BED TIME STORIES-4

(GURU TEGH BAHADUR JI)

(CUi 3:ar 8""ea ;:it)

Printed in Indio

Other books by the same author on religious philosophy and history:1. Hindu Sikh Slkbla (PanJabl) ISBN 1 S72580 00 9

2. Hindu Sikh Sikhla (Hindi) ISBN 1 S721580 01 7

3. Bach SUDaI SI Bacb K1 Bela (Panjabi) ISBN 1 8721580 05 X

4. Tales of Trutb (En,Usb) (Sikh Martyn) ISBN 1 872580 06 8

15. Bed Time Stories-l (PanJabl.Engllsb) (Guru Goblnd Singb JI) ISBN 1 8721580 20 S

6. Bed Time Storie.-2 (Panjabl·EncU.b) (Guru Nan.1t Dey JI) ISBN 1 872580 21 1

7. Bed Time Stories-S (Panjabi·Enlll.b) (Guru Arjan Dey JI) ISBN 1 872580 22 X

8. Bed Time Stories-4 (Panjabl-EngUsb) (Guru Telb Bahadur JI) ISBN 1 872580 23 8

"Bed Time Stories written by Santokh Singh Jagdev in two languages havebeen quite successful in conveying the message of Guru Nanak to the Westernworld which includes our children also."

- The COllncil q{ Sikh Gllrdwaras in Birmingham. England.

"Mr. Jagdev has righteously succeeded in his mission to propagate theteachings of Guru Nanak and the Sikh Philosophy throu~h interesting andnumerous anecdotes narrated in his books...... "

-Dr. Joginder Singh J.P.. Binningham. England.

'We highly recommend these books to those who want to learn or teach"Sikhism and Sikh Philosophy".

-Gw'drvora Gurll l?amdas. Singh Sabha. Birmingham. England.

BED TIME STORIES-4

(GURU TEGH BAHADUR JI)

(qrg 3:ar~ tit)I::ll

Santokh Singh Jagdev

Sikh Missionary Resource CentreBirmingham (England)

All rights reserved

Copy right S.S. Jagdev

Bed Time Stories-4

ISBN 1 872580 23 8

First Edition 1994Second Edition 1996

Price Rs. 60~OO

Published by:

Sikh Missionary Resource Centre

346. Green Lane Rd..

Small Heath, Birmingham,

B95DR. England.

Ph-021-772-5365

Distributors:

SINGH BROTHERS

Bazar Mal Sewan. Amritsar.

T~/peselters:

K.G. Graphics. SCO 98. City Centre. Amritsar.

Printers:

Printwcll. 146. Industrial Focal Point. Amritsar.

INDEX

1. ~~ aij·€Jl

Bravery in Childhood

2. cmJ wit ~-...Found the Guru

3. lito ~ ~ UHW

Attack by Dhir Mall

4. ~~-rn

Visit to Amritsar

5. ~~R'Q<:!'

Colonisation of Anandpur

6. Hlirtr HW *~os .. -

Misunderstanding of Sayad Moosa

7. ~ -e- aott

Victims of Pride

8. ~3'~

Prohibition from Smoking

9. ~~ FfTl:it

Happening at Thanesar

10. ';;ddh:la ~ ~l"5ia'3

Meeting with Auran~zeb

11. Fd[iJR3 ~~

Greatness in the Householder

12. ~~ ~ gcn-r..Illusion of Malook Dass

5

11

13

15

16

17

19

21

22

23

25

27

28

29

31

33

34

35

37

39

40

41

43

45

46

13. CffiJ tft SoldR ~-.The Guru in Banaras

14. ~~~~

Courtesy of Bhai Phaggu

15. OTW~~~

Selfish Brahmins at Gaya

16. ~ ~ 9Tlft~

Bhai Jagta of Patna

17. ds:f3Jl ~ UOH

Religious duty of Kshatri

18. W3T ~ (JTU

The way to peace

19. cmHtal lhI3T ~~

Request of Kashmir's Pandits

20. fi:fu+ ~ "3Hl5"

Torturing of Sikhs

21. CffiJ tft ~ f.kl' € 3-z

The Guru's Martyrdom

6

47

49

51

52

53

55

57

58

59

61

63

64

65

67

69

70

71

73

"-:e'.R.V(')

(Dr. C.S. Chan)Language Deptt..

Handsworth College.

Soho Rd.. Binnlngharn.

England.

7

Acknowledgell1entThose who are convinced that soul does not die but only leaves the

old body and establishes into a new one, have no attachment to theworldly material, body and mind. In their mind, it never arises to collectand store the worldly material and wealth. They think the body to be awagon to carry the soul in this world from one place to another. Theynever abandon their faith and belief to save the wagon because they neverforget that this body is bound to be destroyed and one day it will becomedust.

