Bhai Taru Singh ji

Bhai Taru Singh (born c. 1720^[1] , died 1745) was a Sikh martyr.

Contents [hide] 1 Biography 2 Legacy 3 See also 4 References 5 External links

Biography

Born in Punjab during the reign of the Mughal Empire, Bhai Taru Singh was raised as a Sikh by his widowed mother. During this time, Sikh revolutionaries were plotting the overthrow of the Khan and had taken refuge in the jungle. Bhai Taru Singh and his sister gave food and other aid to the rebels. An informant reported them to Zakaria Khan, the governor of Punjab, and the two were arrested for treason. Though his sister's freedom was bought by the villagers, Bhai Taru Singh refused to seek a pardon.^[2]

After a period of imprisonment and torture, Singh was brought before the Khan and given the choice of converting to Islam or being executed. As a symbol of his conversion, Singh would have to cut off his Kesh and present it as an offering to the Khan. Upon his refusal, and in a public display, Bhai Taru Singh's scalp was cut away with razors to prevent his hair from ever growing back^{[citation needed]}.

The exact method of his execution is somewhat ambiguous. Sikhs believe that once Singh had been returned to prison to await a slow death, Zakaria Khan was stricken with unbearable pain and the inability to urinate^{[citation needed]}. As a last resort, he sent an apology to the Khalsa Panth for his persecution of the Sikhs and begged for their forgiveness. It was suggested that if Zakaria Khan had his own scalp hit with Bhai Taru Singh's shoes, his condition might be lifted. Although the shoe cured the Khan's condition, he died 22 days later. Upon hearing that he had miraculously outlived the Khan, Bhai Taru Singh died as well.^[1]

^[3]. A more elaborate version of this narrative includes attempts by the Khan's barber and cobbler to forcibly cut off first Singh's hair and, failing that, his scalp. God prevented them from touching him with their tools, and finally a carpenter was brought in to cut off his head with an adze.^[4] In what may be a variation of this story, others suggest that the top of the skull was removed along with the hair and scalp.^[2][5] Legacy

Today Bhai Taru Singh is viewed by Sikhs as a martyr and a symbol of the importance of Kesh and of steadfast faith. A gurdwara in the Naulakha Bazaar in Lahore marks the place where his scalp and hair was removed.^[3]

Bhai Mati Das Ji

Bhai Mati Das

In November 1675, Bhai Mati Das was sawn into two, from head downwards.

Bhai Mati Das (d. 24 November 1675) (Punjabi: ਭਾਈ ਮਤੀ ਦਾਸ) is one of the great martyrs in Sikh history. He along with his younger brother Bhai Sati Das and Bhai Dyal Das, all disciples of the ninth Sikh Guru, Guru Teg Bahadur, were executed along with him at the Kotwali (police-station) near the Sunehri Masjid in the Chandni Chowk area of Old Delhi, under the express orders of emperor Aurangzeb.

Contents 1 Early life 2 Devotion to the Gurus 3 Guru Tegh Bahadur 4 Martyrdom 5 Sati Das and Dyal Das 6 Guru Teg Bahadur's Martyrdom 7 Bhai Mati Das' legacy 8 Dialogue 9 See also 10 External Links 10.1 Video 11 References

Early life

Born to a Brahmin^[1][1] family of the Chhibber clan, Bhai Mati Das belonged to the village of Karyala, a stronghold of the Chhibbers, in the Jhelum District in Punjab (Pakistan), about ten kilometres from Chakwal on the road to the Katas Raj Temple Complex. The village stands on the top of the Surla hills. This part of the country is known as Dhani meaning rich. A few kilometres away are the Salt Mines and coal mines of Dandot. The Katas lake is beautiful.

His grandfather, Bhai Paraga, had embraced the Sikh faith in the time of Guru Hargobind and had taken part in battles with the Mughal forces. His uncle Dargah Mall served Guru Har Rai and Guru Har Krishan as Diwan or manager of the household. Bhai Mati Das and his brother, Bhai Sati Das, assisted Dargah Mall in his work during Guru Tegh Bahadur's time. The former was himself appointed Diwan along with Dargah Mall who was by then considerably advanced in years.

Diwan Mati Das accompanied Guru Tegh Bahadur during his travels in the eastern parts in 1665-70. He was one of the companions of the Guru who were detained at Dhamtan in 1665 and then released from Delhi at the intervention of Kanvar Ram Singh, of Amber. In 1675, when the Guru set out from Anandpur for Delhi, Bhai Mati Das bravely faced certain death as he volunteered to accompany Guru Tegh Bahadur to Aurangzeb's Court to confront the Emperor over his threat of forcing the Pandits of Kashmir to convert to Islam or be killed. The Guru and his steadfast companions were arrested under imperial orders, and taken in chains to Delhi. Upon his refusal to forswear his faith, he was tortured to death. He was, on 24 November 1675, sawn in half, from his head - downwards.

Devotion to the Gurus

Sacrifice of Bhai Mati Das for the Sikh faith, being brutually killed by the Mughals, this image is from a Sikh History museum being run single handedly by one person in a small tin shed on way from Mohali to Sirhind in Punjab, India

Mati Das was the son of Hira Nand, a disciple of Guru Har Gobind, under whom he had fought in many battles. He survived the Guru, and a little before his death he had entrusted his two sons, Mati Das and Sati Das to the care of Guru Har Rai, who had assured the dying man of his full attention and help. Both the lads remained attached to the Guru's family at Kiratpur. When Guru Har Krishan was summoned to Delhi by Aurangzeb, both the brothers, Mati Das and Sati Das, were present in his entourage along with Dyal Das and Gurditta, a descendant of Bhai Budha (different from Baba Gurditta, the son of Guru Hargobind, brother of Guru Teg Bahadur and father of Guru Har Rai).

Guru Tegh Bahadur

After Guru Har Krishan's death at Delhi, when Guru Tegh Bahadur was 'found' among the many pretenders to the Sikh Guruship who had set up camp in the city where Guru Har Krishan had said the next Guru was to be found, these two brothers were included in the deputation of five men containing Dyal Das and Gurditta to sent to Bakala to confirm the nomination of Teg Bahadur as the ninth Guru at the village of Bakala where the new Guru had been residing. The Guru was pleased to offer the two important portfolios of finance and home departments to Mati Das and Sati Das respectively. Both knew the Persian language well, and were quite familiar with the working of the Guru's durbar. The departmnent of household affairs was entrusted to Dyal Das.

After Guru Tegh Bahadur was refused entry to the Harmandar Sahib at Amritsar and had founded a new city in at the base of the Sivalik Hills that later grew into Anandpur Sahib, the two brothers accompanied Guru Teg Bahadur during his journey to Assam. Guru Tegh Bahadur bought a hillock near the village of Makhowal five miles north of Kiratpur and established a new town. Mati Das and Sati Das were present at the foundation of the new city. (Which was later expanded and renamed Anandpur (the abode of bliss) by his son Guru Gobind Rai). The Guru's council of administration then consisted of Mati Das, Sati Das, Dyal Das and Gurditta. When the Guru was arrested and taken to Delhi, these four persons were with the Guru.

