Sahibzada Ajit Singh Ji (1687–1705) was the eldest of Guru Gobind Singh’s four sons. His younger brothers were Sahibzada Jujhar Singh Ji, Sahibzada Zorawar Singh Ji and Sahibzada Fateh Singh Ji. With his three brothers, Sahibzada Ajit Singh Ji carried on a family tradition: that of attaining the status of one of the most hallowed martyrs in Sikh history. Before him and his brothers, their grandfather, the Ninth Sikh Guru Ji, Guru Tegh Bahadur and his great-great grandfather, the Fifth Sikh Guru Ji, Guru Arjan Dev Sahib Ji had also been executed by the muslim Mughals in the name of islam.

Early Life

Sahibzada Ajit Singh Ji was born to Mata Sundari and Guru Gobind Singh Ji at Paonta Sahib on 26 January 1687. The following year, Guru Gobind Singh Ji returned with the family to Anandpur where Sahibzada Ajit Singh Ji was brought up in the approved Sikh style. He was taught religious texts, philosophy and history, and had training in the manly arts such as riding, swordsmanship and archery. He grew up into a handsome young man; strong, intelligent and a natural leader of men.

Battles

The Ranghars of Nuh

Soon after the creation of the Khalsa on 13 April 1699, he had his first test of skill. A Sikh Congregation (‘Sangat’) coming from the Pothohar region of northwest Punjab, was attacked and looted on the way by the Ranghars (a Muslim tribe) of Nuh, a short distance from Anandpur across the River Satluj. Guru Gobind Singh Ji sent Sahibzada Ajit Singh Ji, then barely 12 years old, to that village. Sahibzada Ajit Singh Ji along with a 100 men reached the spot on 23 May 1699, punished the Ranghars and recovered the looted property.

Taragarh and Nirmohgarh

A harder task was entrusted to Sahibzada Ajit Singh Ji the following year when the hill chiefs supported by imperial Mughal troops from Lahore and Sirhind attacked Anandpur. Sahibzada Ajit Singh Ji was made responsible for the defence of the Taragarh Fort, which became the first target of attack on 29 August 1700. Ajit Singh Ji, assisted by Bhai Udai Singh Ji, a seasoned soldier, repulsed the attack. He also fought valiantly in the battle of Nirmohgarh in October 1700. On 15 March 1701, a Sikh Sangat coming from the Darap area (near Sialkot) was waylaid by Gujjars and Ranghars. Sahibzada Ajit Singh Ji led a successful expedition against them.

Restoring a Brahmin’s wife

In March 1703, Dewki Das, a Brahmin came to Anandpur and requested the Guru to help him in getting back his wife whom Chowdhry Jabar Khan, the chief of Dera Bassi, had taken away forcibly; the Guru asked Sahibzada Ajit Singh Ji and Bhai Udey Singh Ji to help the Brahmin. On the 7th of March 1703, both of them, joined by about one hundred Sikhs, went to Bassi Kalan; they put siege to the village and sent a message to Jabar Khan to return the Brahmin’s wife; but Jabar Khan, instead of returning the Brahmin’s wife, asked his soldiers to attack the Sikhs; it was followed by a full-fledged battle, in which Jabar Khan was killed; the Brahmin’s wife was restored to him. When this news reached the people, they praised the Sikhs for their role.

The birth of Sahibzada Jujhar Singh

In 1691, Mata Sundari Ji gave birth to another boy who was named Jujhar Singh. Sahibzada Jujhar Singh Ji was four years younger than Ajit Singh Ji. Sahibzada Ajit Singh Ji became a model for him. Jujhar Singh Ji also was entrusted with several engagements around Anandpur and on hills. Both Ajit Singh Ji and Jujhar Singh Ji led hundreds of successful expeditions, helping the needy who would come to Guru Gobind Singh asking to get them justice.

Like his elder brother Ajit Singh, at the age of 4 to 5 years, he started training in the fighting skills (Gatka) and started learning the religious texts. In 1699, when he was eight years old, he received holy Amrit at the rites of Khalsa initiation, called Amrit Sanskar. By the time it became necessary to leave Anandpur under the pressure of a besieging host in December 1705, Jujhar Singh Ji, nearing the completion of his fifteenth year, was an experienced young warrior, strong and fearless.

Sikh Fight Against Tyranny and Oppression

Sikhism raised hopes of equality for all and freedom from tyranical rulers of the time. Ever increasing numbers of Hindus and even Muslims adopting Sikhism, alarmed both Hindu kings of the Hill States adjoining Anandpur Sahib and of the Muslim rulers who thought that if Sikhism were allowed to grow at this rate neither rulers would not be able to control the oppressed for very long. The Hindu Hill State Kings, through persistent complaints, alarmed Emperor Aurangzeb about the growing strength and influence of Guru Gobind Singh Ji which according to them could one day endanger the rulers of both Hindu and Muslim communities.

Thus the Muslim rulers in Delhi, Punjab and Jammu and Kashmir joined hands with the Hindu rulers of Hill States around Anandpur Sahib, to destroy the growing influence of Guru Gobind Singh Ji forever. Their combined fighting forces marched towards Anandpur Sahib and encircled it completely. They cut off supplies to the besieged Sikh community in the Anandpur Sahib Fort.

The Sikhs besieged in Anandpur Fort had to undergo extreme hardship due to unavailability of rations, water and medicines. On the other hand, seven months of unsuccessful military venture had also demoralized the leaders and soldiers of the tyrant rulers. As a result they searched for a face-saving device to please Emperor Aurangzeb.

Each respectively swore on the Geeta and Koran assuring Sri Guru Gobind Singh Ji that in case he vacated Anandpur Fort along with his Sikhs, they would not attack him and his soldiers. After this evacuation, they would also leave and be in a position to show their faces to the Emperor Aurangzeb. Guru Gobind Singh Ji decided to evacuate Anandpur Sahib on the advice of Sikhs although he had no confidence on the promises made by the adversaries and told them about his views.

