Guru Hargobind Sahib Ji (Gurmukhi: ਗੁਰੂ ਹਰਿਗੋਬਿੰਦ ਸਾਹਿਬ ਜੀ) was the sixth of the Ten Gurus of Sikhism. He became Guru on 11th June 1606 following in the footsteps of his father Guru Arjan Dev Sahib Ji. While the ceremonial rites were being performed by Baba Buddha Ji, Guru Hargobind Ji asked Baba Buddha to adorn him with a sword rather than the Seli (woolen cord worn on the head) of Nanak which had been used previously by the earlier Gurus.

Guru Hargobind Ji then put on not one but two swords; one on his left side and the other on his right. He declared that the two swords signified “Miri” and “Piri”, “Temporal Power” and “Spiritual Power”. One would to deliver a powerful blow to the oppressor and the other would protect the innocent. He told his followers: “In the Guru’s house spiritual and temporal powers shall be combined”. “My rosary shall be the sword-belt and on my dastar I shall wear a kalgi”. A kalgi an ornament for the dastar, which at the time was worn by mughal and hindu rulers.

Guru Hargobind Ji carried the same light of Guru Nanak Dev Ji; but he added to it the quality of the sword. Guru Hargobind Sahib Ji was also the inventor of the Taus. Guru Ji watched a peacock singing one day, and wished to make a instrument to mimic the same sound as the peacock, so the Taus was invented.

Legacy
The following is a summary of the main highlights of Guru Ji’s life:

• Introduced martial arts and weapons training and created a standing Military force for the defense of the masses following his father’s martyrdom.
• Carried 2 swords of Miri and Piri.
• Built the Akal Takht in 1608 – which is now one of five Takhts (Seats of Power) of the Sikh Religion.
• Founded the city of Kiratpur in District Rupnagar, (old name Ropar), Punjab
• Was held in the fort of Gwalior for one year, ostensibly to pray for the recovery of the ill Emperor Jahangir (the Guru had willingly gone to the fort). When Jahangir ordered his release, he refused to leave unless 52 imprisoned hindu Rajas were freed as well. Cleverly he earned their freedom by turning the Emperor’s own words against him. To mark this occasion, Sikhs celebrate Bandi Chorr Divas to celebrate his release and return to Amritsar.
• First Guru to engage in warfare, fighting and winning 4 defensive battles with Mughal forces.
• The city Hargobindpur, in Majha region of Punjab, is named after him, which he won over from Mughals after defeating them in a battle.

Arming and martial training
During his captivity, when the Saintly and peaceful Guru Arjan Dev Ji was under the severest torture, he concentrated and relied on God for guidance to save the nascent Sikh Sangat from annihilation. The only solution revealed to him was to guard it through the use of arms. He pondered over the problem again and again and finally concluded that the militarisation of Sikhism had become a necessity.

Guru Arjan Dev Ji sent a Sikh to his young son, the eleven year old Hargobind, nominating him as the Guru of the Sikhs (his devotees), giving him Guru Arjan’s last injunction, “Let him sit fully armed on his throne and maintain an army to the best of his capacity”.

Guru Hargobind Ji excelled in matters of state and his Darbar (Court) was noted for its splendor. The arming and training of some of his devoted followers began, the Guru came to possess seven hundred horses and his Risaldari (Army) grew to three hundred horsemen and sixty gunners in the due course of time. Additionally five hundred men from the ‘Majha area of Punjab’ were recruited as infantry.

Guru Hargobind Ji built a fortress at Amritsar called ‘Lohgarh’ (Fortress of Steel). He had his own flag and war-drum which was beaten twice a day. Those who had worked to have Guru Arjan Dev Ji destroyed now turned their attention and efforts to convincing Jahangir that the fort, the Akal Takht and the growing Risaldari were all intended to allow Guru Hargobind Ji to one day take revenge for his father’s unjust death.

Early Life
Guru Ji was born on 5th July 1595 to Mata Ganga Ji and Sri Guru Arjan Dev Sahib Ji in village Wadali of district Amritsar. He was merely eleven years old when Guru Arjan Dev Sahib Ji was martyred after being jailed, fined and tortured while under arrest by Jahangir’s orders.

