|
 Guru
Tegh Bahadur, the youngest of the five
sons of Guru Hargobind, was born in
Amritsar in the early hours of April
1, 1621. As the news spread at daybreak,
Sikhs hurried to the presence of Guru
Hargobind to offer their felicitations.
The Guru himself went to see the child,
accompanied by two of his Sikhs, Bidhi
Chand and Jetha. As he set his eyes
on him, he predicted auspiciously. In
the words of the Garbilas Chhevin Patshaili,
he said, "Of my five sons, he shall
take the of five of Guru. He shall protect
the weak and relieve their distress.
This shall be his principal mark."
Guru Hargobind called the child Tegh
Bahadur, Mighty of Sword. The mother,
Mata Nanaki, felt happy to hear her
son so named. Much charity was distributed
and the rejoicing continued for several
days.
Owing to a minor skirmish with a Mughal
force, Guru Hargobind removed his family
from Amritsar to the anonymity of a
nearby village, called Jhabal. Tegh
Bahadur was carried by Mother Nanaki
in a palanquin. From Jhabal, Guru Hargobind
travelled to Goindwal, sacred to theThird
Guru. Goindwal was one of the important
Sikh towns in the Punjab. Some other
places then well known in Sikh geography
were Khadur Sahib, sacred to the second
Guru, Tarn Taran, Sri Hargobindpur and
Kartarpur, all three founded by Guru
Arjan dev, the Fifth Guru, Talwandi,
birthplace of Guru Nanak, Dera Baba
Nanak, Darauli and Kiratpur, founded
by Guru Hargobind. Similarly, there
were towns and villages made famous
by the leading Sikh families who lived
there. Some of the more prominent among
these were Ramdas (Bhai Buddha), Sur
Singh (Bhai Bidhi Chand), Bhai Rupa
(Rup Chand), Kangar (Rai Jodh) and Baba
Bakala (Bhai Mehra). As they reached
Goindwal, Guru Hargobind, his family
and Sikhs made ablutions in the baoli
built by Guru Amar Das. Tegh Bahadur,
then barely two, was bathed with the
holy water. Ablutions were repeated
the following morning before Guru Hargobind
lett for Kartarpur. The family were
left in Goindwal on the persuasion of
Baba Sundar, great-grandson of Guru
Amar Das. Upon his return to Amritsar,
Guru Hargobind recalled the family from
Goindwal. As says the Sri Gur Pratap
Suraj Granth, four of the Guru's sons
greeted their father by touching his
feet. The youngest, Tegh Bahadur, arrived
carried on her arms by his sister, Bibi
Viro.
Tegh Bahadur was brought up in the
approved Sikh style. As a young boy,
he was placed under the teaching of
Bhai Buddha and Bhai Gurdas. The former
supervised his training in archery and
horsemanship and the latter taught him
the old classics. Tegh Bahadur made
rapid progress and showed early promise
of mastery in both fields. He also gave
evidence of a deeply mystical temperament
by his prolonged spells of seclusion
and contemplation. This strain of his
genius is best expressed in his superbly
sublime poetry preserved in the Guru
Granth. The father's favourable prophecies
continued. Mother Nanaki, though pleased
inwardly, often wondered how Tegh Bahadur,
quiet and humble and devoid of all ambition,
would attain the rank Guru Hargobind
had predicted for him. But there was
no doubt that he was his father's favourite
and that mighty events awaited him.
To quote the Sri Gur Pratap Suraj Granth,
"Tegh Bahadur visited Guru Hargobind
but occasionally; yet he received more
consideration than anyone else. Usually,
he came but once in a month. He would
step in softly with his eyes turned
to the ground in modesty. Thus he would
bow low to the Guru's feet. Guru Hargobind
received his gentle son with words of
affection and seated him sometimes by
his side and sometimes lifted him up
on to his knee... "But Mother Nanaki's
perplexity was not abated. She knew
that her son, Tegh Bahadur, maintained
no contact with the masands, nor did
he supervise the household. One day
she directly questioned Guru Hargobind
why he treated Tegh Bahadur with such
attention. The Guru answered, 'I shall
unlock the mystery for you. Tegh Bahadur
can suffer what none other can. His
forbearance is unsurpassed. He is master
of many virtues. None else is there
like him in the world. This is one reason
which entitles him to acknowledgement.
Second, a son will be born to him who
will be mighty of limb and be the vanquisher
of foe. He will take part in many a
battle. He will excel in both valour
and compassion. He will bring fame to
the House of Guru Nanak, the world teacher."'
