From Guru Nanak to Guru Granth Sahib

By Sawan Singh Gogia

Introduction
This book contains brief life stories and teachings of the ten Masters (Sikh Gurus) and Sri Guru
Granth Sahib, The Eternal Guru. At the end of each chapter multi-choice questions with their
answers are given to hold the attention of the young readers. At the end of the book, objective
type questions covering the whole book are also given so that the reader may test his/her
knowledge.
It is sad that our young generation in general and those born or brought up outside the
Punjab, in particular, have very little knowledge of their religion and its golden heritage. Most of
them play outside the Gurdwaras if and when they visit the Gurdwara as Gurdwara services
(conducted in Punjabi) which they scarcely understand are not understood by them and they feel
bored. If the present state of affairs continues, our children may not only forget the teachings of
the great Gurus, but also their names and number. That will be a sad day, indeed.
Our young generation is not wholly to be blamed for this. We parents neither talk to them
in Punjabi nor tell them anything about our religion. We fail to provide them with suitable
religious literature. Sunday schools of small duration in our Gurdwaras are doing a good job, but
they cannot make up for the loss because of numerous distractions our children have during the
week.
Science may throw light on physical world, but it is only the teachings of great saints
and sages which offer a glimpse of the spiritual world and act as a guide in character building. Let
us not forget that a Gurdwara building is not the heart ant soul of our religion. The soul is in the
Word and teachings of the Gurus. Our fine Gurdwaras will only be monuments of our folly and in
the not too far future they would be empty if we fail to persuade our younger generation to
continue the tradition and uphold principles of the Sikh teachings.
The Sikh Gurus, through their examples, challenged superstitions, tyranny and bigotry.
Their life story is a beacon light which inspires all who seek guidance in order to proceed on the
path of truth. There is no dearth of books about the lives of the Sikh Gurus, written in English, for
the young readers, but most of these books dont attract them. They narrate a few incidents from
the lives of the Gurus in the form of stories. Some of these stories come from traditional
biographies called Janam Sakhis. A few of such stories stretch the credulity of the modern
mind. Therefore, most of these books have failed to attract the young generation. Moreover, a
biography does not mean only narration of a few incidents in the shape of stories.
In this book, I have tried to lay more stress on those stories from the lives of the Gurus
and their teachings which appeal to the young generation. Pertinent hymns translated in simple
English have been added. Multi-choice questions with their answers have been given at the end of
each chapter and again at the end of the book to hold the attention of the young readers. Efforts
have been made to minimize the mention of places and persons strange to these readers, and
unnecessary details have been avoided in order to maintain their interest.
It is hoped that these significant incidents from the lives of the Sikh Gurus that illustrate
their teachings also would be easily understood and grasped by the readers. I am confident that
my labor of love will bear fruit and this book will generate, in the young minds, love and
reverence for the Gurus and their teachings. I am sure it will show them a way of life which shall
beckon to them like a lighthouse in the years to come.
I am grateful to Dr. Hakam Singh who encouraged me to write the book and edited it. My
sincere thanks are due to the Sikh Welfare Foundation of North America for getting it published
and bringing it to the young readers. I am highly thankful to the organizers of the Sikh Center of
Orange Country, Santa Ana (CA) for allowing me the unrestricted use of their excellent library. I

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appreciate the service rendered by my young grandson, Shawnbir Singh Gogia, who typed the fair
copy of the manuscript. I am thankful to him.
In the end I bow my head to Waheguru for giving me strength and inspiration to write
this book. I pray for my health so that I may do some more useful service. I am aware of my short
comings and limited knowledge. I would welcome suggestions and criticism, and try to improve.
Sawan Singh,
Principal(Retd)
Phone # (916) 967-3757
4230 Winding Woods Way,
Fair Oaks, 95628
(CA)
THE FIRST MASTER GURU NANAK DEV (1469 1539)
Birth and childhood:
Guru Nanak Dev , the first Guru of the Sikhs and the founder of the Sikh religion was born in
1469 (CE), more than 500 years ago, in a village named Talwandi, about 50 miles west of
Lahore, the capital of the West Punjab, now in Pakistan. A beautiful Gurdwara called Janam
Asthan or Sacred Birth Place, stands at the place of his birth. Later , this village came to be
called Nankana Sahib in memory of Guru Nanak Dev. His father, Mehta Kalu, was an
accountant of Rai Bular, the Muslim Chief of Talwandi. Nanak had a sister named Nanaki, five
years older than Nanak. Even as a child, Nanak was exceptionally thoughtful and intelligent.
He was a child of smiles. He often gathered his friends under the shade of a tree and sang
with them in praise of God. He had a melodious voice. He liked simple food and simple dress.
He loved the poor and helped them. Nanak, even as a child, gave the signs of Nanak the saint
and Guru. His sister Nanaki and Rai Bular, the ruler of the place, were the first to recognize
this fact.

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Schooling:

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Nanak was sent to the village priest to learn Hindi and Arithmetic. He learned to read and
write soon as if he had known it already. He was a quick learner. His teacher remarked that he
was an extraordinary child beyond his age. Once Nanak asked his teacher to teach him about
the Creator. Nanak also talked about good and evil. The teacher was amazed and said Nanak,
you are my teacher. I have learnt a lot from you. Now Nanak was sent to a Muslim teacher to
learn Persian. There, too, he learnt in a short time all that the teacher could teach him. When
he discussed about God and real education, the teacher was astonished and bowed before
Nanak.
The Sacred -thread Ceremony:
Like baptismal ceremony in Christians and Barmitzvah in Jews, every Hindu child must be
invested with the sacred - thread Jeneu ceremony . The family priest, in the presence of the
relatives, puts the sacred thread around the boys neck. Nanaks father also wanted him to
get initiated. When the priest asked nine years old Nanak to wear the sacred thread, Nanak
said to him, What is the use of this thread? The priest replied, It protects the wearer. Every
Hindu must wear it. Nanak said, I would like to wear a thread that does not burn or get
soiled. Virtues of compassion, self-discipline, patience and truth make the real sacred- thread.
I shall wear the sacred- thread that stands for the pure life. On hearing these truthful words,
the priest and those gathering realized the hollowness of rituals. A sacred hymn, on the
subject, Uttered by Guru Nanak is a part of the Asa Dee Vaar, in Guru Granth Sahib at page
471.
Marriage:

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Nanaks parents decided that he should marry. They thought that married life would make him
interested in worldly affairs. He was married at the age of fourteen to Sulakhni, daughter of a
merchant at Batala, Distt Gurdaspur (Punjab.) Even after marriage, Nanak showed no interest
in family affairs. His heart was in meditation and his thoughts were other worldly.
Keeper of the State Stores:
Jai Ram, the husband of Bibi Nanaki, heard the complaints of his father-in-law against Nanak.
He invited Nanak to Sultanpur, a famous city, where he got him the position of a store keeper
for the storehouse of Dault Khan Lodhi, the Governor of Sultanpur in 1490. Mata Sulakhni also
joined Nanak at Sultanpur. In due course, two sons were born to them-Siri Chand in 1494 and
Lakhmi Chand in 1497.Nanak performed his duties honestly to the satisfaction of all. He was
very popular and kind to the poor whom he gave rations free. Some wicked people were
jealous of Nanak. They complained against him to the Governor who got the accounts of the
store audited. Everything was found to be alright and the Governor was satisfied. However,
Nanak quit his job.
Neither Hindu nor a Muslim:
While staying at Sultanpur, Nanak went, as his daily routine, to a nearby river for bathing.
One day, when he did not return, people feared that he had been drowned. In reality, he had
focused his mind on God and sung songs in His praises in a nearby forest. He got into a state
of trance and stayed, in that state for three days. When people saw him coming to Sultanpur,
they were overjoyed and gathered around him. It happened around the year 1500. Guru
Nanak gave his first formal sermon on that day, when he said, For God there is no Hindu and
no Muslim; all of us are His children, equal human beings. Now he was not Nanak, but Guru
Nanak Dev.

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Prayer at the Mosque:

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The Guru was called by the Governor to give an explanation of his words. When he met the
Governor, the Qazi (The Muslim Clergyman) asked the Guru what he meant by his utterance.
The Guru explained to him the qualities of a true Musalman and true meaning of his prayers. A
sacred hymn uttered by the Guru on the subject is there in Guru Granth Sahib at page 141.
The Qazi was astonished to hear such candid words. He invited the Guru to offer prayer
(Namaz) with them in the mosque. The Guru accompanied them, but stood watching while
everyone said his prayers. After the prayer, the Qazi said angrily, Why did you not join us?
The Guru replied, While praying, you were worried about the safety of your new-born colt and
the chief was busy buying horses in Kabul; with whom was I to offer prayer? Both the Qazi
and the chief admitted that their mind had been wandering during the prayer. Thus the Guru
taught everybody that true prayer is single minded devotion to God.

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Extensive Journeys to Reform Mankind:

On hearing the Gurus reply, the Governor fell at the Gurus feet and remarked that God was
speaking through the Gurus mouth. He offered the Guru an estate and requested him to stay
with him to teach him how to become a true worshipper of God. Guru Nanak Dev was in no
need of temporal possessions and replied, The Creator wants me to go to distant lands to
deliver Gods message, the Guru was distressed to see the followers of one faith hating the
followers of the other faith. A large section of the Hindu society was considered low-caste or
untouchables and treated worse than animals. In the Indian society, superstitions prevailed
and women were treated as inferior human beings. Rulers were bigots and corrupt. They did
not care for the welfare of their subjects. Idol worship was prevalent among the Hindus. An
ascetic was regarded superior to even a disciplined householder. Guru Nanak Dev undertook
four extensive journeys (Udasis) which covered a substantial portion of the Indian subcontinent. He also visited Ceylon, Tibet, Mecca (Saudi Arabia), Baghdad (Iraq), Iran,
Afghanistan and many other places. He was thirty one years old at the time he undertook his
first journey. He took (Bhai) Mardana his rebeck player and devoted follower with him.

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Bhai Lalo and Malik Bagho:

On their way, they stayed with a carpenter, named Bhai Lalo, at the city of Eminabad. In
those days, carpenters were treated as low-caste Hindus. The local village official, Malik
Bagho, was a corrupt officer. He invited the Guru to a feast at his house, but the Guru refused
to accept any food from him. Bagho was surprised as well as angry, and asked the reason for
the refusal. The Guru replied, Your food consisting tasty and sweet dishes is, in fact, made
from the blood of the poor. You are cruel, haughty and greedy. Others work for you and you
take a lions share of what they produce. What you take is full of their blood. Bhai Lalo earns
his living honesty by working hard. His food tastes good like milk. Bhago was embarrassed by
the bold and frank comments of the Guru who also spoke against the caste system. Bhago
could not deny the allegations and confessed his guilt. He requested to be forgiven and
promised to live an honest life in future. The Guru said to the people gathered there, All
dishonest earnings are the blood of the innocent. Honest earnings are like sweet milk and
make the mind pious. There is no hymn in Marauliffes book.
Sajjan, the Robber:
During one of their journeys Guru Nanak Dev and Mardana stayed for the night with a person,
named Sajjan, which means a friend. He had constructed an inn for travelers. But, in fact, he
was a wicked man. He killed people staying at his inn for their possessions. In the evening,
the Guru sang a sacred hymn while Mardana played on his rebeck. The song flowed from the
Guru as soft loving light from the moon. The hymn meant that outward show of good actions
means nothing if a person is evil at heart. Our good deeds are our true friends (Sajjans) and
help us not only in this world but also after death. Evil actions make our mind dirty and lead to
sufferings in this world as well as in the next world. This hymn is given in Guru Granth Sahib
at page 729. Sajjan was overwhelmed with remorse on hearing this divine hymn uttered by
the Guru. He realized his mistakes, confessed his misdeeds, repented, cried and promised to
lead an honest life. He said to the Guru; Save me, O Divine One! Be pure, said the Guru,
sing His praises.

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At Hardwar:

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Hardwar is a city on the bank of the river Ganges. It is a center for Hindu pilgrimage. When
the Guru visited this place, he saw people offering water towards the rising sun, while they
bathed in the river. He asked one of the pilgrims, What are you doing? The pilgrim replied,
We are offering water to our dead ancestors living in heaven, The Guru stood among them
and began throwing water with both his hands towards the opposite direction. People asked
him what he meant by that foolish act. I am watering my farm at Kartarpur (Punjab), said
the Guru. People laughed and said, You are a fool. Do you think that the water would reach
over two hundred miles to your farms? The Guru replied, If the water I am throwing cannot
reach the distance of two hundred miles, how do you expect that your handful of water will
get all the way to your dead ancestors in the heavens? The people started thinking over this
meaningful reply given by the Guru and could not find a logical argument to challenge him.
Thus, Guru Nanak, in a dramatic way, taught people that hollow rituals dont have any
religious value. We cant send anything to our dead ancestors. We should love, respect and
care for them when they are alive. Those people realized the subtle meaning of Gurus words
and became the Gurus follower.
Guru Nanak and Duni Chand:
A very rich man, Duni Chand, lived at Lahore, the capital of what is now West Punjab in
Pakistan. When Guru Nanak Dev reached Lahore, Duni Chand was giving (Saradh) a big feast
which the Hindus offer to the Brahmans, the priests, in memory of their ancestors. They
believe that what ever they give to the priests on that day reaches their dead forefathers in
the next world. Duni Chand invited Guru Nanak Dev, too. Seeing the priests being fed, the
Guru asked Duni Chand what was going on. He replied that he was performing his fathers
Saradh ceremony. The Guru said, I cannot carry food to your dead father so I dont like to
let your food go waste. I shall appreciate if you do me a favor instead. Here is a sewing

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needle. Keep it with you. I would like you to give my needle back to me in the next world.
Duni Chand did not understand the Guru and said, How can I carry this needle with me when
I die? If a priest can carry enough food, clothes and money for your dead father, I wonder
why this small needle is too big for you to carry; replied the Guru. The idea went home to
Duni Chand. He asked for the Gurus advice. The Guru advised him and all others present
there, Work hard, and share your earnings with the needy. Remember God because it is the
prayer that will help your dead parents. The Guru sang a sacred hymn which meant: - Work
hard and share your earnings with others. Thus you will find way to the Gods grace. This
hymn is given in Guru Granth Sahib at page 468. The Gurus dramatic advice showed many
people the hollowness of rituals. Duni Chand understood the Gurus advice. He gave up his
princely life, distributed his wealth among the poor, started working with his own hands and
shared his earnings with the needy. Duni Chand and his wife along with others became the
Gurus followers.
Guru Nanak Dev at Jagannath:
Jagannath (Lord of the World) is the name of a famous temple at Puri (Jagan Nath a town) at
the coast of the Bay of Bengal. At that temple, every evening, the idol of lord Vishnu who is
one of the three supreme deities of the Hindus is worshipped by the priests in an imposing but
artificial way. Every priest holds in his hand a salver studded with pearls containing many little
lamps of Ghee (purified butter), offerings, flowers and incense; and sing hymns to the lord
Vishnu. All stand up to offer it to the god. Everyone has a fan made of feathers of peacock and
fans the enshrined god. When Guru Nanak Dev visited the temple, the head priests invited
him for the worship (Arati) and began the ceremony. The Guru did not participate. After the
ceremony, the priests were very angry with him for his disrespectful behavior. Now he raised
his eyes to the heaven and sang the famous hymn in Gods praise. It is there in Guru Granth
Sahib at page 13. The first line of it if translated will mean : - The sun and the moon, O Lord,
are thy lamps; the sky, thy salver; the orbs of the stars, the pearls encased in it. Guru Nanak
Dev did not like hollow ritualistic worship. Expanse of the sky, the sun and the moon, the
procession of the stars, the natural incense of the sandal, the winds and forests were the
fitting accessories of the Gurus purer worship of the God of creation.

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A Visit to Mountain Sumer and Mansrower Lake:

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After visiting Kashmir, the Guru came to mountain Sumer and Mansrower lake. There he met
many renowned hermits (Yogies) living in caves. They were surprised to see him there and
asked him about his creed. My creed is that of love for God and His creatures, replied the
Guru. Then, they asked him, How are things going on in the world below? The Guru replied,
The darkness of falsehood prevails throughout. You have deserted the poor people and thus
neglected your duty towards mankind. Dont get lost in your efforts to attain salvation only for
yourself. Help others on that path too. The hermits tried their best to convince the Guru in
arguments that their path of renunciation of the world was superior but failed. They asked him
to perform a miracle. The Guru replied, I dont believe in miracles. I rely on nothing but God.
The hermits were silenced and their pride was humbled. The talks that the Guru had with
them were afterwards versified by him in his composition Sidh Goshat witch is included in
Guru Granth Sahib from page 938-946.
Visit to Mecca:
Mecca is the holiest place of the Muslims. It is located in Arabia. Muslims from every part of
the world come to Mecca for pilgrimage called Haj. When Guru Nanak Dev along with
Mardana reached there, he was very tired. He lay down to rest and fell asleep with his feet
towards the holy shrine called the Kaaba. Muslims consider Kaaba as the House of God and
pray in the direction of Kaaba from all over the world. For them, it is sinful to stretch ones
feet towards it. When one of the caretakers of the shrine saw the Guru thus asleep, he flew
into rage and said, Why are you sleeping with your feet towards the House of God? Many
people gathered and began shouting at the Guru who replied, Brother, tell me the direction
where God is not there. These words of the Guru opened their eyes. In this dramatic way, he
taught the people of Macca that God is in all direction and in all places and beings. They asked

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him, who was superior, the Hindu or the Muslim? The Guru replied, Without good actions
both will suffer. It is the deeds and not religion that make a man superior.
Journey to Baghdad. (Iraq)
In due course of time, Guru Nanak Dev reached Baghdad. When the priest of Baghdad met the
enthusiastic stranger, the Guru, he (the priest) inquired who he was and what sect he
belonged to. The Guru said, I have appeared in this age to show man kind the way to reality.
I reject all sects and know only one God whom I recognize. He pervades on the earth, the
heavens and in all the nether regions. The Guru further added, There are hundred of
thousands of worlds beyond our own, above as well as below. Their number is difficult to
comprehend. As this doctrine is contrary to what is written in the holy Koran, the priest did
not agree at first, but was convinced later on by forceful arguments of the Guru. It is also the
opinion of the modern scientists. It seems that the Gurus way of preaching was logical and
scientific. The Guru also expressed this idea in pauri 22 of Jap Ji.
A Haughty Fakir Humbled:
On his way back to the Punjab, Guru Nanak Dev stopped at the foot of a hill in the western
part of the Punjab. On the top of the hill, there lived a Muslim Fakir, called Vali Qandhari, the
prophet of Qandhar (a city in Afghanistan). As Mardana was very thirsty, the Guru asked him
to go up and drink water from the fountain of Vali Qandhari. Mardana went up and appealed to
him, in the name of God, for water. Vali Qandhari was very egoistic and paid no heed to the
appeal of Mardana when he found that Mardana was the follower of the Guru. Mardana
returned disappointed. On being urged by the Guru, Mardana again went back to repeat his
request humbly, but it was of no avail. When Mardana was dying of thirst, the Guru said,
Never mind, Mardana! Dig here; there is a fountain of water flowing at your feet. When the
stone was lifted, a stream of clean water began to flow. Now water in Vali Qandharis spring
started depleting. He was very angry and pushed a large rock towards the Guru who raised his
hand. The rock touched the Gurus hand and stopped. A print of the Gurus hand is still there
on the rock. There is a beautiful Gurdwara called Panja Sahib (the holy print). It is near
Islamabad, the capital of Pakistan and the city is also named Panja Sahib. Every year in April,
this day is celebrated there and devotees from all over the world come to pay their homage.
Vali Quandhari whose pride was humbled came down and bowed at the Gurus feat. His heart
and mind were purified. The Guru said to him, Live as a lover of God should live and be kind
to all.

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Guru Nanak and Emperor Babar:-

Towards the end of their journey, Guru Nanak and Mardana again visited Eminabad. Babar,
the Mughal king of Afghanistan invaded the Punjab as he wanted to rule India. At that time,
the Punjab was being ruled by cruel and corrupt rulers of the Lodhi dynasty of the Pathans.
Babar carried fire and sword through the Punjab and his army played havoc with the people of
Eminabad who resisted him. Many innocent people were also arrested and massacred. Guru
Nanak and Mardana were also arrested. In the prison, the Guru sang a heart-soothing hymn
which made the prisoners forget their fear and sorrow. They sat with folded hands and
listened to the Gurus holy song. Babars men saw this and informed him. Babar, himself,
visited the prison and saw the Guru sitting with closed eyes and singing with a sweet voice.
Babar did not understand the song and asked the Guru what he was singing. The Guru replied,
I am calling upon God to see what you have done to these innocent people. Why is He
watching your cruelty and the plight of innocent victims as a passive observer? This holy
hymn of Guru Nanak is there in Guru Granth Sahib at page 360. Guru Nanak Devs frank and
bold words touched Barbars heart. He fell at the Gurus feet and declared that God appeared
in his (the Gurus) face. He felt ashamed and sorry for what he had done. He requested the
Guru, What can I do for you, O holy man? The Guru said, I need nothing for myself. Set all
the prisoners free and return their property to them. You must be a just and kind ruler if you
want to rule India. Babar agreed to follow the Gurus advice.

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At Kartarpur:
Having accomplished his mission after completing extensive journeys in about two decades, in
1520 Guru Nanak Dev resolved to return to his own country. He founded a city named
Kartarpur after the name of Kartar, the Creator, on the right bank of the river Ravi. He settled
there living like an ordinary householder. He wanted to show the people that he did not
condone the path of an ascetic for salvation. He was over sixty, but he did not sit idle. He
would get up early in the morning, take bath and sing sacred hymns. At daybreak, people
gathered around him and listened to his talk on religion. His whole day was spent working in
the fields. In the evening, Sodar and the Sohila (evening prayers) were chanted. Everybody
took food from the common kitchen. In due course of time, Kartarpur became a center of
religious preaching. His followers belonged to every caste and creed. Guru Nanak Dev followed
this routine till September 22, 1539 when he bypassed his own two sons, named Angad, his
most sincere and devoted follower, as his successor; placed the umbrella of spiritual
sovereignty over his (Angads) head, bowed to him, and passed away. A famous saying in
Punjabi goes as follows:- Nanak Shah Fakir, Hindu Da Guru, Musalman Da Pir. It means
Guru Nanak Dev was a saintly person whom both, the Hindus and the Muslims, claimed as
their own religious leader.
Teachings:
Guru Nanak Dev taught us that there is only one God, free from the bondage of birth and
death. He is omnipresent and omnipotent. We should always remember God. Repetition of His
Name is cure for all ailments. God is not to be degraded by making images of Him and
worshipping them. To be one with God is the aim of life and to attain this goal one must shed
ego. When ego goes, the way to the lord opens. Conquest of the self is the conquest of the
universe. All men are equal in the eyes of God. No one is high or low by virtue of his caste,
color or creed. There is no need to shun the world. Abide pure amidst the impurities of the
world just as a lotus lives in water. This can be done by leading an honest life doing ones
duties to the best of ones ability. Earn your own living by honest work and share it with others
who are less fortunate. Hard earned money is like honey. Wealth collected through unfair
means makes the mind dirty. To take away what belongs to others is like eating the forbidden
flesh of cow (for the Hindus) and of the swine (for the Muslims). Truth is high but higher still is
truthful living. Dedicate yourself to service in the world. We should accept Gods decision
without any grudge. Vain are the pilgrimages and prayers if one does not accept His Will. The
good or bad that men do, they themselves reap fruit thereof.

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Contributions:-

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Guru Nanak Dev brought a social and religious change by providing a platform, Sangat and
Pangat, where all could pray, meet and eat together without any discrimination. His preaching
was a great step towards arousing consciousness of a common nationality. He approved all
worldly pursuits, but not at the cost of righteousness and truth. He pointed out that there was
but one God, the Primal and Omnipresent. The Guru established a separate religion and laid
out a simple and easy way of obtaining salvation by the repetition of Gods Name and singing
His praises. He appointed his successor purely on merit before his death and thus saved his
followers from being dispersed. He created a distinct and self-conscious community which
played a fruitful and glorious role in his countrys history. He travelled thousands of miles to
spread his message to reform mankind for two decades. He raised his voice against the cruel
rulers of his time and in favor of their victims. He pleaded the cause of females for equal
rights. A hymn to this effect, uttered by the Guru, is in Guru Granth Sahib at page 473. . The
Guru also uttered hymns condemning the superstitions and hollow rituals observed at the time
of birth and death in the Hindu family. Guru Nanak Dev composed 947 hymns which are
included in Guru Granth Sahib. Jap Ji is considered his masterpiece and is to be recited by his
followers daily in the morning.
Questions

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Questions
1. Who was the founder of Sikhism?
A) Guru Arjan Dev.
B) Guru Nanak Dev.
C) Guru Gobind Singh.
2. What was the name of his father?
A) Bhagat Kabir.
B) Bhai Jetha.
C) Metha Kalu.
3. What
A) Mata
B) Mata
C) Mata

was the name of his mother?

Tripta.
Jeeto.
Bhago.

4. What was the name of his sister?

A) Mata Sulakhani.
B) Baibe Nanki.
C) Bibi Bhani.
5. Name the town where he was born?
A) Amritsar.
B) Lahore.
C) Talwandi.
6. What is the present name of that town?
A) Nankana Sahib.
B) Anandpur Sahib.
C) Amritsar.

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7. In which country is that town located?

A) Arabia.
B) Afghanistan.
C) Pakistan.

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8. In which year was Guru Nanak Dev born?

A) 1464.
B) 1469.
C) 1479
9. How many sons did the Guru have?
A) two.
B) three.
C) four.
10. Mark one who was not the Gurus son.
A)Sri Chand
B)Mool Chand
C)Lakhmi Chand
11. Where did the Gurus sister live after marriage?
A)Kartarpur
B)Sultanpur
C)Nurpur
12. Who wrote Jap Ji Sahib?
A)Guru Nanak Dev

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B)Guru Angad Dev

C)Guru Arjan Dev
13. How many journeys did Guru Nanak Dev undertake?
A)three
B)four
C)six
14. Why did the Guru undertake those journeys?
A) For sight seeing
B)In search of God
C)To reform mankind
15. Did Guru Nanak Dev preach renouncing the world?
A)no
B)yes
C)only in old age
16. Who was Guru Nanak Devs companion during his journeys?
A)Bhai Bala
B)Bhai Mardana
C)none
17. Did Guru Nanak Dev go out of India?
A)yes
B)no
C)yes, only up to Ceylon

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18. Did the Guru believe in wearing the sacred-thread?

A)yes
B)no
C)yes, only in old age

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19. What does the story of True Bargain teach us?

A) the Guru was a spend thrift
B) he wanted to disobey his father
C)he wanted to help the needy

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20. Who uttered? .. There is no Hindu and no Muslim.

A) Guru Nanak Dev
B) Guru Arjan Dev.
C) Bhai Mardana.
21. What was the name of the Nawab under whom Guru Nanak Dev served?
A) Rai Bular.
B) Babar.
C) Dault Khan.
22. What was the name of the poor carpenter whose dry bread Guru Nanak Dev accepted
joyfully?
A) Lehna.
B) Lalu.
C) Bala.
23. Name the rich official whose invitation for rich meals guru Nanak Dev refused?
A) Malik Bhago.
B) Rai Bular.
C) Malik Jetha.

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24. Why did the Guru refuse the invitation of the rich official?
A)the Guru was not hungry.
B)the official was corrupt.
C) his food contained a lot of fat.
25. At Hardwar, Guru Nanak Dev did not join people throwing water towards the sun
because...
A)he was tired.
B)there was a big crowd.
C) the Guru did not believe in superstitions.
26. Guru Nanak Devs method of preaching at Hardwar was.....
A) dramatic and logical.
B) ineffecticve.
C) magical.
27. Sajjan Thug(robber) couldnt kill and rob the Guru because.....
A) the Guru was stronger.
B) the Guru used magic.
C) the Gurus hymn affected Sajjans heart.
28. At Macca Guru Nanak Dev slept pointing his feet towards Kaaba because....
A) he was non-Muslim.
B) he was angry with the Muslims.
C) he believed that God is not in a particular direction.
29. Name the king who imprisoned Guru Nanak Dev.
A) Babar.
B) Akbar.
C) Dault Khan.

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30. The king freed Guru Nanak Dev because.....

A) the Guru had served his term.
B) the Guru paid fine.
C) the Gurus holy hymn impressed the king.

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31. Did Guru Nanak Dev write against cruel rulers?

A) yes.
B) no.
C) only once.
32. Did the Guru fight against the cruel rulers with arms?
A)yes.
B) no.
C) only once.
33. Whom did Guru Nanak Dev want to take his needle to the next world?
A) Mool Chand.
B) Rai Bular.
C) Duni Chand.
34. Name the town where the Guru stopped the falling rock with his hand.
A)Kartarpur
B)Panja Sahib
C)Mecca
35. Who started the practice of Langar(free common kitchen)?
A)Guru Angad Dev
B)Bhagat Kabir
C)Guru Nanak Dev

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36. Name the town where Guru Nanak Dev spent his last years.
A)Kartarpur
B)Kiratpur
C)Nankana Sahib
37. In which year did the Guru pass away?
A)1559
B)1539
C)1549
38. How old was the Guru at the time of his marriage?
A)14
B)20
C)10
39. Name the Gurdwara that stands at the place of Guru Nanak Devs birth?
A)Janam Asthan
B)Panja Sahib
C)Sacha Sauda
40. During his childhood Guru Nanak Dev was ------A)a passive listener
B)thoughtful and intelligent
C)dull and lazy
41. Name of Guru Nanak Devs wife was-----------A)Makhni
B)Sundri
C)Sulakhni

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42. How many years did Guru Nanak Dev spend travelling for preaching?
A)about twenty
B)ten
C)five

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43. Did Guru Nanak Dev raise his voice for giving equal rights to women?
A)no
B)yes
44. Guru Nanak Devs method of preaching against superstitions was-------A)dramatic and logical
B)aggressive
C)magical
45. How old was Guru Nanak Dev when he passed away?
A)80
B)70
C)60
Answers
1.
2.
3.
4.
5.
6.
7.
8.
9.

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10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.
44.
45.

