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Guru Arjan Dev Ji, the fifth Guru of the Sikhs, was the embodiment of Godly devotion, Selfless Service and Universal Love. He was the treasure of celestial knowledge and spiritual excellence. He substantially contributed towards the welfare of the society. He stood steadfastly for the principles he believed in, sacrificed his own life, and attained a unique and unparalleled martyrdom in the history of mankind.

Guru Arjan Dev Ji was born on April 15, 1563, in the house of Guru Ram Das Ji, the fourth Guru. He was the youngest of the three sons of Guru Ram Das Ji. His oldest brother, Prithi Chand was very astute in social and worldly affairs. He was noted for his diligent management of all the affairs of the Guru’s household, including the running of the langar (communal kitchen).

The second son, Mahadeve was captivated with reclusive tendencies. He wanted to lead the life of an ascetic. His attitude, full of fierce interactions towards the congregants, was contrary to the modesty of the Guru’s teachings. Moreover, he himself displayed no inclination for the acceptance of the Guruship.

Father’s high expectations

Guru Ram Das Ji had envisioned heavenly qualities in his youngest son Arjan. From his earliest childhood the Guru had found him to be imbued with the Name, and immersed in tranquillity. Almost since his birth it seemed that the Guruship was destined to be bestowed upon Arjan. One day baby Arjan had crawled up onto the Divine throne of his grandfather, Guru Amar Das Ji the third Guru, and sat there comfortably.

Seeing this the Guru smiled and prophesied, “My maternal Grandson will ship the Name across.” But growing up Arjan was always well aware that despite his Grandfather’s prediction, it was the service to the Sangat, not their lineage that had bestowed Guruship on the previous preceptors, Guru Angad Dev Ji and Guru Amar Das Ji. With this in mind, he indulged in Seva (service) most ardently.

But his emotive intentions were always quite perceptible to his father, Guru Ram Das Ji and, all to apparent to his eldest brother, Prithi Chand, who suspecting the consequence of their Grandfather’s prophecy, indulged in numerous means to disrupt the life of Guru Arjan Dev Ji, that ended in bringing about what he had feared.

Sent to Lahore to attend a family wedding

Sent to Lahore to attend a wedding on behalf of his father, Arjan was kept there for a long time, by the cunning manipulations of his elder brother Prithi Chand, who had long worked to inherit the Guru Gaddi (Throne) himself. But by his interception and concealment of a series of letters that Arjan had sent to his father;
(Majh M.5 G.G.S. Page 96) his duplicity, when it was discovered, ended with Arjan being installed as the fifth Guru.

Despite his brother’s actions he showed no resentment to his elder brother and inundated him with reverence and honour. Guru Arjan Dev Ji was a born an apostle of peace. Although he ascended the throne of Guru Nanak Dev Ji at the age of 18, he was far more advanced in wisdom than normal for his years not to ention his angelic qualities. The letters he wrote to his father from Lahore, not then even a teen-aged boy, stand testimony to that fact.

Marriage to Mata Ganga

Guru Arjan Dev Ji was married to Mata Ganga Ji on 19 June 1589. Mata Ji was the daughter of Bhai Krishan Chand of the village of Mau, 10 km west of Phillaur in the state of PunjabIndia. The now famous historical town of Doaba (Bilga) is where the fifth Sikh Guru, Guru Arjan Dev Ji arrived the day before the wedding. He stayed in this village for two days to take rest while going to village Mau Sahib for wedding ceremony.

The village now a town is famous as the holy clothes of Guru Arjan Dev Ji are kept here in the memory of this wedding. The people of Bilga served the Guru heartily and Guru Ji was pleased and blessed them. Gurdwara Bilga Sahib stand in memory of the Guru’s visit. On his departure, the Guru presented the following personal item of his clothing: Saili, chola, pyjama, Batva, Dushala, Simrana Mala and Chandan ki chawanki after taking bath.

Every year on the occasion of marriage of Guru Arjan Dev Ji and Mata Ganga Ji, a great fair is held here over 3 days. On the last day of these celebration, the holy clothes of Guru Sahib are shown to general public before the closing ceremony of Diwan.

Completion of the Harmandar Sahib

Baba Buddha places a tikka (a mark of distinction) on the forehead of Guru Arjan Dev Ji, pronouncing him the fifth Guru. Guru Ram Das Ji is seated on the right. From an old fresco in Gurdwara Ramsar Sahib in Amritsar.

The Basics of the new religion had been defined by Baba Nanak, and the groundwork was carried out by three of his successors. Guru Arjan Dev Ji set upon a mission of putting it on a solid footing. As ordained by his predecessors, Guru Nanak Dev Ji through Guru Ram Das Ji, he took the task of the completion of the place where his father had constructed a clay tank of Nectar. In the true spirit of “I am neither Hindu, nor Muslim…” Guru Arjan Dev Ji invited Mian Mir, a Muslim Saint from Lahore to lay the cornerstone of the foundation of the Harmandar, the present Golden Temple. The doors on all four sides of the building signified its acceptance of all the four castes and every Religion. Contrary to the requests of the congregation, the floor of the Harmandar Saheb was kept lower than the surrounding area; as the water flows downward so would the seekers of God’s blessings. Along with God’s House came the existence of the City of Amritsar with all its reverence, amenities, and gaiety.

The completion of the Adi Granth

The preparation of the Holy Book is the most valuable achievement of Guru Arjan Dev Ji. With three things in his mind he initiated the compilation of the Holy Book, the present Sri Guru Granth Sahib Ji. Unfortunately the Hymns and teachings of the first four Gurus were being added to and even distorted by impostors. Seeing such things going on Guru Arjan Dev Ji wanted to preserve these original treasures. Not only fixing the path of the efforts of his predecessors, but also bestowing, on the Panth, an ever-lasting guiding light that was to serve as both a physical and spiritual phenomenon.

