Commemorating quadricentennial birth anniversary of Ninth Nanak 1 May 2021
2
In the last century, the Sikh community has been celebrating centennial anniversaries and special
occasions of their respective Guru Sahibs. Different Sikh organisations, institutions, and Gurdwara
Sahibs have been participating in their homage. A long list of religious programmes, activities, and
events to commemorate these special sacred days are on record. Everyone has a right to pay their respect
to Guru Sahibs under Sikhi guidelines.
In this context and with the grace of Akal Purakh, Sri Guru Singh Sabha Singapore (SGSS), started a
lecture series on Sri Guru Tegh Bahadur Ji. Sangat has been benefiting by discovering Guru Sahib’s life
journey which was full of challenges, obstacles, and sacrifices. Guru Ji’s life and Bani inspire and guide
us to live a Naam oriented life. This project was initiated by SGSS and Sikh Missionary Society
Singapore (SMS) jointly. I am delighted to publish this e-tract based on key values of Guru Ji’s life
journey.
Gubani teachings and Guru Sahibs’ lives are a roadmap for our own lives. This Godly map shows us the
path of divine values and virtues. Dear Sadh Sangat Ji let us follow Guru Ji’s footsteps to imbibe the
‘nine treasures’ for our own internal transformation which we seek in our daily Ardas as follows:

Tegh Bahadar Simariye Ghar Nau Nidh Aavaee Dhaee
Remember (Guru) Teg Bahadur by whose remembrance the nine treasures of spiritual wisdom come to reside within us
This will be a sincere and true tribute to Sri Guru Tegh Bahadur Ji on his quadricentennial birth
anniversary.
Habhajan Singh Tharoo President, Sri Guru Singh Sabha Singapore. 1 May 2021
Foreword
3
With the blessings of Waheguru Ji, a lecture series on Sri Guru Tegh Bahadur Ji was started on
28 February 2021 at Sri Guru Singh Sabha Gurdwara Sahib, Singapore to commemorate Sri Guru
Tegh Bahadur Ji’s Quadricentennial birth anniversary. The lectures were appreciated by the Sangat
with Waheguru Ji’s grace. Sangat suggested writing a brief essay on Sri Guru Tegh Bahadur Ji for
English readers. This humble project started with the approval of the committee.
There was apprehension before writing this brief tract. Many thoughts and questions were running in
my mind such as would I be able to write the glory of Ninth Nanak? Whatever I write, would it be
justifiable enough to describe the divine charisma of Sri Guru Tegh Bahadur Ji? Time constraints and a
busy schedule were other fear factors. Suddenly, the divine words of Bhagat Kabir Ji reassured and
strengthened my mind:
Kabr n ham k na karhige n kar sakai sarr.
Kabeer, I have not done anything; I shall not do anything; my body cannot do anything.
Ki jno kic har k baio Kabr Kabr. ||62||
I do not know what the Lord has done, but the call has gone out: "Kabeer, Kabeer". ||62||
SGGS 1367
I did my Ardas and started this humble task. Waheguru made this task possible with the help of two
blessed and loving souls Bhenji Kirpal Kaur and Bhenji Dr. Kuldeep Kaur. They vetted and edited the
draft a few times and enriched it with their Guru Shabad oriented wisdom. I am grateful to them for
their unconditional help. S. Gurcharan Singh Kesail and S. Diljit Singh Athwal provided further
inputs for improvement. I am also thankful for their valuable feedback. I appreciate Bhenji Anita
Shristi’s suggestions to improve it further.
I shall always remember and will be indebted to Sri Guru Singh Sabha Committee members who
provided a very healthy and congenial environment to work in.
I am obligated to those scholars and artists as well, whose well researched books and paintings on Sri
Guru Tegh Bahadur Ji provided materials for my talks and tract. This tract is a humble effort to find
and reflect on values and virtues of Sri Guru Tegh Bahadur Ji’s life. With Waheguru Ji’s grace I hope
that readers will benefit and derive inspiration from Guru Ji’s life. Dear readers please forgive me for
any shortcomings in this humble attempt and do advise me on further improvements.
Apinder Singh
Chapter: Family and Name Legacy
• Birth 7
• Migration to Kiratpur Sahib 9
• Migration to Baba Bakala 9
• Mysterious Truth of Jot in Sikhi 10
• Life at Bakala 10
• Revealing the Ninth Nanak 12
• The Role of a Responsible Gursikh 12
Chapter: Love for the Family
• Family Values 14
• Birth of Gobind Rai 17
• Episode at Anandpur Sahib 17
• Some Lessons to be Learnt From Guru Ji’s Family Life 18
Chapter: Healer of Humanity
• Relationship With Sangat 20
• Messenger of Peace 21
• Martyrdom of Sri Guru Tegh Bahadur Ji 22
• Nau Nidh ( ) 23
• Values to Abide by 22
Bibliography 24
1 Birth 1621
4 Migrated to Kiratpur Sahib 1634 13
5 Migrated to Baba Bakala 1644-1664 23-43
6 Visited places related to Guru Sahibs 1656-1664 35-43
7 Guriayi 1664 43
8 Foundation of Chak Nanaki 1665 44
9 Embarked on Eastern Journeys 1665 44
10 Arrived at Patna Sahib 1666 45
11 Arrived at Dhaka 1666 45
12 Birth of (Guru) Gobind Rai 1666 45
13 Back to Delhi 1670 49
14 First meeting with Gobind Rai 1670 49
15 Journeys within Punjab & stay at Anandpur Sahib 1670-1675 49-54
16 Appeal of Kashmiri Pandits May 1675 54
17 Arrest of Guru Ji July 1675 54
18 In Prison at Bassi Pathana in Sirhind
(Fatehgarh Sahib) July-October
1675 54
6
7
Family and Name Legacy Birth:
Spring was still in the air. Butterflies and bees were flying, dancing merrily from one flower to another.
