SRI GURU GRANTH SAHIB JI
The Sikh religion was founded by Guru Nanak Dev Ji, first Guru of Sikhs, in 1469 CE. Today Sikh religion
has over 20 million people across the whole world. The Sikhism – is to gloriously follow in their Sacred Footsteps is our Sikh way of Life. Sikh religion teaches the lessons of equality, truthful living, social justice, eliminate superstitions through its Sikh Holy Book, “Guru Granth Sahib Ji”.
1.
shri Guru nanak dev ji
Guru Nanak Dev was the founder of Sikhism, and the first of the ten Sikh Gurus. Sri Guru Nanak Dev Ji was born 15 April 1469 in the village of Rai Bhoi Ki Talwandi, now called Nankana Sahib, near Lahore, Pakistan. Today, his birthplace is marked by Gurdwara Janam Asthan. His father, Kalidas Chandarana, later known as Kalyan Das Bedi, also known as Mehta Kalu was the patwari (accountant) of crop revenue for the village of Talwandi under the Muslim landlord of the village, Rai Bular, who was responsible for collecting taxes. Guru Nanak's mother was Tripta Devi and he had one older sister, Nanaki.Gurdwara Nankana Sahib The earliest biographical sources on the life of Guru Nanak recognized today are the Janamsakhis' and the vars (expounding verse) of the scribe Bhai Gurdas. The most popular Janamsakhi are said to have been written by a close companion of the Guru '' before Nanak died. However, the writing style and language employed have left scholars such as Max Arthur Macauliffe certain that they were composed after his death.
Bhai Gurdas, purported scribe of the Guru Granth, also wrote about Nanak's life in his vars. Although these too were compiled some time after Guru Nanak's death, and are also less detailed than the Janamsakhis, modern sikh ideologues tend to hold them in higher regard.
The Janamsakhis recount in minute detail the circumstances of the birth of the guru. They claim that at his birth, an astrologer who came to write his horoscope insisted on seeing the child. On seeing the infant, he is said to have worshipped him with clasped hands. The astrologer then remarked that he regretted that he should never live to see young Guru Nanak as an adult.
At the age of five years Nanak is said to have voiced interest in divine subjects. At age seven, his father Mehta Kalu enrolled him at the village school as per the norm. Notable lore recounts that as a child Nanak astonished his teacher by describing the implicit symbolism of the first letter of the alphabet, which is almost straight stroke in Persian or Arabic, resembling the mathematical version of one, as denoting unity or oneness of God. Other childhood accounts refer to strange and miraculous events about Nanak such as a poisonous cobra being seen to shield the sleeping childs head from the harsh sunlight.
Guru Nanak Dev was the founder of Sikhism, and the first of the ten Sikh Gurus. Sri Guru Nanak Dev Ji was born 15 April 1469 in the village of Rai Bhoi Ki Talwandi, now called Nankana Sahib, near Lahore, Pakistan. Today, his birthplace is marked by Gurdwara Janam Asthan. His father, Kalidas Chandarana, later known as Kalyan Das Bedi, also known as Mehta Kalu was the patwari (accountant) of crop revenue for the village of Talwandi under the Muslim landlord of the village, Rai Bular, who was responsible for collecting taxes. Guru Nanak's mother was Tripta Devi and he had one older sister, Nanaki.Gurdwara Nankana Sahib The earliest biographical sources on the life of Guru Nanak recognized today are the Janamsakhis' and the vars (expounding verse) of the scribe Bhai Gurdas. The most popular Janamsakhi are said to have been written by a close companion of the Guru before Nanak died. However, the writing style and language employed have left scholars such as Max Arthur Macauliffe certain that they were composed after his death.
Bhai Gurdas, purported scribe of the Guru Granth, also wrote about Nanak's life in his vars. Although these too were compiled some time after Guru Nanak's death, and are also less detailed than the Janamsakhis, modern sikh ideologues tend to hold them in higher regard.
The Janamsakhis recount in minute detail the circumstances of the birth of the guru. They claim that at his birth, an astrologer who came to write his horoscope insisted on seeing the child. On seeing the infant, he is said to have worshipped him with clasped hands. The astrologer then remarked that he regretted that he should never live to see young Guru Nanak as an adult.
At the age of five years Nanak is said to have voiced interest in divine subjects. At age seven, his father Mehta Kalu enrolled him at the village school as per the norm. Notable lore recounts that as a child Nanak astonished his teacher by describing the implicit symbolism of the first letter of the alphabet, which is almost straight stroke in Persian or Arabic, resembling the mathematical version of one, as denoting unity or oneness of God. Other childhood accounts refer to strange and miraculous events about Nanak such as a poisonous cobra being seen to shield the sleeping childs head from the harsh sunlight.
2.
Guru Angad Sahib, (Bhai Lahna ji) was born in the village named Sarai Naga (Matte Di Sarai) district Muktsar (Punjab), on Vaisakh Vadi 1st , (5th Vaisakh) Samvat 1561, (March 31, 1504). He was the son of a petty trader named Pheru ji. His mother 's name was Mata Ramo ji (also Kwown as Mata Sabhirai, Mansa Devi, Daya kaur). Baba Narayan Das Trehan was his grand father, whose ancestral house was at Matte-di-Sarai near Mukatsar. Pheru ji shifted back to this place.
Under the influence of his mother Bhai Lehna ji began to worship Durga (A Hindu mythological Goddess). He used to lead a batch of worshippers to Jawalamukhi Temple every year. He was married to Mata Khivi ji in Jaunary 1520 and had two sons (Dasu ji and Datu ji) and two daughters (Amro ji and Anokhi ji). The whole family of Pheru ji had to leave their ancestral village because of the ransacking by the Mughal and Baloch militia who had come with Babur. After this the family settelled at village Khadur Sahib beside the Beas river, near Tarn Taran Sahib (A small town about 25 kmt.away from Amritsar City).
Once Bhai Lehna ji heard the recitation of a hymn of Guru Nanak Sahib from Bhai Jodha ji (a sikh of Guru Nanak Sahib) and was thrilled and decided to proceed through Kartarpur to have a glimpse of Guru Nanak Sahib at the time of yearly pilgrimage to Jwalamukhi Temple. His very first meeting with Guru Nanak Sahib completely transformed him. He renounced the worship of Hindu Goddess, dedicated himself to the service of Guru Nanak Sahib, became his Sikh and began to live at Kartarpur, His devotion to Guru Nanak Sahib and his holy mission was so great that he was installed as the Second Nanak in September 7, 1539 by Guru Nanak Sahib himself. Earlier Guru Nanak Sahib tested him in various ways and found an embodiment of obedience and service in him. Guru Nanak Sahib gave him a new name Angad (Guru Angad Sahib). He spent six or seven years in the service of Guru Nanak Sahib at Kartarpur.
After the death of Guru Nanak Sahib on September 22, 1539, Guru Angad Sahib left Kartarpur for Khadur Sahib Village (near Goindwal Sahib). He carried forward the thought of Guru Nanak Sahib both in letter and spirit. Yogis and Saints of different sects visited him and held detailed discussions about Sikhism with him .
Guru Angad Sahib introduced a new alphabet known as Gurmukhi Script, modifying the old Punjabi Script 's characters. It become the script of the masses very soon. He took great interest in the education of the children by opening many schools for their instruction and thus increased the number of literates. For the youth he started the tradition of Mall Akhara, where physical as well as spiritual exercises were held. He collected the facts about Guru Nanak Sahib 's life from Bhai Bala ji and wrote the first biography of Guru Nanak Sahib. (Bhai Bale Wali Janamsakhi available now a days in not the same that Guru Angad Sahib had compiled.) He also wrote 63 Saloks (stanzas), these were included in Guru Granth Sahib. He popularized and expanded the institution of 'Guru ka Langar' started by Guru Nanak Sahib earlier .
Guru Amardas Sahib, the Third Nanak was born at village Basarke Gillan in Amritsar district on Vaisakh Sudi 14th, (8th Jeth), Samvat 1536 (5th May 1479). (Some chronicles mention the month of April 1479). His father Tej Bhan Bhalla and mother Bakht Kaur (also reffered as Sulakhani and Lakhmi Devi) were orhtodox Hindus and used to pay annual visits to the Ganges river at Haridwar. Guru Amardas Sahib was married to Mata Mansa Devi ji and had four childern: two daughters; Bibi Dani ji and Bibi Bhani ji (she was married to Guru Ramdass Sahib), and two sons; Mohan ji and Mohri ji.