Bed Time Stories-4 contains twenty-one anecdotes about Guru TeghBahadur who toured India twice. In those tours he held congregationsIn vUlages and cities to preach the astray people that to oppress the poorIs a sin. He awoke those who were enduring tyranny to unite and fightthe tyrants to end their sufferings and troubles.

The result of martyrdom of Guru Tegh Bahadur was. clear whenAurangzeb dropped the idea to convert all Hindus of India to Islam byforce. The outcome of his preaching was evident when on 30th March,1699 A.D. at Anandpur, his son Guru Gobind Singh came in the morningcongregation of about eighty thousands with unsheathed sword in hisright hand and asked for five heads in the name of faith. In responseto his demand, five SHms offered themselves. Those were the Sikhs fromall over India I.e. Punjab. Delhi, GuJrat, Orrisa and Andhra Pradesh. GuruTegh Bahadur did not save only the Hindu religion from extinction butalso still reminds the believers of all faiths that faith is more prec.ousthan head.

I am greatly thankful to Dr. Chan for writing the foreword of Bed TimeStories-4 and K.P. Singh Brar for helping me to translate the manuscript.

I am highly obliged to Gurdwara Council B'HAM. Guru RamdasGurdwara and Dr. Joginder Singh J.P. to give their views about mywriting.

I am thankful to Artist Kashmira Singh for producing the matchingillustration and cover design and Singh Brothers and his staff with whoseco-operation this book is in your hands in this beautiful form.

S.S. JagdevI60-Fonnans Rd .. Spark Hm.

Blmllngham B 11 3 BD. England.

25-9-93 Tel. 021-777-6371

8

ReviewIn this atomic age, children cannot be led blindly to follow what they

do not comprehend. They do not adopt in life, the teachings, they do notunderstand. The teaching of Guru Nanak is in tune with the present andcan stand the tests of science. This is not meant only for the people ofPunjab or the Sikhs alone but is beneficial for all the people of the worldirrespective of their religious belief or the country they belong to.

Bed Time Stories written by Santokh Singh Jagdev in two languageshave been quite successful in conveying the message of Guru Nanak tothe Western World which includes our children also, because in th~se

books Mr. Jagdev has tried to narrate in easy Panjabi and English, thehappenings from the lives of the Sikh Gurus. By giving sketches aIongwiththe stories, he has endeavoured to explain the subject in a nice way.

Bed Time Stories- 1 and 2 were immensely liked by the children.Parents often mention that their children do not go to sleep unless theyhave read a story or have got someone to read it for them. It has beena pleasure to have gone through the manuscripts of Bed Time Stories­3 and 4. It is hoped that the children will also like them because thesecontain the happenings in the lives of Guru AIjan Dev and Guru TeghBahadur who showed the true path of life by sacrificing themselves andbecame the defenders of freedom in faith. '

The Council of Sikh Gurdwaras in Birmingham is highly obliged tothe writer Santokh Singh Jagdev who has made his mind to convey tothe children the happenings from the lives of the great Gurus in twolanguages. We pray to God to grant him success in his mission to makethe children aware of the teachings of the Gurus by publishing theincidents from the lives of other Gurus also.

23-6-93

9

Piara Singh JheetaChalnnan.

The Council of Sikh Gurdwaras.

Blnnlngham.

An AppreciationSardar Jagdev Ji,

I have read the manuscripts of "Bed Time StoIies-3 and 4", whichdescribe the lives of Guru AIjan Dev Ji and Guru Tegh Bahadur Ji.

You have not only worked hard but also have done a lot of researchto produce the stories in English as well as in Punjabi with wonderfulillustrations under one cover.

As English culture is different from Punjabi culture. so are the Englishand PunJabi languages. Without the actual sense of the words used bythe Sikh Gurus, one cannot understand Sikh Philosophy.

"Bed Time Stories" series is no~ only useful but that also is an accurateattempt in fulfilling that gap.

It is also pertinent to mention here that the "Bed Time Stories-l and2" published previously have been a great success and been mostwelcomed by all the communities.

We highly recommend these books to those who want to learn or teach"Sikhism and Sikh Philosophy".

Ram SinghGeneral Secretary.

Gur<1wam Guru Ramdas Singh Sabha.

Blnnlngham. England.

10

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11

Bravery in ChildhoodGuru Tegh Bahadur was born on 1st April, 1621 A.D. at Amritsar. His

father was Guru Hargobind and mother Nanaki. He was named Tyag Mallat the time of his birth. He gained knowledge of scriptures from BhaiGurdas. He was sent to live with Baba Budha at Ramdas farm for sometime so that he may learn the significance attached in the Sikh faith tothe work with own hands. In spite of old age. Baba Budha worked In thefarm with his own hands. Bhai Jetha imparted him weapon training.

