itself? They were in despair and wondered who would take the gaddi after him. Guru Har Krishan, as says the Sri Gur Pratap Suraj Granth, instructed them in this manner: "Gurgaddi, Guru Nanak's throne, is eternal. It is everlasting and will command increasing honour. The Granth is the Lord of all. He who wants to see me, let him with faith and love see the Granth. So will he shed all his sins. He who would wish to speak with the Guru, let him read the Granth with devotion. He who practises its teachings will obtain all the four padarathas, or cherished objects of human life. He who has faith gains all. He who is without faith acquires but little. None in this world liveth forever. The body is mortal. In the Granth abides the Guru' s spirit. Daily bow your head to it. So will you conquer your passions and attain liberation."
Tears filled the Sikhs' eyes as they listened to what sounded like the last words of the Guru. Then mother Sulakkhani came forward. With tears in her eyes, she spoke, "How shall I live without thee, son? I was blessed when I came into this family married to the late Guru. I was blessed when you were born. Now I am cast into a bottomless ocean of sorrow. Who would be my rescuer? How does a fish live separated from water?" "The body is perishable," said Guru Har Krishan. "As you learn to have faith in God's Will, you will attain to realms sorrowless. Eternal peace will be yours."
Baba Bakala
When his condition became serious, he called his mother and told her that his end was drawing near. When asked to name his successor, he merely exclaimed 'Baba Bakala'. These words were only meant for the future (Guru) Teg Bahadur Sahib, who was residing at village Bakala near river Beas in Punjab province.
In the last moment Guru Harkrishan Sahib wished that nobody should mourn him after his death and instructed to sing the hyms of Gurbani. Thus the 'Bala Pir' passed away on Chet Sudi 14,(3rd Vaisakh), Bikrami Samvat 1721, (30th March, 1664) slowly reciting the word "Waheguru" till the end. Tenth Nanak, Guru Gobind Singh Sahib paying tribute to Guru Harkrishan Sahib stated in "Var Sri Bhagoti Ji Ki"... "Let us think of the holy Harkrishan, Whose sight dispels all sorrows..."
Mother Sulakkhani's heart was awakened to the truth and she felt herself released from her worldly chains. Guru Har Krishan was in a critical state. Yet he did not fail to carry out his important responsibility before he left the mortal world. In his last moments, he was able to nominate his successor. He asked for the ceremonial marks of succession to be fetched. But all he could say was "Baba Bakale." He meant that the next Guru would be found in the town of Bakala. The reference was unmistakably to Tegh Bahadur.
Guru Har Krishan passed away on March 30, 1664. According to the Guru kian Sakhian, Mata Bassi, the grandmother, asked Gurdas, of the family of Bhai Bahilo, to start a reading of the Holy Granth in his memory. Dargah Mall and Munshi Kalyan Das were sent to Punjab with the mournful news. They first went to Kiratpur to inform Guru Har Krishan's sister, Bibi Rup Kaur. The next day, they set out for Bakala to inform Guru Tegh Bahadur. While in Delhi, he had met Guru Har Krishan and now he received the news of his passing away. He consoled the Sikhs and taught them to abide by God's Will.
Diwan Dargah Mall and Munshi Kalyan Das stayed at Bakala for three days before returning to Delhi . According to an entry in the Bhatt Vahi Talauda Parganah Jind, the ashes were taken from Delhi to Kiratpur where they were mixed with the waters of the Sutlej. The original entry translated as
"Sangat, son of Binna Uppal, of Amb Mari, parganah Miyen ka Maur, Nanu Ram, son of Bagha, alico-printer, of Mohalla Dilwali, Delhi, Jaggu, son of Padma, of Duburji, parganah Sodhara, and Dariya, son of Mula, of Alipur Shamali, parganah Multan, carried the ashes of Guru Har Krishan from Delhi and arrived at Kiratpur, parganah Kahlur, on the 11 th of the dark half of the month of Bhadon of 1721 Bk/ August 7, 1664. The ashes were immersed in the River Sutlej. Karahprasad was distributed."
Guru Tegh Bahadur
Brief Account
Guru Ji whose original name was Tyal Mal (Master of Detachment) spent his childhood at Amritsar. In his early years he learned Gurmukhi, Hindi, Sanskrit and Indian religious philosophy from Bhai Gurdas, and archery and horsemanship from Baba Budha while his father Guru Hargobind Ji, Master of Miri and Piri taught him swordsmanship. Only 13 years old, he asked his father to accompany him into battle as his village was attack by Painde Khan and the Moghuls in a battle over Shah Jahan's hawk. During the battle he had weighed into the enemies with abandon, slashing his sword right and left. After the battle was won, (the Battle of Kartarpur) the victorious Sikhs returning home honored their new hero with a new 'warriors' name. And so Tyal Mal Ji was renamed Tegh Bahadur Ji (lit. Brave sword wielder or Best sword wielder).(Tegh = wielder of the sword. Bahadur (originally meaning brave was by that time being also used as a superlative meaning better or best). The young Tegh Bahadur soon showed a bent in the direction of the earlier Sikhs Gurus who had passed the 'seli' of Nanak (the sacred headgear of renunciation) to each new Guru. He delved into his studies and spent his time in meditation living up to his given name - Master of Detachment. He was married to Mata Gujri Ji at Kartarpur in 1632.
After the untimely death of his son Bhai Gurditta the Guru Hargobin seemingly started grooming his grandson Har Rai to sit next on Guru Nanak's seat. Har Rai Ji became Guru Hargobin's successor in 1644. Shortly after this Guru Hargobin asked Tegh Bahadur Ji to move with his wife and his mother to the village of Bakala. He had told his wife, who had wanted her son to follow the father as Guru, that one day he would become Guru and have a son and that both would become famous in their fight for justice.
For the next 20 years the Master of Detachment spent most of his time in an underground room absorbed in meditation. Guru Ji also went on missionary tours in Uttar Pradesh, Bihar and Bengal. Before
Guru Har Krishan Ji passed to God’s court, he indicated that his successor would be found in
Bakala. Earlier a wealthy Sikh trader
Makhan Shah whose ship was caught in a violent storm prayed to God that if his ship reached port safely he would give 5oo golden Mohurs to his Guru Har Krishan. The ship landed safely and proving to be a Sikh of great integrity he headed to Delhi where the young Guru had traveled at the command of Aurangzeb. Along the way he learned of Guru Har Krishan's passing and of his mentioning that the next Guru was in the village of Bakala. He arrived in Bakala to find 22 members of the Sodhi dynasty stlying themselves as the Guru and taking donations from the Sikhs. He decided to give each Guru 2 gold pieces and each Guru was pleased and blessed him. Makhan Shah was about to leave the village when a child told him of yet another holy man meditating nearby in an underground room. Again Makhan Shah bowed and gave 2 gold pieces and turned to leave. Guru Tegh Bahadur Ji said: “Why have you broken your promise? When you prayed to God to save you and your ship from the terrible storm you promised 500 gold pieces to the Guru”. Makhan Shah was overjoyed, he gave the rest of the gold as promised and ran to the roof shouting “The True Guru has been found, O Sikhs come seek his blessing”. The false Gurus all ran away.
After a short time oppression and intolerance reared its ugly head. The Mughal Emperor Aurangzeb ordered Hindu temples to be destroyed and that idol worship was to be stopped. He had a temple converted into a Mosque and slaughtered a cow inside it. He also had Hindus sacked from their government jobs and employed Muslims instead. Aurangzeb also ordered Gurdwaras to be destroyed, and he expelled many missionaries from the main cities. Despite some resistance after many years of persecution, people were being forced to take up Islam.
