Childhood and meeting Guru Sahib
Shaheed Baba Deep Singh Ji was born on January 20, 1682, in the village of Pahuwind, district Amritsar. His father’s name was Bhai Bhagtu Ji. At the age of 12, Baba Deep Singh Ji went with his parents to Anandpur Sahib to meet Guru Gobind Singh Ji, the tenth Sikh guru. They stayed at Sri Anandpur Sahib for several days, doing sevaa (service) with the Sangat. When his parents were ready to return to their village, Guru Gobind Singh Ji asked Baba Deep Singh Ji to stay with him. He humbly accepted Guru Ji’s command and began serving him.

Training & knowledge
From Bhai Mani Singh Ji Baba Ji began learning reading and writing Gurmukhi and santhiyaa (exegesis) of Gurbaani. As well as Gurmukhi he learnt several other languages. Guru Gobind Singh Ji also taught him horseback riding, hunting and Shastar-vidiyaa (weaponry). At the age of 18, on the Vaisakhi of 1700, he received the blessing of Khande-di-pahul (Amrit) from the Guru-roop Panj Piyaare. As an Amritdhari Sikh, Baba Deep Singh Ji took an oath to serve in Akaal Purakh’s Fauj (the Almighty’s army) and that following the way of the Khalsa one is to always help the weak and needy, and to fight for truth and justice. Baba Deep Singh Ji soon became one of Guru Gobind Singh Ji’s most beloved Sikhs.

Return back home
Baba Deep Singh Ji stayed in Guru Gobind Singh Ji’s service for about 8 years. At Guru Ji’s request, he returned to his village to help his parents and he got married. Guru Gobind Singh Ji met Baba Deep Singh Ji at Takht Sri Damdama Sahib, Talwandi Sabo in 1705. Here, he learned that two of the Guru’ sons, Baba Ajit Singh Ji and Baba Jujhar Singh Ji, had become Shaheed (martyred) in the battle of Chamkaur Sahib. Guru Ji also told him that his two younger sons, Baba Zorawar Singh Ji and Baba Fateh Singh Ji, were cold-heartedly bricked alive and attained Shaheedi (martyrdom) at Sirhind under the orders of the governor Wazir Khan.

Sent Message to meet Guru Sahib at Damdama Sahib
In 1706, Guru Gobind Singh Ji placed Baba Deep Singh Ji in charge at Sri Damdama Sahib, while Bhai Mani Singh Ji was made Head Granthi of Sri Harmander Sahib in Amritsar. After Guru Sahib left for Delhi, he took up the duty of preparing copies of Sri Guru Granth Sahib Ji and carried on the sewa blessed by Guru Gobind Singh Ji of managing this Sikh Centre. ‘Taksaal’ means a minting factory. Sri Damdama Sahib, had become a factory where Sikhs would come to mint and prepare their shastars (weapons), as well as mint their minds and enshrine Gurbaani within their hearts through learning the correct pronunciation and grammar of reading Sri Guru Granth Sahib Ji. As a result this centre of education and weaponry was known as ‘Damdami Taksaal’. Baba Deep Singh Ji spent many years at Sri Damdama Sahib preaching Sikh values and teachings and doing sevaa of the Sangat. He was always ready to serve those in need and to fight for justice.

The Khalsa delivers justice to the Tyrants
In 1709, Baba Ji joined Baba Banda Singh Ji Bahadar in punishing the tyrants of Sadhaura and Sirhind. In 1733 Nawab Kapoor Singh Ji, the commander of the Khalsa forces, appointed Baba Ji as the leader of one of the jathas (groups) of Dal Khalsa (a united and collective body of groups of Khalsa divided and dispersed across Panjab). On Vaisakhi day of 1748, when Dal Khalsa was reorganised into twelve misls, he was entrusted with the leadership of Shaheedaa(n) di Misl.

News of sacrilege at Amritsar
In April 1757, Ahmed Shah Abdali, after his fourth invasion, was returning to Kabul from Delhi with precious booty and young men and women as captives. Singhs made a plan to retrieve the valuables and set the prisoners free. The jatha (squad) of Baba Deep Singh Ji was deployed near Kurkhetar (also called Kurukshetra). His squad freed large number of prisoners and lightened the burden of valuables of Abdali considerably. While departing from Lahore, Abdali appointed his son Taimur Shah, the Governor of Lahore and told him, “Try to finish the Sikhs”. In Accordance with his orders, Taimur Shah started demolishing Gurdwaré and filling the sarovars (pool tanks) with debris and alcohol. When Baba Deep Singh Ji came to know of this beadbi (violation of sanctity) and demolition of Sri Harmandar Sahib, he narrated it to the Sangat (congregation) of Takht Sri Damdama Sahib, and said, “Diwali will be celebrated at Amritsar this year.” Five hundred Singhs came forward to go with him. Baba Deep Singh Ji offered an Ardaas (pray) before starting for Amritsar, “May my head fall at Sri Harmandar Sahib.”

Baba jee leaves for Amritsar
Although Baba Deep Singh Ji was 75 years old, he still had the strength of a young warrior. He gathered a large group of Sikhs and advanced towards Sri Harmandar Sahib. By the time they reached the Taran Taaran, about ten miles from Amritsar, the number of Singhs had risen to about 5,000. At this time, Baba Ji drew a line on the ground with his Khanda (double-edged sword), and asked only those who were willing to fight and die to cross the line. Those willing to die for the Guru and give up their attachment for their homes and families crossed the line eagerly. Baba Deep Singh Ji then recited the shabad:

ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥

ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥20॥

“Those who wish to play the game of love (follow the Guru’s path), come to me with your head in your palm. If you wish your feet to travel this path, don’t delay in accepting to give your head.” (Ang 1412, SGGS)






Clash with the Mughals
At the news of the approach of Singhs, the Governor of Lahore sent one of his generals with an army of twenty thousand to face them. His army took up position six miles north of Amritsar and waited for the Singhs there. Both the armies clashed near Gohalwarh on the 11th November, 1757. Fighting bravely, the Singhs pushed the army back and reached village Chabba where Attal Khan came forward and fierce battle ensued during which Attal Khan inflicted a blow on Baba Deep Singh Ji severing his head from his body. Baba Deep Singh, more than 75 years of age at that time, started to lose his footing under the impact of the blow, when a Sikh reminded him, “Baba ji, you had resolved (Ardaasa soddhyaa see) to reach the Parkarma of Sri Darbar Sahib.” On hearing this, a divine energy suddenly took over, and Baba ji placed his head on the palm of one hand and with the other hand moved his 14kg Khanda (double-edged sword) with such ferocity and strength that enemy soldiers started running away in panic. Thus, Baba Deep Singh made his way to the Parkarma of Sri Harmandar Sahib where, due to the severe injury, attained martyrdom.





Baba jee lays to rest at Harmandir Sahib
The Singhs celebrated the Diwali of 1757 in Sri Harmandar Sahib. The place where his head had fallen is marked by a stone and the Sikhs go past this place on their way to pay obeisance in Sri Darbar Sahib. It reminds them that the way to Sri Darbar Sahib is paved with the sacrifices of people like Shaheed Baba Deep Singh Ji.

Baba Deep Singh Ji’s martyrdom incited the Sikhs to continue to fight against oppression for many years. Even today, his life serves as an example for all Sikhs on how to live and die with dignity, and never stand or tolerate the beadbi (violation of sanctity) of Sri Guru Granth Sahib Ji or the Guru Ghar (Gurdwara). This is a message, which we can all learn from and aspire to follow, and ensure that Gurdwaré and individuals upkeep the respect and dignity of Gurmat and Sri Guru Granth Sahib Ji, something which has been highlighted in recent years with the growing rise of Gurdwaré using Gurdwara property to allow parties, which cater for alcohol, and Granthi Singhs taking Guru Ji’s Saroops to Hotels and Banqueting halls.






Dhan Guru, Dhan Guru Ke Piaare.
Dhan Shaheed Baba Deep Singh Ji.
ਧੰਨ ਉਹ ਧਰਤੀ ਧੰਨ ਉਹ ਬਾਪੂ, ਧੰਨ ਵਡਭਾਗੀ ਮਾਈ ।
ਢੰਗ ਜਿਉਣ ਦਾ ਜਿਸਦਾ ਪੁੱਤਰ, ਦੱਸ ਗਿਆ ਸਦੀਆ ਸਾਈਂ ।

“Blessed is that land, blessed is that father, blessed is the great mother. Who’s son has shown the way to live, for centuries to come.”

The occasion of Bandi Chhor Divas first took place in autumn of 1619 and is currently celebrated in October or November; the date changes according to the lunar calendar. Guru Hargobind’s father, Guru Arjan Dev, had been martyred almost 13 years before, and the Mughal authorities were carefully watching the young Guru. When he constructed the Akal Takht, the Throne of the Almighty, in Amritsar and concurrently strengthened his army, the Nawab of Lahore, Murtaja Khan, grew alarmed and informed the Mughal Emperor Jahangir. The Nawab conveyed his fear that the Guru might be planning to avenge the death of his father. Jahangir at once sent Wazir Khan and Guncha Beg to Amritsar to arrest Guru Hargobind.

