Sikh Gurus

Guru Nanak Dev Ji  The founder of Sikhism, 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  who was senior in age.  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 neighbour as yourself.In addition, it emphasised, 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 criticised 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. Nanak's first words after returning from this experience embodied this calling: "There is no Hindu, there is no Muslim." (This quote is addressed in more detail in another section of this page). After this conversion and calling, Nanak travelled all over the Punjab region spreading his ideas of love and truth, which caught on quickly with many people.By the time Nanak Dev Ji departed, his new movement had a following, and Guru Angad stepped into the leadership of the group.

Guru Angad Dev Ji was followed by eight other Gurus (making a total of ten human Gurus), all of whom were highly revered leaders, teachers and warriors. Guru Angad invented the present form of the Gurmukhi script. It became the medium of writing the Punjabi language in which the hymns of the Gurus are expressed This step had a far-reaching purpose and impact. First, it gave the people who spoke this language an identity of their own, enabling them to express their thought directly and without any difficulty or transliteration. The measure had the effect of establishing the independence of the mission and the followers of the Guru. Secondly, it helped the community to dissociate itself from the Sanskrit religous tradition so that the growth and development of the Sikhs could take place unhampered and unprejudiced by the backlog of the earlier religious and social philosophies and practices. This measure, as shown by the subsequent growth of Sikhism, was essential in order to secure its unhindered development and progress as it required an entirely different approach to life. Earlier, the Punjabi language was written in the Landa or Mahajani script This had no vowel sounds, which had to be imagined or construed by the reader in order to decipher the writing. Therefore, there was the need of a script which could faithfully reproduce the hymns of the Gurus so that the true meaning and message of the Gurus could not be misconstrued and misinterpreted by each reader to suit his own purpose and prejudices. The devising of the Gurmukhi script was an essential step in order to maintain the purity of the doctrine and exclude all possibility of misunderstanding and misconstruction by interested persons. The institution of langar was maintained and developed. The Guru's wife personally worked in the kitchen. She also served food to the members of the community and the visitors. Her devotion to this institution finds mention in Guru Granth Sahib. The Guru earned his own living by twisting coarse grass into strings used for cots. All offerings went to the common fund. This demonstrates that it is necessary and honourable to do even the meanest productive work. It also emphasises that parasitical living is not in consonance with the mystic and moral path. In line with Guru Nanak's teaching, the Guru also declared that there was no place for passive recluses in the community. Like Guru Nanak, Guru Angad and the subsequent Gurus selected and appointed their successors by completely satisfying themselves about their mystic fitness and capacity to discharge the responsibilities of the mission.  

Guru Amar Das Ji, though born in 1479, became the Guru in 1552 when he was in his seventies. Guru Amardas ji were born as Bhalla Khatri at village Basarke about 13 kms south-west of Amritsar. His father was Tej Bhan Bhalla,, a local petty trader. They were all staunch sanatanists, and vegetarians. Guru Amar das had a wife, two sons and two daughters. He often went to Haridwar and Jwalamukhi on pilgrimages and strictly observed all religious rites and ceromonies. Before coming into contact with Sikhkism Guru Amar Das had crossed sixty years of age. His brother Manak chand lived nearby his house, Manak Chand's wife Bibi Amro use to sing Guru Nanak's hymns. Bhai Amar Das (Later Guru) must have heard her singing many times before. He engquired whose hymns she was singing and immediately made up his mind to call on Guru Angad. It was in 1541, when Amardas was 62 years old. Guru Amardas ji were on Guruship from 1552 to 1574, he moved to Goindwal from Khadur to avoid conflict with Guru Angad's son's., elder of whom named Datu had declared himself as a Guru. All the same he took many significant steps. He established new centres for conveying to the people the message of Guru Nanak. Guru Amardas ji, condemnned Hindus for Sati, allowed widow remarriage and against Caste systems he started Guru Ka Langar. He passed on his Guru Ship to his son in law, Ramdas Sodhi, who was his most devoted disciple. Guru Amardas ji organised the proleystaion of Sikh faith into Manjis. He divided the area into 22 branches called Manjis and appointed a local Sikh preacher at each place. The preacher sat on a Manji (a cot) while the congregation all around it. Here are the name of the people he appointed to preach Sikhism. He started the system of holding two annual gatherings of his disciples from all over the country. At his headquarters, he undertook the construction of a baoli (a well with a perennial source of spring water). For the Sikhs the headquarters of the Guru and this baoli became a holy place of pilgrimage. Guru Angad had collected the hymns of Guru Nanak. To these Guru Amar Das added the hymns of the former as well as his own. Guru Amardas appointed three women as preachers was a unique contribution of Amardas. Guru Amardas ji were highle pleased with one of his disciple named Bhai Jetha, first Guru Amardas ji married his daughter Bibi Bhani to Bhai Jetha, and then delighted with the couple's devotion, he passed on the Guruship to Bhai Jetha as Guru Ramdas. In his devotion to Guru Nanak, Guru Angad, God and his Sikhs Guru Amardas was as firm as a rock. He departed from this world on September 1, 1574. They administered both to the religious and the temporal needs of the disciples; for, in the Guru's system legitimate temporal needs were included in the religious needs. They collected offerings from the disciples and sent them to the Guru for the common use of the community. The Guru himself earned his living as a small tradesman.As an anti-caste and anti-pollution measure, he made it incumbent that no one, irrespective of his status or caste, could see him unless he had first partaken, along with others, of the food cooked at the common kitchen. Emperor Akbar had also to dine at the langar before he met the Guru. In his time, ascetics and recluses again made an attempt to enter the Guru's flock. But the Guru issued a final injunction that no recluse or ascetic could be a Sikh. He also denounced the system of sati and of purdah among women. According to the Guru, the human body was the temple of God. He, therefore, laid emphasis on keeping it healthy and sound to the end. For the same reason, he denounced the ascetic practices of torturing the body. The Guru felt that the health of the body could not be divorced from moral and spiritual well-being.  

Guru Ram Das Ji are known to be the Chauthi Patshahi or the Fourth Guru as well as Guru who established the city of Amritsar. Sri Guru Ramdas ji kept alive the tradition of first three Gurus. Guru Ramdas was born in Lahore into a Sodhi Khatri family residing in Mohalla Chuna Mandi. By all accounts, the date of his birth was the second day of the dark half of the month Karthik in the Bikrami Samvat (1591 (24 September 1534). His parents Har Das and Daya Vati were known for their honest and pious living. Ram Das was popularly addressed as Jetha, being the first-born of his parents (Sanskrit word Jayeshth means the first). In the words of Macauliffe, "He was of fair complexion, handsome figure, pleasing and smiling face and not disposed to weep or cry in the manner of ordinary children". From the beginning his outlook was other wordly, and he felt the happiest when he happened to be in the company of holy people. The village Basarke (now in the district of Amritsar) which was the native place of the third Guru Amardas was also the place to which Jetha's mother Daya Vati belonged. Like other children he too had immense fascination for his Nanake (the house of his maternal grandparents) and was a frequent visitor to it. During his stay at Basarke, it was his usual practice to go round the countryside hawking boiled grains. With his charming looks and winsome manners he soon won admiration from the men and women of Basarke and the villages nearby. Guru Amardas felt so much impressed with him that he decided to marry his second daughter Bibi Bhani, to him.Bibi Bhani served Jetha not merely as her dear husband but also as a rare saint. The couple lived happily and in due course three sons were born to them. In order of seniority the were Prithi Chand (1547 A.D), Mahadev (1551) and Arjan Dev (1553). No precise information is available as to the exact time when Bhai Jetha assumed his permanent residence along with his family at Goindwal, but the probability cannot be dismissed that it was done soon after Guru Amar Das having been selected as the third Guru had set up his headquarters at that place. Goindwal had been founded several years back in the time of Guru Angad Dev, and soon after its foundation Amar Das with the whole of his family had shifted his residence here from his native place Basarke. After that whenever Jetha and Bhani felt like meeting them, they naturally had to come to Goindwal.In 1574 A.D. Bhai Jetha succeeded Guru Amar Das as the fourth Sikh Guru under the name Ram Das. His pontification lasted up to 1581. Like his father-in-law he too had to deal with the hostile and perverse attitudes of Brahmans, Tapas and Jogis. Both Mehma Prakash and Suraj Prakash are replete with descriptions of such categories of people coming and holding long discussions with him on such subjects as