Golden Temple & Ten Sikhism

Golden Temple & Ten Sikhism

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Guru Gobind Singh

Guru Gobind Singh

Guru Gobind Singh (Punjabi: ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ, IPA: [ɡʊɾu ɡobɪn̪d̪ sɪ́ŋɡ]) (22 December 1666 – 7 October 1708) was the tenth Guru of Sikhism. He was born in Patna, Bihar in India and became a Guru on 11 November 1675, at the age of nine years, succeeding his father Guru Tegh Bahadur. He was the leader of the Sikh faith, a warrior, a poet, and a philosopher.

Guru Gobind Singh's life and teachings have had a lasting impression on Sikh ideology as well as in their daily life. His establishment of the Khalsa is considered as one of the most important events in the history of Sikhism. He fought twenty defensive battles with the Mughals and their alliances, such as Rajas of Shivalik Hills. Guru Gobind Singh was the last human Sikh Guru; and declared the Guru Granth Sahib in 7 October 1708, the holy scripture of Sikhism, as the next permanent Sikh Guru.

Early days

Guru Gobind Singh was born as Gobind Rai[2] in Patna to the ninth Sikh Guru, Guru Teg Bahadur and his wife Mata Gujri. He was born while Guru Tegh Bahadur was touring Assam to spread his teachings. According to a legend, the birth of Gobind Rai was prophesized by Pir Bhikan Shah, a fakir from Thaksa village (now in Karnal District of Haryana).


One day, Bhikan Shah bowed towards the east during his prayers, contrary to the standard Islamic practice of bowing in the direction of Qibla. When the villagers questioned his strange act, he stated that a special child, the savior chosen by the God, would be born in Patna, which lay to the East. He then traveled to Patna with a group of his followers to see the child. He placed two bowls of sweets before the newborn; one bowl was purchased from a Hindu's shop, and the second from a Muslim's shop, thus signifying the two major contemporary religions in India. The baby placed his hands on both the bowls, thus indicating that both Hindus and Muslims will be treated equally by him. According to another legend, the fakir Araf Din of Lakhnaur (now in Ambala District) also bowed to the boy, and proclaimed him as divine.

Gobind Rai spent the first five years of his life in Patna. As a child, he used to play war games with other children, leading mock battles. He had many admirers, including a learned Brahmin called Pandit Shiv Dutt. Once, Raja Fateh Chand of Patna and his Rani, a childless couple, visited Shiv Dutt, and asked him to bless them with a child. Shiv Dutt suggested that if an innocent child like Gobind Rai prayed to God, their desire would be fulfilled. The couple then asked young Gobind Rai to visit their palace, where the Rani asked Gobind Rai to pray to God to bless her with a son like him. Gobind Rai smiled and said that there can be nobody like him, so the Rani should call him her son. From that day, the Rani started calling him Bala Pritam ("child god"), a name that is used even today to refer to the Guru. The royal couple allowed Gobind Rai and his friends to freely play in their palace, and also built a big dining hall for the children.

Other admirers of the boy included two Nawabs, Rahim Baksh and Karim Baksh. Nawab Karim Baksh had gifted a village and gardens to the child.

Stay in Anandpur

Guru Tegh Bahadur had founded the city of Anandpur Sahib in the year 1665, on the land purchased from the ruler of Bilaspur (Kahlur). After his tour of eastern parts of India ended, he asked his family to come to Anandpur. Gobind Rai reached Anandpur (then known as Chakk Nanaki), on the foothills of the Sivalik Hills, in March 1672.

Gobind Rai's early education included study of Punjabi, Braj, Sanskrit, Persian and Arabic languages, and training as a soldier. He had started studying Hindi and Sanskrit while at Patna. In Anandpur, he started studying Punjabi under Sahib Chand, and Persian under Qazi Pir Mohammad. A Rajput warrior was employed to train him in military skills and horse riding.

In 1675, some Kashmiri Pandits led by Pandit Kirpa Ram of Matton (Martandya) visited Anandpur to seek Guru Tegh Bahadur's assistance against persecution from the Islamic Mughal rulers. Guru Tegh Bahadur proceeded to the Mughal capital Delhi, to discuss the emperor Aurangzeb's policty towards the non-Muslims. The emperor had previously made very clear that the Guru's influence was unwelcome and was openly hostile to his presence. Guru Tegh Bahadur was beheaded on 11 November 1675 at Chandani Chowk, after refusing to convert to Islam. His head was to be put on the public square to deter the public from objecting to Aurangzeb's policies. The beheading of Guru Teg Bahadur frightened many of his disciples, some of whom even refused to acknowledge themselves as his followers, in order to avoid persecution. A disciple called Bhai Jaita (later Bhai Jivan Singh) picked up the severed head, before it could be put on display and brought it to Anandpur, and narrated the story of fear among the Guru's followers in Delhi.

After hearing of what had happened in Delhi, Guru Gobind decided to inculcate the martial spirit among his followers. Guru Tegh Bahadur, in preparation for the real possibility of his death at the hands of the emperor, had ordained his son as the next guru, before his departure to Delhi. Gobind Rai was formally installed as the Guru on the Vaisakhi, on 11 November 1675.

Guru Gobind engaged 52 poets to translate the heroic Sanskrit epics into contemporary languages. He selected the warlike theme in many of his compositions to infuse martial spirit among his followers. He also wrote several compositions preaching love, equality and the worship of one God, and deprecating idolatry and superstition.

Guru's increasing influence and power worried Raja Bhim Chand of Bilaspur (Kahlur), in whose territory Anandpur was located. Meanwhile, the Guru ordered construction of a war drum (nagara) called Ranjit Nagara to enthuse his soldiers. The use of such a war drum was limited to the chieftains, within their territory, and the Raja considered the use of Ranjit Nagara a hostile act. On his Prime Minister's advice, he arranged a meeting with the Guru in Anandpur. He was received with honor in the Guru's court, where his eyes fell at the valuable gifts presented to the Guru by the devotees. Later, Bhim Chand sent a message to the Guru, asking him to lend an elephant called Prasadi (a gift from a devotee) to him. The Guru suspected that Bhim Chand wanted to gain permanent possession of the elephant, and declined his demand. He stated that the devotee who had presented the elephant, didn't want it to be given away to anybody else. The Raja was perturbed by the Guru's refusal to give away the elephant, his growing influence, and his interest in military exercises. An atmosphere of confrontation developed between the two on small issues.

Stay at Paonta

Guru Gobind Singh (with bird) encounters Guru Nanak Dev. An 18th century painting of an imaginary meeting.

In April 1685, Guru Gobind Rai shifted his residence to Paonta in Sirmur state at the invitation of Raja Mat Prakash of Sirmur. The reasons for the shift are not clear. The author of Bichitra Natak doesn't mention any reason for shifting his residence to Paonta. According to the Gazetteer of the Sirmur state, the Guru was compelled to quit Anandpur due to differences with Bhim Chand, and went to Toka. From Toka, he was brought to Nahan (the capital of Sirmur) by Mat Prakash. From Nahan, he proceeded to Paonta. Mat Prakash invited the Guru to his kingdom in order to strengthen his position against Raja Fateh Shah of Garhwal. At the request of Raja Mat Prakash, the Guru constructed a fort at Paonta with help of his followers, in a short time. He continued to increase his army. Raja Fateh Shah also paid a visit to the Guru, and was received with honor in his court. The Guru established a peace treaty between the two Rajas. The Guru remained at Paonta for around three years, and composed several texts.

The hostility between Bhim Chand and the Guru continued to increase during the latter's stay at Paonta, ultimately resulting in the Battle of Bhangani near Paonta. Bhim Chand was supported by other hill Rajas, including Fateh Shah of Garhwal, Kirpal of Katoch, Gopal of Guler (or Guleria), Hari Chand of Hadur and the Raja of Jaswal. Bhim Chand was also aided by some defected Pathans employed by the Guru. The Guru's army consisted of his disciples, some Udasis, some Pathans, and around 700 followers of Pir Budhu Shah of Sadhaura. According to Bichitra Natak, the Battle of Bhangani resulted in the Guru's victory.

Return to Anandpur

Sometime after the Battle of Bhangani, the Guru decided to return to Anandpur. On his way back to Anandpur, he camped at Sadhaura and Laharpur for a few days. After leaving the Sirmur state, he entered Ramgarh state and stayed at Tabra for more than a week. He then visited Raipur at the invitation of the local Rani. After leaving Raipur, he continued his journey to Anandpur, passing through Toda, Nada, Dhakoli, Kotla, Ghanaula, Bunga, and Kiratpur. He reached Anandpur, and established peace with Raja Bhim Chand.

In the 1680s, to meet the expenses of his campaigns in Deccan, the Mughal emperor Aurangazeb ordered recovery of annual tributes from the rulers of hill states, who had been defaulting on the payment for three consecutive years. The duty of collecting tributes from Kangra and adjoining principalities was assigned to Alif Khan (or Alaf Khan). Two of the hill Rajas, Raja Kirpal Chand of Kangra and Raja Dayal of Bijarwal, agreed to meet Alif Khan's demands. However, Raja Bhim Chand of Bilaspur (Kahlur) refused to pay the tribute, and formed an alliance of the local rulers opposed to the Mughals. Guru Gobind Singh also agreed to support him. In the Battle of Nadaun, the armies of Alif Khan and his aides were defeated by the allied forces of Bhim Chand, Guru Gobind Singh and other hill Rajas. Different authors give the date of the battle variously as 1687, 1689, 1690, 20 March 1691, and 4 April 1691.