Wazir Khan, however, was an admirer of the Guru; instead of arresting him, he persuaded the Guru to accompany them to Delhi to meet the Emperor. Even though Jahangir had ordered the execution of his father, the Guru accepted the invitation and journeyed to the Emperor’s court. When Emperor Jahangir met the young Guru, he was captivated by his charm and purity of spirit. He queried him as to which religion was better, Hindu or Muslim, to which the Guru quoted lines from Kabir proclaiming that the One Lord is within both Hindus and Muslims. The Emperor was entranced by the Guru’s wisdom and prepared a royal reception for him, after which he invited the young Hargobind to accompany him on his shikars or hunting expeditions.

During one of these hunts, the Emperor and his party were tracking a lion which had been terrorizing a village. Without warning, the lion burst from the bushes and charged at Jahangir. Desperately, the other hunters fired their weapons but failed to stop its attack. At the last moment, Guru Hargobind jumped in front of the beast, yelling that it must deal with him first. Raising his shield to deflect its jaws, as it leapt in the air he thrust his sword into it, killing it with one powerful stroke. The animal fell dead at his feet. Guru Hargobind had saved the Emperor’s life.

The Guru and the Emperor became good friends, but this only provoked the jealousy of others who wanted the Emperor’s favor for themselves. One of these was Chandu Shah, a rich banker, with influence in the court. After first rejecting Hargobind as a match for his daughter, he later changed his mind and sought the arrangement. Having learned of his previous remarks, Guru Arjan Dev refused the proposal. Chandu Shah had been influential in arranging Guru Arjan’s death and now focused his wrath on his son, Guru Hargobind.

While in Agra, the Emperor became very ill. It seemed that nothing could cure him. Chandu Shah cornered the court astrologers and convinced them to tell the Emperor that his illness was due to an inauspicious alignment of the stars which could only be cured if a holy man were to go to Gwalior Fort south of Agra and offer prayers for his recovery. Chandu Shah innocently suggested that there was no one more fit for this precious task than Guru Hargobind. Thus, at the Emperor’s request, the Guru agreed and left for the Fort with several companions.

Rather than being a sanctuary of tranquility, Gwalior Fort was really a prison where enemies of the state, including a number of Rajput princes, were detained. True to his nature, the Guru inspired them to join him in daily prayers and did his best to improve their conditions. In time they came to revere him. The governor of the fort, Hari Dass, was a Sikh of the Guru and turned over to him a letter from Chandu Shah ordering him to poison the Guru.

After the Guru had been in Gwalior Fort for several months, his Sikhs, including the ancient Baba Buddha, made the long journey from Amritsar to tell him how greatly they missed his presence. Although the Emperor had recovered, still the Guru was held captive. At this time, Mian Mir, a noted Sufi saint, traveled to the Emperor’s court and asked him to release the Guru. Upon his persuasion, the Emperor ordered Wazir Khan to free the Guru. Hari Dass informed the Guru of this fortunate turn of events; however, the Guru could not embrace his own fortune at the expense of the other prisoners and refused to leave the fort until all 52 of the Rajput princes were freed as well. When the Wazir Khan put the Guru’s condition in front of the Emperor, he initially refused it. It was only when the Wazir Khan reminded the Emperor that the Guru had saved his life that he relented. He added a condition of his own: in order to be released from the fort, each prisoner must be holding on to the Guru’s cloak as he walked out of the prison gates. The Emperor was pleased with himself because he was sure that a mere handful would be able to fulfill this condition.

Unbeknown to him however, the Guru delighted in this challenge by having his tailor make a special cloak with a very, very long train to which were tightly attached 52 tassels. At the appointed time, the Guru donned the heavy cloak and his friends laid out the train, which stretched for yards behind him. The 52 princes picked the cloak up and grasped their tassels; 26 on the right and 26 on the left. Walking behind the Guru, careful not to let go, they stepped out into the sunlight and freedom, to the cheers of the Guru’s Sikhs. From this time on, Guru Hargobind was known as Bandi (prison) Chhor (liberator), and the day of liberation is celebrated as Bandi Chhor Divas (day).

Several days later, when Guru Hargobind reached Amritsar, the Hindu festival of light, Divali, was being celebrated. In their joy at seeing their Guru again, the people lit up the whole city with candles, lights, and lamps. After almost four hundred years this tradition continues in Amritsar, and on this day the Harmandir Sahib is aglow with thousands of candles and floating lamps, strings of lights decorate the domes, and fireworks burst in the sky.

Bandi Chorr refers to the concept:

“Free from all attachments that are material in nature and tie one to a false sense of security and status such that ethics and principals are put aside in the living of a life.”

ਸਾਲ 1984 ਸਿੱਖਾਂ ਲਈ ਬਹੁਤ ਹੀ ਦੁਖਦਾਈ ਸੀ, ਕਿਉਂਕਿ ਉਹਨਾਂ ਨੂੰ ਜੂਨ ਅਤੇ ਨਵੰਬਰ ਦੋਵਾਂ ਵਿਚ ਭਿਆਨਕ ਹਮਲਿਆਂ ਦਾ ਸਾਮਹਣਾ ਕਰਨਾ ਪਿਆ ਸੀ। ਦੁਨੀਆਂ ਭਰ ਦੇ ਸਿਖਾਂ ਨੂੰ 1984 ਦੀਆਂ ਯਾਦਾਂ ਨੂੰ ਕਾਇਮ ਰੱਖਣਾ ਚਾਹੀਦਾ ਹੈ, ਇਸ ਤਰ੍ਹਾਂ ਦੁਰਘਟਨਾਵਾਂ ਨੂੰ ਦੁਹਰਾਇਆ ਨਹੀਂ ਜਾ ਸਕੇਗਾ।

ਨਵੰਬਰ 1984 ਵਿਚ ਸਿੱਖਾਂ ਨਾਲ ਕੀ ਹੋਇਆ?

ਨਵੰਬਰ 1984 ਦੇ ਪਹਿਲੇ ਹਫ਼ਤੇ ਵਿੱਚ ਭਾਰਤ ਦੀ ਰਾਜਧਾਨੀ, ਨਵੀਂ ਦਿੱਲੀ ਅਤੇ ਭਾਰਤ ਦੇ ਹੋਰਨਾਂ ਹਿੱਸਿਆਂ ਵਿੱਚ ਹਜ਼ਾਰਾਂ ਸਿੱਖਾਂ ਦਾ ਕਤਲੇਆਮ ਕੀਤਾ ਗਿਆ ਸੀ। ਸਿੱਖ ਔਰਤਾਂ ਨਾਲ ਸਮੂਹਿਕ ਬਲਾਤਕਾਰ ਕੀਤਾ ਗਿਆ, ਹਜ਼ਾਰਾਂ ਬੱਚਿਆਂ ਨੂੰ ਅਨਾਥ ਅਤੇ ਸਿੱਖਾਂ ਦੀਆਂ ਰਿਹਾਇਸ਼ਾਂ, ਕਾਰੋਬਾਰਾਂ ਅਤੇ ਧਾਰਮਿਕ ਸੰਸਥਾਵਾਂ ਨੂੰ ਸੰਗਠਿਤ ਢੰਗ ਨਾਲ ਢਾਹਿਆ ਅਤੇ ਤਬਾਹ ਕਰ ਦਿੱਤਾ ਗਿਆ।

ਸਿੱਖ ਨਸਲਕੁਸ਼ੀ ਕਿਵੇਂ ਕੀਤੀ ਗਈ?

ਸਿੱਖ ਨਸਲਕੁਸ਼ੀ ਦੀ ਯੋਜਨਾ ਬਣਾਈ ਗਈ ਸੀ ਕਿਉਂਕਿ ਹਜ਼ਾਰਾਂ ਦੀ ਭੀੜ ਇਕੋ ਜਿਹਿਆਂ ਲੋਹੇ ਦੀਆਂ ਰਾਡਾਂ ਨਾਲ ਪੂਰੀ ਤਰ੍ਹਾਂ ਲੈਸ ਸਨ, ਜਿਸ ਵਿਚ ਅੱਗ ਲਾਉਣ ਵਾਲਾ ਪਾਊਡਰ, ਮਿੱਟੀ ਦਾ ਤੇਲ ਅਤੇ ਪੈਟਰੋਲ ਸ਼ਾਮਲ ਸਨ। ਕਾਤਲਾਂ ਨੇ ਸਰਕਾਰੀ ਰਿਕਾਰਡਾਂ ਦੀ ਮਦਦ ਨਾਲ ਸਿੱਖਾਂ ਨੂੰ ਨਿਸ਼ਾਨਾ ਬਣਾਇਆ।

ਸਿੱਖ ਨਸਲਕੁਸ਼ੀ ਦੌਰਾਨ ਰਾਜ (ਸਟੇਟ) ਦੀ ਕੀ ਭੂਮਿਕਾ ਸੀ?