Aurangzeb, being clever, decided if he could convert the revered Brahmin Pandits of Kashmir that millions of followers would then easily be converted. Threatened with conversion or death the Pandits, overcome by panic, came in a delegation to Anandpur Sahib and requested Guru Tegh Bahadur Ji’s help. Hearing the serious nature of the conversation Guru Ji’s 9 year old son Gobind Rai Ji told his father what the problem was. The Guru told his son of the Pandits dilema and said that it would take a holy man literally laying down his life to intercede. Gobind Rai responded “Who would be better than you to defend the poor Brahmins”. Guru Tegh Bahadur Ji decided to stand up for the right of freedom of worship and told the delegation to tell Aurangzeb that if he could convert Guru Tegh Bahadur they would gladly convert.
Guru Ji nominated Gobind Rai as his successor and left for Delhi with 3 other Sikhs who knew as well the danger they were to face, Bhai Sati Das, Bhai Mati Das and Bhai Dayal Das. Along the way all were arrested and taken in chains to Delhi were all accepted death by torture rather than give up their ideals and convert to Islam. Guru Ji was beheaded on 11 November 1675, Bhai Jaita secreted Guru Ji’s severed head to Anandpur Sahib were it was cremated by Guru Gobind Singh. A severe storm had come up after the execution and Bhai Lakhi Shah carried Guru Ji’s body to his nearby house, which he then set on fire to conceal the cremation of his Guru's body. It is said that Bhai Jaita's own father volunteered to be beheaded to cover the loss of the Guru's body. Many of the Pandits became Sikhs their leader Kirpa Ram was baptised as a Sikh and died fighting the Moghuls with Guru Gobind Singh's older sons.
Guru Tegh Bahadur Ji had a versatile personality, a warrior, family man with social commitment and a preacher of great understanding and vision. His martyrdom broke the myth of Aurangzeb’s religiosity.
The achievements of Guru Tegh Bahadur are remarkable;
- During the last period in Guru Ji’s life, Guru Ji founded a new town called Anandpur Sahib (City of Bliss) and went on missionary tours to UP and Bengal. Guru Ji also initiated welfare projects all over northern Panjab.
- Guru Ji symbolised the triumph of good over evil, Guru Ji’s martyrdom, unique in the history of mankind, inspired many Sikhs to lay down their lives for noble causes and moral values.
- Guru Ji was also a versatile poet and embodied a message of freedom, courage and compassion; “Fear not and frighten not.”
Guru Gobind Singh
"If we consider the work which (Guru) Gobind (Singh) accomplished, both in reforming his religion and instituting a new code of law for his followers, his personal bravery under all circumstances; his persevering endurance amidst difficulties, which would have disheartened others and overwhelmed them in inextricable distress, and lastly his final victory over his powerful enemies by the very men who had previously forsaken him, we need not be surprised that the Sikhs venerate his memory. He was undoubtedly a great man." (W, L. McGregor)
The tenth Guru (teacher) of the Sikh faith, was born Gobind Rai. It may not be out of context to say here that throughout the chronicles of human history, there was no other individual who could be of more inspiring personality than Guru Gobind Singh. Guru Gobind Singh Ji infused the spirit of both sainthood and soldier in the minds and hearts of his followers to fight oppression in order to restore justice, peace, righteousness (Dharma) and to uplift the down-trodden people in this world.
It is said that after the martyrdom of Guru Tegh Bahadur, the tenth Master declared that he would create such a Panth (Sect) which would challenge the tyrant rulers in every walk of life to restore justice, equality and peace for all of mankind. As a prophet, the Guru is unique. His teachings are very scientific and most suitable for all times. Unlike many other prophets he never called himself God or 'the only son of God.' Instead he called all people the sons of God sharing His Kingdom equally. For himself he used the word 'slave' or servant of God.
"Those who call me God, will fall into the deep pit of hell. Regard me as one of his slaves and have no doubt whatever about it. I am a servant of the Supreme Being; and have come to behold the wonderful drama of life."
Extracts from Guru Gobind Singh's writings;
"God has no marks, no colour, no caste, and no ancestors, No form, no complexion, no outline, no costume and is indescribable.
He is fearless, luminous and measureless in might. He is the king of kings, the Lord of the prophets.
He is the sovereign of the universe, gods, men and demons. The woods and dales sing the indescribable.
O Lord, none can tell Thy names. The wise count your blessings to coin your names." (Jaap Sahib)
Birth of a Star
A splendid Divine Light shone in the darkness of the night. Pir Bhikan Shah a Muslim mystic performed his prayers in that Easterly direction (instead of towards the West, contrary to his daily practice), and guided by this Divine Light, he travelled with a group of his followers until he reached Patna Sahib in Bihar. It was here that Gobind Rai was born to Mata Gujri in 1666. It is said that Pir Bhikan Shah approached the child and offered two bowls of milk and water, signifying both the great religions of Hinduism and Islam. The child smiled and placed his hands on both bowls. The Pir bowed in utter humility and reverence to the new Prophet of all humanity.
Gobind Rai was born with a holy mission of which he tells us in his autobiography “Bachitar Natak” (Wonderous Drama). In it Guru Ji tells us how and for what purpose he was sent into this world by God. He states that before he came into this world , as a free spirit he was engaged in meditation in the seven peaked Hemkunt mountain. Having merged with God and having become One with the Unmanifest and the Infinite, God commanded him:
“I have cherished thee as my Son, and created thee to establish a religion and restrain the world from senseless acts. I stood up, folded my hands, bowed my head and replied,‘Thy religion will prevail in all the world, when it has Thy support’.”
Guru Ji describes the purpose of his coming to this world and why he emerged from the Supreme Reality in human form to carry out his Creator’s command :
“For this purpose was I born, let all virtuous people understand. I was born to advance righteousness, to emancipate the good, and to destroy all evil-doers root and branch.”
Early Life
Gobind Rai's father, Guru Tegh Bahadur, the Ninth Guru, was then travelling across Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early childhood now stands a sacred shrine, Sri Patna Sahib Gurdwara, Bihar. Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki) on the foothills of the Sivaliks where he reached in March 1672 and where his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian. He was barely nine years of age when a sudden turn came in his life as well as in the life of the community he was destined to lead. Early in 1675, a group of Kashmiri brahmans under the leadership of Pandit Kirpa Ram, mad in desperation by the religious fanaticism of the Mughals General, Iftikar Khan, (he had threatened them with forced conversion to Islam) visited Anandpur to seek Guru Tegh Bahadur's advice. Aurangzeb had ordered the forced conversion of all Hindus and thought that if the respected Kashmiri brahmans accepted Islam, others in the country would be easily converted. They had been given six months to decide or suffer the consequences. Time was running out!
As the Guru sat reflecting what to do, young Gobind Rai, arriving there in company with his playmates, asked why he looked so preoccupied. The father, as records Kuir Singh in his Gurbilas Patshahi 10, replied, "Grave are the burdens the earth bears. She will be redeemed only if a truly worthy person comes forward to lay down his head. Distress will then be expunged and happiness ushered in." "None could be worthier than you to make such a sacrifice," remarked Gobind Rai in his innocent manner. Guru Tegh Bahadur advised the brahmans to return to their village and tell the authorities that they would accept Islam if Guru Tegh Bahadur could first be persuaded to do so. Soon afterwards the Guru with a few followers proceeded to the imperial capital, Delhi. After watching the tortured deaths of three of his followers he, as well, refused to convert and was beheaded on November 11, 1675. 13 year old Gobind Rai, ordained as the next Guru before his father departed Anandpur, was formally installed as Guru Gobind Singh on the Baisakhi day of March 1676. In the midst of his engagement with the concerns of the community, he gave attention to the mastery of physical skills and literary accomplishment. He had grown into a comely youth spare, lithe of limb and energetic.
He had a natural genius for poetic composition and his early years were assiduously given to this pursuit. The Var Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his first composition and his only major work in the Punjabi language. The poem depicted the legendary contest between the gods and the demons as described in the Markandeya Purana. The choice of a warlike theme for this and a number of his later compositions such as the two Chandi Charitras, mostly in Braj, was made to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny.
