Shri Guru Gobind Singh's Gift

Every baptized Sikh is to wear a Kirpan (Sword). This Kirpan (Sword) is a gift from our Guru (Holy Teacher). This kirpan is not to be used in defense or to carry out on offence. The baptized Sikh who carries the kirpan is to have a sword-like mind. The kirpan is to be a sign of a sensitive soul.

The Kirpan can cut very rapidly, the mind can also cut lots in an instant. The kirpan is the symbol of the personality of a Sikh that knows no defeat, no disappointment and a personality that is unconqurable in its hope and spirituality. Guru Gobind Singh Maharaj Says “I will make my one dominate over a million.” This statement is not necessarily to be considered in battle but the presence of a great spiritual person overpowers millions of people for example a Sant (Holy Saint). The mind is nothing without a flash of lightening and instant decisions the same is that a Guru Sikh is noting without Kirpan. He who wears the Kirpan and is a baptized Sikh and wears the Gurus Word lives on the given path is part of the spirit of Shri Guru Gobind Singh Ji Maharaaj. It is all very well to wear the kirpan outside and be baptized but if the Gurus Bani (Holy Scriptures) are not recited and the soul is not fed there is no point of wearing a Kirpan. Kirpan is not just a physical state but a mental state too.

Before we result to violence there are many other ways of solving problems. Guru Nanak Dev Ji (the first Sikh Holy Teacher) didn’t have a sword he talked to people with love and convinced them by feeding their souls not by using violence. The last result is to pick up the Kirpan if all else fails.

The Kirpan is one of the 5 Ks the other one of the 5Ks is Hair, it is considered to be the spiritual crown of humanity and given by God so it shouldn’t be abused by shaving cutting etc. We are killing our souls and love for the Guru by forgetting to keep our hair this is shame on us more then anyone else. We have forgotten in this modern day of the sacrifices our brothers and sisters went through to maintain peace and keep religions alive. Many people laid down their lives for justice and peace all we could do is to keep our hair as a thanks offering. The Kara (iron bangle) is a symbol of remembrance of our history and the Gurus and ultimately God. Each Sikh has beard, Sikhs are molded in the image of Shri Guru Gobind Singh Maharaaj.

So the Kirpan is not a defense weapon it is to protect the weak and poor. In the modern day of Kaljug (Dark Ages) we have forgotten the purpose of a Kirpan and we think that it is a weapon we can use anywhere, this is totally wrong. The kirpan is a gift from the Guru and should be respected and only be worn by baptized Sikhs and it shows love for the religion and we know that we stand up to protect the weak and poor.

Sabh Jot Teri Jagjeevana!

God is the light of all in the World and he fills each heart in the whole World with his love. God is everywhere we just need to open our eyes and realise, that God is in all. So you musn't let the 5 thiefs win the battle. Sikhs are constantly having a battle with the 5 thiefs within the body and mind, a battle is not always outside. This battle is within, where we fight kaam - desire, moh - attachment, krodh - anger, lobh - greed and hankar - ego. We can only fight these thieves if we chant the name of God 'Vaheguru, Allah, Ram" however you want to recite the lords name this will save you from the five thieves and help you to win the inner battle.

Translation in English of Shabad Audio - Sabh Jot Teri Jagjeevana


sabh joth thaeree jagajeevanaa thoo ghatt ghatt har ra(n)g ra(n)ganaa
You are the Light of all, the Life of the World; You imbue each and every heart with Your Love.

sabh dhhiaavehi thudhh maerae preethamaa thoo sath sath purakh nira(n)janaa
All meditate on You, O my Beloved; You are the True, True Primal Being, the Immaculate Lord.

eik dhaathaa sabh jagath bhikhaareeaa har jaachehi sabh ma(n)g ma(n)ganaa
The One is the Giver; the whole world is the beggar. All the beggars beg for His Gifts.

saevak t(h)aakur sabh thoohai thoohai guramathee har cha(n)g cha(n)ganaa
You are the servant, and You are the Lord and Master of all. Through the Guru's Teachings, we are ennobled and uplifted.

sabh kehahu mukhahu rikheekaes harae rikheekaes harae jith paavehi sabh fal falanaa
Let everyone say that the Lord is the Master of the senses, the Master of all faculties; through Him, we obtain all fruits and rewards.

Shri Guru Arjun Dev Ji Maharaaj

Guru Arjan Dev Ji 15th April 1563 - 30 May 1606 was the fifth of the ten Sikh Gurus and became Guru on 1st September 1581 following in the footsteps of Guru Raam Dass Ji. Before Guru Ji died, he nominated Guru Hargobind Sahib Ji, his son as the next Guru of the Sikhs.

The following is a summary of the main highlights of Guru Ji life:

Made a huge contribution in the number of hymns & finalisation of the Shri Guru Granth Sahib

Guru Ji contributed a total of 2218 hymns to the Shri Guru Granth Sahib.
Author of Sukhmani Sahib Bani – Prayer for Peace
Compiled and installed for the first time the holy Sikh Book, which at this stage is called Adi Granth, a major achievement.
Built the Golden Temple and developed Amritsar as a Centre of Excellence.
Enhanced the Structure of Sikh Society by introducing the Masund system
First Sikh Guru to be martyred.

Hymn by Guru Arjan Dev from the Sukhmani Sahib- Shri Guru Granth Sahib from page 262

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.

Sant Jarnail Singh Ji Khalsa Bhinderwale

Wake up Sikh Youth the Sikh Panth needs you, stop fighting amongst each other and stand up united for the Sikh Faith! "Nashey chaddo, Amrit chhako, Gursikh bano - Give up addictions, Take Amrit, Become good Sikhs."

"A Hindu should be a firm Hindu, a Muslim should be a firm Muslim, and a Sikh should be a firm Sikh."

"If we speak to someone with hatred and try to assert our superiority, it will create hatred in the minds of everyone. So long as we have the spirit of love, so long as we have the support of Satguru Hargobind Sahib, the Master of Miri and Piri, is there any power on earth that can subdue us?"

" Without Sacrifice it will not survive; the faith will not survive; the faith will not survive without sacrifice of our lives."


"The Foundations of Khalistan will be laid on the day the Indian Army attack the Golden Temple."


"Physical death I don't fear, death of conscience is a sure death."

Sant Jarnail Singh Ji Khalsa Bhinderwale

Sant Jarnail Singh Bhindranwale was born in village Rode located in Faridkot District of Punjab, in 1947. From his childhood, he had a religious bent of mind. Sant Gurbachan Singh Khalsa, head of the Damdami Taksaal, the premier Sikh religious school, visited the child's village and suggested to Joginder Singh, Jarnail Singh's father, that his son join the Taksaal as a student. Coming to the Taksaal in 1965, Jarnail Singh received instruction in Sikh theology and history under Sant Gurbachan Singh's tutelage and later Sant Kartar Singh Bhindranwale's. He grew up to be an effective preacher of the faith. On August 25, 1977, upon the death of Sant Kartar Singh, he became head of the Taksaal.

From July 1977 to July 1982, Sant Jarnail Singh Bhindranwale extensively toured cities and villages of Punjab to preach the Sikh faith. He also visited other states and cities in India. Wherever he went, he carried Siri Guru Gobind Singh Sahib's message to every home exhorting Sikhs to take Amrit, observe the Sikh appearance, and live according to the teachings of Siri Guru Granth Sahib. As Tavleen Singh tells us: 'His philosophy in six words was Nashey chaddo, Amrit chhako, Gursikh bano (Give up addictions, Take Amrit, Become good Sikhs)'.
Explaining his mission, he said: 'My mission is to administer Amrit, to explain the meanings of Gurbani and to teach Gurbani to those around me; ... and (to tell people) that a Hindu should be a firm Hindu, a Muslim should be a firm Muslim, and a Sikh should be a firm Sikh'. His preaching was based on love. He said: 'If we speak to someone with hatred and try to assert our superiority, it will create hatred in the minds of everyone. So long as we have the spirit of love, so long as we have the support of Satguru Hargobind Sahib, the Master of Miri and Piri, is there any power on earth that can subdue us?' He wanted the Sikhs to come back to Anandpur, their home' by taking Amrit, and become his brothers and sons of Siri Guru Gobind Singh Sahib.
Sant Bhindranwale had a charismatic personality and spoke in simple village idiom. Those who listened to him, were impressed by his simple living, personal charm, and clear thinking. Joyce Pettigrew, who met him in 1980, writes: 'There was a very close association between the Sant and the people, as I myself witnessed on a visit to meet Sant Bhindranwale in Guru Nanak Niwas.' According to Shiva, Sant Jarnail Singh Bhindranwale 'gained his popularity with the Punjab peasantry by launching an ideological crusade against the cultural corruption of Punjab. The most ardent followers of Bhindranwale in his first phase of rising popularity were children and women, both because they were relatively free of the new culture of degenerative consumption, and they were worst hit by the violence it generated. In the second phase of Bhindranwale's popularity, men also joined his following, replacing vulgar movies with visits to gurdwaras, and reading the 'gurbani' in place of pornographic literature.