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A
B
A
B
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A
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B
A
B
C
A
C
C
A
C
A
B
C
B
C
A
B
A
A
B
C
A
B
A
B

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THE SECOND MASTER GURU ANGAD DEV 1504-1552

Birth and Early Life:
Guru Angad Dev whose original name was Lehna was born in a small village near Ferozepur
(Punjab). His father, Bhai Pheru, was a small businessman. Later on, the family of Bhai Pheru
shifted to Khadur a village near Amritsar. Daya Kaur, Lehnas mother, was a gentle lady. In
due course of time, Lehna started his business and was married to a lady named Khivi. She
gave birth to a daughter, Amro, and two sons, Datu and Dasu. Lehna was the leader of Durga
(name of a Hindu goddess) worshiper of his village. Every year, he led a group of the devotees
to the temple of the goddess, Durga. The temple called Jwala Mukhi is a place where flame
issues from a volcanic seam in the Himalayan foothills. They wore bells on their hands and
feet and danced before the image of the deity.

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Meeting Guru Nanak Dev Through Bhai Jodha:

In Lehnas village also lived a follower of Guru Nanak Dev. His name was Bhai Jodha who did
not believe in Durga worship and recited holy hymns of Guru Nanak Dev. One day, Lehna
heard him singing a sacred hymn early in the morning. By listening to this hymn, Lehna
experienced tranquility and peace of mind. He asked Jodha who had composed that
stimulating hymn. He was told that it was Guru Nanak Dev who lived at Kartarpur. He
suddenly developed a longing to see the Guru. During his next journey to Jwala Mukhi, he and
his companions halted near Kartarpur. He left his companions there and rode on his horse to
see the Guru. On the way, he met a cheerful looking elderly person and said to him, Please
tell me the way to Guru Nanak Devs house. The man asked him to follow him. When they
reached the town, the elderly man pointed to a gate and said, Enter it and you will meet the
person you want to see. When Lehna entered, he was astonished to see that sitting inside
was the same person who had led him there. He felt sorry and ashamed for riding while the
Guru was walking in front of his horse. Guru Nanak Dev guessed his remorse and said, Dont
feel embarrassed. You are my guest and it was my duty to serve you. Lehna was so
impressed by the Gurus personality, humility, and treatment that he decided to become his
follower. His heart was filled with love and respect for the Guru. He sat near the Guru and
they talked like intimate friends. Guru Nanak spoke to him about the True Creator. The
discourse was so impressive that Lehna threw away his bells. He decided to worship only one
God instead of an idol of goddess. He discontinued his pilgrimage and stayed at Kartarpur to
serve his master with great devotion.

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Unmatched Devotion and Humility:

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Seeing Lehnas increasing devotion, Guru Nanak Dev advised him to go to his village and
settle his affairs first. He stayed in his village only for a few days and returned as he wanted to
learn true wisdom from the Guru. On his way back, he carried a heavy load of salt on his head
for the common kitchen of the Guru. On reaching Kartarpur, he left the salt in the common
kitchen and went to see the Guru who was working in his field. Guru Nanak Dev had three
bundles of grass for his cattle. He asked his sons to carry them home. They offered excuses
and said, These bundles would spoil our clothes. Ask somebody else to do this job. Lehna
heard these words, offered his services and carried the bundles in spite of the fact that he was
wearing silken clothes. It was a labor of love for him. The Guru started to love Lehna dearly.
People also began to respect Lehna and called him Baba Lehna. Guru Ji used to get up early in
the morning and bathe in the river Ravi. Lehna would accompany him and sit near his clothes
while Guru Nanak bathed. Some of the Gurus followers became jealous of Lehna. They
decided to do for the Guru what Lehna was doing. One day, three more Sikhs accompanied
the Guru early in the morning. They could not bear the cold and returned home when it
started to hail. However, Lehna waited till the Guru came out of the water. Guru Nanak Dev
asked Lehna, Why did you not return home with the others? Lehna replied, How could I
desert you, my master? Lehna always obeyed the Guru readily and joyfully.

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Lehna Becomes Guru Angad:

These and many other difficult tests convinced Guru Nanak Dev that he had found a true
successor. When the Guru felt that his time to depart was at hand, he said to Lehna, You
have become a part of me. You are Angad, my Ang or part. Thus his name was changed to
Angad. Guru Nanak Dev seated Angad on the Gurus throne and asked Bhai Budha, a devoted
disciple, to put a Tilak, a mark of Guruship, on Lehnas forehead. The Guru placed five paisas
(cents) and a coconut before Angad, bowed before him and said, Angads self-sacrifice,
devotion, and extreme humility have won him this position. Every Sikh should bow before
him. Thus, Baba Lehna became Guru Angad Dev in 1539 at Kartarpur. Guru Nanak Dev
rejected the claim of his eldest son, Sri Chand, because he proved inferior to Lehna in his
devotion to the Guru. Though a holy man, he (Sri Chand) had ascetic tendencies and led the
life of celibacy. The younger son, Lakhmi Chand, was not interested in spiritual matters. Guru
Angad Dev shifted from Kartarpur to Khadur, a village nearby, in order to avoid impending
conflict with Guru Nanak Devs sons. During the first six months, he remained in the house of

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a devotee near Khadur in intense contemplation and meditation. Then he assumed the
responsibility of Guruship at the request of Bhai Budha and other leading Sikhs.
Guru Angad Dev and Humayun
Humayun, son of Emperor Babar, had to fight battles against Sher Shah and was defeated in
1540. While fleeing to Iran, he waited upon Guru Angad Dev at Khadur to request for his
blessings for recapturing his throne. At that time, Guru Angad Dev was in deep meditation and
Humayun was kept standing. It enraged him and he drew his sword at the Guru. The Guru
opened his eyes, smiled and said, Your sword should have been better used against your
rival, Sher Shah, rather than against the innocent man of God to force him to grant a boon.
The Gurus bold and frank talk calmed down Humayuns temper, he expressed regret and
requested for the Gurus blessings. As Guru Angad Dev was an embodiment of forgiveness, so
he bore no ill will and said, I shall pray for your success. Be a just and kind ruler, go back to
your country and always remember God who grants all wishes. If you promise to do that, you
will get back your kingdom with Gods grace. Humayun was happy; he bowed to the Guru
and went away. He got back his throne after a few years in 1555 when he returned with a
large army to India.
Guru Angad Dev and the Tapa (Ascetic):
Guru Angad Dev lived at Khadur, his native village, with his family. He was also carrying out
the duties of Guruship bestowed on him by Guru Nanak Dev. A mendicant or Yogi called Tapa
also lived in that village. On the surface, he claimed to be a religious man and had a great
hold on the villagers. He became jealous of the Gurus fame and popularity. He planned to get
rid of the Guru. Once it did not rain for a long time and there was a danger of famine. People
went to the Tapa and requested him to do something about it. He replied in anger, How can
you expect rain, you fools, when you adopt a married man as your Guru? Turn him out of the
village and surely you will get rain. The people got carried away by his words. They went to
the Guru and said, If you leave the village, the Tapa can save us by bringing rain. The Guru
replied, God alone causes rainfall. Nothing can happen against His will. However, Guru
Angad Dev left the village, but rain did not fall as the Tapa could do nothing against the will of
God. Villagers became very angry and shouted at the Tapa. Amar Das, a devout follower of
the Guru, who became the third master, arrived at Khadur by that time. He told the people
that only God had the power to cause rain and they had been unwise in believing in the
statement of a hypocrite. He added that if the Tapa could cause the rain to fall, why he should
beg from house to house. Hearing this, people were convinced of the Tapas hypocrisy and
greatly repented of their treatment of the Guru. They inflicted a suitable punishment on the
Tapa. Then they went in a body to the Guru, begged forgiveness and brought him back to the
village. When Guru Angad Dev heard of the Tapas punishment, he felt grieved and said to
Amar Das, A true Sikh must not bear any grudge or anger against anyone. He should return
good for evil and accept Gods will. On hearing this, Amar Das touched the Gurus feet and
begged his pardon.

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Contributions:Temple of Bread (common kitchen) established by Guru Nanak Dev was kept up by Guru
Angad Dev. It was looked after by his wife, Mata Khivi, and supported by the offerings of the
Sikhs. Guru Angad Dev, himself, did not live on these offerings. He earned his living by
twisting coarse grass (Munj) into strings used for making cots. Since then, the common
kitchen has continued in all the Sikh temples. Guru Angad Dev also gave us the Temple of
Teaching. In those days, Sanskrit was the language of religion, but it was not the language of
the common people. The most important contribution of Guru Angad Dev was the introduction
of Gurmukhi characters (script) which can be easily acquired. This script has thirty-five letters
and twelve vowels. It is the most suitable script for the Punjabi language. The Guru, himself,
imparted instructions to the children and opened schools for them. This script dealt a powerful
blow to the domination of the Hindu priests whose importance rested on their knowledge of
Sanskrit. This script proved helpful in asserting the Sikh individuality. Guru Angad Dev also
encouraged wrestling matches and other sports among young children. In addition to the

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Temple of Bread and the Temple of Teaching, Guru Angad Dev also gave us the Temple of
Song. He composed 63 hymns In the form of Saloks which are in easy Punjabi language.
These are included in Guru Granth Sahib. There was continual preaching, singing and
repetition of the Name as in the Guru Nanak Devs time. Musicians sang Asa Dee Var daily in
the morning. Evening prayers were a must before the Guru rested for the night. The Guru had
a number of missionaries who preached Sikhism in the neighborhood areas. He emphatically
declared that there was no place for the passive recluses in Sikhism. Thus, he preserved the
purity and originality of the Sikh religion. By these measures and active preaching work of the
Guru, the Sikhs gradually began to form a coherent group that discarded the ritualistic
practices of Hindu society.
Nomination of Successor and Final Departure:
Amar Das, a devout follower of Guru Angad Dev, had won the heart of the Guru through his
selfless and devoted service with great humility. After over eleven years of most devoted
service of the Guru and the Sangat, Amar Das was nominated the third Guru in 1552. One
morning, Guru Angad Dev called his two sons, Datu and Dasu, in the Sikh congregation. He
also called Amar Das and said, I have found Amar Das a man of God and a hard worker. He is
noble, kind, humble and intelligent. I, therefore, make him the third Guru of the Sikhs.
Guruship is not a birth right. Only good actions make a man great. All the Sikhs accepted
Guru Angad Devs wish and bowed to Guru Amar Das. Datu and Dasu were angry and left the
place grumbling. Thus, Guru Angad Dev, despite the opposition of his relatives, conferred
Guruship on Amar Das who had proved to be the most worthy of the high office. Guru Angad
Dev asked Baba Budha to put a Tilak mark on Amar Das forehead. Guru Angad Dev also
bowed to Guru Amar Das, following the tradition started by Guru Nanak. Next day, Guru
Angad Dev, as usual, rose before dawn and bathed to prepare for his final journey. He recited
Jap Ji and asked Guru Amar Das to live at Goindwal. With Waheguru on his lips, Guru Angad
Dev left this transitory world in 1552.

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Questions
Questions
1. Who
A)Guru
B)Guru
C)Guru

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was the second Guru of the Sikhs?

Amar Das
Ram Das
Angad Dev

2. What was his original name?

A) Bhai Jetha.
B) Bhai Lehna.
C) Bhai Tej Bhan.

3. Name the place of Guru Angad Devs Birth?

A) a village near Ferozepur.
B) Khadur.
C) Amritsar.
4. What was the name of Guru Angad Devs father?
A) Bhai Jetha.
B) Bhai Pheru.
C) Bhai Jodha
5. In which year was Guru Angad Dev born?
A) 1524.
B) 1534.
C) 1504.

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6. What was the name of his mother?

A) Daya Kaur.
B) Nanaki.
C) Tripata
7. Name Guru Angad Devs wife.
A) Sulakhani.
B) Khivi.
C) Amaro
8. How was Guru Anagd Dev related to Guru Nanak Dev?
A) he was his son.
B) his step son.
C) his devoted and sincere follower.
9. Why was Guru Angad Dev selected to become the second Guru?
A) he was very rich.
B) his devotion to Guru Nanak Dev was unmatched.
C) he was Guru Nanak Devs son.
10. Name of the daughter of Guru Angad Dev was....
A) Bibi Amro.
B) Bibi Bhano.
C) Bibi Bhago.

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11. One of the following is not Guru Angad Devs son. Mark him.
A) Datu.
B) Jodha.
C) Dasu.

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12. Name the Mughal king who came to Guru Angad Dev.
A) Akbar.
B) Babar.
C) Humayun.

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13. Why did he come to the Guru?

A) to arrest him.
B) to seek his blessing to regain his throne.
C) to seek his help in fighting.

14. Who was the Tapa?

A) a hypocrite, jealous of Guru Angad Devs popularity.
B) a monk who could bring rain.
C) a follower of the Guru.
15. Where did Guru Angad Dev live after he became Guru?
A) Kartapur.
B) Goinndwal.
C) Khadur.
16. Guru Angad Dev became Guru in the year...
A) 1530.
B) 1539.
C) 1552
17. Guru Angad Dev passed away in the year.....
A) 1552.
B) 1562.
C) 1609

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18. How long did Guru Angad Dev live?

A) 58 years.
B)48 years.
C) 68 years.
Answers
1. C
2. B
3. A
4. B
5. C
6. A
7. B
8. C
9. B
10. A
11. B
12. C
13. B
14. A
15. C
16. B
17. A
18. B

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THE THIRD MASTER GURU AMAR DAS (1479-1574)

Early History
(Guru) Amar Das was born in 1479 at village Basarke near Amritsar. His fathers name was
Tej Bhan and mothers Bakht Kaur. His father was a local trader. Amar Das was married to
Mansa Devi. He had two sons, Mohri and Mohan; and two daughters, Dani and Bhani. Amar
Das lived partly by agriculture and partly by trade. He used to go for pilgrimage to the Ganges
every year and zealously discharged all the duties of a pious Hindu. He also went on
pilgrimages to the temple of Goddess Durga (Jwala Mukhi). He longed for the guidance of a
religious teacher to make his life meaningful. He used to fast and observe many prevalent
ceremonies among the Hindus, but his mind was restless.
Meeting Guru Angad Dev:
His nephew (brothers son) was married to Bibi Amro, the daughter of Guru Angad Dev. She
used to recite Guru Nanak Devs hymns every morning. Amar Das who lived in her
neighborhood heard the hymns and asked her whose hymns she was reciting. On hearing that
those were the hymns of Guru Nanak Dev, the predecessor of her father, he made up his mind
to call on Guru Angad Dev. Amar Das was 62 at that time and was called Baba Amar Das while
Guru Angad Dev was only 37. Baba Amar Das with Bibi Amro reached Khadur to see Guru
Angad Dev who stood up to embrace him, but Amar Das fell at the Gurus feet and felt

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delighted. I have come not as a relative, but as your servant. Please make me your Sikh and
let me serve you, said he to the Guru. Discarding any prestige of relationship and age, Amar
Das became a slave of the lotus feet of Guru Angad Dev. He forgot his home, family and
business; and took to the hard life of service. He started to live at Khadur, listened to the
hymns and took food in the common kitchen where he also served. He took the responsibility
of bringing, early in the morning, a brass pitcher of water from the river Beas which flowed
three miles away from Khadur, for the Gurus bath. He discharged his duties happily.
The Weavers Wife and Amar Das
Amar Das continued serving Guru Angad Dev with sincere devotion for eleven years. The Guru
tested his devotion many times and every time the disciple came out victorious. One dark and
windy night, when it was raining, while returning with a pitcher of water from the river for the
Gurus bath, he lost his way and his foot struck against a weavers peg. He fell into the ditch of
the weavers loom, but did not let the pitcher fall from his head. The weavers wife awoke on
hearing the sound of Amar Das fall. She remarked, It must be the homeless Amru. She
cursed Guru Angad Dev for exploiting the old man, Amar Das. Amar Das was pained to hear
the weavers wifes remarks. He would not tolerate her words against his Guru and said,
Perhaps you have gone crazy or you would not have uttered these words against the Guru.
It is said that she actually went mad. Her husband sought forgiveness of the Guru who said,
Amar Das is not homeless. He is the shelter of the unsheltered.

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The Guru:

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After eleven years of most devoted service of the Guru and the congregation, Amar Das was
nominated the third Master. He had developed the spirit of patience, forbearance, humility,
and charity. Guru Angad Dev asked Baba Budha, a devout follower of Guru Nanak, to put a
Tilak mark on Amar Das forhead. Guru Angad Dev bowed before Guru Amar Das and said,
He will be the Guru after me. It happened in 1552 when the third Master was seventy-three
years old. On the advice of Guru Angad Dev, he moved to Goindwal after Guru Angad Devs
death.
Guru Amar Das and Datu:

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Guru Amar Das popularity made Datu, the son of Guru Angad Dev, jealous and angry. He
went to Goindwal and said to Guru Amar Das, Only yesterday, you were our water carrier and
today you sit as a Guru. Saying this, he kicked the Guru off his seat. The Guru said humbly,
Please pardon me. My hard bones must have hurt your delicate foot. Guru Amar Das left
Goindwal for his native village, Basarke, and shut himself in a room. He wrote outside the
door, Whoever opens the door, he is no Sikh of mine, nor I am his Guru. Datu occupied the
Gurus throne, but the Sikhs did not acknowledge him. He gathered all the wealth that he
could find in the Gurus house, loaded it on the camel, and left for Khadur. It is said that he
was robbed on the way. One of the robbers struck Datu on the foot with which he had kicked
the Guru. It caused him pain which did not leave him until his death.
Return to Goindwal :
Nobody knew where Guru Amar Das was. The Sikhs requested Baba Budha to help them in
finding the Guru. Baba Budha hit upon a plan and let loose the Gurus mare that went straight
to the Gurus room at Basarke. The Sikhs followed the mare, but were sad to read the order
written on the door. Baba Budha made a hole in the back-wall of the room and entered
through it. He and all the Sikhs requested the Guru to guide the Sikhs. Guru Amar Das
agreed, returned to Goindwal, and resumed his spiritual duties as he was impressed by the
devotion of the Sikhs. The opening in the wall made by Baba Budha, now supported by the
brickwork, still stands at Basarke, where a yearly festival is held to commemorate the event.
The Guru and Akbar:
As the fame of the Gurus piety and saintly character spread, he became more and more an

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object of popular veneration. Men of all castes, faiths and professions came to Goindwal. All
felt happy to see the Guru and receive his blessings. The Great Emperor, Akbar, visited
Goindwal on his way from Lahore to Delhi. It is said that he walked to the Gurus presence
barefoot. In accordance with the practice, he also sat on the floor and took his meals with the
rest of the pilgrims before seeing the Guru. Sikhs working in the common kitchen with
humility and spirit of devotion, so deeply impressed Akbar that he offered revenue of a few
villages for the support of the common kitchen. The Guru declined, saying that the Langar
depended solely on the offerings of the Sikhs. Akbar could not go without making an offering
so he granted a tract of land nearby to Bibi Bhani. The Guru could not refuse a gift to a
daughter. Akbar also remitted the land revenue of the peasants for a year when the Guru
pleaded their case. The Guru also gave a dress of honor Saropa to Akbar who was struck with
admiration to see the Guru. Akbar had not seen a face so calm nor had he heard words of
such divine wisdom. The Gurus words brought him inner peace and he spent a considerable
time in the Gurus company. Akbars visit greatly increased the Gurus prestige and resulted in
adding a large number of new followers.
The Guru and Gangu Shah:
Gangu Shah, a rich man, lived at Lahore. His business failed and his friends and relatives
deserted him. He had heard a lot about the Guru so he reached Goindwal. He was asked to eat
at the Langar before seeing the Guru. He was hesitant to sit side by side with the people of
lower castes as he belonged to a higher caste, but he had no choice; so he took food and saw
the Guru. He fell at the Gurus feet, narrated his misfortunes and requested for help and
blessings. The Guru advised him, Go to Delhi, and start your business there. God will help
you. Be careful and dont let wealth turn your head. Help the needy and remember God. He
left for Delhi where luck favored him and he became prosperous. A poor person came to the
Guru and requested for financial help for the marriage of his daughter. The Guru gave him a
letter to Gangu wherein he asked Gangu to help the needy person, the bearer of his letter.
Wealth had turned the head of Gangu. He refused to help the needy person who returned
empty-handed to Goindwal. The Guru gave the poor fellow the amount required by him. After
a few years, Gangu became bankrupt and was on the street again. He realized the reason of
his bad luck and wanted to apologize to the Guru. He reached Goindwal, started serving in the
Langar and reciting hymns. When the Guru came to know of his plight, he called Gangu who
wanted to be forgiven. The Guru said to him, Now you are a true Sikh. Go and live like a
Sikh. Gangu took leave of the Guru and spent the rest of his life as desired by the Guru.

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The Baoli at Goindwal:

A Baoli is a well where steps are built to reach the water level. Goindwal, a town on the bank
of river Bias, was founded by Guru Amar Das on the advice of Guru Angad Dev while he was
alive. Guru Amar Das also made it his residence as desired by the second Guru. The
population of Goindwal started increasing and the town overextended itself owing to the
number of those who visited to seek the Gurus spiritual advice and instructions. This resulted
in an acute shortage of houses. The Guru sent one of his followers to the hill state of Haripur
to procure timber for the construction of houses. The ruler of Haripur sent a lot of timber, free
of cost, to Goindwal. It came floating down the river Bias. The ruler with his family also visited
Goindwal to seek the Gurus blessing. A large number of houses were built for the pilgrims.
Goindwal became an important religious center. Guru Amar Das knew that the river water was
not fit for drinking. He wished to have a well sunk to serve the needs of all without any
distinction. The Sikhs worked with great enthusiasm and devotion to excavate the Baoli. The
digging started in 1559. It provided a source of clean water for everyone without the use of
rope and bucket. The water was approached with a flight of 84 steps. The Baoli when finished
yielded sweet drinking water. Guru Amar Das also gave his blessing to the Baoli. Thus the
Baoli became a place of pilgrimage and Goindwal is still visited by crowds of devotees twice a
year.
Tour of Holy Places of Hindus:
In spite of old age, Guru Amar Das toured different parts of the country to make the new faith

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known to the people. He visited Hardwar and Kurukshetra, at the time of fairs at those places,
to meet large crowds. The Guru secured for the non-Muslims the right to worship without
having to pay any pilgrim tax. He chose two festivalsBisakhi and Diwali for the gathering of
the Sikhs at Goindwal. These festivals provided the Sikh families a chance to establish a close
personal bond with one another and with the Guru.
Special Contribution:
the number of Sikhs had increased considerably. They were spread not only over the province
of the Punjab but also beyond the province, over the rest of India and Afghanistan. The work
of teaching and preaching could not be carried out to the Gurus satisfaction. Consequently,
the Guru divided the country inhabited by his followers into 22 preaching districts called
Manjis. Each district was placed under the care of a pious Sikh who preached Guru Nanak
Devs philosophy and collected offerings for the Langar. Manji literally means couch on which
the Guru used to sit and communicate instructions. Two Manjis were assigned to women. One
of them was in charge of Kabul and the other was in charge of Kashmir. This measure of the
Guru went a long way in strengthening the foundation of the Sikh faith and its propagation in
India and abroad.
Social Reforms:
Guru Amar Das made a number of social reforms. He condemned (Sati) the practice of a
widow burning herself alive with her dead husband. He declared, A true Sati is one who
bravely bears the shock of separation and lives her normal life with virtue, dignity and
discipline. A hymn to this affect uttered by the Guru is there in Guru Granth Sahib on page
787. He advocated monogamy and tried to eliminate caste distinctions through his
Sangat(congregation) and Pangat (eating in the common kitchen, all sitting in a row). He
encouraged widow remarriage. He condemned the practice of (Parda), the covering of the face
by women and seclusion of women. He prohibited Syapa the beating of breast by women on
the death of a relative. He emphatically declared that there was no room for Udasis ascetics
in Sikhism. He desired to dispense with the usual Hindu ceremonies connected with birth,
marriage and death.

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Compositions:

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Guru Amar Das composed 869 hymns in different measures. These are included in Guru
Granth Sahib. They also include a long composition Anand. It is a unique devotional
composition. Anand means song of joy. It is repeated at the end of congregations and at the
preparations of Amrit for baptismal ceremony. It is given on page 927 of Guru Granth Sahib.
All the hymns uttered by the Guru are simple, melodious and can be easily understood.
Final Departure:
Guru Amar Das enjoyed the longest span of life of all the Sikh Gurus. He possessed a sweat
and lovable personality. He maintained himself and his family on his own meager earnings. In
his devotions to his predecessors and his followers, he was as firm as a rock. He departed
from this world in 1574 at the age of 95 after being on the spiritual throne of Guru Nanak for
22 years.
Questions
Questions
1. What was the name of the third Master?
A)Guru Ram Das
B) Guru Amar Das
C)Guru Angad Dev

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2. In which year was he born?

A)1469
B)1489
C)1479
3. Name the village where he was born?
A)Basarke
B)Khadur
C)Kartarpur
4. The name of his father was----A)Bhai Jetha
B)Bhai Lehna
C)Bhai Tej Bhan
5. What was the name of his mother?
A)Mai Bhago
B)Mai Bakhat Kaur
C) Matha Sulakhni
6. Who was Bibi Amro?
A)daughter of Guru Angad Dev
B)daughter of Guru Amar Das
C)sister of Guru Amar Das

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7. How did Bibi Amro change the course of the Guru Amar Dass life?
A)He heard the hymns sung by her and was impressed
B)she taught him sacred hymns
C)she encouraged him to worship goddess Durga

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8. What was the name of the wife of the third Master?

A)Bibi Ram Kaur
B)Mansa Devi
C)Bhag Kaur

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9. How many sons and daughter had Guru Amar Das?

A)4
B)3
C)5
10. Why was Guru Amar Das nominated as the third Guru?
A)he was Guru Angad Devs only son
B)he was Guru Angad Devs eldest son
C)he was the most deserving of all the devotees
11. How old was Guru Amar Das when he became the Guru?
A)63 years
B)73 years
C)83 years
12. How old was Guru Angad Dev at that time?
A)48 years
B)58 years
C)78 years
13. In which year did Guru Amar Das become the third Guru?
A)1562
B)1574
C)1552

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14. Name of the Mughal king who visited the third Guru was------A)Babar
B)Akbar
C)Humayun
15. Why did the king visit the Guru?
A)to seek his blessings
B)to seek help of his followers
C)to warn the Guru
16. Why did Akbar take food from the Langar?
A)he was very hungry
B)he wanted to taste food
C)None could see the Guru without first taking food from the Langar
17. Who was Bibi Bhani?
A)Guru Amar Dass sister
B)daughter
C)daughter-in-law
18. Was the Guru in favor of the marriage of a widow?
A)yes
B)no
C)yes, if the widow was young
19. What does Sati mean?
A)freedom to choose husband
B)burning alive of wife with the dead husband
C)going on honeymoon

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20. Did Guru Amar Das preach against the custom of Sati?
A)yes
B)no
C)yes, if the widow was willing

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21. Name the town built by the Guru?

A)Amritsar
B)Tarn Taran
C)Goindwal

22. The Baoli at Goindwal has-----steps?

A)64
B)84
C)74
23. How many centers for preaching did the Guru establish?
A)22
B)32
C)42
24. Mark the one who is not the offspring of the third Master.
A)Datu
B)Dasu
C)Bibi Bhago
D)Bibi Dani
E)Bibi Bhani
25. The third Guru sat on the throne of Guruship for------years.
A)32

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B)22
C)28
26. Who spoke these words? Please pardon me. My hard bones must have hurt your delicate
foot.
A)Datu
B) one of the Sikhs
C)Guru Amar Das
27. Who spoke these words? It must be the homeless Amru.
A)a weavers wife
B)one of the Gurus enemies
C)Datu
28. Guru Amar Das was----years old at the time of his death.
A)85
B)95
C)90
29. Which is the most famous composition of Guru Amar Das?
A)Sukhmani Sahib
B)Asa Dee Var
C)Anand Sahib
Answers
1. B
2. C
3. A
4. C
5. B
6. A
7. A
8. B
9. A
10. C
11. B
12. A
13. C
14. B
15. A
16. C
17. B
18. A
19. B
20. A
21. C
22. B
23. A
24. C, B, and A
25. B
26. C
27. A
28. B
29. C

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THE FOURTH MASTER GURU RAM DAS (1534-1581)

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Early Life:
Guru Ram Das generally known as Jetha which means first-born, was born at Lahore in 1534.
His father, Hari Das, and mother, Daya Kaur, were deeply religious people. His father was a
trader. His parents died when Jetha was only seven years old. His maternal grandmother took
him to her village where he grew up. He was a pious soul with a pleasing and smiling face. He
earned his living by selling boiled, salted, and spiced grams (garbanzo beans). Whenever he
could, he gave his grams free, in the name of God, to needy holy men.
Meeting Guru Amar Das:
He went to Goindwal in the company of some Sikhs to pay his respects to Guru Amar Das. He
was so impressed by the Gurus teachings that he became his disciple. Guru Amar Das was
also very pleased with Jetha, who took the service of cooking in the Gurus Langar. He also
drew water and brought firewood from the forest. At the same time, he continued selling
grams. He assisted in the excavation of the Baoli (a well with steps down to the water level)
whenever he could find time. He lived up to his name of Ram Das, which means Gods slave.
Marriage with Bibi Bhani:
Guru Amar Das younger daughter, Bibi Bhani, was a deeply religious young lady. She was of
marriageable age and her parents were in search of a suitable match for her. Guru Amar Das
and his wife agreed to make Jetha their son-in-law, Bibi Bhanis husband. When asked, Jetha
also agreed and was betrothed to Bibi Bhani. The marriage took place after some time. Ram
Das continued to serve in the Langar as before and did not behave any differently after
becoming the Gurus son-in-law. He also continued to labor at the Baoli. Some people laughed
at Jetha who in spite of being the son-in-law was serving the Guru as a laborer. He did not
mind and kept himself busy as usual.

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Access to Gurgaddi (Throne of Guruship):

One day Guru Amar Das visited a place where Baoli was being dug. He asked Rama, his eldest
son-in-law, and Ram Das separately to erect a platform where he could sit and watch the
construction of Baoli. When the platforms were ready, he rejected them, got them demolished,
and wanted new ones to be built. Ram Das made a new one without any resentment, but
Rama demolished his platform reluctantly. This process of rejection and reconstruction went
on several times. Rama lost his temper, questioned the wisdom of the Guru and wanted to
know what was wrong with his platform. Ram Das, on the other hand, begged the Gurus
pardon, confessed his fault and felt sorry for his failure to satisfy the Guru. He tried once again
while Rama left the job. Guru Amar Das embraced Ram Das and declared that Ram Das was
the most suitable candidate for Guruship. Sometime afterwards, Guru Amar Das got down
from his throne and seated Ram Das on it. Baba Budha, a devoted Sikh of Guru Nanak, put
the Tilak mark of Guruship on Ram Das forehead. Guru Amar Das bowed before (Guru) Ram
Das and ordered his sons and Sikhs to do the same. Thus, Ram Das (Jetha) became Guru Ram
Das, the Fourth Master of the Sikhs in 1574. Thus, Guru Amardas departed from the previous
practice. At the same time he also ignored the claim of his own sons who fell short of the
required standard by the Gurus for their successors.

