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Archive for February 2010

Do the Sikhs believe in transmigration of soul

Question 5: Do the Sikhs believe in transmigration of soul?

The Sikhs believe in the evolution of soul. The good or bad deeds done by any person affect his soul and cause it to have some characteristics peculiar to it. These characteristics determine the future course of the soul. Thieves, for instance, rarely desist from theft because of the inclinations of their soul created by frequent acts of theft. Since the Sikhs believe that a soul never dies so the effects of the actions follow the soul like a shadow. According to Sikhism salvation or deliverance from these impressions can be obtained through good deeds as well as by the grace of God's name. Guru Nanak explains this point clearly as follows:-

"The mind is the paper on which are recorded our deeds good and bad, as the course of our cumulative actions dictate. But the Almighty is merciful for He can turn dross into gold and extinguish all our passions, and wanderings."

The Sikhs do not believe in predestined or pre ordained course of the soul. Our present action coupled with God's grace can change the course and set us on a new road. The sum total of our present actions can over-ride the past impressions and efface them altogether. Virtue or sin, therefore, is in the hands of the individuals. In the company of saints and by acting on the Guru's advice, the Sikhs change the course of their soul and as Bhai Gurdas puts it: "Take the high way and avoid narrow lanes." The whole idea is summed up by Guru Nanak in Japji as follows:-

"We so not become saints or sinners
By merely saying that we are:
It is the actions that are recorded.
According to the seed we sow, is the fruit we reap.
By God's grace, O Nanak;
Man must either be saved or transmigrate."

In order to deserve God's grace, the Guru outlines the course of eradicating lust, anger, greed, infatuation and ego, and act in His will remembering Him every moment of life. The householder deserves grace as much as a hermit and there is no need to renounce the world. "He sends His grace to those who work at self-purification through obedience to the Holy word for which the virtues, such as purity, patience, and love are needed which are to be hammered out in our daily dealings with others, with constant suffering and sacrifice. Here we have to choose between God and the false pretty self, and according to our choice our future state will be a sad wandering in the darkness of ignorance of blissful residence with God. Those who succeed in doing so, their faces glow in the very light of God's own presence."

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Sri Guru Amar Das Ji (1552-1574)

Guru Amar Das was born on April 5, 1479 at Basarka village in Amritsar district. He was the eldest son of his parents, Bhai Tej Bhan and Mata Lakhmi. At the age of 24, he was married to Mansa Devi who gave birth to two sons, Mohan and Mohri, and two daughters, Bibi Dani and Bibi Bhani. The early history of Guru Amar Das has been given in the last chapter



Guru Angad's sons were upset because they claimed that after their father, they were the legitimate heirs to Guruship. Guru Angad's son Datu, therefore, proclaimed himself as Guru in Khadur; but the Sikhs did not accept him as such. Secondly under Guru Amar Das's strict dictum, it was mandatory that all persons, high or low, rich or poor, king or the commoner, Brahmans or Sudras, and Hindus or Muslims, must sit in the same row as equals to dine in the Guru's langar (kitchen). This had upset the Brahmans very much and they were on the search of an opportunity to rectify this situation. These Brahmans and other higher caste leaders saw some chance in Datu's revolt to capture the Guruship. Upon their support, Datu proceeded to Goindwal where the Guru was stationing.

Guru Amar Das was sitting on his religious throne and was delivering instructions to the congregation. Datu came along with a large number of his companions and kicked the Guru, who fell down the platform. Datu took possession of the platform and proclaimed himself as the Guru. Guru Amar Das got up and said in extreme humility," Sir, pardon me, my hard bones might have hurt your tender feet." After this the Guru left Goindwal and went to his village Basarka. He confined himself in a house outside the town without letting anybody know about his whereabouts.

Datu sat on Guru's throne in Goindwal and was very proud of his position. The Sikhs, however, did not accept him as Guru, and all the pilgrims to Goindwal went away on hearing of the insult to their Guru. On seeing the Sikhs' contempt towards him, one day Datu loaded his newly acquired wealth on a camel and returned to Khadur. On his way he was encountered with some robbers who seized the camel with the load, and one of the robbers struck Datu on the same foot with which he had kicked the Guru. Datu's foot swelled up and caused him great pain.

The Sikhs were very much distressed at loosing their Guru. They searched all over but could not find him anywhere. Under the leadership of Bhai Buddha, they prayed and then let Guru's mare loose and anxiously followed it for a short distance. The mare made her way to the Guru's house in Basarka, and stood before his door. It was written on the door," Whoever openeth this door is no Sikh of mine, nor I am his Guru." They did not open the door, but made an opening in the wall and made supplication before the Guru. The Guru could not disregard the love and devotion of his Sikhs and returned to Goindwal. The Guru's return was celebrated with illuminations, rejoicing and feasting.


Bhai Paro belonged to a village, Dalla in Doaba, an area between the rivers Beas and Satluj. He received religious instructions and emancipation from the Guru. A rich Muslim horse- dealer of Delhi, Alayar, brought five hundred horses from Arabia and arrived at Beas. He could not continue his journey because the river Beas was flooded and the boatmen refused to take the risk in crossing the swollen river. Next morning Alayar saw Bhai Paro plunge his horse into the foaming river and reaching the opposite shore in safety. Alayar met Paro on his return and complimented his daring feat of crossing the river. Bhai Paro told him that it was through the blessings of the Guru that he could cross the swollen river. He further informed Alayar about Guru's glory. Alayar became anxious to meet the Guru. Next morning they both went to see him.

Alayar (Ala means God, and yar means friend) was delighted to see the Guru. Hearing his name the Guru said to him,"It is difficult to become friend (yar) of God (Ala), but I will make God thy Master and thee His servant." Alayar was blessed by the Guru and he became his disciple. Alayar was made in charge of the first Manji (diocese) of the 22 Manjis that were set up by Guru Amar Das later on to spread the fragrance of Name. There are numerous such stories of the Sikhs who were blessed by the Guru.


Guru Amar Das purchased some land in Goindwal and laid the foundation of a Bawli (a well with descending steps) in 1559. All Sikhs joined in the work of digging the Bawli. There was great activity throughout the construction of the Bawli.

Hari Das, a Khatri of Sodhi tribe, lived with his wife, Daya Kaur, in Chuna Mandi, a suburb of Lahore. Both husband and wife were very religious. After twelve years of their marriage, a son was born to them on September 24, 1534. They called him Ram Das, who was generally known as Jetha meaning first-born. He was very handsome having fair complexion with pleasing personality. As he grew up he liked the company of holy men. One day his mother boiled some pulse, put it into a basket and gave it to him to sell and make profit. Jetha went to the river Ravi. Soon he saw a company of holy men, and Jetha gave the boiled pulse to them and went home. The holy men were very much pleased and prayed for the boy.

One day Jetha saw a company of Sikhs singing the hymns and proceeding with great rejoicing. He asked whither they were going, one of them said," We are going to Goindwal where Guru Amar Das holds his court. Every blessing in this world and the next is obtained by his favor. Come with us." On hearing this Jetha was delighted and he joined them in their pilgrimage.

On seeing the Guru, Jetha's heart was filled with love and devotion. When he made his obeisance to the Guru, he was attracted by his pleasing personality. The Guru remarked," If you have come abandoning all worldly desires, you shall obtain a true sovereignty. Perform work and service." Jetha happily applied himself to the Guru's service. He worked in the kitchen, cleaned dishes, shampooed his Master and brought firewood from the forest. He worked in the excavation of the Bawli during his leisure time.

Guru's eldest daughter, Bibi Dani (also known as Sulakhni) was married to Rama. The other daughter, Bibi Bhani was very religious from the very childhood. When she was of marriageable age, her mother reminded the Guru that it was time to search for a match for her. The Guru ordered the search. When his agent was ready to depart, Bibi Bhani's mother saw a young person standing outside and she said to the agent," Search for a boy like him." The Guru heard her remarks and exclaimed," He is his own parallel, for God had made none other like unto him." The young man thus chosen was Jethaji (Ram Das).

