Guru

The word 'Guru' in Sanskrit means teacher, honoured person, religious person or saint. Sikhism though has a very specific definition of the word 'Guru'. It means the descent of divine guidance to mankind provided through ten Enlightened Masters. This honour of being called a Sikh Guru applies only to the ten Gurus who founded the religion starting with Guru Nanak in 1469 and ending with Guru Gobind Singh in 1708; thereafter it refers to the Sikh Holy Scriptures the Guru Granth Sahib. The divine spirit was passed from one Guru to the next as "The light of a lamp which lights another does not abate. Similarly a spiritual leader and his disciple become equal, Nanak says the truth."

The First Guru Guru Nanak Dev (1469-1539)

The founder of the Sikh religion, Guru Nanak was born on April 15, 1469 in the Western Punjab village of Talwandi. He was born to a simple Hindu family. His father Mehta Kalian Das was an accountant in the employment of the local Muslim authorities. From an early age Guru Nanak made friends with both Hindu and Muslim children and was very inquisitive about the meaning of life. At the age of six he was sent to the village school teacher for schooling in reading and writing in Hindi and mathematics. He was then schooled in the study of Muslim literature and learned Persian and Arabic. He was an unusually gifted child who learned quickly and often question his teachers. At age 13 it was time for Guru Nanak to be invested with the sacred thread according to the traditional Hindu custom. At the ceremony which was attended by family and friends and to the disappointment of his family Guru Nanak refused to accept the sacred cotton thread from the Hindu priest. He sang the following poem;
"Let mercy be the cotton, contentment the thread, Continence the knot and truth the twist. O priest! If you have such a thread, Do give it to me. It'll not wear out, nor get soiled, nor burnt, nor lost. Says Nanak, blessed are those who go about wearing such a thread" (Rag Asa)
As a young man herding the family cattle, Guru Nanak would spend long hours absorbed in meditation and in religious discussions with Muslim and Hindu holy men who lived in the forests surrounding the village. Thinking that if bound in marriage Guru Nanak might start taking interest in household affairs a suitable match was found for him. At age 16 he was married to Sulakhani daughter of a pious merchant. Guru Nanak did not object as he felt that married life did not conflict with spiritual pursuits. Guru Nanak was happily married, he loved his wife and eventually had two sons Sri Chand in 1494 and Lakshmi Chand three years later. Now that he had a family of his own Guru Nanak was persuaded by his parents to take a job as an accountant in charge of the stores of the Muslim governor of Sultanpur Daulat Khan Lodi. Guru Nanak agreed and was joined by his family and an old Muslim childhood friend Mardana, a musician by profession. Guru Nanak would work during the days, but early in the mornings and late at nights, he would meditate and sing hymns accompanied by Mardana on the rabab ( a string instrument). These sessions attracted a lot of attention and many people started joining the two.
Early one morning accompanied by Mardana, Guru Nanak went to the river Bain for his bath. After plunging into the river, Guru Nanak did not surface and it was reported that he must have drowned. The villagers searched everywhere, but their was no trace of him. Guru Nanak was in holy communion with God. The Lord God revealed himself to Guru Nanak and enlightened him. In praise of the Lord, Guru Nanak uttered;
"There is but One God, His name is Truth, He is the Creator, He fears none, he is without hate, He never dies, He is beyond the cycle of births and death, He is self illuminated, He is realized by the kindness of the True Guru. He was True in the beginning, He was True when the ages commenced and has ever been True, He is also True now." (Japji)
These words are enshrined at the beginning of the Sikh Holy Scriptures, the Guru Granth Sahib. Guru Nanak did not believe in a Trinity of Gods, or the belief that God can be born into human form.
After three days Guru Nanak appeared at the same spot from where he had disappeared. He was no longer the same person he had been, there was a divine light in his eyes and his face was resplendent. He remained in a trance and said nothing. He gave up his job and distributed all of his belongings to the poor. When he finally broke his silence he uttered "There is no Hindu, no Muslim". Daulat Khan asked what he meant when he said to Guru Nanak, "Perhaps the Hindus were no longer Hindus but the Muslims remain devout to their faith." Guru Nanak replied,
"Let God's grace be the mosque, and devotion the prayer mat. Let the Quran be the good conduct. Let modesty be compassion, good manners fasting, you should be a Muslim the like of this. Let good deeds be your Kaaba and truth be your mentor. Your Kalma be your creed and prayer, God would then vindicate your honour." (Majh)
Guru Nanak was thirty years old at this time in 1499. The next stage of his life began with extensive travels to spread the message of God. Accompanied by his Muslim rabab player Mardana for company, Guru Nanak undertook long journeys to convey his message to the people in the form of musical hymns. Guru Nanak choose this medium to propagate his message because it was easily understood by the population of the time. Wherever he traveled he used the local language to convey his message to the people. He traveled throughout the Indian Subcontinent and further east, west, and north to spread his mission. Wherever he went he set up local cells called manjis, where his followers could gather to recite hymns and meditate.
Once when Guru Nanak came to the small town of Saidpur in West Punjab he choose to stay there with Lalo, a low caste carpenter. At the same time the local chief of the town Malik Bhago, who was quite wealthy and a very proud man was holding a feast to which all holy men were invited. When Malik Bhago found out that Guru Nanak would not attend his feast but instead partook of the simple fare of his host Lalo, he was quite angry and had the Guru brought to him for questioning. When asked why he didn't join in the feast, the Guru sent for the meal served by Malik Bhago and also some of the simple meal served by Lalo. Holding these in separate hands he squeezed them, blood appeared out of the rich food of Malik Bhago, while milk oozed out of Lalos simple fare. Malik Bhago was put to shame and realized that his riches had been amassed by exploiting the poor, while what Lalo offered was the milk of hard earned honest work.
Another time while camped out at a town during the rainy season, several devotees would come to the Guru on a regular basis. One of them while on the way to see the Guru, came across a prostitute and was allured by her. Thereafter he would leave home on the pretext of going to see the Guru, but instead visited the prostitute. A few days later his friend who daily came to pay homage to the Guru was pricked by a thorn, while his neighbor, who visited the prostitute, found a gold coin in the street. The incident bewildered the Guru's devotee who came every day religiously. He mentioned it in the morning prayer meeting where Guru Nanak heard it and was amused. He told the Sikh;
"Your friend was destined to come across a treasure but due to his evil ways, it has been reduced to a single coin. While on the account of your past karma you were to have been impaled with a stake, but having reformed yourself, you have been let off with the mere prick of a thorn." (Janamsakhi)
When the Guru visited Kurukshetra in Haryana, a big fair was being held at the holy tank to celebrate the solar eclipse. There were a large number of pilgrims all over the country. On his arrival at the fair, Guru Nanak had Mardana cook them a meat dish of a deer presented to them by one of his followers. Upon finding that meat was being cooked on the holy premises, a large angry crowd gathered in anger to attack the Guru for what they thought amounted to sacrilege (Bhai Mani Singh, Gyan Ratnavali, pg. 123). Upon hearing the angry crowd Guru Nanak responded;
"Only fools argue whether to eat meat or not. They don't understand truth nor do they meditate on it. Who can define what is meat and what is plant? Who knows where the sin lies, being a vegetarian or a non- vegetarian?" (Malhar)
When Guru Nanak stopped at Hardwar a pilgrimage center on the Ganges river he found a large gathering of devotees. They were taking ritual baths in the holy river and offering water to the sun. When the Guru asked "Why do you throw water like that?" The pilgrims replied that they were offering it to their ancestors. Guru Nanak upon hearing this started throwing water in the opposite direction towards the west. When the pilgrims asked him what he was doing?. Guru Nanak replied "I am sending water to my farm which is dry". They asked, "How will water reach you crops so far away?". Guru Nanak replied, "If your water can reach your ancestors in the region of the sun, why can't mine reach my fields a short distance away?" The pilgrims realized their folly and fell at the Gurus feet.
On an eastern journey Guru Nanak visited Gorakhmata where he discussed the true meaning of asceticism with some yogis;
"Asceticism doesn't lie in ascetic robes, or in walking staff, nor in the ashes. Asceticism doesn't lie in the earring, nor in the shaven head, nor blowing a conch. Asceticism lies in remaining pure amidst impurities. Asceticism doesn't lie in mere words; He is an ascetic who treats everyone alike. Asceticism doesn't lie in visiting burial places, It lies not in wandering about, nor in bathing at places of pilgrimage. Asceticism is to remain pure amidst impurities. (Suhi)
After his first long journey, Guru Nanak returned home after twelve years of propagating his message. He then set out on a second journey traveling as far south as Sri Lanka. On his return north he founded a settlement known as Kartharpur (the Abode of God) on the western banks of the Ravi river. Guru Nanak would one day settle down here in his old age. It was also here that he met a young devotee who would later go on to serve five of the following Gurus, Baba Buddha (the revered old one). On his third great journey Guru Nanak traveled as far north as Tibet. Wherever Guru Nanak traveled he always wore a combination of styles worn by Hindu and Muslim holy men and was always asked whether he was a Hindu or Muslim. Guru Nanak visited Sheikh Ibrahim the muslim successor of Baba Farid the great Sufi dervish of the twelfth century at Ajodhan. When asked by Ibrahim which of the two religions was the true way to attain God, Guru Nanak replied; "If there is one God, then there is only His way to attain Him, not another. One must follow that way and reject the other. Worship not him who is born only to die, but Him who is eternal and is contained in the whole universe."
On his fourth great journey in life Guru Nanak dressed in the blue garb of a Muslim pilgrim traveled to the west and visited Mecca, Medina and Baghdad. Arriving at Mecca, Guru Nanak fell asleep with his feet pointing towards the holy Kabba. When the watchman on his night rounds noticed this he kicked the Guru, saying, "How dare you turn your feet towards the house of God". At this Guru Nanak woke up and said, "Good man, I am weary after a long journey. Kindly turn my feet in the direction where God is not." When pilgrims and the holy men of the shrine gathered to hear Guru Nanak and question him, he sang in Persian;
"I beseech you, O Lord! pray grant me a hearing. You are the truthful, the great, the merciful, and the faultless Creator. I know for certain, this world must perish, And death must come, I know this and nothing else. Neither wife, nor son, nor father, nor brothers shall be able to help. I must go in the end, none can undo what is my fate. I have spend days and nights in vanity, contemplating evil. Never have I thought of good; this is what I am. I am ill-starred, miserly, careless, short-sighted, and rude. But says Nanak, I am yours, the dust of the feet of your servants." (Tilang)
While in Baghdad contradicting the Muslim priests views that their were only seven upper and as many lower regions Guru Nanak shouted out his own prayer saying,
"There are worlds and more worlds below them and there are a hundred thousand skies over them. No one has been able to find the limits and boundaries of God. If there be any account of God, than alone the mortal can write the same; but Gods account does not finish and the mortal himself dies while still writing. Nanak says that one should call Him great, and God Himself knows His ownself." (Japji)
In 1916 a tablet with the following inscription was uncovered in Baghdad, "In memory of the Guru, the holy Baba Nanak, King of holy men, this monument has been raised anew with the help of the seven saints." The date on the tablet 927 Hijri corresponds to A.D. 1520-1521.
On his return journey home he stopped at Saidpur in western Punjab during the invasion of the first Mughal Emperor Babar. On seeing the extent of the massacre by the invaders, Mardana asked Guru Nanak why so many innocent people were put to death along with those few who were guilty. Guru Nanak told Mardana to wait under a banyan tree and after a while he would return to answer his question. While sitting under the tree Mardana was suddenly bitten by an ant. In anger Mardana killed as many ants as he could with his feet. Guru Nanak said to him, "You know now Mardana, why do the innocents suffer along with the guilty?"
Guru Nanak and Mardana were both taken prisoner by the Mughal's. While in jail Guru Nanak sang a divine hymn about the senseless slaughter of the innocents by the Mughal invaders. Upon hearing it the jailer reported it to his king. Babar sent for the Guru and upon hearing him realized that Guru Nanak was a great religious figure. He asked for the Gurus forgiveness and set him free offering him a pouch of hashish. Guru Nanak refused saying the he was already intoxicated with the love and name of God.
After having spent a lifetime of traveling abroad and setting up missions, an aged Guru Nanak returned home to Punjab. He settled down at Kartharpur with his wife and sons. Pilgrims came from far and near to hear the hymns and preaching of the Master. Here his followers would gather in the mornings and afternoons for religious services. He believed in a castless society without any distinctions based on birthright, religion or sex. He institutionalized the common kitchen called langar in Sikhism. Here all can sit together and share a common meal, whether they were kings or beggars.
While working the fields one day in 1532 Guru Nanak was approached by a new devotee who said, "I am Lehna," Guru Nanak looked at him and replied, "So you have arrived Lehna - the creditor. I have been waiting for you all these days. I must pay your debt." ("Lehna" in Punjabi means debt or creditor.) Lehna was a great devotee of the Hindu God Durga. One day having hearing about Guru Nanak and his teachings, he decided to visit and see the Guru for himself. Once Lehna met Guru Nanak he left his previous beliefs and became an ardent disciple of the Guru. Lehna's devotion to Guru Nanak was absolute, when he was not working on the farm, he would devote his spare time to the contemplation of God. Over time he became Guru Nanak's most ardent disciple. Guru Nanak put his followers to many tests to see who was the most faithful. Once while accompanied by Lehna and his two sons Guru Nanak came across what looked like a corpse covered with a sheet. "Who would eat it?" asked Guru Nanak unexpectedly. His sons refused, thinking that their father was not in his senses. Lehna though agreed and as he removed the cover he found that it was a tray of sacred food. Lehna first offered it to Guru Nanak and his sons and then partook of the leftovers himself. Guru Nanak on seeing this replied;
"Lehna, you were blessed with the sacred food because you could share it with others. If the people use the wealth bestowed on them by God for themselves alone or for treasuring it, it is like a corpse. But if they decide to share it with others, it becomes sacred food. You have known the secret. You are my image." (Janamsakhi)
Guru Nanak then blessed Lehna with his ang (hand) and gave him a new name, Angad, saying "you are a part of my body". Guru Nanak placed five coins and a coconut in front of Guru Angad and then bowed before him. He then had Bahi Budhha anoint Angad with a saffron mark on his forehead. When Guru Nanak gathered his followers together for prayers he invited Angad to occupy the seat of the Guru. Thus Guru Angad was ordained as the successor to Guru Nanak. Feeling his end was near, the Hindus said we will cremate you, the Muslims said we will bury you. Guru Nanak said; "You place flowers on either side, Hindus on my right, Muslims on my left. Those whose flowers remain fresh tomorrow will have their way." He then asked them to prey and lay down covering himself with a sheet. Thus on September 22, 1539 in the early hours of the morning Guru Nanak merged with the eternal light of the Creator. When the followers lifted the sheet they found nothing except the flowers which were all fresh. The Hindus took theirs and cremated them, while the Muslims took their flowers and buried them.
Thus having spread the words of reform throughout his lifetime, Guru Nanak successfully challenged and questioned the existing religious tenants and laid the foundations of Sikhism.

