HEY..IT IS PUNJAB.IT IS PUNJABI GURU.

BY
LOVLEY SHAWLOONEY

"The Palace of the Lord God is so beautiful. Within it, there are gems, rubies, pearls and flawless diamonds. A
fortress of gold surrounds this Source of Nectar. How can I climb up to the Fortress without a ladder? By
meditating on the Lord, through the Guru,
I am blessed and exalted. The Guru is the Ladder, the
Guru is the Boat, and the Guru is the Raft to take me to
the Lord's Name. The Guru is the Boat to carry me
across the world-ocean; the Guru is the Sacred Shrine
of Pilgrimage, the Guru is the Holy River. If it pleases
Him, I bathe in the Pool of Truth, and become radiant
and pure." (Guru Nanak, Sri Rag, pg. 17)
The word 'Guru' in Sanskrit means teacher, honoured
person, religious person or saint. Sikhism though has a

First Guru Guru Nanak Sahib

Second Guru Guru Angad Sahib
Third Guru Guru Amardas Sahib
Fourth Guru Guru Ramdass Sahib
Fifth Guru Guru Arjan Sahib
Sixth Guru Guru Hargobind Sahib
Seventh Guru Guru Har Rai Sahib
Eighth Guru Guru Harkrishan Sahib
Ninth Guru Guru Tegh Bahadur Sahib
Tenth Guru Guru Gobind Singh Sahib

very specific definition of the word 'Guru'. It means the

descent of divine guidance to mankind provided through ten Enlightened Masters. This honour of being called a
Sikh Guru applies only to the ten Gurus who founded the religion starting with Guru Nanak in 1469 and ending
with Guru Gobind Singh in 1708; thereafter it refers to the Sikh Holy Scriptures the Guru Granth Sahib. The divine
spirit was passed from one Guru to the next as "The light of a lamp which lights another does not abate. Similarly
a spiritual leader and his disciple become equal, Nanak says the truth."

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 (15221539). 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, Satsangand 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 974 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".

Guru Angad Sahib

Guru Angad Sahib, (Bhai Lahna ji) was born in the village named Sarai
Naga (Matte Di Sarai) district Muktsar (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

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 Amardas 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.

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 spent 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).

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.

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 martial 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 on 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 Gujarat 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 nonviolence 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 misunderstood. 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 he
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 15thNovember. 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 Gurbani 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 Kthe 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 Guru Gobind Singh and from the literary activity initiated, the place came to be known as the Guru's
Kashi or seat of learning like Varanasi. 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-iAlamgiri, 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.