I The next several years were spent
in Amritsar until it became time for
Suraj Mall to marry. Tegh Bahadur joined
his brother's wedding party and, in
the description of the Gurbilas Chhevin
Patshahi, he was escorted by the devout
Bhai Bidhi Chand. At Suraj Mall's wedding
which took place at Kartarpur on April
23, 1629, Bishan Kaur, one of the bride's
guests, chose Tegh Bahadur for her own
daughter. Confidentially she spoke to
her husband, Lal Chand, "Handsome
beyond words is the Guru's son. Though
barely eight years old, far excelling
is his fortune. Our own daughter is
five. We must act quickly and waste
no time." They took the proposal
to Guru Hargobind. Bhai Gurdas was sent
to Tegh Bahadur whose answer was characteristic.
He gently said that he would abide by
the word of his father. The same day,
he was affianced to Gujari, daughter
of Lal Chand and Bishan Kaur. In Amritsar,
Mother Nanaki received him with redoubled
joy.
On February 4,1633, took place the
marriage of Tegh Bahadur. Relations
and Sikhs congregated in Kartarpur from
Goindwal, Khadur, Amritsar, Mandiali,
Batala, Kangar, Bhai Rupa, Malla, and
other places. Tegh Bahadur was dressed
in yellow for the occasion. He wore
a wreath on his forehead and an ornamented
umbrella was unfolded over him. In deference
to an old Punjabi scruple, the party
dispensed with carriages and preferred
to walk owing to the fact that the bride
belonged to their own town. In the words
of Bhai Santokh Singh, "Most splendid
looked Tegh Bahadur. Both men and women
felt fascinated by his looks. He was
tall like his father. Handsome as the
moon was his face. He was long of limb
and broad-chested...and he walked with
gentle, graceful steps." "Like
bridegroom like bride," says the
Gurbilas Chhevin Patshahi. "Gujari
is by destiny made worthy of Tegh Bahadur
in every way."
Old texts record that Tegh Bahadur
took part in the battle of Kartarpur
on April 26, 1635. This was the last
major conflict his father, Guru Hargobind,
had to engage in. According to the Sri
Gur Pratap Suraj Granth, Tegh Bahadur,
riding his horse, made bold sallies
in all directions. Mata Nanaki and her
daughter-in-law watched his feats of
arms from the top of their house. When
word was sent to him to retire, he,
like his brothers, answered that it
was not proper to turn one's back on
the battlefield. Tegh Bahadur was then
fourteen years old. After the battle
of Kartarpur, Guru Hargobind, Nanak
VI, went to live at Kiratpur. For Tegh
Bahadur this meant nine years of uninterrupted
happiness in the company of his father.
As was his wont, "he remained always
saturated in the remembrance of God
and spoke but little." When his
time came near, Guru Hargobind asked
Nanaki to go and live in the village
of Bakala. Guru Hargobind appointed
his elder son, Guru Har Rai as next
guru. Tegh Bahadur and his brothers
were present at this occasion. Tegh
Bahadur and his wife Mata Gujari ji
shifted to Bakala. It was at Bakala
when he heard about the passing away
of Guru Har Rai and appointment of Guru
Har Krishan as Nanak Eight. It was also
at Bakala when he heard about his appointment
as ninth guru through Makhan Shah and
other Sikhs.
Three successive visits were made to
Kiratpur. On August 21,1664, Guru Tegh
Bahadur went there to condole with Bibi
Rup Kaur upon the passing away of her
father, Guru Har Rai, and of her brother,
Guru Har Krishan. The second visit was
on October 15,1664, at the death on
September 29, 1664, of Mata Bassi, mother
of Guru Har Rai. A third visit concluded
a fairly extensive journey through Majha,
Malwa and Bangar districts of the Punjab.
The first halt during this journey was
at Amritsar, followed by halts at Tarn
Taran, Khadur Sahib and Goindwal, all
of long-standing sanctity in the Sikh
tradition. Crossing the Beas and Sutlej
rivers, Guru Tegh Bahadur arrived in
the Malwa. He visited Zira and Moga
and reached Darauli. He then sojourned
in the Lakkhi Jungle, a desolate and
sandy tract comprising mainly present-day
districts of Bhatinda and Faridkot.
According to the Guru kian Sakhian,
Baisakhi of 1665 was celebrated at Sabo-ki
Talwandi, now known as Damdama Sahib.