The Second Guru Guru Angad Dev (1504-1552)

The son of a prosperous Hindu trader, Bhai Pheru, Guru Angad was an ardent devotee of the Hindu goddess Durga. Lehna, as he was known before becoming Guru was born on March 31, 1504 in the village of Matte-di-Sari but eventually his family moved to Khadur. He was married to Khivi and had two sons, Datu and Dasu, and one daughter Amro. Lehna would annually lead groups of pilgrims to visit the temple of Durga at Jwalamukhi for preying and dancing. Here the flames emitted by the volcano are worshipped by devout Hindus. One day Lehna heard a Sikh named Bhai Jodha reciting the Japji, the early morning prayer composed by Guru Nanak. Finding out about Guru Nanak from Bhai Joda, Lehna decided to visit the Guru and pay his respects. Upon meeting Guru Nanak at the age of 27, Lehna became a devout disciple of Guru Nanak and renounced his former practices.
Guru Nanak instructed Lehna to return to Khadur to instruct people in the ways of Sikhism. Here Lehna spent his time in prayer and serving the people. He distributed food to the poor daily. Longing to be with Guru Nanak he eventually returned to Karthapur where he became totally devoted to the service of Guru Nanak. After undergoing countless tests, Guru Nanak eventually appointed Guru Angad as his successor on July 14, 1539 as described previously. Upon the death of Guru Nanak, Guru Angad returned to Khadur where he went into seclusion and meditation for six months. Eventually a delegation of Sikhs led by Baba Buddha convinced the Guru that they needed him. Guru Angad longed for Guru Nanak, when he said to Baba Buddha;
"He whom you love, die for him. Accursed is the life without the beloved. The head should be sliced that does not bow before the Master. O Nanak! the body should be burnt that suffers not the agony of separation." (Sri Rag) "He who has been blessed by Guru Nanak is lost in the praises of the Lord. What could one teach those, Who have Divine Nanak as their Guru?" (Majh)
Guru Angad was the embodiment of humility as Guru Nanak had been before him. The renowned yogi Daya Nath visited Guru Angad to try to convert him. Daya Nath believed that mental purity could only be obtained through renunciation of the world, observance of rituals, introspection, and yoga. Guru Angad engaged him in discussion saying that only through living a simple truthful life as Guru Nanak had lived can God be realized, by remaining pure amidst impurity. The yogi was eventually won over by the purity and innocence of Guru Angad and asked the Guru if there was anything that he could do for him. The humble Guru Angad replied that he only seeked the learned yogis blessings.
Guru Angad followed the daily routine that Guru Nanak had. He would wake up early at dawn to recite Guru Nanak's Japji (morning prayer) as well as sing Asa di var with his congregation, work during the daytime and then have evening prayers. Guru Angad also maintained langar where people of all religions and casts could gather for a free meal. Guru Angad also took a keen interest in physical fitness, and encouraged his devotees to be involved in sports after their morning prayers.
After the Mughal emperor Babur's death he was succeeded by his son Humayun. He was soon defeated by Sher Shah and on his retreat out of India he stopped at Khadur to seek the Guru's blessings. When Humayan arrived, Guru Angad and the congregation were absorbed in singing religious hymns. After a while Humayan became impatient and angry at being ignored and put his hand on the hilt of his sword to attack the Guru. Guru Angad was unmoved by this and said "When you should have used the sword you did not, rather you ran away from the battlefield like a coward. Here you show off, threatening to attack unarmed devotees engaged in prayer." Humayan was humbled by this and asked the Guru's forgiveness and blessings. Guru Angad blessed him, and as history was to have it he eventually regained his throne.
Guru Angad was very fond of children and took a great interest in their education. He advocated that they should be taught to read and write in their mother tongue, Punjabi. Although the origins of the Gurmukhi script are unclear, it is clear that Guru Angad popularized the use of this simplified script among the Sikhs starting around 1541. Being the successor of Guru Nanak he also got the first authorized biography of Guru Nanak written in 1544, as well as having a number of copies of Guru Nanak's hymns written out in the new Gurmukhi script. Guru Angad further expanded the number of Sikh religious centers.
There lived a very devout Vaishanavite Hindu named Amar Das. He had regularly made pilgrimages to the Ganges river for ritual baths for over 20 years. While returning from his twelfth such pilgrimage he was asked by a monk "Who is your Guru?" Amar Das felt frustrated as he could not answer this question having searched his whole life, but still not achieving the peace of mind that he longed for. One day he heard Bibi Amro the daughter of Guru Angad, who was recently married to his nephew singing the hymns of Guru Nanak. Amar Das started to listen to them every day until he was enchanted by them. Bibi Amro told Amar Das about the mission of Guru Nanak and promised to introduce him to her father Guru Angad.
When the time finally came and they met, Guru Angad got up from his seat on his arrival to embrace Amar Das as he was his relative and also much older than the Guru. Amar Das instead fell to the Guru's feet out of respect and humility, forgetting his age and family status. On this day of their meeting, Guru Angad was eating meat and being a Vaishnav Hindu, Amar Das felt uncomfortable. Guru Angad told Amar Das that the meats one should avoid are envy, greed, ego, slander and usurpation of others rights. He told Amar Das that there is life in everything, whatever is eaten while remembering God is like nectar itself. Amar Das thus became a devoted disciple of Guru Angad.
One of the Guru Angad's wealthy disciple named Gobind decided to build a new township on the river Beas to honour the Guru. Guru Angad sent Amar Das to supervise the construction of this new township which came to be known as Goindwal. When it was completed Guru Angad instructed Amar Das and his family to move there. Amar Das complied. Every morning he would get up early in the morning and carry water from the river to the Guru and remain in his company the entire day before returning to Goindwal in the evenings. Each year Guru Angad would present a turban as a symbol of honour to his devoted followers. Such was the devotion of Amar Das that he would wear one on top of the other, refusing to discard the Guru's gift. People ridiculed Amar Das for his blind faith, but he was never concerned.
As Guru Angad's popularity continued to spread among the people, this caused much jealousy among the Hindu high castes because Guru Angad was gaining popularity with his preaching about a castless society. They conspired to turn the people away from the Guru. During a drought year a Hindu recluse told the villagers "You go to Guru Angad day and night for spiritual guidance, why can't he get rain for your dying crops?" The recluse forecasted that there would only be rain when Guru Angad left the village. When confronted by the desperate farmers Guru Angad replied, "Nature cannot bend to your will merely by human sacrifice to the gods, or by injuring someone's heart. But if your rain god is satisfied by my leaving this village, I shall do so without a moment's hesitation." Leaving the village Guru Angad was refused shelter in neighboring villages and finally settled in a forest south of Khadur. When the rains did not come as promised the villagers grew angry at the Hindu recluse and wanted to kill him. Amar Das was disappointed with the way that the villagers had treated Guru Angad. He suggested that instead of killing the recluse the farmers tie the recluse to a plow and drag him through their fields. The rains finally came. The villagers now emplored the Guru to return to the village. When Guru Angad heard to the punishment the Hindu recluse had received he told Amar Das; "You should have shown endurance, in the face of adversity, like the earth, steadfastness like a mountain and compassion like a river. For the wise and the holy, it is unforgivable if they practice not humility and remain not even-minded in weal or woe." Amar Das asked for and received forgiveness.
Guru Angad did not believe in performing miracles unnecessarily. When Amar Das blessed a devotee of the Guru's with a son, Guru Angad warned him, "Do not go about disbursing your blessings and curses without due deliberation. God is merciful to all men of prayer and good intentions, and one need not exhibit one's spiritual prowess by such showmanship."
A village women once ridiculed Amar Das for his faithful devotion as being that "homeless old man who carries water every day for his Guru daily." When Guru Angad heard this he embraced Amar Das and told his congregation; "Amar Das is not homeless, he is the shelter of the unsheltered. He is the strength of the weak and the emancipation of the slave!" Finding that Amar Das was his most worthy disciple and feeling that his end was near Guru Angad announced that Amar Das would be his successor. Guru Angad's two sons were unhappy with their fathers decision but the Guru told them that the honour would go to Amar Das because he was the most worthy and humble. Guru Angad bowed before Guru Amar Das placing five copper coins and a coconut before him signifying as Guru Nanak had done before him. Guru Angad then had Baba Buddha anoint the forehead of Guru Amar Das with a saffron mark. Shortly thereafter Guru Angad left this world on March 28, 1552.