Once Guru Amardas Sahib heard some hyms of Guru Nanak Sahib from Bibi Amro Ji, the daughter of Guru Angad Sahib. He became too much impressed and immediately went to see Guru Angad Sahib at Khadur Sahib. Under the impact of the teachings of Guru Angad Sahib, Guru Amardas Sahib adopted him as his spiritual guide (Guru). Then he started living at Khadur Sahib. He used to rise early in the morning, bring water from the Bias River for Guru's bath and fetch wood from the Jungle for 'Guru ka Langar'.
Guru Angad Sahib appointed Guru Amardas Sahib as third Nanak in March 1552 at the age of 73. This was a result of his services and devotion to Guru Angad Sahib and his teachings. He established his headquarters at newly built town Goindwal. There he propagated the Sikh faith in a very planned manner. He divided the Sikh Sangat area into 22 preaching centres. (Manjis), each under the charge of a devout Sikh. He himself visited and sent Sikh missionaries to different parts of India to spread Sikhism.
He strengthened the tradition of 'Guru ka Langer' and made it compulsory for the visitor to the Guru saying that 'Pehle Pangat Phir Sangat'. Once the emperor Akbar came to see Guru Sahib and he had to eat the coarse rice in the Langar before he could have an interview with Guru Sahib. He was too much impressed from this system and expressed his desire to grant some royal property for 'Guru ka Langar', but Guru Sahib declined it with respect. Guru Amardas Sahib persuaded Akbar to waive off toll-tax (pilgrim's tax) for non-Muslims while crossing Yamuna and Ganga, Akbar did so. Guru Amardas Sahib maintained cordial relations with emperor Akbar.
He preached against Sati and advocated widow-remarriage. He asked the women to discard 'Purdah' (veil). He introduced new birth, marriage and death ceremonies. Thus he created a fence around the infant like Sikhism and there upon met stiff resistance from the Orthodox Hindus and Muslim fundamentalists. He fixed three Gurpurbs for Sikh celebrations: Dewali, Vaisakhi and Maghi. Visiting of Hindu pilgrimage centres and paying tributes to the Muslim places were prohibited.
Guru Amardas Sahib constructed Baoli at Goindwal Sahib having eighty-four steps and made it a Sikh pilgrimage centre for the first time in the history of Sikhism. He reproduced more copies of the hymns of Guru Nanak Sahib and Guru Angad Sahib. He also composed 869 (according to some chronicles these were 709) verses (stanzas) including Anand Sahib, and Guru Arjan Sahib made all the Shabads part of Guru Granth Sahib.
4.
Guru Ramdas Sahib (Jetha ji) was born at Chuna Mandi, Lahore (in Pakistan), on Kartik Vadi 2nd, (25th Assu) Samvat 1591 (September 24, 1534). Son of Mata Daya Kaur ji (Anup Kaur ji) and Baba Hari Das ji Sodhi Khatri was very handsome and promising child. His parents were too poor to meet even the daily needs and he had to earn his bread by selling boiled grams. His parents died when he was just 7 year old. His grandmother (mother's, mother) took him to her native village Basarke. He spent five years at village Basarke earning his bread by selling boiled grams. According to some chronicles, once Guru Amardas Sahib came village Basarke to condole with the grandmother of (Guru) Ramdas Sahib at the death of her son-in-law and developed deep affection for (Guru) Ramdas Sahib. Along with grandmother he left for Goidwal Sahib to settle there. There he resumed his profession of selling boiled grams and also began to take part in the religious congregation held by Guru Amardas Sahib. He also made active participation in the development of Goindwal Sahib.
(Guru) Ramdas Sahib was married to Bibi Bhani Ji (daughter of Guru Amardas Sahib). She bore him three sons: Prithi Chand Ji, Mahadev Ji and Arjan Sahib (Guru) Ji. After the marriage he stayed with his father-in-law and deeply associated himself with the Guru Ghar activities (Sikhism). He commanded full confidence of Guru Amardas Sahib and often accompanied him when the latter went on long missionary tours to different parts of India.
(Guru) Ramdas Sahib was a man of considerable merit. He became famous for his piety, devotion, energy and eloquence. Guru Amardas Sahib found him capable in every respect and worthy of the office of Guruship and installed him as Fourth Nanak on september 1, 1574. Guru Ramdas Sahib laid the foundation stone of Chak Ramdas or Ramdas Pur, which is now called Amritsar. For this purpose he purchased land from the zamindars of the villages: Tung, Gilwali and Gumtala, and began digging of Santokhsar Sarover. Later on he suspended the work on Santokhsar and concentrated his attention on digging Amritsar Sarovar. Bhai Sahlo Ji and Baba Budha Ji, the two devoted Sikhs were assigned the supervising work.
The new city (Chak Ramdas Pur) flourished soon as it was situated at the centre of international trade routes. It grew into an important center of trade in Punjab after Lahore. Guru Ramdas Sahib himself invited many merchants and artisans from the different walks of life and trades. Later on, it proved to be step of far-reaching importance. It provided a common place of worship to the Sikhs and paved the way for the future guidelines for the Sikhism as a different religion. Guru Ramdas Sahib introduced Masand system in place of Manji system and this step played a great role in the consolidation of Sikhism.
Guru Ramdas Sahib strengthened the Sikhism a step further by composing Four Lawans and advised the Sikhs to recite them in order to solemnize the marriages of their children. Thus he introduced a new matrimonial system based upon Sikhism instead of Hindu's Vedi system. Thus this distinct marriage code for the Sikhs separated them from the orthodox and traditional Hindu system. also made rapprochement with different sects of Udasis through Baba Shri Chand Ji. He, like his predecessors carried forward the tradition of Guru ka Langer. Superstitions, caste system and pilgrimages were strongly decried.Guru Ramdas Sahib (Jetha ji) was born at Chuna Mandi, Lahore (in Pakistan), on Kartik Vadi 2nd, (25th Assu) Samvat 1591 (September 24, 1534). Son of Mata Daya Kaur ji (Anup Kaur ji) and Baba Hari Das ji Sodhi Khatri was very handsome and promising child. His parents were too poor to meet even the daily needs and he had to earn his bread by selling boiled grams. His parents died when he was just 7 year old. His grandmother (mother's, mother) took him to her native village Basarke. He spent five years at village Basarke earning his bread by selling boiled grams. According to some chronicles, once Guru Amardas Sahib came village Basarke to condole with the grandmother of (Guru) Ramdas Sahib at the death of her son-in-law and developed deep affection for (Guru) Ramdas Sahib. Along with grandmother he left for Goidwal Sahib to settle there. There he resumed his profession of selling boiled grams and also began to take part in the religious congregation held by Guru Amardas Sahib. He also made active participation in the development of Goindwal Sahib.
(Guru) Ramdas Sahib was married to Bibi Bhani Ji (daughter of Guru Amardas Sahib). She bore him three sons: Prithi Chand Ji, Mahadev Ji and Arjan Sahib (Guru) Ji. After the marriage he stayed with his father-in-law and deeply associated himself with the Guru Ghar activities (Sikhism). He commanded full confidence of Guru Amardas Sahib and often accompanied him when the latter went on long missionary tours to different parts of India.
(Guru) Ramdas Sahib was a man of considerable merit. He became famous for his piety, devotion, energy and eloquence. Guru Amardas Sahib found him capable in every respect and worthy of the office of Guruship and installed him as Fourth Nanak on september 1, 1574. Guru Ramdas Sahib laid the foundation stone of Chak Ramdas or Ramdas Pur, which is now called Amritsar. For this purpose he purchased land from the zamindars of the villages: Tung, Gilwali and Gumtala, and began digging of Santokhsar Sarover. Later on he suspended the work on Santokhsar and concentrated his attention on digging Amritsar Sarovar. Bhai Sahlo Ji and Baba Budha Ji, the two devoted Sikhs were assigned the supervising work.
The new city (Chak Ramdas Pur) flourished soon as it was situated at the centre of international trade routes. It grew into an important center of trade in Punjab after Lahore. Guru Ramdas Sahib himself invited many merchants and artisans from the different walks of life and trades. Later on, it proved to be step of far-reaching importance. It provided a common place of worship to the Sikhs and paved the way for the future guidelines for the Sikhism as a different religion. Guru Ramdas Sahib introduced Masand system in place of Manji system and this step played a great role in the consolidation of Sikhism.
