Panj Pyare the Five Beloved of Sikh History

The original five beloved Panj Pyare played a vital role in the shaping Sikh history and defining Sikhism. Guru Gobind Singh asked for volunteers ready to give their heads. Five courageous men answered the call. The guru initiated them into the order of Khalsa, a sect of sant saphai, or saint soldiers. These spiritual warriors vowed not only to fight adversaries on the battlefield but to combat the inner enemy egoism with humility through service to humanity and abolishing caste. They performed the original Amrit Sanchar initiation ceremony, baptizing Guru Gobind Singh and then about 80,000 others on Vaisakhi of 1699

1. Bhai Daya Singh (1661 - 1708)

The first of the Panj Pyare to answer the call of Guru Gobind Singh and offer his head was Bhai Daya Singh.

• Birth: Lahore, present day Pakistan, 1661. Born Daya Ram.
• Family: Son of Suddha and his wife Mai Dayali of the Sobhi Khatri clan.
• Occupation: Shopkeeper.
• Initiation: Anand Pur, 1669. Age 38.
• Death: Nanded, 1708. Martyred age 47.

Upon initiation, Daya Ram gave up the occupation and alliance of his Khatri caste to become Daya Singh and join the Khalsa warriors. The meaning of Daya is merciful, kind, compassionate and Singh is lion, qualities which are inherent in the five beloved Panj Pyare. Bhai Daya Singh fought beside Guru Gobind Singh and the Khalsa in Anand Pur and helped the guru to escape from Chamkaur in December, 1705.

2. Bhai Dharam Singh (1699 - 1708)

The second of the Panj Pyare to answer the call of Guru Gobind Singh and offer his head was Bahi Dharam Singh.

• Birth: By River Ganges in Hastinapur, NE of Meerut, 1666. Born Dharam Das.
• Family: Son of Sant Ram and his wife Mai Sabho of the Jatt clan.
• Occupation: Farmer.
• Initiation: Anand Pur, 1699. Age 33.
• Death: Nanded, 1708. Martyred age 42.

Upon initiation, Dharam Ram gave up the occupation and alliance of his Jatt caste to become Dharam Singh and join the Khalsa warriors. The meaning of Dharam is righteous living and Singh is lion, qualities which are inherent in the five beloved Panj Pyare. Bhai Dharam Singh fought beside Guru Gobind Singh and the Khalsa in Anand Pur and and helped the guru to escape from Chamkaur in December, 1705.

3. Bhai Himmat Singh (1661 - 1705)

The third of the Panj Pyare to answer the call of Guru Gobind Singh and offer his head was Bhai Himmat Singh.

• Birth: Jagannath Pur, 1661. Born Himmat Rai.
• Family: Son of Gulzaree and his wife Dhanoo of the Kumhar clan.
• Occupation: Water carrier.
• Initiation: Anand Pur, 1699. Age 38.
• Death: Chamkaur, December 7, 1705. Martyred age 44.

Upon initiation, Himmat Rai gave up the occupation and alliance of his Kumhar caste to become Himmat Singh and join the Khalsa warriors. The meaning of Himmat is courageous spirit and Singh is lion, qualities which are inherent in the five beloved Panj Pyare. Bhai Himmat Singh fought beside Guru Gobind Singh and the Khalsa in Anand Pur and at the battle of Chamkaur in December 7, 1705 where he died.

4. Bhai Muhkam Singh (1663 - 1705)

The fourth to answer the call of Guru Gobind Singh and offer his head was Bhai Muhkam Singh.

• Birth: Dwarka, Gujrat 1663. Born Muhkam Chand.
• Family: Son of Tirath Chand and his wife Devi Bai of the Chhimba clan.
• Occupation: Tailor, printer of cloth.
• Initiation: Anand Pur, 1699. Age 36.
• Death: Chamkaur, December 7, 1705. Martyred age 44.

Upon initiation, Muhkam Chand gave up the occupation and alliance of his Chhimba caste to become Muhkam Singh and join the Khalsa warriors. The meaning of Muhkam is strong firm leader or manager and Singh is lion, qualities inherent in the five beloved Panj Pyare. Bhai Muhkam Singh fought beside Guru Gobind Singh and the Khalsa in Anand Pur and at the battle of Chamkaur in December 7, 1705 where he died.

5. Bhai Sahib Singh (1662 - 1705)

The fourth to answer the call of Guru Gobind Singh and offer his head was Bhai Sahib Singh

• Birth: Bidar, present day Karnataka, India, 1663. Born Sahib Chand.
• Family: Son of Bhai Guru Narayana and his wife Ankamma Bai of the Nai clan.
• Occupation: Barber.
• Initiation: Anand Pur, 1699. Age 37.
• Death: Chamkaur, December 7, 1705. Martyred age 44.

Upon initiation, Sahib Chand gave up the occupation and alliance of his Nai caste to become Sahib Singh and join the Khalsa warriors. The meaning of Sahib is lordly or masterful and Singh is lion, qualities inherent in the five beloved Panj Pyare. Bhai Sahib Singh fought beside Guru Gobind Singh and the Khalsa in Anand Pur and at the battle of Chamkaur in December 7, 1705 where he died.

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Darbar Sahib and Five Takhts

Darbar Sahib: The Golden Temple, Amritsar Darbar Sahib (The Royal Court of the Divine) also known as the Golden Temple is situated in the city of Amritsar in Punjab. Darbar Sahib is a living symbol of the spiritual and historical traditions of the Sikhs. It is a source of inspiration for all Sikhs. The temple with it's glistening gold covered exterior stands in the middle of a square tank with each side about 150m with an 18m path on all four sides. A 60m causeway traverses the pool to reach the Temple itself which is 12m square and rests on a 20m square platform in the middle of The Pool of Nectar. The Darbar Sahib has entrances and doors on all four sides. Guru Arjun exclaimed; "My faith is for the people of all castes and all creeds from whichever direction they come and to whichever direction they bow."
Guru Amar Das the Third Sikh Guru asked Ram Das (who would go on to become the Fourth Sikh Guru) to build a central place of congregation for the Sikhs. Guru Ram Das started excavation work in 1577 during his lifetime. Guru Arjun the Fifth Sikh Guru completed excavation of the Tank known as Amritsar (The Pool of Nectar) in 1588. Guru Arjun then started construction of the Temple building itself which was finally completed in 1601. The first edition of the Holy Book of the Sikh's The Guru Granth Sahib was installed there in 1604 with Baba Buddha as the first granthi (caretaker of the book). The last Sikh Guru to live in Amritsar was the Sixth Guru, Guru Hargobind. In 1664 Guru Tegh Bahadur the Ninth Sikh Guru visited Darbar Sahib but was refused entry by the corrupt temple caretakers, The Masands. Darbar Sahib has always been a rallying point for Sikhs throughout it's history. Around 1740 Massa Ranghar, the ruler of Amritsar desecrated the Temple by using it as a dancing hall. He was killed by Mahtab Singh. In 1761 Ahmed Shah Abdali blew up the Temple and filled in the Sacred Tank with refuse. The great Sikh martyr Baba Deep Singh laid down his life in revenge. The construction of the Golden Temple as it appears today was begun in 1764 when Jassa Singh Ahluwalia laid the foundation stone. Many of the doors and domes were covered with copper sheets overlaid with gold during the reign of Maharaja Ranjit Singh. Darbar Sahib was partially damaged by the military invasion of the Indian Army during June 1984.