Guru Ji, accompanied by Sikhs and his family members evacuated Anandpur Sahib in December 1704 A.D. They had hardly reached the bank of rivulet Sirsa, when the enemy forces attacked them from behind without caring a bit about the promises made by them earlier in the name of their Holy Books.

Sahibzada Ajit Singh Ji and part of Sikh forces kept the attacking enemy at bay by engaging them in a fierce battle till Guru Gobind Singh accompanied by others crossed the rivulet, which had swelled due to heavy rains upstream. Later Ajit Singh Ji and the remaining Sikhs too crossed the rivulet Sirsa and joined Guru Gobind Singh Ji. The enemy forces were deeply impressed by the fighting and leadership qualities shown by the eldest son of Guru Gobind Singh Ji. The flooded rivulet took a heavy toll of Sikh lives.

By evening of the following day, Guru Gobind Singh Ji accompanied by his only two elder sons and forty surviving Sikhs arrived at village Chamkaur, thoroughly exhausted. They quickly settled in the fortress-like house of Chaudhary Budhi Chand and decided to face the approaching enemy forces there.

During the night, enemy forces encircled this fortress in large numbers. Their numbers swelled to 100,000 by day break. When the enemy attacked the fortress in the morning, Guru Gobind Singh Ji, and his disciples kept the enemy at bay with the hails of deadly arrows which inflicting heavy casualties. When the stock of arrows started dwindling and the enemy forces starting coming close to the fortress, it was decided by Guru Gobind Singh Ji to send Sikhs outside the fortress in batches of five to engage the enemy soldiers in hand to hand combat. Imagine 5 Sikhs, daring to take on thousands of enemy soldiers! This amply proved to the world how fearless the Sikhs of the Guru were. They had love not for their lives, but the orders of their master.

Sahibzada Ajit Singh’s Sacrifice

When groups of Sikhs started leaving the fortress and fought bravely while afflicting heavy causalities before laying down their precious lives, Sahibzada Ajit Singh Ji sought permission of his father to also allow him to go out to fight side by side the brave Sikhs.

Guru Gobind Singh Ji was immensely pleased at this and embraced his son. He himself armed his son and sent him out with the next group of five Sikhs whom he considered no less dear than his own sons. Their valor lent proof to Guruji’s saying that he would be worthy of being Gobind Singh when he would make a Sikh so brave and fearless that he would fight with one lakh and quarter enemies alone.

Emerging from the fortress, Ajit Singh Ji, the brave son of the Tenth Master, attacked the enemy soldiers like a lion leaping on them as if to hungrily tear and shred sheep. Many enemy soldiers were both astonished and terrified on seeing the fighting caliber and methods of attack of this young boy. The accompanying Sikhs prevented enemy soldiers from other sides from encircling the brave Ajit Singh Ji.

After the brave son of the Master exhausted his arrows, he attacked to enemy with his spear. However, the blade of spear which had penetrated into the chest of one of the adversaries piercing his steel dress, broke inside the body of the enemy solider, when Sahibzada Ajit Singh pulled his spear back. Taking advantage of this delay of Baba Ajit Singh, the enemy soldiers were successful in injuring his horse, which fell dead.

The Sahibzada swiftly dismounted the horse and pulling out his sword from its sheath, engaged the enemy soldiers. While he was cutting the adversaries to pieces by lightening strikes with his sword, an enemy soldier successfully attacked the brave son of Guru Gobind Singh Ji with a sharp spear. This spear pierced deeply into the body of Baba Ajit Singh Ji. The brave son of Guru Gobind Singh Ji was fatally injured and the youth fell on ground.

He attained martyrdom under the watchful and appreciative eyes of his great father. Scores of enemy soldier’s bodies were lying in heaps around the fallen body of brave Ajit Singh Ji.

Guru Gobind Singh Ji was watching the brave acts of his son in the battlefield from the fortress. He had been keeping the enemy at bay by his arrows thus providing enough cover for his son to fight a prolonged battle with the enemy soldiers.

The Guru was immensely pleased at the courage shown by his son and the tactics employed by him while inflicting heavy casualties on the adversaries.

Guru Gobind Singh Ji thanked God for helping Ajit Singh Ji to live up to his father’s expectations. The Guru thus proved that for the cause he was fighting, he would not hesitate to offer his own sons for sacrifice, while demanding the same supreme sacrifice from his Sikhs. The Sikhs were as dear to him as his own sons.

Thus fell the brave son of the Great Guru providing inspiration to the Sikhs for generations to come. The Sikh community will remembering this young martyr son of the tenth master for all times to come.

Sahibzada Jujhar Singh’s Sacrifice

Sahibzada Jujhar Singh Ji, the second son of Guru Gobind Singh Ji had been keenly observing from the fortess Chamkaur the heroic fight put up by his elder brother, Sahibzada Ajit Singh Ji against overwhelming number and better equiped enemy soldiers. The brave fight put up by his elder brother filled Sahibzada Jujhar Singh Ji with happiness and courage.

No sooner did Sahibzada Ajit Singh Ji fell as a martyr, Sahibzada Jujhar Singh Ji requested his dear father Guru Gobind Singh Ji to grant him permission to accompany the next batch of Sikhs to repeat the heroic acts of his elder brother. He assured his father that he will not let him down and that he would attack the enemy soldiers and drive them away as a shepherd drives his flock of sheep.

The Guru Father was filled with immense pleasure at the determination of his 16 year old second son. He armed his son with weapons and allowed him to go out with next batch of five Sikhs.

Once outside the fortress, the young Jujhar Singh Ji fearlessly attacked the enemy soldiers like a lion, while accompanying Sikhs formed a protective ring around him. Guru Gobind Singh Ji was watching his brave son’s deeds of valor and appreciated his courage and swordsmanship from atop the fortress.