According to the chronicles, Guru Arjan Sahib Dev Ji and and Mata Ganga Ji did not have a child for a long time, until Mata Ganga Ji sought the blessings of Baba Budha Ji for an offspring. Budha Ji told her that she would give birth – to an extraordinarily chivalrous son. Shortly after that Guru Hargobind Ji was born.

Several efforts were made on the life of young Hargobind even in his infancy. A snake-charmer was bribed to let loose a poisonous snake, but the young Guru to be overpowered the snake.

At the time of his installation as the Guru, Guru Ji asked Baba Budha Ji to discard the earlier tradition of donning him with the Seli of Guru Nanak Dev Ji, preferring instead to be adorned with a sword, but contrary to the prevalent hindu and muslim traditions, where the new ruler was donned with a sword (as a symbol of his role as the ruler of the state) Guru Ji asked to be donned with two swords, explaining that one signified his temporal powers and the other his spiritual power. His purpose was not to mix religion with politics, but to take up the cause of the exploited and defend them against the oppression of the rulers.

Thus, Guru Hargobind Ji clearly separated religion and politics. Religion had always been intermixed with politics in India and as a result the people were subjected to persecution and injustice. Since the tolerant days of Akbar, who had made an effort to fuse the religions of Indias, his son Jahangir had listed to the long neglected muslim Ulema demanded that Islam control the politics of the Mughal Empire. The religion of the ruling classes oppressed the people, using the shield of religion. That is why the politicians have always entangled religion with politics.

The Sixth Guru, Guru Hargobind Ji occupies a special place in Sikh history because, after Guru Arjan Dev Sahib Ji’s martyrdom, he gave a new direction to the course of events. Along with his spiritual authority, he exercised temporal authority too by expounding the concept of Miri and Piri (the temporal and the spiritual). In Indian history the advent of Sikhism and the establishment of the Mughal Empire took place at the same time. Guru Nanak Dev Ji was not against Islam, in fact Guru Nanak’s first words pointed to the needlessness of hinduism and the muslim religions being at odds; Their is no Musalmaan, there is no hindu.

Guru Nanak Dev Ji and the four Gurus that followed expounded peace, equality and freedom for all. It was only after Guru Arjan Dev Ji left his heavenly abode that it became all to clear that a defensive military stance might be required to bring this about. Injustice, oppression and exploitation were the order of the day. The scourges of caste divisions, religious discrimination and superstitions was making life into a living hell for the ordinary person. The oppressors and the oppressed were both muslims and hindus. Guru Hargobind Singh Ji used both the powers of worship and of the sword to fight this oppression.

After his installation as the sixth Guru, Guru Hargobind Ji issued many edicts. He set up an army, acquired arms and horses, hoisted the Sikh flag and ordered the building of an exceptionally large and thundering drum called the nagara, which was used to gather the sangat for his announcements. In 1663 he assigned the task of building the Akal Takht to two of his most trusted devotees, in front of Harmandir Sahib. On this platform, seated with all the regal adornments of a mughal or hindu ruler, he would listen to the woes and complaints of the people and issue edicts.

Akal Takht
Guru Hargobind Ji constructed the Akal Takht (God’s throne) in front of Harmandir in 1606. He sat on a raised platform of twelve feet, attired in princely clothes. The Harmandir Sahib Ji was the seat of his spiritual authority and the Akal Takht was the seat of his temporal (worldly) authority. This marked the beginning of Sikh militarisation. To the symbols of sainthood were added marks of sovereignty, including the umbrella and the Kalgi. Guru Hargobind Ji administered justice like a King and awarded honours and meted punishment, as well. The Akal Takht was the first Takht in the history of the Sikhs. According to Cunningham: “The genial disposition of the martial apostle led him to rejoice in the companionship of a camp, in the dangers of war, and in the excitements of the chase”.

State Within A State
The Sikhs had formed a separate and independent identity that had nothing to do with the government agencies of the day. Thus the Sikh entity came to occupy a sort of separate state within the Mughal Empire.

