About 10 Sikh Guru

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Guru Nanak Sahib

The Bounteous Lord heard the anguished cry and so,

Guru Nanak. He sent to this world of woe. ( Bhai Gurdas Ji)

Guru Nanak Sahib (the First Nanak, the founder of Sikhism) was born on 15th April,
1469 at Rai-Bhoi-di Talwandi in the present distrect of Shekhupura (Pakistan), now
Nanakana Sahib. The Birthday of Guru Nanak Sahib is celebrated on 15th Kartik
Puranmashi i.e. full moon day of the month Kartik. On this day the Birthday of Guru
Nanak Sahib is celebrated every year. (But some other chronicals state that Guru Nanak
Sahib was born on 20th October,1469) Guru Nanak's father, Mehta Kalyan Das, more
popularly known as Mehta Kalu was the agent and Chief Accountant of Rai Bular. Guru
Nanak 's mother was Mata Tripta, a simple, pious and extremely religious woman.
Nanak had an elder sister, Nanki, who always cherished her younger brother.

Nanak was an extra-ordinary and different child in many ways. God provided him with
contemplative mind and rational thinking. At the age of seven, he learnt Hindi and
Sanskrit. He surprised his teachers with the sublimity of his extra-ordinary knowledge
about divine things. At the age of thirteen, he learned Persian and Sanskrit and at the
age of 16, he was the most learned young man in the region. He was married to Mata
Sulakhni ji, who gave birth to two sons: Sri Chand and Lakhmi Das. In November 1504,
Guru Nanak's elder sister Nanaki ji took him to Sultanpurlodhi where her husband Jai
Ram ji got him the Job of storekeeper in the Modikhana of the local Nawab, Daulat
Khan Lodhi.

At the age of 38, in August 1507, Guru Nanak Sahib heard God 's call to dedicate
himself to the service of humanity after bathing in "Vain Nadi" (a small river) Near
Sultanpur Lodhi. The very first sentence which he ' uttered then was, " There is no
Hindu, no Musalman". He now undertook long travels to preach his unique and divine
doctrine (Sikhism). After visiting different places in Punjab, he decided to proceed on
four long tours covering different religious places in India and abroad. These tours are
called Char Udasis of Guru Nanak Sahib.

During the four journeys, Guru Nanak Sahib visited different religious places preaching
Sikhism. He went to Kurukshetra, Haridwar, Joshi Math, Ratha Sahib, Gorakh Matta
(Nanak Matta), Audhya, Prayag, Varanasi, Gaya, Patna, Dhubri and Gauhati in Assam,
Dacca, Puri, Cuttock, Rameshwaram, Ceylon, Bidar, Baroach, Somnath, Dwarka,
Janagarh, Ujjain, Ajmer, Mathura, Pakpattan, Talwandi, Lahore, Sultanpur, Bilaspur,
Rawalsar, Jawalaji, Spiti Vally, Tibet, Ladakh, Kargil, Amarnath, Srinagar and
Baramula. Guru Nanak Sahib also paid visit to Muslim holy places. In this regard he
went to Mecca, Medina, Beghdad via Multan, Peshawar Sakhar, Son Miani, Hinglaj etc.
Some accounts say that Guru Sahib reached Mecca by sea-route. Guru Sahib also
visited Syra, Turkey and Tehran (the present capital of Iran). From Tehran Guru Sahib
set out on the caravan route and covered Kabul, Kandhar and Jalalabad. The real aim
of the tour was awakening the people to realise the truth about God and to introduce
Sikhism. He established a network of preaching centres of Sikhism which were called
"Manjis". He appointed able and committed followers as its head (preacher of Sikhism).
The basic tenents of Sikhism were wilfully conceived by the people from all walks of life.
The seeds of Sikhism were sown all over India and abroad in well-planned manner.

In the year 1520, Babar attacked India. His troops slaughtered thousands of innocent
civilians of all walks of life. Women and children were made captives and all their
property looted at Amiabad. Guru Nanak Sahib challenged this act of barbarity in
strong words. He was arrested and released, shortly after making Babar realising his
blunder. All the prisoners were also released.

Guru Nanak Sahib settled down at Kartarpur city (now in Pakistan) which was founded
by him in 1522 and spent the rest of his life there (1522-1539). There was daily Kirtan
and the institution of Langar (free kitchen) was introduced. Knowing that the end was
drawing near, Guru Nanak Sahib, after testing his two sons and some followers,
installed Bhai Lehna ji (Guru Angad Sahib) as the Second Nanak in 1539, and after a
few days passed into Sachkhand on 22nd September, 1539.

Thus ended the wordly journey of this god-gifted Master (Guru) of mankind. He rejected
the path of renunciation Tyaga or Yoga, the authority of the Vedas and the Hindu caste
system. Guru Nanak Sahib emphasised the leading of householder's life (Grista),
unattached to gross materialism. The services of mankind Sewa, Kirtan, Satsang and
faith in 'One' Omnipotent God are the basic concepts of Sikhism established by Guru
Nanak Sahib. Thus he laid the foundations of Sikhism. He preached new idea of God as
Supreme, Universal, All-powerful and truthful. God is Formless (Nirankar), the Sole,
the Creator, the self-existent, the Incomprehensible and the Ever-lasting and the creator
of all things (Karta Purakh). God is infinite, All knowing, True, All-giver, Nirvair, and
Omnipotent. He is Satnam, the Eternal and Absolute Truth.

As a social reformer Guru Nanak Sahib upheld the cause of women, downtrodden and
the poors. He attacked the citadel of caste system of Hindus and theocracy of Muslim
rulers. He was a born poet. He wrote 947 hyms comprising Japji Sahib, Asa-Di-Var,
Bara-Mah, Sidh-Gosht, Onkar (Dakhani) and these were included in Guru Granth
Sahib by Guru Arjan Sahib. He was also a perfect musician. He with the company of
Bhai Mardana compsed such tunes in various Indian classical Ragas that charmed and
tawed wild creatures like Babar, subdued saging kings, raved bigots and tyrants, made
thugs and robbers saints. He was a reformer as well as a revolutionary. God had
endowed him with a contemplative mind and pious disposition. Guru Arjan Sahib called
him "the image of God, nay, God Himself".

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Guru Angad Sahib

Guru Angad Sahib, (Bhai Lahna ji) was born in the village named Harike in Ferozepur
district in Punjab, on Vaisakh Vadi 1st , (5th Vaisakh) Samvat 1561, (March 31, 1504).
He was the son of a petty trader named Pheru ji. His mother 's name was Mata Ramo ji
(also Kwown as Mata Sabhirai, Mansa Devi, Daya kaur). Baba Narayan Das Trehan
was his grand father, whose ancestral house was at Matte-di-Sarai near Mukatsar.
Pheru ji shifted back to this place.

Under the influence of his mother Bhai Lehna ji began to worship Durga (A Hindu
mythological Goddess). He used to lead a batch of worshippers to Jawalamukhi Temple
every year. He was married to Mata Khivi ji in Jaunary 1520 and had two sons (Dasu ji
and Datu ji) and two daughters (Amro ji and Anokhi ji). The whole family of Pheru ji
had to leave their ancestral village because of the ransacking by the Mughal and Baloch
militia who had come with Babur. After this the family settelled at village Khadur Sahib
beside the Beas river, near Tarn Taran Sahib (A small town about 25 kmt.away from
Amritsar City).

Once Bhai Lehna ji heard the recitation of a hymn of Guru Nanak Sahib from Bhai
Jodha ji (a sikh of Guru Nanak Sahib) and was thrilled and decided to proceed through
Kartarpur to have a glimpse of Guru Nanak Sahib at the time of yearly pilgrimage to
Jwalamukhi Temple. His very first meeting with Guru Nanak Sahib completely
transformed him. He renounced the worship of Hindu Goddess, dedicated himself to the
service of Guru Nanak Sahib, became his Sikh and began to live at Kartarpur, His
devotion to Guru Nanak Sahib and his holy mission was so great that he was installed
as the Second Nanak in September 7, 1539 by Guru Nanak Sahib himself. Earlier Guru
Nanak Sahib tested him in various ways and found an embodiment of obedience and
service in him. Guru Nanak Sahib gave him a new name Angad (Guru Angad Sahib). He
spent six or seven years in the service of Guru Nanak Sahib at Kartarpur.
After the death of Guru Nanak Sahib on September 22, 1539, Guru Angad Sahib left
Kartarpur for Khadur Sahib Village (near Goindwal Sahib). He carried forward the
thought of Guru Nanak Sahib both in letter and spirit. Yogis and Saints of different sects
visited him and held detailed discussions about Sikhism with him .

Guru Angad Sahib introduced a new alphabet known as Gurmukhi Script, modifying the
old Punjabi Script 's characters. It become the script of the masses very soon. He took
great interest in the education of the children by opening many schools for their
instruction and thus increased the number of literates. For the youth he started the
tradition of Mall Akhara, where physical as well as spiritual exercises were held. He
collected the facts about Guru Nanak Sahib 's life from Bhai Bala ji and wrote the first
biography of Guru Nanak Sahib. (Bhai Bale Wali Janamsakhi available now a days in
not the same that Guru Angad Sahib had compiled.) He also wrote 63 Saloks (stanzas),
these were included in Guru Granth Sahib. He popularized and expanded the institution
of 'Guru ka Langar' started by Guru Nanak Sahib earlier .

Guru Angad Sahib visited all important places and centres established by Guru Nanak
Sahib for preaching Sikhism. He also established hundreds of new Sangats (Sikh
religious Institutions) and thus strengthened the base of Sikhism. The period of his
Guruship was the most crucial one. The Sikh community being infant, had to face a
number of dangers. It was not difficult for Hinduism to swallow the newly born Sikhism
in due course of time. Moreover Sri Chand's Udasis sect community and the activities of
Jogies had not yet abated. At this hour of juncture he lived Guru Nanak Sahib's tenents
in true spirit and there were manifest signs of drifting it (Sikhism) away from the
Hinduism. Sikhism established its own separate religious identity.