According to Bichitra Natak, Guru Gobind Singh remained at Nadaun, on the banks of the River Beas, for eight days, and visited the places of all the chiefs. Later, both the parties made an agreement and peace was established.

In 1694, Dilawar Khan, the Mughal chief of Punjab, sent his son with an army of one thousand men to Anandpur, to check the rising power of the Guru. As Khanzada crossed the Satluj river, Guru's scout Alam Chand (aka Alam Singh) alerted the Guru's forces. The Ranjit Nagara was beaten, and the Guru's men quickly marched to the river, forcing the Mughal army to retreat back.

The failure of Khanzada to check Guru's power provoked Dilawar Khan to plan a bigger attack on the Guru and other hill Rajas. He sent two thousand men under his slave Hussain to subdue them. Hussain defeated the Raja of Dadhwal and plundered Doon. Raja Kirpal (Katoch) of Kangra and Raja Bhim Chand of Kahlur accepted his suzerainty. Raja Gopal of Guler and Raja Ram Singh tried to negotiate with Hussain, but the talks failed. Hussain besieged Guler, and demanded ten thousand rupees from Raja Gopal. Gopal sent his envoy to Guru Gobind Singh, asking him to negotiate a peace treaty between Hussain and the Raja. The Guru sent his agent, Sangtia, with an escort of seven troopers. However, an agreement could not be reached, resulting in a battle (dated between 1695 to 1698). Kirpal and Bhim Chand fought on Hussain's side, while Raja Ram Singh and the Guru's men fought on Raja Gopal's side. The battle resulted in the deaths of Hussain, Kirpal and all of the Guru's men. Raja Bhim Chand's forces fled from the battlefield, thus resulting in the victory of Raja Gopal. Raja Gopal went to the Guru, thanked him, and offered him gifts. The battle is described in the Chapter 11 of Bichitra Natak.

After Hussain's death, Dilawar Khan sent his men Jujhar Singh and Chandel Rai to Sivalik Hills. However, they were defeated by Gaj Singh of Jaswal. The developments in the hill area caused anxiety to the Mughal emperor Aurangzeb, who sent forces under the command of his son, to restore Mughal authority in the region.

The Founding of the Khalsa
Main article: Khalsa

In 1699, the Guru sent hukmanamas (letters of authority) to his followers, requesting them to congregate at Anandpur on 30 March 1699, the day of Baisakhi (the annual harvest festival). He addressed the congregation from the entryway of a small tent pitched on a small hill (now called Kesgarh Sahib). He first asked everyone who he was for them? Everyone answered - "You are our Guru." He then asked them who were they, to which everyone replied - "We are your Sikhs." Having reminded them of this relationship, He then said that today the Guru needs something from his Sikhs. Everyone said, "Hukum Karo, Sache Patshah" (Order us, True Lord). Then drawing his sword he asked for a volunteer who was willing to sacrifice his head. No one answered his first call, nor the second call, but on the third invitation, Daya Ram (later known as Bhai Daya Singh) came forward and offered his head to the Guru. Guru Gobind Rai took the volunteer inside the tent where a few goats were kept tied. The Guru cut off a goat's head and returned to the crowd with blood dripping from his sword. He then demanded another head. One more volunteer came forward, and entered the tent with him. The Guru again emerged with blood on his sword. This happened three more times. Then the five volunteers came out of the tent in new clothing unharmed.

Gobind Rai then poured clear water into an iron bowl and adding Patashas (Punjabi sweeteners) into it, he stirred it with double-edged sword accompanied with recitations from Adi Granth. He called this mixture of sweetened water and iron as Amrit ("nectar") and administered it to the five men. These five, who willingly volunteered to sacrifice their lives for their Guru, were given the title of the Panj Piare ("the five beloved ones") by their Guru. They were the first (baptized) Sikhs of the Khalsa: Daya Ram (Bhai Daya Singh), Dharam Das (Bhai Dharam Singh), Himmat Rai (Bhai Himmat Singh), Mohkam Chand (Bhai Mohkam Singh), and Sahib Chand (Bhai Sahib Singh).

Guru Gobind Singh then recited a line which has been the rallying-cry of the Khalsa since then:'Waheguru ji ka Khalsa, Waheguru ji Ki Fateh' (Khalsa belongs to God; victory belongs to God). He gave them all the name "Singh" (lion), and designated them collectively as Khalsa (the Pure Ones), the body of baptized Sikhs. The Guru then astounded the five and the whole assembly as he knelt and asked them to in turn initiate him as a member, on an equal footing with them in the Khalsa, thus becoming the sixth member of the new order. His name became Gobind Singh.

Today members of the Khalsa consider Guru Gobind as their father, and Mata Sahib Kaur (not the Guru's wife, but a member of his household) as their mother. The Panj Piare were thus the first baptised Sikhs, and became the first members of the Khalsa brotherhood. Women were also initiated into the Khalsa, and given the title of kaur ("princess"). Though women are considered equal in Sikhism, men have been very slow to allow women to serve as the 'Panj Piare' who handle Baptism into the order to this day.

Guru Gobind Singh then addressed the audience -
“ From now on, you have become casteless. No ritual, either Hindu or Muslim, will you perform nor will you believe in superstition of any kind, but only in one God who is the master and protector of all, the only creator and destroyer. In your new order, the lowest will rank with the highest and each will be to the other a bhai (brother). No pilgrimages for you any more, nor austerities but the pure life of the household, which you should be ready to sacrifice at the call of Dharma. Women shall be equal of men in every way. No purdah (veil) for them anymore, nor the burning alive of a widow on the pyre of her spouse (sati). He who kills his daughter, the Khalsa shall not deal with him.

Five K's you will observe as a pledge of your dedication to my ideal.

* Kesh: Hair unshorn representation of saintliness.
* Kangha: a comb to keep it clean and untangled.
* Kara: a steel bracelet to denote one universal God.
* Kacchha: a piece of practical wear to denote modesty.
* Kirpan: a steel dagger for your defence.

Smoking being an unclean and injurious habit, you will forswear. You will love the weapons of war, be excellent horsemen, marksmen and wielders of the sword, the discus and the spear. Physical prowess will be as sacred to you as spiritual sensitivity. And, between the Hindus and Muslims, you will act as a bridge, and serve the poor without distinction of caste, colour, country or creed. My Khalsa shall always defend the poor, and Deg (community kitchen) will be as much an essential part of your order as Teg (the sword). And, from now onwards Sikh males will call themselves 'Singh' and women 'Kaur' and greet each other with 'Waheguruji ka Khalsa, Waheguruji ki fateh (The Khalsa belongs to God; victory belongs to God).
”
Conflicts with the Rajas of Sivalik Hills

The formation of the military order Khalsa alerted the Rajas of the Sivalik Hills. They united to evict the Guru from the region, but their expeditions during 1700-04 proved futile.

Balia Chand and Alim Chand, two hill chiefs, made a surprise attack on the Guru, while he was on a hunting expedition. In the ensuing combat, Alim Chand managed to escape, while Balia Chand was killed by Guru's aide Ude Singh.

After several failed attempts to check the rising power of the Guru, the hill chiefs petitioned the Mughal rulers to help them subdue the Guru. In response, the Mughal viceroy of Delhi sent his generals Din Beg and Painda Khan, each with an army of five thousand men. The Mughal forces were joined by the armies of the hill chiefs. However, they failed to defeat the Guru's forces, and Painda Khan was killed in the First Battle of Anandpur (1701).

Alarmed at the Guru's rising influence, the Rajas of several hill states assembled at Bilaspur to discuss the situation. The son of Bhim Chand, Raja Ajmer Chand of Kahlur, suggested forming an alliance to curb the Guru's rising power. Accordingly, the Rajas formed an alliance, and marched towards Anandpur. They sent a letter to the Guru, asking him to pay the arrears of rent for Anandpur (which lied in Ajmer Chand's territory), and leave the place. The Guru insisted that the land was bought by his father, and is therefore, his own property. A battle, dated from 1701 to 1704, followed. The hill Rajas were joined by a large number of Gujjars, under the command of Jagatullah. Duni Chand led five hundred men from Majha region to assist the Guru. Reinforcements from other areas also arrived to help the Guru. The conflict, known as the Second Battle of Anandpur, resulted in retreat of the hill Rajas.

Later, the hill Rajas negotiated a peace agreement with the Guru, asking him to leave Anandpur temporarily. Accordingly, the Guru left for Nirmoh village. Seeing that Nirmoh was not fortified, Raja Ajmer Chand and the Raja of Kangra launched an attack on the Guru's camp. However, they were not able to defeat the Guru. Meanwhile, Raja Ajmer Chand had sent his envoys to the Mughal viceroys in Sirhind and Delhi, seeking their help against the Guru. The army of Sirhind viceroy Wazir Khan arrived to assist the hill Rajas. The assault by Wazir Khan's army forced the Guru to retreat to Basoli, whose Raja was on good terms with the Guru.