Martyrdom

"There was sadness on Earth but joy in Heaven"
Guru Gobind Singh

Main article: Martyrdom of Guru Tegh Bahadar

At Delhi, the Guru and his four companions were summoned into the council chamber of the Lal Kila (the Red Fort}. The Guru was asked numerous questions on religion, Hinduism, Sikhism and Islam. It was suggested to the Guru that he should embrace Islam. On the Guru's emphatic refusal to abjure his faith, he was asked why he was called Teg Bahadur (Brave Swordsman). Bhai Mati Das immediately replied that the Guru, then named Tyag Mal, had won the title by inflicting a heavy blow on the imperial forces at the young age of fourteen. He was reprimanded for his breach of etiquette and outspokenness. As Mati Das was a Brahmin, the Guru was asked why he had courted the company of such men when he did not believe in caste, and why he was defending the Brahmins of Kashmir. The Guru replied that when a person became a Sikh, he lost his caste. As for the Kashmiri Pandits, it was his duty to raise his voice against cruelty and injustice. The Guru and his companions were ordered to be imprisoned and tortured until they agreed to embrace Islam.

After a few days, Guru Teg Bahadur and three of his companions were produced before the Qazi of the city. Gurditta had managed to escape. He remained in hiding in the city, and in spite of all the efforts of the Government, he could not be traced. The Qazi turned to Mati Das first and asked him to embrace Islam. He refused to do so. He was condemned to an instantaneous death.

The executioners were called and the Guru and all the three of his companions were made to sit at the place of the execution. Bhai Mati Das approached the Guru with his palms pressed together , as he asked for his blessings, saying that he was happy to be the first to achieve martyrdom.

The Guru blessed him telling that they must resign themselves cheerfully to the will of the Lord. He praised him for his lifelong single-minded devotion to him and his cause. With tears in his eyes, he bade him farewell saying his sacrifice would occupy an abiding place in history. Mati Das touched the Guru's feet, embraced his friend and brother, and came to his place.

Mati Das while standing erect was tied between two posts. He was asked if he had any parting words, to which Mati Das answered, "I request only that my head be turned toward my Guru as I am executed." Two executioners placed a double-handed saw on his head. Mati Das serenely uttered "Ek Onkar" and started reciting the Japji Sahib, the great morning prayer of the Sikhs. He was sawn in half from head to loins. It is said that even as the body was being sawn into two, the Japji continued to reverberate from each part until it was all over.

Sati Das and Dyal Das

Sati Das condemned these brutalities and spoke harshly to the people in-charge. His protests were ignored and he too was tortured. He was eventually wrapped in cotton and burnt alive. The Guru witnessed all this savagery with divine calm.

Dyal Das also spoke tersely to the Emperor and his courtiers for this infernal and barbaric acts. The government leaders refused to listen to him too. They tortured him and eventually, he was tied up like a bundle and thrown into a huge cauldron and boiled alive. He was roasted alive into a block of charcoal. The Guru was deliberately forced to witness these barbaric acts to torture on the 3 Sikhs.

Guru Teg Bahadur's Martyrdom

Mati Das, Dyal Das and Sati Das were tortured and executed on three consecutive days.

Guru Teg Bahadur was beheaded by an executioner called Jalal-ud-din Jallad, who belonged to the town of Samana in present-day Haryana. The spot of the execution was under a banyan tree (the trunk of the tree and the nearby well, where he bathed are still preserved), now opposite the Sunheri Masjid near the Kotwali in Chandni Chowk where he was lodged as a prisoner, on November 11, 1675.

His head was carried away by Bhai Jaita, a disciple of the Guru, to Chak Nanaki (later renamed Anandpur Sahib) where the nine-year old Guru Gobind Rai cremated it. The gurdwara now at this spot is called Gurdwara Sis Ganj Sahib as is anotherGurdwara in Delhi. His body, which was to be quartered, was stolen under the cover of darkness of a sudden sand storm. The bold daring of Lakhi Shah Vanjara, another disciple, abled him to carry it away hidden in his cart under a load of hay. He then sacrificed his meager home to cremate his Guru's remains, by setting it afire. At this spot, the Gurdwara Rakab Ganj Sahib stands today. Later on, the Gurdwara Sis Ganj Sahib, was built at Chandni Chowk at the site of the Guru’s martyrdom.

Bhai Mati Das' legacy

In recognition of the devotion and supreme sacrifice made by Mati Das, Guru Teg Bahadur bestowed the title of Bhai on him. In course of time, all Chhibbers belonging to the village of Karyala adopted this title.

Bhai Mati Das occupies a premier position in the pantheon of Sikh martyrs.

Dialogue

One of these great men was called Bhai Mati Daas Ji. The Qazi, the Muslim priest, asked Bhai Mati Daas: “Accept Islam and you will receive all the happiness’ and comforts of the world. We will give riches, as many wives as you wish and make you a courtier of the Mughal royal court.”

Bhai Mati Daas replied: “And if I don’t accept Islam then what will I face?”

“Then you will be faced with death! You will be sawn alive”, said the Qazi.

Bhai Mati Daas said to the Qazi: “O Qazi I have tasted all of the world’s happiness’ and comforts. My family are well off, I have a wife, children and parents. I am healthy and experienced all the world has to offer me…” “…However I have not tasted the teeth of your beloved saw! I would rather taste the teeth of the executioner’s saw than have all the comforts of the world.”

The Mughal Emperor Aurangzeb ordered the executioners to give a taste of the saw’s teeth. The executioners placed the saw on top of Bhai Mati Daas’ head and sawed downwards up to the length of four fingers.

Blood was pouring from the head. The hair was shining with bright red. The face was smothered with the colour of blood.

“You have tasted the teeth of the saw. Now tell me if you wish to accept Islam and have all the comforts and riches of the world or face death”, asks the Qazi.

Bhai Mati Das replies, “I would rather face death and take on the teeth of the saw than be engulfed in the pain and misery which the comforts of the world bring.” ‘Sir jaave ta jaave, par meri Sikhi sidq na jaave… if I have to die, so be it, but may my Sikh faith never go.” [Sikh proverb]

The Qazi, executioners and the rest of the crowds were shocked at Bhai Mati Daas’ decision.

The executioners ask, “What is your last request?”