The Third Guru Guru Amar Das (1479-1574)

Guru Amar Das was born in the village of Basarke on May 5, 1479. He was the eldest son of Tej Bhan a farmer and trader. Guru Amar Das grew up and married Mansa Devi and had two sons Mohri and Mohan and two daughters Dani and Bhani. He was a very religious Vaishanavite Hindu who spent most of his life performing all of the ritual pilgrimages and fasts of a devout Hindu.
It was not until his old age that Amar Das met Guru Angad and converted to the path of Sikhism. He eventually became Guru at the age of 73 succeeding Guru Angad as described previously.
Soon large numbers of Sikhs started flocking to Goindwal to see the new Guru. Datu one of Guru Angad's sons proclaimed himself as Guru at Khadur following his fathers death. He was so jealous of Guru Amar Das that he proceeded to Goindwal to confront the Guru. Upon seeing Guru Amar Das seated on a throne surrounded by his followers he said; "You were a mere menial servant of the house until yesterday and how dare you style yourself as the Master?", he then proceeded to kick the revered old Guru, throwing him off his throne. Guru Amar Das in his utter humility started caressing Datu's foot saying; "I'm old. My bones are hard. You may have been hurt." As demanded by Datu, Guru Amar Das left Goindwal the same evening are returned to his native village of Basarke.
Here Guru Amar Das shut himself in a small house for solitary meditation. There he attached a notice on the front door saying, "He who opens this door is no Sikh of mine, nor am I his Guru." A delegation of faithful Sikhs led by Baba Buddha found the house and seeing the notice on the front door, cut through the walls to reach the Guru. Baba Buddha said, "The Guru being a supreme yogi, cares for nothing in the world - neither fame, nor riches nor a following. But we cannot live without his guidance. Guru Angad has tied us to your apron, where should we go now if you are not to show us the way?" At the tearful employment of the Sikhs, Guru Amar Das was overwhelmed by their devotion and returned to Goindwal. Datu having been unable to gather any followers of his own had returned to Khadur.
Guru Amar Das further institutionalized the free communal kitchen called langer among the Sikhs. The langar kitchen was open to serve all day and night. Although rich food was served there, Guru Amar Das was very simple and lived on coarse bread. The Guru spent his time personally attending to the cure and nursing of the sick and the aged. Guru Amar Das made it obligatory that those seeking his audience must first eat in the langer. When the Raja of Haripur came to see the Guru. Guru Amar Das insisted that he first partake a common meal in the langer, irrespective of his cast. The Raja obliged and had an audience with the Guru. But on of his queens refused to lift the veil from her face, so Guru Amar Das refused to meet her. Guru Amar Das not only preached the equality of people irrespective of their caste but he also tried to foster the idea of women's equality. He tried to liberate women from the practices of purdah (wearing a veil) as well as preaching strongly against the practice of sati (Hindu wife burning on her husbands funeral pyre). Guru Amar Das also disapproved of a widow remaining unmarried for the rest of her life.
Goindwal continued to experience growth as many Sikhs thronged there for spiritual guidance. Pilgrims moved there in large numbers to be close to the Guru. Muslims and Hindus also moved to the thriving town. When there was racial fighting between the three groups and calls for revenge, Guru Angad instructed his Sikhs; "In God's house, justice is sure. It is only a matter of time. The arrow of humility and patience on the part of the innocent and the peaceful never fail in their aim."
Once during several days of rain while Guru Amar Das was riding by a wall which he saw was on the verge of falling he galloped his horse past the wall. The Sikhs questioned him saying; "O Master, you have instructed us, 'fear not death, for it comes to all' and 'the Guru and the God-man are beyond the pale of birth and death', why did you then gallop past the collapsing wall?" Guru Amar Das replied; "Our body is the embodiment of God's light. It is through the human body that one can explore one's limitless spiritual possibilities. Demi-god's envy the human frame. One should not, therefore, play with it recklessly. One must submit to the Will of God, when one's time is over, but not crave death, nor invite it without a sufficient and noble cause. It is self surrender for the good of man that one should seek, not physical annihilation. "
With a view of providing the Sikhs with a place where they could have a holy dip while visiting Goindwal the Guru had a type of deep open water reservoir called a baoli dug. As the Hindus believed in reincarnation in 84 hundred thousand species, Guru Amar Das had the well dug with exactly 84 steps. To symbolize that God could be reached through his remembrance rather than just a cycle of reincarnations he declared that who ever would descend the 84 steps for a bath while reciting the Japji of Guru Nanak at each step would be freed from the cycles of births and deaths.
When it came time for the Guru to marry his younger daughter Bibi Bani, he selected a pious and diligent young follower of his called Jetha from Lahore. Jetha had come to visit the Guru with a party of pilgrims from Lahore and had become so enchanted by the Guru's teachings that he had decided to settle in Goindwal. Here he earned a living selling wheat and would regularly attend the services of Guru Amar Das in his spare time.
In 1567 while on his way to Lahore the Emperor Akbar decided to visit and see for himself Guru Amar Das. He stopped at Goindwal to meet the Guru, whose teachings he had heard about. The Guru agreed only to seem Akbar if he would first eat in the langer. Akbar agreed and here the Emperor sat down and ate with the poorest of the poor in his company. Akbar was so impressed by Guru Amar Das that he wanted to give the Guru a parting gift of the revenue collected from several villages to help support the langer kitchen. Guru Amar Das refused saying that the langer must be self supporting and only depend upon the small offerings of the devout.
The jealousy of the teachings of the Gurus by the high caste Khatris and Brahmins continued. They pleaded with Akbar at the royal court that the teachings of Sikhism would lead to disorder as they went against the teachings of Hindus and Muslims. Akbar summoned the Guru to his court for an explanation. Guru Amar Das politely excused himself on account of his old age, but sent Jetha to answer the charges leveled against the Sikhs. In the royal court Jetha explained the teachings of Sikhism. Akbar was open minded and deeply impressed by the religious doctrine of the Sikhs and decided that no further actions were required.
Guru Amar Das continued a systematic planned expansion of the Sikh Institutions. He trained a band of 146 apostles (52 were women) called Masands and sent them to various parts of the country. He also set up 22 dioceses called manjis across the country. These twenty two dioceses helped to spread Sikhism among the population while collecting revenues to help support the young religion. Guru Amar Das also declared Baisakhi (April 13), Maghi (1st day of Magha, mid January) and Diwali (festival of lights in October/November) as three special days where all the Sikhs should gather to hear the Guru's words. Although advanced in years, Guru Amar Das undertook a tour of a number of Hindu places of pilgrimage along the banks of the Yamuna and Ganga rivers as well as Kurukshetra. Here the Guru would hold religious services and large numbers of people would come to hear his preaching.
For their religious scriptures Guru Amar Das collected an anthology of writings including hymns of Guru Nanak and Guru Angad and added his own as well as those of other Hindu saints whose poems conformed to the teachings of Sikhism. All of these were in Punjabi and easily understood by the common people. When a learned Brahmin once questioned the Guru; "Why do you impart instruction to your disciples not in Sanskrit, the language of gods in which all the Hindu lore is written, but in their mother-tongue, like Punjabi, the language of the illiterate mass." To this Guru Amar Das replied; "Sanskrit is like a well, deep, inaccessible and confined to the elite, but the language of the people is like rain water - ever fresh, abundant and accessible to all." He said; "I want my doctrines to be propagated through every language which the people speak, for it is not language but the content that should be considered sacred or otherwise."
Seeing the rapid expansion of Sikhism, Guru Amar Das asked his son-in-law and trusted follower Jetha to oversee the founding of another city. He wanted him to dig a tank there and to build himself a house. Jetha first purchased the lands for the price of 700 Akbari rupees from the Zamindars of Tung. Here he started the digging on the tank. This new township called Ramdaspur would in due time become present day Amritsar, the holiest city of the Sikhs.
On September 1, 1574 sensing that his end was near, Guru Amar Das sent for Baba Buddha and other prominent Sikhs including his tow sons Mohan and Mohri. He declared; "According to the tradition established by Guru Nanak, the leadership of the Sikhs must go to the most deserving. I, therefore, bestow this honour on my son-in-law Jetha." Guru Amar Das then renamed Jetha as Ram Das, meaning Servant of God. As was the custom Baba Buddha was asked to anoint the forehead of Amar Das with the saffron mark. All those present bowed before Guru Ram Das except for Mohan, Guru Amar Das's eldest son. Shortly thereafter Guru Amar Das breathed his last on the full moon day of Bhadon in 1574 at the ripe old age of 95.

The Fourth Guru Guru Ram Das (1534-1581)