Fresh, lush green leaves, fanning out into a huge canopy with light streaming in, were bowing humbly in
the gentle breeze as though in homage to a great new creation. Soaring shrill-voiced birds filled the air
with melodious music in the city of the Fourth Nanak. How could one not smell and feel the sweet
fragrance which had spread like an incense in the billowing breeze? Green grass was covering the land
like a verdant carpet. The holy city looked like an enchanting scene from paradise. The mind could not
help but be captured by the indescribable beauty of its joy and serenity. Harmandir Sahib was standing
like a lotus in the Sarowar. Very close to Harmandir Sahib, the successor of Sri Guru Nanak Dev Ji’s
light came to this earth. Mata Nanaki’s heart was filled with joy. Father Sri Guru Hargobind Sahib Ji
blessed his son by putting his hand on his head and named him Tyag Mal (Sri Guru Tegh Bahadur Ji).
Guru Ke Mehal:
The residence where Guru Sahib’s family lived and flourished was like an orchard. It was reverentially
called Guru Ke Mehal (Palace of the Guru) or Guru Ka Bagh (Garden of the Guru). Mehal and Bagh
signify that the presence of the Guru had the unique aura to turn any place into a heavenly abode. Tyag
Mal Ji was brought up in this paradise, much adored and pampered. Guru Ke Mehal is situated on the
western side of Harmandir Sahib. This celestial abode was sanctified by the Fourth, Fifth, Sixth and Ninth
Nanak.
Early Life and Education:
According to Gurbani, the most important objective of human life is to achieve the higher state of Surta
(consciousness), and this is accomplished by enshrining the Guru Shabad. While on one hand, the Guru
Sahibs advocated a spiritual way of life, which they enhanced through Gurbani gems, on the other, they
promoted worldly education as a practical necessity as well. The Second Nanak, Sri Guru Angad Dev Ji,
had opened a school for children at Khadoor Sahib and imparted education personally as well. Thus, the
Guru Sahibs provided both worldly education and spiritual wisdom for an all-rounded development of
human beings. Baba Budha Ji was appointed a teacher of language at Khadoor Sahib. The Sixth Nanak,
Sri Guru Hargobind Sahib, humbly asked Baba Budha Ji to impart education to his son.
8
He (Baba Budha Ji) and Baba Bidhi Chand Ji also provided military training to Tyag Mal Ji. Bhai
Gurdas Ji taught languages, history and arithmetic to Tyag Mal Ji who went on to become the Ninth
Nanak. Tyag Mal Ji thus grew up in a Theo-political society where Miri and Piri (the temporal and
spiritual components of faith) were being practiced. The charismatic warrior-Guru, Sri Guru
Hargobind Sahib Ji, also inculcated the saint-warrior spirit in the young Tyag Mal.
Marriage 1632:
The first Sikhi Taksal was established by Sri Guru Nanak Dev
Ji on the bank of River Raavi in Pakistan. Guru Ji called this
Taksal Kartarpur Sahib (abode of the lord). The Fifth Nanak,
Sri Guru Arjan Dev Ji, established the second Kartarpur
Sahib near Jalandhar. Mata Gujri Ji’s father Bhai Lal Chand
had migrated to this town from Lakhnaur, which was near
Ambala. Mata Nanaki chose Mata Gujri Ji as a bride for her
son Tyag Mal Ji, during the wedding ceremony of Baba Suraj
Mal Ji. Tyag Mal Ji was married in 1632 at Kartarpur Sahib.
From Tyag Mal to Sri (Guru) Tegh Bahadur 1634:
Sri Guru Nanak Dev Ji had raised his voice against the tyrannical and unjust behaviour of his
contemporary ruling and bureaucratic class. He strongly condemned the bloodshed, murder, rape, and
destruction of sacred places carried out by the Mughal army. The Sixth Nanak, Sri Guru Hargobind
Sahib, executed Sri Guru Nanak Dev Ji’s ideology of Miri-Piri. He fought at least four battles against
the Mughals. In the battle of Kartarpur Sahib, the young Sri Tyag Mal proved his swordsmanship. He
fought valiantly like a warrior. Sri Guru Hargobind Sahib noticed the warrior skills of his son and was
extremely impressed by his martial ability. After the battle, Guru Ji honoured him with a new name
Tegh Bahadur (valiant of sword). When we ponder on the names of the Ninth Nanak, we come to
understand that his name comprised the essence of Miri-Piri. Tyag defines worldly detachment and
Tegh, the warrior spirit. The unification of Tyag and Tegh in Surta is considered the peak of spiritual
progress in Sikhi.
Sri Guru Hargobind Sahib always tried his
utmost to avoid battles and disagreements.
Guru Ji knew that fighting a battle was never
a solution to settle any problem. Neither
could it ensure peace and harmony. The
battles which he fought were not for any
worldly cause or ambition. They were only
defensive to uphold righteousness. After the
battle of Kartarpur Sahib, Guru Ji migrated to Kiratpur Sahib, along with his family to focus on
propagating Sikhi. (Guru) Tegh Bahadur, Mata Nanaki and Mata Gujri Ji began a new life in this new
town.