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Visit of Baba Sri Chand:

Guru Nanak Devs elder son, Sri Chand, had renounced the world and founded the sect of
Udasis ascetics. He had not called on Guru Angad Dev and Guru Amar Das as he was angry
for being ignored in favor of Guru Angad Dev. By now, his anger had considerably cooled
down and he came to see Guru Ram Das at Goindwal. The Guru received him outside
Goindwal with great respect. When they sat down, Baba Sri Chand said, Being a householder,
you cant earn Gods grace. It comes only to those who keep away from family life, keep fasts
and remember God. Gods grace is not a childs play. The Guru replied, God is not far away.
If you accept His will, you can find him in your heart. He does not live in temples or forests. A

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householder can really find God more easily because he does not look to others for his
livelihood. Ascetics go begging to the householders whose way of life they hate. Baba Sri
Chand said, I understand your point of view. Why have you grown such a long beard? The
Guru replied, It is Gods sweet will that all men have beards. It is also for wiping the feet of
all holy men like you. Guru Ram Das, actually, proceeded to do this. Baba Sri Chand drew
back and said, O great King! You are superior, you are in my fathers place. It is humility like
this that has made you a Guru. I lack this attribute and, therefore, was superseded. I cannot
match your greatness. The Guru bade him a fond farewell. In this way, Guru Ram Das sweet
humility won an old foe.
Amritsar (The Pool of Nectar):
One day, while meditating, Guru Ram Das remembered the parting injunction of Guru Amar
Das to found a supreme place of pilgrimage. At a distance of 25 miles from Goindwal, Guru
Ram Das chose a jungle site having a small pool of water. The Guru left Goindwal for that site
and digging of a tank was started in 1577. The Guru and his Sikhs built small huts in which
they lived and worked after the morning prayer until the time of the evening prayer. A few
more huts were later built for the visitors who came to see the Guru and assist in the great
work. A free common kitchen was also run there. The Guru proposed to dig a huge tank in
which a central temple for the Sikhs was to be erected. This work was completed by the fifth
master, Guru Arjan Dev. The tank was given the name of Amritsar The Lake of Nectar of
Immortality. This was constructed under the supervision of Baba Budha.

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The Holy City of Amritsar:

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Gradually number of habitations grew around the tank. As the time went by, a small town
grew up there and it began to be called Chak Ram Das or Ram Das pura. Some petty
traders settled near the tank to meet the requirements of those who were digging the tank.
This shopping center came to be known Guru ka Bazar. The Guru invited men of 52 different
trades to come and settle there. The Guru with many faithful Sikhs also settled there. The
town grew up very fast and was, later on, named Amritsar after the name of the tank. The city
is famous all over the world. At present the city is a great center of trade and learning. It has
many famous buildings, such as, the Tower of Baba Atal, The Golden Temple, The Akal
Takhat, The castle of Maharaja Ranjit Singh (The Sikh Ruler), the Khalsa College, The famous
Durgiana Temple of the Hindus and the Guru Nanak Dev University. There is also a very large
Sikh Museum which contains paintings, pictures, old books and manuscripts, old weapons and
many articles used by the Gurus. Moreover, there is Jalianwala Bagh (Park) where many
innocent Indians were shot dead by the British in 1919. People call Amritsar The City of all
Praises. It is the main place of pilgrimage for the Sikhs. People of all faiths, high and low,
from all parts of the world come there to pay their respects. It is called the Mecca of the
Sikhs. It laid the foundation of the future greatness of the Sikhs as a nation. Now they could
rally at a common place of worship conveniently situated. It (Amritsar) enabled the Gurus to
increase their missionary work as it was situated in the heart of the state. It held the highest
position in the state as a center of trade. Revenue to the Guru also increased as the crowds
attracted to the city were further swelled due to the sanctity it assumed. The Sikh religion
grew like a gigantic tree.

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Poetry of Guru Ram Das:

Like his predecessors, Guru Ram Das composed several hymns. Their total number in different
musical measures is 638. These are incorporated in Guru Granth sahib and flow like a stream
of love. Their divine music thrills the soul of everyone and the language is easy and simple.
The Gurus famous composition is Four Lavans in Suhi measure. It forms an integral part of
the marriage ceremony of the Sikhs. It symbolically represents the union of soul with the
Supreme Being. It shows the couple a successful way in the journey of life ahead. It is entered
in Guru Granth Sahib at page 773.
Nomination of Arjan Dev:

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The Guru had three sons----Prithi Chand, Mahan Dev and Arjan Dev. He carried out a number
of tests and found that his youngest son, Arjan Dev, alone was the most suitable person for
Gurship. Arjan Devs greatness had been predicted by Guru Amar Das when he remarked,
This Grandson of mine shall be the boat to carry the Gurus message everywhere. Prithi
Chand protested and addressed his father using angry language. Guru Ram Das advised Prithi
Chand that it was improper for his son to quarrel with his father. The Guru made his decision
known to the Sikhs. He seated Arjan Dev on his throne in the presence of the Sikhs. As usual
Baba Budha put Tilak mark of Guruship on Arjan Devs forehead. Guru Ram Das bowed
before him and said, Sri Arjan is now Guru Arjan Dev. Guru Nanaks light has come to dwell
in him. It took place in 1581. After crowning Sri Arjan Dev, Guru Ram Das with Guru Arjan
Dev left for Goindwal where he breathed his last in September, 1581.
Questions
1. Name the fourth Master?
A) Guru Amar Das.
B) Guru Ram Das.
C) Guru Arjan Dev.
2. What was he called in his early age?
A) Ramu.
B) Danu.
C) Jetha.
3. He was born in the year
A) 1534.
B) 1544.
C)1524
4. He was born at......
A) Goindwal.
B) Khadur.
C) Lahore

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5. His fathers name was.....

A) Tejbhan.
B) Hari Das.
C) Baba Budha.

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6. What was the name of his wife?

A) Bibi Dani.
C) Bibi Bhani.
C) Bibi Bhago.
7. What was the name of his mother?
A) Nanaki.
B) Bakhat Kaur.
C) Daya Kaur.
8. How old was he when his parents died?
A) 7.
B) 10.
C) 13.
9. How was he related to the third Guru?
A) the eldest son.
B) the youngest son.
C) son-in-law.

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10. He was nominated to Guruship because he was......

A) son-in-law.
B) the most devoted follower.
C) the wealthiest follower.
11. What was the year when he succeeded to Guru-ship?
A) 1574.
B)1564.
C)1570
12. Who founded the city of Amritsar?
A) Guru Amar Das.
B) Guru Ram Das.
C) Guru Arjan Dev.
13. How many sons did Guru Ram Das have?
A)5.
B)4.
C)3
14. Who was the youngest son of Guru Ram Das?
A)Arjan Dev.
B) Priti Chand.
C) Maha Dev.

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15. How did the fourth Guru earn his living before he became Guru?
A) he had a jewelry shop.
B) he sold boiled grams.
C) he did manual labor.
16. Mark his most famous hymn.
A) Lavan.
B) Asa Dee Var.
C) Sukhmani Sahib.

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17. How many hymns did Guru Ram Das compose?

A) less than 600.
B) more than 600 but less than 1,000.
C) more than 1,000.
18. He won the heart of Baba Sri Chand with..........
A) strong arguments.
B) humility and sweat temper.
C) bribe.
19. In what year did Guru Ram Das pass away?
A) 1591.
B) 1571.
C) 1581.
20. How long did he remain Guru?
A) 7 years.
B) 9 years.
C) 11 years.
Answers
1. B
2. C
3. A
4. C

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5. B
6. B
7. C
8. A
9. C
10. B
11. A
12. B
13. C
14. A
15. B
16. A
17. B
18. B
19. C
20. A
THE FIFTH MASTER GURU ARJAN DEV (1563-1606)
Early Life:

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Bibi Bhani, wife of Guru Ram Das, gave birth to Arjan Dev in 1563 at Goindwal. Arjan Dev was
the youngest of the three brothers and Prithi Chand was the eldest. From early age, Arjan Dev
was constantly engaged in prayer, rosary was his constant companion and he possessed all
the saintly qualities. He did not care for wealth and worldly possessions. He wanted only his
fathers pleasure. Guru Ram Das also loved him very much.

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Jealous Prithi Chand:

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As stated in the last chapter, Guru Ram Das nominated the soft-spoken and humble-minded
Arjan Dev, purely on the basis of merit, to be the fifth Guru in 1581. Prithi Chand fretted and
fumed. He refused to accept Guru Arjan Dev as his fathers successor and challenged his
fathers decision. He declared himself to be the Guru. When the Sikhs visited Amritsar with
their offerings, Prithias agents misguided them and took them to Prithi Chand. Guru Arjan
Dev was left with no income for the Langar, but still he remained calm as he believed that
truth would triumph in the long run. Prithi Chand took their offerings, but sent the visiting
Sikhs to Guru Arjan Devs Langar for food. The Guru did not mind it, but the quality of food in
the kitchen deteriorated. This continued for sometime, the Guru and his family had to live on
parched grams. When Bhai Gurdas who was on a missionary trip to Agra returned and saw all
this, he was hurt. He consulted Baba Budha and some leading Sikhs. They met the visiting
Sikhs outside Amritsar, told them of the greed of Prithi Chand and brought them along with
their offerings to Guru Arjan Dev. Once again truth prevailed and the Langar started working
properly. Prithi Chand continued his intrigues. He persuaded some Brahmins and Quazis
(Muslim Clerics) to complain to the Emporer Akbar that the Granth (Holy Scripture) compiled
by Guru Arjan Dev contained hymns against their religions. Two saintly Sikhs, Bhai Gurdas
and Baba Budha whom Guru Arjan sent to meet the Emperor succeeded in convincing him that
the complaint was baseless.

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A Lesson in Humility:
Guru Arjan Dev was married to Bibi Ganga Devi and was over 30 years old, but still he was
childless. Prithi Chands wife taunted Mata Ganga Devi for being issue less. She was sad and
pained. Once she said to the Guru, My married life would be most happy if you grant me a
son. You grant people their wishes. With the object of giving the Sikhs a lesson in humility,
the Guru decided on referring her to Baba Budha. The Guru said to her, Oh dear one, go to
Baba Budha, an old Sikh of Guru Nanaks time, and a humble man. If he is pleased, he would
pray for you and you will have a son. God listens to the prayer of His saints. The next day,
accompanied with her friends, she set out in splendid carriages. Her servants carried delicious

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dishes for offering to the Baba. On reaching there, she told Baba Budha the purpose of her
coming. Baba Budha smiled and said, I am a servant of the Guru Nanaks house. It is Guru
Arjan who fulfills everyones desires. He did not even touch the food. She returned,
disappointed, to the Guru who on hearing the result of his wifes mission said, Saints are not
pleased with display of splendor and riches. They should be served with humility. He advised
her to bake the bread with her own hands, dress it with onions, take it with buttermilk on her
head, like a farmers wife and request again. Mata Ganga did as desired by the Guru. Baba
Budha greeted her with folded hands and took the food brought by her. He said, Mother! As
you have given food to my hearts content, so shall you have a son to your hearts content?
He will be very brave, handsome and spiritual. He will crush the head of enemies. Mata
Ganga returned and told the Guru every word. The Guru said, If the saints so desire, they
can make a poor man a king. In due course of time, Baba Budhas words proved true and a
son, named Har Gobind, was born in 1595.
Bhai Kaliana:
When Guru Arjan Dev needed money for the completion of the tank and Har Mandar, Bhai
Kaliana, one of the followers of the Guru, said, My Lord! I shall go to the hill state of Mundi,
preach there and collect money. The Guru agreed and Bhai Kaliana set out on his mission.
The ruler of Mundi state used to celebrate a special religious festival every year on a fixed day.
Everybody in the state was required to keep fast on that day, stay awake at night, go to a
temple the next morning and break the fast by drinking water in which the idol had been
washed. Those who disobeyed were punished. Bhai Kaliana was the only one in the state who
did not obey the order and did not join in the celebration. When the ruler came to know of it,
he was furious. He sent for Bhai Kaliana and asked him to explain his position. Bhai Kaliana
said, I am a Sikh of Guru Arjan. I recite sacred hymns in praise of God every day and have
no faith in stone idols that neither see, nor hear, nor speak. Vain is the worship of a lifeless
stone. God is the life within our lives. He is very merciful to us all. No doubt you occasionally
observe fast, but dont refrain from grievous sins. The Sikhs of my Guru eat a little and thus
are ever fasting. They ever restrain lust and wrath; and worship one God who is
Omnipresent. The ruler finding Bhai Kaliana obstinate ordered that one of his legs be cut off
and he should be dragged out of the state. However, the king fainted after giving these orders
and, therefore, the punishment was delayed. Doctors tried their best to cure the ruler but
failed. Some wise men said, This is all due to the harsh punishment given to the stranger.
One of them went to the prison and brought Bhai Kaliana to the kings bedside. Seeing the
king, Bhai Kaliana said, I am sorry for the king, but I have no power or medicine to cure him.
This power lies with God. I can pray to Him if you also pray with me and promise to make the
king believe in God instead of a stone. They promised to do that. Kaliana stood up, folded his
hands, asked everyone present to join him and pray to God to save the life of the King. When
Kaliana was praying, the king regained consciousness. He bowed to Kaliana and requested him
to lead him to the Guru. The king, the queen and many of his officers set out to see the Guru
at Amritsar. Many others joined them on the way. On seeing the Guru, the king bowed before
him and requested to be pardoned. The Guru imparted him religious instructions upon which
he realized his past errors. After some days, he took leave of the Guru and returned to his
state.

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Satta and Balwand:

Satta and Balwand were two singers (bards) in the court of the Guru. They recited sacred
hymns and played at rebecks in the morning and evening congregations. They were living on
offerings made by the Guru and his followers. Satta wanted some money for the marriage of
his daughter. Guru Arjan Dev helped him, but Satta was not satisfied. The Guru could not do
more because as a result of rivalry of Prithi Chand, income from offerings had decreased.
Satta and Balwand stopped reciting in the Gurus court. They refused the personal request of
the Guru and spoke against him at the instigation of Prithi Chand. They even said derogatory
words against Guru Nanak Dev. The Guru advised his followers not to depend upon them and
he himself started playing the musical instruments while reciting hymns. The Sikhs followed
the Guru. Now Satta and Balwand had no source of income and began to starve. They
approached an old follower of the Guru at Lahore and brought him to seek forgiveness. Guru

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Arjan Dev forgave them on his recommendation. They composed an ode in praise of the five
Sikh Gurus. The Guru included it in Guru Granth Sahib.
True Living:
Once a person named Chuar went to Guru Arjan Dev for religious instructions. The Guru
advised him, Work hard, tell the truth, help others and remember God. He said, Sir, how,
can a merchant like myself speak the truth? A merchant has to tell lies every day. The Guru
directed him to keep an account of his lies and his good acts; and bring it to him at the end of
every month. At the end of the first month, the good acts were nil and the lies many. The
Guru asked him to read it out to the congregation and confess his sins. He did it, but felt
small. The Guru smiled and said, Keep on trying. The second month the account showed a
better balance between good and bad acts. There was a steady progress in subsequent
months, until the eighth month when no lies appeared and there was a clean sheet. The Guru
said, Cart loads of books and all the learning in the world are of no use if we dont care to
follow them. All the Sikhs understood the advice and promised to act upon it.
Masands (collectors):
Completion of the tank, extending Ramdaspura and construction of temple in the tank
required a lot of money. Therefore, Guru Arjan Dev improved the Manji system, introduced by
Guru Amar Das, by appointing Masands as the number of Sikh had immensely increased and
they were scattered far and wide. Masands preached, settled disputes among the Sikhs,
realized voluntary offerings from them and took the same to the Guru twice a year. Every Sikh
was expected to offer A tithe (one-tenth of his income). With this improved arrangement the
dues were paid more regularly and the Guru could arrange his budget with much more
certainty.

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Sacred Tank and the Har Mandar (Temple of God):

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The removal of the earth from the sacred tank (Amritsar) had been effected under Guru Ram
Das. The task of making the masonry side-walls and floor was accomplished by Guru Arjan
Dev with the assistance of the Sikhs. After the completion of the tank, the Guru started
construction of Har Mandar in the center of the tank. Some Sikhs proposed that Har Mandar
should be raised higher then all the other buildings in the neighborhood. The Guru replied,
No, what is humble, shall be exalted. The more a tree is laden with fruit, the more its
branches descend towards the earth. The idea was that God could be attained by bending low
in submission and humility. Thus the temple was constructed in such a way that from
whatever side we approach, we must descend eight or ten steps to enter it. The foundation of
the temple was laid in Dec. 1588 by the famous Muslim Soofi saint of Lahore, Mian Mir.
Another distinguishing feature of the temple is that it has four doors facing the four directions.
The implication was that the temple would be open to all the four Hindu castes, Brahmans,
Kshatriyas, Vaishas and Shudaras; to all the four major religions in IndiaHinduism,
Buddhism, Islam and Sikhism, and to all the people of the world from north, south, east and
west. Hindu temples and Muslims mosques are mostly closed on three sides. Hundreds of Sikh
helped in the digging and construction work which they called Kar Seva (labor of love). The
Guru and his wife, Mata Ganga personally looked after the construction that was supervised by
Baba Bhuda. The temple stands like a lotus in water. Inside, there is no idol, no picture or
image for worship. It is a temple only for singing the glory of God. No one is allowed to sing or
say anything other than the hymns from the Sikh scriptures. Only Guru Granth Sahib draped
in fine cloth is placed in the center of the temple and people bow to it, listen to the hymns
sung in the praise of God. The walls of the temple on the inside are covered with very fine
paintings. Its dome (vault) and walls from outside were, later on, got covered with gold leaf
by Maharaja Ranjit Singh, the Sikh ruler of the Punjab. Due to this it is called the Golden
Temple. It is one of the wonders of India and the world. There is a common kitchen near the
temple. When the temple was completed in 1604, the Guru himself thanked God Almighty
uttering a sacred hymn which is entered on page 783 of the Guru Granth Sahib. Har Mandar
(The Golden Temple) is held in great reverence by the Sikhs, low and high, throughout the
world. People from far and near come here to pay their respects and get spiritual solace.

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Surrounded by a sheet of blue water, with heavenly song resounding day and night, the
temple seems immune to worldly troubles. It is the favorite resort of the aspirants of the
spiritual life. Diwali festival in the month of November is celebrated with great pomp and show
at the temple.
The Gurus Buildings and His Welfare Works:1. City of Ramdaspur: Guru Arjan Dev applied himself to the task of extending the city of
Ramdaspur. When buildings around the holy tank had increased, the Guru advised his Sikhs
and worshippers to take up their abode in them. The city of Amritsar gradually extended. He
told his followers that one day Amritsar would become a great city and have a large
population. 2. Santokhsar: The Guru constructed another tank at Ramdaspur and named it
Santokhsar (Pool of Spiritual Contentment). It is also a place of pilgrimage. Ruler of a hill
state, Mandi, contributed a lot of money for its construction. 3. Tarn Taran: In 1590, the Guru
built another great tank and temple at a distance of 12 miles from Amritsar. It was named
Tarn Taran which means to ferry across the sea of existence. Name of the city Tarn Taran is
derived from the name of the tank. It became another important place of pilgrimage. It helped
prevent Hindus from becoming the followers of a Muslim sect Sakhi Sarwar whose seat was
located nearby. 4. Kartarpur: At a distance of 40 miles from Amritsar, the Guru founded a new
town. It is called Kartarpur (the abode of Creator) and dug there a tank called Gangsar after
the name of Mata Ganga. It became a center of pilgrimage and preaching of Sikhism. It helped
in stopping the conversion of low-caste Hindus of the area to Islam. Guru Arjan Dev also
opened a lepers home at Kartarpur where lepers were looked after and treated. This city is
different from the KatarPur founded by Guru Nanak. 5. Baoli: In 1597 the Guru built a Baoli at
Lahore where his father was born. It provided the people with employment and drinking
water. At that time the city of Lahore was in the grip of famine and epidemics. Dead bodies
were lying scattered in streets. Guru Arjan Dev stayed there for 8 months and spent a lot of
money, received as offerings, to help the needy and improve their condition by serving them.
6. Chhehrata:- (a well worked with six Persian wheels) There was scarcity of water in the area
around Amritsar due to lack of rains. Guru Arjan Dev had a well dug at the village of Wadali
which was worked by six Persian wheels. Here, the next Guru, Har Gobind, was born. The
place came to be called Chhehrata. 7. Trade in Horses: The Guru encouraged his followers to
take to trade in addition to agriculture. He sent his followers to Turkistan (a country in the
north-west of India) to purchase horses for selling them in India. It was a lucrative trade and
enriched the Sikh traders. They became good horsemen and soldiers. It dealt a strong blow to
a Hindu superstition which prevented them from crossing the Indus river.

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Emperor Akbar visits Guru Arjan Dev:

On his way back from Lahore, Guru Arjan Dev was at Goindwal when Akbar called on the
Guru. The Emperor was highly pleased to meet him and listen to the recitation of sacred
hymns in praise of God. Akbar took food from the common kitchen and wanted to make
donation of some land for the common kitchen. The Guru said, it is run by the Sikhs and does
not need any landed property. The Guru, however pleaded that the famine-stricken farmers
may be given some concession in revenue. Akbar acceded to the Gurus request and reduced
the tax by one sixth. Akbars visit raised the prestige of the Guru and the number of followers
increased.
Compilation of the Adi Granth (Guru Granth Sahib):
The most important and notable achievement of Guru Arjan Dev was the compilation of the
holy book for the Sikhs. At that time, it was known as Pothi Sahib or Adi-Granth; now it is
called Guru Granth Sahib. In Sikhism worship consists of singing the hymns composed by the
Gurus. Guru Arjan Dev wished to compile all the authentic hymns composed by his
predecessors. This was necessitated by the fact that his elder brother, Prithi Chand, and
others, with selfish interests, were passing compositions of their own as those of the Sikh
Gurus. The Guru also wanted to provide the Sikhs with a holy scripture of their own so that
this new religion (Sikhism) could establish itself on firm footing. Guru Arjan Dev sent for Bhai
Gurdas and appointed him to write the hymns as dictated by him. The Guru took his abode

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near a tank and started the work in right earnest. He had before him poetic compositions of
his predecessors, to which he added his own. To these he also added suitable writings of 15
celebrated Hindu Bhakats and Muslim Soofis like Kabir, Nam Dev, Farid and Tarilochan.
Compositions of 19 bards and that of Satta and Balwand were also included. Some of the
Bhakats belonged to lower classes of society. The only condition for inclusion of a hymn was
that it conformed to the spirit of reform and was not inconsistent with the teaching of the
Gurus. The Adi-Granth contains only prayers and devotional songs. The original copy still
exists at Kartarpur and bears the signature of Guru Arjan Dev. A detailed account of Guru
Granth Sahib and its distinct features are given in the last chapter of this book. The AdiGranth was completed and installed in Har Mandar after a grand ceremony in1604. Baba
Budha was appointed the first Head Priest.
Guru Arjan Devs Compositions:
Guru Arjan Devs compositions form a major part of the Adi-Granth. His most important
composition is Sukhmani Sahib, also called Psalm of Peace. Its aim is to remove confusion of
mind and distress. Its recitation in the morning is expected to smooth the heart afflicted by
worries and to increase joy and tranquility. It is a remedy for worldly problems.
Guru Arjan Dev as Peoples King:
Guru Arjan Dev was a born poet, an accomplished musician, a practical philosopher, a
powerful organizer, a good statesman and a spiritual leader. With foresight and patience, he
addressed himself to the task of organizing his followers on peaceful lines. Though himself a
man of simple habits and great humility, his (Darbar) court became a place of splendor and
magnificence . The palatial buildings, tents, horses and treasures gave his court a look of a
kings court. The Sikhs had made great advances under Guru Arjan Dev. They acquired an
identity distinct from the Hindus. Now Sikhs could be found in every part of the country. The
spiritual level of the community was raised by the high example set by the Guru. As the
prosperity of the community increased, the Gurus income(offerings) also enhanced. The Sikhs
respected the Guru to such an extent that they called him Sachcha Padshah or the True King.
It also employed that the Guru governed by principles of love and justice while the temporal
kings ruled by force of arms and fear of authority.

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The Gurus Martyrdom:

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Emperor Akbars death in 1605 brought to the throne his son, Jahangir, who was determined
to protect the interest of his own faith, Islam, by reversing his fathers policy of tolerance for
all faiths. He had sworn an oath to the orthodox Muslim leaders like Sheikh Ahmad Sirhindi, to
spread Islam. He was the pioneer of religious persecution in the Mughal history. To please
orthodox Muslims, he started to restore orthodoxy, punish the liberal groups and destroy nonMuslim movements.
Revolt by Prince Khusrau:
Jahangirs own 13 years old son; Khusrau revolted against his father and managed to escape
from Agra to the Punjab, on his way to Afghanistan. In the beginning of 1606, he met Guru
Arjan Dev at Tarn Taran. The prince had already met the Guru when his grandfather, Akbar,
visited the Guru. On his request, Guru Arjan Dev gave him some money and prayed for his
safe journey. In order to arrest the prince, Jahangir along with his army followed him and
reached Lahore. Khuraus rebellion was crushed. Sheikh Ahmad Sirhindi who could not tolerate
spread of Sikhism incited Jahangir against the Guru for helping the prince. Prithi Chand and
Chandu also poisoned the ears of the Governor of Lahore against the Guru. Chandu an official
at Lahore, had used insultive language against the Guru and consequently the Guru, as
desired by the Sikhs, had turned down the proposal of Chandus daughter marrying
Hargobind. Thus Chandu satisfied his own offended vanity. Jahangir hated Guru Arjan Dev as
the Guru had been in the good books of Akbar. Jahangirs main helper, Sheikh Ahmad, was
extremely jealous of the Gurus popularity. Guru Arjans activities had already attracted the
attention of Jahangir. He writes in his autobiography (Tuzik-a-Jahangiri Vol. 1) on page 72. In

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Goindwal, on the bank of river Beas, dwells a Hindu Arjan by name in the garb of sainthood.
He has taken into his folds quite a number of simple-minded Hindus and even some ignorant
and foolish Muslims by the influence of his ways and means. His purity and saintliness is being
loudly proclaimed and worshippers from all parts of the country rally around him. They
manifest complete faith in him and pay homage to him. This movement has been going on for
the past three or four generations. I have been thinking for a long time to either end this
movement or to bring him into the folds of Islam. Jahangir was wrong in supposing that Guru
Arjan Dev was a Hindu and his headquarter was at Goindwal. However, the above few lines
correctly show Jahangirs intentions.
Summoning the Guru to Lahore:
Jahangir wanted an excuse. He summoned the Guru and asked why he had helped Khusrau.
Guru Arjan Dev replied that he gave him some money for his journey as he was in a wretched
condition and did not help him in his rebellion. Jahangir did not feel satisfied. So he asked the
Guru to pay 200,000 rupees as fine and also to efface certain verses in the Adi-Granth.The
Guru refused paying fine and said, The money belongs to the congregation and is for the
poor, the friendless and the needy. I cannot erase or alter even a single letter of the Adi
Granth; it is the word of God and there is nothing against any individual or any religion in it.
The Sikhs of Lahore were ready to collect money to pay the fine, but the Guru asked them not
to do so.

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Punishment and Tortures:

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Jahangir also writes, I also ordered that his houses, camps and son were to be given to the
Governor of the Punjab. The Guru should be put to death by torture. No doubt, Guru Arjan
Dev was tortured to death, but the rest of the order was stayed at the intervention of saint
Mian Mir. Chandu, a sworn enemy of the Guru, was the officer who took the responsibility of
carrying out the Emperors orders. He found a chance to take his revenge. The Guru was not
given anything to eat or drink on the first day. He was kept awake at night. He remained calm
and recited holy hymns. On the second day, he was ordered to sit in a big caldron full of
boiling water. It burnt the Gurus body but he neither cried nor sighed. He went on praying to
God and repeated, O Lord! Thy will is ever sweet. On the third day, the Guru was again
made to sit in the boiling water and red-hot burning sand was poured on his body and head,
but the Guru kept quiet and recited sacred hymns. Mian Mir, a great Muslim saint, came to the
Guru and said, May I ask the Emperor to release you? The Guru said, Brother, all is
happening as willed by God. Go and pray for victory to Truth. On the fourth day the Guru was
seated on a hot iron plate. Burning red sand was poured on his body, but the Guru sat calm
with his mind fixed on God. On the fifth day the Guru was thrown into the running water of
river Ravi. Thus Guru Arjan Dev returned to Gods presence in the Summer of 1606. A
beautiful Gurdwara named Dera Sahib stands at the place where the martyrdom of Guru
Arjan Dev took place in Lahore. Before 1947, when India was partitioned, devotees used to
visit this Gurdwara in thousands everyday. Now it is in Pakistan and can be visited by
permission of the Pakistan government. Every summer devotees from all over the world
gather there to commemorate the fifth masters martyrdom day and to pay their respects.

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Effects of Martyrdom
Guru Arjan Dev was the first Sikh martyr. His martyrdom created a nation of Martyrs and
sowed the seed of sacrifices among the Sikhs. He taught the Sikhs to surrender to Gods will.

Questions
1. Name the fifth Guru. A)Guru HargobindB)Guru Ram
Das C)Guru Arjan Dev
2. In which year was he born? A)1553B)1563C)1557
3. Mark the name of his father. A)Guru Ram Das B)Bhai
Gurdas C)Baba Budha

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4.