The Five Holy Takhts:
 
These Five Gurdwaras known as the Five Takhts (Thrones) have a very special significance for the Sikh community. They are considered the seats of Sikh religious authority. Many important decisions concerning the religious and social life of the Sikh community were made here.

Sri Akal Takht Akal Takht literally means Eternal Throne. It is part of the Golden Temple complex in Amritsar. The Akal Takht is situated on the other end of the causeway connected to the Harmandir Sahib. It's foundation was laid by Guru Hargobind. It was here that he was ceremonially installed as Guru in 1606. The building of the Akal Takht opposite the Golden Temple has a special meaning. While the Golden Temple stands for spiritual guidance the Akal Takht symbolizes the dispensing of justice and temporal activity. During the day the Guru Granth Sahib is kept in the Golden Temple, while at night it is kept in the Akal Takht. Traditionally all Sikh warriors sought blessings here before going to battle. During the 18th century while Sikhs were fighting a guerrilla war in the forests they used to gather at the Akal Takht on special occasions such as Baisakhi and Diwali. Here the community used to have general meetings and approve resolutions. The Akal Takht was the oldest of the Five Takhts, but it was destroyed by the Indian Army during its military invasion in 1984. It's reconstruction is almost complete.

Takht Sri Damdama Sahib

Damdama Sahib is situated in the village of Talwandi Sabo near Bhatinda. This is where Guru Gobind Singh stayed for nearly a year and compiled the final edition of the Guru Granth Sahib known as the Damdama Sahib Bir in 1705.

Takht Sri Keshgarh Sahib

Keshgarh Sahib is situated at Anandpur. It is considered the birthplace of the Khalsa. The Khalsa order was founded here by Guru Gobind Singh in 1699. Some of the weapons of Guru Gobind Singh are displayed here. The most precious of these is the actual Khanda (double edged sword) used by Guru Gobind Singh to prepare the amrit (sweet water) used in the first Khalsa initiation ceremony.

Takht Sri Hazur Sahib

Hazur Sahib is on the banks of Godavari in Maharashtra. This is where Guru Gobind Singh left this world. The inner room of the temple is called Angitha Sahib and is built over the place where Guru Gobind Singh was cremated in 1708.

Takht Sri Patna Sahib

Patna Sahib is situated in Patna the capital of Bihar. It was here that Guru Gobind Singh was born in 1666 and spent his early years before moving to Anandpur. Besides being the birthplace of Guru Gobind Singh, Patna was also honoured by visits from Guru Nanak as well as Guru Tegh Bahadur.

Gurdwara Protocols

When entering the Gurdwara one is expected to remove the shoes and cover ones bare head as signs of respect towards the sovereignty of the Guru Granth Sahib. Hands are washed and in some Gurdwaras there are also feet washes. Approaching the Guru Granth Sahib one is expected to bow down and touch the floor as a sign of further respect towards the Eternal Sikh Guru. Offerings of cash are usually made at this time to help carry the expenses of running the Gurdwara and community work carried out by the Gurdwara. These offerings are voluntary and not compulsory. All people irrespective of their status sit on the floor as a sign of equality as opposed to chairs and the Guru Granth Sahib is always installed on a higher level. One may enter or leave the congregation at any time. Men and women do not generally sit together but on separate sides of the room, both at an equal distance from the Guru Granth Sahib. All people are expected to stand facing the Guru Granth Sahib when the Ardas (common prayer) is read out. Gurdwaras are open to all people of all religions and are generally open 24 hours a day. Some Gurdwaras also provide temporary accommodations for visitors or pilgrims. In the Langar all sit on the floor and food is cooked and served by volunteers, this food is available at all times. Only vegetarian food is served so that no person may be offended and all people of all religions can sit together to share a common meal irrespective of any dietary restrictions.

What is a Gurdwara?

During the times of the early Gurus, Sikh places of worship were referred to as dharamsalas. They were a place where Sikhs could gather to hear the Guru speak or sing hymns. As the Sikh population continued to grow Guru Hargobind introduced the word Gurdwara, meaning the gateway through which the Guru could be reached. Thereafter all Sikh places of worship came to be known as Gurdwaras. Any place where the Guru Granth Sahib is installed and treated with due respect can be referred to as a Gurdwara, whether it is a room in ones house of a separate building. Three main functions are carried out in all public Gurdwaras. One is Kirtan which is the singing of hymns from the Guru Granth Sahib, another is Katha which is reading of the Guru Granth Sahib and explanations. The third main function which is carried out at every Gurdwara is the Langar, free community kitchen for all visitors of all religions. Along with these main functions Gurdwaras around the world also serve the Sikh community in many other ways including, libraries of Sikh literature, schools to teach children Gurmukhi and the Sikh scriptures and charitable work in the community on behalf of Sikhs.

Sri Guru Granth Sahib

The Guru Granth Sahib was first compiled by the Fifth Sikh Guru, Arjan Dev, in 1604 in the city of Amritsar. Its second and last version was the handiwork of Guru Gobind Singh, and it was finalized at Damdama Sahib in the year 1705. He added the hymns of his father, Guru Tegh Bahadur, the Ninth Master, and a couplet of his own to the volume wrought a century earlier. Since then, the authorized version has been transcribed and printed a number of times, and it abides. Its adoration or veneration is an article of faith with the Sikhs. Religious literature is sometimes sectarian and monolithic, if not partisan and polemical. It may admit of few variations and shades. No word but its own may be allowed sanctity and sovereignty. One of the greatest glories of the Guru Granth Sahib is its catholic character. Hardly any other scripture of that stature is completely free from bias, animus and controversy. Indeed, the uniqueness of the Granth in this respect is all the more astonishing when we think of the obscurantism, factionalism and fanaticism of the period in which it was composed. Perhaps it is the only scripture of its kind which contains within its sacred covers the songs, hymns and utterances of a wide variety of saints, sages and bards. For, it is instructive to note that a fairly substantial part of the volume carries the compositions of Hindu bhaktas, Muslim divines, Sufi poets and other God-intoxicated souls. Of course, their hymns and couplets rendered in their own idiom find a ready correspondence in the songs of the Sikh Gurus. Obviously, the idea of Guru Arjan Dev was to affirm the fundamental unity of all religions, and the unitary character of all mystic experience. It was, so to speak, an integral congress of minds and spirits operating on the same spiritual beam. To have thus elevated the songs of the bhaktas and the bhats to the condition of the logos was to salute the power of the word whatever form it might take to reveal the glory of God. For, it may be observed that Guru Granth Sahib comprehends
the compositions and utterances of the high-born Brahmins and the proud Kashatriyas as also of the so called lowly Shudras and the unlettered Jats. This was done at a time when the caste system in India had paralysed the conscience of man. The revolutionary egalitarianism which such a step symbolized was, therefore, to become the creed of the Sikhs. Above all, a poetic and mystic collage bespeaks the essential humility of the Sikh mind, for humility has been given pride of place in the table of virtues drawn up by the Gurus. The Guru Granth Sahib, then, is a sui generis scripture in the world.