After staying for a few days at Basoli, the Guru marched back to Anandpur, and the hill Rajas decided to make peace with the him. However, after two years of peace, the hostilities between the Rajas and the Guru reappeared due to Guru's rising power, and clashes between the Rajas' men and the Sikhs. Raja Ajmer Chand allied with the Rajas of Hindur, Chamba and Fatehpur, and attacked Anandpur in 1703-04. They failed to oust the Guru in the Third Battle of Anandpur, and retreated.

After repeated pleas for assistance from the hill Rajas, the Mughal emperor sent a large army under Saiyad Khan's command, to check the Guru's power. Saiyad Khan was a brother-in-law of Pir Budhu Shah, and defected to the Guru's side, after the Pir spoke highly of him. Ramzan Khan then took the command of the imperial army, and allied with the hill Rajas to attack Anandpur in March 1704. It was the crop-cutting time of the year, and the majority of the Guru's followers had dispersed to their homes. Although the Guru was assisted by two of his Muslim admirers, Maimun Khan and Saiyad Beg, his men were outnumbered and he decided to vacate Anandpur. The Mughal army plundered the city, and then proceeded to Sirhind. On their way back, they were caught in a surprise attack by the Guru's forces, who recovered the booty captured from Anandpur. The Guru then returned to Anandpur.


Evacuation from Anandpur

The hill chiefs then decided to approach the Mughal Emperor, Aurangzeb, through his Governor in Punjab, Wazir Khan, to help them subdue the Guru. Their memorandum spoke of his establishing the new order of Khalsa
“ which is contrary to all our cherished beliefs and customs. He (Gobind Singh) wants us to join hands with him to fight our Emperor against whom he harbours profound grudge. This we refused to do, much to his annoyance and discomfiture. He is now gathering men and arms from all over the country to challenge the Mughal Empire. We cannot restrain him, but as loyal subjects of your Majesty, we seek your assistence to drive him out of Anandpur and not allow grass to grow beneath your feet. Otherwise, he would become a formidable challenge to the whole empire, as his intentions are to march upon Delhi itself. ”

At the plea of Raja Ajmer Chand, the Mughal emperor ordered the viceroys of Sirhind, Lahore and Kashmir to proceed against the Guru. The Mughal forces were joined by the armies of the hill Rajas, the Ranghars and the Gurjars of the area. The Guru also made preparations for the battle, and his followers from Majha, Malwa, Doaba and other areas assembled at Anandpur.

The imperial forces attacked Anandpur in 1705, and laid a siege around the city. After a few days of the commencement of the siege, Raja Ajmer Chand sent his envoy to the Guru, offering withdrawal of the siege, in return for Guru's evacuation from Anandpur. The Guru refused to accept the offer, but many of his followers, suffering from lack of food and other supplies, asked him to accept the proposal. As more and more followers pressurized the Guru to accept Ajmer Chand's offer, he sent a message to Ajmer Chand offering to evacuate Anandpur, if the allied forces would first allow his treasury and other property to be taken outside the city. The allied forces accepted the proposal. The Guru, in order to test their sincerity, sent a caravan of loaded bullocks outside the fort. However, the allied forces attacked the caravan to loot the treasure. To their disappointment, they found out that the caravan had no treasure, just some rubbish articles. The Guru then decided not to vacate Anandpur, and refused to accept any further proposals from the allied forces.

Finally, the Mughal emperor Aurangzeb sent a signed letter to the Guru, swearing in name of Quran, that the Guru and his followers would be allowed a safe passage if he decided to evacuate Anandpur. The Guru, hard pressed by his followers and his family, accepted the offer, and evacuated Anandpur on 20-21 December, 1705.

On the first night after they left Anandpur, the Guru's contingent was attacked by the imperial forces. Following a few skirmishes, the Guru and his followers reached the banks of Sirsa river. The group could not keep together while crossing the flooded Sirsa (or Sarsa) river. The Guru's mother, and his two younger sons, Fateh Singh and Zorawar Singh, strayed away from the main group. Guru's old servant, Gangu, escorted them to his village, Kheri. His wife Mata Jito, was in another group that also included Mata Sahib Kaur; this group was escorted to Delhi by Jawahar Singh. The flood in the river resulted in several of the Guru's followers getting drowned, and there was heavy loss of property and literature.

The Guru, with his two sons, and some other Sikhs, managed to cross the river and reached the Ghanaula village on the other side of the river. He instructed a band of hundred followers under Bachitar Singh to march to Rupar. The Guru, with the remaining followers, marched towards Kotla Nihang near Rupar, to stay with his trusted acquaintance Pathan Nihang Khan. From there, he proceeded to Machhiwara and Raikot, halting at Bur Majra. He was informed that a large body of troops from Sirhind was chasing him. He decided to face the enemy troops at the fortress of Chamkaur.


The imperial troops besieged the fortress at Chamkaur in December 1705, leading to the battle of Chamkaur. The two elder sons of Guru Gobind Singh, Ajit Singh and Jujhar Singh, fell in the battle. The Guru asked the remaining disciples to get ready for the final charge, and die fighting. However, his disciples insisted that the his survival was necessary for the survival of the Khalsa, and planned his escape from Chamkaur. It was decided that Sant Singh and Sangat Singh would stay in the fortress, while Daya Singh, Dharam Singh, and Man Singh would accompany the Guru out of Chamkaur. The Guru gave his kalghi (plume used to decorate headgear) and his armor to Bhai Sant Singh, a Sikh who resembled him. Sant Singh was seated in the upper room where Guru was stationed. The Guru marched out of Chamkaur in the night, along with some followers. Next day, the Mughal army, which still believed that the Guru was inside the fortress, attacked the fortress, and killed all the Sikhs inside the fortress.

The Guru separated from his companions, and reached Machhiwara, after passing through Jandsar and Behlolpur. There, his three companions, Daya Singh, Dharam Singh and Man Singh rejoined him. Gulaba, an old masand of Machhiwara, gave them shelter, but feared for his own safety. Two Pathan horse merchants, Nabi Khan and Ghani Khan, decided to help him. The Khans, who were old acquaintances of the Guru, disguised him as the Pir (Sufi saint) of Uchh village, and carried him to safety, in a palanquin. At Alam Gir, Nand Lal, a zamindar decided to help the Guru. From Alam Gir, the Guru proceeded to Raikot. At Silaoni, Rai Kalha, the Muslim chief of Raikot state, received him warmly. The Guru stayed there for some time.

Meanwhile, Guru's mother Mata Gujri and the his two younger sons were captured by Wazir Khan, the governor of Sirhind. The two boys were killed after refusing to convert to Islam, and Mata Gujri died soon after hearing of her grandsons' death. Rai Kalha's servant Noora Mahi brought this news to the Guru from Sirhind. As a token of appreciation for Rai Kalha's efforts, the Guru gifted him Ganga Sagar, a sword and a rehel (small wooden stand used to read religious scriptures).
See also: Battle of Chamkaur

Stay at Dina

Realizing that Rai Kot was not a suitable place to stage resistance against the Mughals, Guru Gobind Singh left Raikot, and spent two days at Hehar with Mahant Kirpal Das (who had earlier participated in the Battle of Bhangani). He then marched to Lamma Jatpura, where his companion Rai Kalla took leave. The Guru moved southwards, accompanied by three Sikhs. On the way he passed through the villages of Manuke, Mehdiana, Chakkar, Takhtupura and Madhe and finally reached Dina (now in Moga district) in Malwa (Punjab). The people had heard that the Guru had been killed at Chamkaur, but the truth began to be known when he reached Dina. He was received warmly at Dina by Shamira, Lakhmira and Takht Mal, the three grandsons of Rai Jodh, a devotee of Guru Har Gobind.

While at Dina, the Guru received a concilatory letter from Aurangzeb, asking him to come to Deccan to discuss the situation. The Guru was wary of Aurangzeb, who had beheaded his father, and whose army attacked him at Anandpur in spite of an oath in the name of Quran. The Guru rejected the emperor's offer, and wrote a long letter in Persian, titled 'Zafarnamah (the Epistle of Victory). In the letter, the Guru reminded Aurangzeb of his misdeeds, and condemened the treacherous acts of the Mughals. He sent a group of Sikhs, consisting of Daya Singh, Dharam Singh, and some guards, to despatch the letter to Aurangzeb, who was camping in Ahmednagar.

Guru Gobind Singh moved onto Talwandi Sabo and was at place called Rohi when a group of forty Sikhs from Majha area of Punjab region accompanied by Mata Bhag Kaur, also known as Mai Bhago, visited him. They had come to offer their condolences over the death of his four sons and his mother, and also offered to effect a compromise between the Guru and Mughal authorities. The Guru narrated to them the atrocities of Mughals from the time of martyrdom of Guru Arjan to the laying of the siege of Anandpur. He rebuked them for their behaviour and put them to shame for talking like that. One of the leaders of the Jatha (group), Bhag Singh Jabhalia, said that it was not in their means to have more faith in the Guru. The Guru said that he had not called for them and they should write a disclaimer, which was signed by Bhag Singh Jabhalia and another four. The remaining thirty five did not sign the disclaimer. The Guru at the moment got the information of advancing Mughal forces led by Wazir Khan. He along with those acompanying him moved on to take positions by the side of a mound, which incidentally was also the only water source in the area.