Guru Angad Sahib, by following the example of Guru Nanak Sahib, nominated Amar
Das Sahib as his successor (The Third Nanak) before his death. He presented all the
holy scripts including those he received from Guru Nanak Sahib, to Guru Amar Das
Sahib. 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 Sahib
was appointed to supervise its construction. It is also said that Himayun, when defeated
by Sher Shah Suri, came to obtain blessings of Guru Angad Sahib in regaining the
throne of Delhi.

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Guru Amardas Sahib

Guru Amardas Sahib, the Third Nanak was born at village Basarke Gillan in Amritsar
district on Vaisakh Sudi 14th, (8th Jeth), Samvat 1536 (5th May 1479). (Some chronicles
mention the month of April 1479). His father Tej Bhan Bhalla and mother Bakht Kaur
(also reffered as Sulakhani and Lakhmi Devi) were orhtodox Hindus and used to pay
annual visits to the Ganges river at Haridwar. Guru Amadas Sahib was married to Mata
Mansa Devi ji and had four childern: two daughters; Bibi Dani ji and Bibi Bhani ji (she
was married to Guru Ramdass Sahib), and two sons; Mohan ji and Mohri ji.

Once Guru Amardas Sahib heard some hyms of Guru Nanak Sahib from Bibi Amro Ji,
the daughter of Guru Angad Sahib. He became too much impressed and immediately
went to see Guru Angad Sahib at Khadur Sahib. Under the impact of the teachings of
Guru Angad Sahib, Guru Amardas Sahib adopted him as his spiritual guide (Guru).
Then he started living at Khadur Sahib. He used to rise early in the morning, bring
water from the Bias River for Guru's bath and fetch wood from the Jungle for 'Guru ka
Langar'.

Guru Angad Sahib appointed Guru Amardas Sahib as third Nanak in March 1552 at the
age of 73. This was a result of his services and devotion to Guru Angad Sahib and his
teachings. He established his headquarters at newly built town Goindwal. There he
propagated the Sikh faith in a very planned manner. He divided the Sikh Sangat area
into 22 preaching centres. (Manjis), each under the charge of a devout Sikh. He himself
visited and sent Sikh missionaries to different parts of India to spread Sikhism.

He strengthened the tradition of 'Guru ka Langer' and made it compulsory for the visitor
to the Guru saying that 'Pehle Pangat Phir Sangat'. Once the emperor Akbar came to
see Guru Sahib and he had to eat the coarse rice in the Langar before he could have an
interview with Guru Sahib. He was too much impressed from this system and expressed
his desire to grant some royal property for 'Guru ka Langar', but Guru Sahib declined it
with respect. Guru Amardas Sahib persuaded Akbar to waive off toll-tax (pilgrim's tax)
for non-Muslims while crossing Yamuna and Ganga, Akbar did so. Guru Amardas Sahib
maintained cordial relations with emperor Akbar.

He preached against Sati and advocated widow-remarriage. He asked the women to

discard 'Purdah' (veil). He introduced new birth, marriage and death ceremonies. Thus
he created a fence around the infant like Sikhism and there upon met stiff resistance
from the Orthodox Hindus and Muslim fundamentalists. He fixed three Gurpurbs for
Sikh celebrations: Dewali, Vaisakhi and Maghi. Visiting of Hindu pilgrimage centres
and paying tributes to the Muslim places were prohibited.

Guru Amardas Sahib constructed Baoli at Goindwal Sahib having eighty-four steps and
made it a Sikh pilgrimage centre for the first time in the history of Sikhism. He
reproduced more copies of the hymns of Guru Nanak Sahib and Guru Angad Sahib. He
also composed 869 (according to some chronicles these were 709) verses (stanzas)
including Anand Sahib, and Guru Arjan Sahib made all the Shabads part of Guru
Granth Sahib.

Guru Amardas Sahib did not consider anyone of his sons fit for Guruship and chose
instead his son-in law (Guru) Ramdas Sahib to succeed him. Certainly it was practically
a right step not as emotional, because Bibi Bhani ji and Guru Ramdas Sahib had true
sprit of service and their keen understanding of the Sikh principles deserved this. This
practice shows that Guruship could be transferred to any body fit for the Sikh cause and
not to the particular person who belonged to the same family or of other. Guru Amardas
Sahib at the ripe age of 95 passed away for heaven on Bhadon Sudi 14th, (1st Assu)
Samvat 1631, (September 1, 1574) at Goindwal Sahib near District Amritsar, after
giving responsibility of Guruship to the Fourth Nanak, Guru Ramdas Sahib.

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Guru Ramdas Sahib

Guru Ramdas Sahib (Jetha ji) was born at Chuna Mandi, Lahore (in Pakistan), on
Kartik Vadi 2nd, (25th Assu) Samvat 1591 (September 24, 1534). Son of Mata Daya
Kaur ji (Anup Kaur ji) and Baba Hari Das ji Sodhi Khatri was very handsome and
promising child. His parents were too poor to meet even the daily needs and he had to
earn his bread by selling boiled grams. His parents died when he was just 7 year old.
His grandmother (mother's, mother) took him to her native village Basarke. He spends
five years at village Basarke earning his bread by selling boiled grams. According to
some chronicles, once Guru Amardas Sahib came village Basarke to condole with the
grandmother of (Guru) Ramdas Sahib at the death of her son-in-law and developed
deep affection for (Guru) Ramdas Sahib. Along with grandmother he left for Goidwal
Sahib to settle there. There he resumed his profession of selling boiled grams and also
began to take part in the religious congregation held by Guru Amardas Sahib. He also
made active participation in the development of Goindwal Sahib.

(Guru) Ramdas Sahib was married to Bibi Bhani Ji (daughter of Guru Amardas Sahib).
She bore him three sons: Prithi Chand Ji, Mahadev Ji and Arjan Sahib (Guru) Ji. After
the marriage he stayed with his father-in-law and deeply associated himself with the
Guru Ghar activities (Sikhism). He commanded full confidence of Guru Amardas Sahib
and often accompanied him when the latter went on long missionary tours to different
parts of India.

(Guru) Ramdas Sahib was a man of considerable merit. He became famous for his piety,
devotion, energy and eloquence. Guru Amardas Sahib found him capable in every
respect and worthy of the office of Guruship and installed him as Fourth Nanak on
september 1, 1574. Guru Ramdas Sahib laid the foundation stone of Chak Ramdas or
Ramdas Pur, which is now called Amritsar. For this purpose he purchased land from the
zamindars of the villages: Tung, Gilwali and Gumtala, and began digging of Santokhsar
Sarover. Later on he suspended the work on Santokhsar and concentrated his attention
on digging Amritsar Sarovar. Bhai Sahlo Ji and Baba Budha Ji, the two devoted Sikhs
were assigned the supervising work.

The new city (Chak Ramdas Pur) flourished soon as it was situated at the centre of
international trade routes. It grew into an important center of trade in Punjab after
Lahore. Guru Ramdas Sahib himself invited many merchants and artisans from the
different walks of life and trades. Later on, it proved to be step of far-reaching
importance. It provided a common place of worship to the Sikhs and paved the way for
the future guidelines for the Sikhism as a different religion. Guru Ramdas Sahib
introduced Masand system in place of Manji system and this step played a great role in
the consolidation of Sikhism.

Guru Ramdas Sahib strengthened the Sikhism a step further by composing Four Lawans
and advised the Sikhs to recite them in order to solemnize the marriages of their
children. Thus he introduced a new matrimonial system based upon Sikhism instead of
Hindu's Vedi system. Thus this distinct marriage code for the Sikhs separated them from
the orthodox and traditional Hindu system. also made rapprochement with different
sects of Udasis through Baba Shri Chand Ji. He, like his predecessors carried forward
the tradition of Guru ka Langer. Superstitions, caste system and pilgrimages were
strongly decried.

He wrote 638 hymns in 30 ragas, these include 246 Padei 138 Saloks, 31 Ashtpadis and
8 Vars and are a part of Guru Granth Sahib. He nominated his youngest son (Guru)
Arjan Sahib as Fifth Nanak. After this he left Amritsar and retired to Goindwal Sahib.
There, after a few days he passed away for heaven on Bhadon Sudi 3rd (2nd Assu)
Samvat 1638 (September 1, 1581).

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Guru Arjan Sahib

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.

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Guru Hargobind Sahib

Guru Hargobind Sahib was born at village Guru Ki Wadali (district Amritsar) on Harh
Vadi 7th (21 Harh), Samvat 1652 (19th June, 1595). He was extremely handsome and
the only son of Guru Arjan Sahib and Mata Ganga Ji. He had one daughter Bibi Viro Ji
and five sons: Baba Gurditta Ji, Suraj Mal Ji, Ani Rai Ji, Atal Rai Ji and (Guru) Tegh
Bahadur Ji. Out of these, four sons passed away during the life of Guru Sahib and the
fifth one, Guru Tegh Bahadur Ji become Ninth Nanak in 1664.

Guru Hargobind Sahib succeeded Guru Arjan Sahib in 1606, at the age of eleven years.
After the martyrdom of Guru Arjan Sahib, the moment was crucial for the Sikhs. Now
for the first time, the Sikhs began to think seriously to counter the high-handedness of
the mighty and theist Muslim Empire. Now a change had taken place in the character of
Sikh Nation on the force of circumstances. Dialectically speaking, it was the need of the
hour. Now the Sikh nation adopts both spiritual and political ways simultaneously. This
policy suited well to all the social and economic segments of the Sikhs.

