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 How Sikhs Countered the Brutality of

the Foreign Muslim Invaders, turned

Rulers, in India – Part 1 by Dr Radhasyam Brahmachari

Sep 28, 2013

Muslim rule in India: 

Regarding the Muslim rule in India, Will Durant, the famous American historian writes, “The

 Mohammedan Conquest of India is probably the bloodiest story in history. It is a discouraging tale, for its

evident moral is that civilization is a precarious thing, whose delicate complex of order and liberty, cultureand peace may at any time be overthrown by barbarians invading from without or multiplying within. The

Hindus had allowed their strength to be wasted in internal division and war; they had adopted religions

like Buddhism and Jainism, which unnerved them for the tasks of life; they had failed to organize their

 forces for the protection of their frontiers and their capitals, their wealth and their freedom, from the hordes

of Scythians, Huns, Afghans and Turks hovering about India’s boundaries and waiting for national

weakness to let them in. For four hundred years (600 – 1000 A.D.) India invited conquest; and at last it

came.” [1] 

Will Durant

Koenraad Elst , the German historian, in his Negationism in India , writes “The Muslim conquests,

down to the 16th century, were for the Hindus a pure struggle of life and death. Entire cities were burnt

down and the populations massacred, with hundreds of thousands killed in every campaign, and similar

numbers deported as slaves. Every new invader made (often literally) his hills of Hindus skulls. Thus, the

conquest of Afghanistan in the year 1000 was followed by the annihilation of the Hindu population; the

region is still called the Hindu Kush, i.e. Hindu slaughter. The Bahmani sultans (1347-1480) in centralIndia made it a rule to kill 100,000 captives in a single day, and many more on other occasions. The

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conquest of the Vijayanagar Empire in 1564 left the capital plus large areas of Karnataka depopulated. And

so on.” [2]

Mahmud of Ghazni sacked the Somnath Temple in 1026, and looted it of gems and precious

stones and the famous Shiva lingam of the temple was destroyed . Regarding this invasion and

slaughter of the Hindus, Utbi, the secretary of Sultan Mahmud, in his Tarikh-i-Yamini, wrote,“The blood of the infidels flowed so copiously at Thanesar that the stream was discoloured,

notwithstanding its purity, and people were unable to drink it. The Sultan returned with plunder which is

impossible to count.” [3] ( Later the temple was demolished by Mughal Emperror Aurangzeb.

Ruins of Shiva Temple at Somnath

Many Hindus perished due to hunger and famines. As Fernand Braudel, the French historian,

put it: “The levies it had to pay were so crushing that one catastrophic harvest was enough to unleash

 famines and epidemics capable of killing a million people at a time. Appalling poverty was the constant

counterpart of the conquerors’ opulence.” [3] 

Prof. K.S. Lal, suggests a calculation in his book Growth of Muslim Population in Medieval India 

which estimates that between the years 1000 AD and 1500 AD the population of Hindus

decreased by 80 million. Even those Hindus who converted to Islam were not immune from

persecution, which was illustrated by the Muslim Caste System in India as established by

Ziauddin al-Barani in the Fatawa-i Jahandari.[3] where they were regarded as “Ajlaf” caste and

subjected to severe discrimination by the “Ashraf” castes. [3]

A similar account has been given by historian Ganesh Ram and said that 80 million Hindus

were killed by the Muslims during the Muslim rule in India. [4]

The Hindu sage Padmanabha described in his Kanha Dade Prabandha in 1456 AD the story of the

Muslim invasion of Gujarat of 1298 AD:”The conquering army burnt villages, devastated the land,

 plundered people’s wealth, took Brahmins and children and women of all classes captive, flogged with

thongs of raw hide, carried a moving prison with it, and converted the prisoners into obsequious slaves.”

[2] 

Muslim conquest of the Indian subcontinent by the Arabs began during the early 8th century,

when the Umayyad governor of Damascus, Hajjaj mobilized an expedition with 6,000 cavalry

under the command of Muhammad bin-Qasim in 711 AD. Records from the campaign recorded

in the Chach Nama record mass executions of resisting Sindhi forces and the enslavement of

their dependents. This action was particularly extensive in Debal (today’s Karachi). According to

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an order from Hajjaj all able-bodied men were killed, and that their underage sons and

daughters were imprisoned and retained as hostages. In the town of Brahminabad , the

defending forces were mass massacred. Hajjaj reportedly advocated a hardline military strategy,

saying “Henceforth grant pardon to no one of the enemy and spare none of them.” [2] 

It has been mentioned earlier that there is no records to tell how many Hindus were killedduring the Muslim rule in India. According to K S Lal, the figure is 80 million. In this regard,

Swami Vivekananda, in 1898 AD wrote, “When the Muslims first came to India, there were,

according to their historical records, sixty crores (600 million) Hindus in India. This calculation

suffers rather from underestimation than exaggeration, for lots of people perished solely through

the persecution of the Muslims. Therefore it is obvious that the number of the Hindus was even

more higher than sixty crores – on no account less than that. But today the same Hindus have

dwindled into twenty crores.” So, according to Swami Vivekananda, the foreign Muslim

invaders slaughtered more than 40 crore (or 400 million) Hindus. Not only that, we have to add

the number of Hindus who were born within that period.[5] (Rules and Regulations of the

Ramakrishna Math: 1897 – 1898)

Islamic Barbarism in India

Before 1192, Muslim invaders came to India to plunder its wealth and riches. The other motive of

their invasions was to please Allah by killing Hindu kafirs, and to earn the title of Ghazi and

hence to secure a coveted place in jannat-ul-ferdaus, the highest place in the Islamic Paradise.

Only in 1192, Muhammad Ghori succeeded to establish a Muslim political power in India by

defeating Samrat Prithwiraj Chauhan, the Emperor of Delhi and Ajmir in the Second Battle

Tarain. He defeated the Muslim invader Shahabuddin Muhammad Ghori in the First Battle of

Tarain in 1191 and set him free as a gesture of mercy. But Ghori attacked for a second time the

next year, and Prithwiraj was defeated in the said Second Battle of Tarain and captured.. Ghori

took Prithviraj to Ghazni, blinded him and killed him.

After this incident the Muslim invaders launched barbaric Islamic jihad and the brutality of jihad

 began to take place with horrible acts of cruelty, mass massacre and bloodshed. A few examples

will be sufficient for the reader to understand the horridness of those acts. In 1194 AD,

Mohammad Ghori launched a military campaign against Raja Jaichand of Benaras. On their way

to Benaras, they occupied the fortress at Asni and to describe the Incident, Hassan Nizami in his

Taj-ul masir writes, “By the edge of the sword they (more than 50,000 Hindus) were despatched to the

 fire of Hell. Three bastions were raised, as high as heaven, with their (slain) heads and their carcasses

became the food of the beasts of prey. …They destroyed nearly one thousand temples and raised mosques on

their foundations”. [6] 

In 1196 AD., Qutubuddin Aibak invaded the fort at Gwalior. To describe the incident, Minhaz-

us-Siraj in his Tabakat-I-Nasiri writes, “In compliance with the divine (i.e. Koranic) injunction of holy

war (jihad), they drew out their blood-thirsty swords before the enemies of religion (i.e. Hindus)”. [7] To

describe the same incident, Hassan Nizami in his Taj-ul-masir writes, “The army of Islam was

completely victorious and one lackh (100,000) Hindus were swiftly dispatched to the hell of fire.

… He (Qutubuddin) destroyed the pillars and foundations of idol temples and built their stead

mosques, colleges and precepts of Islam”. [8] 

In 1197, Qutubuddin invaded the fort at Naharwala in Gujrat. On the way a battle was fought

with the king Karan Singh. Describing the incident, Minhaj-us-Siraj in his Tabakat-I-Nasiriwrites, “Nearly fifty thousand infidels (Hindus) were dispatched to the hell by the sword and from the

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heaps of the slain, hills and the plain became one level”. [9] Regarding the capture of the Kalinjar Fort

 by Kutubuddin in 1202, Minhaz writes, “… fifty thousand men came under the collar of slavery and

the plain became as black as pitch with the blood of Hindus”. [10] 

After capturing the fort of Chitor, emperor Akbar ordered general massacre and Vincent Smith,

to describe the incident, writes, “The eight thousand Rajput soldiers who formed the regular garrison,having been jealously helped, during the siege, by forty thoussand peasants, the emperor ordered general

massacre, which resulted in the death of 30,000”. [11] Abul Fazl in his Ain-I-Akbari wrote that on

that day 40,000 Hindus were killed. But it was an impossible task to count the dead bodies and

hence to ascertain the exact number of victims. So the emperor commanded his soldiers to collect

the scared threads of the dead Hindus. When the sacred threads were accumulated they weighed

74 and 1/2 maunds (nearly 2.8 metric tons). So it becomes evident that more than 200,000 Hindus

were massacred on that day. [11] 

In 1360 AD., Firoz Shah Tughlaq invaded Orissa and desecrated the temple of Lord Jagannath at

Puri and threw the idol in the Bay of Bengal. On his return journey, when he was passing

through Jajnagar, the then capital of Orissa, it was brought to his knowledge that nearly 120,000Hindus had taken shelter at an offshore island. Firoz Shah then went to that island with his men

and butchered those 120,000 Hindus on a single day.

Ulugh Khan (later on became Sultan Ghiasuddin Balban), when he was serving sultan

Nassiruddin (brother of Sultana Rizia) as a commander, went to the Gahrwal region and

promised his men that he would reward them with one rupee for bringing the head of a slain

Hindu and two rupees for bringing a Hindu alive. Like hungry dogs his army set out for the

hunt of kafir Hindus. The massacre went on for three long weeks and several hundreds of

thousands of Hindus were slain. Ulugh Khan then built three high-rise bastions with the heads

of the slain Hindus.

When Maharana Sangram Singh was defeated in the battle of Khanua, Babar ordered general

massacre, and his chief commander Mohammadi and other commanders massacred 1,00,000

Rajput prisoners of war and another 1,00,000 civilian Hindus. Such killings of Hindus went on

unabated during the entire period of Muslim rule that lasted for about 700 years.

When the Muslim invaders came to India, our Hindu rulers took into account their military

might alone. To fight this new enemy they followed the same strategy their ancestors used to

follow—the eternal rules and traditions handed down to them from the days of Mahabharata,

and they failed to discover the element of jihad, the kafir killing motives of theses barbaric new

invaders. Being guided by their age old civilized tradition that the prisoners of war were to beset free and not to be harmed, Hindu kings after winning a victory over the Muslim army, used

to set the soldiers free. But on the contrary, victorious Muslim rulers, being guided by their kafir

killing doctrine of jihad, used to massacre the entire regiment of Hindu prisoners of war.

It was unthinkable for our Hindu kings to cause slightest harm to innocent civilians even during

a war. So they became astonished to see killings of civilians, innocent farmers, burning of their

standing crops in fields by the Muslims and most importantly, dishonoring and harming the

women and children. There are umpteen instances where their civilized heritage was responsible

for their defeats. For example, being guided by the civilized Hindu tradition, Prithviraj Chauhan,

after the First Battle of Tarain in 1191, set Mohammad Ghori, and his army prisoners of war, free.

But this civilized behavior later on brought his defeat and death.

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Apart from this torturing and slaughtering the Hindus, the barbaric Muslim invaders indulged

in another violent and horrific thing and that was mass conversion of Hindus to Islam through

violence at the point of sword. Hindu Dharma does not preach to convert non-Hindus to

Hinduism and hence Hindus never tried to convert other people to Hinduism. So, the Hindus

were terrified and panicked to see the forced conversion of the Hindus by the Muslim invaders

turned rulers.

It should be mentioned here that in the eye of Islam, Hindus were despicable species of infidels

or kafirs. Hindus were not simply kafirs but of the worst kind as because they created partners of

Allah (shirk) by worshipping the idols of Hindu gods and goddesses. Thus were mushriks, fit to

 be killed whenever the opportunity arrives. Conquering India and establishing political power

here provided the Muslims the golden opportunity to earn the title of Ghazi (slayer of infidels)

and hence to secure a place in Jannat-i-Ferduse, or the highest quarters in the Islamic paradise.

Emergence of Bhakti Movement: 

The above mentioned indiscriminate killing and torturing the Hindus, and their mass conversionto Islam panged the hearts of the Hindu religious leaders and gurus. Most importantly, they

were alarmed by the forced conversions of the Hindus to Islam. The South Indian Guru

Ramanuja, born In the twelfth century, at Sriperumbudur near modern Chennai, is considered

the earliest preacher of the Bhakti movement. According to him the ways of Moksha lies through

Karma, Jnan and Bhakti.. Madhavcharya may be considered the torch bearer of Ramanuja and

his view was that the final aim of man is the direct perception of Hari which leads Moksha or

release from cycles of birth.

Regarding this Bhakti movement the Wikipedia says, “The Bhakti movement originated in ancient

Tamil Nadu. The Nayanmars and the Alvars played a major role in the Bhakti movement. The Bhakti

movement began to spread to the north during the late medieval ages when north India was under Islamic

rule. Unlike in the south, where devotion was centered on both Shiva and Vishnu (in all his forms), the

northern devotional movement was centered on Rama and Krishna, both of whom are believed to be

incarnations of Vishnu. Despite this, the sects of Shiva or of Vishnu did not go into decline. In fact, for all

of its history, the Bhakti movement co-existed peacefully with the other movements in Hinduism. It was

initially considered unorthodox, as it rebelled against caste distinctions and disregarded Brahmanic

rituals, which according to Bhakti saints were not necessary for salvation. In the course of time, however,

owing to its immense popularity among the masses (and even gaining royal patronage) it became

‘orthodox’ and continues to be one of the most important modes of religious expression in modern India.” 

[12]

Most of these proponents of the Bhakti cult denounced existing rituals in worshipping of God,

rigidity of the caste system, pilgrimage and emphasized the fundamental unity of man. taking

part in formal worship. He didn’t consider it necessary to abandon the life of normal at

household for the sake of saintly life. He also denounced caste system and emphasized the

fundamental unity of man. Followers of Kabir are called Kabir panthis.Guru Nanak from whose

teaching the Sikh religion derived was born in Khatri household in village of Talwandi in 1469

AD. Nanak laid emphasis on oneness of God.His concept of God was Nirguna and Nirakkar.He

composed hymns and sang them to the accompaniment of the rabab. He advocated the middle

path in which spiritual life could be combined with the duties of householder.

In the fourteenth and fifteenth centuries, Ramananda, Kabir and Nanak remained great apostlesof the Bhakti cult. The prominent Hindu Saints, who propagated the Bhakti movement in

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northern India were Mirabai, Kabir, Tulsidas, Nanak and Chaitanya. Among all the Saints

mentioned above we shall put special emphasis, in this article, to Guru Nanak and his teachings.

Guru Nanak, the founder of the new Hindu cult called Skhism, was born in Talwandi near

Lahore. He denounced caste distinctions and rituals like bathing in holy rivers. His conception

of religion was highly practical and sternly ethical. He also denounced the importance of theSanskrit religious scriptures as well as the Sanskrit language. He wrote all his teachings in He

asked people to give up selfishness, falsehood and hypocrisy and to lead a life of truth, honesty

and kindness. ‘ Abide pure amidst the impurities of the world’ was one of his famous sayings. So,

historically the Sikhism came into being simply a special Bhakti cult of Hinduism. But many

authors, including the Western ones, wrongly project it as a separate religion. The followers of

Guru Nanak are known as Sikhs. (a corrupt of Sanskrit Shisya – disciple).