At this stage Mata Bhag Kaur criticised the forty Sikhs for deserting Guru Gobind Singh at such a crucial stage. Her challenge made the forty to face the oncoming Mughal force led by Wazir Khan. In the action that occurred on 30 poh 1972 (December 29, 1705), beside the forty Sikhs and Mata Bhag Kaur from Majha, Guru Gobind Singh and those accompanying him also participated. After a showdown with arrows and bullets, the fight came down to close combat with swords and spears. By sunset all forty were dead or seriously injured and the Mughal forces retreated. Of the forty only three sikhs (Rai Singh, Sunder singh and Mahan singh) were in their last breath, while Bhag Kaur lay seriously injured. At their request Guru Gobind Singh tore the disclaimer and blessed them as Muktas (emanicipated). He also changed the name of the place, Ishar sar or Khidrana, to Muktsar in their honour.

Stay at Talwandi Sabo

Illuminated Adi Granth folio with nisan of Guru Gobind Singh

From Mukatsar, the Guru moved to Rupana, Bhander, Gurusar, Thehri Bambiha, Rohila, Jangiana and Bhai Ka Kot. At Chatiana, the Brars who had fought for him at Muktsar, threatened to block his march as the Guru had failed to disburse pay arrears to them. A Sikh from the neighborhood area brought enough money, which enabled the Guru to pay off all the arrears. However, the leader of the Brars, Chaudhri Dana apologized the Guru on behalf of his people, and refused to accept any payment for himself. At his request, the Guru visited his native place Mehma Swai. The Guru continued his travel, passing through Lakhi Jungle (Lakhisar). From Lakhi, he visited nearby areas and initiated large number of people into Khalsa.

A landowner called Chaudhari Dalla welcomed the Guru to his estate, and took him to Talwandi Sabo (aka Talwandi Sabo Ki). On his way he passed through Chatiana, Kot Sahib Chand, Kot Bhai, Giddarbaha, Rohila, Jangirana, Bambiha, Bajak, Kaljhirani, Jassi Bagwali, Pakka Kalan and Chak Hira Singh. Guru Gobind Singh arrived at Talwandi Sabo on 20 January 1706, and stayed there for several months. The place is now called Damdama Sahib (the resting place). The Guru made a tour of the neighbouring villages, and initiated several people into the Khalsa.

When Wazir Khan learned that the Guru was at Sabo Ki Talwandi, he sent a letter to Chaudhri Dalla asking him to hand over Guru Gobind Singh to him. However, the Chaudhari refused to hand over the Guru, in spite of Wazir Khan's threats and promises of reward. Wazir Khan complained to the Emperor, who was in the Deccan. The Emperor received Dalla's letter written to Wazir Khan and also the Guru's Zafarnamah at about the same time. He ordered Wazir Khan to remove all restrictions imposed on the Guru and stop harassing him.

The Guru's literature had been destroyed as he crossed the river after evacuating Anandpur. He dictated the Guru Granth Sahib to Bhai Mani Singh. A number of poets and scholars gathered around the Guru at Talwandi Sabo, and the place came to be known as Guru's Kashi (Varanasi). The Guru's wife, who had separated from him at Anandpur, also reunited with him at Damdama Sahib. The Guru also reorganized his forces at this place, and took many Dogras, Rathores and Brars into his service.
[edit] After Aurangzeb's death

In response to the Guru's Zafarnamah, Aurangzeb expressed his wish for a personal meeting with the Guru. The Guru left for Deccan in October 1706 to meet Aurangzeb. He passed through what is now Rajasthan, on his way to Ahmednagar, where the Emperor was encamped. At Baghaur (or Baghor), he received the news of Aurangzeb's death in March 1707, and decided to return to Punjab, via Shahjahanabad.

After the emperor's death, a war of succession broke out between his sons. The third son, Mohammad Azam (or Azim), declared himself the Emperor. The second son Muazzam (later Emperor Bahadur Shah) set out from Peshawar to claim the throne. The Guru's follower Bhai Nand Lal (who had earlier served in the Muazzam 's court) brought him a letter written by Muazzam. Muazzam had sought Guru's help in securing the throne, and had promised to pursue a policy of religious tolerance towards the non-Muslims. The Guru sent a band of his followers under the command of Bhai Dharam Singh, to help Muazzam. Muazzam's forces defeated Azam Shah's forces in the Battle of Jajau on 12 June 1707.

Muazzam ascended the throne as Bahadur Shah. He invited Guru Gobind Singh for a meeting which took place at Agra on 23 July 1707. The Guru was received with honour and was given the title of Hind Ka Pir (the Saint of India). The Guru stayed with the Emperor in Agra till November 1707. He made Dholpur a center of his missionary activities, and toured nearby areas for many days, before proceeding to Deccan. In November 1707, the Emperor had to march into Rajputana against the rebel Kachwahas. He requested the Guru to accompany him. From Rajputana, the emperor marched to the Deccan to suppress the rebellion of his brother Kam Bakhsh, and the Guru accompanied him.

Guru Gobind Singh was not happy with Bahadur Shah's friendly attitude towards Wazir Khan of Sirhind. He parted ways with the Emperor at Hingoli, and reached Nanded in July 1708. At Nanded, the Guru camped on the banks of the river Godavari. Saiyad Khan, the former general of the imperial forces, resigned from his post and came to Nanded from Kangra, to see the Guru.

During a trip, the Guru met a bairagi (hermit) called Madho Das, whom he initiated into Khalsa as Gurbakhsh Singh. Gurbakhsh Singh, popularly known as "Banda Singh" or "Banda Bahadur", soon became his most trusted general.

While in Nanded, the Guru received in a letter from Saiyad Khan's sister Nasiran, the wife of Pir Budhu Shah of Sadhaura. The letter informed him that the Emperor's army had ransacked Sadhaura and hanged Pir Budhu Shah as a rebel, for having faith in Guru Gobind Singh, whom they considered as a Kaffir ("infidel").

The Guru assumed that the Emperor had fallen prey to Wazir Khan's propaganda, and was plotting to kill all of his supporters. He sent a letter to the emperor, demanding an explanation for Pir Budhu Shah's death. There was no reply from the emperor. Instead, the Guru heard rumors that the emperor was planning to wage a battle against him. The Guru appointed Banda Singh as the commander of the Khalsa, and asked him to march towards Punjab.

Death

Wazir Khan, the Nawab of Sirhind, felt uneasy about any conciliation between Guru Gobind Singh and Bahadur Shah I. He commissioned two Pathans, Jamshed Khan and Wasil Beg, to assassinate the Guru. The two secretly pursued the Guru and got an opportunity to attack him at Nanded.

According to Sri Gur Sobha by the contemporary writer Senapati, Jamshed Khan stabbed the Guru in the left side below the heart while he was resting in his chamber after the Rehras prayer. Guru Gobind Singh killed the attacker with his sabre, while the attacker's fleeing companion was killed by the Sikhs who had rushed in on hearing the noise.

The European surgeon sent by Bahadar Shah stitched the Guru's wound. However, the wound re-opened and caused profuse bleeding, as the Guru tugged at a hard strong bow after a few days. Seeing his end was near, the Guru declared the Granth Sahib as the next Guru of the Sikhs,. 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 pure shall rule, and impure will be no more, Those separated will unite and all the devotees shall be saved

The Guru died along with his horse Dilbagh (aka Neela Ghora) on 7 October, 1708 at Nanded.

Guru Tegh Bahadur

Guru Tegh Bahadur

Guru Tegh Bahadur (Punjabi: ਗੁਰੂ ਤੇਗ਼ ਬਹਾਦੁਰ, Hindi: गुरू तेग़ बहादुर) (1 April 1621 – 11 November 1675) became the 9th Guru of Sikhism on 20 March 1665, following in the footsteps of his grand-nephew, Guru Har Krishan. Guru Tegh Bahadur was executed on the orders of Mughal Emperor Aurangzeb in Delhi.

Early life

Guru Tegh Bahadur was the youngest of the five sons of Guru Har Gobind. He was born in Amritsar in the early hours of 1 April 1621. The name Tegh Bahadur (mighty of the sword), was given to him by Guru Hargobind after he had shown his valour in a battle with the Mughals.

Amritsar at that time was the centre of Gursikh faith. Under Guru Hargobind, it had become even more renowned. By virtue of being seat of the Guru and by its connection with the Sikhs in far flung areas of the country through the chains of masands it had developed the characteristics of a state capital.

Tegh Bahadur was brought up in the most approved Sikh style. He was trained in the arts of archery and horsemanship and taught old classics. He is taken to be of deep mystical temperament with his prolonged spells of seclusion and contemplation.

Tegh Bahadur was married on 4 February 1631, with Gujri.

Nearing his end, Guru Hargobind asked Nanaki, mother of Tegh Bahadur, to go and live in the village of Bakala. She departed with Tegh Bahadur and Gujri to make home in Bakala, which was the native pace of the mother of the Sixth Guru.
Stay at Bakala

Bakala of those days as described in Gurbilas Dasvin Patishahi was a properous town with many beautiful pools, wells and baolis. He lived a strict and holy life and spent most of his time in meditation. Yet, he was not a recluse and attended to family responsibilities. He went out riding and he followed the chase. He made visits outside Bakala and also visited Guru Har Krishan, when the latter was in Delhi.