Guru Tegh Bahadur was very calm by nature. Baba Budha left thisworld in November 1631 A.D. and Bhai Gurdas also attained union withGod shortly afterwards. With their departure. he started living indetachment still more. He was married to Bibi GUJri at Kartarpur inMarch 1632 A.D.

Vaisakhi congregation of 1632 A.D. was held at Kartarpur. PalndeKhan. taking Kale Khan with him. attacked Kartarpur. Guru Hargoblndcame out with his devotees to face him in the battlefield. The people of thecity. who could not take part in the battle climbed up the house tops.(Guru) Tegh Bahadur was only thirteen at that time. He donned hisweapons and Joined the battle of faith. Mother Nanaki saw him fightingfrom the roof of the house. When he went on fighting for a long time. themother sent a messaAe. "Son! You have fought for quite a long time. Comeback now. You may return after some resL" He sent back the word. "DearMother! It is a sin to leave the battlefield while the fighting is in progress.As such I am unable to obey your command. I may be pardoned." Afterthe death of Painde Khan and Kale Khan in the battlefield. the royal armywas defeated and retreated to where it had come from.

Mter the retreat of the army, Guru Hargobind started towards Kiratpur.At village Palahi near Phagwara. the royal army again attacked from therear. (Guru) Tegh Bahadur excelled in wielding his sword in that battle too.Guru Hargobind was very pleased on seeing his bravery. The royal armybit the dust in this attack also. After the battle. Guru Hargobind called(Guru) Tegh Bahadur to him and said. "Son! From this day your nameis Tegh Bahadur and not Tyag Mall. You are an accomplished swordsman."

13

;r r_/~ _._:i

~5'it a- (~ . .J -- Found the Guru

( -/JJ

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HOI

15

Found the GuruGuru Hargobind. before his union with the Supreme Being on 3rd March.

1644 A.D.. entrusted the leadership of the Sikhs to his grandson. Har Ratand commanded (Guru) Tegh Bahadur to go from Kiratpur to village Bakala.In accordance with the commands of his father. (Guru) Tegh Bahadur wentto Bakala along with mother Nanaki and revered GUjri. Bakala was the villageof his maternal grand parents.

Guru Har Krishan-the eighth Guru told the devotees before his soulbecame one with the Eternal Light on 30th March; 1664 A.D.. "Guru Babaat Bakala." His words meant that the next Guru to lead the Sikhs was atBakala and was his grand father. When the Sodhis (blood relatives of GuruHar Krishan) came to know of these words. many of them reached Bakalawith the intention of becoming guru. The Sikhs were at a loss to know asto who the real Guru was. Makhan Shah. a trader. came to Bakala on9th October. 1664 A.D. to offer his tithe to the Guru's institution. Seeingso many gurus he understood that there was only one true Guru and therest were impostors. Thinking that the trueGuruwill ask for his tithe himself,he began paying two gold coins as obeisance to each Sodhi. imposing as guru.When none calling himself a guru asked for his lithe. he asked the peopleof Bakala. "Is there any other Sodhi here?" They told him about (Guru)Tegh Bahadur.

As directed by the residents. Makhan Shah reached the house of (Guru)Tegh Bahadur. He paid obeisance by placing two gold coins before him. Onseeing two gold coins (Guru) Tegh Bahadur said. "Brother Sikh! Two coinswill not do here. You shall have to offer full lithe of the Guru's institutionhere." Having said this. the Guru uncovered his shouldef which bore scarsof wounds. He showed it to Makhan Shah and told him. "These scars relateto the time when your ship got stuck near the port of Surat. You then prayedto the Guru to take your ship to the port. Listening to your prayer. I hadpushed your ship ahead with this shoulder."

When Makhan Shah saw the scars of wounds on the shoulder of GuruTegh Bahadur, he offered his tithe to him and ascending the roof of his house,he began to shout, "I have found the Guru. I have found the Guru." Hearingthe call of Makhan Shah. the Sikh devotees began to gather at the houseof Guru Tegh Bahadur. Makhan Shah narrated to the congregation all thathad happened to him by which all the devotees were convinced of Guru TeghBahadur being the true Guru. Others imposing as gurus were greatly painedto know about the revelation of the true Guru because the Sikhs would stopgiving offerings to those impostors.

16

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~ ~ ~ (I)T8" AaQd lit I

17

Attack by Dhir MallDhir Mall, the elder son of Baba Gurditta-elder brother of Guru Tegh

Bahadur, had set up a camp at village Bakala in the hope of becoming guru.When it was known to all that Guru Tegh Bahadur was the real Guru, Sikhdevotees presented themselves with offerings of money and other presents.Dhir Mall could not bear it. He hatched a conspiracy with his Masand Shihan(who used to collect offerings from Sikhs on Guru's behalO and other greedypersons that after the departure of Makhan Shah to his camp, the house ofGuru Tegh Bahadur be looted and he be killed because It was not possibleto take over the leadership of the Sikhs while he was alive."