And most of all he wanted to establish the credibility of the Sikh Religion as a casteless and secular society. Laced among the Hymns of the earlier Nanaks he added his own compositions as well as, the celestial utterances of Sheikh Farid Ji and Bhagat Kabir Ji, Bhagat Ravi Das Ji, Dhanna Namdev Ji, Ramannand Ji, Jai Dev Ji, Trilochan Ji, Beni Ji, Pipa Ji and Surdas Ji. All of whom belong to different times, beliefs, sects, and Castes from high and low.

The poetic revelations of Guru Arjan Dev Ji are of the greatest aesthetic calibre. More than half of the Sri Guru Granth Sahib Ji is constituted of his own holy renderings. The Granth Sahib is not only a collection of the revelations but also it throws considerable light on the contemporary political and social life; the physical being and spiritual awareness are fused into one. Among his other equally important accomplishments are the creation of new cities at KartarpurTarn Taran with its magnanimous Tank of Salvation and the construction of the Baoli at Lahore.

The Masand system strengthened

Guru Ram Das Ji introduced the institution of Masands (representative of the Gurus at far flung places) along with the principle Dasvand of a Tenth of an individual’s income payable for the Guru’s Langar (Common Kitchen) and for other acts of benevolence on behalf of the poor. In Guru Angad’s days the professional bards, Satta and Balwand, who sang the hymns at the Guru’s Darbar had started to believe that their excellence as musicians and singers was responsible for their Guru’s popularity. With his love for music and expertise in the Ragas, Guru Arjan Dev Ji introduced the tradition of singing by the congregants themselves to avoid such egoism.

During his incumbency the Punjab was very badly effected with a famine. By dint of his influence he gained Mughal Emperor Akbar’s consent to eliminate land revenue, to some extent, for that year. But Jeth Sudhi 4 Smt. 1663 corresponding to May 30, 1606 A.D. is the most momentous date in the Sikh chronology. Mughal Emperor Akbar had already been convinced of the piety of the Sikh Gurus. During one of his campaigns he had come to Goindwal and partook of the Langar; sitting on the floor he ate the simple food of the Amar Das’s Langar seated among men of every caste before he was able to meet with Guru Amar Das Ji.

A Muslim Pir, the Saint, Mian Mir of Lahore had great affinity with the Guru’s domain. The opinions and words of the Pir were immensely revered by Akbar, which on one occasion resulted in the charges levelled against Guru Arjan Dev Ji in the Akbar’s Court by a few impostors (Prithi Chand and his son Meharban) and some jealous Brahmin Priests, being totally disregarded. The complainants were virtually thrown out of the King’s court, but humiliated they were unfortunately to continue their designs, with more success, after the death of Akbar.

Enormous popularity of the Sikh Gurus

During the Guruship of the fifth Guru, the House of Baba Nanak had began to gain enormous popularity under the illuminating and guiding light of Guru Arjan Dev Ji. The Guru’s message of peace and harmony in such tragic times when the Mughals were inflicting barbarous action on the masses rang a chord with the popular population. Both Hindu and Muslim populace flocked to the Guru’s house in equal intensity to pay their homage. To the dismay of Orthodox Muslims, Guru Arjan Dev Ji’s popularity increased their hatred of him.

During the period from 1581-1606, Guru Arjan Dev Ji’s time, the Sikh population in greater Punjab grew enormously; masses of people started coming to the Guru’s sangats in the newly constructed Harmandar Sahib and thousands of new followers became the Guru’s Sikhs during this period. Even powerful chieftains like Chaudhary Langaha Dhillon, of Jhabal, Chaudhary Amrika of Tarn Taran Sahib area, and Bhai Manjh of Kang Mai village, and many many more, had become followers and adherents of the popular Guru.

Growth of Sikhism

A vast number of the Punjabi tribes such as Khatri, Jatt, Rajput, Tarkhan, Chamar, Arora, Kamboja, Saini, etc converted to Sikhism, mainly from Hinduism and a few also from Islam. Due to the purity of the Guru’s message and his enormous popularity, even Muslim pir’s also became followers of Guru Arjan Dev Ji, and even Hindu saints, yogis, sidhas became Sikhs and adherents of the Guru; for the first time the new Sikh religion, had became the prominent popular religion of medieval Punjab.

During his period Guru Sahib had founded many villages, towns and cities and constructed numerous wells in the Punjab region. Sikhism was fast becoming a popular and majority religion in Majha, Doaba, Malwa, Nakka, regions of Punjab. Peace and prosperity was once gain returning to this region. Although the masses living in Punjab were happy with this development, the Mughal leaders in Delhi were perturbed.

The popularity and wrong rumours create hatred

This increase in popularity of Guru Arjan Dev Ji caused jealousy and grave concern among the strict and fundamentalist Muslims at the Mughal court in Delhi, who started being hostile towards the house of Guru Nanak Dev Ji. This great doubt, concern and wrong suspicion about the Guru in the minds of the Mughal leader was being flamed by the enemies of the house of Nanak.

This was further heightened by the malicious manipulations of Chandu Shah, an influential Hindu banker and revenue official at the Emperor’s Darbar (Court) at Lahore. He had once been advised to arrange a marriage of his daughter with Guru Arjan Dev Ji’s only son, Hargobind, but because of his contempt for the Guru, he laughed at such a suggestion using harsh words that eventually were repeated to the Guru.