Mark the name of his mother. A)Bibi Dani B)Bibi

Bhago C)Bibi Bhani
5. Mark the name of his elder brother? A)Prithi Chand
B)Chandu C)Bhai Gurdas
6. In which year was he made Guru? A)1591 B)1581
C)1586
7. Why was he selected for Guru-ship? A)He was the
most powerful of his brothers B)He was the eldest
brother C)he deserved on merit
8. The Guru had--------sons. A)two B)one C)three
9. What was the name of the Gurus wife? A)Mata
Ganga B)Mata Dani C)Mata Bagho
10. Who completed the holy tank and Har Mandar?
A)Guru Ram Das B)Guru Arjan Dev C)Guru Amar Das
11. Who laid the foundation stone of Har Mandar? A)
Guru Arjan Dev B)Baba Budha C)Mian Mir
12. Which is the most important building built by Guru
Arjan Dev? A)Har Mandar B)Gurdwara at Tarn Taran
C)his own residence
13. Why has Har Mandar four doors? A) to control the
rush of visitors. B) to make it airy. C) to show that it is
open to all.
14. Who compiled the Adi-Garanth? A) Bhai Gurdas. B)
Guru Arjan Dev. C) Baba Budha.
15. Who scribed the first copy of the Adi-Garanth? A)
Bhai Gurdas. B) Baba Bhuda. C) Guru Arjan Dev.
16. In which year was the Adi-Garanth completed and
installed in Har Mandar? A) 1602. B) 1604. C) 1605.
17. Who was the first Head Priest of Har Mandar? A) Bhai
Gurdas. B) Baba Budha. C) non of the two.
18. What is the most valuable and important
achievement of Guru Arjan Dev? A) completion of the
tank. B) expansion of Amritsar. C) compilation of the
Adi-Granth.
19. Who financed the construction of Har Mandar? A)
Akbar. B) offerings of the Sikhs. C) income from land.
20. Who contributed gold for covering the dome and walls
of Har Mandar with gold leaves? A) Maharaja Ranjit
Singh. B) Akbar. C) non of the two.
21. Which is the most famous composition of Guru Arjan
Dev? A) Saloks. B) Sukhmani Sahib. C) non of the
two.
22. Where is the first hand-written copy of the Garanth?
A) It is not available. B) in Har Mandar. C) in a private
Gurdwara at Kartarpur.
23. Who laid the foundation stone of the Sikh temple and
tank at Tarn Taran? A) Guru Ram Das. B) Guru Arjan
Dev. C) Guru Amar Das.

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24. Why was Jahangir against Guru Arjan Dev? A) he was

an orthodox Muslim determined to spread Islam to
please his helpers. B) the Guru had insulted him. C)
the Guru wrote against Islam.
25. By whose orders was the Guru tortured to death? A)
Chandu. B) Nur Jahan. C) Jahangir.
26. In which year was Guru Arjan Dev martyred? A)
1606. B) 1607. C) 1609.
27. Name the Gurdwara built at the place of the Gurus
martyrdom? A) Sis Ganj. B) Har :Mandar. C) Dera
Sahib.
28. In which city was the Guru martyred? A) Amritsar. B)
Lahore. C) Tarn Taran.
29. Name the present country in which Lahore is located?
A) Pakistan. B) India. C) Afghanistan.
30. Who said, Sweat is Thy will, O Lord,? A) Guru Ram
Das. B) Guru Arjan Dev. C) Mian Mir.

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Answers

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1. C
2. B
3. A
4. C
5. A
6. B
7. C
8. B
9. A
10. B
11. C
12. A
13. C
14. B
15. A
16. B
17. B
18. C
19. B
20. A
21. B
22. C
23. B
24. A
25. C
26. A
27. C
28. B
29. A
30. B

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THE SIXTH MASTER GURU HAR GOBIND (1595-1644)

Early Life:
Sri Har Gobind was born in 1595 at Wadali, a village, near Amritsar. His birth destroyed the
hopes of Prithi Chand and his wife, Karmo. They had thought their own son, Meharban, would
be the Guru after the childless Guru Arjan Dev. Prithi Chand and his wife, therefore, conspired
to poison and kill the infant Har Gobind with the help of a nurse, a snake charmer and a
Brahmin attendant, but all their evil efforts failed. Guru Arjan Dev thanked God for his sons
narrow escapes from death. He composed thanksgiving hymns for this purpose. These are
included in the Guru Granth Sahib. The first line of one of these hymns, when translated runs
like this: The poison produced no effect on him; the evil Brahmin died of colic. (Sri Guru
Granth Sahib, pg. 1137) Bhai Budha was entrusted with the responsibility of educating Har
Gobind who also learned horse riding and use of weapons. Har Gobind was very handsome
and had a well-built body. He was an excellent archer and swordsman.
Accession to the Gurus Throne, 1606:
Har Gobind was only eleven years old when the news of Guru Arjan Devs martyrdom reached
Amritsar. He was sad to learn the news, but did not grieve and remained calm. Baba Budha
was requested to read the Adi-Granth and musicians sang the sacred hymns. After ten days,

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Har Gobind wanted to follow the injunction, his father had sent through a Sikh from Lahore
before his martyrdom, that Har Gobind should sit on the throne fully armed and maintain an
army to defend the community to the best of his ability.
A Warrior Saint:
The Guru desired that every Sikh who could afford should keep a sword and a horse. The
Sikhs were required to bring offerings of arms, arrows, swords, shields, and bows to the Guru.
Masands were ordered to send horses and arms. The Guru had a bodyguard of 52 soldiers, a
stable of 700 horses, 300 horsemen, and 60 gunners. 500 young men were recruited as
infantry. Many who wanted to fight for the Guru in the cause of righteousness offered their
services for only two meals a day and a new uniform twice a year. Some aggrieved
commanders of the Mughal army also took refuge with the Guru who also enlisted Pathan
mercenaries. The Sikhs came in large numbers for recruitment. The Guru devoted a lot of his
time to wrestling, riding, tent-pegging, and hunting tigers and bears. Animal food was
sanctioned and encouraged. He also regularly took part in the morning and evening prayers.
Building Lohgarh and Akal Takhat:
Guru Har Gobind constructed Akal Takhat (Throne of the Timeless), a raised platform, 12 feet
high, in front of the Har Mandar. There he sat in princely attire. The Akal Takhat was the seat
of his temporal authority. There he administered justice, accepted presents and watched
wrestling matches and other martial games. He also introduced the royal custom of the
beating of the drum. Some famous bards sang ballads of heroism. This was the first Takhat in
the Sikh History. This was the beginning of militarism. He also built a fort called Logarh
(fortress of steel) at Amritsar in 1609. This was the first fort built by the Sikhs. Construction of
the fort encouraged the Sikhs, but the Moguls smelled treason. He also adopted his own flag
which further aggravated the situation.
Jahangir and Guru Har Gobind:

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The reports of king-like and war-like activities of the Guru aroused the anger of Jahangir. The
Gurus enemies like Chandu also instigated Jahangir to believe that the Guru intended to raise
the standard of revolt. The Guru was summoned to Delhi where Jahangir received him
courteously. He asked him several questions. As far as taking to hunting and wearing arms,
the Guru replied that these were not restricted by the state. About the holding of the court,
the Guru submitted that it concerned only religious matters. Jahangir also asked the Guru why
he was called (Sachcha Patshah) the true king. The Guru replied that he had never asked
anyone to call him true king. And in Guru Nanaks view, God was the only Emperor. He quoted
from Japjis stanza 27 and added that none of his activities was offensive. With regards to the
so called fine unpaid by Guru Arjan Dev, the Guru said that his father had not committed any
crime and he would not pay any fine. Jahagir was in search of an excuse to punish the Guru
for his suspected political ambitions. Jahangir did not feel satisfied. He writes in his
autobiography at page 273, I ordered that Guru be confined for some time in a jail at Gwaliar
Fort. Guru Jis followers flocked to Gwaliar and bowed themselves before the walls which
restrained their respected Guru. When Jahagir learnt about the agitation, he became uneasy.
He was also troubled with nightmares. A holy Muslim saint, Mian Mir, and the queen, Begum
Noor Jahan also recommended the release of the Guru. Jahangir ordered for the release of the
Guru with due honor, but the Guru refused to be released until the 52 rulers who were
imprisoned there were also released. Jahangir yielded and on the personal security of the
Guru, all the prisoners were released in 1612. Period of the Gurus imprisonment was about
eighteen months. Guru Har Gobind is remembered as deliverer of prisoners (Bandi Chhor).
Sikhs celebrate the day on which the Guru reached Amritsar from Gwaliar. This festival is call
Diwali. On this day, Sikhs decorate and illuminate their houses and exchange gifts. Diwali at
the Golden Temple is worth seeing. Every nook and cranny of the Golden Temple is
illuminated. People from far and near visit the Golden Temple and celebrate the festival.

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From 1613 to 1627:

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Relations between the Guru and Jahangir remained cordial till the death of Jahangir in 1627.
The friendly saint, Mian Mir, and a senior Mughal official, Wazir Khan, were the main factors in
smoothening over the rough patches in the Gurus dealings with Jahangir. Consequently, the
Guru passed many years in peace. During this period, the Guru once accompanied Jahangir for
hunting and saved his life from a tiger. The Guru also pursued with zeal the policy of preparing
his followers for war. He persuaded Jahangir to hand over Chandu to him. When the Sikhs of
Amritsar told Jahangir what Chandu had done to Guru Arjan Dev, he handed over Chandu to
the Guru and the Sikhs of Amritsar suitably punished him.
Kaulan:
A Hindu girl, name Kaulan, was forcibly abducted by the Qazi of Lahore. She was a religious
lady and became a follower of Saint Mian Mir. Thinking that Guru Har Gobind was champion of
the Hindus, she gradually came into contact with the Guru through the saint and went to
Amritsar. She took refuge with the Guru who treated her kindly. The Guru immortalized her by
building a tank at Amritsar. It is called Kaul Sar after her. The Qazi complained to Jahangir
who refused to interfere as Wazir Khan defended the Guru by saying that the Qazi had kept
her against her will and thus made her life miserable.
Baba Atal
Guru Har Gobind had one daughter named Viro, and five sons Gurditta, Suraj Mal, Ani Rai,
Atal Rai, and Teg Bahadur. Once Atal Rai revived with a miracle his dead playmate, Mohan,
whose parents were very happy; but the Guru did not like Baba Atals use of miraculous
powers. He said to Baba Atal, We must surrender to Gods will. Now that you have revived
one person, whenever anybody dies, his relatives will bring the dead body to you. How will
you decide whom to revive and whom not to? Atal Rai realized his mistake and said, O True
King! I feel that I should return to my Creator whom I have disobeyed. Saying so, he took a
bath in the sacred tank and departed from this world. When the Guru learnt about Atal Rais
death, he advised everybody not to cry but bow to the Lords will. As Atal Rai was only nine
years old at that time, the Guru wanted that a nine storied Gurdwara be built in his memory
and free food should be distributed to the hungry there. A beautiful nine storied Gurdwara
near the Golden Temple stands at that spot and is called Gurdwara Baba Atal. Faithful Sikhs
distribute loaves of bread to the visitors. Hungry people gather there and say, O Baba Atal,
send us well baked loaves of bread (Baba Atal, Pakian Pakainan Ghal).

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Propogation of the Sikh Religion:

Guru Har Gobind did not neglect the missionary work. He visited many places including
Kashmir and foothills of U.P. (Pili Bhit) and the area between river Ravi and Beas for preaching
Sikhism and stayed for some period at Kartarpur. He also recruited many soldiers during this
tour. Painda Khan, a famous Pathan warrior, was also enlisted. The Guru also developed a
strategic city Hargobindpur. A local landlord opposed the construction and took the help of the
Mughal forces of the area, but the Guru defeated the Mughals and developed the city.
Shah Jahan and Guru Har Gobind:
After the death of Jahangir, his son, Shah Jahan, also an orthodox Muslim, ascended the
throne in 1628. He started his reign with the execution of all his brothers and nephews. During
his first visit to Lahore, he ordered the destruction of three temples and building of mosques in
their places. The Boali built by Guru Arjan Dev was filled with rubbish and the Langar building
attached to it was converted to a mosque. As a result of this, the Guru had to fight three
battles against the Mughal forces, all of which he won.
Battle of Amritsar, 1628:
Actual hostilities between the Mughal troops and the Gurus followers started on rather flimsy
issues. Once the parties were hunting in the same forest near Amritsar and a dispute arose
about the capture of a royal falcon which fell into the hands of the Gurus followers. They

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would have returned the same if the imperial army had not threatened the Guru and his Sikhs
with dire consequences. Complaints were made to Shah Jahan against the Guru for his
keeping forces, use of war drum and the raised platform for giving audience. A Mughal force of
7000 under Mukhlis Khan was sent from Lahore. At that time, Guru Har Gobind was
celebrating the marriage of his only daughter, Viro. The Sikh detachment in the fort of
Lohgarh, though courageous, were too few to cope with the invading army. They fell martyrs
after killing hundreds of the enemy. The Mughal forces took possession of the Gurus house
and fell on the sweets. When the Guru returned after performing the marriage of his daughter
at a nearby village, he prepared the Sikhs for a surprise attack on the Mughals. Only 700
defeated 7000 Mughals killing many. The Guru also participated in the battle and killed
Mukhlis Khan. The battle of Amritsar is an important landmark in the Sikh history. It marks
the beginning of their armed struggle against the Mughals.
Battle of Lehra Gaga:
Guru Har Gobind once again got involved into trouble with the Governor of Lahore in 1631.
One of the devoted Sikhs of the Guru brought two horses of the finest breed from Iraq. When
he reached Lahore, his horses were seized by the Governor. One of the Gurus brave Sikhs,
Bidhi Chand, offered to recover the horses. In disguise, he took up services in the Lahore fort,
first as a groom and later on as a tracker. In due course of time, he escaped with both of the
horses one by one. Before leaving the fort with the second horse he announced loudly who he
was and where he was taking the horses. The Guru was pleased and liked the horses.
Expecting reprisal, the Guru shifted to the desert lying between Bhatinda and Frozepur. As
anticipated, the Governor sent a strong force, but the Guru retreated and took position near a
tank of water in the waterless country. The Sikhs lay in ambush and defeated the enemy. The
defeated Mughal army, on arrival of the fresh units, pursued the Sikhs who were leaving the
area. Another battle was fought at Gurusar. The Guru himself took part in the battle and with
a heavy blow severed the head of the Mughal commander. The surviving Mughals fled and the
Sikhs celebrated their victory.

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Expulsion of Insolent Painda Khan:

After the battle of Gurusar, the Guru stayed in that area for spreading Guru Nanaks message.
As a result, many people embraced Sikhism. After about two years, the Guru returned to
Kartarpur near Jullundur. The Gurus excellent soldier, Painda Khan, who had led the Gurus
troops in all the battles and whom the Guru always treated with the greatest kindness, began
to feel that he had been the cause of the Gurus repeated victories. He incurred the Gurus
displeasure by handing over to his son-in-law the horse and the special dress that the Guru
had given to him for his personal use. When asked about them, he told a lie and was caught
red-handed. He became insolent and the Guru expelled him.

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The Battle of Kartarpur, 1634:

The son of Chandu and the son of Prithi Chand made a common cause with Painda Khan. They
flattered him so that he became their associate. The three went to the Emperor and offered to
finish the Guru if they were given sufficient troops. The Emperor agreed and the Governors of
Lahore and Jullundur sent a large army under the command of Painda Khan against the Guru
who had only 5000 soldiers. A desperate battle was fought in which the Guru killed traitorous
Painda Khan with his own hands. The Mughal army was re4pulsed with great slaughter. The
Guru was sad on seeing the dead body of his beloved solider, Painda Khan, and put his shield
over his face in order to protect it from being trampled. The victorious Guru did not think it
safe to stay any longer in the plains. Consequently, he retired to Kiratpur in the Shivalak hills.
This town was founded by Baba Gurditta, the eldest son of the Guru on his behest.
Stay at Kiratpur (1635-1644):
Guru Har Gobind spent the last nine years of his life at Kiratpur attending Kirtan and preaching
work that had suffered due to the battles. He provided peace to his followers with teachings of
Guru Nanak Dev. As a result, many Hindus and Muslims of the area became Sikhs. The Guru

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entrusted the work of preaching in far off places to Baba Gurdaitta and his Udasi companions.
Baba Bidhi Chand, a brave soldier, was sent to Bengal to spread Sikhism. Bhai Gurdas was
sent to Afghanistan for the same purpose. The Guru himself went to Sri Nagar (U.P) where he
met with Marathi saint, Ram Das. Who said to him, Guru Nanak had renounced the world,
while you wear the sword, keep horses and an army. People call you the True Emperor. What
kind of saint are you? the Guru replied, Saintliness is within. Sovereignty is without. The
swords are to protect the poor and destroy tyrant. Guru Nanak Dev had not renounced the
world. He had renounced mammon (Maya). Ram Das was satisfied. The same saint, Ram Das
later trained Shiva Ji who also fought against the Mughals in the same manner.
The Gurus Death and the Nomination of the Successor.
At the time of the Gurus death his to two living sons were, Suraj Mal and Tegh Bahdur. Suraj
Mal was fond of worldly pleasures and the later was a recluse. The Gurus eldest son, Gurditta
had died in 1638, leaving behind two sons, Dhir Mal and Har Rai. The Guru did not consider
Dhir Mal a suitable candidate and nominated his younger brother, Har Rai, who was 14 years
old at that time. The Guru found in Har Rai the spirit of Guru Nanak Dev and gave him his
throne at Kiratpur before leaving for heavenly abode. Dhir Mal had stayed back at Kartarpur
and had not accompanied the Guru. He felt infuriated and did not part with the original copy of
the Adi-Granth which is still in the possession of his successors at Kartarpur. Before departing,
Guru Har Gobind said to Har Rai, Dont mourn; rejoice that I am returning to my Home. Fill
yourself with the song of His Name. He also advised Har Rai to keep 2,200 horsemen always
with him, but avoid fighting. The Guru guided the Sikhs in spiritual as well as temporal
matters for nearly 38 years. The Sikh history took a different turn during this period. He was
the first of the Sikh Gurus to have entered upon a military career. He was trying to change the
mentality of passive resistance of his countrymen towards the oppressor. He was awakening
them after 600 years of slavery. He made it clear that to bear arms in defense of their homes
and hearth was also a sacred duty. It is wrong to presume that he had fallen short of the lofty
ideals of his predecessors. His battles were only to defend the community from unjust Mughal
rule. These battles created self-confidence among the Sikhs. He combined in himself the
spiritual and military leadership. The Guru did not neglect preaching and propagation of the
Sikh religion. He went on missionary work to Kashmir in the north and to the hilly areas in the
east, besides the deserts of the Punjab. No doubt he was a great warrior who himself took
part in the battles, but he was basically a saint. We are justified to call him a Saint Warrior.

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Questions
Name the sixth Guru. A)Guru Arjan Dev B)Guru Har Gobind C)Guru Har Rai
In which year was he born? A)1595 B)1615 C)1605
Mark the name of his father. A)Guru Arjan Dev B)Guru Ram Das C)Guru Amar Das
Mark his mothers name. A)Bibi Bhani B)Bibi Amro C)Mata Ganga
What was Prithi Chand to him? A)his cousin B)his uncle C)his elder brother
Why did Prithi Chand want to get him killed? A) the Guru did not pay back his loan B)the
Guru had insulted him C)Prithi Chand wanted his son to become Guru
Who was the teacher of the Guru? A)Baba Budha B)Bhai Gurdas C)a Hindu priest
Har Gobind became Guru in --------. A)1616 B)1606 C)1609
He was only------ years old at that time. A)15 B)9 C)11
How did Guru Arjans Martyrdom affect Har Gobind? A)he was depressed B)he became a
saint warrior and was ready to fight in self defense C)he yielded to the Mughals
Why did he wear two swords? A)he was fond of swords B)he did not like wearing Seli
C)one sword symbolized his spiritual power and the other his temporal power
Why did he arm his followers? A)to oppose oppression B)to conquer territory C)to become a
rich king
Name the first Guru who constructed a fort. A)Guru Arjan Dev B)Guru Angad Dev C)Guru
Har Gobind
Name the fort constructed. A) Lohgarh B)Sisgarh C)Akalgarh

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15. Name the city where the fort was constructed. A)Kiratpur B)Kartarpur C)Amritsar
16. Who constructed the Akal Takhat? A)Guru Arjan Dev B)Guru Har Gobind C)Guru Ram Das
17. The Akal Takhat was built ------. A)just opposite the Golden Temple B) at a distance of one
mile from the Golden Temple C)in the back of the Temple
18. Why did the Guru construct the Akal Takhat? A)it was to be used as his residence B)he sat
there and looked after the temporal affairs C) he was fond of sitting on the throne
19. Why did Jahangir imprison the Guru? A)The Guru did not pay revenue B)he did not like
Gurus activities C)he wanted Guru Ji to pray for him in the prison
20. Where was the Guru imprisoned? A)Gwalior B)Lahore C)at Agra
21. Why did Jahangir set the Guru free? A)Mian Mir, a holy Muslim saint and his own queen,
Noor Jahan, advised him that he was wrong B)the Guru paid the due revenue C)the Guru had
served his term
22. What condition did the Guru put forward for his release? A)payment of compensation for
being kept in prison B)to set free all the other political prisoners in the fort C)to give him
escort up to Amritsar
23. Why is the Guru called Deliverer? A)he got released all the 52 rulers imprisoned in the fort
B)he tried for the release of the other prisoners after his release C)he shared his food with the
other prisoners
24. How long was the Guru kept in prison? A)12 years B)about 18 months C)9 years
25. What was the reaction of the Sikhs when the Guru was imprisoned? A)they were afraid of the
Mughals B)they fought against the state C)they protested peacefully, marched in groups to
the fort and bowed there
26. How did the Sikhs celebrate the release of the Guru? A)they celebrated the day as Diwali,
decorated and lighted their houses and shrines B)they ignored it C)they thanked Jahangir for
the release
27. How many battles did the Guru fight? A)5 B)6 C)3
28. How many battles did he lose? A)none B)2 C)1
29. Who got back the Gurus horses captured by the Mughals? A)Bhai Gurdas B)Bhai Bidhi
Chand C)Baba Gurditta
30. Who founded the city of Kiratpur? A)Baba Gurditta B)Dhir Mal C)Bidhi Chand
31. Baba Gurditta was -------. A)the youngest son of the Guru B)the eldest son C)a distant
relative of the Guru
32. Baba Atal Rai was --------. A)one of the Gurus sons B)the Gurus nephew C)a distant
relative of the Guru
33. Why did the Guru become angry with Baba Atal Rai? A)he abused his friends B)he revived
his dead friend with miraculous powers C)he took wine
34. Name the Gurdwara built in memory of Baba Atal Rai. A)Bunga Sahib B)Akal Takhat
C)Gurdwara Baba Atal
35. Name the Mughal Emperor in whose time the Guru had to fight battles. A)Jahangir B)Shah
Jahan C)Aurangzeb
36. Who was Dhir Mal? A)the Gurus youngest son B)a distant relative C)son of Baba Gurditta
37. Where did the Guru spend the last nine years of his life? A)at Kiratpur B)at Kartarpur C)at
Amritsar
38. In which year did the Guru pass away? A)1634 B)1644 C)1640
39. The Guru passed away at -------. A)Hargobindpur B)Kiratpur C)Kartarpur
40. The Guru was ------. A)only a saint B)only a warrior C)a saint warrior
Answers

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THE SEVENTH MASTER GURU HAR RAI (1630-1661)

Early Life:
Guru Har Rai was born is 1630 at Kartarpur. He was the son of Baba Gurditta, the eldest son
of Guru Har Gobind. His mothers name was Mata Nihal Kaur. He had a strong body and was a
skillful rider. He had a very tender heart like all true saints. He avoided causing pain or grief to

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anyone. He was always ready to do good to others. Like his grandfather, he was a saint as
well as a soldier.

Accession to Gurus Throne:

As stated in the last chapter, only two sons were alive at the time when Guru Har Gobind
departed for heavenly abode. The elder son, Suraj Mal, was a worldly man and had little or no
aptitude towards spiritual pursuit. The younger son Teg Bhadur was a recluse. Baba Gurditta,
the eldest son of Guru Har Gobind had left two sons, Dhir Mal and Har Rai. Dhir Mal had
proved disloyal and disobedient to his grandfather. Guru Har Gobind found Har Rai steady,
pious and in every respect fit for Guru-ship so he bestowed Guru-ship on him with due
ceremonies in 1644. Har Rai was only 14 years old at that time.
A Peaceful Period:
As a result of growing influence of Dara, the son of Emperor Shah Jahan, there was relaxation
of tension between the Guru and the Mughals. Moreover, Guru Har Rai was also endowed with
a peace loving nature and a reflective mind. His period was peaceful, but he still always kept
2200 soldiers with him. He also followed his grandfathers example of taking a sword-belt
instead of a Seli. His court also displayed the pomp and grandeur of an independent military
leader. He, thus, kept the community in a state of preparedness.
Guru Har Rai and Prince Dara:

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Aurangzeb, another son of the Mughal Emperor wanted to grab his fathers throne. He wanted
to kill his brother, Dara. Once he tried to poison Daras food. Dara became seriously ill. No
physician could cure him. A large number of physicians assembled and discussed the matter
carefully. They prescribed a medicine for the suffering prince. A search for the medicine in the
whole empire proved fruitless. Somebody suggested that the medicine might be available in
the dispensary of Guru Har Rai. Although the Emperor was hostile to the Gurus father, he
wrote a humble letter and requested the Guru for the required medicine. Shah Jahan knew
that the Gurus house was a mine of sympathy and compassion for all; so he was sure that his
request would be granted. The Guru sent the medicine through the bearer of the letter. The
Emperor was very pleased, forgot his enmity to the Guru and vowed that he would never
cause him harm. The medicine was administered and it effected a speedy recovery of the
prince.

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Pure Deeds Make a Holy Man:

A pious lady used to pray daily that the Guru should eat the bread cooked by her. The Guru
who had spiritual power of perception had come to know of her desire. One day, during a ride,
the Guru knocked at the door of her cottage and said, O pious lady! Bring me the bread you
have prepared for me. The woman, wild with joy, brought out some course bread which the
Guru ate while still in his saddle. The disciples were astonished because this was not the time
of his meals. Next day, as they rode again, they brought the meals at the same hour. The
Guru laughed and said, It was not hunger for food that caused me to beg for the bread, but
hunger for love with which it was prepared. It is the love and devotion which attracted me to
go there. Seldom I get such bread. I pine for my disciples more than they pine for me.
Guru Har Rai and Fugitive Dara:
Shah Jahans friendship with the Guru was short-lived because the Emperor fell ill and the war
of succession started. The cunning and zealot Aurangzeb fought with his brother Dara and
defeated him. Dara ran towards the Punjab in 1658, met the Guru and wanted his help as he
was being chased by the enemy. The Guru helped him to cross the river Beas and thus saved
his life. Dara was noted for his liberal views and honesty. He was no match for cunning
Aurangzeb. He ran for his life, but was captured and put to death.

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Aurangzeb and Guru Har Rai:

After firmly establishing himself on the throne by killing all his brothers and imprisoning his
father, Aurangzeb made persecution of non-Muslims a regular feature of his administration. He
summoned Guru Har Rai to his court at Delhi as it was reported to him that the Guru was
preaching a religion distinct from Islam. The Emperor wanted to convert the Guru to Islam so
that his followers may follow his example. The Guru consulted the Sikhs and it was decided
that Ram Rai, the eldest son of the Guru, be sent to see the Emperor. When Ram Rai was
leaving for Delhi, the Guru instructed him to concentrate on God and reply to the Emperors
questions patiently and carefully. He was warned to avoid flattery and to behave with dignity.
He was reminded of Guru Arjan Devs conduct when Jahangir wanted him to modify hymns in
the holy Granth. A few Sikhs were sent along with him.
Aurangzeb and Ram Rai:
14 years old Ram Rai reached Delhi in 1661. He was well received at the court and was asked
many questions which he replied tactfully. He also performed some miracles to please
Aurangzeb. He was asked to explain the following verse in the holy Granth which, according to
Aurangzeb, was derogatory to Islam. Mitti Musalman ki Pire pai Kumhar. Ghar bhande Ittan
Kian Jalti Kare Pukar.(The dust of a Muslim is kneaded by a potter into a dough, and he
converts it into pots/bricks which cry as they are put in fire.) In fact, this hymn was uttered by
Guru Nanak Dev to indicate that cremation and burial differed little and the fate of the soul is
known only to God. In order not to offend the Emperor, Ram Rai replied that Guru Nanak
Devs actual word was Beiman (faithless) and not Musalman which appeared in the text by a
mistake of the scribe. This answer pleased the Emperor who gave Ram Rai an estate in the
Doon Valley, but offended the Sikhs who reported the matter to Guru Har Rai. The Guru was
deeply distressed at his sons behavior for having insulted Guru Nanak Dev and the Granth.
The Guru declared Ram Rai unfit for Guru-ship and excluded him from succession. The Guru
said, Ram Rai should not show his face to me. Hearing this, Ram Rai proceeded to Lahore
and tried, through his uncle, for a compromise with the Guru, but his efforts failed. Thus
Aurangzebs strategy of making the next Guru his tool failed.

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A Glance at the Life of Guru Har Rai:

Guru Har Rai was a man of peace and had a very tender heart in a strong body. It is said that
one day, walking in his garden, he got his clothes entangled in a flower bush. While he was
pulling his clothes, some flower fell down on the ground. The Guru was so touched by the
incident that thereafter he always carried his cloak carefully in his hands when walking in his
garden. His dispensary contained the most rare and costly medicines. He also opened a
shelter for lepers. He paid special attention to the community kitchen. He had instructed that
his free kitchen must remain open, day and night. He desired that his Sikhs should also run
free kitchen and share their food with others who needed. He made no distinction between the
rich and the poor. Like his grandfather, he was a mighty hunter. He chased and caught wild
animals, but did not kill them. He kept them in his zoo and took care of them. Guru Har Rai
busied himself in the work of preaching and peaceful organization. Some of the most powerful
families became his followers. Phul, the ancestor of the ruling chiefs of erstwhile states, Patila,
Jind and Nabha, was one of his followers. The Guru, by his diligent and earnest preaching,
made many disciples. His listeners abandoned the worship of idols and cemeteries; and
embraced the simple worship of God. One of the Gurus followers, Bhagat Bhagwan,
established many centers of Sikh religion in Bihar, a state in the east of India. The Guru was
very attentive to his devotion and ablution; and recited hymns to his followers. One of his
followers, Gonda, was deputed to Afghanistan for preaching Sikhism. The Guru established the
sanctity and divine nature of Guru Granth Sahib.
Final Departure:
When the Guru felt that his end was approaching, he selected his successor. He thought that
Ram Rai who was plotting and struggling for Guru-ship was unworthy and seated his second

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son, Har Krishan, who was still a child of six years age on the throne in the presence of his
followers. The Guru enjoined on all the Sikhs to consider Har Krishan as his image. The Guru
closed his eyes and went to his final rest in 1661 at the early age of 31.