ਸੂਬੇ ਦੀ ਖਰੀਦੀ ਅਤੇ ਨਿਯੰਤਰਿਤ ਮੀਡੀਆ ਨੇ ਭੀੜ ਨੂੰ ਸਿੱਖਾਂ ਵਿਰੁੱਧ ਦੁਸ਼ਮਣੀ ਭਰਪੂਰ ਕਾਰਵਾਈ ਕਰਨ ਲਈ ਉਤਸ਼ਾਹਿਤ ਕੀਤਾ। ਜਗਦੀਸ਼ ਟਾਇਟਲਰ ਵਰਗੇ ਸਿਆਸਤਦਾਨਾਂ ਨੇ ਸਿੱਖਾਂ ਦਾ ਸ਼ਿਕਾਰ ਕਰਨ ਲਈ ਭੀੜ ਇੱਕਠੀ ਕਰ ਲਈ ਸੀ। ਪੁਲਿਸ ਨੇ ਸਿੱਖਾਂ ਦਾ ਬਚਾਅ ਕਰਨ ਲਈ ਕੋਈ ਕਾਰਵਾਈ ਨਹੀਂ ਕੀਤੀ, ਅਤੇ ਇਸ ਦੀ ਬਜਾਏ ਕਈ ਥਾਵਾਂ ਤੇ ਕਾਤਲਾਂ ਨਾਲ ਮਿਲਕੇ ਕੰਮ ਕੀਤਾ। ਐਗਜ਼ੈਕਟਿਵ ਸ਼ਾਖਾ ਨੇ ਫੌਜ ਤੋਂ ਮਦਦ ਦੀ ਬੇਨਤੀ ਨਹੀਂ ਕੀਤੀ ਹਾਲਾਂਕਿ ਉਹ ਲਾਗੇ ਹੀ ਉਪਲਬਧ ਸੀ। ਰਾਜ (ਸਟੇਟ) ਨੇ ਜਾਣਬੁੱਝ ਕੇ ਆਪਣੇ ਨਾਗਰਿਕਾਂ ਨੂੰ ਅਸਫਲ ਕਰ ਦਿੱਤਾ।

ਕੀ ਸਿੱਖਾਂ ਦੀਆਂ ਹੱਤਿਆਵਾਂ ਨੂੰ ਦੰਗੇ ਕਿਹਾ ਜਾ ਸਕਦਾ ਹੈ?

ਨਹੀਂ – ਇਹ ਨਸਲਕੁਸ਼ੀ ਸੀ ਕਿਉਂਕਿ ਸਿਰਫ ਇਕ ਸੋਚੀ ਸਮਝੀ ਸਾਜ਼ਿਸ਼ ਅਤੇ ਯੋਜਨਾਬੱਧ ਢੰਗ ਨਾਲ ਸਿਖਾਂ ਨੂੰ ਮਾਰ ਦਿੱਤਾ ਗਿਆ ਸੀ। ਸਿੱਖਾਂ, ਔਰਤਾਂ ਅਤੇ ਬੱਚਿਆਂ ਨੂੰ ਉਨ੍ਹਾਂ ਦੇ ਧਰਮ ਅਤੇ ਵਿਲੱਖਣ ਪਹਿਲੂਆਂ ਲਈ ਨਿਸ਼ਾਨਾ ਬਣਾਇਆ ਗਿਆ ਸੀ ਇਸ ਲਈ ਇਸ ਨੂੰ ਸਿੱਖ ਨਸਲਕੁਸ਼ੀ ਕਿਹਾ ਜਾਵੇ ਕਿਉਂਕਿ ਨਸਲਕੁਸ਼ੀ ਦੇ ਅਪਰਾਧ ਨੂੰ ਰੋਕਣ ਅਤੇ ਸਜ਼ਾ ਬਾਰੇ ਸੰਯੁਕਤ ਰਾਸ਼ਟਰ ਕਨਵੈਨਸ਼ਨ ਦੀ ਧਾਰਾ 2 ਵਿਚ ਦਰਸਾਇਆ ਗਿਆ ਹੈ।

ਕੀ ਦੁਨੀਆਂ ਦੇ ਸਭ ਤੋਂ ਵੱਡੇ ਜਮਹੂਰੀਅਤ ਵਿੱਚ ਸਿੱਖਾਂ ਨੂੰ ਨਿਆਂ ਦਿੱਤਾ ਗਿਆ ਹੈ?

ਨਹੀਂ – 1984 ਤੋਂ ਸਿੱਖਾਂ ਨੂੰ ਇਨਸਾਫ ਵਿਚ ਜਾਣ ਬੁੱਝ ਕੇ ਦੇਰੀ ਅਤੇ ਇਨਕਾਰ ਕਰ ਦਿੱਤਾ ਗਿਆ ਹੈ। ਨਵੰਬਰ 1984 ਸਿੱਖ ਨਸਲਕੁਸ਼ੀ ਦੀ ਜਾਂਚ ਲਈ 10 ਰਾਜ ਕਮਿਸ਼ਨ ਕਾਇਮ ਕਰਨ ਦੇ ਬਾਵਜੂਦ, ਦੋਸ਼ੀ ਮੁਕਤ ਹਨ ਅਤੇ ਸ਼ਕਤੀਸ਼ਾਲੀ ਸਿਆਸੀ ਅਤੇ ਰਾਜ ਦੇ ਅਹੁਦਿਆਂ ਦਾ ਆਨੰਦ ਮਾਣ ਰਹੇ ਹਨ। ਦੂਜੇ ਪਾਸੇ, ਇਸ ਨਸਲਕੁਸ਼ੀ ਦੇ ਸਿੱਖ ਪੀੜਤ ਨਿਆਂ ਦੀ ਉਡੀਕ ਵਿਚ ਮਰ ਰਹੇ ਹਨ। 1984 ਸਿੱਖ ਨਸਲਕੁਸ਼ੀ ਦੇ ਦੋਸ਼ੀਆਂ ਨੂੰ ਸਜ਼ਾ ਨਾ ਮਿਲਣ ਕਾਰਨ, ਅਯੁੱਧਿਆ ਵਿਚ ਮੁਸਲਮਾਨ, ਯੂ.ਪੀ. (1992), ਅਹਿਮਦਾਬਾਦ – ਗੁਜਰਾਤ (2002) ਦੇ ਨਾਲ ਨਾਲ ਕੰਧਮਾਲ, ਓਰਿਸਾ (2008) ਵਿੱਚ ਈਸਾਈ, ਹੋਰਨਾਂ ਕਤਲੇਆਮਾਂ ਦੇ ਸ਼ਿਕਾਰ ਬਣ ਗਏ। ਭਾਰਤ ਵਿਚ ਘੱਟਗਿਣਤੀਆਂ ਦੀ ਮੌਜੂਦਗੀ ਸਪਸ਼ਟ ਤੌਰ ਤੇ ਇਕ ਧਮਕੀ ਹੈ।

ਸਿੱਖਾਂ ਨੇ ਇਸ ਨਸਲਕੁਸ਼ੀ ਦਾ ਕੀ ਜਵਾਬ ਦਿੱਤਾ?

ਦੁਨੀਆਂ ਭਰ ਦੇ ਸਿੱਖਾਂ ਨੇ ਆਪਣੇ ਤਰੀਕੇ ਨਾਲ ਜਵਾਬ ਦਿੱਤਾ ਹੈ। ਉਹ ਅਜੇ ਵੀ ਨਿਆਂ ਲਈ ਲੜ ਰਹੇ ਹਨ। ਸਿੱਖ ਸੰਸਥਾਵਾਂ ਅਤੇ ਮੀਡੀਆ ਨੇ ਇਸ ਨਸਲਕੁਸ਼ੀ ਨੂੰ ਉਜਾਗਰ ਕੀਤਾ ਹੈ; ਲੇਖ, ਪੁਸਤਕਾਂ ਅਤੇ ਫਿਲਮਾਂ ਤਿਆਰ ਕੀਤੀਆਂ ਗਈਆਂ ਹਨ ਅਤੇ ਮੋਮਬਤੀਆਂ ਦੀਆਂ ਵਿਜੀਲੈਂਸ ਆਯੋਜਿਤ ਕੀਤੀਆਂ ਜਾ ਰਹੀਆਂ ਹਨ। 1 ਨਵੰਬਰ ਨੂੰ ਸ਼ਾਮ 6 ਵਜੇ ਇਕ “ਇਕ ਮਿੰਟ ਦਾ ਮੌਨ” ਹਰ ਸਾਲ ਕੀਤਾ ਜਾਂਦਾ ਹੈ। ਕੈਨੇਡਾ ਦੇ ਸਿੱਖਾਂ ਨੇ ਸਿੱਖ ਨਸਲਕੁਸ਼ੀ ਦੇ ਪੀੜਤਾਂ ਦੀ ਯਾਦ ਨੂੰ ਯਾਦ ਕਰਨ ਲਈ ਬਲੱਡ ਡੋਨਰੇਸ਼ਨ ਮੁਹਿੰਮ ਸ਼ੁਰੂ ਕੀਤੀ ਹੈ ਅਤੇ ਕੈਨੇਡਾ ਵਿਚ 55 ਹਜ਼ਾਰ ਤੋਂ ਵੱਧ ਕੀਮਤੀ ਜਾਨਾਂ ਬਚਾਈਆਂ ਹਨ। ਉੱਤਰੀ ਅਮਰੀਕਾ ਅਤੇ ਆਸਟ੍ਰੇਲੀਆ ਤੋਂ ਬਾਅਦ, ਨਸਲਕੁਸ਼ੀ ਮਾਨਸਿਕਤਾ ਵਿਰੁੱਧ ਇਹ ਜੀਵਨ ਬਚਾਉਣ ਦੀ ਮੁਹਿੰਮ ਦੁਨੀਆ ਭਰ ਵਿੱਚ ਫੈਲ ਰਹੀ ਹੈ। ਸਿਖ ਨੈਸ਼ਨਲ ਇਸ ਮਨੁੱਖਤਾਵਾਦੀ ਮੁਹਿੰਮ ਦਾ ਹਿੱਸਾ ਬਣਨ ਲਈ ਦੁਨੀਆਂ ਦੇ ਸਾਰੇ ਨਿਆਂ ਅਤੇ ਸ਼ਾਂਤੀ ਪ੍ਰੇਮੀਆਂ ਨੂੰ ਬੇਨਤੀ ਕਰਦਾ ਹੈ। ਮਨੁੱਖੀ ਅਧਿਕਾਰਾਂ ਦੀ ਉਲੰਘਣਾ ਨੂੰ ਕਦੇ ਵੀ ਅਣਦੇਖੀ ਨਹੀਂ ਕੀਤਾ ਜਾਣਾ ਚਾਹੀਦਾ।

The year 1984 was very tragic and traumatic for Sikhs, as they had to endure gruesome attacks in both June and November. Sikhs around the world should work to keep the memories of 1984 alive, so tragedies like these will not be repeated. This handout will share a dialogue about the November 1984 Sikh Genocide.