observance of caste discipline, performance of rites and ceremonies, pilgrimage, reading of old religious texts, etc. One illustration will suffice to make it clear. Once a company of Jogis called upon him and questioned him as to why the atached no importance to the practice of Yog (celibacy) among his Sikhs. The Guru's reply to this was that a man may wear a Yogi's garb and keep chanting god's name and test himself to various tests,but without devotion in his heart God will not enter it". (Asa measure in Guru Granth, O Yogi). Guru Amar Das had devoted much of his time to the problems of definition and organization confronting the young emerging Sikh panth (called nirmal panth by sarup das bhalla). Lest the Brahmanical influence should reassert themselves over his followers, he had all along endeavoured to make the Sikh position in the matter of religious beliefs and practices as well as in social behaviour as definetive as possible. Simaltaneous he had made efforts to improve the organizational setup of the Sikh Society. The introduction of the annual Baisakhi day, the construction of the Baoli, and the distinction drawn between sachi (authentic) and kachi (unauthentic) Bani (sacred compositions) were a few of the measures taken by the Guru in this connection. Guru Ram Das went ahead with the work thus begun by his master. Through his words as well as deeds he underscored the essential features of the Sikh teachings and repeatedly warned his followers against the pitfalls involved in the Brahman's emphasis on pilgrimage, ritualism or formal reading of Vedas and Shastars. He also left no opportunity to caution them against the futile practices of the Udasis, Yogis, Naths, Tapas and Sidhs (all ascetis of one kind or another. A good number of these ascetics fell under his spell and adopted his creed.Bhai Jetha purchased this area with wild shrubs(Ber trees) and jungles on the payments of Rs 700 to the Zamindar of village Tung., later villagers of Sultanwind presented more land to Guru out of regard and reverence for the Guru. Earlier, Emperor Akbar also had gifted a tract of land in the vicinity to the daughter of Guru Amardas ji Bibi Bhani, Guru RamDas's wife. After obtaining land for the purpose of creating the Sikh center, he was told by Guru Amardas ji to excavated a tank (now called Santokhsar at Baba Atal) that he did, as well as created a small house for himself. Thus he founded the town of Ramdaspur (later Amritsar) which continues to be the centre of Sikhism till today. Just then Guru Amardas ji were nearing his end and thus Amritsar project had to be put on hold for some time. Guru Ramdas ji decided to start it again in 1577 and thus year 1577 has gone down in the history as the foundation year of the Amritsar. Guru Amardas ji had again told him to excavate another tank about 1 km down from the old one. This is the current Sarovar of the Golden Temple. He dug a tank which became the principal place of pilgrimage. Traders and artisans were invited to settle at the town so that its growth could be rapid. In due course it became the largest commercial centre in northern India. Phrase came to be associated with the tank dug at Amritsar which was "Ramdas Sarovar Nahate, Sab uttre paap kamate", "I bath in the tank of Ramdas and all my sins were washed away" . It was a landmark in the life of the community, because the Guru established a central place that was quite distinct from that of the Hindus and the Muslims. Since then Amritsar is for the Sikhs what Mecca is for the Muslims. All this indicates that the Guru had a distinct sense of his mission and did everything to establish it as a separate religious system and entity.Guru Ramdas was not merely a constructive genius who planned and founded a new city and instituted an original missionary order but also a poet of great sensitivity and tremendous effect. He composed 679 hymns in varying musical measures, which were incorporated into Adi Granth by his son and successor,Guru Arjan Dev. His whole life was embodiment of love, devotion, dedication and service. All these noble sentiments are abundantly reflected in his writings. His straight and simple message went straight to the heart and evoked the most sensitive chords of one's consciousness. There was only a modocum of metaphysics in his compositions and almost the entire emphasis was laid on life of self-less service rendered in a spirit of total devotion to the Guru and God.He was succeeded by his youngest son, Arjan Dev. The eldest son Prithia created many obstacles and tried his level best to influence the decision in his own favour, but the Guru was as firm in regard to the issue of succession as he had been all through his life in dealing with the detractors of Sikhism.

Guru Arjan Dev Ji multifarious activities, apart from making a very major contribution to the organisation of the mission, demonstrate, as laid down by Guru Nanak, that no field of life, whether temporal, social or political, is excluded for the operation of a mystic. Slowly but surely the movement came out with a distinct identity of its own and with clear-cut religious- and sociopolitical facets.Every Sikh was supposed to contribute 10% of his/her  income to the common fund maintained by the Guru. The representatives of the Guru collected contributions from their respective areas and sent them to the common treasury.The construction of the temple at Amritsar was started by the Guru and its foundation stone was laid by the reputed Muslim Sufi Saint, Mian Mir. He built another tank and temple at Taran Taran. These temples had doors on all sides, indicating that these were open to all castes and communities.The Guru had a well-organised central establishment which included the maintenance of a contingent of horses and elephants. He encouraged his followers to trade in horses from Central Asia. For his personal maintenance, the Guru also took up the trade. As such, the Sikhs became good horsemen and formed later the nucleus of military power. All these features were important developments because they were clear preparation for the military organisation that was to follow from the time of the Sixth Guru. It was in the lifetime of Guru Arjun that his son, Hargobind, started learning to wield the sword and hunting. In 1598, the Guru interceded on behalf of the local peasantry with Emperor Akbar to get the excessive levy of land revenue reduced. These activities of the Guru gave him a new status. It was at this time that the Guru came to be called by the Sikhs as Sacha Patshah (True Emperor). The Guru had come to guide, govern and influence the lives of the Sikhs both in the temporal and the spiritual fields. It was a significant development The organization of the community became a state within a state.An important step in the separate consolidation of the religion was the compilation of theAdi Granth as the sole and authentic scripture of the Sikhs. It has a significant feature. Besides the hymns of the five Gurus, it contains the hymns of Hindu and Muslim saints. TheAdi Granth was formally installed at the Amritsar temple on the annual gathering of the Sikhs. From the very start it was recognized as the Sikh scripture. Emperor Akbar made an offering of 51 gold coins to the Adi Granth. Its installation at the only Sikh temple constructed then by the Guru and the appointment of the most venerated Sikh as its Granthi (minister) show that it was meant to be the exclusive scripture of the Sikhs and the embodiment of the Gurus system and thought In this way conjectures about links with the other systems or scriptures were set at rest for ever. This is an important step, especially when we find that in Guru Granth Sahib no status or sanctity has been given to any gods, goddesses or avatars.This compilation is a landmark in the history of Sikhism. It is a clear testimony of the fact that the Guru took this vital step to emphasise that their message and mission were prophetic. This fact comes out in all its glaring singularity when we see that, in thc entire religious history of man, no other prophet felt it essential to authenticate his message so as to secure its purity and exclude the possibility of interpolation and misinterpretation. In fact, in most cases the utterances of the prophets were compiled by their devotees long after their ministry. This authentication of the scripture by the Guru himself once and for all ensured its separate identity and purity. In the case of other prophets, their opponents can say that the prophets themselves never meant to declare any new truths, but their overzealous followers made it into a separate system not intended by the prophets. Nothing of that kind can be asserted about the Gurus and Guru Granth Sahib.Owing to the growing religious and political influence of the Gurus, the Sikhs had got a clear consciousness of their religious and sociopolitical identity. Consequently, the position of the Gurus had naturally given rise to hostility, both in the religious and political quarters. Saikh Ahmad, the head of the Naqashbandt order at Sirhind and a leader of the revivalist movement of Islam in India, got upset at the influence of the Guru among men of both the communities. He had access to the court of Jahangir. But, probably the chief reason that upset the Emperor was that the Guru had blessed Khusro and helped him monetarily while the latter had rebelled against Jahangir. The local administration was naturally aware of the growing Sociopolitical strength and influence of the Guru. Chat this incident rankled in the mind of emperor Jahangir, is evident from his own statement recorded in his autobiography. He wrote that he had ordered the execution by torture of Guru Arjun unless he embraced Islam, because the Guru had raised aloft the standard of holiness and many Hindus and Muslims had foolishly become his followers.Prithi Mal and his son Meherban called themselves real gurus and Meherban glorified his father Prithia and discredited Guru Nanak's hymns. They were both plotting against Guru Arjan. Others