The enemy soldiers could not help appreciating the ferocity and smartness of the young boy. They had never seen such bravery performed by anyone at such a young age against mighty enemy forces. Sahibzada Jujhar Singh Ji using arrows, his spear and finally his sword felled numerous enemy soldiers. Headless bodies of enemy soldiers were piling up around him. The accompanying Sikhs were likewise putting to death many more enemy soldiers while keeping a protective ring around Sahibzada Jujhar Singh Ji.

After a long drawn battle, the enemy soldiers attacked the young Jujhar Singh Ji from all sides in large numbers, breaking the protective ring around him.

Under the appreciative gaze of his father and the accompanying Sikhs, Sahibzada Jujhar Singh Ji put up a brave fight but was ultimately fatally injured and was martyred on amidst heaps of dead bodies of the enemy forces.

The way both these sons of Guru Gobind Singh Ji achieved martyrdom, upholding the principles for which their father had been actively mobilizing within his disciples, showed that Guruji was able to show to all the Sikhs and the enemy that he did not value his own sons more than his Sikhs and that he would not hesitate even to sacrifice his own sons for the Sikh cause.

On seeing his second son falling martyr like his first son, Guruji thanked God for enabling his sons to live up to his expectations. There is no parallel in the world when a father had thanked God, instead of weeping, on the death of his sons witnessed in front of him.

The heroic deeds of these two elder sons Guru Gobind Singh Ji will keep inspiring the young Sikh generations to rise to the occasion whenever called upon to fight for justice and rights against injustice and cruelty for all times to come.

Thus, Guru Gobind Singh Ji sacrificed his dear and brave sons, only to prove that when it comes to making sacrifices for Sikh cause, he would not hesitate to offer his own sons to show to the world that the Sikh ideals alone, and not his own sons, were dearer to him.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

Sahibzada Fateh Singh (12 December 1699 – 26 December 1705), the youngest of Guru Gobind Singh‘s four sons, was born to Mata Jito Ji (also known as Mata Sundari Ji) at Anandpur on 12 December 1699. During the flight from Anandpur, when the Sikhs, having been promised safe passage to Panjab, Sahibzada Fateh Singh was, along with his elder brother Zorawar Singh, put under the care of his grandmother, Mata Gujari Kaur Ji, Unfortunately in the confusion of the rain swollen Sarsa (normally little more than a creek) and an attack by Muslim pursuers, the Guru’s two youngest Sons and their Grandmother were separated from the main body of Sikhs. However, managing to get across they were befriended by one of the Guru’s former cooks. Later betrayed and handed off by the authorities of the small village where they had been given sanctuary, they were handed over to agents of Wazir Khan and carted off to Sirhind and placed under arrest in the Khan’s Thanda Burj (cold tower). While the Thanda Burj was built to capture the cool night breezes of air drawn over water channels in the areas hot summers, during the dead of winter the unheated burj offered no comfort for the Guru’s Mother and Sons.

On 26 December 1705, Fateh Singh and his elder brother, Zorawar Singh were martyred at Sirhind. Fateh Singh is the youngest recorded martyr in history who knowingly laid down his life at the very tender age of 6 years. Sahibzada Fateh Singh and his older brother, Sahibzada Zorawar Singh are among the most hallowed martyrs in Sikhism.

The mind boggles to understand how children of such young age had the guts, courage, bravery and focus to refuse the promise of many lavish gifts and a future of cosy comforts of royalty that were being offered by the Mughals. All they had to do to get all these luxuries was to abandon their religion. This young child was asked to weigh an easy out against the stark option of a brutal, painful and tragic death entombed within a wall of bricks and cement.

The world salutes the supreme sacrifice of these kids of steel who never once – even for a moment considered the easy option and always remained focused on their mission to uphold the principles of God’s kingdom and allowed their bodies to be tortured, violated and endured the intense pain of a slow, pain-ridden and certain death.

On the one hand the world witnessed, the supreme sacrifice of the youngest members of the Guru’s household for the highest ideals of humanity and on the other hand you have the lowly, cruel, cold-blooded and barbaric acts of the heartless and immoral Wazir Khan who had broke an oath sworn on his own Holy book—the Qur’an. May the world reflect on this supreme sacrifice made by this 6 year old, following in the footsteps of his grandfather, Guru Tegh Bahadar Ji to fight for justice and for the right of his people and people of other faiths to practise their own faiths without interference or imposition. May we all, the different peoples of our planet learn from this episode in our global history, the values of life and the way to uphold these values. Also, may we all realise the dangers posed by uncontrolled and immoral minds on the development of humanity on this fragile earth.

Sri Guru Nanak Dev Ji was born in 1469 in Talwandi, a village in the Sheikhupura district, 65 kms. west of Lahore. His father was a village official in the local revenue administration. As a boy, Sri Guru Nanak learnt, besides the regional languages, Persian and Arabic. He was married in 1487 and was blessed with two sons, one in 1491 and the second in 1496. In 1485 he took up, at the instance of his brother-in-law, the appointment of an official in charge of the stores of Daulat Khan Lodhi, the Muslim ruler of the area at Sultanpur. It is there that he came into contact with Mardana, a Muslim minstrel (Mirasi) who was senior in age.