At the time of marriage, the bridegroom was asked by the Guru to choose a gift for himself, as it was customary to do so. Jethaji replied," Sir, bless me with the gift of Hari Nam." Bibi Bhani not only considered the Guru as her father but her Guru also. In the same way she served Jetha not only as her husband but as a saint also. Prithi Chand was their first son and three years later Mahadev, the second son made his appearance. On April 15, 1563 Jetha and Bibi Bhani were blessed with their third son, Arjan, at whose birth there were unusual rejoicing.

Meanwhile the Sikhs continued excavation of the Bawli. After digging very deep they found large stones which hindered the progress. The Guru asked the Sikhs if there was any one who would be courageous to drive a peg into the base to remove the obstruction. He had, however, warned that the operation had great danger because if the person could not avert the gush of the water, he might be drowned. All the Sikhs remained silent and no one came forward to take such a risk. At last Manak Chand of Vairowal, who was married to a niece of the Guru, offered his services. This was the same Manak Chand whose parents were blessed with a son (Manak Chand) by Guru Nanak.

Manak Chand, invoking God's name and through the grace of the Guru, was able to wedge through the stone and the stream of water immediately overflowed the Bawli. He was overtaken by the gush of the water. He almost drowned but by the grace of the Guru, he came to the top from where he was taken out and was revived. Therefore, he was called 'Marjiwra' (revived after death).

The Bawli when finished yielded sweet drinking water. The Sikhs rejoiced at the successful completion of their labor. There were eighty-four steps reaching down the Bawli. It is believed that whosoever recites Japji attentively and reverently at each step, is saved from the cycle of transmigration.


Guru's free kitchen (Guru ka Langar) which was started by Guru Nanak and developed by Guru Angad, was further strengthened by Guru Amar Das. It was the injunction of Guru Amar Das that none would have his audience unless he had first eaten from the Langar. The Guru intended to remove the caste restrictions and prejudices of untouchability. It was, therefore, declared unequivocally that all persons of all castes, high or low, rich or poor, Brahmans or Sudras, Hindus or Muslims, must sit in the same line and eat the same food from Guru's kitchen. When Raja of Haripur or even Akbar, the Mughal Emperor of India, came to see the Guru, they had to sit with common people and dine with them before they could have audience with the Guru. In this way people were lifted above the hypocrisy of caste system and were able to look at one another as brothers and equals.
guru

Mai Das was a renowned Pandit and a devout worshipper of Lord Krishna. He was a strict Vaishnav, he would eat only what he had cooked with his own hands within a purified square. The Guru rejects these purified squares:

"All outlined purified squares are false; O Nanak, Only God is pure." (Maru ki Var, Slok Mohalla3, p-1090)

When he came to see the Guru, he was informed that unless he had eaten from Guru's kitchen, he could not see him. Being a strict Vaishnav he could not do that, so he left for Dwarka where he thought to have a glimpse of Lord Krishna. On the eleventh day of lunar month Mai Das used to fast and would eat just fruits during that period. Due to winter season the fruits were not available in the forest. Mai Das wandered hungry in the forest looking for fruits but could not find them. Finally he started calling on his gods for help.

At last he heard a voice,"You have not eaten food from the Guru's kitchen, and you have not had holy sight of him; therefore shalt thou not obtain perfection. If you desire to do so, then first behold Guru Amar Das." Upon this Mai Das returned to Goindwal. He partook of food from the Guru's kitchen, and then was allowed to see the Guru. The Guru welcomed him," Come, Mai Das, thou art a special saint of God." The Guru initiated him as his Sikh, blessed him with Nam and bestowed on him the spiritual power of conferring salvation on others. Mai Das held one of the 22 Manjis (dioceses) set up by Guru Amar Das.


Akbar, the Emperor of India, on his way to Lahore, paid a visit to the Guru at Goindwal. He was informed that he could not see the Guru until he had dined with others from the Guru's kitchen. Akbar partook of the food in the Langar, the more he had it, the more he relished it. After that the Emperor had an interview with the Master. It is said that the Guru rose to receive the Emperor in his arms, but Akbar spontaneously bowed to touch the feet of the Master. The monarch felt a thrill of joy and peace by the holy touch.

Having seen the large number of people fed from the Guru's kitchen, Akbar requested the Guru to accept his services and his offerings. But the Guru replied," I have obtained lands and rent- free tenures from my Creator. Whatever comes daily is spent daily, and for the morrow my trust is in God." Akbar then replied," I see you desire nothing. From thy treasury and thy kitchen countless people receive bounties, and I also entertain similar wishes, I will grant these 84 villages to thy daughter, Bibi Bhani." This was the estate where Guru Ram Das built the city of Ramdaspur which is now called Amritsar.

A COMPLAINT AGAINST GURU TO AKBAR

When the Brahmans and the Khatris failed in their mission to derail the Guru from Guruship by inciting Datu to declare himself as Guru, they made a special complaint to Emperor Akbar. In their complaint they alleged," Every man's religion is dear to him. Guru Amar Das of Goindwal has abandoned the religious and social customs of the Hindus, and abolished the distinction of the four castes. He makes his followers of all castes sit in a line and eat together from his kitchen irrespective of caste or religion. There is no offering of water to ancestors, no pilgrimages, no worship of idols of gods or goddesses. The Guru revereneth not Jogis, Jatis or Brahmans. We, therefore, pray thee to restrain him now, else it will be difficult later on."

Akbar sent a high official to Goindwal to request Guru's attendance. The summons was not a brutal order of a modern court,"Herein fail not, but kindly grant me a sight of thee." The Guru sent Jetha saying," Thou art in my image; Guru Nanak will be with thee and none shall prevail against thee. Fear no body and give suitable reply."

Jetha gave suitable replies to all the questions and satisfied the Emperor who then gave his decision," I see no hostility to Hinduism in this man, nor do I find any fault with his compositions." The Brahmans left the court in utter defeat. Macauliffe quotes 'Suraj Parkash', "Upon this the Emperor took Jetha aside, and told him to request Guru Amar Das, who before his conversion to Sikhism used to make yearly pilgrimages to the Ganges, to make one pilgrimage more in order to divert the wrath of the Hindus. The Emperor added that he would issue an order that no tax should be levied on the Guru's party The Guru in compliance with the Emperor's suggestion, and also in order to have an opportunity of preaching his religion, set out for Hardwar." 'The Guru's going to Hardwar for one more pilgrimage to avert the wrath of the Hindus', seems totally unfounded because it is against the tenets of the Guru who says:

"Tirath nawan jao, tirath nam hai

Tirath sabad bichar untar gian hai."

(Dhanasri Mohalla 1, p-687)

'What is pilgrimage? Pilgrimage is Nam,

Pilgrimage is contemplation on Word and realization of inner knowledge.'

(Translation of the above)

"If mind is sinful, everything is sinful,

By washing the body, mind will not become pure."

(Wadhans Mohalla 3, p-558)

It is not right to assert that Guru Amar Das went to Hardwar for one more pilgrimage to please the Hindus. Guru Amar Das went to Hardwar and Kurukshetra not to make a pilgrimage but to preach his doctrine and gospel of Nam to the thousands of battered souls.


The status of women in Hindu society at that time was very low. When the husband died, the wife either voluntarily burnt herself on the pyre of her husband or was thrown into the fire without her consent. In popular term the woman who did perform this act was called Sati (truthful). Guru Amar Das carried out a vigorous campaign against the practice of Sati. He gave special attention to the improvement of the status of women and thus prohibited this practice. G.B. Scott acclaims the Guru as the first reformer who condemned the prevailing Hindu practice of Sati. The Guru advocated the following:

"Satis are not those who are burnt with husbands, O Nanak, true Satis are whom pangs of separation can finish. Those are considered Satis who live contented, embellish themselves with good conduct;

And cherish the Lord ever and call on Him."