This journey took Guru Tegh Bahadur
up to Dhamdhan, near Jind, from where
he returned to Kiratpur. On May 13,1665,
Guru Tegh Bahadur went to Bilaspur,
farther up in the hills. This was to
attend the mourning for Raja Dip Chand
of Bilaspur. He was accompanied on this
journey by his mother, Mata Nanaki,
Mata Sulakkhni, widow of Guru Har Rai,
Mata Hariji, wife of Suraj Mall, Bibi
Rup Kaur, daughter of Guru Har Rai,
and Dip Chand and Nand Chand, sons of
Suraj Mall.
The Dowager Rani Champa of Bilaspur
offered to give the Guru a piece of
land in her state. The Guru bought the
site on payment of Rs 500. The land
consisted of the villages of Lodhipur,
Mianpur and Sahota. Here on the mound
of Makhowal, Guru Tegh Bahadur raised
a new habitation. The ground was broken
on June 19, 1665, by Baba Gurditta Randhawa.
Karahprasad was distributed after the
ceremonies. The new village was named
after Mother Nanaki. Chakk Nanaki later
became famous as Anandpur Sahib.
Like his predecessors since the days
of Guru Hargobind, Guru Tegh Bahadur
maintained the marks of worldly dignity.
But he himself lived austerely. Sikh
documents, or any other, make no mention
of a clash with the ruling power having
occurred during his time. yet by his
teaching and by his prolonged travels
across the country, he created a new
energy and environment for Sikh living.
He was especially sensitive to the peoples'
suffering and taught them to be fearless.
At Dhamdhan, Guru Tegh Bahadur was
received by Bhai Daggo with exceeding
joy . He put him up in the new house
he had constructed. The Guru showered
his blessings upon him: "For meeting
me with presents, milk shall abound
in thy house. Minister to the Sikhs
and devotees, and remain with us during
our stay in this place." Bhai Pheru
was another of the Sikhs who unremittingly
served the Guru and the Sikhs. He was
so thoroughly devoted to his duty that
he never allowed himself leisure to
open his big turban and comb his hair.
Guru Tegh Bahadur conferred upon him
the penegyric: "Clean is thy beard,
Bhai Pheru; durable is thy devotion;
virtuous are thy actions; thou shalt
be reckoned of consequence in the world.
The Guru is a sacrifice unto thee, Bhai
Pheru!" The festival of Divali
brought to Dhamdhan Sikhs from far-off
places. They felt blessed by a sight
of the Guru and faithfully received
his instruction. On November 8, 1665,
Guru Tegh Bahadur reached Delhi. Rani
Pushpa Devi of Amber was his host. Her
family had reverenced the House of Guru
Nanak since the days of the Sixth Guru,
and her son, Kanwar Ram Singh, now attended
upon the holy guest. Further journey
lay through Mathura, Agra, Allahabad,
Banaras and Sasaram. The Guru was drawn
to Sasaram by the love of a Sikh, called
Phaggo. Phaggo was convinced in his
heart that the Guru would respond to
his devotion and had, in anticipation
of a visit, built a new house with a
high entrance. His wish was that the
Master should ride into the premises
without having to dismount his horse.
He cleaned the house every day and locked
it, for he had vowed not to live in
it until the Guru had visited it. Guru
Tegh Bahadur answered his wish and,
on reaching Sasaram, entered on horseback
the house dedicated to him.
Guru Tegh Bahadur travelled on to Patna.
There he spent the rainy season. At
Patna was born his only son, then called
Gobind Das. But he had by that time
left the city acceding to the wishes
of sangats in remoter districts. Dacca
was the seat of an old Sikh sangat.
Here the elderly mother of the local
masand, Bulaki Das, eagerly awaited
the Guru's arrival. She had spun cotton
with her own hands and made a dress
for him. On reaching Dacca, Guru Tegh
Bahadur went straight to where she lived.
For the old woman, this was like a dream
come true. she felt rejoiced to seat
the Guru on the divan she had kept for
him and to present him with the dress
she had made. The entire sangat came
to see the Guru singing the sacred sabads.
Guru Tegh Bahadur greeted them by calling
Dacca "the citadel of Sikhism."
He advised them to build a new dharamsala,
assemble in it for kirtan and celebrate
the holy festivals. "Thus will
you be liberated; thus will your sorrows
be cancelled."
Raja Ram Singh of Amber, who had been
sent on January 6, 1668, from Delhi
by Aurangzab with an expedition to Assam,
overtook Guru Tegh Bahadur in Dacca.