On receiving information about the departure of Makhan Shah to his camp,Dhtr Mall along with Shihan Masand and twenty-five gunmen, reached thehouse of Guru Tegh Bahadur. Taking aim at Guru Tegh Bahadur, ShihanMasand fired a shot. The bullet, touching the forehead of Guru Tegh Bahadurpassed onwards. The forehead was smeared with blood. By the time Dhlr Mallcame near Guru Tegh Bahadur, Mother Nanaki also reached there. She saidto Dhir Mall, "You should have convinced the devotees to follow you If youhad ability. This violence of your's cannot do any good to you." Dhlr Mall wasgreatly annoyed on hearing these insulting words from Mother Nanaki. Whilereturning, he looted and took away valuables from the Guru's Institution.

Hearing gut} shots, Makhan Shah reached the Guru's institution with hismen. Mother Nanaki told him how Dhir Mall had come with gunmen to killthe Guru and had gone back after wounding Guru Tegh Bahadur and lootingGuru's Institution. Hearing this, Makhan Shah reached the camp of Dhlr Mallwith his men. On seeing Makhan Shah and his men coming, the gunmen of .Dhlr Mall fled. Makhan Shah got his men to collect the money and materialthat Dhlr Mall had brought from the Guru's institution and carried It backto Guru Tegh Bahadur's place. He got Dhlr Mall walk bare footed andpresented him before Guru Tegh Bahadur alongwith Shihan Masand with hishands and feet tied.

Seeing all this, Guru Tegh Bahadur said to Makhan Shah, "Please releasethem. Return all the money and material, you have brought from their camp,back to them. They have done It all in their greed for wealth. The money andthe material which, they thought would give them comfort, has broughtsuffering to them. It is proper that that money and material remains withthem. It Obeying the command of Guru Tegh Bahadur, Makhan Shah returnedall the things to them except the volume of Guru Granth Sahib, because theSikh scriptures belonged to the real Guru of the Sikhs.

19

~

~(J)-"t:E«o-:t:::"~>

Ilr

7

~ t

---

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1630 ~. mr~~~, ~ iJFddlFa€ ;:IT lit ufcn.feo R'Fda ~

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ald3ya lj;:r ci -ao-3t cit3l fq .~ ~ fuJ:r~ lfT<!l ~~ "3"~~ I

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;:it i;~~ -ao-3t~ (liT cit3l1 80 fui w fth;r ofu ci Rdl3 i ~ QJCJ-mre­0"8"~~ 3CJO "3"00 *~ tre 1...

21

Visit to AmritsarAt the time of leaving AmIitsar in 1630 A.D., Guru Hargobind had

entrusted the management of Hannandir Sahib to Sikh caretakers. GuruTegh Bahadur was entrusted the responsibility of leading the Sikhs in1664 A.D. Prithi Chand's grandson Har Ji was looking after maintenanceof Hannandir Sahib in those days. He had written some poems and usedto get these recited in Hannandir Sahib like the true Word .. The Sikhs ofAmritsar had gone to Kiratpur and had requested Guru Har Rai to preventhim from propagating his false verses as the true Word. Guru Har Rai didnot get an opportunity to go to AmIitsar to prevent this false propaganda.To stop this malpractice being carned on at Hannandir Sahib, Guru TeghBahadur reach~d AmIitsar on 22nd November, 1664 A.D.

When Har Ji came to know that Guru Tegh Bahadur was comingtowards Hannandir Sahib, he got the masands to lock the visitingentrance. On seeing the entrance closed, Guru Tegh Bahadur and thedevotees had a dip in the holy pool and started a recitation on a platfonnnear Akal Takht. Makhan Shah stood up with the request, "RespectedGuru I Pennit us to punish the masands as we meted out to Dhir Mall."The Guru saiq., "Makhan Shah! These people are already dead due togreed. There is no use to punish the dead. No money is more tainted thanthe money offered in worship. In the greed to get the money offered inwQrship, they have become devoid of devotion, chastity, virtue andknowledge, so they cannot be prevented from doing misdeeds."

In the evening, Guru Tegh Bahadur left Amritsar for village Walla. Whenthe Sikh devotees of AmIitsar came ·to know that the Guru had come toAmritsar for a visit to Hannandir Sahib but the masands had locked theentrance door before-hand, they were greatly pained at the behaviour ofthe masands. The Sikhs who were keen for an audience with their Guru,followed him to village Walla and asked for his forgiveness. Women werethe first to reach. On seeing them, Guru Tegh Bahadur remarked: "Blessedare the women whose desires have been fulfilled by the Lord and whomLord has shown the path of devotion." The devotees ofAmIitsar were feelingunfortunate that the Guru himself had come to Amritsar and they couldnot render him any service. All the devotees prayed to the Guru, "Pleasemake the rest of Amritsar devotees happy by going back to Amritsar andgiving audience." The Guru did not grant their request. After staying forthree days at village Walla and bIinging Sikhs in tune with the true Word,he set out for Tam Taran. .