By all accounts, 1496 was the year of his enlightenment when he started on his mission. His first statement after his prophetic communion with God was “There is no Hindu, nor any Mussalman.” This is an announcement of supreme significance it declared not only the brotherhood of man and the fatherhood of God, but also his clear and primary interest not in any metaphysical doctrine but only in man and his fate. It means love your neighbor as yourself. In addition, it emphasized, simultaneously the inalienable spirituo-moral combination of his message. Accompanied by Mardana, he began his missionary tours. Apart from conveying his message and rendering help to the weak, he forcefully preached, both by precept and practice, against caste distinctions ritualism, idol worship and the pseudo-religious beliefs that had no spiritual content. He chose to mix with all. He dined and lived with men of the lowest castes and classes Considering the then prevailing cultural practices and traditions, this was something socially and religiously unheard of in those days of rigid Hindu caste system sanctioned by the scriptures and the religiously approved notions of untouchability and pollution. It is a matter of great significance that at the very beginning of his mission, the Guru’s first companion was a low caste Muslim. The offerings he received during his tours, were distributed among the poor. Any surplus collected was given to his hosts to maintain a common kitchen, where all could sit and eat together without any distinction of caste and status. This institution of common kitchen or langar became a major instrument of helping the poor, and a nucleus for religious gatherings of his society and of establishing the basic equality of all castes, classes and sexes.

When Guru Nanak Dev Ji were 12 years old his father gave him twenty rupees and asked him to do a business, apparently to teach him business. Guru Nanak Dev Ji bought food for all the money and distributed among saints, and poor. When his father asked him what happened to business? He replied that he had done a “True business” at the place where Guru Nanak Dev had fed the poor, this gurdwara was made and named Sacha Sauda.

Despite the hazards of travel in those times, he performed five long tours all over the country and even outside it. He visited most of the known religious places and centres of worship. At one time he preferred to dine at the place of a low caste artisan, Bhai Lallo, instead of accepting the invitation of a high caste rich landlord, Malik Bhago, because the latter lived by exploitation of the poor and the former earned his bread by the sweat of his brow. This incident has been depicted by a symbolic representation of the reason for his preference. Sri Guru Nanak pressed in one hand the coarse loaf of bread from Lallo’s hut and in the other the food from Bhago’s house. Milk gushed forth from the loaf of Lallo’s and blood from the delicacies of Bhago. This prescription for honest work and living and the condemnation of exploitation, coupled with the Guru’s dictum that “riches cannot be gathered without sin and evil means,” have, from the very beginning, continued to be the basic moral tenet with the Sikh mystics and the Sikh society.

During his tours, he visited numerous places of Hindu and Muslim worship. He explained and exposed through his preachings the incongruities and fruitlessness of ritualistic and ascetic practices. At Hardwar, when he found people throwing Ganges water towards the sun in the east as oblations to their ancestors in heaven, he started, as a measure of correction, throwing the water towards the West, in the direction of his fields in the Punjab. When ridiculed about his folly, he replied, “If Ganges water will reach your ancestors in heaven, why should the water I throw up not reach my fields in the Punjab, which are far less distant ?”

He spent twenty five years of his life preaching from place to place. Many of his hymns were composed during this period. They represent answers to the major religious and social problems of the day and cogent responses to the situations and incidents that he came across. Some of the hymns convey dialogues with Yogis in the Punjab and elsewhere. He denounced their methods of living and their religious views. During these tours he studied other religious systems like Hinduism, Jainism, Buddhism and Islam. At the same time, he preached the doctrines of his new religion and mission at the places and centres he visited. Since his mystic system almost completely reversed the trends, principles and practices of the then prevailing religions, he criticized and rejected virtually all the old beliefs, rituals and harmful practices existing in the country. This explains the necessity of his long and arduous tours and the variety and profusion of his hymns on all the religious, social, political and theological issues, practices and institutions of his period.

Finally, on the completion of his tours, he settled as a peasant farmer at Kartarpur, a village in the Punjab. Bhai Gurdas Ji, the scribe of Guru Granth Sahib Ji, was a devout and close associate of the third and the three subsequent Gurus. He was born 12 years after Guru Nanak’s Joti Jot and joined the Sikh mission in his very boyhood. He became the chief missionary agent of the Gurus. Because of his intimate knowledge of the Sikh society and his being a near contemporary of Sri Guru Nanak Dev Ji, his writings are historically authentic and reliable. He writes that at Kartarpur Guru Nanak Dev Ji donned the robes of a peasant and continued his ministry. He organised Sikh societies at places he visited with their meeting places called Dharamsalas. A similar society was created at Kartarpur. In the morning, Japji was sung in the congregation. In the evening So-dar and Arti were recited. The Guru cultivated his lands and also continued with his mission and preachings. His followers throughout the country were known as Nanak-panthies or Sikhs. The places where Sikh congregation and religious gatherings of his followers were held were called Dharamsalas. These were also the places for feeding the poor. Eventually, every Sikh home became a Dharamsala.

One thing is very evident. Guru Nanak Dev Ji had a distinct sense of his prophethood and that his mission was God-ordained. During his preaching, he himself announced. “O Lallo, as the words of the Lord come to me, so do I express them.” Successors of Guru Nanak Dev Ji have also made similar statements indicating that they were the messengers of God. So often Guru Nanak refers to God as his Enlightener and Teacher. His statements clearly show his belief that God had commanded him to preach an entirely new religion, the central idea of which was the brotherhood of man and the fatherhood of God, shorn of all ritualism and priest craft. During a dialogue with the Yogis, he stated that his mission was to help everyone. He came to be called a Guru in his lifetime. In Punjabi, the word Guru means both God and an enlightener or a prophet. During his life, his disciples were formed and came to be recognized as a separate community. He was accepted as a new religious prophet. His followers adopted a separate way of greeting each other with the words Sat Kartar (God is true). Twenty five years of his extensive preparatory tours and preachings across the length and breadth of the country clearly show his deep conviction that the people needed a new prophetic message which God had commanded him to deliver. He chose his successor and in his own life time established him as the future Guru or enlightener of the new community. This step is of the greatest significance, showing Guru Nanak’s determination and declaration that the mission which he had started and the community he had created were distinct and should be continued, promoted and developed. By the formal ceremony of appointing his successor and by giving him a new name, Angad (his part or limb), he laid down the clear principle of impersonality, unity and indivisibility of Guruship. At that time he addressed Angad by saying, Between thou and me there is now no difference. In Sri Guru Granth Sahib Ji there is clear acceptance and proclamation of this identity of personality in the hymns of Satta-Balwand. This unity of spiritual personality of all the Gurus has a theological and mystic implication. It is also endorsed by the fact that each of the subsequent Gurus calls himself Nanak in his hymns. Never do they call themselves by their own names as was done by other Bhagats and Illyslics. That Guru Nanak Dev Ji attached the highest importance to his mission is also evident from his selection of the successor by a system of test, and only when he was found perfect, was Guru Angad appointed as his successor. He was comparatively a new comer to the fold, and yet he was chosen in preference to the Guru’s own son, Sri Chand, who also had the reputation of being a pious person, and Baba Budha, a devout Sikh of long standing, who during his own lifetime had the distinction of ceremonially installing all subsequent Gurus.