His mother, Pushpa Devi, had exhorted
him to seek the Guru's help in his enterprise.
The Raja, himself a devoted disciple,
was pleased to see Guru Tegh Bahadur.
He felt doubly blessed when the Guru
accepted his entreaty to accompany him
on the campaign. Towards the close of
1668, they set out for Assam, crossed
the Brahmputra and reached Dhubri, which
had also been visited by Guru Nanak
during his travels in eastern India.
Guru Tegh Bahadur marked out the spot
where the First Guru had sat. People
thronged to see him. A local chieftain,
Raja Ram, came to seek blessing for
a son. His wish was fulfilled and, as
Sikh records tell, the son, named Ratan
Rai, became a disciple and visited Guru
Gobind Singh at Anandpur with presents.
Raja Ram Singh who was encamped at some
distance from Guru Tegh Bahadur clashed
with the Ahom ruler, Chakradhwaj Singh.
The issue remained undecided and, according
to Sikh chronicles, the Guru brought
about peace between the warring forces.
Guru Tegh Bahadur travelled as far as
Hajo: a modern researcher traces the
name of a nearby hillock, Teghpur or
Tegh Parbat, to his visit.
Hajo was the farthest Guru Tegh Bahadur
travelled. The homeward journey began
late in 1669. It was faster than the
outward journey . The longest halt was
at Patna where the Guru rejoined his
family and saw for the first time his
son, Gobind Das. At parting, the Guru
instructed the family to return to Punjab
and await his arrival at Lakhnaur, near
Ambala. He himself proceeded to Delhi.
In the entourage on this journey was
his faithful Muslim follower, Nawab
Saif Khan. On the evidence on the Bhatt
Vahi Talauda, Guru Tegh Bahadur arrived
in Delhi on June 20, 1670. He put up
in the dharamsala of Bhai Kalyana where
disciples and followers flocked in large
numbers to obtain his blessing. Rani
Pushpa Devi came along with her daughter-in-law
and felt relieved of her anxiety to
hear of the well-being of her son, Raja
Ram Singh.
Guru Tegh Bahadur's son, Gobind Das,
had reached Lakhnaur in the care of
his mother and grandmother. In this
village lived Mehar Chand, Mata Gujari's
brother. Guru Tegh Bahadur arrived there
from Delhi and proceeded to Chakk Nanki,
or Anandpur with his whole family.
Kashmiri Brahmins, led by Pundit Kirpa
Ram came to Guru Tegh Bahadur at Anandpur
in 1675 for protection against atrocities
of Aurungzeb. They had faced stiff taxes,
atrocities, cruelty under muslim Mughal
governor of Kashmir. Honour of their
daughters was being lost and they were
losing their religion to the fanatic
zeal and proletyzation activities of
Islamic crusaders. They asked for a
solution. Guru replied "Such activities
can only be stopped by a sacrifice of
a great person". Just then 8 years
old son of Guru Tegh Bahadur Gobind
Rai (Later Gobind Singh) came along
and saw his father in deep thoughts.
He enquired about the reason. He offered
a possible solution by saying "who
else is greater then you, O father".
Guru Tegh Bahadur knew immediately about
his Dharma. He told Kashmiri Brahmins
"Go tell Aurungzeb that if they
can convert your Guru then you will
all become Muslims." Kirpa Ram
obliged and Aurungzeb issued summons
for Guru. Guru performed the ceromany
and declared that next Guru will be
his son, Gobind Rai. His three devoted
disciples, Dyal Dass, Sati Dass and
Mati dass insisted on going along with
him, he agreed.
The rest account is from the book of
"History of Sikh vol-1, by Hari
Ram Gupta. His ancestors were honoured
by Guru Gobind Singh himself and were
given a title of Bhur-e-Shahi.
At Delhi 5-11, November, 1675
Aurungzeb had gone south, on his arrival
to Delhi he demanded Guru ji at capital.
(Guru ji were at Sirhind at this time)
The faujdar put Guru in an iron cage
and fastened it on the back of an elephant.
His companions were fettered and handcuffed,
and were carried in a bullock cart to
delhi. They reached delhi on Nov 5 1675,
and were kept at Kotwali jail. While
in the cage on his way to Delhi Guru
Tegh Bahadur composed the following
two quatrains: The translation is
Dohra no. 53
[My strength is exhausted, I am in bondage,
I have
no resources. Saith Nanak God is now
my refuge.
May he succour me as He did the elphant]
Then he replied to himself
dohra no. 54
[ Strength is here, bondage is broken.