Bakala was Mata Nanaki’s parents’ village. This
village was close to River Beas which attracted
flocks of cranes to live in groups along its
banks. According to tradition, the name of this
village originated from the words Bag (crane)
and Aala (place). With the passage of time, the
word Bag was transformed into Bak. This was
how the village got its name Bakala. The word
‘Baba’ was added to it by 8th Nanak, Guru
Harkrishan Ji. When asked, during his last moments on who the next Nanak would be, Guru Ji uttered
‘Baba Bakale’. Sri (Guru) Tegh Bahadur, his grand uncle, was at that time at Bakala. Since then, the
village of Bakala came to be popularly called ‘Baba Bakala’. The crane is used as an example of
hypocrisy in Gurbani:
Bag jio le bahai ni in.
They sit there, like storks, pretending to meditate. M3, SGGS 230 The divine presence of Guru Ji sanctified this village and transformed it from a crane into a swan, a
symbol of Bibek Budh (discriminating intellect) as per Gurbani:
Guramukhi Vansee Pram Hans Kheer Neer Niranau Chunji Veerhee |
Gurmukhs are descendants of swans and separate water from milk with their beak of thoughtfulness. Bhai Gurdas Ji, Vaar 11/4
Baba Bakala
Mysterious truth of Jot in Sikhi:
Before his Joti Jot, (breathing his last) Sri Guru Hargobind selected his grandson, Sri Guru Har Rai Ji, as
the Seventh Nanak. Sri (Guru) Tegh Bahadur was the first one who in acceptance prostrated himself at
the feet of Sri Guru Har Rai Ji. In terms of worldly relationships, Sri Guru Har Rai was the young
nephew of Sri (Guru) Tegh Bahadur Ji. However, in Sikhi, when Guru Nanak’s Jot (light) is kindled in a
Gursikh, that Gursikh becomes the embodiment of Guru Nanak. This mysterious truth was not
recognized by many family members of Guru Sahibs such as Datu, Dasu, (sons of 2nd Guru Sahib)
Mohan, Mohari (sons of 3rd Guru Sahib) and Prithi Chand (the eldest son of 4th Guru Sahib). They
had considered the Third, Fourth and Fifth Nanak just as a physical form and not as the Light (JOT) of
Sri Guru Nanak Dev Ji. Sri (Guru) Tegh Bahadur Ji had insight and realized this truth and paid his
homage to Sri Guru Nanak Dev Ji in his seventh form. Sri Guru Har Rai Ji’s elder brother, Dhirmal,
became an antagonist of his Guru brother upon his selection as the seventh Nanak. He was burning with
jealousy. Fumed with resentment, he started creating conflicts in the family. Mata Nanaki decided to
stay away from the family disputes and moved to her parental village at Bakala along with Sri (Guru)
Tegh Bahadur and Mata Gujri Ji.
Life at Bakala 1644-1664:
The abode was built by a Sikh devotee, Bhai Mehra Ji, for the (Guru) Ji’s family at Bakala. The new
phase of life at Bakala was quite different for them. Earlier, they had lived a luxurious life with the
Sixth Nanak, Sri Guru Hargobind Sahib Ji. Life at Bakala, instead, was simple and ordinary. However,
this did not affect the morale of the whole family. The strong bonding and support of Gurbani tied the
family closely. Although Mata Gujri Ji was childless after twelve years of marriage, the relationship
between mother-in-law and daughter-in-law was always loving and affectionate and became stronger
with time. Sri (Guru) Tegh Bahadur spent his time in meditation of Waheguru. Sikh tradition believes
that he was preparing himself to merge with Guru Nanak’s Light. On the other side, while staying at
Bakala he went hunting as well. After twelve years at Bakala, Sri (Guru) Tegh Bahadur Ji and his fami-
ly went on a journey to visit places related to Sikh Guru Sahibs. During this journey he maintained his
relationship with Sangat at all times.
11
different connotations in Sikh faith. Guriayi is not a beneficiary
right. It is a blessing of Guru Sahib. This blessing was bestowed
on Sri Guru Nanak Dev Ji by Akal Purakh. Sri Guru Nanak Dev
Ji then conferred it on Bhai Lehna Ji. No one else can lay claim
to it. The amalgamation of Jot is the core key of this divine
play.
Gurgaddi, in contrast, does not define the reality of the spiritual
amalgamation; it merely signifies the holding of a seat on an
external level. The last command of the Eighth Nanak, Sri Guru
Harkrishan Ji, ‘Baba Bakale’ is most helpful in understanding the meaning and difference between the
two terms, Guriayi and Gurgaddi. Many hypocrites and pretenders understood the last words of Sri Guru
Harkrishan Sahib Ji. Despite knowing this, they still established various Gaddi seats to present
themselves as the Ninth Nanak. Many individuals bribed Masands (preachers) to spread the word to the
Sangat that they were the true chosen ones. Dhirmal, the nephew of Sri Guru Tegh Bahadur Ji, was one
of the prominent people who spread these rumours about himself as the true Guru. He distributed
presents to the Sangat to win favour in the race of the false claim to Guruship.
After a few months, the Sangat from Delhi led by Bhai Dwaraka Das Ji arrived at Bakala in 1664. Baba
Gurdita Ji, son of Baba Budha Ji, performed the ceremony of Guruship and officially announced that
Guru Harkrishan Sahib Ji’s last words referred to Guru Tegh Bahadur Ji. Guru Ji, who was staying at
Bakala, was Guru Harkrishan Sahib Ji’s grand uncle. Although the ceremony of guruship was officially
performed, the pseudo claimants of Guruship were still holding onto their seats to misguide the Sangat
and collect the offerings from them. We must understand that the true claimant of Guruship never
occupied any Gaddi (seat) to proclaim himself as Ninth Nanak. Guruship is a holy union of Jot which
only a successor of Guru Nanak can bestow onto anyone who is spiritually enlightened. This Jot comes
from the Guru. That is why it is called Guriayi ().