who were against Guru were Sulahi Khan of Batala, Chandu Shah Khatri of Lahore, Sheikh Ahmad faruqi Sarhindi, Emperor Jahangir who was unlike his father Akbar and pretty much intolerant of other faiths. Prince Khusrau who was also son of Akbar and was contesting for throne was captured by Jahangir's men. This prince Khusrau was the son of Jodha Bai, daughter of Udai Singh of Jodhpur, since he was born to a Hindu mother, was disliked by the fanatics who wanted Prince Salim who was a 100% Sunni Muslim (as oppose to the popular Hindi movie Mughal-e-Azam, where Jahangir was shown as son of Hindu mother). Prince escaped and went to Guru Arjan. Guru Arjan was moved at the 13 years old Prince and gave him help with money and shelter. Salim succeded with the title of Jahangir. Jahangir hated all those who were in Akbar's good books. He summoned Guru to Lahore, Sikhs of lahore pleaded with Jahangir to let them collect the fine and pay to him to release Guru, but Jahangir refused. Jahangir appointed Murtaza Khan to confisicate the property of Guru and hand it over to state., apart from that a fine of 2 lakhs was also collected from the Sikhs. Guru was imprisoned at Lahore fort. He was chained to a post in an open place exposed to the sun from morning to evening in the months of May thru June. Below his feet a heap of sand was put which burnt like a furnace. Boiling water was poured on his naked body at intervals. His body was covered with blisters all over. In this agony Guru used to utter.Tera Kiya Metha lage, naam padarath Nanak mange (whatever you ordain appears sweet.  I supplicate for the gift of name).The Guru was ordercd to be executed. In addition a fine of Rupees two lakhs was imposed on him. Some historians say that, as a measure of clemency at the intervention of Mian Mir, this fine was imposed in lieu of the sentence of death. The Sikhs offered to pay the fine themselves but the Guru forbade them to do so. He replied to the Emperor, "Whatever money I have is for the poor, the friendless and the stranger. If thou ask for money thou mayest take what I have; but if thou ask for it by way of fine, I shall not give thee even a Kaurz (penny)." The Guru accepted death by torture and suffered the first great martyrdom. His sacrifice further steeled the faith of the community in the mission of the Gurus.A ruling administration never takes notice of a religious institution, unless it has a political complexion and potential. The Mughal emperors never bothered about any saint of the Bhakti school. The Sikh movement was growing into a clear socio-political body, fired with a religious and moral zeal. It constituted a disciplined people who were being guided and led towards their ideals by a prophetic mystic. It was this socio-political growth which no ruler or administration could fail to take note of as a potential danger and challenge to its existence and rule. It is evident that the Sikh growth was of such dimensions that it attracted the attention of the administration and also of the Emperor. In addition it is a political fact that the Guru, as recoded by Beni Prasad (the historian on Jahangir), had given a very substantial aid of Rs. 5,000/- to Khusro, leading a rebel army and claimant to the throne. Further, this organization was of such size and importance that the Emperor not only took the extreme step of the execution of Guru Arjun, so as to stop altogether this unwanted growth (as recorded by the Emperor), but also found the movement and the episode as significant enough for mention in his autobiography Jahangir was undoubtedly right that the organisation and the movement posed a political threat to the Empire. But he was mistaken in his belief that by the execution of the Guru he had nipped this growth in the bud. In this background and the context of future developments, it would surely be naive for anyone to say either that Jahangir, by this execution of Guru Arjun, converted a simple, peaceful and innocuous movement into a military organisation, or that the reaction of the Sixth Guru to his father s execution was overzealous, especially when we know that by the very nature of the Gurus' thesis, sociopolitical developments and activities were an integral part of their spiritual life. The Fifth and the Sixth Gurus had done nothing beyond the extension and development of the foundations laid and the organisation built by Guru Nanak.Guru Arjun an original thinker, an illustrious poet, a practical philosopher, a great organiser, an eminent statesman and the first martyr of the faith. He completely changed the external aspect of Sikhism.

Guru Hargobind Sahib Ji While in prison, before his execution at Lahore, Guru Arjun had sent a message to his son, Guru Hargobind, then aged only eleven, that he should henceforth maintain an army. At the very time of his installation as Guru, he insisted that he should wear two swords, one representing his spiritual leadership and the other his temporal and political leadership. Soon after it, he constructed in front of the Amritsar temple, another building called the Akal Takht (God's throne) as the seat of temporal power. This place continues to the present day as the centre of every sociopolitical deliberation and power of the community. There, like the two swords he wore, he raised aloft two flags representing the two aspects of his activities. He told his followers, "My rosary shall be my swordbelt and on my turban I shall wear the emblem of royalty." The Sikhs were already engaged in the trade of horses and the Guru advised every Sikh to keep a sword and maintain a horse, wherever possible. He started recruiting a regular army. He had a personal bodyguard of 57 horsemen and kept 700 horses, 60 gunmen and 500 infantry men. Thus a state within a state, started and developed by the earlier Gurus, was consolidated by him. When this news reached the Emperor, he demanded from the Guru the fine imposed on his father. The Guru was imprisoned in the Gwalior fort along with other political prisoners of high status. Later he was released. There is an important incident which brings out the religious policy of the Gurus. One Ram Das, a Maharashtra saint, met Guru Hargobind. He questioned him as to how he reconciled his being a successor to the spiritual seat of Guru Nanak with his living as a soldier, maintaining an army and calling himself a true Emperor. The Guru replied that Guru Nanak had given up mammon (greed for money). He had not renounced the world, and that the sword was for the double purpose of protecting the poor and destroying the tyrant. These words of the Guru most clearly bring out the religious and spiritual philosophy of Sikh mysticism, its originality and its break with the past. Persons brought up in the tradition of old beliefs and ideas of dichotomy between the religious and the temporal life find it difficult to understand and grasp the significance of the Guru's system. The problem of comprehension that confronted saint Ram Das was the same as arose with the Nath Yogis in their dialogue with Guru Nanak. It arises even now with some of our present-day academicians. But, for the Sikh mystic, participation in life is spiritually essential. Consequently, the defence of moral life, reaction and responses to challenges from the environment form an integral part of the Gurus' mystic system. The reply of Guru Hargobind is an unambiguous clarification of the system of Guru Nanak as understood by the Gurus themselves. This also explains the various empirical steps taken by the first five Gurus in order to develop their religious system and organise the Sikhs in the way they did.Guru Hargobind sponsored the cause of the downtrodden Hindus and provided leadership to the oppressed people of Punjab. In this struggle, he fought six battles with the Mughals in the plains of the Punjab. People came to him and joined his forces because they felt that no one else had the power to stand against the Emperor. In one of these battles he defeated 7,000 Mughal soldiers. Finally, he settled at Kiratpur. His reputation as a military leader spread and ambassadors of the hill Rajas waited upon him. The organisation of the Sikhs into a separate socio-religious group with political implications had started from the time of the very first Guru. This close and integral combination of the temporal and the spiritual life was a thesis which was foreign to the Indian tradition. No wonder that some of the people around the Sixth Guru, including his own followers, could not understand the spiritual character of these military developments. This explains two points. First, that the transformation of the community into a spirituo- political organisation could only be gradual, because the Gurus had to carry the people with them. Unfortunately, they had all been conditioned by the old traditions. The full understanding and acceptance of the new thesis could only be slow. The Gurus, naturally, had to wait till their followers fully realised the implications of the new doctrine and owned its responsibilities. Secondly, it also confirms the view that the object was to organise a mission and a movement in the empirical world and not merely to deliver a message and embody it in a scripture or a mythical tale. The scriptural thesis had to be lived among the people and not in the seclusion of a monastery for the training of a few. The aim was to uplift everyone irrespective of caste and creed and to show that each one, howsoever placed, could tread the spiritual path. This choice was open to everyone and the Guru was there to organise and lead the movement. Hence, the progress could only be gradual both in the education of the people and in the pace of the movement. The latter could not outstrip the former. The task was stupendous. For, it had to take place in the face of the understandable opposition of one of the greatest empires of all times. One incident is very significant of the socio-political climate in the Guru's camp. During a hunt being carried out by the Imperial party in a jungle, the Sikhs also