Guru Hargobind Sahib wore two swords, one of Spiritual Power - Piri and the other of
Military Power - Miri. Now the Sikh became "Saint-Soldier." Guru Sahib issued various
letters advising the Sikhs to take part in the military training and marshal arts. A
Chronicler states that Guru Sahib kept seven hundred Cavaliers and sixty artillerymen.
There was a band of Pathan mercenaries and Painda Khan Pathan was made its chief.
Riding, hunting, wrestling and many others martial sports were introduced. And on the
other hand the martial songs like 'Vars' were daily sung by the Dhadd-players in the
court of Guru Sahib to inspire the Sikhs of heroic deeds. Abdul and Natha Mal were
given the task in this respect. The Guru Sahib himself was healthy and strong in body
and mind. He himself learnt the use of different weapons, besides riding wrestling and
hunting.

In due course of action, Guru Sahib errected a wall around Amritsar city and
constructed a small fort named 'Lohgarh' on the out skirts of the city. Guru Sahib
revealed Sri Akal Takht Sahib also known as Akal Bunga (Tuineless Throned) just in
front of Sri Harmandir Sahib (Golden Temple) in 1609. This place became the seat of
preaching and praying in due course of time. At this place, Guru Sahib used to gave
sermons to the Sikhs and discussions were held on the problems faced by the Sikh
nation. In this way the Sikhs were encouraged to settle their own disputes themselves,
some martial sports were also performed in the open courtyard before the Akal Takht.
This development further consolidated the Sikh nation. The Sikhs call Guru Sahib
'Sachcha Patshah' (True Emperor) and the Sikh Nation followed the judgments or
decisions taken on Sri Akal Takht Sahib enthusiastically.

The emperor Jahangir did not tolerated this new policy of Guru Sahib and subsequently
ordered to imprison him in the Gwalior Fort. Though the various reasons are also
ascribed for the detention of Guru Sahib but the most suitable one seems to be that the
Emperor Jahangir was falsely alarmed (about the military preparations by the Guru
Sahib and Sikhs) by the same elements; enemies of the Sikh Nation, who were earlier
responsible for the execution of Guru Arjan Sahib. After receiving summons from
Emperor Jahangir, Guru Sahib proceeded towards Delhi before making serious
consultations about rest, with all the leading Sikh personalities including Mata Ganga
Ji, Baba Budha Ji, Bhai Gurdas Ji, Bhai Jetha Ji and Bhai Sahlo Ji. Guru Sahib
appeared before the Emperor Jahangir and was received by the latter with due respect.
A debate on Sikh religion and Sikh doctrines held between Guru Sahib and Jahangir
(having pre-tempered mind against Guru Sahib) but the emperor remained unimpressed
and ordered for the imprisonment of Guru Sahib at Gwalior Fort. Guru Sahib was
detained in the fort upto three years i.e. from 1609 to 1612. (There are divergent views
regarding the detention period of Guru Sahib in the Gwalior Fort prison, but the most
acceptable one seems to be three years from 1609 to 1612.)

Sain Mian Mir and Wazir Khan (Governor of Lahore) approached Emperor Jahangir
own behalf of Guru Sahib and secured the releasing orders. When Guru Sahib met
Jahangir immediately after his release, he insisted upon Jahangir for the release of
other fifty-two Hindu Princes on his personal surety (These Princes were said to be the
rebellious ones). The request was obliged and all the prisoners were released in 1612.
Then the title of "Bandi Chhor Baba" was given to Guru Sahib and is still remembered
by this name. Guru Sahib reached Amritsar on the occasion of Diwali. This was a big
occasion for the Sikhs. It is said that Baba Budha Ji littered the earthen lamps
throughout the Amritsar city. The Sikhs celebrated this occasion enthusiastically. From
this day the Sikh Nation began to celebrate Dewali festival as " Bandi Chhor Diwas "
also.

Now the attitude of Jahangir and his empire towards Guru Sahib changed considerably
and remained favorable and friendly till the death of Jahangir. It was the outcome of the
noble interceding by the religious, secular and political personalities like Sain Mian Mir
Ji, Nizam-ud-Din and the Governor of Lahore, Wazir Khan. Shortly after the release of
Guru Sahib, the angry Sikhs overtook Chandu Shah (the main brain behind the
execution of Guru Arjan Sahib). They preceded him through the streets of Lahore.
Chandu, like a mad dog, was pelted with stones, filth, and abuses thus put to death. A
chronicle further states that "Death came to him as a relief and his body was thrown
into the river Ravi."

Shortly after the release from the Gwalior Fort and having cordial relations with the
state, Guru sahib started to re-consolidate the Sikh Nation. He modified the concept of
Charanamrit, (system of initiating people into the fold of Sikhism, which was being
exploited by the selfish and corrupt Masands according to their own interests, when
Guru Sahib was in Gwalior prison). He tried his best to dissuade Meharban (son of
Pirthi Chand) from harbouring hostile designs against Sikhs and Sikhism.

Guru Sahib undertook Dharam Parchar tours to spead Sikhism. He started from
Amritsar and covered thousand miles in India. In Punjab he visited Kartarpur and made
it as headquarter of Sikh Nation in Doaba. He also visited several adjoining villages
like Bara Pir, Mukerian and laid the foundation stone of Sri Hagobindpur town (the
original name of this town was Gobindpura) near the river Beas in 1621. Guru Sahib
also covered the 'Malwa' region of Punjab where the cult of Hindu Goddess and "Sakhi
Sarwar" was fascination the lowly and downtrodden simple living people. Guru Sahib
admitted the people of the villages: Darauli, Mehraj, Damru, Dabwali, Sidhwan, Sidhar,
Lopo, Zeera, Katra and Gillan in the Sikhism. In other words the entire Malwa region
embraced Sikhism and went a long way in integrating the Sikh Nation. This was a major
achievement by Guru Hargobind Sahib.

Guru Hargobind Sahib visited an old Sikh religious parching centre Nanakmata
(Gorakhmata) in the present Pili Bhit district of U.P. Guru Nanak Sahib established it. It
is said that some Hindu Yogis ousted Almast Ji, (a pious Sikh preacher, deputed by Guru
Hargobind Sahib to spread Sikhism) from the gurdwara and desecrated the place by
cutting the holy and historical Peepal tree, under which earlier Guru Nanak Sahib held
discussions with the different sects of Jogis.

Guru Sahib reached Nanakmata along with some saint-soldiers. Seeing Guru Sahib on
the scene, the Yogis fled away and never came back or interfered in the religious affairs
of Almast Ji. Guru Sahib returned Amritsar via Darauli. Guru Sahib also held a detailed
discussion on the spiritual and relious with a marathe Saint Ram Das Samrath, on the
spiritual and religious issues in a very cordial atmosphere at Srinagar (Garhwal).

Guru Sahib visited Kashmir in 1620. Some chronicles state that Guru Sahib went there
at the invitation of emperor Jahangir, because his personal physician's advice for a
natural climate and atmospheric change. It is also stated that Jahangir and his party
paid a visit to Goindwal Sahib and reached Amritsar via Taran Taran. The emperor
offered financial assistance for the construction of Sri Akal Takht Sahib, but Guru Sahib
declined the offer politely.

On the other hand some Sikh source term the visit to Kashmir as a part of Guru Sahib's
preaching campaign. Guru Hargobind Sahib patronized one Sewa Das for preaching
Sikhism. He and his mother Bhag Bhari served Guru Sahib with much zeal and
devotion. Guru Sahib held a short meeting with his many devoted Sikhs and a preacher
Kattu Shah (a converted Mohammedan). Guru Sahib visited Sialkot, Wazirabad, Mirpur,
Bhimbar Rehran, Baramula, Uri and Muzafrabad. He appointed Bhai Garhia Ji to
preach the Sikh religion. The large number of Kashmiris, both Hindus and Muslims
embraced Sikhism due to the devoted and committed preaching by Guru Sahib. He
married Bibi Marwahi Ji (Mata Mahadevi Ji), the daughter of a devoted Sikh couple
Daya Ram Ji and Bhagan Ji at village Mandiali.

Guru Sahib returned home via Baramula and proceeded further to Gujrat where he met
Saint Shah Daulla who appreciated Guru Sahib spiritual status and mode of living with
splendor. Guru Sahib also visited Rai Bhoe-di-Talwandi (the birth place of Guru Nanak
Sahib), Mange and Madai in Lahore district. He also visted Kurukshetra and
established there a Sikh preaching centre (Now in Haryana State).

Guru Sahib spent the last decade of his life (from 1635 to 1644) at Kiratpur Sahib,
which is situated in the hill state of Hadur (Nalagarh), founded by Baba Gurditta Ji
(Guru's son). It is said that Raja Tara Chand donated land for this purpose. Guru Sahib
devoted his much time in reorganizing the Sikh Nation and updating the preaching
centres by establishing a new system called Dhunas. Baba Gurditta Ji was made the
incharge of religious affairs and he further appointed four head preachers area vice:
Almast Ji, Phaul Ji, Gonda Ji and Baba Hansa Ji. Guru Sahib made reconciliation with
Udasi sect headed by Baba Sri Chand Ji. Guru Sahib's religious tours and preaching
made the Sikhism more popular in different parts of India.

On the other hand Guru Sahib did not abandoned the mission of militarizing the Sikhs.
Now for the first time in the Indian history since the invasion of Muslims, the Sikh
Nation, under the supreme command of Guru Hargobind Sahib, prepared for the armed
resistance. The tyranny and injustice of the Muslim theocratic state was opposed. This
was only an imperative measure of defense. Guru Sahib converted the peaceful sect into
a warlike community, ready to defend their interests with the swords and it was the need
of the hour.