(Var Suhi ki- Slok Mohalla 3, p-787)

The Guru lifted the status of women as equal to men. He prohibited the practice of Sati and preached in favor of widow marriage.




ESTABLISHMENT OF MANJI SYSTEM


The Guru's following increased considerably. Steps were taken to organize the scattered congregation into a unified whole which was called Manji system. His whole spiritual domain took the shape of 22 Manjis (dioceses). It was so named because the in charge of a Manji sat on a cot (called Manji in Punjabi) to deliver the message of the Guru. The in charge of each and every Manji was a devoted Sikh who was blessed by the Guru before he was appointed to that position. His function was to preach the mission of the Guru, to keep the Sangat (congregation) in touch with the Guru and he was also responsible for the offerings of the Sikhs which they made in token of their reverence to the Guru. The following were the twenty-two Manjis:

1. Alayar: Alayar also called Allah Shah was a Pathan trader whose story has been given earlier, became Guru's Sikh and was entrusted with the first Manji to spread Sikh faith.

2. Sachan Sach: He was a Brahman from Mandar village in Lahore district. He always used the word 'Sachan Sach' and so he was called Sachan Sach. One of the queens of Raja of Haripur became insane, and by the grace of the Guru, she recovered her sanity. The Guru married her to Sachan Sach. The couple preached Sikhism.

3. Sadharan: He was an inhabitant of Goindwal and was given a Manji for his devotion to the Guru.

4. Sawan Mal: He was a nephew of Guru Amar Das. The Guru sent him to Haripur in Kangra district to procure timber for the construction of houses in Goindwal. Sawan Mal propagated Sikh gospel in that area.

5. Sukhan: He was an inhabitant of Dhamian village in Rawalpindi district. He preached Sikhism in that area.

6. Handal: He was from Jandiala village in Amritsar district. He rendered great service in Guru's kitchen.

7. Kedari: Bhai Kedari was an inhabitant of Batala in Gurdaspur district. He was a very famous devotee of the Guru.

8. Kheda: He was from Khemkaran village in Lahore district. He was a devotee of Durga goddess before he became Guru's Sikh.

9. Gangushah: He was an inhabitant of Garh Shankar. The Guru sent him to preach Sikhism in Sarmaur state.

10. Darbari: Bhai Darbari was from Majitha village in Amritsar district.

11. Paro: Bhai Paro was a Sikh of Guru Angad. He was an inhabitant of Dalla. His devotion got him the eleventh Manji.

12. Phera: Bhai Phera was an inhabitant of Mirpur in Jammu area. He was a disciple of the Jogis before he became Guru Amar Das's Sikh. He preached Sikhism in that hilly area.

13. Bua: Bhai Bua became Guru's Sikh and was blessed with Nam, the fragrance of which he spread around his area.

14. Beni: He was a learned Pandit of Chunian in Lahore district. He was proud of his knowledge of Hindu Shastras and he defeated many in the debate of that knowledge. When he came to Goindwal, he fell on the feet of the Guru and became his Sikh. The Guru entrusted him with the fourteenth Manji.

15. Mahesa: He was an inhabitant of Sultanpur and he performed missionary work in that area.

16. Mai Das: Mai Das's story has been given in the previous pages. He preached Sikhism in Majha area.

17. Manak Chand: His reference has been made in the previous pages. When he was drowned in the Bawli and then revived by the Guru, the Sikhs called him Marjiwra- the revived after death. His generation is called Marjiwre in Vairowal village in Amritsar district. Manak Chand was made a spiritual guide to Mai Das by the Guru.

18. Murari: He was an inhabitant of Khai village in Lahore district. His original name Prema and he was a leper. He heard about Guru Amar Das and came crawling all the way to Goindwal. By the grace of the Guru, he was fully healed. He was renamed as Murari. The Guru married him to Matho, daughter of Bhai Sihan. He was then sent out as one of the itinerant preachers of the Guru's gospel.

19. Raja Ram: He was a Brahman. He became Guru's Sikh. His generation now lives in Sandhma village of Jullundhur district.

20. Rang Shah: He was an inhabitant of Malupote village in Jullundhur district. He propagated Guru's faith in Doaba area.

21. Rang Das: He was from Gharooan village (near Kharar) now in Rupar district.

22. Lalo: He was an inhabitant of Dalla and was a famous Vaid (doctor). He became Guru's Sikh and preached Guru's gospel.

Guru Amar Das established another organization called Piri system. The incharges of the Piris were ladies whose objective was to lit the flame of Guru's word and spread the fragrance of Nam among women. Bibi Bhani, Bibi Dani and Bibi Pal were some of the most revered incharges of the different Piris. Guru Amar Das gave authority and power to 146 of his apostles to go to various parts of the country and unfold the glory of Nam. Out of these 146 persons, 94 were men and 52 were women. They were all glowing with Nam and filled with Divine Spirit.

COMPOSITION OF ANAND SAHIB

One day a Sidh Jogi came to the Guru and complained that he performed every form of penance but did not obtain any peace of mind. He further showed his desire to abandon his body to be reborn in Guru's family so that he be happy worshipping God and singing His praises. His wish was granted. The Guru had two sons, Mohan and Mohri. Mohri's eldest son was Arth Mal and it is said that this Sidh Jogi was reborn as Mohri's second son. When the Guru heard of the Jogi's rebirth, he sent Bhai Ballu to bring the infant to him.

On seeing the child, the Guru uttered the composition of Anand (Ramkali Mohalla 3, Anand) or the Song of Joy, and called the child, Anand. This composition (Anand Sahib) is now recited on the occasions of marriages and rejoicing



It should be remembered that Guru's eldest daughter, Bibi Dani was married to Rama who was a zealous Sikh. He used to work in Guru's kitchen and administer to the needs of the pilgrims. Jetha was his younger son-in-law. One day the Guru asked Rama and Jetha,"Each one of you make a platform by the side of Bawli. I will sit on one in the morning and on the other in the evening." When the platforms were completed, the Guru went to inspect them. Rama showed his work and thought that he had done well. The Guru told Rama,"Your platform is not straight, bring it down and rebuild it." Rama dissented but rebuilt another one. It still failed to please the Guru. Rama after long argument, pulled the platform down but refused to build it third time.

The Guru inspected Jetha's platform and said,"Jetha, I do not like it. Demolish it and build another one." Jetha built the second one which was also not of Guru's liking. He demolished it and rebuilt it. The Guru continued to find fault with it until it was destroyed and rebuilt seven times. Jetha then fell at Guru's feet and begged, "I am a fool and lack understanding, while thou possesseth all knowledge. kindly bless me with the wisdom so that I may be able to erect the platform of your liking."

On hearing this the Guru smiled and embraced Jetha and commented," Obeying my order, you have built the platform seven times, so seven generations of thine shall sit on the throne of Guru Nanak."

Bibi Bhani, Guru's youngest daughter, used to attend her father. She used to fan him, draw water and work in the kitchen. One day the Guru was sitting on his couch (chauki) in deep meditation, when Bibi Bhani noticed that one leg of his couch had broken. Fearing that his meditation would be disturbed, she put her arm in place of the broken leg to support the couch. When the Guru opened his eyes, he found blood coming out of Bibi Bhani's arm. On inquiry Bibi explained that broken leg might have caused disturbance in his meditation and so she thought herself fortunate to serve Guru by substituting her arm for the broken leg of the couch. The Guru commented," Whosoever does good work, shall reap the reward thereof." He invited her to ask for any favor. She humbly requested that the Guruship should remain in her family. It is believed that the Guru told Bibi Bhani that the Guruship was not a bed of roses and he warned her of the trouble and torture that the later Gurus would have to go through. Bibi Bhani agreed to embrace all those troubles, and again requested to grant her the wish that the Guruship would remain in her family. So far the Guruship was earned by obedience and devotion to the Guru. Here again Bibi Bhani earned it, for her family, with her devotion and sacrifice. The Guru granted her the wish and the Guruship thereafter remained in Bibi Bhani's family.