Guru Ramdas Sahib strengthened the Sikhism a step further by composing Four Lawans and advised the Sikhs to recite them in order to solemnize the marriages of their children. Thus he introduced a new matrimonial system based upon Sikhism instead of Hindu's Vedi system. Thus this distinct marriage code for the Sikhs separated them from the orthodox and traditional Hindu system. also made rapprochement with different sects of Udasis through Baba Shri Chand Ji. He, like his predecessors carried forward the tradition of Guru ka Langer. Superstitions, caste system and pilgrimages were strongly decried.Guru Ramdas Sahib (Jetha ji) was born at Chuna Mandi, Lahore (in Pakistan), on Kartik Vadi 2nd, (25th Assu) Samvat 1591 (September 24, 1534). Son of Mata Daya Kaur ji (Anup Kaur ji) and Baba Hari Das ji Sodhi Khatri was very handsome and promising child. His parents were too poor to meet even the daily needs and he had to earn his bread by selling boiled grams. His parents died when he was just 7 year old. His grandmother (mother's, mother) took him to her native village Basarke. He spent five years at village Basarke earning his bread by selling boiled grams. According to some chronicles, once Guru Amardas Sahib came village Basarke to condole with the grandmother of (Guru) Ramdas Sahib at the death of her son-in-law and developed deep affection for (Guru) Ramdas Sahib. Along with grandmother he left for Goidwal Sahib to settle there. There he resumed his profession of selling boiled grams and also began to take part in the religious congregation held by Guru Amardas Sahib. He also made active participation in the development of Goindwal Sahib.
(Guru) Ramdas Sahib was married to Bibi Bhani Ji (daughter of Guru Amardas Sahib). She bore him three sons: Prithi Chand Ji, Mahadev Ji and Arjan Sahib (Guru) Ji. After the marriage he stayed with his father-in-law and deeply associated himself with the Guru Ghar activities (Sikhism). He commanded full confidence of Guru Amardas Sahib and often accompanied him when the latter went on long missionary tours to different parts of India.
(Guru) Ramdas Sahib was a man of considerable merit. He became famous for his piety, devotion, energy and eloquence. Guru Amardas Sahib found him capable in every respect and worthy of the office of Guruship and installed him as Fourth Nanak on september 1, 1574. Guru Ramdas Sahib laid the foundation stone of Chak Ramdas or Ramdas Pur, which is now called Amritsar. For this purpose he purchased land from the zamindars of the villages: Tung, Gilwali and Gumtala, and began digging of Santokhsar Sarover. Later on he suspended the work on Santokhsar and concentrated his attention on digging Amritsar Sarovar. Bhai Sahlo Ji and Baba Budha Ji, the two devoted Sikhs were assigned the supervising work.
The new city (Chak Ramdas Pur) flourished soon as it was situated at the centre of international trade routes. It grew into an important center of trade in Punjab after Lahore. Guru Ramdas Sahib himself invited many merchants and artisans from the different walks of life and trades. Later on, it proved to be step of far-reaching importance. It provided a common place of worship to the Sikhs and paved the way for the future guidelines for the Sikhism as a different religion. Guru Ramdas Sahib introduced Masand system in place of Manji system and this step played a great role in the consolidation of Sikhism.
Guru Ramdas Sahib strengthened the Sikhism a step further by composing Four Lawans and advised the Sikhs to recite them in order to solemnize the marriages of their children. Thus he introduced a new matrimonial system based upon Sikhism instead of Hindu's Vedi system. Thus this distinct marriage code for the Sikhs separated them from the orthodox and traditional Hindu system. also made rapprochement with different sects of Udasis through Baba Shri Chand Ji. He, like his predecessors carried forward the tradition of Guru ka Langer. Superstitions, caste system and pilgrimages were strongly decried.Guru Ramdas Sahib (Jetha ji) was born at Chuna Mandi, Lahore (in Pakistan), on Kartik Vadi 2nd, (25th Assu) Samvat 1591 (September 24, 1534). Son of Mata Daya Kaur ji (Anup Kaur ji) and Baba Hari Das ji Sodhi Khatri was very handsome and promising child. His parents were too poor to meet even the daily needs and he had to earn his bread by selling boiled grams. His parents died when he was just 7 year old. His grandmother (mother's, mother) took him to her native village Basarke. He spent five years at village Basarke earning his bread by selling boiled grams. According to some chronicles, once Guru Amardas Sahib came village Basarke to condole with the grandmother of (Guru) Ramdas Sahib at the death of her son-in-law and developed deep affection for (Guru) Ramdas Sahib. Along with grandmother he left for Goidwal Sahib to settle there. There he resumed his profession of selling boiled grams and also began to take part in the religious congregation held by Guru Amardas Sahib. He also made active participation in the development of Goindwal Sahib.
(Guru) Ramdas Sahib was married to Bibi Bhani Ji (daughter of Guru Amardas Sahib). She bore him three sons: Prithi Chand Ji, Mahadev Ji and Arjan Sahib (Guru) Ji. After the marriage he stayed with his father-in-law and deeply associated himself with the Guru Ghar activities (Sikhism). He commanded full confidence of Guru Amardas Sahib and often accompanied him when the latter went on long missionary tours to different parts of India.
(Guru) Ramdas Sahib was a man of considerable merit. He became famous for his piety, devotion, energy and eloquence. Guru Amardas Sahib found him capable in every respect and worthy of the office of Guruship and installed him as Fourth Nanak on september 1, 1574. Guru Ramdas Sahib laid the foundation stone of Chak Ramdas or Ramdas Pur, which is now called Amritsar. For this purpose he purchased land from the zamindars of the villages: Tung, Gilwali and Gumtala, and began digging of Santokhsar Sarover. Later on he suspended the work on Santokhsar and concentrated his attention on digging Amritsar Sarovar. Bhai Sahlo Ji and Baba Budha Ji, the two devoted Sikhs were assigned the supervising work.
The new city (Chak Ramdas Pur) flourished soon as it was situated at the centre of international trade routes. It grew into an important center of trade in Punjab after Lahore. Guru Ramdas Sahib himself invited many merchants and artisans from the different walks of life and trades. Later on, it proved to be step of far-reaching importance. It provided a common place of worship to the Sikhs and paved the way for the future guidelines for the Sikhism as a different religion. Guru Ramdas Sahib introduced Masand system in place of Manji system and this step played a great role in the consolidation of Sikhism.
Guru Ramdas Sahib strengthened the Sikhism a step further by composing Four Lawans and advised the Sikhs to recite them in order to solemnize the marriages of their children. Thus he introduced a new matrimonial system based upon Sikhism instead of Hindu's Vedi system. Thus this distinct marriage code for the Sikhs separated them from the orthodox and traditional Hindu system. also made rapprochement with different sects of Udasis through Baba Shri Chand Ji. He, like his predecessors carried forward the tradition of Guru ka Langer. Superstitions, caste system and pilgrimages were strongly decried.Guru Ramdas Sahib (Jetha ji) was born at Chuna Mandi, Lahore (in Pakistan), on Kartik Vadi 2nd, (25th Assu) Samvat 1591 (September 24, 1534). Son of Mata Daya Kaur ji (Anup Kaur ji) and Baba Hari Das ji Sodhi Khatri was very handsome and promising child. His parents were too poor to meet even the daily needs and he had to earn his bread by selling boiled grams. His parents died when he was just 7 year old. His grandmother (mother's, mother) took him to her native village Basarke. He spent five years at village Basarke earning his bread by selling boiled grams. According to some chronicles, once Guru Amardas Sahib came village Basarke to condole with the grandmother of (Guru) Ramdas Sahib at the death of her son-in-law and developed deep affection for (Guru) Ramdas Sahib. Along with grandmother he left for Goidwal Sahib to settle there. There he resumed his profession of selling boiled grams and also began to take part in the religious congregation held by Guru Amardas Sahib. He also made active participation in the development of Goindwal Sahib.
(Guru) Ramdas Sahib was married to Bibi Bhani Ji (daughter of Guru Amardas Sahib). She bore him three sons: Prithi Chand Ji, Mahadev Ji and Arjan Sahib (Guru) Ji. After the marriage he stayed with his father-in-law and deeply associated himself with the Guru Ghar activities (Sikhism). He commanded full confidence of Guru Amardas Sahib and often accompanied him when the latter went on long missionary tours to different parts of India.
(Guru) Ramdas Sahib was a man of considerable merit. He became famous for his piety, devotion, energy and eloquence. Guru Amardas Sahib found him capable in every respect and worthy of the office of Guruship and installed him as Fourth Nanak on september 1, 1574. Guru Ramdas Sahib laid the foundation stone of Chak Ramdas or Ramdas Pur, which is now called Amritsar. For this purpose he purchased land from the zamindars of the villages: Tung, Gilwali and Gumtala, and began digging of Santokhsar Sarover. Later on he suspended the work on Santokhsar and concentrated his attention on digging Amritsar Sarovar. Bhai Sahlo Ji and Baba Budha Ji, the two devoted Sikhs were assigned the supervising work.