1. Neither in Gurbani nor in the explanatory compositions of Gurbani such as Bhai Gurdas Ji’s
writings or Bhai Nand Lal Ji’s texts was the word ‘Gurgaddi’ used. Bhai Gurdas Ji used the word
Guriayi to explain the mysterious truth of Guru Nanak Jot which merged in Bhai Lehna Ji and who
became second Nanak. Gurgaddi is a worldly phenomenon. It works on hereditary rights. Perhaps, “a
king’s son who can become the next king” is the most suitable reference to understand this term.
Guriayi and Gurgaddi ( ):
12
narrates how he revealed the real Ninth Nanak to this
world. When he reached Baba Bakala, he found
many people posing as the next Guru. He was not
there to judge or test the real Guru Nanak. Being a
dedicated devotee of Guru Sahibs, how could he
even think of testing Guru Sahib. Being a Gursikh, it
was also unbearable for him to allow the pseudo
claimants to disrespect the status of Guru. He very
cleverly decided to play a trick to remove the masks of the pseudo claimants and expose their
deceptions to the world. He planned to offer only two coins to every one posing to be Sri Guru
Harkrishan's successor. Only the true Guru would be able to read the mind and demand the exact
amount that he, Bhai Makhan Shah Lubana, had vowed to himself. As expected, none of the imposters
could recognize him. Nor did they demand the exact amount. Only Sri Guru Tegh Bahadur Ji recognised
him and demanded the exact amount. Thus, it was through the coins offered by him that Bhai Makhan
Shah Lubana found the true Guru from among the false claimants. He proclaimed in ecstasy when he
found the true Guruji:
... ‘Gur Ladho re Gur Ladho Re’….. I found the Guru; I found the Guru.
The Role of a Responsible Gursikh:
The above incidents of Guruship make us realize how true Sikhs played an effective and major role dur-
ing the time of turmoil. Except for Sri Guru Harkrishan Sahib, all the other Guru Sahibs announced
their successors and performed the ceremony of Guruship in their presence. Why, then did Sri Guru
Harkrishan Sahib utter Baba Bakala instead of Tegh Bahadur?
As both Baba Bakala and Tegh Bahadur are formed with two words, my humble understanding is that it
might be a sign of respect. As mentioned above, Guru Tegh Bahadur was the granduncle of Guru
Harkrishan Sahib ji in worldly relationship. Therefore, the Eighth Nanak referred to him by his
relationship instead of name. It is also possible that Sri Guru Harkrishan Sahib ji made this remark so
that his community could become more aware of their responsibility to deal with such kinds of
situations with sincerity and courage. The true Gursikhs must recognise and become more aware of
anti-religious powers who may tempt them to hide the truth to propagate their personal heinous
objectives and agendas. In modern world Sikhs are facing various challenges and issues. It is the duty
and responsibility of every Gursikh to come forward to cope with challenges just like the Gursikhs of
Guru Sahib times.
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The emergence of Sri Guru Tegh Bahadur Ji became a challenge
to the antagonists. They devised plans to anoint Dhirmal as the
next Guru, but they were not successful. His supporter and
preacher, Masand Shihan, organized a desperate plot to assassinate
Sri Guru Tegh Bahadur Ji. This plot was supervised by Dhirmal,
although Masand Shihan took full responsibility to execute this
plan to make Dhirmal the next Guru. Masand Shihan with his
fellow companions attacked Guru Ji’s home. He opened fire on
Guru Ji. The bullet grazed the surface of Guru Ji’s shoulder
without causing any serious injury. His mother Mata Nanaki and
fellow Sikhs came forward to shield Guru Ji. Bhai Kirpal Chand
Ji, who was Mata Gujri Ji’s brother, did not give any further
chance to Shihan to reload his gun. Shihan and his companions
could not face the valor shown by Guru Ji’s mother and the Sikhs
who rallied round Sri Guru Tegh Bahadur. They ran away from the scene.
This physical assault and plundering of Guru Sahib’s house were unbearable and unacceptable to the
Sikhs. They attacked Dhirmal’s house to retrieve Guru Ji’s belongings which were plundered by
Dhirmal’s goons. They recovered Guru Ji’s possessions and carried the Kartarpuri Saroop edited by Sri
Guru Arjan Dev Ji that was in Dhirmal’s custody. When the Ninth Nanak, Sri Guru Tegh Bahadur Ji,
came to know about the recovery. He told his Sikhs not to indulge in such activities and to return the
Kartarpuri Saroop to Dhirmal. Guru Ji explained to his Sikhs that
‘The fire of jealousy is more destructive than the physical fire. External fire can be extinguished
with water or other elements. However, the raging fire inside a person can only be eliminated by
love, compassion, and generosity. Dhirmal is a wounded soul who needs mercy not punishment.
Forgive him and pray to Waheguru to show him the right path in his life.’
Gurbani explains that the Guru is an ocean of mercy and compassion. Guru forgives any heinous sinner
instantly. He never judges a person by his deeds or Karma. The above incident is a testimony of this
truth. How Sri Guru Tegh Bahadur Ji resolved the conflict and forgave Dhirmal is beyond understanding.
We need to learn and apply this beautiful value of forgiveness in our lives to be able to live in harmony.
Bhagat Kabir Ji elucidates in his Salok that Waheguru dwells in those who practice forgiveness:
…
jah kim ah p. SGGS 1372
Sri Guru Tegh Bahadur emerged like a sun to embark on his mission to spread the truth in the world. The
second part of this essay will highlight key aspects from Guru Ji’s life which will help us to connect with
his wisdom.