The Sant's following grew as he successfully regenerated the 'good' life of purity, dedication and hard work by reviving these fundamental values of the Sikh religion's way of life. The popularity of Bhindranwale in the countryside was based on this positive sense of fundamentalism as revitalizing the basic moral values of life that had been the first casualty of commercial capitalism. During the entire early phase of Bhindranwale's preaching, he made no anti-government or anti-Hindu statement, but focused on the positive values of the Sikh religion. His role was largely that of a social and religious reformer.' According to Khushwant Singh: 'Within a short period of becoming head of the Taksaal, Jarnail Singh came to be recognized as the most effective instrument of renaissance of Sikh fundamentalism. He toured villages exhorting Sikh youth to return to the spartan ways of the Khalsa started by Guru Gobind Singh: not to clip their beards, to abstain from smoking, drinking and taking drugs. Wherever he went, he baptized young men and women by the hundreds. An integral part of his preaching was that all Sikhs should, as had been required by their warrior Guru Gobind Singh, be shastradharis - weapon-bearers.' Tully and Jacob state that: 'In spite of the Government's propaganda, to many people Bhindranwale remained a sant, or holy man, not a terrorist.' The religious revival lead by Sant Bhindranwale resulted in a large number of Sikhs, especially the youth, receiving initiation into the Sikh faith. According to Khushwant Singh: 'Bhindranwale's amrit prachar was a resounding success. Adults in their thousands took oaths in public to abjure liquor, tobacco and drugs and were baptized. Video cassettes showing blue films and cinema houses lost out to the village gurdwara. Men not only saved money they had earlier squandered in self-indulgence, but now worked longer hours on their lands and raised better crops. They had much to be grateful for to Jarnail Singh who came to be revered by them as Baba Sant Jarnail Singhji Khalsa Bhindranwale.'

When Sant Bhindranwale was staying in the Darbar Sahib complex during 1982 and 1983, four to five hundred persons were administered Amrit each Wednesday and Sunday. On April 13, 1983 over ten thousand were initiated and during the month ending on April 13, 1984, forty-five thousand Sikhs received Amrit. This revival was extremely significant and Sant Bhindranwale was emerging as the leading figure in the Sikh faith and a role-model for the youth. I was once told by a relative that his two sons had stopped taking tea. I asked him why, and if they had been to see Sant Bhindranwale. The reply was: 'No, it is just the way things are in Punjab. The young people love and admire him so much that if they come to know what the Sant does or doesn't do, they like to follow his example.' People sought his advice and intercession for personal problems and conflict resolution. Khushwant Singh reports: 'On a later visit to Amritsar I got an inkling into the reasons of Bhindranwale's popularity. I will narrate two incidents to illustrate this. One day a young girl came to see Bhindranwale. ..... She clutched his feet and sobbed out her story of how she was maltreated by her husband's family for failing to extract more money from her parents and of her husband's unwillingness to take her side. Bhindranwale asked her name and where she lived. "So you are a daughter of the Hindus," he said. "Are you willing to become the daughter of a Sikh?" She nodded. Bhindranwale sent a couple of his armed guards to fetch the girl's family. An hour later a very frightened trio consisting of the girl's husband and his parents were brought to his presence. "Is this girl a daughter of your household?", he demanded. They admitted she was. "She tells me that you want money from her father. I am her father." He placed a tray full of currency notes before them and told them: "take whatever you want". However, the three instead craved forgiveness.'

In June 1984 the Indian Goverment President Indra Ghandi sent an the Indian Army to storm the Golden Temple along with 38 other Historical Gurdwaras(Temples). This was code named 'Operation Bluestar". The aim of this attack was to kill as many sikhs as possible. Many survivors state they saw sikh men lined up with their hands tied behind their backs with their turbans and then being shot by Indian Army Soldiers. Women and children were inocently killed in the Complex of the Golden Temple. Sant Jarnail Singh Khalsa Bhinderawale also died(Shaheedi) for Sikhi fighiting against injustice. Sant Jarnail Singh Ji was just asking for basic rights for the sikhs of the Punjab. For example getting Punjabi to be considered a language in India and for the Golden Temple to get status that no alchol, ciggerettes or any other drug are allowed within a certain radius of the complex these were some rights that Sant Ji asked for. The Indian Goverment potrayed Bhinderwale Sant as a terrorist just for asking for those rights and Sant Ji stated "The biggest sin for a sikh is to kill an innocent person" just ask yourself Are these the words of a terrorist?. The Indian Goverment just wanted to kill innocent Sikhs and destroy the Sikhs but as they didn't know we have had many people come in the past and try to wipe the Sikhs out no one has been succsessful and they never will be.

Bhai Bota Singh ji Bhai Garja Singh ji - Khalsa Raaj

In 1739, Zaikriya Khan launched an all out campaign of persecution of Sikhs. Rewards were offered for the capture and extermination of Sikhs. It was declared law-ful to plunder Sikh houses and to seize their property. The whole machinery of the government, including chaudhris and zamindars, were put into motion to crush the Sikhs. Thousands of Sikhs were murdered. Cartloads of their heads were taken to Lahore for obtaining rewards from Zakariya.
Under such conditions of persecution, Sikhs took shelter in the Shivalik hills, Lakhi jungle, and the sandy deserts of Rajputana. A few, who still chose to remain in Majha, had to pass their days in local forests, bushes, or by taking shelter in Khulasa (Sahajdhari or slow adopting Sikhs) houses. Sometimes Muslims, and even Hindus, would boast that Sikhs were afraid of appearing in the plains. Such taunts would cause some daring Sikhs to come out of their hiding places and make their presence felt.

The Sikhs, as a collective body, refused to oblige the enemy by venturing out of their hideouts in large numbers. However, individual Sikhs made history by openly challenging governmental authority. One of them was Bota Singh, from the village of Bharana. He, along with Garja Singh, brought much ridicule to Zakariya Khan. In spite of the Governor's ban on Sikhs visiting Amritsar, these two would time and again come to have a dip in the holy sarovar in the night and then disappear into the bushes near Taran Taran.
One day, a party of passers by noticed Bota Singh and Garja Singh near Noordin.

One of the passers by said, "Look, there in the bushes are two Sikhs." The other way-farer replied, "They can't be true Sikhs. They must be some cowards who are afraid of showing their faces in the open. The Sikhs are not afraid of coming out."

This remark stung Bota Singh and Garia Singh. They knew that a Sikh of Guru Gobind Singh Ji is as brave as a lion. So, Bota Singh and Garja Singh decided to come out and make their presence felt even to the government. They took a position on the Grand Trunk Road, near Sarae Noordin, and as a show of bravado, began to collect a toll of one anna per cart and one paisa per donkey-load.

Bhai Bota Singh & Bhai Garja Singh fighting against 100 soldiers of Zakariya Khan
None dared to refuse the demand and nobody reported it to the government. Bota Singh's aim in collecting the toll was to prove to Zakariya Khan that in spite of all his efforts to exterminate Sikhs, they were very much in existence. He therefore informed the Governor, through a letter, of his new pastime. In the Panjabi folklore, this letter is still sung as follows:
Chithi likhae yun Singh Bota, hath hai sota; vich raah khaIota; Anna Iaiya gade nu, paisa Iaiya khota; Akho Bhabi Khano nu, yun aakhe Singh Bota.
Thus writes a letter Singh Bota. With a big stick in hand, on the road I stand. Levying an anna for a cart; and a paisa for a donkey. Tell my sister-in-law Khano; thus, says Singh Bota

The Governor, highly incensed, sent a force of one hundred horsemen to arrest him. But, the two Sikhs refused to surrender and died fighting after nearly demolishing the Mughal soldiers. Their only weapons were big sticks cut from kikkar trees.