Questions
1. Mark the seventh Master. A)Guru Har Krishan B)Guur Har Rai C)Guru Teg Bahadur
2. Mark the name of his father. A)Guru Har Gobind B)Baba Atal Rai C)Baba Gurditta
3. What was the name of his mother? A)Mata Nihal Kaur B)Bibi Bhani C)Bibi Nandi
4. In Which year was he born? A)1620 B)1625 C)1630
5. He was -------- of the sixth Master. A)nephew B)grandson C)son
6. He was -------- years old when he became Guru. A)14 B)20 C)24
7. Dara was Shah Jahans --------. A)grandson B)son C)nephew
8. Medicine for Dara was supplied by -------. A)a Muslim saint B)a foreigner C)Guru Har Rai
9. Aurangzeb called the Guru to his court because --------. A)he wanted to realize his fine B)he
wanted to convert the Guru to Islam C)he wanted to thank the Guru for the medicine
10. The Guru advised Ram Rai before his departure to Delhi ---------. A)not to annoy the
Emperor B)to show miracles if needed C)to stick to his faith
11. What did Ram Rai do to please the Emperor? A)he paid the fine B)he changed a verse of
Guru Nanak Devs hymn C)he was willing to be converted
12. Why did the Guru ignore Ram Rais right for Guru-ship? A)he changed a word from the
sacred hymn B)he overstayed at Delhi C)he was mentally ill
13. Who said these words? Ram Rai should not show his face to me. A)one of the Sikhs
B)Guru Har Rai C)Ram Rais mother
14. The Guru passed away in -----. A)1671 B)1665 C)1661
15. He was ------- years old at the time of his death. A)31 B)42 C)37
Answers

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1.
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THE EIGHT MASTER GURU HAR KRISHAN (1656-1664)

Birth and Early Life:

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Har Krishan, the second and younger son of Guru Har Rai and his wife, Krishan Kaur, was born
in July 1656 at Kiratpur. Even in his childhood, Har Krishan was an exceptionally bright boy.
He gave early indications of being worthy to succeed to the high office of Guruship. He had
developed those mystic signs by which a Master is always recognized. He was called Child
Saint. It is said that he was an extremely charming child. He had bright eyes and there was a
divine glow on his face.
Accession to Gurus Throne:

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He was appointed Guru in 1661 at the age of five years and three months. Even then, he gave
promise of docile spirit and acute intellect. At that early age, Guru Har Krishan used to give
instructions to his Sikhs and resolve their doubts. The Gurus affairs were managed by a
council of five Sikhs called Panchayat. He remembered a great many hymns of his
predecessors and the light of Guru Nanak Dev kindled in him. Whatever decisions he made,
had the stamp of maturity about them. His mother and other senior Sikhs also gave him wise
counsels.

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Ram Rais Complaint:

As stated in the last chapter, Ram Rai, the elder brother of Guru Har Krishan was ignored for
having alienated himself. He had gone against the instructions of his father just to please the
Emperor at Delhi. He was instigated by a few Masands and had declared himself Guru. Since
he was a self-appointed Guru, most of the Masands behaved in an unruly manner and did not
care for him. They kept the greater part of the offerings for themselves. He made a complaint
to Aurangzeb that his father had deprived him of his right just because of his loyalty to the
Delhi throne. He pointed out that under the rule of the infant Har Krishan, the more ambitious
of his followers would create trouble in the Punjab. Aurangzeb also wished the brothers to
keep on quarreling so that their influence with the Sikh masses would weaken and he could
win them over to Islam. Ram Rai implored the Emperor to summon Har Krishan to Delhi.
Guru Har Krishan Invited to Delhi:
Aurangzeb was a master in the art of diplomacy. He took full advantage of the rift between the
two brothers. He asked Raja Jai Singh to summon the Guru to Delhi. He said, I wish to see
him. Be careful that he is treated with due respect. Raja Jai Singh was a senior court official
and known for his devotion to the Sikh Gurus. He sent a high official to invite the Guru and
respectfully escort him to Delhi. When the officer who had been deputed to summon the Guru

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delivered his message, the Guru said that he would give the reply the next day. The next day,
the Guru said to the officer, I was advised by my father not to see the Emperor. Moreover,
my brother is with the Emperor. I can do nothing for His Majesty by accepting the invitation.
The officer conveyed this reply to Raja Jai Singh who, in turn, wrote to the Guru that he and
the Sikhs at Delhi were anxious to behold him. He further wrote that the Guru was at liberty to
act as he wished regarding an interview with the Emperor. He will be an honored guest of Raja
Jai Singh. Hearing this, the Guru agreed and set out the next day.
On the way to Delhi:
The Gurus mother and a large number of Sikhs accompanied him to Delhi. Many more joined
on the way. When they reached Panjokhra, a village near Ambala, the Guru decided that the
large number of Sikhs need not go with him any further. He bade them farewell. He advised
them to live and act as the Sikh Gurus had taught them and also blessed them. Only the
Gurus mother and a few Sikhs proceeded to Delhi. All others went back. While at Panjokhra, a
Sikh said to the Guru, A haughty Brahmin objects to your name. He says Lord Krishna gave
his message in Bhagwad Gita. How can the Guru call himself with the name that makes him
superior to Lord Krishna? He wants to test you on the knowledge of Gita. The Guru asked the
Sikh to invite the Brahmin who himself walked in haughtily and said to the Guru, I would like
you to discuss the meaning of Gita with me. A water carrier named Chhajju was sitting
among the followers of the Guru. He said to the Brahmin, I would like you to discuss with me
before the Guru replies. I am a humble devotee of the Guru. The Brahmin asked him many
questions to which he answered very satisfactorily. The Brahmin was surprised at his splendid
display of knowledge. He was convinced that it was all due to the Gurus blessings that an
ordinary villager could reply so accurately to the questions on the philosophy of Gita. He was
convinced that the Guru had supernatural powers. He fell at the Gurus feet, begged his
pardon, and requested to be allowed to become his disciple. The Guru advised him to remain
humble and sweet. There is a beautiful Gurdwara on the spot in memory of this visit.

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The Guru in Delhi:

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On his arrival in Delhi, the Guru and his party were received with great respect by Raja Jai
Singh. He took the Guru to his own bungalow, where he arranged a comfortable stay for the
Guru. A Gurdwara called Bangla Sahib was subsequently built at the place of the Gurus stay.
A holy tank has been added to the Gurdwara which is a place of pilgrimage for the devotees
from the whole world. Aurangzeb sent the Guru some presents, but the Guru kept only a
rosary and returned all of the remaining presents. Aurangzeb also wanted to meet the Guru,
but the Guru asked Raja Jai Singh to speak to the Emperor on this point. The Raja persuaded
Aurangzeb to respect the Gurus wishes and not to press for the meeting.

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The Guru and Aurangzebs Son:

Aurangzebs son came to see the Guru and said that his father desired to see the Guru to find
out the right person for the Gurus throne. Guru Har Krishan said, The departing Guru makes
the selection on merit and it is final and cannot be questioned. Furthermore, it is an internal
matter of the Sikhs and the emperor should not interfere in it. I have already expressed the
reason for not seeing the emperor. Ram Rai is at the court to transact any political or
administrative business. If the Emperor desired any religious instructions, I shall dictate for
him. The Guru dictated the following hymn of Guru Nanak Dev for the Emperor. If the true
God dwells not in the heart What is eating, what clothing What fruit, what clarified butter, and
sweet molasses, What fine flour and what meat? What clothes, what a pleasant couch for
billing and cooing, What and army, what mace-bearers and servants and what places to dwell
in? Says Nanak, accept the True Name, all things are perishable. The prince took this hymn to
his father who was impressed and whose eyes were opened to the truth. He was astonished
that a child of seven years could have replied thus boldly and wisely.
The Guru Put to Test:
Once the Emperor said to Jai Singh, You highly praise the Guru. Have you ever tested his

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intelligence? If not, do so now and report to me as I want to see him in disguise. Jai Singh, in
consultation with his head queen planned to test the Guru. She dressed herself as a maid and
sat among the other maids behind the queens. Jai Singh told the Guru of his queens desire to
see him. The Guru refused at first, but when Jai Singh requested again and again, he complied
with his request. The Guru saw a large number of females ready to receive him. He pointed
towards the head queen and said, Why has the head queen dressed herself as a maid? Upon
this, Raja Jai Singh and his queen felt remorse and begged forgiveness. When Jai Singh
informed Aurangzeb of the result of this test, he said, I acknowledge that Har Krishan is a
saint with supernatural powers. He is what his followers believe him to be. Ram Rais claim is
false. The Guru can return to Kiratpur as soon as he likes.
The Gurus Missionary Work and Final Departure:
Crowds of Sikhs thronged to see the Guru and receive spiritual consolation from him. He held
daily congregations for morning and evening prayers and spread the message of Guru Nanak
Dev to every corner of Delhi. An epidemic of small pox broke out during the Gurus stay at
Delhi. The Guru himself went to the suffering patients to look after them. It is said that the
very sight of the Guru healed the sick and comforted the miserable. As hundreds of devotees
were visiting the Guru, he could not escape contracting the disease. He fell seriously ill and as
desired by him, was removed to a house on the bank of the river Yamuna. The Gurus mother
sat by his side and began to lament. Guru Har Krishan said, Dear Mother, it is our duty to
accept the will of the Almighty. Guru Arjan Dev has said, The master may gather the crop
whether it be green, half-ripe, or ripe and fit to be cut. During the Gurus illness, everyone
was ordered to repeat the sacred hymns and not to cry. Before he breathed his last breath,
the Guru said, Baba Bakale. This meant that the successor would be found in the village
Bakala. Children dont call their parents or grandparents by name. By the word Baba, the Guru
meant Teg Bahadur, the brother of his grandfather, who was living at Bakala at that time.
Having said this, he closed his eyes forever in March 1664 at the age of eight. He was
cremated at the bank of the river Yamuna, where now stands Gurdwara Bala Sahib.

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Questions
Mark the name of the 8th Master. A)Guru Tegh Bahadur B)Guru Har Krishan C)Guru Har
Rai
He was born in -----. A)1656 B)1651 C)1653
Mark the name of his mother. A)Krishan Kaur B)Bibi Nanki C)Bibi Bhani
What was the name of the Gurus father? A)Baba Gurditta B)Guru Har Rai C)Bhai Gurdas
Name the Mughal Emperor at that time. A)Shah Jahan B)Jahangir C)Aurangzeb
The Guru was ------ years old at the time of becoming Guru. A)8 B)5 C)6
Why was the Guru invited to Delhi? A)the Emperor wanted to arrest him B)the Guru had
insulted the Emperor C)Ram Rai had complained against the Guru
What was the complaint of Ram Das? A)I am the elder son, so Guru-ship is my right B)Guru
Har Krishan is instigating the people against the state C)Har Krishan is not paying back the
loan
Who was Raja Jai Singh? A)a relative of the Guru B)a senior court official at Delhi and a
devotee of the Guru C)a wicked person at Delhi
Name the Gurdwara built at the place where the Guru stayed at Delhi. A)Sis Ganj B)Rakab
Ganj C)Bangla Sahib
Why did the Guru refuse to see the Emperor? A)he was afraid of facing him B)his father had
advised him not to do so C)he was afraid that he would be arrested
What part did the Guru play when small pox broke out at Delhi? A)he provided relief and
medicine to the patients B)he did not do anything C)he left Delhi at once
What were the Gurus last words about his successor? A)Sikhs can select anyone B)Baba
Bakale C)he kept silent
The Guru passed away in --------. A)1661 B)1667 C)1664

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15. Name the Gurdwara built at the place where the Guru was cremated. A)Bala Sahib B)Sis
Ganj C)Bangla Sahib
16. The Guru was ------ years old when he passed away. A)10 B)12 C)8
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16.

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THE NINTH MASTER GURU TEGH BAHADUR (1621-1675)

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Birth and Early Life:

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Tyag Mal (The Great Sacrificer), the youngest son of Guru Har Gobind and Mata Nanaki, was
born in April, 1621 at Amritsar. On seeing the child, Guru Har Gobind prophesied that he
would be a great hero. When Tyag Mal was five years old, he often used to get into deep
contemplation and for hours he would speak to no one. He took no interest in playing with
other children and did not quarrel with anybody. However, he listened to the songs of bravery
and watched wrestling matches and other martial games. Arrangements were made for his
education and training. He was given instructions in reading, writing, arithmetic, religion,
athletics, horse riding, swordmanship, and marksmanship. Baba Budha and Bhai Gurdas were
his worthy teachers. Guru Har Gobinds daily routine deeply influenced the growing mind of
Tyag Mal. In 1633, he was married to Gujari, daughter of Sri Lal Chand at Kartarpur. In 1634
he distinguished himself in a battle against the Mughals. Guru Har Gobind was so much
pleased with his bravery that he conferred the title of Tegh Bahadur (Hero of the sword) on
him, by which name, he is known in the history. From Kartarpur, the family moved to
Kiratpur. The death of his brother, Gurditta, affected the tender mind of Tegh Bahadur very
deeply. He avoided worldly pleasures and turned even more to meditation and prayer. As
desired by his father, he along with his mother and wife went to his mothers parents at village
Bakala and lived there in seclusion for many years. The family lived a comfortable life on the
income of the land at Hargobindpur. Tegh Bahadur used to work with his own hands and
would give a portion of his earnings in charity. There he used to meditate in solitude in a
basement.

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Twenty Two Impostors:

As stated in the last chapter, Guru Har Krishan in his last words Baba Bakale had indicated
that the next Guru lived at village Bakala and he is Baba a brother of his grandfather. As
soon as, the news reached Bakala, many distant relatives of Guru Har Krishan set up their
posts in the village and claimed the right to succeed him. These 22 self-made Gurus forcibly
took the offerings of the faithful who came to Bakala. The most powerful of them was Dhir

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Mal, nephew of Tegh Bahadur. He had the original copy of the Adi-Garanth in his possession.
He also employed some touts to proclaim as the ninth Guru. Consequently, worshippers were
confused and suffered psychologically.
Makhan Shah finds the Truth at Bakala:
Leading Sikhs from Kiratpur visited Bakala and installed Tegh Bahadur on the Gurus throne,
but impostors declared this installation ceremony a fraud. At last a Sikh, named Makhan Shah,
came to Bakala. He had prayed to the Guru to avert a calamity during one of his business trips
and vowed in his heart to make an offering of five hundred gold coins. On safe completion of
the trip, he brought the money but was disappointed to find so many claimants for the Guruship. He resolved to conduct a test of the pretenders. He visited everyone and offered each
two gold coins. Every one said that the others were deceivers. He then inquired if there was
any one else belonging to the Gurus family. He was told that there was a holy man named
Tegha (Tegh Bahadur) son of Guru Har Gobind, but he made no claim of Guru-ship. Makhan
Shah went to Tegh Bahadurs house and found him in deep meditation. Makhan Shah bowed
to Tegh Bahadur and made an offering of two gold coins. Tegh Bahadur opened his eyes and
said, Brother, your vow was for 500 coins and not for two coins. Where are the rest? Makhan
Shah was delightfully surprised, prostrated himself before Tegh Bahadur and presented 500
coins. In excitement, he rushed to the house top and shouted, Guru Ladhore meaning I
have found the real Guru. Guru Tegh Bahadur was 43 years old at that time.

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Guru Tegh Bahadur and Dhir Mal:

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The Sikhs started making offerings and honoring Guru Tegh Bahadur. Dhir Mal could not
tolerate it and became violently jealous. H e plotted to kill the Guru with the help of his touts.
About 100 of Dhir Mals followers attacked the Guru. One of his touts, named Sihan, fired at
the Guru and wounded him. Luckily the wound did not prove fatal. The Gurus house was
thoroughly ran-sacked, but the Guru retained his composure and remained calm. He derived
neither pleasure at excessive wealth nor grief at its loss. He was happy in whatever was the
Will of God. When Makhan Shah heard of this occurrence, he with his men went to Dhir Mals
house. They seized him and his helpers, and brought them to the Guru. Makhan Shah
recovered and restored to the Guru the whole property which was taken by Dhir Mal and his
men. He also took Dhir Mals own property including the Adi-Granth and placed at the Gurus
disposal. The person who had fired at the Guru placed his head at the Gurus feet and begged
to be forgiven. Guru Tegh Bahadur, on seeing them humbled and distressed, ordered to
release them and restore the property taken from Dhir Mals house. The Guru preached to
Makhan Shah and others that the wealth of the Name was sufficient for all his needs and said,
In anger man commits evil deeds. To exercise forgiveness is a divine act. There is no virtue
equal to forgiveness. The Sikhs reluctantly returned Dhir Mals property, but kept back the
Adi-Granth. They felt that it was not his personal property and it belonged to the Sikhs.
However, the Guru did not agree with them and it was returned to Dhir Mal although after
some time. Now the Guru began to preach Guru Nanak Devs message and the Sikhs from far
and near came to pay their respects.

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The Gurus visit to Amritsar:

Guru Tegh Bahadur decided to pay his respects to Har Mandar at Amritsar. When he with his
family reached Har Mandar, he found the doors closed. He was refused to enter the temple.
After Guru Har Gobinds departure from Amritsar, the temple had remained in the possession
of Prithi Chand and his successors. Prithi Chands grandson, Harji, met the Guru, but refused
to open the door lest he (Harji) be ousted by the Guru and deprived of his income. The Guru
bathed in the sacred tank, bowed to Har Mandar and rested on a spot where now stands a
stone platform dedicated to his memory. He advised his companions not to use any force. He
forgave the priests and said, The priests of Amritsar are men of blind hearts that burn in their
greed. A few Sikhs came from a nearby village, Walla, and requested the Guru to stay with
them. The Guru agreed. When the inhabitants of Amritsar came to know of what had
happened, they went to the Guru and begged him to return. In memory of the Gurus visit, a
yearly fair is held at the village Walla. Having communicated religious instructions to the

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villagers, the Guru returned to Bakala after visiting places associated with the lives of the
previous Gurus.
Foundation of the city of Anandpur (Abode of Bliss):
At Bakala, the Guru was not allowed to remain in peace so he left for Kiratpur. While living at
Kiratpur, he purchased a large tract of land (Makhowal) from the ruler of Bilaspur, a hill state,
and in 1665 founded a new town called Anandpur. It is situated at the foothills of Shivalak
range at a distance of five miles from Kiratpur and is near river Satluj. At first it was named
Chak Nanaki after the name of the Gurus mother. In due course of time Anandpur became
an important center for the spread of Sikhism. Pilgrims from different parts of the world visit
Anandpur to pay their respects.
Journey to the East for Preaching (1665-70):
This tour was aimed at places such as Dhaka and Dubri ( in the Eastern most part of India)
which had been sanctified by the footprints of Guru Nanak Dev. Consolidation of Sangat and
spread of Sikhism were two important objective. He also wanted to go away form the selfish
intrigues of frustrated relatives, where he could live in peace and devote himself whole
heatedly to the missionary work. He was accompanied by his mother, wife, her brother, Kirpal
Chand, and a few devoted followers. He had his own tents, horses, carriages, bullocks, camels
and necessary equipment for the journey. He passed through Malwa, area of the Punjab
between the rivers Satluj and Ghaggar. He preached against the use of tobacco, induced
people to dig wells and get rid of superstitions. He gave financial help to the needy villagers.
After visiting Kurukheshtra, Mathra, Allahabad and Benaras, the Guru reached Gaya. He
blessed the Sikhs who called on him at various places. Wherever he halted, the Guru had wells
sunk, tanks dug and free kitchens established.

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Raja Ram Singh Seeks help of the Guru(1666):

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Raja Ram Singh son of Mirza Raja Jai Singh, a Rajput prince was a general in the court of
Aurangzeb. He was ordered by the Emperor to lead a dangerous expedition for the conquest of
Assam( a state in the east of India.) Ram Singh, like his father, was a Sikh devotee. At Gaya,
he approached the Guru to seek his blessings. He requested the Guru to accompany him
during the operation and help him negotiating a settlement with the king of Assam. The Guru
agreed thinking that this would be a good opportunity for preaching in the new territories.
Ram Singh accompanied the Guru to Patna where the Guru left his mother and wife,
entrusting them to his brother-in-law, Kirpal Chand, and his devotees and accompanied raja
Ram Singh to Assem.

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Halt at Dhaka:
The Guru set out with the raja. Wherever the Guru went he was received with great respect by
the people to whom he communicated religious instructions. Their next main halt was Dhaka
where Guru Tegh Bhadur received the happy news of the birth of his son whom he named
Gobind Rai. Bulaki, a devotee of the Guru along with other Sikhs honored the Guru and
received his blessings. Dakha became a Sikh center where a large Gurdwara was established.
The Guru and the raja started towards Assam. The Guru remained busy in meditation and
prayers. His fame spread far and wide. He mediated negotiation with the king of Assam
successfully as the king had great respect for the Guru. The news of the peace treaty between
the contending forces pleased everyone. The Guru, a peace-maker, prevented a lot of bloodshed. He stayed for some days at Dubri and got a Gurdwara built in memory of Guru Nanak
Dev who had once visited that place.
The Guru Returns to Anandpur:
Meanwhile reports of Aurangzebs determination to convert non-Muslims to Islam and make
India a pure Muslim State reached the Guru. He decided to return to the Punjab immediately.
After a few days stay at Patna, the Guru returned to the Punjab in 1670 leaving his family at

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Patna, as his son Gobind Rai was still young and the conditions in the Punjab were unsettled.
A very important Gurdwara perpetuates Guru Tegh Bahadurs memory at Patna, the capital of
the state of Bihar. In due course of time, Bhai Kirpal Chand, brother-in-law of the Guru,
brought the family to Anandpur in 1671. Guru Tegh Bahadur developed Anandpur and started
to live there. He devoted himself to bringing up Gobind Rai as best as possible. He groomed
his son for the struggle ahead.
The Gurus Tour of Malwa. (1673 - 75):
During the Gurus stay at Anandpur, he constantly heard of the Mughal officials persecuting
the non-Muslim population of the Punjab and converting them to Islam in large numbers. The
Hindus were terror-stricken. The Guru realized the necessity of encouraging the Hindus and
the Sikhs to face the situation boldly and not to yield timidly. Feeling deeply aggrieved at
Aurangzebs policy of religious persecution, the Guru toured Malwa to strengthen the peoples
resolve to face and resist tyranny. He also cultivated personal relations with influential chiefs
like Nawab Saif Khan of Bahadurgarh near Patiala and Soofi saints of the area. As the situation
was alarming and the people were deeply perturbed, the Guru travelled from village to village
and met his followers. The main theme of his sermons was: Dont frighten anybody nor be
afraid of anyone. Apart from preaching the faith, he took an active interest in the problems of
the down-trodden people of the area. Guru Tegh Bahadur dug wells at places where there was
scarcity of drinking water. Tanks were constructed to store rain water. He purchased cows and
gave them away to the poor families. The Guru became a man of the people, teaching them to
improve their lot through moral and spiritual elevation.
The Kashmir Pandits at Anandpur:

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Guru Tegh Bahadur had still not recovered from the fatigue of the tour of Malwa, when he had
to face a more serious problem. A fifteen member deputation of the Pandits of Kashmir under
Kirpa Ram arrived at Anandpur. They complained to the Guru against the policy of their forced
conversion to Islam adopted by the Governor of Kashmir. They told the Guru that they were
given a notice to choose between conversion to Islam and death. The Governor was under
strict orders from Aurangzeb not to delay so that the common people may follow the Pandits.
The Guru was deeply affected at their tale of woes. He remarked that, in order to put an end
to this tyranny, a great man should come forward to sacrifice his life. Gobind Rai, a mere child
of nine, who had been listening to all this exclaimed, Revered father, who is greater than you
whose sacrifice can save the Pandits? The Guru was very much struck by this remark of his
young son. He told the Pandits that they should tell the Governor that if Guru Tegh Bahadur
was converted first, they would follow him.

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The Guru Arrested:

The Pandits went back and told the Governor what the Guru had said. The Governor informed
Aurangzeb accordingly. The Emperor who had already heard the exaggerated reports of the
Gurus activities in Malwa was offended by the Gurus support to the Kashmiri Pandits. He
issued an order to the Governor of Lahore to arrest the Guru and to keep him in prison until
he was called by him (Aurangzeb) to Delhi. After assuring the Pandits, the Guru ordained nine
years old Gobind Rai as the next Guru as he knew that his hour had struck. He, accompanied
by three of his followers undertook his journey to Delhi. The Guru and his companions were
arrested by the Police Inspector of Ropar at a distance of 25 miles from Anandpur in July,
1675 and detained at Sarhind for four months. They were taken to Delhi under strong
supervision in November, 1675. The Guru was kept in an iron cage in the police station at
Chandni Chowk (name of a crossing in Delhi).
The Gurus refusal to Give Up His Faith:
Several royal Muslim missionaries were deputed to persuade the Guru to give up his faith and
accept Islam or to be prepared to die a terrible death. He was asked to show miracles to prove
that he was a true Guru. The Guru replied, Showing a miracle is to interfere in the work of
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Islam and therefore change of religion is not necessary. The threat of death is no terror for
me. I am prepared for death and will cheerfully accept it.
Torturing to Death of the Companions:
It was ordered that the Guru be put to the severest tortures. Five days of persecution was of
no avail. To shake his resolve, three of his companions were brutally murdered one after the
other before his eyes when they also refused to accept Islam. First of all, Bhai Mati Das was
offered freedom and all other facilities if he embraced Islam. On his refusal, he was tied
between two posts and, while standing erect, was sawn across from head to loins like a log of
wood. He faced this savage operation with peace of mind. We Sikhs refer to such cruel
operations in our daily prayers. Bhai Dyal Das also refused the offer and protested against the
torture. He was tied up with an iron chain and put into a huge cauldron of boiling oil. In this
way, he was roasted alive. Bhai Sati Das was also given the same choices. He refused the
offer and remained firm in his resolve. He was wrapped in cotton, soaked in oil and burnt to
death. He was calm till his last breath and continued to recite the sacred Jap Ji.
The Gurus Martyrdom in Defense of the Hindu Faith:
This all happened before the very eyes of Guru Tegh Bahadur who was all the time repeating
Waheguru. At the end of this devils dance, the Guru was again offered to embrace Islam or
show a miracle or face death. He was determined to sacrifice his life, but not to relinquish his
faith. He knew that his end was at hand, but he was in high spirits. He expressed hope and
faith in Gods help in his famous stanza (Salok 54):- Strength has come; the bondage is
broken, All the resources are there; Says Nanak, Lord, everything is in Your power, You are
my refuge. The inevitable happened and on the afternoon of November 11, 1675, the Guru
was beheaded in the presence of thousands of people at Chandni Chowk, Delhi. Guru Gobind
Singh has penned down this incident in the following lines: He sacrificed his life for protecting
the rights of the Hindus, To wear their sacred thread and frontal mark... He gave up his head
without uttering a word of sorrow. A grand Gurdwara called Sis Ganj (The Holy Head) stands
at the place where the Guru was executed. This Gurdwara is visited daily by the devotees from
every part of the world. Its adjacent building (police station) where the Guru was confined has
been acquired by the Sikhs and converted into a free inn for the visitors.

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Extraordinary Deeds of Jaita and Lakhi:

The head and body of the Guru lay at the crossing. Strong guards were posted to prevent
them from being taken away. At midnight, a daring Sikh named Jaita, a Ranghreta by caste
(Calico printer), approached the place secretly. He picked up the head and fled away to
Anandpur, a distance of 200 miles. On his arrival there, Gobind Rai accorded a ceremonial
reception to his fathers head. He performed the cremation with due rites at a place where
now stands Gurdwara Sis Ganj (Kes Garh Sahib) at Anandpur. Gobind Rai held Jaita in a tight
embrace declaring Ranghreta Guru ka beta, meaning the untouchables are Gurus own sons.
The next day, a severe dust storm began to blow. Lakhi Shah, a wanjara (trader) took
advantage of it, picked the headless body of the Guru, hid it in his cart loaded with cotton, and
took it to his hut outside the city. He covered it with firewood and set fire to his hut. He made
it known that his hut had caught fire by accident. A grand Gurdwara called Rakab Ganj near
the Parliament house building marks the site, at New Delhi. It is also visited by thousands of
devotees daily.
Causes of the Martyrdom:
Guru Tegh Bahadur was the first Guru after Guru Nanak Dev who undertook long and
extensive journeys for preaching. He advised people not to yield to despair and to be afraid of
none but God. Such a liberal preacher could not escape the wrath of bigot Aurangzeb. The
Gurus last tour of Malwa prepared the ground for the sacrifice. A strong Sikh organization was
a thorn in the eyes of the Mughal Emperor who tolerated it only during the first few years of
his reign when he was busy strengthening his hold. He could not tolerate that a Guru should
be regarded by his followers as Sachcha Padshah (True King). According to him, it created

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the impression that Guru Tegh Bahadur aspired to a sovereign power. The Guru was beheaded
simply because he happened to be the head of a non-Muslim religious body. Aurangzebs
religious policy was the main cause of this tragedy. He believed that Hinduism was utterly
misconceived and corrupt. It was for the good of the Hindus if he could rid them of their
superstitions and idolatrous practices. He thought that he could improve his image by mass
conversion of the Hindus under his rule. He wished the country to be turned into Dar-Ul-Islam
(the abode of the Muslims) and thus secure a berth for himself in paradise. He had starved his
own father to death and murdered his brothers to secure the throne. The Islamic world
thought poorly of him, and therefore, he adopted all conceivable means to change his image
among his Muslim subjects by forced conversion of Hindus to Islam. He imposed special taxes
on non-Muslims and ordered for the destruction of historic Hindu temples. He did not want to
see any Tilak (holy mark on the forehead) or Janaeu (sacred thread) on any of his subjects.
Forced conversion of Kashmiri pundits and their prayers to Guru Tegh Bahadur proved to be
the immediate cause.
Effects and Importance of the Martyrdom:
Hindus, Sikhs, and Soofi Muslims were deeply shocked at the execution of Guru Teg Bahadur
and his three companions. A Sikh of Delhi even made an attempt on Aurangzebs life. People
were filled with indignation and revenge. They wanted a leader under whom they could fight
and avenge the insult done to their religion. Khwaja Abdulla, a Muslim police officer of the
police station where the Guru was executed, resigned his post and went to Anandpur where he
spent the rest of his life as a recluse. In the words of Guru Gobind Singh, At Teg Bahadurs
departure, the whole world was plunged into grief. The world wailed, but the celestial realms
echoed with glory. Guru Teg Bahadurs martyrdom turned the tide of the history of the Sikhs
and of India. It was realized that people themselves must find their own salvation from a cruel
government. The task was taken up by Guru Gobind Singh with the creation of the Khalsa.
Thus the sacrifice paved the way for a strong organization of the Sikhs who resisted tyranny.
The down-trodden people who had lived for centuries under complete subordination turned
into warriors. In only 100 years, they not only ended the foreign rule, but stopped the foreign
invasions of India from the northwest. Thus the sacrifice became the starting point for a
mighty revolution and stemmed the tide of barbarism. Guru Tegh Bahadurs martyrdom is
unique in the history of the world. People give their lives for the principles dear to them. There
is hardly anyone who staked his life for other peoples faith. This supreme sacrifice was
essentially for the human rights. In the words of Guru Gobind Singh, The Lord protected their
(Hindus) paste-mark and sacred thread. And in the Dark Ages performed the mighty heroic
deed. The Guru performed the heroic deed under the inspiration of human ideals like
compassion for suffering humanity, resistance, to tyranny and human rights of worship. We
must not forget that the concept of human rights was not appreciated those days. None else in
the world can match the Gurus sacrifice. He also refused to purchase his safety by showing a
miracle. Guru Gobind Singh has written in Bachitar Natak:- He refused to perform miracles, A
cheap way of fooling people; True prophets of God are ashamed Of displaying their occult
powers. The Guru gave his head, but swerved not from his determination. This peace loving
man never compromised on principles. He did not flinch and faced his death with a courage
worthy of a spiritual leader. He sacrificed his head, but did not desert those whose hand he
had taken for protection. The martyrdom was universally regarded as a sacrifice for the faith.
Historians have called the sacrifice as a self-sought martyrdom. He is truly regarded as
savior of India (Hind De Chadar) meaning that he saved India with his martyrdom.