Bhai Sahib says, “I don’t have one but two requests! Firstly may my body be facing Guru Tegh Bahadar Ji, I never wish to turn my back to me Beloved Guru. Secondly I request you to execute me slowly. I wish to recite ‘Jap Ji Sahib’. So do not saw my tongue off until I utter: ‘jinni naam dhiaayiaa, gaye masakhat ghaal; naanak te mukh ujley kehtee chhutee naal.’’ ‘Where the Holy people constantly vibrate on the Kirtan of the Praises of the Lord of the Universe, O Nanak - the Righteous Judge (Recorder of Karma) says, ""Do not approach that place, O Messenger of Death, or else neither you nor I shall escape [from God]!""’ [Ang. 256]

The executioners were moved by this. “People usually ask us to hurry up the execution, so that they feel as little pain possible. We have never been requested to kill somebody slowly.”

The saw was put on Bhai Mati Daas’ head. “Ek Oangkaar, Sat-naam, Karta Purkh, Nir-bhau, Nir-vair, Akaal Moorat, Ajooni, Sai-bhan, Gur-prasaad…” Bhai Mati Daas shows no sign of distress and continues to recite Jap Ji Sahib. Eventually the body split into two pieces.

Bhai Mati Daas never gave up Sikhi or the support of Gurbani when challenged with death. Bhai Mati Daas didn’t merely utter Gurbani but, he lived Gurbani and put Guru Ji’s Divine words into action.

Now we are not shadowed with the choice choosing between torturous deaths, conversion or keeping our Sikh faith.

Shri Guru Har Rai Ji

Guru Har Rai

Guru Har Rai (1630 to 1661)
Full Name :	Har Rai
Personal Details
Birth :	Sunday, 31 January 1630
Guruship :	Tuesday, 19 March 1644
Joti Jot :	Sunday, 20 October 1661
Family
Parents :	Baba Gurdita & Mata Nihal Kaur
Brother/Sisters :	Brother - Dhir Mall
Spouse :	Mata Krishen Kaur
Children :	Baba Ram Rai & Guru Har Krishan
Other Details
Bani in GGS:	N.A
Other Info:	Kept 2200 mounted soldiers, Continued the military traditions

Guru Har Rai Ji (Gurmukhi: ਗੁਰੂ ਹਰਿ ਰਾਇ) (31 January 1630 - 20 October 1661) was the seventh of the Ten Gurus of Sikhism and became Guru on Tuesday, 19 March 1644 following in the footsteps of his grandfather, Guru Har Gobind Ji. Before Guru Ji died, he nominated Guru Har Krishan Ji, his son as the next Guru of the Sikhs. The following is a summary of the main highlights of Guru Ji life:

1. Continued the military traditions started by his grandfather Guru Har Gobind Ji
2. Kept 2200 mounted soldiers at all times.
3. Was disturbed as a child by the suffering caused to plants when they were accidentally destroyed by his robe.
4. Made several tours to the Malwa and Doaba regions of the Punjab
5. Guruji's son, Ram Rai, distorts Bani in front of Mughal Emperor Aurangzeb, after which the Guru is supposed to have said, ” Ram Rai, you have disobeyed my order and sinned. I will never see you again on account of your infidelity.”

The Guru made his other son Guru at the age of only 5 years.

Detailed Account

Contents 1 Detailed Account 2 Recitation of Gurbani 3 Bhai Gonda 4 Dara Shikoh 5 Ram Rai 6 The next Guru 7 See Also 8 External links 9 References

Guru Har Rai ji was the son of Baba Gurdita Ji and Mata Nihal Kaur Ji (also known as Mata Ananti Ji). Baba Gurdita was son of the sixth Guru, Guru Hargobind. Guru Har Rai ji married Mata Kishan Kaur Ji (sometimes also reffered to as Sulakhni Ji) daughter of Sri Daya Ram Ji of Anoopshahr (Bulandshahr) in Utter Pradesh on Har Sudi 3, Samvat 1697. They had two sons: Baba Ram Rai Ji and Sri Har Krishan Ji.

Although, Guru Har Rai Ji was a man of peace, he never disbanded the armed Sikh Warriors (Saint Soldiers), who earlier were maintained by his grandfather, Guru Hargobind. He always boosted the military spirit of the Sikhs, but he never himself indulged in any direct political and armed controversy with the contemporary Mughal Empire. Once on the request of Dara Shikoh (the eldest son of emperor Shahjahan), Guru Sahib helped him to escape safely from the bloody hands of Aurangzebs armed forces during the war of succession.

Once Guru Sahib was coming back from the tour of Malwa and Doaba regions, Mohamad Yarbeg Khan, (son of Mukhlis Khan, who was killed by Guru Hargobind in a battle) attacked the kafla of Guru Sahib with a force of one thousand armed men. The unwarranted attack was repulsed by a few hundred Saint Soliders of Guru Sahib with great courage and bravery. The enemy suffered a heavy loss of life and fled the scene. This self-defense measure, (a befitting reply to the unwarranted armed attack of the privileged muslims), was an example for those who professed the theory of so called non-violence or "Ahimsa Parmo Dharma". Guru Sahib often awarded various Sikh warriors with gallantry awards.

Mool Mantar in the handwriting of Guru Har Rai ji.

Guru Sahib also established an Aurvedic herbal medicine hospital and a research centre at Kiratpur Sahib. There also he maintained a zoo. Once Dara Shikoh, the eldest son of Shah Jahan fell seriously ill by some unknown disease. The best physicians available in the country and abroad were consulted, but there was no improvement. At last the emperor made a humble request to Guru Sahib for the treatment of his son. Guru Sahib accepting the request, handed over some rare and suitable medicines to the messenger of the emperor. The life of Dara Shikoh was saved from the cruel jaws of death. The emperor, whole heartily thanked and wanted to grant him some "Jagir", but Guru Sahib never accepted.

Guru Har Rai Ji also visited Lahore, Sialkot, Pathankot, Samba, Ramgarh and many places of Jammu and Kashmir region. He established 360 Sikh missionary seats (Manjis). He also tried to improve the old corrupt Masand system and appointed pious and committed personalities like Suthre Shah, Sahiba, Sangtia, Mian Sahib, Bhagat Bhagwan, Bahagat Mal and Jeet Mal Bhagat (also known as Bairagi), as the heads of Manjis.

Suthre Shah was born in sampat 1672, in the village of Berampur in the house of Nanda Khatri. He was born with a full set of teeth, his father after consulting the pundits and astrologers, placed the child outside the house, leaving him to and uncertain fate (most likely death), but it just so happened that Sri Guru Hargobind Sahib ji, on his way back from Kashmir, saw the abandoned infant and took pity on him and he order his sikhs to carry the child with them, it was Guru Hargobind sahib ji who named the child 'Suthra'.

Guru Har Rai Sahib faced some serious difficulties during the period of his guruship. The corrupt massands, Dhir Mals and Minas always tried to preclude the advancement of the Sikh religion.