Vaisakhi 2007 in the UK

Vasaikhi was celebated across the World wherever there are sikhs. Vaisakhi in the UK was celebrated through Akhand Paths and Nager Kirtans in the UK. I am going to include some images of the celebrations below. Please leave a comment and tell the sangat how your town/city celebrated vaisakhi 2007.

Above are images of the Vaisakhi Nager Kirtan from Gravesend 2007 where the Panj Payare and Guru Granth Sahib and sangat went round the whole town past the New Gurdwara in Khalsa Avenue.





Above are a few images taken from the Southall Nager Kirtan 2007 the Panj Payare and with Shri Guru Granth Sahib the Nager Kirtan went through Southall.

Flickr

This is a test post from , a fancy photo sharing thing.

Your comments and ideas are needed!

sangat ji urgently please give your comments and ideas for the blog and how the seva can be carried on we want your involvement on what you want the blog to include. The blog has jsut been given a new face and shape the setting have been changed please let us know what else you want on the blog

Vaisakhi Program - Shri Guru Nanak Darbar Gurdwara Gravesend Kent DA12 1LD UK

WAHO WAHO GOBIND SINGH AAPE GUR CHELA

VAISAKHI PROGRAM

Shri Guru Nanak Darbar Gurdwara Clarence Place Gravesend Kent DA12 1LD

13,14,15th April 2007

Friday 13th April 2007 - 10am - Shri Akandh Path Sahib Arambh

Saturday 14th April 2007 - 11 am - Start of Vaisakhi Nager Kirtan - 12am Nager Kirtan reaches Shri Guru Nanak Education and Sports Complex Khalsa Avenue Gravesend Kent - 4pm Nager Kirtan will arrive outside Shri Guru Nanak Darbar Gravesend Kent

Saturday 14th April 2007 - 7pm - Amrit Sanchar - 5 kakar will be provided anybody who wants to take amrit and become khalsa should arrive at Shri Guru Nanak Darbar Gurdwara Gravesend Kent in the back hall at 7pm with a kesi ishnaan done.

Sunday 15th April 2007 - 10am - Bhog Shri Akhand Path Sahib at Shri Guru Nanak Darbar Gurdwara Gravesend Kent bhog will be followed by diwaan with kirtan,katha,dhadis and lectures.

A humble benti to all sangat to attend evey day and celebrate Vaisakhi 2007.

All sangat is requested to join the nager kirtan on saturday 14th april 2007 at 11pm outiside Shri Guru Nanak Darbar Gurdwara Gravesend Kent with thousands of sikh sangat.

Anyone who wants to take amrit should be at Shri Guru Nanak Darbar Gravesend Kent on Saturday 14th April 2007 at 7pm sharp.

Waho Waho Gur Gobind Singh Ji

One of the main Sikh festivals is Vaisakhi which traditionally was the end of the wheat harvest but became extra special because it was chosen by Guru Gobind Singh as the day to start the Khalsa fellowship.

On April 13th in the gurdwara a special ceremony takes place as a reminder of the first Amrit Ceremony.

The first Amrit Ceremony took place in India in 1699 when Guru Gobind Singh asked a gathering of Sikhs who was prepared to die for God. At first there was a hesitation then one man stepped forward...he was taken into the tent, Guru Gobind Singh reappeared on his own with blood dripping from his sword. He asked again, and again, again and again. He took the fifth man into the tent and then reappeared with all five men, alive, well and dressed like him. These five men became known as Panj Pyares or Beloved Five. They were initiated into the "Khalsa" or community of Sikhs by receiving amrit...a mixture of sugar and water. Sikh men were then given the added name "Singh" meaning "lion" and ladies received the extra name "Kaur" meaning "princess".

The five Sikhs that are performing the ceremony mix the amrit. When the water and sugar has been mixed all of the five Sikhs stir it with a double edged sword while hymns are being sung and readings are read from the Guru Granth Sahib.

New members who wish to become initiated come before the five Sikhs that are performing the ceremony. Amrit is sprinkled on their eyes and hair, finally they drink the mixture. Everyone recites the Mool Mantra and the new members must then wear the five Ks. Prayers are said, speeches made, reading listened to and finally the whole community will share a meal, the langar, with everyone present Sikh and non-Sikh.