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The Poetry of Guru Tegh Bahadur:

59 hymns and 57 couplets (Shaloks) composed by the Guru were incorporated in Guru Granth
Sahib by Guru Gobind Singh. These writings testify to the saintliness of his character. He was
a poet of deep perception. His couplets which form the concluding section of Guru Granth
Sahib continue to be popular generation after generation and they are a great solace to people
in grief and sorrow. Some of them were probably composed in the prison in Delhi. Nearly all
the themes of his earlier hymns are repeated in these couplets. The concluding couplet
(number 57), affirms the Gurus faith in God and in the imminence of his union with Him. Its
English translation is being given below. I have lodged the Name of God in my heart---Gods

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Name that is supreme of all, Whose meditation annuls all sufferings and favors the devotees
with a sight of Divine presence. It is said that his poems are tears shed for people in the
silence of his heart; they awaken the dry hearts of men. It is a poetry of peace and poise. His
hymns generally begin with the word Sadho (devoted friends), Mai (mother) and Re Mana
(O my mind). He regards life as an illusion and his poems are long laments over the folly of
man lost in dreams of power and pride. However, it would be wrong to conclude that the Guru
viewed life with disdain. He never resorted to asceticism which is foreign to the character of
Sikhism. Language of his stanzas and hymns is sweet and can be easily understood.

Question
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Name the 9th Master. A) Guru Har Krishan. B) Guru Tegh Bahadur. C) Guru
Gobind Singh.
He was born in .... A) 1621. B) 1641. C) 1611.
Name his father. A) Guru Har Rai. B) Baba Gurdita. C) Guru Har Gobind.
His mothers name was.... A) Nanki. B) Bhani. C) Veero.
His wifes name was...... A) Bhani. B) Vishno. C) Gujri.
How was he related to the 8th Master? A) he was his uncle. B) he was the
brother of his grandfather. C) not related.
What was the 5th Master to him? A) his grandfather. B) his uncle. C) not related.
The Guru was born at..... A) Tarn Taran. B) Amritsar. C) Goindwal.
How many claimants to Guru-ship tried to supersede Guru Tegh Bahadur? A)
two. B) twelve. C) twenty two.
Name the merchant who visited Bakala to make his offerings to the Guru. A)
Makhan shah. B) Bhai Jaita. C) Lakhi Shah.
What did he announce after making offerings to the 9th Master? A) I have failed
to find the Guru. B) I have found the Guru. C) nothing.
How was Dhir Mal related to the Guru? A) he was his brother. B) his cousin. C)
his nephew.
Why did Dhir Mal and his men attack the Guru? A) they wanted their loan back.
B) Dhir Mal wanted to become the 9th Guru. C) the Guru had insulted them.
How did the Guru face the attack of Dhir Mal? A) he fought bravely. B) he ran
away. C) he remained calm and did not fight.
What did the Guru say when Dhir Mal and his men were brought before him? A)
forgive them and return their property. B) hand them over to the police. C)
punish them.
Who was occupying Har Mandar at the time of Guru Tegh Bahadur? A) Prithi
Chand. B) Dhir Mal. C) Harji.
Why did he not allow the Guru to enter Har Mandar? A) the Guru had insulted
him. B) he was afraid that the Guru would occupy it C) it was not the proper time
for entry.
How did the Guru react to it? A) the Guru advised his men to break the door. B)
he did not use force. C) he offered money for opening the door.
Who was the Mughal King at the time of Guru Tegh Bahadur? A) Aurangzeb B)
Dara. C) Shah Jahan.
Why did Pandits of Kashmir come to the Guru? A) they were being forced to
embrace Islam and wanted the Gurus help. B) they wanted refuge with the Guru
. C) they needed financial help.
What did the Guru reply? A) go and fight the Muslim rulers. B) it is not my
business. C) tell the Governor if Tegh Bahadur is converted, they would follow.
What did the Guru say when he was forced to embrace Islam? A) give me time
to think over. B) my religion is dearer to me than my life. C) first make me the
Governor of the Punjab.

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23. How many of the Gurus companions were tortured to death? A) two. B) four.
C) three.
24. Who was sawn like a wooden log on his refusal to become Musalman? A)Bhai
Mati Das B)Bhai Sati Das C)Bhai Dayal Das
25. What was the result of the Gurus refusal to embrace Islam? A)he was
imprisoned for life B)he was fined heavily C)he was beheaded
26. The martyrdom took place in -----. A)1675 B)1670 C)1672
27. The Guru was beheaded at -----. A)Red Fort B)Chandi Chowk C)Bangla Sahib
28. Name the city where the martyrdom took place. A) Delhi B)Agra C)Amritsar
29. Name the Gurdwara that stands at the place where the Guru was beheaded.
A)Rakab Ganj B)Bala Sahib C)Sis Ganj
30. Name the person who took the head of the Guru to Anandpur. A)Bhai Jaita
B)Lakhi Shah C)Bhai Gainda
31. Name the Gurdwara that stands at the place where the Gurus head was
cremated? A)Sis Ganj at Anandpur B)Rakab Ganj C)Guru Ka Bagh
32. Name the person who took the Gurus headless body for cremation. A)Makhan
Shah B)Lakhi Shah C)Bhai Jaita
33. Name the Gurdwara that stands at the place where the Gurus headless body was
cremated. A)Sis Ganj B)Bala Sahib C)Rakab Ganj
34. What was the effect of the Gurus martyrdom? A)people were afraid and raised
no voice B)it gave birth to an army of saint soldiers C)people grumbled for a few
days
35. Name the city founded by Guru Tegh Bahadur. A)Anandpur B)Kiratpur
C)Kartarpur.

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23.
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THE TENTH MASTER GURU GOBIND SINGH (1666-1708)

Birth and Childhood at Patna:

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Gobind Rai, the only son of the ninth Master, Guru Tegh Bahadur and Mata Gujari, was born in
December, 1666 at Patna, the capital of Bihar state in India. His father had stationed his
family at Patna on his way to Assam on a tour of Gods mission and in order to help Raja Ram
Singh negotiated a peace treaty with the raja of Assam, as stated in the last chapter. Great
rejoicing took place on Gobind Rais birth at Patna and Dhaka where Guru Tegh Bahadur
happened to be at that time. There stands a beautiful Gurdwara at the place where Gobind Rai
was born. It is one of the holiest shrines of the Sikhs and one of the five highest seats of
religious authority called Takhats or Thrones. In the Gurdwaras are preserved some of the
relics from Gurus childhood such as cradle, pair of shoes and arrows. A glimpse of the
innocent face of the handsome child was a matter of joy for many at Patna. Among them were
two Muslim nobles, Rahim Bakash and Karim Bakash. They were so much impressed by the
piety, he radiated, that they made to him an offering of two gardens and some land. This
property now belongs to the Sikh temple at Patna. This extremely lovely and charming child
was brought up like a prince. As he grew up, his most favorite sport was to divide his
companions into two group and enact mock fights. He acted as the leader in such fights. His
toys were toy bows and arrows. He took great pleasure in thus leading his companions
through mock maneuvers and then feasting them at the end of the days play. He played
matches which required courage and strength. He was fearless, brave, active and full of mirth.
He gave clear signs of the kind of life he was to lead later. He also learnt to read Gurmukhi
from his mother.

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Journey to Anandpur:
Guru Tegh Bahadur, on his way back from Assam to Anandpur, stayed for some time at Patna.
He left his family at Patna as the child was of a tender age and the atmosphere in the Punjab
was not favorable. In due course of time, the family followed. Gobind Rai was only six years
old at that time. On the day of departure, many companions of Gobind Rai and citizens of
Patna bade a very touching farewell to the party. As the party approached Anandpur, it was
given a royal welcome. Gobind Rais entry was hailed with joyous ceremony.
Early Life at Anandpur:
For Gobind Rai, Anandpur was a paradise on earth. The greatest blessing was the affection of
his father. The daily congregational assemblies under Guru Tegh Bahadur were a source of
spiritual inspiration for him. He now began to learn Sanskrit, Hindi, Persian, Arabic, Arithmetic
and History. He spent the rest of his time in hunting and other manly sports. He was trained in

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horsemanship, the use of sword and spear, bow and arrow and musket and matchlock. He
started practicing archery and enacting mock battles with his companions. Thus he prepared
himself for the great mission ahead.
Investure Ceremony:
Gobind Rai was only nine years old when Guru Tegh Bahadur sacrificed his life for human
rights. It was a tragedy too deep for words. Yet, Gobind Rai displayed matchless fortitude and
calmness. He consoled his family and the Sikhs. As stated in the last chapter, he greeted Jaita
who had brought the severed head of Guru Tegh Bahadur, embraced him affectionately and
exalted his whole tribe. He cremated the head with due honor while the congregation sang
sacred hymns. In March 1676, Gobind Rai was formally installed as Guru. He, like a king, wore
a Kalgi or plume on his head. He now succeeded to the spiritual sovereignty of the Sikhs as
well as to the authority governing their secular affairs.
A Nation in Formation:
Martial Exercises and sports were resumed with redoubled vigor. Hunting expeditions,
competitions in horse-ridding and archery became a common feature of life at Anandpur.
Followers were told to bring offerings of weapons and horses. The hills began to echo with
heroic balladry. Sadness in the heart of the Sikhs was giving way to a new determination and
purpose. It was a new nation in formation. He accepted professionals into the small army that
he started to raise. He made it obligatory for those who lived with him to exercise their
muscles along with their souls. He got constructed a huge kettle drum called Ranjit Nagara
(the drum of victory) which was beaten, morning and evening, as symbol of royalty. It was
also beaten when the Guru went out for hunting or at the meal times. This custom of beating
on the kettle drum at meal times is observed, even today, in the Sikh Gurdwaras at many
places. He also got himself extremely well-versed in different languages and read ancient and
current lores in those languages. Morning and evening services were held regularly to keep
the minds attuned to the Supreme Being. His maternal uncle, Kirpal Chand, recruited a small
force for the protection of the young Guru.

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Raja Ratan Rai of Assam visits Anandpur to Pay Homage:

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During Guru Tegh Bahadurs tour of Assam the ruler of Assam, Raja Ram, a devotee of Guru
Tegh Bahadur had requested the Guru that he be blessed with a son. The son, born to Raja
Ram, was named Ratan Rai who along with his mother and retinue came to see Guru Gobind
Rai at Anandpur. He brought, in addition to many wonderful gifts, five strong horses and a
very intelligent small elephant. The tiny elephant could perform many tricks. It washed Gurus
feet with a jug of water, wiped his shoes and placed them before him. It also fetched an arrow
shot by the Guru, waved a whisk of peacock feathers over Gurus gead and at night held
glowing torch in its trunk to light Gurus path the fame of this elephant spread far and wide
and amny people came to see it. The Raja stayed at Anandpur for five months. He enjoyed the
Gurus company and accompanied him for hunting many times. When the Raja was parting,
the Guru gave him suitable gifts and said to him, Do your duty honestly and love your
subjects as your own children. Be just and kind to them, and fix your thought on God.
Conflict with Bhim Chand, the Ruler of Bilaspur State:
Anandpur was situated in the hilly state of Bilaspur. Its ruler did not like the large Sikh
gathering and their martial activities near his capital which was only ten miles away. He also
objected to the beating of the Ranjit Nagara by the Sikhs. He thought it was the privilege of
the rulers alone. The Gurus condemnation of caste and his declaration of equality among all
human beings also gave a jolt to the pride of the Rajput ruler. He did not tolerate a sovereign
state springing within his state because he felt that the Guru had become to assert himself
politically. Moreover, he was afraid of the wrath of the Mughal Emperor and his governors if
the Guru was allowed to gain power. The Raja decided to assert his authority over the Guru.
He asked that the famous elephant from Assam and a costly silken tent, presented to the Guru
by a devotee, be given to him on loan for a few days on the occasion of the betrothal of his

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son. The Guru knew the Rajas intention, so he brushed aside his request saying, Anything
presented to the Gurus house is not supposed to be loaned. Relations between Anandpur and
Bilaspur became tense. Jealousy of Bhim Chand led to two skirmishes between the Sikhs and
his soldiers in which the Sikhs repulsed those who wanted to uproot the Guru. (There were 22
hill states at that time. These have been merged now into one state called Himachel Pardesh.)
Marriage:
In those days early marriage was the rule. The Guru was married to Jito, daughter of Harjas
Subhikhi of Lahore, in 1677. As going to Lahore was not safe, the marriage was celebrated at
a village near Anandpur. This village is called Guru Ka Lahore. In those days, brides were
given a new name by their in-laws at the time of marriage. So Jito was given the name of
Sundari. The Guru had four sons. Their years of birth and names are given below: Ajit Singh
1687, Jujhar Singh 1691, Zorawar Singh 1696 and Fateh Singh 1699. Mata Sahib Dewan had
vowed from childhood to marry the Guru. Her father with a few Sikhs presented her to the
Guru who refused to marry second time. The girl refused to go back. The Guru accepted her
on the condition that she would not have conjugal relationship. She was declared the mother
of the Khalsa.
The Guru leaves Anandpur for Nahan:
Cordial relations had existed between the Sikh Gurus and the ruler of Nahan, capital of Sirmur
state, since the time of Guru Har Rai. The ruler of Nahan was not on good terms with the ruler
of Garhwal state and wished to safeguard his borders. Medni Parksh, the ruler of Nahan
invited the Guru to settle down in his state. The Guru was unwilling to leave Anandpur, but
was persuaded by his mother to accept the invitation. He left an adequate guard at Anandpur
and set out towards Nahan. He was warmly received by the ruler who looked after him and his
Sikhs in the most hospitable manner.
The Guru founds Paonta:

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The Guru selected a place on the bank of the river Yamna, 25 miles from Nahan and set up his
camp there. He laid the foundation stone of a fortress in 1685. The building was soon ready
and the Guru took up his abode in it. The place was named Paonta.

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Resumption of Literary Activities:

Guru Gobind Singh was a great admirer of poets and scholars. He patronized 52 scholars and
poets in his court. While at Anandpur, regular poetical contests were held and prizes were
awarded to those who excelled in these contests. The same practice continued at Paonta also.
Every full moon night poetical contests were held. The Guru himself was a poet per excellence.
His vast knowledge of several languages which he freely used in his compositions to create
fantastic word pictures and express unparalleled flight of ideas. His compositions covered two
main subjects, devotion and bravery. Jaap Sahib and Akal Ustat are the examples of
incomparable devotional compositions while Chandi Dee Var and Shastra Nam Mala are
compositions which infuse new vigor and fearlessness in the hearts of readers. One of his
most famous couplets which is a part of the translation of Krishan Avtar and which he
completed at Paonta runs as follows: Grant me boon O Lord, that I may never shirk from
doing good deeds. I may have no fear of enemy when I go to the battleground; and assuredly
achieve victory. In mind there is but one desire that I may (ever) sing Thy praises and when
the time comes, I may die fighting in the thick of action. He encouraged the poets in his court
to translate from Sankrit, Ramayana and Maha Bharat and stories of bravery from the
Puranas. One of the most famous poets in his court was Nand Lal Goya who was a highly
regarded scholar of Persian and Arabic, and a gifted poet. He was serving in the court of
prince Muazzim, the son of Aurangzeb, who was highly impressed by his knowledge of Arabic
and his convincing interpretation of some difficult portions of Koran. Aurangzeb wanted to
convert Nand Lal to Islam. When Nand Lal found out the intention of the Emperor, he left the
prince and took refuge with Guru Gobind Singh. His devotional Persian poetry is very highly
regarded among the Sikhs and is sung along with Gurbani Kirtan. Five Sikhs were sent by the

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Guru to Benaras to learn Sanskrit in order to break the hold of Brahmans on Hindu scriptures.
A large body of literature was thus produced in Brij (akin of Hindi of today) and Punjabi. Most
of it was, unfortunately, washed away in the flooded river Sirsa at the time of the Gurus
exodus from Anandpur. Some of the Gurus compositions are preserved in the Dasam Granth
the Book of the Tenth Master. Three of these compositions, Jaap Sahib Sudha Sawaiahs and
Chaupai are among the five daily prayers for the Sikhs.
The Guru Helped Punjab Kaur widow of Ram Rai:
Ram Rai son of Guru Har Rai whom his father had disowned and thus deprived from Guru-ship
was living on the estate granted to him by Aurangzeb near the city of Dehra Dun. He had
created a sizeable center of his own and had visited Paonta to see the Guru. His agents seized
his property after his death. His widow appealed to the Guru for help. The Guru rushed to
Dehra Dun, got hold of the culprits, recovered and restored the property to the widow and
punished the perpetrators.
Sayyid Budhu Shah:
At a distance of ten miles from Paonta, there lived a Muslim saint named Budhu Shah at
village Sadhaura. He had heard much about the Guru, and longed to see him. He along with
his disciples came to pay a visit to the Guru and make his offerings. The Guru received him
warmly and seated him by his side. Budhu Shah said, I am a great sinner. Kindly pray to
God and save me from His wrath. The Guru replied, God is all mercy. Repent of your sins
and resolve never to repeat them. Do good deeds and help the needy. Be humble and truthful.
Feel that God is watching your actions. Ever remember God and pray to Him for mercy. If you
live such a life, you need not fear God. Budhu Shah was delighted to hear these words and
remained for some days with the Guru who gave him religious instructions. One day, Budhu
Shah asked the Guru how he could meet God. The Guru said as night met the day. Budhu
Shah said that when night met the day, it did not remain the night. The Guru exclaimed,
Similarly, ones ego is the obstacle in meeting God, on disappearance of ego one meets God.
The saint was satisfied and became a devotee of the Guru. After some days, 500 Pathans
came to the saint and said, We were in the army of Aurangzeb who dismissed us for a minor
fault. Nobody is willing to employ us kindly help us. Saint Budhu Shah took them to the Guru
and recommended them for enlistment. The Guru took them into his service.

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The Battle of Bhangani, 1688:

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The Guru brought about reconciliation between the rulers of Nahan and Garhwal, but still the
war-like activities of the Guru alarmed the hill rulers. They were afraid of the growing power
and popularity of the Guru. Large number of his low-caste followers was a threat to their deep
rooted caste prejudice. The democratic spirit among the Sikhs was in direct conflict with the
feudal system of those rulers. They always resented the Gurus teachings, specially his
practice of common kitchen. They were also afraid of the Mughal Emperor. The peaceful
atmosphere of Paonta was disturbed by a conflict forced upon the Guru. A son of the ruler of
Bilaspur was wedding the daughter of the ruler of Garhwal. The Guru sent costly gifts for the
daughter of the ruler but the same were returned as the ruler of Bilaspur who was not on good
terms with the Guru objected to their acceptance. While returning after the wedding, the ruler
of Bilaspur along with other hill chiefs plotted to attack Paonta. They seduced the Pathan
mercenaries who deserted the Guru. The Guru sent a word to Budhu Shah about the treachery
of the Pathans. He brought 700 soldiers under his four sons. The enemy crossed the river near
Paonta, but the Guru intercepted them in the valley of Bhangani. The fighting was tough and
hard. The Sikhs fought hard. Budhu Shahs two sons and one of the Gurus cousins were
killed. The Guru, himself, took part in the battle and killed Hari Chand, a hill chief and two
Pathan chiefs with his arrows. At nightfall, the enemy troops and their rulers ran away. The
victorious Guru returned to Paonta and blessed Budhu Shah with his loose hair, comb, and
turban in appreciation of his services. These are still preserved as sacred relics in the Shahs
family. Victory in this battle is very important as defeat of the hill chiefs led to the self-reliance
of the Sikhs. It raised the prestige of the Guru considerably and exposed the hollowness of the
power of the hill chiefs. They were convinced that they could not evict the Guru from

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Anandpur without the support of the Mughals. Thus it paved the way for the Mughal-Sikh
conflict. The Guru dispersed his camp at Paonta and returned to Anandpur in 1688. In order to
fortify the town, the Guru constructed six forts on strategic hills and named them: Anandgarh,
Lohgarh, Kesgarh, Holgarh, Fatehgarh and Nirmohgarh. The chief of Bilaspur made peace with
the Guru by paying him a visit on his return to Anandpur.
Battles of Naduan and Guler:
In 1690, while Aurangzeb was in the south India, the hill chiefs under the leadership of the
chief of Bilaspur stopped payment of their tribute to the Emperor. They sought the Gurus
advice and help. The Guru advised them to resist the demand and agreed to help them in the
struggle. This resulted in a battle fought between the hill chiefs and the Mughal forces at
Nandaun. Some of the hill chiefs defected to the Mughals. The Guru also took part in the battle
which ended in the defeat of the Mughal army. In 1693, a stronger expedition against the hill
chiefs was sent by the Governor of Jammu. The Guru sent his force to help the chief of Guler
state who did not yield in spite of the fact that many hill chiefs had joined the invader. A
bloody battle was fought. It also ended in the defeat of the Mughal forces.
Hola Mohalla:
Free from the battles, the Guru gave training to his Sikhs in defensive battles. He gave
preliminary directions to the large gathering that had assembled on the occasion of Holi, a
festival celebrated by the Hindus by spraying colored water on one another. The Sikhs were
divided into two groups and a mock battle was fought. The attacking force employed many
tactics of warfare. Drums were beaten and a number of prisoners were taken by both sides.
The Guru also took part in it. Thus Holi was turned into Hola Mohalla. The Nihags celebrate it
at Anandpur every year. They ride on horses with sparkling spears and swords. They shout
war cries and march in a procession. Wrestling matches and other contests are also held.
Service, not Birth and Caste Matters:

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One day, the Guru while sitting in a group of Sikhs asked for a cup of water. It was brought to
him by a handsome young man with clean and soft hands. The water was crystal clear and the
cup was also clean. The Master, after taking it in his hands, returned it to the young man
without drinking and said, It seems your hands have not yet labored in the service of others.
The boy replied, I come from a rich family, therefore, I have never worked for anyone yet.
The Guru said, My son, go and make them pure in the service of the saints. The body must
be used in useful work and service. Do not shirk work, specially, when it is to serve the holy
persons. The youths pride of his wealth and birth was shaken. He started serving in the
Masters community kitchen. The Master was highly pleased and loved him. Once there came
into the assembly a youth belonging to the caste of Kalal (wine distiller). Kalals were looked
down upon by the society because of the caste prejudice prevailing at that time. He stood at a
little distance and did not join the congregation. The Master invited him to come and sit in the
assembly. The youth hesitated and said that he was a Kalal. The Master immediately said,
No, come in, you are not a Kalal, but Guru Ka Lal (a ruby of the Master). Such was the
attitude of the Master toward the low castes. He loved to lift them and did raise them by his
baptism of love.

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Foundation of the Khalsa, 1699:

Certain factors impelled the Guru to create a national army of his own. He had seen that when
his father was beheaded in a public square of Delhi, no one except two low-caste Sikhs in
disguise and under the cover of darkness, had come forward to claim his body and head. The
Gurus relations with the hill-chiefs had shown that there could be no compromise between
cosmopolitan Sikhs and caste-conscious hill-chiefs. A national army was essential to oppose
Aurangzebs religious fanaticism. The nine Gurus preached against the caste system and made
considerable progress towards the creation of a caste-less society as was evident by a
common kitchen where everyone sat together and partook the food. It was the need of the
hour to completely eradicate the caste system from the society as visualized by Guru Nanak

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Dev. In such a society, people stood by each other irrespective of caste, creed or color. The
Master had seen lack of discipline and steadfastness in a section of his followers during the
battles as indicated by some desertions. The Guru wanted to develop the spirit of courage and
steadfastness among his Sikhs who would be recognizable among even a thousand non-Sikhs.
He decided to create national awakening in the people who were ready to follow their selfless
leader. He wanted to infuse a new life into the dead bones of Hinduism to make them forget
their differences and to regain their lost glory. He, therefore, decided to evolve an order which
would keep as its ideal of life nothing but sacrifice for the cause of Dharma and would not
accept slavery of any kind.
The Call of the Master:
For the next Baisakhi festival in 1699 which falls on the first day of the month of Baisakh
(Indian calendar), the Guru issued a general invitation to his Sikhs throughout the country to
visit Anandpur. It is said that eighty thousand persons assembled in response to the Gurus
call. After the congregational services, the Guru stood up with the naked sword in his hand,
and thundered in the assembly, I want a Sikh who can offer his head to me, here and now.
There was a hush in the congregation. His eyes flashing, the Guru roared again and repeated
his amazing call. His words surprised the audience who gazed in awed silence while he spoke
again and reiterated his call for the third time. Daya Ram of Lahore stood up and said with
humility, My head is at your disposal, my true Lord. He walked behind the Guru inside a tent
nearby. A thud of sword was heard from the tent. The Guru came back, his sword dripping
blood. Men in the congregation fled in terror, and there was a panic in the audience. I want
another head, roared the Guru. Before he could repeat his call, another disciple, Dharam Das,
placed his head at the disposal of the Master. He was also taken to the enclosure. Again there
was a thud of the sword and as before, the Guru came out of the tent with his sword drenched
in blood. This was more than many could endure. Some of them went to complain to the
Gurus mother who sent word to the Guru, but he continued with his unusual behavior. The
Guru made three more calls. Mohkam Chand, Himmat Rai, and Sahib Chand cheerfully
responded one after another, and advanced to offer their heads. After the five had
surrendered themselves to the Guru, he put a stop to further demands. A short time later, he
brought out the five Sikhs he had taken into the tent, each dressed in fresh garb, blue
turbans, loose long yellow shirts (Cholaa), and knickerbockers(Kasheraa) worn as underwear
and with swords (Kirpan) dangling by their sides. No one, except the Guru and the five Sikhs,
knows what happened in the tent. (All kinds of speculation are advanced ) The Guru declared
that these five Sikhs would form the nucleus of the order of the Khalsa (the pure ones) that he
was going to inaugurate. The whole assembly resounded with the shouts of Sat Sri Akal,
meaning immortal is God. It would be interesting to know that out of the five, three belonged
to untouchable classes.

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Ceremony of Baptism:
The Guru then asked for a steel bowl filled with water. He kept churning it with a doubleedged dagger while reciting the following sacred hymns: Guru Nanak Devs Japji, Guru Amar
Das Anand, and his own Jaap, Chaupai, and ten Sawaiyahs. Mata Sahib Devi brought
some sugar crystals which were put into the vessel as desired by the Guru. Sweetness was
thus mingled with the alchemy of steel (bravery). When the recital was finished, the Guru
administered the sweet blessed water that he called Amrit (nectar) to his Beloved Five. They
were asked to kneel down on their left knee and look into the eyes of the Guru who then
proceeded to give each one of them five palms of Amrit. He also sprinkled the holy water
over their heads and faces five times. They were asked to partake of it from the same bowl by
turns. In this way, the Gurus spiritual power penetrated into their souls. They were
designated Panj Pyare (Beloved Five). The Guru said that they were his sons. This
revolutionary act marked a complete break with the past.
Emblems of Khalsa:
They were given the surname of Singh, meaning lion and were forever to wear the five
emblems of the Khalsa. The emblems Punjabi names begin with K: (1) Kesha, or long uncut

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hair and beard; (2) Kangha, a comb tucked into the Kesha to keep it tidy; (3) Kara, a steel
bracelet worn to remind the Sikh of his promise to the Guru to be true; (4) Kachcha, breeches
down to knees worn by the soldiers of that time; (5) Kirpan, a sword for defense and a symbol
of royalty for fighting oppression. The Guru asserted, One who leads a disciplined life is my
Sikh, rather he is my master and I am his disciple. The Guru provided his followers these five
jewels which were within the reach of everybody. These symbols gave the Khalsa semblance
of unity and close brotherhood. They developed group consciousness and provided the Khalsa
with a new uniform. The Master wanted his followers not to be able to hide their identity and
face danger boldly. Moreover, the previous Gurus and saints kept long hair, so the Guru also
wanted that his followers should have saintly appearance like them. For a Khalsa hair is
sacred and symbol of his being the Gurus follower.
Injunctions:
The Khalsa were also required not to do the following. A)to wear a cap B)to worship tombs,
graves and cherish superstitions C)to eat Halal, meat of the animal (cut in the Jewish or
Muslim style) D)to smoke. He also enjoined the Sikhs to observe strict fidelity to their spouse.
He wanted that before beginning any work, prayer should be offered and the Sikhs should help
one another. They should practice riding and using arms. A Sikh should never covet anothers
property. Every Sikh should say the five prescribed prayers daily. He should greet another
Sikh with, Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh (Khalsa belongs to the Lord and the
victory too belongs to Him).