Recitation of Gurbani

One day the Sikhs asked the Guru whether those who read the Gurus' hymns without understanding them derived any spiritual advantage from it. The Guru gave no reply at the time, and next morning went hunting. En route, the Guru came across a broken pot which had held butter. The rays of the sun were melting the butter on the broken pot fragments. The Guru took one of these fragments in his hand and said, "Look my Sikhs, broken pot shards - when they are heated, the butter that adhered to them readily melts. As the grease adheres to the potshards, so to do the Gurus' hymns to the hearts of his Sikhs. At the hour of death the Gurus' instruction shall assuredly bear fruit. Whether understood or not, it has within it the seed of salvation. Perfume still clings to a broken vase." The meaning of the parable is that whoseoever daily reads the Gurus shabads shall assuredly obtain peace. And even though he may not fully understand them, God will undoubtedly assist him.

Guru Ram Das has said: "The Word is the Guru, and the Guru in the Word, and in the Word is the essence of ambrosia."

Bhai Gonda

A devout Sikh called Bhai Gonda used to stay with the Guru. He was a saint in thought, word and deed. Guru ji was very much pleased with his sincere devotion and asked, “Bhai Gonda, go to Kabul, and instruct the Sikhs there in the worship of the true Name, and preach the Sikh faith. Feed holy men and pilgrims with the offerings you receive and send whatever remains here for the upkeep of the Langar. These are to be your duties, and I am confident that you will succeed in them.”

Although Kabul was a foreign country and there was danger from Muslim bigotry in living there, Bhai Gonda cheerfully accepted the task given to him. On arriving there he built a Gurdwara and carried out all the Guru’s instructions.

One day, while Bhai Gonda was repeating the Japji, he felt as if he was actually clinging to the Guru’s feet. He was in such a state of abstraction that he became quite unconscious. He grew as absorbed in the sight of the Guru as a drop of rain in the ocean. The Guru knew what was passing through Bhai Gonda’s mind, and sat firmly on his throne keeping his feet together. At mid-day, when dinner was announced, the Guru made no response. When the announcement was repeated an hour later, he still remained silent. A longer interval later, the call was again made for the third time and cook asked permission to serve the food, but again the Guru did not speak. Several Sikhs gathered together and were about to make a representation to the Guru, when he finally spoke. “Brother Sikhs. Bhai Gonda is in Kabul. He is in thought, word, and deed, a saint of the Guru. He today clasped my feet. How can I take them away from him? How can I go take my dinner until he lets go? I am therefore waiting until the conclusion of his meditation and obeisance.” Bhai Gonda did not awake from his trance before twilight, and it was only then that the Guru felt free to take his meal.

Dara Shikoh

The Emperor Shah Jahan had four sons by different wives: Dara Shikoh, Shuja Muhammad, Aurangzeb, and Murad Baksh. Dara Shikoh was the heir-apparent, and was very dear to his father. Aurangzeb was very cunning, clever and ambitious, and was fixated on succeeding to the throne. (The name Aurangzeb means - fit for the throne) He administered tiger’s whiskers in a dish to his eldest brother and he became dangerously ill as a result. Astrologers were sent for, pirs and fakirs were called, all known charms, spells and incantations were tried but to no avail. Wise men were assembled together and they came to the decision that until the tiger’s whiskers could be removed, there was no hope of a recovery. They were of the opinion that if two ounces of chebulic myrobalan (scientific name: termininalia chebula; known in Ayurvedic medicine as Aralu, credited with having laxative and stomachic properties) and a clove weighing one masha were administered, his health could be restored.

The Emperor searched everywhere for the ingredients but they could not be found – it was only until his Prime Minister, who had heard of the Gurus’ fame, was informed that there were available from the Gurus’ storehouse, that hope was restored. Although the Emperor was hostile to the Guru, yet as the Guru’s house was a mine of sympathy and compassion for all, there was no doubt that he would grant the articles required. The Emperor humbled himself before the Guru and sent a letter. The Guru was pleased that the Emperor had such confidence in him as to write such a friendly letter, and consented to give the required medicines. “Behold,” said the Guru, “with one hand man breaks flowers and with one hand offers them, but the flowers perfume both hands alike. The axe cuts the sandal tree, yet the sandal perfumes the axe. The Guru ought, therefore, to return good for evil.”

The ingredients were weighed and it was explained that these medicines would cause the hardest substance taken to be digested. To these ingredients, the Guru added a pearl which was to be ground and used as a subsidiary remedy. The Emperor was naturally very pleased and forgot all his enemity with the Guru, and vowed that he would never again cause him annoyance. His medicine was administered and effected a speedy and complete cure.

Ram Rai

After the death of Shah Jahan, the attitude of the state headed by Aurangzeb towards the non-muslims, turned hostile. Emperor Aurangzeb made an excuse for the help rendered to prince Dara Shakoh by Guru Sahib during the war of succession and framed false charges against Guru Sahib who was summoned to Delhi. Baba Ram Rai Ji appeard on behalf of Guru Sahib in the court. He tried to clarify some mis-understandings regarding Guru Ghar and Sikh faith, created by Dhirmals and Minas. Yet another trap, which he could not escape, was to clarify the meaning of the verse "The Ashes of the Mohammadan fall into the potter's clot, it is moulded into pots and bricks, and they cry out as they burn". Baba Ram Rai in order to please the emperor and gain his sympathy distorted Gurbani. When Guru Har Rai Ji was informed about this incident, he immediately excommunicated Ram Rai Ji from the Sikh Panth and never met him, through the later pleaded repeatedly for forgiveness. Thus Guru Sahib established a strict property for the Sikhs against any alteration of original verse in Guru Granth Sahib and the basic conventions set up by Guru Nanak Sahib

Bhai Mani Singh Ji

Shaheed Bhai Mani Singh

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Part of a series on Sikhism

Bhai Mani Singh, a great Sikh personality of eighteenth century, occupies a very esteemed position in Sikh history. He assumed the control and steered the course of the Sikh destiny at a very critical stage in their history. A great scholar, a devoted Sikh, and a courageous leader, Bhai Mani Singh willingly laid down his life to uphold the dignity of the Sikh religion as well as nation. The nature of his martyrdom has become a part of the daily Sikh Ardas (prayer).

Contents 1 Year of birth 2 In the service of the Guru 3 The Mughal Empire 4 Execution 5 A scholar 6 References 7 Books and articles 8 Extern

Year of birth

There is know uncertainty about the exact year of birth of Bhai Mani Singh. The following scholars er greatly and show how uncertain and unlearned unsikh like they were: Giani Thakur Singh writes his year of birth as 1672 AD while some other writers put it at 1670 AD. But according to Sohan Singh Seetal, a well known Sikh historian, Bhai Mani Singh was born in 1664 AD. Principle Satbir Singh wrote the year of birth as 1672 in his 1970 edition but changed it to 1662 AD in the later editions of "Sada Itihaas" [1]. According to Dr Santokh Singh also, Bhai Mani Singh was born in 1662 AD [2]. These earlier dates are indirectly based on Giani Giani Singh's references to ninth Guru's visit to village Akoi/Malwa in year 1665 AD. Based on critical analysis of ancient Sikh writings, it may appear that Bhai Mani Singh was born no later than 1665 AD, hence years given by Giani Sohan Singh Seetal or Principal Satbir Singh/Dr Santokh Singh etc. appear much closer to the truth.