After the death of emperor Jahangir the policy matter of the new young emperor Shah
Jahan changed considerably. The emperor took the notice of new converts to Sikhism
from the Muslims. He ordered to destroy all the temples and Gurdwaras, which were
under construction. The sacred Baoli of Guru Arjan Sahib in Dabbi Babar, Lahore (now
in Pakistan) was desecrated and converted into a mosque. (Later Maharaja RanJit
Singh re-excavated and re-established this Baoli. Again it was destroyed in 1947, by the
unruly and fanatic Muslims mob). On the other hand the influence of Naqashbandis (a
radical and fundamentalist order of the Muslim's clergy).

In 1629 Mukhlis Khan was made the Governor to Lahore. He and Qazi Rustam Khan
were best friends. According to some historical accounts Kaulan(Mata), a Hindu lady ,
as it is also signified to by the name Kaulan, was forcibly abducted by the Qazi Rustam
Khan in her childhood and was made a maid servant . She was treated like a slave .At
the young age; she came under the influence of the teachings of Sain Mian Mir Ji. She
also began to take part in the religious sittings of Guru Sahib and became an ardent and
pious follower of Guru Sahib.

On noticing this attitude of Kaulan Ji, Qazi became harsher towards her .How a Qazi,
an extreme fanatic personality; tolerate her deep and devotional interest in Sikh
religion? Because of Qazi's harsh treatment she sought the help of Mian Mir Ji, who
deputed his disciple Abdullah (Abdul Yar Khan) to escort Kaulan Ji safely to Amritsar,
Where she was treated kindly by Guru Sahib and provided her a safe and separate
lodging near a pond, (later it was converted into a tank by Guru Sahib and named it
Kaulsar, after the name of Kaulan Ji). She was a pious disciple of Guru Sahib and an
ardent follower of Sikhism. She began to arrange religious congregations on Sikhism
and Gurbani, at her residence. Within a short span of time she became much popular
among the Sikh masses. Thus she won the sympathy of the Sikhs who began to address
her as Mata Kaulan Ji. She breathed her last on 4th July 1629 at Kartarpur (Jalandhar)
while serving for the Sikh Nation.

When Shah Jahan succeeded the throne after the death of his father Jahangir, Qazi
Rustam Khan lodged a complaint with the new emperor, who was incensed earlier by
the fanatic Muslims and Hindus against the Sikh Nation and Guru Sahib. He obliged the
complaint and revised his policy matter; earlier adopted by his father Jahangir towards
Guru Sahib.The possible conflict out of charged circumstances was inevitable. Guru
Sahib fought five battles during the regime of emperor Shah Jahan, and all were won. A
small conflict of Rohilla near Sri Hargobindpur was fought in 1621. It was the first
armed clash between the Faujdar of Jalandhar and Hargobind Sahib.

Near the site of new town Hargobindpur, Bhagwan Das, a Khatri 'Kirar' contemplated
his right of ownership on the land and with the help of some hired ruffians forcibly tried
to dislodge the Sikhs, who were engaged in developing the new township. In the ensuing
small clash Bhagwan Das and his most hired ruffians were killed. After this incident,
Rattan Chand (son of Bhagwan Das) and Karam Chand (son of Chandu Mal) incensed
the Faujdar of Jalandhar against Guru Sahib. Abdulla Khan the Faujdar of Jalandhar
dispatched ten thousand soldiers. They were intercepted by the mighty and devoted Sikh
Saint-Soldiers at Rohilla Ghat on the bank of the river Beas. The Mughal army met a
crushing defeat by the hands of, but there was an immense loss of lives and material on
the both sides. Besides Rattan Chand and Karam Chand, the Faujdar of Jalandhar,
Abdullah Khan his two sons and five commanders were killed. Guru Sahib sacrificed
Saint Soldiers like Mathura Bhat Ji (son of Baba Bhikha Ji), Bhai Nanu Ji, Bhai Saktu
Ji, Bhai Jattu Ji, Bhai Pirana Ji, Bhai Paras Ram Ji, Bhai Jagannath Ji and Bhai
Kalyana Ji.
The second and the most serious conflict between Guru Sahib and the Mughal forces
were fought in April 1634. It started with the lifting of a royal hawk of the imperial army
of Shah Jahan by the Sikhs, who incidentally were also hunting in the same territory
aroud Gumtala Village near Amritsar. This led to a small violent conflict between the
two parties. Guru Hargobind Sahib was not directly involved in his clash.

This incident enraged the emperor, Shah Jahan. He deputed Mukhils Khan with, 7,000
soldiers "to teach the lesson" to Guru Hargobind Sahib. The mini fortress of Lohgarh
was attacked. The Sikhs though small in number, gave a stiff resistance. Guru Sahib and
the whole family had to hurriedly move to Chabal, to solemnize the marriage of Bibi
Veero Ji (the daughter of Guru Hargobind Sahib). The attackers had an upper hand over
the Sikhs on the first day of the battle. They looted and plundered all the property and
holy residence of Guru Sahib. On the next morning the Sikhs, after consolidating their
position, retaliated and made a vigorous attack on the sleeping Mughal forces. Mukhlis
Khan, the commander and most of his leading lieutenants were killed. Guru Sahib also
suffered a heavy loss of life and property. This was the first armed clash between the
Mughals and the Sikhs.

After this battle, Guru Hargobind Sahib retired to the semi desert wastelands of
Bhatinda. (While leaving Amritsar for the Malwa region, Guru Sahib took Guru Granth
Sahib with him but after meeting a halt for sometimes at Daroli he sent Guru Granth
Sahib to Kartarpur along with the family). Soon after this, a tussle between Guru Sahib
and Subedar of Lahore began over the two horses, which were forcibly snatched and
taken into custody by the Mughal officials from the two devotees of Guru Sahib, at
Lahore. This incident was informed to Guru Sahib. Bhai Bidhi Chand a daring disciple
recovered the horses one by one from the royal stable. This dare devil act was
considered an open thereat to the authority of the Mughal Empire. The imperial forces
(22000 troops) were dispatched towards the Lakhi Jungle under the command of
Qammar Beg and Lalla Beg. Guru Hargobind Sahib had only three to four thousand
warriors. The Sikh forces under the command of Rai Jodh and Kirt Bhatt camped near a
water reservoir. The interception took place near Mehraj and Lahira villages. According
to some chronicle (on 16th December 1634) the Sikhs waged a guerilla attack on
Mughal forces at night, which resulted heavy causalities in the Mughal camp. The Sikhs
routed and defeated the enemy. Guru Sahib lost 1200 Saint Soldiers including Kirt Bhatt
Ji and Bhai Jetha Ji. On the other side Sameer Beg and his two sons Shams Beg and
Qasim Beg were also killed. The Mughal forces fled to Lahore leaving behind the dead
and wounded. The Sikhs did not intercept the fleecing enemy. Guru Sahib built a tank
called Gurusar commemorating the victory. Near a village Nathane Guru Sahib faced
another encounter with the Mughal forces but remained victorious.

After these successful encounters Guru Sahib retired at Kartarpur (Jalandhar) along
with his warriors. Painda Khan Pathan a commander in Guru's army and childhood
friend, deserted him later and joined the Mughal camp after some altercation with the
Sikhs and Guru Sahib on some petty issues. He and Kala Khan (brother of slain Mukhlis
Khan), along with imperial army made an attack on Guru Sahib at Kartarpur on 26th
April 1635. The Sikhs having a nominal strength of 5000, fought with rare courage and
velour. Teg Bahadar Ji (Guru), Baba Gurditta Ji and Bhai Bidhi Chand Ji showed great
feasts of bravery. Painda Khan and Kala Khan were killed. Several Sikh Saint Soldiers
were also martyred.

After the battle of Kartarpur, Guru Sahib moved onwards Kiratpur Sahib, which was
under the rule of Raja Tara Chand (a hill state chief). Again Guru Sahib's entourage
was suddenly ambushed by a contingent of royal forces under the command of Ahmed
Khan in the village Palahi near Phagwara town on 29th April 1635. It caused
considerable loss on the Guru's soldiers. Bhai Dasa Ji and Bhai Sohela Ji (sons of Ballu
Bhat, and grandsons of Mula Bhat) sacrificed their lives. Guru Sahib crossed the Sutlej
River and reached Kiratpur Sahib where he established another spiritual and preaching
center of the Sikh Nation. Here, Guru Sahib spent ten years of his life and breathed his
last on Chet Sudhi 5th (6th Chet Samvat 1701) 28th February 1644 (some chronicle
record the date as 3rd March, 1644). It is said that when Guru's body was placed on
fire, and as the flames rose high, a large number of Sikhs tried to burn themselves on the
funeral pier. Har Rai Sahib (Guru) dissuaded them, but earlier two had jumped into the
pier and were consumed by the fire. Before his death Guru Sahib nominated his
grandson Har Rai Sahib (The second son of Baba Gurditta Ji) as his successor (Seventh
Nanak).

///////////////////////////////

Guru Har Rai Sahib

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.

////////////////////////////////////////////////

Guru Har Krishan Sahib

Guru Harkrishan Sahib was born on Sawan Vadi 10, (8 Sawan), Bikrami Samvat 1713,
(July 7, 1656) at Kiratpur Sahib. He was the second son of Guru Har Rai Sahib and
Mata Krishan Kaur Ji (Sulakhni Ji). Ram Rai, the elder brother of Guru Harkrishan
Sahib was ex-communicated and disinherited due to his anti-Guru Ghar activities, as
stated earlier and Sri Harkrishan Sahib Ji at the age of about five years, was declared
as Eighth Nanak Guru by his father Guru Har Rai Sahib before his death in 1661. This
act inflamed Ram Rai Ji with jealousy and he complained to the emperor Aurangzeb
against his father's decision. The emperor replied in flavor issuing orders through Raja
Jai Singh to the young Guru to appear before him. Raja Jai Singh sent his emissary to
Kiratpur Sahib to bring the Guru to Delhi. At first the Guru was not willing, but at the
repeated requests of his followers and Raja Jai Singh, he agreed to go to Delhi.