What happened to Sikhs in November of 1984?

In the first week of November 1984, thousands of Sikhs were massacred in India’s capital city, New Delhi, as well as in other parts of India. Sikh women were gang raped, thousands of children orphaned, and Sikh residences, businesses and religious institutions were ransacked and destroyed in an organized manner with the open complicity of political and civil authorities.

How was the Sikh Genocide executed?

The Sikh Genocide was planned as the mobs of thousands were well equipped with uniform size iron rods, restricted inflammable powder, kerosene and petrol. Killer mobs targeted Sikhs with the help of official records.

What was the role of the State during the Sikh Genocide?

The state owned and controlled media was instigating mobs to take hostile action against Sikhs. Politicians such as Jagdish Tytler were leading mobs to hunt Sikhs. The police did not take any action to defend the Sikhs, and instead worked in unison with the killers in many places. The executive branch did not request for help from the army even though it was available nearby. The state deliberately failed its citizens.

Can the killings of the Sikhs be termed as riots?

NO — this was genocide because only Sikhs were killed in a systematic and planned manner. Sikh men, women, and children were targeted for their religion and distinctive appearance so it should be called a Sikh Genocide as defined in Article 2 of The United Nations Convention on the Prevention and Punishment of the Crime of Genocide.

Has justice been served to Sikhs in the biggest democracy of the world?

NO — since 1984, justice has been deliberately delayed and denied to Sikhs. Even after the establishment of ten State Commissions to investigate the November 1984 Sikh Genocide, the culprits are free and enjoying powerful political and state positions. On the other hand, Sikh victims of this genocide are dying awaiting justice. Due to the state’s failure to punish the culprits of the 1984 Sikh Genocide, Muslims in Ayodhya, U.P. (1992), and Ahmedabad, Gujarat (2002) as well as Christians in Kandhmal, Orrisa (2008) have become victims of other massacres. The existence of minorities in India is clearly threatened.

How have the Sikhs responded to this genocide?

Sikhs all over the world have responded in their own ways. They are still fighting for justice. Sikh institutions and media have highlighted this genocide; articles, books and movies have been produced and candle vigils are being held. A “One Minute of Silence” at 6:00 pm on November 1st is being observed every year. Sikhs from Canada have started the Blood Donation Campaign to commemorate the memory of the victims of Sikh Genocide and have saved more than 55 thousand precious lives in Canada. After North America and Australia, this life saving campaign against genocidal mindset is spreading around the world. Sikh Nation requests all the justice and peace loving people of the world to become a part of this humanitarian campaign. Human rights violations should never be condoned.

Saka Punja Sahib

On the 8th August, 1922 A.D., the police arrested five Singhs for cutting Acacia wood for langar (community kitchen) from uncultivated land attached to Gurdwara Guru Ka Bagh. Everyone was sentenced to a fine of rupees fifty and mprlsonment for six months on charge of stealing wood from the land of the Mahant. Shiromani Gurdwara Parbandhak Committee started an agitation against this excess of the Government. Mr. B.T., the additional police superintendent started beating with clubs the Singhs taking part in the agitation. On the 13th September, the beating was stopped on motivation from Reverend C.F. Andrews and Singhs were arrested and sent to prisons.

One day a squad of army pensioners led by Subedar Amar Singh Dhaliwal from Kapurthala state courted arrest. Magistrate Aslam Khan sentenced those Singhs to imprisonment of two and a half years and a fine of one hundred rupees each. Those Singhs were boarded on a train from Amritsar to Attak on the night of the 29th October, 1922 A.D. The train stopped at Rawalpindi on the 30th October and moved on after change of staff and taking water for the locomotive. The Sikh community of Gurdwara Panja Sahib on that route got ready food and drink to serve the Singhs of the squad, took it to the railway station early in the morning of the 31st October and started waiting for the train to arrive.

The station master told them, “The train shall not stop at this station. You have made these arrangements for nothing.” Bhai Karam Singh replied, “Baba Nanak had stopped a mountain with one hand. Cannot his Sikhs stop a train ?” At ten o’clock, seeing the train approaching, Bhai Karam Singh lay on the railway line. Next to him Bhai Partap Singh, Sardar Ganga Singh, Sardar Charan Singh, Sardar Nihal Singh, S. Tara Singh, S. Fakir Singh, S. Kalyan Singh and many other Singhs and Kaurs (female of Singh) squatted on the track. Seeing the Singhs lying on the track, the driver of the train blew the whistle time and again but the Singhs did not budge as if they had not heard the whistle at all. The engine ground the bones of Bhai Karam Singh and Bhai Partap Singh to pulp and the others suffered injuries. The train stopped. Bhai Partap Singh said to Sangat (Sikh devotees), “Serve the hungry Singhs in the train first. You can take care of us afterwards.” The train halted for one and a half hours. The Sikhs served the Singhs in the train whole-heartedly and then turned to the injured. Bhai Karam Singh, thirty year old son of Bhai Bhagwan Dass Mahant of Kesgarh Sahib died after a few hours. On the next day Bhai Partap Singh, twenty-four years of age, son of S. Sarup Singh goldsmith of Akal Garh, Gujranwala attained martyrdom. Before attaining martyrdom he recited ” Kabira sant Muye kiya Roviye jo apne greh jaye rovo saakat bapre jo hato haat bikaye” and instructed his 18 years old wife that never cry over his death otherwise his sacrifice will be wasted. It is said that she never cried her whole live and bravely recited Gaddi the Chhand written in honour of these Train Martyrs and was also engrossed in “Naam Simran”.

when the train-driver was asked the reason for stopping the train, he replied, ‘When the train hit the Singhs lying on the track, vacuum lever dropped out of my hand and the train stopped. I did not apply the brakes.”

Sources provided by:


  • Sardar HP Luthera (Great Grandson of Shaheed Partap Singh
  • Santok singh Jagdev of Sikh missionary society "Bed-Time stories -7"



The Guru Granth Sahib is a sacred scripture of the world and is the Eternal Guru of the Sikhs. Because it is a scripture suitable of a universal religion, many world class philosophers and holy men consider it a unique treasure and a noble heritage for all humankind. Because, it is the Guru of the Sikhs, its adoration or veneration is an article of faith with the Sikhs. In the year 2004, the world will celebrate the Quad-Centennial of the Granth’s First Compilation. In 2008, the Sikhs will celebrate the Tercentennial of the Canonization of the Granth as the Sri Guru Granth Sahib.

The sacred verses of Sri Guru Granth Sahib are called Gurbani, which means the Guru’s word or the song messages enshrined in Sri Guru Granth Sahib. In Sikhism, the Guru is the ‘Wisdom of the Word’ and not a human or a book. God revealed the Word through the holy men and women from time to time, and the most recent revelations were entered in the text of Sri Guru Granth Sahib. To the Sikhs, any scripture not included in the Guru Granth is unacceptable as the Guru’s word or authority behind their theology, and it is not allowed to be recited, sung, or discussed in Sikh congregations with only exception for the compositions of Guru Gobind Singh, Bhai Gurdas and Bhai Nand Lal. These were considered to elucidate the Guru Granth verses. Those who explain the scripture or teach the doctrines contained in the scripture are respected as teachers, granthi, missionaries, saints or enlightened souls in the Sikh religion.

The Sikhs regard Sri Guru Granth Sahib as a complete, inviolable and final embodiment of the message for them. There is to be no word beyond the Word. And that’s how their last guru, Guru Gobind Singh, spoke to the congregation on October 20, 1708 shortly before his ascension.

