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

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.

Guru Arjan Dev Ji

Guru Arjan Dev

Guru Arjan, right, dictating the Adi Granth to Bhai Gurdas.

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Guru Arjun Dev being pronounced fifth guru.

Guru Arjan Dev Ji or Guru Arjun Dev Ji (Punjabi: ਗੁਰੂ ਅਰਜੁਨ ਦੇਵ) (born in Amritsar, Punjab, India on 15 April 1563 – 30 May 1606 Lahore, Punjab, Pakistan) was the fifth of the Ten Gurus of Sikhism and became a Guru on 1 September 1581 following in the footsteps of Guru Ram Das. He was born at Goindval, and was the youngest of the sons of Guru Ram Das and Bibi Bhani, the daughter of Guru Amar Das^[1]. Before his death, he nominated his son Har Gobind as the next Guru of the Sikhs.

Guru Arjan was head of Sikhism for a quarter of a century and accomplished a lot during his regime. He completed the construction of Amritsar and founded other cities such as Taran Taran and Kartarpur. He constructed a Baoli at Lahore. The most important work of Arjan Dev was the compilation of Adi Granth. He collected all the work of the first four Gurus and dictated it in the form of verses in 1604. It is, perhaps, the only book of a scriptural nature which still exists in the form first published (a hand-written manuscript) by the Guru. It and the Guru Granth Sahib which includes the writing of the later Gurus have managed to avoid the embellishments, additions and alterations that have plagued the original writing of other more ancient religious texts.^[2]

Guru Arjan organised the Masand system, a group of representatives who taught and spread the teachings of the Gurus and also collected the Dasvand, one-tenth of a Sikh's income (in money, goods or service) that Sikhs paid to support the building of Gurdwaras, the all important Guru ka Langars (free communal kitchens) originally intended to share with sense of love, respect and equality, still an important element today in any Gurdwara. The Langars were open to any visitors and were designed from the start to stress the idea of equality and a casteless society. The land that Amritsar is built upon is believed to be a jagir (estates gifted to individuals under the Mughal system which included one or more villages and often a portion of the crops produced on the land) given as a gift by the Emperor Akbar, who was impressed by the practice, after sharing a meal in the Guru's communal kitchen, seated on the floor among commoners.

Content 1 Life 2 Compositions 3 Martyrdom of Guru Arjan 4 External links 5 Notes 6 Refere

Life

Guru Arjan clearly understood the wide import of the teachings of Guru Nanak and perceived how applicable they were to every state of life and to every condition of society.^[3] He made Amritsar the proper seat of his followers and a centre which would attract the worldly longings for a material bond of union. The city became populous and a great place of pilgrimage of the Sikh people.

Composing the Adi Granth, he gave to his followers a fixed rule of religious and moral conduct. His starting of collection of offerings by way of Masand system, in a systematic way, accustomed them to a regular government. He traded in horses, though not extensively, and encouraged his followers to follow his example, to be as zealous in trade as they were in their faith^[3]. Guru Arjan became famous among his pious devotees and his biographers dwell on the number of Saints and Holy men who were edified by his instructions^[3]. He was equally headed by men in high positions. During his time, the teaching and philosophy of Nanak took a firm hold on the minds of his followers.

The economic well-being of the country is closely linked with the monsoon. With a view to alleviating the sufferings of the peasents, Guru arjan helped the villagers in digging six-channel Persian wheel (Chhehrta) wells, which irrigated their fields. Chheharta is a living monument of his efforts in this directionCompositions

Beside compiling the works of the previous Gurus and other works by both Hindu and Muslim Sants, religious reformers in their own right, Guru Arjan composed many hymns of his own which he included in the Adi Granth as well. He appointed Baba Budha Ji, who was a companion of Guru Nanak, and an associate of each of the subsequent Guru as the chief priest of the Golden Temple. He placed the Adi Granth on the Gaddi (throne) reserved for him, preferring to sit among his disciples.

Translated below is the Sukhmani, one the most recited banis (sacred hymns) revered by the by Sikhs. It was composed by Guru Arjan.

Meditate, meditate, meditate peace is obtained, Worry and anguish is expelled from the body.

Remembering God, you’re not reborn. Remembering God, the fear of death is dispelled.

Remembering God, death is eliminated. Remembering God, your enemies are repelled.

Remembering God, no obstacles are met. Remembering God, night and day you’re fully awake.

Remembering God, fear cannot touch you. Remembering God, you don’t suffer with sorrow.