At this occasion, a large number of devotees from every walk of life came to bid him
farewell. They followed the Guru Sahib up to village Panjokhara near Ambala. From
this place the Guru advised his followers to return to their respective homes. Then Guru
Sahib, along with a few of his family members proceeded towards Delhi. But before
leaving this place Guru Harkrishan Sahib showed the great powers which were
bestowed upon him by the Almighty God. Pandit Lal Chand, a learned scholar of Hindu
literature questioned Guru Sahib about the meanings of Gita. Then Guru Sahib called a
water-carrier named Chhaju Ram, and with the Guru's grace, this unlettered man was
able to expound the philosophy of the Gita. When Pandit Lal Chand listened the
scholarly answer from Chhaju, he bent his head in shame and besought the forgiveness
of Guru Sahib. Pandit Lal Chand became the Sikh and escorted the Guru Sahib up to
Kurukashatra.

When Guru Sahib reached Delhi, he was greeted with great fervor and full honors by
Raja Jai Singh and the Sikhs of Delhi. Guru Sahib was lodged in the palace of Raja Jai
Singh. The people from all walks of life flocked the palace to have a glimpse (Darshan)
of Guru Harkrishan Sahib. Some chronicles mention that prince Muzzam also paid a
visit.

In order to test the Guru's intelligence, of which everyone spoke very highly, Raja Jai
Singh requested the Guru Sahib to identify the real queen out of the equally and well
dressed ladies surrounding Guru Sahib. The Guru at once went to a lady dressed as a
maidservant and sat in her lap. This lady was the real queen. There are also many
different stories we find in some other Sikh accounts relating to Guru Sahib's mental
ability.

Within a short span of time Guru Harkrishan Sahib through his fraternization with the
common masses gained more and more adherents in the capital. At the time, a swear
epidemic of cholera and smallpox broke out in Delhi. The young Guru began to attend
the sufferers irrespective of cast and creed. Particularly, the local Muslim population
was much impressed with the purely humanitarian deeds of the Guru Sahib and
nicknamed him Bala Pir (child prophet). Even Aurangzeb did not tried to disturb Guru
Harkrishan Sahib sensing the tone of the situation but on the other hand never
dismissed the claim of Ram Rai also.

While serving the suffering people from the epidemic day and night, Guru Sahib himself
was seized with high fever. The swear attack of smallpox confined him to bed for several
days. When his condition became serious, he called his mother and told her that his end
was drawing near. When asked to name his successor, he merely exclaimed 'Baba
Bakala'. These words were only meant for the future (Guru) Teg Bahadur Sahib, who
was residing at village Bakala near river Beas in Punjab province.

In the last moment Guru Harkrishan Sahib wished that nobody should mourn him after
his death and instructed to sing the hyms of Gurbani. Thus the 'Bala Pir' passed away
on Chet Sudi 14,(3rd Vaisakh), Bikrami Samvat 1721, (30th March, 1664) slowly
reciting the word "Waheguru" till the end. Tenth Nanak, Guru Gobind Singh Sahib
paying tribute to Guru Harkrishan Sahib stated in "Var Sri Bhagoti Ji Ki"... "Let us
think of the holy Harkrishan, Whose sight dispels all sorrows..."

/////////////////////////////////////////////////////

Guru Tegh Bahadur Sahib

Guru Tegh Bahadur Sahib was born on Vaisakh Vadi 5, (5 Vaisakh), Bikrami Samvat
1678, (1st April, 1621) in the holy city of Amritsar in a house known as Guru ke Mahal.
He had four brothers Baba Gurditta Ji, Baba Suraj Mal Ji, Baba Ani Rai Ji, Baba Atal
Rai Ji and one sister Bibi Veero Ji. He was the fifth and the youngest son of Guru
Hargobind Sahib and Mata Nanki Ji. His childhood name was Tyag Mal. The Sikhs
began to call him Teg Bahadur after the battle of Kartarpur against Painda Khan in
which he proved to be great sword-player or gladiator. But he preffered to call himself
'Degh Bahadur'

From the very childhood Guru Teg Bahadur Sahib used to sit inside the house and spend
most of his time in meditation. He seldom played with other boys of his age. Due to the
rich religious atmosphere at home he developed a distinct philosophical bent of mind.
Naturally he developed inspirations towards a life of selfless service and sacrifice.

Guru Tegh Bahadur Sahib had a regular schooling from the age of six. Where he also
learnt classical, vocal and instrumental music. Bhai Gurdas Ji also taught him Gurbani
and Hindu Mythology. Apart from the schooling he was also given the military training
like horsemanship, swordsmanship, javelin throwing and shooting. He had witnessed
and even participated in the battles of Amritsar and Kartarpur. But inspite of all this, he
developed an extra ordinary mystic nature in due course of time.
Guru Tegh Bahadur Sahib was married to Gujri Ji (Mata), daughter of Sh.Lal Chand &
Bishan Kaur of Kartarpur at an early age on 15 Assu, Samvat 1689 (September 14,
1632). A son (Guru) Gobind Singh (Sahib) was born on Poh Sudi Saptmi Samvat 1723
(December 22,1666). Gujri (Mata) was also a religious lady. She was disciplined in
behaviour and modest in temprament. Her father was a noble and rich man.

Soon after the death of Guru Hargobind Sahib, Mata Nanki Ji, the mother of Guru Tegh
Bahadur Sahib took him and his wife (Gujri) to her natal village (Baba) Bakala near the
river Beas. Some Chronicles state that Bhai Mehra, who was a devout Sikh of Guru
Hargobind Sahib, got constructed a house for (Guru) Tegh Bahadur Sahib where he
lived in complete peace and led a normal life for the next twenty years (from 1644 to
1666).

It is a totally wrong conception (as some historian point out) that Guru Sahib got
constructed a solitary cell in his house where he often used to meditate God. Actually, it
is seen that the meditation for self-purification and self-attainment of Guru Tegh
Bahadur Sahib is wrongly mis-understood. Guru Nanak's spiritual traditions hold that
after attaining the divine light, one has to lift others from darkness to liberate the world.
In JapJi sahib, Guru Nanak Sahib says: " There can be no love of God without active
service." Guru Tegh Bahadur Sahib's long spell of silent meditation perfected his will.
Through meditation Guru Tegh Bahadur Sahib archived the torch of Guru Nanak
creative vision. He developed aspirations towards a life of selfless service and sacrifice,
with a moral and spiritual courage to abide by the will of God. When Guru Hargobind
Sahib invested Har Rai Sahib with Guruship, Guru Tegh Bahadur Sahib was the first to
bow to Guru Har Rai Sahib. He never contested the will of his father (Guru).

During the stay at Baba Bakala, Guru Tegh Bahadur paid visits to many holy and
historical places like Goindwal, Kiratpur Sahib, Haridwar, Prayag, Mathura, Agra,
Kashi (Banaras) and Gaya. A devoted Sikh of Guru Hargobind Sahib, Bhai Jetha Ji took
Guru Tegh Bahadur Sahib to Patna. Here he heard the news of the passing away of
Guru Har Rai Sahib (6th Oct, 1661) and decided to return to Kiratpur Sahib. On the
way back he reached Delhi on March, 21,1664, where he learnt the arrival of Guru
Harkrishan Sahib at the residence of Raja Jai Singh. He alongwith his mother and other
Sikhs paid visit to Guru Harkrishan Sahib and after expressing profound sense of
sorrow and sympathy towards Guru Sahib and his mother Mata Krishan Kaur Ji, he left
for Baba Bakala (Punjab).

After some days, Guru Harkrishan Sahib (on the eve of his death), prophetically uttered
only two words "Baba Bakala" meaning that his successor would be found at (Baba)
Bakala. Now with this announcement near about twenty-two posers and self-appointed
successors sprung up in the small village Bakala. The most prominent among them was
Dhir Mal who was the only direct descendant of the eldest son Baba Gurditta Ji and it
was he who possessed the first copy of Guru Granth Sahib prepared by Guru Arjan
Sahib.

This situation puzzled the innocent Sikh devotees for a few months. Then in the month of
August 1664, Sikh Sangat headed by some prominent Sikhs from Delhi, arrived at
village Bakala and acknowledged Baba Tegh Bahadur Ji as the Ninth Nanak, but the
atmosphere remained same at Village Baba Bakala. Guru Tegh Bahadur accepted the
spiritual succession but never liked to be dragged into the mire of competition with the
imposters. He kept aloof from them. An incident, which changed the whole scene
deciding the dispute forever, occurred one day.

Makhan Shah Lubana, a rich trader and a devout Sikh from Tanda district Jehlam (now
in Pakistan), came to pay his obeisance and 500 gold coins as offerings to the Guru
Sahib, at village Bakala. It is said that earlier his ship full of merchandise was caught in
a storm. But due to his prayer to the Guru Sahib, his ship was saved. He made up his
mind to offer 500 gold coins in lieu of the safety. Reaching village Bakala he had to
encounter so many 'Gurus'. Everyone contested to be the real 'Guru'. He offered
everyone only two coins and non-of them challenged. The imposters were glad to accept
only two coins. But h was disappointed as he sensed something wrong.

One day he learned from some villagers that there was also another Guru named Tegh
Bahadur Ji. He went to see the Guru who was meditating in a lone house. When he
offered two coins to Guru Tegh Bahadur Sahib, the later questioned that why Makhan
Shah was breaking his own promise offering only two coins instead of five hundred. At
this Makhan Shah could not contain himself with joy. He immediately climbed to the
roof of the same house and cried loudly that he had discoverd the true Guru (Guru
Ladho Re...Guru Ladho Re...). On hearing this a large number of Sikh devotees
assembled there and paid their homage to the true Guru.