“Those who desire to behold the Guru should obey the Granth Sahib. Its contents are the visible body of the Guru.”
Sri Guru Granth Sahib contains hymns of 36 composers written in twenty-two languages employing a phonetically perfected Gurmukhi script on 1430 pages in 511,874 words, 1,720,345 characters, and 28,534 lines. It has been preserved in its original format since its last completion by Guru Gobind Singh in 1705.Image Loading

It is well known that religious institutions protect themselves from erosion by enshrining their tenets and doctrines in some tangible form. The best and the most modern form of preserving the doctrinal purity today is the use of printed media and electronic storage. At the time of the Granth’s compilation, the Sikh gurus could make use of only handwritten books, and they used this medium wisely. If available, all of the founders and the followers of great religions would have liked to compile one volume of their scriptures, as the Sikh gurus did, to preserve their scriptures for posterity.

Guru Granth was composed in poetry perhaps to both prevent alterations or adulterations, and to reach out to human heart. According to some writers, “its power is the power of the puissant and winged word, and no exegesis or commentary or translation can ever convey the full beauty of its thought and poetry.” Further, poetry can be left to the culture and the times that follow to best interpret the message.

Thus the Guru Granth incorporates all of the features to place it alongside the world’s greatest scriptures. Besides, this is the only scripture which in spite of its interfaith nature was dictated, edited, proof-read, and signed for authenticity by the founders of the faith in their life time. These unique features helped preserve the Sikh religion throughout the numerous onslaughts it endured over the period of five centuries. The Granth proved to be a sufficiently foolproof means for continuously providing safeguard against adulteration and extinction of the Sikh religion for centuries to come.

The fifth Sikh Guru, Arjan Dev first compiled the Guru Granth in I604 in the city of Amritsar. Guru Gobind Singh prepared the second edition, which he completed at Damdama, a town in the State of Punjab in India in 1705. Since then, his authorized version has been transcribed and printed numerous times; it always conforms to the Damdama edition in every respect. More recently the text in its original font is available electronically on many web sites for every one to have free access. In addition to the edition in original Gurmukhi script, the Guru Granth on the web is available in Hindi, Sindhi, and roman English transliterations. Whereas translations in English, French, Spanish, Punjabi, Hindi, Sindhi and German are already available, those in Thai, Urdu, Hebrew and many Indic languages are in preparation.

The Granth compiled by Guru Arjan contained the hymns of the first five Gurus along with most of the saints and holy men of medieval India and the Far East. He installed this scripture in the Sikhs’central shrine, Hari Mandar, at the City of Golden Temple in 1604. Later, this copy was taken into possession by guru’s rivals who would not wish to share it freely with the mainstream Sikhs. Guru Gobind Singh took upon himself to recreate the entire Granth. He dictated to a Sikh scholar, Bhai Mani Singh, all verses he considered revealed including the hymns written after Guru Arjan. It took him nearly five years at Anadpur Sahib and Damdama Sahib to complete this project in 1705. He founded Dandama town to immortalize this occasion.

On October 20, 1708 Guru Gobind Singh gave his final sermon that conferred permanent gurudom on the Damdama version of the Granth. He selected town of Naderh several hundred miles away from Damdama for this event. Since that day, the Granth has come to be known as Sri Guru Granth Sahib.

Sri Guru Granth Sahib contains 5894 hymns. Guru Arjan contributed the largest number of 2216 hymns. Besides the hymns of other Gurus, he also included 937 hymns of fifteen other saints and eleven poet laureates of the Guru’s court whose compositions tallied with the gospel of the Sikh faith. Here, the Hindu, the Muslim, the Brahmin, and the untouchable, all meet in the same congregation of holy souls to create a truly universal scripture for our world.

From the linguistic point of view, Sri Guru Granth Sahib is a treasury of the languages of its times that communicated well with every segment of the society. The language principally employed is the language of the saints, evolved during the medieval period. Based upon the local dialects, it was leavened with expressions from Sanskrit, Prakrit, Persian, Arabic, Bengali and Marathi etc. This language allowed for variations and still enjoyed wide currency in Southeast Asia. Its appeal is found in its directness, energy and resilience. In addition, the Guru designed a phonetically complete gurmukhi font to meet the need of inscribing the multi-linguistic scripture that is also musical.

The poetry of the Granth is in itself a subject worthy of the highest consideration. Music forms the basis of the rhythms and classification of the hymns. They follow a definite metrical system called raags. A raag in Indian classical music means a pattern of melodic notes. This form is not only used to preserve the originality of the composition, as the poetry written in this form is difficult to imitate, but more so to provide the divine experience through the medium of music and the sounds of God’s creation. The total number of ragas is 31. The gurus themselves invented some of those. Under each Raag, the hymns are arranged in different meters as Chaupadas and Ashtapadas; long poems include Chhands, Vars, and Bhagat verses.

Another outstanding feature of the Guru Granth is the rescission and beauty of its prosody. Whilst a great deal of it is cast in traditional verse forms (e.g. shlokas and paudis), and could best be understood in the context of the well-known classical raags, several hymns and songs make use of popular folklore and meters (e.g. alahanis, ghoris, chands, etc.). The inner and integral relationship between music and verse has been maintained with scholarly rectitude and concern. The complete musicalization of thought was accomplished in a scientific and scholarly manner so that it makes for the unusually vigorous yet supple discipline of the Granth’s own metrics and notations.

The Guru Granth verses are often sung in a process known as kirtan. In this process true meaning is revealed directly to the Surat (consciousness and awareness) through cosmic vibrations. The body’s energetic vibrations from our voices bond us to the spiritual light of universal intelligence. As we chant the Granth’s verses the universe speaks to us in metaphoric images. The physical body of the singer experiences the essence of each word through the lightening energy in the brain and the calming vibrations in the body, all caused by the sound currents. They keep the mind to stay focused on the Word. They heal the physical body and cleanse inner thoughts. The sound waves of the Gurmat Raags connect the mind, body, and spirit by alignment of the physical, emotional, mental, and spiritual entities. They implant in the psyche the basis for both spiritual and mental growth. To see a Sikh congregation chant the sacred hymns in unison is to see massed spiritual energy bubble before your eyes. This is how the ordinary words change into the logos and become auspicious.

Reading of Sri Guru Granth Sahib, known as Gurbani paath, is a sacred rite for every Sikh that permits a connection to the Guru for spiritual guidance. It is more than a simple ritual or a complex scholarly endeavor; intellectual deliberation is engaged to seek wisdom while faith is cultivated in the process to receive the inner light. Reading the rhythmic poetry of Guru Granth is considered by some as healing in itself. Its chant is frequently prescribed to patients for relief of their symptoms and to reduce illnesses. It seems to facilitate understanding of pain and pleasure by “mindfulness” or “being in the moment”.

In mystic literature of Guru Granth the appeal of the numinous becomes ineffable, if not inexplicable. And yet the great Sikh scripture is not a knot of metaphysical riddles and abstract theorizing. For the most part it employs the idiom of the common people, and draws its imagery and metaphors from the home, the street and the work place. The hymns of the Guru Granth show an admirable use of the current figures of speech apart from their metrical richness and sweetness. Imagery was taken from everyday life and common occurrence to simplify subtle thoughts and profound concepts. The Gurus were keen lovers of nature and as such, have written glowing descriptions of panoramic environmental beauty, changes in the times of day, and the changes of seasons to inculcate love for the One Creator. Thus they made Guru Granth poetry an extraordinary breed of divinity, mysticism, immediacy, concreteness and urgency with which it touches the human heart.

One of the greatest glories of the Guru Granth is its all-embracing character. It is a scripture completely free from bias, animus and controversy. Indeed, the uniqueness of the Granth in this respect is all the more astonishing when we think of the obscurantism, factionalism and religious fanaticism of the periods in which it was composed. They were all counterbalanced by inclusion of the songs and verses of a wide diversity of holy men, saints, savants and bards. Of course, their hymns and couplets rendered in their own language and idiom were so dovetailed as to find a complete correspondence with themes or motifs in the compositions of the Sikh Gurus.

The Guru Granth, then, is unique in that it formed the first interfaith and still universal scripture. It is indeed a magnificent compendium of the religious, mystic and metaphysical poetry written or recited between the I2th and 17th centuries in different parts of the Mid-Eastern and Far-Eastern continents. It is also at the same time a reflection of the sociological, economic and political conditions of the day. The satire on the reactionary rulers, the obscurantist clergy, the fake fakirs and the like is uncompromising and telling. In showing the path to spiritual salvation, the Guru Granth does not ignore the secular and creative life of living beings. In addition to its mysticism and spiritual depth, the poetry of the Gurus throws light on their contemporary situations. It lays bare the corruption and degradation of the society of those times and underscores the need of social reform and economic uplift. Guru Granth verses advocate a spiritual soul for their otherwise inhumane administration of the then rulers.

Obviously, the idea of Guru Arjan Dev was to celebrate the diversity in all religions and mystic experiences, and, at the same time, establish the fundamental unity of spirituality and faith through the scripture of Sri Guru Granth Sahib. In this scripture he founded an integral congress of all minds and souls operating on the same spiritual vibration. He elevated the songs of the saints, the Sufis and the bards to the elevation of the logos to salute the power of the Word whatever form it might take to reveal the glory of the One Reality.

The Sikhs in particular and the religious world in general must be congratulated to be the recipients of the unique scripture of Sri Guru Granth Sahib. We, the Sikhs, must be humble and grateful to be chosen by Guru Gobind Singh who assigned us the task of the keepers of the light of Sri Guru Granth Sahib on this Day of October 20, 1708.