The new city (Chak Ramdas Pur) flourished soon as it was situated at the centre of international trade routes. It grew into an important center of trade in Punjab after Lahore. Guru Ramdas Sahib himself invited many merchants and artisans from the different walks of life and trades. Later on, it proved to be step of far-reaching importance. It provided a common place of worship to the Sikhs and paved the way for the future guidelines for the Sikhism as a different religion. Guru Ramdas Sahib introduced Masand system in place of Manji system and this step played a great role in the consolidation of Sikhism.
Guru Ramdas Sahib strengthened the Sikhism a step further by composing Four Lawans and advised the Sikhs to recite them in order to solemnize the marriages of their children. Thus he introduced a new matrimonial system based upon Sikhism instead of Hindu's Vedi system. Thus this distinct marriage code for the Sikhs separated them from the orthodox and traditional Hindu system. also made rapprochement with different sects of Udasis through Baba Shri Chand Ji. He, like his predecessors carried forward the tradition of Guru ka Langer. Superstitions, caste system and pilgrimages were strongly decried.Guru Ramdas Sahib (Jetha ji) was born at Chuna Mandi, Lahore (in Pakistan), on Kartik Vadi 2nd, (25th Assu) Samvat 1591 (September 24, 1534). Son of Mata Daya Kaur ji (Anup Kaur ji) and Baba Hari Das ji Sodhi Khatri was very handsome and promising child. His parents were too poor to meet even the daily needs and he had to earn his bread by selling boiled grams. His parents died when he was just 7 year old. His grandmother (mother's, mother) took him to her native village Basarke. He spent five years at village Basarke earning his bread by selling boiled grams. According to some chronicles, once Guru Amardas Sahib came village Basarke to condole with the grandmother of (Guru) Ramdas Sahib at the death of her son-in-law and developed deep affection for (Guru) Ramdas Sahib. Along with grandmother he left for Goidwal Sahib to settle there. There he resumed his profession of selling boiled grams and also began to take part in the religious congregation held by Guru Amardas Sahib. He also made active participation in the development of Goindwal Sahib.
(Guru) Ramdas Sahib was married to Bibi Bhani Ji (daughter of Guru Amardas Sahib). She bore him three sons: Prithi Chand Ji, Mahadev Ji and Arjan Sahib (Guru) Ji. After the marriage he stayed with his father-in-law and deeply associated himself with the Guru Ghar activities (Sikhism). He commanded full confidence of Guru Amardas Sahib and often accompanied him when the latter went on long missionary tours to different parts of India.
(Guru) Ramdas Sahib was a man of considerable merit. He became famous for his piety, devotion, energy and eloquence. Guru Amardas Sahib found him capable in every respect and worthy of the office of Guruship and installed him as Fourth Nanak on september 1, 1574. Guru Ramdas Sahib laid the foundation stone of Chak Ramdas or Ramdas Pur, which is now called Amritsar. For this purpose he purchased land from the zamindars of the villages: Tung, Gilwali and Gumtala, and began digging of Santokhsar Sarover. Later on he suspended the work on Santokhsar and concentrated his attention on digging Amritsar Sarovar. Bhai Sahlo Ji and Baba Budha Ji, the two devoted Sikhs were assigned the supervising work.
The new city (Chak Ramdas Pur) flourished soon as it was situated at the centre of international trade routes. It grew into an important center of trade in Punjab after Lahore. Guru Ramdas Sahib himself invited many merchants and artisans from the different walks of life and trades. Later on, it proved to be step of far-reaching importance. It provided a common place of worship to the Sikhs and paved the way for the future guidelines for the Sikhism as a different religion. Guru Ramdas Sahib introduced Masand system in place of Manji system and this step played a great role in the consolidation of Sikhism.
Guru Ramdas Sahib strengthened the Sikhism a step further by composing Four Lawans and advised the Sikhs to recite them in order to solemnize the marriages of their children. Thus he introduced a new matrimonial system based upon Sikhism instead of Hindu's Vedi system. Thus this distinct marriage code for the Sikhs separated them from the orthodox and traditional Hindu system. also made rapprochement with different sects of Udasis through Baba Shri Chand Ji. He, like his predecessors carried forward the tradition of Guru ka Langer. Superstitions, caste system and pilgrimages were strongly decried.Guru Ramdas Sahib (Jetha ji) was born at Chuna Mandi, Lahore (in Pakistan), on Kartik Vadi 2nd, (25th Assu) Samvat 1591 (September 24, 1534). Son of Mata Daya Kaur ji (Anup Kaur ji) and Baba Hari Das ji Sodhi Khatri was very handsome and promising child. His parents were too poor to meet even the daily needs and he had to earn his bread by selling boiled grams. His parents died when he was just 7 year old. His grandmother (mother's, mother) took him to her native village Basarke. He spent five years at village Basarke earning his bread by selling boiled grams. According to some chronicles, once Guru Amardas Sahib came village Basarke to condole with the grandmother of (Guru) Ramdas Sahib at the death of her son-in-law and developed deep affection for (Guru) Ramdas Sahib. Along with grandmother he left for Goidwal Sahib to settle there. There he resumed his profession of selling boiled grams and also began to take part in the religious congregation held by Guru Amardas Sahib. He also made active participation in the development of Goindwal Sahib.
(Guru) Ramdas Sahib was married to Bibi Bhani Ji (daughter of Guru Amardas Sahib). She bore him three sons: Prithi Chand Ji, Mahadev Ji and Arjan Sahib (Guru) Ji. After the marriage he stayed with his father-in-law and deeply associated himself with the Guru Ghar activities (Sikhism). He commanded full confidence of Guru Amardas Sahib and often accompanied him when the latter went on long missionary tours to different parts of India.
(Guru) Ramdas Sahib was a man of considerable merit. He became famous for his piety, devotion, energy and eloquence. Guru Amardas Sahib found him capable in every respect and worthy of the office of Guruship and installed him as Fourth Nanak on september 1, 1574. Guru Ramdas Sahib laid the foundation stone of Chak Ramdas or Ramdas Pur, which is now called Amritsar. For this purpose he purchased land from the zamindars of the villages: Tung, Gilwali and Gumtala, and began digging of Santokhsar Sarover. Later on he suspended the work on Santokhsar and concentrated his attention on digging Amritsar Sarovar. Bhai Sahlo Ji and Baba Budha Ji, the two devoted Sikhs were assigned the supervising work.
The new city (Chak Ramdas Pur) flourished soon as it was situated at the centre of international trade routes. It grew into an important center of trade in Punjab after Lahore. Guru Ramdas Sahib himself invited many merchants and artisans from the different walks of life and trades. Later on, it proved to be step of far-reaching importance. It provided a common place of worship to the Sikhs and paved the way for the future guidelines for the Sikhism as a different religion. Guru Ramdas Sahib introduced Masand system in place of Manji system and this step played a great role in the consolidation of Sikhism.
Guru Ramdas Sahib strengthened the Sikhism a step further by composing Four Lawans and advised the Sikhs to recite them in order to solemnize the marriages of their children. Thus he introduced a new matrimonial system based upon Sikhism instead of Hindu's Vedi system. Thus this distinct marriage code for the Sikhs separated them from the orthodox and traditional Hindu system. also made rapprochement with different sects of Udasis through Baba Shri Chand Ji. He, like his predecessors carried forward the tradition of Guru ka Langer. Superstitions, caste system and pilgrimages were strongly decried.Guru Ramdas Sahib (Jetha ji) was born at Chuna Mandi, Lahore (in Pakistan), on Kartik Vadi 2nd, (25th Assu) Samvat 1591 (September 24, 1534). Son of Mata Daya Kaur ji (Anup Kaur ji) and Baba Hari Das ji Sodhi Khatri was very handsome and promising child. His parents were too poor to meet even the daily needs and he had to earn his bread by selling boiled grams. His parents died when he was just 7 year old. His grandmother (mother's, mother) took him to her native village Basarke. He spent five years at village Basarke earning his bread by selling boiled grams. According to some chronicles, once Guru Amardas Sahib came village Basarke to condole with the grandmother of (Guru) Ramdas Sahib at the death of her son-in-law and developed deep affection for (Guru) Ramdas Sahib. Along with grandmother he left for Goidwal Sahib to settle there. There he resumed his profession of selling boiled grams and also began to take part in the religious congregation held by Guru Amardas Sahib. He also made active participation in the development of Goindwal Sahib.
(Guru) Ramdas Sahib was married to Bibi Bhani Ji (daughter of Guru Amardas Sahib). She bore him three sons: Prithi Chand Ji, Mahadev Ji and Arjan Sahib (Guru) Ji. After the marriage he stayed with his father-in-law and deeply associated himself with the Guru Ghar activities (Sikhism). He commanded full confidence of Guru Amardas Sahib and often accompanied him when the latter went on long missionary tours to different parts of India.