Guru Ram Das was born on September 24, 1534 to simple God-fearing parents, Hari Das and Anup Devi of Lahore. Known as Jetha meaning the first born, he was a handsome young man. When he grew up he could always be found in the company of religious men. One day Jetha came across a party of Sikhs who were on their way to Goindwal to pay homage to Guru Amar Das. Jetha decided to join them and also travel to Goindwal. Upon their arrival and meeting, Guru Amar Das at once noticed the young Jetha with his pleasant manner and sense of devotion. While his fellow travelers returned to Lahore, Jetha decided to stay and become a disciple of Guru Amar Das. His hard work, and devotion eventually won him the hand of Guru Amar Das's younger daughter, Bibi Bhani. They went on to have three sons, Prithi Chand, Mahadev and Arjan Dev.
Jetha became a trusted disciple of Guru Amar Das. As described previously he successfully represented Guru Ram Das before the Mughal royal court to defend the charges by jealous Hindus that Sikhism maligned both the Hindu and Muslim religions. "Birth and caste are of no avail before God. It is deeds which make or unmake a man. To exploit ignorant people with superstitions and to call it religion is a sacrilege against God and man. To worship the infinite, formless and absolute God in the form of a totem, an image or an insignificant or time-bound object of nature, or to wash one's sins not through compassion and self-surrender, but through ablutions; to insist upon special diets, languages and dresses, and fads about what to eat and what not, and to condemn the mass of human beings, including women, to the status of sub-humans and to deny them the reading of the scriptures and even work of every kind is to tear apart man from man. This is not religion, not is it religion to deny the world through which alone man can find his spiritual possibilities." The Emperor Akbar was greatly impressed by the tenants of Sikhism as explained by Jetha and dismissed all of the charges.
Eventually Jetha was ordained as Guru Amar Das's successor and named Guru Ram Das (meaning servant of God). These events have previously been described.
When the aged ascetic son of Guru Nanak Baba Sri Chand came to visit Guru Ram Das he asked him why he kept such a long beard? Guru Ram Das replied; "To wipe the dust off the feet of holy men like yourself" and then proceeded to perform this supreme act of humility. Sri Chand held his hand and embraced Guru Ram Das saying; "It's enough. This is the kind of character by which you have deprived me of my ancestral heritage. Now, what more is left with me that I could offer you for your piety and goodness of heart?"
Guru Ram Das now eagerly continued the building of the city of Ramdaspur (the abode of Ram Das) by digging of the second sacred pool as he had been instructed by Guru Amar Das. Pilgrims came in large numbers to hear the Guru and to help in the excavation work of the tank. The holy tank would be called Amritsar meaning pool of nectar. Today the city which is the holiest center of Sikhism has come to be know as Amritsar. Guru Ram Das urged his Sikhs that one could fulfill one's life not merely by quiet meditation but in actively participating in the joys and sorrows of others. This is how one could also rid oneself of the prime malady - Ego, and end their spiritual loneliness.
One of the new entries into the Sikh fold at this time was Bhai Gurdas Bhalla, the son of the younger brother of Guru Amar Das. Bhai Gurdas was a superb poet and scholar of comparative religion who would later go on become the scribe of the first edition of the Guru Granth Sahib. Guru Amar Das was impressed with Bhai Gurdas's existing knowledge of Hindi and Sanskrit and the Hindu scriptures. Following the tradition of sending out Masands across the country Guru Amar Das deputed Bhai Gurdas to Agra to spread the gospel of Sikhism. Before leaving Guru Amar Das prescribed the following routine for Sikhs;
"He who calls himself a Sikh of the True Guru, He must get up in the morning and say his prayers. He must rise in the early hours and bathe in the holy tank. He must meditate on God as advised by the Guru. And rid himself of the afflictions of sins and evil. As the day dawns, he should recite scriptures, and repeat God's name in every activity. He to whom the Guru takes kindly is shown the path. Nanak! I seek the dust of the feet of the Guru's Sikh who himself remembers God and makes others remember Him." (Gauri)
The standard Sikh marriage ceremony known as the Anand Karaj is centered around the Lawan, a four stanza hymn composed by Guru Ram Das. The marriage couple circumscribe the Guru Granth Sahib as each stanza is read. The first round is the Divine consent for commencing the householders life through marriage. The second round states that the union of the couple has been brought about by God. In the third round the couple is described as the most fortunate as they have sung the praises of the Lord in the company of saints. In the fourth round the feeling of the couple that they have obtained their hearts desire and are being congratulated is described.
Guru Ram Das's first cousin Sahari Mal came to invite the Guru to visit Lahore in connection with the marriage of his son. The Guru being much too busy with his work promised to send one of his sons instead. Guru Ram Das asked his eldest son Prithi Chand to attend on his behalf, but he refused. Prithi Chand feared that his father was perhaps trying to eliminate him in order to install his youngest brother Arjan as the next Guru. Arjan was a great favorite of his father. Mahadev the Guru's middle son was a recluse and excused himself on the ground that he was not interested in the affairs of the world. The Guru therefore asked his youngest son Arjan Dev to attend, which he agreed to do with such grace and humility, that Guru Ram Das was very pleased.
Arjan Dev now proceeded to Lahore, where his father asked him to remain until called for and to take charge of the needs and education of the Sikhs in Lahore, his ancestral home. After two years of feeling intensely homesick, Arjan Dev composed a poem of love and devotion and sent it to Guru Ram Das. This poem along with another one a few month's later were intercepted by the Guru's jealous son Prithi Chand who made sure his father never received them. Finally Arjan wrote a third poem and numbered it with a 3 and gave strict instructions to the messenger to only hand it over to the Guru personally.
"A moment's separation and it was like an age. When do I see you now, my beloved Lord? My night does not pass, nor do I get sleep, Without seeing the Guru's darbar. I am a sacrifice, I am a sacrifice again to the true darbar of the Guru. 3" (Majh)
Upon finally receiving this poem, Guru Ram Das sensed what must have happened to the earlier two messages so he confronted his eldest son Prithi Chand. At first, Prithi Chand denied everything, but seeing the insistence of the Guru and the consequences of refusal to obey him, he finally confessed his treachery and produced the other two letters. When Guru Ram Das read them, he was moved to tears by the humility and sincerity of his son Arjan's compositions.
Guru Ram Das immediately sent for Baba Buddha to journey to Lahore and to bring back his son Arjan Dev with full honour. The Guru then had Bhai Budhha apply the saffron mark to the forehead of Arjan Dev and declared him his successor. Prithi Chand would not accept his fathers wishes and continued to misbehave and abuse Guru Arjan Dev. Guru Ram Das had to publicly condemn his son Prithi Chand for his actions. Shortly thereafter Guru Ram Das breathed his last on September 1 1581.

The Fifth Guru Guru Arjan Dev (1563-1606)