Baba Deep Singh - Saint Soldier

Baba Deep Singh was the saint soldier who weilded the holy sword and who called out the real man among the herds of humanity Deepa of Phuvin, a village in the district Amritsar, born as Bhai Bhagatu Ji's son in January 1682 A.D. (14 Marh, Samvant 1739) was the blessed son of Punjab, who became the defender of the national honour.
In a way his entire life had been a preparation for his ultimate martyrdom in 1765. Let us go back to 1699, the Baisakhi, when Shri Guru Gobind Singh Ji gave us a new lease of life. The Khalsa Panth was founded with the holy Guru's invocation to the Singhs among men to step forward and sacrifice their lives, give Seesh in the service of God. The consecrated Amrit infused in the youth the lenging to dedicate themselves to the teaching of Dashmesh Pita, the preceptor and our father divine.
The ensuing Baisakhi witnessed throngs of Sikhs at Anandpur Sahib. Among them was the eighteen year old Deepa, accompanied by his parents. Once again the consecrated water was stirred accompanied by recitation of Gurbani by the Panj Pyaras and Dashmesh Pita, leading the five beloveds as their Jathedar, their leader. Deepa was blessed with this nector divine, the Amrit and intiated into the Khalsa Panth, known as Deep Singh.
The impact of community worship and community meal, partaken with the recitation of the holy hymns, the shabads, was so great that Deep Singh found himself drawn to the holy precints of Anandpur Sahib. With the permission of his parents, he implored Guru Maharaj to give him the privilege of staying there for some time and imbibe the tenets of Sikhism.
Baba Deep Singh was quick in learning Gurmukhi. He tood to the Gurmukhi alphabet instinctively, and before long, he had developed a beautiful hand writing. Bhai Mani Singh initated him into learning to holy scrputure, the Bani and the keen learner, Deep Singh lost no time in learning the hymns, the Bani, by heart.
Equally adept at horse riding and weilding the weapons, Baba Deep Singh distinguished himself in hunting with Satguru Sahib, he shot a lion and credited himself as a brave hunter. Barely 20 or 22 of age, Baba Deep Singh was a scholar and a valient soldier.
Baba Deep Singh was summoned by his parents to his native village for his marriage, with the permission of the Tenth Master, Guru Gobind Singh Ji. Before the marriage could be performed, news was received at their village that Guru Ji had left Anandpur Sahib and his four sons and many Sikhs had fallen as martyrs while fighting against the armires of treacherous Hindu Hill Kings and Mughal rulers.
On hearing about these events, Baba Deep Singh left his home and riding his horse, proceeded in search of his beloved Guru. His earnest search proved fruitful when he found Guru Gobind Singh Ji at village Sabo ki Talwandi (Now Damdama Sahib in the District of Bhatinda). Tears rolling down his eyes, Baba Deep Singh lay at the feet of Guru Ji asking for-giveness for not being present at Anandpur Sahib during the siege. Guru Ji blessed Baba Deep Singh and told him that he was being assigned special duty of preparing copies of Adi Granth Sahib. He was asked to assist Bhai Mani Singh Ji in this literary task of utmost improtance. They would act as preachers of Sikhism while at the sametime, participate in battles to be fought in the defence of the faith.
The reafter Baba Deep Singh remained at village Sabo ki Talwandi (then renamed as Guru Ki Kanshi), for the rest of his life, preparing copies of Adi Granth Sahib and preaching the teaching of Sikh Gurus. These copies of Adi Granth Sahib were prepared and sent to Sikh centres far and wide. After Guru Gobind Singh Ji had left for his heavenly abode, Bhai Mani Singh was assigned duties at Amritsar Sahib by Mata Sunder Kaur, wife of the Tenth Guru. Baba Deep Singh had to manage the aggairs of Sikh community at Sabo ki Talwandi, which had become a centre of Sikh studies and preaching. He caused number of Sikhs becoming scholars of Sikh Phillosphy. He arranged preaching of Sikh way of life in the entire Malwa area, in very systematic manner. On various occasions, he led the brave Sikhs for punishing the cruel officers of Mughal rule of the area whenever complaints were received about their cruel acts. His frequent expedition to punish the excesses committed by culprits infused fighting spirits in the oppressed. In the year 1709 A.D., when Baba Banda Singh Bahadur arrived in Punjab to fulfil the mission of punishing the cruel rulers assigned to him by Guru Gobinb Singh, Baba Deep Singh led a large group of brave Sikhs and helped in the conquest of Sadhaura and other towns, by Baba Banda Singh Bahadur.
In 1746 A.D. Yahia Khan Governor of Lahore sent his Hindu chief Lakhpat Rai to lay a siege of Kahnoowan jungle, where the Sikhs had taken refure. Baba Deep Singh was also present in that jungle among his Sikh brother. Fed up with surprise attacks of sikhs from within the thick jungle on his army, Lakhpat Rai, throwing all civilized norms to the winds, got the jungle set on fire. Thousands of sikhs parished in the jungle fire and in the adjoining river. This battle of Kahnoowon jungle is known in Sikh history as Chotta Ghaloghara the small holocast.
Baba Deep Singh, alongwith his brave companions came out of the jungle and attacked the enemy soldiers, like hungry tigers and fought their way out towards Malwa.
Later when Sikhs were organised into twelve misals, Baba Deep Singh was appointed Jathedar of Misal Shahedaan (Martyrs Misal). Many among his group were scholars writers and ragis.
At the invitation of Mughlani Begum, Ahmedshah Abdali invaded India for the fourth time in the year 1756 A.D. On his return journey Abdali was accompanied by his soldiers who carried enormous stocks of gold, silver and other valuables looted from Mathura, Bindraban, Agra and Delhi towns. These valuables were loaded on the back of horses and other animals. In addition thousands of beautiful unmarried girls and married women, both of Hindu and Muslim communities, were being forcibly taken against their wishes, to serve as maidens and slaves of Abdalis, and to be auctioned in open market. They were herded together in bullock carts and tied to prevent their escape enroute.
When the leaders of Khalsa Panth (Misaldars) came to know of this carvan passing through Punjab, they decided to intervene with force, to free these girls and women, to save their honour and that of the country. The cries for help of these unfortunate women fell on deaf ears and nobody dared to rescue them till the caravan arrived near Kurukshetra. Baba Deep Singh's Jatha (army) was assigned duty near river Markanda. When he and his brave companions heardd the wailings of those slave girls, boys and women, they came out of the surrounding jungles and pounced upon Abdali's caravan, like a lightening from the sky. While som of them engaged themselves in fighting the Abdali's soldiers, other drove away many bullock carts laden with women and valuables to the nearby jungles hideouts. They were successful in rescuring about 300 women/girls and 100 boys from the clutches of Abdali. None among other brave communities such as Rajputs and Marhattas could dare attack Abdali's carvan to rescue these crying and helpless slaves, but saints soldiers of Guru Gobing Singh dared to attack Abdali's carvan and frees the unfortunate sons and daughter of the country, risking their own lives. These freed boys, girls and married women whether Muslims of Hindus, were escorted safely to their homes by the Sikh soldiers whose moral/charcter was of the highest order ven at those difficult days.
Other Sikh leaders who were assigned duties close to river beds of Satluj, Beas, Ravi, Chenab, Jhelum too rescued thousands of more slaves and deprived Abdali's caravan of many valuables as well.
Because of these dare devil and noble acts of Sikhs, slaves used to sing Moreen Baba Kachh Walea Chhai Naheen Taan Ran gai Basre noon gai i.e. 'O' brave Sikh wearing underwears, liberate the enslaved Women, otherwise they would be taken to Basra.
On his way back home, Ahmedshah Abdali appointed his son, Tamur Shah, as Governor of Lahore and Jahan Khan as army chief with the orders to destroy Sikhs and their holy shrines. Jahan Khan, commanding a large army raided Amritsar. Baba Gurax Singh and his 30 Sikh companions laid down their lives to protect the sanctity of Sri Hari Mandir Sahib. Jahan Khan after overcoming the resistance of these brave Sikhs not only got the building of Harmandir Sahib pulled down but also got the sacred water tank around Harmandir Sahib filled with garbage.
The news of this descration of Harmandir Sahib and sacred sarover was flashed to Baba Deep Singh at Damdama Sahib by some residents of Amritsar. The news sent shock waves through the hearts of brave Sikhs. Baba Deep Singh declared his intention to take revenge for this brutal and unholy act of enemies of Sikh community. This decision of Baba Deep Singh was flashed from village to valiant in the Malwa belt. Sikhs in large numbers answered this valinat call of Baba Ji by placing their services at his disposal. Mothers blessed their young sons, wives their husbands and sisters their brother and sent them happily to punish the brute rulers for their unholy act.
Many brave Sikhs with whatever weapon they had with them collected at Damdama Sahib. Baba Deep Singh drew a line on the ground with his double edged Khanda, weighing 18 and addressed the gathered Sikhs, Only those should cross this line who are prepared to die but not turn back to the enemy in the battlefield.
Five hundred Sikhs crossed the line drawn by Baba Deep Singh and started towards Amritsar under his leadership. Enroute many maore joined them. By the time they reached Taran Taran Sahib, their number had swelled to 5,000.
The news of march of these brave Sikhs determined to take revenge for descration of their holiest shrine and to restore its sanctity, reached the rulers in Lahore. Jahan Khan commanding an army of 20,000 soldiers proceeded towards Amritsar. Five miles from Amritsar, the two opposing forces confronted each other. The Sikhs fought with sch bravery that soldiers of Jahan Khan's army ran for their lives. Hundred of soldiers of either side fell dead in the battle field. Bhai Dayal Singh, companion of Baba Deep Singh leading a posse of 500 Sikhs, attacked Amir Jahan Khan's force and succeded in cutting Amir Jahan Khan's head.
After this victory, the sikh forces arrived at Ramsar. By that time General Attai Khan, commanding a huge army of soldiers arrived at the battle scene, to augment the government forces. Baba Deep Singh attacked the enemy soldiers with his 18 Kg. double edged sword and surged forward, putting scores of enemy soldiers to death. However, he too received a number of injuries from enemy attacks.
Amman Khan a Mughal General surged forward to stop the advancing Baba Deep Singh, but Baba Deep Singh felled him to ground with a severe blow of his 'Khanda'. However Amman Khan's sword also simulfaneously cause a severe blow to Baba Deep Singh and his neck was partially cut. As such, Baba Ji's head tilted towards one side.
One of the sikhs, close to Baba Deep Singh, reminded Baba Ji of his resolve to lay down his life only in the precints of Harimandir Sahib. Baba Deep Singh held his head partially cut with one hand and started wielding the double edged sword more severely than before. When he finally reached Ramsar, Baba Deep Singh fell martyr on the edge of the sacred tank.
This way Baba Deep Singh and Sikhs under his leadership put to death thousands of cruel ruler's soldiers and commanders and took revenge for the descretion of Harimandir Sahib. They showed to the world that Sikhs do not tolerate descretion of their holy shrines lying down and offer numerous sacrifices to maintain their sanctity even against superior numbers. The perpetrators of descretion would also not get away, unpunished for their misdeeds.

Guru Har Rai Ji (26 Febuary 1630 - 30 May 1661)

Guru Har Rai Ji (26 Febuary 1630 - 30 May 1661) was the seventh of then gurus of Sikhism and became Guru on 8 March 1644 following in the footsteps of his grandfather, Guru Hargobind 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:
Continued the military traditions started by his grandfather Guru Hargobind Ji
Kept 2200 mounted soldiers at all times.
Was disturbed as a child by the suffering caused to plants when they were accidentally destroyed by his robe.
Made several tours to the Malwa and Doaba regions of the Punjab
Guruji's son, Ram Rai, distorts Bani in front of Mughal Emperor Aurangzeb and is never again seen by the Guru. 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.
Brief Account
Guru Har Rai ji was the son of Baba Gurditta Ji and Mata Nihaal KaurJi (also known as Mata Ananti Ji). Baba Gurditta was son of the sixth Guru, Guru Hargobind. Guru Har Rai ji married to 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. Guru Har Rai ji had two sons: Baba Raam Rai Ji and Shri Har KrishanJi.
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 Shilkoh (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 the 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.
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 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.
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 Sikh religion.