(Guru) Ramdas Sahib was a man of considerable merit. He became famous for his piety, devotion, energy and eloquence. Guru Amardas Sahib found him capable in every respect and worthy of the office of Guruship and installed him as Fourth Nanak on september 1, 1574. Guru Ramdas Sahib laid the foundation stone of Chak Ramdas or Ramdas Pur, which is now called Amritsar. For this purpose he purchased land from the zamindars of the villages: Tung, Gilwali and Gumtala, and began digging of Santokhsar Sarover. Later on he suspended the work on Santokhsar and concentrated his attention on digging Amritsar Sarovar. Bhai Sahlo Ji and Baba Budha Ji, the two devoted Sikhs were assigned the supervising work.
The new city (Chak Ramdas Pur) flourished soon as it was situated at the centre of international trade routes. It grew into an important center of trade in Punjab after Lahore. Guru Ramdas Sahib himself invited many merchants and artisans from the different walks of life and trades. Later on, it proved to be step of far-reaching importance. It provided a common place of worship to the Sikhs and paved the way for the future guidelines for the Sikhism as a different religion. Guru Ramdas Sahib introduced Masand system in place of Manji system and this step played a great role in the consolidation of Sikhism.
Guru Ramdas Sahib strengthened the Sikhism a step further by composing Four Lawans and advised the Sikhs to recite them in order to solemnize the marriages of their children. Thus he introduced a new matrimonial system based upon Sikhism instead of Hindu's Vedi system. Thus this distinct marriage code for the Sikhs separated them from the orthodox and traditional Hindu system. also made rapprochement with different sects of Udasis through Baba Shri Chand Ji. He, like his predecessors carried forward the tradition of Guru ka Langer. Superstitions, caste system and pilgrimages were strongly decried.Guru Ramdas Sahib (Jetha ji) was born at Chuna Mandi, Lahore (in Pakistan), on Kartik Vadi 2nd, (25th Assu) Samvat 1591 (September 24, 1534). Son of Mata Daya Kaur ji (Anup Kaur ji) and Baba Hari Das ji Sodhi Khatri was very handsome and promising child. His parents were too poor to meet even the daily needs and he had to earn his bread by selling boiled grams. His parents died when he was just 7 year old. His grandmother (mother's, mother) took him to her native village Basarke. He spent five years at village Basarke earning his bread by selling boiled grams. According to some chronicles, once Guru Amardas Sahib came village Basarke to condole with the grandmother of (Guru) Ramdas Sahib at the death of her son-in-law and developed deep affection for (Guru) Ramdas Sahib. Along with grandmother he left for Goidwal Sahib to settle there. There he resumed his profession of selling boiled grams and also began to take part in the religious congregation held by Guru Amardas Sahib. He also made active participation in the development of Goindwal Sahib.
(Guru) Ramdas Sahib was married to Bibi Bhani Ji (daughter of Guru Amardas Sahib). She bore him three sons: Prithi Chand Ji, Mahadev Ji and Arjan Sahib (Guru) Ji. After the marriage he stayed with his father-in-law and deeply associated himself with the Guru Ghar activities (Sikhism). He commanded full confidence of Guru Amardas Sahib and often accompanied him when the latter went on long missionary tours to different parts of India.
(Guru) Ramdas Sahib was a man of considerable merit. He became famous for his piety, devotion, energy and eloquence. Guru Amardas Sahib found him capable in every respect and worthy of the office of Guruship and installed him as Fourth Nanak on september 1, 1574. Guru Ramdas Sahib laid the foundation stone of Chak Ramdas or Ramdas Pur, which is now called Amritsar. For this purpose he purchased land from the zamindars of the villages: Tung, Gilwali and Gumtala, and began digging of Santokhsar Sarover. Later on he suspended the work on Santokhsar and concentrated his attention on digging Amritsar Sarovar. Bhai Sahlo Ji and Baba Budha Ji, the two devoted Sikhs were assigned the supervising work.
5.
shri guru Arjan dev ji
Guru Arjan Sahib, the youngest son of Guru Ramdas Sahib and Mata Bhani Ji was born at Goindwal Sahib on Vaisakh Vadi 7th, (19th Vaisakh) Samvat 1620 (April 15,1563). He learnt Gurmukhi script and Gurbani from Baba Budha ji. He was also given a suitable education in Persian, Hindi and Sanskrit languages. The child (Guru)Arjan Sahib often talked of God and loved to sing His songs. He had two elder brothers, Prithi Chand ji and Mahadev ji. The former proved to be the most selfish and the later mostly preferred utter silence. But (Guru) Arjan Sahib was sweet, humble and a perfect blend of devotion and sacrifice. He was hardly 18 years old when his father Guru Ramdas Sahib installed him as the Fifth Nanak. He was married to Mata Ganga ji and had a son (Guru) Hargobind Sahib.
Guru Arjan Sahib completed the work on two sacred tanks (Sarowars) Santokhsar and Amritsar. He got the foundation stone of Harmandir Sahib, laid by a Muslim Saint Hazrat Mian Mir Ji of Lahore on 1st Magh, Vikrami Samvat 1644 (December 1588). After the completion of Sri Harmandir Sahib, Guru Sahib completed the construction of Santhokhsar.
Guru Arjan Sahib founded the town of Tarn Taran Sahib near Goindwal Sahib and also created a large tank and Gurdwara there. A house for lepers was also built. He also laid the foundation stone of the town Kartarpur in Doaba region (near Jalandhar city). He constructed a Baoli in Dabbi-Bazar of Lahore. (Once Shah Jahan destroyed the Baoli and erected a mosque there. But later on Maharaja Ranjit Singh re-excavated the Baoli. Again, after the partition of India in 1947, it was demolished by the Musilm mob). Guru Sahib also established another town, Hargobindpur on the river Bias and sunk a big well for irrigation at Chheharta, a few miles away from Amritsar.
Guru Arjan Sahib was very energetic and aspiring personality. In order to strengthen the cult of Sikhism he toured far and wide about five years throughout India. He also stayed sometime at Wadali (now it is called Guru-Di-Wadali near Amritsar city). To consolidate and extend Sikhism, Guru Arjan Sahib done a great and monumental work. After collecting the hymns of first four Guru Sahibs and several other Hindu and Muslim Saints, and compiled Guru Granth Sahib (written by Bhai Gurdas Ji). Guru Sahib himself contributed about 2000 verses for it, installed it at Sri Harmandir Sahib on Bhadon Sudi 1st Samvat 1661 (August/September 1604), and made Baba Budha Ji as the first Granthi. Sri Guru Granth Sahib proved a great landmark in the history of Sikh Nation. It created a sensor of religious separation from the Hindus and the Muslims. Now the Sikhism began to develop as a different religion. Once the emperor Akbar was mislead about the contents of Guru Granth Sahib by the enemies of Guru Arjan Sahib. But finding nothing objectionable, the emperor Akbar assessed Guru Granth Sahib as "The greatest Granth of synthesis, worthy of reverence".
During the period of Guru Arjan Sahib the Amritsar city became the central institution where all the Sikhs used to gather annually on Baisakhi and the Massands began to deposit the collected offerings from the different parts of India in Guru Sahib's treasury.
The tradition of Daswandh and Masand system was also institutionalized. This institution spread the Sikhism to the provinces far distant from the Punjab and attracted a large number of followers.
6.
Guru Hargobind Sahib was born at village Guru Ki Wadali (district Amritsar) on Harh Vadi 7th (21 Harh), Samvat 1652 (19th June, 1595). He was extremely handsome and the only son of Guru Arjan Sahib and Mata Ganga Ji. He had one daughter Bibi Viro Ji and five sons: Baba Gurditta Ji, Suraj Mal Ji, Ani Rai Ji, Atal Rai Ji and (Guru) Tegh Bahadur Ji. Out of these, four sons passed away during the life of Guru Sahib and the fifth one, Guru Tegh Bahadur Ji become Ninth Nanak in 1664.
Guru Hargobind Sahib succeeded Guru Arjan Sahib in 1606, at the age of eleven years. After the martyrdom of Guru Arjan Sahib, the moment was crucial for the Sikhs. Now for the first time, the Sikhs began to think seriously to counter the high-handedness of the mighty and theist Muslim Empire. Now a change had taken place in the character of Sikh Nation on the force of circumstances. Dialectically speaking, it was the need of the hour. Now the Sikh nation adopts both spiritual and political ways simultaneously. This policy suited well to all the social and economic segments of the Sikhs.
