Dating and Matchmaking

The show “Indian Matchmaking” has become incredibly popular and it’s the latest buzz both inside and outside the South Asian community. I wasn’t sure about how to go talk about this topic since it seems to be a very touchy one, but we also can’t be silent on topics that affect our Sikh youth.  

a cup of cha and a ladoo

Sikhi doesn’t endorse the idea of dating in the sense of the western concept of dating. Yet at the same time, similar to other topics we have discussed, there is a difference in what is practically occurring. For a generation that has grown up in the western society there are even young teens from Sikh households who date- usually privately and not known to their families. Furthermore, marrying someone you met on your own, or met through friends is also more common amongst my generation. The other way is the more traditional way where people could talk and get to know each other if they were pre-matched by the parents for the purpose of a marriage. This is what the show was based on. The concept of spending time with someone you are pre-engaged/engaged to be married is definitely a different concept of commitment than the western world’s dating scene, because you are of an age to be married, have the intention to be married, and there has been some kind of preselection that has decided that theoretically this may be a decent match. It is left up to the couple to decide. I am really unsure when the couple started to have a say in this process, because in the past I think the families just decided that the couple was getting married based on their own criteria. Child marriages were pretty common until recently. I think for some families this version of the arranged marriage probably does still occur, where they have no say in the arrangement, but I think its more rare now because its recognized that the couple having a say is important. The type of arranged marriage that they discussed on the show was the kind where the couple does get to decide, and in the case of the show they went out on dates together. So I think that traditional and non-traditional are no longer and either-or. There are tons of areas of overlap, even where two people can meet individually, with the intent to be married, and the same commitment and formalize it through their families. There’s just a lot of different possibilities. One example of finding a match comes about from Sikh history. Guru Amardas Ji’s wife, Mata Mansa Devi Ji decided it was time for Bibi Bhani to be married. They were about to send a Sikh off to search but just Mata Ji saw Bhai Jetha Ji doing sewa and said to search for someone like him. Guru Ji said there was no other like him, and they married their daughter to Bhai Jetha Ji (who goes on to become Guru Ramdas Ji). They didn’t discriminate that he was an orphan and no house of his own. They simply saw his values for their daughter.  

The show brought up a lot of areas of discussion. Essentially the matches being made were based on biodata- the details of your life like a CV. Then the person says for example they are only willing to marry someone in this age range, of this height, of this caste, of this complexion, of this profession, etc. Based on the biodatas they simply just cut off all the people who don’t fit the criteria. The first problem with this is that it encourages casteism, colourism, and similar types of discrimination. In the show they also had a lot of stuff about horoscopes which is not something we do in Sikhi. The second problem with this is that a relationship isn’t like shopping for an item. If you met the love of your life but they were a couple years older than you thought, or 2 inches taller or shorter, would it matter? Unfortunately in this type of system you would never even get the chance to meet them because you’ve already cut off a group of individuals based on external factors. This type of matchmaking certainly isn’t the same as a traditional vichola, someone who knows the family, and can vouch for the couple. Instead its just a random person who becomes the matchmaker, and makes matches based on what they think and the biodatas. Perhaps this adaption, and the use of online dating platforms have become more popular amongst South Asians because it is harder nowadays to find a vichola that will actually know the couples and their families. It still does happen in its own modified way, but I think the vichola doesn’t really hold much “responsibility” or a sense of having to make a good match. 

We find ourselves now in countries where it can be harder to find people of your culture and faith in your area. It’s great that we have grown up with so much diversity in cultures and perspectives because you get to know how different families function and what life is like for other families. At the same time I think it can be limiting if you live in areas where you don’t have Punjabi friends, or you don’t get to experience the diversity of your own culture’s family system and seeing how that works. There are also more and more people waiting to have a professional career before being married, so they get married at a later age. There is definitely a pressure from the community itself when you aren’t married of a certain age with “what’s wrong why isn’t your son/daughter married” comments to parents. It can be harder to find someone when you wait to get married and everyone else got married in their early 20s. In some ways it is beneficial to wait because there is no added stress of trying to do school and a relationship at the same time (which we certainly got told in our program often leads to divorce), but also has the benefit of more wisdom. If you are a bit older you know yourself, you have developed important life and relationship skills, and you will be a more mature parent. When the couple take their laavan it is a deeply spiritual ceremony and to be ready for actually understanding it at that level one really has to know their own spiritual nature. When people are young and don’t know themselves (mentally, emotionally, spiritually) it’s hard to have the skills to know another person, to grow together, and parent together. Yet being an older age doesn’t necessarily mean you have invested into knowing yourself, or your spirit, or developing any life skills. It was prominent in the show that a lot of the people didn’t know what they were looking for in a partner and didn’t really have insight into their own lives. Rather at a later age it seemed like they were more engrained into their definitions of themselves and didn’t want to let that go which was working against relationship building. I thought that was interesting. 

The other prominent theme from this show was about the women in the show and their roles. This was not an area covered by the biodata, but was incredibly important in the value systems of the women who were going to be married, and the families they were meeting. Some of the women expressed really wanting to make sure they felt free and to be an equal partner, while one of the families really wanted a daughter-in-law who simply just did what she was told and was lower in the “hierarchy” of their family structure. In that situation the mother-in-law was very forceful of what she wanted for her son. It was hard to watch and demonstrated why some of the women were so adamant about feeling equal and coming together with their partner on their decisions rather than just being told what to do. Times have definitely changed both in western culture and ours; even when you watch old TV shows like “I Love Lucy” (one of my favorite classics), you realize how much things have changed for the status of women in the household. A lot of women nowadays are afraid to be trapped in a situation where they are expected to sacrifice everything and simply “adjust” while their partner makes no compromises and their skills and talents aren’t valued. One cannot flourish mentally, emotionally, or spiritually in an environment where the freedoms of thought and expression, or where you go and what you do are suppressed. On the other hand I think our parents generation definitely grew up in that adjustment period mentality, where the women had to adjust no matter what, and they are afraid that our generation is so focused on themselves that they don’t know how to compromise, make a relationship work, or give and take. It is inevitable for a relationship to break without compromise and understanding, so they worry their children will end up divorced. I get the protectiveness that comes into play by mothers of this generation for their sons, and I think they also fear being pushed aside and not being respected. Yet I think the message that women of our generation are expressing is that of course they will compromise and respect their in-laws, but they won’t be the only one always sacrificing and compromising. Unfortunately there still are women who are treated as servants in the household, even here in Canada. I think this inequality in our culture is something that definitely doesn’t exist in Sikhi. I don’t know where it came from but if we look back at the time when women were just so lowly in Indian culture, Sikh women were leaders in the community.

Well I hope I have covered some topics of interest and discussion here. I think it is helpful if we take these topics back to our friends and families and discuss them. I’ve certainly been discussing the show with others and its brought up a lot of interesting perspectives. One of my friends noted how she felt that she really appreciated that they didn’t look down on an arranged marriage because she felt it tends to be seen very negatively by western society. So I think there’s a lot to be thought about in terms of how Sikhi meets western culture, and Punjabi culture and how we can adapt to the changing circumstances of where we live. 

Longing for Home

I haven't written poetry in quite a long time, but the words just flowed so I'm posting it. Gurbani teaches us that poetry is a beautiful medium for expression. 

The Longing for Home 

I woke up in the morning 

and you weren’t there

I couldn’t find you

disappointed,

I moved along my day

thinking, searching, processing

I looked for you everywhere

in the mirrors

in my clothing

the smell of my breakfast

I looked for you at work

in other people’s eyes

I asked others

questioning, wondering 

no one knew

where you are, why you seem so distant now

it wasn’t always this way

I long for you because you were home

went for a walk to search outside

maybe you are to be found here

in the forest, living in the trees

but you weren’t anywhere to be found

I searched in the Gurdwara

I hoped and wished

I prayed that you would come back to me

I would come back to you

I even looked inside

who am I, what have I done, what qualities do I have

let me address my wrong ways

my mistakes and faults

still I seem to move even further away

no matter how much I try

time has passed this way 

day after day searching in my mind

as to where you are and why I haven’t found you

…the odd time I think I’ve found you

but at last I arrive and I’m never quite there

constantly running

tired. exhausted. impatient.

forever in the cycle of waiting

the longing day and night 

tears streaming

everything is a reminder of you

everywhere is a reminder of you

like an obsessional wish that 

tomorrow

will be different

tomorrow 

will bring you to me

I cannot give up or turn back

no matter how much it hurts

I desire you more

this separation is too long 

each day this body is dying away

ticking on the clock of life 

waiting to live when we are reunited

suddenly a member of the sangat spoke the Guru’s words

Jab Hum Hote Tab Tu Nahin, Ab Tuhi Main Nahi

the blindness of my ignorance was unveiled

by the Guru’s grace

I was looking for you like another person

with my ego

with my might and power and thoughts

but there is just You 

“I” cannot ever find you

from the knowledge began the Jap

the devotion, love, dedication

from the Jap began the Anhad Bani

the sounds of Your Naam

the spell of duality was broken

the veil of doubt was lifted

there is just You, You, You

You in the mirror, in the food

in the smells and sounds of the earth

You in the birds, each blade of grass, each leaf

each Mandar, Mosque and Gurdwara

You within, You without, You permeating

Your Hukam

You there all along, forever and ever

Simply Anand

Making Rotis

I haven’t known what to write lately because the last couple of weeks I've been busy just keeping to myself and trying to change my lifestyle. Firstly, I’ve been decluttering. I realized that it bothers me how much stuff I have and I’ve been trying to just reduce that burden of things that we hold onto. I think most of us hold onto stuff way too long, and maybe that's not even physical space but just in our minds and bodies we hold onto moments that we don't need to. I've actually just had boxes and boxes of stuff I needed to get rid of from school. 

I spend a large part of my day cooking new recipes because I am trying to change what I eat. As we’ve talked about before food is the foundation of our health and wellbeing. I have thousands of recipes that I had saved to try and I am finally getting the chance to go through them. I never considered myself a good cook in the past- I knew a couple of good recipes that I would eat over and over when I lived alone, and that passed the time. I thought that I genuinely would never be able to become better at it because my new recipes weren’t ever really successful. In reality I think it came down to “guesstimating” when making measurements and skipping certain ingredients if I didn’t have them, because now that I’ve invested the time into cooking its going pretty well. I am think that it was a matter of just feeling so discouraged from before, and just a complete lack of energy to learn another new thing on top of everything else that was new to me during my schooling. If I'm honest maybe there was a part of me that just rebelled that I don't want to do this because every Punjabi girl is judged on their cooking and I feel like I'm so much more than just what dishes I can make. Yet I do believe its important to be able to make food for yourself, and for your family and it has been really enjoyable spending the 1:1 time learning with my mom. Its been interesting learning stuff that I never thought of before like the fact that there’s a “wrong side” of the roti to put the butter on, and accidentally dumping way too much haldi into my sabji. It has also been really neat trying different types of rotis and just realizing the diversity in various flours and their nutrient benefits. Maybe cooking wasn't as bad as I thought it was this whole time. 

I’ve been also trying to just focus on overall health- exercise, simran, and spending time on my rabab. I found out recently from my rabab teacher that its actually rare for females to do kirtan on the rabab, and it’s also rare to be the lead singer doing kirtan with a rabab regardless of gender. It made me that much more determined to continue to keep up with my rabab practice. If I had looked back years ago and told myself I would be spending my summer doing all of this I wouldn’t have believed it, but it really just goes to show how much we can grow. It is nice to be able to focus on newer skills and other areas of life now that my studies are completed. I hope people are getting a chance to do something new this summer as it is a very different summer due to covid. 

Go With the Flow of the Universe

I don’t consider myself a “go with the flow” kind of person. I do a lot of planning, weighing pros and cons, researching, considering options... a real full analysis. I guess that’s my science brain and way I have been taught to approach the world from my years of schooling. I do go with that intuitive feeling in my heart too (sometimes when you know, you just know, its a gut instinct and not a calculated decision), but even then I'm largely non-spontaneous. Gut instincts and intuitive feelings don't change much. Now with all my planned stuff completed, I am finding myself discovering a world of possibilities that I cannot plan for. Coincidentally this morning when I was working out I was listening to a katha on Anand Sahib by Nanak Naam charity and it was talking about this very topic. They talked about how the universe does what it does (Hukam) and that it will continue to flow like a river flows. I realized that my own desires, my own input, my agenda doesn’t matter. When I think that I am controlling variables, and meddling in plans, I am actually not doing anything but causing myself grief. That doesn’t mean that we do nothing, but it means that we do things with a different intention. The intention is no longer to control the world to what we want so we can be happy. It is to do what we can and accept all as is naturally happening. The idea of happiness being tied to things being the way we want them to be is an issue, but the second issue is that we think that the universe revolves around us, when we are actually a part of the universe. 

I have been struggling with this for quite some time. Hope, wish, pray, over and over but the purpose of the prayer is actually to change yourself, to change your own mind’s thinking to align to Hukam. That part about prayer in the form of Ardas I understood, but a hope and a wish is also a type fo prayer and we do that all the time. We think if we wish hard enough with the bottom of our hearts, our desires will suddenly be real. Like they talked about in the video, it is possible to able to be in Anand (bliss) no matter what. I think in Punjabi culture there is this idea that enjoy life while you are young. I had an older friend with children tell me that just yesterday. It is the idea that once you are married and once you have a family, your time for everything will disappear. Your time for Simran, kirtan, learning history, doing anything at all will just evaporate. It is as if people say that life, enjoyment, the chance for Anand are over. Yet Guru Nanak Dev Ji’s core principle of a Grist Marag, a householder’s life, as central to the spiritual life is one that contradicts this cultural thinking that has morphed its way into our consciousness. When I was reading all that history, I was thinking about how these Guru Jis had their families, but they were also living such enlightened lives. Being married and having children wasn’t a burden to that spiritual life. Guru Angad Dev Ji’s wife Mata Khivi, is famously written into the Guru Granth Sahib Ji for the service she did in running the langar. Just even thinking about how when Guru Gobind Singh Ji and the Sikhs evacuated Anandpur (after the oath was sworn by Aurangzeb), they had stopped at the Sirsa riverbank to do Asa Di Vaar. The very soldiers who carried their swords and bow-and-arrow, used to also carry their dilrubas to sing kirtan. They would do their Nitnem in the jungles. Even as the Guru Jis were establishing towns, operating langar, helping to resolve people’s everyday problems, spreading the messages of Sikhi, as people were trying to attack and kill them - even during all of that, they were still in deep meditation, doing kirtan, doing Nitnem, and writing Gurbani. The spiritual life was infused into everything else which is the example given when Guru Nanak Dev Ji is working as a store-keeper and as he gets to the number thirteen (tera) he starts meditating, Tera, Tera (Yours, Yours, Yours) and handing out more and more provisions.