Maagh month and Guru Gobind Singh Ji and 40 sikhs

Magh is a eleventh month in the Nanakshahi calender and governs the activities of the Sikhs during the Winter period and dictates events within Sikhism. This month coincides with January - February of the Western Calendar and is 30 days long. The month of Marg starts on the 13 of January and ends on the 11 of February.

ਮਾਘਿ ਮਜਨੁ ਸੰਗਿ ਸਾਧੂਆ ਧੂੜੀ ਕਰਿ ਇਸਨਾਨੁ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਧਿਆਇ ਸੁਣਿ ਸਭਨਾ ਨੋ ਕਰਿ ਦਾਨੁ ॥ ਜਨਮ ਕਰਮ ਮਲੁ ਉਤਰੈ ਮਨ ਤੇ ਜਾਇ ਗੁਮਾਨੁ ॥ ਕਾਮਿ ਕਰੋਧਿ ਨ ਮੋਹੀਐ ਬਿਨਸੈ ਲੋਭੁ ਸੁਆਨੁ ॥ ਸਚੈ ਮਾਰਗਿ ਚਲਦਿਆ ਉਸਤਤਿ ਕਰੇ ਜਹਾਨੁ ॥ ਅਠਸਠਿ ਤੀਰਥ ਸਗਲ ਪੁੰਨ ਜੀਅ ਦਇਆ ਪਰਵਾਨੁ ॥ ਜਿਸ ਨੋ ਦੇਵੈ ਦਇਆ ਕਰਿ ਸੋਈ ਪੁਰਖੁ ਸੁਜਾਨੁ ॥ ਜਿਨਾ ਮਿਲਿਆ ਪ੍ਰਭੁ ਆਪਣਾ ਨਾਨਕ ਤਿਨ ਕੁਰਬਾਨੁ ॥ ਮਾਘਿ ਸੁਚੇ ਸੇ ਕਾਂਢੀਅਹਿ ਜਿਨ ਪੂਰਾ ਗੁਰੁ ਮਿਹਰਵਾਨੁ ॥12॥

maagh majan sa(n)g saadhhooaa dhhoorree kar eisanaan ॥ har kaa naam dhhiaae sun sabhanaa no kar dhaan ॥ janam karam mal outharai man thae jaae gumaan ॥ kaam karodhh n moheeai binasai lobh suaan ॥ sachai maarag chaladhiaa ousathath karae jehaan ॥ at(h)asat(h) theerathh sagal pu(n)n jeea dhaeiaa paravaan ॥ jis no dhaevai dhaeiaa kar soee purakh sujaan ॥ jinaa miliaa prabh aapanaa naanak thin kurabaan ॥ maagh suchae sae kaa(n)dteeahi jin pooraa gur miharavaan ॥12॥

In the month of Maagh, let your cleansing bath be the dust of the Saadh Sangat, the Company of the Holy. Meditate and listen to the Name of the Lord, and give it to everyone. In this way, the filth of lifetimes of karma shall be removed, and egotistical pride shall vanish from your mind. Sexual desire and anger shall not seduce you, and the dog of greed shall depart. Those who walk on the Path of Truth shall be praised throughout the world. Be kind to all beings-this is more meritorious than bathing at the sixty-eight sacred shrines of pilgrimage and the giving of charity. That person, upon whom the Lord bestows His Mercy, is a wise person. Nanak is a sacrifice to those who have merged with God. In Maagh, they alone are known as true, unto whom the Perfect Guru is Merciful. ((12))

CHALI MUKTE, lit. forty (chali) liberated ones (mukte), is how a band of 40 brave Sikhs who laid down their lives fighting near the dhab or lake of Khidrana, also called Isharsar, on 29 December 1705 against a Mughal force in chase of Guru Gobind Singh are remembered in Sikh history and daily in the Sikh ardas or supplicatory prayer offered individually or at gatherings at the end of all religious services. Guru Gobind Singh, who had watched the battle from a nearby mound praised the martyrs' valour and blessed them as Chali Mukte, the Forty Immortals. After them Khidrana became Muktsar - the Pool of Liberation. Etymologically, mukta from Sanskrit mukt means 'liberated, delivered, emancipated,' especially from the cycle of birth and death. Mukti (liberation, emancipation) in Sikhism is the highest spiritual goal of human existence, and mukt or mukta is the one who has achieved this state of final beatitude. Mukta, also means a pearl, and the word would thus signify a title or epithet of distinction. It was probably in this sense that the five Sikhs, who on 30 March 1699 received the vows of the Khalsa immediately after the first five Panj Piare (q.v.), were blessed with the title mukta, plural mukte.
The term Chali Mukte is also used sometimes for the martyrs whom a huge arrny, in pursuit since the evacuation of Anandpur by Guru Gobind Singh during the night 5-6 December, caught up with and encircled at Chamkaur on 7 December, and who engaged the enemy in small sorties throughout the day with the result that the Guru with three other survivors was able to escape during the following night. While there is no unanimity over the names of the martyrs of Muktsar and Chamkaur Sahib, the five Muktas who comprised the first batch of Sikhs to receive amrit at the hands of the Panj Piare are given in Rahitnama by Bhai Daya Singh as Ram Singh, Fateh Singh, Deva Singh, Tahil Singh and Isar Singh. No other details of these five are available except that an old manuscript of Bhai Prahlad Singh's Rahitnama is said to contain a note associating Ram Singh and Deva Singh with the village of Bughiana, Tahil Singh and Isar Singh with Dall-Van and Fateh Singh with Kurdpur Mangat. According to Bhai Chaupa Singh, his Rahitnama or code of conduct was drafted by muktas. The text is said to have received Guru Gobind Singh's approval on 7 Jeth 1757 Bk / 5 May 1700. It appears that the title of mukta was bestowed subsequently also on persons other than the original five. The number of muktas is recorded variously in old Sikh texts. For instance, Kesar Singh Chhibbar, Bansavallnama Dasan Patshahlan Ka, mentions 14, and Kuir Singh, gurbilas Patshahi X, 25.
But muktas universally celebrated in the Sikh tradition are the forty martyrs of Muktsar who earned this title by sacrificing their lives for the Guru and who redeemed their past apostasy of having disowned the Guru and deserted him driven to desperation by the prolonged siege of Anandpur by the hill chiefs and Mughal forces by having their disclaimer torn by the Guru. They were led by Mai Bhago.

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Fateh ji

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Bhai Sarabjit Singh Ji Rangila Durg Wale

Bhai Sarbjit Singh Rangila will be doing kirtan from 8th to the 14th January 2007 from 8 to 9 pm at Nanaksar Thath Wolverhampton.