As Guru of Sikhs

During his stay in Delhi, Guru Har Krishan was seized with smallpox. When asked by his followers as to who would lead them after him, he replied Baba Bakale, meaning his successor was to be found in Bakala.

Some pretenders took advantage of the ambiguity in the words of the dying Guru and installed themselves as Guru of Sikhs. The most influential of them was nephew of Tegh Bahadur, Dhir Mall. The Sikhs were puzzled to see so many claimants and could not make out who the real Guru was.

A wealthy trader Baba Makhan Shah Labana arrived in search of the Guru. He went from one Guru to the next making his obeisance and offering two gold Mohurs (coins) to each guru, while before he had promised to give god 500 coins for his safety in a storm. Then he discovered that a saintly man named Tegh Bahadur also lived there who made no claims about himself.

Baba Makhan Shah Labana lost no time and went straight to the house of Tegh Bahadur. There he made the usual offering of two gold coins. Tegh Bahadur gave him his blessings and remarked that his offering was considerably short of the promised five hundred. Makhan Shah forthwith made good the difference and ran upstairs. He began shouting from the rooftop: Guru ladho re, Guru ladho re (I have found the Guru, I have found the Guru).

The responsibility of instructing and guiding the Sikh community was now of Guru Tegh Bahadur's. He was the focal point of veneration of the Sikhs. They came singly and in batches to seek spiritual solace and inspiration. And by his teachings and practise, he moulded their religious and social conscience.

As had been the custom since Guru Har Gobind, Guru Tegh Bahadur kept a splendid lifestyle. He had his armed attendance and other marks of royalty. But he himself lived austerely. Sikh or other documents make no mention of any clash with the ruling power having occurred during his time. Travels were undertaken by him in different parts of the country to preach the teachings of Guru Nanak. His places of visit included Dacca and Assam. It was during one of these visits that his son Guru Gobind Singh was born.

The Guru made three successive visits to Kiratpur. On 21 August 1664, Guru Tegh Bahadur went there to console with Bibi Rup Kaur upon the passing away of her father, Guru Har Rai, and of her brother, Guru Har Krishan. The second visit was on 15 October 1664, at the death on 29 September 1664, of Mata Bassi, mother of Guru Har Rai. A third visit concluded a fairly extensive journey through Majha, Malwa and Bangar districts of the Punjab. Crossing the Beas and Sutlej rivers, Guru Tegh Bahadur arrived in the Malwa. He visited Zira and Moga and reached Darauli. He then sojourned in the Lakhi Jungle, a desolate and sandy tract comprising mainly present-day districts of Bhatinda and Faridkot. According to the Guru kian Sakhian, Baisakhi of 1665 was celebrated at Sabo-ki Talwandi, now known as Damdama Sahib. This journey took Guru Tegh Bahadur up to Dhamdhan, near Jind, from where he returned to Kiratpur. The Dowager Rani Champa of Bilaspur offered to give the Guru a piece of land in her state. The Guru bought the site on payment of Rs 500). The land consisted of the villages of Lodhipur, Mianpur and Sahota. Here on the mound of Makhowal, Guru Tegh Bahadur raised a new city.

Martyrdom

Gurdwara Sis Ganj; Where Guru Tegh Bahadur was Martyred
The Delhi Emperor, Aurangzeb cherished the ambition of converting India into a land of Islam. This philosophy was also pleaded by Shaikh Ahmad Sirhindi (1569–1624), leader of the Naqashbandi School, to counter the liberal policies of Akbar's reign.

The Emperor's experiment was first carried out in Kashmir. The viceroy of Kashmir, Iftikar Khan (1671–1675) carried out the policy vigorously and set about converting non-Muslims by force[citation needed].

A group of Kashmiri Pandits (Kashmiri Hindu Brahmins) approached Guru Tegh Bahadur and asked for help. They, on the advice of the Guru, told the Mughal authorities that they would willingly embrace Islam if Guru Tegh Bahadur, did the same[citation needed].

Orders of the arrest of the Guru were issued by Aurangzeb, who was in present day North West Frontier Province of Pakistan subduing Pushtun rebellion. The Guru was arrested at a place called Malikhpur near Anandpur after he had departed from Anandpur for Delhi. Before departing he nominated his son, Gobind Rai (Guru Gobind Singh) as the next Sikh Guru.

He was arrested, along with some of his followers, Bhai Dayala, Bhai Mati Das and Bhai Sati Das by Nur Muhammad Khan of the Rupnagar police post at the village Malikhpur Rangharan, in Ghanaula Parganah, and sent to Sirhind the following day. The Faujdar (Governor) of Sirhind, Dilawar Khan, ordered him to be detained in Bassi Pathana and reported the news to Delhi. His arrest was made in July 1675 and he was kept in custody for over three months. He was then cast in an iron cage and taken to Delhi in November 1675.

The Guru was put in chains and ordered to be tortured until he would accept Islam. When he could not be persuaded to abandon his faith to save himself from persecution, he was asked to perform some miracles to prove his divinity. On his refusal, Guru Tegh Bahadur was beheaded in public at Chandni Chowk on 11 November 1675. Guru Ji is also known as "Hind Di Chadar" ie to save Hinduism, Guru Ji gave his life[citation needed].
Notable events

Guru Har Gobind Ji was Guru Tegh Bahadur's father. He was originally named Tyag Mal but was later renamed Tegh Bahadur after his gallant displays of sword fighting in the wars against the Mughal forces. He built the city of Anandpur Sahib, and was responsible for saving the Kashmiri Pandits, who were being persecuted by the Mughals. Guru Tegh Bahadur toured various parts of India, and was requested by Gobind Sahali to construct several domes in Mahali.

He contributed many hymns to the Guru Granth Sahib including the Saloks (Mahal 9) near the end of the Guru Granth Sahib, which are extremely popular.

Guru Tegh Bahadur was martyred in Delhi by Mughal Emperor Aurangzeb. The Gurdwara Sis Ganj Sahib in Chandni Chowk, Delhi, was built over where the Guru was beheaded, and Gurdwara Rakab Ganj Sahib, also in Delhi, is built on the site of the residence of Lakhi Shah Vanjara, a disciple of the Guru, who burnt his house in order to cremate the Guru's body.

Guru Har Krishan

Guru Har Krishan.

Guru Harkrishan was the eighth Guru of Sikhs. He was the younger son of Guru Har Rai. He was born to Krishan Kaur in July, 1656 AD. As Guru Har Rai was not happy with his elder son Ram Rai because of his having changed the text of a line of the Adi Granth in Mughal Court at Delhi, he appointed Guru Harkrishan as his successor in October, 1661 AD at the tender age of five. That is why Guru Harkrishan is also known as Bal Guru (Child Guru).

When Guru Harkrishan Sahib came to Delhi, tyhe city was then in the grip of an epidemic. Guru Ji went all over the city even in narrow lanes and bylanes. He gave succour to all in anguish without any discrimination whatsoever. His very presence and the Divine Look would rid the patients of their sufferings.

On a complaint by Ram Rai, Aurangzeb called Guru Harkrishan to Delhi. He came to Delhi and stayed at the bungalow of Raja Jai Singh (now known as Gurdwara Bangla Sahib) but refused to meet the king. An epidemic was raging in Delhi at that time. The Guru provided a healing touch to the sick. He was himself taken ill and died of small pox in (March 1664 AD) and was cremated on the banks of Yamuna in Delhi where now stands Gurdwara Bala Sahib. On his last day, the Guru called for five paise and a coconut. He took them and not being able to move his body waved his hand three times in the air by way of pointing out his successor and said "Baba Bakale" i.e. his successor will be found in the village of Bakala. The words were deeply significant as they helped in maintaining the line of succession.

Guru Harkrishan ascended the ecclesiastical throne at the age of 5 years and 8 months. He was blessed with the divine spirit. When Guru Ji came to Delhi, the city was suffering of an epidemic. Guru Ji went all over the city and He gave solace to those in anguish. His Divine presence and Divine Look would rid the patients of their maladies.

The Guru's life, though short chronologically speaking, made the foundation of Sikhism much stronger by maintaining the hallowed traditions of self-sacrifice, truthfulness, care for others and fearless resolve and by providing continuity in the line of succession. His pontificate is marked by the revival of Mughal interference in Sikh affairs.



MUTE RECITES SALOKAS

Sri Guru Harkrishan Ji was the epitome of sensibility, generosity and courage. There is a famous incident from his early age. Once on the way to Delhi from Punjab he met an arrogant Brahmin Pundit called Lal Chand in Panjokhara town. The Pundit asked him to recite Salokas from the Geeta since his name was similar to that of Lord Krishna. Guru Ji invited a mute person called Chhajju Mehra and placed his stick on his head. He immediately started interpreting salokas from the Geeta. Everybody around was dumbstruck. Lal Chand's arrogance too was shattered and he asked for Guru Ji's forgiveness.


On the invitation of Delhi's Sikh Community, Guru Harkrishan Ji went there and stayed with Raja Jai Singh. Now Gurdwara Bangla Sahib stands there. At that time cholera was raging in the area. Guru Ji went through the city, healing the sick. The afflicted were very happy to receive holy water from him.(This water has divine qualities and even now people utilise this water for their uncureable illnesses) During his stay he propogated Sikhism. This was the time of Mughal Emperor Aurangzeb. Once he went to meet Guru Ji at Jai Singh's bungalow but Guru Ji refused to see him.