Guru Arjan Dev was the youngest son of Guru Ram Das and Mata Bhani. He was born at Goindwal on April 15, 1563. In 1579 Guru Arjan was eventually married to Ganga Devi daughter of Krishan Chand in 1579.
Eventually Arjan Dev was invested with the Guruship by his father Guru Ram Das in 1581 as narrated previously. Guru Arjan now left Goindwal for Ramdaspur (Amritsar) to complete the work started there by his father and to get away from his jealous older brother Prithi Chand. Guru Arjan Dev completed the two tanks of Santoksar and Amritsar and undertook the expansion of Ramdaspur.
The Guru laid the foundation of the Harmandir Sahib (Golden Temple) in the middle of the tank of Amritsar. All of the Sikhs desired that it should be the tallest building in the new town. Guru Arjan Dev however felt otherwise. He reminded his followers that humility should be a great virtue. The temple was therefore built on as low an elevation as possible. To counter the Muslim belief that God's House is in the west and the Hindu belief that it is in the east where the sun rises, the Harmandir Sahib had entrances on all four sides. Guru Arjan Dev exclaimed; "My faith is for the people of all castes and all creeds from whichever direction they come and to whichever direction they bow." To help raise money for these monumental public works projects, the Guru declared that all Sikhs should donate 1/10th of their earnings to charity.
Around the year 1590 Guru Arjan Dev decided to go on an extensive tour of Punjab accompanied by such trusted Sikhs as Bhai Gurdas and Bidhi Chand. He visited Khadur, Goindwal, Sarhali, Bhaini, Khanpur, Taran Taran, Lahore, Dera Baba Nanak, as well as Barath where he met the aged ascetic son of Guru Nanak, Baba Sri Chand. Guru Arjan Dev also purchased some land near Jullundur and laid the foundations of a new township called Kartarpur as well as digging a well called Ganga Sagar.
The Guru eventually returned to Amritsar to find his eldest brother Prithi Chand jealous as ever. With the Guru having no children as yet, Prithi Chand hoped that his own son Mehrban would be able to succeed Guru Arjan Dev as the next Guru. Guru Arjan in his humility asked his wife Ganga Devi; "If you need a boon, ask not me but a pious Sikh like Baba Buddha, the aged seer and devout disciple of Guru Nanak". She proceeded with a large entourage and much fanfare to Baba Buddha who lived in a jungle near Amritsar. There she presented him with many delicacies to eat. Baba Buddha resented this and refused to provide any blessings. Upon hearing what happened, Guru Arjan Dev told his wife to return this time on foot, with a simple meal prepared by herself. This time Baba Buddha was delighted and partook of the simple food. He prophesied; "A son will be born to thee who will crush the enemies of Nanak's house, just as I have crushed this piece of onion with my hand."
Soon thereafter Ganga Devi became pregnant. Prithi Chand meanwhile cultivated Sulhi Khan, a revenue officer of the Mughal court to raid Amritsar on the pretext of collecting a tribute. Guru Arjan Dev along with his family left Amritsar and settled at Wadali a few miles away. It was here that on June 14, 1595 that the Guru was blessed with a son, Hargobind. The love of a father for his son can be seen in the following lines:
"My True Guru is my Savior and Protector. Showering us with His Mercy and Grace, God extended His Hand, and saved Hargobind, who is now safe and secure. The fever is gone - God Himself eradicated it, and preserved the honor of His servant. I have obtained all blessings from the Saadh Sangat, the Company of the Holy; I am a sacrifice to the True Guru." (Guru Arjan Dev, Sorath, pg. 620)
Meanwhile Sulhi Khan upon hearing that both Guru Arjan Dev and his treasure were no longer in Amritsar put off his attack on the city. In Amritsar Prithi Chand tried to convince the Sikhs that he was the real Guru and not Arjan Dev. He only met with disappointment though, as the Sikhs continued to flock to see Guru Arjan Dev. Prithi Chand therefore concocted a plan to assassinate the Guru's only child Hargobind. He sent a wet-nurse with poison, got a snake charmer to release a snake near Hargobind, and on another attempt sent a servant with poison milk. All of these attempts failed with the perpetrators all publicly confessing that Prithi Chand had sent them.
"The poison had absolutely no harmful effect. But the wicked Brahmin died in pain. || 1 || The Supreme Lord God Himself has saved His humble servant. The sinner died through the Power of the Guru." (Guru Arjan Dev, Bhairon, pg. 1137)
Eventually a large delegation of Sikhs were able to convince the Guru to return to Amritsar.
Guru Arjan now started the training for his son Hargobind for the responsibilities which he would one day have to face. He had the young Hargobind not only trained in languages and religious philosophy, but also in riding, the use of weapons, astronomy, medicine, agriculture, public administration and the sciences. Baba Buddha was put in charge of the religious education of the young Hargobind, while a team of experts were employed for instruction in their areas of expertise. Guru Arjan Dev meanwhile kept quite busy attending to the spiritual needs of the large masses of Sikhs who came to see him daily. He would daily perform devotional music from the Harmandir Sahib, being a great instrumentalist and vocal singer.
A situation now arose which would require the Guru's complete attention. Reports came to the Guru that Prithi Chand was composing his own hymns and was passing them to the visiting Sikhs as the compositions of Guru Nanak as well as other Guru's. Others were also passing of their own compositions as the works of the Sikh Guru's. Guru Arjan Dev realized that if this situation was allowed to continue it would be the undermining of the Sikh religion. Having given the Sikhs a central place of worship, they now needed an authentic compilation of the hymns of their Guru's. Thus Guru Amar Das started collection the original verses of all the Guru's. He sent trusted Sikhs such as Bhai Piara, Bhai Gurdas and Baba Buddha across the country in search of original manuscripts. Guru Arjan Dev made trips to Goindwal, Khadur and Kartarpur to visit the families of the previous Guru's. Guru Arjan Dev collected original manuscripts of the Guru's from Mohan (son of Guru Amar Das), Datu (son of Guru Angad) as well as Sri Chand (son of Guru Nanak). Putting Baba Buddha in charge of the spiritual needs of the large number of pilgrims visiting Harmandir Sahib, Guru Arjan now pitched a tent by the side of Ramsar tank and started the arduous task of compiling the first edition of the Holy Guru Granth Sahib. Bhai Gurdas was entrusted as the Guru's scribe for the master copy. Unlike any other religious book in history, Guru Arjan Dev decided to also include the compositions of Hindu and Muslim saints which he considered consistent with the teachings of Sikhism and the Guru's. Guru Arjan Dev included the works of such Hindu Bhaktas as Kabir, Jaidev, Namdev, Dahnna, Ravidas, Pipa and Ramanand. The Guru also included the works of such Muslim divines as Farid, Mardana, Satta and Balwand, the Guru's minstrels, as well as several bards (Bhatts). Bhai Gurdas was invited by the Guru to include his own verses, but declined out of modesty.
The monumental task was finally completed. This first edition of the Guru Granth Sahib known at that time as Pothi Sahib was installed on a high pedestal within the Harmandir Sahib in August 1604. Guru Arjan Dev seated himself at a lower level and instructed all Sikhs to bow before it, not as an idol, but as the book of divine inspiration which instructed living men in the ways of God and dedicated secular life. The revered Baba Buddha was appointed the first Granthi (custodian) of the book. Guru Arjan Dev dictated that unlike the Hindu scriptures, the Pothi Sahib could be open to reading by anyone of any caste, creed or sex. This original copy is still in existence today.
A rich arrogant Hindu banker of Delhi called Chandu Shah tried to marry his daughter to Hargobind. But due to his arrogance Guru Arjan Dev refused the match. Prithi Chand knew that Chandu Shah welded some influence with the imperial court. He used Chandu Shah's anger at being rejected to cause further trouble. Prithi Chand had Chandu Shah complain to the Emperor Akbar that the Guru had prepared a book which was derogatory in nature to Muslim's and Hindu's. Upon hearing this Akbar ordered the Guru to be brought before him along with the. Guru Arjan Dev sent the revered Baba Buddha and Bhai Gurdas to the Mughal court along with a copy of the Holy Granth. Akbar opened the Holy Book and the first hymn read out was;
"My God has breathed His Light into the dust. And so brought the world into being. He it is who created the sky, the earth, the waters and all vegetation. O man, whatever one sees, passes away. But the world usurps anothers due and is forgetful of God. It is the world of the animal, nay, of ghosts and goblins. It eats the forbidden fruit, usurping what belongs to another. Hold thy mind, O man, or God will burn thee in the fire of Hell. Thy benefactors, thy brothers, thy courts and kingdoms and thy homes. Are of no avil to thee, when seized thee the Angel of Death. My Lord, purest of the pure, knows all that is within thee. Nanak: pray thou to His Saints that they lead thee on the Truth Path." (Tilang)
Upon hearing this Akbar was satisfied as he had always looked upon the Sikh Gurus as social reformers and believed in the unity of God and the brotherhood of man. However Chandu Shah accused Bhai Gurdas of not really read the text but recited a hymn from memory. Akbar therefor got one Sahib Dyal who could read Gurmukhi to appear before the court and opened a page at random for him to read, he read the following;
"You don't see God who dwells in your heart. And you carry about an idol around your neck. A nonbeliever, you wander about churning water, And you die harassed in delusion. The idol you call God will drown with you. The ungrateful sinner. The boat will not ferry you across. Says Nanak, I met the Guru who led me to God. He who lives in water, earth, nether region, and firmament. " (Sulhi)
The Emperor now exclaimed; "Excepting love and devotion to God, I so far find neither praise nor blame to anyone in this Granth. It is a volume worthy of reverence." Not only this but Akbar wanted to offer Guru Arjan a suitable gift. Guru Arjan asked the Emperor to instead exempt the people of Punjab from the annual land revenue that year since their was a severe drought. Akbar graciously complied with the Guru's wishes, this greatly increased the Guru's popularity with the peasants.
On October 17, 1605 Akbar died and was succeeded by Jahangir as Emperor. Jahangir was a person of lax morals, pleasure loving and fond of drinking. He left much of the administration duties of running his kingdom to others. Because of his lax morals Jahangir set out to please the orthodox Muslim clergy which he knew did not approve of his actions, or the tolerant attitude that his father Akbar had previously displayed to other religions. Jahangir wrote the following in his memoirs called Tuzak-i-Jehangiri; "At Goindwal on the banks of the river Beas, lived a Hindu, Arjan by name, in the garb of a Pir or Sheikh. Thus, many innocent Hindus and even foolish and ignorant Muslims he brought into his fold who beat the drum noisily of his self-appointed prophethood. He was called Guru. From all sides, worshippers came to offer their homage to him and put full trust in his word. For three or four generations, they had warmed up this shop. For a long time I had harbored the wish that I should set aside this shop of falsehood or I should bring him into the fold of Islam." Jahangir further writes; "In these days, Khusro (Jahangir's rebel son) passed through this way. The foolish person resolved to call on him. Khusro halted for a time at this place and this man came to see him and discoursed with him on many matters and also applied with saffron on his forehead what the Hindus call kashkeh (tilak) and consider a good omen. When I heard this account personally, I knew about his false pretenses. So I ordered that he be brought into my presence, that his property be confiscated and his sons and other possessions be made over to Murtaza Khan and he be dealt with in accordance with the political and common law of the land."
When Guru Arjan received the summons to appear before Jahangir, he knew that it was not a good sign. The Guru declared that his son Hargobind should be installed as the next Guru. Prominent Sikhs gathered and revered Baba Buddha applied the saffron mark on Hargobind's forehead anointing him as Guru Hargobind.
Upon reaching Lahore, Jahangir demanded that Guru Arjan Dev revise the Holy Granth, removing all references to Islam and Hinduism. This of course the Guru refused to do. Since Jahangir was on his way to Kashmir, he asked Murtaza Khan to deal with the Guru.
Murtaza Khan immediately jailed the Guru, and ordered the Guru Arjan Dev to be tortured to death if he did not agree to remove the alleged derogatory references in the Holy Granth. The Guru was cruelly tortured. He was made to sit on a red hot iron sheet. They poured burning hot sand on his body. The Guru was dipped in boiling water. The bore all of these brutalities with calm serenity, for five long days he was tortured. When the torturers found the Guru unresponsive to their torture they did not know what to do. On May 30, 1606 the Guru asked for a bath in the river Ravi by the side of the Mughal fort. Thousands of followers watched the Guru who could barely walk make his way to the river with tears in their eyes. His bare body was covered with blisters, Guru Arjan Dev repeated over and over; "Sweet is Your will, O God; the gift of your Name alone I seek." The Guru then calmly walked into the river bank, bidding his farewell to his followers and was gone forever, his body carried away by the currents. This act of brutality in ending such a saintly life with such cruelty was to forever change the course of Sikhism.

The Sixth Guru Guru Hargobind (1595-1644)