Some of you might be thinking that’s fine for men but what about women. I think we have to work even more on our attachment thinking. When you grow inside you a human being and bring it into the world it is easy to think that that is your creation, that is yours forever, that is yours whether for worse or better, that you must pour all of your energy into this attachment of yours for the rest of your life. There is a struggle upfront, but it is not yours. It is not your creation. Waheguru takes care of all- this comes in Rehras Sahib. “Odai Oood Avai Sai Kosa, Tis Pashay Bashrai Shariya. Tin Kavan Khulavai, Kavan Chugavay, Man meh simran kariya.” Guru Ji asks is this question “The flamingoes fly hundreds of miles, leaving their young ones behind. Who feeds them, and who teaches them to feed themselves? have you ever thought of this in your mind?” This applies to all- that we must not attach ourselves so deeply into our householder life that we cut off all spiritual progress. It should not be a hindrance to us. So we must think differently, that the spiritual essence of our life is the very core around which everything must revolve. We can’t make it a side task, hobby, or something we do just during the morning or evenings. If I was to wake up, do my Nitnem and then spend the whole day in anxiety, thinking that what I want to happen isn’t happening, and I am not getting what I wished for, then I have learned nothing because I am spending my life actively working against Hukam and the flow of the universe. In Gurbani we call this category of thinking “Rajogun”- the worldly desires, hopes, and wishes. I think I have spent most of my time thinking that if I stay focused, determined, and work hard enough I will be able to achieve my goals/fulfill my desires. The lesson in Gurbani is that we must make our efforts into our spiritual path instead, to move above and beyond rajogun (or tamogun and satogun).

I am learning to remind this mind to go with the flow. To accept that maybe everything is not what’s been planned or desired, but not to keep forcing it, or holding my breath and waiting for it to magically change. It is what it is because that is the flow of the universe in this moment. This moment is actually all we have to live in after all. I’m not saying don’t plan, but I’m saying don’t obsess on what happens or when things change. I was thinking about this post this morning and went out for a walk. Halfway through there was a heavy downpour and a thunderstorm. My shoes and pants were just drenched. I remembered that this is You, rejuvenating life, feeding the plants, reminding this mind that I am not in control. I am tired of thinking if I do X, then Y will happen, tired of waiting, tired of the false hope that it will all be just as I wish. The Universe does what it does, and it is time to align to it and stop waiting until something happens to be fulfilled. Gurbani explains to us probably hundreds of times, that other people, things, places, experiences, nothing at all can give us that fulfillment. That inner work doesn’t go away, we are ever striving as Sikhs to fulfill our path and purpose as we work, as we raise our children, as we exercise, as we eat and sleep and live. 

Sikh History Part 1: Guru Jis

Introduction

I wanted to write a post that is an overview of the major events that occurred in Sikh history. When I was searching online or reading books they either went into a lot of detail, or they weren’t narrating events in a clear timeline which made it difficult to get a big picture of what happened. Rather than repeating Sakhis that we have discussed on my posts from my trip to India and Pakistan, I have focused on main events. If you want to learn more there are many sources including the Suraj Prakash Granth by Kavi Santokh Singh, the abridged version from Giani Gian Singh, the Twarikh Guru Khalsa, Gurbilas Patshahi, Janamsakhi of Guru Nanak Dev Ji, Bachittar Natak written by Guru Gobind Singh Ji, Sri Guru Granth Sahib Academy, translated Sakhi books, etc. Whether someone is completely new to Sikhi, or already have studied our history, this post will certainly teach you something. I’ve realized the more I think I know, the less I actually know- my cousin was listening to a 22-part series on just the first battle of Guru Hargobind Sahib Ji! By the end of this post you should understand which Guru Jis were related and how, the contributions of key figures, what each of the Gurus contributed, why Guru Arjan Dev Ji and Guru Teg Bahadur Ji were martyred, and the structure of the Guru Granth Sahib Ji. I tried to make this as accurate as possible, if there are any mistakes please forgive me and leave a comment if anything needs to be corrected. In terms of shabads, my computer's not letting me input the Gurmukhi so I have included one line in romanized English, the translation of that line, and the Ang so you can find it. The next part will start off with Banda Singh Bahadur. 

History: 11 Guru Jis  

In our history there were 10 human Gurus, then the Guruship was transferred to the Sri Guru Granth Sahib Ji, our holy scriptures and our eternal Guru. A Sikh is a learner. A Guru means one that dispels darkness and brings enlightenment. The Gurus were all enlightened themselves.  

GURU NANAK DEV JI was born in 1469 in Talwandi Rai Bhoe what is now present-day Nankana Sahib in Pakistan to parents Mehta Kalu and Mata Tripta. It was obvious from a young age he was a unique child. He was named after his older sister Bibi Nanaki, and taught others to respect women and treat them equally, which was not the norm of the time. As a child Guru Ji refused to wear the janeo, the traditional “sacred thread” worn by Brahmins, because women and those of other castes could not wear it. Another important event was the “Sacha Saudha” (True Bargain). Guru Ji was given some money by his father to do business. While he was walking, he noticed some poor individuals who were sick and hungry. He bought them clothes and food, thus starting the tradition of langar (free food). His father got very angry that he hadn’t spent the money for the purpose he sent him, but Bebe Nanaki intervened. Guru Ji taught us rather than focusing on worldly wealth to focus on compassion for humanity. Guru Ji taught people to live their life like a lotus on the water. This means that we must participate in the world, but not be totally immersed and attached to its happenings. Living amongst the world meant living the life of a householder- earning a living and having a family. At the time Yogis would leave behind their lives to travel to the mountains to meditate their whole lives- they would never be married or have any children. When Guru Ji visited them on his travels, he challenged them and told them that the world was burning and those who should be helping were on the mountains meditating rather than living in the world. Guru Ji got married to Mata Sulakhani and had two sons- Sri Chand, and Lakhmi Das. Sri Chand went on to live for 125 years and was an Udaasi (these ascetics work in the world but remain celibate). 

In 1499, Guru Ji disappeared into the river Bein for three days. Everyone thought he had died. The elements of Guru Ji’s body merged into the natural elements and he was immersed into God during those three days. He returned saying “There is no Hindu, there is no Muslim.” This meant that actually everyone is one with Waheguru (God) regardless of external religion. He was given the Mool Mantar. Guru Ji tells us in Gurbani that the hymns he sings come directly from God. 

Guru Ji was respected by both Hindus and Muslims alike. This was a time when people were largely believing in superstitions, fasts, idol worship (worshipping stones), concepts of “purity”, and pilgrimages to historic sites hoping for spiritual bliss. Guru Ji spoke out against these practices, teaching that “finding God” is not something that is achieved through external action. One needs to destroy the ego inside oneself. Society at that time was based on the caste system. Those Hindus that were not born into high castes were not allowed to eat together or read the holy scriptures. Women were outcasted during their menstrual period. The scriptures were written in Sanskrit which the common public couldn’t read. Guru Ji actively worked against the caste system. One of these ways was by implementing langar, a common shared meal where everyone sat next to each other on the ground, with emphasis that everyone had equal importance and ate the same food. Furthermore, Guru Ji communicated in simple language so that everyone could understand. There is no “priestly” caste in Sikhism- our Gurdwaras (Sikh temples) are run by caretakers (Granthis) who are knowledgeable individuals but not priests. The difference is that in a priestly class they are intermediaries to God, whereas in Sikhism there is no intermediary. Guru Ji also spoke against this period stigma and wrote against this concept of “purity” (Ang 472 of Sri Guru Granth Sahib Ji). Thus women in Sikhism are allowed to fully participate in their lives no matter if they had their menses or not; after all life would not exist without the menstrual cycle. 

Guru Ji created the three pillars of Sikhism- Naam Japna, Kirat Karni, and Vand Shakna. Naam Japna means that we remember God. Kirat Karni means we work hard to earn an honest living and don’t cheat others. Vand Shakna means sharing prior to taking in yourself (Vand= share ke (then) Shakna (eat/take in). After working as a shopkeeper for 12 years, Guru Ji travelled on 4 long udaasis (travels) on foot with his Muslim friend Bhai Mardana. As Guru Ji would explain something, he would sing a hymn as Mardana played the rabab. This singing of hymns with music is called kirtan. The first Udaasi was from 1500-1506 (widespread areas which would include what is present-day Pakistan, India and Bangladesh), the second from 1506-1513 (all the way from Pakistan, down to present-day Southern India and Sri Lanka), third from 1514-1518 (in present-day areas such as Tibet, Nepal and Myanmar), and last from 1518-1521 (present-day Africa, Saudi Arabia, Iran, Turkey, Afghanistan, Istanbul, Syria, etc.). He spread the word of God and had conversations with people from all different backgrounds. One instance is in Hasan Abdal. A man named Wali Qandhari was jealous of Guru Ji’s attention, and cut off the water supply to the town, but Guru Ji got the locals to move a rock out of the way and a spring emerged. Wali Qandhari’s water dried up so he rolled a giant rock down to kill Guru Ji, who stopped it with his hand. This rock with the imprint of Guru Ji’s hand still exists at Gurdwara Panja Sahib. Later, when Mughal Emperor Babar’s army invaded Punjab, Guru Ji was captured with the other prisoners and made to run a millstone. When Babar saw that Guru Ji’s millstone was miraculously running on its own, he asked for forgiveness. Guru Ji did not tolerate his oppressive acts against the population. He challenged his injustices and Babar released Guru Ji with 11, 111 prisoners. After the travels, Guru Ji settled with his family, cultivating the land and creating a Sikh center in Kartarpur. Guru Ji wrote the prayers Japji Sahib, Asa Di Vaar, Baran Mah, Sidh Gosht, and Dakhni Onkaar. He became Jyoti Jyot (merged into the eternal light) in 1539. In Sikhism the ultimate goal is for the mind to merge into God while living, ending the cycle of reincarnation merging into God forever. All of the Gurus are the same light in different bodies and we will revisit this concept. 

GURU ANGAD DEV JI, born Bhai Lehna, was Guru Nanak Dev Ji’s successor. Bhai Lehna was born into a Hindu family with parents Pheru Mall and Daya in 1504. Working as a shopkeeper, he was initially a worshipper of Hindu Goddess Durga. He was married to Mata Khivi Ji and had four children (Datu, Dasu, Amro and Anokhi). These children become important in the future history. One day he came across a Sikh Bhai Jodh, who was singing Guru Nanak Dev Ji’s prayers (Asa Di Vaar Pauri 21). Upon hearing this, he went to meet Guru Nanak Dev Ji and became a follower. Although he had been a shopkeeper and had not physically worked before, he served the Guru and sangat (refers to congregation, company you associate with). He would fan Guru Ji, make his bed, draw water from the well for bulls, care for the buffalo, gather water for the sangat, prepare meals, etc. He served for three years while Mata Khivi took care of her children, and his son Dasu was put in charge of the business. After this Bhai Lehna was sent back to his home by Guru Nanak Dev Ji for a while before returning with his wife. Bhai Lehna did whatever he was asked including carrying wet muddy bundles of weeds which soiled his expensive clothing. He was tested many ways. One day Guru Nanak Dev Ji walked out dressed as a hunter and the Sikhs lost faith at his behaviours, but Bhai Lehna Ji followed. Guru Ji told him to go to Kartarpur so he immediately went there and told the Sikhs to have faith in Guru Ji’s actions. Guru Ji appeared and started to hit the Sikhs with a stick, telling them to go home so many got scared and left. Bhai Lehna didn’t leave so Guru Ji commanded him to eat a dead body under a sheet. Baba Buddha Ji and Bhai Bhagirath hid behind the bushes and Bhai Lehna lifted the sheets to discover it was all Kara Parshad (a type of “pudding” served as a blessing after prayers). Once Guru Ji asked his sons to wash his shawl in the middle of the night, but they refused. As soon as Bhai Lehna washed the shawl, night changed to daytime. Still Mata Sulakhani was doubtful about why her sons shouldn’t be the next Gurus so Guru Ji asked his sons to pick up a dead rat that the cat had dropped. Only Bhai Lehna did this. He also picked up a dirty utensil from the garbage area at the request of Guru Ji. No task was too menial for Bhai Lehna. In another instance, thousands of people had gathered in the sangat, and there was heavy rain so they sat hungry in the cold rain for three days. Guru Ji asked him to go shake a kikkar tree for food, which is a non-fruiting tree. He went without hesitation and miraculously as he shook it there was enough food coming down to feed the entire sangat. In all these instances where others hesitated, Lehna’s faith to his Guru was unwavering. This concept of selfless service is key in Sikhism and is called sewa. After years of tests and service, he was renamed Guru Angad Dev Ji at age 35. He was sent by Guru Nanak Dev Ji to establish Khadur Sahib (pronounced Khun-door). Guru Angad Dev Ji stayed at Mata Phirayi’s house in Khadur Sahib (she was like an aunt to him) for 6 months in deep meditation. Guru Nanak Dev ji had predicted on his first Udasi that the next Guru would be born into this household and would stay here. The Sikhs went to Baba Buddha Ji for help finding Guru Ji. Arriving at her house, he asked Mata Ji but she was not allowed to reveal anything. Baba Buddha Ji made an appeal and opened the door, then Guru Angad Dev Ji emerged. Both husband and wife did selfless sewa in the langar. Mata Khivi is the only woman mentioned by name in the Guru Granth Sahib Ji on Ang 967. Remember this was a time when women were not considered leaders, yet Mata Khivi was leading and running the langar. Guru Ji earned his own living twisting grass into strings for manjas. Guru Angad Dev Ji’s contributions include formalizing the Gurmukhi script. Prior to this the words were put together with no vowel sounds in Mahajani or Landa script. He opened schools to educate people on reading and writing Gurmukhi so that this would distinguish the Sikhs from the Sanskrit scriptures of the Hindus which were only allowed to be read by the high caste Brahmins. It also allowed people to directly be able to read their scriptures without needing an intermediary. Guru Ji also valued physical strength and set up wrestling areas called Mal Akharas. He gave the job of documenting Guru Nanak Dev Ji’s life story of Bhai Bala, who wrote Janam Sakhi Bhai Bala Wali. From the Mughal empire, he met Babar’s son, Hamayun. He travelled widely to spread the word of Sikhi and established centers. He wrote 63 shabads and saloks. Guru Ji became Jyoti Jyot in 1552. 