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The Disciples Baptize the Master:

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Now the Master stood before his five Beloved disciples with folded hands and requested them
to baptize him likewise. This stunned everyone in the assembly. They said, You are our Guru;
how can we administer the Amrit to you? The Guru replied, It is a new order I have evolved
today. There will be no high and no low. The Khalsa is the Guru and the Guru is the Khalsa.
The Guru was then administered Amrit the same way. It electrified the atmosphere. It was for
the first time in the history of mankind that the Master sat at the feet of his disciples asking to
be blessed with a draught of nectar. Now Guru Gobind Rai became Guru Gobind Singh.
Somebody in the assembly remarked, Wah Guru Gobind Singh, ape Gur te ape chela (Hail to
Guru Gobind Singh who himself is the Master as well as disciple). Thus he merged himself into
the Khalsa and endowed it with his own personality.

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The Gurus Exciting Oration and its Result:

Then Guru Gobind Singh spoke to all the Sikhs present and said, I wish you all to embrace
one creed and follow one path. Let no one deem himself superior to another. Any five baptized
Sikhs can administer Amrit to any number of men or women anywhere. Let men of the four
castes receive my baptism. In order to safeguard your temporal and spiritual rights, you
should not depend on fate. Love of neighbor must accompany the punishment of the
oppressor. Salvation is to be attained in this very life, here and now. Women shall be equal to
man in every respect. No veil (Purdah) for them anymore. There should be neither burning
alive of a widow on the pyre of her dead husband nor killing of new born daughters. I am but
a servant of the Supreme Being, and anyone calling me God will be thrown into the cauldron
of hell. Though several hesitated to follow the Guru, many were baptized at their request on
that day. Their number rose to 80,000 in two weeks Anandpur became the hub of activity.
Baptismal ceremonies continued for several weeks. The word went around the country that
the Guru had created a new order. It infused a new spirit in the Hindus and struck terror in the
hearts of the Gurus adversaries.
Abolition of the Institution of the Masands:
Guru Arjan Dev had put a Sikh of high spiritual status in charge of each district and called him
by the dignified term of Masand which literally means high seat. The Masands preached
Sikhism and collected offerings from the Sikhs. They presented these offering to the Guru on
the occasion of Diwali and Baisakhi festivals. The system worked well upto the time of the

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6th Guru. After that most of the Masands became corrupt. They unduly forced the poor Sikhs
to give the tithi which they did not pass on to the Guru. They were also adopting a defiant
attitude towards the Guru. The tenth Master was determined to abolish this order. He
summoned the Masands to Anandpur and divested them of their positions. Those who had
serious charges against them were punished and if you who were good and honest were
honored by the Guru. The system was abolished once for all. He advised the Sikhs to send
their offerings directly to the Guru at Anandpur. This immediate attack on the Masands is a
tribute to the Masters determination and boldness.
A Donkey in a Tigers Garb:
Once a Sikh killed a tiger and presented its skin to the Guru. The Guru fastened the skin on a
donkey and let it loose. People raised an alarm on seeing the supposed tiger. The whole
population was terrified. The Guru gathered some Sikhs for hunting. As they approached the
supposed tiger, it began to bray. The donkey was caught and the tigers skin was removed.
Then the Guru said, You should not behave like the disguised donkey. I want you to learn a
lesson from this. As long as you were bound by caste and superstitions, you were like
donkeys. I have given you Khalsa uniform and have made you my Singh (lions). Stick to that
uniform of five Kakars and never discard them. If the donkey had preserved the tigers garb
and conduct, it would have been treated as a tiger. If you discard the Khalsa uniform, you will
fall from the lofty position. Keep yourself distinct from others in character and conduct.

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Hill Chiefs Feel Danger and Turn Hostile:

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The Guru invited the hill chiefs to take Amrit and join the order of the Khalsa. He exhorted
them saying, I am concerned about your fallen state. You should feel ashamed to call yourself
brave Rajputs when the Mughals carry away your daughters and wives before your own eyes.
Your temples are being demolished and many of your faith have been forcibly converted to
Islam. Gird up your lions, join me and elevate the fallen condition of your country. Let the four
castes become brothers. The Gurus appeal had no effect. The hill chiefs were perturbed at
the growing power of the Guru and at the creation of the Khalsa. They were of the view that,
in due course of time, the Khalsa would eliminate them. Abolition of caste system was a
challenge to the social exclusiveness of the hill society. They had enjoyed special rights for
centuries. They were pained to find the members of the low castes being raised to a position
of equality with them. They were jealous and afraid of the Guru after being defeated at
Bhangani. The ruler of Bilaspur was more alarmed as Anandpur was situated in his state. He
asked the Guru to pay rent for the land occupied by him or leave Anandpur. As the land had
been purchased by Guru Tegh Bahadur, Guru Gobind Singh rejected the demand. There was a
skirmish between the Sikhs and the soldiers of Bilaspur in which the latter suffered many
casualties.

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Hill Chiefs on the War Path, 1700:

The hill chiefs formed a coalition and decided to march upon Anandpur. They isolated
Anandpur from the outside world. Efforts of the hill chiefs to break the fortification were
beaten off. The Gurus eldest son, Ajit Singh, won praise for his skill and valor in this battle.
The hill chiefs used a drunken elephant for battering the gate of the fort Lohgari. Bachittar
Singh made a powerful thrust with his spear and injured the elephant who ran back and
trampled several hill soldiers. The hill chiefs were compelled to abandon the siege and flee for
safety. The hill chiefs, then, appealed to the Viceroy of Delhi who sent a strong force under
Painda Khan. Hill chiefs also joined him, but no amount of pressure could dislodge the brave
Sikhs from their position. Painda Khan was killed in a single combat by the Guru. Mughal
forces and the hill chiefs took to the flight and a large booty fell into the hands of the Khalsa.
The Gurus Visit to Riwalsar, 1701:
The hill chiefs realized the futility of continuing hostility with the Guru. They wanted to make
peace and invited the Guru to an annual fair at Riwalsar, a holy place of the Hindus. The Guru
visited with his family and some Sikhs He was warmly received by the hill chiefs who

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entreated him to forget and forgive. The Guru told them that he had no malice towards
anyone. He invited them to his camp and gave them a cordial reception. The Guru was still at
Riwalsar when the hill chiefs learnt that Auragzeb was planning to attack Anandpur. This news
changed their attitude and they dropped the peace efforts with the Guru. A princess of Nahan
state, Padma, who was a devotee of the Guru came to know of it and told the Guru about the
secret design of the hill chiefs and the Mughals. The Guru hastened back to Anandpur.
Amazement of the Hill Chiefs:
At Riwalsar, a Sikh offered the Guru a double barreled gun. Every body admired the gun. The
Guru loaded the Gun and said, I want to test how far the gun can shoot. Let a Sikh stand 100
yards away. Many Sikhs rushed to serve as target of the gun. Everyone tried to be in front of
the other. On seeing this struggle, the Guru said, All of you should stand in a single line. I
want to see how many of you the bullet can pierce through. All the Sikhs stood in a line. They
were firm like a rock. The Guru took aim slowly and carefully so that the bullet passed over
their heads. The Guru had wanted to test the faith of the Sikhs and show the same to the hill
chiefs who were amazed. They said, How can we defeat the Guru whose Sikhs serve him with
such devotion and obedience?
Manly Performance of Bibi Deep Kaur:
With baptism, the Guru had infused fearless valor in all hearts. Here is an example of one
baptized lady, Deep Kaur, who displayed exemplary spirit of courage. While on her way to
Anandpur, her male companions halted for taking rest, but she continued her journey. When
her companions were out of sight, two armed men blocked her way and threatened her. She
read their evil designs in their eyes, but did not lose heart. She threw one of her gold bangles
on the ground and said, Take that and go away. One of them bent down to pick up the
bangle. She drew her sword, and, at once, cut off his head. Before his companion could
recover from the shock, she fell upon him and, with a quick stroke of her sword, finished him
too. By then, her companions also arrived and were surprised at the courage shown by her.
When they reached Anandpur, the incident was narrated to the Guru who remarked, She has
proved to be a true Sikh. Everybody should follow her example.

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Saiyad Khan, Mughal General Turns the Gurus Devotee:

The hill chiefs had become sworn enemies of the Guru. They wanted to get rid of him. With
the help of the Mughal forces, they fought three battles against the Guru, but failed to expel
him from Anandpur. In one of the battles fought in 1703, Saiyad Khan was the general of the
Mughal and hill forces. He was the brother of Pir Budhu Shahs wife. He was surprised to know
that his brother-in-law (Sir Budhu Shah) was a devotee of the Guru and his two sons and
many soldiers died fighting for the Guru in the battle of Bhangani. He had heard a lot about
the spiritual power of the Guru from his sister and had become a secret admirer of the Guru
whom he longed to see personally. When he saw the Guru on his blue horse in his battlefield,
he shot an arrow at the Guru, but the arrow missed the target. Then he pulled out his musket,
but his aim which was known to be flawless, let him down. Now the Guru invited him to hand
to hand fight with the sword. When he saw the Guru from closer quarters, he came down from
his horse, refused to fight, and fell at the Gurus feet. He became a devotee of the Guru and
spent the rest of his life in prayer. After the battle, the Guru praised his Khalsa in one of his
compositions in the following words, It is through the kindness of the Sikhs that I have won
all of my victories. Through their favor have I acquired honor, otherwise there are millions of
ordinary mortals like myself.
Restoration of an Abducted Bride:
The Gurus fame was spreading far and wide. One day a Brahmin (Hindu priest) came to
Anandpur bewailing that his bride had been forcibly abducted by some Pathans. He petitioned
the Guru to restore his bride to him. The Guru sent his son, Ajit Singh, with one hundred
cavalry to rescue the bride. Marching with speed, Ajit Singh surprised the Pathans, fell upon

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them like lightning, captured them and produced the culprits along with the bride before the
Guru. She was restored to her husband and the Pathans were punished for their misdeeds.
Aurangzebs Invitation:
Aurangzeb was greatly exercised over the defeat of the Mughal forces and the defection of
Saiyad Khan. He desired that the Guru should be compelled to vacate Anandpur and be killed.
His advisors suggested to him that it would be better to win him over with diplomacy. So the
Emperor wrote a personal letter to the Guru in the following words: Your religion and mine
believe in the unity of God. You should acknowledge my sovereignty which I have attained by
the grace of God. If you have any grievance, see me and you will be treated as holy men are
treated. Dont challenge my authority else I shall have to march against you. After due
consideration, the Guru declined the invitation and sent the following reply, My brother! God
who made you the Emperor has sent me to the world to do justice. You dont do justice and
discriminate against non-Muslims. How can I be at peace with you so long as our ways are
different?
The Last Battle of Anandpur, 1704:
The ruler of Bilaspur state was deputed by the other hill chiefs to go to South India and apply
in person for help to Aurangzeb. The emperor had already received the Gurus reply and was
in fury. On reading the alarming petition of the hill chiefs, he issued orders to the Governers of
Sirhand and Lahore to lead an expedition against the Sikhs and capture the Guru. The hill
chiefs with their forces joined the Mughal forces under Wazir Khan, the Governor of Sirhand,
and the Governor of Lahor at Ropar near Anandpur. The Sikhs met the advancing forces with
fire from their guns. The invaders did not expect this kind of planned and aggressive action, so
they were surprised. When the armies disengaged in the evening, the allied forces had
suffered heavy losses. The battle on the second day was equally severe. The Guru himself
took part in the battle. His son Ajit Singh won admiration by his deeds of valor. The issue,
however, remained inconclusive.

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Bhai Kanhiya, the Real Founder of the Red Cross:

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: At the end of the second days fighting, some Sikhs complained to the Guru that a Sikh, Bhai
Kanhiya, had been giving water to the wounded enemy soldiers. The Guru asked Kanhiya if
that was true. Yes, my Lord, said he. I have been giving water to everyone who needed it
in the battlefield. I didnt see any Muslim there. I see the entire creation as Gods children. I
fail to distinguish between the Sikhs and the Muslims. The Guru was highly pleased with him
and blessed him. He gave him bandages and ointment, and bade him to continue serving the
suffering soldiers. The followers of Bhai Kanhiya are known as Sewa Panthis meaning, those
on service mission and are still preaching Sikhism and serving the sufferers. Their aim in life is
service. The Guru told the Sikhs that Bhai Kanhiya had truly understood his mission. Bhai
Kanhiya can be called the founder of the Red Cross.
The Master Besieged:
: On the third day, the Gurus troops fought with great enthusiasm in spite of the fact that
they were fighting against heavy odds. The Mughal forces succeeded in laying siege to the
Anandghar fort. The Sikhs continued to fight with Gods name on their lips. The siege
continued for some days and the provisions began to run short. The Khalsa lived on leaves
and bark of trees. Water supply from the channel was cut off. As the siege continued, the
hardship increased. But the spirit of Khalsa remained undiminished. Some Sikhs suggested
evacuation, but the Guru rejected the idea. Forty Sikhs wavered in their resolution and
insisted on leaving. The Guru told them that they could go if they were ready to disown him.
They actually wrote a statement disowning the Guru and left.
Farewell to Anandpur:
Taking advantage of the situation, Wazir Khan formed a plan to capture the Guru alive. He

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sent the Guru a letter signed by Aurangzeb as a guarantee for the safety of all if the Guru
vacated the fort. On hearing this, the Sikhs pressed the Guru to accept the offer. The Gurus
mother also supported them. The Guru did not rely on the enemys assurance, but he knew
that an effective defense of Anandpur was impossible owing to the lack of provisions and other
supplies. He thought that even if the imperial troops betrayed their trust, it would be better to
die fighting than to die from hunger. Therefore, the Guru agreed, though reluctantly to
evacuate Anandpur. He took the most valuable things before leaving Anandpur on the night of
Dec. 20-21, 1704.
Trust Betrayed by the Mughals:
When the Mughals learnt that the Guru and his followers had evacuated the fort, they pursued
and overtook them on the bank of the swollen river, Sirsa. They attacked them and killed
many of the Sikhs. In the midst of cold, darkness, and fierce fighting, complete confusion
prevailed among the Sikhs. Some daring Sikhs pushed their horses into the swollen river and
crossed it. Much of the Gurus property and many valuable manuscripts were washed away. In
the confusion, the Gurus mother and his two younger sons were separated from the Guru.
Mata Sundri and Mata Sahib Devi were hurriedly led by some Sikhs towards Delhi. When the
Guru crossed the river, he was left with his two elder sons, the five Beloved Ones and thirtyfive other Sikhs, forty-three souls out of four hundred.
The Battle of Chamkaur, December, 1704:

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After crossing the river, the Guru realized that he was in open country with enemy in front as
well as in the rear. The Guru rushed towards Chamkaur, a village nearby, and took shelter in
the mud-walled double-storied house belonging to one of his Sikhs. The Mughal army came,
surging like dark clouds and threw a tight ring around the house. They aimed at capturing the
Guru alive so they did not blow up the house. The Sikhs, in batches of five, went forth to
contend with the army outside and died fighting like heroes The Gurus two sons, Ajit Singh
and Jujhar Singh, in their teens, begged their father, one after the other, to be allowed to
court death. The Guru cheerfully agreed to their request. The Sikhs got agitated and said that
the Gurus sons could not be allowed to risk their lives. All of you are my sons, said the Guru
as he overruled their objections and directed his sons to go out by turn and face the enemy,
several thousand strong. From the balcony, the Guru watched with his own eyes their heroic
fight and martyrdom at the hands of the enemy. The Guru rendered his gratitude to the Lord
for having been able to restore to Him what He was pleased to grant the Guru. By nightfall,
the Guru was left with five Sikhs. Seeing how hopeless the situation was, the Sikhs requested
the Master to leave Chamkaur. They said to him, You will create thousands of Khalsa as
warriors who will destroy the tyrants. The Guru did not agree. Then the Sikhs said, O true
kings, we five as Guru Khalsa, order you to go. Kindly excuse our assuming your role. The
Guru had no alternative but to obey. Two of the Sikhs offered to remain in the fortress. The
other three accompanied the Guru at midnight. Before they left the fortress, they extinguished
with a shower of arrows the night torches of the enemy. They created chaos among the
Mughal forces and escaped unmolested. It was decided that they would meet on the outskirts
of the village Machhiwara. In the morning, the battle was resumed. As the two Sikhs holding
the fortress could not keep the enemy away, the Mughal soldiers scaled the wall, but were
disappointed to find that neither of the two Sikhs was Guru Gobind Singh. Writing about this
battle, in a letter (Zafarnama), the Guru wrote to Aurangzeb, What could forty famished men
do when opposed by countless? There is a beautiful Gurdwara at Chamkaur where an annual
fair is attended by numberless devotees in memory of this tragic event.

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Martyrdom of Younger Sahibzadas (Princes) at Sirhand:

Gangu, the Gurus cook, had taken charge of the younger princes, Zorawar Singh and Fateh
Singh, aged 9 and 7 and the Gurus mother, Mata Gujri, after crossing the river Sirsa. He took
them to his village. At night he stole their bag containing money. Next morning, when it was
pointed out to him, he feigned ignorance and protested for being blamed. He informed the
village headman of their presence. They were arrested and taken to the Governor of Sirhand
who ordered them to be confined in a tower where they passed the cold December night on

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hard floor. Next day, the Sahibzadas were summoned before the Governor. They refused to
bow before him and uttered Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. The Governor was
annoyed and threatened to torture them if they did not embrace Islam. Both of them firmly
refused to give up their faith. They were given 24 hours to think, and promised many gifts and
comfortable lives if they agreed. They were warned that they would be bricked alive if they
refused. When Mata Gujri heard about this, she said to them, Stay strong like your
grandfather, my beloved children. Next day, the Governor again made the tempting offers,
but they rejected all of them. He ordered them to be bricked alive. The Nawab (chief) of
Malerkotla state who was present there pleaded for them, but of no avail. When they were
covered up to their shoulders, the same offer ---Death or Islam---was repeated to them. They
remained firm and calm. At this point, their heads were cut off by the order of the Governor.
When Mata Gujri was told about the martyrdom of her grandsons, she thanked the Lord for
giving them a dignified death. She closed her eyes and breathed her last meditating. Todar
Mal, a rich businessman, cremated the three dead bodies by purchasing the land at a huge
price. Gurdwara Joti Saraup was erected later on that piece of land. Gurdwara Fatehgarh
Sahib stands at the place where Sahibzadas were beheaded. This all happened in the last
week of December, 1704. (Barely six years later, Banda Singh Bahadur killed Wazir Khan in a
battle and razed the city of Sirhand to the ground. Sirhand is on the main road connecting
Delhi and Amritsar.)
Uchch Da Pir (a Muslim Saint of a City Called Uchch):

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The Guru left Chamkaur, walked barefooted through the forest full of thorny bushes. His
clothes got torn and his feet were bleeding. Due to extreme fatigue, he lay down on the
ground with a stone as a pillow and slept. In spite of such a depressing condition, he did not
lose courage nor did he, for a minute, forget the Lords Name. A beautiful composition
expressing longing for the Lord is assumed to have been composed by the Guru at this
occasion. In the mean time, the three Sikhs came and met the Guru at Machhiwara. On being
informed that he was being pursued by the Mughals, the Guru did not like to stay with the
Sikh who had given him his house. Two Pathans, Nabi Khan and Ghani Khan, who had sold
horses to the Guru at Anandpur and had great respect for him, offered their services to him.
The Guru was to disguise as a Muslim saint of Uchch. He was carried on a cot by the two
Pathans and two Sikhs while the third Sikh served as an attendant. This scheme saw them
safely through the Mughal troops who were camping on the way. When the Pathans took leave
of the Guru, he gave them a letter of appreciation which is still preserved by their
descendants.

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Zafarnama (The Epistle of Victory):

The Guru proceeded towards Rai Kot. The Muslim chief of Rai Kot entertained the Guru. Here
the Guru received the tragic news of the martyrdom of the younger Sahibzadas and the death
of Mata Gujari. He received the news with perfect composure and fell into prayer of gratitude
for having rendered unto the Lord what was really His. The chief of Rai Kot was given a sword
as a present by the Guru. It is now preserved in the British Museum, London. The Gurus next
place of halt was village Dina. He stayed there long enough to gather, once again, a band of
devoted Sikhs. It was here that the Guru addressed a letter to Aurangzeb. The guru had lost
his four sons, his parents, and brave Sikhs in his struggle against oppression. He was being
chased by the enemy forces. Even then he was not demoralized as the contents of the letter
indicate. This letter was written in response to Aurangzebs invitation to the Guru to meet him.
The letter is a fair-sized poem of one hundred and eleven stanzas in Persian and is preserved
in the Dasam Granth. In this letter, Aurangzeb is repeatedly chided for breach of faith in the
attack made by his forces on the Sikhs when they vacated Anandpur on solemn assurances of
the Emperors generals. The Guru says in this letter, When there is no other course open to
man, it is but right to unsheathe the sword. O king, I have no faith in your oaths. Although my
four sons have been killed, I (the coiled snake) remain to continue the strife. Victory and
defeat are to be judged by the ultimate standard of morality and not by temporary material
gain. You are monarch of the world, but far from you is religion. My protection is God, who is
above and beyond all worldly kings. The Guru sent this letter to Aurangzeb who was at
Ahmed Nagar, a city in South India, through two of his devoted Sikhs. The Guru asked

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Aurangzeb to come and see him. The letter was duly delivered and the Emperor expressed a
wish that the Guru might come and see him. But before the two could meet, Aurangzeb died.
The Forty Immortals:
The Guru left Dina and took to traveling from village to village. He learnt that the Governor of
Sirhand, with a force of 5,000, was marching to capture him. Many new converts were made
and a band of devoted Sikhs gathered around him. Clash with the Mughal forces now seemed
imminent. The Guru returned into the waterless wastes of Khidrana on the banks of a small
lake. The forty Sikhs who had deserted the Guru at Anandpur belonged to the district of
Amritsar. They were castigated by their women folk and relatives for having forsaken the
Guru. A young woman, Bhago, was determined to wipe out this badge of infamy. She
gathered the forty deserters who now repented on their cowardice and marched towards
Khidrana to seek the Gurus pardon. One morning, they found the Mughal troops coming to
attack the Guru. They spread their loose sheets on the bushes to give an impression to the
enemy that a large force was camping there. They sat scattered among the bushes ready to
fight. When the enemy troops drew near, a bloody battle started. It alerted the Guru and his
men. The Guru took his position on a sandhill on the other side of the lake and directed a rain
of arrows on the enemy. The forty Sikhs fought with swords when their stock of ammunition
and arrows was exhausted. They died like heroes after killing a large number of enemy
soldiers. Their aim to alert the Guru and to check the enemy, as long as possible, was
achieved. The Mughal forces returned after sustaining heavy losses. Now the Guru advanced
to the actual scene of the battle. He was greeted by Mai Bhago who was injured but alive. She
told him how the forty deserters had fought bravely and laid down their lives. A little farther,
the Guru saw another Sikh, Mahan Singh, lying seriously wounded and about to expire. He
requested the Guru to pardon all the forty renouncers and restore the snapped relationship.
The Guru granted pardon to all and declared that those forty had become Forty Liberated
Ones or Muktas. Their deeds of heroism have become a part of the Sikhs daily prayer.
Khidrana is known after them as Mukatsar (Pool of liberation). Every year in the month of
January, a big fair is held there in their memory. Mai Bhago was saved and is remembered as
Joan of Ark in the Sikh history. She was with the Guru up to the last moment.
Prose at Damdama Sahib:

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The Guru now proceeded to a village, Talwadi Sabo, now called Damdamasa (a sacred resting
place) in January 1706. Here he built a house for himself and stayed there for nine months. It
became a place of reunion as Mata Sundri and Mata Sahib Devi with Bhai Mani Singh came
there from Delhi. In sorrow, they asked where their four sons were. The Guru pointing
towards his Khalsa, replied, The four sons have been offered as a sacrifice over the heads of
these sons. What does it matter if we have lost four sons while thousands of them are alive.
He consoled them by saying that they have died for their faith in God and would live forever.
The old glory of Anandpur had returned to Damdama Sahib and the Sikhs thronged here from
far and near. The Guru baptized them and Sikhism took firm roots in this region. More than a
hundred thousand people were baptized by the Guru. A Muslim named Ibrahin also received
baptism. He was named Ajmer Singh. Guru Gobind Singh wanted to include the compositions
of Guru Tegh Bahadur in the Adi-Granth, the original copy of which was with Dhir Mal at
Kartarpur. The Guru sent for this copy, but Dhir Mal refused to part with it. So the Guru
recited the Granth from memory and Bhai Mani Singh recorded it. Guru Tegh Bahadurs hymns
were included at appropriate places. Bhai Mani Singh also made more copies of the Holy
Scripture. The Guru also made addition to his own compositions which were then compiled by
Bhai Mani Singh and the resulting volume is known as Dasam Granth or the Book of the
Tenth Master. Thus Damdama Sahib became a famous seat of learning. A big Gurdwara was
erected there later on. It is one of the holiest shrines of the Sikhs and one of the five highest
seats of religious authority called Takhats (Thrones). A fair is held there every year in April.
On Way to Aurangzeb, 1707:
When Aurangzeb received the Zafarnama, he was struck with remorse. He dictated from his
sickbed a letter to his Prime Minister at Delhi asking him to show friendliness to the Guru,

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invite him, send him with honor and escort him to the royal presence. The Guru had heard
nothing of this development, but knew about the failing health of Aurangzeb. So he decided to
go and meet him personally in the south India. Mata Sundri and Mata Sahib Kaur were sent
back to Delhi and the Guru left for the south. On his way, the Guru happened to pass the
grave of Dadu, a famous Muslim saint and a reputed poet. Out of respect for the poet, the
Guru lowered his arrow before the grave. The Sikhs accompanying him objected to it and
reminded him that he had told them not to worship the graves. The Sikhs passed a resolution
and fined the Guru for his lapse. The Guru accepted it with grace. He was proud of his Sikhs
for their respect for the principles. He was still on his way when his Sikhs who had taken the
letter to Aurangzeb, met him, and gave him the details. A short time later, the Guru received
the news of Aurangzebs death. He proceeded no further and turned to Delhi.
Relations with Bahadur Shah:
Aurangzebs death was a signal for the usual war of succession among his sons. Muazzam, the
eldest son, who finally became the Emporer under the title of Bahadur Shah requested the
Guru through Bhai Nand Lal for help. He had a reputation of being a liberal man, had a regard
for the Guru and being the eldest was the rightful heir to the throne. He promised to look into
and redress the grievences the Guru might have had. The Guru placed his Sikhs under the
command of Bhai Dharam Singh to help Muazzam in the battle of succession. Muazzam was
successful. As a token of his gratefullness, he invited the Guru, through Dharam Singh, to
Agra. At Agra, the Guru was received by Bahadur Shah with great honor. He thanked the Guru
for help and presented him with a jewelled scarf, a dress of honor and an aigrette (Kalgi). He
invited the Guru to accompany him on his march towards the south India. The Guru had a
plan to return to the Punjab, but agreed to accompany him to complete the negotiations. On
the way, the Guru imparted his message to the people of new territories through which he
passed. The Gurus negotiations with Bahdur Shah remained inconclusive. He found Bahadur
Shah evasive and helpless in taking any action against Wazir Khan, the Governor of Sirhand.
The Guru saw little profit in pursuing the talks any further. He broke off with the Emporer and
told him that he would try his own resources to punish the tyrants. The Guru set up his camp
at Nander now called Hazur Sahib.