Bhai Mani Singh Shaheed was a true Sikh and was above any clan, caste or sectarian affinities. Having that said it is beyond any doubt that Bhai Mani Singh Shaheed was from a Jat caste lineage.It is of utmost importance as many scholars try to discredit the great scribe It is with know doubt that he was from the village Kambowal and his parents gotra was D In the service of the Guru

Bhai Mani Singh is said to have been brought in the early years of his childhood to the presence of Guru Tegh Bahadur at Anandpur. He was not of the same age as the Guru's own son, Gobind Rai but much younger. Mani Singh remained in his company even after he had ascended the religious seat as Guru. Mani Singh accompanied the Guru to the seclusion of Paonta where Guru Gobind Singh spent some three years exclusively given to literary work.

Bhai Mani Singh took Amrit at the hands of Guru Gobind Singh Ji on the day of the creation of Khalsa. When Guru Gobind Singh Ji left Anandpur on the night of December 20, 1704, his family got separated at river Sirsa in the confusion created by the Mughal attack. Bhai Mani Singh took Mata Sundri Ji and Mata Sahib Devan to Delhi via Ambala.

In 1706, Bhai Mani Singh escorted Guru Sahib's wife and Mata Sahib Devan to Talwandi Sabo where the Guru was staying. When Guru Sahib left Agra with Emperor Bahadur Shah for Nanded in 1707, Mata Sahib Devan and Bhai Mani Singh accompanied him. Afterwards Bhai Mani Singh escorted Mata Sahib Devan Ji back to Delhi where she lived with Mata Sundri Ji for the rest of her life.

Mata Sundri Ji came to know of the trouble that was brewing between the Tat Khalsa and Bandai Khalsa military factions of the Sikhs. She appointed Bhai Mani Singh as the Granthi of Harmandir Sahib and sent him to Amritsar with Mama Kirpal Singh (Chand), the maternal uncle of Guru Gobind Singh Ji. On his arrival at Amritsar in 1721, Bhai Mani Singh restored peace among the Khalsa and put the affairs of Harmandir Sahib in ordThe Mughal Empire

By 1737, the Mughal government of Lahore had strictly prohibited the Sikhs to visit Amritsar and bathe in the holy tank. To overcome this restriction, Bhai Mani Singh applied to Governor Zakariya Khan for permission to hold the Diwali festival at the Golden Temple. The permission was granted for a tribute of Rs.5,000. He hoped that he would be able to pay the sum out of the offerings to be made by the Sikhs who were invited to come.

The Sikhs came in large numbers, and Zakariya Khan, under the pretext of keeping order, sent a force under Diwan Lakhpat Rae to Amritsar. It was to march towards the city on the day of the festival in order to intimidate and disperse the Sikhs, and the festival broke up at the approach of the Mughal army. Execution

Bhai Mani Singh was arrested for not paying the stipulated sum. He was asked by the Qazi to embrace Islam or else face death. Bhai Mani Singh stoutly refused to barter his faith and boldly opted for death. By orders of Zakarya Khan, Bhai Mani Singh was executed at Nakhas, Lahore in December, 1737 AD. The Nakhas has since been known as Shaheed Ganj - the place of martyrdom [3]. This was a gruesome execution in which Bhai Mani Singh's body was chopped to pieces joint by joint starting from the extremities.The irony of the execution was that when the executioner started to cut into Bhai Mani Singh wrist Bhai Mani singh gestured to the executioner that he should follow the orders of his lord with strictness like a true Muslim. Very puzzled the executioner and guards asked what he meant The Great Shaheed replied you have been ordered to execute me by way of chopping my joints, lest we forget that my joints start with my fingers.

A scholar

Bhai Mani Singh acted as scribe when Guru Gobind Singh Ji - the then Guru of the Sikhs - dictated Sri Guru Granth Sahib he was only aged 14. He also transcribed many copies of the sacred Sikh scriptures which were sent to different preaching centers in India. He also taught the reading of Gurbani and its philosophy to the Sikhs.

Bhai Sahib was responsible for collecting the Gurbani^[1] of Guru Gobind Singh Ji and compiling it in the form of Dasam Granth (Book of the Tenth Guru)^{[dubious – discuss]}. Besides this, Bhai Sahib also authored Japji Sahib Da Garb Ganjni Teeka (teeka means translation and explanation of a work). He expanded the first of Bhai Gurdas's Vaars into a life of Guru Nanak which is called Gyan Ratnawali. Mani Singh wrote another work, the Bhagat Ratnawali, an expansion of Bhai Gurdas's eleventh Vaar, which contains a list of famous Sikhs up to the time of Guru Har Gobind.

In his capacity as a Granthi of Darbar Sahib at the Golden Temple, Bhai Singh is also stated to have composed the Ardas (Supplication) in its current format; he also started the tradition of mentioning deeds of various Gursikhs with the supplication.

Guru Tegh Bahadur Ji

Guru Tegh Bahadur

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Guru Tegh Bahadur

Guru Tegh Bahadur (Punjabi: ਗੁਰੂ ਤੇਗ਼ ਬਹਾਦੁਰ, Hindi: गुरू तेग़ बहादुर) (1 April 1621 – 11 November 1675) became the 9th Guru of Sikhism on 20 March 1665, following in the footsteps of his grand-nephew, Guru Har Krishan. Guru Tegh Bahadur was executed on the orders of Mughal Emperor Aurangzeb in Delhi.^[1]

Contents 1 Early life 2 Stay at Bakala 3 As Guru of Sikhs 4 Martyrdom 5 Notable events 6 Notes 7 Places named after Guru Teg Bahadur 8 References 9 External links

Early life

Guru Tegh Bahadur was the youngest of the five sons of Guru Har Gobind. He was born in Amritsar in the early hours of 1 April 1621. The name Tegh Bahadur (mighty of the sword), was given to him by Guru Hargobind after he had shown his valour in a battle with the Mughals.

Amritsar at that time was the centre of Gursikh faith. Under Guru Hargobind, it had become even more renowned. By virtue of being seat of the Guru and by its connection with the Sikhs in far flung areas of the country through the chains of masands it had developed the characteristics of a state capital.

Tegh Bahadur was brought up in the most approved Sikh style. He was trained in the arts of archery and horsemanship and taught old classics. He is taken to be of deep mystical temperament with his prolonged spells of seclusion and contemplation.

Tegh Bahadur was married on 4 February 1631, with Gujri.