Baba Buddha Ji (1506 –1631) should be mentioned here. Born with the name ‘Bura’, he was just a child when he met Guru Nanak Dev Ji. He was grazing cattle when he offered a bowl of milk, and asked Guru Ji to free him of the cycle of birth and death. Guru Ji renamed him Bhai Buddha (wise). He served the first seven Gurus and met nine (he didn’t meet Guru Harkrishan Sahib Ji or Guru Gobind Singh Ji but did meet Guru Granth Sahib Ji).  He was involved in the Guruship ceremonies. He was married and had children while he was serving the Gurus. He was skilled in martial arts and taught the Gurmukhi script (written language of the Sikhs). As we will find out below, he helped construct the Baoli Sahib, supervised the excavation of the Sarovar at Harmandir Sahib (Golden Temple) and became the first Granthi (knowledgeable caretaker) of Harmandir Sahib. He was then involved in blessing Mata Ganga Ji with a child, tutoring Guru Hargobind Sahib and training him in martial arts, constructing the Akal Takht, and leading Kirtan as Guru Harogbind Sahib was in Gwalior. Keep this in mind as you continue to read. 

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GURU AMAR DAS JI was the oldest Guru in our history. He was born to parents Tej Bhan and Mata Bakht in 1479. He worked as a shopkeeper and was a devout Hindu. He got married to Mansa Devi and had four children (Bhani, Dani, Mohan, and Mohri). He was on a deep search for spirituality and started regularly visiting the Ganga. He was longing for a Guru at the age of 61 when he heard Bibi Amro Ji (daughter of Guru Angad Dev Ji who was married to his nephew) singing the Gurbani of Guru Nanak Dev Ji. She was singing from Ang 990, starting “Karnee Kagad Man Masavanee” (Actions are the paper, and the mind is the ink; good and bad are both recorded upon it). It touched him so much, he went to meet Guru Angad Dev Ji and became his Sikh. Despite his old age, Amar Das carried water daily from the river Beas for Guru Ji. The water was so heavy in the pitcher that he would have to enter the water, rising from the river with the pitcher on his head. He would wash Guru Ji’s clothes, collect wood for langar, fan the Diwan Hall, and fan Guru Ji. Amar Das was criticized by people for living at his nephew-in-law’s house but it did not deter him. This teaches us that those doing this selfless work are indeed criticized and not to let others’ criticisms deter us from our tasks. After 12 years of sewa, he took over the Guruship from the age of 73 to 95. Guru Amar Das Ji established the city Goindwal and made a Baoli (well of 84 steps) for Sikhs to gather. Baba Dasu, son of Guru Angad Dev Ji had wanted to take over the Guruship and announced himself as Guru. He changed his ways and became a discipline of Guru Ji. Datu, the other son of Guru Angad Dev Ji, was hostile. He took on spiritual powers and kicked Guru Amar Das Ji. Guru Ji humbly grabbed his foot, and said “Pardon me, my master’s son! Let me massage your tender foot as it may have been hurt by my hard aged bones” (Sikhi wiki). Guru Ji revealed forgiveness and humility. Datu told Guru Ji to leave Goindwal, so he left for Basarke and locked himself in a house, putting a sign up that anyone who entered was not his Sikh and he would not be their Guru. Datu’s leg started to hurt as soon as he kicked Guru Ji. He stole whatever he could and sat on Guru Ji’s throne, but the Sikhs were preoccupied with finding their Guru. Datu left but was unable to take Guru Ji’s horse as it would not let him mount it. On his way to Khadur, robbers stole everything he had. Meanwhile the Sikhs went to Baba Buddha Ji to help them, who had the idea of using Guru Ji’s horse to guide them. The horse took them to the house where Guru Ji was staying, where they read the sign. Baba Buddha Ji cleverly made another entrance and got Guru Ji to return.

Guru Amar Das went on a trip to spread the word of Sikhi. He spoke against rituals around the solar eclipse and taught people to look inward to bathing in Naam. Guru Ji contributed 907 hymns to the Guru Granth Sahib Ji and wrote the Anand Sahib prayer. He composed Anand Sahib when seeing his grandson born named Anand. He said that this grandson was a saint in his previous life who came to merge into God in this lifetime, and he blessed this child with Gurbani so he could achieve his purpose. He wrote 38 Pauris, and the 39^th was added by Guru Ram Das Ji, with the 40^th added by Guru Arjan Dev Ji. He introduced the Anand Karaj(wedding ceremony), as a distinct ceremony from Hindus. When a Sikh came to him that the Brahmins refused to marry his daughter, Guru Amar Das Ji introduced this ceremony, which further distinguished the Sikhs. 

He worked to continue to abolish sexism by speaking against sati (women sacrificing themselves on their husbands funeral pyre) and pardha (veiling of the face). He established the Manji system, an administrative system for spreading the message of Sikhi. Guru Ji introduced the concept of dasvandh, sharing a part (1/10) of your earnings. The Manjis preached, collected dasvandh, did kirtan, and made decisions for their areas. There were multiple women in charge of Manjis including Bibi Bhagbhari Ji who was in charge of Kashmir andBibi Amro, who was in charge of Basarke. (In another source these Bibiyan are not mentioned in the Manjis themselves but are mentioned as preachers). Meanwhile he also set up a system of Peehris, for Sikhs to spread Naam. Out of 146, 52 were led by women including Bibi Bhani, Dani and Pal. Bibi Bhani served her father with great devotion. One day while in meditation, one of the legs of the platform he was sitting on gave way. To avoid interrupting his concentration she put her hand underneath and supported it. When Guru Ji opened his eyes and saw the blood flowing from the jagged edges having dug into her, she explained that she has longed to be able to be of service. Guru Ji then explained that her meditation and service would bless her whole lineage; her father was a Guru, husband, son, grandson, great grandson, great-great grandson, and great-great-great grandson were Gurus! 

Guru Amar Das Ji also introduced the concept of “Pehle Pangat Phir Sangat” meaning one would eat in the langar with others prior to meeting Guru Ji, to further solidify that there should be no casteism. He made Emperor Akbar eat with others before he met him and refused Akbar’s offering of village revenue for the langar because it should run on the earnings of the community. He convinced Akbar to waive a tax put on non-muslims crossed the Yauma and Ganga Rivers. Guru Ji started a large gathering of Sikhs every year for Vaisakhi and Diwali. Guru Ji’s son Mohri spent his time looking after Guru Ji’s household. His brother Mohanwas given a pothis (writings of Gurbani that are larger than a gutka and smaller than a Granth) with the writings of the Gurus to hold onto. Not much is written about Bibi Dani. Guru Ji told people not to cry at his death and his great-grandson Sundar Ji wrote Ramkali Sud, which is read during funerals now. Thus, Guru Amar Das Ji also influenced a distinct funeral ceremony as well, with no pandits, lamps, or lamenting. When he was becoming Jyoti Jyot, Datu asked for forgiveness for kicking Guru Ji but he explained that when Guru Ram Das Ji’s son is on the throne, he will meet Datu and his pains would go away. 

Guru Amar Das Ji’s nephew Bhai Gurdas Ji was also an important figure in Sikh history. He met 8 Gurus in total (Guru Angad Dev Ji, Guru Amar Das Ji, Guru Ram Das Ji, Guru Arjan Dev Ji, Guru Hargobind Sahib ji and Guru Teg Bahadur Ji). He was the scribe of the Adh Granth, and built the Akal Takht with Guru Hargobind Sahib and Babba Buddha Ji. He wrote an important work “Vaaran Bhai Gurdas” which is the “key to the Guru Granth Sahib Ji”, and his writings are approved by the Guru Jis. 

GURU RAM DAS JI (born with the name Bhai Jetha Ji) was born to parents Hari Das and Mata Anup Devi. He was an orphan and came across some Sikhs travelling to Goindwal at the age of 12. He then met Guru Amar Das Ji at Goindwal and became inspired to stay. He got married to the daughter of Guru Amar Das Ji, Bibi Bhani and had three children: Prithi Chand, Mahadev, and Arjan Mal. The upper-class Hindus were upset that the caste system was being disrupted and complained to Akbar that the Guru was not following the Hindu way. Akbar summoned Guru Amar Das Ji, who sent Bhai Jetha Ji. He was worried he did not know about the Gyaithri prayers in detail to be able to answer their questions but Guru Ji told him he would know when the time came. Going to Akbar’s court, he explained the Gyanithri prayers which silenced the Hindu Pandits, and he explained the Sikh way which satisfied Akbar. Bhai Jetha Ji continued to serve Guru Ji. Once his extended relatives came to visit, expecting he would be living in luxury. When they saw him covered in mud doing manual labor, they mocked him, but he did not waiver in his support of his Guru. Guru Amar Das Ji had two son-in-laws. Bhai Rama Ji was the husband of Bibi Dani and Bhai Jetha ji. When it was time to choose a successor, Guru Ji got them to make him a bench to sit on. Telling Bhai Rama Ji it was not constructed properly, Rama Ji tried to convince Guru Ji it was fine. Now criticizing Jetha Ji’ bench, he quickly demolished it and asked for forgiveness for his mistake. The next day this repeated itself. After the third day, Rama Ji refused to demolish his work, but Jetha Ji continued to ask for forgiveness and guidance. His humility and selflessness resulted in him being declared the next Guru. Once he received Guruship at age 40 his name was changed from Bhai Jetha Ji to Guru Ram Das Ji. Guru Amar Das Ji became Jyoti Jyot. 

As per Guru Amar Das Ji’s instructions, Guru Ram Das went and created the city of Guru Ka Chak (aka Ramdaspur) with his family (present-day Amritsar). He designed Harmandir Sahib, and dug out the sarovar(holy water tank). There is a famous story from the times of Guru Ji at Ramdaspur. Raja Duni Chand had 7 daughters, one of whom was a Sikh of the Guru. As her sisters were excited for the dresses their father gave, Bibi Rajni remarked these were gifts of God. Duni Chand became angry in his pride and married her to a man with leprosy so she could see how God would help her now. Bibi Ji bathed, fed her husband and carried him in a basket. Bibi Ji’s husband asked her to take him to a place of worship. They were poor so they had to beg for food. No one in the Hindu places of worship were able to cure him so she went to Ramdaspur as it was under construction. They were given a room to live and she worked making langar. Nearby there was a Ber tree where Guru Amar Das Ji used to pick basil (Tulsi) to put on the infected toe of Guru Angad Dev Ji. She would put her husband under the tree while she left. Her husband saw two crows fighting for a piece of bread, and when they dipped into the nearby pool of water, the crows came out white. He pulled himself to the water and was cured. He kept one finger out of the water to show her it was still him. When Bibi Ji came back she thought the stranger killed her husband, but Guru Ram Das Ji told her about the healing powers of the water. This spot is now known as Dukh Bhanjani Beri (reliever of pain and suffering). The couple did sewa and had seven sons together. Duni Chand apologized, became a Sikh and gave his son-in-law all of his property. Guru Ji then spent some time in Lahore and Goindwal Sahib. He returned to Amritsar and Baba Sri Chand, son of Guru Nanak Dev Ji came to meet him. Sri Chand had been farming in Kartarpur while living the life of an Udaasi. There was a mutual respect between them. 

One day there was a poor Sikh who went to a pandit to finalize the marriage of his daughter, but the pandit asked for a fee he could not pay. People advised him to go to Guru Ji. The bride and groom were brought forth and Guru Ji composed the Laavan while the couple walked around Guru Ji. The laavan are the hymns read during a marriage, also description of spiritual stages of life. This was a very significant contribution to the marriage ceremony. Guru Ji wrote 688 shabads. He also introduced a system of Masands, leaders who received Hukamnamas and organized local Sikhs, building on the Manji system.

Once, there was a family member asking Guru Ram Das Ji to come to a wedding. He wanted to send a son in his place. Mahadev and Prithi Chand refused, and Arjan Mal was sent to Lahore, being told not to come back until called by his father. He wrote letters to Guru Ram Das Ji which are now included in the Shabad Hazare. Prithi Chand intercepted the letters, as he wanted to be the next Guru. At the third letter, the letter was delivered directly to Guru Ji who notices this is numbered as three, and exposed Prithi Chand. Baba Buddha Ji brought back Arjan and the fourth shabad was written after their meeting. When Arjan was given the Guruship, Prithi Chand angrily said hurtful things to Baba Buddha Ji and Guru Ram Das Ji. Guru Ram Das Ji then decided to leave Amritsar and to go to Goindwal, then Lahore. Prithi Chand tried to create his own sect; his followers are known as the Minas and are declared one of the people to be avoided per Guru Gobind Singh Ji. Guru Ram Das Ji became Jyoti Jyot in 1581. 

GURU ARJAN DEV JI was born to parents Guru Ram Das and Bibi Bhani. He received education in Gurmukhi, Sanskrit and Persian. He was also the inventor of the Saranda instrument at age 13. He received the Guruship at age 18. Once Prithi Chand heard that Guru Ram Das had become Jyoti Jyot he rushed to Goindwal, announcing Guru Arjan Dev Ji killed his father to take possession of the sangat’s gifts. Guru Arjan Dev Ji humbly passed the turban he was receiving as part of his Guruship ceremony to Prithi Chand to help make amends with his brother. Prithi Chand then decided to declare himself Guru, but the sangat didn’t accept him and he returned to Goindwal. Prithi Chand met an Army General of Emperor Jahangir, Sulhi Khan and presented him with gifts. This becomes important later in history. Meanwhile, Bhai Gurdas noticed they were serving chickpea roti in the langar. Bibi Bhani explained that Prithi Chand was collecting the sangat’s donations but sending them here to eat langar thus the chickpea rotis were made as they were cheap. They started to sell household items to run the langar and sometimes didn’t have food for themselves. Bhai Gurdas Ji started preaching outside Amritsar to direct the donations and sangat to Guru Ji instead of Prithi Chand. Prithi Chand and Mahadev cursed Bhai Gurdas Ji, and Prithi Chand started going elsewhere to do the same. Bhai Gurdas Ji also travelled and Prithi Chand was once again unsuccessful. Prithi Chand and Mahadev then argued that as his brothers, they should have some of the wealth so Guru Ji gave the returns of the properties leased in Amritsar to them. 