It is indeed, a magnificent compendium of the religious, mystic and metaphysical poetry written or uttered between the 12th Century and the 17th in different parts of India. It is, also, at the same time, a mirror of the sociological, economic and political conditions of those days. The satire on the reactionary and tyrannical rulers, on the obscurantist clergy and sects, on the fake fakirs and their like, is open, uncompromising and telling. In showing the path to spiritual salvation, the Guru Granth does not ignore the secular and creative side of man.

The poetry of the Guru Granth is in itself a subject worthy of the highest consideration. The language principally employed is the language of the saints evolved during the medieval period-a language which, allowing for variations, still enjoyed wide currency in Northern India. Its appeal lay in its directness, energy and resilience. Based upon some of the local dialects, it was leavened with expressions from Sanskrit, Prakrit, Persian and Arabic.

Another outstanding feature of the Guru Granth Sahib is the precision of its prosody. While a great deal of it, cast in traditional verse forms (salokas and pauris), could best be understood in the context of the well-known classical ragas, its hymns and songs make use of popular folk meters such as alahanis, ghoris, chands etc. The integral relationship between music and verse has been maintained with scholarly rectitude and concern. This complete musicalisation of thought in a scientific and studied manner makes for the unusually rigorous, yet supple, discipline of the Granth’s metrics and notations. The entire Bani whose printed version in its current format comes to 1430 pages is divided into 33 sections. While the first section comprises the soulful and inspiring song of the Japji composed by Guru Nanak as also a few selected pauris or couplets, the final section is collection of assorted verses including the shalokas and the swayyas of the bhattas. The remaining 31 sections are named after the well-known classical ragas such as sri, magh, gauri, gujri, devghandhari, dhanassari, bilawal, kedara, malhar, kalyan etc. The division, thus, is strictly based on Indian musicology. Furthermore, each psalm or song is preceded by a number (mohalla) which denotes the name of the composer-Guru from Guru Nanak onwards. It may be noted that the apostolic succession extends from the First to the Tenth Guru, and that the Gurus are often referred to reverentially by their place in the order. What is more, each Guru speaks in the name of the Founder Guru whose spirit permeates his successors. The House of Nanak is indeed a spiritual decagon based upon a complete, inviolate geometry of vision. The major hymns-Japji (Guru Nanak), Anand (Guru Amar Das), Sukhmani (Guru Arjan Dev), Rehras (Guru Nanak, Guru Ram Das, Guru Arjan Dev) are widely recited solo and in congregation by the faithful as morning and evening prayers. Their soothing and ambrosial airs have brought solace and cheer to countless people all over the world.

The Sikh philosophy as embodied in the Guru Granth Sahib is chiefly a philosophy of action, deed and consequence. Though in its essentials, it is completely in tune with the ancient Indian thought regarding the genesis of the world and the ultimate nature of reality, it moves away from queitism, passivity and abstractions. The emphasis is on shared communal experience, and on purposive and idealistic involvement. The extinction of the ego or self is the corner-stone of Sikhism. A person, we learn, finds fulfillment only by immersion in the sea of life. Thus, the path of renunciation, abdication, aloofness, flagellation etc., so typical of Hindu thought, is abjured. It’s enjoined on a Sikh to be an insider, viewing with disturst all forms of alienation. Of course, the ideal Sikh is supposed to cultivate the qualities of contemplation, stillness and inwardness in the midst of labor business and engagement. He too regards the world as ultimately Maya or illusion, and the life of man as a tableau of light and shade, but the Nirvana may not be achieved except through an acceptance of the reality of this unreality, and a proper disposition of the allotted role in the phantasmagoria of life. To that extent, the relative concreteness or solidity of the world is to be endorsed as a measure of understanding. So long as man has a role to play, the artifact of the stage or the theater has to be taken for granted. For, it has thus pleased the Creator to bring about the world and people it with multiples of His self. And the whole creation moves according to a predestined plan. Many a time has the grand show on earth been mounted and dismantled. It is not given to creature man to fully comprehend the essence of reality.

As for the concept of the Godhead in the Guru Granth Sahib, it sets upon the trinity of sat chit and anand. God is omnipotent and omniscient. He is the Initiator and the End. He is Self-Creator and Self-Propeller. The soul too in its essence symbolizes this trinity or the God within, though quite often it loses the state of bliss as a result of the ego and the Id. Caught in the meshes of power and pelf, it loses its true moorings, and is tossed about by the whirligig of time. A soul thus abandoned by the Lord, or alienated from Him, keeps spinning through aeons and aeons of suffering. The road to heaven is paved with pity and piety. The idea of the soul as the Lord’s consort is repeated in the Guru Granth Sahib with amazing variations. The mystique of the marriage is invoked time and again to emphasize the indissoluble and ineluctable nature of the union. Man is ordained wife, and commanded to live in the Will of the Lord. Any infidelity or transgression is inconveivable. The nuptial and spousal imagery of the hymns is sensuously rich, apposite and striking. It will thus be seen that the Guru Granth Sahib presents a comprehensive Weltans-Chauung or world-view. It offers a perfect set of values and a practical code of conduct. It is, indeed, the complete teacher.

Guru Gobind Singh Sahib

The tenth and the last Guru or Prophet-teacher of the Sikh faith, was born Gobind Rai Sodhi on Poh Sudi 7th, 23rd Poh 1723 Bikrami Samvat (22 December 1666) at Patna, in Bihar. His father, Guru Tegh Bahadur, the Ninth Guru, was then travelling across Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early childhood now stands a sacred shrine, Takht Sri Harimandar Sahib, one of the five most honoured seats of religious authority (takht, lit. throne) for the Sikhs. Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki) at the foothills of the Sivaliks where he reached in March 1672 and there his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian languages. He was barely nine years of age when a sudden turn came in his life as well as in the life of entire Sikh community, he was destined to lead. Early in 1675, a group Kashmiri Brahmans, driven to desperation by the religious fanaticism of the Mughal General Iftikar Khan, visited Anandpur to seek Guru Tegh Bahadur's intercession. As the Guru sat reflecting what to do, young Gobind Rai, arriving there in company with his playmates, asked "Why he looked so preoccupied". The father, as records Koer Singh in his Gurbilas Patshahi 10, replied, "Grave are the burdens the earth bears. She will be redeemed only if a truly worthy person comes forward to lay down his head. Distress will then be expunged and happiness ushered in." "None could be worthier than yourself to make such a sacrifice," remarked Gobind Rai in his innocent manner. Guru Tegh Bahadur soon aftenwards proceedcd to the imperial capital, Delhi, and courted death on 11 November 1675.