Guru Nanak appointed his successor at Kartarpur but asked him to go and live at Khadur. Guru Angad asked his successor, Guru Amar Das to live in Goindwal. Guru Amar Das asked Jetha to search for a place other than Goindwal as a residence for the Sikhs. Jetha found an open land about 25 miles from Goindwal, and he established himself there. He built a house for himself and got a tank excavated which was called Santokhsar. It is also believed that the Guru asked Jetha to excavate another tank towards the east which would be called Amritsar- tank of nectar.

SUCCESSION OF GURU RAM DAS

Guru Amar Das having tested Jethaji in every way, found him perfect and asked for special congregation. Then he asked Bhai Ballu to bring coco-nut and five paise. He asked Jethaji to bathe and clothe in new raiment. Then the Guru descended from his throne and made Jethaji seat on it and called him Guru Ram Das. Bhai Buddha, according to the custom, attached the tilak of Sovereignty to Guru Ram Das's forehead.

Among great rejoicing, all Sikhs made offerings according to their means and saluted Guru Ram Das on his appointment. This ceremony was performed on August 30, 1574 at Goindwal.

GURU AMAR DAS'S DEPARTURE

Guru Amar Das proclaimed," God's summons hath come. Let there be no mourning when I have gone, sing God's praises, read God's Word (Gurbani), hear God's Word and obey God's Will." On the first of September, 1574, Guru Amar Das left for his heavenly abode and the spirit blended with the Master Spirit.

FN-1: Guru had a mare.

FN-2: A Brahman draws a small square and washes the spot with water and calls it a purified square. He then prepares his meals within the square. If anyone enters the square, it gets polluted and the food prepared inside the square then is deemed impure

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Guru Arjun Dev Ji(1581-1606)


Guru Arjan Sahib, the youngest son of Guru Ramdas Sahib and Mata Bhani Ji was born at Goindwal Sahib on Vaisakh Vadi 7th, (19th Vaisakh) Samvat 1620 (April 15,1563). He learnt Gurmukhi script and Gurbani from Baba Budha ji. He was also given a suitable education in Persian, Hindi and Sanskrit languages. The child (Guru)Arjan Sahib often talked of God and loved to sing His songs. He had two elder brothers, Prithi Chand ji and Mahadev ji. The former proved to be the most selfish and the later mostly preferred utter silence. But (Guru) Arjan Sahib was sweet, humble and a perfect blend of devotion and sacrifice. He was hardly 18 years old when his father Guru Ramdas Sahib installed him as the Fifth Nanak. He was married to Mata Ganga ji and had a son (Guru) Hargobind Sahib.


Guru Arjan Sahib completed the work on two sacred tanks (Sarowars) Santokhsar and Amritsar. He got the foundation stone of Harmandir Sahib, laid by a Muslim Saint Hazrat Mian Mir Ji of Lahore on 1st Magh, Vikrami Samvat 1644 (December 1588). After the completion of Sri Harmandir Sahib, Guru Sahib completed the construction of Santhokhsar.




Guru Arjan Sahib founded the town of Tarn Taran Sahib near Goindwal Sahib and also created a large tank and Gurdwara there. A house for lepers was also built. He also laid the foundation stone of the town Kartarpur in Doaba region (near Jalandhar city). He constructed a Baoli in Dabbi-Bazar of Lahore. (Once Shah Jahan destroyed the Baoli and erected a mosque there. But later on Maharaja Ranjit Singh re-excavated the Baoli. Again, after the partition of India in 1947, it was demolished by the Musilm mob). Guru Sahib also established another town, Hargobindpur on the river Bias and sunk a big well for irrigation at Chheharta, a few miles away from Amritsar.



Guru Arjan Sahib was very energetic and aspiring personality. In order to strengthen the cult of Sikhism he toured far and wide about five years throughout India. He also stayed sometime at Wadali (now it is called Guru-Di-Wadali near Amritsar city). To consolidate and extend Sikhism, Guru Arjan Sahib done a great and monumental work. After collecting the hymns of first four Guru Sahibs and several other Hindu and Muslim Saints, and compiled Guru Granth Sahib (written by Bhai Gurdas Ji). Guru Sahib himself contributed about 2000 verses for it, installed it at Sri Harmandir Sahib on Bhadon Sudi 1st Samvat 1661 (August/September 1604), and made Baba Budha Ji as the first Granthi. Sri Guru Granth Sahib proved a great landmark in the history of Sikh Nation. It created a sensor of religious separation from the Hindus and the Muslims. Now the Sikhism began to develop as a different religion. Once the emperor Akbar was mislead about the contents of Guru Granth Sahib by the enemies of Guru Arjan Sahib. But finding nothing objectionable, the emperor Akbar assessed Guru Granth Sahib as "The greatest Granth of synthesis, worthy of reverence".

During the period of Guru Arjan Sahib the Amritsar city became the central institution where all the Sikhs used to gather annually on Baisakhi and the Massands began to deposit the collected offerings from the different parts of India in Guru Sahib's treasury.

The tradition of Daswandh and Masand system was also institutionalized. This institution spread the Sikhism to the provinces far distant from the Punjab and attracted a large number of followers. (But the Masand system became rotten with the passage of time Guru Gobind Singh Sahib abolished it in 1698).

For the first time the Sikhs began to call Guru Arjan Sahib as "Sacha Patshah". The number of Sikhs began to increase day by day and this made the orthodox Hindus and princely Muslim class more jealous towards Guru Ghar (Sikh Nation). Guru's elder brother, Prithi Chand made an alliance with Sulhi Khan (a revenue officer), and planned to harm and harass Guru Sahib. But Sulhi Khan died by his sudden fall in a live brick-klins. The orthodox Hindus and the fundamentalist Muslims (Shekh Ahmed Sirhandi, Birbal and Chandu) were some of the most jealous of Sikh community and Guru Arjan Sahib. After the death of Akbar in 1605 both Hindu and Muslim fundamentalists move the new head of state emperor Jahangir against Guru Sahib. Jahangir himself was also jealous about Guru's propagation of Sikhism. He promptly obliged the enemies of Guru Sahib. Many baseless allegations were leveled against Guru Sahib, one of those was helping the rebellious Khusro. Guru Arjan Sahib was arrested and brought to Lahore where he was charge-sheeted and implicated in the false cases. The Governor of Lahore was assigned the task of the execution. He handed over Guru Sahib over to Chandu, a petty businessman and an orthodox Hindu of Lahore city. He tortured Guru Sahib about three days in a manner unknown in the history of mankind. It is said that Mian Mir (a Muslim Sufi Saint and friend of Guru Sahib) tried to intercede on behalf of Guru Sahib but the later forbade him. During the torturing period, Guru Sahib was made to sit on the hot iron plates and burning sand was poured over his naked body. When his body was blistered, he was chained and thrown into the river Ravi. Thus Guru Sahib embraced martyrdom on Jeth Sudi 4th (1st Harh) Samvat 1663, (May 30, 1606) Jahangir in his autobiography acknowledges that he personally ordered the execution of Guru Arjan Sahib. The martyrdom of Guru Sahib changed the entire character of Sikhism radically. The Sikh Nation naturally looked upon this as the bigotry and cruelty of the theist Muslim state and the orthodox Hindus towards the newly born, peace loving Sikhism.