To highlight the contribution of the Bhakti movement, an author writes, “The importance of the

Bhakti movement was very great. Various preachers spoke and wrote in the regional languages. So, the

Bhakti movement provided an impetus for the development of regional languages such as Hindi, Marathi,

Bengali, Kannada, etc. Through these languages they made direct appeal to the masses. As the caste systemwas condemned by the Bhakti saints, the lower classes were raised to a position of great importance. The

importance of women in society was also increased because the Bhakti movement gave equal importance to

them. Moreover, the Bhakti movement gave to the people a simple religion, without complicated rituals.

They were required to show sincere devotion to God. The new idea of a life of charity and service to fellow

 people developed.” [13]

Among all the Hindu cults that appeared due to the Bhakti cult, the Sikhism earned displeasure

and enmity of the Muslim rulers, including the Mughal Emperors, as Sikhism contained an

element of militancy to save the Hindus from Muslim atrocities and also taking revenge of the

same.

References: 

[1] Story of Civilization , Vol 1, 459 ; http://en.wikipedia.org/wiki/Persecution_of_Hindus

[2] http://www.danielpipes.org/comments/32812

[3] http://en.wikipedia.org/wiki/Persecution_of_Hindus

[4] http://www.topix.com/forum/religion/islam/TQBFHTDDGV8CBQ6F9

[5] Rules and Regulations of the Ramakrishna Math: 1897 – 1898

[6] H. M. Elliot and J. Dowson, The History of India : As Told by its Own Historians (in 8

Volumes), Low Price Publications, Delhi (1996), II, 224.

[7] H. M. Elliot and J. Dowson (ibid), II, 227.

[8] H. M. Elliot and J. Dowson (ibid), II, 215.

[9] H. M. Elliot and J. Dowson (ibid), II, 230.

[10] H. M. Elliot and J. Dowson (ibid), II, 231.

[11] V.A. Smith, Akbar The Great Mogul, Oxford Clarendon Press, pp-76.

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[12] http://en.wikipedia.org/wiki/Bhakti_movement

[13] http://edu.holisticthought.com/bhakthi-movement-in-medieval-india/

****************************

How the Sikhs Countered the Brutality

of the Foreign Muslim Invaders turned

Rulers in India, Part 2

Guru Nanak Dev Ji: 

The Sikhs were guided by ten Gurus as given in the Table – 1 below.

TABLE – 1 

#  Name  Date of birth  Guruship on  Date of ascension  Age 

1  Guru Nanak 15 April 1469 20 August 1507 22 September 1539 69

2  Guru Angad 31 March 1504 7 September 1539 29 March 1552 48

3  Guru Amar Das  5 May 1479 26 March 1552 1 September 1574 95

4  Guru Ram Das   24 September 1534 1 September 1574 1 September 1581 46

5  Guru Arjan 15 April 1563 1 September 1581 30 May 1606 43

6  Guru Har

Gobind

19 June 1595 25 May 1606 28 February 1644 48

7  Guru Har Rai   16 January 1630 3 March 1644 6 October 1661 31

8  Guru Har

Krishan

7 July 1656 6 October 1661 30 March 1664 7

9  Guru Tegh

Bahadur

1 April 1621 20 March 1665 11 November 1675 54

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10  Guru Gobind

Singh 

22 December 1666 11 November 1675 7 October 1708 41

11  Guru Granth

Sahib

n/a 7 October 1708 n/a n/a

To define Sikhism, Wikipedia writes, “Sikhism  is a monotheistic religion founded during the

15th century in the Punjab region, by Guru Nanak Dev which continued to progress with ten

successive Sikh gurus (the last teaching being the holy scripture Guru Granth Sahib). It is the fifth-

largest organized religion in the world, with approximately 30 million Sikhs. This system of

religious philosophy and expression has been traditionally known as the Gurmat (literally

‘wisdom of the Gurū’). Punjab, India is the only region in the world with a majority Sikh

population.” [1] 

Guru Nanak Dev, the originator of the Sikh Panth (cult) or Sikh Religion, was the first of the tenGurus who guided their followers called Sikhs. Guru Nanak Dev was. born on April 15. 1469 AD

(and that was a full moon day) at a village called Rāi Bhoi Kī Talvaṇḍ ī, now called Nankana

Sahib, near Lahore, in present day Pakistan. .According to the lunar calendar, his birth day is

celebrated world-wide on Kartik Puranmashi, the full-moon day which falls on different dates

each year in the month of Kartik, or in October-November of the Gregorian Calendar. His father

Kalyan Chand Das Bedi, nick named Mehta Kalu, was serving the Muslim landlord as a patwari

(accountant) for crop revenue in the village of Talwandi, His mother’s name was  Mata Tripta. 

At his birth place stands today a grand gurudwara called Gurdwara Janamasthan. 

The Gurudwara Jansmasthan at Nankanasahib

Guru Nanak Dev had one sister called Bibi Nanaki, older than him by five years and she also

 became a spiritual figure in her own capacity. In 1475 She was married to Sri Jai Ram, who was a

steward (modi) to Daulat Khan Lodi, the then governor of Lahore and Bibi Nanaki went with her

husband to Sultanpur. Guru Nanak also went to Sultanpur to live with her and her husband.

When Nanak Dev was 16 years old, he could

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 Guru Nanak Dev Ji

find a job under Daulat Khan. On 24 September 1487 Nanak married Mata Sulakkhani, daughter

of Mul Chand and Chando Raṇi, in the town of Batala. The couple had two sons, Sri Chand (8

September 1494 – 13 January 1629) and Lakhmi Chand (12 February 1497 – 9 April 1555).[1] 

From very childhood, Guru Nanak Dev Ji showed keen interest in spiritual matters and, even at

the age of five, he was found to have ardent interest in divine subjects. His father enrolled him at

the village school when he was seven and there he used to amaze his teachers by expressing his

deep understanding of oneness of God. Many are reported to have strange and miraculous

incidents about Nanak Dev. One such story says that the sleeping child’s head was shaded from

the harsh sunlight by the stationary shadow of a tree. A different version of the same story says

that a poisonous cobra provided the shadow with its hood. . As a boy, Sri Guru Nanak learnt,

 besides the regional languages, Persian and Arabic.

Teachings of Guru Nanak Dev Ji:

The above mentioned indiscriminate killing and torturing the Hindus, and their mass conversion

to Islam hurt the hearts of the Hindu religious leaders and gurus. Most importantly, they were

alarmed by the forced conversions of the Hindus to Islam. The South Indian Guru Ramanuja,

 born in the twelfth century, at Sriperumbudur near modern Chennai, is considered the earliest

preacher of the Bhakti movement. According to him the ways of Moksha lies through Karma(deeds), Jnan (wisdom) and Bhakti (devotion). Madhavcharya may be considered the torch

 bearer of Ramanuja and his view was that the final aim of man is the direct perception of Hari

which leads to Moksha or release from cycles of birth and rebirth.

The fundamental aim of the gurus of the Bhakti Movement was to enhance the bhakti (devotion)

and love of the Hindus for their deities so that they may not reject their gods through embracing

Islam. As a result, millions of Hindus preferred to sacrifice their lives but not changed their

religion. Another important aspect of the Bhakti Movement was to unite the Hindus through

 bringing them under one God. The other major factors that stood in the way of unity of the

Hindus were caste system, sectarianism, religious factions, and fanaticism..So, all the leaders of

Bhakti Movement declared war against these vices to get the Hindus united and abolished castesystem among their followers. As one of the major leaders of the Bhakti Movement, Guru

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Nanak spread a simple message of “Ek Onkar” or We are all one with the One Creator of all

Creations. The Sat Sree Akal is the one God that the Sikhs worship.[2] 

It has been mentioned earlier that, among all the cults sprung up of the Bhakti Movement, the

Sikhism had an element of militancy to protect the Hindus from oppression by the Muslims, and

the tenth guru Guru Govind Singh, through the foundation of the Khalsa-Panth, turned theentire Sikh community into an army regiment to protect the oppressed Hindus.. In this regard,

historian R C Majumdar writes, “…the Sikhism was, to a large extent, a reaction against the oppression

of the Muslims to which Nanak, the founder of the sect, was an eye-witness. Another contributing factor

was the Bhakti cult which was then at its height in India. Nanak, like other medieval saints, such as

Ramananda (14th century), Kabir and Namdev (15th century) and Chaitanya (16th century), was child of

this movement. These two factors and forces –  Muslim oppression and Bhakti cult –  shaped the growth and

development of both Sikhism and the Sikh nation.” [3] Due to the above mentioned element of

militancy, Sikhism earned wrath and bitter enmity of the Muslim rulers and the Sikhs had to

fight many battles with the Muslim rulers..

The rise of Sikhism as a political-cum-military power may be regarded as a reaction against theintolerance and bigotry of the Muslim rulers leading to the oppression of the Hindus. The

Muslims of Central Asia had been invading and ruling over the Punjab, the homeland of the

Sikhs, for nearly five hundred years before the foundation of Sikhism. The Punjab suffered most

…” Nearly seventy Muslim invasions had taken place during five hundred years preceding Nanak. The lot

of the Hindus during this long period was one of great misery and suffering. Forcible conversion,

destruction of Hindu temples, imposition of taxes like jizya and pilgrimage tax upon the Hindus, and

restrictions upon the building of new temples and repairing old ones were only some of the disabilities

under which the Hindus were groaning.” [4] 

Regarding the philosophical aspect of Guru Nanak’s teachings, historian R C Majumdar writes,

“Nanak laid stress on spiritual discipline which implied devotion, service and culture of emotions. H e

asserted that salvation could be attained only through upright character and good deeds. In Japaji, Nanak

says, 

[5]

Regarding Guru Nanak and his teachings, Alexander Cunningham, the first director of the

Archaeological Survey of India, said , “He left them erect and free, unbiased in mind and unfettered by

rules, to become an increasing body of truthful worshippers.” He was loved and respected both by Hindus

and Muslims alike. That is why he was called: 

[6] 

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 Four Great Journeys of Guru Nanak Dev: 

Regarding his four celebrated journeys, historian R C Majumdar writes, “Nanak wished to examine

the actual working of religions at their great centres and also to give his own message of love and peace.

For this purpose he undertook four great journeys. First, he went to the east (1496 to 1509) mainly to visit

holy places of Hinduism up to Bengal, Assam and Sikkim. Perhaps Tibet also. Next he travelled to thesouth as far as Ceylon (1510 to 1515) for seeing Buddhist and Jain places of note. His third journey was to

the north (1515 to 1517) to examine the Sidh maths or places of famous saints in Kashmir and the

Himalayas. Lastly, he went to the west (1517 to 1521) in Muslim countries of Afghanistan, Iran, Iraq and

 Arabia, to study Islam. He travelled on foot,” [7] 

Guru Nanak Dev’s Encounter with Babur: 

Guru Nanak Dev was an eye-witness to the treatment meted out to the Hindus by Babur when

he invaded India in 1521. Then Guru Nanak was staying at Sayyidpur (now called Eminabad), 80

kilometres from Lahore, in Gujranwala District. Babur ordered general Massacre of the adult

Hindu males and took several thousands of women and children as captives. The barbaroustreatment of these prisoners like flogging them with lashes of raw hide and mass raping of the

women broke the tender heart of Nanak. In this agony he even took God to the eask. He said:

[8] 

Baburs men also demolished many Hindu temples and built mosques in their places at Sambhal,

Chanderi and Ayodhya (Ram Janmasthan Temple). Later on, Guru Nanak Dev summoned

Babur and warned him for all his misdeeds.

************

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[1] https://en.wikipedia.org/wiki/Guru_Nanak

[2] https://en.wikipedia.org/wiki/Guru_Nanak

[3] History and Culture of the Indian People, Bharatiya Vidya Bhavan, VII,,655

[4] R C Majumdar, ibid,VII,305

[5] R C Majumdar, ibid, VII,658

[6]C Majumdar, ibid, VII,662

[7] R C Majumdar, ibid, VII, 656

[8] R C Majumdar, ibid, VII, 306-307

**************

How the Sikhs Countered the Brutality

of the Foreign Muslim Invaders turned

Rulers in India, Part 3

More on Guru Nanak Dev Ji: 

It has been pointed out earlier that one of the principal aims of the leaders of the Bhakti

Movement was to unite the Hindus under one God. In northern India they projected either Lord

Krishna or Lord Rama as that Supreme God. But in the Sikh Panth the Sikh gurus admitted a

formless Supreme God called Sat Shri Akal, Who manifest Himself in Guru Granth Sahib Ji, and

at the same time abolished idol worship. Like all other leaders of the Bhakti Movement, Guru

Nanak Dev discarded all other institutions that stood in the way of uniting the Hindus. The caste

system among the Hindus was the most stubborn factor that divided the Hindus and all the

leaders of the Bhakti Movement, including Guru Nanak Dev, were vehemently opposed this

caste system and tried to liberate the Hindus from the rigor of the caste system. So, Guru Nanak

Dev’s first step to reform the Hindu society was to do away with caste system and also amonghis Sikh followers. Instead of idol worship, he asked his followers to train their mind and all the

senses to recognize the Divine Light of Sat Shri Akal within oneself, and within the entire

creation. He used to tell his disciples, “Be aware of the Divine in our hearts and the whole creation

with every breath we take.” 

The scholars agree that Guru Nanak Dev Ji obtained his enlightenment in 1496 when he started

on his mission. His first statement, after his prophetic communion with God was, “There is no

Hindu, nor any Mussalman.” The subsequent divine revelation he received was “Not only the

brotherhood of man and the fatherhood of God, but also his clear and primary interest not in any

metaphysical doctrine but only in man and his fate.”  So, it becomes evident that the fundamental

 basis of his message was “Love your neighbour as yourself.”  While he discarded the Hindu practice

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of idol worship, worshipping many gods and the caste system, he, at the same criticized many

practices that the Muslims indulge in. For example, Guru Nanak Dev Ji denounced the Muslims

practice polygamy and keeping four wives at a time. Guru Nanak Dev Ji completely discarded

the practice of one getting married to more than one individual. He also deplored the Muslims

practice of animal sacrifice and said, “Killing of God’s creations in the name of God is totally ironic.” 

He also denounced the fact that in Muslim community women do not have equal status to men.So he instructed his disciples to treat women equally as men.

Furthermore, he criticized fasting and said that, Hindus fast on holy days and Muslims fast

during the month of Ramadan. Sikhism instructs that making your body suffer will not help you

to meet God and meditation of God is above all. He made it mandatory for Sikhs not cut hair and

 beards and said that the practice is against the will of God. Keeping hair is a respect towards

God and men should try to live the way God made us.

Another exemplary practice Guru Nanak Dev introduced is langar. The higher caste Hindus

generally refuse to dine with the lower caste ones. To end this prejudice, Guru Nanak Dev

introduced langar or to dine both lower and upper caste ones together and the food prepared in acommon kitchen, to abolish the caste system all together. Through the implementation of all

these reforms, the Sikhs emerged as community united like a rock, extremely devoted to the

teachings of their Gurus and fully conscious about their aims.

Guru Angad 

Guru Angad : 

Guru Angad was the second of the ten Sikh Gurus. He was born on 31 March, in the village of

Sarae Naga in Muktsar District in Punjab.  His father Pheru Mal was a small trader and his

mother’s name was Mata Ramo (aka Mata Sabhirai, Mansa Devi and Daya Kaur). Baba Narayan

Das Trehan was his Grandfather.