Nearing his end, Guru Hargobind asked Nanaki, mother of Tegh Bahadur, to go and live in the village of Bakala. She departed with Tegh Bahadur and Gujri to make home in Bakala, which was the native pace of the mother of the Sixth Guru.

Stay at Bakala

Bakala of those days as described in Gurbilas Dasvin Patishahi was a properous town with many beautiful pools, wells and baolis. He lived a strict and holy life and spent most of his time in meditation. Yet, he was not a recluse and attended to family responsibilities. He went out riding and he followed the chase. He made visits outside Bakala and also visited Guru Har Krishan, when the latter was in Delhi.

As Guru of Sikhs

During his stay in Delhi, Guru Har Krishan was seized with smallpox. When asked by his followers as to who would lead them after him, he replied Baba Bakale, meaning his successor was to be found in Bakala.

Some pretenders took advantage of the ambiguity in the words of the dying Guru and installed themselves as Guru of Sikhs. The most influential of them was nephew of Tegh Bahadur, Dhir Mall. The Sikhs were puzzled to see so many claimants and could not make out who the real Guru was.

A wealthy trader Baba Makhan Shah Labana arrived in search of the Guru. He went from one Guru to the next making his obeisance and offering two gold Mohurs (coins) to each guru, while before he had promised to give god 500 coins for his safety in a storm. Then he discovered that a saintly man named Tegh Bahadur also lived there who made no claims about himself.

Baba Makhan Shah Labana lost no time and went straight to the house of Tegh Bahadur. There he made the usual offering of two gold coins. Tegh Bahadur gave him his blessings and remarked that his offering was considerably short of the promised five hundred. Makhan Shah forthwith made good the difference and ran upstairs. He began shouting from the rooftop: Guru ladho re, Guru ladho re (I have found the Guru, I have found the Guru).

The responsibility of instructing and guiding the Sikh community was now of Guru Tegh Bahadur's. He was the focal point of veneration of the Sikhs. They came singly and in batches to seek spiritual solace and inspiration. And by his teachings and practise, he moulded their religious and social conscience.

As had been the custom since Guru Har Gobind, Guru Tegh Bahadur kept a splendid lifestyle. He had his armed attendance and other marks of royalty. But he himself lived austerely. Sikh or other documents make no mention of any clash with the ruling power having occurred during his time. Travels were undertaken by him in different parts of the country to preach the teachings of Guru Nanak. His places of visit included Dacca and Assam. It was during one of these visits that his son Guru Gobind Singh was born.

The Guru made three successive visits to Kiratpur. On 21 August 1664, Guru Tegh Bahadur went there to console with Bibi Rup Kaur upon the passing away of her father, Guru Har Rai, and of her brother, Guru Har Krishan. The second visit was on 15 October 1664, at the death on 29 September 1664, of Mata Bassi, mother of Guru Har Rai. A third visit concluded a fairly extensive journey through Majha, Malwa and Bangar districts of the Punjab. Crossing the Beas and Sutlej rivers, Guru Tegh Bahadur arrived in the Malwa. He visited Zira and Moga and reached Darauli. He then sojourned in the Lakhi Jungle, a desolate and sandy tract comprising mainly present-day districts of Bhatinda and Faridkot. According to the Guru kian Sakhian, Baisakhi of 1665 was celebrated at Sabo-ki Talwandi, now known as Damdama Sahib. This journey took Guru Tegh Bahadur up to Dhamdhan, near Jind, from where he returned to Kiratpur. The Dowager Rani Champa of Bilaspur offered to give the Guru a piece of land in her state. The Guru bought the site on payment of Rs 500). The land consisted of the villages of Lodhipur, Mianpur and Sahota. Here on the mound of Makhowal, Guru Tegh Bahadur raised a new city.

Martyrdom

Gurdwara Sis Ganj; Where Guru Tegh Bahadur was Martyred

The Delhi Emperor, Aurangzeb cherished the ambition of converting India into a land of Islam. This philosophy was also pleaded by Shaikh Ahmad Sirhindi (1569–1624), leader of the Naqashbandi School, to counter the liberal policies of Akbar's reign.

The Emperor's experiment was first carried out in Kashmir. The viceroy of Kashmir, Iftikar Khan (1671–1675) carried out the policy vigorously and set about converting non-Muslims by force^{[citation needed]}.

A group of Kashmiri Pandits (Kashmiri Hindu Brahmins) approached Guru Tegh Bahadur and asked for help. They, on the advice of the Guru, told the Mughal authorities that they would willingly embrace Islam if Guru Tegh Bahadur, did the same^{[citation needed]}.

Orders of the arrest of the Guru were issued by Aurangzeb, who was in present day North West Frontier Province of Pakistan subduing Pushtun rebellion. The Guru was arrested at a place called Malikhpur near Anandpur after he had departed from Anandpur for Delhi. Before departing he nominated his son, Gobind Rai (Guru Gobind Singh) as the next Sikh Guru.

He was arrested, along with some of his followers, Bhai Dayala, Bhai Mati Das and Bhai Sati Das by Nur Muhammad Khan of the Rupnagar police post at the village Malikhpur Rangharan, in Ghanaula Parganah, and sent to Sirhind the following day. The Faujdar (Governor) of Sirhind, Dilawar Khan, ordered him to be detained in Bassi Pathana and reported the news to Delhi. His arrest was made in July 1675 and he was kept in custody for over three months. He was then cast in an iron cage and taken to Delhi in November 1675.

The Guru was put in chains and ordered to be tortured until he would accept Islam. When he could not be persuaded to abandon his faith to save himself from persecution, he was asked to perform some miracles to prove his divinity. On his refusal, Guru Tegh Bahadur was beheaded in public at Chandni Chowk on 11 November 1675. Guru Ji is also known as "Hind Di Chadar" ie to save Hinduism, Guru Ji gave his life^{[citation needed]}.

Notable events

Guru Har Gobind Ji was Guru Tegh Bahadur's father. He was originally named Tyag Mal but was later renamed Tegh Bahadur after his gallant displays of sword fighting in the wars against the Mughal forces. He built the city of Anandpur Sahib, and was responsible for saving the Kashmiri Pandits, who were being persecuted by the Mughals. Guru Tegh Bahadur toured various parts of India, and was requested by Gobind Sahali to construct several domes in Mahali.

He contributed many hymns to the Guru Granth Sahib including the Saloks (Mahal 9) near the end of the Guru Granth Sahib, which are extremely popular.

Guru Tegh Bahadur was martyred in Delhi by Mughal Emperor Aurangzeb. The Gurdwara Sis Ganj Sahib in Chandni Chowk, Delhi, was built over where the Guru was beheaded, and Gurdwara Rakab Ganj Sahib, also in Delhi, is built on the site of the residence of Lakhi Shah Vanjara, a disciple of the Guru, who burnt his house in order to cremate the Guru's body.