Guru Gobind Singh was formally installed Guru on Maghar Sudi 5th (11 Maghar), 1732 Samvat (11th Nov, 1675). In the midst of his engagement with the concerns of the community, he gave attention to the mastery of physical skills and literary accomplishment. He had grown into a energectic youth. He had a natural genius for poetic composition and his early years were assiduously given to this pursuit. The Var Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his first composition. The poem depicted the legendary contest between the gods and the demons as described in the Markandeya Purana . The choice of a warlike theme for this and a number of his later compositions such as the two Chandi Charitras, mostly in Braj, was made to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny.

Much of Guru Gobind Singh's creative literary work was done at Paonta, he had founded on the banks of the River Yamuna and to which site he had temporarily shifted in April 1685. Poetry as such was, however, not his aim. For him it was a means of revealing the divine principle and concretizing a personal vision of the Supreme Being that had been vouchsafed to him. His Japu and the composition known as Akal Ustati are in this tenor. Through his poetry he preached love and equality and a strictly ethical and moral code of conduct. He preached the worship of the One Supreme Being, deprecating idolatry and superstitious beliefs and observances. The glorification of the sword itself which he eulogized as Bhaguati was to secure fulfilment of God'sjustice. The sword was never meant as a symbol of aggression, and it was never to be used for self-aggrandizement. It was the emblem of manliness and self-respect and was to be used only in self-defence, as a last resort. For Guru Gobind Singh said in a Persian couplet in his Zafarnamah:

When all other means have failed,
It is but lawful to take to the sword.
During his stay at Paonta, Guru Gobind Singh availed himself of his spare time to practise different forms of manly exercises, such as riding, swimming and archery. His increasing influence among the people and the martial exercises of his men excited the jealousy of the neighbouring Rajput hill rulers who led by Raja Fateh Chand of Garhwal collected a host to attack him. But they were worsted in an action at Bhangani, about 10 km northeast of Paonta, on 18 Assu 1745 sk/18 September 1688. Soon there after Guru Gobind Singh left Paonta and returned to Anandpur which he fortified in view of the continuing hostility of the Rajput chiefs as well as of the repressive policy of the imperial government at Delhi. The Guru and his Sikhs were involved in a battle with a Mughal commander, Alif Khan, at Nadaun on the left bank of the Beas, about 30 km southeast of Kangra, on 22 Chet 1747 Bk/20 March 1691. Describing the battle in stirring verse in Bachitra Natak, he said that Alif Khan fled in utter disarray "without being able to give any attention to his camp." Among several other skirmishes that occurred was the Hussain battle (20 February 1696) fought against Husain Khan, an imperial general, which resulted in a decisive victory for the Sikhs. Following the appointment in 1694 of the liberal Prince Muazzam (later Emperor Bahadur Shah) as viceroy of northwestern region including Punjab, there was however a brief respite from pressure from the ruling authority.

In 1698, Guru Gobind Singh issued directions to Sikh sangats or communities in different parts of India not to acknowledge masands, the local ministers, against whom he had heard complaints. Sikhs, he instructed, should come to Anandpur straight without any intermediaries and bring their offerings personally. The Guru thus established direct relationship with his Sikhs and addressed them as his Khalsa, Persian term used for crown-lands as distinguished from feudal chiefs. The institution of the Khalsa was given concrete form on 30 March 1699 when Sikhs had gathered at Anandpur in large numbers for the annual festival of Baisakhi. Guru Gobind Singh appeared before the assembly dramatically on that day with a naked sword in hand and, to quote Koer Singh, Gurbilas Patshahi 10, spoke: "Is there present a true Sikh who would offer his head to the Guru as a sacrifice?" The words numbed the audience who looked on in awed silence. The Guru repeated the call. At the third call Daya Ram, a Sobti Khatri of Lahore, arose and humbly walked behind the Guru to a tent near by. The Guru returned with his sword dripping blood, and asked for another head. At this Daram Das, a Jatt from Hastinapur, came forward and was taken inside the enclosure. Guru Gobind Singh made three more calls. Muhkam Chand, a washerman from Dvarka, Himmat, a water-carrier from Jagannathpur, and Sahib Chand, a barber from Bidar (Karnataka) responded one after another and advanced to offer their heads. All the five were led back from the tent dressed alike in saffron-coloured raiment topped over with neatly tied turbans similarly dyed, with swords dangling by their sides. Guru Gobind Singh then introduced Khande Di Pahul, i.e. initiation by sweetened water churned with a double-edged broadsword (khanda). Those five Sikhs were the first to be initiated. Guru Gobind Singh called them Panj Piare, the five devoted spirits beloved of the Guru. These five, formed the nucleus of the self-abnegating, martial and casteless fellowship of the Khalsa. All of them surnamed Singh, meaning lion, were required to wear in future the five symbols of the Khalsa, all beginning with the letter K-the kesh or long hair and beard, Kangha, a comb in the kesh to keep it tidy as against the recluses who kept it matted in token of their having renounced the world, Kara, a steel bracelet, Kachch, short breeches, and Kirpan, a sword. They were enjoined to succour the helpless and fight the oppressor, to have faith in one God and to consider all human beings equal, irrespective of caste and creed. Guru Gobind Singh then himself received initiatory rites from five disciples, now invested with authority as Khalsa, and had his name changed from Gobind Rai to Gobind Singh. "Hail," as the poet subsequently sang, "Gobind Singh who is himself Master as well as disciple." Further injunctions were laid down for the Sikhs. They must never cut or trim their hair and beards, nor smoke tobacco. A Sikh must not have sexual relationship outside the marital bond, nor eat the flesh of an animal killed slowly in the Muslim way.