Congregational Prayers
Guru Hargobind Ji established Congregational prayers adding to religious fervour among his Sikhs, but also strengthened their unity and brotherhood. Mohsin Fani, author of ‘Dabistan’, states that when a Sikh wished for a favour or gift from God, he would come to assembly of Sikhs and request them to pray for him; even the Guru asked the Sikh congregation to pray for him.

People Hostile Towards Young Guru
There were many people who were hostile to Guru Hargobind Ji when he assumed leadership of Sikhs. His uncle, Prithi Mal, who was brother of Guru Arjan Dev Ji continued his intrigues against Guru Hargobind Ji. Prithi Mal had unsuccessfully tried to kill Guru Hargobind Ji, when the guru was a child, by unleashing a deadly snake upon him. Prithi Mal continued to complain against him to Emperor Jahangir.

Chandu Shah who had been foremost in complaining to Jahangir against Guru Arjan Dev Sahib Ji transferred his hostilities toward Guru Hargobind Ji.

Shaikh Ahmad Sirhandi too was hostile towards the Sikh Gurus and incited the Emperor.

Jahangir was fearful that Guru Hargobind Ji might seek revenge for his father’s arrest, torture and death.

Sikhism
Guru Hargobind Ji sent his Sikhs to far away places such as Bengal and Bihar to preach Sikhism. Guru Hargobind Ji allowed Udasis to preach Sikhism but did not admit them to Sikhism. Bhai Gurdas mentions (in his var) the names of Nawal and Nihala, two sabharwal khatris, who established their business in Bihar. A lot of local people adopted Sikhism under their influence. In his private life Guru Hargobind Ji never abandoned the true character of Guru Nanak Dev Ji, whose successor he was and whose teachings he spread to the world.

Relations With The Emperor
Alarmed by the rapid growth of the Sikhs under the guidance of Guru Hargobind Ji, those who wished ill-upon the growing Sikh community, joined hands with the rulers of Lahore and traveled to Delhi to voice their complains against Guru Hargobind to the power brokers in the Mughal court and to Jahangir himself. They told Jahangir that Guru Hargobind Sahib Ji was gathering an army and amassing arms, with the intension of avenging his father’s death. They advised him to suppress Guru Ji and the growing Sikh community immediately, but rather than sending an army to attack or arrest him, Jahangir summoned the Guru to Delhi to assess his character and aims, but rather than the hoped for confrontation and arrest of the Guru (that his ill-wishers had hoped for) a surprising thing happened when both the Emperor and his powerful wife were taken by Guru Ji’s charm, grace and Godliness. A friendship and mutual respect soon followed, Guru Hargobind Ji, would even hunt with the Emperor on his grand Shikars. On one remarkable occasion the young Guru saved the life of the Emperor, who he could have easily hated for the death of his father, by jumping between a Lion and the Mughal ruler.

Seeing their scheme to harm Guru Ji going awry and growing fearful of his developing friendship with the Emperor, Chandu Shah used an illness of Jahangir to have the court astrologers predict that only a Holy man praying at a shrine at Gwalior Fort, for a lengthy time, would lead to the Emperor’s recovery. Moved equally by his personal jealousy as well as by superstition and the predictions of his court astrologers, Jahangir ordered the Guru to be imprisoned at the Gwalior fort (other versions have the Guru volunteering to undertake the task).

Though his Sikhs were worried that he would meet the same fate as his father the Guru himself was never worried over his release. The famous muslim Pir Hazrat Mian Mir was among those who reminded Jahangir, who had long since gotten over his illness and seemingly forgotten about the Guru’s confinement in the Fort, to release the Guru. The Guru’s immediate release was ordered, but Guru Ji refused to leave the fort unless the fifty-two Prince who had long languished under confinement, at the fort, were released as well.