Guru Hargobind was born at Wadali village in June 1595 and was the only child of Guru Arjan Dev. He was invested with the Guruship on May 25, 1606 just days before his fathers martyrdom. From a young age he was educated in the sciences, sports and religion as his father had insisted. Baba Buddha was responsible for overseeing the Guru's religious teachings.
During the Guruship ceremony Guru Hargobind respectfully declined to wear the Seli (woolen cord worn on the head) which had been passed down on each successive Guru since Guru Nanak. Instead the Guru asked for a sword. Baba Buddha, never having handled a sword before, placed it on the wrong side of the Guru. Guru Hargobind noticing this, asked for another sword saying "I'll wear two swords, a sword of shakti (power) and a sword of bhakti (meditation)." Henceforth the Guru would always carry two swords to symbolize his dual role of holding secular power (Miri) and spiritual authority (Piri).
Soon after his ascension to Guruship in 1606, Guru Hargobind laid the foundation of a new temple at Amritsar; the Akal Takht. The Akal Takht was built facing Harmandir Sahib (the Golden Temple). Guru Hargobind had a throne built, and would administer Sikh affairs from here. The temporal nature of the Akal Takht balanced the spiritual nature of the Golden Temple, emphasizing the dual concepts of Miri and Piri introduced by the Guru. Guru Hargobind donned the royal regalia of a King and was known by the Sikhs as Sacha Padshah (The True King).
Guru Hargobind knew that the Sikh's would no longer take their freedom for granted, he undertook to steel his Sikhs against tyranny and oppression. The Guru now gave instructions to the Masands and to all the other Sikhs that they should make offerings in the future of horses and weapons rather than just money. The Hindus had become so weak that they could not contemplate any kind of resistance to the rulers of the date. The Sikhs did not believe in self-denial alone; they grew increasingly aware of the need for assertion also. They wielded arms and lived an active life, reared horses, rode on them, and racing and hunting became their pastimes. Guru Hargobind encouraged Sikhs in physical activity and weapons training as well as prayers. Soon an army of one thousand horses was raised. The spiritual side was not neglected. Guru Hargobind would rise long before the day dawned and after his bath in the holy tank, would go into meditation. The Guru would then join his Sikhs for prayers both in the mornings and evenings. Guru Hargobind did not want his emphasis on the temporal caused by the necessity for a war like posture to detract his followers from the spiritual ideals of Sikhism.
The Gurus military activities were soon reported to Emperor Jehangir by the ever jealous Chandu Shah, who still had an unmarried daughter on his hands as a constant reminder of the indignity hurled at him. Guru Hargobind was summoned by Jehangir and decided to go see the Emperor. Many Sikhs were apprehensive about the Guru going as they feared for his life. Before setting out for Delhi Guru Hargobind assigned the secular duties of running the Golden Temple to the honoured Baba Buddha and the spiritual instructions to the great scholar and scribe of the Guru Granth Sahib, Bhai Gurdas. Guru Hargobind then set out for Delhi accompanied by three hundred horses.
When Jehangir met Guru Hargobind, he was quickly won over by the young Gurus charm and holiness. The Guru had a number of religious discourses with the Emperor who wanted to be sure that no harm was intended to Islam by the propagation of Sikhism. When asked which religion was better Hinduism or Islam, Guru Hargobind replied quoting Kabir:
"God first created light, All men are born out of it. The whole world came out of a single spark; Who is good and who is bad? The Creator is in the creation, and the creation in the Creator, He is everywhere. The clay is the same, the potter fashions various models. There is nothing wrong with the clay or the potter. God the true resides in all, Whatever happens is His doing. He who surrenders to Him gets to know Him. He is His slave. God is invisible, He cannot be seen. The Guru has granted me this sweet gift. Says Kabir, my doubts are dispelled. I have seen the Pure with my own eyes." (Parbhati)
When Jehangir found out that Guru Hargobind was a great lover of sports, he invited the Guru to accompany him on a tiger hunt. During the chase the Emperor was attacked by a ferocious tiger. The attendants accompanying the royal party lost their nerve and their horses and elephants panicked. Guru Hargobind rushed his horse and pulling out his sword, he engaged the killed the dangerous tiger single handed. Jehangir was full of gratitude towards the Guru for risking his life. Jehangir became so fond of the Guru that he asked him to accompany him on a number of visits. Once while visiting Agra a poor grass-cutter follower of the Guru came to seem him. The grass-cutter, crying that he wanted to see the vision of the True King, was led by the royal attendants into the camp of the Emperor. The grass-cutter put a coin before him and stood with folded hands, praying, his eyes filled with tears and his throat choked with emotion. The Emperor was overwhelmed with the devotion of a loyal subject and offered him a large gift. The Sikh replied, "O True King, if you are so pleased, bless me with the glory of God's Name that I be emancipated." When the devotee was told that he had come to the wrong camp, and that the one who granted redemption was housed in the opposite camp, the devotee unhesitatingly left the presence of the emperor picking up his coin saying "Then this too is meant for him, not your Majesty".
While at Agra Jehangir suddenly fell ill. The ever scheming Chandu Shah conspired with astrologers to tell the emperor that he would only be cured if a holy man was sent to Gwalior Fort and undertook penance on the emperors behalf. Guru Hargobind was now requested to go to Gwalior Fort. Fully aware of Chandu's scheming, the Guru agreed, and accompanied by an escort of five Sikhs left for the fort. Guru Hargobind spent a number of months within the fort sometime between 1617 and 1619 as a virtual prisoner. Here were also imprisoned a number of princes who lived in deplorable conditions. Guru Hargobind uplifted their spirits with daily prayers and distributed much of his rations to them. Chandu Shah even tried unsuccessfully to have the Guru poisoned. Eventually many months after Jehangir's recovery he was finally convinced by Wazir Khan a admirer of the Guru in the mughal court to release the Guru and invite him back to Delhi. Guru Hargobind refused to leave the fort unless all of the princes who were political prisoners were also not released. Jehangir agreed after he was reminded by Wazir Khan that the emperor owed his life to the Guru.
Upon his return to Delhi, Guru Hargobind told the emperor about the intrigue and scheming of Chandu Shah. Jehangir handed over Chandu to Guru Hargobind to avenge the death of his father Guru Arjan. Guru Hargobind handed over Chandu Shah to his Sikhs who eventually took Chandu to Lahore where he was killed by an indignant Sikh who had seen Guru Arjan tortured with his own eyes. Upon hearing this news Guru Hargobind asked God to pardon Chandu Shah's sins.
Guru Hargobind now proceeded to visit Lahore. A devout Sikh from Kabul called Sujan brought a magnificent horse to present to the Guru as a gift. The horse was seized by a Muslim Qazi who refused to return it unless he received a large ransom. Guru Hargobind remarked that "the horse must come to him to whom he was intended". Soon the horse stopped eating and its health deteriorated. The Qazi sold the horse to the Guru for a minimal rate, thinking that the horse would die anyway. Instead the horse regained its health and Guru Hargobind would ride it regularly. The Qazi became angry and felt that he had been cheated and launched a complaint with the authorities. The authorities did not take any action against the Guru. Meanwhile the Qazi's daughter ran away from her fathers tyranny and sought refuge with the Guru at Amritsar. There she lived her whole life as a devout Sikh, and Guru Hargobind got a tank known as Kaulsar dug up in her memory.
Guru Hargobind now undertook extensive travels. The Guru founded the town of Kiratpur in 1626 where the land had been gifted to the Guru by one of the princes who had been freed from Gwalior by the Guru. While visiting Srinagar the Guru had a discourse with Swami Ramdas Samrath a great spiritual teacher who would later go on to instruct Shivaji, the founder of the Maratha empire. Swami Ramdas asked the Guru "You are on the spiritual throne of Guru Nanak, a great Saint. You are wearing arms and maintain troops and horses. You allow yourself to be addressed as Sachcha Padsah, the True King. What sort of saint are you?" Guru Hargobind replied, "I display royalty only from the outside; inwardly, I'm detached like a hermit. Guru Nanak had not renounced the world. He had only renounced maya (illusion and ego)." The Swami answered that this idea appealed to him and thus he thereafter changed his teachings of hindu renunciation.
While visiting the shrine of Guru Nanak, Guru Hargobind met and received the blessings of Baba Sri Chand, Guru Nanak's son. Soon thereafter in 1613 a son was born called Gurditta. In 1617 another son was born, Suraj Mal. In 1618 a third son, Ani Rai was born and in 1620 Atul Rai was born. Finally in 1622 the last and fifth son, Tegh Bahadur was born. During the life of Guru Hargobind some of the most influential Sikhs of the time passed away. Baba Buddha passed away in 1631 at Ramdas, Bhai Gurdas in 1636 at Goindwal and Baba Sri Chand at Kiratpur in 1629. In October 1627 emperor Jahangir died and Shah Jahan ascended the throne in Delhi.
The mughal emperor Jahangir was out hunting one day in the vacinity of Amritsar. A favorite hunting hawk of the emperors flew into the camp of Guru Hargobind who was also hunting. When the emperors soldiers came to reclaim the hawk, a brief skirmish ensued and the hawk was not returned. Jahangir was so enraged that he sent an army of 7000 cavalry under the command of his general Mukhlis Khan to recover both the hawk and capture the Guru for his insolence. In the ensuing battle the Gurus forces emerged victorious after the Guru killed Mukhlis Khan in single combat with his sword. This battle took place in 1634. This battle marked a turning point as the Sikhs now turned militant under mughal persecution.
After the battle Guru Hargobind left Amritsar never to return. The Guru shifted to Kartarpur and went on to build the city of Hargobindpur on the banks of the river Beas. The local villagers who were members of the Gherar tribe were very excited, but the headman of the tribe Bhagwan Das did not want the Guru to settle there. Bhagwan Das who was friendly with the mughal authorities made derogatory remarks against the Guru, the Sikhs lost their temper and in the insuing scuffle, Bhagwan Das was killed. His son Ratan Chand went to Abdullah Khan the Subedar of Jullundur and convinced him to attack the Guru at Hargobindpur with a force of 10,000 troops. The Guru felt that he was being forced into a fight when all he wanted was to be left alone to pursue his religious pursuits. He said, "We are fighting for a righteous cause - our right to live with honour and in peace - and not for the sake of self glory or rule over others."
A fierce battle ensued in which the Gurus forces were only half of the invading mughals. Karam Chand the son of Chandu Shah joined Rattan Chand the son of Bhagwan Das for revenge. In the ensuing battle both the Subedar Abdullah Khan as well as his two sons were killed. Rattan Chand was also killed while Karam Chand was captured by the Sikh Bidhi Chand. Guru Hargobind ordered Karam Chand released but he soon returned to battle again. At this Guru Hargobind engaged Karam Chand in single hand to hand combat without any weapons and killed him with his bare hands. The mughal forces were completely defeated and forced to retreat. After the battle the construction of a Gurdwara at Hargobindpur resumed and the Guru ordered that a mosque also be built for Muslims.
Friction with the mughal authorities were to continue. A group of devoted Sikhs from Afghanistan were on their way to present the Guru with two extraordinary horses. The horses were seized by the Muslim authorities at Lahore and presented to Shah Jahan who was visiting there. When the Sikhs heard about this, Bidhi Chand decided to rescue the horses for the Guru. He gained the confidence of the keeper of the royal stable at Lahore first disguised as a grass cutter and then as a magician. Both times he was able to safely spirit away both horses to the Gurus household. The fact that the mughals would retaliate was a foregone conclusion, therefore Guru Hargobind shifted his base deep into the forest in the district of Nabha. Here a large contingent of mughal troops sent by the emperor under the control of Lala Beg found there way. A bloody battle lasting 18 hours took place in which the Sikhs suffered over 1,200 casualties but were able to inflict even heavier losses to the mughals and send them retreating in defeat. This battle took place in 1631.
Before the death of Guru Nanaks son Baba Sri Chand, he asked Guru Hargobind if he could adopt one of the Gurus sons since he had no children. Out of respect for Sri Chand, Guru Hargobind offered him the choice of his eldest son Baba Gurditta. Baba Sri Chand then chose Baba Gurditta as his successor. Baba Gurditta who was married to Natti gave birth to a son called Dhir Mal who was to later cause much trouble to the Guru and his family. In 1630 Baba Gurditta had another son called Har Rai who was to prove to be a blessing. The son of Guru Hargobind, Atal Rai started displaying his supernatural powers by performing miracles and revived a dead playmate of his. When Guru Hargobind heard about this he reprimanded his son saying, "My son has started dissipating his spiritual powers without discrimination. Shall our occupation now be to revive everyone's dead son and interfere ever in God's will, we who are enjoined to accept whatever good or bad comes to us in His pleasure." Atal Rai took the Guru's reprimand so seriously that he soon passed away after that. His death caused Guru Hargobind much grief and he constructed a nine storey structure called the Bunga of Baba Atal at Amritsar to commemorate the nine short years of his sons life.
Trouble soon evolved among some of the Gurus troops. One of the Gurus favorite soldiers Painda Khan let the honour and gifts presented to him by Guru Hargobind go to his head. He gave the choice gifts which he had personally received to his son in law Asman Khan who also captured one of the Gurus favorite hunting hawks and refused to return it. When Guru Hargobind asked Painda Khan for an explanation he replied in a rude and insulting manner. Therefore the Guru regrettably terminated the services of Painda Khan. The disgruntled Painda Khan along with 500 troops loyal to him approached the emperor in Lahore and offered to join the imperial forces against the Guru. The emperor was pleased to have the help of such a close confidant of the Gurus. Painda Khan told the emperor that the Gurus army was only composed of poor peasants. In the year 1634 Fifty thousand troops under the command of Kale Khan and supported by Painda Khan were dispatched to attack the Sikhs at Kartarpur. When the Gurus forces heard about the impending attack, Dhir Mal the Gurus grandson sent a secret letter to Painda Khan pledging him his full support. The battle was fierce with Guru Hargobinds two sons Gurditta and Tegh Bahadur also fighting along with their father. Many great soldiers fell on the battlefield including Kale Khan. The mughal forces were decimated until among the remaining Painda Khan engaged Guru Hargobind in battle. Guru Hargobind had raised Painda Khan from a young age and loved him like a son, therefore he refused to strike the first blow. Painda Khan struck two times unsuccessfully missing the Guru both times. Painda Khan continued to taunt and insult the Guru until finally Guru Hargobind killed him with his sword. Seeing his body in the dust, Guru Hargobind clasped his old comrade in his arms and put his shield over Painda Khan's face to shade it from the scorching sun. Guru Hargobind then wept over the death of one so dear to him and prayed that God grant Painda Khan forgiveness and a place in heaven. In another part of the battlefield Baba Gurditta also wept at killing another mughal general Asman Khan who had been his childhood friend. The mughal forces were successfully routed and retreated with heavy losses although the Sikhs suffered over 700 dead.
Immediately following the battle Guru Hargobind and his family left Kartarpur to retire to the out of the way town of Kiratpur in order to avoid further bloodshed. Here the Guru had also promised to visit a Muslim devotee of his Budhan Shah who was near death and had previously met Guru Nanak. The Gurus grandson Dhir Mal refused to move, instead he remained in Kartarpur and with possession of the original copy of the Granth Sahib which he refused to hand over. Dhir Mal had aspirations of succeeding Guru Hargobind as the next Guru because he had the Holy Granth.
Here are Kiratpur Guru Hargobind remained the rest of his life peacefully. He kept a small army of men and 900 solders as his protection. The Guru continued to receive countless devotees who flocked to Kiratpur to hear and see the Guru and Sikhism continued to spread throughout the Indian Subcontinent. The most accurate eye witness account of Guru Hargobind's life appears in the Dabistan-i-Mazahib written by the Muslim Mohsin Fani. In this he writes about the Sikhs, "The Guru believes in one God. His followers put not faith in idol worship. They never pray or practice austerities like the Hindus. They believe not in their incarnations, or places of pilgrimage nor the Sanskrit language which the Hindus deem to be the language of the gods. They believe that all the Gurus are the same as Nanak. The Sikhs are not restricted in the matter of eating and drinking."
Soon the Guru received the shocking news of the death of his eldest son Baba Gurditta who passed away at age 24. He passed in much the same manner as Atal Rai, having taken to heart the reprimand of the Guru for reanimating a dead cow of an angry farmer which he had accidentally killed while out hunting. Guru Hargobind was much saddened by the death of his son and requested his grandson Dhir Mal to appear for his fathers last rites and receive his fathers turban. Dhir Mal refused to come even on such a solemn occasion, only caring about styling himself as the next Guru, especially now with his fathers untimely demise.
Guru Hargobind now started training his grandson Har Rai the other son of Baba Gurditta as his natural successor. The Gurus own sons; Gurditta had passed away, Suraj Mal and Ani Rai were too worldly while Tegh Bahadur preferred solitude and meditation. Har Rai was a pious young man and Guru Hargobind proceeded to train him in the use of arms as well as spiritual matters. At the age of fourteen Har Rai was ordained by Guru Hargobind as the seventh Sikh Guru. Guru Hargobind bowed before Guru Har Rai as his successor. Soon thereafter Guru Hargobind passed away in 1644 having in his lifetime transforming the Sikhs into soldier-saints.