These developments alarmed the casteridden Rajput chiefs of the Sivalik hills. They rallied under the leadership of the Raja of Bilaspur, in whose territory lay Anandpur, to forcibly evict Guru Gobind Singh from his hilly citadel. Their repeated expeditions during 1700-04 however proved abortive . They at last petitioned Emperor Aurangzeb for help. In concert with contingents sent under imperial orders by the governor of Lahore and those of the faujdar of Sirhind, they marched upon Anandpur and laid a siege to the fort in Jeth 1762 sk/May 1705. Over the months, the Guru and his Sikhs firmly withstood their successive assaults despite dire scarcity of food resulting from the prolonged blockade. While the besieged were reduced to desperate straits, the besiegers too were chagrined at the tenacity with which the Sikhs held out. At this stagy the besiegers offered, on solemn oaths of Quran, safe exit to the Sikhs if they quit Anandpur. At last, the town was evacuated during the night of Poh suds 1, 1762 sk/5-6 December 1705. But soon, as the Guru and his Sikhs came out, the hill monarchs and their Mughal allies set upon them in full fury. In the ensuing confusion many Sikhs were killed and all of the Guru's baggage, including most of the precious manuscripts, was lost. The Guru himself was able to make his way to Chamkaur, 40 km southwest of Anandpur, with barely 40 Sikhs and his two elder sons. There the imperial army, following closely on his heels, caught up with him. His two sons, Ajit Singh (b. 1687) and Jujhar Singh (b. 1691) and all but five of the Sikhs fell in the action that took place on 7 December 1705. The five surviving Sikhs bade the Guru to save himself in order to reconsolidate the Khalsa. Guru Gobind Singh with three of his Sikhs escaped into the wilderness of the Malva, two of his Muslim devotees, Gani Khan and Nabi Khan, helping him at great personal risk.

Guru Gobind Singh's two younger sons, Zorawar Singh (b. 1696) and Fateh Singh (b.1699), and his mother, Mata Gujari, were after the evacuation of Anandpur betrayed by their old servant and escort, Gangu, to the faujdar of Sirhind, who had the young children executed on 13 December 1705. Their grandmother died the same day. Befriended by another Muslim admirer, Rai Kalha of Raikot, Guru Gobind Singh reached Dina in the heart of the Malva. There he enlisted a few hundred warriors of the Brar clan, and also composed his famous letter, Zafarnamah or the Epistle of Victory, in Persian verse, addressed to Emperor Aurangzeb. The letter was a severe indictment of the Emperor and his commanders who had perjured their oath and treacherously attacked him once he was outside the safety of his fortification at Anandpur. It emphatically reiterated the sovereignty of morality in the affairs of State as much as in the conduct of human beings and held the means as important as the end. Two of the Sikhs, Daya Singh and Daram Singh, were despatched with the Zafarnamah to Ahmadnagar in the South to deliver it to Aurangzeb, then in camp in that town.

From Dina, Guru Gobind Singh continued his westward march until, finding the host close upon his heels, he took position astride the water pool of Khidrana to make a last-ditch stand. The fighting on 29 December 1705 was hard and desperate. In spite of their overwhelming numbers, the Mughal troops failed to capture the Guru and had to retire in defeat. The most valorous part in this battle was played by a group of 40 Sikhs who had deserted the Guru at Anandpur during the long siege, but who, chided by their womenfolk at home, had come back under the leadership of a brave and devoted woman, Mai Bhago, to redeem themselves. They had fallen fighting desperately to check the enemy's advance towards the Guru's position. The Guru blessed the 40 dead as 40 mukte, i.e. the 40 Saved Ones. The site is now marked by a sacred shrine and tank and the town which has grown around them is called Muktsar, the Pool of liberations.

After spending some time in the Lakkhi Jungle country, Guru Gobind Singh arrived at Talvandi Sabo, now called Damdama Sahib, on 20 January 1706. During his stay there of over nine months, a number of Sikhs rejoined him. He prepared a fresh recension of Sikh Scripture, the Guru Granth Sahib, with the celebrated scholar, Bhai Mani Singh, as his amanuensis. From the number of scholars who had rallied round Guru Gobind Singh and from the literary activity initiated, the place came to be known as the Guru's Kashi or seat of learning like Varanasi.

The epistle Zafarnamah sent by Guru Gobind Singh from Dina seems to have touched the heart of Emperor Aurungzeb. He forthwith invited him for a meeting. According to Ahkam-i-Alamgiri, the Emperor had a letter written to the deputy governor of Lahore, Mun'im Khan, to conciliate the Guru and make the required arrangements for his journey to the Deccan. Guru Gobind Singh had, however, already left for the South on 30 October 1706. He was in the neighbourhood of Baghor, in Rajasthan, when the news arrived of the death of the Emperor at Ahmadnagar on 20 February 1707. The Guru there upon decided to return to the Punjab, via Shahjahanabad (Delhi) . That was the time when the sons of the deceased Emperor were preparing to contest succession. Guru Gobind Singh despatched for the help of the eldest claimant, the liberal Prince Muazzam, a token contingent of Sikhs which took part in the battle of Jajau (8 June 1707), decisively won by the Prince who ascended the throne with the title of Bahadur Shah. The new Emperor invited Guru Gobind Singh for a meeting which took place at Agra on 23 July 1707.

Emperor Bahadur Shah had at this time to move against the Kachhvaha Rajputs of Amber (Jaipur) and then to the Deccan where his youngest brother, Kam Baksh, had raised the standard of revolt. The Guru accompanied him and, as says Tarkh-i-Bahadur Shahi, he addressed assemblies of people on the way preaching the word of Guru Nanak. The two camps crossed the River Tapti between 11 and 14 June 1708 and the Ban-Ganga on 14 August, arriving at Nanded, on the Godavari, towards the end of August. While Bahadur Shah proceeded further South, Guru Gobind Singh decided to stay awhile at Nanded. Here he met a Bairagi recluse, Madho Das, whom he converted a Sikh administering to him Khande Di Pahul, renaming him Gurbakhsh Singh (popular name Banda Singh ). Guru Gobind Siligh gave Banda Singh five arrows from his own quiver and an escort, including five of his chosen Sikhs, and directed him to go to the Punjab and carry on the campaign against the tyranny of the provincial overlords.