All these facts indicate that Guru Nanak Dev Ji had a clear plan and vision that his mission was to be continued as an independent and distinct spiritual system on the lines laid down by him, and that, in the context of the country, there was a clear need for the organisation of such a spiritual mission and society. In his own lifetime, he distinctly determined its direction and laid the foundations of some of the new religious institutions. In addition, he created the basis for the extension and organisation of his community and religion.

The above in brief is the story of the Guru’s life. We shall now note the chief features of his work, how they arose from his message and how he proceeded to develop them during his lifetime.

(1) After his enlightenment, the first words of Guru Nanak Dev Ji declared the brotherhood of man. This principle formed the foundation of his new spiritual gospel. It involved a fundamental doctrinal change because moral life received the sole spiritual recognition and status. This was something entirely opposed to the religious systems in vogue in the country during the time of the Guru. All those systems were, by and large, other-worldly. As against it, the Guru by his new message brought God on earth. For the first time in the country, he made a declaration that God was deeply involved and interested in the affairs of man and the world which was real and worth living in. Having taken the first step by the proclamation of his radical message, his obvious concern was to adopt further measures to implement the same.

(2) The Guru realized that in the context and climate of the country, especially because of the then existing religious systems and the prevailing prejudices, there would be resistance to his message, which, in view of his very thesis, he wanted to convey to all. He, therefore, refused to remain at Sultanpur and preach his gospel from there. Having declared the sanctity of life, his second major step was in the planning and organisation of institutions that would spread his message. As such, his twentyfive years of extensive touring can be understood only as a major organizational step. These tours were not casual. They had a triple object. He wanted to acquaint himself with all the centres and organisations of the prevalent religious systems so as to assess the forces his mission had to contend with, and to find out the institutions that he could use in the aid of his own system. Secondly, he wanted to convey his gospel at the very centres of the old systems and point out the futile and harmful nature of their methods and practices. It is for this purpose that he visited Hardwar, Kurukshetra, Banaras, Kanshi, Maya, Ceylon, Baghdad, Mecca, etc. Simultaneously, he desired to organize all his followers and set up for them local centres for their gatherings and worship. The existence of some of these far-flung centres even up-till today is a testimony to his initiative in the Organizational and the societal field. His hymns became the sole guide and the scripture for his flock and were sung at the Dharamsalas.

(3) Guru Nanak’s gospel was for all men. He proclaimed their equality in all respects. In his system, the householder’s life became the primary forum of religious activity. Human life was not a burden but a privilege. His was not a concession to the laity. In fact, the normal life became the medium of spiritual training and expression. The entire discipline and institutions of the Gurus can be appreciated only if one understands that, by the very logic of Guru Nanak’s system, the householder’s life became essential for the seeker. On reaching Kartarpur after his tours, the Guru sent for the members of his family and lived there with them for the remaining eighteen years of his life. For the same reason his followers all over the country were not recluses. They were ordinary men, living at their own homes and pursuing their normal vocations. The Guru’s system involved morning and evening prayers. Congregational gatherings of the local followers were also held at their respective Dharamsalas.

(4) After he returned to Kartarpur, Guru Nanak Dev Ji did not rest. He straightaway took up work as a cultivator of land, without interrupting his discourses and morning and evening prayers. It is very significant that throughout the later eighteen years of his mission he continued to work as a peasant. It was a total involvement in the moral and productive life of the community. His life was a model for others to follow. Like him all his disciples were regular workers who had not given up their normal vocations Even while he was performing the important duties of organising a new religion, he nester shirked the full-time duties of a small cultivator. By his personal example he showed that the leading of a normal man’s working life was fundamental to his spiritual system Even a seemingly small departure from this basic tenet would have been misunderstood and misconstrued both by his own followers and others. In the Guru’s system, idleness became a vice and engagement in productive and constructive work a virtue. It was Guru Nanak Dev Ji who chastised ascetics as idlers and condemned their practice of begging for food at the doors of the householders.

(5) According to the Guru, moral life was the sole medium of spiritual progress In those times, caste, religious and social distinctions, and the idea of pollution were major problems. Unfortunately, these distinctions had received religious sanction The problem of poverty and food was another moral challenge. The institution of langar had a twin purpose. As every one sat and ate at the same place and shared the same food, it cut at the root of the evil of caste, class and religious distinctions. Besides, it demolished the idea of pollution of food by the mere presence of an untouchable. Secondly it provided food to the needy. This institution of langar and pangat was started by the Guru among all his followers wherever they had been organised. It became an integral part of the moral life of the Sikhs. Considering that a large number of his followers were of low caste and poor members of society, he, from the very start, made it clear that persons who wanted to maintain caste and class distinctions had no place in his system In fact, the twin duties of sharing one’s income with the poor and doing away with social distinctions were the two obligations which every Sikh had to discharge. On this score, he left no option to anyone, since he started his mission with Mardana, a low caste Muslim, as his life long companion.