In 1538, Guru Nanak Dev nominated Angad (or Bhai Lehna), to be his successor as Sikh Guru, asBhai Lehna pleased Guru Nanak by his deep devotion to God and provided loyal service to

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him. Lehna was then given the name Angad and designated as Guru Angad, becoming the

second guru of the Sikhs. He continued on the work started by the first guru Guru Nanak Dev.

Guru Nanak Dev selected Guru Angad as his successor by rejecting his two sons who were

aspiring for the post. Guru Angad married Mata Khivi in January 1520 and had two sons (Dasu

and Datu) and two daughters (Amro and Anokhi).

The entire family of his father Pheru Mal had to leave their ancestral village in fear of the

invasion of the Mughal invader Babar and the family settled at Khadur Sahib, a village by

the River Beasnear what is now known as Taran Taran, a small town about 25 km from the city

of Amritsar. 

It should be mentioned here that Guru Nanak Dev discarded the hegemony of the Sanskrit

scriptures as well as the Sanskrit language and used the local Punjabi or Gurumukhi language

for writing the hymns of Guru Granthasahib. Guru Angad improved the Gurumukhi script a lot

and the improved Gurumukhi alphabet (only the consonants) is shown in the picture below.

New improved Gurumukhi alphabet

Like Guru Nanak Dev, Guru Angad also travelled widely and visited all important religious

places and centres established by Guru Nanak to preach the Sikhism. He also established

hundreds of new centres of Sikhism and thus inducted considerable people into the faith, .and

thus the community was strengthened to face the dangers and hostility that were around.

During this phase, Sikhism was established as a separate religious sect.

Guru Angad Ji died on 29 March 1552 at the age of forty-eight and before his death he, following

the example set by Guru Nanak, nominated Guru Amar Das as his successor.

Guru Amardas: 

Guru Amardas Sahib, the Third Nanak was born on May 5, 1479, at the village Basarke Gillan in

Amritsar district. His father Tej Bhan Bhalla and mother Bakht Kaur (aka Sulakhani and Lakhmi

Devi) were orthodox Hindus and used to pay annual visits to the Ganges river at Haridwar.

Guru Amardas Sahib was married to Mata Mansa Devi ji and had four childern: two daughters;

Bibi Dani ji and Bibi Bhani ji (she was married to Guru Ramdass Sahib), and two sons; Mohan ji

and Mohri ji.

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 Guru Amar Das Ji

Once Guru Amardas Sahib heard some hyms of Guru Nanak Sahib from Bibi Amro Ji, the

daughter of Guru Angad Sahib. He became too much impressed and immediately went to see

Guru Angad Sahib at Khadur Sahib. Under the impact of the teachings of Guru Angad Sahib,

Guru Amardas Sahib adopted him as his spiritual guide (Guru). Then he started living at

Khadur Sahib. He used to rise early in the morning, bring water from the Bias River for Guru’s

 bath and fetch wood from the Jungle for ‘Guru ka Langar’. 

Guru Angad Sahib appointed Guru Amardas Sahib as third Nanak in March 1552 at the age of

73. This was a result of his services and devotion to Guru Angad Sahib and his teachings. He

established his headquarters at newly built town Goindwal and there he propagated the Sikh

faith in a very planned manner. He divided the Sikh Sangat area into 22 preaching centres.

(Manjis),each under the charge of a devout Sikh. He himself visited and sent Sikh missionaries to

different parts of India to promote Sikhism.

He considerably strengthened the tradition of ‘Guru ka Langer’ and made it mandatory for the

visitor to the Guru saying that ‘Pehle Pangat Phir Sangat’. Guru Amar Das Ji denounced the

practice of Sati and advocated widow-remarriage. He asked the women to discard ‘Purdah’(veil). He introduced new birth, marriage and death ceremonies. Thus he created a fence around

the infant like Sikhism and there upon earned stiff resistance from the Orthodox Hindus and

Muslim fundamentalists. He fixed three Gurpurbs for Sikh celebrations: Dewali, Vaisakhi and

 Maghi. He prohibited visiting Hindu pilgrimage centres and paying tributes to the Muslim

places for the Sikhs.

“Guru Amardas Sahib constructed Baoli at Goindwal Sahib having eighty-four steps and made it

a Sikh pilgrimage centre for the first time in the history of Sikhism. He reproduced more copies

of the hymns of Guru Nanak Sahib and Guru Angad Sahib. He also composed 869 (according to

some chronicles these were 709) verses (stanzas) including Anand Sahib, and Guru Arjan Sahib

made all the Shabads part of Guru Granth Sahib. “[http://sgpc.net/gurus/guruamardas.asp] 

Guru Amardas Sahib did not consider anyone of his sons fit for Guruship and chose instead his

son-in law (Guru) Ramdas Sahib to succeed him. Certainly it was practically a right step not as

emotional, because Bibi Bhani ji and Guru Ramdas Sahib had true sprit of service and their keen

understanding of the Sikh principles deserved this. This practice shows that Guruship could be

transferred to any body fit for the Sikh cause and not to the particular person who belonged to

the same family or of other. Guru Amardas Sahib at the ripe age of 95 passed away for heaven

on Bhadon Sudi 14th, (1st Assu) Samvat 1631, (September 1, 1574) at Goindwal Sahib near

District Amritsar, after giving responsibility of Guruship to the Fourth Nanak, Guru Ramdas

Sahib.[ibid]

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Guru Ram Das: 

Guru Ram Das

Guru Ram Das was the fourth of the Ten Gurus of Sikhism and was given the title of Sikh Guru

on 30 August 1574. He remained Guru for 7 years. He was born in Chuna Mandi near Lahore, 

Punjab on 24 September 1534. His father was Hari Das and his mother Anup Devi (aka Daya

Kaur). His wife was Bibi Bhani, the younger daughter of Guru Amar Das. They had three sons:Prithi Chand, Mahadev and Guru Arjan. 

As a Guru, Ram Das organized the structure of Sikh society and he was the author of Laava, the

four hymns of the Sikh Marriage Rites. He was planner and creator of the township of

Ramdaspur which became the Sikh holy city of Amritsar. He founded it in 1574 on land he

 bought for 700. Earlier Guru Ram Das had begun building Santokhsar Sarovar, another centre of

Sikhism, near the village of Sultanwind in 1564) and the construction was completed in 1588. In

1574, Guru Ram Das built his residence and moved to the new place. At that time, it was known

as Guru Da Chakk. (Later, it came to be known as Chakk Ram Das). In Amritsar, he designed the

gurdwara Harmandir Sahib , which translates as “The Abode of God” also known as the Golden

Temple.

Guru Ram Das composed many as 688 hymns to be included in Guru Granth Sahib, the holy

 book of the Sikhs.: Guru Ram Das asserted that, one who calls himself a Sikh must get up early

morning and meditate on the Lord’s Name. Make effort regularly to cleanse, bathe and dip in the

ambrosial pool. [Upon Guru's instructions, chant Har, Har singing which, all misdeeds, sins and

pains shall go away. —Bani of Guru Ram Das] The 688 Hymns that Guru Ram Das composed,

contain various teachings for Sikhs.

The standard Sikh marriage ceremony known as the  Anand Karaj is centered around a four-

stanza hymn composed by Guru Ram Das ji. During a marriage ceremony, Guru Ram Das Sahib

composed a beautiful bani called Laavan about the meaning of marriage to a Sikh couple. TheGuru defined a Sikh marriage as a spiritual union in these two lines: “They are not said to be

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husband and wife who merely sit together. Rather they alone are called husband and wife, who have one

soul in two bodies.” 

Relation with the Muslim Rulers: 

It is being said that the deposed Mughal Emperor Humayun (Babar’s son), while being pursued by the Pathan sultan Sher Shah Suri, came to obtain the blessings of Guru Angad in regaining the

throne of Delhi.

Up to the time of the fourth guru, Guru Ram Das Sahib, no confrontation occurred and the

trouble began during the tenure of the fifth guru Guru Arjan Dev Ji and became most bitter

during the times of Guru Teg Bahadur Ji and the tenth guru Guru Gobind Singh Ji. Guru

Amardas Sahib maintained cordial relations with Emperor Akbar and persuaded him to waive

off toll-tax (pilgrim’s tax) for non-Muslims while crossing Yamuna and Ganga, Akbar did so.

Once the Emperor Akbar came to see Guru Sahib and he had to eat the coarse rice in the Langar

 before he could have an interview with Guru Sahib. Emperor Akbar was too much impressed

from this system and expressed his desire to grant some royal property for ‘Guru ka Langar’, butGuru Sahib declined it with respect. Many believe that the deposed Mughal Emperor

Humayun (Babar’s son), while being pursued by the Pathan sultan Sher Shah Suri, came to

obtain the blessings of Guru Angad in re-conquering the throne of Delhi.

How the Sikhs Countered the Brutality

of the Foreign Muslim Invaders turned

Rulers in India, Part 4

Guru Arjan Dev Ji 

Guru Arjan Dev was born on 15 April 1563 and he was the fifth of the ten Sikh Gurus, while the

eleventh Guru being the Guru Granth Sahib. Guru Arjan Dev has a special reputation as he was

the first Sikh martyr. He was born in Goindval, Punjab and he was the youngest son of Guru

Ram Das , the fourth Guru and his mother’s name was Bibi Bhani, the daughter of Guru AmarDas, the third Guru.

Guru Arjan Dev lived as the Guru of Sikhism for a quarter of a century, up to May 13, 1606.

Guru Arjan completed the construction of the Golden Temple at Amritsar or the Harmandir

Sahib, now considered the holiest centre of Sikh pilgrimage. The construction of the temple at

Amritsar was started by the Guru and its foundation stone was laid also by the Guru. The

Harmandir Sahib also called Darbar Sahib and informally referred to as the “Golden

Temple”.The Harmandir Sahib literally means The Temple of God. The fourth guru of Sikhism,

Guru Ram Das, excavated a tank in 1577 AD which subsequently became known as Amritsar 

(meaning “Pool of the Nectar of Immortality”), giving its name to the city that grew around it. 

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The present day Gurdwara was rebuilt in 1764 by Jassa Singh Ahluwalia. In the early nineteenth

century, Maharaja Ranjit Singh secured the Punjab region from outside attack and covered the

upper floors of the Gurdwara with gold, which gives it its distinctive appearance. In due course,

a Sikh edifice, Sri Harmandir Sahib (meaning “the abode of God”), rose in the middle of this tank

and became the supreme centre of Sikhism. Its sanctum came to house the Adi Granth

comprising compositions of Sikh Gurus and other saints considered to have Sikh values andphilosophies, e.g., Baba Farid, and Kabir. The compilation of The Adi Granth was started by the

fifth guru of Sikhism, Guru Arjan. 

The Golden Temple Harmandir Sahib at Amritsar, the holiest shrine of the Sikhs

Guru Arjan Dev also founded two other cities such as Tarn Taran and Kartarpur (now in

Pakistan) and built temples there. These temples, including the Harmandir Sahib have four

doors on all sides, which symbolize the openness of the Sikhs towards all people and religions.

He also built a tank in temple complex at Tarn Taran

The Harmandir Sahib at night

Originally built in 1574, the site of the Gurdwara was surrounded by a small lake in a thin forest.

Mughal Emperor Akbar, who visited the third Sikh Guru, Guru Amar Das, in the neighbouring

town of Goindval, was so impressed by the way of life in the town that he gave a jagir (the land

and the revenues of several villages in the vicinity) to the Guru’s daughter Bhani as a gift on her

marriage to Bhai Jetha, who later became the fourth Sikh Guru, Guru Ram Das ji. 

Guru Ram Das enlarged the lake and built a small township around it. The town was named

after Guru Ram Das as Guru Ka Chak’, Chak Ram Das or Ram Das Pura. During the leadership of

the fifth Guru, Guru Arjan, the full-fledged Gurdwara was built. In December 1588, Guru Arjan

initiated the construction of the Gurdwara. The foundation stone was laid by none other than

Guru Arjan Sahib himself in December 1588. It is a common misconception that the foundationstone was laid by the Sufi saint Mian Mir of Lahore.

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Some of the architectural features of the Harmandir Sahib were intended to be symbolic of the

Sikh worldview. Instead of the normal custom of building a Gurdwara on high land, it was built

at a lower level than the surrounding land so that devotees would have to go down steps to

enter it. In addition, instead of one entrance, Sri Harmandir Sahib has four entrances.

When the Gurdwara was completed in 1604. Guru Arjan, installed the Guru Granth Sahib in itand appointed Baba Buddha as the first Granthi (reader) of it on August 1604. This incidence

turned the Harmandir Sahib the holiest destination of Sikh pilgrimage.

In the mid-18th century it was attacked by the Afghans, by one of Ahmed Shah Abdali‘s

generals, Jahan Khan, and had to be substantially rebuilt in the 1760s. However, in response, a

Sikh Army was sent to hunt down the Afghan force. Both forces met each other five miles

outside Amritsar; Jahan Khan’s army was destroyed. We should say a few words about the

Gurudwaras in Tarn Taran and Kartarpur.

Gurdwara Sri Tarn Taran SahibGurdwara Sri Tarn Taran Sahib was built by the fifth guru Guru Arjan Dev, in the city of Tarn

Taran Sahib, Punjab, India. The site has the distinction of having the largest sarovar (water pond)

of all the gurdwaras. It is famous for the monthly gathering of pilgrims on the day of Amavas (a

no-moon night). It is near Harmandir Sahib, Amritsar. 

Gurudwara Sri Tarn Taran Sahib, Punjab, India.

Guru Arjan Dev Ji, the Fifth Sikh guru, founded Tarn Taran Sahib in the year 1590, in the Land ofPanjab (Majha Region). At that time, the digging of the tank started. When the tank was

completed, it became the largest sarovar lake in the whole of Panjab. The foundation stone of

Darbar Sahib was laid by Dhan Dhan Baba Buddha Ji, a famous Sikh saint (1506–1631).

Later, the Sixth Sikh Master, Guru Hargobind Sahib, came to the gurdwara and stayed for some

time. Guru Tegh Bahadur, the ninth Sikh Guru, also visited Tarn Taran Sahib and preached to

the Sikh sangat. In 1768 Sardar Budh Singh Virk of Singhpuria Misl and Maharaja Jassa Singh

Ramgarhia of Ramgarhia Misl joined hands to rebuild the Darbar Sahib Tarn Taran.

This then was in a shape of a traditional mud building. Later Maharaja Ranjit Singh Sher-e-

Panjab (1799–1839), who visited Darbar Sahib Tarn Taran from 1802-1837, reconstructed the

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present Darbar Sahib Tarn Taran in 1836-1837 and also completed the work of the Parikarma

which had been left unfinished by the two Sardars Singhpuria Misl and Ramgarhia Misl.

Sher-e-Panjab Maharaja Ranjit Singh Ji gold-plated the Darbar Sahib Tarn Taran, as he did with

the Harmandir Sahib at Amritsar. Artisans were called in by the Maharaja of Panjab Kingdom to

decorate the inside of Darbar Sahib Tarn Taran. Sher-e-Panjab built 17 massive gate entrances inTarn Taran in which elephants could easily go through. When Maharaja Nau Nihal Singh, the

grandson of Sher-e-Panjab, came to Tarn Taran, he built a minar (tower) at the end of the

sarovar. He could finish the construction of only one minar and the three were completed later.

Gurdwara Darbar Sahib Kartar Pur

Gurdwara Darbar Sahib Kartar Pur is a Gurdwara in Kartarpur, Narowal District, Pakistan. It is

 built on the historic site where Jagat Guru Nanak Dev Ji died on 22nd Sept. 1529. It is at a

distance of 120 KM from Lahore. It is also called Dera Nanak Baba. The Shrine is located by theRiver Ravi within a distance of four kilometres from the railway station.