Nawab Wazir Khan of Sirhind had felt concerned at the Emperor's conciliatory treatment of Guru Gobind Singh. Their marching together to the South made him jealous, and he charged two of his trusted men with murdering the Guru before his increasing friendship with the Emperor resulted in any harm to him. These two pathans Jamshed Khan and Wasil Beg are the names given in the Guru Kian Sakhian— pursued the Guru secretly and overtook him at Nanded, where, according to Sri Gur Sobha by Senapati, a contemporary writer, one of them stabbed the Guru in the left side below the heart as he lay one evening in his chamber resting after the Rahras prayer. Before he could deal another blow, Guru Gobind Singh struck him down with his sword, while his fleeing companion fell under the swords of Sikhs who had rushed in on hearing the noise. As the news reached Bahadur Shah's camp, he sent expert surgeons, including an Englishman, Cole by name, to attend on the Guru. The wound was stitched and appeared to have healed quickly but, as the Guru one day applied strength to pull a stiff bow, it broke out again and bled profusely. This weakened the Guru beyond cure and he passed away on Kattak sudi 5, 1765 Bk/7 OC tober 1708. Before the end came, Guru Gobind Singh had asked for the Sacred Volume to be brought forth. To quote Bhatt Vahi Talauda Parganah Jind: "Guru Gobind Singh, the Tenth Master, son of Guru Teg Bahadur, grandson of Guru Hargobind, great-grandson of Guru Arjan, of the family of Guru Ram Das Surajbansi, Gosal clan, Sodhi Khatri, resident of Anandpur, parganah Kahlur, now at Nanded, in the Godavari country in the Deccan, asked Bhai Daya Singh, on Wednesday, 6 October 1708, to fetch Sri Granth Sahib. In obedience to his orders, Daya Singh brought Sri Granth Sahib. The Guru placed before it five pice and a coconut and bowed his head before it. He said to the sangat, "It is my commandment: Own Sri Granthji in my place. He who so acknowledges it will obtain his reward. The Guru will rescue him. Know this as the truth".

Guru Gobind Singh thus passed on the succession with due ceremony to the Holy Book, the Guru Granth Sahib, ending the line of personal Gurus. "The Guru's spirit," he said, "will henceforth be in the Granth and the Khalsa. Where the Granth is with any five Sikhs representing the Khalsa, there will the Guru be." The Word enshrined in the Holy Book was always revered by the Gurus as well as by their disciples as of Divine origin. The Guru was the revealer of the Word. One day the Word was to take the place of the Guru. The inevitable came to pass when Guru Gobind Singh declared the Guru Granth Sahib as his successor. It was only through the Word that the Guruship could be made everlasting. The Word as contained in the Guru Granth Sahib was henceforth, and for all time to come to be the Guru for the Sikhs.

Guru Tegh Bahadur Sahib

Guru Tegh Bahadur Sahib was born on Vaisakh Vadi 5, (5 Vaisakh), Bikrami Samvat 1678, (1st April, 1621) in the holy city of Amritsar in a house known as Guru ke Mahal. He had four brothers Baba Gurditta Ji, Baba Suraj Mal Ji, Baba Ani Rai Ji, Baba Atal Rai Ji and one sister Bibi Veero Ji. He was the fifth and the youngest son of Guru Hargobind Sahib and Mata Nanki Ji. His childhood name was Tyag Mal. The Sikhs began to call him Teg Bahadur after the battle of Kartarpur against Painda Khan in which he proved to be great sword-player or gladiator. But he preffered to call himself 'Degh Bahadur'

From the very childhood Guru Teg Bahadur Sahib used to sit inside the house and spend most of his time in meditation. He seldom played with other boys of his age. Due to the rich religious atmosphere at home he developed a distinct philosophical bent of mind. Naturally he developed inspirations towards a life of selfless service and sacrifice.

Guru Tegh Bahadur Sahib had a regular schooling from the age of six. Where he also learnt classical, vocal and instrumental music. Bhai Gurdas Ji also taught him Gurbani and Hindu Mythology. Apart from the schooling he was also given the military training like horsemanship, swordsmanship, javelin throwing and shooting. He had witnessed and even participated in the battles of Amritsar and Kartarpur. But inspite of all this, he developed an extra ordinary mystic nature in due course of time.

Guru Tegh Bahadur Sahib was married to Gujri Ji (Mata), daughter of Sh.Lal Chand & Bishan Kaur of Kartarpur at an early age on 15 Assu, Samvat 1689 (September 14, 1632). A son (Guru) Gobind Singh (Sahib) was born on Poh Sudi Saptmi Samvat 1723 (December 22,1666). Gujri (Mata) was also a religious lady. She was disciplined in behaviour and modest in temprament. Her father was a noble and rich man.

Soon after the death of Guru Hargobind Sahib, Mata Nanki Ji, the mother of Guru Tegh Bahadur Sahib took him and his wife (Gujri) to her natal village (Baba) Bakala near the river Beas. Some Chronicles state that Bhai Mehra, who was a devout Sikh of Guru Hargobind Sahib, got constructed a house for (Guru) Tegh Bahadur Sahib where he lived in complete peace and led a normal life for the next twenty years (from 1644 to 1666).

It is a totally wrong conception (as some historian point out) that Guru Sahib got constructed a solitary cell in his house where he often used to meditate God. Actually, it is seen that the meditation for self-purification and self-attainment of Guru Tegh Bahadur Sahib is wrongly mis-understood. Guru Nanak's spiritual traditions hold that after attaining the divine light, one has to lift others from darkness to liberate the world. In JapJi sahib, Guru Nanak Sahib says: " There can be no love of God without active service." Guru Tegh Bahadur Sahib's long spell of silent meditation perfected his will. Through meditation Guru Tegh Bahadur Sahib archived the torch of Guru Nanak creative vision. He developed aspirations towards a life of selfless service and sacrifice, with a moral and spiritual courage to abide by the will of God. When Guru Hargobind Sahib invested Har Rai Sahib with Guruship, Guru Tegh Bahadur Sahib was the first to bow to Guru Har Rai Sahib. He never contested the will of his father (Guru).

During the stay at Baba Bakala, Guru Tegh Bahadur paid visits to many holy and historical places like Goindwal, Kiratpur Sahib, Haridwar, Prayag, Mathura, Agra, Kashi (Banaras) and Gaya. A devoted Sikh of Guru Hargobind Sahib, Bhai Jetha Ji took Guru Tegh Bahadur Sahib to Patna. Here he heard the news of the passing away of Guru Har Rai Sahib (6th Oct, 1661) and decided to return to Kiratpur Sahib. On the way back he reached Delhi on March, 21,1664, where he learnt the arrival of Guru Harkrishan Sahib at the residence of Raja Jai Singh. He alongwith his mother and other Sikhs paid visit to Guru Harkrishan Sahib and after expressing profound sense of sorrow and sympathy towards Guru Sahib and his mother Mata Krishan Kaur Ji, he left for Baba Bakala (Punjab).

After some days, Guru Harkrishan Sahib (on the eve of his death), prophetically uttered only two words "Baba Bakala" meaning that his successor would be found at (Baba) Bakala. Now with this announcement near about twenty-two posers and self-appointed successors sprung up in the small village Bakala. The most prominent among them was Dhir Mal who was the only direct descendant of the eldest son Baba Gurditta Ji and it was he who possessed the first copy of Guru Granth Sahib prepared by Guru Arjan Sahib.

This situation puzzled the innocent Sikh devotees for a few months. Then in the month of August 1664, Sikh Sangat headed by some prominent Sikhs from Delhi, arrived at village Bakala and acknowledged Baba Tegh Bahadur Ji as the Ninth Nanak, but the atmosphere remained same at Village Baba Bakala. Guru Tegh Bahadur accepted the spiritual succession but never liked to be dragged into the mire of competition with the imposters. He kept aloof from them. An incident, which changed the whole scene deciding the dispute forever, occurred one day.