Sri Guru Hargobind Sahib Ji, 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. Sri Guru Har Rai Ji was the son of Baba Gurdita Ji and Mata Nihal Kaur Ji(also known as Mata Ananti Ji). Sri Guru Har Rai Ji 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). Sri Guru Har Rai Ji was a man of peace but he never disbanded or discharged the armed Sikh Warriors(Saint Soldiers), who earlier were maintained by his grandfather (Sri Guru Hargobind Sahib Ji). 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 Sri Guru Hargobind Sahib Ji 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.

Sri Guru Har Rai Ji also visited Lahore, Sialkot, Pathankot, Samba, Ramgarh and many places of Jammu and Kashmir region. He established 360 Sikh missionary seats (ManJis). He also tried to improve the old corrupt Masand system and appointed pious and committed personalities like Suthre Shah, Sahiba, Sangtia, Mian Sahib, Bhagat Bhagwan, Bahagat Mal and Jeet Mal Bhagat (also known as Bairagi), as the heads of ManJis.

Sri Guru Har Rai Ji 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 Sri Guru Har Rai Ji was informed about this incident, he immediately excommunicated Ram Rai Ji from the Sikh Panth and never met him, through the later pleaded repeatedly for forgiveness. Thus Guru Sahib established a strict property for the Sikhs against any alteration of original verse in Guru Granth Sahib and the basic conventions set up by Guru Nanak Sahib.

Knowing that the end was near, Sri Guru Har Rai Ji 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 Ramdas ji, ‘A compassionate heart’


Whenever we say or hear name of Guru Ramdas ji, our heart fills with love and compassion. Bhatt states clearly in the swaiye that whosoever calls Guru Ramdas ji and say ‘Dhan Guru Ramdas’ with love and devotion will be carried across. This is an article which will take you to the old days of Guru Sahib and tells you about the life and sufferings faced by the ‘Sodhi Sultan’ Dhan Guru Ramdas ji Maharaj. I am making this article with maximum impart, I just want tears in the eyes of the sangat. ‘Tears of the love’.

Early life

Guru Ramdas ji was born in the Chuna Mandi, Lahore in year 1534, His Father’s name was Hari Das ‘Sodhi’ ji and Mother name was Anoop Devi AKA Daya Kaur ji. When he was very young his mother passed away. Later his Father also got expired and Guru Ramdas ji became orphan at the age of 7. Guru Ramdas ji was raised and brought up by his Grandmother ‘Nani’. Guru ji’s initial name was Bhai Jetha ji. As their Grandmother was too old so she couldn’t work, financial condition of house was so bad and whole responsibility in now on the shoulders of Bhai Jetha ji. No relative was ready to help them, They rather started criticizing Bhai Jetha ji by making disrespectful comments like, ‘It is because of you your parents passed away. Why you are still alive?!’ Nobody in their area allowed their children to play with Bhai Jetha ji. People thought that he was unlucky and that is why his parents passed away, But besides all this Bhai Jetha ji’s sea-like-heart absorbed all the criticism deep within without any complaint.

Guru Ramdas ji often used to ask about their parents from their Grandmother like ‘Everyone has Mom and Dad. Where my parents have gone?’ Sometimes their grandmother’s eyes got wet by hearing innocent talks of Bhai Jetha ji.

They need money to survive, For this Bhai Jetha ji’s Grandmother used to cook boiled and salted grams, which Bhai Jetha ji sell in the market. From this, they got some money to fulfill their very basic needs. Bhai Jetha ji used to give all the earned money to his Grandmother on the daily basis. And whenever they got chance to help them he gave grams to the needy people.

One day Bhai Jetha ji was passing from the street, Suddenly he heard someone’s voice, ‘O child.’ Again after sometime, ‘O child listen to me’, Bhai Jetha ji listened and humbly closed both his hand and said ‘Yes sir’. There was a Sadhu asking for some food. Bhai Jetha ji knew that if he don’t sell the grams (‘Ghuggnia’) he would go home empty-handed. Bhai Jetha ji offered all of his Grams to the sadhu anyways. The sadhu became very happy and asked Bhai Jetha ji,’What’s your dad’s name?’ But Bhai Jetha ji said innocently, ‘I don’t have my parents, They are no more.’ Then sadhu said, ‘As you have fed me today with this food, a time will come, you will bless and feed thousands and thousands of people daily, And whosoever comes to you will never go back empty handed.’ By hearing this and getting blessings from sadhu, Bhai Jetha ji happily came back home. And told his story to his grandmother about this sadhu whose eyes moistened hearing the tale. She hugged, kissed and blessed him.

Relocating to Goindwal Sahib

Later, By hearing glorious glory of Guru Amar Das ji, Bhai Jetha ji relocated to Goindwal Sahib. When he was just 12 years old. Bhai Jetha ji carried on his profession there also and they used to do niskam sewa( Selfless Service) there with love, devotion and humility.

Somehow Bhai Jaita ji’s relatives got news from somewhere about Bhai Jaita ji’s migration, They rushed to goindwal sahib to see Bhai jaita ji. When they arrived there they saw Bhai Jaita ji was doing sewa and his clothes were wet from carrying mud and doing manual labor. They got another chance to criticize him. They took him to Guru Amar Das ji and said, By doing this you are disrespecting us, this same work you could do in Lahore. You made us prestigious Sodhi family feel shame. Bhai Jaita ji was listening to them but didn’t say anything. Later Guru Amardas ji replied, ‘O really, this man made you shame? Well you are seeing his muddy clothes but I am seeing crown of two worlds in this mud. Just because of this man your whole Sodhi caste will be saved.’ Then Guru ji let Bhai Jaita ji to sat on his own seat and bowed before him and gave him Guruship, in year 1574, and words of the sadhu now came true. Guru Amardas ji’s wife often noticed Bhai jaita ji doing sewa out there and was very impressed by seeing Bhai jaitha ji’s compassion, innocence and selflessness. And after considering and consulting it with Guru Amar Das ji, they finally decided to marry their younger daughter Bibi Bhani ji to Sri Guru Ramdas ji. Guru Ramdas ji had three children Phrithvi chand, Mahadev and Guru Arjun dev ji.

Amritsar ‘sifti da ghar

Later Guru ji introduced city Amritsar as it was the dream of Guru Amardas ji to make a spiritual center there, where people could find peace and tranquility. Later Guru Arjun Dev ji completed this task with the help of Mahapuraks (great beings) such as Baba Budha ji, Saint Mian Mir (who laid the foundation stone of Harimander Sahib), and other gurmukhs, sangat and workers. Amritsar initial name was ‘Guru Ka Chak’ or Chak Ramdas, Later it’s name changed to Ramdas Pur. Guru Ramdas ji encouraged people to expand their business there and Guru ji also gave them financial help from the Guru’s house to start their business in the holy city. That’s the reason many successful business man still lives there, This is all the blessings of the Guru Ramdas ji.

HarmandirSahib (97K)
Harmandir Sahib, Amritsar

Guru Ramdas ji wrote 638 hymns in 30 raags. These include 246 padai, 138 saloks and 31 astpadis and 8 vaars which are written in the Guru Granth Sahib ji. Guru ji gave us beautiful bani named ‘lava’ which guide us in simple steps to unite with the god and Bani ‘Lavan’ is used for solemnize the marriages of Sikh children. Bhatt wrote total 123 swaiye (Bani written by bhatt to praise First 5 Guru Sahiban and it is also written in the Guru Granth Sahib Ji). And out of 123 swaiye, 60 swaiye are written to praise Guru Ramdas ji only.

Shabad of Guru Ramdas ji with English Translation

(Blessed, Blessed is Guru Raam Dass; He who created you, Has also exalted you.)

(Perfect is your miracle; The Creator Lord Himself has installed you on the throne.)

(The Sikhs and all the congregation recognize you as the supreme Lord God, And bow down to you.)

(You are unchanging, Unfathomable and immeasurable; You have no end or limitation.)

(Those who serve you with love – You carry them across.)

(Greed, Envy, Sexual desire, Anger and emotional attachment – You have beaten them and driven them out.)

(Blessed is your place, And True is Your magnificent glory.)

(You are Nanak, You are Angad, And you are Amar Dass; So do I recognize you.)

(When I saw the Guru, Then my mind was comforted and consoled.)

(SGGS ji, Ang-968)

Guru Amar Das was born in the village of Basarke on May 5, 1479. He was the eldest son of Tej Bhan a farmer and trader. Guru Amar Das grew up and married Mansa Devi and had two sons Mohri and Mohan and two daughters Dani and Bhani. He was a very religious Vaishanavite Hindu who spent most of his life performing all of the ritual pilgrimages and fasts of a devout Hindu.

It was not until his old age that Amar Das met Guru Angad and converted to the path of Sikhism. He eventually became Guru at the age of 73 succeeding Guru Angad as described previously.

Soon large numbers of Sikhs started flocking to Goindwal to see the new Guru. Datu one of Guru Angad’s sons proclaimed himself as Guru at Khadur following his fathers death. He was so jealous of Guru Amar Das that he proceeded to Goindwal to confront the Guru. Upon seeing Guru Amar Das seated on a throne surrounded by his followers he said; “You were a mere menial servant of the house until yesterday and how dare you style yourself as the Master?”, he then proceeded to kick the revered old Guru, throwing him off his throne. Guru Amar Das in his utter humility started caressing Datu’s foot saying; “I’m old. My bones are hard. You may have been hurt.” As demanded by Datu, Guru Amar Das left Goindwal the same evening are returned to his native village of Basarke.