Love for the family Family Values:
Sri Guru Tegh Bahadur Ji’s care and love, especially for his
family inspire us to attach importance to familial values in
our lives. While Guru Ji spent most of his life with his
family, he kept himself detached like a beautiful lotus in a
muddy pool. He grew up under the tutelage of his
warrior-Guru father. He faced every challenge of his life
along with his other family members. The battles started by
the Mughals created many upheavals and chaos, especially
so during the wedding of Bibi Veero Ji.1 Guru Ji and his
family moved from one place to another to avoid bloodshed.
The Sikh chronicles focused mainly on Sri Guru Hargobind
Sahib Ji during this period. However, we can easily un-
derstand the effect of all these traumatic incidents on the
mind of young Tyag Mal, Sri Guru Tegh Bahadur Ji. He was
twenty-three years old when Sri Guru Hargobind Sahib
departed from this world.
along with his mother Mata Nanaki Ji.
The bonding between mother and son
remained extraordinarily strong till the
end of Guru Ji’s life. While Mata Nanaki
protected her son like a shield in all
situations, Sri Guru Tegh Bahadur Ji paid
homage, love, and respect to his mother
by naming the newly founded town
‘Chak Nanaki’ after her. This is the ultimate act of love from a Guru to his mother. More importantly, the
act shows the high regard accorded to mothers in the Sikh faith.
1. During the wedding of Bibi Veero Ji, who was the daughter of Sri Guru Hargobind Sahib Ji and elder
sister of Sri Guru Tegh Bahadur Ji, the Mughals attacked Amritsar Sahib and the Sikhs fought a battle
against them. Sri Guru Tegh Bahadur was just twelve years old. Guru Ji shifted the wedding to Village
Jhabal and engaged in this battle.
Baba Gurdita Ji, son of Baba Budha Ji doing ground breaking ceremony of Chak Nanaki
15
Sri Guru Tegh Bahadur Ji embarked on his mission to spread the message of truth and build a personal
relationship with the Sangat. He kept his family with him during these journeys. Guru Ji left his family
at Patna Sahib as Mata Gujri Ji was then expecting (Guru) Gobind Rai. He wrote Hukamnamas (edicts)
to the Sangat of Patna Sahib, all of which illustrate the depth and meaning of Guru Ji’s love, care, and
concern for his family. The following is an excerpt:
"Kabila Hame Patne Mo Choda Hai Jin Sikh Wahguru Kiya Hai Tin Seva Karni Paise Ki Muhar Thaay
Padegi Sangat Ki Seva Ka Vela Hai Jo Sikh Karega Tis Ko Rujgar Mo Barkati Hovegi Seva Ka Wakt
Hai
I left my family at Patna. The Sikhs of Waheguru would serve them. Your offering would be
accepted by Guru. Whoever serves would prosper. This is a time to serve. There would be
abundance of prosperity.
received the pleasant news of the
birth of Gobind Das. He also
knew that the Sangat celebrated
the birth of his son with pride.
His sincere appreciation of the
love and commitment of his
Sangat is beautifully expressed in
another Huakamnama which is
16
Gobind Das1 Ki Badhai Upar Sangat Kharch Kiya Guru Ki Dargah Thai Paya Rupee Ki Muhar Thai
Padi Peeche Seva Kiti So Thai Pai Aage Jo Seva Tis Ka Bhala Hogu Sangat Ke Rozgar Mo Barkit Hog
Bhai Ji Sarpao Bheja Patna Guru Ka Ghar Hai Sangat Guru ka ghar hai sangat ka bhala hogu
(Sangat celebrated and spent on the birth of Gobind Das; Sangat Seva and celebrations are
accepted. Whoever would serve in future would be blessed. Sangat would prosper. I send a
Sraopao. Patna is the home of the Guru.)
Guru Ji wrote another Hukamnama in appreciation of the Sangat:
“ ” "Sangat Seva Gobind Das Karti Hai Tumari Seva Sangat Ki Guru Dargah Thai Padegi"
(The Sangat who serve Gobind Das, your service would be accepted at the court of the Guru.)
All the above clips from the edicts show that whether Guru Ji was with his family or far away, he kept
himself in touch with them through the medium of communication of his time.
1. In edicts Guru Ji mentioned the name of tenth Nanak as Gobind Das. However, in Sikh faith Gobind
Rai is most prevalent as a childhood name for Sri Guru Gobind Singh Ji.
17
Birth of Gobind Rai:
The birth of Gobind Rai (Sri Guru Gobind Singh) brought great
pleasure to Sri Guru Tegh Bahadur Ji. The son was born thirty-four
years after his marriage. Guru Ji was not present in Patna to witness
this moment as he was preoccupied with the mission of disseminating
gems of Guru Shabad to this world. The first meeting with Gobind Rai
took place when he was about four-five years old. It must have been a
very emotional scene for father and son as well as all the family
members including the Sangat.
Compared to other Guru Sahibs, Sri Guru Tegh Bahadur Sahib spent
the least time with his son. In spite of this, the love, regard and
understanding they had for each other were not any lesser. In fact, the
feelings shared were intense, powerful, and sublime.
Episode at Anandpur Sahib:
Guru Tegh Bahadur Ji and the Kashmiri Pandits
who sought his help against the tyrannical Mughal
ruler Aurangzeb testifies to this great relationship
between father and son. Sri Guru Tegh Bahadur Ji
was astonished to learn from the Kashmiri
Pandits of the atrocities the Hindus were suffering
under Aurangzeb for not giving up their faith. He
knew he would be risking his life if he stood up
against Aurangzeb, but Guru Ji felt it had to be
done. His nine-year old son, Gobind Rai, on
learning of the problem troubling his saintly father, assured him that he was the right divine figure to
stand up against the Mughals and even sacrifice himself for the protection of religious freedom. Such
was the depth of their understanding towards one another despite the gravity of the situation. Historical
records leave no doubt that these were great words of his nine-year-old son, Gobind Rai.1
1. The delegation leader Bhai Kirpa Ram Ji requested to save their faith from the religious intolerance
and practice of forceful conversion which was being executed by the governor of Kashmir Iftikhar Khan,
under the order of Mughal Emperor Aurangzeb. Sri Guru Tegh Bahadur Ji remained silent for a moment
upon hearing the plea of Pandits. He replied to the Pandits that they should remain steady in their faith.