The Seventh Guru Guru Har Rai (1630-1661)

Guru Har Rai was born on January 16, 1630 in Kiratpur to Baba Gurditta the eldest son of Guru Hargobind. From a very young age he exhibited a sensitivity to all living things and endeared himself to his grandfather Guru Hargobind. One day while young Har Rai was returning home he got off his horse upon seeing Guru Hargobind and in his hurry his robe got caught in a bush and some flowers were broken from their stems. It is said that it pained Har Rai's heart so much that he started crying. At the age of 14 after having received suitable training Har Rai was invested with the Guruship by his grandfather Guru Hargobind shortly before his death in March 1644. Like Guru Hargobind, Guru Har Rai kept a contingent of 2,200 cavalry as his personal guard. After the many battles of Guru Hargobind, the times of Guru Har Rai were a time of consolidation for the Sikh community without any major battles in the Gurus lifetime.
The Guru was fond of hunting but due to his sensitive nature he would not kill the animals but keep them as pets in his zoo. Once while in the forest the Guru came upon a large snake basking in the sunlight. Pointing to it, Guru Har Rai exclaimed, "This serpent might as well have been a pundit in his previous life; beautiful to behold in his dress, but the knowledge he has is to bite. Men also bite others through jealousy; even when they teach about God it is not through love or self-surrender, but through the sharp wits and poisonous fangs of controversy and argument." Guru Har Rai spent his life at his birthplace of Kiratpur. Guru Har Rai would spend the mornings and evenings listening to devotional music and giving lectures on the writings of the Gurus. The Guru would also eat simple food which was earned by the labour of his own hands. Followers from far would come to Kiratpur to seek the blessings of Guru Har Rai. The Guru continued to spread the message of Sikhism. He sent Bhagwan Gir to eastern India to preach Sikhism. Another disciple Bhai Pheru was sent to Rajasthan and Suthre Shah was appointed to Delhi.
When mughal emperor Shah Jehan's eldest son Dara Shikoh was seriously ill, Guru Har Rai sent a herbal medicine which cured him. Thus relations with the mughals remained on a good footing for a short time. There was eventual unstability in the Delhi royal court when Shah Jehan fell ill and his second son Aurangzeb aligned himself with his youngest brother Murad against their eldest brother Dara Shikoh, Shah Jehan's approved successor. Aurangzeb imprisoned his father in Agra and his soldiers as well as those of his youngest brother Murad forces Dara Shikoh to flee towards Punjab. Guru Har Rai was visiting Goindwal in June 1558 and here he met Dara Shikoh who had come to receive his blessings. Dara Shikoh remembered that the Guru had been responsible for saving his life when he was sick. Dara Shikoh was both an intellectual and liberally tolerant towards other religions. He was a great admirer of the muslim Sufi Saint Mian Mir who was in turn a great admirer of the Gurus. Guru Har Rai granted Dara Shikoh an audience and received the prince with due courtesy. After some time Dara Shikoh was eventually captured by the forces of Aurangzeb. Aurangzeb had Dara Shikoh executed, then killed his own youngest brother Murad and appointed himself as the emperor.
With such a ruthless person on the throne in Delhi, relations with the Sikhs would never be the same during Aurangzeb's long reign. Once settled into the throne, Aurangzeb turned his attention to the new faith, Sikhism. It was reported to the emperor that Guru Har Rai has had blessed Dara Shikoh and assisted his escape. Aurangzeb ordered the Guru to appear in the royal court of Delhi. Guru Har Rai did not go himself but instead sent his son Ram Rai to meet the emperor. Before leaving Ram Rai was instructed by his father to not engage in any miracles and to not allow the teaching of the Sikhs to be compromised in any way. When Ram Rai presented himself before the royal court he was able to impress Aurangzeb with his intellect and charm that Sikhism did not present any threat to the Mughals. Aurangzeb took exeption to a verse in the Guru Granth Sahib;
“God alone knows who burns in hell (the Hindu or the Muslim), for (like the Hindus whom fire consumes here), the earth of the Muslim graves also suffers being fired by the potter who fashions bricks and vessels out of its clay.” (Guru Nanak, Asa Var)
Ram Rai explained to Aurangzeb that the words of Guru Nanak had been incorrectly written by the scribe, and that the word was not “Muslim” but “Baiman” (meaning faithless). By intentionally changing the words of Guru Nanak, Ram Rai was able to gain the emperors friendship. When it was reported back to Guru Har Rai what his son had done, he was deeply hurt. The Guru exclaimed, “Ram Rai was a genuine claimant for my throne. But the Guruship is like the milk of a tigress which can only be contained in a cup of gold. Now Ram Rai shall never see my face again.” Ram Rai never saw his father again but maintained his friendship with Aurangzeb.
Since Ram Rai had proved a disappointment to his father, Guru Har Rai appointed his younger son Harkrishan as the next Guru and passed away soon thereafter on October 6, 1661.

The Eighth Guru Guru Harkrishan (1656-1664)

Guru Harkrishan was born on July 7, 1656 to Guru Har Rai and Krishan Kaur. Before his death in October 1661 Guru Har Rai had appointed his younger son Harkrishan as the next Guru as opposed to his elder son Ram Rai who was in collusion with the mughals. Guru Harkrishan was only five years old when he received the guruship.
The Gurus older brother Ram Rai complained to emperor Aurengzeb in Delhi that he had been discriminated against because of his loyalty to the emperor and had not received his due share of the property of his father Guru Har Rai. Ram Rai knew that before his death Guru Har Rai had instructed Guru Harkrishan to never meet Aurengzeb. Ram Rai hoped if Guru Harkrishan met the emperor he would be going against his fathers wishes and the Sikhs would be displeased with their Guru. On the other hand if Guru Harkrishan refused to come to Delhi, then he would be attacked by the emperors forces. Since Aurengzeb was very friendly with Ram Rai he summoned Guru Harkrishan to appear before him in Delhi. The Sikhs were very apprehensive about allowing young Guru Harkrishan to go to Delhi. Aurengzeb sent Raja Jai Singh a high court official known for his devotion to the Gurus to escort the Guru to Delhi.
Raja Jai Singh assured the Guru that he would not have to meet the emperor personally while in Delhi, and that there were a large number of devotees in Delhi who were anxious to see and hear their Guru. Guru Harkrishan convinced the Sikhs at Kiratpur that he should go to Delhi. As a result Guru Harkrishan along with his mother and a group of devotees set out for the long journey to Delhi. On their journey the Guru was met by large crowds of devotees. At Panjolhara an jealous Brahmin taunted the Guru, “Your Guru is called Hari Krishna, a mere child of eight years! Krishna, the incarnation of Vishnu, uttered the Gita which is the repository of all the eternal truths, If your Guru also calls himself Krishna, let him expound the truths of Gita to us”. Hearing this a poor watercarrier called Chhajju stood up and proclaimed that anyone could expound on the Gita if he were so blessed by the Guru. Guru Harkrishan touched Chhajju with his walking stick and Chhajju immediately began explaining the philosophy of the Gita. The Brahmin was so humbled by the spectacle that he fell to the Gurus feet and asked forgiveness for his arrogance.
Upon reaching Delhi the Guru and his party were the guests of Raja Jai Singh who had promised to uphold the safety of the Guru. Every day large numbers of devotees started flocking to see the Guru. At this time a smallpox epidemic was raging in Delhi. The Guru helped to heal many sick people, naturally coming in contact with so many people every day, the Guru was also infected and taken seriously ill. On March 30, 1664 Guru Harkrishan decided to announce his successor, the Guru called for five coins and a coconut. He took them and being too weak to move, waved his hand three times in the air and said “Baba Bakala”. Guru Harkrishan then suddenly passed away at the tender age of eight years old.

The Ninth Guru Guru Tegh Bahadur (1621-1675)