When Guru Ji realised that his time has come for ascenscion, he took a coconut and 5 paise and uttered these words " Baba Basehe je Gram Bakaley" - meaning that the next Guru (his Grandfather- Guru Teg Bahadur) ) resides in the village of Bakala - who will take over the Guru Ship after him..

Guru Har Rai

Guru Har Rai

Guru Har Rai (Punjabi: ਗੁਰੂ ਹਰਿ ਰਾਇ) (26 February 1630 - 6 October 1661) was the seventh of ten living Gurus of the Sikhs who became Guru on 8 March 1644 following in the footsteps of his grandfather, Guru Har Gobind, who was the sixth guru. Before he died, he nominated five year old Har Krishan, his youngest son as the next Guru of the Sikhs. The following is a summary of the main highlights of Guru Har Rai's life:

* Continued the military traditions started by his grandfather Guru Har Gobind.
* Maintained a cavalry of 2,200 soldiers throughout his Guruship.
* As a very young child he was disturbed by the suffering of a flower damaged by his robe in passing. Though such feelings are common with children, Guru Har Rai would throughout his life be noted for his compassion for life and living things. His grandfather who was famed as an avid hunter is said to have saved the Moghul Emperor Jahangir's life during a tiger's attack. Guru Har Rai continued the hunting tradition of his grandfather, but he would allow no animals to be killed on his grand Shikars. The Guru instead captured animals, adding them to his zoo.
* Made several tours to the Malwa and Doaba regions of the Punjab.
* His son Ram Rai, seeking to assuage concerns of Aurangzeb over one line in Guru Nanak's verse (Mitti Mussalmam ki pede pai kumhar) suggested that the word Mussalmam was a mistake on the copyist's part and substituted wording that placated Auranzeb's concerns, therefore distorting Bani. His father, Guru Guru Har Rai refused to ever meet with him again. The Guru is believed to have said, "Ram Rai, you have disobeyed my order and sinned. I will never see you again on account of your infidelity." It was also reported to the Guru that Ram Rai had also worked miracles in the Mughal's court against his father's direct instructions. Sikhs are constrained by their Gurus to not believe in, magic and myth or miracles.

Just before his death at age 31, Guru Har Rai passed the Gaddi of Nanak on to his younger son, the five year old—Guru Har Krishan.

Guru Har Rai was the son of Baba Gurdita and Mata Nihal Kaur (also known as Mata Ananti Ji). Baba Gurdita was son of the sixth Guru, Guru Hargobind. Guru Har Rai married Mata Kishan Kaur (sometimes also referred to as Sulakhni) the daughter of Sri Daya Ram of Anoopshahr (Bulandshahr) in Uttar Pradesh on Har Sudi 3, Samvat 1697. Guru Har Rai had one daughter and two sons: Baba Ram Rai and Sri Har Krishan.

Although, Guru Har Rai 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 indulged in any direct political or armed controversy with the Mughal Empire. Once, Dara Shikoh (the eldest son of emperor Shah Jahan), came to Guru Har Rai asking for help in the war of succession launched by his half-brother the murderous Aurangzeb. The Guru had promised his grandfather to use the Sikh Cavalry only in defense. He, nevertheless, helped him to escape safely from the bloody hands of Aurangzeb's armed forces by having his Sikh warriors hide all the ferry boats at the river crossing after they had been used by Dara Shikoh in his escape.

Background

Once, while the Guru Har Rai was returning from a tour of the Malwa and Doaba regions, Mohamad Yarbeg Khan, (son of Mukhlis Khan, who was killed in a battle by Guru Hargobind) attacked the kafla of the Guru with a force of one thousand armed men. The revengeful attack was repulsed by a few hundred 'Saint-Soldiers' of the Sikhs with great courage and bravery. The enemy suffered a heavy loss of life and fled the scene. This self-defense measure, was a reply to the surprise attack of the Muslims overlords. Guru Har Rai often bestowed Sikh warriors with robes of honor in reward.

The Guru also established an Aurvedic (herbal medicine) hospital and a research center at Kiratpur Sahib where he also maintained a zoo. Once Dara Shikoh, the eldest son of Shah Jahan fell seriously ill by some unknown disease (usually explained as trimmings of tiger's whiskers sneaked into his food by his envious sibling, Aurangzeb.). The court hakims (physicians), both Indian and European attempted cures, but there was no improvement. At last the emperor made a humble request to the Guru for the treatment of his son. Accepting the request Guru Har Rai, sent some medicinal herbs, then available only in his Aurvedic hospital, back with the emperor's messenger. Dara Shikoh was cured of his near fatal illness. The emperor, whole heartedly thanked the Guru and offered a jagir (title to land and villages and a portion of the profits (lagaan) derived from it), which Guru Har Rai declined.

Guru Har Rai also visited Lahore, Sialkot, Pathankot, Samba, Ramgarh and many places in the Jammu and Kashmir region. He established 360 Sikh 'missionary' seats called Manjis (after the small cot (manji) used by the Guru's representatives. He also tried to improve the old corrupt Masand system and appointed pious and committed personalities, such as Suthre Shah, Sahiba, Sangtia, Mian Sahib, Bhagat Bhagwan, Bhagat Mal and Jeet Mal Bhagat (also known as Bairagi), as the heads of Manjis.

Guru Har Rai faced some serious difficulties during the period of his guruship. The corrupt Masands, Dhir Mal and Minas always tried to preclude the advancement of the 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 shreds—when heated, the butter that had adhered to them readily melts. As the grease adheres to the potshreds, so do the Gurus' hymns to the hearts of his Sikhs. At the time 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 whosoever 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. The Guru 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 fast and complete cure.

Ram Rai and his tradition

Shah Jahan like his father and grandfather had largely ignored the fundamentalist Muslim Ulema, the pious holy men who wanted a strict Sharia government. Angered by years of being pushed out of power they saw in their hero Aurangzeb who had been raised under their tutelage a chance to put themselves back in power. Aurangzeb ended the liberal 'excesses' of his ancestors. He had accused his brother Dara Shikoh of being more of a Hindu than a Muslim which charge led to his brother's death. It is said that he had Dara's head served to their father as pay back for Shah Jahan's open support of Dara Shikoh. He had the jizya, a sort of protection tax levied in the Rasul's time on non-Muslims living under Muslim rule. The only trouble was that the protection of other religions as proposed by the Rasul was ended. Now forced conversion of the whole population of his subjects became the rule.

Emperor Aurangzeb citing the help rendered to Dara Shikoh Mirza by Guru Har Rai during the war of succession had the Guru summoned to Delhi. Guru Har Rai sent his son Ram Rai on his behalf. At the Mughal 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 Musalman (Muslim) fall into the potter's clot, it is moulded into pots and bricks, and they cry out as they burn". Ram Rai in order to please the emperor and gain his approval (see intro) changed the Gurbani in question by replacing the word 'Musalman' (Muslim) with the word 'Beiman' (a cheat or sinner). When Guru Har Rai was informed about this incident, he immediately excommunicated Ram Rai from the Sikh Panth and never met with him again, though he later pleaded repeatedly for forgiveness. Thus Guru Sahib established a strict principle of the importance of unadulterated scripture and truth for the Sikhs and forbade any alteration of original verse in the Guru Granth Sahib and the basic conventions set up by Guru Nanak Sahib. An aged Ram Rai was later forgiven by Guru Gobind Singh.

The followers of Ram Rai regard him as a Guru and are called Ramraiya. They are headquartered in Dehra Doon founded by Guru Ram Rai. The institutution at Dehra Doon is headed by a lineage of Mahants who follow the Udasi tradition.

Guru Har Gobind

Guru Har Gobind ji

Guru Har Gobind (Punjabi: ਗੁਰੂ ਹਰਿ ਗੋਬਿੰਦ ਸਾਹਿਬ) also Sacha Badshah (ਸੱਚਾ ਪਾਦਸ਼ਾਹ True King) (19 June 1595–2 March 1644) was the sixth of the Ten Gurus of Sikhism and became Guru on 25 May 1606 following in the footsteps of his father Guru Arjan Dev. He was the sixth Guru in Sikhism. He was not, perhaps, more than eleven at his father's execution. Before ascension, he nominated Guru Har Rai, his grandson as the next Guru of the Sikhs.

Guru Har Gobind was combined in his personality a saint, sportsman and a soldier. His father Guru Arjan Dev was a true saint but the boy Har Gobind had perceived his father's saintliness suffer and erode at the brutal hands of Mughal tyranny. From the very beginning he was the deadly enemy of Mughals.

Early years

Guru Har Gobind was born in Amritsar, Punjab, India on 19 June 1595. When little more than a child, Guru Har Gobind was convinced that sustaining the Panth sword was as essential as saintliness. He put on two swords: one indicated his spiritual authority and the other his temporal authority.He hence advocated that a Sikh Guru would represent both the Miri and Piri, the Shakti which symbolises power and Bhakti which symbolises meditation and the Tegh (Sword) and Degh (Large iron plate used for making bread in India). He decided to wear at his waist two swords instead of one, to chastise the oppressor and to protect the innocent. He declared that the Guru's house would henceforth combine the spiritual and the mundane powers, his rosary would serve also as his sword-belt and an emblem of regality would crown his turban. He built the Akal Takht, the Throne of the Almighty.