Pandits asked if the governor would continue the policy of persecutions then what would they do? Guru
Ji told them to send a message to the Emperor that if he could convert Sri Guru Tegh Bahadur into his
faith, then others would follow too. Gobind Rai also seconded his father’s statement by saying that only
a divine figure could save them from such persecutions, “no one is greater than you who could give
their life to protect others’ faith O My Father”.
18
Delhi for his strong belief in
religious freedom and
devotee Sikh carried the
from Delhi to Anandpur
Sahib. Sri Guru Gobind Rai along with his family members and the Sangat received Bhai Jaita Ji . He
carried the reverent head of his martyred Guru father into his arms, remembering that some years earlier,
his father had embraced him
tightly when they had first
met. Sri Guru Gobind Rai
embraced the head of his
father with utmost regard as
he walked silently into the
house. Mother Mata Nanaki
looking at the face of Guru
Sahib. They faced the truth
of life stoically by keeping themselves in high morale. Time stops. The mind gets stuck, and tears roll
freely down the cheeks when we connect deeply with this heart-breaking scene. Mata Nanaki Ji lived
for another three years after the martyrdom of her son Sri Guru Tegh Bahadur Ji. Mata Gujri Ji spent the
next thirty years without the courageous and devoted husband who had always supported her in all
situations and conditions of life.
Some Lessons to be Learnt From Guru Ji’s Family Life:
• Guru Ji’s family life inspires us to keep our relationships close, strong, and healthy,
• Always live in high morale at all times. Ups and downs are part of everyone’s life.
• The strong bonding of a family is a key to bliss and harmony.
• We must never forget to show care and concern for the family even though we may have higher
goals in our own lives.
• The opinions of children are also important and we must never judge them by their age.
19
humanity against all odds. His experiences
at Amritsar Sahib best illustrates this stance.
He had gone there to visit Sri Harmandir
Sahib, but the priests closed the door in the
fear that he might take over the management
of Harmandir Sahib from them. Guru Ji took
his Ishnaan (holy bath) in the Sarowar and
sat in meditation on the north side of Sri
Akal Takht Sahib. He realized that jealousy,
greed, and envy had possessed the minds of
the preachers. They were burning in the fire
of evil. He waited for a while before finally
departing from Amritsar Sahib. Guru Ji
simply ignored the disrespectful and
arrogant attitude of the preachers and moved on to his next destination. He taught us not to indulge or
respond to those who try to obstruct our mission in lives. Life should be like a flowing river. One
should ignore and avoid negativity, and keep ourselves focused positively.
True Bonding:
The Ninth master also embarked on the long missionary journeys that began with Sri Guru Nanak Dev
Ji. He visited various cities and religious places in modern Punjab, Haryana, Delhi, Uttar Pardesh, Bi-
har and the Assam states, as well as Bangladesh. People from different backgrounds, faiths, creeds,
castes and colour visited Guru Ji. Many were facing various problems and challenges in their lives.
Some were suffering from debilitating diseases such as leprosy, smallpox, and diphtheria. Even their
own family members, relatives and friends had turned their backs on them. Guru Ji embraced them,
arranged for their medication, and cured them with his grace and mercy. The names of different
Gurdwara Sahibs and Sarowars, such as Dukh Niwaran (eradicator of suffering) and Kushat Niwaran
(eradicator of sorrow) endorse this fact that he was a great healer of the suffering humanity.
Guru Ji also explained to the people that our relationship should be based on unconditional love rather
than the base pleasures and comforts of this world. Those who are attached only to worldly comforts
and joys would be left with difficult situations to deal with. Guru Ji elucidated this reality in the
following Bani:
Suk mai n bahu mil baia raha cah is gerai.
In good times, many come and sit together, surrounding you on all four sides.
Bipa par sab h sang cdi ko na va nerai. ||1||
But when difficult times come, they all leave, and no one comes near you. ||1||
SGGS 634
20
Leadership
Focus on Solutions:
Shortage of water resources, especially wells, was common during Guru Ji’s time. People moved from
place to place in search of water. In Guru ji’s time, the ladies were the main ones who had to walk for
miles to fetch water from distant wells. To dig a well and to make it Pukka (fully completed and
functional) would require a lot of assets and equipment but it was the only solution to the problems of
water shortage in those times. Many devotees expressed this challenge before Guru Ji. To help them,
Guru Ji gave the offerings he received from the Sangat to dig the wells at various locations so that the
devotees could have easy access to water. Sikh sources confirmed that he never kept anything for
himself. Whatever he was offered by the Sangat, he took with one hand and gave away with the other.
Numerous wells are still standing at different sites, testifying to Guruji’s inspiring humanity. The other
humanitarian task done by Guru Sahib was the beautification of the cities. Guru Ji encouraged his
followers to grow gardens in their respective towns and villages. These examples clearly illustrate that
Guru Ji always focused on finding a solution when a problem occurred persisted. We too need to
follow Guru Ji’s footsteps in seeking practical solutions to overcome shared problems that challenge us
from time to time. We should strive to make this world a better, happier and more prosperous place to
live in.