Guru Ji further developed Amritsar and built Harmandir Sahib (Golden Temple), choosing Huzrat Sain Mian Mir, a Sufi Saint, to lay the foundation stone. He wrote the Sukhmani Sahib Prayer and 2218 hymns! He founded the cities of Taran Taran, Sri Hargobindpur, and Kartarpur (Jalandhar; this is a different one than the one developed by Guru Nanak Dev Ji). He built upon the Masand system started by Guru Ram Das Ji. The masands were repetitively cheating when building the stairs of the Amrit Sarovar by using clay instead of plaster so they could steal money for themselves. Guru Ji responded that “The foundation of Amrit Sarowar would be strong. This Amrit Sarowar will tear down one day and it will be made again. Those who are doing this deceitful act will have their roots weak and will have to pay. When the Masands will be no more, my Sikhs will reconstruct the Amrit Serovar by plastering all the bricks and making the structure strong.” (This did indeed happen when Ahmad Shah Abdali blew up Harmandir Sahib and it was rebuilt in the 1760s).

Guru Ji was married to Mata Ganga Ji, who was unable to have a child and asked Guru Ji for a blessing. Prithi Chand has cursed her that she would not have a child (some people’s spiritual powers were such that whatever they said came true). To reverse this Guru Ji advised to ask Baba Buddha Ji. She went with a large group, bringing fancy foods, but Baba Buddha Ji would not accept her offering. She went to Guru Ji and learned she should go humbly, so she went with homemade simple food and Baba Ji blessed her. Smashing an onion, he said her son would destroy enemies like he destroyed the onion. Upon finding out she finally was pregnant, Guru Ji composed this shabad “Satgur Sachay Diya Bhej, Chirjevan Opjiya Sanjog” (The True Guru has truly given a child. The long-lived one has been born to this destiny. He came to acquire a home in the womb and his mother’s heart is so very glad, see full shabad on Ang 396). 

Guru Ji then went to Vadali and constructed a well called Cherrta. Baby Hargobind was born and the village celebrated. Guru Ji composed this shabad “Sagal Anand Kiya Parmesar, Apna Biradh Samariya” (The transcendent Lord has brought bliss to all; He has confirmed His natural way. He has become Merciful to the humble, holy Saints and all my relatives blossom forth in joy, see full shabad on Ang 806). Prithi Chand schemed with his wife Karmo on how they could kill Hargobind. She found a midwife who agreed to put poison on her breasts. She sat in the other midwives and said she could cure his low appetite by bringing him to her breast, but Hargobind refused to come near her. She became forceful so he grabbed her breasts and she pleaded him to stop. She fell on the floor and died, then her soul emerged to tell its story. It said that she was a singer in heaven who became egotistical and was sent back here to cause pain, she would be killed by Guru JI’s son and reborn in heaven. Mata Ji then informed Guru Ji of this incident and he composed the shabads starting with “Gur Poore Rakhiya De Haath” (Giving His Hand, the Perfect Guru has protected the child see full shabad on Ang 396). When Hargobind was 2 years old, Prithi Chand sent a snake charmer with a poisonous snake to kill him. He ran to the snake, smashed its head and threw it away. Guru Ji then heard the snake soul’s story that he meditated in his previous life but was egotistical, then was reincarnated as a snake ot be liberated. After three years in Vadali, Guru Ji returned to Ramdaspur. Prithi Chand then cursed that Hargobind would die of smallpox. He got smallpox but Mata Ji continued to do Ardas and on the 7^th day was completely healed. Guru Ji then sang “Netr Prakash Keya Gurdev” (Gurdev has given the light within the eyes, see full shabad on Ang 200). Prithi Chand would not give up. He hired the Brahmin male nurse who was caring for Hargobind to poison him. He poisoned the yogurt but Hargobind refused to eat it, when he became forceful Hargobind yelled and Mata Ji rushed in. She went to Guru Ji who asked the Brahmin to come with the yogurt. He gave the yogurt to his dog Pista. Pista rejected it but Guru Ji asked pista to drink so he would be liberated. The Brahmin then got colicky pains and also suffered and died. Guru Arjan Dev Ji composed the shabads “Lep Na Lago, Til Ka Maloo” (The Poison had absolutely no harmful effect. But the wicked Brahmin died in pain, see full shabad on Ang 1137). Mata Ji convinced that the Brahmin should be resurrected so they could get the story and he could ask for forgiveness. The Brahmin asked for forgiveness and explained Prithi Chand was behind the plan. He placed his head on Hargobinds feet who placed his hand on his head, forgiving him for trying to kill him. Prithi Chand denied it even when the Brahmin revealed the plan. He made threats that he would go to Delhi and get the emperor to torture Guru Ji then take over the Guruship. 

Prithi Chand was scared the Sikhs would turn against him since he tried to poison Hargobind so he decided to go to Delhi. Meanwhile Mahadev finds out what happened and tried to intervene before Prithi Chand leaves. He was unable to convince him to change. Mahadev went back to talk to Guru Ji, who composed the Rakhia De Shabad for the protection of his son. On his way to Delhi Prithi Chand diverts to Hehar to meet Sulhi Khan. After his work was done, Sulhi Khan was to go to Delhi to speak to the Emperor. He gave his village to Prithi Chand, who built a temple and sarovar mimicking Harmandir Sahib, but no sangat came. Guru Ji didn’t want the sangat to think he abandoned his brother so he sent Bhai Gurdas with gifts and to pass on a request of forgiveness to Prithi Chand so he would return. Prithi Chand wouldn’t change, so Bhai Gurdas went back and Guru Ji left it to the Almighty to handle the situation. Sulhi Khan finally met Jahangir and took Prithi Chand with him. Jahangir knew he was swayed by maya. He told him he should ask for forgiveness from Guru Ji and wouldn’t hear any more about the issue. Then Prithi Chand went back to Sulhi Khan, who went to governors Abdul Khan and Mohammed Khan. They said that they would be unable to get Prithi Chand the Guruship but could get him a village. Prithi Chand then met Jahangir again who agreed to the village alone. He said he would meet again after going to Lahore. Meanwhile Hargobind got a fever. Mata Ganga did Ardas. Guru Ji touching him, cured his fever and composed the following shabads: “Mera Satgur Rakhvala hoa” (My True Guru is my Savior and Protector. Showering us with His Mercy and Grace, see Ang 620); “Taap Gavaya Gur Poore” (The Perfect Guru has dispelled the fever, see Ang 626)  and “Thad Payee Kartare” (The Creator has brought utter peace to my home; the fever has left my family, see Ang 622). The other shabads are found in Raag Bilaval. 

As Prithi Chand was simultaneously using his own false writings under the name Nanak, Guru Ji needed to collect all the previous hymns. From the times of the first to fourth Guru Sahibs, there were Pothi Sahibs (bigger than a Gutka but smaller than a Granth) that were passed on. Guru Amar Das Ji gave his Pothi Sahib to his son Mohan. Guru Arjan Dev Ji sent Bhai Gurdas, then Baba Buddha Ji to retrieve it, but Mohan was in deep meditation. Guru Arjan Dev Ji then travelled to Goindval himself and serenaded Mohan, but he was actually singing to God, the real Mohan. Guru Ji sang “Mohan Tere Oche Mandar Mehl Apara” (O Mohan your temple is so lofty, and your mansion is unsurpassed, all of the following are from Ang 248). Mohan opened the window and said Guru Ji stole the Guruship. Guru Ji composed “Mohan Tere Bachan Anoop Chal Nirali” (O Mohan, your speech is incomparable; wondrous are your ways). Mohan then praised Guru Ji and Guru Ji said “Mohan Tudh Satsangat Dhyave Dars Thiayana” (O Mohan, the Sat Sangat, the True Congregation, meditates on you; they meditate on the Blessed Vision of Your sight). Mohan bowed down and asked for forgiveness. He read “Mohan Tu Sufal Faliya Sun Parvarai” (Mohan, you have blossomed forth with the flower of your family). Mohan wanted to do more sewa so Guru Ji told him to stay and meditate. These pothis are now called the Goindval Pothis. Hearing about this Mohri came to visit Guru Ji and gave Guru Ji a palanquin to carry the pothis. Guru walked barefoot from Goindwal to Khadur Sahib out of respect to Gurbani. Datu finally got his chance to have his leg cured and explained his story, so Guru Ji blessed him. He made langar and hosted Guru Ji for the night. Then Baba Dasu wished to leave his body and Guru Ji blessed him and left for Amritsar. Guru Ji then compiled all the hymns, including those of enlightened Bhagats into a new holy book, the Adi Granth (pronounced Aadh Granth). There was a group of poets called Bhatts who came to meet Guru Ji while he was writing the Adh Granth. They all wrote the praises of the Guru (the knowledge and light) and then were all liberated and left their bodies. The Adh Granth was installed at Harmandir Sahib (the Golden Temple). Baba Buddha Ji carried Sri Guru Granth Sahib Ji on his head, while Guru Arjan Dev Ji did Chaur Sahib sewa (ceremonial fanning). This is also known as the Kartarpuri Bir. Baba Buddha Ji made the first Granthi of Harmandir Sahib. The Hukamnama (Guru’s instruction, either a written instruction from the human Gurus or taken by opening up the Sri Guru Granth Sahib after Ardas) taken was from Ang 783 “Santa Ke Karaj Aap Khaloya…” (Almighty Himself has stood up to resolve the affairs of the Saints; He has come to complete their tasks, see Ang 783). Guru Ji slept on the floor next to scriptures, to demonstrate respect. 

There were two brothers (some places it says cousins) Satta and Balwand who were living in poverty and started to do kirtan to earn a living at the encouragement of Guru Ji. They were rababis and they also invented the Jori instrument (a type of hand drum). As they were praised their ego grew. One day they were headed for a wedding and asked Guru Ji for money. Guru Ji offered that he would take care of the expenditure, but they refused and said they wanted a day’s worth of money from the sangat. Due to heavy rains not much sangat came and they got angry. They refused to go to Asa Di Vaar prayers the next day even when Baba Buddha Ji, then Bhai Gurdas Ji was sent to get them. They spoke against Guru Ji saying that Guru Ji’s wealth and popularity was because of them. Guru Ji came himself, but they still didn’t listen and said that their ancestors are the only reason why Guru Nanak Dev Ji became popular. Guru Arjan Dev Ji said for no one to associate with them anymore, and that anyone who tried to apologize for them would have a blackened face and be taken on a donkey. Baba Buddha Ji, Bhai Gurdas and Guru Ji did kirtan themselves. (Some sources say Satta and Balwand were lured by Prithi Chand to leave Guru Ji, but they lost their popularity and realized their mistake). Satta and Balwand became ill with leprosy. They got a Sikh named Bhai Ladha (some sources say Datta) helped them by blackening his face and climbing on a donkey to ask Guru ji for forgiveness. Guru Ji said they would only be forgiven if they praised Guru Nanak, so they composed Ramkali Ki Vaar in celebration and were cured. 

After Akbar’s death, Jahangir took over the Mughal throne. There was a governor named Chandu who asked a Brahmin to find his daughter a husband. The Brahmin searched extensively and selected Hargobind. He offered the marriage and told him they would go back to Delhi and return again. When the Brahmin went back, Chandu spoke poorly of Guru Ji and said they were of lower caste and status, but since the wedding was confirmed, there was no turning back (a tradition of the time). He told him to bring a gift to confirm the marriage, but Sikhs who overheard this conversation wrote a letter to Guru Ji that he should not accept the proposal. They sent a messenger in a hurry to reach before the Brahmin got there. The messenger arrived and Guru Ji decided that this would not be an appropriate marriage due to Chandu’s egotistical and arrogant manner. He requested that they have a marriage from a humble family even if they were poor. Two Sikhs in the Guru’s court offered their daughter at the same time and Guru Ji accepted. The Brahmin went back but Chandu didn’t want this marriage rejected, because as per the times, a rejected proposal meant a daughter would never be married (hence why Guru Ji accepted two proposals that were given at the same time from the humble Sikhs). To save face, he sent a letter back requesting the marriage occur. Remember each time in travel, it took a couple of days each way!  The Brahmin gave the letter, but Guru Ji said the decision was final because the Sikhs requested this not happen. Chandu held a grudge. Guru Ji tried to invite Prithi Chand to the wedding but he refused. While travelling they visited historical sites of the previous Gurus. They reached Dalla village and the laavan occurred at the bride, Bibi Damodri’s house. They returned to Harmandir Sahib and a Hukamnama was taken: Ang 577, “Tin Ghol Ghumai Jin Prabh Sarvani Suniya Ram” (I am a sacrifice to those who listen with their ears to the Almighty). 

Prithi Chand sent a letter to Sulhi Khan who promised to kill Guru Ji. A few Sikhs overheard and wrote a letter to Guru Ji but Guru Ji said to simply accept whatever was written. Sulhi Khan met Jahangir and said he was going to Majha as Guru Ji was “misguiding” people not to pay them. Delhi sangat sent another letter to warn Guru Ji, but he said to keep faith and that the enemy will die. Sulhi Khan came to Prithi Chand on the way, who said he had some brick kilns made so that he could construct his mansion. He asked Sulhi to look around; Sulhi didn’t realize there was a fire below and he fell in. As he let go of his ax, it flew up and chopped off his head. They removed his body and buried it per Muslim tradition. Once Guru Ji heard, he Guru Ji composed “Sulhee Te Narayan Rakh” (The Lord saved me from Sulhi Khan, see Ang 825). 

Chandu heard that Hargobind was married and teamed up with Prithi Chand. His plan was to send the Emperor away and torture Guru Ji in his house. Meanwhile Mahadev achieved enlightenment with the help of Guru Ji and left this world. Chandu Shah suggested Jahangir go to Kashmir for the summer but only one day into the trip, he fell off his horse and got injured. He asked for his diary, which Chandu said Guru Arjan Dev Ji’s men had stolen. Jahangir refused to believe this and when he spoke highly of Guru Ji, his leg healed. Sulhi’s nephew, Sulbi, wanted revenge and asked Chandu for help in his plan to kill Guru Ji. Chandu suggested Sulbi be sent to go get his diary. Jahangir said to find out if there actually were thieves, but Sulbi set out to kill him. On the way he ran into General Syed who said some of his men never got paid by Sulhi and killed Sulbi. Sulbi’s army returned and Chandu again pressured Jahangir against Guru Ji and requested Prithi Chand come again. Prithi Chand became very ill and died on the way. After much pressure Jahangir requested Guru Ji be called to his court.  