For the first 20 years or so of his life, Guru Gobind Singh lived peacefully at Anandpur practicing arms and exercises to complete his training as a soldier. He also studied Persian and Sanskrit and engaged 52 poets to translate the Hindu epics. Stories of ancient heroes were translated into Punjabi in order to create the martial spirit among the Sikhs. The Guru also wrote several compositions including Jaap Sahib, Akal Ustat and Sawayas during this period. He also established a Gurdwara at Paonta Sahib on the banks of the river Jamna.
Much of Guru Gobind Singh's creative literary work was done at Paonta he had founded on the banks of the River Yamuna and to which site he had temporarily shifted in April 1685. Poetry as such was, however, not his aim. For him it was a means of revealing the divine principle and concretizing a personal vision of the Supreme Being that had been vouchsafed to him. His Jap Sahib, Swayas and the composition known as Akal Ustat are in this tenor. Through his poetry he preached love and equality and a strictly ethical and moral code of conduct. He preached the worship of the One Supreme Being, deprecating idolatry and superstitious beliefs and observances. The glorification of the sword itself which he eulogized as Bhagauti was to secure fulfilment of God's justice. The sword was never meant as a symbol of aggression, and it was never to be used for self-aggrandizement. It was the emblem of manliness and self-respect and was to be used only in self-defence, as a last resort. For Guru Gobind Singh said in a Persian couplet in his Zafarnamah:
"When all other means have failed, It is but lawful to take to the sword."
During his stay at Paonta, Guru Gobind Singh availed himself of his spare time to practice different forms of manly exercises, such as riding, swimming and archery. His increasing influence among the people and the martial exercises of his men excited the jealousy of the neighbouring Rajput hill rulers who led by Raja Fateh Chand of Garhwal collected a host to attack him. But they were worsted in an action at Bhangam, about 10 km northeast of Paonta, in September 1688. Soon thereafter Guru Gobind Singh left Paonta Sahib and returned to Anandpur. The Guru and his Sikhs were involved in a battle with a Mughal commander, Alif Khan, at Nadaur on the left bank of the Beas, about 30 km southeast of Kangra, in March 1691.
Describing the battle in stirring verse in Bachitra Natak, he said that Alif Khan fled in utter disarray "without being able to give any attention to his camp." Among several other battles that occurred was the Husain battle (20 February 1696) fought against Husain Khan, an imperial general, which resulted in a decisive victory for the Sikhs. Following the appointment in 1694 of the liberal Prince Muazzam (later Emperor Bahadur Shah) as viceroy of northwestern region including Punjab, there was however a brief respite from pressure from the ruling authority. In Sambat 1756 (1699 A.D), Guru Gobind Singh issued directions to Sikh sangats or communities in different parts not to acknowledge masands, the local ministers, against whom he had heard complaints. He asked the Sikhs to send their offerings directly to Anandpur.
Battle of Bhangani
- Main article: Battle of Bhangani
The Guru admonished hill Rajas including Raja Bhim Chand for giving their daughters to the Moghuls as tribute for holding their positions. His efforts at winning their support against Aurangzeb bore no fruit. On the contrary, the hill Rajas conspired with the Moghul armies to put down the power of Guru Gobind singh. Hey however faced defeat several times at the hands of the comparatively small Sikh Army. See www.info-sikh.com for more details
Battle of Nadaun (Hussaini Yudh)
The Masands
The Guru received various complaints against the priests, masands who robbed the poor Sikhs and misappropriated the collections. Guru Sahib abolished this order and severly punished the miscreants. Hereafter, the faithful were to bring their offerings directly to the Guru at the time of the annual Vaisakhi fair.
The Guru wanted to create a strong self-respecting community. He inspired the Sikhs with courage and heroism and a life of simplicity and hard work. He started an arms factory at Anandpur in order to manufacture swords and lances needed for his soldiers. Once when the Brahmins insisted that he should offer worship to goddess Durga in order to seal victory, he agreed and kept up the farce till nothing came out of it. At the crucial moment, the Guru unsheathed his sword exclaiming, “The sword is the Durga which will give us victory over our enemies.
Sikhs, he instructed, should come to Anandpur straight without any intermediaries. The Guru thus established direct relationship with his Sikhs. The institution of the Khalsa was given concrete form on 30 March 1699 when Sikhs had gathered at Anandpur in large numbers for the annual festival of Baisakhi.
Creation of the Khalsa
An open air diwan was held in Kesgarh Sahib at Anandpur. The Guru drew his sword and in a thundering voice said, "I want one head, is there any one who can offer me?"
This most unusual call caused some terror in the gathering and the people were stunned. There was dead silence. The Guru made a second call. Nobody came forward. There was still more silence. On the third call there raised Daya Ram, a khatri of Lahore who said," O true king, my head is at your service." The Guru took Daya Ram by the arm and led him inside a tent. A blow and thud were heard. Then the Guru, with his sword dripping with blood, came out and said," I want another head, is there anyone who can offer?" Again on third call Dharam Das, a Jat from Delhi came forward and said," O true king! My head is at thy disposal." The Guru took Dharam Das inside the tent, again a blow and thud were heard, and he came out with his sword dripping with blood and repeated," I want another head, is there any beloved Sikh who can offer it?"
Upon this some people in the assembly remarked that the Guru had lost all reason and went to his mother to complain. Mohkam Chand, a calico priner/tailor of Dwarka (west coast of India) offered himself as a sacrifice. The Guru took him inside the tent and went through the same process. When he came out, he made a call for the fourth head. The Sikhs began to think that he was going to kill all of them. Some of them ran away and the others hung their heads down. Himmat Chand, a cook of Jagan Nath Puri, offered himself as a fourth sacrifice. Then the Guru made a fifth and the last call for a fifth head. Sahib Chand, a barber of Bidar (in central India), came forward and the Guru took him inside the tent. A blow and thud were heard.
The last time he stayed longer in the tent. People began to breathe with relief. The Guru now clad his five voluteers in splendid garments. They had offered their heads to the Guru, and the Guru had now given them himself and his glory. When they were brought outside, they were in the most radiant form. There were exclamations of wonder and the sighs of regret on all sides. Now people were sorry for not offering their heads.
Since the time of Guru Nanak, Charan Pauhal had been the customary form of initiation. People were to drink the holy water which had been touched or washed by the Guru's toe or feet. The Guru proceeded to initiate them to his new order (Khande di Pauhal) by asking the five faithful Sikhs to stand up. He put pure water into an iron vessel or Bowl (Batta of Sarbloh) and stirred it with a Khanda (two edged small sword). While stirring the water with Khanda, he recited Gurbani (Five Banis- Japji, Jap Sahib, Anand Sahib, Swayas, and Chaupai). Sugar crystals called 'Patasas' which incidently the Guru's wife, Mata Sahib Kaur, had brought at that moment, were mixed in the water.
The Guru then stood up with the sacred Amrit (nectar) prepared in the iron bowl. Each of the five faithful, by turn, each kneeling upon his left knee, looked up to the Master to receive the divine amrit. He gave five palmfuls of Amrit to each of them to drink and sprinkled it five times in the eyes, asking them to repeat aloud with each sprinkle, "Waheguru Ji ka Khalsa, Waheguru Ji Ki Fateh." (This means: Khalsa belongs to God and all triumph be to His Name) Then he anointed with five sprinkles in the hair. In this way Amrit was administered to the five faithfuls from the same bowl. After that he asked them to sip Amrit from the same bowl to signify their initiation into the casteless fraternity of the Khalsa. All the five faithfuls were baptized in this way by the Guru who then called them the 'PANJ PYARE' or Five Beloved Ones. He gave them the appellation of SINGHS (Lions) and they were named from Daya Ram to Daya Singh, Dharam Das to Dharam Singh, Mohkam Chand to Mohkam Singh, Himmat Chand to Himmat Singh, and Sahib Chand to Sahib Singh. The Guru then addressed them as the supreme, the liberated ones, pure ones and he called them THE KHALSA.