entered the same area in pursuit of game. The Sikhs got hold of a falcon, which was claimed by the official party. A clash took place and the Imperial forces were beaten off. But, what is important is the approval of the Sikhs who stressed, "you are talking of the return of the baz (falcon), we are after your tag (crown)." It clearly shows the independence of political status claimed by the Guru and his Sikhs. The number and areas of sub-centres of preachings were extended. The Guru himself controlled both the religious centres and the temporal centre at Amritsar. The Guru, thereby, only brought out visibly and symbolically what, in view of the steps that had already been taken by the earlier Gurus, was inherent in the integrated spiritual thesis of Guru Nanak. In fact secure and clear foundations had already been laid by him. While the Gurus, and those engaged in these developments, were fully aware of their responsibility to maintain the original spiritual purity of the religion and the entire movement, to some outsiders, including historians conditioned and committed to different doctrines and systems of religion and polity, the Sixth Guru s work has seemed to show a departure from the original growth. But, a departure, as we have seen, it was not. Guru Hargobind was sixth in the spiritual descent form Guru Nanak, was born the only son of Guru Arjan and Mata Ganga on Har Vadi 7, 1652 BK / 19 June 1595 at Vadali, now called Vadali Guru, a village near Amritsar. As a child, he escaped being poisoned by a jealoous uncle and being bitten by a cobra thrown in his way. He also survived a virulent attack of smallpox and grew up into a tall and handsome youth. His contribution to Sikhism and Sikhs can be summed up in one phrase  making them Saints and Soldiers. He received his early education and training at the hands of two revered Sikhs of that time Bhai Gurdas and Baba Buddha. The former taught him the religious texts and the latter the manly arts of swordsmanship and archery. He was barely 11 years of age when his father, Guru Arjan, was martyred in Lahore. Guru Arjan had on Jeth vadz 25 1663 Bikrami May 1606 nominated him his successor and, according to the Sri Gur Pratap Suraj Granth, sent him instruction "to ascend the throne fully armed, and have armed men, as many as you can, to accompany you." For the ceremonies of succession which took place on 26 Har 1663 Bk/24 May 1606, Guru Hargobind chose himself a warrior's equipment. He sat on a seat he had had erected in front of the holy Harimandar, with two swords on his person, declaring one to he the symbol of the spiritual and the other that of his temporal investiture. Hukamnamas were issued to sangats on Har vadz 2,1663 Bk/ 12 June 1606 to come with offerings of arms and horses. Guru Hargobind maintained a retinue of fifty-two armed Sikhs. Many more came to offer him their services, and several of them were provided with horses and weapons. Manly sports became popular and bards such as 'Abdulla and Nattha were engaged to recite heroic poetry.Guru Hargobind combined with soldierly demeanour a compassionate disposition and carried out his spiritual office in keeping with the custom of his predecessors. "He," as says the Mahima Prakash, "arose three hours before daybreak and sat in seclusion, to concentrate on the Divine. Then he dressed himself and repaired to the presence of the Holy Book and began to recite it silently. None entered to interrupt him. None could fathom the depth of his spiritual absorption. "Guru Hargobind led Emperor Jahngir to pass orders for his detention in the Fort of Gwalior. According to the Dabistan-i-Mazahib, the charge levelled against him was that he had not paid the fine imposed on his father. For how long he remained in the Fort cannot be stated with certainty. From forty days to twelve years, in Dabistan-i-Mazahib, several different periods of time are mentioned. It seems that Guru Hargobind remained in the Fort for a few months during 1617-19 whereafter he was required to stay in the royal camp under surveillance for some time. During his detention in Gwalior, Sikhs made trips to the city in batches to see him and, when disallowed to enter the Fort, they proffered obeisance from outside its walls and returned. As time came for Guru Hargobind to be released from the Fort, he came out on the condition that all other detenues were freed, too. He led fifty-two prisoners out of the Fort. Bandichhor? (Liberator Benign) is the title by which he is remembered to this day. When at last Guru Hargobind reached Amritsar Sikhs illuminated the town. The anniversary of the event is still celebrated at Harimandar, the Golden Temple, with Lights and fireworks.Emperor Jahangir from now on continued to be conciliatory and, according to Sikh tradition, he delivered to Guru Hargobind Chandu Shah, who took part of the responsibility far the execution of Guru Arjan and for his own incarceration. Chandu Shah met with a violent end at the hands of the Sikhs. On his lands, also made over to him, Guru Hargobind founded a new town Which came to be known as Sri Hargobindpur. As the work commenced, Bhagvan Das, a local landlord, objected and attacked the Sikhs with a party of his men. Bhagvan Das was killed in the skirmish. His son, Ratan Chand, and Chandu Shah's son, Karam Chand, sought help from the Mughal faujdar of Jalandhar who sent a body of troops against Guru Hargobind. They were repulsed in the battle that ensued. Both these actions were fought in the vicinity of Ruhela, the first on 28 Assu 1678 Bk/28 September 1621 and the second on 3 Kattak 1678 Bk/4 October 1621. At Sri Hargobindpur, the Guru built along with the dharamsala a mosque for the Muslims.In 1628 the city of Amritsar witnessed the first onslaught on it by the Mughals. Shah Jahan, who succeded his father in 1627 knew that Sikhism had undergone a metamorphosis under Guru Hargobind, the only son of the martyred fifth Guru. This according to the Bhatt Vahi Multan Sindis, was fought on Baisakh 17,1691 Bk/14 April 1634. He had donned two swords of Miri (temporal) and Piri (spiritual), had raised an Akal Takht (1609), built Lohgarh (fortress), collected arms,3 recruited Pathan mercenaries under Paindeh Khan and was giving military training to his followers. On a pretext of getting a royal hawk released from the Guru an expedition of 7,000 strong under Ghulam Rasul Khan Panj Hazari and Mukhlis Khan, Deputy Nazim, was sent. Guru Hargobind would not have liked to make the holy place a battle-ground and had enjoined that "the Harimandir is specially devoted to God's service. It should never be defiled with any impurity of the human body ". He was busy making preparations for the wedding of his daughter Bibi Viro. The combat with royal forces took place at Gumtala, then a suburb of Amritsar. Guru Bilas Patshahi Chhevin 4 gives a vivid account of the encounter, the feats of valour displayed by Bidhia, Jetha, and Piraga each at the head of 100 villagers from Kambowal, who at the moment had arrived to pay homage to the Sixth Guru. The royal troops suffered heavy casualities, including those of Mukhlis Khan the commander of the Mughal army, Maula Bux, son of Qutb-ud-Din, a Qazi of Lahore and Zaffar Beg, a commander. Ghulam Rasul Khan fled. Those thirteen killed on the Guru's side were Bhais Nand, Jait, Piraga, Tota, Tiloka, Sain Das, Paira, Bhagtu, Ananta, Nihala, Takhtu, Mohan and Gopal.5 They died in the defence of the city, the temple and the Guru.Soon oon afterwards Guru Hargobind left Amritsar, this time taking with him the holy Granth Sahib seated in the Harimandar. The first long halt was at Darauh, near Moga, in present-day Faridkot district. From there Gura Hargobind sent the Granth Sahib with the family to Kartarpur. He himself sojourned in the Malva, visiting his Sikhs and confronting, on 16 December 1634, the Mughal troops in yet another battle, this time at Lahira, near Mehraj, now in Bathinda district. Another armed clash took place at Kartarpur on 29-30 Baisakh 1692 Bk/26-27 April 1635, when Guru Hargobind's own erstwhile Pathan follower, Painda Khan, led out a Mughal force against him. Guru Hargobind finally retired to Kiratpur where he spent the remaining nine years of his life in peace. The town was of the Guru's own creation and had existed since Baba Sri Chand had, according to the evidence of the Bhatt Vahis, broken ground at his request, on Baisakh suds Puranmashl 1683 Bk/l May 1626. The site had been gifted by Raja Kalyan Chand of Kahlur, one of the chieftains who had won their reprieve at Gwalior through Guru Hargobind's intercession. Kiratpur now became the centre of the Sikh faith. Sikhs came here from all parts to see the Guru. Guru Hargobind gave most of his time to religious devotions. Contact was maintained with sangats in farflung places, and old warriors like Bidhi Chand were sent out as preachers. For Sikhs the roles of saint and soldier had become mutually complementary. About the Guru himself, Bhai Gurdas wrote: "Great hero is Guru Hargobind. He is the vanquisher of armies, but his heart is full of love and charity." This synthesis of the heroic and the spiritual was Guru Hargobind's distinctive contribution to the evolution of Sikh society.Guru Hargobind had travelled extensively in the Punjab spreading the word of Guru Nanak. He had also visited places such as Nanakmata and Srinagar in Garhval (where the famous Maratha saint Samarth Ramdas met him) in the cast and Kashmir in the north. The journey to Kashmir was made in 1620 in the company of Emperor Jahangir, and Srinagar, Baramula, Uri and Poonchh were among the places visited. Gurdwaras in these and in many places in the Punjab and outside honour the memory of Guru Hargobind.Guru Hargobind, like all of his predecessors, lived a married life. He had six children all five sons and a daughter. Gurditta, Ant Rai and the daughter Bibi Viro, Suraj Mall, Atal Rai and Teg Bahadur. Two of his sons, Baba Gurditta and Atal Rai, died in his lifetime . Guru Hargobind passed away on Chet 5,1701 Bk/3 March 1644 at Kiratpur.   