Here Guru Amar Das shut himself in a small house for solitary meditation. There he attached a notice on the front door saying, “He who opens this door is no Sikh of mine, nor am I his Guru.” A delegation of faithful Sikhs led by Baba Buddha found the house and seeing the notice on the front door, cut through the walls to reach the Guru. Baba Buddha said, “The Guru being a supreme yogi, cares for nothing in the world – neither fame, nor riches nor a following. But we cannot live without his guidance. Guru Angad has tied us to your apron, where should we go now if you are not to show us the way?” At the tearful employment of the Sikhs, Guru Amar Das was overwhelmed by their devotion and returned to Goindwal. Datu having been unable to gather any followers of his own had returned to Khadur.

Guru Amar Das further institutionalized the free communal kitchen called langer among the Sikhs. The langar kitchen was open to serve all day and night. Although rich food was served there, Guru Amar Das was very simple and lived on coarse bread. The Guru spent his time personally attending to the cure and nursing of the sick and the aged. Guru Amar Das made it obligatory that those seeking his audience must first eat in the langer. When the Raja of Haripur came to see the Guru. Guru Amar Das insisted that he first partake a common meal in the langer, irrespective of his cast. The Raja obliged and had an audience with the Guru. But on of his queens refused to lift the veil from her face, so Guru Amar Das refused to meet her. Guru Amar Das not only preached the equality of people irrespective of their caste but he also tried to foster the idea of women’s equality. He tried to liberate women from the practices of purdah (wearing a veil) as well as preaching strongly against the practice of sati (Hindu wife burning on her husbands funeral pyre). Guru Amar Das also disapproved of a widow remaining unmarried for the rest of her life.

Goindwal continued to experience growth as many Sikhs thronged there for spiritual guidance. Pilgrims moved there in large numbers to be close to the Guru. Muslims and Hindus also moved to the thriving town. When there was racial fighting between the three groups and calls for revenge, Guru Angad instructed his Sikhs; “In God’s house, justice is sure. It is only a matter of time. The arrow of humility and patience on the part of the innocent and the peaceful never fail in their aim.”

Once during several days of rain while Guru Amar Das was riding by a wall which he saw was on the verge of falling he galloped his horse past the wall. The Sikhs questioned him saying; “O Master, you have instructed us, ‘fear not death, for it comes to all’ and ‘the Guru and the God-man are beyond the pale of birth and death’, why did you then gallop past the collapsing wall?” Guru Amar Das replied; “Our body is the embodiment of God’s light. It is through the human body that one can explore one’s limitless spiritual possibilities. Demi-god’s envy the human frame. One should not, therefore, play with it recklessly. One must submit to the Will of God, when one’s time is over, but not crave death, nor invite it without a sufficient and noble cause. It is self surrender for the good of man that one should seek, not physical annihilation. “

With a view of providing the Sikhs with a place where they could have a holy dip while visiting Goindwal the Guru had a type of deep open water reservoir called a baoli dug. As the Hindus believed in reincarnation in 84 hundred thousand species, Guru Amar Das had the well dug with exactly 84 steps. To symbolize that God could be reached through his remembrance rather than just a cycle of reincarnations he declared that who ever would descend the 84 steps for a bath while reciting the Japji of Guru Nanak at each step would be freed from the cycles of births and deaths.

When it came time for the Guru to marry his younger daughter Bibi Bani, he selected a pious and diligent young follower of his called Jetha from Lahore. Jetha had come to visit the Guru with a party of pilgrims from Lahore and had become so enchanted by the Guru’s teachings that he had decided to settle in Goindwal. Here he earned a living selling wheat and would regularly attend the services of Guru Amar Das in his spare time.

In 1567 while on his way to Lahore the Emperor Akbar decided to visit and see for himself Guru Amar Das. He stopped at Goindwal to meet the Guru, whose teachings he had heard about. The Guru agreed only to seem Akbar if he would first eat in the langer. Akbar agreed and here the Emperor sat down and ate with the poorest of the poor in his company. Akbar was so impressed by Guru Amar Das that he wanted to give the Guru a parting gift of the revenue collected from several villages to help support the langer kitchen. Guru Amar Das refused saying that the langer must be self supporting and only depend upon the small offerings of the devout.

The jealousy of the teachings of the Gurus by the high caste Khatris and Brahmins continued. They pleaded with Akbar at the royal court that the teachings of Sikhism would lead to disorder as they went against the teachings of Hindus and Muslims. Akbar summoned the Guru to his court for an explanation. Guru Amar Das politely excused himself on account of his old age, but sent Jetha to answer the charges leveled against the Sikhs. In the royal court Jetha explained the teachings of Sikhism. Akbar was open minded and deeply impressed by the religious doctrine of the Sikhs and decided that no further actions were required.

Guru Amar Das continued a systematic planned expansion of the Sikh Institutions. He trained a band of 146 apostles (52 were women) called Masands and sent them to various parts of the country. He also set up 22 dioceses called manjis across the country. These twenty two dioceses helped to spread Sikhism among the population while collecting revenues to help support the young religion. Guru Amar Das also declared Baisakhi (April 13), Maghi (1st day of Magha, mid January) and Diwali (festival of lights in October/November) as three special days where all the Sikhs should gather to hear the Guru’s words. Although advanced in years, Guru Amar Das undertook a tour of a number of Hindu places of pilgrimage along the banks of the Yamuna and Ganga rivers as well as Kurukshetra. Here the Guru would hold religious services and large numbers of people would come to hear his preaching.

For their religious scriptures Guru Amar Das collected an anthology of writings including hymns of Guru Nanak and Guru Angad and added his own as well as those of other Hindu saints whose poems conformed to the teachings of Sikhism. All of these were in Punjabi and easily understood by the common people. When a learned Brahmin once questioned the Guru; “Why do you impart instruction to your disciples not in Sanskrit, the language of gods in which all the Hindu lore is written, but in their mother-tongue, like Punjabi, the language of the illiterate mass.” To this Guru Amar Das replied; “Sanskrit is like a well, deep, inaccessible and confined to the elite, but the language of the people is like rain water – ever fresh, abundant and accessible to all.” He said; “I want my doctrines to be propagated through every language which the people speak, for it is not language but the content that should be considered sacred or otherwise.”

Seeing the rapid expansion of Sikhism, Guru Amar Das asked his son-in-law and trusted follower Jetha to oversee the founding of another city. He wanted him to dig a tank there and to build himself a house. Jetha first purchased the lands for the price of 700 Akbari rupees from the Zamindars of Tung. Here he started the digging on the tank. This new township called Ramdaspur would in due time become present day Amritsar, the holiest city of the Sikhs.

On September 1, 1574 sensing that his end was near, Guru Amar Das sent for Baba Buddha and other prominent Sikhs including his tow sons Mohan and Mohri. He declared; “According to the tradition established by Guru Nanak, the leadership of the Sikhs must go to the most deserving. I, therefore, bestow this honour on my son-in-law Jetha.” Guru Amar Das then renamed Jetha as Ram Das, meaning Servant of God. As was the custom Baba Buddha was asked to anoint the forehead of Amar Das with the saffron mark. All those present bowed before Guru Ram Das except for Mohan, Guru Amar Das’s eldest son. Shortly thereafter Guru Amar Das breathed his last on the full moon day of Bhadon in 1574 at the ripe old age of 95.

ਜੈਤਸਰੀ ਮਹਲਾ 5 ॥
ਕੋਈ ਜਨੁ ਹਰਿ ਸਿਉ ਦੇਵੈ ਜੋਰਿ ॥
ਚਰਨ ਗਹਉ ਬਕਉ ਸੁਭ ਰਸਨਾ ਦੀਜਹਿ ਪ੍ਰਾਨ ਅਕੋਰਿ ॥1॥ ਰਹਾਉ ॥
ਮਨੁ ਤਨੁ ਨਿਰਮਲ ਕਰਤ ਕਿਆਰੋ ਹਰਿ ਸਿੰਚੈ ਸੁਧਾ ਸੰਜੋਰਿ ॥
ਇਆ ਰਸ ਮਹਿ ਮਗਨੁ ਹੋਤ ਕਿਰਪਾ ਤੇ ਮਹਾ ਬਿਖਿਆ ਤੇ ਤੋਰਿ ॥1॥
ਆਇਓ ਸਰਣਿ ਦੀਨ ਦੁਖ ਭੰਜਨ ਚਿਤਵਉ ਤੁਮ੍‍ਰੀ ਓਰਿ ॥
ਅਭੈ ਪਦੁ ਦਾਨੁ ਸਿਮਰਨੁ ਸੁਆਮੀ ਕੋ ਪ੍ਰਭ ਨਾਨਕ ਬੰਧਨ ਛੋਰਿ ॥2॥5॥9॥

The above Hukamana was taken from Guru Granth Sahib Ji after the birth of Baba Kartar Singh Jee Khalsa in 1932. It summed the exemplary life that Baba Ji lived and practiced. His parents were Mata Labh Kaur & Jathedar Chanda Singh Jee of Village Purane Poore, Tehsil Kasoor in the District of Amritsar. His father, Jathedar Chanda Singh was a great Gursikh of high morals and good discipline.