The Mughal court leaders spread wrong rumour about the Guru to the Mughal leadership; so much so that Emperor Jahangir was totally confused about who the Guru was and what his message was for this world. Read what Emperor Jahangir had written in his diary the “Tuzuk-i-Jahagiri” ( “Memoirs of Jahangir”) about the Guru and realise how confused he was:

“In Goindwal, which is on the river Biyah (Beas), there was a Hindu named Arjun, in the garments of sainthood and sanctity, so much so that he had captured many of the simple-hearted of the Hindus, and even of the ignorant and foolish followers of Islam, by his ways and manners, and they had loudly sounded the drum of his holiness. They called him Guru, and from all sides stupid people crowded to worship and manifest complete faith in him. For three or four generations (of spiritual successors) they had kept this shop warm. Many times it occurred to me to put a stop to this vain affair or to bring him into the assembly of the people of Islam.”

Guru Arjan arrested

Guru Arjan Dev’s subject to torture by the Mughals.
Main article: Martyrdom of Guru Arjan Dev Ji

Immediately after the death of Akbar, the Muslim clergy captured the thought of Prince Saleem and helped him to regain the throne as Emperor Jahangir. He was assisted with the understanding on the agreement that he would reinstate the Shariyat (Orthodox Muslim Law) in the country when he became Emperor.

Akbar’s grandson, Khusro was a pious man who was as liberal as his grandfather. Akbar had designated him next in line to head the kingdom. But the domination of Muslim clergy made it necessary that he had to run for his life. While passing through Punjab he visited Guru Arjan Dev Ji at Tarn Taran and sought his blessings.

Negative forces act against the Guru

Later when Chandu saw the wisdom of the match his family priest had suggested and had an offer of the union sent to Guru ji, the Guru aware of his attitude and contempt rejected the marriage.

Sheikh Ahmad Sarhindi was very much revered by Muslims. He presented himself to be Islam’s Prophet of the second millennium; the first millennium belonging to Prophet Muhammad.

He asserted that his status was higher than the Sikh Gurus. This was emphatically rejected by Guru Arjan Dev Ji. Sheikh Ahmad had great influence on Jehangir. Citing the Guru’s blessings bestowed upon Prince Khusro he instigated the Emperor against Guru Arjan Dev Ji. Jehangir wrote in his biography:

“A Hindu named Arjan lived at Goindwal…simple minded Hindus and ignorant and foolish Muslims have been persuaded to adopt his ways… this business has been flourishing for three generations. For a long time it had been in my mind to put a stop to this affair or to bring him into the fold of Islam…”

False accusations launched against the Guru

Khusro was later ‘captured and blinded in punishment’. Thereafter ‘Jehangir summoned Guru Arjan Dev Ji to Lahore’. With preconceived ideas, Jehangir showed dissatisfaction with the Guru’s explanation of Khusro’s shelter. He labelled the Guru as a party to rebellion and ‘wanted to punish him with death’.

But on the recommendation of Pir Mian Mir he commuted his sentence to a fine of two lakh rupees’ plus ‘an order to erase a few verses’ from the Sri Guru Granth Sahib Ji. Guru Arjan Dev Ji refused to accept. The Sikhs of Lahore wanted to pay off the fine but the Guru flatly refused any attempt to pay an unjust fine.

The Guru accepts Hukam of the Lord

The Guru was imprisoned and excessively tortured. His body was exposed in the scorching heat of May-June sun. He was made to sit on the red-hot sand, and boiling hot water was poured on his naked body.

Pir Mian Mir approached him and offered to intercede on his behalf. Some say that he even offered to demolish the whole city of Lahore with his ecclesiastic power in punishment, but the Guru refused his help holding that all that was happening was by God’s will, “thine doings seem sweet unto me, Nanak craves for the wealth of God’s name.” (Rag Asa M.5 P.394).

The Guru returns home

And on this day of May 30, 1606, he enveloped his blistering body in the cool waves of the River Ravi and journeyed to his heavenly abode. Bhai Gurdas Ji, a contemporary of Guru Arjan Dev Ji and the pioneering scribe of Sri Guru Granth Sahib Ji, summed up:

“Like a rain-bird, thirsting only for a drop of rain and no other water, Guru Arjan Dev Ji abandoned all worldly opportunities offered to him and desired but an abiding repose in the love and will of God. So deeply was he absorbed in the undisturbed and unbroken vision of the Lord, that his enlightened and elevated spirit conquered all sorrow and pain and his soul rested peacefully in the eternal embrace of God’s love. I am a sacrifice unto Guru Arjan Dev Ji, the Perfect one.”

“The Lord of man and beast is working in all; His presence is scattered everywhere; There is none else to be seen. One talks, another listens; God is in both. He is the Unity and Himself the Diversity.” (Sukhmani Sahib XX11.1)

“In the company of saints man learns how to turn enemies into friends, As he becomes completely free from evil, And bears malice to none. In the company of the good, there is no swerving from the path, No looking down upon anybody as evil. Man sees all round him the Lord of Supreme Joy, And freeing himself from the feverish sense of self, Abandons all pride. Such is the efficacy of fellowship with a holy man, whose greatness is known only to the Lord: The servant of the ideal is akin to his Master.” (Sukhmani Sahib V11.3)

“He is a prince among men Who has effaced his pride in the company of the good, He who deems himself as of the lowly, Shall be esteemed as the highest of the high. He who lowers his mind to the dust of all men’s feet, Sees the Name of God enshrined in every heart.” (Sukhmani Sahib 111.6)

Above based on article by: Pritpal Singh Bindra, Author & Columnist Winner: Akali Phoola Singh Book Award ‘98