On the way from Sasram to Patna, Guru Ji decided
to take a bath in the river Karam Nash before
crossing it. The Pandits warned Guru Ji that it was a
‘cursed river’. His virtues would be destroyed, and
his karma or fortune would be adversely affected if
he took a dip in it. But Guru Ji debunked their
superstitions by taking a bath in it. He replied that
bathing does not affect Karma. Its one’s deeds that
affect the outcome. He explained to the Pandits that
this river had already been sanctified and blessed
with the presence of the Sadh Sangat. Kirtan was then performed along its banks. It’s the blessings of
Sangat and the recitations of the Gurbani that eliminate Kukaram (bad fortune) of a person, not the
water.
Relationship with Sangat:
On a worldly level, we are bonded with each other through the thread of relationships. The terms of
endearment such as father, mother, brother, sister, children, and friend make us realize the value and
closeness of nearest and dearest ones. In Gurbani, all our Guru Sahibs also emphasize on making a
personal relationship with Waheguru. Guru Ji describes the divine nature of the Almighty in terms of
human relational addresses, such as father, mother, brother, and friend. It helps us to bond with the
Almighty just like our worldly relationships. It makes us feel and realise Waheguru being omnipotent
power is very much part of us.
In Sikh history, all Guru Sahibs honoured their respective Sikh devotees for their invaluable services,
commitment, and dedication to the faith and the community. Familial honorifics, such as Bhai, Baba,
Bibi, and Maaie. were used on devoted Gursikhs by respective Guru Sahibs as an expression of respect
and gratitude.
21
Sikhs whose valour and unquestioning obedience often put their lives at stake became immortalized by
the endearing familial honorifics. The Sakhis of Bhai Manjh Ji,1 Baba Bidhi Chand Ji,2 and Bhai Jaita
Ji 3 exemplifies this culture of addressing members of a community with honour. In his Hukumnama,
Sri Guru Tegh Bahadur used the endearing term ‘Put’ (son) on his dedicated Sikh Bhai Batha Ji. He
honoured Bhai Phagu Ji by proclaiming Bhai Ji as the formidable pillar of Sikhi. 4
Sri Guru Tegh Bahadur Ji also used endearing terms for places and homes he visited to show his love
and honour for the Sangat. In his Hukamnama, he described Patna, where his family resided and his son
and spiritual heir was born, as the (abode of the Guru). In Dhaka where he was revered by grateful
devotees he blessed them by saying Dhaka is Kotha (room) of the Guru.5 The kind words used by Guru
Ji not only honored his Sikh devotees and the Sangat, but also fostered a personal relationship between
Guru and Sangat.
Messenger of peace:
Sri Guru Tegh Bahadur Ji was an exemplary messenger of peace. His philosophy was not to frighten an-
yone nor be afraid of anyone.
Bai kh kao e nh nh bai mna n. Kaho Nnak sun re man gin hi bakn. ||16|| SGGS 1427
The key value of his philosophy is to live and let live peacefully. He knew that battles were not a solu-
tion to any dispute and tension. To this end he negotiated an amiable solution between the warring Raja
Ram Singh Ji, who was fighting from the Mughal side, and Raja Indra Daman Singh, commander of the
Assam army.
After settling the differences between the two political powers, Guru Ji decided to build a memorial in
remembrance of Sri Guru Nanak Dev Ji. He told the soldiers of both armies to build a high mound. The
soldiers carried mud in their shields and constructed a mound where Gurdwara Damdama Sahib is now
situated. These same shields which the soldiers had used to protect themselves in battles fought earlier
were, with the powerful blessings of Guru Ji, exchanged for a sacred task. It shows us that when a
leader has the ability to create peace, harmony and love in the world, the equipment of war can be better
used for the welfare of society and for making sweet memories for commemorations.
Guru Ji’s beautiful message on responsible leadership to establish and maintain peace is worth
pondering in today’s troubled world.
1. Manjh Piara Guru Ko, Guru Manjh Piara | Manjh Guru Ka Bohitha, Jag Langanhara" which means
Manjh is the beloved of the Guru and the Guru is beloved of Manjh. Manjh is the ferry of the Guru who
will ferry across the world ocean."
2. Bidhi Chand Chhina Guru Ka Seena, which means Bidhi Chand of village Chhina is Guru Ji’s heart.
Rangrete Guru Ke Bete"(The Rangretas are the Guru's sons).
3. Bhai Batha Sri Guru Jio Ka Put Hai Akhai Su Sarbat Sangat Mannana Bhai Batha is son of Guru, the
Sangat must follow whatever he says.
4. Mere Panth Ke Thamban Tham.
5. Mam Sikhi Ka Kotha Dhaka
22
Black Magic vs Gur Shabad:
People in this modern world still believe in occult practices. During the era of Gurus the people of
Assam too had strong beliefs in black magic. When Sri Guru Nanak Dev Ji reached Kamroop during
his Udasi, the women of Kamroop tried to hypnotize him and Bhai Mardana Ji with their sorcery but
failed miserably in their attempts. According to Sikh sources, when a black magician heard about Sri
Guru Tegh Bahadur Ji’s glory in the Dhubri region, she threw a heavy stone slab and a big pipal tree at
him to cause him grievous harm, but her actions were in vain. She came to realize that Guru Ji was a
divine being. Ashamed and remorseful, she fell at the feet of Guru Ji and apologized profusely.
Readers need to understand that Sikh ideology does not believe in black magic and occult powers.
There are many episodes in Sikh Guru history where people tried to harm Guru Sahibs with such
practices but failed.1 The truth is that the power of Guru Shabad is above any kind of necromancy.
Nothing can harm those who take refuge in Gurbani and keep their faith steady in all situations of their
lives.