He then ordained them to do the following:
I. First they must wear the following articles whose names begin with 'K':
1. Kesh - unshorn hair. This represents the natural appearance of sainthood. This is the first token of Sikh faith.
2. Kanga- A comb to clean the hair.
3. Kachha - An underwear to indicate virtuous character.
4. Kara - A Iron bracelet on the wrist, a symbol of dedication to the Divine Bridegroom.
5. Kirpan - A sword symbolising dignity, power and unconquerable spirit.
II. They must observe the following guidelines:
1. Not to remove hair from the body.
2. Not to use Tobacco or other intoxicants (alcohol).
3. Not to eat or touch Kuttha (Halal or Kosher) meat of an animal (see Hukamnama by Sri Guru Gobind Singh ji to the Sikhs of Kabul).
4. Not to commit adultery- 'Par nari ki sej, bhul supne hun na jayo' (never enjoy, even in dream, the bed of a woman other than your own wife) (A supplementary ordinance was issued that any one who did not observe any of the four directives, must be re- baptized, pay a fine, and promise not to offend any more; or he must be excommunicated from the Khalsa).
III. They must rise at dawn, bathe, meditate on Gurmantar-'Waheguru', Moolmantar- the preamble of Japji, and recite five banis- Japji, Jap Sahib and Swayas in the morning; Rehras in the evening; and Kirtan Sohela at bed time at night.
IV. They must not worship idols, cemeteries, or cremation grounds, and must believe only in One Immortal God. The Guru further spelled out that they should practice arms, and never show their backs to the foe in the battle field. They should always be ready to help the poor and protect those who sought their protection. They were to consider their previous castes erased, and deem themselves all brothers of one family. Sikhs were to intermarry among themselves.
After the Guru had administered Amrit to his Five Beloved Ones, he stood up in supplication and with folded hands, begged them to baptize him in the same way as he had baptized them. He himself became their disciple (Wonderful is Guru Gobind Singh, himself the Master and himself the disciple). The Five Beloved Ones were astonished at such a proposal, and represented their own unworthiness, and the greatness of the Guru, whom they deemed God's Vicar upon earth. They asked him why he made such a request and why he stood in a supplicant posture before them. He replied," I am the son of the Immortal God. It is by His order I have been born and have established this form of baptism. They who accept it shall henceforth be known as the KHALSA. The Khalsa is the Guru and the Guru is the Khalsa. There is no difference between you and me. As Guru Nanak seated Guru Angad on the throne, so have I made you also a Guru. Wherefore administer the baptismal nectar to me without any hesitation." Accordingly the Five Beloved Ones baptized the Guru with the same ceremonies and injunctions he himself had employed.
The Guru was then named Gobind Singh instead of Gobind Rai. Guru Gobind Singh was the first one to take Amrit from the Khalsa, the Five Beloved Ones. About 80,000 men and women were baptized within a few days at Anandpur. "The creation of the Khalsa was the greatest work of the Guru. He created a type of superman, a universal man of God, casteless and country less. The Guru regarded himself as the servant of the Khalsa. He said, "To serve them pleases me the most; no other service is so dear to my soul." The Khalsa was the spearhead of resistance against tyranny." (Miss Pearl, S. Buck)
These developments alarmed the caste ridden Rajput chiefs of the Sivalik hills. They rallied under the leadership of the Raja of Bilaspur, in whose territory lay Anandpur, to forcibly evict Guru Gobind Singh from his hilly citadel. Their repeated expeditions during 1700-04 however proved abortive. They at last petitioned Emperor Aurangzeb for help. In concert with contingents sent under imperial orders by the governor of Lahore and those of the faujdar of Sirhind, they marched upon Anandpur and laid a siege to the fort in May 1705. Over the months, the Guru and his Sikhs firmly withstood their successive assaults despite insufficient amounts of food resulting from the prolonged blockade. While the besieged (Sikhs) were reduced to desperate straits, the besiegers (governor of Lahore) too were exhausted at the courage of the Sikhs. At this stage the besiegers offered, on Oath (promise) of the Qur'an, safe exit to the Sikhs if they quit Anandpur. At last, the town was evacuated during a night of December 1705. But as the Guru and his Sikhs came out, the hill monarchs and their Mughal allies set upon them in full fury. In the ensuing confusion many Sikhs were killed and all of the Guru's baggage, including most of the precious manuscripts, was lost. The Guru himself was able to make his way to Chamkaur, 40 km southwest of Anandpur, with barely 40 Sikhs and his two elder sons. There the imperial army, following closely on his heels, caught up with him. His two sons, Ajit Singh (born. 1687) and Jujhar Singh (born. 1691) and all but five of the Sikhs fell in the action that took place on 7 December 1705. The five surviving Sikhs commanded the Guru to save himself in order to reconsolidate the Khalsa.
Guru Gobind Singh with three of his Sikhs escaped into the wilderness of the Malva, two of his Muslim devotees, Gani Khan and Nabi Khan, helping him at great personal risk. Guru Gobind Singh's two younger sons, Zorawar Singh (born. 1696), Fateh Singh (born.1699), and his mother, Mata Gujari Ji, also evacuated Anandpur but were betrayed by their old servant and escort, Gangu, to the faujdar of Sirhind, who had the young children executed on 13 December 1705. Their grandmother died the same day.
Befriended by another Muslim admirer, Rai Kalha of Raikot,here Guru Gobind Singh gave his sword to Rai Kalha in gratitude for his kindness.(the sword is ingraved on both sides,on the right side is AKAL PURKH KI RACHCHIA HAM NE,SARAB LOH KI RACHCHIA HAM NE, EK ONKAR SATGUR PARSAD AUTAR KHAS PATSHAH 10.On the left side is,SARAB KAL KI RACHCHIA HAM NE, SARAB JIA KI RACHCHIA HAM NE.
(The sword was taken from the Toshekhana of Maharaja Ranjit Singh on 1st may 1849, along with other arms ie:SHUMASHER WA SIPAR(sword and shield),DAE-I-AHINEE(an iron weapon),NEZA(a lance),CHUKKUR-I-AHINEE(a circular missile weapon of iron),SHUMSHER TEGHAH(a seimitar),KULGHEE-E-KUCH(a crest of glass in silver case),BURCHEE(a small spear),BURCHHA(a large spear), by the east india company. These relics were sent to England under the orders of Lord Dalhousie.)
Guru Gobind Singh reached Dina in the heart of the Malva. There he enlisted a few hundred warriors of the Brar clan, and also composed his famous letter, Zafarnamah (the Epistle of Victory), in Persian verse, addressed to Emperor Aurangzeb. The letter was a severe indictment of the Emperor and his commanders who had broken their oath. They attacked Guru Gobind Singh once he was outside the safety of his fortification at Anandpur. Two of the Sikhs, Daya Singh and Dharam Singh, were despatched with the Zafarnamah to Ahmadnagar in the South to deliver it to Aurangzeb, then in camp in that town. From Dina, Guru Gobind Singh continued his westward march until, finding the host close upon his heels; he took position beside the water pool of Khidrana to make a last-ditch stand.
The fighting on 29 December 1705 was hard and desperate. In spite of their overwhelming numbers, the Mughal troops failed to capture the Guru and had to retire in defeat. The major part in this battle was played by a group of 40 Sikhs who had deserted the Guru at Anandpur during the long siege, but who, scolded by their wives at home, had come back under the leadership of a brave and devoted woman, Mai Bhago, to redeem themselves. They had fallen fighting desperately to check the enemy's advance towards the Guru's position. The Guru blessed the 40 dead as 40 mukte, i.e. the 40 Saved Ones. The site is now marked by a sacred shrine and tank and the town which has grown around them is called Muktsar, the Pool of Liberations.