Guru Har Rai Ji  The seventh Guru of the Sikh faith, was the son of Baba Gurditta and grandson of Guru Hargobind, Nanak VI. He was born on 16 January 1630 at Kiratpur, in present-day Ropar district of the Punjab. In 1640, he was married to Sulakkhani, daughter of Daya Ram of Anupshahr, in Bulandshahr district of Uttar Pradesh. He was gentle by nature and had a devout temperament. He was Guru Hargobind's favourite grandchild, and he had been given the name of Har Rai by the Guru himself. Once, record old texts, Har Rai was returning home after his riding exercise. From a distance he saw Guru Hargobind sitting in the garden. He at once got off his horse to go and do him homage.In this hurry, his robe was caught in a bush and a few of the flowers were broken from their stems. This pained Har Rai's heart. He sat down on the spot and wept bitterly. Guru Hargobind came and consoled him. He also advised him: "Wear your robe by all means, but be careful as you walk. It behoves God's servants to be tender to all things." There was a deeper meaning in the Guru's words. One must live in this world, and yet be master of oneself. Guru Hargobind knew Har Rai to be the fittest to inherit the "light" from him. He nominated him as his successor and consecrated him Guru before departing this life on 3 March 1644. Guru Har Rai kept the stately style Guru Hargobind had introduced. He was attended by 2,200 armed followers, but no further conflict with the ruling power occurred. He established three important preaching missions called bakhshishes for the spread of Guru Nanak's teaching. First was that of Bhagvan Gir, renamed Bhagat Bhagvan, who established missionary centres in eastern India. The second was that of Sangatla, renamed Bhai Pheru, who preached in Rajasthan and southern Punjab. Guru Har Rai also sent Bhat Gonda to Kabul, Bhai Nattha to Dhaka and Bhai Jodh to Multan to preach. The ancestors of present-day families of Bagarlan and Kaithal preached in the Malva region. Guru Har Rai himself travelled extensively in this area and a large number of people accepted his teaching. He confirmed the blessing earlier bestowed by Guru Hargobind on a poor boy, Phul, who became the founder of the families of Patiala, Nabha and Jind. These families ruled in their territories in the Punjab until recent years. Kiratpur was Guru Har Rai's permanent seat. Here disciples and visitors came to seek blessings and instruction. The Guru kept the daily practice of his predecessors. The institution of langar, community eating, continued to flourish. Guru Har Rai chose himself the simplest fare which was earned by the labour of his own hands. In the morning, he sat in the sangat and explained the Sikh doctrine. He did not compose any hymns of his own, but quoted those of his predecessors in his discourses.Guru Har Rai was at Goindval when Dara Shukoh, heir apparent to the Mughal throne, entered the Punjab fleeing in front of the army of his brother, Aurangzab, after his defeat in the battle of Samugarh on 29 May 1658 At Goindval, where he arrived in the last week of June 1658, he called on Guru Har Rai, and sought the consolation of his blessing The prince was of a liberal religious disposition, and had a natural inclination for the company of saintly persons He was especially an admirer of the famous Muslim Sufi, Mian Mir, who was known to the Sikh Gurus Sikh tradition also recalls how Dara Shikoh had once been cured of a serious malady with herbs sent to hint by Guru Har Rai in his affliction now he readily took the opportunity of having an audience with the Guru According to Sarup Das Bhalla, Mahima Prakash, Guru Har Rai deployed his own troops to delay Aurangab's army which was pursuing Dara close at his heels. Guru Har Rai left Goindval on a tour of the districts where the Sikh faith had taken root in the time of his predecessors. He travelled further on to Kashmir. The Baisakhi of 1660 was celebrated at Sialkot in the home of Nand Lal Puri, grandfather of Haqiqat Rai, the martyr The journey was resumed in the company of Sikhs such as Makkhan Shah, the Lubana trader, and Aru Ram, father of Kirpa Ram Datt who later led to the presence of Guru Tegh Bahadur group of Kashmiri pandits driven to dire distress by State persecution Guru Har Rai arrived at Srinagar, via Martand, on 19 May 1660, and visited Mota Tanda, the village to which his disciple, Makkhan Shah belonged. On his way back, he stopped at Akhnur and Jammu. At the latter place, the local masand, Bhat Kahna, waited on him with the sangat.Dara Shukoh's meeting with Guru Har Rai was misrepresented to Emperor Aurangzeb Highly coloured stories were carried to him. His officials and courtiers reported to him that Guru Har Rai was a rebel and that he had helped the fugitive prince, Dara. Further, that the Sikh Scripture contained verses derogatory to Islam. The Empror asked Raja Jai Singh of Amber to have Guru Har Rai brought to Delhi. The Raja's envoy, Hari Chand, who reached Kiratpur on the Baisakhi day of 1661, presented the royal summons. Guru Har Rai wondered why he had been called to Delhi and, to quote Bhat Santokh Singh," Sri Gur Pratap Suraj Granth, he said, "I rule over no territory, I owe the king no tax, nor do I want anything from him. There is no connection of teacher and disciple between us, either of what avail will this meeting be?" He sent instead his elder son, Ram Rai, his minister Diwan Dargah Mall, escorting him According to the Guru kian Sakhian, Gura Har Rai blessed his young son as he seated him in the carriage and exhorted him "Answer squarely and without fear any questions the Emperor may ask. Exhibit no hesitation. Read the Granth attentively as you make halts on the way. The Guru will protect you wherever you might be." Gurdas, of the family of Bhai Bahilo, was asked to accompany Ram Rai with a copy of the (Guru) Granth Sahib in order to please the Emperor, Ram Rai deliberately misread one of the lines from the (Guru) Granth Sahib. This was reported by the Sikhs accompanying him to Guru Har Rai, who anathematized him for altering Guru Nanak's utterance . Debarred from presence before the Guru, Ram Rai retired to Dehra Dun. Guru Har Rai chose his younger Son, Har Krishan, to be his successor and had him anointed as Guru.

Guru Har Krishan Sahib Ji Guru Har Rai passed away on October 6, 1661. Guru Har Krishan consoled the disciples. He asked them not to give way to despair but abide by the Will of the Almighty. All should sing God's praises and not weep or lament. As days went by, the disciples began pouring in from far and near. They were delighted to have a sight of the Guru. He sat on the throne, a small figure, young in years, but mature in wisdom. Says Bhai Santokh Singh, "The early morning sun looks small in size, but its light is everywhere. So was Guru Har Krishan's fame, without limit." Those who came to see him were instructed in true knowledge. They had their heart's desires fulfilled and their sins erased. The Sikhs recognized him as the picture of Guru Nanak. They saw on Guru Har Krishan's handsome face the same light as must have been on Guru Nanak's. Guru Har Krishan had a rare ability in explaining passages from the Holy Granth. He delighted the hearts of his disciples by his commentaries. He reminded them to cherish the One God alone, and asked them to discard passions and learn the virtues of patience, charity and love. Thus Guru Har Krishan carried on the teaching of the Gurus and preserved intact the legacy he had inherited from them. The Baisakhi day (March 29) of 1662 brought to Kiratpur vast numbers of followers. The festival lasted three days. The sangats were looked after by the Guru' s grandmother, Mata Bassi, and mother, Mata Sulakkhni. In the sangat of Sialkot district was Pair Mall of Pasrur, along with his family. His son, Khem Karan, was a promising youth. Mata Bassi betrothed her granddaughter, Bibi Rup Kaur, to him. Nuptials were held on December 3, 1662. According to the Guru kian Sakhian, the presents offered by Mata Bassi included a pothi of stories from Guru Har Rai' s mouth and a dagger belonging to Guru Hargobind. Emperor Aurangzib was not pleased to hear about the growing fame of Guru Har Krishan. He sent for him to Delhi as he had sent for his father, Guru Har Rai. Guru Har Rai had not gone himself, but had sent his elder son, Ram Rai, to the emperor' s court. Now when a servant of Raja Jai Singh of Amber arrived with the emperor' s message, Guru Har Krishan took counsel with his leading Sikhs. They said to him with clasped hands, "We are thy servants, Lord. With thy knowledge of all the three worlds, thou knowest best." Guru Har Krishan called the messenger and told him that he would accompany him to Delhi. Guru Har Krishan traveled through Ropar, Banur and Ambala. Along the way, he instructed the disciples who came to call on him. When Guru was near Panjokhara, a Sikh spoke with humility, "Sangats are coming from Peshawar, Kabul and Kashmir. Stay here a day so that they may have the chance of seeing you, Master." The Guru agreed. In that village lived a pandit, Lal Chand by name, who was proud of his caste as well as of his learning. He came to see the Guru and spoke with derision: "It is said that you sit on the gaddi of Guru Nanak. But what do you know of the old religious books?" Chhajju Ram, the illiterate, dark-skinned village water-carrier, happened to pass by at that moment. Guru Har Krishan asked Dargah Mall to call him. As Chhajju Ram came, the Guru enquired if he would explain to the pandit the gist of the Bhagavadgita. The illiterate villager astonished everyone by his cogent commentary on the sacred book. Lal Chand's pride was overcome. Humbly he fell at the Guru's feet. Both he and Chhajju Ram became the Guru's disciples and travelled with him up to Kurukshetra. The former entered the fold of the Khalsa in Guru Gobind Singh's time, and took the name of Lal Singh. Lal Singh met with a hero's death fighting in the battle of Chamkaur on December 7, 1705.  