Baba Kartar Singh Jee was first educated at the Government Middle School Khemharan, 9th & 10th grade were studied at National High School – Bhikhivind, after which further studies were made at Khalsa College Amritsar. Along with worldly education, Baba Kartar Singh Jee was educated in Gurmat by Baba Baga Singh Jee who lived in their village. With the grace of Guru Jee, he quickly learnt his 5 morning prayers, Reharas, Kirtan Sohela off by heart. He was still a student when in 1948 AD, he took Amrit at Bhindra from Baba Gurbachan Singh Jee’s Jatha who were at Bhindra at the time. After taking Amrit he became very close with Baba Gurbachan Singh Jee.

Whilst studying at Khalsa College he used to remain engrossed in Simran and prayers. He used to recite a lot of Gurbani, over and above the compulsory Nitnem for Sikhs. His Anand Karaj was performed in 1950 at the age of 18 years. Two sons were born who are, Shaheed Bhai Amrik Singh Jee and Bhai Manjeet Singh Jee. With the permission of Khalsa Jee and to fulfil his father’s desire, Baba Kartar Singh Jee became a Patvari (village level revenue official who keeps records of land holdings, crop surveys and calculates land revenue) for a while, but in 1957 AD he resigned from his job and started living in the Jatha on a permanent basis. For some time he did the seva of being a Garveye (similar to personal assistant) to Khalsa Jee. Daily he would recite the 5 morning prayers, Jaitsri Di Var, Satte Balvade di Vaar, 25 Ang of Sri Guru Granth Sahib Jee and in the evening he would recite the Panj Granthi, both Bareh Maha and many Japjee Sahib’s in Khalsa Jee’s presence. He were dedicated in their seva and would willingly do any seva.

He used to remain engrossed in Simran and Gursikhi Parchar, thinking about the Sikh nation at all times (Chardhikala of the Sikh Nation). He would always be thinking about why Sikhs were straying away from Sikhi thinking – Have Sikhs forgot the Gurus actions that were for the benefit of us? He would discuss with learned Gursikhs – what strategy should be undertaken to ensure that the message of Sikhi can reach each and every household. He would perform their duties till 12am/1am, and would wake up at 4am – this was his daily timetable. He used to say, “God has blessed us with beautiful bodies, he gives us good food and the greatest of all he has blessed us with birth into a Sikh household, then if we get tired or lazy we do not have the right to live – as we should be dedicating each breath to Sikhi Parchar.”

He used to get happy and energized, when more Katha was performed in the day, whilst touring doing Parchar. He had that much love for Sikhi that he wanted all to take Amrit and become Sikhs, he used to say what a great sight it would be if in all directions we would have the sight of Singhs. To get bookings of Baba Kartar Singh Jee was very hard as there was much demand for him. He never refused anyone, at Gurdwara Nabha Sahib he became very ill and the Singhs had to assist him up the stairs, after which sangat from Chandigarh came at 10pm and said that there is a Divan taking place and the whole sangat is waiting for your presence – even if you attend and speak for only 10 minutes – the Singhs tried to convince Baba Jee not to go due to ill health but he still went to Chandigarh sector 19D and did Katha for 10 minutes with much fervour. When many people used to ask for his presence he used to say, “Singhs we have no guarantees from our humanly bodies, so we should do Sikhi Parchar to our hearts content – as much as is physically possible.”

He used to say that for Sikhi to flourish, a Parcharak’s lifestyle should be exemplary and disciplined. With regard to this, he emphasized that each person who publicly speaks at the Gurdwara from the stage must be Amritdhari. He advised the committee of Sri Patna Sahib with regards to this and he issued an edict/Hukamnama stating this, with which 36 Dhadi Jathas and many Parcharaks became Amritdahri. Delighted with this Baba Kartar Singh Jee gave saropas to these Parcharaks on 7th October 1976 AD at Bir Baba Budha Sahib Jee. There, when 250,000 peope had congregated, he narrated the history of Sri Guru Tegh Bahadar Jee and other Shaheeds afterwhich 5,000 men out of the Sangat stood up and promised never to drink alcohol again or cut their hair.

Whenever anyone used to ask for the his presence at their home, if they were Patit (not within Sikh Code of Conduct), cut their hair, drank alocohol/take intoxicants – until the home owners would promise that they would give up drinking alcohol/taking intoxicants or stop cutting their hair – he and his entourage would not go to their home or eat anything from them. In this way, he put many onto the path of Sikhi.

Siri Guru Tegh Bahadurs Jee’s 300th Shaheedi day was celebrated by Baba Jee by getting organisations, Jathebandhis, Colleges participating in Sikhi preaching. In relation to this, during the government’s declared emergency period, 37 great processions were carried out in various locations – the achievements of which were beyond description. The whole Sikh world was awakened by these great events. He would stand for 15 hours at a time doing Parchar. A 100km long procession would go past 60-70 villages and he would do parchar for 10-15 minutes at each village. Each village’s Sangat was made to sing the following slogan:

“May my head be sacrificed, but not my Sikhi.” He replied that the 2 ministers should be informed that the procession is being performed in memory and honor of the protector of the Hindus – ‘Hind dee Chadar’. The ministers should remove their shoes and stand with both hands folded and clear the road for the procession to pass. He was asked to lay the foundation of Sri Guru Tegh Bahadur charitable hospital in Ludhiana. When he arrived there, about 15-20 men got up in the Divan to welcome him. Baba Jee walked out and left. The organisers went and asked the reason for this exit and he replied that “in the presence of Sri Guru Granth Sahib Jee no one should stand to welcome or respect another, as this degrades the respect of the Guru.” After the organisers asked for forgiveness, he sent them all back into the Divan and Baba Jee went in by himself after all of them. He explained to them that it doesn’t matter how famous the leader or great a Gursikh is – no one is greater than the Sri Guru Granth Sahib Jee.

In Delhi on 7 December 1975 AD – to commemorate the 300th anniversary of the Shaheedi of Sri Guru Tegh Bahadur Jee, in the Ram Lila ground, a procession of 2.2 million people arrived and P.M. Indira Gandhi came onto the stage. In the presence of Sri Guru Granth Sahib Jee, all those on the stage arose to welcome and respect her, but it was only Baba Kartar Singh Jee who remained seated. On the stage Baba Jee spoke passionately about this anti-Sikh act. Many leaders who spoke on the stage said that P.M. Indira Gandhi had built an excellent relationship with Punjab, after which she said, “..the Delhi government got Sri Guru Tegh Bahadur martyred and today the Delhi government prostrates to Sri Guru Tegh Bahadur Jee. The same Delhi government who gave reports against the Sikhs, today respects and reveres Sri Guru Tegh Bahadur Jee.”

Baba Jee’s time to speak was after P.M. Indira Gandhi, he stated :

“First Rajput Kings used to give their daughters to get rewards. Today Sikhs are disgracing themselves if they do the same. For this reason no Sikh is to marry their daughter to a Mona or a patit and the rehatnama says:

ਕੰਨਿਆ ਦੇਵੈ ਸਿਖ ਕੋ ਲੇਵੈ ਨਹਿ ਕਿਛੁ ਦਾਮ । ਸੋਈ ਮੇਰਾ ਸਿਖ ਹੈ ਪਹੁਚੇ ਗੁਰ ਕੇ ਧਾਮ ।
A Sikh that marries his daughter to a Sikh and does not take any money/dowry, he is a true Sikh of mine and will reach my abode in Sachkand. (Bhai Sahib Singh Rehatnama, p.160)

The second point that he clarified was that “We want to ask Indira Gandhi who achieved the rule of the Delhi government? If you have come here to prostrate to Sri Guru Tegh Bahadur you have done no great act. If Guru Jee had not become martyred, the master of this throne would have been a Muslim and everywhere all would be greeted with Salema Lekham. You yourself would have been under a Burka.
The number of hairs that are on the body of the P.M., even if she was to cut her head off that many times and placed at the feet of Guru Jee, she still would not be able to remove the debt owed to Sri Guru Tegh Bahaur Jee. Regardless of how powerful the P.M. – no one is more powerful than our Guru. She should prostrate to our loved one, the light of the 10 Kings – Sri Guru Granth Sahib Jee, not require that we get up and pay respect to her.” Following this, Jakaras were heard from all areas of the arena.

Due to the truth being spoken by Baba Kartar Singh Jee, this led to disputes being raised by P.M. Indira Gandhi with the Damdami Taksal. If anyone disrespected Sri Guru Granth Sahib Jee he never tolerated it. Thus he spoke up against the Nakali Nirankaris and led programs to tackle their onslaught on Sikhi.

Baba Kartar Singh Jee served as the Jathedar of Damdami Taksal for 8 years and did much Gurmat Parchar in this time. On August, 3rd, 1977, he was traveling from Maleeha (Jalandhar) to Solan and at the station Hussaainpur, where his car crashed into a tree –causing him critical injuries. He was taken to the C.M.C. Hospital. He ascended to Sachkhand here on August 16th, 1977. He was cremated at Gurdwara Gurdarshan Parkash at Mehta on August, 21st, 1977.