Khusro, Jahangir’s son, was cut off and Jahangir didn’t want anyone to aid him. He visited Guru Ji who offered him food and money as they would for anyone coming for help. Word got back to the Emperor, and Jahangir instructed Chandu to send a letter to fine Guru Ji. Chandu put in false accusations and asked him to pay 2 lakhs. Khusro was imprisoned and died. Guru Ji passed on the Guruship to Hargobind, instructing that the Sikhs going forward would need to be trained to use weapons to fight agains the Mughals. Guru Ji asked Biddhi Chand, Bhai Jetha, Bhai Langha, Bhai Pirana and Bhai Paira to come with him to Lahore. (Bhai Langah was a Chaudhry and became a Sikh when Gurbani cured a disease during the times of Guru Arjan Dev Ji. He helped to construct Harmandir Sahib and did sewa. He plays an important role in the future). By the time Guru Ji finally reached Lahore, there was a large crowd of Sikh followers with him. Chandu was angry and further twisted this against Guru Ji that he was in Lahore but not here to meet the Emperor. He got some of the other officers to agree with him. The reasons for Guru Ji’s arrest were: the Adh Granth was a challenge to the inequality and oppression enforced by the Mughals and Brahmins; the popularity of the Sikhs was increasing amongst Hindus and Muslims; Jahangir’s own thoughts recorded in his autobiography; Prithi Chand and Chandu’s pressure; and the threat to the Mughals including the visit with Khusro. 

In Jahangir’s court when Guru Ji was questioned about helping Khusro, he said that everyone was allowed in the Guru’s Darbar and to have Langar. He was asked about whether Hindus or Muslims were better and answered with the shabads “Koi Bole Ram Ram Koi Khudai”. He refused Jahangir’s request to include the Emperor’s writings in Gurbani. He refused to pay the fine of 200,000 rupees as Guru Ji said they were not guilty. He was told to accept Islam and Guru Ji refused. Chandu said that he would handle the situation and encouraged Jahangir to go to Delhi. In his writing of Tazk-E-Jahangiri, he writes that he ordered Guru Ji to be tortured to death. Chandu offered his daughter again, saying if Guru Ji disagreed, he would be killed. Guru Ji still declined, and he was kept awake, without any food or water. Guru Ji was then boiled in a cauldron in the hot month of June. Bhai Pirana tried to intervene but Guru Ji explained this was God’s will. Meanwhile there was a Sikh daughter-in-law in Chandus house. She bribed some guards and brought food and water at night but Guru Ji refused it as it came from Chandus house. He told her the only way to be free of the family’s destruction was for her to die as well. The next day Chandu got the guards to bring sand and pour it on Guru Ji. Gorak Nath heard of what was happening and brought 84 Sidhs with him, using his powers to get inside. He asked for permission to take action but Guru Ji did not want him to intervene. Mian Mir also tried to intervene but Guru Ji said it was the will of God:  "I bear all this torture to set an example to the Teachers of the True Name, that they may not lose patience or rail against God in affliction. The true test of faith is in the hour of misery. Without examples to guide them, ordinary people's minds would tremble in the midst of suffering."(sikhiwiki) The next day he made Guru Ji sit on a burning hot plate. Guru Ji continued to remain in a meditative state because his spiritual state was so high he could disconnect from the physical body. Chandu’s daughter-in-law came to visit Guru Ji again. The next day, Chandu said that Guru Ji would be covered in the skin of a cow that was killed and sit in the sun until he died. Guru Ji asked to have a bath in the Ravi River.Chandu thought the cool water on his skin would cause more torture so he agreed. Guru Ji read Japji Sahib and passed on the message to the 5 Sikhs that Hargobind needs to train an army. Guru Ji became Jyoti Jyot and Chandus daughter-in-law also left her body. Chandu came out and suddenly became afraid, then went inside and found out his daughter-in-law also died. Bidhi Chand then went back and explained these events to Hargobind. Guru Ji is the first martyr of the Sikh religion and is called “Shaheedan De Sartaaj” (crown of martyrs). The location of this is Gurdwara Dera Sahib in Lahore, Pakistan. 

GURU HARGOBIND SAHIB JI became Guru at the young age of 11 after the martyrdom of his father. When he received Guruship he asked Baba Buddha Ji to give him two swords- one representing Miri (worldly, political power) and the other representing Piri (spiritual power). He built the Akal Takht (throne of God) across from Harmandir Sahib (Golden Temple) to also represent Miri and Piri. The Akal Takht was built by Guru Ji, Baba Buddha Ji and Bhai Gurdas in 20 days. He built the fortress Lohgarh to protect the city. He had his own flag, war drum, and wore a kalgi (feather on the turban symbolizing royalty). This represented that the Sikhs have their own king and their own throne as a sovereign nation. Guru Ji was trained in martial arts by Baba Buddha Ji, who was now 100 years old. He requested the sangat to bring weapons and horses, not flowers as gifts, and set up a wrestling place called the Mul Akhara. Guru Ji created Gatka (a type of marital art). The standing army was called Akal Sena, army of God which had 300 horsemen, 60 gunners and 500 foot soldiers. Guru Ji made Bhai Biddhi Chand, Bhai Paira Ji, Bhai Jetha Ji, and Bhai Pirana Ji as generals of 100 soldiers each. Bhai Langah (who was mentioned earlier) also became a general in Guru Hargobind army and appointed caretaker of Gurdwara Dera Sahib in Lahore. He solemnized the wedding of Bibi Viro (daughter of Guru Hargobind Sahib) at his house. At this time the downtrodden were not allowed to be armed, so many Hindus and Msulims were ready to join the Akal Sena to fight the Mughals. 

He was married to Mata Nanaki, Mahadevi and Damodiri, and had 6 children (Gurditta, Suraj Mal, Ani Rai, Atal Rai, Teg Bahadur and Viro). Baba Atal Rai, used his powers to save his friend Mohan’s life, and as he went against the will of God, chose to merge into the Eternal light himself at the age of 9. Baba Gurditta was given to Sri Chand, the Udasi son of Guru Nanak Dev Ji and became his successor. Despite being an Udasi Baba Gurditta gets married, fights in battles, and his son is Har Rai. Baba Guditta’s other son Dhirmal is entrusted with the Adh Granth. Guru Ji’s daughter Bibi Viro had five sons who all fought in the Battle of Bhangani during Guru Gobind Singh Ji’s times. Not much is written about Ani Rai and Suraj Mal. 

Murtaja Khan, Nawab of Lahore, lied to Jahangir that Guru Ji was setting up to seek revenge for his father’s martyrdom. However upon meeting, Jahangir liked Guru Ji and changed his mind. Guru Ji even saved his life from a lion (remember Jahangir ordered for his father to be martyred!) Chandu took further advantage when Jahangir fell ill and told Jahangir he be cured if he imprisoned a spiritual person such as Guru Hargobind Sahib. Guru Ji agreed to go to prison for Jahangir. This was a political prison, Gwalior Fort, where people lived for the rest of their lives and Guru Ji spent two years.  The Sikhs would come and sing kirtan around the fort. Sain Mian Mir convinced Jahangir to release him but Guru Ji didn’t want to leave until the other prisoners could leave as well because they were Hindu princes who were falsely imprisoned. Jahangir agreed that those who could hold the cloak of the Guru would be released, so Guru Ji designed a cloak with 52 tails for each prisoner to hold and they were all released. This is celebrated as Bandi Chorr Divas (Prisoner Release Day) and coincided with the Diwali celebrations of the Hindus at the time. Chandu was given to the Sikhs and was killed.

Guru Ji built the city of Kiratpur. He invented the Taus instrument (peacock-like instrument) and revived the use of the Sarangi instrument for kirtan. Dhirmal, son of Baba Gurditta was composing his own false Bani and creating his own Guruship. Thus Guru Ji did not contribute his own writings to the Adh Granth. Jahangir’s son Shah Jahan took over the throne after him. Guru Ji fought and won 4 battles against the Mughals. The first battle was in 1621 against Abdulla Khan, and the Sikhs were victorious. In the second, in 1634, the Sikhs catch Shah Jahan’s white hawk and 700 Sikh soldiers fought against 7000, winning again. In the same year, the Mughals kept Guru Ji’s horses from Sikhs in Kabul. Biddhi Chand, who was previously a thief, disguised himself and rescued them. 8 months later the Sikhs won a battle against the Mughals. In 1635 the Battle of Kartarpur was fought against Painde Khan, his childhood friend who turned against him. He was given a chance to strike first as they had trained together. Finally, Guru Ji killed Painde Khan, but as he was dying he allowed him to read his Kalma, then buried him per Muslim tradition. In this battle Guru Ji’s son Teg Myal becomes Teg Bahadur as he fought bravely. He was sent to meditate for 22 years. Baba Gurditta also fought here. Guru Ji then moved to Kiratpur and performed the funeral rites of Baba Buddha Ji and Bhai Gurdas Ji. Guru Ji also travelled to and preserved old sites where Guru Nanak Dev Ji travelled. Guru Ji passed on the Guruship next to Guru Har Rai Ji and became Jyoti Jyot in 1644. 

GURU HAR RAI JI was the son of Baba Gurditta and Mata Nihal and grandson of Guru Hargobind Sahib Ji. He was born in 1630 and obtained Guruship at age 14. His father died when he was 8 (Baba Gurditta resurrected a cow and left his body for the miracle he performed) and thus he was raised by Guru Hargobind Sahib Ji. He was incredibly compassionate. Guru Hargobind Sahib Ji used to feed that birds and then eat langar. One day, there was one particular crow who approached Guru Ji’s thaal (plate). One of the sewadars hit it using a slingshot, and the bird flew away. The next day Guru Ji asked where that crow was, and the man admitted what he did. The crow was injured so Guru Ji nursed it back to good health and it would come daily then for langar. When he was a child, Guru Ji cried when his chola (clothing) accidentally got caught and ripped a flower off a plant. He made an animal sanctuary (this was the first known animal sanctuary in the world), 52 gardens, and a herb hospital for the ill. This garden cured Emperor Shah Jahan’s son Dara when he was poisoned by his brother Aurangzeb. Guru Ji kept 2200 soldiers but did not fight in any battles. He travelled extensively. Guru Ji appointed Bhagat Bhagwan to preach Sikhism and he established 360 Sikh centers.

He was married to Krishan Devi and had children Bibi Roop, Baba Ram Rai and Harkrishan. (Note: Har Rai was not married seven times as is clarified in a katha by Bhai Manvir Singh. This was a transcription error when a written book was changed to typed text). Not much is written about Bibi Roop Kaur, but she did compile 32 stories of her father in a pothi which is now in Kiratpur. Next, Aurangzeb imprisoned his own father, Shah Jahan, and became Emperor. He summoned Guru Ji but he did not go as he was instructed by his father. Every person who Aurangzeb sent to force him would die or get ill so he sent a letter and Ram Rai was sent instead. Ram Rai was kept by Aurangzeb so that he could use him against the Guru, but after Ram Rai showed 72 miracles and distorted Gurbani he was excommunicated. He was asked about the line “Mitti Musalmaan ki, pede pei kumiaar” (the Muslim’s body decomposes, potter uses clay for pots, burns in the oven). Muslims are typically buried, and Hindus are cremated. The line says that a Muslim’s body will eventually decompose and be used for clay for pots, being burned after all. The meaning is that the body (and what happens to it when it dies) is not important. Ram Rai changed the word Musalmaan to Beiman (faithless). As a result, Harkrishan became the next Guru. 

GURU HARKRISHAN SAHIB JI was born in 1656 to parents Guru Har Rai and Mata Krishen Kaur. He was only 5 years old when he received the Guruship in 1661. Guru Ji was known for helping people get rid of their suffering. He assigned Darghah Mal to look into the corrupt Masands. He had copies of the Adh Granth and Gutkas prepared by scribes and wrote his own copies. One of the stories about Guru Ji is that Pandit Lal Chand tried to test Guru Ji, by asking him to explain the meaning of the Bhagavat Gita. Guru Ji said that anyone can do this, so Lal Chand brought a deaf and mute water carrier, Chajju who miraculously was able to recite the Gita. From this Lal Chand learned that regurgitated knowledge is not the spiritual way, and he became a Sikh. He went on to take Amrit during the times of Guru Gobind Singh Ji and was martyred at Chamkaur Sahib. 

Meanwhile, Ram Rai was getting the corrupted Masands to bring him sangat. He tried to pressure Aurangzeb to invite Guru Ji to come to Delhi. Aurangzeb was reluctant but at the pressure he agreed to send an invite. Raja Jai Singh requested Guru Ji to come to his house. Guru Ji agreed to meet him as a devotee, but never to meet Aurangzeb as he was instructed by his father. Raja Jai Singh’s bungalow is now the famous Gurdwara Bangla Sahib. Arriving in Delhi, Guru Ji again declined to see the Emperor and sent the writings of Guru Nanak: “If the True God dwells not in the heart, what is eating, and what fine dresses? What fruit, what butter and sweet molasses, what fine flour and what meat? what clothes, What a pleasant couch for bodily pleasures? What an army, what mace bearers, and servants, And what palaces to dwell in? Nanak, except for Naam all. things are perishable.”

When cholera broke out Guru Ji went with physicians from his court to help the families. People were cured. Then smallpox broke out and Guru Ji healed people from that as well. Aurangzeb praised Guru Ji in his court and Ram Rai became angry, cursing that Guru Ji would also die of smallpox. Aurangzeb wanted the Raja to test his miraculous powers. He got his queen to dress up as a maid, but Guru Ji picked her out. Guru Ji scolded him for playing tricks and said he would have to pay a price and not have a child. The Raja came forth humbly realizing his mistake, to become a Sikh of the Guru. and he was blessed that his generations would continue.  

Aurangzeb would not give up and sent his prince to meet Guru Ji. Guru Ji then sent this hymn of Guru Nanak to Aurangzeb “Of what avail eating, of what avail dressing, If the true Lord resides not in the heart. Of what avail living on fruit, Of what avail lustily consuming butter, sugar, molasses, flour & meat; Of what avail cushioned couches, On which the rich recline and abandon themselves to lustful indulgence and revelry; Of what use are mighty armies, Of what avail are mace bearers and attendants  and living in mansions of luxury without meditating on the Name of Almighty. Says Nanak: all power and. wealth is transient.” Guru Ji left to an old building to meditate, then moved to a location on the water where Raja Jai Singh continued to be of service. Guru Ji then took on the smallpox illness to save others in the city. He secretly assigned Baba Gurditta (different Gurditta, great-great-grandson of baba buddha) to pass on the Guruship to Guru Teg Bahadur in Bakale. He merged into the eternal light at 7 years old, naming his successor Baba Bakale. Aurangzeb would stop at nothing to look at Harkrishan but when the sheet from his face was removed he saw a deep crack, could not move or speak and went unconscious.  