Remembrance of God, in the Company of Saints. All treasures, O Nanak, are by Lord’s Blessing. ||2||

Guru Granth Sahib page 262)

Martyrdom of Guru Arjan

Relations between Akbar and Guru Arjan were cordial but things changed after the accession of Jahangir. Ultimately the Guru was tortured in 1606.^[4] Sikhs believe that, having obtained leave to bathe in the Ravi river, he vanished, to the fear and wonder of those guarding him.^[5]

Many reasons have been given for this tragedy. It is stated that Jahangir was annoyed because Guru Arjan gave his blessings to his rebel son, Prince Khusrau Mirza. Jahangir also did not like the growing popularity of Sikhism and took strong objection to conversion of Muslims to Sikhism^[6].

There are also some Mughal accounts which state that Guru Arjan blessed the rebel son of emperor Jahangir which prompted the emperor to take action against him.^[7] But the memoirs of Jahangir make it clear that he in fact was looking for an excuse to, in his own words to bring him into the assembly of the people of Islam.

It is also stated in some sources that one of the courtiers of Jahangir who had first laughed at the suggested marriage between his daughter and the Gurus son, which was later rebuffed, could not put up with the insult and poisoned the ears of the Emperor. Consequently Jahangir imposed a fine of Rupees two Lac (two hundred thousand) on Guru Arjan and also ordered him to remove certain passages from the Adi Granth, which were objectionable to Muslims. On the Guru's refusal to do so, he was tortured^[8].

This is what Emperor Jahangir wrote in his diary called the Tuzk-e-Jahangiri, which translates to "Memoirs of Jahangir"

“	In Goindwal, which is on the river Biyãh (Beas), there was a Hindu named Arjan, in the garments of sainthood and sanctity, so much so that he had captured many of the simple-hearted of the Hindus, and even of the ignorant and foolish followers of Islam, by his ways and manners, and they had loudly sounded the drum of his holiness. They called him Guru, and from all sides stupid people crowded to worship and manifest complete faith in him. For three or four generations (of spiritual successors) they had kept this shop warm. Many times it occurred to me to put a stop to this vain affair or to bring him into the assembly of the people of Islam. At last when Khusrau passed along this road this insignificant fellow proposed to wait upon him. Khusrau happened to halt at the place where he was, and he came out and did homage to him. He behaved to Khusrau in certain special ways, and made on his forehead a finger-mark in saffron, which the Indians (Hinduwän) call qashqa, (Tilak) and is considered propitious. When this came to my ears and I clearly understood his folly, I ordered them to produce him and handed over his houses, dwelling-places, and children to Murtaza Khan, and having confiscated his property commanded that he should be put to death."	„
—Jahangir, Tuzuk-i-Jahangiri

The manner in which Guru Arjan was martyred "convinced the sikhs that they must arm themselves and fight, if they wanted to live"^[9]. It proved a turning point in the history of Sikhism.

Guru Angad Dev Ji

Guru Angad Dev

Guru Angad Dev

Guru Angad Dev Ji
Religion	Sikhism
Other name(s)	Punjabi: ਗੁਰੂ ਅੰਗਦ ਦੇਵ
Personal
Born	31 March 1504 Muktsar, Punjab, (now India)
Died	March 28, 1552 (aged 47) - Amritsar, Punjab, (now India)
Senior posting
Title	2nd Guru
Period in office	1539 - 1552
Predecessor	Guru Nanak Dev Ji Founder of Sikhism
Successor	Guru Amar Das 3rd of the Eleven Gurus of Sikhism
Religious career
Ordination	7 September 1539
Post	Guru

Guru Angad Dev (31 March 1504 - 28 March 1552) was the second of the ten Sikh Gurus. Given the name Lehna shortly after his birth as was the custom of his Hindu parents, he was born in the village of Sarae Naga in Muktsar district in Punjab, on March 31, 1504, he was the son of a small successful trader named Pheru. His mother's name was Mata Ramo (also known as Mata Sabhirai, Mansa Devi and Daya kaur). Baba Narayan Das Trehan was his grandfather, whose ancestral house was at Matte-di-Sarai near Mukatsar.

In 1538, Guru Nanak Dev Ji chose Lehna, his disciple, as a successor to the Guruship rather than one of his sons.^[1] Bhai Lehna was given the name Angad and designated Guru Angad Dev, becoming the second guru of the Sikhs. He continued the work started by the first Sikh Guru, Guru Nanak Dev Ji.