This incident ravaged Dhir Mal and he with the hired ruffians, attacked Guru Tegh
Bahadur Sahib. A bullet hit Guru Sahib and when the Sikhs learnt about this attack, they
retaliated and took possession of (Guru) Granth Sahib lying with Dhir Mal. But Guru
Sahib returned it to Dhir Mal while forgiving him.

Guru Tegh Bahadur Sahib with his entire family reached Amritsar (about November,
1664) to pay obeisance at Harmandir Sahib, but the ministers of the holy place shut its
doors against him and he was not allowed to enter. Guru Tegh Bahadur Sahib did not
pressed or forced his entry but returned calmly and reached Kiratpur Sahib via Vallah,
Khandur Sahib, Goindwal Sahib, Tarn Taran Sahib, Khem karan. Before reaching
Kiratpur, he also visited Talwandi Saboke, Banger and Dhandaur. It is to be noted that
wherever Guru Sahib went, there he established new Manjis (preaching centres of
Sikhism). Guru Tegh Bahadur Sahib reached Kiratpur Sahib in May 1665.
In June 1665 Guru Tegh Bahadur Sahib bought some land from Raja of Bilaspur near
Makhowal village on the bank of River Satlej and founded a new town Chak-Nanki after
revered name of his mother Nanki. Later this town was renamed as Sri Anandpur Sahib.

After a brief stay at new founded town, Guru Tegh Bahadur Sahib set out for a long
journey towards the east in order to strengthen the Sikh nation by setting up new
preaching centers and renewing the old ones. It was his second missionary tour. He left
Anandpur Sahib in August, 1665 alongwith many staunch sikhs such as Bhai Mati Das
Ji, Bhai Sati Das Ji, Bhai Sangtia Ji, Bhai Dayal Das Ji and Bhai Jetha Ji apart from
his close family members. It was like a long-march for the sake of suffering humanity.
This mission raved the othodox regime of the Mughals, because large crowds began to
attend the gatherings and sought the Guru's blessings. When Guru Tegh Bahadur Sahib
was coming at Dhamdhan in the Banger area in December 1665 a Mughal enforcement
officer Alam Khan Rohella arrested him alongwith Bhai Sati Das Ji, Bhai Moti Das Ji,
Bhai Dayal Das Ji and some other Sikh followers under the imperial orders from Delhi.
All these were produced before the court of the empror Aurangzeb, who orderd to hand-
over them to Kanwar Ram Singh Kachhwaha, son of Raja Jai Singh Mirza. The entire
family of Raja Jai Singh was a staunch follower of Guru Sahib and hence they treated
him not like prisoner but endorsed great respect and also secured the releasing orders
from the imperial court. Guru Sahib was released after about two months. Resuming his
mission further, Guru Sahib reached Mathura and then Agra and from here he reached
Allahabad via Etawah, Kanpur and Fatehpur. He also visited Benaras and Sasaram and
then reached Patna in the month of May 1666. .........................

Guru Tegh Bahadur Sahib proceeded further towards Dacca via Mongair, Calicut (now
Kolkata), Sahibganj and Kant Nagar in October 1666. But before leaving for these
places he made necessary arrangements under the supervision of a devout Sikh lady
known as Mata Paidi for the safe stay of his family members at Patna during the rainy
season. Then Mata Gujri Ji was expecting a child. At all the places Guru Sahib halted,
Satsangat and Kirtan (recitations of Verses from Guru Granth Sahib) were held daily
and religious sermons were delivered. Many prominent Sikhs like Bhai Mati Dass Ji,
Bhai Sati Dass Ji, Bhai Dayal Das Ji and Baba Gurditta Ji, supported Guru Sahib in
religious sittings during these tours.

At Dacca Guru Sahib established a big Sangat (Hazuri Sangat) with the help of ardent
followers like Almast Ji and Natha Sahib. A Gurdwara Sangat Tola now marks the place
where Guru Sahib used to deliver holy sermons to the audience. It was here that Guru
Sahib heard the news of the birth of his son, (Guru Gobind Singh Sahib) who was born
on Poh Sudi Saptami (23 Poh) Bikrami Samvat 1723, (December, 22,1666) at
Patna.From Dacca, Guru Sahib proceeded towards Jatia Hills and Sylhet where he
established a preaching Centre for Sikh Sangat and reached Chittagong via Agartala.
Guru Sahib returned Dacca in 1668. At this time Raja Ram Singh son of Late Raja Jai
Singh who was already present at Dacca in order to make arrangements for his
expedition to Assam, met Guru Sahib and sought blessings. (Some Chronicles state that
Raja Ram Singh met Guru Sahib at Gaya). As Guru Sahib was already touring the Far
East places, Raja Ram Singh requested Guru Sahib to accompany him during the
expedition. Guru Sahib did so. During this tour Guru Sahib meditated on the banks of
river Brahmaputra at Dhubri in Assam where stands a Gurdwara known as Sri
Damdama Sahib. Earlier Guru Nanak Sahib also sanctified this place. It is said that by
the grace of Guru Tegh Bahadur Sahib, there was a peaceful settlement instead of
bloody conformation between the ruler of Kamrup and Raja Ram Singh. Guru Sahib left
Assam in April-May, 1670 and returned Patna.

A reign of terror was let loose on the Hindus in India by the Muslim theistic state. The
prosecution of Hindus was the most outrageous feature of his reign. Augranzeb made up
his mind to rout out Hinduism from India by hook or crook, and introduced many
Islamic fundamentalist programs like special taxes for the Hindu traders, religious tax
(Zazia) for non-Muslims. Celebration of Diwali and Holi was forbidden. He demolished
many important and sacred Hindu Temples, and erected mosques in place of them.
Chronicles state that some Sikh Gurudwaras were also demolished.

Guru Tegh Bahadur Sahib heard of these black deeds of Aurangzeb and moved towards
Punjab. In the way, Guru Sahib was arrested at Agra along with many of his prominent
Sikhs in June 1670. They were produced before an imperial court at Delhi but released
shortly. Guru Sahib returned Anandpur Sahib in February 1671. He spent about two
years there peacefully preaching Sikhism. Here he identified himself with the sorrows
and sufferings of the common masses.

In 1672, Guru Sahib set out for another religious journey towards Malwa region in
Punjab. Socially and economically this area was backward and almost neglected, but
the people were hard working and poor. They were also deprived of basic amenities like
fresh drinking water, milk and even simple food. Guru Sahib toured this area about one
and half year.

He helped villagers in many ways. Guru Sahib and Sikh Sangat assisted them in
planting trees on barren stretches of land. They were also advised to start dairy farming
and in this respect many cattle heads were also distributed free of cost among the poor
and landless farmers. To cope with the scarcity of water many community wells were
dug on the behest of Guru Sahib by performing Kar-Sewa (free service). Thus Guru
Sahib identified himself with the common masses. At this stage many followers of Sakhi
Sarver (a muslim outfit) entered into the fold of Sikhism. On the other hand Guru Sahib
established many new preaching centres of Sikhism at these places. The main and
important halts of Guru Sahib were Patiala (Dukhniwaran Sahib), Samaon, Bhiki, Tahla
Sahib, and Talwandi in Bhatinda, Gobindpura, Makrora, Bangar and Dhamdhan. Guru
Sahib toured these areas about one and a half years and returned Anandpur Sahib in
1675.

These preaching tours and social works irked the Muslim fundamentalists and created a
fear-psyche among the upper privileged classes. On the other hand the secret news-
writers of the Mughal Empire dispatched exaggerated and subjective reports regarding
the religious activities of Guru Tegh Bahadur Sahib.

As it is mentioned earlier that the Muslim theistic state executed forceful conversions in
order to make India, Dar-ul-Islam and to achieve this goal as soon as possible, the
Hindu Pandits and Brahmins (the preaching class) of Kashi, Prayag, Kurukshetra,
Haridwar and Kashmir were identified for this purpose. All types of atrocities were let
loose on them. They were given an ultimatum either to embrace Islam or to be prepared
for death. It is regretted that all this was done under the very nose of many so-called
brave Hindu and Rajput kings and chiefs who were also subordinate to the imperial
state of Delhi. They were only silent spectators aiming at their own ends. They even did
not raise a minor voice of protest against the nefarious acts of Aurangzeb. There was a
wave of mass conversion in India and Sher Afgan Khan an imperial viceroy first tried
this practice in Kashmir. Thousands of Kahmiri Pandits were massacred and their
property was looted.