Guru Hargobind Sahib wore two swords, one of Spiritual Power - Piri and the other of Military Power - Miri. Now the Sikh became "Saint-Soldier." Guru Sahib issued various letters advising the Sikhs to take part in the military training and martial arts. A Chronicler states that Guru Sahib kept seven hundred Cavaliers and sixty artillerymen. There was a band of Pathan mercenaries and Painda Khan Pathan was made its chief. Riding, hunting, wrestling and many others martial sports were introduced. And on the other hand the martial songs like 'Vars' were daily sung by the Dhadd-players in the court of Guru Sahib to inspire the Sikhs of heroic deeds. Abdul and Natha Mal were given the task in this respect. The Guru Sahib himself was healthy and strong in body and mind. He himself learnt the use of different weapons, besides riding wrestling and hunting.
In due course of action, Guru Sahib errected a wall around Amritsar city and constructed a small fort named 'Lohgarh' on the out skirts of the city. Guru Sahib revealed Sri Akal Takht Sahib also known as Akal Bunga (Tuineless Throned) just in front of Sri Harmandir Sahib (Golden Temple) in 1609. This place became the seat of preaching and praying in due course of time. At this place, Guru Sahib used to gave sermons to the Sikhs and discussions were held on the problems faced by the Sikh nation. In this way the Sikhs were encouraged to settle their own disputes themselves, some martial sports were also performed in the open courtyard before the Akal Takht. This development further consolidated the Sikh nation. The Sikhs call Guru Sahib 'Sachcha Patshah' (True Emperor) and the Sikh Nation followed the judgments or decisions taken on Sri Akal Takht Sahib enthusiastically.
The emperor Jahangir did not tolerated this new policy of Guru Sahib and subsequently ordered to imprison him in the Gwalior Fort. Though the various reasons are also ascribed for the detention of Guru Sahib but the most suitable one seems to be that the Emperor Jahangir was falsely alarmed (about the military preparations by the Guru Sahib and Sikhs) by the same elements; enemies of the Sikh Nation, who were earlier responsible for the execution of Guru Arjan Sahib. After receiving summons from Emperor Jahangir, Guru Sahib proceeded towards Delhi before making serious consultations about rest, with all the leading Sikh personalities including Mata Ganga Ji, Baba Budha Ji, Bhai Gurdas Ji, Bhai Jetha Ji and Bhai Sahlo Ji. Guru Sahib appeared before the Emperor Jahangir and was received by the latter with due respect. A debate on Sikh religion and Sikh doctrines held between Guru Sahib and Jahangir (having pre-tempered mind against Guru Sahib) but the emperor remained unimpressed and ordered for the imprisonment of Guru Sahib at Gwalior Fort. Guru Sahib was detained in the fort upto three years i.e. from 1609 to 1612. (There are divergent views regarding the detention period of Guru Sahib in the Gwalior Fort prison, but the most acceptable one seems to be three years from 1609 to 1612.)
Sain Mian Mir and Wazir Khan (Governor of Lahore) approached Emperor Jahangir on behalf of Guru Sahib and secured the releasing orders. When Guru Sahib met Jahangir immediately after his release, he insisted upon Jahangir for the release of other fifty-two Hindu Princes on his personal surety (These Princes were said to be the rebellious ones). The request was obliged and all the prisoners were released in 1612. Then the title of "Bandi Chhor Baba" was given to Guru Sahib and is still remembered by this name. Guru Sahib reached Amritsar on the occasion of Diwali. This was a big occasion for the Sikhs. It is said that Baba Budha Ji littered the earthen lamps throughout the Amritsar city. The Sikhs celebrated this occasion enthusiastically. From this day the Sikh Nation began to celebrate Dewali festival as " Bandi Chhor Diwas " also.
Now the attitude of Jahangir and his empire towards Guru Sahib changed considerably and remained favorable and friendly till the death of Jahangir. It was the outcome of the noble interceding by the religious, secular and political personalities like Sain Mian Mir Ji, Nizam-ud-Din and the Governor of Lahore, Wazir Khan. Shortly after the release of Guru Sahib, the angry Sikhs overtook Chandu Shah (the main brain behind the execution of Guru Arjan Sahib). They preceded him through the streets of Lahore. Chandu, like a mad dog, was pelted with stones, filth, and abuses thus put to death. A chronicle further states that "Death came to him as a relief and his body was thrown into the river Ravi."
7.
Guru Hargobind Sahib, before his departure for heavenly abode, nominated his grand son, Har Rai Ji at the tender age of 14, as his successor (Seventh Nanak), on 3rd March, 1644. Guru Har Rai Sahib was the son of Baba Gurdita Ji and Mata Nihal Kaur Ji(also known as Mata Ananti Ji). Guru Har Rai Sahib married to Mata Kishan Kaur Ji(Sulakhni Ji) daughter of Sri Daya Ram Ji of Anoopshahr (Bulandshahr) in Utter Pradesh on Har Sudi 3, Samvat 1697. Guru Har Rai Sahib had two sons: Sri Ram Rai Ji and Sri Har Krishan Sahib Ji(Guru).
Guru Har Rai Sahib was a man of peace but he never disbanded or discharged the armed Sikh Warriors(Saint Soldiers), who earlier were maintained by his grandfather (Guru Hargobind Sahib). He otherwise further boosted the military spirit of the Sikhs. But he never himself indulged in any direct political and armed controversy with the contemporary Mughal Empire. Once on the request of Dara Shikoh (the eldest son of emperor Shahjahan). Guru Sahib helped him to escape safely from the bloody hands of Aurangzebs armed forces during the war of succession.
Once Guru Sahib was coming back from the tour of Malwa and Doaba regions, Mohamad Yarbeg Khan, (son of Mukhlis Khan, who was killed by Guru Hargobind Sahib in a battle) attacked the kafla of Guru Sahib with the force of one thousand armed men. The unwarranted attack was repulsed by a few hundred Saint Soliders of Guru Sahib with great courge and bravery. The enemy suffered a heavy loss of life and fled the scene. This self-defense measure, (a befitting reply to the unwarranted armed attack of the privileged muslims), was an example for those who professed the theory of so called non-violence or "Ahimsa Parmo Dharma". Guru Sahib often awarded various Sikh warriors with gallantry awards.
Guru Sahib also established an Aurvedic herbal medicine hospital and a research centre at Kiratpur Sahib. There, he maintained a zoo also. Once Dara Shikoh, the eldest son of Shah Jahan fell seriously ill by some unknown disease. The best physicians available in the country and abroad were consulted, but there was no improvement. At last the emperor made a humble request to Guru Sahib for the treatment of his son. Guru Sahib accepting the request, handed over some rare and suitable medicines to the messenger of the emperor. The life of Dara Shikoh was saved from the cruel jaws of death. The emperor, whole heartily thanked and wanted to grant some "Jagir", but Guru Sahib never accepted.
Guru Har Rai Sahib also visited Lahore, Sialkot, Pathankot, Samba, Ramgarh and many places of Jammu and Kashmir region. He established 360 Sikh missionary seats (ManJis). He also tried to improve the old corrupt Masand system and appointed pious and committed personalities like Suthre Shah, Sahiba, Sangtia, Mian Sahib, Bhagat Bhagwan, Bahagat Mal and Jeet Mal Bhagat (also known as Bairagi), as the heads of ManJis.
Guru Har Rai Sahib faced some serious difficulties during the period of his guruship. The corrupt massands, Dhir Mals and Minas always tried to preclude the advancement of Sikh religion. After the death of Shah Jahan, the attitude of the state headed by Aurangzeb towards the non-muslims, turned hostile.
The emperor Aurangzeb made an excuse for the help rendered to prince Dara Shakoh by Guru Sahib during the war of succession and framed false charges against Guru Sahib and was summoned to Delhi. Ram Rai Ji appeard on behalf of Guru Sahib in the court. He tried to clarify some mis-understandings regarding Guru Ghar and Sikh faith, created by Dhirmals and Minas. Yet another trap, which he could not escape, was to clarify the meaning of the verse "The Ashes of the Mohammadan fall into the potter's clot, It is molded into pots and bricks, and they cry out as they burn".
8.
shri guru Harkrishan ji
Guru Harkrishan Sahib was born on Sawan Vadi 10, (8 Sawan), Bikrami Samvat 1713, (July 7, 1656) at Kiratpur Sahib. He was the second son of Guru Har Rai Sahib and Mata Krishan Kaur Ji (Sulakhni Ji). Ram Rai, the elder brother of Guru Harkrishan Sahib was ex-communicated and disinherited due to his anti-Guru Ghar activities, as stated earlier and Sri Harkrishan Sahib Ji at the age of about five years, was declared as Eighth Nanak Guru by his father Guru Har Rai Sahib before his death in 1661. This act inflamed Ram Rai Ji with jealousy and he complained to the emperor Aurangzeb against his father's decision. The emperor replied in flavor issuing orders through Raja Jai Singh to the young Guru to appear before him. Raja Jai Singh sent his emissary to Kiratpur Sahib to bring the Guru to Delhi. At first the Guru was not willing, but at the repeated requests of his followers and Raja Jai Singh, he agreed to go to Delhi.