Guru Tegh Bahadur was the youngest son of Guru Hargobind and Bibi Nanki and was born at Amritsar on April 1, 1621. From a young age Tegh Bahadur was trained in the martial arts of swordsmanship and horse riding as well as religious training by the wise Baba Buddha and Bhai Gurdas. In February 1633 Tegh Bahadur was married to Gujari daughter of Lal Chand and Bishan Kaur. During his young years Tegh Bahadur fought along his fathers side but after Guru Hargobind’s fierce and bloody battle in 1634 at Kartarpur he turned to the path of renunciation and meditation. When Guru Hargobind settled down at Kiratpur to live the rest of his life in peace, Tegh Bahadur spent nine years with his father before settling down at the isolated village of Bakala in 1656 and retired to a life of contemplation. He became known as “Tyag Mal” meaning “the Master of Renunciation”. Here Tegh Bahadur would spend many long years in meditation and prayer.
Guru Hargobind did not choose Tegh Bahadur as his successor because the Sikhs needed a leader of men, something still lacking in his young son, who had now chosen a path of renunciation. Instead Guru Hargobind chose Guru Har Rai his grandson as his natural successor. Guru Har Rai in turn chose his youngest son Guru Harkrishan as his successor. When Guru Harkrishan had suddenly fallen ill at Delhi in 1664, before his death, being too weak to move or speak the Guru had said his successor was “Baba Bakala”.
Following the untimely death of Guru Harkrishan large numbers of Sikhs flocked to the village of Bakala looking for the new Guru. When the Sikhs went in large numbers to Bakala to find the Guru, they were instead confronted by twenty two members of the Sodhi family, each claiming that they were the Guru and successor as named by Guru Harkrishan. The Sikhs were in a quandary as to who was really the true Guru?
Meanwhile a wealthy merchant Makhan Shah had his ships carrying valuable cargo caught in a fierce storm at sea. He vowed to offer five hundred gold coins to the Guru if his goods safely reached home. His wish was fulfilled and his merchandise safely arrived at their port. Makhan Shah immediately set our for Delhi where he received the tragic news that Guru Harkrishan had passed away and that his successor was at Bakala. Makhan Shah set out for Bakala to pay his homage to the Guru. When he finally got there he was confronted with all the same quandary as the rest of the Sikhs, who was the real Guru? Being a businessman Makhan Shah decided that he would pay homage to all of the twenty two claimants and placed two gold coins before each of them as tribute. When he had visited all of the claimants, a child pointed out to him that a holy man lived across the street. Makhan Shah decided that he may as well pay him tribute also. When Makhan Shah entered the house he found that Guru Tegh Bahadur was in meditation. He was told that Tegh Bahadur did not like to receive visitors but spent his time in meditation. Makhan Shah waited until he met the Guru and placed two gold coins before him. At this Guru Tegh Bahadur smiled and said to Makhan Shah, “I thought that you had pledged five hundred coins”. Makhan Shah became so elated that he kissed the Gurus feet and started shouting from the rooftop “I’ve found the Guru, found the Guru!”. All the Sikhs rushed to the house of the quiet saint and when they heard the story there was much rejoicing for many days. Thus the pious, humble saint Tegh Bahadur was acclaimed as being the true Guru of the Sikhs and natural successor of Guru Harkrishan.
Sikhs flocked to see the Guru and presented him with many gifts and offerings. One who was not so happy about the whole affair was the troublesome Dhir Mal, grandson of Guru Hargobind who had wanted people to acclaim him as the Guru since he was in possession of the Guru Granth Sahib written by Guru Arjan Dev. Dhir Mal became so angry that he planned an assassination attempt. He sent Shihan a masand (priest) loyal to him and some men to attack the Guru while he slept. Dhir Mal’s men attacked the house of Guru Tegh Bahadur, shot the Guru and ransacked his belongings. Luckily Guru Tegh Bahadur was not seriously wounded. In retaliation loyal Sikhs raided Dhir Mal’s house, looting it including the original copy of the Guru Granth Sahib and presented all of the bounty to the Guru as revenge. Guru Tegh Bahadur believed in forgiveness and ordered all of his property returned, including the original copy of the Guru Granth Sahib.
Guru Tegh Bahadur now accepted the role of leading the Sikhs and set out on a number of missionary journeys. He visited Kiratpur and then made his way to the other great centers of Sikhism, Tarn Taran, Khadur Sahib, Goindwal and Amritsar. At Amritsar Guru Tegh Bahadur bathed in the sacred pool but he was refused entry into the Golden Temple which was under the control of Harji, grandson of that other famous troublemaker to the Gurus, Prithi Chand. Guru Tegh Bahadur then journeyed back to Kiratpur. Here he encountered some Sodhi family jealousy and decided to found a new township. The Guru acquired a tract of land from the raja of Kahlur and founded the town of Chak Nanaki in 1665, named in honour of his mother (later to be known as Anandpur Sahib). The Guru now continued his journeys to spread the messages and teachings of Sikhism among the masses across the land.
Accompanied by his wife and mother Guru Tegh Bahadur traveled across the country. The Guru traveled throughout Punjab, wherever he would stop the Guru would get wells dug for the people and community kitchens set up. Guru Tegh Bahadur continued his tour through Haryana and arrived at Delhi. Here the Guru met the congregations of Delhi who came out in large numbers to see the Guru. The emperor Aurangzeb was away from Delhi at this time. Guru Tegh Bahadur then continued his mission of preaching to the masses, visiting Kurekshetra, Agra, Ittawa and Allahabad. Wherever the Guru stopped he would preach about honest work and charity. The Guru would also give away all the offerings that he would receive from devotees. At Priyag, the Gurus wife Gujri conceived a child. The Guru then traveled onto the holy Hindu city of Banaras and then onto Gaya and Patna. Guru Tegh Bahadur was requested by custodians of the various temples that he visited to perform rituals and ceremonies for himself and his ancestors, but the Guru refused saying, “He who trusts in God and makes an honest living to share with others and injures no one, nor harbors ill-will against another need perform on other rituals. His soul ever stays in health. And, as for the ancestors, they gather the reward of what they themselves have sown and no one can bless or curse them after they are gone.”
Guru Tegh Bahadur now arrived at Patna where he stayed for some time. The Guru left his family here, as his wife Mata Gujri was expecting their child and moved onwards with his tour to Dacca and the eastern most parts of India not visited since the time of Guru Nanak. Sikh congregations were very jubilant to see their Guru. In December of 1666 while on his eastern tour Guru Tegh Bahadur received the news that he had been blessed with a child, a son named Gobind Rai. This eastern tour would last three years as Guru Tegh Bahadur visited as many people as he could. While in Assam in 1668 Guru Tegh Bahadur was able to achieve a peace treaty between the ruler of Ahom and a large force sent by Aurengzeb under the command of Raja Ram Singh of Amber. In 1669-1670 Guru Tegh Bahadur started the journey homeward and traveled to Patna to see his young son Gobind Rai for the first time. Here Guru Tegh Bahadur spent over a year with his family training his son in the Sikh Scriptures, horse riding and swordsmanship. Guru Tegh Bahadur then sent his family onto Punjab while he continued his missionary work. The Guru finally returned home to Anandpur Sahib in 1672-1673. Here thousands of devotees flock to see and hear the Guru.
While the Guru attended to his devotees at Anandpur, things in the country were rapidly deteriorating under the tyrannous rule of emperor Aurengzeb. Since coming to power by imprisoning his father and killing his two brothers, Aurengzeb had been consolidating his power base. After ten years he now began to apply his power throughout the country. Aurengzeb was an orthodox Muslim who dreamed of purging India of all ‘infidels’ and converting it into a land of Islam. Aurengzeb had no tolerance for other religions and proceeded on a brutal campaign of repression. Famous Hindu temples throughout the country were demolished and mosques built in their place. Hindu idols were placed in the steps of mosques to be trodden on by the feet of Muslim pilgrims. Aurangzeb issued a number of harsh decrees. In 1665 he forbade Hindus to display illuminations at Diwali festivals. In 1668 he forbade Hindu Jatras, in 1671 he issued an order that only Muslims could be landlords of crown lands, and called upon provincial Viceroys to dismiss all Hindu clerks. In 1669 he issued a general order calling upon all governors of all provinces to destroy with a willing hand the schools and temples of the infidels; and they were told to put a stop to the teachings and practicing of idolatrous forms of worship. In 1674 lands held by Hindus in Gujarat, in religious grants were all confiscated.
In this climate of intolerance the viceroy of Kashmir Iftikhar Khan took to the task of forcibly converting the Hindu population to Islam by the sword. The Hindu Brahmin Pandits of Kashmir were among the most highly learned and orthodox of the Hindu leadership. Aurangzeb felt if they could be converted, the rest of the country would easily follow. He did not want to see the talik (holy mark on the forehead) or janaeu (sacred thread) on any of his subjects. Given this ultimatum, a large delegation of 500 Kashmiri Pandits decided to journey to Anandpur Sahib to seek the help of Guru Tegh Bahadur. This delegation was led by Pandit Kirpa Ram Datt (who would later on become the Sanskrit teacher of Guru Gobind Singh and eventually become a Khalsa and died fighting in the battle of Chamkaur). The Pandits met the Guru and explained their dire predicament to the Guru and requested the Guru to intercede on their behalf. As the Guru was pondering over the issue his nine year old son Gobind Rai walked into the room, noticing the serious and gloomy mood in the room the young Gobind asked his father what was happening. Guru Tegh Bahadur replied, “Unless a holy man lays down his head for the sake of the poor Brahmins, there is no hope for their escape from imperial tyranny.” Young Gobind replied, “Revered father, who would be better equipped for this than yourself?” Guru Tegh Bahadur hugged his son and wept for joy. “I was only worried about the future, for you are far too young”. “Leave me to God”, Gobind replied, “and accept the challenge of the Mughals.”
Even though Guru Nanak had refused to wear the sacred thread when he was young, the Gurus still believed in the freedom of religion and the right of the Hindus, Muslims and Sikhs to live in peace and practice their own religions. With this Guru Tegh Bahadur laid down the gauntlet in the fight for freedom of religion and told the Pandits to inform Aurangzeb that the Brahmins would gladly accept and embrace Islam if Guru Tegh Bahadur can be convinced to do so. Guru Tegh Bahadur made preparations to leave for Delhi. he bid farewell to his family and followers and dictated that his son Gobind Rai should be installed as the next Guru. Accompanying the Guru on his journey and also prepared to accept the consequences of whatever happened were Bhai Mati Das, Bhai Dyala and Bhai Sati Das. As soon as Aurangzeb heard the news he ordered the immediate arrest of the Guru. Guru Tegh Bahadur and his party were arrested soon after they left Anandpur Sahib and taken in chains to Delhi.
When brought before Aurangzeb, he was asked why he was hailed as the Guru or prophet and called ‘Sacha Padsah’ (the True King) and if he really believed in his being one he should perform a miracle to justify his claim. Guru Tegh Bahadur reprimanded the emperor for his blind orthodoxy and his persecution of other faiths, “Hinduism may not be my faith, and I may believe not in the supremacy of Veda or the Brahmins, nor in idol worship or caste or pilgrimages and other rituals, but I would fight for the right of all Hindus to live with honour and practice their faith according to their own rites.” The Guru answered further, “Every ruler of the world must pass away, but not the Word of God or His Saint. This is how people not only call me a True King but have done so through the two centuries before me in respect of my House and also in respect of others who preceded them and identified themselves not with the temporal and the contingent, but with the eternal and the ever dying.” The Guru refused to perform any miracles saying, “this is the work of charlatans and mountebanks to hoodwink the people. Men of God submit ever to the Will of God.” Guru Tegh Bahadur refused to embrace Islam, saying “For me, there is only one religion - of God - and whosoever belongs to it, be he a Hindu or a Muslim, him I own and he owns me. I neither convert others by force, nor submit to force, to change my faith.” Aurangzeb was enraged and ordered Guru Tegh Bahadur to be forced to convert to Islam through torture or be killed.
Guru Tegh Bahadur was subjected to many cruelties, he was kept in an iron cage and starved for many days. The Guru was made to watch as Bhai Mati Das the devoted Sikh was tied between two pillars and his body split in two by being sawn alive. Bhai Dyala was boiled alive in a cauldron of boiling water and Bhat Sati Das was wrapped in cotton wool and set on fire. The Guru bore these cruelties without flinching or showing any anger or distress. Finally on November 11, 1675 Guru Tegh Bahadur was publicly beheaded with the sword of the executioner as he prayed. The Gurus body was left in the dust as no one dared to pick up the body for fear of the emperors reprisal. A severe storm swept through the city and under the cover of darkness a Sikh named Bhai Jaita managed to collect the Guru’s sacred head and carried it off to Anandpur Sahib to the Guru’s son. Another Sikh Bhai Lakhi Shah who had a cart, was able to smuggle the Gurus headless body to his house. Since a public funeral would be too dangerous, Bhai Lakhi Shah cremated the body by setting his house on fire. Meanwhile the head was taken to the grief stricken young Guru Gobind Singh and the widow Mata Gujari. On November 16, 1675 at Anandpur Sahib, a pyre of sandalwood was constructed, sprinkled with roses and the head of Guru Tegh Bahadur was cremated by young Guru Gobind Singh.
Thus ended the earthly reign of the ninth Nanak, Guru Tegh Bahadur. Never in the annals of history has the religious leader of one religion sacrificed his life to save the freedom of another religion.