Martyrdom of Sri Guru Tegh Bahadur Ji:
The modern-day research and studies on Mughal Emperor Aurangzeb, especially by Western scholars,
are trying to establish a myth that he was not a fanatic ruler and that he did not use state power to
convert people into Islam during his reign. The destruction of a few Hindu temples was supposedly
based on his political objective to punish those Hindu rulers or warriors who opposed and betrayed
him. These scholars claimed that their research is constructed on the contemporary records of
Aurangzeb’s time. But what about those Gurmukhi and Persian sources which were written during the
time of Aurangzeb? Aren’t they authentic too? Sri Guru Gobind Singh Ji’s ‘Bachittar Natak’ and
‘Zafarnama’ highlighted the reasons behind Sri Guru Tegh Bahadur Ji’s martyrdom and exposed the
hypocritical religious conduct of Aurangzeb. The court poet of Sri Guru Gobind Singh Ji, Kavi
Sanapat mentioned Sri Guru Tegh Bahadur Ji’s martyrdom too. To use power for personal heinous
objectives is a sin, but to misinterpret the real facts casts doubts on research ethics.
Sri Guru Tegh Bahadur Ji’s humanitarian activities were one of the main reasons of his martyrdom. The
fanatic Maulanas and Brahmins made various complaints against Guru Ji upon seeing the growth of
Sikhi during his pontification.
Sri Guru Tegh Bahadur Ji was sacrificed along with his three dedicated Gursikhs, Bhai Sati Das Ji,
Bhai Mati Das Ji, and Bhai Dayala Ji. For the first time in world history, the religious master of a faith
gave his life to protect the religious freedom of those whose faith was different from his own ideology.
Sikh Guru Sahibs showed the path of truth to this world. Everyone has the free will to choose the path
of his salvation. Forceful conversion may increase numbers in a community, but it never brings
conviction to the person who is forced to walk the path of the imposed faith under threat. Everyone has
the right to live and let live.
Sri Guru Tegh Bahadur Ji’s martyrdom is an excellent example of a supreme sacrifice for human rights
and religious freedom. In life and in death, Guru Ji set a noble example, fighting injustice to establish
peace, freedom, and harmony. He established a pinnacle of leadership quality through his great
sacrifice and proved the fact that a true leader lives and dies for humanity.
1. The episode of Noor Shah, and Madho Das Bairagi later Baba Banda Singh Bahadur are the
most prevalent ones.
Nau Nidh :
The term Nau Nidh (Nine treasures) can be found in Gurbani in various verses. This term ‘Nau Nidh’
has a long root in Indian faiths such as Hinduism, Jainism and Buddhism. Some scholars believe that
this term first originated in Naga cult which was an ancient cult of serpent worshippers. According to
their beliefs, the nine treasures such as Padam, Mahapadam, Makkar, Kacchap, Mukand, Kund, Neel,
Varch, and Sankh were sources to fulfil worldly desires of human beings. Padam gave a person
precious metals, platinum, silver, etc. Mahapadam provided precious stones. Makkar helped a person
to obtain military powers with weapons. Kacchap stood for food and textiles. Mukand enriched a
person in Music and art. Kund brought gold while Neel gave pearls and coral. Varch provided a
medium of transportations and Sankh was a bestower of delicious food and fine clothing. Later, a
Hindu deity Kubera became custodian of Nau Nidh, worshiping upon whom gave a person all these
nine treasures.
Values to Abide by:
In Sri Guru Granth Sahib, this term Nau Nidh is decoded by Guru Sahibs. They made it Naam Centric
and clarified that Waheguru is the only provider of all worldly and spiritual blessings. Furthermore,
Guru Gobind Singh Ji mentions in Dasam Granth that those who meditate on Sri Guru Tegh Bahadur
Ji, obtain blissfulness and all kinds of treasures. He states :
Tegh Bahadar Simariye Ghar Nau Nidh Aavaee Dhaee
He explained that in his spiritual pursuits, a Sikh must not only meditate on Waheguru, but on Guru
Sahibs too. This remembrance will inspire one to follow Guru Ji’s footsteps and help one to become a
man of higher Surta (consciousness). Let us, therefore, imbibe Sri Guru Tegh Bahadur Ji’s teachings,
especially in combating inhumanity and walking in the path of peace in every life-situation. Let us
enshrine these teachings within ourselves to obtain the grace of Waheguru at all times. What greater
tribute can we give Sri Guru Tegh Bahadur Ji on his Quadricentennial birth anniversary than to develop
a close connection with our Creator according to the teachings of Sri Guru Tegh Bahadur Ji and
champion the cause for selfless humanity in our everyday life.
24
1. , , , , 2004
2. , , , , 2004
3. . (.) , ,
- , , 2015
4. (.) , , ,
, 1985
5. , , ..,
, , 2014
6. Audrey Truschke, Aurangzeb The man and the Myth, Penguin Books, Penguin Random House India,
2017
7. Gurbachan Singh Talib (Ed.) Guru Tegh Bahadur Background and the Supreme Sacrifice, A
Collection of Research Articles, Punjabi University, Patiala, 1976
8. Kirpal Singh & Kharak Singh, (Ed.), History of the Sikhs & Their Religion Vol 1, Shiromani
Gurdwara Prabandhak Committee, Amritsar, 2012
9. Prof. Puran Singh, The Ten Masters, Chief Khalsa Diwan, Amritsar,
10.Tegh Bahadur Simariay Ghar Nau Nidh Avai Dhai, Life of Guru Tegh Bahadur Sahib Ji, Sri Guru
Granth Sahib Ji Academy, Kuala Lumpur, Malaysia
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