He would sit in a regular court with regalia around. Sikhs were commanded to keep a sword and maintain a horse. He enrolled a large number of armed volunteers and even Pathans were welcome to join him. He asked his followers to offer him horses and weapons, instead of money. The character of Guru Nanak's Sikhism and the humming melodies of his sangats(followers) had with Guru Har Gobind combined with them the dazzling brilliance and the deafening sound of swords.

Personality

The Guru was a brilliant martial artist (Shastarvidya), and avid hunter. He encouraged his people to maintain physical fitness and keep their bodies ready for physical combat. His policy was sometimes at odds with more established members such as Baba Buddha; this was, however, accepted by him and others.

Relations with Jahangir and wars with Mughals

The reasons for Guru Har Gobind to arm his followers were many. Both externally and internally the situation was changing and the policy of the Guru had to be adjusted to a new environment. The organisational development of Sikhism had mostly taken place during the tolerant days of Akbar who had never interfered with it; he had, on the contrary, even helped the Gurus in various ways. But the execution of Guru Arjan at the hands of Jahangir and imprisonment of Har Gobind definitely showed that sterner days were ahead and the policy of mere peaceful organisation no longer sufficed. Guru Arjan had foreseen and Guru Har Gobind also clearly saw that it would no longer be possible to protect the Sikh community without the aid of arms. He had a stable of eight hundred horses; three hundred mounted followers were constantly in attendance upon him, and a guard of sixty matchlock-men secured his safety in person.

Jahangir could not tolerate the armed policy of Har Gobind and consequently imprisoned him, and ultimately released him. The relations between the Guru and Jahangir became friendly and continued to remain so.

During the reign of Shah Jahan, relations became bitter again, for Shah Jahan was intolerant. He destroyed the Sikh baoli at Lahore. The quarrels which originally started over hawks or horses between the Mughal officials and the Sikhs subsequently led to risings on a large scale and were responsible for the deaths of thousands of persons on both sides. Battles were fought at Amritsar, Kartarpur and elsewhere. He defeated the Imperial troops near Amritsar. The Guru was again attacked by a provincial detachment, but the attackers were routed and their leaders slain. Har Gobind grasped a sword and marched with his devoted soldiers among the troops of the Empire, or boldly led them to oppose and overcome the provincial Governors or personal enemies.

A childhood friend of Har Gobind, Painde Khan,whose mother had been the nurse of the Guru, had become his enemy. The cause given,in some accounts, was a valuable hawk of a follower of the Guru which was taken by Khan and when asked for, was resented by him. Other accounts note Khan's vanity and his pride. This opportunity was used by Mughal officials, who saw Har Gobind as an ever-present danger. Painde Khan was appointed leader of the provincial troops and marched upon the Guru. Har Gobind was attacked, but the warlike apostle slew the friend of his youth with his own hand and proved again a victor.

There is an incident narrated by both Sikh and Muslim native accounts. During one of the battles, Har Gobind was rushed upon angrily by a soldier. He not only warded off the blow but struck and laid dead the soldier at his feet. "Not so, but thus is the sword used"; an observation from which the influence is drawn that "Har Gobind struck not in anger, but deliberately and to give instruction; for the function of the Guru is to teach". Har Gobind had many difficulties of a similar kind, but his Sikhs always rallied around him.

Guru Har Gobind breathed his last, peacefully, at Kiratpur Rupnagar, Punjab on 2 March 1644.

Effects

During the era of Har Gobind, in the Sikhs increased greatly in number, and the fiscal policy of Guru Arjan and the armed system of Guru Har Gobind had already formed the Sikhs into a kind of separate entity within the empire. The Guru was not unconscious of his latent influence but in his private life never forgot his genuine character, and always styled himself Nanak, in deference to the firm belief of his Sikhs, that the soul of their great teacher was alive in each of his successors. Har Gobind had no regard for idol worship. One of his followers cut off the nose of an idol; on complaints from various neighbouring chiefs, he summoned the Sikh to his presence; the culprit denied the act, but added, ironically, that if the idol bore witness against him, he would accept punishment willingly. "O fool" replied the chiefs "how will the idol speak". Replied the Sikh "if he can't save his head, then how will he avail you."

Summary

The following is a summary of the main highlights of Guru Har Gobind's life:

* Transformed the Sikh fraternity by introducing martial arts and weapons for the defence of the masses following his father's martyrdom.
* Militarised the Sikh movement – carried two swords of Miri and Piri.
* Built the Akal Takht in 1608 – which is now one of five Takhts (Seats of Power) of the Sikhs.
* Founded the city of Kiratpur in District Jalandhar, Punjab.
* He was imprisoned in the fort of Gwalior for one year and on release insisted that 52 fellow prisoners be freed as well. To mark this occasion the Sikhs celebrate Bandi Chhor Divas.
* The first Guru to engage in warfare.
* Fought four battles against the Mughal rulers.
* The strongest and the biggest Guru physically.
* The city Hargobindpur, in Majha region of Punjab, is named after him, which he won over from Mughals after defeating them in a battle.

Guru Arjan Dev

Guru Arjan Dev

Bhan Mathura Kachh Bhed Nahin

Guru Arjan Partakh Har

Guru Arjan Dev, the Fifth Sikh Guru, whom providence had destined to be the first martyr to the Sikh cause and religious toleration, enjoyed the distinction of being the grandson of Guru Amar Das. The child Arjan was equally blessed as the progeny of Bibi Bhani, known for her piety, service and humility and Jetha Ji who was subsequently hailed as Guru Ram Das, the Fourth Guru, in recognition to his devotion and commitment to Sikh religion.

Guru Arjan Dev was born on April 15, 1563 A.D. at Goindwal, a small town on the bank of the river Beas in the district of Amritsar.

Guru Arjan Dev spent 11 years of his early life under the benign grace and tender care of his maternal grandfather at Goindwal. Guru Arjan was married to Ganga, daughter of Krishen Chand, a resident of Meo village near Phillaur in Jalandhar district. The marriage took place in 1589 when he was about 26 years old.

This small website is only a humble tribute at His Holy feet. Only some salient features have been briefly touched upon.

Jagat Jalanda Rakh Lai Apni Kirpa Dhaar
Jit Duaray Ubhrey Tite Laihu Ubaar

Sri Guru Granth Sahib (853)

Sri Guru Amar Das Ji prays to the Lord,

“O Lord, the world is on fire, save it, by Showering your Grace. Save it by whichever way it can be saved"

Whenever Jagat Guru Incarnates, He Incarnates for the whole world. His compassion is Universal and All-embracing.

The Third Nanak, Sri Guru Amar Das Ji prays to the Lord Almighty to save the world on fire.

All Merciful Sri Guru Arjan Dev Sahib first compiles a Holy Scripture, eternally aglow with all Celestial Harmonies and totally free from all Cruel Diversities, for Universal Redemption. Then the Fifth Nanak (Sri Guru Arjan Dev Ji) sits on fire, to save the world on fire.

Tera Kiya Meetha Lage,

Har Naam Padarath Nanak Mange

In Sikhism there is the same emphasis on Raza also called Bhaannaa (God's Will) as there is on renunciation in ascetic cults and creeds. It is a state of mind which understands clearly the Divine Will. The doctrine of Bhaannaa is the acceptance of the Will of God which is the core of Sikh faith. An enlightened mind lives according to inner dictates of His Hukam (order). It is a dedicated submission and infinite patience to accept His Will. Guru Arjan sowed the seed of martyrdom which largely flourished after him and became the heritage of the Sikhs. To justify and substantiate that prophets and saints can conquer death and suffering, two Sikh Gurus and countless Sikhs have faced martyrdom. They did so to show to the world their belief in the eternity of their spirit and the fearlessness they acquired in the love of God. It is a lesson to the world that true devotion to God transcends the sorrow of life. The Master is not indifferent to the values and to the suffering of the virtuous at the hands of the wicked. To save and defend is His Characteristic (Birdh). He cares for devotion of His devotees and guards His prophets and saints from misery unless He wills and desires that their agonizing experience and painful martyrdom should serve higher purpose. This was the fourth day of the light half of the month of Jeth, Sambat 1663 (May 30, 1606 CE).