History on the Bhagats whos Bani is in Shri Guru Granth Sahib Ji - (Part 1)

Bhagat Namdev ji

God's name was always on the lips of Bhagat Namdev Ji. He was asked by the king to show miracles. Bhagat Namdev Ji refused to do so and was thrown before a drunk elephant to be crushed to death. God saved His own saint. Bhagat Namdev Ji spent the last day of his life in village Guman, now in district Gurdaspur, Punjab (India). Guru Granth Sahib recognizes many saints of the Bhakti movement of medieval India. Namdev are the saints belonging to this movement which swept across the North India from 1100 A.D. till 1600 A.D. When Fifth Guru Guru Arjan dev ji compiled Guru Granth Sahib, he decided to give some recognition to the saints of Bhakti movement, that is the reason that Guru Granth Sahib contains verses of such saints. In some cases Guru Granth Sahib is the only voice remained for such saints over the years. According to the generally accepted version of the current traditions, Namdev was born in AD 1270 to Damasheti, a low-caste tailor, and his wife, Gonabai, in the village of Naras-Vamani, in Satara district of Maharashtra. Janabai, the family's maidservant and a bhakta and poetess in her own right, records the tradition that Namdev was born to Gonabai as a result of her worship of Vitthala in Pandharpur. Namdev was married before he was eleven years of age to Rajabal, daughter of Govinda sheti Sadavarte. He had four sons and one daughter, Under the influence of saint Jnanadeva, Namdev was converted to the path of bhakti. Vitthala of Pandharpur was now the object of his devotion and he spent much of his time in worship and kirtan, chanting mostly verses of his own composition. In the company of Jnanadeva and other saints, he roamed about the country and later came to the Punjab where he is said to have lived for more than twenty years at Ghuman, in Gurdaspur district, where a temple in the form of samadh still preserves his memory. This temple was constructed by Sardar Jassa Singh Ramgarhia and the tank by its side was got repaired by Rani Sada Kaur , mother-in-law of Maharaja Ranjit Singh . In his early fifties, Namdev settled down at Pandharpur where he gathered around himself a group of devotees. His abhangas or devotional lyrics became very popular, and people thronged to listen to his kirtan. Namdev's songs have been collected in Namdevachi Gatha which also includes the long autobiographical poem Tirathavah. His Hindi verse and his extended visit to the Punjab carried his fame far beyond the borders of Maharashtra. Sixty-one of his hymns in fact came to be included in Sikh Scripture, the Guru Granth Sahib. These hymns or sabdas share the common characteristic of lauding the One Supreme God distinct from his earlier verse which carries traces of idolatry and saguna bhakti. In the course of his spiritual quest, Namdev had, from being a worshipper of the Divine in the concrete form, become a devotee of the attributeless ( nirguna) Absolute.

Bhagat Nam Dev is a pioneer of the Radical bhakti School. Though he appeared a century earlier than Kabir, his religious and social views are very much like those of Kabir. He unambiguously repudiates all the four fundamentals of Vaisnavism. Though in his devotional approach, he is clearly a monotheist, he makes many pantheistic statements too, e.g., every thing is God; there is nothing but God; consider the world and God to be one; the foam and the water are not different. Chaturvedi writes: "Sant Nam Dev seemed to believe both in transcendence and immanence, in pantheism and nondualism. His devotion was purely of the non-attributional absolute. He also considers God to be immanent, everywhere, in all hearts, and the Creator of everything. Like Kabir and the Sufis, Namdev is very other worldly. He says, "The strength of contempt of the world should be in the body an unchanging companion. One should lay aside differences between oneself and others, and feel no anxiety for things of the world."Ranade also writes: "He (Nam Dev) tells us that it is impossible that the pursuit of God can be coupled with a life of Samsara. If it had been possible for a man to find God while he was pursuing Samsara, then Sanaka and others would not have grown mad after God. If it had been possible for him to see God while carrying on the duties of a householder, the great Suka would not have gone to the forest to seek God. Had it been possible for people to find God in their homes, they would not have left them to fond out. Nam Dev has left all these things, and is approaching God in utter submission.


NamDev's cosmogenic views are also orthodox. He says that God created maya and "maya is the name of the power that placeth man in the womb."Indirectly, he is neither happy with the world, nor with the human birth. Him, shop, shopkeeper, men and everything are unreal excepting God. In this background he seeks release from the world and suggests renunciation: " Namdev gave up trade, and devoted himself exclusively to the worship of God. The world being a play of maya and not being a worthwhile of spiritual endeavours, Namdev's goal is to have union with God through devotion and singing. His praises. He says, "I perform worship, sing God's praises and meditate on Him for eight pahar in a day i.e, round the clock. At the same time, he suggests good conduct and purity of life. For, God created all men alike. Though he holds every person responsible lor his acts, he clearly does not believe in a world rigidly governed by karma. 13ecause he says: If everything were determined by karma, who created karma originally?


NamDev not only claims union with God, but, like Kabir, also states that more than once God miraculously intervened on his behalf to reveal Himself to him, or help him. Without doubt, Nam Dev's approach remains otherworldly both before and after his achievement. At one time, he even gave up work so as to remain absorbed in his worship and meditations. He never initiated any religious institution or movement. His was a solitary search for God, without creating any social or religious organisation. We find that in his repudiation of Vaisnava doctrines, in his metaphysical ideas, methodology and goal, and more particularly in his otherworldly approach to the world and society, Namdev's views are quite identical with those of Kabir.


Shabad by Bhagat Nam Dev in the Siri Guru Granth Sahib where the temple rotated towards his direction as he was not allowed to sit in there.


Laughing and playing, I came to Your Temple, O Lord.

While Naam Dayv was worshipping, he was grabbed and driven out.

I am of a low social class, O Lord;

why was I born into a family of fabric dyers? Pause

I picked up my blanket and went back, to sit behind the temple.

As Naam Dayv uttered the Glorious Praises of the Lord,

the temple turned around to face the Lord’s humble devotee.

Shabad by Bhagat Nam Dev in the Siri Guru Granth Sahib on how he had the darshan of the Lord.Nam Dev milked the brown cow,and brought a cup of milk and a jug of water to his family God.

Please drink this milk, O my Sovereign Lord God. Drink this milk and my mind will be happy.

Otherwise, my father will be angry with me. Pause

Taking the golden cup, Nam Dev filled it with the ambrosial milk

and placed it before the Lord.

The Lord looked upon Nam Dev and smiled.

This one devotee abides within my heart.

The Lord drank the milk, and the devotee returned home.

Thus did Nam Dev come to receive the Blessed Vision of the Lord’s Darshan.

Bhai Baljit Singh Bhai Gurmeet Singh Ji UK Tour

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Guru Gobind Singh Ji Maharaj

Guru Gobind Singh Ji (December 22, 1666 in Patna, Bihar, India - October 7, 1708) was the tenth and last of the Ten human form Gurus of Sikhism. He became Guru on November 11, 1675 at the age of nine, following in the footsteps of his father Guru Teg Bahadur Ji. Before Guru Ji left his body, he nominated Sri Guru Granth Sahib Ji (SGGS) as the next perpetual Guru of the Sikhs. Guru Gobind Singh moulded the Sikh Religion into its present form today with the formation of the Khalsa.


"If we consider the work which (Guru) Gobind (Singh) accomplished, both in reforming his religion and instituting a new code of law for his followers, his personal bravery under all circumstances; his persevering endurance amidst difficulties, which would have disheartened others and overwhelmed them in inextricable distress, and lastly his final victory over his powerful enemies by the very men who had previously forsaken him, we need not be surprised that the Sikhs venerate his memory. He was undoubtedly a great man." (W, L. McGregor)


The tenth Guru (teacher) of the Sikh faith, was born Gobind Rai. It may not be out of context to say here that throughout the chronicles of human history, there was no other individual who could be of more inspiring personality than Guru Gobind Singh. Guru Gobind Singh Ji infused the spirit of both sainthood and solider in the minds and hearts of his followers to fight oppression in order to restore justice, peace, righteousness (Dharma) and to uplift the down-trodden people in this world. It is said that after the martyrdom of Guru Tegh Bahadur, the tenth Master declared that he would create such a Panth (Sect) which challenge the tyrant rulers in every walk of life to restore justice, equality and peace for all of mankind. As a prophet, the Guru is unique. His teachings are very scientific and most suitable for all times. Unlike many other prophets he never called himself God or 'the only son of God.' Instead he called all people the sons of God sharing His Kingdom equally. For himself he used the word 'Slave' or servant of God.

"Those who call me God, will fall into the deep pit of hell. Regard me as one of his slaves and have no doubt whatever about it. I am a servant of the Supreme Being; and have come to behold the wonderful drama of life."


Extracts from Guru Gobind Singh's writings;

"God has no marks, no colour, no caste, and no ancestors,
No form, no complexion, no outline, no costume and is indescribable.
He is fearless, luminous and measureless in might.
He is the king of kings, the Lord of the prophets.
He is the sovereign of the universe, gods, men and demons.
The woods and dales sing the indescribable.
O Lord, none can tell Thy names. The wise count your blessings to coin your names." (Jaap Sahib)


Birth of a Star
A splendid Divine Light shone in the darkness of the night. Pir Bhikan Shah a Muslim mystic performed his prayers in that Easterly direction (instead of towards West, contrary to his daily practice), and guided by this Divine Light, he travelled with a group of his followers until he reached Patna Sahib in Bihar. It was here that Gobind Rai was born to Mata Gujri in 1666. It is said that Pir Bhikan Shah approached the child and offered two bowls of milk and water, signifying both the great religions of Hinduism and Islam. The child smiled and placed his hands on both bowls. The Pir bowed in utter humility and reverence to the new Prophet of all humanity.