The present building was built at a cost of Rs.1,35,600, donated by Sardar Bhupindar Singh, the

Maharaja of Patiala. It was repaired by the government of Pakistan in 1995, and fully restored in

2004, incurring expenditure in lakh of rupees. It has a spacious and beautiful building. Its

location beside a forest and river Ravi makes its care difficult.

As the shrine lies only 3 kilometers away from the border with India, Pakistan in the year 2000

agreed to allow Sikh pilgrims from India to visit the shrine visa and passport-free by

constructing a bridge from the border to the shrine – however the Indian government has not

signaled its willingness to participate in the scheme for the past 12 years and so no such visits arecurrently taking place.

Gurdwara Darbar Sahib Kartar Pur, Pakistan

Compilation of Guru Granth Sahib 

The greatest contribution Guru Arjan Dev Ji made to the Sikh faith was to compile all the hymns

of the past four Gurus into one book, now known as the holy scripture: the Guru Granth Sahib. 

He also included selected writings of the saints other faiths, which he considered consistent with

the teachings of Sikhism, into Guru Granth Sahib. In fact, it is the only script which still exists in

the form of a hand-written manuscript by the Guru Arjan Dev.  The compilation of the Guru

Granth Sahib was an important step to emergence of Sikhism as a separate new religion.

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 Guru Arjan Dev Ji

The Adi Granth was formally installed at the Amritsar temple on the annual gathering of the

Sikhs. From the very start it was recognized as the Sikh scripture. Emperor Akbar made an

offering of 51 gold coins to the Adi Granth. Its installation at the only Sikh temple constructed

then by the Guru and the appointment of the most venerated Sikh as its Granthi (reader) show

that it was meant to be the exclusive scripture of the Sikhs and the embodiment of the Guru

system. This is an important step, especially when we find that in Guru Granth Sahib is not

claimed to be the assignment or sanctity to any gods, goddesses or avatars of the Hindus. It is

also important that the Sanskrit language, considered holy by the Hindus, has not been used to

compose the hymns of the sacred book of the Sikhs.

Guru Arjan Dev is also famous for organising the Masand system, or appointing a group ofrepresentatives to teach and spread the teachings of the Gurus. They also allowed to receive the

Dasvand (partial offering of a Sikh’s income in money, goods or service) that Sikhs paid to 

support the building of new Gurdwara Sahib, Langar (or shared communal kitchens) originally

intended to abolish caste system and share with sense of love, respect and equality. This langar is

still continuing as an important element today in every Gurdwara. The Langars were open to

any visitors and were designed from the start to stress the idea of equality of man and a casteless

society.

Life of Guru Arjan Dev:

Through the compilation of the Adi Granth, Guru Arjan gave the Sikhs a guideline for their

moral, ethical and religious conduct. At the same time he popularized the regional Gurumukhi

language through rich and sacred hymns and poetry. His conception and implementation of the

Masand system helped raising funds to be used for the spread of the teachings of the Gurus. To

raise more funds, Arjan Dev encouraged the Sikhs to accept trade and commerce as a profession.

As an example, the Guru himself started trading of horses. To become successful in the trade and

commerce, the Guru asked his disciples to be as zealous in trade as they were in their faith. Due

to these initiatives, Guru Arjan became famous among his pious devotees. At his time, the

economic well-being of India was closely linked with the monsoon rains. With a view to

alleviating the sufferings of the peasants, Guru Arjan helped the villagers in digging six-channelPersian wheel (Chhehrta) wells, to irrigate their fields.

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Martyrdom

It has been mentioned above that Guru Arjan Dev included the compositions of both Hindu and

Muslim saints which he considered consistent with the teachings of Sikhism, into the Guru

Granth Sahib. Particularly, his inclusion of the texts of Islamic scriptures enraged the thenMughal Emperor Jahangir. He asked the Guru to remove all the Islamic references included in

his holy book. But the Guru declined. Meanwhile, it was brought to the notice of Jahangir that

many Muslims were deserting Islam and embracing Sikhism.

Troubles and suspicion between the Mughal authorities and the Sikh community also began in

the year 1573, after Jahangir, the rightful heir of Akbar, subdued a ferocious rebellion put up by

his own son Khusrau Mirza, who had gathered a powerful army consisting of 3000 warriors and

relentlessly besieged the city of Lahore. It was also brought his notice that Guru Arjan Dev had

clearly provided assistance and support to the unpopular renegades within the Imperial ranks.

All these developments led to mistrust and suspicion between the Mughal Emperor Jahangir andGuru Arjan Dev. As a result, in 1606, enraged Jahangir ordered that the Guru be arrested and

tortured to death. The Muslims invented a horrible punishment for the Guru. He was made to sit

on a burning hot iron sheet while boiling hot sand was poured over his bare body. After

enduring five days of unrelenting torture Guru Arjan was taken for a bath in the river. As

thousands watched he entered the river never to be seen again.

First Turning Point in Sikh History

Martyrdom of Guru Arjan Dev Ji

 J.S. Grewal notes that Sikh sources from the seventeenth and eighteenth century contain

contradictory reports of Guru Arjan’s death. Guru Gobind Singh’s memoir, the Bichitra Natak ,

mentions Guru Arjan only once, to record that “when Arjan departed this life for the divine

abode, [the Guru] assumed the form of Hargobind.” 

A contemporary Jesuit account, written in 1606 by Father Jerome Xavier, who was in Lahore at

the time records that the Sikhs managed to get Jahangir to commute the death sentence to a

heavy fine, for which a rich individual, possibly a Sikh, stood as guarantor. The Guru however

refused to let a fine be paid for him and even refused when a longtime friend of his, Sai Mian

Mir, tried interceding on his behalf. Jahangir tortured Guru Arjan in the hopes of extracting the

money, but the Guru refused to give in and so attained martyrdom. The other near-contemporary non-Sikh source, a 1640s chronicle probably written by a Parsi, supports this view.

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Noted Sikh historian Dr. Harjinder Singh Majhail writes, “The martyrdom of the fifth Guru is a

first turning point in Sikh history. It created circumstances, which gave a militant colour to a

spiritually coloured, otherworldly people. The Sikhs for whom their Satguru i.e. True Master

was dearer than anything else in the world, were never ready to accept their True Master’s

martyrdom. What pained them more was that their Master was mercilessly tortured to death.

The fifth Guru was made to sit on big hot ferrous bread-baking plates and the burning sandsfrom a parcher’s furnace were poured on his bare body. After such inhuman tortures, the Guru

was taken to the river ‘Ravi’ for a bath where he was said to have mysteriously disappeared into

the ‘Ravi’. All this was too much for the Sikhs. The blood-curdling tortures meted out on their

 beloved Guru made their blood boil. They sat brooding waiting for vengeance”. All these

grievances turned the Sikhs into a militant regiment, under the guidance of the sixth Guru Guru

Har Gobind. We hope to discuss this development in the next part of the article.

*******************************************

How the Sikhs Countered the Brutality

of the Foreign Muslim Invaders turned

Rulers in India, Part 5

Effects of Guru Arjan Dev’s Martyrdom 

Guru Arjan Dev

Up to the tenure of the third guru Guru Amar Das, the Hindus had to suffer a great deal of

oppression and hatred from the local Muslim population. Though the disciples urged to stand

up against the tyrrany and take revenge, the gurus refused and said that it would not be proper

for the saints to take revenge. As mentioned earlier that Emperor Akbar was not hostile to theSikhs, but the situation greatly altered after his death. Particularly the martyrdom of the fifth

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guru Guru Arjan Dev and the inhuman torture inflicted on him by Jahangir greatly altered the

view of the Sikhs towards the Mughal rulers. “They resolved not to submit meekly to their

oppressions but to defend their rights by arms” [1] RCM BVB vii, 307. 

It has also been pointed out that Guru Arjan Dev earned displeasure and wrath of Jahangir for

helping his rebellious son Khusrav with money. Beni Prasad in his History of Jahangir puts thisamount at Rs. 5,000/-. Guru Arjan was summoned to Lahore, fined two lakhs of rupees. When

the Guru refused to pay the fine he was tortured to death in June 1606, in the Lahore Fort. Then

the Guru Arjan was only 42 years old.

However, Guru Arjan Dev’s martyrdom had a profound effect on the future history of the Sikhs.

His son and the successor, Guru Har Gobind, then a boy of 11 years, received his father’s

instruction that said – “Let him sit fully armed on his throne and maintain an army to the best of

his ability.” [2] vii, 310 

Guru Hargobind Ji 

Guru Hargobind Ji

Guru Har Gobind, also called the Saccha Padshah (True Emperor) was born on 5 July 1595. He

was the sixth of the Sikh gurus and became Guru on 25 May 1606, when he was a boy of 11.

Following the footsteps of his father Guru Arjan Dev, he was determined to tackle the Muslimrulers with force, not to submit without protest. He nominated Guru Har Rai, his grandson as

the next Guru of the Sikhs.

From the very beginning, he was the deadly enemy of the Mughal Empire and after ascending

the guruship, he immediately hung by both sides of his throne ( Akal Takht) two swords

signifying Piri and Miri -One.symbolized spiritual power and the other temporal. “In the guru’s

house dharma and worldly enjoyment shall be combined”, said the Guru. For raising a Sikh

army, he armed and drilled some of his sturdy disciples and, in due course, from them he

selected a team of 52 body guard. He also built a large stable for seven (or eight) hundred horses,

three hundred horsemen and sixty gunners. Guru Har Gobind built a fortress at Amritsar called

Lohgarh “Fortress of steel”. He had his own flag and war-drum which was beaten twice a day.

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He sanctioned and encouraged eating meat and took to hunting. The Guru himself was an expert

hunter and loved to chase and kill wild boars. He excelled in hunting deer and other animals and

used to return home at nightfall with the carcasses of the hunted animals which he used to

distribute among his disciples and poor people

Lohgarh Qilla at Amritsar

Guru Har Gobind built a fort at Amritsar called Lohgarh (Steel Fortress) and in 1609, he built

 Akal Takht or God’s throne in front of the Har Mandir. He used to sit on the Akal Takht in

princely attire, administered justice and accepted gifts. Sri Guru Har Gobind Sahib ji excelled in

matters of state, and his Darbar (court) was noted for its splendour. He loved to tell stories of

deathless bravery and valour of the Hindu heroes, particularly the tales of Rajput heroes Jaimal

and Patta and their heroism in the Chittore Fort..

He thus began the task of militarizing the Sikhs and included training of riding, sword fighting,

wrestling and hunting with the usual daily practice of meditation and preaching. The arming

and training of some of his devoted followers began, the Guru came to possess seven hundred

horses, and his Risaldari (army) grew to three hundred horsemen and sixty gunners in the due

course of time. Additionally, five hundred men from the Majha area of the Punjab were recruited

as infantry..The Guru created an independent government of his own, like the government of the

Mughals and thus he succeeded to turn the Sikhs into an independent entity loyal to his

Government, completely separated from the agencies of the Mughal Government. With thesereformations, the Sikhs could form and run a separate state within the Mughal State.

The Guru also initiated congregational prayer, called sangat, that immensely increased religious

fervor, the solidarity among the Sikhs, and hence strengthened the spirit of amity and

cooperation among them. According to the principle of sangat, if one Sikh wanted God’s favour, 

he would come to an assembly of Sikhs and pray for him. But these activities of the Guru

aroused dread and anger of Emperor Jahangir. He took the Guru to the Gwalior Fort and

imprisoned him for twelve years. Many believe that, though he was sentenced for a prison term

of twelve years, he was set free after three years in 1612, expecting a revolt by the Sikhs. After his

release from the Gwalior Fort, the Guru played, as tactical policy, a friendly collaborator of

 Jahangir. Thereafter, Guru Har Gobind accompanied Jahangir in his visit to Kashmir and whilereturning, Jahangir died at Rajauri in 1627.

Personality 

The Guru was a brilliant martial artist (shastarvid) and an avid hunter. Hargobind Ji encouraged

people to maintain physical fitness and keep their bodies ready for physical combat. His policy

was sometimes at odds with more established members, such as Baba Budha Ji. In fact, Guru Ji

was an amazing Man.

The reasons for Guru Har Gobind to arm his followers were many. Both externally and

internally, the situation was changing, and the policy of the Guru had to be adjusted to a newenvironment. The organizational development of Sikhism had mostly taken place during the

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tolerant days of Akbar, who had never interfered with it; he had, on the contrary, even helped

the Gurus in various ways.

But the execution of Guru Arjan at the hands of Jahangir and imprisonment of Har Gobind

definitely showed that sterner days were ahead, and the policy of mere peaceful organization no

longer sufficed. Guru Arjan had foreseen and Guru Har Gobind also clearly saw that it would nolonger be possible to protect the Sikh community without the aid of arms. It has been already

mentioned that he built a large stable of 700/800 hundred horses; three hundred mounted

followers were constantly in attendance upon him, and a guard of fifty-six matchlock-men

secured his safety in person.

 Jahangir could not tolerate the armed policy of Hargobind and consequently imprisoned him but

released him after 3 years. The main reason for releasing him after 3 years was that there were a

lot of reports from across the length and width of the country that people were against the

throne due to the popularity of the guru, as well as the unjustified martyrdom of the fifth guru

Guru Arjan Dev Ji.

A lot of people were following Sikhism, and there was a possibility of a coup if the Guru was not

relieved at the earliest. In addition to that, nearly 52 Hindu kings were imprisoned and they

were also in the Gwalior prison at that moment. And in fact, these policies of Jahangir were

against the local majority people and oppressive in nature. Therefore, the situation compelled

him to order release of Shri Guru Har Gobind Sahib and save the throne.

During the reign of Shah Jahan, relations became bitter again, for Shah Jahan was intolerant. He

destroyed the Sikh baoli at Lahore. Baoli is a Punjabi word which refers to an open well. One will

find steps leading down to the water level. Many such sacred wells were constructed during the

times of the Gurus and are still a feature at many historic Gurdwaras. 

Baoli Sahib at Govindwal

The most popular baoli Sahib is found at Govindwal at the site built by Guru Amar Das, the

third Sikh guru. This has 84 steps denoting the 84 lakh (which is written as 84,00,000 or 8.4

million) species of life forms on Earth. At this Baoli a grand staircase leads from ground level

down to the water. This Baoli Sahib was contructed after Sikhs were prevented from fetching

water from a local source. The digging started in 1556 and completed in 1559.

The quarrels which originally started over hawks or horses between Mughal officials and the

Sikhs subsequently led to risings on a large scale and were responsible for the deaths of

thousands of persons on both sides. Battles were fought at Amritsar, Kartarpur and elsewhere.The Guru defeated the Imperial troops near Amritsar. He was again attacked by a provincial

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detachment of Lahore, but the attackers were routed and their leaders slain. Guru Hargobind

grasped a sword and marched with his devoted soldiers among the troops of the empire, or

 boldly led them to oppose and overcome the provincial governors or personal enemies.

The Baoli Sahib at Tarn Taran

Confrontations with the Muslim Rulers: 

It has been mentioned above that after the release from captivity in the Gwalior Fort, the Guru

maintained a cordial relation with Jahangir.

But his relation with the Mughals went bitter again when Shah Jahan, the son of Jahangir

ascended the throne. The new badshah was an orthodox Sunni Muslim and held intense

contempt and hatred towards the kafirs like Hindus and the Sikhs. An incident may be narrated

here for the convenience of the reader.