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Banda Singh Bahadur Deputed to the Punjab:

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At Nander, the Guru visited the abode of a Hindu saint, Madho Das, who was known to
possess occult powers. The Guru lay on his couch in his absence. Madho Das, on his return,
saw this and was furious, but as soon as he set his eyes on the Guru, he could perceive the
great spiritual power in him. All his anger was gone. He fell at the Gurus feet and called
himself his Banda (slave). The Guru was deeply touched at his humility and reminded him
that it was the duty of persons like Banda to fight against tyrrany and even to lay down his life
in the struggle. Banda offered to do as he was bidden. The Guru baptized him and named him,
Banda Singh. He gave him five arrows from his own quiver, and escort of a few of his chosen
Sikhs as his advisers, and advised him to go to the Punjab to carry on the campaign against
tyrranny and injustice. The Guru sent letters to his Sikhs in the Punjab to join Banda Singh in
his war against cruelty. Banda Singh bowed at the Gurus feet, promised to do as he was
instructed, and left Nander soon after. Banda Singh punished Wazir Khan by killing him in a
battle, sacked Sirhand within a year and shook the foundation of the Mughal rule until he was
overcome and murdered in 1716.
Departure to the Eternal Home:
The secluded town of Nander on the bank of river Godawari, attracted the Guru who decided
to settle there. But he had not too much time left. Wazir Khan felt alarmed at the Emperors
conciliatory treatment of the Guru. Their marching together to the south made him jealous. He
sent two of his trusted men to assassinate the Guru. These two pathans regularly attended the
daily sermons of the Guru at Nander and displayed keen interest in his teachings. They also
won the confidence of other Sikhs. One day, as the Guru lay in his chamber resting after
evening prayer, one of the pathans suddenly fell upon him and stabbed him. Before he could
attack again, the Guru struck him down with his saber. His companion fell under the sword of

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the Sikhs who had rushed in on hearing the noise. (Some historians write that Bahadur Shah
was also a partner in this conspiracy.) The wound was treated immediately and was stitched
up. It is said that the emperor sent an English surgeon to stitch the wound. The Guru began to
recover under proper care. But not long afterwards, as he strecthed a powerful bow, the
healing wound opened again and bled profusely. This weakened the Gurus physical frame. As
the condition of the wound grew worse, the Guru realized that his end was near. He called all
the Sikhs present at Nander and, in his last sermon, said to them, The human body must
perish sooner or later. God alone is immortal. Nobody should yield to sorrow or mourning on
my death. Everything happens according to the will of the Lord. I am merging myself into the
Khalsa. No one should erect any shrine commemorating my death. The community should be
guided by the Five Faithful chosen from among the devotees. A day before the end came, the
Guru asked for the sacred volume of the Adi-Granth to be brought forth. He placed before it
five pice, a coconut and bowed before it, according to the tradition. He conferred Guruship on
the Adi-Granth. Thus the Adi-Granth became Guru Granth Sahib, the Guru eternal. The Guru
uttered Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh, to bid his last farewell to the Sikhs and
breathed his last on October 7, 1708. Thus passed away from the earthly scene a great
teacher and regenerator of mankind at the young age of forty-two. A beautiful Gurdwara,
Sach Kand stands at the place of his cremation. It is also one of the five Takhats (thrones),
the highest seat of religious authority.
Achievments of Guru Gobind Singh:

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Guru Gobind Singhs four acts of crowning glory are 1)creation of the Khalsa, 2)bestowal of
political sovereignty on the Khalsa, 3)his selection of Banda Singh Bahadur to fight against
tyranny, and 4)declaring the Holy Granth as the eternal Guru. It is undeniable that Guru
Gobind Singh must be counted among the greatest men of all ages. The Gurus predecessors
had considerably elevated the morals of the Hindus. But the work of evolving a body of man
inspired by sane and high moral and ethical standards was reserved for the exceptional
genious of Guru Gobind Singh. He realized that the Hindus were terror stricken and
demoralized. They had a religion but no national feeling. The Guru made nationalism a religion
with them. Caste was a great barrier to unity, the most important element of nationalism. He
struck at the very root of this evil by declaring that nobody could call himself a true Sikh if he
did not regard all his fellow Sikhs as his brothers. They were to take food from the same
common kitchen sitting in rows and adopt the same family name of Singh. The Khalsa
created by him formed a brotherhood in which the low-caste was equal to the highest. The
Guru embraced everyone, irrespective of caste or creed into his fold. Three out of the five
beloved ones who were baptised first belonged to low castes. He set the unique example of
himself being baptised by his followers. He infused democratic spirit in the Khalsa
brotherhood. He gave his followers an external insignia of saint-soldiers who were ready to die
for freedom and protection of the down-trodden. He emancipated their mind from the bondage
of superstitions. In whatever condition they happened to be, a living faith in one God was their
guide. The Gurus Amrit and teachings had the magical effect of changing an outcaste into a
brave and determined saint-soldier. Creation of the Khalsa gave the people self-confidence
and stopped the flood of conversion to Islam. A Muslim Soofi poet of the Punjab, a
contemporary of Guru Gobind Singh, has written, I neither say of the past nor do I speak of
the future, but I talk of the present time and declare that but for Guru Gobind Singh, all the
Hindus would have been converted to a foreign culture and religion. He shattered the halo of
invincibility, attached to the lord of Delhi and destroyed the awe and terror inspired by the
Mughals tyranny. He transformed sovereignty to the poor of our land. He strove for it and
sacrificed everything for it. He awakened the dormant spirit of his followers. He believed not in
the divine right but in human rights. He enjoined upon his followers to regard the sword as
their principal stay in the world. Confectioners, sweepers, and barbers became leaders of
armies before whom the Mughal and hill forces trembled with terror. He left the leadership to
the collective wisdom of the community. Though, the Guru did not live long enough to see his
aim accomplished, his labors were not lost. Success is not always the measure of greatness.
He roused the dormant energies of a vanquished people who conquered Sirhand and killed
tyrants like Wazir Khan within five years after the Gurus death. Within the same century, they
were the master of their state. He set the soul of his followers free. The Gurus selection of
Banda Singh Bahadur for uprooting tyranny is another act of crowning glory. But for the

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efforts and sacrifices of Banda, the people of the Punjab would have remained leaderless and
demoralized. He shook the foundation of the Mughal kingdom which seemed invincible. He was
the first Sikh ruler who struck coins in the name of Nanak and Gobind. His great success,
though short-lived, gave Sikhism prestige and power. Guru Gobind Singh had sown the seed,
Banda reaped the harvest. Guru Gobind Singh invested Guru-ship in the Holy Granth for all
times to come in order to avoid all possible family fueds as well as impostors and to check any
division in Sikhism. He anticipated the abuses if it fell into unworthy hands. He enjoined upon
the Sikhs to look upon the Granth as their only Guru in the future. The Guru realized that
some disappointed aspirants for the office of the Guru-ship would create some more sects
leading to confusion and chaos. The only remedy to avoid all these dangers was the abolition
of human Guru-ship. Another important aspect of the Gurus genius was his poetic excellence.
He used the medium of poetry to deliver his spiritual message. He composed poetry that has
few peers in the annals of literature. He was a great linguist and wrote on a wide range of
subjects in many languages. He had in his court 52 poets who translated, from other
languages, heroic events wherein good triumphed over evil. His speech was inspiring and it
impressed as a hymn. His poetry awakened the sleeping spirit of his followers. Guru Gobind
Singh did not fight against any religion or sect. Among his admirers were many Hindus as well
as Muslims. Pir Budhu Shah sacrificed two of his sons and a number of his disciples in the
battle of Bhangani fighting on the Gurus side. Saiyad Beg and Syed Khan, Mughal
commanders were among many of his Muslim followers. The Muslim ruler of Malerkortla state
raised a strong voice against the execution of his two younger sons. Nabi Khan and Ghani
Khan helped the Guru at the risk of their own lives. The allegation that the Gurus policy was
open hostility to Islam is contradicted by his own teachings. He has written: Some men are
Hindus and other Musalmans, ------ know that all men are of the same caste. He also uttered:
The temple and the mosque are the same. The Hindu and the Muslim ways of worship lead to
the same end. Martial spirit inculcated by the Guru has been regarded by some critics as a
reversal of the teachings of Guru Nanak. This is quite wrong. The Guru took up arms only to
defend religious values which his predecessors had upheld at the cost of their lives. None of
the battles, he fought, was of his seeking. His struggle against injustice and tyranny was in
keeping with the teachings of Guru Nanak who had also written against the oppression
practiced by the Mughal and Pathan rulers. He did not depart even an iota from the teachings
of Guru Nanak. Bearings of arms and battles with the Mughals had started at the time of his
grandfather, Guru Har Gobind. It can be safely concluded that Guru Gobind Singh is
undoubtedly amongst the greatest saviors of mankind. A Muslim historian has truly said, He
was a lawgiver in pulpit, a champion in the field, a king on his throne and a Fakir in the
society of the Khalsa.

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Questions

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1) Name the Tenth Master.

a) Guru Arjan Dev b) Guru Gobind Singh c) Guru Tegh Bahadur
2) What was the name of his father?
a) Guru Tegh Bahadur b) Guru Har Gobind c) Guru Har Krishan
3) In which year was the Tenth Master born?
a) 1676 b) 1656 c) 1666
4) What was the name of his mother?
a) Bibi Bhani b) Mata Gujari c) Bibi Deep Kaur

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5) Name the city where he was born.

a)Anandpur b)Kartarpur c) Patna
6) How many sons did he have?
a) four b)three c) two
7) What was the name of his eldest son?
a) Fateh Singh b) Ajit Singh c) Zorawar Singh
8) Mark the one who is not his son.
a) Ajit Singh b) Jujhar Singh c) Mani Singh d) Zorawar Singh e) Fateh Singh
9) How old was the Guru when his father was martyred?
a) 9 years b) 11 years c) 13 years

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10) In which year was he formally installed as Guru?

a) 1680 b) 1678 c) 1676

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11) How many languages did he know?

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a) only one b) two c) more than two

12) Who said to Guru Tegh Bahadur? Who is greater than you, whose
sacrifice can save the Hindus?

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a) Bhai Mati Das b) Gobind Rai c) Bhai Sati Das

13) How did Gobind Rai take his fathers martyrdom?
a) he was terrified and cried a lot b) he hid himself in his house c) he
displayed matchless fortitude and calmness
14) Name the town founded by the Tenth Master.
a) Paonta b) Anandpur c) Kiratpur
15) Name the first battle fought by the Guru against the hill chiefs. a)Battle
of Nandaun b) Battle of Bhangani c) Battle of Gullar
16) Name the Muslim saint who helped the Tenth Master in this battle. a) Pir
Bhikan Shah b) Karim Bakhsh c) Pir Budhu Shah
17) The first ceremony of baptism was held in -----. A)1695 B)1699 C)1697

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18) This ceremony was held at ------. A)Anandpur B)Amritsar C)Patna

19) Mark the name that does not belong to the list of Five Beloveds. A)Bhai
Daya Singh B)Bhai Dharam Singh C)Bhai Ram Singh D)Bhai Mohkam Singh
E)Bhai Himmat Singh
20) The Guru had to bid farewell to Anandpur in ----. A)1708 B)1704 C)1700
21) The Gurus two elder sons died fighting at ------. A)Chamkaur B)Sirhand
C)Ropar
22) How old were they at the time of their martyrdom? A) Both were in their
teens B) Between 20 and 25 each C) Between 26 and 36 each
23) Name the place where the Gurus younger sons were martyred. A)
Chamkaur B) Machchiwara C)Sirhand
24) How old were the younger sons at that time? A) Each was between 10
and 12 B) Each was less than 10 C) Each was between 13 and 15

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25) How did they respond to the Governors offer to embrace Islam or face
death? A) They appealed for mercy B) They requested for time to think over
C) They rejected the offer flatly

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26) What is the name of the Gurdwara built at the place of their martydom?
A) Joti Sarup B)Fateh Garh C) Maji Sahib

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27) Name the Gurdwara built at the place of their cremation. A) Joti Sarup
B) Sis Ganj C) Akal Garh

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28) Name the brave lady who brought back the forty deserters to the Guru.
A) Sulakhni B) Tripat Kaur C) Mai Bhago
29) Name the place where a Gurdwara in memory of these forty martyrs is
built. A) Kot Kapura B) Mukatsar C) Damdama Sahib
30) Whom did the Guru baptize and send to the Punjab to punish the
tyrants? A) Banda Singh Bahadur B) Bhai Mani Singh C) Kirpal Das
31) Who made a fatal attack on the Tenth Master when he was in the south?
A) Bahadur Shah B) A hill chief C) A Pathan
32) Name the Gurdwara built at the place where the Master was cremated.
A) Sis Ganj B) Sach Kahand C) Banda Ghat
33) The Master breathed his last at ----. A) Hazur Sahib (Nander) B)
Anandpur C) Amritsar
34) The Guru conferred Guru-ship on ------. A) Banda Singh Bahadur B)
None C) Holy Granth Sahib

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35) The Guru breathed his last in ------. A) 1710 B) 1708 C) 1706
36) Who composed Jaap Sahib? A) Guru Gobind Singh B) Guru Tegh Bahdur
C) One of the 52 poets of Guru Gobind Singh
37) What did Bhai Kanihya say when the Sikhs complained that he was also
serving water to the injured enemy soldiers? A) I am also paid by the
Mughals B) I see everyone as son of the same God C) Nobody asked me not
to do so
38) What did the Guru reply to it? A) The Guru rebuked Bhai Kanihya B) The
Guru kept quiet C) The Guru agreed with Bhai Kanihya and gave him balm
and bandages also
39) To whom did the Tenth Master dictate Granth Sahib? A) Bhai Kirpal
Chand B) Bhai Mani Singh C) Bhai Daya Singh
Answers
1.

2.

3.

4.

5.

6.

7.

8.

9.

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10. C
11. C
12. B
13. C
14. A
15. B
16. C

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17. B
18. A
19. C
20. B
21. A
22. A
23. C
24. B
25. C
26. B
27. A
28. C

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29. B
30. A
31. C
32. B
33. A

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34. C
35. B
36. A
37. B
38. C
39. B
SRI GURU GRANTH SAHIB THE GURU ETERNAL
Intro
The Holy Scripture of the Sikh faith is called variously: The Adi-Granth (Primal Scripture),

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Granth Sahib (The Holy Granth) and Guru Granth Sahib. It is a collection of devotional hymns
and prayers. It was first compiled by the Fifth Master, Guru Arjan Dev, in 1604 in the city of
Amritsar. Its second and last version was the handiwork of Guru Gobing Singh and it was
completed at Damdama Sahib, District Bhatinda (Punjab) in the year 1705.
Beginning
The Holy Granth opens with the Mool Mantra the fundamental posulate: There is but one
God. His name is trruth, He is the Creator, He fears none nor does He hate anyone. He is
personified Eternal, He is beyond birth and death, he is self-existent. He can be attained by
the Gurus grace.
Guru's Writings
This is followed by Jap Ji (The Morning Prayer) and the Rahras (The Evening Prayer). Sohila
(The Bedtime Prayer) comes at the end of this section. Beyond this section, the main body of
the Holy Granth contains hymns, with which the Indian musical measure (Raga) and often
rhythm (tala or ghar) in which they should be sung is also given. There are 31 measures
included in the Holy Granth. The hymns of Guru Nanak Dev come first followed by those of the
other Gurus in chronological order. Every hymn is numbered. The Holy Granth contains
compositions of the first five Gurus and the ninth Guru. Since it was the spirit of Guru Nanak
Dev that passed from one Guru onto the next Guru, all the Gurus following Guru Nanak Dev
use the title Nanak at the end of their respective hymns. To distinguish the correct
authorship, each of the Gurus is designated by Mahalla. Thus, Mahalla five means the fifth
Nanak (Guru Arjan Dev).
Other Writings

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Compositions of 15 Hindu Bhagats (Holy Persons) and Muslim saints like Kabir and Farid have
also been included keeping in view the measure used by them. In addition, some of the
stanzas composed by a number of bards called Bhatts in praise of the first five Gurus have
been included in the Holy Granth. These stanzas are inspired compositions and provide deep
insight into the teachings of the Gurus. At the end of the Holy Scripture, as an appendix, is
added Rag Mala a catalog of musical measures. This is not the composition of any Guru and
does not contain the names of all the measures included in the Holy Granth.
Summary of Writers

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The Holy Scripture contains 5894 most sacred and divine hymns on 1430 pages. Guru Arjan
Dev had the poetic compositions of his four predessors. To them he added his own
compositions, the hymns of Hindu Bhakats and Muslim saints whose ideas corroborated those
of the Sikh Gurus. Hymns of Guru Tegh Bahadur, the ninth Master, were added by Guru
Gobind Singh. Since then there has been no further addition nor there will be any. It is the
only Holy Scripture in the world which was compiled by one of the founders of the religion
himself and therefore whose authenticity and originality cannot be questioned. The original
copy with Guru Arjan Devs signature is still available. As stated in the chapter on Guru Har
Rai, Ram Rai the son of Guru Har Rai, the 7th Master, misquoted the original word of a hymn
to please Aurangzeb when the latter told him that it was derogatory to the Muslims. When
Guru Har Rai came to know of it, he sent word to Ram Rai never to show his face to (him) his
father.
Bhai Gurdas/Baba Buddaa
Guru Arjan Dev took the help of his devoted disciple and renowned scholar, Bhai Gurdas, for
writing the Holy Scripture. It took one year to complete it. At the place selected for the
purpose, about a mile away from the Golden Temple, there stands a Gurdwara called
Ramsar. The original copy was installed with due honor and prayers in the Golden Temple in
1604. Baba Budha, an old devoted Sikh of Guru Nanak Dev was its first priest (Granthi). This
volume in rich leather binding is now preserved in a Gurdwara at Kartarpur (Punjab) and is in

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the custody of the descendant of Dhir Mal, the grandson of Guru Har Gobind. When Guru Har
Gobind left Kartarpur for Kiratpur, Dhir Mal retained the Holy Scripture. Later on, when Guru
Tegh Bahadurs Sikhs at Baba Bakala brought it to the Guru, he advised them to return it to
Dhir Mal and the Sikhs complied with it.
Guru Gobind Singh
The present shape to Guru Granth Sahib was given by Guru Gobind Singh at Damdama Sahib
in 1705. He added the hymns of his father, Guru Tegh Bahadur, and dictated the whole
scripture to Bhai Mani Singh. In October 1708, before his departure from this world, Guru
Gobind Singh designated the Holy Scripture as his successor and Eternal Guru. So it is called
Guru Granth Sahib. It is treated as Eternal Guru by the Sikhs throughout the world and they
bow before it. No important Sikh ceremony can be sanctified without its presence. For the
Sikhs it is not a mere book, but the visible form of the Divine Word. This belief is asserted in
the following unison chant at the end of every congregational prayer. All the Sikhs are
required to hold the Granth to be the Guru.
The Word
Guru Ram Das has written, The Bani (holy hymn) is the Guru, the Guru in Bani is
manifested. This means that in the Bani lie all immortal boons. It is believed that all the most
sacred hymns included in Guru Granth Sahib came to us from God through our Gurus and
saints who were inspired. These are treated as words of God. According to the teachings of
Guru Granth Sahib, the Supreme Being is sole without a second, Formless, beyond time and
thus, beyond incarnation and mortality. Creation, preservation and dissolution of the universe
are all in His command. In the sacred hymns, deities and Hindu mythological episodes do find
mention but only symbolically and metaphorically. Their existence is not to be taken literally.
Gurbani (Gurus verses) warn us against duality. Devotion is the main gateway to bliss or
Mukti and is commended over other paths. All deeds done must find retribution. Guru Nanak
Dev has said in Japji, Sow thyself the seed and consume the produce thereof." To fall in
Gods shelter in humility opens the gateway to His grace.

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Philosophy

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The Sikh philosophy as given in Guru Granth Sahib is a philosophy of action. The emphasis is
on shared communal experience. The extinction of ego or self is the cornerstone of Sikhism.
Thus, the path of renunciation and aloofness is abjured. The idea of symbolic relation of
human soul as the Lords consort is often quoted in Guru Granth Sahib. The mystique of
marriage is invoked time and again. Soul (wife) is commanded to live in the will of the Lord
(husband). One of the prominent features of the teaching of Guru Granth Sahib is its
humanitarian and compassionate attitude towards the fellow human beings. It is written on
page 349 of Guru Granth Sahib: Know all human beings to be repositories (store) of the
divine light. Stop not to inquire about their castes. In the hereafter, there are no castes. Guru
Nanak Dev has expressed deep anguish at the prevailing evil and injustice in society. He
writes (pg. 145), The dark age is the knife, the kings are the butchers, and righteousness has
taken wings and has flown. The Guru has also castigated the hypocrisy of the teachers of
religion (Brahmins) and has written (pg. 471), They who wield the scalpel wear thread round
their neck.
Women
Our attention has also been drawn to the plight of women as written on page 473: Why
consider her infereior from whom are born great ones of the Earth? Guru Amar Das and Guru
Arjan Dev have condemned the cruel custom of Sati (the forcible burning of the wife on her
husbands funeral pyre). Guru Nanak Dev and Bhagat Kabir have written that impurity (Sutak)
starts not in human birth, but in evil tendencies of the mind. There is no heaven or hell
according to the Sikh belief. Their existence, too, is not literal. Liberation (Mukti) is a state of
consciousness... liberation from Maya-attachment, desire, and sin. Guru Amar Das has

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uttered, Liberated is the one who by the love of God is inspired, whose senses are under
restraint and who abides under discipline.
Character
One of the most distinct features of Guru Granth Sahib is its catholic character. The
uniqueness of the Granth is all the more astonishing when we think of the factionalism and
fanaticism of the period in which it was compiled. It is the only Holy Scripture which contains
the songs of a number of non-Sikh saints, sages and bards irrespective of their caste or
religion. This was done when the caste system in India had paralyzed the conscience of Hindu
society. Thus it shows fundamental unity of all religions. All the hymns in Guru Granth Sahib
preach us things which are meant for the whole mankind without any distinction with regard
to religion or nationality. Its catholic character was tested by Emperor Akbar who having
satisfied himself bowed before it.
Languages
It is written in Gurmukhi script. Printed copies of the Holy Scripture are also available in
Roman and Devnagri scripts. Hindi and Punjabi, with a mixture of philosophical terminology
derived from Sanskirt, Persian and Arabic, are main languages used in the scripture. The
purpose of the Gurus in composing in popular language was to bring the spiritual experience
to the simple, working folks. The poetry of Guru Granth Sahib is in itself a subject worth the
highest consideration. Its appeal lies in its directness. It is a fountain of philosophical thought.
In order that the compositions become popular, the Gurus often used the measures and the
tunes of the folk songs and ballads. The text of this Holy Scripture is poetry of spiritual
experiences expressed in the form of figures, symbols and similies.

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Non Sikh Thoughts

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Many non-Sikh writers and philosophers of repute have expressed their appreciation of the
Holy Scripture. Professor Arnold Toynbee, the great historian, wrote, The Holy Granth is a
part of mankinds spiritual treasure. It is important that it should be brought within the direct
reach of as many people as possible. Pearl Buck, the Nobel Prize winner (literature),
expressed her appreciation in these words, I have studied the scriptures of other religions,
but I dont find anywhere the same power of appeal to the heart and mind as I find herein.
Questions

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Questions 1. Who compiled the Adi-Granth? A) Guru Ram Das B)Guru Arjan Dev C) Bhai
Gurdas 2. In which year was it compiled? A) 1602 B)1605 C) 1604 3. Who was the scribe of
the Adi-Granth? A) Bhai Gurdas B) Bhai Mani Singh C) Baba Budha 4. Where was it installed
after compilation? A) Gurdwara Ram Sar B) Har Mander C) Goindwal 5. Who was the first head
priest? A)Baba Budha B)Bhai Gurdas C)Bhai Mani Singh 6. The original copy of the Adi-Granth
is at ________. A) Golden Temple B)Anandpur C)Kartarpur 7. Who is the custodian of that
copy? A)People of Kartarpur B)Descendants of Dhir Mal C)SGPC 8. Who compiled the final
version? A) Guru Gobind Singh B) Guru Tegh Bahadur C) Guru Har Gobind 9. What additional
material was included in the second version? A)Hymns of Guru Gobind Singh B) Hymns of
some saints C) Hymns of Guru Tegh Bahadur 10. Name the place where it was redictated. A)
Mukatsar B) Damdama Sahib C) Amritsar 11. To whom was the second version dictated? A)
Bhai Mani Singh B) Bhai Sukha Singh C) Bhai Kirpal Chand 12. The second version was
compiled in ----. A) 1701 B) 1703 C) 1705 13. It contains ----- pages. A) 1430 B) 1400 C)
1500 14. Guru-ship was conferred on the Holy Scripture in -----. A) 1705 B) 1715 C) 1708 15.
How did Guru Gobind Singh name it at the time of his final departure from this world? A) AdiGranth B) Guru Granth Sahib C) Pothi Answers 1. B 2. C 3. A 4. B 5. A 6. C 7. B 8. A 9. C 10.
B 11. A 12. C 13. A 14. C 15. B
Questions on All Chapters

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Questions on all the Chapters 1. Who was the founder of Sikhism? A) Guru Gobind Singh B)
Guru Nanak Dev C) Guru Arjan Dev 2. The founder of Sikhism was born in ----. A) 1469 B)
1563 C) 1666 3. Name the town where he was born. A) Patna B) Goindwal C) Nankana 4. Why
was the second Master selected for Guru-ship? A) He was the eldest son of the first Master B)
His devotion to the first Master was unmatched C) He was the richest of all the followers 5.
Why did Humayun visit the second Master? A) To arrest him B) To seek financial help C) To
seek his blessing to regain his throne 6. Name the Mughal king who visited the third Master.
A) Akbar B) Babar C) Jahangir 7. Why did the visiting Emperor take food from the Langar? A)
He was very hungry B) None could see the Master before taking food from the Langar C) He
wanted to taste the food 8. Who was Bibi Bhani? A) Daughter of the third Master B) Sister of
the third Master C) Daughter-in-law of the third Master 9. What was the name of the fourth
Master? A) Guru Amar Das B) Guru Har Gobind C) Guru Ram Das 10. Who composed Jap
Sahib? A) Guru Ram Das B) Guru Nanak Dev C) Guru Arjan Dev 11. Who composed Anand
Sahib? A) Guru Arjan Dev B) Guru Amar Das C) Guru Ram Das 12. Who composed Sukhmani
Sahib? A) Guru Gobind Singh B) Guru Tegh Bahadur C) Guru Arjan Dev 13. What was the
most important contribution of Guru Angad Dev? A) He modified and simplified the existing
alphabet B) He did not nominate his son C) He spread Sikhism 14. Who compiled the AdiGranth? A) Guru Nanak Dev B) Guru Gobind Singh C) Guru Arjan Dev 15. Who was the first
Sikh martyr? A) Guru Tegh Bahadur B) Guru Arjan Dev C) Guru Gobind Singh 16. When was
he martyred? A) In 1601 B) In 1606 C) In 1619 17. Why was he martyred? A) The Mughal
Emperor, Jahangir, was an orthodox Muslim and was determined to spread Islam B) The Guru
had insulted the Emperor C) The Guru had annoyed Chandu 18. Name the Gurdwara built at
the place of this martyrdom. A) Har Mandar B) Bangla Sahib C) Dera Sahib 19. City of
Amritsar was founded by ----. A) Guru Ram Das B) Guru Arjan Dev C) Guru Amar Das 20.
Who got the Akal Takhat constructed? A) Guru Har Gobind B) Guru Arjan Dev C) Guru Tegh
Bahadur 21. What was the purpose of the construction of the Akal Takhat? A) It was to be
used as the Gurus residence B) The Guru sat there and looked after the temporal affairs C)
The Guru was fond of sitting on a throne 22. Name the ninth Master. A) Guru Har Krishan B)
Guru Tegh Bahadur C) Guru Har Rai 23. In which year was the ninth Master martyred? A)
1685 B) 1655 C) 1675 24. The Adi-Granth was installed in Har Mandar in -----. A) 1604 B)
1600 C) 1608 25. Guru Nanak Devs method of preaching at Hardwar was ----. A) Dramatic
and logical B) Aggressive C) Magical 26. Did Guru Amar Das preach against the cutom of
Sati? A) No B) Yes 27. Who built Har Mandar? A) Guru Ram Das B) Guru Nanak Dev C) Guru
Arjan Dev 28. Who laid the foundation stone of the Har Mandar? A) Guru Arjan Dev B) Mian
Mir, a Muslim saint C) Baba Budha 29. Who contributed gold for covering the dome and walls
of the Har Mandar with golden leaf? A) Maharaja Ranjit Singh B) Akbar C) Guru Gobind Singh
30. While being tortured, who said? Sweet is Thy will, O my Lord A) Bhai Mati Das B) Guru
Arjan Dev C) Guru Tegh Bahadur 31. Guru Gobind Singh created Khalsa by baptizing his
followers in ----. A) 1699 B) 1708 C) 1695 32. Why did Guru Har Gobind wear two swords? A)
He was fond of wearing swords B) He did not like the old system C) One sword symbolized his
spiritual power and the other his temporal power 33. Why did Guru Har Gobind arm his
followers? A) To conquer terrritory B) To oppose oppression C) To become rich 34. Name the
fort constructed by Guru Har Gobind. A) Lohgarh B) Gobindgarh C) Kesgarh 35. Why did
Jahangir imprison Guru Har Gobind? A) The Guru did not pay revenue B) He wanted the Guru
to pray for Jahangirs health in the prison C) He did not like the Gurus activities 36. Why did
Jahangir set the sixth Master free? A) The Master paid the dues B) Saint Mian Mir and the
Emperors queen Noor Jahan advised him that he was wrong in imprisoning the Master C)
The Master had served his term 37. What was the name of the seventh Master? A) Guru Har
Rai B) Guru Tegh Bahadur C) Guru Amar Das 38. The seventh Master was ---- of the sixth
Master. A) Son B) Nephew C) Grandson 39. Why was the claim of Ram Rai for Guru-ship
rejected? A) He was mentally ill B) He changed a word from Guru Nanak Devs hymn C) He
overstayed at Delhi 40. What was the name of the eighth Master? A) Guru Har Krishan B)
Guru Ram Das C) Guru Tegh Bahadur 41. What part did the eighth Master play when small
pox broke out at Delhi? A) He left Delhi at once B) He provided medicine and relief to the
patients C) He stayed at home and did not see any patient 42. Name the Gurdwara built at the
place where the eighth Master stayed at Delhi. A) Bangla Sahib B) Rakab Ganj C) Sis Ganj 43.
How was Guru Tegh Bahadur related to the fifth Master? A) Nephew B) Son C) Grandson 44.
Why did the Pandits of Kashmir come to Guru Tegh Bahadur? A) They needed financial help B)
They were being forced to embrace Islam and wanted the Guru to save them C) They did not

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want to stay in Kashmir 45. Name the city founded by Guru Tegh Bahadur. A) Anandpur B)
Kiratpur C) Tarn Taran 46. Name the Gurdwara built at the place where the ninth Master was
beheaded. A) Rakab Ganj B) Bala Sahib C) Sis Ganj 47. Name the tenth Master. A) Guru Arjan
Dev B) Guru Gobind Singh C) Guru Har Gobind 48. Mark the name of the person who is not
the son of the tenth Master. A) Ajit Singh B) Fateh Singh C) Ram Singh D) Jujhar Singh E)
Zorawar Singh 49. Mark the name of the person who is not one of the first five Beloveds. A)
Bhai Daya Singh B) Bhai Sohan Singh C) Bhai Dharam Singh D) Bhai Mohkam Singh E) Bhai
Himmat Singh 50. Name the Muslim saint whose two sons died fighting for the tenth Master.
A) Pir Budhu Shah B) Pir Bhikan Shah C) Pir Karim Baksh 51. Name the town where the two
elder sons of Guru Gobind Singh died fighting. A) Sirhind B) Bhangani C) Chamkaur 52. How
old were the younger sons of the tenth Master when they were bricked alive? A) Each was
between 10 and 13 B) Each was less than 10 C) Each was between 13 and 15 53. Name the
brave lady who brought back the 40 deserters to Guru Gobind Singh? A) Mai Bhago B) Deep
Kaur C) Sulakhni 54. Who composed Jaap Sahib? A) Guru Arjan Dev B) Guru Nanak Dev C)
Guru Gobind Singh 55. Name the city where Guru Gobind Singh breathed his last. A)
Anandpur B) Nander (Hazur Sahib) C) Damdama Sahib 56. On whom did Guru Gobind Singh
confer Guru-ship before he passed away? A) Guru Granth Sahib B) Baba Banda Bahadur C)
None 57. The tenth Master passed away in ----. A)1712 B) 1705 C) 1708 58. Where is the
original copy of the Adi-Granth? A) At the Golden Temple B) At Kartarpur C) At Damdama
Sahib 59. Who compiled the second and final version of the Adi-Granth? A) Guru Gobind Singh
B) Guru Arjan Dev C) Bhai Mani Singh 60. How many pages are there in Guru Granth Sahib?
A) 1400 B) 1425 C) 1430 Note: If a reader does not score 90% for replying the above
questions, he is advised to read the book again and then try. Answers 1. B 2. A 3. C 4. B 5. C
6. A 7. B 8. A 9. C 10. B 11. B 12. C 13. A 14. C 15. B 16. B 17. A 18. C 19. A 20. A 21. B 22.
B 23. C 24. A 25. A 26. B 27. C 28. B 29. A 30. B 31. A 32. C 33. B 34. A 35. C 36. B 37. A
38. C 39. B 40. A 41. B 42. A 43. C 44. B 45. A 46. C 47. B 48. C 49. B 50. A 51. C 52. B 53.
A 54. C 55. B 56. A 57. C 58. B 59. A 60. C

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