(6) The greatest departure Guru Nanak Dev Ji made was to prescribe for the religious man the responsibility of confronting evil and oppression. It was he who said that God destroys ‘the evil doers’ and ‘the demonical; and that such being God’s nature and will, it is man’s goal to carry out that will. Since there are evil doers in life, it is the spiritual duty of the seeker and his society to resist evil and injustice. Again, it is Guru Nanak Dev Ji who protests and complains that Babur had been committing tyranny against the weak and the innocent. Having laid the principle and the doctrine, it was again he who proceeded to organised a society. because political and societal oppression cannot be resisted by individuals, the same can be confronted only by a committed society. It was, therefore, he who proceeded to create a society and appointed a successor with the clear instructions to develop his Panth. Again, it was Guru Nanak Dev Ji who emphasized that life is a game of love, and once on that path one should not shirk laying down one’s life. Love of one’s brother or neighbor also implies, if love is true, his or her protection from attack, injustice and tyranny. Hence, the necessity of creating a religious society that can discharge this spiritual obligation. This is the rationale of Guru Nanak’s system and the development of the Sikh society which he organised.

(7) The Guru expressed all his teachings in Punjabi, the spoken language of Northern India. It was a clear indication of his desire not to address the elite alone but the masses as well. It is recorded that the Sikhs had no regard for Sanskrit, which was the sole scriptural language of the Hindus. Both these facts lead to important inferences. They reiterate that the Guru’s message was for all. It was not for the few who, because of their personal aptitude, should feel drawn to a life of a so-called spiritual meditation and contemplation. Nor was it an exclusive spiritual system divorced from the normal life. In addition, it stressed that the Guru’s message was entirely new and was completely embodied in his hymns. His disciples used his hymns as their sole guide for all their moral, religious and spiritual purposes. I hardly, the disregard of the Sikhs for Sanskrit strongly suggests that not only was the Guru’s message independent and self-contained, without reference and resort to the Sanskrit scriptures and literature, but also that the Guru made a deliberate attempt to cut off his disciples completely from all the traditional sources and the priestly class. Otherwise, the old concepts, ritualistic practices, modes of worship and orthodox religions were bound to affect adversely the growth of his religion which had wholly a different basis and direction and demanded an entirely new approach.

The following hymn from Guru Nanak Dev Ji and the subsequent one from Sankara are contrast in their approach to the world.

“the sun and moon, O Lord, are Thy lamps; the firmament Thy salver; the orbs of the stars the pearls encased in it.

The perfume of the sandal is Thine incense, the wind is Thy fan, all the forests are Thy flowers, O Lord of light.

What worship is this, O Thou destroyer of birth ? Unbeaten strains of ecstasy are the trumpets of Thy worship.

Thou has a thousand eyes and yet not one eye; Thou host a thousand forms and yet not one form;

Thou hast a thousand stainless feet and yet not one foot; Thou hast a thousand organs of smell and yet not one organ. I am fascinated by this play of ‘l hine.

The light which is in everything is Chine, O Lord of light.

From its brilliancy everything is illuminated;

By the Guru’s teaching the light becometh manifest.

What pleaseth Thee is the real worship.

O God, my mind is fascinated with Thy lotus feet as the bumble-bee with the flower; night and day I thirst for them.

Give the water of Thy favour to the Sarang (bird) Nanak, so that he may dwell in Thy Name.”3

Sankara writes: “I am not a combination of the five perishable elements I arn neither body, the senses, nor what is in the body (antar-anga: i e., the mind). I am not the ego-function: I am not the group of the vital breathforces; I am not intuitive intelligence (buddhi). Far from wife and son am 1, far from land and wealth and other notions of that kind. I am the Witness, the Eternal, the Inner Self, the Blissful One (sivoham; suggesting also, ‘I am Siva’).”

“Owing to ignorance of the rope the rope appears to be a snake; owing to ignorance of the Self the transient state arises of the individualized, limited, phenomenal aspect of the Self. The rope becomes a rope when the false impression disappears because of the statement of some credible person; because of the statement of my teacher I am not an individual life-monad (yivo-naham), I am the Blissful One (sivo-ham ).”

“I am not the born; how can there be either birth or death for me ?”

“I am not the vital air; how can there be either hunger or thirst for me ?”

“I am not the mind, the organ of thought and feeling; how can there be either sorrow or delusion for me ?”

“I am not the doer; how can there be either bondage or release for me ?”

“I am neither male nor female, nor am I sexless. I am the Peaceful One, whose form is self-effulgent, powerful radiance. I am neither a child, a young man, nor an ancient; nor am I of any caste. I do not belong to one of the four life stages. I am the Blessed-Peaceful One, who is the only Cause of the origin and dissolution of the world.”4

While Guru Nanak Dev Ji is bewitched by the beauty of His creation and sees in the panorama of nature a lovely scene of the worshipful adoration of the Lord, Sankara in his hymn rejects the reality of the world and treats himself as the Sole Reality. Zimmer feels that “Such holy megalomania goes past the bounds of sense. With Sankara, the grandeur of the supreme human experience becomes intellectualized and reveals its inhuman sterility.”5

No wonder that Guru Nanak Dev Ji found the traditional religions and concepts as of no use for his purpose. He calculatedly tried to wean away his people from them. For Guru Nanak, religion did not consist in a ‘patched coat or besmearing oneself with ashes”6 but in treating all as equals. For him the service of man is supreme and that alone wins a place in God’s heart.

By this time it should be easy to discern that all the eight features of the Guru’s system are integrally connected. In fact, one flows from the other and all follow from the basic tenet of his spiritual system, viz., the fatherhood of God and the brotherhood of man. For Guru Nanak, life and human beings became the sole field of his work. Thus arose the spiritual necessity of a normal life and work and the identity of moral and spiritual functioning and growth.