GURU TEG BAHADUR JI was son of Guru Hargobind Sahib Ji and Mata Nanaki born in 1621. He got married at a young age to Gujar Kaur (Mata Gujri Ji). He was asked to go to Bakala by Guru Hargobind Sahib Ji and did 20 years of meditation there with his wife. Once Guru Harkrishan named “Baba Bakale”, there were numerous imposters trying to take over as the next Guru. A trader named Makhan Shah Lobana was travelling on a ship when he got caught in a major storm. He did Ardas to his Guru for help, and amazingly he was saved. He promised to give 500 Mohars to Guru Ji, so once he returned he found out that Guru Harkrishan Sahib Ji was Jyoti Jyot and went to Bakale. He gave 2 gold coins to each person who claimed to be the Guru until there was no one left. Someone mentioned there was someone named Teg Bahadur living there. He placed two gold coins, and Guru Teg Bahadur Ji told him that he had promised 500! Makhan Shah realized that he had found the real Guru, who knew what was in his heart. He started yelling “Guru Ladho Re (I found the Guru)!” 

Meanwhile, Dhirmal, the brother of Guru Har Rai Ji, was still up to his mischievous ways. A masand named Seha and the fake Sodhis who claimed themselves to be Guru joined in with Dhirmal to steal from Guru Ji. The Masands had a plan to kill Guru Ji which Dhirmal also joined in on. Guru Ji was riding a horse when they started firing- the shots missed. Guru Ji then went home and the masands came with a group of 100 soldiers. They shot Guru Ji in the head- the bullet touched Guru JI’s forehead and scathes the skin then drops on the floor. They became scared, looted Guru Ji and left. The Sikhs went to Makhan Shah, who then vengefully tied up the masands and dhirmal, and grabbed all of the stolen wealth including the original copy of the Adh Granth. Guru Ji explained that this was wrong, that Makhan Shah had also come under the control of desires and anger. He asked Makhan Shah to return it all. Makhan Shah argued that that forgiveness is weakness and that they needed to be punished but Guru Ji explained that forgiveness is a blessing. Guru Ji forgave Dhirmal for trying to kill him! This is a huge lesson to each of us who have a hard time forgiving or letting go. Makhan Shah tried to hide the Saroop of Adh Granth and doesn’t return it. Meanwhile Dhirmal decides to leave town and feels the Guru’s greatness at returning everything but he is sad at the fact that he no longer has the Adh Granth saroop.

Guru Ji then decides to visit Amritsar with Makhan Shah. The Masands from the Mina line of Prithi Chand don’t let them into Harmandir Sahib due to corruption. Makhan Shah wants to punish them but Guru Ji says they will reap what they sow and that Guru Arjan Dev ji has already said the Masands will not survive. Makhan Shah then convinces the Masands to ask for forgiveness from Guru Ji, but Guru Ji knew they were not genuine and warns them that they will suffer for their actions. Makhan Shah wanted to go home and Guru Ji also decided to leave Bakale. As they were leaving on the river bank, Guru Ji saw the saroop of Adh Granth and asked where it came from. He explained that he had asked them to return it otherwise Dhirmal will suffer from the separation. No one wanted to take it back, so Guru Ji places it on a manji into the Beas river! Once crossing the river a Sikh says he is headed to Kartarpur. They tell him to pass on the message to Dhirmal to get the saroop from the river. Dhirmal is discouraged from going to the river by the Masands and 13 days pass before he goes. He is sad that the saroop cannot be found after searching. At the encouragement of the Sikh who gave the message, he does an Ardas with humility and suddenly the divers manage to find the saroop covered by sand in the river. They binding was wet but the rest was preserved and the water drops from the cover that stained the Angs can still be seen. This copy of the Adh Granth emained in Dhirmal’s family. 

Guru Ji then established Chak Nanaki (named after his mother, later named Anandpur). He left to travelled to Assam up to Bangladesh spreading the word of Sikhi like Guru Nanak Dev Ji. In the meantime his son, Gobind Rai was born in 1666. He was not able to meet Gobind Rai until returning to Patna in 1670, and they all moved to Chak Nanaki. Guru Ji kept an army but did not engage in any battles. Guru Ji contributed 115 hymns to the Sri Guru Granth Sahib Ji. 

Emperor Aurangzeb was jealous at the rising influence of the Sikhs. Guru Ji was first arrested in 1722 with Bhai Mati Das, Sati Das and Dyal Das. Raja Ram Singh got Guru Ji released. Guru Ji was arrested in 1732 again and taken to Sirhand with Bhai Mati Das, Dyal Das and Sati Das, and imprisoned at Basi Pathan Prison for 4 months and 8 days. Emperor Aurangzeb was destroying Hindu temples, firing Hindus, and imposing taxes. He started in Kashmir, cutting off peoples Janeos (sacred thread of Brahmins) and forcibly converting them. The Brahmin Pandits led by Pandit Kirpa Ram, were threatened that if they didn’t convert to Islam they would be executed, and their daughters were raped. Aurangzeb knew that if he could convert the priestly class of Hindus, everyone else would have to convert as well. The pandits desperately came to Guru Teg Bahadur Ji for protection. Guru Ji’s son, Gobind Rai, at the age of 9 told him that there would be no one better to make this sacrifice than his own father. Guru Ji told the pandits to pass on to Aurangzeb that if he could be converted to Islam, they all would as well. Gobind Rai was made Guru, and Guru Teg Bahadur set out to Delhi with Bhai Sati Das, Bhai Mati Das, and Bhai Dyal Das. 

While travelling, Guru Ji gave a ring and a shawl to a shepherd to buy sweets. In the resulting interaction the shepherd is caught and accused of stealing these expensive materials and returns with the police, who capture Guru Ji. This was all a situation designed by Guru Ji. Aurangzeb sent 12, 000 horsemen with a General as he is scared the Rajputs will protect Guru ji since he is doing this for the Hindus. They were arrested and Guru Ji was transported on an iron cage on the back of an elephant to Chandni Chaunk in Delhi (cite of present day Gurdwara Sis Ganj). The Qazi gets Aurangzeb to put Guru Ji in a haunted mansion. If he is killed, the followers will convert in fear, and if he shows miracles, that will also go in his favor. Once inside, the demon served him and became liberated. Guru Ji threw a sugarcane/ganna outside the window and the Sikh who ate it gained many powers. The Sikh told Guru Ji that he could destroy the Mughals, then Guru Ji took away his powers. He showed him that this is all from the Creator, just because Guru Ji is staying quiet does not mean that the Sikh should show off the powers to the very Guru who granted them. He said this all was the only way for the downfall of the Mughals since Guru Nanak Dev Ji had proclaimed from the time of Babar that his generations to come would rule and that word could not be taken back unless this happened. The Qazi then told Aurangzeb to leave Guru Ji in prison. Meanwhile Guru Ji was leaving prison to go eat at a devotees home. There were Muslims who saw him out and about, but the guards also insisted he was in the jail the whole time. Aurangzeb put tighter security. They brought in halal meat which is against Sikhi, for Guru Ji to eat. When the cover was lifted, many piglets came out and started chasing the guards (this is against Muslim religion). This went back to Aurangzeb and he asked why Guru Ji is showing a miracle now when he refused before. Guru Ji said this was not a miracle, but rather the Mughals were reaping what they sowed and getting back what they were trying to do to him. Guru Ji was then leaving to bathe in the Jamuna in the mornings. A Mulana saw this and again the security was tightened as they realized this was due to Guru Ji’s powers. Guru Ji was given no food or water, he had hot sand poured on his body, an iron pillar was heated and placed on Guru Ji’s body, and finally the Qazi announced his Sikhs would be tortured in front of him. Bhai Dyal Das sat in a pot of boiling water as he read Sukhmani Sahib, Bhai Mati Das Ji was sawed in half, and Bhai Sati Das, wrapped in cotton and set on fire as he read the Mool Mantar. Bhai Mati Das Ji wanted to finish his Japji sahib paath so the prayer kept coming out, even as his tongue and body was sawn in half. Guru Ji was in deep meditation and refused to convert to Islam. Bhai Jaita Ji disguised himself as a sweeper and collected their remains, putting them into the river Jamuna that night. 

The Sikhs became scared and wanted to leave the prison. Three left with the help of Guru Ji and passed on a message to Gobind Rai that this death was necessary to bring the Mughal empire down. He told the family to leave Lakhnow and go to Anandpur. Aurangzeb thinks the guards are being bribed and puts Guru Ji in a cage. The Sikh then arrives with a message back from Gobind Rai, expressing his love and asking Guru Ji to send a letter back conveying what was on his mind. He then left for Anandpur. Guru Ji tells the Sikh to rest and meditate and he would hear it tomorrow. In the middle of the night Guru Ji goes missing, the guards search and cannot find him. They are scared of the emperor and thus meditate on Guru Ji’s name and he returns by morning. The Sikh delivered the message from Gobind Rai and explained that Mata Nanaki and Mata Gujri were sad and worried. Guru Ji got a pen and paper and wrote a salok for the sangat to explain that they should meditate on God:

“Gun Gobind Gayo Nahe Janam Akarath Keen, Kahu Nanak Har Bhaj Mana Jih Bidh Jal Ko Meen” (A person who does not sing the praises of the Almighty has wasted his life. Oh Nanak, sing the praises of the Lord with such love as is shown by the fish towards the water,Ang 1426, Salok M:9). 

Then he wrote a salok for Mata Nanaki and Mata Gujri Ji explaining not to be caught in worries because everyone has to leave when their time comes:

 “Ram Gayo Ravan Gayo Ka Ko Bahu Parvar..” (The king Ram Chandar left this world and so did King Ravan who had a huge extended family. Oh Nanak, no one can remain here forever. This world is like a dream. A man should only worry when something that has never happened before occurs. Oh Nanak, no one stays here forever. Everyone who is born will surely die one day. Oh Nanak, just meditate on the Lord’s name and forget about all the worldly entanglements, Ang 1429). 

Guru Ji wrote a Dohra for Gobind Rai to test him: 

“Bal Shukiyo Bandan Pare Kashoo Na Hot Opayee…” (I am powerless and in chains. There seems no way out for me. Oh Nanak, only Waheguru alone is my support now. He will help me just as he helped the elephant. All my friends have left me. No one has stayed with me till the end. Oh Nanak only God is my support in this calamity. The Guru, God and his saints are the only stable ones in this world. Oh Nanak, only a few people ever make an effort to understand Gurbani. God’s name is the highest of the high and nothing can be compared with it. I have grasped and kept it in my heart and my difficulties have just disappeared. I have been blessed with your vision, Ang 1429).

He then asked the Sikh to bring a reply. Gobind Rai replied “Bal Hoa Bandan Shute Sab Kish Hot Opayee, Nanak Sab Kish Tumray Hath Main Tum He Hot Sahai” (All my powers have been restored. My chains have been broken and now I am able to do whatever I desire. Oh Nanak, everything is in your hands and you yourself have the capability of taking care of yourself. Note this is the only composition of Guru Gobind Singh that is included in the Guru Granth Sahib Ji, on Ang 1429 after the above Dohra by Guur Teg Bahadur Ji, and in between the lines “All my friends have left me.” Old saroops of Guru Granth Sahib Ji including the one written by Baba Deep Singh Ji all have Mehla 10 written in them but this is now missing in printed copies. There is an article from Sikhnet on this in references). This meant that he is strong through the willpower of his father and he can now lead the Sikhs. Gobind Rai sent a different Sikh, knowing that he would need a brave Sikh to bring back Guru Ji’s head. Once the message reached, Guru Ji sent him back with a coconut and 5 paisas to inaugurate Gobind Rai as Guru and wrote another Salok “Only Guru, God and his saints will remain forever. Oh Nanak, there are very few people in this world that ponder on the teachings of the Guru.” (These above quotes are all from Sri Guru Granth Sahib Ji Academy translated from Sri Gur Partap Suraj Granth). 

Guru Ji was given options of conversion, displaying miracles, or death and chose death. Aurangzeb asked him to explain his name if he was so brave, so Guru Ji told them to find the sharpest sword, wrap it in paper and tie a thin thread. He said even the bravest warrior who struck his neck wouldn’t be able to cut even the paper itself. Guru Ji told the Sikh messenger that the head would fall in his lap and he needed to take it to Anandpur. After Japji Sahib paath, Guru Ji bent his head but before the sword touched, his head separated from his body and a huge dust storm started. The head fell on Bhai Jaita Ji’s lap as planned, and he left for Anandpur. At this time the crowd was asked if there were any Sikhs of the Guru. They were so scared having seen the tortures that no one came forth. Aurangzeb was scared that the paper was intact and no one could find the head. In some places it says that the paper was unfolded and said “Sis Diya Par Sirr Na Diya” (meaning he gave his head but not his principles). As the body was guarded heavily Bhai Lakhi Shah loaded up bull carts, released the bulls and put Guru Ji’s body into a cart. He set his whole house on fire to cremate Guru Ji’s body safely. This taught the Sikhs the body could be tortured, but the soul was one with God. Guru Ji sacrificed their life for the Hindus to be able to practice their religion and emphasized the need for Sikhs to stand for human rights. Pandit Kirpa Ram (who was the Brahmin who asked Guru Ji for help) went on to become the Sanskrit teacher of Guru Gobind Singh Ji, got baptized, and was martyred in the battle of Chamkaur. Dhirmal was imprisoned by Aurganzeb after the martyrdom of Guru Ji and died there in 1677. 

GURU GOBIND SINGH JI was raised by his mother Mata Gujri Ji after the martyrdom of his father. Guru Ji was born in Patna, present-day Takh Sri HarmandirJi (Patna Sahib). When Guru Ji was born, Sufi Pir Bhikan Shah did his Namaz towards where Guru Ji was born. He travelled for months to get to Patna and bought some sweets from Muslim and Hindu shops. He wanted to know which religion Gobind Rai would prefer. He put his hands onto both, and the Pir understood Gobind Rai would love humanity equally. Guru Ji received education in multiple languages as a child. Guru Ji was a poet, leader, musician, and warrior. He wore a kalgi on his head, had a blue horse and a white falcon. He spent time training as a solider, and at the same time writing works including Chandi Di Vaar, Jaap Sahib, Akal Ustat, and Svaiye. He had 52 poets in his court, including Bhai Nand Lal whose writings are famous. He is the inventor of the Dilruba, a smaller version of the Taus which the Sikhs carried with them when leaving for battle. They sang their kirtan using the Dilruba. When Guru Ji was in battle, he fought with gold-tipped arrows so that the widows could use the gold for money to sustain the household. He founded the city Paonta sahib and worked to destroy the masand system which had become corrupted. Guru Ji married Mata Jito (also known as Sundari) and had a spiritual marriage to Mata Sahib Devan. Mata Sahib Devan’s father had offered a marriage proposal and if had been refused, she would never be married. In this spiritual marriage, Mata Sahib Devan became the mother of the Khalsa and we as Sikhs are her children. He had 4 sons: Ajit Singh, Jujhar Singh, Zorawar Singh and Fateh Singh. 