Continue

Guru Hargobind Sahib Ji(1595-1644)

PARENTS :--------
Guru Arjan Dev & Mata Ganga

CHILDREN:-------
Gurdita Ji, Ani Rai, Tegh Bahadur, Atal Rai, Suraj Mal & Bibi Viro Ji

TIME AT GUR GADHI:------ 05/25/1606,

AGE:-------------------- 49

JYOTI-JOT DAY:---------- 03/02/1644

JYOTI JOT PLACE:---------------Kiratpur Sahib







Guru Har Gobind was born to Guru Arjan Dev on June 19, 1595 at Wadali, a village near Amritsar. The period of Guru's early life is alluded to in the previous chapter. After the Martyrdom of his father (Guru Arjan), the Guru caused the Adi Granth to be read by Bhai Buddha and the musicians of the temple sang the Guru's hymns. This lasted for ten days. When the final rites were over, Bhai Buddha started the ceremony of Guruship. It should be remembered here that when Guru Arjan's wife went to Bhai Buddha for boon of a son, she had prepared the meals with her own hands, and she took bread with onions. Bhai Buddha while eating had said," The Guru is the owner of the storehouse, but I have received an order to open it. As you have given me food to my heart's content, so shall you have a son to your heart's content. He shall be very handsome and brave, possess spiritual and temporal power, become a mighty hunter, ride on royal steeds, wear two swords, be puissant in battle, and trample on the Mughals. As I crush these onions you have brought to me, so shall your son crush the heads of his enemies,

and be at once a great warrior and exalted Guru. His shall not be the humble seat of a village Guru, but a gorgeous imperial throne." As usual Bhai Buddha placed before the Guru a seli (a woolen cord worn as a necklace or twisted round the head by the former Gurus) and a turban, as appurtenances of his calling. The Guru ordered the seli to be placed in the treasury and reminding him about his prophecy said to Bhai Buddha,"My endeavors shall be to fulfil thy prophecy. My seli shall be a swordbelt, and I shall wear my turban with a royal aigrette. Give me a sword to wear instead of seli." The sword was brought but Bhai Buddha placed it on the wrong side of Guru Har Gobind. The Guru said,"Bring another one, I shall wear two swords." He wore two swords which were emblems of Spiritual and Temporal authority- Piri and Miri- the combination of 'Bhakti and Shakti'.


The martyrdom of Guru Arjan was an unparallel act in the history of mankind. The Guru had all the superpowers. He could have averted the situation in any way he liked, but he went through all that torture to show to the world how in all thick and thin one should cheerfully submit to the sweet Will of God. As a atter of fact, the contents of the Adi Granth were not meant for the Yogis, Sidhas and Sanyasis or the Muslim Suffis only, who sit in seclusion in the caves of the Himalayas and worship the Almighty by denouncing the world. Instead the teachings of the Adi Granth were meant for the family men. Leading the family life, the Gurus gave practical examples as how to live according to Guru's Word.

The cruel and torturous execution of Guru Arjan aroused a very strong wave of angry feelings among the masses. The enlightened, but not passive, sufferings of the Guru instilled a new spirit and life into the people and they resolved to exert and sacrifice themselves for the sake of righteousness. For centuries, countless Hindu men, women and children had fallen under the Muslim sword and this did not soften the stone hearts of their oppressors; but rather they had become more cruel and brutal. Sometimes it might be possible to reform the evil doer by opposing untruth and injustice through non-violent methods. The silent resistance and suffering for righteous cause might sometimes enable the tyrant to see his evil actions and he might be improved. History stands witness that no amount of non- violence can succeed against a tyrant who is hardened and steeped in criminal oppressive ways and who pays no heed to basic values of moral and civilized conduct. Against such men, non-violence is only another name of disgraceful cowardice in their dictionary. Such power drunk men must be faced bravely with a stick bigger than theirs. After the inauguration, some Masands represented to the Guru's mother that the preceding five Gurus never handled arms; if Emperor Jahangir heard about this, he would be angry and where would they (Sikhs) hide? She showed courage to the Masands, however, she remonstrated with the young Guru,"My son, we have no treasure, no state revenue, no landed property and no army. If you walk in the way of your father and grandfather, you will be happy." The Guru recited the following verse:

"The Lord who is the Searcher of all hearts Is my own Guardian."

(Bhairon Mohalla 5, p-1136)

and said,"Have no anxiety and everything shall be according to the Will of God."



The Guru issued an order to the Masands that he would be pleased with those who brought offerings of arms and horses instead of money. He laid down the foundation of Akal Takhat (Timeless Throne) in 1606 (the fifth day of light half of month of Har, Sambat 1663) just in front of Hari Mandar, and it was completed in 1609. Akal Takhat was built of solid bricks on a raised platform of about ten feet in height and looked like a throne. The Guru took his seat on it. He built Akal Takhat a few yards in front of Hari Mandar with a view that a Sikh at Akal Takhat should not forget that spiritual elevation was as essential as his social obligations. As a matter of fact, the Guru wanted his followers to be 'saint-soldiers', extremely cultured, highly moral with spiritual height and be ever-ready to measure swords with demonic forces. Bhai Buddha on seeing the Guru in military harness, mildly remonstrated with him. Instead the Guru replied,"In the Guru's house religion and worldly enjoyment shall be combined- the caldron to supply the poor and the needy, and the scimitar to smite the oppressors." (This should be noted by those Sikhs who say that worldly and practical affairs should be kept separate from religion in our Gurdwaras).

Several warriors and wrestlers came to the Guru for service. He enrolled fifty-two heroes as his body-guard and this formed the nucleus of his future army. About five hundred young persons came from all over the Punjab to enlist in his service. He made Bhai Bidhi Chand, Bhai Jetha, Bhai Piara, Bhai Langaha, and Bhai Pirana, each captain of a troop of one hundred horse. People began to wonder how the Guru could continue to maintain such an army. The Guru quoted:

"God provideth every one with his daily food; why, O man, art thou immersed planning;

He putteth their food even before the insects which He created in rocks and stones."

(Gujri Mohalla 5, p-495)

Akal Takhat grew into an institution which symbolized in itself the idea that the use of sword for the protection of righteousness and for self-defence was called for. Here the Guru sitting on his throne, would watch wrestling bouts and military feats of his disciples performed in the open arena opposite to the Akal Takhat. As all intricate cases and disputes were finally decided here by the Guru, the Akal Takhat served the purpose of a Supreme Court for the Sikhs. Besides throne, the Guru adopted all other emblems of royalty- the umbrella, the swords, the crest and the hawk, and thus the Sikhs called him a true king or 'Sacha Padshah'- a king in all appearance but in deeds and in purity as holy and great as previous Gurus. People looked towards Akal Takhat for guidance in their secular affairs. This custom became so significant that the decision once taken at Akal Takhat was followed by the Sikhs enthusiastically and this was the reason that they were always able to overcome every peril. The development of this custom contributed a lot towards the consolidation of the Sikh Movement.

Some writers charge that lure of politics and glamour of arms led the Guru away from the true path of a religious and spiritual leader. Their judgement is altogether unfounded. There was no political motive of Guru Har Gobind and there is nothing else to substantiate this allegation. Secondly his daily routine was to go to Hari Mandar, listen Asa di Var and then give religious instructions to his followers. He took keen interest in propagation of his religion and appointed preachers in the various regions of the country. He himself undertook tours to various places in Punjab to propagate his faith. However the policy of the Guru symbolized in itself the response to the challenge of the time. Bhai Gurdas justifies the Guru's change in the policy under peculiar circumstances:

"Just as one has to tie pail's neck while taking out water, Just as to get 'Mani', snake is to be killed;

Just as to get Kasturi from deer's neck, deer is to be killed;

Just as to get oil, oil seeds are to be crushed;

To get kernel, pomegranate is to be broken;

Similarly to correct senseless people, sword has to be taken up."