In Delhi, Guru Har Krishan put up in Raja Jai Singh's bungalow which is now the site of Gurdwara Bangla Sahib. The house was a spacious one "designed to suit all the seasons of the year." The Sikhs of Delhi started coming in groups to see the Guru. They came chanting the holy songs and brought offerings with them. According to the Guru kian Sakhian, Guru Har Krishan visited the emperor's court on Chet Sudi Naumi, 1721 Bk/March 25, 1664. As says the Mahima Prakash, the emperor had planned a trial. He had two large trays laid out for the Guru. One of these displayed ornaments, clothes and toys. The other had in it a holy man's cloak and cowl. Both were presented to Guru Har Krishan. He rejected the tray containing ornaments and clothes, and accepted the one containing the cloak. The emperor was convinced of his holiness. He thought he would invite him again and see him perform a miracle. Guru Har Krishan guessed what the emperor had in his mind. He told himself that he would not see his face again. He believed that no one should attempt a mirage and try to disturb the law of God. Guru Har Krishan knew how his father had punished Ram Rai, his elder brother, for showing feats in Aurangzib's court. The Rani had devised her own test. she asked her husband, Jai Singh, to bring the Guru to the ladies dwelling-house. The Guru accepted the invitation. At the entrance to the inner apartments of the palace, he was received by the Raja's servants with due honour. As he stepped inside, the ladies, in their costly jewels and clothes, bowed in reverencers He walked past them acknowledging their greetings. As he came near one dressed modestly in a maid's coarse homespun, he stopped and said, You are the Rani. Why should you have dressed yourself in a maid's suit?" The Rani bent her head in homage. Suddenly one day Guru Har Krishan was taken ill with a fever. The fever turned out to be the beginning of an attack of smallpox. The Guru's tender body was ravaged by the disease. The Guru's mother, Mata Sulakkhani, became very sad. she said, "Son, you occupy the gaddi of Guru Nanak. You are the dispeller of the world' s sorrows and sufferings . Your very sight removes the ailments of others . Why do you lie sick now?" Guru Har Krishan replied, "He who has taken this mortal frame must go through sickness and disease. Both happiness and suffering are part of life. What is ordained must happen. This is what Guru Nanak taught. Whatever He does is His order. One must walk in the light of His command." Guru Har Krishan had himself taken out of Raja Jai Singh's house to a camp put up on the bank of the Jamuna. The Sikhs wondered why the Guru suffered thus. why this darkness surrounding the sun itself? They were in despair and wondered who would take the gaddi after him. Guru Har Krishan, as says the Sri Gur Pratap Suraj Granth, instructed them in this manner: "Gurgaddi, Guru Nanak's throne, is eternal. It is everlasting and will command increasing honour. The Granth is the Lord of all. He who wants to see me, let him with faith and love see the Granth. So will he shed all his sins. He who would wish to speak with the Guru, let him read the Granth with devotion. He who practises its teachings will obtain all the four padarathas, or cherished objects of human life. He who has faith gains all. He who is without faith acquires but little. None in this world liveth forever. The body is mortal. In the Granth abides the Guru' s spirit. Daily bow your head to it. So will you conquer your passions and attain liberation." Tears filled the Sikhs' eyes as they listened to what sounded like the last words of the Guru. Then mother Sulakkhani came forward. With tears in her eyes, she spoke, "How shall I live without thee, son? I was blessed when I came into this family married to the late Guru. I was blessed when you were born. Now I am cast into a bottomless ocean of sorrow. Who would be my rescuer? How does a fish live separated from water?" "The body is perishable," said Guru Har Krishan. "As you learn to have faith in God's Will, you will attain to realms sorrowless. Eternal peace will be yours." Mother Sulakkhani's heart was awakened to the truth and she felt herself released from her worldly chains. Guru Har Krishan was in a critical state. Yet he did not fail to carry out his important responsibility before he left the mortal world. In his last moments, he was able to nominate his successor. He asked for the ceremonial marks of succession to be fetched. But all he could say was "Baba Bakale." He meant that the next Guru would be found in the town of Bakala. The reference was unmistakably to Tegh Bahadur. Guru Har Krishan passed away on March 30, 1664. According to the Guru kian Sakhian, Mata Bassi, the grandmother, asked Gurdas, of the family of Bhai Bahilo, to start a reading of the Holy Granth in his memory. Dargah Mall and Munshi Kalyan Das were sent to Punjab with the mournful news. They first went to Kiratpur to inform Guru Har Krishan's sister, Bibi Rup Kaur. The next day, they set out for Bakala to inform Guru Tegh Bahadur. While in Delhi, he had met Guru Har Krishan and now he received the news of his passing away. He consoled the Sikhs and taught them to abide by God's Will. Diwan Dargah Mall and Munshi Kalyan Das stayed at Bakala for three days before returning to Delhi . According to an entry in the Bhatt Vahi Talauda Parganah Jind, the ashes were taken from Delhi to Kiratpur where they were mixed with the waters of the Sutlej.

Guru Tegh Bahadur Sahib Ji, the youngest of the five sons of Guru Hargobind, 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 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 travelled to Goindwal, sacred to the third 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, the fifth Guru, Talwandi, birthplace of Guru Nanak Dev , 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 , Bhai Rupa (Rup Chand), Kangar (Rai Jodh) and Baba Bakala (Bhai Mehra). As they reached Goindwal, Guru Hargobind, his family and Sikhs made ablutions in the baoli built by Guru Amar Das. Tegh Bahadur, then barely two, was bathed with the holy water. Ablutions were repeated the following morning before Guru Hargobind lett for Kartarpur. The family were left in Goindwal on the persuasion of Baba Sundar, great-grandson of Guru Amardas. 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. egh Bahadur was brought up in the approved Sikh style. As a young boy, he was placed under the teaching of Bhai Buddha and Bhai Gurdas. 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. 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. Three successive visits were made to Kiratpur. On August 21,1664, Guru egh Bahadur went there to condole with Bibi Rup Kaur upon the passing away of her father, Guru Har Rai, and of her brother, Guru Har Krishan. The second visit was on October 15,1664, at the death on September 29, 1664, of Mata Bassi, mother of Guru Har Rai. 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 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 Dhamdhan, 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, Mata Hariji, wife of Suraj Mall, Bibi Rup Kaur, daughter of Guru Har Rai, 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 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, Guru Tegh Bahadur 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 Dhamdhan, Guru Tegh Bahadur 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 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 Divali brought to Dhamdhan 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 reached Delhi. Rani Pushpa Devi of Amber was his host. Her family had reverenced the House of Guru Nanak 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 answered his wish and, on reaching Sasaram, entered on horseback the house dedicated to him. Guru Tegh Bahadur 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 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. 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 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 at Anandpur with presents. Raja Ram Singh who was encamped at some distance from Guru Tegh Bahadur 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 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 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 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 are of his mother and grandmother. In this village lived Mehar Chand, Mata Gujari's brother. Guru Tegh Bahadur 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 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 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 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 Dass, Sati Dass and Mati dass insisted on going along with him, he agreed. Aurangzeb 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. The emperor had many religious disputations with Tegh Bahadur, 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. 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.All this happened before the very eyes of Tegh Bahadur. 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.Next morning Guru got up early. He bath and sat in meditation. He recited Japji and Sukhmani. He reflected upon the supreme sacrifice of his grandfather, Guru Arjan dev, 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 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. 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." After the execution Guru's head and body were placed on the back of an elephant and paraded into the streets and bazars of Delhi. They were kept at the Kotwali in Chandni Chauk after demonstrations. Aurungzeb then ordered that parts of his body be imputated and hung about the city. "Wajudash ra chand hisse namudah atraf-e-shahar-awezand" 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 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 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 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. 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. Guru Tegh Bahadur's execution turned the tide of history of the Sikhs and of Panjab. His son and successor Guru Gobind singh reflected on the history of India as well as on the history of the Sikhs. Guru Nanak had described the rulers of his time as tigers and dogs. His great Grandfather, the fifth Guru, Arjan, was executed at Lahore. His grandfather Guru Hargobind, had been imprisoned in the Gwalir 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 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.