Having accepted the primacy of moral life and its spiritual validity, the Guru proceeded to identify the chief moral problems of his time. These were caste and class distinctions, the institutions, of property and wealth, and poverty and scarcity of food. Immoral institutions could be substituted and replaced only by the setting up of rival institutions. Guru Nanak believed that while it is essential to elevate man internally, it is equally necessary to uplift the fallen and the downtrodden in actual life. Because, the ultimate test of one’s spiritual progress is the kind of moral life one leads in the social field. The Guru not only accepted the necessity of affecting change in the environment, but also endeavoured to build new institutions. We shall find that these eight basic principles of the spirituo-moral life enunciated by Guru Nanak Dev Ji, were strictly carried out by his successors. As envisaged by the first prophet, his successors further extended the structure and organised the institutions of which the foundations had been laid by Guru Nanak Dev Ji. Though we shall consider these points while dealing with the lives of the other nine Gurus, some of them need to be mentioned here.

The primacy of the householder’s life was maintained. Everyone of the Gurus, excepting Guru Harkishan who died at an early age, was a married person who maintained a family. When Guru Nanak, sent Guru Angad from Kartarpur to Khadur Sahib to start his mission there, he advised him to send for the members of his family and live a normal life. According to Bhalla, 8 when Guru Nanak went to visit Guru Angad at Khadur Sahib, he found him living a life of withdrawal and meditation. Guru Nanak directed him to be active as he had to fulfill his mission and organise a community inspired by his religious principles.

Work in life, both for earning the livelihood and serving the common good, continued to be the fundamental tenet of Sikhism. There is a clear record that everyone upto the Fifth Guru (and probably subsequent Gurus too) earned his livelihood by a separate vocation and contributed his surplus to the institution of langar Each Sikh was made to accept his social responsibility. So much so that Guru Angad Dev Ji and finally Guru Amar Das Ji clearly ordered that Udasis, persons living a celibate and ascetic life without any productive vocation, should remain excluded from the Sikh fold. As against it, any worker or a householder without distinction of class or caste could become a Sikh. This indicates how these two principles were deemed fundamental to the mystic system of Guru Nanak Dev Ji. It was defined and laid down that in Sikhism a normal productive and moral life could alone be the basis of spiritual progress. Here, by the very rationale of the mystic path, no one who was not following a normal life could be fruitfully included.

The organization of moral life and institutions, of which the foundations had been laid by Guru Nanak Dev Ji, came to be the chief concern of the other Gurus. We refer to the sociopolitical martyrdom of two of the Gurus and the organisation of the military struggle by the Sixth Guru and his successors. Here it would be pertinent to mention Bhai Gurdas’s narration of Guru Nanak’s encounter and dialogue with the Nath Yogis who were living an ascetic life of retreat in the remote hills. They asked Guru Nanak how the world below in the plains was faring. ‘ How could it be well”, replied Guru Nanak, “when the so- called pious men had resorted to the seclusion of the hills ?” The Naths commented that it was incongruous and self-contradictory for Guru Nanak to be a householder and also pretend to lead a spiritual life. That, they said, was like putting acid in milk and thereby destroying its purity. The Guru replied emphatically that the Naths were ignorant of even the basic elements of spiritual life.9 This authentic record of the dialouge reveals the then prevailing religious thought in the country. It points to the clear and deliberate break the Guru made from the traditional system.

While Guru Nanak Dev Ji was catholic in his criticism of other religions, he was unsparing where he felt it necessary to clarify an issue or to keep his flock away from a wrong practice or prejudice. He categorically attacked all the evil institutions of his time including oppression and barbarity in the political field, corruption among the officials and hypocrisy and greed in the priestly class. He deprecated the degrading practices of inequality in the social field. He criticized and repudiated the scriptures that sanctioned such practices. After having denounced all of them, he took tangible steps to create a society that accepted the religious responsibility of eliminating these evils from the new institutions created by him and of attacking the evil practices and institutions in the Social and political fields. This was a fundamental institutional change with the largest dimensions and implications for the future of the community and the country. The very fact that originally poorer classes were attracted to the Gurus, fold shows that they found there a society and a place where they could breathe freely and live with a sense of equality and dignity.

Dr H.R. Gupta, the well-known historian, writes, “Nanak’s religion consisted in the love of God, love of man and love of godly living. His religion was above the limits of caste, creed and country. He gave his love to all, Hindus, Muslims, Indians and foreigners alike. His religion was a people’s movement based on modern conceptions of secularism and socialism, a common brotherhood of all human beings. Like Rousseau, Nanak felt 250 years earlier that it was the common people who made up the human race They had always toiled and tussled for princes, priests and politicians. What did not concern the common people was hardly worth considering. Nanak’s work to begin with assumed the form of an agrarian movement. His teachings were purely in Punjabi language mostly spoken by cultivators. Obey appealed to the downtrodden and the oppressed peasants and petty traders as they were ground down between the two mill stones of Government tyranny and the new Muslims’ brutality. Nanak’s faith was simple and sublime. It was the life lived. His religion was not a system of philosophy like Hinduism. It was a discipline, a way of life, a force, which connected one Sikh with another as well as with the Guru.”‘� “In Nanak s time Indian society was based on caste and was divided into countless watertight Compartments. Men were considered high and low on account of their birth and not according to their deeds. Equality of human beings was a dream. There was no spirit of national unity except feelings of community fellowship. In Nanak’s views men’s love of God was the criterion to judge whether a person was good or bad, high or low. As the caste system was not based on divine love, he condemned it. Nanak aimed at creating a caste less and classless society similar to the modern type of socialist society in which all were equal and where one member did not exploit the other. Nanak insisted that every Sikh house should serve as a place of love and devotion, a true guest house (Sach dharamshala). Every Sikh was enjoined to welcome a traveler or a needy person and to share his meals and other comforts with him. “Guru Nanak Dev Ji aimed at uplifting the individual as well as building a nation.”