(Bhai Gurdas, Var-34, pauri 13)

Guru Har Gobind appears to have been the first Guru Who systematically turned his attention to the chase. His daily routine at Amritsar was:- He rose before day-break, bathed, dressed in full armor, and then went to Hari Mandar to worship. There he heard Japji and Asa di Var being recited. He then preached to his Sikhs. After the concluding prayer, breakfast was served indiscriminately to the Guru's troops and followers as they sat in rows for the purpose. He would rest for some time and then would go to the chase, accompanied by an army of forest beaters, hounds, tamed leopards and hawks of every variety. Late in the afternoon he sat on his throne and give audience to his visitors and followers. Minstrels sang the Guru's hymns and at twilight the 'Sodar' was read. At the conclusion of the service musical instruments of many sorts were played. At the end all adjourned for their evening repast. A sacred concert was afterwards held in which hymns were sung. Next followed the minstrel Abdulla's martial songs to inspire the Sikhs with love of heroic deeds and dispel feelings unworthy of warriors. The Sohila was then read after which the Guru retired to his private apartment.




BANDI CHHOR:-----


Chandu was fearful that the Guru might avenge his father. His daughter was still unmarried and he wrote to the Guru for her alliance which was again refused. He, therefore, once again represented to Emperor Jahangir against the Guru. Upon this Jahangir summoned the Guru to Delhi through Wazir Khan. After careful consideration the Guru agreed to go to Delhi and assigned the secular duties of the Hari Mandar to Bhai Buddha and its spiritual duties to Bhai Gurdas. He instructed,"The Har Mandar is specially devoted to God's service, wherefore it should ever be respected. It should never be defiled with any impurity of the human body. No gambling, wine-drinking, light behavior with women, or slander, should be allowed therein. No one should steal, utter a falsehood, smoke tobacco, or contrive litigation in its precincts. Sikhs, holy men, guests, strangers, the poor and the friendless should ever receive hospitality from Sikhs. My people should ever be humble, repeat God's Name, promote their faith, meditate on Guru's words, and keep all his commandments." The Guru then went to Delhi. Through the good offices of Wazir Khan, the Emperor received the Guru with great apparent respect. Seeing him very young and already installed as Guru, the Emperor had a good deal of spiritual discussion in order to test his knowledge of divinity.

The Emperor having heard that the Guru loved the chase requested him to accompany him one day on a hunting excursion. In the forest a tiger rushed towards the Emperor. Elephants and horses took fright, bullets and arrows were discharged towards the tiger but in vain. The Emperor was completely paralysed with fear and called upon the Guru to save him who alighted from his horse, and taking his sword and shield ran between the tiger and the Emperor. As the tiger sprang, he dealt him a blow with his sword and the tiger fell lifeless on the ground. The Emperor thanked his God that he was saved by the Guru through his heroic endeavor.

It was time for the Emperor to visit Agra and he invited the Guru to accompany him. He, after repeated invitations, consented to go. When they both arrived in Agra, the Guru was received with great rejoicing by the people. Seeing increasing friendship between the Emperor and the Guru, Chandu said to himself,"The Guru will take revenge on me whenever he finds an opportunity. I shall only be safe if by some means I succeed in having broken this friendship or having him imprisoned, and thus I should apply all efforts to that end."

The Emperor fell ill and he sent for his astrologer to check upon his stars and find the remedy. Chandu took advantage of the situation and bribed the astrologer heavily to sever connection between the Guru and theEmperor. The astrologer accordingly suggested that a holy man of God should go to the Fort of Gwalior and

pray for the Emperor's recovery there. Chandu on the other hand advised the Emperor that Guru HarGobind was the holiest of men and thus played double role. Jahangir requested the Guru to go to Gwalior, the latter accepted it without hesitation as another mission awaited him there.

There was joy in the Fort when it was known that the Guru was coming. There were fifty-two Indianprinces (Rajas) imprisoned in the Gwalior Fort who were spending their days in lamentation and misery. They believed that they would be released by the Guru's intercession. Hari Das, the governor of the Fort, was happy too, since he had been longing to have 'darshan' (holy sight). He went forth to receive the Guru and prostrated before the Master. The Guru met the princes, comforted them and gave them peace, making them happy even in adversity.

Chandu wrote couple of letters to the governor of the Fort, urging him to poison the Guru and put an end to him. Hari Das, however, put all letters before the Guru as he received them; since he had become his devotee. The Guru recited the following Sabad at that time:

"The slanderer shall crumble down

Like a wall of Kallar; hear, ye brethren, thus shall be known.

The slanderer is glad when he seeth a fault; on seeing anything good he is filled with grief.

He meditateth evil all day long, but it befalleth not; the evil-minded man dieth meditating evil.

The slanderer forgetteth God, and when death approacheth, quarrelleth with God's saint.

The Lord Himself preserveth Nanak, what can wretched man do?"

(Bilawal Mohalla 5, p-823)

Jahangir recovered from illness. The Guru was still in the Gwalior Fort. When the Emperor heard Wazir Khan's pleading on behalf of the Guru (some say, also the pleading of Mian Mir), he ordered that the Guru should be presented to him. On hearing this the imprisoned Rajas were very much distressed. The Master would not leave the Fort unless all the Rajas were also released. The Emperor conceded to his wish and released all the fifty-two princes. From this the Guru is still remembered in Gwalior as Bandi Chhor- the Great Deliverer, the holy man who freed the prisoners. There still stands a shrine 'Bandi Chhor' in the historic Fort of Gwalior.

Mian Mir brought home to the Emperor the innocence of Guru Arjan and how under his cruel orders, the great divine Master had been tortured to death. The Emperor, however, washed his hands clean of this sin and held Chandu entirely responsible for this crime, who was then arrested by the Emperor's order and taken to Lahore to be executed there. He was paraded through the streets of Lahore, people threw filth on him, and cursed him. A grain-parcher struck him on the head with an iron ladle and Chandu died. When the Emperor heard Chandu's death, he remarked that he richly deserved this fate. The Guru, however, prayed that as Chandu had suffered torment for his sins in this life, God would pardon him hereafter.

Sujan, a Masand from Kabul who had amassed great wealth from tithes and offerings, heard that Guru Har Gobind had great love for the horses. He looked far and near and ultimately found a horse of rare beauty and speed which he purchased for a lakh of rupees to make an offering to the Guru. When Sujan was crossing the river Indus, the eye of an officer fell on the horse which was of a rare strain and beauty and he ultimately took away the horse saying that the animal should go to the Emperor. Sujan told the Guru how he was robbed of the horse. The Guru recommended patience and predicted that nobody but himself (Guru) would ride that horse.

When the Emperor desired to mount, the horse shook its head which was considered a bad omen. After sometimes the horse fell ill and would neither eat nor drink. All known medicines were tried but in vain. When the horse was on the verge of death, the head Qazi (Rustam Khan) suggested that if the holy Quran was read for him, he might recover. Upon this the horse was presented to the Qazi.

When the Qazi was leading the horse home, the animal neighed as it passed through the Guru's tent (Guru was at Lahore at that time). Through negotiations with the Qazi, the horse was purchased for ten thousand rupees. The Guru patted on the neck of the horse and it started recovering its strength.



The Qazi had a beautiful daughter, Kaulan who was a disciple of Mian Mir. From her childhood she had occupied her mind praising God's Name and remembering Him in the company of the saints. Through the holy company of Mian Mir, she had heard praises of Guru Har Gobind and she praised him in the midst of her own family. This incensed her father very much who addressed her,"O Infidel, you praise an infidel (Guru) and obey not the law of Mohammad, according to which it is forbidden, under penalty of death, to praise an infidel." Kaulan replied,"Father dear, the law of Mohammad does not apply to holy men. Saints are God's servants." On hearing this from her daughter, the Qazi burnt with bigotry and indignation. After consulting his brother Qazis, he issued an order for the execution of his daughter, Kaulan for her sin of transgressing the Mohammad law.



Kaulan's mother informed her daughter and Mian Mir about the order of the Qazi. Mian Mir recommended to aulan,"There appears no means of saving you here. It is better if you go to Amritsar and seek protection of Guru Har Gobind. None else but he can save your life." Kaulan heeded Mian Mir's advice and went to Amritsar.