After spending some time in the Lakkhi Jungle country, Guru Gobind Singh arrived at Talvandi Sabo, now called Damdama Sahib, on 20 January 1706. During his stay there of over nine months, a number of Sikhs rejoined him. He prepared a fresh text of Sikh Scripture, the Guru Granth Sahib, with the celebrated scholar, Bhai Mani Singh, who wrote the guru's bani. From the number of scholars who had rallied round Guru Gobind Singh and from the literary activity initiated, the place came to be known as the Guru's Kashi or seat of learning like Varanasi (A city of northeast-central India).
The Zafarnamah sent by Guru Gobind Singh from Dina seems to have touched the heart of Emperor Aurungzeb. He forthwith invited him for a meeting. According to history, the Emperor had a letter written to the deputy governor of Lahore, Munim Khan, to conciliate the Guru and make the required arrangements for his journey to the Deccan. Guru Gobind Singh had, however, already left for the South on 30 October 1706. He was in the neighborhood of Baghor, in Rajasthan, when the news arrived of the death of the Emperor at Ahmadnagar on 20 February 1707. The Guru there upon decided to return to the Punjab, via Shahjahanabad (Delhi). That was the time when the sons of the deceased Emperor were preparing to contest succession. Guru Gobind Singh despatched for the help of the eldest claimant, the liberal Prince Muazzam, a token contingent of Sikhs which took part in the battle of Jajau (8 June 1707), decisively won by the Prince who ascended the throne with the title of Bahadur Shah. The new Emperor invited Guru Gobind Singh for a meeting which took place at Agra on 23 July 1707.
Emperor Bahadur Shah had at this time to move against the Kachhvaha Rajputs of Amber (Jaipur) and then to the Deccan where his youngest brother, Kam Baksh, had raised the standard of revolt. The Guru accompanied him and, as history says, he addressed assemblies of people on the way preaching the word of Guru Nanak. The two camps crossed the River Tapti in June 1708 and the Ban-Ganga in August, arriving at Nanded, on the Godavari, towards the end of August. While Bahadur Shah proceeded further South, Guru Gobind Singh decided to stay awhile at Nanded. Here he met a Bairagi (a person who withdraws from the world), Madho Das, whom he blessed into a Sikh with the vows of the Khalsa, renaming him Gurbakhsh Singh (popular name Banda Singh). Guru Gobind Singh gave Banda Singh five arrows from his own quiver and an escort, including five of his chosen Sikhs, and directed him to go to the Punjab and carry on the campaign against the tyranny of the provincial overlords.
Nawab Wazir Khan of Sirhind had felt concerned at the Emperor's conciliatory treatment of Guru Gobind Singh. Their marching together to the South made him jealous, and he ordered two of his trusted men with murdering the Guru before his increasing friendship with the Emperor resulted in any harm to him. These two pathans Jamshed Khan and Wasil Beg are the names given in the Guru Kian Sakhian pursued the Guru secretly and overtook him at Nanded, where, according to Sri Gur Sobha by Senapati, a contemporary writer, one of them stabbed the Guru in the left side below the heart as he lay one evening in his chamber resting after the Rahras prayer. Before he could deal another blow, Guru Gobind Singh struck him down with his sabre, while his fleeing companion fell under the swords of Sikhs who had rushed in on hearing the noise. As the news reached Bahadar Shah's camp, he sent expert surgeons, to attend to the Guru.
The Guru's wound was immediately stitched by the Emperor's European surgeon and within a few days it appeared to have been healed. Soon after when the Guru tugged at a hard strong bow, the imperfectly healed wound burst open and caused profuse bleeding. It was now clear to him that the call of the Father from Heaven had come and he, therefore, gave his last and enduring message of his mission to the assembly of the Khalsa. He then opened the Granth Sahib, placed five paise and solemnly bowed to it as his SUCCESSOR, GURU GRANTH SAHIB. Saying 'Waheguru ji ka Khalsa, Waheguru ji ki Fateh', he walked around the Guru Granth Sahib and proclaimed," O beloved Khalsa, let him who desireth to behold me, behold the Guru Granth. Obey the Granth Sahib. It is the visible body of the Gurus. And let him who desires to meet me, search me in the hymns." He then sang his self-composed hymn:
"Agya bhai Akal ki tabhi chalayo Panth Sabh Sikhan ko hukam hai Guru manyo Granth Guru Granth Ji manyo pargat Guran ki deh Jo Prabhu ko milbo chahe khoj shabad mein le Raj karega Khalsa aqi rahei na koe Khwar hoe sabh milange bache sharan jo hoe."
Translation of the above:
"Under orders of the Immortal Being, the Panth was created. All the Sikhs are enjoined to accept the Granth as their Guru. Consider the Guru Granth as embodiment of the Gurus. Those who want to meet God, can find Him in its hymns. The Khalsa shall rule, and its opponents will be no more, Those separated will unite and all the devotees shall be saved."
He, in grateful acknowledgement of the spiritual benefactions of the founder of his religion, uttered a Persian distich, the translation of which is:
"Gobind Singh obtained from Guru Nanak Hospitality, the sword, victory, and prompt assistance."
(These lines were impressed on a seal made by the Sikhs after the Guru left for his heavenly abode, and were adopted by Ranjit Singh for his coinage after he had assumed the title of Maharaja in the Punjab)
He then left for his heavenly abode. The Sikhs made preparations for his final rites as he had instructed them, the Sohila was chanted and Parsahd (sacred food) was distributed. While all were mourning the loss, a Sikh arrived and said," You suppose that the Guru is dead. I met him this very morning riding his bay horse. After bowing to him, I asked where he was going. He smiled and replied that he was going to the forest." The Sikhs who heard this statement arrived at the conclusion that it was all the Guru's play, that he dwelt in uninterrupted bliss, that he showed himself wherever he was remembered. He who treasures even a grain of the Lord's love in his heart, is the blessed one and the Guru reveals himself to such a devotee in mysterious ways.
Wherefore for such a Guru who had departed bodily to Heaven, there ought to be no mourning. The Word as contained in the Guru Granth Sahib was henceforth, and for all time to come to be the Guru for the Sikhs.
Above article adapted from: http://groups.yahoo.com/group/saadh_sangat/
Guru's Bani
- Main article: Bani of Guru Gobind Singh
"Without the support of the One Name, Consider all religious ceremonies superstitions." <;br> "Karta (The Creator) and Karim (The beneficient) are the names of the same God.
Razak (The provider) and Rahim (The merciful) are also the names given to Him.
Let no man in his error wrangle over differences in names.
Worship the One God who is the Lord of all. Know that his form is one and He is the One light diffused in all."
"The Khalsa is my own image. I shall always manifest myself in the Khalsa.
The Khalsa is my body and soul; The Khalsa is the life of my life.
The Khalsa is my perfect leader. The Khalsa is my brave friend.
I say nothing untrue and to this; Guru Nanak, united with God, is my witness."
"Why impress false religion on the world? It will be of no service to it.
Why run about for the sake of wealth? You cannot escape from death.
Son, Wife, friends, disciples, companions none of those will bear witness for thee.
Think, O think, you thoughtless fool, you shall have in the end to depart alone." (Swayya 32)
Quotes
Guru Gobind Singh was the Tenth Sikh Master, son of Guru Tegh Bahadur, grandson of Guru Hargobind, great-grandson of Guru Arjan, the fifth Sikh Guru.