22

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~ Bfud ~ nt, (~) difd'e ~ ~ l.fCi>:3'~~~ ci '~' eRr~ fop)fT,

23

Colonisation ofAnandpurRaja Deep Chand. ruler of Kehloor State died on 13th May. 1665 A.D. His

father. Raja Tara Chand was one ofthe fifty-two rulers. whom Guru Hargobindhad got released from the Gwalior fort where they had been detained by theKing Jahangir of Delhi. From that day the family of Raja Tara Chand greatlyrespected the Guru's Institution. The Rani (Queen) of Raja Deep Chand calledGuru Tegh Bahadur through a special messenger at the time of performinglast rites of her husband.

Guru Tegh Bahadur reached Kehloor at the invitation of the queen. Afterthe last rites had been performed. Guru Tegh Bahadur had a talk with thequeen for buying the village Makhowal. The queen offered the village as a giftbut the Guru refused to take the land without payment. After that Guru TeghBahadur gave five hundred rupees and got the village Makhowal transferredin his name. .

A notorious decoit with a giantlike body lived in that village, Makhowal,who did not let anyone else settle near the village. He used to commit robberiesfar and wide and afterwards ran to his place at Makhowal where it was difficultto catch him because there were many gorges in the hills to serve as hideouts.

Guru Tegh Bahadur understood well. what Aurangzeb. the King of Delhiwas planning. He knew how his father, Guru Hargobind had to take up armsto face tyranny and fight four battles near Amritsar. Those battles had beenstarted by the government. The government forces had to face defeat in allthe four battles. The time was not far off when arms would have to be takenup again. These battles would be bigger than the previous ones. A place likeMakhowal was the most suitable for these impending battles because it wasa natural fort, being in the mountains. On one side was the river SutleJ, onthe other Sirsa river and hills and forests on the remaining sides. Located ata distance of forty miles from Delhi-Peshawar Trunk Road towards the hills,it was very suitable for fighting battles. Some defences could be set up by thetime the enemy army reached the place.

After buying the land at village Makhowal, Guru Tegh Bahadur, got thefoundation-stone of the city laid from Baba Gurditta. the grandson of BabaBudha. on 19th June. 1665 A.D. and named it Chak Nanaki. Guru TeghBahadur himself prepared the map of the city in which the bazars and theresidential quarters of the devotees were planned. keeping in view theimpending wars so that it may not fall to the enemy easily. Four squares, linedroads and brick lined streets were constructed. The name of the city changedto Anandpur after (Guru) Gobind Rai came from Patna to stay here.

25

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l"­N

Misunderstanding of Sayad MoosaGuru Tegh Bahadur was getting the construction of Anandpur done

under his own supervision. One day Sayad Moosa, resident of Ropar citypassed by Anandpur. Seeing big and tall buildings being constructed. heasked a Sikh. ''Who is getting these big palace-like houses constructed ?"The Sikh replied. "Guru Tegh Bahadur. who is leading the Sikhs on thepath of Guru Nanak. is founding a new city." Sayad Moosa said. "BabaNanak was a great prophet and a man of deeds. Does Guru Tegh Bahadurhave similar qualities ?" The Sikh replied. "He has the same great powerof Guru Nanak and is an ascetic."

Sayad Moosa asked in great amazement. "Why is he getting these bigpalaces constructed ifhe is a recluse? Is he a house-holder or an ascetic?"The Sikh replied. "He is a house-holder as Guru Nanak was." Sayad Moosasaid. "I want to meet him and clear the doubt that how a house-holderliVing in the midst of temptations of this world can shun the love for worldlywealth and be an ascetic." The Sikh took Sayad Moosa to GuruTegh Bahadur.

Guru Tegh Bahadur seated Sayad Moosa near him showing greatreverence and said. "Please ask your questions. I shall clear your doubts."Sayad Moosa asked Guru Tegh Bahadur. "You are a house-holder andconstructing big palaces. If you have no love for worldly belongings. whyare you getting these bi~ houses constructed 1" The Guru said. "Please stayfor the night with us. You may go tomorrow. You will get the answer ofyour question by tomorrow."

Sayad Moosa had his meals in the community kitchen in the evening.The attendant gave him a cot and bedding. He spread the bedding on thecot in a room and went to sleep. It started raining heavily and the galestarted. The sound of the rain and the wind woke him up. On waking up.he began to think what his plight would have been if he was out in theopen, in this stonn. The things such as the cot. the bedding and the roomwere provided by the house-holders. The Guru spent the money collectedfrom the house-holders for the welfare of all. He has no greed to amasswealth. He is an ascetic in spite of being house-holder. At the time ofdeparture in the morning. Sayad Moosa said to Guru Tegh Bahadur. 'Themisunderstanding in my mind has been dispelled. I have come to knowthat these are the house-holders who are the creators of the saints andhennits and providers of food and comfort to all.