Gobind Rai was born with a holy mission of which he tells us in his autobiography “Bachitar Natak” (Wonderous Drama). In it Guru Ji tells us how and for what purpose he was sent into this world by God. He states that before he came into this world , as a free spirit he was engaged in meditation in the seven peaked Hemkunt mountain. Having merged with God and having become One with the Unmanifest and the Infinite, God commanded him:

“I have cherished thee as my Son, and created thee to establish a religion and restrain the world from senseless acts. I stood up, folded my hands, bowed my head and replied,‘Thy religion will prevail in all the world, when it has Thy support’.”

Guru Ji describes the purpose of his coming to this world and why he emerged from the Supreme Reality in human form to carry out his Creator’s command :

“For this purpose was I born, let all virtuous people understand. I was born to advance righteousness, to emancipate the good, and to destroy all evil-doers root and branch.”



Early Life
Gobind Rai's father, Guru Tegh Bahadur, the Ninth Guru, was then travelling across Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early childhood now stands a sacred shrine, Sri Patna Sahib Gurdwara, Bihar. Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki) on the foothills of the Sivaliks where he reached in March 1672 and where his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian. He was barely nine years of age when a sudden turn came in his life as well as in the life of tile community he was destined to lead. Early in 1675, a group Kashmiri Brahmans, mad in desperation by the religious fanaticism of the Mughals General, Iftikar Khan, visited Anandpur to seek Guru Tegh Bahadur's advice.


As the Guru sat reflecting what to do, young Gobind Rai, arriving there in company with his playmates, asked why he looked so preoccupied. The father, as records Kuir Singh in his Gurbilas Patshahi 10, replied, "Grave are the burdens the earth bears. She will be redeemed only if a truly worthy person comes forward to lay down his head. Distress will then be expunged and happiness ushered in." "None could be worthier than you to make such a sacrifice," remarked Gobind Rai in his innocent manner. Guru Tegh Bahadur soon afterwards proceeded to the imperial capital, Delhi, and courted death in November 1675. Guru Gobind Singh was formally installed as the Guru on the Baisakhi day of March 1676. In the midst of his engagement with the concerns of the community, he gave attention to the mastery of physical skills and literary accomplishment. He had grown into a comely youth spare, lithe of limb and energetic.


He had a natural genius for poetic composition and his early years were assiduously given to this pursuit. The Var Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his first composition and his only major work in the Punjabi language. The poem depicted the legendary contest between the gods and the demons as described in the Markandeya Purana. The choice of a warlike theme for this and a number of his later compositions such as the two Chandi Charitras, mostly in Braj, was made to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny.


For the first 20 years or so of his life, Guru Gobind Singh lived peacefully at Anandpur practicing arms and exercises to complete his training as a soldier. He also studied Persian and Sanskrit and engaged 52 poets to translate the Hindu epics. Stories of ancient heroes were translated into Punjabi in order to create the martial spirit among the Sikhs. The Guru also wrote several compositions including Jaap Sahib, Akal Ustat and Sawayas during this period. He also established a Gurdwara at Paonta Sahib on the banks of the river Jamna.


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

"When all other means have failed, It is but lawful to take to the sword."


During his stay at Paonta, Guru Gobind Singh availed himself of his spare time to practice different forms of manly exercises, such as riding, swimming and archery. His increasing influence among the people and the martial exercises of his men excited the jealousy of the neighbouring Rajput hill rulers who led by Raja Fateh Chand of Garhwal collected a host to attack him. But they were worsted in an action at Bhangam, about 10 km northeast of Paonta, in September 1688. Soon thereafter Guru Gobind Singh left Paonta Sahib and returned to Anandpur. The Guru and his Sikhs were involved in a battle with a Mughal commander, Alif Khan, at Nadaur on the left bank of the Beas, about 30 km southeast of Kangra, in March 1691.


Describing the battle in stirring verse in Bachitra Natak, he said that Alif Khan fled in utter disarray "without being able to give any attention to his camp." Among several other battles that occurred was the Husain battle (20 February 1696) fought against Husain K an, an imperial general, which resulted in a decisive victory for the Sikhs. Following the appointment in 1694 of the liberal Prince Muazzam (later Emperor Bahadur Shah) as viceroy of northwestern region including Punjab, there was however a brief respite from pressure from the ruling authority. In Sambat 1756 (1699 A.D), Guru Gobind Singh issued directions to Sikh sangats or communities in different parts not to acknowledge masands, the local ministers, against whom he had heard complaints.

Sahibzada Zorawar Singh ji & Fateh Singh ji

Guru Gobind Singh ji decided to evacuate Anandpur Sahib, on the advice of his Sikhs, although he had no confidence on the promises made by the adversaries, and told them about his views. Guru ji, accompanied by Sikhs and his family members evacuated Anandpur Sahib in December 1704, A.D. They had hardly reached the bank of rivulet Sirsa, when the enemy forces attacked them from behind without caring a bit about the promises made by them earlier in the name of their Holy Books.
During the ensuing battle on the bank of Sirsa rivulet which was in spate due to heavy rains upstream, only Guruji, forty Sikhs and two elder sons of Guru ji, Sahibzada Ajit Singh and Sahibzada Jujhar Singh, were able to safety cross the river. Others either died fighting bravely or were drowned in the flooded waters.The two younger sons of the Guru, Sahibzada Zorawar Singh and Sahibzada Fateh Singh, accompanied by thier Grandmother Mata Gujri ji, strayed away walking along the bank of Sirsa, without making any attempt to cross it. While walking away from the scene of battle along the bank of rivulet Sirsa, they met their old servent named Gangu Brahmin, who had worked in their house for nearly 20 years. On his request, Mata Gujri, accompanied by his two grandsons, agreed to go with Gangu to his village and stay at his place for some time.
Mata Gujri ji was carrying good number of gold coins in those days. She kept the money under her pillow when she went to sleep in the house alongwith Sahibzada Zorawar Singh and Fateh Singh. Gangu’s greed for money turned him unfaithful.He quitly stole the money bag from under the pillow of Mata Gujri Ji while she was fast a sleep. When she got up in the morning she did not find the money bag under her pillow. She enquired from Gangu politely about the gold coins. The thief Gangu got annoyed at this questioning by Mata ji and started threatening her that he would get her arrested along with her grandsons for this accusation. Mata Ji tried to calm him down. Gangu had his eyes on the prize that he would receive from the Mughal rulers if he handed over the mother and two sons of Guru Gobind Singh to the police authorities. Accompanied by the village chief, he went to the police station at Morinda town and informed the station incharge about the preseence of Guru Gobind Singh’s mother and his two youger sons in his house and requested him to bestow him prize money for helping the authorities in the arrest of fugitives.
The police officer was immensly pleased at this important information provided by Gangu. He accompaind him to his vilage and arrested Mata Gujri along with her two grandsons and handed them over to Nawab Wazir Khan of Sirhand. Nawab Wazir Khan who had to return empty handed from Anandpur Sahib without being successful in arresting Guru Gobind Singh or his associates, was too glad to find Guru’s mother and two sons in his prison.Mata ji along with her two grandsons was imprisoned in the cold tower at Sirhind.The Nawab ordered them to be produced in his court the next morning. Sitting on the floor of this cold tower on this very cold December night,Mata Gujri tried to provide comfort and warmth of her body to her grand sons putting them on her lap,and Kissing the foreheades of the beautiful Kids,went to sleep.
She woke them up early the next morning and readying them for the ensuing test they were going to be put to at the court of Wazir Khan,the tyrant ruler of Sirhind. She thus said to them, “O sons of great Guru Gobind Singh ! you are going to be offered all the comforts of a luxurious life if you agree to say goodbye to your religion and adopt Islam as your new religion.If you refuse to accept such an attractive offer they will threaten you with painful deaths. I have full confidence that though you are young Kids,you will neither be fooled by the attractive offers nor be seduced by their threats. Be brave like your Guru father who has put every thing including his life at stake to prepare people to uproot the rule of tyrant rulers. Keep up the honour of your father at all costs.”While the grandmother was still advising her grandsons, the soldiers of Wazir Khan arrived to take the two kids of Guru Gobind Singh to the court. Mata Gujri wished her grandsons and sent them with the soldiers praying for their success to uphold their principles and steadfastness at the court.
Many a senior officers and advisors of Nawab Wazir Khan were seated in the court along with him in addition to prominent public personalities. On entring the court Sahibzada Jorawar Singh and Sahibzada Fateh Singh loudly uttred, “Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh” to the utter astonishment and amazement of Wazir Khan and his courtiers.One of the prominent courtier Sucha Nand told the courageous sons of Guru Gobind Singh to bow before the ruler Wazir Khan and salute like the Muslims do. The kids told him that like other Sikhs, they too bow before no one except their Guru.