Bhai Lehna was raised as a Hindu,growing up he became a devout worshiper of Durga. Every year he led a group of Hindu worshippers to the Jawalamukhi Temple singing all the way singing songs of praise (puja) to his Goddess. He married Mata Khivi in January 1520 and had two sons (Dasu and Datu) and two daughters (Amro and Anokhi). The whole family of his father had left their ancestral village in fear of the invasion of Babar's armies. After this the family settled at Khadur Sahib, a village by the River Beas, near what is now Tarn Taran a small town about 25 km. from the city of Amritsar the Holiest site of the Sikhs. The city of Amritsar was later built on land given to the Sikh Guru's daughter as a wedding gift by the Emperor Akbar.

One day, Bhai Lehna heard the recitation of a hymn of Guru Nanak Dev Ji from Bhai Jodha a neighbor who was a follower of the Guru. His mind was captured by the tune and while on his annual pilgrimage to Jwalamukhi Temple he asked his group if they would mind going to see the Guru. Everyone thought this most inappropriate and refused. Not one to shirk his responsibilities, he was after all the guide and leader of the group, how could he abandon them with thieves along the way. But man of honor and dharma that he was the poems and prayers (kirtan) of Nanak still held onto his every thought. So one night without telling anyone he mounted his horse and proceeded to the village now known as Kartarpur (God's city) to have his visit with Guru Nanak Dev Ji. As soon as he found the Guru he threw himself at Nanak's feet. His very first meeting with Guru Nanak Dev Ji completely transformed him. He dedicated himself to the service of Guru Nanak Dev Ji and so became his disciple (Sikh) and began to live in Kartarpur.

His deep devotion and service (Sewa) to Guru Nanak Dev Ji was so intense that the Guru's family grew jealous. He was therefore sent by his new master back to his home to tend to his family and watch over the Guru's Sikhs in and around Khadur. After later returning to Kartarpur, he was given a series of tests of his obedience and service (one where he had to eat what appeared to the Guru's sons to be carrion, which only Lehna was willing to eat, which magically turned into the sweetest of foods) he was instated as the 2nd Guru, Guru Angad Dev Ji. Guru Nanak Dev Ji had touched him and renamed him Angad (part of the body) or the second Nanak on September 7, 1539. Before becoming the new Guru he had spent six or seven years in the service of Guru Nanak Dev Ji at Kartarpur.

After the death of Guru Nanak Dev Ji on September 22, 1539, Guru Angad Dev Ji left Kartarpur for the village of Khadur Sahib (near Goindwal Sahib). He carried forward the principles of Guru Nanak Dev Ji both in letter and spirit. Yogis and Saints of different sects visited him and held detailed discussions about Sikhism with him.

Guru Angad Dev Ji introduced a new alphabet known as Gurmukhi Script, modifying the old Punjabi Script's characters. Soon, this script became very popular and started to be used by the people in general. He took great interest in the education of children by opening many schools for their instruction and thus increased the number of literate people. For the youth he started the tradition of Mall Akhara, where physical as well as spiritual exercises were held. He collected the facts about Guru Nanak Dev Ji's life from Bhai Bala and wrote the first biography of Guru Nanak Dev Ji. He also wrote 63 Saloks (stanzas), which are included in the Guru Granth Sahib Ji. He popularised and expanded the institution of Guru ka Langar (the Guru's communal kitchen) that had been started by Guru Nanak Dev Ji.

Guru Angad Dev Ji travelled widely and visited all important religious places and centres established by Guru Nanak Dev Ji for the preaching of Sikhism. He also established hundreds of new centres of Sikhism (Sikh religious Institutions) and thus strengthened the base of Sikhism. The period of his Guruship was the most crucial one. The Sikh community had moved from having a founder to a succession of Gurus and the infrastructure of Sikh society was strengthened and crystallised – from being an infant, Sikhism had moved to being a young child, ready to face the dangers that were around. During this phase, Sikhism established its own separate religious identity.

Guru Angad Dev Ji, following the example set by Guru Nanak Dev Ji, nominated Sri Amar Das Ji as his successor (The Third Nanak) before his death. He presented all the holy scripts, including those he received from Guru Nanak Dev Ji, to Guru Amar Das Ji. He breathed his last on March 29, 1552 at the age of forty-eight. It is said that he started to build a new town, at Goindwal near Khadur Sahib and Guru Amar Das ji was appointed to supervise its construction. It is also said that the deposed Mughal Emperor Humayun (Babar's son), while being pursued by Sher Shah Suri, came to obtain the blessings of Guru Angad Dev Ji in regaining the throne of Delhi.