At this occasion, a large number of devotees from every walk of life came to bid him farewell. They followed the Guru Sahib up to village Panjokhara near Ambala. From this place the Guru advised his followers to return to their respective homes. Then Guru Sahib, along with a few of his family members proceeded towards Delhi. But before leaving this place Guru Harkrishan Sahib showed the great powers which were bestowed upon him by the Almighty God. Pandit Lal Chand, a learned scholar of Hindu literature questioned Guru Sahib about the meanings of Gita. Then Guru Sahib called a water-carrier named Chhaju Ram, and with the Guru's grace, this unlettered man was able to expound the philosophy of the Gita. When Pandit Lal Chand listened the scholarly answer from Chhaju, he bent his head in shame and besought the forgiveness of Guru Sahib. Pandit Lal Chand became the Sikh and escorted the Guru Sahib up to Kurukashatra.
When Guru Sahib reached Delhi, he was greeted with great fervor and full honors by Raja Jai Singh and the Sikhs of Delhi. Guru Sahib was lodged in the palace of Raja Jai Singh. The people from all walks of life flocked the palace to have a glimpse (Darshan) of Guru Harkrishan Sahib. Some chronicles mention that prince Muzzam also paid a visit.
In order to test the Guru's intelligence, of which everyone spoke very highly, Raja Jai Singh requested the Guru Sahib to identify the real queen out of the equally and well dressed ladies surrounding Guru Sahib. The Guru at once went to a lady dressed as a maidservant and sat in her lap. This lady was the real queen. There are also many different stories we find in some other Sikh accounts relating to Guru Sahib's mental ability.
Within a short span of time Guru Harkrishan Sahib through his fraternization with the common masses gained more and more adherents in the capital. At the time, a swear epidemic of cholera and smallpox broke out in Delhi. The young Guru began to attend the sufferers irrespective of cast and creed. Particularly, the local Muslim population was much impressed with the purely humanitarian deeds of the Guru Sahib and nicknamed him Bala Pir (child prophet). Even Aurangzeb did not tried to disturb Guru Harkrishan Sahib sensing the tone of the situation but on the other hand never dismissed the claim of Ram Rai also.
Guru Tegh Bahadur Sahib was born on Vaisakh Vadi 5, (5 Vaisakh), Bikrami Samvat 1678, (1st April, 1621) in the holy city of Amritsar in a house known as Guru ke Mahal. He had four brothers Baba Gurditta Ji, Baba Suraj Mal Ji, Baba Ani Rai Ji, Baba Atal Rai Ji and one sister Bibi Veero Ji. He was the fifth and the youngest son of Guru Hargobind Sahib and Mata Nanki Ji. His childhood name was Tyag Mal. The Sikhs began to call him Teg Bahadur after the battle of Kartarpur against Painda Khan in which he proved to be great sword-player or gladiator. But he preffered to call himself 'Degh Bahadur'
From the very childhood Guru Teg Bahadur Sahib used to sit inside the house and spend most of his time in meditation. He seldom played with other boys of his age. Due to the rich religious atmosphere at home he developed a distinct philosophical bent of mind. Naturally he developed inspirations towards a life of selfless service and sacrifice.
Guru Tegh Bahadur Sahib had a regular schooling from the age of six. Where he also learnt classical, vocal and instrumental music. Bhai Gurdas Ji also taught him Gurbani and Hindu Mythology. Apart from the schooling he was also given the military training like horsemanship, swordsmanship, javelin throwing and shooting. He had witnessed and even participated in the battles of Amritsar and Kartarpur. But inspite of all this, he developed an extra ordinary mystic nature in due course of time.
Guru Tegh Bahadur Sahib was married to Gujri Ji (Mata), daughter of Sh.Lal Chand & Bishan Kaur of Kartarpur at an early age on 15 Assu, Samvat 1689 (September 14, 1632). A son (Guru) Gobind Singh (Sahib) was born on Poh Sudi Saptmi Samvat 1723 (December 22,1666). Gujri (Mata) was also a religious lady. She was disciplined in behaviour and modest in temprament. Her father was a noble and rich man.
Soon after the death of Guru Hargobind Sahib, Mata Nanki Ji, the mother of Guru Tegh Bahadur Sahib took him and his wife (Gujri) to her natal village (Baba) Bakala near the river Beas. Some Chronicles state that Bhai Mehra, who was a devout Sikh of Guru Hargobind Sahib, got constructed a house for (Guru) Tegh Bahadur Sahib where he lived in complete peace and led a normal life for the next twenty years (from 1644 to 1666).
It is a totally wrong conception (as some historian point out) that Guru Sahib got constructed a solitary cell in his house where he often used to meditate God. Actually, it is seen that the meditation for self-purification and self-attainment of Guru Tegh Bahadur Sahib is wrongly mis-understood. Guru Nanak's spiritual traditions hold that after attaining the divine light, one has to lift others from darkness to liberate the world. In JapJi sahib, Guru Nanak Sahib says: " There can be no love of God without active service." Guru Tegh Bahadur Sahib's long spell of silent meditation perfected his will. Through meditation Guru Tegh Bahadur Sahib archived the torch of Guru Nanak creative vision. He developed aspirations towards a life of selfless service and sacrifice, with a moral and spiritual courage to abide by the will of God. When Guru Hargobind Sahib invested Har Rai Sahib with Guruship, Guru Tegh Bahadur Sahib was the first to bow to Guru Har Rai Sahib. He never contested the will of his father (Guru).
During the stay at Baba Bakala, Guru Tegh Bahadur paid visits to many holy and historical places like Goindwal, Kiratpur Sahib, Haridwar, Prayag, Mathura, Agra, Kashi (Banaras) and Gaya. A devoted Sikh of Guru Hargobind Sahib, Bhai Jetha Ji took Guru Tegh Bahadur Sahib to Patna. Here he heard the news of the passing away of Guru Har Rai Sahib (6th Oct, 1661) and decided to return to Kiratpur Sahib. On the way back he reached Delhi on March, 21,1664, where he learnt the arrival of Guru Harkrishan Sahib at the residence of Raja Jai Singh. He alongwith his mother and other Sikhs paid visit to Guru Harkrishan Sahib and after expressing profound sense of sorrow and sympathy towards Guru Sahib and his mother Mata Krishan Kaur Ji, he left for Baba Bakala (Punjab).
After some days, Guru Harkrishan Sahib (on the eve of his death), prophetically uttered only two words "Baba Bakala" meaning that his successor would be found at (Baba) Bakala. Now with this announcement near about twenty-two posers and self-appointed successors sprung up in the small village Bakala. The most prominent among them was Dhir Mal who was the only direct descendant of the eldest son Baba Gurditta Ji and it was he who possessed the first copy of Guru Granth Sahib prepared by Guru Arjan Sahib.
This situation puzzled the innocent Sikh devotees for a few months. Then in the month of August 1664, Sikh Sangat headed by some prominent Sikhs from Delhi, arrived at village Bakala and acknowledged Baba Tegh Bahadur Ji as the Ninth Nanak, but the atmosphere remained same at Village Baba Bakala. Guru Tegh Bahadur accepted the spiritual succession but never liked to be dragged into the mire of competition with the imposters. He kept aloof from them. An incident, which changed the whole scene deciding the dispute forever, occurred one day.
The tenth and the last Guru or Prophet-teacher of the Sikh faith, was born Gobind Rai Sodhi on Poh Sudi 7th, 23rd Poh 1723 Bikrami Samvat (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) at the foothills of the Sivaliks where he reached in March 1672 and there his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian languages. He was barely nine years of age when a sudden turn came in his life as well as in the life of entire Sikh community, he was destined to lead. Early in 1675, a group Kashmiri Brahmans, driven to desperation by the religious fanaticism of the Mughal 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 Koer 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 proceedcd to the imperial capital, Delhi, and courted death on 11 November 1675.