Guru Gobind Singh Ji The tenth and the last Guru or Prophet-teacher of the Sikh faith, was born Gobind Rai Sodhi on Poh 7, 1723 sk/22 December 1666 at Patna, in Bihar. His father, Guru Tegh Bahadur, the Ninth Guru, was then travelling across Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early childhood now stands a sacred shrine, Takht Sri Harimandar Sahib, one of the five most honoured seats of religious authority (takht, lit. throne) for the Sikhs. Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki)on the foothills of the Sivaliks where he reached in March 1672 and where his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian. He was barely nine years of age when a sudden turn came in his life as well as in the life of tile community he was destined to lead. Early in 1675, A group Kashmiri Brahmins, drivels to desperation by the religious fanaticism of the Mughals General, Iftikar Khan, visited Anandpur to seek Guru Tegh Bahadur's intercession. As the Guru sat reflecting what to do, young Gobind Rai, arriving there in company with his playmates, asked Why he looked so preoccupied. The father, as records Kuir Singh in his Gurbilas Patshahi 10, replied, "Grave are the burdens the earth bears. She will be redeemed only if a truly worthy person comes forward to lay down his head. Distress will then be expunged and happiness ushered in." "None could be worthier than yourself to make such a sacrifice," remarked Gobind Rai in his innocent manner. Guru Tegh Bahadur soon aftenwards proceeded to the imperial capital, Delhi, and courted death on 11 November 1675. Guru Gobind Singh was formally installed Guru on the Baisakhi day of 1733 Bk/29 March 1676. In the midst of his engagement with the concerns of the community, he gave attention to the mastery of physical skills and literary accomplishment. He had grown into a comely youth spare, lithe of limb and energetic. He had a natural genius for poetic composition and his early years were assiduously given to this pursuit. The Var Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his first composition and his only major work in the Punjabi language. The poem depicted the legendary contest between the gods and the demons as described in the Markandeya Purana . The choice of a warlike theme for this and a number of his later compositions such as the two Chandi Charitras, mostly in Braj, was made to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny.Much of Guru Gobind Singh's creative literary work was done at Paonta he had founded on the banks of the River Yamuna and to which site he had temporarily shifted in April 1685. Poetry as such was, however, not his aim. For him it was a means of revealing the divine principle and concretizing a personal vision of the Supreme Being that had been vouchsafed to him. His Japu and the composition known as Akal Ustati are in this tenor. Through his poetry he preached love and equality and a strictly ethical and moral code of conduct. He preached the worship of the One Supreme Being, deprecating idolatry and superstitious beliefs and observances. The glorification of the sword itself which he eulogized as Bhaguati was to secure fulfilment of God'sjustice. The sword was never meant as a symbol of aggression, and it was never to be used for self-aggrandizement. It was the emblem of manliness and self-respect and was to be used only in self-defence, as a last resort. For Guru Gobind Singh said in a Persian couplet in his Zafarnamah: "When all other means have failed,
It is but righteous to take to the sword"During his stay at Paonta, Guru Gobind Singh availed himself of his spare time to practise different forms of manly exercises, such as riding, swimming and archery. His increasing influence among the people and the martial exercises of his men excited the jealousy of the neighbouring Rajpat hill rulers who led by Raja Fateh Chand of Garhval collected a host to attack him. But they were worsted in an action at Bhangam, about 10 km northeast of Paonta, on 18 Assu 1745 sk/18 September 1688. Soon there after Gura Gobind Singh left Paonta and returned toAnandpur which he fortified in view of the continuing hostility of the Rajput chiefs as well as of the repressive policy of the imperial government at Delhi. The Gura and his Sikhs were involved in a battle with a Mughal commander, Alif Khan, at Nadaun on the left bank of the Beas, about 30 km southeast of Kangra, on 22 Chet 1747 Bk/20 March 1691. Describing the battle in stirring verse in Bachitra Natak, he said that Alif Khan fled in utter disarray "without being able to give any attention to his camp." Among several other skirmishes that occurred was the Husaim battle (20 Februaly 1696) fought against Husain K an, an imperial general, which resulted in a decisive victory for the Sikhs. Following the appointment in 1694 of the liberal Prince Muazzam (later Emperor Bahadur Shah) as viceroy of northwestern region including Punjab, there was however a brief respite from pressure from the ruling authority.In 1699, Guru Gobind Singh issued directions to Sikh sangats or communities in different parts not to acknowledge masands, the local ministers, against whom he had heard complaints. Sikhs, he instructed, should come to Anandpur straight without any intermediaries and bring their offerings personally. The Guru thus established direct relationship with his Sikhs and addressed them as his Khalsa, Persian term used for crown-lands as distinguished from feudal chiefs. The institution of the Khalsa was given concrete form on 30 March 1699 when Sikhs had gathered at Anandpur in large numbers for the annual festival of Baisakhi. Gurb Gobind Singh appeared before the assembly dramatically on that day with a naked sword in hand and, to quote Kuir Singh, Gurbilas Patshahz 10, spoke: "Is there present a true Sikh who would offer his head to the Gura as a sacrifice?" The words numbed the audience who looked on in awed silence. The Gurb repeated the call. At the third call Daya Ram, a Sobti Khatri of Lahore, arose and humbly walked behind the Gura to a tent near by. The Gurb returned with his sword dripping blood, and asked for another head. At this Dharam Das, a Jat from Hastinapur, came forward and was taken inside the enclosure. Gura Gobind Singh made three more calls. Muhkam Chand, a washerman from Dvarka, Himmat, a water-carrier from Jagannath puri, and Sahib Chand, a barber from Bidar (Karnataka) responded one after another and advanced to offer their heads. All the five were led back from the tent dressed alike in saffron-coloured raiment topped over with neatly tied turbans similarly dyed, with swords dangling by their sides. Guru Gobind Singh then introduced khande da pahul, i.e. initiation by sweetened water churned with a double-edged broad sword (khanda). Those five Sikhs were the first to be initiated. Guru Gobind Singh called them Panj Piare, the five devoted spirits beloved of the Guru. These five, three of them from the so-called low-castes, a Ksatriya and a Jatt, formed the nucleus of the self-abnegating, martial and casteless fellowship of the Khalsa.All of them surnamed Singh, meaning lion, were required to wear in the five symbols of the Khalsa, all beginning with the letter K the kes or long hair and beard, kangha, a comb in the kes to keep it tidy as against the recluses who kept it matted in token of their having renounced the world, Kara, a steel bracelet, kachch, short breeches, and kirpan, a sword. They were enjoined to succour the helpless and fight the oppressor, to have faith in one God and to consider all human beings equal, irrespective of caste and creed. Guru Gobind Singh then himself received initiatory rites from five disciples, now invested with authority as Khalsa, and had his name changed from Gobind Rai to Gobind Singh. "Hail," as the poet subsequently sang, "Gobind Singh who is himself Master as well as disciple." Further injunctions were laid down for the Sikhs. They must never cut or trim their hair and beards, nor smoke tobacco. A Sikh must not have sexual relationship outside the marital bond, nor eat the flesh of an animal killed slowly in the Muslim way (or in any sacrificial ceremony) Another important facet of Sikhism involves a group within the religion, the Khalsa . This is a body of followers who have volunteered to serve the community in a military aspect (they are thought of as the Sikh army), and to also follow certain more rigorous lifestyle guidelines.Members of the Khalsa are identified by five physical signs (the five Ks): o        Kesh(uncut hair), o        Kanga(a wooden comb), o        Kaccha(shorts worn under regular clothes), o        Kara(a steel bracelet), and o        Kirpan(a short sword, not ever used for violence). These members, when initiated, take on a new surname: Singh (lion) for the men, and Kaur (princess) for the women This group is highly revered among the Sikhs for their committment.These developments alarmed the casteridden Rajput chiefs of the Sivalik hills. They rallied under the leadership of the Raja of Bilaspur, in whose territory lay Anandpur, to forcibly evict Guru Gobind Singh from his hilly