Nawab Wazir Khan now took over and said, “O small kids ! Your dad alongwith your two elder brothers has been killed in the battlefield. Luckily you have arrived in my court alive. Be quick and agree to be converted to Islam. As Muslim kids you will be provided best comforts of life like princes. You will be living in palaces, wearing silk clothes, eat variety of foods and play with other Muslim Princes and many servants will be at your beck and call, day and night.We are going to ban Sikhism and we will not leave any one alive as a Sikh. If you do not heed my advice to become Muslim, you will be put to the death in a most merciless manner. You will be cut to pieces so that no one dare become a Sikh in future.”
The brave and smart kids of the tenth master while smiling initially at the foolishness of this hot headed Muslim ruler were angrered at the threats held out by Wazir Khan and became more determined than before in their resolve to keep up the honour of their father Guru Gobind Singh.In reply to Wazir Khan’s lecture the brave kids said, “Sikhism is dearer to us than our lives. Nothing in this illusory world can induce us to shed our religion. We are kids of lion Guru Gobind Singh who is determind to infuse courage into the people of all religions to rise against the cruel and tyrant rulers to gain freedom. Our grandfather, Sri Guru Tegh Bahadur laid down his life to defend the right of religious freedom for the sake of opressed Hindu community being decimated by tyrant Aurangzeb. Our great great grandfather, Sri Guru Arjun Dev Ji submitted gladly to the will of God while facing tortuons death under the orders of Emperor Jahangir, to infuse courage and endurance in his disciples rather than convert as Muslim. We will never bring bad name to the predecessor martyrs of our faith even if we have to face death.”
Those present in the court of Wazir Khan were greatly impressed by the brave reaction offerd to Wazir Khan by 6 yrs old Baba Fateh Singh and 8 yrs old Baba Zorawar Singh.In order to offer some respite and encouragement to the dazed Wazir Khan, Sucha Nand courtier commented, “if these Kids at such an adolescent age can have courage to shun all inducements and threats to their lives, they could pose grave danger to the Mughal rulers when they grow upto manhood. Like their father they would encourage other Sikhs to rise in revolt against the Kingdom. It will be proper to deal with them firmly now and no mercy should de shown to them just because they are small children.
Nawab Wazir Khan, though impressed by the moral support provided and suggestions made by Sucha Nand, was more inclined towards coverting to Islam, the brave young sons of the great Guru Gobind Singh rather than punishing them with death penalty. He wanted to provide an opportunity to the historians to write that the two younger sons of Guru Gobind Singh preferred Islam to Sikhism. He, therfore controlled his anger and allowed the lads to go back home and consult their grandmother who might advise them to accept Islam to save their lives. Saying this Wazir Khan hurriedly left the court there by adjourning it for the day and thus denying the lads an opportunity to give a benifitting reply to his latest suggestion.
Mata Gujri Ji was immensly pleased to see her grandsons back in high spirits heaving a sigh of relief. She took them hurriedlyfrom the soldiers into her bossem and kissed profusely their bright and smiling faces gave indications of their winning the battle for the day. thereafter, she asked and they told her about what happended in the court of Wazir Khan. They made a special mention about the wicked advice provided to the ruler of Sirhind by Sucha Nand Courtier.
Mata Gujri congratulated her grandsons on their courage and stead - fastness shown by them in the court in the face of hostile attitude of Wazir Khan and his courtier Sucha Nand. She warned them of greater inducements and threats of torture when they went to the court next day. She advised them to remember Bhai Mati Dass,Bhai Sati Dass and Bhai Dayala Ji, who did not flinch in their faith and faced torturous deaths. Thus providing encouragment to her grandsons Mata Gujri went to sleep, keeping the brave young kids pressed to her body.The next day more inducements and threats were held out to the young Sahibzadas of Guru Gobind Singh but none of these could deter them from their firm resolve to stick to thier grandmothers advice.
When on the third day the young Sahibzada Zorawar Singh and Fateh Singh left for the court escorted by Wazir Khan’s soldiers, She could visulise that her grandsons would not come back in the evening and that the rulers will carry out their threats held out to the kids earlier. She was, however, confident that her brave grandsons would die happily for their faith. She took them in her bossom, kissed their faces and stroked their backs providing them lot of love and encouragement. She kept staring at them till they disappeared from her view.
Back in her prison cell, the cold tower, she went into meditation and prayed to the Guru and God to provide strength and unshakable determination to thetwo younger sons of Guru Gobind Singh and wished them success in the face of heavy odds they were to face at the court that day, which could in all probability be their final and last day at the court.
At the court, seeing no let up in the firm resolve of the brave sons of great Guru, the Nawab asked them as to what would they do in case he freed them. The young boys said in reply, “We would organise Sikhs and fight to finish against the tyrant rulers to provide freedom to the opressed. We will stick to our Sikh faith under all circumstances and you or others like you will never succeed in deflecting us from our faith.”Nawab Wazir Khan failed in his mission to convert the two Sahibzadas into Islam. He felt dejected and humiliated. He asked his court Kazi to suggest appropriate punishment for the kids. The Kazi promptly suggested bricking alive of the kids and then doing them to death with sword blows as per Muslim law, as understood by him.Shaken by this inhumane punishment for the young innocent children suggested by Kazi, Nawab Sher Khan of Malerkotla protested and said, “Islam does not specify punishment to the children for the guilt of their father. They are innocent and should be freed.” The Kazi lost his temper and told Sher Khan that he (Kazi) was much more conversant with Muslim law than him. Sucha Nand added fuel to fire by suggesting that Cobra’s off springs should be killed promptly lest they create trouble when they are fully grown up.
On this, Wazir Khan approved the punishment suggested by Kazi without any amendment. Nawab of Malerkotla protested loudly at this decision and walked out of the court.
When no one came forward to carry out the punishment pronounced for the young children, two Pathans of Ghilaza Tribe (known for their barbarism) were successfully persuaded to do the job. They made the young lads stand close to each other and started raising a wall around them. Sahibzada Zorawar Singh and Fateh Singh started reciting hymns of Guru ji (Gurbani) and meditating on the name of God, remained composed and in high spirits.The Kazi carrying his holy book Koran in his hands continued to persuade the kids to accept conversion to Islam to save their precious lives. The children fully concentrating their minds on the name of God, paid no heed to what Kazi was trying to tell them. When the wall reached the shoulders of Sahibzada Fateh Singh, on a signal from Kazi, the two Pathans promptly choped off the heads of the two kids with the blows of their swords.Mata Gujri was thrown to death from the cold tower by the soldiers after being informed of the fate of her grandsons.
Thus the two sons of Guru Gobind Singh, aged 6 & 8 years respectively, became the youngest martyrs at the hands of barbarous rulers. Their brave deeds will provide inspiration to the Sikhs and their young children to emulate the brave acts of young Sahibzadas of the tenth master whom no amount of wordly attractions and threat could deter from their resolve to stick to their faith and fight against the unjust and cruel rulers. Mata Gujri ji also provided a shining example to all mothers and grandmothers as to how they should imbibe good qualities of religion, sacrifice, faith, in the young minds of their sons and grandsons at tender age, and prepare their minds and bodies to facce challenges they are likely to face as they grow up. The example of Mata Gujri Ji is worth emulating by all mothers and grandmothers.