In 1632, it was brought to Shah Johan’s notice that some Hindus of Rajauri, Bhimbar and Gujarat

converted some Muslim girls to Hinduism and took them as wives. Shah Jahan at once issued

orders to stop such marriages and to seize the women who had been already married and bring

them and their husbands to his court. He ordered the Hindu husbands that they could only

retain their wives if they accept Islam. Otherwise they would be executed. As many as 4,500 suchwomen were recovered and a similar number of Hindu young men were butchered.

In 1635, it was brought to the notice of Shah Jahan that a Muslim girl named Zainab had been

converted to Hinduism, given the new name Ganga and married to a Hindu boy Dalpat. By Shah

 Jahan’s order, Zainab with her seven children were taken away and her husband was executed.

In another incident a Muslim girl, the daughter of the qazi of Lahore, had left her parents,

accepted Sikhism and married a Sikh young man. They took safe shelter with the Guru. The

incident aroused wrath of Shah Jahan and in 1628, he sent a contingent to punish the Guru. But

the Mughal army was routed with heavy loss at the battle at Sangrana, near Amritsar.

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The Achievements of Guru Har Gobind 

Both Guru Arjan Dev and Guru Har Gobind realized that it was only possible to liberate the

Hindus and Sikhs from slavery of the Muslim rule only by force. It was very significant that after

ascending the throne Akal Takht Guru Har Gobind hung two swords on both sides of his

throne.These two swords signifying Piri and Miri; one the spiritual power and the othertemporal. By this the Guru introduced the eternal Vedic teaching that muscle power (Shakti)

must go side by side or hand in hand with spiritual power (Bhakti), into practice. To highlight

this point, Lord Krishna in Srimad Bhagadgita , has said, “Tasmat sarbesu kalesu mamanusmara

yudhya ca”  or always remember me or muse my name, and at the same time be ready to

participate in a war. It is quite natural that an evil and brute force cannot be subdued only with

spiritual power or Bhakti. Muscle power or Shakti is also necessary to defeat a brute force.

Following this age old advice of the Hindu scripture, Guru Har Gibind instructed his followers

to receive training of wrestling, riding and sword fighting, and at the same time to meditate and

preach the words of God. With this inspiration from Guru Arjan Dev and Guru Har Gobind the

Sikhs could have been able to fight and win victory over the barbaric and savage Muslim power.It was this teachings that produced warriors like Guru Gobind Singh Ji and Maharaja Ranjit

Singh Ji, who taught good lessons to the barbaric foreign Muslim occupiers.

***********************************

How the Sikhs Countered the Brutalityof the Foreign Muslim Invaders turned

Rulers in India, Part 6

Guru Har Rai Ji 

Guru Hargobind Sahib, before his departure for heavenly abode, nominated his grandson, Har

Rai Ji at the tender age of 14, as his successor (Seventh Nanak), on 3rd March, 1644..Guru Har Rai

Sahib Ji was born16 January 1630 at Kiratpur Sahib, Rupnagar, Punjab, India. He was the seventhof the Sikh Gurus and he became Guru on 8 March 1644. Just before his death at age 31, Guru

Har Rai Sahib passed the Guruship to His Younger Son, the five year old Guru Har Krishan. 

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 Guru Har Rai Ji

Guru Har Rai Sahib was the Son of Baba Gurdita and Mata Nihal Kaur (aka Mata Ananti Ji).Baba Gurdita was the son of the Sixth Guru Guru Hargobind Sahib. Guru Har Rai Sahib married

Mata Kishan Kaur (aka Sulakhni) the daughter of Sri Daya Ram. Guru Har Rai had two sons:

Baba Ram Rai and Guru Harkrishan. 

Although, Guru Har Rai was a man of peace, he never disbanded the armed Sikh warriors, who

earlier were trained by his grandfather, Guru Hargobind. He always boosted the military spirit

of the Sikh army, but he never indulged in any direct political or armed confrontation with the

Mughal Empire. Once, Dara Shikoh, the eldest son of Emperor Shah Jahan, came to Guru Har

Rai asking for help in the war of succession launched by his brother the murderous Aurangzeb.

Though the Guru had promised his grandfather to use the Sikh Cavalry only in defense he,

helped Dara Shikoh to escape safely from the bloody hands of Aurangzeb’s armed forces. 

Background 

Once, while the Guru Har Rai was returning from a tour of the Malwa and Doaba regions,

Mohamad Yarbeg Khan had led his forces against the Sikhs with a force of one thousand armed

men. Mohammad Yarbeg Khan was the son of Mukhlis Khan, who had been killed by Guru

Hargobind, The revengeful attack was repulsed by a few hundred ‘Saint-Soldiers’ of the Sikhs

with great courage and bravery. The enemy suffered a heavy loss of life and fled the scene. To

encourage fighting spirit of his Sikh army the Guru Sahib often awarded various Sikh warriors

with special robes and other gallantry awards.

The Guru also established an Ayurvedic (herbal medicine) hospital and a research center at

Kiratpur Sahib where he also maintained a zoo. Once Dara Shikoh, the eldest son of Shah Jahan

fell seriously ill by some unknown disease. The Mughal court physicians, both Indian and

European attempted cures, but all their efforts failed. At last the Emperor made a humble

request to the Guru for the treatment of his son. Accepting the request Guru Har Rai, sent some

medicinal herbs, then available only in his Ayurvedic Medical Center and Dara Shikoh was

cured of his near fatal illness. The Emperor whole heartedly thanked the Guru and offered a

 jagir, which Guru Har Rai declined.

Guru Har Rai visited the Doaba and Malva regions of Punjab where he preached to the Sikhs in

 big huge numbers. Guru Har Rai also visited Lahore, Sialkot, Pathank, Samba, Ramgarh and

many other places in the Jammu and Kashmir region to spread Sikhism. Guru Ji established 360

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Sikh ‘missionary’ seats called Manjis. He also tried to improve the old corrupt Masand system

and appointed pious and committed personalities like Sangtia, Bhagat Bhagwan, Bhagat Mal and

 Jeet Mal Bhagat (aka Bairagi), as the heads of Manjis. 

Personality of Guru Har Rai Sahib 

It was mentioned above that Guru Har Rai Sahib was a man of peace but he never disbanded ordischarged the armed Sikh Warriors (Saint Soldiers), who earlier were maintained by his

grandfather Guru Hargobind Sahib Ji. He further boosted the military spirit of the Sikhs by

giving them gallantry awards, as mentioned above. But he avoided direct political and armed

confrontation with the contemporary Mughal Empire.

After the death of Shah Jahan, the attitude of the state headed by Aurangzeb towards the non-

Muslims, turned hostile. The 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. Then he was summoned to Delh.. Ram Rai Ji appeard in the court and tried

to clarify some misunderstandings regarding Gurus and the Sikh faith, created by some

dishonest people. Yet another trap, which he could not escape, was to clarify the meaning of the

verse “The Ashes of the Mussalman fall into the potter’s clot, It is molded into pots and bricks, and they

cry out as they burn”, contained in Guru Granth Sahib, the Holy Book of the Sikhs.

Ram Rai, in order to please the emperor and gain more sympathy replied that the above text had

 been needlessly corrupted by some ignorant person and inserted the word Mussalman instead of

word Beiman (dishonest).and most probably by Ram Rai Ji, the elder son of the Guru. The actual

meaning of the verse is that the human soul is not bound to the physical structure or the body of

a person. The physical material of the bodies of both Hindus and Mussalmans face the same fate

and it is a universal truth. The soul leaves the body immediately after the death and it does not

remain in the grave waiting for doom’s day. And the earth consumes the body-material in due

course of time) It is a rational and scientific view of Sikhism.

As soon as, Guru Har Rai Sahib 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.

Knowing that the end was near, Guru Har Rai Sahib installed his younger son Har Krishan as

the Eighth Guru and passed away on 6th October, 1661 at Kiratpur Sahib.

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Guru Har Krishan Sahib 

Guru Har Krishan Ji

Early days

Guru Harkrishan Sahib was born on July 7, 1656 at Kiratpur Sahib. He was the second son of

Guru Har Rai Sahib and Mata Krishan Kaur Ji (aka Sulakhni Ji). Ram Rai, the elder brother of

Guru Harkrishan Sahib was ex-communicated and disinherited due to his anti-Guru activities

and his collusion with the Mughal Empiror Aurangzeb, as mentioned above. Sri Harkrishan

Sahib Ji, at the age of about five years, was declared as Eighth Guru by his father Guru Har Rai

Sahib before his death in 1661.

Attainment of Guruship

It is said that when Guru Har Rai was asked which of his two sons Ram Rai and Har Krishan 

would be the next guru, Har Rai asked the person to insert a needle in the leg of the bed where

the two sat and recited baani. The person did the same and was surprised to see that the needle

went inside the bed when Guru Har Krishan Sahib was reciting the baani but not when Raam

Rai was doing it. The person obviously perplexed went to Sri Guru Har Rai to ask the meaning.

Guru explained that although both of them were reciting the same baani, needle going inside the

 bed was symbolic of softness in the heart of Har Krishan and Ram Rai was rough from the heart.

Since the child guru was to take up so many diseases on his own self, softness was of prime

importance.

Thus next Guru came to be Guru Har Krishan at the age of 5. It is really unthinkable that a boy of

5 was made the Guru and it is also surprising that the entire Sikh community accepted, respected

and regarded that boy as their Guru. Historically it was the first time that the light of theGuruship had entered a small child. This reflected the extraordinary respect and loyalty of the

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Sikhs towards their Gurus. In the occasion obtaining guruship, a large number of devotees from

every walk of life came to express their love and respect to him.

Thus Sri Harkrishen became Guru Ji on 7 October 1661, succeeding his father, Guru Har Rai. The

incident infuriated Ram Rai Ji with jealousy and he complained to the emperor Aurangzeb

against his father’s decision. The emperor replied in his flavor issuing orders through Raja JaiSingh to the young Guru to appear before him. Raja Jai Singh sent his emissary to Kiratpur Sahib

to bring the Guru to Delhi. At first the Guru was not willing, but at the repeated requests of his

followers and Raja Jai Singh, he agreed to go to Delhi.

Guru Har Krishan Ji 

Death:

When they reached Delhi, Guru Har Krishan and his party were the guests of Raja Jai Singh.

Every day, large numbers of Sikh devotees flocked to see the Guru. A smallpox epidemic was

then raging in Delhi. Guru Har Krishan helped to heal many sick people. Guru Harkrishan Ji,

 being soft and kind hearted, took all pox over himself and was taken seriously ill. On March 30,

1664, Guru Har Krishan decided to name his successor. He called for five coins and a coconut.

He took them, and being too weak to move, waved his hand three times in the air, and said

“Baba Bakala”, meaning his successor was to be found in Bakala. Guru Har Krishan then died of

smallpox at the age of 7. After his death from smallpox, his granduncle Guru Tegh

Bahadurbecame the next Guru Ji of the Sikhs.

Gurudwara Bangla Sahib, where the Guru died.

Gurudwara Bangla Sahib, where the Guru died. 

One of the historic gurdwaras in India, the Bangla Sahib in Delhi was built on the site where

Guru Har Krishan helped the sick, and he also died of smallpox at Gurudwara Bangla Sahib. So,

Guru Tegh Bahadur Sahib Ji became the 9th Guru of Sikhs on 20 March 1665, following in the

footsteps of his grand-nephew, Guru Har Krishan. Guru Tegh Bahadur was executed on the

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orders of Mughal Emperor Aurangzeb in Delhi. We like to discuss this in the next part of the

article.

***********

How the Sikhs Countered the Brutality

of the Foreign Muslim Invaders turned

Rulers in India, Part 7

Orthodoxy and Bigotry of Aungzeb: 

Aurangzeb, the third son of Shah Jahan, ascended the throne of Delhi on 21 July, 1658, after

defeating all his rival brothers in the war of succession. He was an extremely orthodox Sunni

Muslim and, as a pious Muslim, he considered it to be his duty to carry on jihad against the

infidel Hindus, convert them to Islam and turning India, a dar-ul-harb, into a dar-ul-Islam or an

Islamic country. His main intension was to hurt the sentiment of the Hindus and demean Hindu

heritage. In 1659 he issued a number of ordinances for implementing Muslim law (Sariah), as

contained in the Koran. He forbade Building new Hindu Temples and in 1664 he forbade old

temples to be repaired. He demolished schools and temples of the Hindus including the famous

Viswanath temple at Benaras, the Kesav Dev temple at Mathura and the Somnath temple atPatan.

By an order issued on April 2, 1679, he re-imposed jizya on the Hindus with the object of

spreading Islam. The Hindu population was roughly divided into three grades. The first grade,

having an income above 10,000 dirhams (one dirham was little more than a rupee) had to pay 48

dirhams, the second, whose income was from 200 to 10,000 dirhams, was to pay 24 dirhams and

the third, whose income fell below 200 dirhams, was to pay 12 dirhams a year. This jizya

structure hurt the poor Hindus most and many of them, being unable to pay jezya, had to

embrace Islam.

Reaction of the Hindus against Aurangzeb’s policy of Hindu bashing: 

Early in Aurangzeb’s reign, various insurgent groups of Sikhs engaged in war with the Mughal

troops in increasingly bloody battles. But Aurangzeb ignored all these protests and displeasures

of the Hindus or non-Muslims and went on implementing jizya and the Islamic law, and all

others oppressive measures against the Hindus. He felt gratified when many Hindus embraced

Islam to get rid of the repressive law of jizya. He also adopted various other measures to put

pressure on the Hindus with a view to increasing the number converts to Islam. For example, by

an edict in April, 1665, the custom duty on the commodities brought in for sale was fixed at 2.5

per cent for Muslim merchants, while it was fixed at 5.0 per cent for the Hindu and non-Muslim

ones. Furthermore, in May 1667, this duty for Muslim traders was abolished altogether, whereas

for the Hindu traders, it was retained at the existing rate of 5.0 per cent.

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 Mughal Emperor Aurangzeb

In 1671, an order was passed for the dismissal of all Hindu head clerks and accountants in

Mughal tax collection offices and replacing them with Muslims. In 1668, an order was passed

that prohibited Hindu religious fairs. In March 1695, another order was passed forbidding the

Hindus riding on horses, elephants and palanquins. They were also forbidden to carry arms,

except the Rajputs.

The first great reaction of the Hindus against the discriminatory policies of Aurangzeb took place

in the district of Mathura in 1669. The sturdy Jat peasantry of that district, under the leadership

of valorous Gokla, took up arms and killed Abd-un-Nabi, the oppressive faujdar of Mathura.

The wave of this rebellion also spread to the neighbouring district of Agra. To put the rebellion

down, Aurangzeb sent a strong contingent under the command of Radandaz Khan, but he was

defeated. Then Aurangzeb himself proceeded towards the disturbed area. A 20,000 strong Goklaregiment fought valiantly but ultimately overpowered by Hassan Ali Khan, the Mughal

commander of Mathura. The Jat leader Gokla Tilpat was put to death and the members of his

family were converted to Islam.

Another uprising took place in 1672 by the Satmamis in the districts of Narnaul and Mewat.

Satnamis won victory over the Mughal army in many battles and took possession of the town

and the district of Narnaul. Then a large force was sent under the command of Radandaz Khan.

A severe battle took place and 20,000 Satnami fighters shed their lives and the rebellion was thus

crushed. During this turmoil, Guru Tegh Bahadur became the 9th Guru of the Sikhs in 1665.

The above mentioned oppressive and intolerant policy of Aurangzeb and his persecution of theHindus and Sikhs roused the Sikhs to take up arms, under the leadership of Guru Tegh Bahadur.