28

ora 3:ar ~hJ i ed -,:ft 1665 it. m ~~~ rn HH" iJeGt' fel)fT ftii1 m=t I-:II: -

M13" lPUO~ Wi rfi~ t!~~ st~~ cfhrrl ~ iu:J ~~"fro, Wi~ @ ~ ftp,rT ml~ ~ l@3"ito ~~m~~~~~ml~ t!~ t!~~~ foOlM ~~, f;:m~(iRe i Cf)'"gr~ ;::ritn" ~~~~ wu~~ ft ;::ritn" ~ I WU (I)T~

orrao l-fCffi:f~~ ~ HO~ ~ I

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~ iJMIC:\S ~~ <il'dO~ mi Sdlad ~ I~ *(*).q;d3 qao~ ))fTl.f... ::

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- -z -

qao~ Wi~~ ftrall

29

Victims ofPrideDuring his tour of Malwa in 1665 A.D., Guru Tegh Bahadur reached

village Hadiaya. He camped outside the village in the shade ora big banyantree. Under the shade of the same tree, a man was -lying on a cot. ~e hada high fever and was sutTering from scrofula. The person sutTering fromscrofula has ulcer in the throat due to which he is choked and it becomesdifficult for him to breathe. The patient dies in a great agony dueto sutTocation.

The Guru asked him, "Why don't you go to your house and rest? Youare lymg here alone on the cot. Nobody even looks after you." He replied,''This disease is ragging in the village. The people are sutTering badly. Manyhave even died of this disease in the village. I don't want the people at hometo get this disease from me. So I am lying outside the village on this cot,under the shade of this tree. My people give me food and water here. 0'man of God I Be kind to me. Save me from this disease."

The Guru said, "In their pride of high caste, the people of your villagehave tortured someone poor and innocent,due to which all ofyou have beenaffiicted by this disease. There is only one cure for it. The patient wl10bathes in this pond of the leatherworkers will be healed." Obeying thecommand of the Guru, that man took a dip in the pond of theleatherworkers by which his fever was gone and the affiiction in his throatwas cured. He went to his house and narrated how he had been cured bybathing in the pond.

All the people of the village came to know of his cure. The patients ofthe village began bathing in that pond of the leatherworkers without anypride or hate and were healed. Having got rid of the affiiction, all the peopleof the village came to the Guru and otTered obeisance. The Guru said tothem, 'There is one Lord who is the father of all the rich and the poor,those of high and the low caste. So it is not right for the high caste to hatethe untouchables. All those who earn their livelihood by honest labour areequal. One who hates others inflicts sutTering on himself in the way yvuwere sutTering due to hate." The people of the village resolved that theywould not hate the untouchables in future. The villagers converted thatpond in a pool naming it "Gurusar" and constructed an inn near the poolfor the travellers' comfort.

31

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- :II: =

33

Prohibitionfrom SmokingDuring his tour of Malwa. Guru Tegh Bahadur reached village Barna

from Kaithal. He inquired of a man outside the village. "Brother. does anySikh of Guru Nanak live in this village?" He replied. "There is one fannerwho is Guru Nanak's Sikh." The Guru said to him, "Please go and tell himthat your Guru is outside the village and calls ·you." That man went andbrought the farmer to the Guru.

That SHill came, touched the feet of the Guru in reverence andrequested. "Please honour me by going to my house and make yourselfcomfortable there. I shall be back in a short time after getting my fieldsmeasured by these men. They are to measure my fields to calculate landrevenue payable by me." Taking leave of the Guru, the farmer went to hisfields with the waiting men. The fields were measured and the measure­ment came to half of what it used to be in the previous years. This resultedin the land revenue coming to half. Seeing his taxes coming to half, hisbelief in the Guru was complete because by the honour of seeing the Guru,his land revenue was reduced to half.

That Sikh, served the Guru with great devotion on his return from thefields. The Guru said to him, "My dear Sikh give up the use of tobacco.Do not even touch it. If you bring it in the house, not only disease butpoverty also will harass you."

In those days smoking was increasing not only among the rich but alsoamong the poor because tobacco was cheap. Tobacco does not act likeother intoxicants such as hump, cannabis or alcohol which have a suddenbenumbing effect on the mind and which were forbidden by all religionsat that time but not tobacco. However it effects the body and mind as badlyas the other intoxicants do. No other religion except the Sikh faith hasprohibited the use of tobacco. All except the Sikhs adopted it. Its demandwas increasing day by day. To meet the demand, people had startedits cultivation.