Considering the religious conditions and the philosophies of the time and the social and political milieu in which Guru Nanak Dev Ji was born, the new spirituo- moral thesis he introduced and the changes he brought about in the social and spiritual field were indeed radical and revolutionary. Earlier, release from the bondage of the world was sought as the goal. The householder’s life was considered an impediment and an entanglement to be avoided by seclusion, monasticism, celibacy, sanyasa or vanpraslha. In contrast, in the Guru’s system the world became the arena of spiritual endeavour. A normal life and moral and righteous deeds became the fundamental means of spiritual progress, since these alone were approved by God. Man was free to choose between the good and the bad and shape his own future by choosing virtue and fighting evil. All this gave “new hope, new faith, new life and new expectations to the depressed, dejected and downcast people of Punjab.”

Guru Nanak’s religious concepts and system were entirely opposed to those of the traditional religions in the country. His views were different even from those of the saints of the Radical Bhakti movement. From the very beginning of his mission, he started implementing his doctrines and creating institutions for their practice and development. In his time the religious energy and zeal were flowing away from the empirical world into the desert of other worldliness, asceticism and renunciation. It was Guru Nanak’s mission and achievement not only to dam that Amazon of moral and spiritual energy but also to divert it into the world so as to enrich the moral, social the political life of man. We wonder if, in the context of his times, anything could be more astounding and miraculous. The task was undertaken with a faith, confidence and determination which could only be prophetic.

It is indeed the emphatic manifestation of his spiritual system into the moral formations and institutions that created a caste less society of people who mixed freely, worked and earned righteously, contributed some of their income to the common causes and the langar. It was this community, with all kinds of its shackles broken and a new freedom gained, that bound its members with a new sense of cohesion, enabling it to rise triumphant even though subjected to the severest of political and military persecutions.

The life of Guru Nanak Dev Ji shows that the only interpretation of his thesis and doctrines could be the one which we have accepted. He expressed his doctrines through the medium of activities. He himself laid the firm foundations of institutions and trends which flowered and fructified later on. As we do not find a trace of those ideas and institutions in the religious milieu of his time or the religious history of the country, the entirely original and new character of his spiritual system could have only been mystically and prophetically inspired.

Apart from the continuation, consolidation and expansion of Guru Nanak’s mission, the account that follows seeks to present the major contributions made by the remaining Gurus.

Sri Guru Tegh Bahadur Ji 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 Sri Guru Hargobind Sahib Ji 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  Sri Guru Tegh Bahadur Ji 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.

Sri Guru Tegh Bahadur Ji 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.

Sri Guru Tegh Bahadur Ji 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 Sri Guru Hargobind Sahib Ji, Mata Nanki Ji, the mother of  Sri Guru Tegh Bahadur Ji 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 Sri Guru Hargobind Sahib Ji, got constructed a house for  Sri Guru Tegh Bahadur Ji 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  Sri Guru Tegh Bahadur Ji is wrongly mis-understood. Guru Nanak’s spiritual traditions hold that after attaining the divine light, one has to lift others from darkness to liberate the world. In JapJi sahib, Sri Guru Nanak Dev Ji says: ” There can be no love of God without active service.”  Sri Guru Tegh Bahadur Ji’s long spell of silent meditation perfected his will. Through meditation  Sri Guru Tegh Bahadur Ji archived the torch of Sri Guru Nanak Dev Ji 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 Sri Guru Hargobind Sahib Ji invested Sri Guru Har Rai Ji with Guruship, Sri Guru Tegh Bahadur Ji was the first to bow to Sri Guru Har Rai Ji. He never contested the will of his father (Guru).

During the stay at Baba Bakala,  Sri Guru Tegh Bahadur Ji paid visits to many holy and historical places like Goindwal, Kiratpur Sahib, Haridwar, Prayag, Mathura, Agra, Kashi (Banaras) and Gaya. A devoted Sikh of Sri Guru Tegh Bahadur Ji, Bhai Jetha Ji took Sri Guru Tegh Bahadur Ji to Patna. Here he heard the news of the passing away of Sri Guru Har Rai Ji (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 Sri Guru Harkrishan Ji at the residence of Raja Jai Singh. He alongwith his mother and other Sikhs paid visit to Sri Guru Harkrishan Ji 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, Sri Guru Harkrishan Ji (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 Sri Guru Arjan Dev Ji.

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 Sri Guru Tegh Bahadur Ji as the Ninth Nanak, but the atmosphere remained same at Village Baba Bakala.  Sri Guru Tegh Bahadur Ji 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  Sri Guru Tegh Bahadur Ji, 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  Sri Guru Tegh Bahadur Ji. 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.

Sri Guru Tegh Bahadur Ji 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.  Sri Guru Tegh Bahadur Ji 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  Sri Guru Tegh Bahadur Ji 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,  Sri Guru Tegh Bahadur Ji 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  Sri Guru Tegh Bahadur Ji 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.

Sri Guru Tegh Bahadur Ji 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.

Sri Guru Tegh Bahadur Ji 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  Sri Guru Tegh Bahadur Ji 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  Sri Guru Tegh Bahadur Ji 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 Mati Das Ji, Bhai Sati Das Ji and many more devoted Sikhs followed Guru Sahib. When  Sri Guru Tegh Bahadur Ji 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 15^th November. He was received with great honour by young Guru Gobind Rai and honoured as “Rangretta Guru Ka Beta.” The cremation of head was performed with full honour and proper ceremonies on the next day. (Gurdwara Sis Ganj also marks the place where the head was cremated.) Taking advantage of the same situation the other part of the body of  Sri Guru Tegh Bahadur Ji 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 Ji by the 10^th master, Guru Gobind Singh Sahib Ji.

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

A GLIMPSE AT THE LIFE OF SHAHEED BABA DEEP SINGH JEE

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.

Summary
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.”