The Battle of Bhangani occurred against the Hill Rajas in 1686. Led by Raja Bhim Chand, the Hill Rajas were jealous of the Guru’s growing popularity. Bhim Chand wanted a Kabuli canopy, Parsadi elephant (an elephant who saluted Guru Ji, washed his feet, waived a Chaur Sahib, put a saffron mark on his forehead, held a torch at night, and collected arrows shot by Guru Ji) and Ranjit Nagara (wardrum) which devotees had given Guru Ji. He asked to borrow these, but Guru Ji said no since these were given from the devotees. Bhim Chand’s son was marrying Raja Fateh Shah’s daughter; Fateh Shah invited Guru Ji to the wedding. Guru Ji sent Nanad Chand and Daya Ram in his place, 500 horsemen and a gift of 1.25 lakh rupees for the bride. Bhim Chand angrily told Fateh Chand to refuse or the wedding was off. The Hill Rajas planned on robbing and killing them but the 500 horsemen defended themselves and made it back safely. The Hill Rajas rode to Paonta sahib with 30 000 soldiers against 4000 Sikhs. The Udaasis deserted Guru Ji (except Mahant Kirpa Das) and the Pathans (except one) were bribed to join the Hill Rajas. Pir Buddhu Shah had brought over these Muslim Pathans because they were expelled by Aurangzeb and he felt a responsibility for their betrayal. He led the Sikhs to Bhangani, outside Paonta Sahib, calling his sons and followers to join Guru Ji. His sons were martyred. Guru Ji shot Raja Hari Chand with an arrow and the war was over. Eventually Bhim Chand made peace with Guru Ji. In return for Pir Buddhu Shah’s sacrifices, Guru Gobind Singh Ji offered him presents but the Pir refused. Finally, Guru Ji gifted him a kanga (comb) with some of his broken hair, a kirpanand a turban. (The Mughals punished Pir Buddhu Shah and he was buried alive to his neck and dogs were released on him in 1704.)

In 1688 when travelling from Paonta Sahib to Anandpur, Guru Ji’s horse touched a smoldering hot brick kiln which immediately cooled and preserved the footprints. Seeing this miracle, Kotla Nihang Khan became a devotee of Guru Ji and asked him to stay in his house. He is mentioned later in history. In 1686 Ram Rai told his wife he was going to meditate for three days, and not to let anyone in. His masands, including Gurbaksh, accused his wife of killing him. Ram Rai in deep meditation was unconscious of his body state; they threw him into a funeral pyre even though he was still alive. His wife sent for help from Guru Gobind Singh Ji but by the time he arrived, he had died in the fire. In 1691 the Battle of Nadaun occurred because the Hill Rajas were not paying fees to Aurangzeb. Raja Bhim Chand was joined by Guru Ji against Alif Khan, who was sent to collect the revenues. Alif Khan fled and Bhim Chand won.

On Vaisakhi 1699 Guru Gobind Singh Ji called hundreds of thousands of Sikhs to gather at Anandpur Sahib and to keep their hair (present day Gurdwara Kesgarh Sahib). Guru Ji addressed the crowd, and then took out his sword and asked for a sacrifice, a head. Bhai Daya Ram Ji (his name means compassion) bravely approached. Guru Ji went in a tent and came back with his sword, dripping with blood. Next was Bhai Dharam Das (whose name means justice), then Himmat Chand (name means bravery), Mokham Chand (name means determination) and Sahib Chand (name means royal). They born into 5 different castes but were all equal in the Khalsa. Some of the sangat started to disperse in fear, when suddenly Guru Ji came out with all five and performed the Amrit ceremony (baptism). In this ceremony Mata Jito added patasay (a type of sweet) into the water. These Singhs became our Panj Pyare (5 beloved ones), the embodiment of the Guru. Then Guru Ji got the 5 to baptize him. The mother of the Khalsa is Mata Sahib Kaur Ji. In baptizing the Sikhs, Guru Ji gave the Khalsa the distinct identity of today: kesh, kanga, kirpan, kachera, kara (Panj Kakkar, or five symbols of faith). The kara (bracelet) is circular reminding us God has no beginning or end. It is made of iron to help absorb iron, and reminds us to think before we act, using these hands to do good acts. In the times of the Guru Jis, it protected the wrists of the Sikhs when struck by a sword. Kanga (wooden comb) reminds us to take care of our body, and the importance of cleanliness of the mind and body. Kesh (uncut hair) reminds us to accept ourselves as God has created us, regulates our body temperature, and solidifies our identity. Kacchera(special undershorts) are a symbol of chastity/modesty, reminding Sikhs to remain faithful and was practical when the Sikhs were fighting in warfare. Kirpan (sword) reminds us to stand up for those who cannot stand up for themselves (protecting the oppressed, fighting against injustice). The identity was important in that no Sikh would be allowed to hide and they would be responsible for their actions. (When Guru Teg Bahadur Ji was Shaheed and they were asked if there was anyone who was a Sikh, people did not speak up). The Khalsa was important in uniting the Sikhs as saint-soldiers, as warriors in standing up against the oppression and injustices that were being faced. Sikh women were given the name Kaur (princess) and males were given the middle name Singh (lion). Following this tens of thousands of Sikhs took Amrit and joined the Khalsa. Khalsa means pure love, and represent the people in love with God and the Guru’s followers. 80,000 Sikhs took Amrit in the following few days. 

The First Battle of Anandpur was fought with the Mughals/Hill Rajas. As is per Sikh tradition, the Sikhs only fought in self-defence, never disrespected women, never harmed people who have surrendered, or attack people as they were running away. Largely outnumbered, the Sikhs fought against 10 000 soldiers and won this battle against Painde Khan and Din Beg. Painde Khan was killed and Din Beg retreated once the Hill Rajas fled. In this battle, the enemy soldiers released a drunken elephant to destroy the gate of Lohgarh. Bhai Bachittar Singh singlehandedly overcame the elephant. This task was initially assigned to Duni Chand, a masand, but he tried to escape the fort at night, convincing his followers to go to Dhirmal. As he was climbing down a rope he fell on the ground and broke his leg, went back to Amritsar and died of a snakebite. Multiple other battles were fought and won. 

The Hindu Rajput chiefs were worried that the caste system was destroying their control on the population. They tried to push Guru Ji out for five years until they finally got the help of Aurangzeb and laid siege on Anandpur fort in May 1705. The Mughal forces led by Wazir Khan numbered over 700 000 plus 150 000 soldiers from the Hill Rajas. The Sikhs had no access to outside food or ammunition. Guru Ji dispatched 5000 Sikhs to For Anandgarh fort, Baba Ajit Singh with 2000 soldiers to Lohgarh, and Baba Jujhar Singh with 2000 at Kesgarh; finally Bhai Hari Singh, Bachittar Singh, and Udhe Singh with an army of 2000 at Fatehghar. Bhai Kanhaiya Ji (Ghanaiya) became a Sikh of Guru Teg Bahadur Ji. During the battle of Anandpur, he was serving water to the soldiers from the enemy side. The Sikhs complained to Guru Ji since they were under siege and supplies were limited. He explained that he only saw God everywhere, and Guru Ji instructed him to also treat the soldiers’ wounds- this was prior to the formation of the Red Cross. Bhai Kanhaiya Ji went on to establish a Dharmsala to provide food, water and shelter, and it was run using the income from his rope-making.

The Sikhs survived off of tree leaves and bark. The Mughals wanted to end this as it was too expensive, they were running out of resources and it was embarrassing that they were outnumbering the Khalsa and still losing. The Hill Rajas and Mughals wrote a letter to Guru Ji swearing on the Quran and the cow that they would not attack. Guru Ji did not trust them and tested his theory by saying they would evacuate their treasures first. They prepared bull-carts of garbage and sent out in the night with 20 Sikhs. The opposing forces attacked immediately, and Guru Ji’s point was proven. 40 individuals wanted to leave, and Guru Ji let them. They signed a piece of paper (Bedawa) that they were no longer Sikhs of the Guru. In December Aurangzeb wrote a royal command sealed on the oath of the Quran, and for Hindus, the Salgram idol and cow. A Muslim and Hindu priest were sent to swear they could evacuate safely. Guru Ji knew that they would be betrayed but the Sikhs were adamant to leave even when Guru Ji said they only needed to wait a few days longer and God would send them help. Thus, they evacuated after 8 months of siege. Guru Ji put Gulab Singh and Syam Singh in charge of the forts. As anticipated, Aurangzeb broke the promise and the Hill Rajas and Mughals attacked. Bibi Dalair Kaur was assigned by Guru Gobind Singh Ji to guard Anandpur Sahib when the Sikhs were evacuating. She fought against the Mughals with 100 other female Sikhs and was martyred. Sahibzada Ajit Singh kept the enemy at bay with the help of Bhai Ude Singh. This was called the battle of Shahi Tibbi and Ude Singh sent Ajit Singh back to his family, and was martyred himself. As it was heavily raining, Guru Ji and the Sikhs got to the flooded Sirsa (pronounced Sar-sa) River. Guru Ji now sent Bhai Jiwan Singh (formerly Bhai Jaita Ji who had taken Guru Teg Bahadur Ji’s head after their martyrdom) with a group of Sikhs to hold off the enemy and he became shaheed. As the Sikhs tried to cross the river, the two younger sons and mother of Guru Ji were separated, Mata Jito and Sahib Kaur were separated, many Sikhs drowned, and many writings of Guru Ji were lost. Guru Ji, his older sons, Ajit Singh (18) and Jujhar Singh (14), and other Sikhs reached village Ghanaula. Guru Ji sent Bhai Bachittar Singh (who had fought the elephant in the Battle of Bhagani) with a group of 100 Sikhs to the short route to Rupar, while Guru Ji went via a longer route staying with Pathan Nihang Khan. Bhai Bachittar Singh’s group was largely martyred en route. He was carried to Nihang Khan’s house by Sahibzada Ajit Singh and another Sikh. Guru Ji asked Nihang Khand to look after him and bestowed a sword, dagger and shield as gifts to Nihang Khan. Mughals came to search Nihang Khan’s house but he said his daughter was caring for her sick husband and they left. Bhai Bachittar Singh then left this world. Guru Ji continued to travel until reaching the “Kachi Garhi” (mudfort) at Chamkaur with a group of 40 Sikhs. Meanwhile, his mother and younger children Zorawar (9 years old) and Fateh Singh (7) went with Gangu, a servant of the Guru for the last 22 years. While they were walking a Muslim devotee of Guru Ji, Kuma, invited them to rest at his house for the night and guarded them. His neighbour Lachumanigave food and clothing to them. The next day they took Kuma’s boat across the Satluj and walked to Kheri village at Gangu’s insistence, even though Mata Ji wanted to go to Ropar to meet Guru Ji. Lastly, Mata Sunder Kaur and Sahib Kaur were also separated at the Sirsa River, staying at Ropar then leaving to Delhi with Bhai Mani Singh, Jawahar Singh, and Bhai Dana Ji. 

The next day the Battle of Chamkaur ensued. The opposing forces were an army of 1 million from Delhi, plus the forces of the Hill Rajas. The Sikhs fought from the fort for as long as they could then were left to direct combat. 37 Sikhs were martyred including 2 of Guru Jis sons, Lal Singh (formerly Pandit Lal Chand), Kirpa Singh (formerly Pandit Kirpa Ram), and 3 of the Panj Pyare (Himmat Singh, Sahib Singh and Mokham Singh). They fought valiantly despite having been under siege and starving for 8 months. (Guru even throws this point to Aurangzeb in his Zafarnama). The remaining 5 Sikhs used their authority of Guruship to tell the Guru to escape in the night. Guru Ji gave their clothing away to Sangat Singh, clapped three times, loudly announcing their leaving, but none of the Mughals even understood what was happening at the time. Bhai Dya Singh, Bhai Dharam Singh, and Bhai Maan Singh left as well, but were separate from Guru Ji with the plan to rejoin. The next day, when Sangat Singh became Shaheed, they realize it was not Guru Ji. Bibi Sharan Kaur Pabla heard of the Shaheedi and started cremating the bodies. She was caught by the Mughals and fought but got injured and was also thrown into the fire. Bhai Rama and Tirloka arrived in Chamkaur and found the martyred Sikhs. While the Muslims were busy burying their own, they ran around and acted like they were out of their senses, then at night they carried the rest of the bodies onto the pyre started by Sharan Kaur. When the Mughals came they diverted attention by acting in madness and the cremation was completed. 

Meanwhile Gangu stole Mata Gujri’s coins in the night. When Mata Ji confronted him, Gangu betrayed them to the officials and they were transferred to Sirhind (Sar-handh) in iron shackles and a weight tied to their hands. They were imprisoned at the Thanda Burj (cold tower). Mata Ji was taken there immediately while the children were presented to the court where they were tortured, then taken to the Thanda Burj and weren’t given food or water. Moti Mehra was a servant in the Hindu Kitchen and nephew of Bhai Himmat Singh who served food to the prisoners. He secretly came and gave offered food but Mata Ji refused to eat from the Mughals, so he went home bribed the guards t bring in milk. 

Guru Ji walked to Machiwara and slept on the ground in the winter. He composed the shabad Mitr Pyare Nuunder a tree at Machiwara forest. "Tell the beloved friend (the Lord) the plight of his disciples. Without You, rich blankets are a disease and the comfort of the house is like living with snakes. Our water pitchers are like stakes of torture and our cups have edges like daggers. Your neglect is like the suffering of animals at the hands of butchers. Our Beloved Lord's straw bed is more pleasing to us than living in costly furnace-like mansions." He rejoined Bhai Maan Singh, Daya Singh and Dharam Singh. Next two brothers, Gulaba and Panjaba, who were masands kept Guru Ji in their orchard. They invited Guru Ji inside at night but when they found out they were in danger for hosting Guru Ji, they signalled that he needed to live. The Sikhs challenged him them but Guru Ji was merciful and left.  