References
Chronology of the Main Events
| # | Date | Event |
| 1 | December 22nd, 1666 | Birth at Patna Sahib |
| 2 | May, 1673 | Arrival at Anandpur Sahib |
| 3 | July, 1677 | Marriage with Mata Jeeto Ji |
| 4 | 1682 | Repulsing the attack of Raja Bhim Chand on Anandpur |
| 5 | May, 1685 | Maklaavaa of Mata Jeeto Ji (who adopted the name 'Sundari') |
| 6 | July, 1685 | Guru Ji leaves Anandpur for Paonta Sahib |
| 7 | November, 1686 | Birth of Sahibzada Ajit Singh Ji |
| 8 | October, 1687 | Battle of Bhangani |
| 9 | November 1688 | Return to Anandpur Sahib |
| 10 | 1689 | Battle of Nadaun |
| 11 | March,1690 | Birth of Sahibzada Jujhar Singh Ji |
| 12 | 1694 | Khanzada attacks Anandpur |
| 13 | 1695 | Battle with Hussain Khan |
| 14 | 1697 | Birth of Sahibzada Zorawar Singh Ji |
| 15 | 1699 | Birth of Sahibzada Fateh Singh Ji |
| 16 | Vaisakhi, 1699 | Creation of the Khalsa |
| 17 | September 1699 | Skirmishes with Raja Bhim Chand |
| 18 | December 1700 | Attacked by the combined forces of the hill chieftains |
| 19 | January 1701 | Leave Anandpur for Nirmoh |
| 20 | January 1702 | Battle of Nirmoh |
| 21 | March 1702 | Goes to Basoli April |
| 22 | June 1702 | Occupation of Kalmot |
| 23 | August 1702 | Return to Anandpur |
| 24 | February 1703 | Repulsing the attacks of the hill-chieftains |
| 25 | June 1704 | Repulsing the combined attack of hill-chiefs and Mughals |
| 26 | December 1704 | Evacuation of Anandpur |
| 27 | December 1704 | Battle of Chamkaur and martyrdom of S. Ajit Singh Ji and S. Jujhar Singh Ji |
| 28 | December 1704 | Martyrdom of S. Zorawar Singh Ji and S. Fateh Singh Ji |
| 29 | May, 1705 | Battle of Khidrana |
| 30 | June 1705 | Battle of Muktsar |
| 31 | July 1705 | Reach Sabo-ki-talwandi (Damdama Sahib) |
| 32 | November 1705 | Start from Damdama Sahib to meet emperor Aurangzeb |
| 33 | February 1706 | Death of Aurangzeb |
| 34 | March 1706 | Guru Ji receives news of death of Aurangzeb |
| 35 | July 23rd, 1707 | Guru Ji meets Bahadur Shah at Agra |
| 36 | November 1707 | Moves towards Deccan |
| 37 | September 1708 | Reach Nanded |
| 38 | October 7th, 1708 | Jyoti Jyot (Guru Ji leaves his body) |
Guru Granth Sahib
Guru Granth Sahib or
Adi Sri Granth Sahib Ji, is more than just a scripture of the
Sikhs. The Sikhs treat this
Granth (
holy book) as a living
Guru. The holy text spans 1430 pages and contains the actual words spoken by the founders of the Sikh religion (
the Ten Gurus of Sikhism) and the words of various other
Saints from other religions including
Hinduism and
Islam.
Guru Granth Sahib was given the Guruship by the last of the living Sikh Masters, Guru Gobind Singh Ji in 1708. Guru Gobind Singh said before his demise that the Sikhs were to treat the Granth Sahib as their next Guru. Guru Ji said – “Sab Sikhan ko hokam hai Guru Manyo Granth” meaning “All Sikhs are commanded to take the Granth as Guru” So today if asked, the Sikhs will tell you that they have a total of 11 Gurus. ( 10 in human form and the SGGS).
When one visits a Gurdwara (a Sikh temple) , the Guru Granth Sahib forms the main part of the Darbar Sahib or Main Hall. The holy book is placed on a dominant platform and covered in a very beautiful and attractively coloured fine cloth. The platform is always covered by a canopy, which is also decorated in expensive and very attractive coloured materials. The text in which the Granth is written is a script called Gurmukhi (literally "From the Guru's mouth"), which is considered a modern development of the ancient language called Sanskrit.
History & Composition of Guru Granth Sahib
Guru Nanak brought the "Word of God" to manifest upon Earth. Through his Hymns and Prayers, he inspired and uplifted humankind to live a life of truth, righteousness and spirituality. These enlightening words were sung by his companions, Bala and Mardana, and by the Sangats which grew up around Guru Nanak. In his later years at Kartarpur, it became customary for the members of the Sikh community to sing certain hymns on a daily basis: Japji in the morning; So Dar and So Purakh, the beginnings of Rehiras, in the evenings.
Guru Angad, Guru Amar Das and Guru Ram Das all composed Shabads (hymns), and the Sikhs began to collect these in books called Pothis. Chanting these Shabads, the Sikhs became vehicles for the vibrations of the "Word of God", and they achieved a state of higher consciousness, a transcendent meditative union with God and Guru.
Even early in Sikh history, however, there were malcontents, and pretenders to the Throne of Spirituality. The elder brother of Guru Arjun, Prithia, composed his own hymns and passed them off as writings of Guru Nanak. There were many different collections of Shabads, and many differing versions of the same Shabads. Guru Arjun realized that a standardized, authenticated collection of the Guru’s Bani was needed to preserve the integrity of the Shabad.
The most complete collection of Shabads of Guru Nanak, Guru Angad and Guru Amar Das was in the possession of Mohan, a son of Guru Amar Das. Guru Arjun sent Bhai Gurdas to Mohan’s home in Goindwal, to request this collection of Shabads. Mohan felt slighted at having been passed over for Guruship — his father, Guru Amar Das, had seen the Divine Light in Guru Ram Das, and had bestowed the Guruship upon him. Mohan refused to answer the door when Bhai Gurdas knocked, and Bhai Gurdas returned to Guru Arjun empty-handed.
Guru Arjun then sent Baba Buddha to Mohan’s house. Baba Buddha was by then a very old and respected man in the Sikh community, having been a disciple of all the Gurus, from Guru Nanak through Guru Arjun. When Mohan did not answer Baba Buddha’s knock, he entered the house anyway. Inside, he found Mohan in a deep meditative trance. Mohan’s younger brother convinced Baba Buddha not to disturb him, and Baba Buddha also returned to Guru Arjun empty-handed.
So it was that in 1603, Guru Arjun found it necessary to go to Mohan’s house , to retrieve the Shabads himself. When Guru Arjun approached his house, he called out in a sweet voice, but there was no response. The Guru sat upon his doorstep and began to sing,
- "Oh, Mohan, your mansion is so lofty, there is no other place like yours.
- Oh, Mohan, even the Saints adorn the door of your temple.
- Show compassion and kindness, Oh Kind Lord—be merciful to the poor.
- Says Nanak, I am thirsting for the Blessed Vision of Your Darshan Grant me this gift, and I shall be happy."
Mohan is a name of God, calling upon Him as the Beloved. When Guru Arjun sang this Hymn, he was singing the Praises of God, in the form of a song to win Mohan’s heart. Mohan threw open the window and called out to Guru Arjun, "You stole the Guruship from my family, and now you come to steal what remains of my heritage!" Guru Arjun responded with sweet words,
- "Oh Mohan, your words are like no others, and your behavior is exemplary.
- Oh Mohan, you believe in the One God and treat all others as garbage.
- Says Nanak, please preserve my honor - all your servants seek Your Sanctuary."
Mohan grumbled and protested, muttering about his claim to the Shabads. But finally, he came down and sat by Guru Arjun, as the Guru continued to sing,
- "Oh Mohan, the Sadh Sangat, the Company of the Holy,
meditates upon You, and yearns to obtain the Blessed Vision of Your Darshan.
- Oh Mohan, at the very last moment of life, death shall not approach You.
- All who worship You in thought, word and deed shall obtain Your Gifts.
- Even the impure, the stupid and the foolish obtain Divine Knowledge upon seeing You.