On the other hand,to hit the sentiments of both the Hindus and the Sikhs, Aurangzeb passed an

order for demolition of the Hindu and Sikh temples and, particularly, the expulsion of the

followers the Sikh Guru’s from the cities. The other sinister policy of the orthodox Aurangzeb

was the forced conversion of the Hindus, particularly the pundits of Kashmir at that time, to

Islam. Guru Tegh Bahadur, like his predecessors was opposed to forceful conversion of the local

population as he considered it wrong. Approached by Kashmiri Pundits to help them retain their

faith and avoid forced religious conversions, 

These led Guru Tegh Bahadur to direct his followers to offer an open opposition against the

oppressions of the Mughal Emperor and thus the Sikhs were turned into most bitter enemy ofMughal government. The emperor perceived the rising popularity of the guru as a threat to his

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sovereignty and in 1670 he executed the guru, which infuriated the Sikhs. In response, Tegh

Bahadur’s son and successor, Guru Gobind Singh, further militarized his followers, starting with

the establishment of Khalsa Panth in 1699, eight years before Aurangzeb’s death which we hope

to didcuss in due course.

Guru Tegh Bahadur Ji: 

Guru Tegh Bahadur was the youngest of the five sons of Guru Hargobind, the sixth Sikh guru,

and his wife Nanaki. Guru Tegh Bahadur was born as Tyaga Mal in Amritsar in the early hours

of 1 April 1621. The name Tegh Bahadur  (Mighty Of The Sword), was given to him by his father

Hargobind after he had shown extraordinary valour in a battle against the Mughals. Guru Ji

contributed 115 hymns to the Guru Granth Sahib.

Guru Tegh Bahadur Sahib Ji became the 9th Guru of Sikhs on 20 March 1665, following in the

footsteps of his grand-nephew, Guru Har Krishan. It has been mentioned earlier that Guru

Harkrishen was made eighth Guru of the Sikhs when he was a child of 5 and he died in Delhi of

small pox when he was 7 years old. Just before his death, his disciples asked him whom he likedto nominate as the ninth Guru. Guru Harkrishen then could only utter the word “Baba Bakale”,

to indicate that the ninth Guru could be found at the small town Bakala. During his childhood in

Amritsar Guru Tegh Bahadur was brought up steeped in Sikh culture. He was trained in the

martial-arts, archery and horsemanship. He was also taught the old classics and scriptures.

Prolong spells of seclusion and contemplation are said to have given him a deep mystical

temperament. Guru Tegh Bahadur was married on 3 February 1631, to Mata Gujri.

Guru Tegbahadur Ji

It has been mentioned earlier that the Sikhs were enabled to run a separate state inside the

Mughal state and Amritsar was the capital of that Sikh state and hence it was the centre

of Sikh faith. Under Guru Hargobind, the sixth guru it had become even more renowned as he

established the Akal Takht (The Throne of the Guru) and placed the Guru Granth Sahib,

documented by him, inside the Har Mandir Sahib. By virtue of being the seat of the Guru, and

with its connection to Sikhs in far flung areas of the country through the chains of Masands or

missionaries, it had developed the characteristics of a state capital. In the 1640s, nearing his end,

Guru Hargobind said to his wife Nanaki, to move to his ancestral village of Bakala, together with

Tegh Bahadur and his wife Gujri. Later on he settled at Anandpur Sahib where his followers

 began to refer to him as the Sacha Badshah (The true Emperor)

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Bakala was then a properous town with many beautiful pools, wells and baolis. Tegh Bahadur

meditated at Bakala for about twenty years (1644-1664) and lived there with his wife and mother.

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 used to visit various places outside Bakala and he

also visited the eighth Sikh guru Guru Har Krishan, when the latter was in Delhi and suffering

from small pox.

As the ninth Sikh guru: 

It has been said above that the eighth guru Guru Harkrishen, at his death bed had indicated that

the next guru could be found at Bakala. Some pretenders took advantage of the ambiguity in the

words of the dying Guru and claimed themselves as the Guru of the Sikhs. There were about 22

pretenders who called themselves as the ninth Sikh guru. The most influential of them was Dhir

Mall, the nephew of Tegh Bahadur. The Sikhs were puzzled to see so many claimants and could

not make out who the real Guru was.

At this juncture of utter confusion, Baba Makhan Shah Labana, a wealthy trader arrived in searchof the real Guru. According to the story, “He went from one claimant to the next making his

obeisance and offering two gold coins to each Guru, while before he had promised to offer 500

coins for his safety in a storm. Then he discovered that Tegh Bahadur, who made no claims

about himself, also lived at Bakala. Makhan Shah Labana 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).

Martyrdom of Guru Tegh Bahadur Ji: 

It has been mentioned that Aurangzeb, an orthodox Sunni Muslim, wanted to turn India into a

dar-ul-Islam by forced conversion of the Hindus to Islam. At that time, he put his full effort for

Islamization of Kashmir and started converting the Hindus of Kashmir en masse through

coercion and torture. It had been brought to his notice that Pandits or Brahmins of Kashmir were

the most stubborn obstacle in converting the Hindus and if the Pandits could be converted then

it would be easier to convert the lower caste Hindus. This led Aurangzeb to adopt exemplary

oppression, cruelty and blood-bath to convert the Pandits. According to another story, a group of

Kashmiri Panditsapproached Tegh Bahadur for help. They, on the advice of the Guru, told the

Mughal authorities that they would willingly embrace Islam if Tegh Bahadur did the same

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 Execution of Guru Tegh Bahadur Ji on Nov 24, 1675

Bhai Jaita Ji fearlessly carried Sri Guru Teg Bahadur Ji’s severed head to hand it over to Guru

Govind Singh Ji

At the instigation of Aurangzeb, the viceroy of Kashmir, Iftikhar Khan carried out the policyvigorously and set about converting non-Muslims by force. This development became

unbearable for the tender heart of Guru Tegh Bahadur and he encouraged the Kashmiri Hindus

to put strong resistance to the barbaric policy of spreading Islam by Aurangzeb. But this act of

the Guru invited displeasure and wrath of Aurangzeb who summoned the Guru to Delhi. At

such a situation Guru Tegh Bahadur told his son Govind Singh that the situation demands a

martyrdom. Govind Singh in his reply said, “Who could be a better martyr than you!” 

However, orders of the arrest of the Guru were issued by Aurangzeb, who was in the present-

day Khyber Pakhtunkhwa 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 closest 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 kept in an iron cage, like an animal, and taken to Delhi in November 1675.

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 Gurdwara Rakab Ganj Sahib, Delhi

After reaching Delhi, Aurangzeb asked the Guru to embrace Islam which the Guru rejected

outright. 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. Refusing to do so, .Aurangzeb sentenced

him to death. So, the Sikhs say, “Guru Ji sir diya, sar nehi diya” (Guru Ji gave his head, but not

his faith). So, he was put to death on Wednesday, November 24, 1675 in public at Chandni

Chownk New Delhi. However, when Aurangzeb was questioned by a group of Qazis regardingthe reasons for the execution, the Mughal Emperor could not clearly explain the causes for the

order of the penalty.

It is important to note that Guru Tegh Bahadur gave his life for the Hindu religion, ensuring that

they were able to follow and practice their specific beliefs in a free manner. It is also to be

recognised that Guru Tegh Bahadur gave his life for freedom of religion, ensuring that Hindus,

 Jains, Sikhs and Buddhists were able to follow and practice their beliefs without hindrance. The

Guru is also known as “Hind Di Chadar” i.e. “The Shield of India“ , suggesting that he gave up

his life to protect the religious freedom of non Muslims in Mughal India.

Gurudwara Sis Gunj Sahib erected on the spot where Guru Tegh Bahadur had been beheaded

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 Brave Sikh Bhai Lakhi Shah Vanjara Ji carried Sri Guru Teg Bahadur Ji’s body in his bullock cart

to give Him a dignified cremation

Guru Tegh Bahadur was martyred in Delhi and later on 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, was 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. After beheading, a brave Sikh Bhai

 Jaita Ji fearlessly carried Sri Guru Teg Bahadur Ji’s severed head to hand it over to Guru Govind

Singh Ji (on Nov 11, 1675)

Another gurudwara by the same name, Gurudwara Sis Ganj Sahib was erected at Ambala City

where Bhai Jaita halted for a Night with Shri Guru Teg Bahdur’s head after that he went for

Anandpur Sahib in Punjab.  Another Gurudwara by the name of Gurudwara Sisganj Sahib,

marks the site where in November 1675, the head of the martyred Guru Teg Bahadur which was

 brought by Bhai Jaita (Rechristened Bhai Jivan Singh according to Sikh rites) in defiance of the

Mughal authorities, was cremated.

Bhai Jaita Ji fearlessly carried Sri Guru Teg Bahadur Ji’s severed head to hand it over to Guru

Govind Singh Ji

The closest disciples, who were also arrested along with Guru Ji and brought to Delhi, were also

executed with horrendous cruelty, which we like to expose in the next article.

***********************************

How the Sikhs Countered the Brutalityof the Foreign Muslim Invaders turned

Rulers in India, Part 8

Execution of three closest disciples of Guru Tegh Bahadur: 

It has been mentioned earlier that along with Guru Tegh Bahadur Ji, three closest followers of

the Guru, Bhai Dayala, Bhai Mati Das and Bhai Sati Das, were also arrested an brought to Delhi.

Aurangzeb also issued order to execute them and they were put to death with horrific cruelty

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which only Muslims could contemplate and implement. Bhai Moti Das Ji was sawed into two

pieces on Nov 9, 1675.

Bhai Moti Das Ji was sawed into two pieces

Bhai Sati Das Ji, was burnt alive

Bhai Sati Das Ji was burnt alive on Nov 9, 1675. At first, his body was wrapped with cotton. Then

the cotton was soaked with oil and set on fire. The third disciple, Bhai Dyala Ji was boiled alive

on the same day, Nov 9, 1675. It has been said earlier that the martyrdom of Guru Arjan Dev Jiinspired the sixth guru, Guru Har Gobind to militarize the Sikhs. He was convinced that

spiritual power alone is incapable of saving the non-Muslims from the atrocities and persecution

of the Muslims and along with spiritual power, muscle power was also necessary. So, he used to

hung two swords, miri and piri (one symbolized the spiritual power and the other the muscle

power, on both sides of the Akal Takht (the throne of the Guru). In a similar manner, the

martyrdom of Guru Tegh Bahadur inspired his son Guru Gobind Singh, the tenth Guru, to

militarize.the entire community of the Sikhs.

Bhai Dyala Ji, was executed by boiling him alive on Nov 9, 1675

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Guru Gobind Singh Ji: 

The Sikh community was thus turned into a bitter enemy of the Mughal government. It has been

already mentioned that before his departure to Delhi, Guru Tegh Bahadur nominated his only

son Guru Gobind Singh Ji as the tenth Sikh Guru who was determined to avenge the cruel

murder of his father. He devoted his time and energy in turning the Sikhs into a militarycommunity. He instituted a new line of conduct called Khalsa Panth and those who accepted his

new guideline were called Khalsa (the pure).

Guru Gobind Singh Ji

Guru Gobind Singh was born on 22 December 1666 in Patna, Bihar and was the tenth of the

ten Sikh Gurus, He was born when his father was on a tour of the neighbouring state of Assam, 

spreading God’s word. His mother’s name was Mata Gujri. He

learned Persian and Sanskrit when he was a child and also got training in warfare. He

married to Mata Sundari (also known as Mata Jito) and they had four sonsSahibzada Ajit

Singh, Zorawar Singh, Jujhar Singh and Fateh Singh. Guru Tegh Bahadur had founded the city

of Anandpur Sahib in 1665, on land purchased from the ruler of Bilaspur(Kahlur). After his tour

of eastern parts of India ended, he asked his family to come to Anandpur. Gobind Rai reached

Anandpur (then known as Chakk Nanaki), on the foothills of the Sivalik Hills, in March 1672.Gobind Rai’s early education included study of languages and training as a Soldier. He had

started studying Hindi and Sanskrit while at Patna. At Anandpur Sahib, he started

studying Punjabi under Sahib Chand, and Persian under Qazi Pir Mohammad.

Warrior, Poet and Philosopher and succeeded his father Guru Tegh Bahadur as the Leader

of Sikhs at the tender age of nine. He contributed much to Sikhism that we observe today. His

notable contribution was the continual up-dating the faith of Sikhism which the first Guru Guru

Nanak Deb had founded, as a religion, in the 15th century. Guru Gobind Singh, the last of the

living Sikh Gurus, initiated the Sikh Khalsa in 1699. He also passed the Guruship of the Sikhs to

the Eleventh and Eternal Guru of the Sikhs, the Guru Granth Sahib. 

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 Guru Gobind Singh on horseback

Guru Gobind Singh was born as Gobind Rai in Patna, Bihar in India. His father Guru Tegh

Bahadur, was the ninth Sikh Guru. His mother’s name was Mata Gujri. He was born while his

father was on a tour of the neighbouring state of Assam , spreading God’s word. He

learned Persian and Sanskrit when he was a child and also got training in warfare. He

married to Mata Sundari (also known as Mata Jito) and they had four sons Sahibzada Ajit

Singh, Zorawar Singh, Jujhar Singh and Fateh Singh. Guru Tegh Bahadur had founded the city

of Anandpur Sahib in 1665, on land purchased from the ruler of Bilaspur (Kahlur). After his tour

of eastern parts of India ended, he asked his family to come to Anandpur. Gobind Rai reached

Anandpur (then known as Chakk Nanaki), on the foothills of the Sivalik Hills, in March 1672.

Gobind Rai’s early education included study of languages and training as a Soldier. He had

started studying Hindi and Sanskrit while at Patna. At Anandpur Sahib, he startedstudying Punjabi under Sahib Chand, and Persian under Qazi Pir Mohammad.

Guru Gobind ushered in a new phase of the Sikh movement. The murder of his father Tegh

Bahadur and his great grandfather Guru Har Gibind, imprisonment of his grandfather Guru

Harkrishen and the wretched condition of the Hindus made him comprehend that the common

people must themselves find their own survival against the oppressive religious persecution and

tyranny of the cruel Muslim government. So, the Guru was determined to put an end to the

religious persecution and oppression of the Mughal government. His fight was against the

government, not against Islam. Due to this reason he did not hesitate to recruit Pathans in his

army. On the other side, Muslim saint Pir Budhu of Sadhaura supported the Guru. This was the

reason why Muslim rulers like Said Beg and Maimu Khan fought on his side against the

Mughals, and Nabi Khan and Ghani Khan saved him from capture by the Mughal army.

Guru Gobind wanted to create national awakening in Punjab as it had been done in Maharastra

 by Shivaji. Time was also favourable as Aurangzeb was involved in a life and death struggle in

the Deccan with the Marathas and Punjab was in the charge of Prince Muazzam who lived in a

faraway place Kabul. More importantly, the Government of Delhi was in a state of

disorganization and, by putting much effort, the Governors of Lahore and Kangra failed to crush

the Guru. But he failed to gain support of the Rajputs of the Sivalik Hills and hence he turned his

attention to the downtrodden masses.