Kaulan began her life at Amritsar under the protection of the Guru. She was given a separate building to reside. Kaulan found consolation in repeating following Sabad:

"O mother, I awake by association with the saints;

On seeing the love of the Beloved, I repeat His Name which is a treasure.

Thirsting for a sight of Him, I long and look for Him;

I have forgotten my desire for other things.

I have found Guru, the giver of composure and peace;

On beholding him, my mind is wrapped up in God.

On seeing God pleasure hath arisen in my heart; Nanak dear to me is His ambrosial Word."

(Kedara Mohalla 5, p-1119)

Quite a bit of time passed in this manner until one day she took all her jewels and placed them before the Guru and said,"O friend of the poor, please apply the price of these jewels to some religious object by which my name may be remembered in the world for sometime." The Guru got a tank excavated in her name with that money in 1621. The tank is still famous as Kaulsar in the city of Amritsar. Guru Har Gobind also constructed another tank called Babeksar commemorating the deliverance of his spiritual address on that spot to his followers. There are now five sacred tanks in Amritsar in the vicinity of Golden Temple:

Santokhsar, Amritsar, Ramsar, Kaulsar, and Babeksar.

Guru Ji & Mugal Forces

Emperor Jahangir had died in Kashmir and his son Shah Jahan became the Emperor of India. When Prithia's son, Meharban heard Chandu's death, he was greatly distressed. Meharban said to himself,"Sulhi Khan died when he set himself against the Guru. My father died as he was against the Guru. Now Chandu has died. What magic the Guru possesseth that no one may withstand him." Meharban exchanged turban with Karam Chand, Chandu's son, in token of life-long friendship, and then discussed ways with him how to bring about the Guru's ruin. They started poisoning Shah Jahan's mind against him. Guru Har Gobind sent his revered Sikhs to Meharban to dissuade him from his hostile and evil designs. He also went himself to Meharban to strike a conciliatory note but in vain. Shah Jahan pursued a different religious policy. He served to orthodoxy, and religious fanaticism was at a considerable height during his reign. He took keen interest in the welfare of new converts to Islam. If any Muslim gave up his religion, he was severely dealt with. Some temples under construction in Punjab were demolished and mosques were raised in their places. His mind was poisoned against the Guru by his enemies and soon the ties of cordial relations as they had been since 1611, were snapped and a period of open hostility started towards the Sikhs. On his way to Pilibhit, the Guru visited Kartarpur where he met some Pathans of village, Wadamir, equipped with swords and shields who offered their services to him. With them was a tall and powerful youth, Painde Khan. His parents were dead and he was living with his uncle. The Guru enlisted Painde Khan on his personal staff and continually pampered him to increase his strength. He could, without the aid of a rope or bridle, arrest a horse running at full speed. No wrestler would engage with him. The Guru practised all martial exercises and collected arms of every description. He hunted and witnessed exhibitions of strength by Painde Khan and others. He presented to Painde Khan the offering made by the Sikhs. This caused great heart-burning and worry to others. A deputation of Sikhs went to Bhai Gurdas who in turn sent them to Bhai Buddha. Bhai Buddha represented to the Guru,"Thou art like the Ganges, like the sun and like the fire. The river Ganges swallows corpses and bones of the countless dead, and yet remains pure; the sun draws noxious vapors towards it, and yet remains pure; fire burns the dead, yet remains pure. Thou art like all three. The Sikhs seeing your love and enthusiasm for sport and military exercises, fear for you. Therefore, please abandon them." The Guru laughed and replied,"I have done nothing improper. I am only fulfilling your prophecy and elevating the conditions of my Sikhs."

Preparations were made for the marriage of the Guru's daughter, Bibi Viro, and sweets were prepared and stored in a room. A company of Sikhs came from the west to behold the Guru and present their offerings. They were weary and hungry and reached late at night when kitchen was closed. The Guru desired that the sweets stored for the marriage should be served to his visitors. The key of the room was with Guru's wife, Mata Damodri who refused to give the sweets to any one till the bridegroom's party had partaken of them. The Guru again asked but his wife adhered to her determination. Upon this the Guru predicted,"My Sikhs are dearer to me than life. Were they the first to taste the sweets, all obstacles to the marriage would be removed, but now the Mohammadans shall come and possess themselves of the sweets and marriage be interrupted." This prophecy became true. In the meantime a Sikh brought sweets which were served to the Guru's visitors.

Emperor Shah Jahan went hunting from Lahore towards Amritsar. The Guru also went in the same direction. A clash took place between the Sikhs and the royal soldiers over the issue of a royal hawk. One of the royal hawks who was flying after a victim, strayed away and fell in the hands of the Sikhs. The royal soldiers came to recover the hawk but because of their arrogance and abusive language, the Sikhs refused to hand over the hawk and this started the trouble. The royal soldiers were driven away with a slaughter. They hastened back and reported to the Emperor about the seizer of the hawk and the violence of the Sikhs. The enemies of the Guru found a good opportunity to revive the charges against him and to remind the Emperor of Guru's alleged misdeeds.

The Emperor sent Mukhlis Khan, one of his trusted generals with seven thousand soldiers to punish the Sikhs. The Sikhs of Lahore hearing of the military expedition against the Guru, sent immediately a messenger to Amritsar o apprise the Guru of the attack. There were great rejoicing going on at the palace of the Guru on account of his daughter's marriage. The Guru's family was immediately removed to a house near Ramsar. Early next day it was decided to send the family to Goindwal. It so happened that the coming day was fixed for Viro's marriage. Thus the Guru ordered that his family and all the non-combatants of the city should halt at Jhabal, a town about seven miles south-west of Amritsar and the marriage should be celebrated there before going to Goindwal. Two Sikhs were sent to stop the bridegroom's procession, lest it should fall in the hands of the enemy.

There was a small fortress, Lohgarh, outside the city. It was a kind of raised platform (serving as a tower) where the Guru used to hold his court in the afternoon and it was surrounded by high walls. Twenty-five Sikhs were osted there in an anticipation of the attack. The Guru went to the temple and prayed for the victory. He repeated the following verse on the occasion:

"Wicked men and enemies are all destroyed by Thee, O Lord, and Thy glory is manifested.

Thou didst immediately destroy those who annoyed Thy saints.

" (Dhanasri Mohalla 5, p-681)

The Sikh detachment at Lohgarh though courageous were too few to stop the Mughal army. After estroying hundreds of the enemy soldiers, they fell martyrs to the Guru's cause. The enemy soldiers proceeded to the Guru's palace in search of him but became furious finding the palace empty. They searched the house and took care of the sweets. With the day break, began the conflict, the clashing of swords and the hissing of the bullets. Brave men fell and died, blood flowed in profusion, corpses were piled over one another, heads, bodies, arms, and legs were separated and horses without riders careered around the city.

Bhai Bhanu was the commander-in-chief of the Guru's army and Shams Khan was one of the chiefs of the mperial army. Shams Khan's horse was killed. Bhai Bhanu then dismounted, and he and Shams Khan engaged in a single combat. Bhai Bhanu told Shams Khan,"I will not allow you to escape now." Shams Khan replied,"Defend yourself, I am going to strike." Bhai Bhanu received the sword on his shield, and putting forward all his force, beheaded Shams Khan with one blow. The Mohammadans seeing their commander slain, rushed to Bhai Bhanu and surrounded him from all sides. He cut down the enemy as if they were radishes. At last he was struck by two bullets which passed through his body and the brave commander of the Guru's army left for his heavenly abode.

Bhai Bidhi Chand, Painde Khan and Bhai Jati Mal had been committing great havoc among the Mohammadan army. They, lifting their lances, made their enemies' horses riderless. The Guru himself fought so bravely that no one when struck by him, asked for water again. Painde Khan was equally successful in the combat. He made Didar Ali, the last survivor of Mukhlis Khan's personal staff, bite the earth.