Jahangir cleverly agreed that the Guru could take as many of the prince to freedom, as could hold onto the Guru’s clothing. Guru Ji had his darzi (tailor) prepare a coat with 52 ribands or tails and left the fort with the fifty-two rulers trailing behind him, each holding onto a piece of the Guru’s coat. That is why Guru Ji is referred to as the Liberator (Bandi-chor) in history. Bandi Chhorh Diwas is celebrated in honor of the day.

When Guru Ji reached Amritsar his Sikhs lit lamps to welcome him. His arrival also coincided with the traditional Indian festival of Diwali. Since then the festival of Diwali (lighting of lamps) is celebrated as Bandi-Chor diwas by Sikhs.

From Amritsar he went to Lahore where Kaulan, adopted hindu daughter of Kazi Rustam Khan and a follower of Saint Mian Mir came into contact with the Guru due to her dire plight. Guruji asked her to move to Amritsar, where she led a pious life. On Guru Ji’s command, Baba Budha Ji had Gurdwara Kaulsar built in Kaulan’s memory in 1681 of Bikrami calendar. On the invitation of Sikhs of central India he also traveled there where he had Gurdwara Nanak Matta completed. Later he visited Kashmir and secured many followers there. From Jammu and Kashmir, he returned to Punjab via Gujrat.

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

Jahangir could not tolerate the armed policy of Guru Hargobind Ji and consequently imprisoned him. The main reason for leaving him after years was that there were a lot of reports from across the length and width of the country that people were against the throne due to the popularity of the Guru, as well as the unjustified martyrdom of the fifth Guru. A lot of people were following Sikhism, and there was a possibility of a coup if the Guru was not relieved at the earliest. As it is, there were 52 hindu kings in the Gwalior prison at that moment, the policies of Jahangir against the local majority people were oppressive in nature. Therefore, the situation compelled him to order release of Guru Hargobind Ji and save the throne.

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

Forward 1628 Battle of Amritsar – The first battle of Guru Hargobind Ji and the forces of the Mughal army. Shah Jahan worried over the growing influence of the Sikhs and angered by the loss of a valued Hawk seeks to teach Guru Hargobind Ji a lesson.

Forward 1629 Battle Of Hargobindpur – Guru Hargobind Ji and the creation of a town over Ruhela, Revenge by muslims over death of Bhagvan Das.

Forward 1631 Battle Of Gurusar – Guru Hargobind’s horses were snatched by the Mughals and recovered by Gursikh, Bhai Bidhi Chand.

Forward 1634 Battle Of Kartarpur – Guru Hargobind Ji and muslim Pathan Painde Khan turned traitor.

Forward 1634 Battle Of Kiratpur – Guru Hargobind and the final skirmish fought between the rulers of Ropar.

Joti Jot (Merging with God) and Successor
In 1701 Bikrami Guru Ji called his followers and passed on the mantle to his grandson Sri Guru Har Rai Sahib Ji in their presence. The very same evening he left his heavenly abode. It was the third day of March in year 1644.

Source: DISCOVER SIKHISM

Guru Har Gobind Ji had five sons and one daughter. The eldest son was Baba Gurditta Ji who had two sons, Dhir Mal and Har Rai. Dhir Mal turned out disloyal and disobedient. He had some influence in the court of Emperor Aurangzeb and was in communication with the Guru’s enemies. When Guru Har Gobind Ji moved to Kiratpur, Dhir Mal with his mother, remained at Kartarpur and took possession of the Guru’s property and also of the priceless original copy of the Adi Granth. He thought that as long as he had its possession, the Sikhs would look upon him as their religious leader and thus as mentioned in the last chapter, Dhir Mal refused Guru’s invitation to come to Kiratpur on his father’s death. Guru Har Gobind Ji nominated Har Rai, younger brother of Dhir Mal, as his successor before he departed for the heavenly abode on March 3, 1644.

One day as a child, while passing through a garden, his loose flowing robes damaged some flowers and scattered their petals on the ground. This sight effected his tender heart and brought tears in his eyes. After that he always walked with his skirts tucked up, and resolved never to harm anything in the world. When he grew up, he carried the same spirit with him. He used Baba Farid’s quotation frequently:

“All men’s hearts are jewels; to distress them is not at all good;

If thou desire the Beloved, distress no one’s heart.”