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Leaving Anandpur: 

In April 1685, Guru Gobind Singh shifted his residence to Paonta in Sirmaur state at the

invitation of Raja Mat Prakash of Sirmaur. According to the gazetteer of the Sirmur State, the

Guru was compelled to quit Anandpur Sahib due to differences with Bhim Chand, and went to

Toka. From Toka, he was invited to Nahan, the capital of Sirmaur by Mat Prakash. From Nahan,he proceeded to Paonta. Mat Prakash invited the Guru to his kingdom in order to strengthen his

position against Raja Fateh Shah of Garhwal. At the request of Raja Mat Prakash, the Guru

constructed a fort at Paonta with help of his followers, in a short time. The Guru remained

at Paonta for around three years, and composed several texts.

At this time, the Guru received inspirations from Hindu scriptures. While reading the Puranas

(The history books of the Hindus), the Guru was deeply struck by the idea that God had been

sending a savior (or He reincarnate Himself) at the critical hours to save the virtuous and destroy

the evil-doers. Guru Gobind Singh began to believe that he had been sent by God for the same

purpose. A similar version in Sri Sri Chandi says that God had deputed Devi Durga to destroy

the evil-doers. He also began to believe that the same duty had now been assigned to him. So, he became eager to get blessings of Devi Durga. So he started chanting certain slokas of Sri Sri

Chandi and was convinced that even a coward, if chants Sri Sri Chandi, might obtain courage.

When he shared his experience with the learned pundits, they advised him to perform a grand

Yajna or homa. He invited Pundit Kesho from Benares to conduct the yajna on the hill of

Nainadevi. After the ceremony was over on March 28, 1699,, the Guru came forward with a

naked sword and flashing the sword before the assembly said, “This is the goddess of power. He

then asked his followers to move to Anandpur where on the Baishakhi Day, i.e. the New Year

Day of 1st Baishakh, 1756 Vikram Samvat (30 March, 1699) where he would create a new nation.

Creation of the Khalsha Panth: 

So, the Guru issued circular (hukmanama) to his followers requesting them to assemble

at Anandpur on 13 April 1699, the day of Vaisakhi (the New Year Day). Guru Gobind addressed

the congregation from the entryway of a small tent pitched on a small hill (now called Kesgarh

Sahib). He said that all the persons would be fed from the Guru ka Langar and after the grand

function they would enjoy a grand feast. Thousands of followers congregated there and the Guru

remained absorbed in meditation.

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 Guru Gobind Singh Ji addressing the congregation on the Baisakhi Day

In the morning of the New Year Day (30 March, 1699, he offered his prayer to God and entered a

specially prepared shelter where a huge crowd was waiting for him. Then the Guru delivered an

extremely stimulating speech on saving the Dharma which was in a great threat. He also

explained his divine mission of saving the Dharma and destroying the evil-doers. He bitterly

criticized the policy of religious persecution unleashed by the Mughal government and advised

the assembly not to depend on royal administration for safeguarding the Dharma but to take up

this sacred duty themselves. “The Kal yug (the Kali Era) had reached such a stage that success

would come only if a brick could be returned with a stone.” Only condemnation of the evil

would not be adequate but the destruction of the evil-doers should be the goal. Love for the

neighbor must accompany the punishment for the wrong-doers. In his extreme ecstasy, the Guru

praise of the sword and said, “God subdues the enemy, so does the sword; therefore the sword is

God, God is the sword.”

He then sang,

“I bow with love and devotion to the holy sword, 

 Assist me that I may complete this task. 

Thou art the subduer of countries,

the Destroyer of the armies of the wicked.

******  

I bow to the Sword and the Rapier which destroy the evil. 

*******  

Thy greatness is endless and boundless;

No one hath found its limits. 

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Thou art God of gods, King of kings, 

Compassionate to poor, and Cherisher of the lowly.”  [1]

Guru Gobind Singh Ji and the first five Khalsas

Then the Guru first asked everyone who he was for them? Everyone answered – “You are our

Guru.” He then asked them who were they, to which everyone replied – “We are your Sikhs.”

Having reminded them of this relationship, he then said that today the Guru needs something

from his Sikhs. Everyone said, “Hukum Karo, Sache Patshah” (Order us, the True Lord). Then

drawing his sword he asked for a volunteer who was willing to sacrifice his head. No one

answered his first call. People started to think, “What the Guru is saying? Has he gone crazy?”

Then the Guru gave the second call, but no one replied. On the third call Daya Ram (later known

as Bhai Daya Singh), a Khatri of Lahore, came forward and offered his head to the Guru. Guru

Gobind took him inside the adjoining tent. After a few moments, the Guru returned to the crowd

with blood dripping from his sword. He then demanded another head. One more volunteer,

Dharam Das (Bhai Dharam Singh), a Jat, came forward, and entered the tent with him. The Guru

again emerged with blood on his sword. This happened three more times. Then the five

volunteers came out of the tent in new clothing unharmed. In fact, every time the Guru dipped

his sword-blade into a cauldron of blood of goats.

Guru Gobind Singh then poured clear water into an iron bowl and adding Patashas (Punjabi

sweeteners) into it, he stirred it with double-edged sword accompanied with recitations from

Adi Granth. He called this mixture of sweetened water as Amrit (“nectar”) and administered it

to the five men. These five, who willingly volunteered to sacrifice their lives for their Guru, were

given the title of the Panj Pyare (“the five beloved ones”) by their Guru. They were Daya Ram(Bhai Daya Singh), Dharam Das (Bhai Dharam Singh), Himmat Rai (Bhai Himmat Singh),

Mohkam Chand (Bhai Mohkam Singh), and Sahib Chand (Bhai Sahib Singh), first five

(baptized) Sikhs of the Khalsa Panth. The Guru, in his ecstasy, said,

 Jo jo aaraj khalis hoye, 

has has ke sir dharmahit Khoye

Those virtuous people, who become a Khalsa (pure), smilingly sacrifice their heads for the sake

of Dharma.

The foundation of the Khalsa Panth by Guru Gobind Singh Ji is a milestone in Indian history

and with the creation of Khalsa Panth began the new episode of violent freedom struggle against

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the oppressive and discriminative policy of the foreign Muslim rulers. With the help of his

Khalsa Regiment, Guru Gobind Singh fought many battles with the Mughal army to win

freedom of religion and freedom of humanity, which we hope to discuss in subsequent articles.

***********************

References:

[1] R C Majumdar, The History and Culture of the Indian People, Bharatiya Vidya Bhavan, VII,

318.

How the Sikhs Countered the Brutality

of the Foreign Muslim Invaders turned

Rulers in India, Part 9

Khalsa Panth: 

It has been mentioned earlier that on the Baisakhi Day, 30 March 1699, Guru Gobind Singh Ji

founded the Khalsa Panth in Anandpur Sahib. Later on, a gurudwara, Gurudwara Keshgarh

Sahib was erected at the birthplace of Khalsa (Pure). Guru Gobind Singh then recited a line

which has been the rallying-cry of the

Keshgarh Sahib Gurudwara at Anandpur the birthplace of Khalsa

Sikhs, ‘Wahe guru ji ka Khalsa, Wahe guru ji Ki Fateh’ (Khalsa belongs to Guru; victory belongs

to Guru). The word Khalsa translates to “Sovereign/Free”.  Another interpretation is that of

 being “Pure/Genuine.” From then on the temporal leadership of the Sikhs was passed on to the

Khalsa with the bestowed title of “Guru Panth” and spiritual leadership was passed on to

the Guru Granth Sahib with the Khalsa being responsible for all executive, military and civil

authority in the Sikh society.

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Guru Gobind Singh believed that the name of a person is very important and it influences his

conducts. The name of a man may turn him into a coward as well as into a courageous and

valorous fighter. So he gave them the surname “Singh” (lion), so that they may behave like a lion

in their day to day conduct and in the battle field. In fact, the surname of a Hindu carries identity

of his caste and hence by introducing Singh the surname of the Khalas, the Guru abolished the

caste barrier among his follower Khalsas. He also renamed him as Gobind Singh. Today, themembers of the Khalsa consider Guru Gobind as their father, and Mata Sahib Kaur as their

mother. The Panj Piare were thus became the first five members of the Khalsa brotherhood.

Women were also initiated into the Khalsa, and given the title of kaur (“princess”). 

An inscription naming the five members of the Khalsa Panth at Takht Keshgarh Sahib, the

 birthplace of Khalsa

Thus Guru Gobind Singh, on the Baisakhi Day, 30 March 1699, addressed the audience – “From

now on, you have become casteless. No ritual, either Hindu or Muslim, will you perform nor

will you believe in superstition of any kind, but only in one God who is the master and protector

of all, the only creator and destroyer. In your new order, the lowest will rank with the highest

and each will be to the other a bhai (brother). No pilgrimages for you any more, nor austerities

but the pure life of the household, which you should be ready to sacrifice at the call of Dharma.

Women shall be equal of men in every way. There are no purdah (veil) for them anymore, nor the

burning alive of a widow on the pyre of her spouse (sati). He who kills his daughter, the Khalsa

shall not deal with him.” 

The Guru also prescribed five K’s and asked them to adopt these five K’s as compulsory forevery Khala. These were:

Kesh: uncut hair is a symbol of acceptance of your form as God intended it to be.

Kangha: a wooden comb, a symbol of cleanliness to keep one’s body and soul clean. 

Kara: an iron or steel bracelet worn on the forearm, to inspire one to do good things and also

used in self-defense.

Kirpan: a sword to defend oneself and protect other people regardless of religion, race or creed.

Kacchera: undergarment reminding one to live a virtuous life and desist from rape or othersexual exploitation.

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Guru Gobind Singh banned smoking for his Khalsa as smoking is an injurious habit. He asked

his Khalsas to swear that they will never smoke. On the contrary, he said, “You should love the

weapons of war, be excellent horsemen, marksmen and wielders of the sword, the discus and the

spear. Physical prowess will be as sacred to you as spiritual sensitivity. And, between the

 Hindus and Muslims, you will act as a bridge, and serve the poor without distinction of caste,

colour, country or creed. My Khalsa shall always defend the poor, and ‘Deg’ –  or communitykitchen –  will be as much an essential part of your order as Teg -the sword. And, from now

onwards Sikh males will call themselves ‘Singh’ and women ‘Kaur’ and greet each other with

‘Waheguruji ka Khalsa, Waheguruji ki fateh (The Khalsa belongs to the Guru; victory belongs to

Guru). 

The Guru also banned consumption of Kuttha (Halal or Kosher) meat of an animal. He also

 banned adultery He, in this regard, said, ‘Par nari ki sej, bhul supne hun na jayo’ (never enjoy,

even in dream, the bed of a woman other than your own wife). A supplementary ordinance

issued by him said that anyone who did not observe any of these four directives, must be re-

 baptized by paying a fine, otherwise he must be excommunicated from the Khalsa.

Regarding other codes of conduct he said that every Khalsa must rise at dawn, bathe, meditate

and recite five banis- Japji, Jap Sahib and Swayas in the morning; Rehras in the evening; and

Kirtan Sohela at bed time at night. And they must not worship idols, cemeteries, or cremation

grounds, and must believe only in One Immortal God. The Guru further spelled out that they

should practice arms, and never show their backs to the foe in the battle field. They should

always be ready to help the poor and protect those who sought their protection. They were to

consider their previous castes erased, and deem themselves all brothers of one family. Sikhs

were to intermarry among themselves. Finally, he instructed his followers to rise against tyranny

 but not against any religion.

Gurudwara Sri Harmandir Sahib, Patna, where Guru Gobind Singh was born

An inside view of Sri Harmandir Sahib, Patna-the spot where Guru Gobind Singh was born

The Guru, to maintain honesty among the Sikhs, abolished the Masand-system (chain of priests).

He was receiving various complaints against the priests or tithe collectors (masands). For some

time past they had become haughty, corrupt and greedy. Many of them acted as gurus and kept

the all the offerings for themselves and with this money they indulged in personal trade and

other lucrative commercial activities. So, the Guru abolished this order and severely punished

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the miscreants. Hereafter, the faithful were asked to bring their offerings directly to the Guru at

the time of the annual Baisakhi fair at Anandpur Sahib. Thus a close personal contact was

established between the Guru and his disciples.

As has been mentioned earlier, the Guru wanted to create a strong self-respecting Sikh

community. He inspired the Sikhs with courage and heroism, and a life of simplicity and hardwork. He started an arms factory at Anandpur in order to manufacture swords and lances

needed for his soldiers. Once when the Brahmins insisted that he should offer worship to

goddess Durga in order to seal victory, he agreed and kept up the farce till nothing came out of

it. At the crucial moment, the Guru unsheathed his sword exclaiming, “The sword is the Durga

which will g ive us victory over our enemies.”

It has been mentioned earlier that the five Sikhs, Daya Ram (Bhai Daya Singh) , Dharam Das

(Bhai Dharam Singh) , Himmat Rai (Bhai Himmat Singh) , Mohkam Chand (Bhai Mohkam Singh) ,

and Sahib Chand (Bhai Sahib Singh) , who offered their heads for the sake of Dharma, became the

first five Khalsas. They were called panj payre (or five beloved). After the Guru had administered

Amrit to his Five Beloved Ones, he stood up in supplication and with folded hands, begged themto baptize him in the same way as he had baptized them. He himself became their disciple. Thus

Guru Gobind Singh became the master as well as the disciple.

At first, the Five Beloved ones were astonished at such a proposal, and represented their own

unworthiness, and the greatness of the Guru, whom they deemed God’s Vicar (Incarnation)

upon earth. They asked him why he made such a request and why he stood in a supplicant

posture before them. He replied, “I am the son of the Immortal God. It is by His order I have

been born and have established this form of baptism. They who accept it shall henceforth be

known as t he Khalsa.”  

“The Khalsa is the Guru and the Guru is the Khalsa. There is no difference between you and me.

 As Guru Nanak seated Guru Angad on the throne, so have I made you also a Guru. Wherefore

administer the baptismal nectar to me without any hesitation”  , Guru Ji continued. Accordingly

the Five Beloved Ones baptized the Guru with the same ceremonies and injunctions he himself

had employed.

The rise of the Khalsa 

The Guru was then renamed Gobind Singh instead of Gobind Rai. Guru Gobind Singh was the

first one to take Amrit from the Khalsa, the Five Beloved Ones. About 80,000 men and women

were baptized within a few days at Anandpur. “The creation of the Khalsa was the greatest

work of the Guru. He created a type of superman, a universal man of God, casteless and country

less. The Guru regarded himself as the servant of the Khalsa. He said, “To serve them pleases me

the most; no other service is so dear to my soul. … The Khalsa was the spear head of resistance

against tyranny”, said Nobel Laureate author Miss Pearl, S. Buck. The foundation of the Khalsa

created a sense of unity among the Sikhs and their supporters. This unity and the resulting

perceived strength in the Sikhs did not go well with the local rulers.

The rise of Khalsa as a mighty military regiment, their ever swelling gatherings at Anandpur

sahib and the presence of many thousands of the congregation, some armed with fierce weapons

and the immense popularity of the Guru caused anguish with the surrounding hill Rajas. These

developments most alarmed the caste ridden Rajput chiefs of the Sivalik hills. They perceivedthe Sikhs as lower caste beings who had posed no danger to their authority. However, the

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creation of the Khalsa changed that. Firstly, it disturbed their system of discrimination and

division; secondly, they could see that the forces of the Guru were becoming dangerous in

number and in armaments. The development began a series battles with the Guru and the local

Hindu kings.

It is important to note that the Hindu kings should have supported the Guru, joined his army ofKhalsa to fight collectively against the oppressive Mughal government to get rid of the slavery of

the foreign Muslim rulers. But unfortunately they did just the opposite. They sought the

intervention of Mughal Emperor Aurangzeb and asked for his military assistance to crush the

Guru and his Sikh army. As as result, Anandpur was invested five times by the united Mughal

army and the army of the Hindu Rajas.