TEACHINGS OF GURU ARJAN DEV JI

The important teachings of the Sikh Gurus that were followed zealously were SIGNIFICANTLY DIFFERENT from the then prevalent religious practices of dominant religions in India. These were, mainly the following –

a) Equality of man kind – caste system was abolished by the First Guru. The second Guru started the practice of langar where all people in a Gurudwara could assemble to meditate, irrespective of the caste, and cook, serve and eat food together. The soul of every human was considered respectable and no human being was considered inferior to another. As caste system was abolished amongst the followers of the Gurus, literacy for all was advocated.

b) Equality between a man and woman was practiced. Every woman was considered capable of meditation, self realization and following all religious practices. A woman could independently follow her religion and was not considered impure on any occasion as also the man. Therefore, women were prohibited from wearing a veil. Dowry was prohibited amongst the followers of the Gurus. Sati was prohibited and widow remarriage was encouraged.

c) Equality in work and need to work was prescribed for all followers as also sharing of their income and wealth. As dignity of labor was stressed, all walks of people gained their self-esteem and joined the new religion. The Guru himself would devote substantial time in charity and organize relief camps in famines and natural calamities. The Guru also abolished the priestly class.

d) Equality of and respect for all religions was emphasized. The emphasis of the Sikh philosophy was on meditation and purity of action, not on the rituals, pilgrimages and dogmas. Therefore, in the compositions that were accepted in Sri Guru Granth Sahib came from respectable saints that owed allegiance to Islam or to Hinduism. Precisely, that is why, the foundation stone of the Golden Temple was laid by a Muslim Faqir, in the presence of many established and respected Sikhs.

Guru Ram Das

Guru Ram Das

Guru Ram Das (Punjabi: ਗੁਰੂ ਰਾਮ ਦਾਸ) (Born in Lahore, Punjab, Pakistan on 9 October 1534 – 1 September 1581, Amritsar, Punjab, India) as the fourth of the Ten Gurus of Sikhism, and he became Guru on 30 August 1574 following in the footsteps of his father in law Guru Amar Das.

He was born in Lahore to a Sodhi family of Khatri clan. His father was Hari Das and mother Anup Devi, and his name was Jetha, 'first born'. His wife was Bibi Bhani, the younger daughter of Guru Amar Das, the third guru of the Sikhs. They had three sons: Prithi Chand, Mahadev and Arjan Dev.

As a Guru One of his main contributions to Sikhism was organizing the structure of Sikh society. Additionally, he was the author of Laava, the hymns of the Marriage Rites, the designer of the Harmandir Sahib, and the planner and creator of the township of Ramdaspur (later Amritsar).

A hymn by Guru Ram Das from page 305 of the Guru Granth Sahib:

“ 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. ”

Guru Ram Das nominated Guru Arjan Dev, his youngest son, as the next Guru of the Sikhs.

Guru Amar Das Ji

Guru Amar Das Ji

Guru Amar Das (Gurmukhi: ਗੁਰੂ ਅਮਰ ਦਾਸ) (5 May 1479 - 1 September 1574) was the third of the Ten Gurus of Sikhism and was given the title of Sikh Guru on 26 March 1552.

His life

Das was the eldest son of Sri Tej Bhan Bhalla Ji a farmer and trader and Mata Lachmi Ji. Das' father was a shopkeeper in the village of Basarke near Amritsar.

Das married Mata Mansa Devi and had four children - two sons named Bhai Mohan and Bhai Mohri and two daughters named Bibi Dani Ji and Bibi Bhani Ji. Bibi Bhani later married Bhai Jetha who became the fourth Sikh Guru, Guru Ram Das. (See article Platforms of Jetha.)

Das became Sikh Guru at the age of 73 following in the footsteps of his teacher Sri Guru Angad Dev Sahib Ji, who died on 29 March 1552 at age 48. Das established his headquarters in the town of Goindwal Sahib, which was established by Sri Guru Angad Dev Sahib Ji.

Das chose his son-in law Ram Das, rather than one of his sons, to succeed him. Das died at age 95 on 1 September 1574 at Goindwal Sahib near District Amritsar.

Contributions to Sikh culture

* Required visitors to Gurdwaras take Langar (Free Blessed Food) before seeing the Guru. "First Pangat then Sangat"

* Discouraged the caste system.


* Raised the status of women by prohibiting the practice of Sati (a wife's suicide on her husband's funeral pyre and "Parrda" (veil covering the face)

* Established an administration system for the Sikh congregations

* Created the prayer ritual called Anand Sahib, which is one of the Five Banis recited daily

* Established the city of Goindval on the banks of river Bias in 1552.

* Contributed 907 hymns to the Sri Guru Granth Sahib.

* Visited and assigned Sikh missionaries to different parts of India.

* Divided the Sikh Sangat area into 22 branches called Manjis and appointed a local Sikh preacher for each location as follows:

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.

In Kangra Hills

* 8. Sawan mal, Nephew of Guru Amar Das, at Haripur Guler.
* 9. Name not given, at Dharamsala.

Kashmir Hills

* 10. Phirya at Mirpur.

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.
* 16. Baba Nand Lal ji at Village Gharuan, Tehsil Kharar, Dist. Ropar

Sind

* 17. Lalu in chage of some area in Sind.

* 18 to 22: Unknown

Guru Angad Dev

Guru Angad Dev

Guru Angad Dev (31 March 1504 - 28 March 1552) was the second of the ten Sikh Gurus. He was born in the village of Sarae Naga in Muktsar district in Punjab, on March 31, 1504 and given the name Lehna shortly after his birth as was the custom of his Hindu parents. He was the son of a small successful trader named Pheru. His mother's name was Mata Ramo (also known as Mata Sabhirai, Mansa Devi and Daya kaur). Baba Narayan Das Trehan was his grandfather, whose ancestral house was at Matte-di-Sarai near Mukatsar.

In 1538, Guru Nanak Dev Ji chose Lehna, his disciple, as a successor to the Guruship rather than one of his sons.Bhai Lehna was given the name Angad and designated Guru Angad Dev, becoming the second guru of the Sikhs. He continued the work started by the first Sikh Guru, Guru Nanak Dev Ji.

He married Mata Khivi in January 1520 and had two sons (Dasu and Datu) and two daughters (Amro and Anokhi). The whole family of his father had left their ancestral village in fear of the invasion of Babar's armies. After this the family settled at Khadur Sahib, a village by the River Beas, near what is now Tarn Taran a small town about 25 km from the city of Amritsar the Holiest site of the Sikhs.

History

One day, Bhai Lehna heard the recitation of a hymn of Guru Nanak Dev Ji from Bhai Jodha a neighbor who was a follower of the Guru. His mind was captured by the tune and while on his annual pilgrimage to Jwalamukhi Temple he asked his group if they would mind going to see the Guru. Everyone thought this most inappropriate and refused. Not one to shirk his responsibilities, he was after all the guide and leader of the group, he couldn't abandon them with thieves along the way. But man of honor and dharma that he was, the poems and prayers (kirtan) of Nanak still held onto his every thought. So one night without telling anyone he mounted his horse and proceeded to the village now known as Kartarpur (God's city) to visit with Guru Nanak Dev Ji. As soon as he found the Guru, he threw himself at Nanak's feet. His very first meeting with Guru Nanak Dev Ji completely transformed him. He dedicated himself to the service of Guru Nanak Dev Ji and so became his disciple (Sikh) and began to live in Kartarpur.

His deep devotion and service (Sewa) to Guru Nanak Dev Ji was so intense that the Guru's family grew jealous. He was therefore sent by his new master back to his home to tend to his family and watch over the Guru's Sikhs in and around Khadur. After later returning to Kartarpur, he was given a series of tests of his obedience and service (one where he had to eat what appeared to the Guru's sons to be carrion, which only Lehna was willing to eat, which magically turned into the sweetest of foods) he was instated as the 2nd Guru, Guru Angad Dev Ji. Guru Nanak Dev Ji had touched him and renamed him Angad (part of the body) or the second Nanak on September 7, 1539. Before becoming the new Guru he had spent six or seven years in the service of Guru Nanak Dev Ji at Kartarpur.

After the death of Guru Nanak Dev Ji on September 22, 1539, Guru Angad Dev Ji left Kartarpur for the village of Khadur Sahib (near Goindwal Sahib). He carried forward the principles of Guru Nanak Dev Ji both in letter and spirit. Yogis and Saints of different sects visited him and held detailed discussions about Sikhism with him.

Community work

Guru Angad Dev Ji introduced a new alphabet known as Gurmukhi script, modifying the old Punjabi script's characters. Soon, this script became very popular and started to be used by the people in general. He took great interest in the education of children by opening many schools for their instruction and thus increased the number of literate people. 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 Dev Ji's life from Bhai Bala and wrote the first biography of Guru Nanak Dev Ji. He also wrote 63 Saloks (stanzas), which are included in the Guru Granth Sahib Ji. He popularised and expanded the institution of Guru ka Langar (the Guru's communal kitchen) that had been started by Guru Nanak Dev Ji.

Guru Angad Dev Ji travelled widely and visited all important religious places and centres established by Guru Nanak Dev Ji for the preaching of Sikhism. He also established hundreds of new centres of Sikhism and thus strengthened its base. The period of his Guruship was the most crucial one. The Sikh community had moved from having a founder to a succession of Gurus and the infrastructure of Sikh society was strengthened and crystallised — from being an infant, Sikhism had moved to being a young child, ready to face the dangers that were around. During this phase, Sikhism established its own separate religious identity.

Death and successor

Guru Angad Dev Ji, following the example set by Guru Nanak Dev Ji, nominated Sri Amar Das Ji as his successor (The Third Nanak) before his death. He presented all the holy scripts, including those he received from Guru Nanak Dev Ji, to Guru Amar Das Ji. 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 ji was appointed to supervise its construction. It is also said that the deposed Mughal Emperor Humayun (Babar's son), while being pursued by Sher Shah Suri, came to obtain the blessings of Guru Angad Dev Ji in regaining the throne of Delhi.