At this juncture, the Brahmins especially the Kashmiri Pandits led by Pandit Kirpa Ram
Dutt approached Guru Tegh Bahadur Sahib at Anandpur Sahib in May 1675. They told
their tales of woe to Guru Sahib and requested to protect their honor and faith. Guru
Sahib heard their views and agreed to resist the nefarious act of forcible conversions by
peaceful means. After long discussions with the prominent Sikhs and Kashmiri Pandits,
Guru Sahib made up his mind to sacrifice himself for the cause of "Righteousness" and
for the freedom of "Dharma"(Religion)

On the advice of Guru Sahib, the Kashmiri Pandits presented a petition to the Emperor
and in lieu of this an imperial court of Delhi, issued summons asking Guru Tegh
Bahadur Sahib to appear in the said court. But on the other hand, before the imperial
summons reach Anandpur Sahib, Guru Sahib started his journey towards Delhi after
installing his son (Guru) Gobind Sahib as the Tenth Nanak in July 1675. Bhai Dayal
Das Ji, Bhai Moti Das Ji, Bhai Sati Das Ji and many more devoted Sikhs followed Guru
Sahib. When Guru Tegh Bahadur Sahib reached near village Malikpur Ragharan near
Ropar, an imperial armed contingent led by Mirza Nur Mohammad Khan, arrested Guru
Sahib and some of his prominent followers. He kept them in a prison at Bassi Pathanan
and tortured daily.
Now it was the turn of Guru Sahib who remained calm & quite. The authorities offered
three alternatives viz : (1) To show miracles, or (2) to embrace Islam, or (3) to prepare
himself for death. Guru Sahib accepted the last. On seeing Guru Sahib adamant and
immoveable, the authorities ordered the executioner (Jallad) to sever the head from the
body. The order was implemented. The historians quote this date as November 11, 1675
AD. (Gurdwara Sis Ganj at Chandni Chowk marks the place where the execution was
done.) There was a furious storm after this brutal deed. It caused confusion and havoc
in and around the city. Under these circumstances Bhai Jaita Ji, took away the holy
head of Guru Sahib, placed it in a basket, covered it carefully and set out of Anandpur
Sahib. He reached Kiratpur Sahib, near Anandpur Sahib on 15th November. He was
received with great honour by young Guru Gobind Rai and honoured as “Rangretta
Guru Ka Beta.” The cremation of head was performed with full honour and proper
ceremonies on the next day. (Gurdwara Sis Ganj also marks the place where the head
was cremated.) Taking advantage of the same situation the other part of the body of
Guru Tegh Bahadur Sahib was whisked away by a brave Sikh Lakhi Shah Lubana a
famous merchant and contractor and he immediately built up a pyre inside his house
and set fire to it in the evening. Thus whole house including other valuables were
burned and destroyed. It is said that a royal police guard arrived at the scene in search
of the body, but returned, finding the house burning and the inmates weeping bitterly.
(Now Gurdwara Rakab Ganj in New Delhi, marks the place.)

The martyrdom of Guru Sahib had for reaching consequences and deeply
influenced the history of India. It exposed the fundamental theistic nature of the
contemporary state, highlighted tyranny and injustice. It made the people of India hate
Aurangzeb and his government as never before and turned the Sikh Nation into militant
people. It made them feels that they could protect their religion (Dharma) only but the
defense of arms. It proposed the way for the final stage in creation of the Khalsa, which
played the most important and significant role in the history of India.

Guru Sahib was also a great poet and thinker. For an example we may quote
him, as one of his Slokas, he says: Bhai Kahu kau det naih naih bhai manat ann, kahu
nanak sunu re mana gaini tahi bakhan. (SGGS 1427) (Sayth Nanak, he who holds none
in fear, mor in afraid on anyone, acknowledge his alone as a man of true wisdom) Guru
Sahib written Grbani in fifteen Raagas apart from 57 salokas, got included in Guru
Granth Sahib by the 10th master, Guru Gobind Singh Sahib.

Guru Tegh Bahadur Sahib ‘Hind di chadar’ sacrified his life for the cause of
Dharma, truth and the betterment of humanity.

//////////////////////////
Guru Gobind Singh Sahib

The tenth and the last Guru or Prophet-teacher of the Sikh faith, was born Gobind Rai
Sodhi on Poh Sudi 7th, 23rd Poh 1723 Bikrami Samvat (22 December 1666) at Patna,
in Bihar. His father, Guru Tegh Bahadur, the Ninth Guru, was then travelling across
Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the
Punjab. On the site of the house at Patna in which Gobind Rai was born and where he
spent his early childhood now stands a sacred shrine, Takht Sri Harimandar Sahib, one
of the five most honoured seats of religious authority (takht, lit. throne) for the Sikhs.
Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki) at the foothills of
the Sivaliks where he reached in March 1672 and there his early education included
reading and writing of Punjabi, Braj, Sanskrit and Persian languages. He was barely
nine years of age when a sudden turn came in his life as well as in the life of entire Sikh
community, he was destined to lead. Early in 1675, a group Kashmiri Brahmans, driven
to desperation by the religious fanaticism of the Mughal General Iftikar Khan, visited
Anandpur to seek Guru Tegh Bahadur's intercession. As the Guru sat reflecting what to
do, young Gobind Rai, arriving there in company with his playmates, asked "Why he
looked so preoccupied". The father, as records Koer Singh in his Gurbilas Patshahi 10,
replied, "Grave are the burdens the earth bears. She will be redeemed only if a truly
worthy person comes forward to lay down his head. Distress will then be expunged and
happiness ushered in." "None could be worthier than yourself to make such a sacrifice,"
remarked Gobind Rai in his innocent manner. Guru Tegh Bahadur soon aftenwards
proceedcd to the imperial capital, Delhi, and courted death on 11 November 1675.

Guru Gobind Singh was formally installed Guru on Maghar Sudi 5th (11 Maghar), 1732
Samvat (11th Nov, 1675). In the midst of his engagement with the concerns of the
community, he gave attention to the mastery of physical skills and literary
accomplishment. He had grown into a energectic youth. He had a natural genius for
poetic composition and his early years were assiduously given to this pursuit. The Var
Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his first
composition. The poem depicted the legendary contest between the gods and the demons
as described in the Markandeya Purana . The choice of a warlike theme for this and a
number of his later compositions such as the two Chandi Charitras, mostly in Braj, was
made to infuse martial spirit among his followers to prepare them to stand up against
injustice and tyranny.

Much of Guru Gobind Singh's creative literary work was done at Paonta, he had
founded on the banks of the River Yamuna and to which site he had temporarily shifted
in April 1685. Poetry as such was, however, not his aim. For him it was a means of
revealing the divine principle and concretizing a personal vision of the Supreme Being
that had been vouchsafed to him. His Japu and the composition known as Akal Ustati
are in this tenor. Through his poetry he preached love and equality and a strictly ethical
and moral code of conduct. He preached the worship of the One Supreme Being,
deprecating idolatry and superstitious beliefs and observances. The glorification of the
sword itself which he eulogized as Bhaguati was to secure fulfilment of God'sjustice.
The sword was never meant as a symbol of aggression, and it was never to be used for
self-aggrandizement. It was the emblem of manliness and self-respect and was to be
used only in self-defence, as a last resort. For Guru Gobind Singh said in a Persian
couplet in his Zafarnamah:

When all other means have failed,

It is but lawful to take to the sword.
During his stay at Paonta, Guru Gobind Singh availed himself of his spare time to
practise different forms of manly exercises, such as riding, swimming and archery. His
increasing influence among the people and the martial exercises of his men excited the
jealousy of the neighbouring Rajput hill rulers who led by Raja Fateh Chand of
Garhwal collected a host to attack him. But they were worsted in an action at Bhangani,
about 10 km northeast of Paonta, on 18 Assu 1745 sk/18 September 1688. Soon there
after Guru Gobind Singh left Paonta and returned to Anandpur which he fortified in
view of the continuing hostility of the Rajput chiefs as well as of the repressive policy of
the imperial government at Delhi. The Guru and his Sikhs were involved in a battle with
a Mughal commander, Alif Khan, at Nadaun on the left bank of the Beas, about 30 km
southeast of Kangra, on 22 Chet 1747 Bk/20 March 1691. Describing the battle in
stirring verse in Bachitra Natak, he said that Alif Khan fled in utter disarray "without
being able to give any attention to his camp." Among several other skirmishes that
occurred was the Hussain battle (20 February 1696) fought against Husain Khan, an
imperial general, which resulted in a decisive victory for the Sikhs. Following the
appointment in 1694 of the liberal Prince Muazzam (later Emperor Bahadur Shah) as
viceroy of northwestern region including Punjab, there was however a brief respite from
pressure from the ruling authority.

In 1698, Guru Gobind Singh issued directions to Sikh sangats or communities in

different parts of India not to acknowledge masands, the local ministers, against whom
he had heard complaints. Sikhs, he instructed, should come to Anandpur straight
without any intermediaries and bring their offerings personally. The Guru thus
established direct relationship with his Sikhs and addressed them as his Khalsa, Persian
term used for crown-lands as distinguished from feudal chiefs. The institution of the
Khalsa was given concrete form on 30 March 1699 when Sikhs had gathered at
Anandpur in large numbers for the annual festival of Baisakhi. Guru Gobind Singh
appeared before the assembly dramatically on that day with a naked sword in hand and,
to quote Koer Singh, Gurbilas Patshahi 10, spoke: "Is there present a true Sikh who
would offer his head to the Guru as a sacrifice?" The words numbed the audience who
looked on in awed silence. The Guru repeated the call. At the third call Daya Ram, a
Sobti Khatri of Lahore, arose and humbly walked behind the Guru to a tent near by. The
Guru returned with his sword dripping blood, and asked for another head. At this
Daram Das, a Jatt from Hastinapur, came forward and was taken inside the enclosure.
Guru Gobind Singh made three more calls. Muhkam Chand, a washerman from Dvarka,
Himmat, a water-carrier from Jagannathpur, and Sahib Chand, a barber from Bidar
(Karnataka) responded one after another and advanced to offer their heads. All the five
were led back from the tent dressed alike in saffron-coloured raiment topped over with
neatly tied turbans similarly dyed, with swords dangling by their sides. Guru Gobind
Singh then introduced Khande Di Pahul, i.e. initiation by sweetened water churned with
a double-edged broadsword (khanda). Those five Sikhs were the first to be initiated.
Guru Gobind Singh called them Panj Piare, the five devoted spirits beloved of the Guru.
These five, formed the nucleus of the self-abnegating, martial and casteless fellowship of
the Khalsa. All of them surnamed Singh, meaning lion, were required to wear in future
the five symbols of the Khalsa, all beginning with the letter K-the kesh or long hair and
beard, Kangha, a comb in the kesh to keep it tidy as against the recluses who kept it
matted in token of their having renounced the world, Kara, a steel bracelet, Kachch,
short breeches, and Kirpan, a sword. They were enjoined to succour the helpless and
fight the oppressor, to have faith in one God and to consider all human beings equal,
irrespective of caste and creed. Guru Gobind Singh then himself received initiatory rites
from five disciples, now invested with authority as Khalsa, and had his name changed
from Gobind Rai to Gobind Singh. "Hail," as the poet subsequently sang, "Gobind Singh
who is himself Master as well as disciple." Further injunctions were laid down for the
Sikhs. They must never cut or trim their hair and beards, nor smoke tobacco. A Sikh
must not have sexual relationship outside the marital bond, nor eat the flesh of an
animal killed slowly in the Muslim way.