Guru Har Rai Ji was most magnanimous. His food was very simple, he did not desire dainty dishes. Whatever valuable offerings were made to him, he used to spend on his guests. On the advice of his grandfather, Guru Har Gobind Ji, he kept twenty-two hundred mounted soldiers. In the afternoon he used to go to chase. The Guru took some of the animals he had obtained from the chase, freed them and protected them in a zoological garden, which he had made for the recreation of his followers. In the evening the Guru used to hold his court, listen to hymns sung by his choir, and then give divine instructions.

The Emperor Shah Jahan had four sons, Dara Shikoh, Shuja Mohammad, Aurangzeb, and Murad Bakhsh. Dara Shikoh who was the heir-apparent, was very dear to his father. Aurangzeb was very clever, cunning and ambitious, and aimed at succeeding to the throne. It is said that Aurangzeb administered tiger’s whiskers in a dainty dish to Dara Shikoh who became dangerously ill as a consequence. The best physicians were consulted but in vain. The Emperor, filled with anxiety, sent for astrologers and diviners from every country but of no avail. The wise men arrived at a conclusion that until tiger’s whiskers were removed from Dara’s bowls, there was no hope of recovery. They were of the opinion that if a chebulic myrobalan weighing fourteen chitanks (14/16th of a pound) and a clove weighing one masha could be administered to the patient, he would be restored to health. The Emperor searched for these articles everywhere in his empire but in vain. At last some one told him that the required items were available in the Guru’s storehouse. On the advice of his courtiers the Emperor found it necessary to humble himself before the Guru, and accordingly addressed him the following letter:

“Your predecessor, the holy Baba Nanak granted sovereignty to Emperor Babar, the founder of my

dynasty; Guru Angad Dev Ji was exceedingly well disposed to his son, Emperor Humayun; and Guru Amar

Das Ji removed many difficulties from my grandfather Akbar’s path. I regret that the same friendly

relations did not subsist between Guru Har Gobind Ji and myself, and that misunderstandings were

caused by the interference of strangers. For this I was not to blame. My son Dara Shikoh is now very

ill. His remedy is in your hands. If you give the myrobalan and the clove which are available in your

store, and add to them your prayers, you will confer an abiding favor on me.”

Dara Shikoh Cured
Dara, the elder son of Emperor Shah Jehan (r. 1627-1658 AD) fell ill. Inspite of the best efforts of Hakims, he could not be cured. The rare medicine needed for his ailment was nowhere available. Information reached the Royal Hakim that required medicine was available with Guru Har Rai Ji. He came personally to the Guru Sahib and requested for the medicine. Guru Ji gave him the rare medicinne required for the treatment and also sent a pearl, which was to be ground into fine powder and taken with the medicine.

A noble carried the letter to the Guru at Kiratpur, who commented,”Behold, with one hand man breaks flowers, and with the other he offers them, but flowers perfume both hands alike. Although the axe cuts the sandal-tree, yet the sandal perfumes the axe. The Guru is, therefore, to return good for evil.” He sent the necessary medicine which was administered to Dara Shikoh. The medicine effected a speedy and complete cure. The Emperor was naturally very pleased, forgot all enmity against the Guru, and vowed that he would never again cause any annoyance to him.

One day during a ride, the Guru halted and knocked at the door of a poor woman and said,”Good lady, I am very hungry, bring me the bread you have prepared.” The woman, throbbing with joy, brought out some coarse bread which he partook on horseback, without washing his hands, and relished it very much. He then blessed the woman and cut off the shackles of her transmigration. Next day the Sikhs prepared dainty dishes with great attention to cleanliness and offered them to the Guru at the same hour. He laughed and said,”O Sikhs, I ate food from that woman’s hands because she was holy. This food which you have prepared with attention to ancient ceremonial is not pleasing to me.” The Sikhs asked,”O true king, yesterday you ate bread on horseback from the hands of an old woman whom you did not know. There was no consecrated space and the food was in every way impure. Today we have prepared the food for you; no impurity is attached to it, yet you reject it. Be kind enough to explain the reason.” The Guru replied,” The woman with great devotion and faith prepared food for me out of what she had earned from the sweat of her brow. On this account the food was very pure, and I partook of it. The Guru is hungry for love and not for dainty dishes. In the matter of love for God, no rule is recognized. It is not what man eats that pleases God, it is man’s devotion that is acceptable to Him.”