Sri Guru Angad Dev Ji

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

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

Once Bhai Lehna Ji heard the recitation of a hymn of Sri Guru Nanak Dev Ji from Bhai Jodha ji (a sikh of Sri Guru Nanak Dev Ji) and was thrilled and decided to proceed through Kartarpur to have a glimpse of Sri Guru Nanak Dev Ji at the time of yearly pilgrimage to Jwalamukhi Temple. His very first meeting with Sri Guru Nanak Dev Ji completely transformed him. He renounced the worship of Hindu Goddess, dedicated himself to the service of Guru Nanak Sahib, became his Sikh and began to live at Kartarpur, His devotion to Sri Guru Nanak Dev Ji and his holy mission was so great that he was installed as the Second Nanak in September 7, 1539 by Sri Guru Nanak Dev Ji himself. Earlier Sri Guru Nanak Dev Ji tested him in various ways and found an embodiment of obedience and service in him. Sri Guru Nanak Dev Ji gave him a new name Angad (Sri Guru Angad Dev Ji). He spent six or seven years in the service of Sri Guru Nanak Dev Ji at Kartarpur.

After the death of Sri Guru Nanak Dev Ji on September 22, 1539, Sri Guru Angad Dev Ji left Kartarpur for Khadur Sahib Village (near Goindwal Sahib). He carried forward the thought of Sri Guru Nanak Dev Ji both in letter and spirit. Yogis and Saints of different sects visited him and held detailed discussions about Sikhism with him .

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

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

Sri Guru Angad Dev Ji, by following the example of Sri Guru Nanak Dev Ji, nominated Sri Guru Amar Das Ji as his successor (The Third Nanak) before his death. He presented all the holy scripts including those he received from Sri Guru Nanak Dev Ji, to Sri Guru Amar Das Ji. He breathed his last on March 29, 1552 at the age of forty-eight. It is said that he started to build a new town, at Goindwal near Khadur Sahib and Sri Guru Amar Das Ji was appointed to supervise its construction. It is also said that Himayun, when defeated by Sher Shah Suri, came to obtain blessings of Sri Guru Angad Dev Ji in regaining the throne of Delhi.

Guru Tegh Bahadur ji (1621 – 1675 )

Guru Tegh Bahadur Ji, the youngest of the five sons of Guru Hargobind Ji, was born in Amritsar in the early hours of April 1, 1621. As the news spread at daybreak, Sikhs hurried to the presence of Guru Hargobind to offer their felicitations. The Guru himself went to see the child, accompanied by two of his Sikhs, Bidhi Chand and Jetha. As he set his eyes on him, he predicted auspiciously. In the words of the Garbilas Chhevin Patshaili, he said, “Of my five sons, he shall take the of five of Guru. He shall protect the weak and relieve their distress. This shall be his principal mark.” Guru Hargobind called the child Tegh Bahadur, Mighty of Sword. The mother, Mata Nanaki, felt happy to hear her son so named. Much charity was distributed and the rejoicing continued for several days.

Owing to a minor skirmish with a Mughal force, Guru Hargobind Ji removed his family from Amritsar to the anonymity of a nearby village, called Jhabal. Tegh Bahadur was carried by Mother Nanaki in a palanquin. From Jhabal, Guru Hargobind Ji travelled to Goindwal, sacred to theThird Guru. Goindwal was one of the important Sikh towns in the Punjab. Some other places then well known in Sikh geography were Khadur Sahib, sacred to the second Guru, Tarn Taran, Sri Hargobindpur and Kartarpur, all three founded by Guru Arjan Dev Ji, the Fifth Guru, Talwandi, birthplace of Guru Nanak Dev Ji, Dera Baba Nanak, Darauli and Kiratpur, founded by Guru Hargobind. Similarly, there were towns and villages made famous by the leading Sikh families who lived there. Some of the more prominent among these were Ramdas (Bhai Buddha)Sur Singh (Bhai Bidhi Chand), Bhai Rupa (Rup Chand), Kangar (Rai Jodh) and Baba Bakala (Bhai Mehra). As they reached Goindwal, Guru Hargobind Ji, his family and Sikhs made ablutions in the baoli built by Guru Amar Das Ji. Tegh Bahadur, then barely two, was bathed with the holy water. Ablutions were repeated the following morning before Guru Hargobind left for Kartarpur. The family were left in Goindwal on the persuasion of Baba Sundar, great-grandson of Guru Amar Das Ji. Upon his return to Amritsar, Guru Hargobind recalled the family from Goindwal. As says the Sri Gur Pratap Suraj Granth, four of the Guru’s sons greeted their father by touching his feet. The youngest, Tegh Bahadur, arrived carried on her arms by his sister, Bibi Viro.

Tegh Bahadur was brought up in the approved Sikh style. As a young boy, he was placed under the teaching of Bhai Buddha Ji and Bhai Gurdas Ji. The former supervised his training in archery and horsemanship and the latter taught him the old classics. Tegh Bahadur made rapid progress and showed early promise of mastery in both fields. He also gave evidence of a deeply mystical temperament by his prolonged spells of seclusion and contemplation. This strain of his genius is best expressed in his superbly sublime poetry preserved in the Guru Granth Sahib Ji. The father’s favourable prophecies continued. Mother Nanaki, though pleased inwardly, often wondered how Tegh Bahadur, quiet and humble and devoid of all ambition, would attain the rank Guru Hargobind had predicted for him. But there was no doubt that he was his father’s favourite and that mighty events awaited him.