Makhan Shah Lubana, a rich trader and a devout Sikh from Tanda district Jehlam (now in Pakistan), came to pay his obeisance and 500 gold coins as offerings to the Guru Sahib, at village Bakala. It is said that earlier his ship full of merchandise was caught in a storm. But due to his prayer to the Guru Sahib, his ship was saved. He made up his mind to offer 500 gold coins in lieu of the safety. Reaching village Bakala he had to encounter so many 'Gurus'. Everyone contested to be the real 'Guru'. He offered everyone only two coins and non-of them challenged. The imposters were glad to accept only two coins. But he was disappointed as he sensed something wrong.

One day he learned from some villagers that there was also another Guru named Tegh Bahadur Ji. He went to see the Guru who was meditating in a lone house. When he offered two coins to Guru Tegh Bahadur Sahib, the later questioned that why Makhan Shah was breaking his own promise offering only two coins instead of five hundred. At this Makhan Shah could not contain himself with joy. He immediately climbed to the roof of the same house and cried loudly that he had discoverd the true Guru (Guru Ladho Re...Guru Ladho Re...). On hearing this a large number of Sikh devotees assembled there and paid their homage to the true Guru.

This incident ravaged Dhir Mal and he with the hired ruffians, attacked Guru Tegh Bahadur Sahib. A bullet hit Guru Sahib and when the Sikhs learnt about this attack, they retaliated and took possession of (Guru) Granth Sahib lying with Dhir Mal. But Guru Sahib returned it to Dhir Mal while forgiving him.

Guru Tegh Bahadur Sahib with his entire family reached Amritsar (about November, 1664) to pay obeisance at Harmandir Sahib, but the ministers of the holy place shut its doors against him and he was not allowed to enter. Guru Tegh Bahadur Sahib did not pressed or forced his entry but returned calmly and reached Kiratpur Sahib via Vallah, Khandur Sahib, Goindwal Sahib, Tarn Taran Sahib, Khem karan. Before reaching Kiratpur, he also visited Talwandi Saboke, Banger and Dhandaur. It is to be noted that wherever Guru Sahib went, there he established new Manjis (preaching centres of Sikhism). Guru Tegh Bahadur Sahib reached Kiratpur Sahib in May 1665.

In June 1665 Guru Tegh Bahadur Sahib bought some land from Raja of Bilaspur near Makhowal village on the bank of River Satlej and founded a new town Chak-Nanki after revered name of his mother Nanki. Later this town was renamed as Sri Anandpur Sahib.

After a brief stay at new founded town, Guru Tegh Bahadur Sahib set out for a long journey towards the east in order to strengthen the Sikh nation by setting up new preaching centers and renewing the old ones. It was his second missionary tour. He left Anandpur Sahib in August, 1665 alongwith many staunch sikhs such as Bhai Mati Das Ji, Bhai Sati Das Ji, Bhai Sangtia Ji, Bhai Dayal Das Ji and Bhai Jetha Ji apart from his close family members. It was like a long-march for the sake of suffering humanity. This mission raved the othodox regime of the Mughals, because large crowds began to attend the gatherings and sought the Guru's blessings. When Guru Tegh Bahadur Sahib was coming at Dhamdhan in the Banger area in December 1665 a Mughal enforcement officer Alam Khan Rohella arrested him alongwith Bhai Sati Das Ji, Bhai Moti Das Ji, Bhai Dayal Das Ji and some other Sikh followers under the imperial orders from Delhi. All these were produced before the court of the empror Aurangzeb, who orderd to hand-over them to Kanwar Ram Singh Kachhwaha, son of Raja Jai Singh Mirza. The entire family of Raja Jai Singh was a staunch follower of Guru Sahib and hence they treated him not like prisoner but endorsed great respect and also secured the releasing orders from the imperial court. Guru Sahib was released after about two months. Resuming his mission further, Guru Sahib reached Mathura and then Agra and from here he reached Allahabad via Etawah, Kanpur and Fatehpur. He also visited Benaras and Sasaram and then reached Patna in the month of May 1666.

Guru Tegh Bahadur Sahib proceeded further towards Dacca via Mongair, Calicut (now Kolkata), Sahibganj and Kant Nagar in October 1666. But before leaving for these places he made necessary arrangements under the supervision of a devout Sikh lady known as Mata Paidi for the safe stay of his family members at Patna during the rainy season. Then Mata Gujri Ji was expecting a child. At all the places Guru Sahib halted, Satsangat and Kirtan (recitations of Verses from Guru Granth Sahib) were held daily and religious sermons were delivered. Many prominent Sikhs like Bhai Mati Dass Ji, Bhai Sati Dass Ji, Bhai Dayal Das Ji and Baba Gurditta Ji, supported Guru Sahib in religious sittings during these tours.

At Dacca Guru Sahib established a big Sangat (Hazuri Sangat) with the help of ardent followers like Almast Ji and Natha Sahib. A Gurdwara Sangat Tola now marks the place where Guru Sahib used to deliver holy sermons to the audience. It was here that Guru Sahib heard the news of the birth of his son, (Guru Gobind Singh Sahib) who was born on Poh Sudi Saptami (23 Poh) Bikrami Samvat 1723, (December, 22,1666) at Patna.From Dacca, Guru Sahib proceeded towards Jatia Hills and Sylhet where he established a preaching Centre for Sikh Sangat and reached Chittagong via Agartala.

Guru Sahib returned Dacca in 1668. At this time Raja Ram Singh son of Late Raja Jai Singh who was already present at Dacca in order to make arrangements for his expedition to Assam, met Guru Sahib and sought blessings. (Some Chronicles state that Raja Ram Singh met Guru Sahib at Gaya). As Guru Sahib was already touring the Far East places, Raja Ram Singh requested Guru Sahib to accompany him during the expedition. Guru Sahib did so. During this tour Guru Sahib meditated on the banks of river Brahmaputra at Dhubri in Assam where stands a Gurdwara known as Sri Damdama Sahib. Earlier Guru Nanak Sahib also sanctified this place. It is said that by the grace of Guru Tegh Bahadur Sahib, there was a peaceful settlement instead of bloody conformation between the ruler of Kamrup and Raja Ram Singh. Guru Sahib left Assam in April-May, 1670 and returned Patna.

A reign of terror was let loose on the Hindus in India by the Muslim theistic state. The prosecution of Hindus was the most outrageous feature of his reign. Augranzeb made up his mind to rout out Hinduism from India by hook or crook, and introduced many Islamic fundamentalist programs like special taxes for the Hindu traders, religious tax (Zazia) for non-Muslims. Celebration of Diwali and Holi was forbidden. He demolished many important and sacred Hindu Temples, and erected mosques in place of them. Chronicles state that some Sikh Gurudwaras were also demolished.