GURU’S PREACHING TOURS
Guru Arjan Dev Ji had practically completed the organization of his followers on peaceful lines and under Guru Har Gobind Ji, Sikhism had added into itself an army. Apart from laying emphasis on the free kitchen and religious congregation and faith in the Adi Granth, Guru Har Rai Ji undertook extensive tours in Malwa and Doaba regions of the Punjab. These regions provided good opportunities for the Sikh faith to sprout. Guru Har Rai Ji made some notable conversions among the landed families of the Punjab who were, at that time, considered the natural leaders of the people.

On one of the Guru’s tours, he stayed at Mukandpur in the present district of Jalandhar. There he drove a bamboo shoot into the ground in memory of his visit; and it still survives as a stately tree. From there he went to Malwa and visited the tank near Nathana where Guru Har Gobind Ji had fought. Kala and Karm Chand, two brothers of Mahraj tribe, came to him to complain that the people of Kaura tribe did not allow them to live among them. The Guru tried to settle the matter amicably but when Kaura tribe refused to listen, he helped the Mahraj brothers to take forcible possession of a piece of land and settle there. He remained for some time at Nathana preaching to the people, and Kala and his friends frequently waited on him. He made many disciples. His hearers abandoned the worship of cemeteries and cremation grounds, and embraced the simple worship of God. One day Kala with his two nephews, Sandali and Phul, whose father was killed in the battle during Guru Har Gobind Ji’s time, went to visit the Guru. When the children arrived in his presence, Phul who was five years old, struck with his hands his own naked belly like a drum. When asked for the reason, Kala explained that he was hungry and wanted something to eat. The Guru took compassion on him and said,” He shall become great, famous and wealthy. The steeds of his escendants shall drink water as far as the Jamna river; they shall have sovereignty for many generations and be honored in proportion as they serve the Guru.” When Kala reached home and his wife heard Guru’s benediction, she put pressure on him to take his own sons to him, and teach them to strike their bellies in token of hunger.

Bestower of Boons
Once a man called Bhai Kala brought two of his nephews to the court of Guru Ji. The boys were called Sandlu and Roopa. Both of them played on their stomachs like on drums. Guru Ji was delighted and granted them estates. Later their descendents formed the princely states of Patiala and Nabha. On another occasion the same Kala, this time on his wife’s insistence, brought his sons to Guru Ji and asked for a boon for them. However Guru Ji replied, That was merely a push of that moment, will of God at that time.

When Kala and his own sons appeared before the Guru, he told him that he acted in obedience to his wife. The Guru said,” The parents of these children are alive, but at the same time they shall have their own cultivation, eat the fruit of their toil, pay no tribute, and dependent on no one.” This prophecy has been fulfilled and their descendants owned twenty-two villages called the Bahia. Phul had six sons. From the eldest, Tilok Singh, the Rajas of Nabha and Jind were the descendants. From Phul’s second son, Ram Singh, the Maharaja of Patiala was the descendant. These three were known as the Phul ke Raje, or Phulkian chiefs. After India became independent in 1947, these states along with other hundreds of states in the county, were annexed by the Government of India.

The Guru, having been convinced of the deterioration of Masand system, evolved Bakhshishs or missionary centers. Six centers were manned by Suthrashah, Sahiba, Sangata, Mihan Sahib, Bhagat Bhagwan, Bhagat Mal and Jeet Mal. Bhagat Bhagwan was appointed as the incharge of the preaching work in the east, where he along ith his followers, established as many as 360 gaddies (centers) to carry on these efforts. Bhai families of Kaithal and Bagrian were made responsible for missionary work in the land between the Jamna and Satluj rivers. Bhai Pheru was responsible for the area between the Beas and Ravi rivers. Another center was established in the central districts of Punjab. Bhai Aru, Sewa Das, Naik Das, Durga Chand and Suthra Shah were the important priests of the Guru’s times who did missionary work in Kashmir.