To quote the Sri Gur Pratap Suraj Granth, “Tegh Bahadur visited Guru Hargobind but occasionally; yet he received more consideration than anyone else. Usually, he came but once in a month. He would step in softly with his eyes turned to the ground in modesty. Thus he would bow low to the Guru’s feet. Guru Hargobind received his gentle son with words of affection and seated him sometimes by his side and sometimes lifted him up on to his knee… “But Mother Nanaki’s perplexity was not abated. She knew that her son, Tegh Bahadur, maintained no contact with the masands, nor did he supervise the household. One day she directly questioned Guru Hargobind why he treated Tegh Bahadur with such attention. The Guru answered, ‘I shall unlock the mystery for you. Tegh Bahadur can suffer what none other can. His forbearance is unsurpassed. He is master of many virtues. None else is there like him in the world. This is one reason which entitles him to acknowledgement. Second, a son will be born to him who will be mighty of limb and be the vanquisher of foe. He will take part in many a battle. He will excel in both valour and compassion. He will bring fame to the House of Guru Nanak, the world teacher.”‘

I The next several years were spent in Amritsar until it became time for Suraj Mall to marry. Tegh Bahadur joined his brother’s wedding occasion and, in the description of the Gurbilas Chhevin Patshahi, he was escorted by the devout Bhai Bidhi Chand. At Suraj Mall’s wedding which took place at Kartarpur on April 23, 1629, Bishan Kaur, one of the bride’s guests, chose Tegh Bahadur for her own daughter. Confidentially she spoke to her husband, Lal Chand, “Handsome beyond words is the Guru’s son. Though barely eight years old, far excelling is his fortune. Our own daughter is five. We must act quickly and waste no time.” They took the proposal to Guru Hargobind. Bhai Gurdas was sent to Tegh Bahadur whose answer was characteristic. He gently said that he would abide by the word of his father. The same day, he was affianced to Gujari, daughter of Lal Chand and Bishan Kaur. In Amritsar, Mother Nanaki received him with redoubled joy.

On February 4, 1633, took place the marriage of Tegh Bahadur. Relations and Sikhs congregated in Kartarpur from Goindwal, Khadur, Amritsar, Mandiali, Batala, Kangar, Bhai Rupa, Malla, and other places. Tegh Bahadur was dressed in yellow for the occasion. He wore a wreath on his forehead and an ornamented umbrella was unfolded over him. In deference to an old Punjabi scruple, the party dispensed with carriages and preferred to walk owing to the fact that the bride belonged to their own town. In the words of Bhai Santokh Singh, “Most splendid looked Tegh Bahadur. Both men and women felt fascinated by his looks. He was tall like his father. Handsome as the moon was his face. He was long of limb and broad-chested…and he walked with gentle, graceful steps.” “Like bridegroom like bride,” says the Gurbilas Chhevin Patshahi. “Gujari is by destiny made worthy of Tegh Bahadur in every way.”

Old texts record that Tegh Bahadur took part in the battle of Kartarpur on April 26, 1635. This was the last major conflict his father, Guru Hargobind Ji, had to engage in. According to the Sri Gur Pratap Suraj Granth, Guru Tegh Bahadur Ji, riding his horse, made bold sallies in all directions. Mata Nanaki Ji and her daughter-in-law watched his feats of arms from the top of their house. When word was sent to him to retire, he, like his brothers, answered that it was not proper to turn one’s back on the battlefield. Tegh Bahadur was then fourteen years old. After the battle of Kartarpur, Guru Hargobind Ji, Nanak VI, went to live at Kiratpur. For Tegh Bahadur this meant nine years of uninterrupted happiness in the company of his father. As was his wont, “he remained always saturated in the remembrance of God and spoke but little.” When his time came near, Guru Hargobind Ji asked Nanaki to go and live in the village of Bakala. Guru Hargobind Ji appointed his elder son, Guru Har Rai Ji as next guru. Guru Tegh Bahadur Ji and his brothers were present at this occasion. Guru Tegh Bahadur Ji and his wife Mata Gujari Ji shifted to Bakala. It was at Bakala when he heard about the passing away of Guru Har Rai Ji and appointment of Guru Har Krishan Ji as Nanak Eight. It was also at Bakala when he heard about his appointment as ninth guru through Makhan Shah and other Sikhs.

Three successive visits were made to Kiratpur. On August 21, 1664, Guru Tegh Bahadur Ji went there to condole with Bibi Rup Kaur Ji upon the passing away of her father, Guru Har Rai Ji, and of her brother, Guru Har Krishan Ji. The second visit was on October 15, 1664, at the death on September 29, 1664, of Mata Bassi, mother of Guru Har Rai Ji. A third visit concluded a fairly extensive journey through Majha, Malwa and Bangar districts of the Punjab. The first halt during this journey was at Amritsar, followed by halts at Tarn Taran, Khadur Sahib and Goindwal, all of long-standing sanctity in the Sikh tradition. Crossing the Beas and Sutlej rivers, Guru Tegh Bahadur Ji arrived in the Malwa. He visited Zira and Moga and reached Darauli. He then sojourned in the Lakkhi Jungle, a desolate and sandy tract comprising mainly present-day districts of Bhatinda and Faridkot. According to the Guru kian Sakhian, Baisakhi of 1665 was celebrated at Sabo-ki Talwandi, now known as Damdama Sahib. This journey took Guru Tegh Bahadur up to Dhamtan, near Jind, from where he returned to Kiratpur. On May 13, 1665, Guru Tegh Bahadur went to Bilaspur, farther up in the hills. This was to attend the mourning for Raja Dip Chand of Bilaspur. He was accompanied on this journey by his mother, Mata Nanaki, Mata Sulakkhni, widow of Guru Har Rai Ji, Mata Hari Ji, wife of Suraj Mall, Bibi Rup Kaur, daughter of Guru Har Rai Ji, and Dip Chand and Nand Chand, sons of Suraj Mall.