citadel. Their repeated expeditions during 1700-04 however proved abortive . They at last petitioned Emperor Aurangzeb for help. In concert with contingents sent under imperial orders by the governor of Lahore and those of the faujdar of Sirhind, they marched upon Anandpur and laid a siege to the fort in Jeth 1762 sk/May 1705. Over the months, the Guru and his Sikhs firmly withstood their successive assaults despite dire scarcity of food resulting from the prolonged blockade. While the besieged were reduced to desperate straits, the besiegers too were chagrined at the tenacity with which the Sikhs held out. At this stagy the besiegers offered, on solemn oaths of Quran, safe exit to the Sikhs if they quit Anandpur. At last, the town was evacuated during the night of Poh suds 1, 1762 sk/5-6 December 1705. But soon, as the Guru and his Sikhs came out, the hill monarchs and their Mughal allies set upon them in full fury. In the ensuing confusion many Sikhs were killed and all of the Guru's baggage, including most of the precious manuscripts, was lost. The Guru himself was able to make his way to Chamkaur, 40 km southwest of Anandpur, with barely 40 Sikhs and his two elder sons. There the imperial army, following closely on his heels, caught up with him. His two sons, Ajit Singh (b. 1687) and Jujhar Singh (b. 1691) and all but five of the Sikhs fell in the action that took place on 7 December 1705. The five surviving Sikhs bade the Guru to save himself in order to reconsolidate the Khalsa. Guru Gobind Singh with three of his Sikhs escaped into the wilderness of the Malva, two of his Muslim devotees, Gani Khan and Nabi Khan, helping him at great personal risk.Guru Gobind Singh's two younger sons, Zorawar Singh (b. 1696) and Fateh Singh (b.1699), and his mother, Mata Gujari, were after the evacuation of Anandpur betrayed by their old servant and escort, Gangu, to the faujdar of Sirhind, who had the young children executed on 13 December 1705. Their grandmother died the same day. Befriended by another Muslim admirer, Ral Kalha of Raikot, Guru Gobind Singh reached Dina  in the  heart of the Malva.There he enlisted a few hundred warriorsof the Brar clan, and also composed his famous letter, Zafarnamah or the Epistle of Victory, in Persian verse, addressed to Emperor Aurangzeb. The letter was a severe indictment of the Emperor and his commanders who had perjured their oath and treacherously attacked him once he was outside the safety of his fortification at Anandpur. It emphatically reiterated the sovereignty of morality in the affairs of State as much as in the conduct of human beings and held the means as important as the end. Two of the Sikhs, Daya Singh and Dharam Singh, were despatched with the Zafarnamah to Ahmadnagar in the South to deliver it to Aurangzeb, then in camp in that town.From Dina, Guru Gobind Singh continued his westward march until, finding the host close upon his heels, he took position astride the water pool of Khidrana to make a last-ditch stand. The fighting on 29 December 1705 was hard and desperate. In spite of their overwhelming numbers, the Mughal troops failed to capture the Guru and had to retire in defeat. The most valorous part in this battle was played by a group of 40 Sikhs who had deserted the Guru at Anandpur during the long siege, but who, chided by their womenfolk at home, had come back under the leadership of a brave and devoted woman, Mai Bhago, to redeem themselves. They had fallen fighting desperately to check the enemy's advance towards the Guru's position. The Guru blessed the 40 dead as 40 mukte, i.e. the 40 Saved Ones. The site is now marked by a sacred shrine and tank and the town which has grown around them is called Muktsar, the Pool of liberations.After spending some time in the Lakkhi Jungle country, Guru Gobind Singh arrived at Talvandi Sabo, now called Damdama Sahib, on 20 January 1706. During his stay there of over nine months, a number of Sikhs rejoined him. He prepared a fresh recension of Sikh Scripture, the Guru Granth Sahib, with the celebrated scholar, Bhai Mani Singh, as his amanuensis. From the number of scholars who had rallied round Gura Gobind Singh and from the literary activity initiated, the place came to be known as the Guru's Kashi or seat of learning like Varanasi.The epistle Zafarnamah sent by Guru Gobind Singh from Dina seems to have touched the heart of Emperor Aurungzeb. He forthwith invited him for a meeting. According to Ahkam-i-Alamgiri, the Emperor had a letter written to the deputy governor of Lahore, Munim Khan, to conciliate the Guru and make the required arrangements for his journey to the Deccan. Guru Gobind Singh had, however, already left for the South on 30 October 1706. He was in the neighbourhood of Baghor, in Rajasthan, when the news arrived of the death of the Emperor at Ahmadnagar on 20 February 1707. The Guru there upon decided to return to the Punjab, via Shahjahanabad (Delhi) . That was the time when the sons of the deceased Emperor were preparing to contest succession. Guru Gobind Singh despatched for the help of the eldest claimant, the liberal Prince Muazzam, a token contingent of Sikhs which took part in the battle of Jajau (8 June 1707), decisively won by the Prince who ascended the throne with the title of Bahadur Shah. The new Emperor invited Guru Gobind Singh for a meeting which took place at Agra on 23 July 1707.Emperor Bahadur Shah had at this time to move against the Kachhvaha Rajputs of Amber (Jaipur) and then to the Deccan where his youngest brother, Kam Baksh, had raised the standard of revolt. The Guru accompanied him and, as says Tarzkh-i-Bahadur Shahi, he addressed assemblies of people on the way preaching the word of Guru Nanak. The two camps crossed the River Tapti between 11 and 14 June 1708 and the Ban-Ganga on 14 August, arriving at Nanded, on the Godavari, towards the end of August. While Bahadur Shah proceeded further South, Guru Gobind Singh decided to stay awhile at Nanded. Here he met a Bairagi recluse, Madho Das, whom he converted a Sikh administering a Sikh to him the the vows of the Khalsa, renaming him Gurbakhsh Singh (popular name Banda Singh ). Guru Gobind Siligh gave Banda Singh five arrows from his own quiver and an escort, including five of his chosen Sikhs, and directed him to go to the Punjab and carry on the campaign against the tyranny of the provincial overlords.Nawab Wazir Khan of Sirhind had felt concerned at the Emperor's conciliatory treatment of Guru Gobind Singh. Their marching together to the South made him jealous, and he charged two of his trusted men with murdering the Guru before his increasing friendship with the Emperor resulted in any harm to him. These two pathans Jamshed Khan and Wasil Beg are the names given in the Guru Kian Sakhian pursued the Guru secretly and overtook him at Nanded, whereone of them stabbed the Guru in the left side below the heart as he lay one evening in his chamber resting after the Rahrasi prayer. Before he could deal another blow, Guru Gobind Singh struck him down with his sabre, while his fleeing companion fell under the swords of Sikhs who had rushed in on hearing the noise. As the news reached Bahadur Shah's camp, he sent expert surgeons, including an Englishman, Cole by name, to attend on the Guru. The wound was stitched and appeared to have healed quickly but, as the Guru one day applied strength to pull a stiff bow, it broke out again and bled profusely. This weakened the Guru beyond cure and he passed away on Kattak sudi 5, 1765 Bk/7 October 1708. Before the end came, Guru Gobind Singh had asked for the Sacred Volume to be brought forth. To quote Bhatt Vahi Talauda Parganah Jind: "Guru Gobind Singh, the Tenth Master, son of Guru Teg Bahadur, grandson of Guru Hargobind, great-grandson of Guru Arjan, of the family of Guru Ram Das Surajbansi, Gosal clan, Sodhi Khatri, resident of Anandpur, parganah Kahlur, now at Nanded, in the Godavari country in the Deccan, asked Bhai Daya Singh, on Wednesday, 7 October 1708, to fetch Sri Granth Sahib. In obedience to his orders, Daya Singh brought Sri Granth Sahib. The Guru placed before it five pice and a coconut and bowed his head before it. He said to the sangat, "It is my commandment: Own Sri Granthji in my place. He who so acknowledges it will obtain his reward. The Guru will rescue him. Know this as the truth".Guru Gobind Singh thus passed on the succession with due ceremony to the Holy Book, the Guru Granth Sahib, ending the line of personal Gurus. "The Guru's spirit," he said, "will henceforth be in the Granth and the Khalsa. Where the Granth is with any five Sikhs representing the Khalsa, there will the Guru be." The Word enshrined in the Holy Book was always revered by the Gurus as well as by their disciples as of Divine origin. The Guru was the revealer of the Word. One day the Word was to take the place of the Guru. The inevitable came to pass when Guru Gobind Singh declared the Gura Granth Sahib as his successor. It was only through the Word that the Guruship could be made everlasting. The Word as contained in the Guru Granth Sahib was henceforth, and for all time to come to be the Guru for the Sikhs.