THE GURU, HIS SON RAM RAI AND MUGHAL EMPEROR
The Emperor, Shah Jahan, kept his eldest son Dara Shikoh near him. He made his second son, Shujah Mohammad, the governor of Bengal. The third son, Aurangzeb was appointed governor of Dakhan and Murad Bakhsh received the province of Gujrat. Their ambition was not satisfied and each one of them was eagerly seeking to become Emperor, and for that purpose they amassed wealth and armies in their respective regions. When Shah Jahan became ill and showed no signs of recovery, a war of succession broke out. Dara Shikoh dispatched Raja Jai Singh against Shujah Mohammad and sent Raja Jaswant Singh of Jodhpur to Dakhan. Jai Singh defeated Shujah Mohammad but combined armies of Aurangzeb and Murad forced Jaswant Singh to retreat. Upon this Aurangzeb prepared to retaliate and tried to seize the reigns of empire. Dara proceeded with great pomp and show to oppose Aurangzeb, and pitched his camp at Samugarh near the margin of the river Chambal. Aurangzeb soon appeared at the head of his own and Murad’s armies and ensued a determined battle. Aurangzeb succeeded in capturing Dara’s several nobles. Dara himself fled from the battle field. Aurangzeb came to Agra and imprisoned his father and his brother Murad, and then proceeded to Delhi. Dara fled towards Lahore.

Famous Muslim saint Mian Mir was Dara’s priest from whom he had heard Guru Ji’s praises. Dara’s life was saved with the medicine from the Guru Ji. In view of these circumstances Dara had great regard for him. Since Dara ecame governor of Punjab, there were healthy relations between the Emperor and the Guru Ji.

Shah Jahan had an order against the Hindu temples while Sikh temples were exempt from such an order. While Dara Shikoh was on his way to Lahore, the Guru happened to be in Goindwal. They both met. Many writers give their own fanciful accounts of the assistance that the Guru gave to Dara. What type of assistance Dara asked or the Guru gave to Dara, is a big question? He had all the royal wealth, he had his generals and he had his army of thousand` and thousand of men. He enlisted twenty thousand men in his army within days at Lahore. He had everything but he lacked a brave heart to fight in the battle-field. He fled from the field and ultimately was captured through a Pathan who betrayed him. He was brought to Delhi and was executed.

Having made his position secure on the throne of Delhi, Aurangzeb embarked on his religious crusade against the Hindus. After Dara the enemies of the Guru got a chance to poison the mind of Aurangzeb that he had rendered assistance to Dara against him. Upon this Aurangzeb summoned the Guru to his presence in Delhi. The Guru had vowed not to see the Emperor. Instead he sent his eldest son Ram Rai to Delhi instructing him to rely on the divine ower of the Gurus, not in any way recede from the principles of his religion, and in all his words and actions to fix his thought on God, everything would prove successful.

When the Emperor was informed that the Guru had not come himself but sent his son, he thought that if his object in trying the Guru was not fulfilled by his son, he would send for the Guru himself. It is said that Ram Rai performed seventy miracles. The Emperor sent him poisoned robes which he wore but was not hurt. In one interview a sheet of cloth was spread over a deep well so that Ram Rai when asked to sit, would fall into the well. The sheet did not give way and Ram Rai was miraculously preserved. The Emperor was shown the sight of Mecca while sitting in Delhi. After seventy such miracles were shown, Aurangzeb was almost convinced of Ram Rai’s powers and became friendly to him. Then came the last question. The Qazis’ asked Ram Rai,” Ram Rai, your Guru Nanak has written against the Muslim religion. In one place he has said,

ਮਃ ੧ ॥
Ma 1 ||
First Mehl:

ਆਸਾ ਕੀ ਵਾਰ: (ਮਃ ੧) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅੰਗ ੪੬੬

ਮਿਟੀ ਮੁਸਲਮਾਨ ਕੀ ਪੇੜੈ ਪਈ ਕੁਮ੍ਹ੍ਹਿਆਰ ॥
Mittee Musalamaan Kee Paerrai Pee Kumihaaar ||
The clay of the Muslim’s grave becomes clay for the potter’s wheel.