In the meantime, Wazir Khan ordered for the Sahibzaade to be presented to the court. They made a small door that was open to force the Sahibzaade to bow down as they entered. Instead they entered feet first and said “Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh!” instead of greeting in Salam. Suchanand, a minister in Wazir Khan’s governance, he sent a wedding proposal to of his daughter to Ajit Singh that Guru Ji declined as he was deceitful- this left him vengeful. He and Wazir Khan tried to get them to convert but they refused. At night, Moti Mehra came again with milk to the Thanda Burj, this time giving the guards his wife’s jewellery. 

Getting back to Guru Ji, followers of Pir Buddhu Shah, Nabhi Khan and Gani Khan, Muslim horse-dealers, kept Guru Ji in their home for two nights. Guru Ji blessed them with a Hukamnama and they disguised Guru Ji as their prophet. They call him “Uch Da Pir” and as they carried him. The Mughal soldiers stopped them in suspicion and brough Qazi Pir Mohammed to verify this Pir. He was Guru Ji’s teacher when he was a child, and told the soldiers not to stop him. Guru Ji travelled through Alamgir, Raikot, Lamma Jattpura, Mehdiana, Dina, Gurusar, Dhilwan Kalan Sodhian, Kot Kapura, Jaton, Rameyana to “Mukhtsar” (new name). 

The Sahibzaade were summoned again. The Mughals took them to town. Rather than looking at toys or food they went to a stall with arms and picked up a sword and a spear. In the court, Suchanand tried to advise them to convert to Islam but they refused and went back to the Thanda Burj. Moti Mehra came again on this third night. The next day Wazir Khan tried to tell them that Guru Ji and his brothers were all killed at Chamkaur Sahib which they refused to believe. Wazir Khan then called Nawab of Malerkotla Sher Mohammed, and his brother for avenging the death of their brother at Chamkaur. He refused and said that revenge would be in the battlefield against Guru Ji directly. Suchanand then asked what the children would do if they were released, they said they would gather and army and fight against the Mughals. Suchanand then commented “the offsprings of a cobra should be crushed.” The Qazi announced the judgement that they be bricked alive and Sher Mohammed Khan protested. Suchanand had the guards hit the Sahibzaade and they refused to bow to Wazir Khan. The Sahibzaade faced extensive torture but were brave despite their young age. They were whipped, lit on fire, stones were slung at them and Suchanand had a cow killed and ordered for the blood sprinkled in their eyes, drops poured on their head and for them to drink it. When the bowl came near, the blood changed into milk! Wazir Khan then let them sleep thinking Mata Ji would convince them not to become Shaheed. Moti Mehra traded in his house, the last of what he had, to bribe the guards to bring milk that night. Todar Mal, a devotee of the Guru, tried to intervene but was unsuccessful. The Sahibzaade were separated and told the other agreed, but they knew that wasn’t possible. Shashan Beg and Bashan Beg were taken out of prison on a pardon to execute the Sahibzaade. The brick wall was made as they recited Japji Sahib. When it got to the knees, the person building the wall was told to break their knees instead of the bricks to keep the wall even. The wall got up to the head of Zorawar Singh and crumbled. Wazir Khan ordered them to be beheaded. Mata Ji also breathed her last. They attempted to boil the heads of the Sahibzaade in oil but the fire kept blowing out, then they tried to hang them from a tower but the person who would go up became blind. They hanged the heads on a rope on a tree and threw stones and arrows, but a parrot in the tree said “Uprooted are the roots of the Mughal empire” and “Gone are thy tyrant” before it was killed. When Guru Ji found out his younger Sahibzaade were Shaheed, he pulled out a plant with his arrow, saying the Mughals would also be uprooted. Today Mal wanted to cremate the bodies and was made to pay the amount of gold coins it took to cover the land, vertically. This cost him the equivalent 10 million 800,000 rupees which was all of his wealth. When Wazir Khan found out about Moti Mehra, his family was flogged then crushed in an oil press between tight rollers. 

 Now we get back to 40 sikhs that abandoned Guru Ji. Most of them were descendants of Bhai Langha and his brother Bhai Pero. Mai Bhago was a warrior and  the granddaughter of Bhai Pero. Mai Bhago lead the 40 and they helped Guru Ji’s forces fight the Mughals in the Battle of Mukhtsar. Guru Ji fought against Wazir Khan’s forces of 25 000. The Sikhs smartly spread around blankets on berry trees to make it seem as if they had more soldiers and the Mughals ran short on water and fled. All the 40 were martyred. As he was dying, Bhai Maha Singh asked Guru Ji to rip up the letter they gave saying that he was not their Guru (the bedawa), so they were liberated (Mught) and became the 40 Mukhte. This is now the site of the city Mukhtsar. Among these fourty were two of Mai Bhagos brothers, her husband, brother-in-law, and three cousins. Mai Bhago became Guru Ji’s bodyguard after healing from her injuries. 

Guru Ji then travelled to Damdama Sahib (place of rest, present-day Takht Sri Damdama Sahib) for 9 months. Guru Arjan Dev Ji left space in the Adh Granth for Guru Teg Bahadur’s Bani but Dhirmal refused to give it to Guru Gobind Singh Ji, so Guru Ji had to recite it all at Damdama Sahib, while Mani Singh and Baba Deep Singh Ji transcribed (note Dhirmal had already died by this time, so the event where he refused to give over the Adh Granth must have occurred earlier). When Guru Gobind Singh Ji wrote the final form today, he added tune to 9 vaars as instructed by Guru Hargobind Sahib Ji, the Bani of Guru Teg Bahadur Ji and one of his own Dohras on Ang 1429. This is known as the Damdami Bir. The Sikhs gather daily for katha (meanings) and santhiya (pronounciation). Guru Ji then spent time in Dina, where Aurangzeb sent him a letter to meet him, however Guru Ji refused and wrote him a response called the Zafarnama. It touched Aurangzeb and he invited Guru Ji for a meeting, but Guru Ji had already left for the south and Aurangzeb died. Guru Ji helped Aurangzeb’s son Muazzam Bahadur Shah in Agra to win the throne as he promised to be tolerant towards all (which he later wasn’t). Guru Ji then stayed in Nanded. Wazir Khan tasked Jamshed Khan and Wasil beg to stab Guru Ji. With the help of Emperor Bahadur Shah’s surgeon, he started to recover but then the wound burst open again when Guru Ji pulled a bow. He declared Guru Granth Sahib Ji as his successor and became Jyoti Jyot (present-day Takht Sri Hazur Sahib). Bhai Daya Singh and Dharam Singh also left their bodies in Nanded. 

SRI GURU GRANTH SAHIB JI is our present Guru Ji. In 1708 the Guruship was transferred over to the Guru Granth Sahib Ji. It is unclear where this original Damdami Sahib Bir currently is located. Guru Granth Sahib Ji has the compositions of the first five Gurus, ninth Guru and 1 Dohira from Guru Gobind Singh Ji The writings of Guru Gobind Singh Ji are compiled in the Dasam Granth. There are three forms of Guru: Shabad/Gurbani(written form, hymns), Sargun (physical form of the 10 Gurus, the Khalsa), and Nirgun (formless, beyond maya and endless, existing in the entire creation). The reason why the writings of the Gurus are referred to as “Mehl” or “house” is because there was 1 Guru/one message, which passed through 10 different “houses” (physical bodies). When we bow down to Guru Granth Sahib Ji as our Guru we are bowing down to the knowledge. Mehla 1 means Bani written in the house of Guru Nanak.

Structure: There are 1430 Angs (Pages which are called angs as they are considered body parts of the Guru). Gurbani is in the following languages: Punjabi, Sanskrit, Sindhi, Western Punjabi/Lehndi, Arabic, Persian, Gujrati, Marathi, Eastern Hindi, Western Hindi and Eastern Apabhramsa. Original Gurbani was in Larivaar, meaning with no spaces. The Gurbani we read now is Padched, meaning with spaces. Guru Granth Sahib Ji includes the writings of 4 Sikhs (including 3 saloks of Bhai Mardana, 1 hymn of Baba Sundarji, 1 Vaar of Bhai Satta and Balwand), 15 Saints/Bhagats, and 17 Bhatts. The Bhatts are Kal, Kal Sahar, Tal, Jalap, Jal, Kirat, Bhikhna, Sal, Bhal, Nal, Das, Jelan, Ganga, Gayand, Mathra, Bal, and Harbans. The Bhagats were of varying professions, religions, and castes. Many of them lived the life of a householder. The inclusion of these Bhagats into the Guru Granth Sahib Ji emphasizes that one can merge into God from any background or religion. Bhagat Farid Ji (Sheikh Farid) was born in 1173. He contributed 112 saloks and 4 hymns to the Guru Granth Sahib Ji. Bhagat Sadhana Ji was born in 1180 and was a butcher by profession. He contributed 1 hymn. Bhagat Jaidev Ji was born in 1201 and contributed 2 hymns to Sri Guru Granth Sahib Ji. Bhagat Trilochan Ji was born in 1267 and contributed 4 hymns. Bhagat Namdev Ji was born in 1270 and was a cloth printer. He contributed 61 hymns. Bhagat Ramanand Ji was born in 1366 and contributed 1 hymn to Sri Guru Granth Sahib Ji. Bhagat Ravidas Ji was born in 1376 and was a cobbler and tanner by profession. He contributed 40 hymns to the Guru Granth Sahib Ji. Bhagat Kabir Ji was born in 1398 and contributed 227 padas and 237 saloks to the Sri Guru Granth sahib Ji. Bhagat Sain Ji was born in 1400 and was a barber. He contributed 1 hymn. Bhagat Dhanna Ji was born 1415 and contributed 3 hymns. Bhagat Pipa (Peepa) Ji was born in 1426 and was a Raja, then became a tailor. He contributed 1 hymn. Bhagat Bhikhan Ji was a sufi saint born in 1480. He contributed 2 hymns. Bhagat Parmanand Ji was born in and contributed 1 hymn. Bhagat Soordas was a blind musician, scholar and poet born in 1528. He contributed 1 line of a hymn to the Sri Guru Granth Sahib Ji, not all of the lines are included as they were not all per Sikhi. Guru Arjan Dev Ji explained the line of Soordas in his Bani. It is uncertain when Bhagat Beni Ji was born. He contributed 3 hymns. 

Guru Granth Sahib Ji can be read in a Sehaj Paath (non-continuous) or Akhand Paath (a continuous reading, usually done over 48 hours). A bhog is the conclusion of the reading from Ang 1426 onwards starting with the Saloks of Guru Teg Bahadur Ji. Then there is Ardas, Hukamnama and distribution of Parshad.  The Guru Granth Sahib Ji is written all in poetry. The starting is with Mool Mantar, then Japji Sahib, Sodar Sahib, Sohila Sahib, and then the Raags, Saloks, Mundavani and Raagmala. Gurbani is arranged by Raags (except Varaan Te Vadeek, Salok M:9 and Raagmala). Raags are rules on how to build a musical melody, and are associated with certain emotions and times of day. In Gurbani the day is divided in Pahars (3 hour increments). 

From 3-6 am are Raag Asa, Ramkali, and Prabhati

From 6-9 am are Raags Bhairari and Devgandhari

From 9-12 am are Raags Sarang, Suhi, Bilaval, Gujri, Gond and Todi 

From 12-3 pm are Raags Vadhans, Maru, Dhanasari and Tilang

From 3-6 pm are Raags Maajgh Gauri, Tukhari

From 6-9 pm are Raags Sri Raag, Basant, Maali Gaura, Jaistri, Kedara, and Kalyan 

From 9-12 pm are Raags Bhiagara, Nat Narayna, sorath, Malaar, Kaanra

From 12-3 am are Raags Jijavanti and Bhairo 

For each Raag the Guru’s writings are included in order of 1-9 and then the Bhagat Bani is written with Kabir’s writings first, and then the Bhatts. Each Shabad usually starts with the Raag name and Mehla. Some shabads have the word Ghar meaning beat: 1 (Dadra), 2 (Roopak), 3 (Teentaal), 4 (Chaartaal), 5 (Panj Taal Swaree), 6 (Khatt Taal), 7 (Matt Taal), 8 (Asht Mangal Taal), 9 (Mohinee Taal), 10 (Brahm Taal), 11 (Rudra Taal), 12 (Vishnu Taal), 13 (Muchkund Taal), 14 (Mahashanee Taal), 15 (Mishr Baran Taal), 16 (Kul Taal), 17 (Characharee Taal). Partaal means a different beat for each stanza. During the shabads there will be at least one Rahao line which is an indication to pause as it is the main message. Each stanza is numbered, so it is read 1^st stanza, then the Rahao, and so on. Padas are stanzas (1 stanza= Ikpada, 2= Dupada, 3= Tipada, 4= Chaupada, 6= shepada, 8= Ashtpadee like in Sukhmani Sahib, 16= sohila). Each shabads has numbers at the end which ensure that Gurbani is never distorted by addition or removal. For example in the Shabad Ab Main Koan Opao Karo, there is the numbers 2, 4, 9, 9, 13, 58, 93 at the end, where 2 = number of stanzas; 4= the fourth shabads in this Raag of the 9^th Guru; 9 = shabads by Guru Nanak Dev Ji in this Raag; 9 = shabads by Guru Amar Das Ji; 13 = those by Guru Ram Das Ji, 58 = shabads by Guru Arjan Dev Ji, and 4 = shabads by Guru Teg Bahadur Ji, for a total of 93. Pehre (Pahr-ay) are Chhants with no Rahao. Savaiye are a particular type of stanza. There are a few different areas of Gurbani which are about the alphabet: Patti, Bawan-akhri, and Dakhni Onkar. Chhant is a verse of praise and usually has 4-6 verses in a specific style.

In Gurbani there are 22 Vaars. These were traditionally war ballads, but in Gurbani they  describe the internal war of the mind. 9 Vaars come with a specific tune (Dhuni). They are written in Pauris (stanzas) and Saloks(praise) are a type of stanza that appear before the Pauris and maintain the central message. If the salok doesn’t match the central message it is in Salok Varam Te Vadhik (Saloks beyond the Vars) on Ang 1410-1426. There are two Vars with no Saloks. Doharas are two-line verses and Chaupai are four-line verses used in Vaars in the Guru Granth Sahib Ji. Adil (Arril) is also 4 lines per verse.

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Posted January 25, 2018 by Sikh Dharma International & filed under 05-Guru Arjan. “History and Composition of the Siri Guru Granth Sahib.” Sikh Dharma International, 25 Nov. 2018, www.sikhdharma.org/history-composition-siri-guru-granth-sahib-part-1/.

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