Guru Tegh Bahadur Sahib heard of these black deeds of Aurangzeb and moved towards Punjab. In the way, Guru Sahib was arrested at Agra along with many of his prominent Sikhs in June 1670. They were produced before an imperial court at Delhi but released shortly. Guru Sahib returned Anandpur Sahib in February 1671. He spent about two years there peacefully preaching Sikhism. Here he identified himself with the sorrows and sufferings of the common masses.

In 1672, Guru Sahib set out for another religious journey towards Malwa region in Punjab. Socially and economically this area was backward and almost neglected, but the people were hard working and poor. They were also deprived of basic amenities like fresh drinking water, milk and even simple food. Guru Sahib toured this area about one and half year.

He helped villagers in many ways. Guru Sahib and Sikh Sangat assisted them in planting trees on barren stretches of land. They were also advised to start dairy farming and in this respect many cattle heads were also distributed free of cost among the poor and landless farmers. To cope with the scarcity of water many community wells were dug on the behest of Guru Sahib by performing Kar-Sewa (free service). Thus Guru Sahib identified himself with the common masses. At this stage many followers of Sakhi Sarver (a muslim outfit) entered into the fold of Sikhism. On the other hand Guru Sahib established many new preaching centres of Sikhism at these places. The main and important halts of Guru Sahib were Patiala (Dukhniwaran Sahib), Samaon, Bhiki, Tahla Sahib, and Talwandi in Bhatinda, Gobindpura, Makrora, Bangar and Dhamdhan. Guru Sahib toured these areas about one and a half years and returned Anandpur Sahib in 1675.

These preaching tours and social works irked the Muslim fundamentalists and created a fear-psyche among the upper privileged classes. On the other hand the secret news-writers of the Mughal Empire dispatched exaggerated and subjective reports regarding the religious activities of Guru Tegh Bahadur Sahib.

As it is mentioned earlier that the Muslim theistic state executed forceful conversions in order to make India, Dar-ul-Islam and to achieve this goal as soon as possible, the Hindu Pandits and Brahmins (the preaching class) of Kashi, Prayag, Kurukshetra, Haridwar and Kashmir were identified for this purpose. All types of atrocities were let loose on them. They were given an ultimatum either to embrace Islam or to be prepared for death. It is regretted that all this was done under the very nose of many so-called brave Hindu and Rajput kings and chiefs who were also subordinate to the imperial state of Delhi. They were only silent spectators aiming at their own ends. They even did not raise a minor voice of protest against the nefarious acts of Aurangzeb. There was a wave of mass conversion in India and Sher Afgan Khan an imperial viceroy first tried this practice in Kashmir. Thousands of Kahmiri Pandits were massacred and their property was looted.

At this juncture, the Brahmins especially the Kashmiri Pandits led by Pandit Kirpa Ram Dutt approached Guru Tegh Bahadur Sahib at Anandpur Sahib in May 1675. They told their tales of woe to Guru Sahib and requested to protect their honor and faith. Guru Sahib heard their views and agreed to resist the nefarious act of forcible conversions by peaceful means. After long discussions with the prominent Sikhs and Kashmiri Pandits, Guru Sahib made up his mind to sacrifice himself for the cause of "Righteousness" and for the freedom of "Dharma"(Religion)

On the advice of Guru Sahib, the Kashmiri Pandits presented a petition to the Emperor and in lieu of this an imperial court of Delhi, issued summons asking Guru Tegh Bahadur Sahib to appear in the said court. But on the other hand, before the imperial summons reach Anandpur Sahib, Guru Sahib started his journey towards Delhi after installing his son (Guru) Gobind Sahib as the Tenth Nanak in July 1675. Bhai Dayal Das Ji, Bhai Moti Das Ji, Bhai Sati Das Ji and many more devoted Sikhs followed Guru Sahib. When Guru Tegh Bahadur Sahib reached near village Malikpur Ragharan near Ropar, an imperial armed contingent led by Mirza Nur Mohammad Khan, arrested Guru Sahib and some of his prominent followers. He kept them in a prison at Bassi Pathanan and tortured daily.

Now it was the turn of Guru Sahib who remained calm & quite. The authorities offered three alternatives viz : (1) To show miracles, or (2) to embrace Islam, or (3) to prepare himself for death. Guru Sahib accepted the last. On seeing Guru Sahib adamant and immoveable, the authorities ordered the executioner (Jallad) to sever the head from the body. The order was implemented. The historians quote this date as November 11, 1675 AD. (Gurdwara Sis Ganj at Chandni Chowk marks the place where the execution was done.) There was a furious storm after this brutal deed. It caused confusion and havoc in and around the city. Under these circumstances Bhai Jaita Ji, took away the holy head of Guru Sahib, placed it in a basket, covered it carefully and set out of Anandpur Sahib. He reached Kiratpur Sahib, near Anandpur Sahib on 15^th November. He was received with great honour by young Guru Gobind Rai and honoured as “Rangretta Guru Ka Beta.” The cremation of head was performed with full honour and proper ceremonies on the next day. (Gurdwara Sis Ganj also marks the place where the head was cremated.) Taking advantage of the same situation the other part of the body of Guru Tegh Bahadur Sahib was whisked away by a brave Sikh Lakhi Shah Lubana a famous merchant and contractor and he immediately built up a pyre inside his house and set fire to it in the evening. Thus whole house including other valuables were burned and destroyed. It is said that a royal police guard arrived at the scene in search of the body, but returned, finding the house burning and the inmates weeping bitterly. (Now Gurdwara Rakab Ganj in New Delhi, marks the place.)

            The martyrdom of Guru Sahib had for reaching consequences and deeply influenced the history of India. It exposed the fundamental theistic nature of the contemporary state, highlighted tyranny and injustice. It made the people of India hate Aurangzeb and his government as never before and turned the Sikh Nation into militant people. It made them feels that they could protect their religion (Dharma) only but the defense of arms. It proposed the way for the final stage in creation of the Khalsa, which played the most important and significant role in the history of India.

            Guru Sahib was also a great poet and thinker. For an example we may quote him, as one of his Slokas, he says: Bhai Kahu kau det naih  naih bhai manat ann, kahu nanak sunu re mana gaini tahi bakhan. (SGGS 1427) (Sayth Nanak, he who holds none in fear, mor in afraid on anyone, acknowledge his alone as a man of true wisdom) Guru Sahib written Gurbani in fifteen Raagas apart from 57 salokas, got included in Guru Granth Sahib by the 10^th master, Guru Gobind Singh Sahib.

            Guru Tegh Bahadur Sahib ‘Hind di chadar’ sacrified his life for the cause of Dharma, truth and the betterment of humanity.