ਘੜਿ ਭਾਂਡੇ ਇਟਾ ਕੀਆ ਜਲਦੀ ਕਰੇ ਪੁਕਾਰ ॥
Gharr Bhaanddae Eittaa Keeaa Jaladhee Karae Pukaar ||
Pots and bricks are fashioned from it, and it cries out as it burns.

ਜਲਿ ਜਲਿ ਰੋਵੈ ਬਪੁੜੀ ਝੜਿ ਝੜਿ ਪਵਹਿ ਅੰਗਿਆਰ ॥
Jal Jal Rovai Bapurree Jharr Jharr Pavehi Angiaar ||
The poor clay burns, burns and weeps, as the fiery coals fall upon it.

ਨਾਨਕ ਜਿਨਿ ਕਰਤੈ ਕਾਰਣੁ ਕੀਆ ਸੋ ਜਾਣੈ ਕਰਤਾਰੁ ॥੨॥
Naanak Jin Karathai Kaaran Keeaa So Jaanai Karathaar ||2||
O Nanak, the Creator created the creation; the Creator Lord alone knows. ||2||

What is the meaning of this?”
Ram Rai had won Aurangzeb’s respect so much that he perhaps did not want to displease him and forgot his father’s parting injunctions not to recede from the principles of his religion. So in order to please the Emperor, Ram Rai replied,” Your Majesty, Guru Nanak wrote, ‘Mitti beiman ki’, that is the ashes of the faithless, not of the Musalmans, fall into the potter’s clod. The text has been corrupted by ignorant persons and Your Majesty’s religion and mine defamed. The faces of the faithless and not of the Musalmans, shall be blackened in both worlds.” All the Mohammadan priests were pleased with this reply. The Emperor then conferred a mark of favor on Ram Rai and dissolved the assembly.

The Sikhs of Delhi immediately sent an envoy to Kiratpur and informed the Guru of the pomp and honor with which Ram Rai had been received in Delhi, and detailed miracles he had exhibited. The envoy then explained how he had made an alteration in a line of Guru Nanak Dev Ji in order to please the Emperor. The Guru Ji was much distressed at the insult and remarked that no mortal could change the words of Guru Nanak Dev Ji and that ‘the mouth which had dared to do so should never be seen by me.’ The Guru Ji decided that Ram Rai was not fit for Guruship. He confirmed,” The Guruship is like a tigress’s milk which can only be contained in a golden cup. Only he who is ready to devote his life thereto is worthy of it.”

After Ram Rai had resided in Delhi for some time, he decided to go to Kiratpur and try to convince his father to reverse his decision regarding him. He pitched his camp near Kiratpur and wrote to his father for permission to visit him. He confessed that he had suffered for his sins and desired forgiveness. The Guru replied,”Ram Rai, you have disobeyed my order and sinned. How can you aspire to become a holy man? Go whither your fancy leads you. I will never see you again on account of your infidelity?”

The Guru feeling his end approaching thought of his successor and called for a meeting of his Sikhs. He seated his younger son, Har Kishen who was only five years old, on Guru Nanak Dev Ji’s throne. He then placed a coco-nut and five paise before him, circumambulated him three times and had a tilak or patch put on his forehead. The whole assembly then rose and did obeisance to the young Guru. Guru Har Rai Ji enjoined all his Sikhs to consider Har Kishen Ji as his image, to put faith in him, and they would obtain salvation.

Guru Har Rai Ji closed his eyes and went to his heavenly abode on October 6, 1661.

FN-1: It is also said that Ram Rai told Aurangzeb that Guru Nanak Dev Ji did not mean the ashes of Musalman but he actually meant that of the ‘beiman’, the faithless. Ram Rai thus did not alter the original verse but only changed the meaning of it.