These developments alarmed the casteridden Rajput chiefs of the Sivalik hills. They
rallied under the leadership of the Raja of Bilaspur, in whose territory lay Anandpur, to
forcibly evict Guru Gobind Singh from his hilly citadel. Their repeated expeditions
during 1700-04 however proved abortive . They at last petitioned Emperor Aurangzeb
for help. In concert with contingents sent under imperial orders by the governor of
Lahore and those of the faujdar of Sirhind, they marched upon Anandpur and laid a
siege to the fort in Jeth 1762 sk/May 1705. Over the months, the Guru and his Sikhs
firmly withstood their successive assaults despite dire scarcity of food resulting from the
prolonged blockade. While the besieged were reduced to desperate straits, the besiegers
too were chagrined at the tenacity with which the Sikhs held out. At this stagy the
besiegers offered, on solemn oaths of Quran, safe exit to the Sikhs if they quit Anandpur.
At last, the town was evacuated during the night of Poh suds 1, 1762 sk/5-6 December
1705. But soon, as the Guru and his Sikhs came out, the hill monarchs and their Mughal
allies set upon them in full fury. In the ensuing confusion many Sikhs were killed and all
of the Guru's baggage, including most of the precious manuscripts, was lost. The Guru
himself was able to make his way to Chamkaur, 40 km southwest of Anandpur, with
barely 40 Sikhs and his two elder sons. There the imperial army, following closely on his
heels, caught up with him. His two sons, Ajit Singh (b. 1687) and Jujhar Singh (b. 1691)
and all but five of the Sikhs fell in the action that took place on 7 December 1705. The
five surviving Sikhs bade the Guru to save himself in order to reconsolidate the Khalsa.
Guru Gobind Singh with three of his Sikhs escaped into the wilderness of the Malva, two
of his Muslim devotees, Gani Khan and Nabi Khan, helping him at great personal risk.

Guru Gobind Singh's two younger sons, Zorawar Singh (b. 1696) and Fateh Singh
(b.1699), and his mother, Mata Gujari, were after the evacuation of Anandpur betrayed
by their old servant and escort, Gangu, to the faujdar of Sirhind, who had the young
children executed on 13 December 1705. Their grandmother died the same day.
Befriended by another Muslim admirer, Rai Kalha of Raikot, Guru Gobind Singh
reached Dina in the heart of the Malva. There he enlisted a few hundred warriors of the
Brar clan, and also composed his famous letter, Zafarnamah or the Epistle of Victory, in
Persian verse, addressed to Emperor Aurangzeb. The letter was a severe indictment of
the Emperor and his commanders who had perjured their oath and treacherously
attacked him once he was outside the safety of his fortification at Anandpur. It
emphatically reiterated the sovereignty of morality in the affairs of State as much as in
the conduct of human beings and held the means as important as the end. Two of the
Sikhs, Daya Singh and Daram Singh, were despatched with the Zafarnamah to
Ahmadnagar in the South to deliver it to Aurangzeb, then in camp in that town.

From Dina, Guru Gobind Singh continued his westward march until, finding the host
close upon his heels, he took position astride the water pool of Khidrana to make a last-
ditch stand. The fighting on 29 December 1705 was hard and desperate. In spite of their
overwhelming numbers, the Mughal troops failed to capture the Guru and had to retire
in defeat. The most valorous part in this battle was played by a group of 40 Sikhs who
had deserted the Guru at Anandpur during the long siege, but who, chided by their
womenfolk at home, had come back under the leadership of a brave and devoted
woman, Mai Bhago, to redeem themselves. They had fallen fighting desperately to check
the enemy's advance towards the Guru's position. The Guru blessed the 40 dead as 40
mukte, i.e. the 40 Saved Ones. The site is now marked by a sacred shrine and tank and
the town which has grown around them is called Muktsar, the Pool of liberations.

After spending some time in the Lakkhi Jungle country, Guru Gobind Singh arrived at
Talvandi Sabo, now called Damdama Sahib, on 20 January 1706. During his stay there
of over nine months, a number of Sikhs rejoined him. He prepared a fresh recension of
Sikh Scripture, the Guru Granth Sahib, with the celebrated scholar, Bhai Mani Singh, as
his amanuensis. From the number of scholars who had rallied round Gura Gobind
Singh and from the literary activity initiated, the place came to be known as the Guru's
Kashi or seat of learning like Varanasi.
The epistle Zafarnamah sent by Guru Gobind Singh from Dina seems to have touched
the heart of Emperor Aurungzeb. He forthwith invited him for a meeting. According to
Ahkam-i-Alamgiri, the Emperor had a letter written to the deputy governor of Lahore,
Mun'im Khan, to conciliate the Guru and make the required arrangements for his
journey to the Deccan. Guru Gobind Singh had, however, already left for the South on
30 October 1706. He was in the neighbourhood of Baghor, in Rajasthan, when the news
arrived of the death of the Emperor at Ahmadnagar on 20 February 1707. The Guru
there upon decided to return to the Punjab, via Shahjahanabad (Delhi) . That was the
time when the sons of the deceased Emperor were preparing to contest succession. Guru
Gobind Singh despatched for the help of the eldest claimant, the liberal Prince
Muazzam, a token contingent of Sikhs which took part in the battle of Jajau (8 June
1707), decisively won by the Prince who ascended the throne with the title of Bahadur
Shah. The new Emperor invited Guru Gobind Singh for a meeting which took place at
Agra on 23 July 1707.

Emperor Bahadur Shah had at this time to move against the Kachhvaha Rajputs of
Amber (Jaipur) and then to the Deccan where his youngest brother, Kam Baksh, had
raised the standard of revolt. The Guru accompanied him and, as says Tarkh-i-Bahadur
Shahi, he addressed assemblies of people on the way preaching the word of Guru
Nanak. The two camps crossed the River Tapti between 11 and 14 June 1708 and the
Ban-Ganga on 14 August, arriving at Nanded, on the Godavari, towards the end of
August. While Bahadur Shah proceeded further South, Guru Gobind Singh decided to
stay awhile at Nanded. Here he met a Bairagi recluse, Madho Das, whom he converted
a Sikh administering to him Khande Di Pahul, renaming him Gurbakhsh Singh (popular
name Banda Singh ). Guru Gobind Siligh gave Banda Singh five arrows from his own
quiver and an escort, including five of his chosen Sikhs, and directed him to go to the
Punjab and carry on the campaign against the tyranny of the provincial overlords.

Nawab Wazir Khan of Sirhind had felt concerned at the Emperor's conciliatory
treatment of Guru Gobind Singh. Their marching together to the South made him
jealous, and he charged two of his trusted men with murdering the Guru before his
increasing friendship with the Emperor resulted in any harm to him. These two pathans
Jamshed Khan and Wasil Beg are the names given in the Guru Kian Sakhian— pursued
the Guru secretly and overtook him at Nanded, where, according to Sri Gur Sobha by
Senapati, a contemporary writer, one of them stabbed the Guru in the left side below the
heart as he lay one evening in his chamber resting after the Rahras prayer. Before he
could deal another blow, Guru Gobind Singh struck him down with his sword, while his
fleeing companion fell under the swords of Sikhs who had rushed in on hearing the
noise. As the news reached Bahadur Shah's camp, he sent expert surgeons, including an
Englishman, Cole by name, to attend on the Guru. The wound was stitched and
appeared to have healed quickly but, as the Guru one day applied strength to pull a stiff
bow, it broke out again and bled profusely. This weakened the Guru beyond cure and he
passed away on Kattak sudi 5, 1765 Bk/7 OC tober 1708. Before the end came, Guru
Gobind Singh had asked for the Sacred Volume to be brought forth. To quote Bhatt Vahi
Talauda Parganah Jind: "Guru Gobind Singh, the Tenth Master, son of Guru Teg
Bahadur, grandson of Guru Hargobind, great-grandson of Guru Arjan, of the family of
Guru Ram Das Surajbansi, Gosal clan, Sodhi Khatri, resident of Anandpur, parganah
Kahlur, now at Nanded, in the Godavari country in the Deccan, asked Bhai Daya Singh,
on Wednesday, 6 October 1708, to fetch Sri Granth Sahib. In obedience to his orders,
Daya Singh brought Sri Granth Sahib. The Guru placed before it five pice and a
coconut and bowed his head before it. He said to the sangat, "It is my commandment:
Own Sri Granthji in my place. He who so acknowledges it will obtain his reward. The
Guru will rescue him. Know this as the truth".

Guru Gobind Singh thus passed on the succession with due ceremony to the Holy Book,
the Guru Granth Sahib, ending the line of personal Gurus. "The Guru's spirit," he said,
"will henceforth be in the Granth and the Khalsa. Where the Granth is with any five
Sikhs representing the Khalsa, there will the Guru be." The Word enshrined in the Holy
Book was always revered by the Gurus as well as by their disciples as of Divine origin.
The Guru was the revealer of the Word. One day the Word was to take the place of the
Guru. The inevitable came to pass when Guru Gobind Singh declared the Guru Granth
Sahib as his successor. It was only through the Word that the Guruship could be made
everlasting. The Word as contained in the Guru Granth Sahib was henceforth, and for
all time to come to be the Guru for the Sikhs.

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