The Dowager Rani Champa of Bilaspur offered to give the Guru a piece of land in her state. The Guru bought the site on payment of Rs 500. The land consisted of the villages of Lodhipur, Mianpur and Sahota. Here on the mound of Makhowal, Guru Tegh Bahadur Ji raised a new habitation. The ground was broken on June 19, 1665, by Baba Gurditta Randhawa. Karahprasad was distributed after the ceremonies. The new village was named after Mother Nanaki. Chakk Nanaki later became famous as Anandpur Sahib.

Like his predecessors since the days of Guru Hargobind Ji, Guru Tegh Bahadur Ji maintained the marks of worldly dignity. But he himself lived austerely. Sikh documents, or any other, make no mention of a clash with the ruling power having occurred during his time. yet by his teaching and by his prolonged travels across the country, he created a new energy and environment for Sikh living. He was especially sensitive to the peoples’ suffering and taught them to be fearless.

At Dhamtan, Guru Tegh Bahadur Ji was received by Bhai Daggo with exceeding joy . He put him up in the new house he had constructed. The Guru showered his blessings upon him: “For meeting me with presents, milk shall abound in thy house. Minister to the Sikhs and devotees, and remain with us during our stay in this place.” Bhai Pheru was another of the Sikhs who unremittingly served the Guru and the Sikhs. He was so thoroughly devoted to his duty that he never allowed himself leisure to open his big turban and comb his hair. Guru Tegh Bahadur Ji conferred upon him the penegyric: “Clean is thy beard, Bhai Pheru; durable is thy devotion; virtuous are thy actions; thou shalt be reckoned of consequence in the world. The Guru is a sacrifice unto thee, Bhai Pheru!” The festival of Diwali brought to Dhamtan Sikhs from far-off places. They felt blessed by a sight of the Guru and faithfully received his instruction. On November 8, 1665, Guru Tegh Bahadur Ji reached Delhi. Rani Pushpa Devi of Amber was his host. Her family had reverenced the House of Guru Nanak Dev Ji since the days of the Sixth Guru, and her son, Kanwar Ram Singh, now attended upon the holy guest. Further journey lay through Mathura, Agra, Allahabad, Banaras and Sasaram. The Guru was drawn to Sasaram by the love of a Sikh, called Phaggo. Phaggo was convinced in his heart that the Guru would respond to his devotion and had, in anticipation of a visit, built a new house with a high entrance. His wish was that the Master should ride into the premises without having to dismount his horse. He cleaned the house every day and locked it, for he had vowed not to live in it until the Guru had visited it. Guru Tegh Bahadur Ji answered his wish and, on reaching Sasaram, entered on horseback the house dedicated to him.

Guru Tegh Bahadur Ji travelled on to Patna. There he spent the rainy season. At Patna was born his only son, then called Gobind Das. But he had by that time left the city acceding to the wishes of sangats in remoter districts. Dacca was the seat of an old Sikh sangat. Here the elderly mother of the local masand, Bulaki Das, eagerly awaited the Guru’s arrival. She had spun cotton with her own hands and made a dress for him. On reaching Dacca, Guru Tegh Bahadur went straight to where she lived. For the old woman, this was like a dream come true. she felt rejoiced to seat the Guru on the divan she had kept for him and to present him with the dress she had made. The entire sangat came to see the Guru singing the sacred sabads. Guru Tegh Bahadur Ji greeted them by calling Dacca “the citadel of Sikhism.” He advised them to build a new dharamsala, assemble in it for kirtan and celebrate the holy festivals. “Thus will you be liberated; thus will your sorrows be cancelled.”

Raja Ram Singh of Amber, who had been sent on January 6, 1668, from Delhi by Aurangzab with an expedition to Assam, overtook Guru Tegh Bahadur in Dacca. His mother, Pushpa Devi, had exhorted him to seek the Guru’s help in his enterprise. The Raja, himself a devoted disciple, was pleased to see Guru Tegh Bahadur Ji. He felt doubly blessed when the Guru accepted his entreaty to accompany him on the campaign. Towards the close of 1668, they set out for Assam, crossed the Brahmputra and reached Dhubri, which had also been visited by Guru Nanak Dev Ji during his travels in eastern India. Guru Tegh Bahadur marked out the spot where the First Guru had sat. People thronged to see him. A local chieftain, Raja Ram, came to seek blessing for a son. His wish was fulfilled and, as Sikh records tell, the son, named Ratan Rai, became a disciple and visited Guru Gobind Singh Ji at Anandpur with presents. Raja Ram Singh who was encamped at some distance from Guru Tegh Bahadur Ji clashed with the Ahom ruler, Chakradhwaj Singh. The issue remained undecided and, according to Sikh chronicles, the Guru brought about peace between the warring forces. Guru Tegh Bahadur Ji travelled as far as Hajo: a modern researcher traces the name of a nearby hillock, Teghpur or Tegh Parbat, to his visit.

Hajo was the farthest Guru Tegh Bahadur Ji travelled. The homeward journey began late in 1669. It was faster than the outward journey. The longest halt was at Patna where the Guru rejoined his family and saw for the first time his son, Gobind Das. At parting, the Guru instructed the family to return to Punjab and await his arrival at Lakhnaur, near Ambala. He himself proceeded to Delhi. In the entourage on this journey was his faithful Muslim follower, Nawab Saif Khan. On the evidence on the Bhatt Vahi Talauda, Guru Tegh Bahadur Ji arrived in Delhi on June 20, 1670. He put up in the dharamsala of Bhai Kalyana where disciples and followers flocked in large numbers to obtain his blessing. Rani Pushpa Devi came along with her daughter-in-law and felt relieved of her anxiety to hear of the well-being of her son, Raja Ram Singh.