- Says Nanak, Oh God, You are present within all,
- You are above all."
Gazing upon Guru Arjun’s enlightened face, feeling the love and radiance emanating from him, hearing the sweet words of love and humility, Mohan’s heart was softened, and opened at last. He acknowledged Guru Arjun’s true place upon the throne of Guru Nanak, and gave all of the Shabads in his possession to Guru Arjun.
Guru Arjun then set to compile the Shabads into a single volume, the Adi Granth. He sifted through the Shabads which had been passed down from the first four Gurus, and filtered out those which had been added by imposters. Bhai Gur Das was the scribe who recorded the Words of Guru Arjun. When he asked Guru Arjun how he could distinguish between the true and the false Shabads, Guru Arjun replied, "Even in a great herd of cows and calves, the mother cow will recognize the cry of her calf, above all others. Just so, the True Shabad resonates truly, and is easily distinguished from the false."
Guru Arjun added a great many of his own Shabads to those of Guru Nanak, Guru Angad, Guru Amar Das and Guru Ram Das. He also added Shabads of thirty-six Hindu and Muslim Saints, among them Kabir, Ravi Das, Naam Dev, Trilochan and Sheikh Farid. This was the first time any religion incorporated the works of sincere devotees of other religions into its own scripture; it reflects the universality of thought which underlies the Sikh belief in One God, and the one family of humanity as children of God.
Guru Arjun left some blank pages in the Granth. When Bhai Gur Das asked the purpose of this, he answered that one of the Gurus to follow him would add the Shabads in their proper place at the proper time. In time the shabads of Guru Teg Bahadur, the ninth Manifestation of the Guru’s Light, were added by Guru Gobind Singh and thus the Siri Guru Granth Sahib was complete.
The Adi Granth was completed in 1604, and installed in the Golden Temple; Baba Buddha was appointed Guru Granthi. Guru Arjun told his Sikhs that the Adi Granth was the embodiment of the Guru, and should be treated with all the respect accorded to himself. When Guru Arjun first completed the Adi Granth, he placed it upon his own bed and slept on the floor. Its words were written without any spaces or breaks, which nowadays is hard for most people to follow.
Guru Gobind Singh, the tenth and last of the Sikh Gurus to take human form, dictated the entire Granth Sahib at Talwandi Sabo now called Damdama Sahib. Dhir Mal, the son of Baba Gurditta and grandson of Guru Hargobind, had taken possession of the Adi Granth; he refused to give it to Guru Gobind Singh when the Guru asked for it. Dhir Mal taunted the Guru, "If you are a Guru, then prepare your own." Guru Gobind Singh proceeded to dictate it to Bhai Mani Singh, who recorded it on paper. While some have questioned the authenticity of this story, it is well for us to remember that, of course, Guru Gobind Singh was no ordinary person at all. And, in the old days of bards and story-tellers, it was not unusual for them to recite from memory entire epic poems. Hajis, for example can recite the entire Qur'an and many Hindus priests could recite the Mahabarata. In a time when many people could not read or write oral traditions were very important. The SGGS is like the Qur'an and the Gita in set in the form of Music and rythm making them much easier to remember.
Guru Gobind Singh included the Shabads of his father, Guru Teg Bahadur, but he did not include his own Shabads; instead, he placed them in a separate Granth, the Dasam Granth. The Dasam Granth is not revered as Guru, however. The great task of re-writing the entire Guru was finally completed in 1705. The "Damdama Sahib Bir" as it is now called was then taken to Nanded where it was installed.
Guru Gobind Singh installed this expanded version of the Adi Granth as Guru on October 20, l708. This day is celebrated today as Guru Gadi Day. At the time of his death, he declared that the Word of God embodied in the Siri Guru Granth Sahib was to be Guru for all time. He said, "O Beloved Khalsa, let any who desire to behold me, behold the Guru Granth. Obey the Granth Sahib, for it is the visible body of the Guru. Let any who desire to meet me, diligently search its Bani." Thus the Word of God, which has manifested as Guru in Nanak, and had passed through the ten incarnations of Guru, was now returned to its form as the Word, the Bani, the Shabad.
Structure of the Guru Granth Sahib
- Main article: Structure of SGGS
Within it's 1430 pages, the shabads (hymns) of the Sri Guru Granth Sahib are arranged in thirty-one Ragas, the traditional Indian musical measures and scales. Within the Ragas, they are arranged by order of the Sikh Gurus, with the shabads of the Hindu and Muslim Saints following. The shabads are written in various meters and rhythms, and are organized accordingly. For instance, Ashtapadi - eight steps, or Panch-padi - five steps. The Sri Guru Granth Sahib is written in Gurmukhi script, but the shabads were written in many different languages including Punjabi, Sanskrit and Persian.
- Main article: Index of Guru Granth Sahib
The original bir of Guru Granth Sahib did not contain an index. However, this is provided in some modern print of the bir to make it easy to find the location of some of the common banis. For example, from the index, (see main article here) it can be seen that the Japji Sahib starts at page 1 and ends at page 8; Sukhmani Sahib is located from pages 262 to 296; the Bara Maha bani can is found at pages 133 to 136; The bani called Anand Sahib(Bliss) can be found at pages 917 to 922, etc.
The Beginning
The Guru Granth Sahib begins with the word "Ek Onkar" – The All Pervading Being. From this Word to the tenth Word “Gur-parshad” is called the Mool Mantra. After this is the rest of the composition called the Japji composed by Guru Nanak Dev. This comprises 38 Pauris or stanzas, a Prologue and an Epilogue. This is one of the morning prayer of the Sikhs.
The next composition has two parts - (1) "So Dar" and (2) "So Purkh". The Bani, "So Dar" contains 5 Shabads and "So Purkh" contains 4 Shabads. This form most of the evening prayer of the Sikhs and is called the Rehras. After this is the Bani called Sohila (full name, Kirtan Sohila), which contains 5 Shabads and is the bed-time prayer.
The 31 Ragas
- Main article: Sikh Ragas
The Adi Granth starts with the a non-raga section which begins with Japji as the first entry followed by Rehras and ending with Kirtan Sohila. Then begins the main section consisting of 31 Ragas or chapters. A raga is a musical structure or set of rules of how to build a melody. It specifies a scale, as well as rules for movements up and down the scale; which notes should figure more and which notes should be used more sparingly; etc. The result is a framework that can be used to compose or improvise melodies in, so that melodies in a certain raga will always be recognisable yet allowing endless variation.
Just as a raga has emotional overtone, so each chapter has spiritual implication. The thirty-one ragas appear in the following serial order: Sri raga, Manjh, Gauri, Asa, Gujri, Devagandhari, Bihagara, Wadahans, Sorath, Dhanasri, Jaitsri, Todi, Bairari, Tilang, Suhi, Bilaval, Gond (Gaund), Ramkali, Nut-Narayan, Mali-Gaura, Maru, Tukhar, Kedara, Bhairav (Bhairo), Basant, Sarang, Malar, Kanra, Kalyan, Prabhati and Jaijawanti.
Within the 1430 pages are found Saloks of Bhagat Kabir, Sheikh Farid, Guru Tegh Bahadur, etc.