All the
resources are there. Nanak! everything
is in
thy power; you are my refuge]
Aurungzeb's pressure tactics:
Syed Mohammad Latif writes: "The
emperor had many religious disputations
with Tegh Bahadur, and asked him to
show miracles, if he was true guru,
or to embrace Islam." The Guru
replied that showing a miracle was to
interfere in the work of God which was
wholly improper. As for embracing Islam
he considered his religion as good as
Islam, and therefore the change of religion
was not necessary. The emperor ordered
that Guru be put to the severest tortures.
After five day's persecution on 10th
November, the most heinous and most
horrible scene was enacted before the
eyes of Guru who was kept in the iron
cage. Aurungzeb thought that the sight
of such ghastly deeds might force the
Guru to change his mind for embracing
Islam.
Sawing, bowling and chopping off:
Dyal Das, Mati Das and Sati Das as
well as the Guru were brought to the
open space in front of the Kotwali where
now stands a fountain. (Mati Das and
Sati das were brothers, they were former
Brahmins and belong to the area of Jammu)
First of all Bhai Mati das was asked
to become a Muslaman. He replied that
Sikhism was true and Islam was false.
If God had favoured Islam, he would
have created all men circumised. He
was at once tied between two posts,
and while standing erect, was sawn across
from head to loins. He faced the savage
operation with such compusure tranquility
and fortitude that Sikh theologians
included his name in the daily prayers
(Ardas). Dyal Das abused the Emperor
and his courtiers at this atrocious
act. He was tied up like a bundle with
an iron chain and was put into large
cauldron of bowling oil. He was roasted
alive into a block of charcoal. Sati
Das condemned the brutalities. He was
hacked to pieces limb by limb. Jaita
a Rangreta sikh of delhi collected the
remains of these martyrs and consigned
them to the river Yamuna flowing at
a stone's throw.
The Guru's reflections
All this happened before the very eyes
of Tegh Bahadur. He was all the time
repeating 'Wah Guru'. He remained stonelike
unruffled and undismayed. His energy,
thoughts, ideas, feelings, and emotions
had concentrated on Wah Guru, and dazzling
divine light was beaming upon his face.
He realized that such immortal sacrifices
could not go in vain. Their name would
live for ever. In this carnage he saw
the rise of a new nation of heroes.
Keeping in mind his promise to Kashmiri
pandits, the Guru continually chanted
the following hymn
Bah Jinahn di pakariye
Sar dije bah na chhoriye
Tegh Bahadur bolya
Dhar payae dharma na chhoriye.
[Give up your head, but forsake not
those whom you have
undertaken to protect. Says Tegh Bahadur,
sacrifice your life, but
relinquish not your faith]
The Guru's miracle
Next morning Guru got up early. He
bath and sat in meditation. He recited
Japji and Sukhmani. He reflected upon
the supreme sacrifice of his grandfather,
Guru Arjan dev, on the duties of the
office of Guruship and on his own responsibility
at this crisis. His resolve was made.
A little before 11'o clock Guru Tegh
Bahadur was brought to open place of
execution in Chandni Chauk, where Gurudwara
Sis Ganj now stands. The Qazi, several
high officials, and the executioner,
Sayyid Jalal-Ud-Din of Samana with a
shining broad sword in hand was already
there. A contigent of Mughal soldiers
stood on guard. A large crowd of spectators
had gathered outside the barricade.
The Guru stood in front. The Qazi asked
him either to show miracle, or Embrace
Islam or face death.
Syed Mohammad Latif writes: "
The Guru said before the assembly of
Omerahas that the duty of man was to
pray to the Lord, but since he had been
commanded by his majesty to show a miracle,
he had resolved upon complying with
the King's order. He wrote on a piece
of paper, which he said was charmed,
and then having tied it round his neck
declared that the sword would fall harmless
on it. The executiner was now summoned
to test the miraculous charm. The blow
was given and the head of the Guru rolled
on the floor to the amazement of court."
(Latif, page 260, History of PunjaB,
he is famous for anti Sikh writings
so please don't get offended with above)
Display in Delhi
After the execution Guru's head and
body were placed on the back of an elephant
and paraded into the streets and bazars
of Delhi. They were kept at the Kotwali
in Chandni Chauk after demonstrations.