Guru Gobind Singh was formally installed Guru on Maghar Sudi 5th (11 Maghar), 1732 Samvat (11th Nov, 1675). 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 energectic youth. 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. 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 lawful 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 Rajput hill rulers who led by Raja Fateh Chand of Garhwal collected a host to attack him. But they were worsted in an action at Bhangani, about 10 km northeast of Paonta, on 18 Assu 1745 sk/18 September 1688. Soon there after Guru Gobind Singh left Paonta and returned to Anandpur 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 Guru 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 Hussain battle (20 February 1696) fought against Husain Khan, 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 1698, Guru Gobind Singh issued directions to Sikh sangats or communities in different parts of India 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. Guru Gobind Singh appeared before the assembly dramatically on that day with a naked sword in hand and, to quote Koer Singh, Gurbilas Patshahi 10, spoke: "Is there present a true Sikh who would offer his head to the Guru as a sacrifice?" The words numbed the audience who looked on in awed silence. The Guru repeated the call. At the third call Daya Ram, a Sobti Khatri of Lahore, arose and humbly walked behind the Guru to a tent near by. The Guru returned with his sword dripping blood, and asked for another head. At this Daram Das, a Jatt from Hastinapur, came forward and was taken inside the enclosure. Guru Gobind Singh made three more calls. Muhkam Chand, a washerman from Dvarka, Himmat, a water-carrier from Jagannathpur, 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 Di Pahul, i.e. initiation by sweetened water churned with a double-edged broadsword (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, 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 future the five symbols of the Khalsa, all beginning with the letter K-the kesh or long hair and beard, Kangha, a comb in the kesh 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.
SAB RAKHA
Compilation of Guru Granth Sahib. Guru Arjan gave a central place of worship to the Sikhs in Harmandir Sahib. What now he wanted was a scripture for the Sikhs. So he collected from Bhai Mohan, the son of Guru Amar Das, the hymns of the first three Gurus and some Bhagats, and added to them the compositions of his father Guru Ramdas, and his own. He got the Adi Granth written by Bhai Gurdas. Guru Arjan gave the copy to Bhai Bano for binding. He took it for binding to Lahore and on the way prepared a copy. This is known as Bhai Bano's copy. Guru Arjan got the original after binding. He installed the Guru Granth Sahib at Harmandir Sahib in 1604. Baba Buddha was appointed as its first Granthi or keeper. This copy passed into custody of Bhai Dhirmal, son of Guru Hargobind, who refused to give it to the Guru. Subsequently some Sikhs brought this copy to the ninth Guru who returned it to Dhirmal. It is said that Guru Gobind Singh stayed at Damdama Sahib for nine months in 1706 and dictated the whole Adi Granth to Bhai Mani Singh. Undoubtedly, the Guru expunged certain unauthorised pieces which had crept into some pirated copies and gave it a final form.
Gurbani and Bhagatbani. The major principle of compilation was that verses which praised God and denounced superstition and caste were to be included in the Guru Granth Sahib. As regards the compositions of Bhagats, generally the same principle was observed. Guru Arjan included the verses of those who believed in the unity of God and brotherhood of man.
The Granth Sahib was to be broadbased. It could contain with itself principles of mono-theism and the Bhakti cult. No puristic or linguistic tests were applied to the compositions. Foreign words, coined words and current words were put into this literary dish. In selecting the musical scores-Ragas, the Guru employed homely and simple metaphors. Gene-rally speaking, hymns of devotion, the glory of God, men's spiritual efforts and equality of men and women were incorported in the Guru Granth Sahib.
The Contents The Granth Sahib also called Adi Granth contains compositions of the first five Gurus, the ninth Guru, fifteen Bhagats (Jai Dev, Nam Dev, Trilochan, Parmanand, Sadna, Ramanand, Beni, Dhanna, Pipa, Sain, Kabir, Ravidas, Farid, Surday, Bhikhan) and eleven Bhattas (Mathra, Jalap, Harbans, Talya, Salya, Bhal, Kulh Sahar, Nal, Kirat, Gayand, Sadrang).
Guru Granth Sahib contains 5894 hymns. The number of stanzas according to Pincott is 15575. 974 hymns are written by the first Guru, 62 by the second Guru, 907 by the third, 679 by the fourth, 2218 by the fifth, and 115 by the ninth. Among the remaining 922 hymns of Bhagats, the highest number of hymns (541) is by Kabir.
Music forms the basis of the classification of the hymns. Under each Rag, the hymns are arranged in the following order :
1. Chaupadas-hymns of four verses.
2. Ashtapadas-hymns of eight verses.
3. Long poems.
4. Chhants-Verses of six lines.
5. Short poems.
6. Vars consisting of two or more Saloks and a Pauri.
7. Poems of Bhagats in the same order.
The hymns are further classified according to the musical clef (Ghar) in which each is to be sung. Although according to the index of Ragas in Ragmala, the total number of Ragas and Raginis is 84, the Guru has used only 31. So the Granth is arranged firstly according to the Raga, secondly, according to the nature or metre of the poem, thirdly authorship, and fourthly the clef . The ordinary edition of Adi Granth Sahib contains 1430 pages as under :
1. Japji-pp. 1-7.
2. Musical hymns-pp. 8-1351.
3. Salok Sanskriti-pp. 1352-1359.
4. Gatha-pp. 1359-1361.
5. Funhe-pp. l36l-1362.
6. Chaubole-pp. 1363-1364.
7. Saloks of Kabir and Farid-pp. 1364-1384.-
8. Swayyas of the Gurus and the Bhattas- pp. 1384-1408.
9. Saloks of the Gurus-pp. 1409-1428.
10. Rag Mala, index of musical measures- pp. 1429-1430.
Characteristics of Adi Granlh. At the end, Guru Arjan Dev has summed up the nature of the Guru Granth Sahib in Munda-wani; "In this dish are placed three things : Truth, Contentment and Wisdom. These are seasoned with the Name of God which is the basis of all; whoever eats and enjoy it, shall be saved." Guru Arjan's aim was to provide a book of universal religion, for everybody, everywhere. He wanted to guide and regenerate all types of men. He says:
"It is a thing which you cannot afford to neglect.You must take it to your hearts." The Guru Granth Sahib is both metaphysics and ethics, the science of reality and the art of union with Reality. It gives us a vision of truth, and it opens up new paths for the mind of man. It is a work of divine inspiration, primarily spiritual and incidentally philosophical. It is a collection of devotional poems and prayers. The Gurus accept certain fundamentals laws like Karma, cycle of birth and death, Maya etcetera. Guru Arjan incorporated the hymns of some Bhagats who subscribed to the unity of God and the cult of Bhagti. Such hymns enshrine the essence of four centuries (thirteenth to sixteenth) of Indian thought in simple but telling words. Moreover the verses are set to appropriate musical scores.
The Guru Granth Sahib is an authentic scripture. The compositions of the Sikh Gurus were preserved, and subsequently collected by Guru Arjan. When the original copy (which is now at Kartarpur) could not be obtained. Guru Gobind Singh dictated it to Bhai Mani Singh.
Guru Arjan Sahib who com-piled it ,installed it with all reverence and devotion at Harmandir Sahib, Amritsar in 1604. He emphasised the importance of this Guru Granth Sahib in the following shabad (hymn): The race of man is saved !
God's word goes to the people, blessing them
And bestowing immortality on them.
My house is full of the light
Of the song of life to-day!
This is the staff on which
The old and the miserable, the strayed and rich shall lean
In their distress, and obtain solace,
People of God ! come, assemble, live in this light
Dissolve this song into your soul.
Rejoice and partake of this immortal feast.
The Granth contains Gurbani or the Guru's teaching. It is the Guru incarnate. Guru Gobind Singh installed Guru Granth Sahib as the timeless Guru. Guru Granth Sahib is a sort of living Guru in the midst of the Sikhs. Guru means guide or torchbearer. Guru Granth Sahib gives light and good counsel. Those who are in difficulty or trouble read Guru Granth Sahib and obtain solace and comfort from its hymns. It is used by the sikhs at the time of birth, marriage and death.
Guru Granth Sahib is regarded as the body of the Guru and is kept on a raised platform under a canopy, covered in clean clothes. A Pauri is waved over it when it is read. One must put off one's shoes, wash the feet and cover the head before taking one's seat before the Guru. This is a mode of reverence and no idolatory. The service of the Guru is following his instructions and yoking the mind to the Name.
Sikhism
1) Sikhism is a practical religion. It does not consist in a certain set of beliefs or mere words. Religion does not imply wandering to shrines and tombs, or following austerities of Yogis. Sikhism is a way of life, something to be lived according to a pattern. Its main virtue is simplicity. There is no supernaturalism or mythology on which it rests. It does not believe in devils or angels or heavenly spirits.
2) Sikhism is a universal religion.
3) Sikhism is opposed to all ritualism and formalism.
4) Sikhism does not enjoin blind faith. Blind obedience to an external authority is dis-couraged. The death of the intellect can not be a condition of the life of the spirit. Faith does not start with surmises or absurdities.
5) Sikhism is a faith of hope and cheer. Though it affirms Karma, it recognises the possibility of the modification of one's Karma with the grace of the Guru or God. It does not lead to despair and defeatism.
6) Sikhism is a democratic religion. The decisions of the Sangat are regarded as resolutions having the force of law (Gurmatta) Guru Gobind Singh Sahib vested the authority of the organisation in the Panth.