Guru Ram Das Ji

Guru Ram das ji (1574- 1581)

Sri Guru Ram Das ji are known to be the Chauthi Patshahi or the Fourth Guru as well as Guru who established the city of Amritsar. Sri Guru Ramdas ji kept alive the tradition of first three Gurus.

Guru Ramdas was born in Lahore into a Sodhi Khatri family residing in Mohalla Chuna Mandi. By all accounts, the date of his birth was the second day of the dark half of the month Karthik in the Bikrami Samvat (1591 (24 September 1534). His parents Har Das and Daya Vati were known for their honest and pious living. Ram Das was popularly addressed as Jetha, being the first-born of his parents (Sanskrit word Jayeshth means the first). In the words of Macauliffe, "He was of fair complexion, handsome figure, pleasing and smiling face and not disposed to weep or cry in the manner of ordinary children". From the beginning his outlook was other wordly, and he felt the happiest when he happened to be in the company of holy people.

The village Basarke (now in the district of Amritsar) which was the native place of the third Guru Guru Amardas was also the place to which Jetha's mother Daya Vati belonged. Like other children he too had immense fascination for his Nanake (the house of his maternal grandparents) and was a frequent visitor to it. During his stay at Basarke, it was his usual practice to go round the countryside hawking boiled grains. With his charming looks and winsome manners he soon won admiration from the men and women of Basarke and the villages nearby. Guru Amardas felt so much impressed with him that he decided to marry his second daughter bibi Bhani, to him.

A very interesting story is narrated by almost all writers, old and new. One day the Guru's wife seeing Bibi Bhani playing about remarked to her husband that as Bhani as grown up, they ought to search for a husband for her. The Guru agreed and ordered the search for a husband for her. Bibi Bhani's mother saw a boy outside her door hawking some articles of food. On carefully observing him, she said "Search a youth like him". Hearing this Guru exclaimed "He is his own parallel, for God has made none other like unto him". Saying this Guru called the youth and enquired from his about his whereabouts. After that he sent him with marriage presents to his father Har Das in Lahore and had the betrothal ceremony performed (1545).

Bibi Bhani served Jetha not merely as her dear husband but also as a rare saint. The couple lived happily and in due course three sons were born to them. In order of seniority the were Prithi Chand (1547 A.D), Mahadev (1551) and Arjan Dev (1553). No precise information is available as to the exact time when Bhai Jetha assumed his permanent residence along with his family at Goindwal, but the probability cannot be dismissed that it was done soon after Guru Amar Das having been selected as the third Guru had set up his headquarters at that place. Goindwal had been founded several years back in the time of Guru Angad Dev, and soon after its foundation Amar Das with the whole of his family had shifted his residence here from his native place Basarke. After that whenever Jetha and Bhani felt like meeting them, they naturally had to come to Goindwal.

Punjab was attacked by Mirza Hakim, the ruler of Kabul, in 1565 in a bid to dislodge his half-brother Mughal Emperor Akbar from power. To meet the challenge Akbar Left Agra for Punjab in November 1565 and reached Lahore in February 1566. Mirza Hakim lost heart and beat a hurried retreat to Kabul. Akbar decided not to pursue him and stayed on at Lahore for more than a Year. He left for Agra in March 1567. When the Emperor was encamped at Lahore, a small representative of hostile Brahmins and Khatris proceeded to Lahore and lodged a serious complaint against Guru Amar Das The substance of the complaint as follows: "Thy majesty is the protector of our customs and the redresser of our wrongs. Every man's religion is dear to him. Guru Amar Das of Goindwal hath abandoned the religious and social customs of the Hindus, and abolished the distinction of the four castes. Such heterodoxy hath never been heard of in the four ages. There is now no twilight prayer, no gayatri, no offering of water to ancestors, no pilgrimages, no obseques, and no worship of idols or of the divine salagram. The Guru hath abandoned all these, and established the repetition of Wahguru instead of Ram; and no one now acteth according to the Vedas or the Smritis. The Guru reverenceth not jogis, jatis, or Brahmans. He worshippeth no gods or goddesses, and he orderth his sikhs from refrain from doing so for ever more. He seateth all his followers in a line and causeth them to eat together from his kitchen, irrespective of caste - whether they are jats, strolling minstrels, Muhammadans, Brahmans, Khatris, shopkeepers, sweepers, barbers, washermen, fishermen or carpenters. We pray thee restrain him now, else it will be difficult hereafter. May thy religion and empire increase and extend over the world!" On receiving the complaint, the Emperor sent a special messenger to Goindwal asking Guru Amardas to see him. The Guru did nor agree to go personally on account of his old age but commissioned Bhai Jetha to wait upon the Emperor and to answer the allegations made against him at the court. Before Jetha set out for Lahore, the Guru is said to have spoken to him thus: "Thou art in mine image; Guru Nanak will be with thee, and none shall prevail against thee. The Khatris and Brahmans who have complained are ignorent and false. Answer truly all the questions put to thee. Be not abashed and fear nobody. If any difficul questions be put and thou art at a loss for an answer, then think of the Guru, and thou shalt be able to give a suitable reply. Vindicate before the court the true teaching of Guru Nanak. Falsehood cannot contend with truth".

Jetha appearing at the Mughal court answered all the charges contained in the complaint to the entire satisfaction of the Emperor. Greatly pleased with the skill and confidence with which he had trounced the adversaries, the Emperor dismissed the complaint outright and requested the Jetha to convey his deep respects to the Guru.

Jetha was a paragon of love, devotion, service and resignation. He looked upon Guru Amar Das not merely as his father-in-law but also as his most revered beau ideal i.e. The Guru. He served him in a spirit of complete self-surrender. He along with his wife Bibi Bhani used to shampoo him, draw water, cook, serve meals from the kitchen and then wash the dishes. The more he served the Guru the more his love for him and for all mankind increased. Gruadually his disposition became divine just as they say iron is turned into gold by the contact of the philosopher's stone. Later on, when the construction of the Baoli (a well with stairs) was undertaken, Ram Dass became conspicuous for his tireless and unremitting labour. He carried baskets of earth on his head like everybody else and paid no heed to the banter or reproaches of his companions of his kith and kin. Once when his relatives were returning from a pilgrimage to the river Ganga, they halted briefly at Goindwal on their way to Lahore. When they saw Jetha working like a common labourer, they were furious and said to him. "Thou hast shamed the family by performing menial service like Shudra in thy father-in-law's house. Couldn't thou not obtain suitable maintenance to draw water, scrub daity vessels, and shampoo the Guru". Jetha was much displeased at this language and replied, "In your estimation the Guru is my father-in-law but in mine he is God in person." On hearing this they went to the Guru and complained to him about what he had made of his son-in-law. To this Guru's reply was : "I had not made him carry filth on his head, but I have put filth on the heads of his slanderers, and I have caused the umbrella of true sovereignty to wave over him. If he had not been born in your family, you would all have been damned. It is he who hath saved the whole of your tribe."