Guru Tegh Bahadur’s son, Gobind Das, had reached Lakhnaur in the care of his mother and grandmother. In this village lived Mehar Chand, Mata Gujari’s brother. Guru Tegh Bahadur Ji arrived there from Delhi and proceeded to Chakk Nanki, or Anandpur with his whole family.

Kashmiri Brahmins, led by Pundit Kirpa Ram came to Guru Tegh Bahadur Ji at Anandpur in 1675 for protection against atrocities of Aurungzeb. They had faced stiff taxes, atrocities, cruelty under muslim Mughal governor of Kashmir. Honour of their daughters was being lost and they were losing their religion to the fanatic zeal and proletyzation activities of Islamic crusaders. They asked for a solution. Guru replied “Such activities can only be stopped by a sacrifice of a great person”. Just then 8 years old son of Guru Tegh Bahadur Ji Gobind Rai (Later Gobind Singh) came along and saw his father in deep thoughts. He enquired about the reason. He offered a possible solution by saying “who else is greater then you, O father”. Guru Tegh Bahadur Ji knew immediately about his Dharma. He told Kashmiri Brahmins “Go tell Aurungzeb that if they can convert your Guru then you will all become Muslims.” Kirpa Ram obliged and Aurungzeb issued summons for Guru. Guru performed the ceromany and declared that next Guru will be his son, Gobind Rai. His three devoted disciples, Dyal Das, Sati Das and Mati Das insisted on going along with him, he agreed.

The rest account is from the book of “History of Sikh vol-1, by Hari Ram Gupta. His ancestors were honoured by Guru Gobind Singh Ji himself and were given a title of Bhur-e-Shahi.

At Delhi 5-11, November, 1675
Aurungzeb had gone south, on his arrival to Delhi he demanded Guru Ji at capital. (Guru Ji were at Sirhind at this time) The faujdar put Guru in an iron cage and fastened it on the back of an elephant. His companions were fettered and handcuffed, and were carried in a bullock cart to delhi. They reached delhi on Nov 5 1675, and were kept at Kotwali jail. While in the cage on his way to Delhi Guru Tegh Bahadur Ji composed the following two quatrains: The translation is

ਬਲੁ ਛੁਟਕਿਓ ਬੰਧਨ ਪਰੇ ਕਛੂ ਨ ਹੋਤ ਉਪਾਇ ॥
ਕਹੁ ਨਾਨਕ ਅਬ ਓਟ ਹਰਿ ਗਜ ਜਿਉ ਹੋਹੁ ਸਹਾਇ ॥53॥
bal chhutki-o banDhan paray kachhoo na hot upaa-ay. kaho naanak ab ot har gaj ji-o hohu sahaa-ay.
My strength is exhausted, and I am in bondage; I cannot do anything at all. Says Nanak, now, the Lord is my Support; He will help me, as He did the elephant. 1429

ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ॥
ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ ॥54॥
bal ho-aa banDhan chhutay sabh kichh hot upaa-ay. naanak sabh kichh tumrai haath mai tum hee hot sahaa-ay.
My strength has been restored, and my bonds have been broken; now, I can do everything. Nanak: everything is in Your hands, Lord; You are my Helper and Support

Aurungzeb’s pressure tactics:
Syed Mohammad Latif writes: “The emperor had many religious disputations with Guru Tegh Bahadur Ji, and asked him to show miracles, if he was true guru, or to embrace Islam.” The Guru replied that showing a miracle was to interfere in the work of God which was wholly improper. As for embracing Islam he considered his religion as good as Islam, and therefore the change of religion was not necessary. The emperor ordered that Guru be put to the severest tortures. After five day’s persecution on 10th November, the most heinous and most horrible scene was enacted before the eyes of Guru who was kept in the iron cage. Aurungzeb thought that the sight of such ghastly deeds might force the Guru to change his mind for embracing Islam.

Sawing, bowling and chopping off:
Dyal Das, Mati Das and Sati Das as well as the Guru were brought to the open space in front of the Kotwali where now stands a fountain. (Mati Das and Sati Das were brothers, they were former Brahmins and belong to the area of Jammu) First of all Bhai Mati Das was asked to become a Muslaman. He replied that Sikhism was true and Islam was false. If God had favoured Islam, he would have created all men circumised. He was at once tied between two posts, and while standing erect, was sawn across from head to loins. He faced the savage operation with such compusure tranquility and fortitude that Sikh theologians included his name in the daily prayers (Ardas). Dyal Das abused the Emperor and his courtiers at this atrocious act. He was tied up like a bundle with an iron chain and was put into large cauldron of bowling oil. He was roasted alive into a block of charcoal. Sati Das condemned the brutalities. He was hacked to pieces limb by limb. Jaita a Rangreta sikh of delhi collected the remains of these martyrs and consigned them to the river Yamuna flowing at a stone’s throw.

The Guru’s reflections
All this happened before the very eyes of Guru Tegh Bahadur Ji. He was all the time repeating ‘Wah Guru’. He remained stonelike unruffled and undismayed. His energy, thoughts, ideas, feelings, and emotions had concentrated on Wah Guru, and dazzling divine light was beaming upon his face. He realized that such immortal sacrifices could not go in vain. Their name would live for ever. In this carnage he saw the rise of a new nation of heroes. Keeping in mind his promise to Kashmiri pandits, the Guru continually chanted the following hymn

	Bah Jinahn di pakariye
	Sar dije bah na chhoriye
	Tegh Bahadur bolya
	Dhar payae dharma na chhoriye.