Guru Tegh Bahadur had not only prohibited his Sikh from smoking buthad also asked him not to touch it, because if the use of tobacco couldbring disease and poverty to a Sikh. how could the Guru, who wishedwelfare of everybody, allow his Sikh to produce tobacco in his fields forothers.

34

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35

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Happening at ThanesarProhibiting people from the use of tobacco at village Barna and showing

the right path to those gone astray. Guru Tegh Bahadur reached Thanesar.There he camped on the bank of river Saraswati. Setting everything he gotthe musicians to start singing of hymns and asked the Sikhs to preparefood and serve it to those coming for an audience. It was the day of solareclipse. There was a great rush of people on the river bank. They wantedto wash away the effects of their sins committed in the past by bathingin the river.

Even after the start of the solar eclipse. the musicians continuedreciting hymns and the meals in the community kitchen remained beingcooked and served without any break. The needy went on taking meals.NeUher the Guru nor the Sikhs paid any attention to the eclipse. The Guruor the Sikhs did not go to the river to bathe specially during the eclipse.Seeing Sikhs taking meals. some Brahmins came to Guru Tegh Bahadurand said, 'The solar eclipse is on. Please go and bathe in the river at thisauspicious occasion to wash the effects of your sins committed in the past.Also ask your disciples to become pure by bathing and washing their sins."

Guru Tegh Bahadur said to the Brahmins, "It is not true to say thatthe curse of the sins ends by bathing in this river. The misdeeds donecannot be washed by bathing in this water. You may wash a bitter melonwith water as many Urnes as you like from outside but the inner bitternesslike poison remains in it. In the same way the curse of bad deeds remainswith you even after bathing in the river. The result of bathing in this rivercan be bad instead of being good when the person bathing may startthinking that the sins committed by him upto now have been washed awayand he will again bathe next year and get rid of the misdeeds done thisyear. Thinking this way he may do still more wrong. Thieves and sinnersdo not benefit from just bathing in this river unless they resolve not to stealand sin. Ascetics anod saints are always pure as they do not do misdeeds,so there is nOo need for them to bathe in this river."

The Brahmins asked. "How then can the curse of the sins be washed ?"The Guru replied, "It is the name of the Lord that can save one from thewages of sin. By obeying the commands of the Lord the curse of the sinsof the past is destroyed and there are no ill effects of the future deeds."After getting this reply from the Guru. the Brahmins went the way theyhad come from.

37

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Meeting with AurangzebAurangzeb. the King of Delhi had witnessed the .miracles performed by

Ram Rai and Guru Har Krlshan. He sent Alam Khan Ruhela to bring GuruTegh Bahadur to Delhi to show him some miracles. At that time Guru TeghBahadur was on tour of Malwa re~ion and was at vi1la~e Dhamtan. whenAlam Khan Ruhela reached with Aurangzeb's message on 1st Novem­ber. 1665 A.D. The Guru accompanied him to Delhi,holdin~congregationson the way as before and setting people on the path of truth.

Ram Singh. the son of Raja Mirza Jai Sin~h. made arrangements forGuru Tegh Bahadur's stay in his palace durin~ his sojourn at Delhi. TheGuru went to the court ofAuran~zebon his invitation where he was seatedon a sandalwood seat with great reverence. After Aurangzeb asked him toshow some miracle. the Guru replied, 'To show a miracle is to claim paritywith God. God has ~iven you the soverei~nty of India. It becomes of youto consider all religions as equal. Rule with Justice. humility and kindness.The subjects are like cows and goats. The more you nourish them the moremilk will they yield. The King who harasses his subjects, destroys himself.There is no place in the house of God for those who indulge in oppressionand tyranny."

On hearing the reply of the Guru. Aurangzeb said. "I wish that only onefaith-Islam. may prevail in India so that conflicts on account of religionmay end. If you embrace Islam. I shall ~ive you a lar~e estate and makeyou the supreme religious head of the country." The Guru replied, 'Theriches of the world are of no use to me. Iron and gold are of the same valueto me. What would I do with the relgioJls leadership? These conflicts arenot created by religions but are the outcome of jealousy. Religion is onlya way to reach the Lord. In my opinion. every living being has a right toreach Him accordin~ to his own belief because faith is the privilege of everyindividual. It relates more to the soul than to the body. If God does notlike Hindus. he would stop blessing them with children."

After exchange of views in this way. Aurangzeb was satisfied that GuruTegh Bahadur was a holy man in tune with the Infinite. He has no lovefor the worldly wealth. He passed orders. "The Guru can go wherever helikes. There is no restriction on his preaching."

40

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41

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Greatness in the HouseholderMter meeting Aurangzeb. Guru Tegh Bahadur started the tour of

eastern provinces. From Delhi. imparting the knowledge of truth to thepeople of the villages on the way the Guru reached Agra. where he gaveaudience to Mai Bhago.