The final and supreme test of Jetha's spirit of service and sacrifice when Guru Amar Das wanted to select his successor just like the first two Gurus (and all the Sikh Gurus starting from the Guru Nanak Dev). The Guru asked both of his sons-in-law, Rama and Jetha to make him two platforms beside the Baoli at Goindwal. He held out the promise without telling them about the Guruship that he who did the better work in his eyes should receive the greater honour. When they completed their platforms, the Guru went to inspect them. Both the platforms were declared to be defective and they were asked to throw them down and rebuild them. In obedience to his command, new platforms were erected. These were also disapproved and ordered to be dismantled. On this Rama the elder son-in-law refused to build it a third time. He demurred, "The Guru hath grown old and his reason faileth him". Jetha's work was subjected to the same rigorous standard. He continued to build platforms which were then dismantled each time pronouncing it faulty by the Guru. This process was repeated seven times. Ultimately, Jetha clasped the Guru's feet and humbly addressed him :" I am a fool; pray have regard for thy duty (bird) to me as thy son. I am erring and of mean understanding, while thou possessest all knowledge." On hearing this Guru smiled and embraced him affectionately saying, "Jetha is a perfect being who hath become incarnate and the world following him shall be saved" The Sikhs were astonished on witnessing Jetha's marvellous devotion and obedience, and henceforth began to recognize him as the image of the Guru.

In 1574 A.D. Bhai Jetha succeeded Guru Amar Das as the fourth Sikh Guru under the name Ram Das. His pontification lasted up to 1581. Like his father-in-law he too had to deal with the hostile and perverse attitudes of Brahmans, Tapas and Jogis. Both Mehma Prakash and Suraj Prakash are replete with descriptions of such categories of people coming and holding long discussions with him on such subjects as observance of caste discipline, performance of rites and ceremonies, pilgrimage, reading of old religious texts, etc. One illustration will suffice to make it clear. Once a company of Jogis called upon him and questioned him as to why the atached no importance to the practice of Yog (celibacy) among his Sikhs. The Guru's reply to this was that a man may wear a Yogi's garb and keep chanting god's name and test himself to various tests,but without devotion in his heart God will not enter it". (Asa measure in Guru Granth, O Yogi).

Guru Amar Das had devoted much of his time to the problems of definition and organization confronting the young emerging Sikh panth (called nirmal panth by sarup das bhalla). Lest the Brahmanical influence should reassert themselves over his followers, he had all along endeavoured to make the Sikh position in the matter of religious beliefs and practices as well as in social behaviour as definetive as possible. Simaltaneous he had made efforts to improve the organizational setup of the Sikh Society. The introduction of the annual Baisakhi day, the construction of the Baoli, and the distinction drawn between sachi (authentic) and kachi (unauthentic) Bani (sacred compositions) were a few of the measures taken by the Guru in this connection. Guru Ram Das went ahead with the work thus begun by his master. Through his words as well as deeds he underscored the essential features of the Sikh teachings and repeatedly warned his followers against the pitfalls involved in the Brahman's emphasis on pilgrimage, ritualism or formal reading of Vedas and Shastars. He also left no opportunity to caution them against the futile practices of the Udasis, Yogis, Naths, Tapas and Sidhs (all ascetis of one kind or another. A good number of these ascetics fell under his spell and adopted his creed.

Before he was appointed as Fourth Guru, just after completing the Boali at Goindwal, third Guru Guru Amardas ji had sent him to a magical place in the vicinity of the villages of Sultanwind, Tung, Gumtala and Gilwali, all at the pargana of Jhabal in the Taaluqa of Patti, which formed a part of the Suba of Lahore ruled by the Mughals. Guru Amardas ji wanted him to establish and create another Sikh center apart from Goindwal. Guru Ramdas was so immpressed with this place that he started visiting it every Sagrand (The first day of the Punjabi month) and Amavasaya (the dark moonless night of the month). Bhai Jetha purchased this area with wild shrubs(Ber trees) and jungles on the payments of Rs 700 to the Zamindar of village Tung., later villagers of Sultanwind presented more land to Guru out of regard and reverence for the Guru. Earlier, Emperor Akbar also had gifted a tract of land in the vicinity to the daughter of Guru Amardas ji Bibi Bhani, Guru RamDas's wife. After obtaining land for the purpose of creating the Sikh center, he was told by Guru Amardas ji to excavated a tank (now called Santokhsar at Baba Atal) that he did, as well as created a small house for himself. Thus he founded the town of Ramdaspur (later Amritsar) which continues to be the centre of Sikhism till today. Just then Guru Amardas ji were nearing his end and thus Amritsar project had to be put on hold for some time. Guru Ramdas ji decided to start it again in 1577 and thus year 1577 has gone down in the history as the foundation year of the Amritsar. Guru Amardas ji had again told him to excavate another tank about 1 km down from the old one. This is the current Sarovar of the Golden Temple. He dug a tank which became the principal place of pilgrimage. Traders and artisans were invited to settle at the town so that its growth could be rapid. In due course it became the largest commercial centre in northern India. Phrase came to be associated with the tank dug at Amritsar which was "Ramdas Sarovar Nahate, Sab uttre paap kamate", "I bath in the tank of Ramdas and all my sins were washed away" . It was a landmark in the life of the community, because the Guru established a central place that was quite distinct from that of the Hindus and the Muslims. Since then Amritsar is for the Sikhs what Mecca is for the Muslims. All this indicates that the Guru had a distinct sense of his mission and did everything to establish it as a separate religious system and entity.

Guru Ramdas was not merely a constructive genius who planned and founded a new city and instituted an original missionary order but also a poet of great sensitivity and tremendous effect. He composed 679 hymns in varying musical measures, which were incorporated into Adi Granth by his son and successor, Guru Arjan Dev. His whole life was embodiment of love, devotion, dedication and service. All these noble sentiments are abundantly reflected in his writings. His straight and simple message went straight to the heart and evoked the most sensitive chords of one's consciousness. There was only a modocum of metaphysics in his compositions and almost the entire emphasis was laid on life of self-less service rendered in a spirit of total devotion to the Guru and God. For example:

O my beloved, I live by meditating on thy name; Without the name I could not live, O my satguru, implant it in me. The Name is a priceless jewel; the perfect satguru possesseth it. By applying myself to the service of the Satguru, he bringeth forth and displayeth the jewel of the Name. Blest are the very fortunate who come to the Guru and meet him. (Adi Granth, Sri Rag).

The momentous career of the Guru came to its end on September 1, 1581 (Bhadon Sudi 3, 1638 BK) after a pontification of 6 years, 11 months and 18 das. He was succeeded by his youngest son, Arjan Dev. The eldest son Prithia created many obstacles and tried his level best to influence the decision in his own favour, but the Guru was as firm in regard to the issue of succession as he had been all through his life in dealing with the detractors of Sikhism.