[Give up your head, but forsake not those whom you have 
undertaken to protect. Says Tegh Bahadur, sacrifice your life, but 
relinquish not your faith]

The Guru’s miracle
Next morning Guru got up early. He bath and sat in meditation. He recited Japji Sahib Ji and Sukhmani Sahib Ji. He reflected upon the supreme sacrifice of his grandfather, Guru Arjan Dev Ji, on the duties of the office of Guruship and on his own responsibility at this crisis. His resolve was made. A little before 11’o clock Guru Tegh Bahadur Ji was brought to open place of execution in Chandni Chauk, where Gurudwara Sis Ganj now stands. The Qazi, several high officials, and the executioner, Sayyid Jalal-Ud-Din of Samana with a shining broad sword in hand was already there. A contigent of Mughal soldiers stood on guard. A large crowd of spectators had gathered outside the barricade. The Guru stood in front. The Qazi asked him either to show miracle, or Embrace Islam or face death.

Syed Mohammad Latif writes: ” The Guru said before the assembly of Omerahas that the duty of man was to pray to the Lord, but since he had been commanded by his majesty to show a miracle, he had resolved upon complying with the King’s order. He wrote on a piece of paper, which he said was charmed, and then having tied it round his neck declared that the sword would fall harmless on it. The executiner was now summoned to test the miraculous charm. The blow was given and the head of the Guru rolled on the floor to the amazement of court.” (Latif, page 260, History of Punjab, he is famous for anti Sikh writings so please don’t get offended with above)

A desperate struggle
Jaita and Nanu, residents of Dilwali Gali in the city, held a meeting in the house of Nanu. They were joined by Uda, a resident of Ladwa in Karnal district. They resolved that such a thing should not happen. It was suggested that Lakhi Lubana was shortly to arrive with a few cartloads of cotton from Narnaul. He was a Sikh and his guidance was sought. They waited for Lakhi on the road a few kilometrs away from the city. They informed him about the whole affair. It was decided that carts should be diverted from the side of the Red fort to Chandani chauk about midnight on Nov 11/12 1675 A.D. Near Kotwali the speed of the carts would be slowed down without stopping them. The head and body lay at the gate. The watchmen wrapped in quilts were inside. Jaita slipped out quickly, picked up the head and fled away towards Sabzi Mandi. He tied the head in a sheet, fastened it on his back and covered his body in an old, dirty blanket. He made straight for Azadpur on the road to Sonepat. Nanu and Uda kept him company at a distance.

Lakhi’s extraordinary deed
Lakhi’s son and servant lifted the body, hid it in cotton and rushed off to Raisina, and to their home in Rikab Ganj village. They put the body in their house, and piled all the wood, wooden articles, clothes, ghee available at home, since cremation at night is prohibited they waited for daylight.

In the morning the entire staff of Kotwali was horrified at the disappearance of Guru’s head and body. The police was immediately put on alert. and a thorough search was made. (Lakhi put fire to his house and thus was as well as saved of the wrath of emperor and he also cremated Guru Ji’s body, at this site now stands Gurudwara Rakab Ganj)

The trio’s feat of strength and endurance
Jaita carried the head, Nanu and Uda served his escorts. One walked ahead and other behind within sight of Jaita. They followed the paths throught fields and bushes, greeting Hindus by Ram Ram and muslaman by Salam. From Karnal they took the pathway to Pehowa, Ismailabad and Ambala. They reached Kiratpur on the afternoon of Tuesday, 16 November 1675. They covered 320 kilometrs in five days. Guru Gobind Singh Ji was immediately informed at Anandpur, 8 Kms distant. He at once came to Kiratpur, and accorded a ceremonial reception to his father’s head. He held Jaita in tight embrace and declaring Rangrete Guru ke Bete. The Guru bestowed same affection to Nanu and Uda.

The effect of Guru’s martyrdom
Hindus, Sikhs and Sufi Muslims in the Panjab were deeply shocked at the execution of the Guru and his three brave companions. They were filled with indignation. A Sikh even made an attempt on Aurungzeb’s life. On Friday, 27 October, 1676, the emperor returned from Jama Masjid. He went for an airing in a boat in river Yamuna. When he alighted the boat and was about to get on the movable throne (Takht-e-rawan) “an ill-fated disciple of Guru Tegh Bahadur” threw two bricks on the emperor, one of which hit the throne. (Saqi Must-Id-Khan, Masir-e-Alamgiri translation by sir Jadunath Sarkar. page 94)

Guru Tegh Bahadur’s execution turned the tide of history of the Sikhs and of Panjab. His son and successor Guru Gobind Singh Ji reflected on the history of India as well as on the history of the Sikhs. Guru Nanak Dev Ji had described the rulers of his time as tigers and dogs. His great Grandfather, the fifth Guru,  Guru Arjan Dev Ji, was executed at Lahore. His grandfather Guru Hargobind Ji, had been imprisoned in the Gwalior fort for twelve years. His father was beheaded simply because he happened to be the head of a religious body. There had been no change in the attitude of rulers as described by Guru Nanak Dev Ji even after two hundred years. After a most determined meditation on this state of affairs, the Guru came to the conclusion that if the king was bad, people must rise in revolt. The greatest need of the time was to create a national army. Such an army was to be based on social justice. There should be no discrimination in the name of caste, creed or colour. The unpaid, unequipped and untrained army was to be inspired by feelings of patriotism and nationalism. This objective was achieved by creation of Khalsa. The down trodden people who had lived for centuries under complete servility turned into doughty warriors. In the course of one hundred years they not only ended the foreign rule but also put a stop for ever to the foreign invasions from the North-West.