Mukhlis Khan, now left alone, thought nothing remained for him but to engage the Guru himself. He said,"Let you and me now decide the fight by single combat, and none else approach." In order to please him, the Guru warned his own men to stand aside. He then discharged an arrow which killed Mukhlis Khan's horse. The Guru dismounted and said,"Show thy skill and strike the first blow." Mukhlis Khan aimed a blow which the Guru avoided by a swift movement. The next blow fell on the Guru's shield. The Guru then warned,"You have made two strokes which I have parried. Now it is my turn." The Guru then lifting his powerful arm dealt Mukhlis Khan such a blow that his head was cut off in two.

Painde Khan, Bhai Bidhi Chand and Bhai Jati Mal killed the enemy soldiers who held the ground but the majority of them fled without looking behind. After that the Guru's victory was complete and the drums of victory were joyously sounded. This battle was fought in 1628 (some date it as 1634). The battle was extended to a distance of about four miles to the south of Amritsar and a dharmsal called the Sangrana was erected to commemorate the Guru's victory. A fair is held every year on this spot.

After completing the last rites of his brave soldiers, the Guru went to Jhabal and performed the marriage ceremony of his daughter.


On hearing the death of Mukhlis Khan and the defeat of his army, Shah Jahan called a council of his chiefs at which it was decided that the Guru should be captured or killed lest he should seize the reins of the empire. Wazir Khan, a follower of the Guru, defended him and said,"Sir, the Guru is not a rebel and has no designs on thine empire. Had he ever got such a design, he would have followed his victory, seized some fortress, taken some territory or plundered some of thy treasuries. Is it not a miracle that with only seven hundred men he destroyed the army of seven thousand?" These and many such arguments of Wazir Khan were supported by the friends of the Guru at the court. The Emperor was convinced and agreed to forget the past. After the conflict the Guru went to Kartarpur. Painde Khan soon became a concern to the Guru as he began to boast,"It is I who conquered the countless hosts opposed to the Guru at Amritsar. With my arrow I skewered them like trussed fowl. Had I not been there, no one would have had the courage to oppose them. The Sikhs would have all fled." The Guru heard this. Painde Khan who used to wait on him whole day and go to his quarters just to sleep, was ordered by the Guru to remain at his home and visit him only occasionally. This was his reprimand for Painde Khan's boasting. It was a rainy season and the Guru after crossing the river Beas, went to the right side of the bank which was lofty. He observed that the land dwellings were only in one direction and the rest of the land was unoccupied. He considered it a good site to Found a city. The people received him with open arms but the landlord and Chaudhry, Bhagwan Das Gherarwere not in favor of him. Gherar started hostilities against him and used abusive language. Upon this a clash broke out in which Gherar was killed.

Having secured the goodwill of the people, the Guru made preparations for the city. He cut the first sod himself and summoned masons and laborers from the neighboring villages. The city subsequently was called Sri Har Gobindpur in his honor.

Rattan Chand, son of the Gherar, vowed to avenge the death of his father. He went to Karam Chand, Chandu's son, and urged him to join him against the common oppressor (Guru). They both then went to Abdulla Khan, the Subedar of Jullundhur. Rattan Chand poured his grievances and represented how pleased the Emperor would be if the Guru were put into his hands and what high promotion the Subedar would receive.

The Subedar and his advisors were convinced by Rattan Chand's arguments and an immediate expedition was planned and organized against the Guru. When the Guru heard about the expedition, he simply said," What pleaseth God is best." The Subedar had an army of ten thousand men. He disposed his forces into eight divisions, five for his generals, two for his sons and one for himself. The Guru gave his command to Bhai Jattu, Bhai Bidhi Chand, Bhai Jati Mal, Bhai Mathura, Bhai Jaganath, Bhai Nano and others.


Under the favoring glance of the Guru, the Sikhs who had formerly been weak as hares now became strong as lions. No matter what their birth or previous calling, they all proved themselves as gallant heroes in the field. After all the generals of Abdulla fell in the battle field, he resolved to conquer or die. Karam Chand, Rattan Chand and Abdulla Khan all three came on the Guru, who then asked Karam Chand and Rattan Chand," What think you on? Now avenge your fathers. Retreat not like cowards. Be brave and stand before me; otherwise go where your fathers have gone." The Guru struck Karam Chand with his shield and made him stagger and fall. Rattan Chand ran to his aid but was shot. Abdulla struck few blows which the Guru received on his shield. Then gathering his strength he drew his falchion on the Subedar, and severed his head from his body. By this time Karam Chand recovered his consciousness and rushed towards the Guru. There ensued a sword- play between the two until the sword of the latter was broken. The Guru as a holy man desiring to take no mean advantage of his adversary, put his own sword into his scabbard, and engaged with him in a wrestling combat. At last the Guru, seizing Karam Chand by both arms, swung him around and dashed his head to the ground. The Subedar and all his generals were slain and his army had fled, the battle was ended and victory kissed the feet of the Guru.

Third Battle:--------

Two Masands, Bakhat Mal and Tara Chand had been deputed to Kabul to collect funds for the Guru. They returned with a company of Sikhs who brought the offering and two horses of supreme beauty and speed, were Dil Bagh and Gul Bagh. Both of the horses were seized by the Emperor's officials who presented them to him. The Sikhs were much dismayed to see that they were robbed of the horses which they had bought for the Guru. Bhai Bidhi Chand before entering the services of Guru Arjan, had been a very famous highwayman and robber and several of his exploits in that capacity were recorded. Afterwards he became Guru's follower. The Sikhs thought that as there ere no horses like Dil Bagh and Gul Bagh in the world, so there was no one like Bidhi Chand who could secure possession of the horses. Ultimately Bidhi Chand decided to do thejob. He got ready, uttered a prayer and went to Lahore to recover the horses. There lived a Sikh carpenter, Jiwan in Lahore and he stayed with him.

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Guru Har Rai Sahib Ji (1630-1661)


Guru Hargobind Sahib, before his departure for heavenly abode, nominated his grand son, Har Rai Ji at the tender age of 14, as his successor (Seventh Nanak), on 3rd March, 1644. Guru Har Rai Sahib was the son of Baba Gurdita Ji and Mata Nihal Kaur Ji(also known as Mata Ananti Ji). Guru Har Rai Sahib married to Mata Kishan Kaur Ji(Sulakhni Ji) daughter of Sri Daya Ram Ji of Anoopshahr (Bulandshahr) in Utter Pradesh on Har Sudi 3, Samvat 1697. Guru Har Rai Sahib had two sons: Sri Ram Rai Ji and Sri Har Krishan Sahib Ji(Guru).


Guru Har Rai Sahib was a man of peace but he never disbanded or discharged the armed Sikh Warriors(Saint Soldiers), who earlier were maintained by his grandfather (Guru Hargobind Sahib). He otherwise further 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 Sahib 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 courge 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, he maintained a zoo also. 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 Sahib 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.


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. After the death of Shah Jahan, the attitude of the state headed by Aurangzeb towards the non-muslims, turned hostile.


The 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 and was summoned to Delhi. 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 molded into pots and bricks, and they cry out as they burn".


Ram Rai, in order to please the emperor and gain more sympathy replied that the text had been needlessly corrupted by some ignorant person and inserted the word Musleman instead of word Beiman (dishonest). (The actual meaning of the verse is that the human soul is not bound to the physical structure or the body of a person. The physical material of the bodies of both Hindus and Muselmans face the same fate and it is a universal truth. The soul leaves the body immediately after the death and it does not remain in the grave waiting for doom's day. And the earth consumes the body-material in due course of time) It is a rational and scientific view of Sikhism.


When Guru Har Rai Sahib 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.


Knowing that the end was near, Guru Har Rai Sahib installed his younger son Har Krishan as the Eighth Nanak and passed away on Kartik Vadi 9 (5 Kartik), Bikrami Samvat 1718, (6th October, 1661) at Kiratpur Sahib.

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