Siege of Anandpur Sahib: 

Most serious siege of Anandpur took place in the autumn of 1704. Vazir Khan, the governor of

Sirhind, under the order of Aurangzeb, made huge preparations to attack Anandpur and wipe

out the Khalsas. Moreover, the governor of Lahore, several rajas of the Kangra hills, and manynawabs and jagirdars of the neighbouring areas joined the expedition. So, Anandpur was

 besieged and provisions shortly ran short. At that hour of crises, Vazir Khan initiated negotiation

for safe evacuation of the Guru. The final agreement was signed in the middle of December,

1704. The Guru succeeded to send the ladies and his two younger sons, Zorawar Singh and Fateh

Singh, safely out of the fort. Finally, they proceeded, under proper escort, towards Nahan in

Sirmur State. The second batch of evacuees, along with his two elder sons, Ajit Singh and Jujhar

Singh, and a few disciples, under the protection of the Guru himself, came out of the Lohgarh

Fort.

But a serious misfortune followed. Torrential rain began and flooded the river Sarsa. Both the

parties were held up on the bank of the river amidst bitter cold rain and wind. The calamity

offered an opportunity for the enemies and made a vehement attack in the darkness of night.

Two younger sons Zorawar Singh and Fateh Singh fell into the hands of the governor of Sirhind

and asked to embrace Islam. As they spurned the proposal, they were buried alive by raising

 brick wall in the wall of the fort. Finally, they were beheaded on December 27, 1704.

Zorawar Singh and Fateh Singh are being buried alive by raising brick-wall

However, the Guru and two elder sons, Ajit Singh and Jujhar Singh succeeded to cross the river

Sarsa with merely forty followers. The terrible current in the river swept away many of them

along with large number of Guru’s manuscripts and other valueables. After crossing the river

they took shelter in a mud house at Chamkaur. Immediately the house was besieged by the

enemy. A battle took place on December 22, 1704. Both Ajit Singh and Jujhar Singh died fighting

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the enemy. The three of the first five Khalsas (Panj Payre) and thirty-two other Khalsas also

sacrificed their lives and the Guru was left with only five disciples. For the greater interest of the

Sikh community, these five Sikhs advised him to escape and the Guru did so in the disguise of a

Muslim saint.

Guru Gobind Singh then left Chamkaur and proceeded towards Nander, nearly 1500 milesaway. The journey of the Guru from Chamkaur to Nander was a story of many hair-breath

escapes and extreme courage. Two Muslim followers of the Guru,Nabi Khan and Ghani Khan,

found him near Machiwara while the Guru was lying hidden in bushes, exhausted with hunger

and tiredness. They escorted the Guru safely to a distance of nearly 40 miles. He spent some days

as a guest of Rai Kalha, the ruler of Jagraon. He then helped the Guru passing through his

territory safely. Destitute Sikhs started to join him at Jagraon. A short engagement was then

fought in the Firozpur. Nearly forty Sikhs, deserters from Anandpur, fought desperately, but all

were killed. Later on, a gurudwara was erected and a tank was dug called Muktasar (reservoir of

salvation) in memory of these forty Sikhs.

Muktasar Sahib Gurudwara and the reservoir

Today, the Muktsar Sahib is a city in Muktsar Sahib district in the Eastern Punjab. Its

historical/old name was Khidrana. After the battle of 1705 it was renamed as Muktsar and

recently, due to its historical and religious importance, it was renamed as Sri Muktsar Sahib.

As mentioned above, Sri Muktsar Sahib has a proud heritage. It is known as the last battlefield

of Guru Gobind Singh in 1705 AD, which proved to be a most decisive conflict in the military

history of the Sikhs. Literally the name of this city means “the pool of liberation”. The forty Sikh

warriors who fought to death here against the Mughal Empire more than three centuries ago are

remembered by a grand festival held here every January, which attracts devotees from all over

the world.

************************************

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How the Sikhs Countered the Brutality

of the Foreign Muslim Invaders turned

Rulers in India, Part 10Forts Built by Guru Gobind Singh at Anandpur Sahib: 

It has been mentioned in the previous part of the article that the rise of Khalsa as a mighty

military regiment, their ever swelling gatherings at Anandpur Sahib and the immense popularity

of the Guru Gobind Singh caused anguish with the surrounding hill Rajas. Most alarmed were

the caste ridden Rajput chiefs of the Sivalik hills.

To keep the city of Anandpur Sahib, the birth-place of Khalsa, well protected from these forces,

Guru Gobind Singh Ji built five strong forts (sometimes quoted as six). These were the defensiveforts which were constructed by Guru Gobind Singh, during the 25 years stay at Anandpur

Sahib. The neighboring hill Rajas and their Mughal allies became increasingly hostile towards

the success of the Sikh community and their associates thriving in their midst in this region.

Seeing the need to protect Anandpur from its hostile neighbors the Guru ordered the

construction of a series of defensive forts. Sometimes, Keshgarh sahib is not included and so

reference is made to the “Five forts” of Anandpur Sahib. The Guru erected one central fort with

five others encircling the town. There were, as well, several other minor forts around the city.

These five forts encircling the strongest central fort surrounding the city were the main defensive

forts that bore the series of attacks and siege.

Qila Anandgarh sahib

Qila Anandgarh

The Anandgarh (fort of bliss) was one of five and as well as the strongest built by Shri GuruGobind Singh Ji for the protection of sikhs from Hill rulers. A gurudwara called Anandpur Sahib

was also built at the centre of the city of Anandpur containing a sacred Baoli Sahib. It is situated

about 800 metres southeast of Takht Sri Kesgarh Sahib.

Keshgarh is the name given to the fort that the Guru Gobind Singh Ji constructed in Anandpur

Sahib in 1699. The fort is now the Takht called Keshgarh Sahib. This Gurdwara was one of the

five (sometimes quoted as six) forts constructed by Guru Gobind Singh at Anandpur Sahib for

the defence of the Sikhs and the community. All the forts were joined together with earthworks

and underground tunnels. Sometimes this shrine is not regarded as a fort and the construction is

different from the other “proper” five forts. 

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 Gurudwara Anandpur Sahib

The construction this fort began in 1689 and took more than ten years to complete. Guru Gobind

Singh used to hold congregations on this hill. His revelation of the Khalsa and its first initiation

(Khande Di Pahul) took place here in 1699. At that time the hill of Keshgarh Sahib was at least

10-15 feat higher than it is today. It was a very strong fort and before reaching the gates of thisfort the attacking armies had to capture the fort at Taragarh, Agamgarh, Fatehgarh and

Anandgarh. This fort was never taken by the enemy in the history of Anandpur Sahib, until

Guru Gobind Singh ji’s decided to leave the city for Paonta in July, 1685.

The Lohgarh Fort was second strongest fort built by Guru Gobind Singh to protect Anandpur

Sahib. It is located about one and a half km southwest of Takht Kesgarh Sahib on the Dera

Harban Singh road. An arms manufacturing factory had been set up by Guru Govind Singh at

Lohgarh fort. The armies of Ajmer Chand could only occupy this fort after the Sikhs deserted

Anandpur Sahib in 1705. Lohgarh Fort is the only fort in Anandpur Sahib with a large part of its

fortification still intact. At present, it is a serene place with an octagonal shaped three storied

Gurudwara that was constructed during the late 1980′s. 

Fort Keshgarh

The hill armies attacked city Anandpur sahib many times but hesitated to attack the Qila because

of their fear that its gate could not be broken. Guru Gobind Singh built this fort especially to

protect the riverside flank of Anandpur. It was here that Bhai Bachchittar Singh faced and turned

 back a drunken elephant which the hill chiefs, during their siege of Anandpur in 1700, had sent

to batter down the gate of this fort. It was also the fort used for the manufacture of arms and

ammunition.

Agamgarh or Holgarh (fort of colour) was the fort where Guru Gobind Singh introduced in the

spring of 1701, the celebration of Hola Mahala on the day following the Hindu festival of colour,

Holi. Unlike the playful sprinkling of coloured powders or spraying of colored water duringHoli, the Guru made Hola Mahalu an occasion for Sikhs to demonstrate their skills at arms in

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mock battles. The fort is about one and a half km north-west of the town across the Charan

Gariga rivulet. It was the third strongest fort built by Guru Gobind Singh ji.

Gurudwara Kesgarh Sahib, Anandpur

The fort Fatehgarh (fort of victory) was built By Shri Guru Gobind Singh to defend the

Anandpur Sahib city in the territory of Sahota village. When this Qila (fort) was built Sahibzada

Fateh Singh Ji was born, hence it was named in his honor as Qila Fatehgarh Sahib. It is situated

on the northern outskirts of the town of Anandpur, marks the site of another fortress bearing this

name. This Fort reminds long struggle between the Mughals and great defenders of ‘Anandpuri’. 

Qila Taragarh is situated on the outskirts of Shri Anandpur Sahib. Five km from Shri Anandpur

sahib it was built to stop the hill armies in advance. It was built on top of hill from where one can

view the activities of the enemies for a long distance.

Guru Gobind Singh’s Escape from Anandpur: 

It has been mentioned in the previous part of this article how Guru Gobind Singh came out of

the Lohgarh Fort. at Anandpur Sahib on December 7, 1705, and arrived Chamkaur. At

Chamkaur, the Guru fought a battle against the Mughal forces led by Wazir Khan. This battle

was known as the Battle of Chamkaur Guru Gobind Singh makes a reference to this battle in

Qila (fort) Fatehgarh

href=”http://en.wikipedia.org/wiki/Zafarnamah”>Zafarnamah, a letter to Aungzeb that Guru Ji

wrote in Persian verses. . He tells how a million Mughal troops attacked his men.

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 Qila Lohgarh

After the Guru left Anandpur on the night of December 6 to 7, 1705, they had crossed the Sarsa

river and stopped in Chamkaur. They asked permission of the city chief for shelter to rest for the

night in their garhi or haveli but the request was not granted. It should be noted that, despite

giving assurance of safe conduct, the treacherous Mughal commanders sent their soldiers to lookfor Guru Gobind Singh and to take his head as a trophy.

The Battle of Chamkour remarkable for the fact that the Mughals had a force of over 1000000

(one million ) consisting of Pathan, and Turk regiments while the Guru only commanded only 40

men. The actual battle is said to have taken place outside a mudfort where the Guru was resting.

Negotiations broke down and the Sikh soldiers chose to engage the overwhelming Mughal

forces, thus allowing their Guru to escape. A “Gurmatta” or consensus amongst the Sikhs

compelled Gobind Singh to obey the will of the majority and escape by cover of night. It is

alleged that the Sikh warriors were able to engage the Mughal troops in majority due to training

in the Sikh martial art of “Shastarvidya”. All the Sikhs guarding the Guru were killed in the

 battle.

Qila Holgarh

Guru Gobind Singh then left Chamkaur and proceeded towards Nander, nearly 1500 miles

away. The journey of the Guru from Chamkaur to Nander was a story of many hair-breath

escapes and extreme courage. Two Muslim followers of the Guru, Nabi Khan and Ghani Khan,

found him near Machiwara while the Guru was lying hidden in bushes, exhausted with hunger

and tiredness. They escorted the Guru safely to a distance of nearly 40 miles. He spent some days

as a guest of Rai Kalha, the ruler of Jagraon. He then helped the Guru passing through his

territory safely. Destitute Sikhs started to join him at Jagraon. A short engagement was then

fought in the Firozpur. He finally went to Dina, and stayed at Bhai Desa Singh’s house, where he

is said to have written “Zafarnama” in Persian, containing 111 verses. 

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Zafarnamah: 

The word Zafarnama literally means the Epistle of Victory and is the name given to the letter

sent by Guru Gobind Singh Sahib in 1705 to the Mughal Emperor Aurangzeb. The letter was

written in Persian verse. Guru Gobind Singh sent Bhai Daya Singh to Ahmednagar to give it to

Aurangzeb. The Original letter written in the hand of GuruJi is not available. However it is saidthat original copy of Zafarnama, hand-written by Guru Ji, was found with the Mahant of Patna

Sahib in 1890 and one Babu Jagan Nath made a copy; but it was somehow misplaced by him.

Since Babu Jagan Nath was himself a scholar in Persian language, he could reproduce it from his

memory and got it printed in Nagri Parcharni Patrika in Benaras. He is also believed to have sent

a copy to Sardar Umrao Singh Shergill in Amritsar who is said to have given it to the Khalsa

college and which in turn reproduced in Makhz-E-Twarikh Sikhan. In Punjab newspapers, it first

appeared in the Khalsa Samachar of 16 July 1942.

Qila Taragarh

Then in 1944, Sardar Kapur Singh ICS published it in Urdu magazine Ajit of Lahore under theheading “Fatehnama”. It is quite possible that in the process of translations and publications of

Zafarnama at different stages, some verses were not reproduced correctly and what we have

today is not the original Zafarnama of Guru Ji in its entirety. The abrupt end of Zafarnama also

indicates that it is not complete and that some verses have been left out. Objections raised by

some scholars on the authenticity of a few verses may be viewed in this context.

In this letter, Guru Gobind Singh reminds Aurangzeb how he and his henchmen had broken

their oaths sworn upon the Quran. He also states that in spite of his severe sufferings, he had

won a moral victory over the Emperor who had broken all his vows. Despite sending a huge

army to capture or kill the Guru, the Mughal forces did not succeed in their mission.

In the 111 verses of this notice, Guru Gobind Singh rebukes Aurangzeb for his weaknesses as a

human being and for excesses as a leader. Guru Ji also confirmed his confidence and his

unflinching faith in the Almighty even after suffering extreme personal loss of his father, mother,

and all four of his sons to Aurangzeb. Guru ji invited Aurangzeb to meet him in Kangar village

near Bhatinda. He also assured Aurangzeb that no harm would be done to him there would be

no danger to your life,

Out f the said 111 verses, the maximum numbers of 34 verses were offered to praise God; 32 to

deal with Aurangzeb’s invitation for the Guru to meet him and the Guru’s refusal to meet the

Emperor – instead the Guru asks Aurangzeb to visit him; 24 verses detail the events in the Battle

of Chamkaur. 15 verses were used to reprove Aurangzeb for breaking promise given by him and

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 by his agents to the Guru; In verses 78 and 79, Guru Gobind had also warned Aurangzeb about

the resolve of the Khalsa not to rest till his evil empire is destroyed; 6 verses praised Aurangzeb.

Guru Gobind Singh wrote this letter from village Dina in malwa region of the Punjab. Guru

Gobind Singh spent few days at Dina and then moved to Dod, Kotkapura, Dhilwan

Kalan, Jaitu, Muktsar ,Lakhi Jangal, and Damdama Sahib. Guru Gobind Singh’s last fight withMughal Army happened at Khidrane Di Dhaab now called Sri Muktsar Sahib. 

One of the most quoted verses from Zafarnamah is a couplet quoted by Guru Gobind Singh

from Saadi‘s Bostan: 

Chu kar az hama heelt e dar guzshat, 

Halal ast burdan ba shamsheer dast. 

“All modes of redressing the wrong having failed, 

raising of sword is pious and just.” 

Guru Gobind Singh wrote Zafarnamah while he was resting at Dina. The village Dina Sahib, also

called Zafarnama Sahib, is15 km south of Nihal Singh Wala, in the Moga district of Punjab.

Today, it is on Barnala Nihal Singh Wala road, which is a single metaled road in good condition.

It is 6 km from Salatwatpura, 12 km from Nihal Singh wala and 13km from Bhadaur.

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