Aurungzeb then ordered that parts of
his body be imputated and hung about
the city. "Wajudash ra chand hisse
namudah atraf-e-shahar-awezand"
A desperate struggle
Jaita and Nanu, residents of Dilwali
Gali in the city, held a meeting in
the house of Nanu. They were joined
by Uda, a resident of Ladwa in Karnal
district. They resolved that such a
thing should not happen. It was suggested
that Lakhi Lubana was shortly to arrive
with a few cartloads of cotton from
Narnaul. He was a Sikh and his guidance
was sought. They waited for Lakhi on
the road a few kilometrs away from the
city. They informed him about the whole
affair. It was decided that carts should
be diverted from the side of the Red
fort to Chandani chauk about midnight
on Nov 11/12 1675 A.D. Near Kotwali
the speed of the carts would be slowed
down without stopping them. The head
and body lay at the gate. The watchmen
wrapped in quilts were inside. Jaita
slipped out quickly, picked up the head
and fled away towards Sabzi Mandi. He
tied the head in a sheet, fastened it
on his back and covered his body in
an old, dirty blanket. He made straight
for Azadpur on the road to Sonepat.
Nanu and Uda kept him company at a distance.
Lakhi's extraordinary deed
Lakhi's son and servant lifted the
body, hid it in cotton and rushed off
to Raisina, and to their home in Rikab
Ganj village. They put the body in their
house, and piled all the wood, wooden
articles, clothes, ghee available at
home, since cremation at night is prohibited
they waited for daylight.
In the morning the entire staff of
Kotwali was horrified at the disappearance
of Guru's head and body. The police
was immediately put on alert. and a
thorough search was made. (Lakhi put
fire to his house and thus was as well
as saved of the wrath of emperor and
he also cremated Guru ji's body, at
this site now stands Gurudwara Rakab
Ganj)
The trio's feat of strength and endurance
Jaita carried the head, Nanu and Uda
served his escorts. One walked ahead
and other behind within sight of Jaita.
They followed the paths throught fields
and bushes, greeting Hindus by Ram Ram
and muslaman by Salam. From Karnal they
took the pathway to Pehowa, Ismailabad
and Ambala. They reached Kiratpur on
the afternoon of Tuesday, 16 November
1675. They covered 320 kilometrs in
five days. Guru Gobind singh was immediately
informed at Anandpur, 8 Kms distant.
He at once came to Kiratpur, and accorded
a ceremonial reception to his father's
head. He held Jaita in tight embrace
and declaring Rangrete Guru ke Bete.
The Guru bestowed same affection to
Nanu and Uda.
The effect of Guru's martyrdom
Hindus, Sikhs and Sufi Muslims in the
Panjab were deeply shocked at the execution
of the Guru and his three brave companions.
They were filled with indignation. A
Sikh even made an attempt on Aurungzeb's
life. On Friday, 27 October, 1676, the
emperor returned from Jama Masjid. He
went for an airing in a boat in river
Yamuna. When he alighted the boat and
was about to get on the movable throne
(Takht-e-rawan) "an ill-fated disciple
of Guru Tegh Bahadur" threw two
bricks on the emperor, one of which
hit the throne. (Saqi Must-Id-Khan,
Masir-e-Alamgiri translation by sir
Jadunath Sarkar. page 94)
Guru Tegh Bahadur's execution turned
the tide of history of the Sikhs and
of Panjab. His son and successor Guru
Gobind singh reflected on the history
of India as well as on the history of
the Sikhs. Guru Nanak had described
the rulers of his time as tigers and
dogs. His great Grandfather, the fifth
Guru, Arjan, was executed at Lahore.
His grandfather Guru Hargobind, had
been imprisoned in the Gwalir fort for
twelve years. His father was beheaded
simply because he happened to be the
head of a religious body. There had
been no change in the attitude of rulers
as described by Guru Nanak even after
two hundred years. After a most determined
meditation on this state of affairs,
the Guru came to the conclusion that
if the king was bad, people must rise
in revolt. The greatest need of the
time was to create a national army.
Such an army was to be based on social
justice. There should be no discrimination
in the name of caste, creed or colour.
The unpaid, unequipped and untrained
army was to be inspired by feelings
of patriotism and nationalism. This
objective was achieved by creation of
Khalsa. The down trodden people who
had lived for centuries under complete
servility turned into doughty warriors.
In the course of one hundred years they
not only ended the foreign rule but
also put a stop for ever to the foreign
invasions from the North-West.
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BIBLIOGRAPHY
Copyright © Harbans Singh "The
encyclopedia of Sikhism. "
Macauliffe, Max Arthur, A History of
the Sikhs, vol I, Princeton, 1963
History of the Sikhs , by Hari Ram Gupta.
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