Closing section
The Main section which consists of 31 chapters forming the the Raga section is followed by a brief closing section. This is composed of the Mundavani (The Closing Seal), a salok by Guru Arjan and the final composition of the SGGS, which is the Ragamala
Historical Volumes of the Siri Guru Granth Sahib
- KARTARPUR VAALI BIR: As described above, Guru Arjun dictated the Adi Granth to Bhai Gur Das. This first volume, or Bir, was made in Amritsar and later transferred to Kartarpur, where it remains today. The opening lines are in the hand of Guru Arjun, and it bears the signature of Guru Hargobind at the end. There are several blank pages, left by Guru Arjun to hold the writings of Guru Teg Bahadur.Apart frommany handwritten copies of Sri Guru Granth Sahib possessed by various persons and found in some gurdwaras the most important is the Bir recension at Kartarpur ,near Jullundur in the custody of Sodhi Amarjit Singh , a descendant of Dhirmal
- BHAI BANNO VAALI BIR: After completing the Adi Granth, Guru Arjun asked one of his Sikhs, Bhai Banno, to take the manuscript to Lahore to have it bound. During this journey, Bhai Banno had a copy made for his own use. He inserted a few Shabads of his own choosing, however. This version remains with his descendents.Hand written Manuscript of Bhai Banno wali Bir is said to be available at Gurdwara Banno Sahib in Kanpur city in India.
- DAMDAMA VAALI BIR: This is the volume dictated by Guru Gobind Singh at Damdama Sahib to Mani Singh. In it, Guru Gobind Singh included the Shabads of Guru Teg Bahadur. The volumes of the Siri Guru Granth Sahib which preside over our Gurdwaras now are copies of this edition.
Using the Gurmukhi Bir and the English Translation
In the West, it has become common to use the English translation of the Siri Guru Granth Sahib in Gurdwara programs and Akhand Paaths, because many of the Western Sikhs are not fluent in Gurmukhi. This has served to bring many to the Feet of the Guru who otherwise may not have had the opportunity to experience the Shabad Guru. It should be noted, however, that it is ideal to install the full Gurmukhi Bir in the Gurdwara in order to fully experience and develop a relationship with the Guru. The English translation can be installed on a separate Palki on the side and serve to illuminate the sangat in the meaning of the Words of the Guru. The English translation may be used during an Akhand Paath in which the participants are not fluent in Gurmukhi. Howev er, if a special Gurdwara program is being planned, the English Akhand Paath days can be accomodated so that the full Gurmukhi Bir of Siri Guru Granth Sahib presides.
A Sikh is encouraged (but not a must) to learn to read Gurmukhi so as to deepen his or her experience of Gurbani and so that the full body of the Guru may be installed in the Gurdwara.
Note: English and other translations of the Sre Guru Granth Sahib Ji should be considered as just another "style" (language) of talking/deitating/praising the guru. Trying to force a person to learn punjabi/gurmukhi is highly undesirable.
Comments on Sri Guru Granth Sahib by Non-Sikhs
This is what Max Arthur Macauliffe wrote about the authenticity of the Guru's teaching
- The Sikh religion differs as regards the authenticity of its dogmas from most other theological systems. Many of the great teachers the world has known, have not left a line of their own composition and we only know what they taught through tradition or second-hand information. If Pythagoras wrote of his tenets, his writings have not descended to us. We know the teachings of Socrates only through the writings of Plato and Xenophanes. Buddha has left no written memorial of his teaching. Kungfu-tze, known to Europeans as Confuscius, left no documents in which he detailed the principles of his moral and social system. The founder of Christianity did not reduce his doctrines to writing and for them we are obliged to trust to the gospels according to Matthew, Mark, Luke and John. The Arabian Prophet did not himself reduce to writing the chapters of the Quran. They were written or compiled by his adherents and followers. But the compositions of the Sikh Gurus are preserved and we know at first hand what they taught.
- .... "Guru Granth Sahib enshrines the message of universal brotherhood and good of all mankind." said Dalai Lama,The Spiritual Leader Of Tibetian Buddhism .
- ... "I am very much impressed about Sikhism and the bravery of it's followers.I have felt and rightly too that in the welfare of this religion lies the welfare of India." said Col.Phin Mubukant - Minister Of Religious Affairs in Thailand in 1963.
Miss Pearl S. Buck, a Nobel laureate, gives the following comment on receiving the First English translation of the Guru Granth Sahib (The Sikh Holy Book):
- .... I have studied the scriptures of the great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I find here in these volumes. They are compact in spite of their length, and are a revelation of the vast reach of the human heart, varying from the most noble concept of God, to the recognition and indeed the insistence upon the practical needs of the human body. There is something strangely modern about these scriptures and this puzzles me until I learned that they are in fact comparatively modern, compiled as late as the 16th century, when explorers were beginning to discover that the globe upon which we all live is a single entity divided only by arbitrary lines of our own making. Perhaps this sense of unity is the source of power I find in these volumes. They speak to a person of any religion or of none*. They speak for the human heart and the searching mind. ...
(From the foreword to the English translation of the Guru Granth Sahib by Gopal Singh M.A. Ph.D. 1960)(bold added later)
- Dr Gopal Singh M.A Ph.D. (1960). Sri Guru Granth Sahib (English Version). World Book Centre. ISBN.
The Guru Granth Sahib provides unique and unequalled guidance and advice to the whole of the human race. It is the torch that will lead humanity out of Kaljug, (the dark era) to a life in peace, tranquillity and spiritual enlightenment for all the nations of the World. The main message can be summaried as:
Care & Protocol to be Observed
- Main article: SGGS Protocol
Personal Behaviour
Any person carrying out any Service or Sewa for SGGS MUST observe the following:
- Head must be covered at all times.
- Shoes must be removed outside the Guru's room.
- observe basic standards of personal hygiene.
- If you have to visit the toilet, have a shower and change your clothing before serving the Guru again.
- When reading from the Guru, you must cover your mouth...
- No eating or drinking while in service.
- No small talk while in Guru's service.
While in the vicinity of SGGS, everyone should observe the following:
- Head must be covered at all times.
- Shoes must be removed, especially if indoors.
- When Guru Granth Sahib passes past one must show reverence and respect for the Guru.
Environment
- Guru Granth Sahib should always be placed in an independent, well-ventilated and separate room.
- The floor, walls and ceilings should be cleaned or washed as appropriate and suitably decorated.
- Maharaj has to be placed on a Manji Sahib. The dimension of the Manji Sahib must be at least 12 inches high, 36 inches wide and 18 inches deep.
- A canopy, of suitably material should always be placed over the Guru just below the ceiling.
- Guru's Attire: Clothing appropriate to the season is to be placed upon the throne of the Guru. In the summer, thin clothing and in winter, warm clothing i.e. a thick blanket/duvet must be used.
- The Plain white sheet that is placed under the Manji Sahib is to be of better quality, and separate, to that of the Granthi Singh.
- A Chaur Sahib should be provided besides the Guru with a small platform to house the Kar Parshad and other implements.
On The Move
Whilst the Guru is on the move the following should be observed:
- Five Singhs (Minimum of three) are to accompany the Guru at all times when travelling
- These Singhs are to remain bare-footed.
- One Singh is to do Chaur Sahib Seva
- One Singh is to go ahead of Satguru and sprinkle water or wet flower petals.
- The Main Singh carrying the Guru must put a clean Rumalla on his Turban before carefully and with respect placing the Guru on this Rumalla. At all times, the Guru should be covered with a small Rumalla so that the Guru's Sarop is always fully "covered".
- The other two Singh walk besides the Main Singh – one on his left and the other on his right.
- In order to make the Sangat aware that the Guru is coming in their direction, gongs or other appropriate instruments are to be played or recitation of "Waheguru" at all times.
- When travelling by car, etc, if possible carry the Guru on the head or the lap. In each case a clean Rumalla must be place below the Guru.
Other Considerations
- Maharaj is never to be placed in a closet or cupboard.
- No one should sit on a higher platform than the Guru.
- At night, the Guru should be placed on a separate independent bed or small cot.
*Source : www.Sikhnet.com & www.sikhiwiki.com
RSS Feed (xml)
The Gurudwara Adhartal is managed by “SRI GURU SINGH SABHA, ADHARTAL, JABALPUR. The Gurudwara is registered under registration No. 04/14/01/09797/07. It is situated in Jai Prakash Nagar, Adhartal, Jabalpur, on NH 7. The approach to the Gurudwara is from : 