Mai Bhago was an old woman and she had a great desire since a longtime to behold the Guru. Everyday. visualising the Guru in her mind. sheused to pray. "0 true King! Fulfil my desire by accepting the robe madefrom the cloth spun with my own hands." Mai Bhago was over-joyed tosee the Guru standing at her door. In spite of her old frail body. she servedthe Guru with her own hands with great care. The Guru stayed with herfor a month and two days. The place of Mai Bhago. where the Guru hadstayed is now known as 'Mai Thaan'.

The Guru was still at Agra when one day a woman came in the morningcongregation and requested the Guru. "My husband is becoming an asceticand is leaving me and three children. Please be kind to us. call him to youand persuade him not to leave us like this. If he leaves us. our childrenwill become beggars and will be pushed around from place to place."Acceding to her request. the Guru called her husband. Reaching thecongregation, her husband bowed before the Guru with great reverence.

The Guru asked him. "Your wife says that you are renouncing thisworld. Is it true 1" He replied. "What my wife says is true. I want to attainGod. The ascetics say that it is most essential to renounce wealth to findthe Lord. As long as my wife and children stay with me. the attachmentfor wealth will persist. I won't be able to attain oneness with God."

The Guru said. "Brother! Who will take care of these children when youleave them? Your hunger will remain with you even if you renounce thisworld. To satisfy the hunger you will knock at the doors of the householdersand beg for your food. The attachment will remain with you. The way tofind God is not to leave your home and hearth but to realise and obey Hiscommands to find Him. Fulfil the needs of the needy. Do not give up wealthbut renounce greed for it. You will behold the Lord always in this way whileliving as a householder." He understood the teaching of the Gunt and gaveup the thought of renunciation. The family became devotees of the Guru'sinstitution.

43

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45

Illusion ofMalook DassMoving from Agra. Guru Tegh Bahadur reached Kara Manakpur beyond

Kanpur, holding congregations in villages and cities on the way. Avegetarian Yogi. Malook Dass lived at this place. He was very pleased whenhe came to know about the Guru's arrival because he had heard his praisefrom other devotees. He was getting himself ready to go to the Guru's campfor an audience when some people ret uming after visiting Guru Ji,told him,"Some armed Sikhs are accompanying him on horse backs, with deer tiedto the back of their horses. It appears as if those armed Sikhs have huntedthe deer on their way." When Malook Dass heard this. he gave up the ideaof going to the Guru for an audience. He thought. I am vegetarian and theGuru's Sikhs eat meat. They are killers of animals and are cruel. It is notproper for me to go to the Guru whose Sikhs are of this type."

At the time of his evening meal. his vegetarian food was brought to him.As usual he placed the food before the deity and prayed for Us acceptance.When he removed the cloth covering the plate to offer it to the idol, he sawmeat in the food. He was greatly surprised and wondered where from themeat had come in this vegetarian food. After thinking a lot. he realised,'This miracle has been shown by the all knowing Guru to teach me. Thedifference between meat and vegetables is created by my mind itself. Meatand vegetables are the same for the deity. He Himself. is the creator ofboth.He Himself, partakes of both. Then why should I entangle myself in thefallacies about meat and vegetables? I shall go and have an audience withthe Guru who knows everything."

The next morning. Malook Dass went to the Guru for an audience. GuruTegh Bahadur called him by his side wjth great respect and asked. "MalookDass ! Is there any other apprehension in your mind? Get it cleared today.~·

He replied. 'You have dispelled all the doubts of my mind. Please come•to my place and give me a chance to serve you."

The Guru accepted the request of Malook Dass. He himself. escortedthe Guru from his camp to his hermitage. He prepared meals and placingfood before the Guru said. "I am offering food to a liVing God today. Priorto it. I have been offering meals only to stone idols all my life. With yourkindness, idol-worship now seems to me a child's play. With yourblessings, I have achieved the goal of my life."

46

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fur aa ~ orcr~, ~ a ~ ~ ~ ~ ~I

47

The Guru in BanarasAfter dispelling the doubt of Malook Dass, Guru Tegh Bahadur reached

Banaras via Allahabad. There Bhai Jwehri Mall had been preaching GuruNanak's teachings for a long time. One early morning, seeing underwearand other clothes in his hand, the Guru asked him, "Brother! Where areyou going?" He replied, "0 my true King! I am going to bathe in the riverGanges." The Guru said, "Society of the holymen is the place of pilgrimagefor the Sikhs, not the river Ganges. They do not go to the Ganges, theGanges flows to them. The Ganges has com~ to you at the place you areQOW standing. You may lift the stones and see it for yourself." When BhaiJwehri Mall removed the stones, clear water like that of the river Gangesbegan flowing, which flows even to this day.

When the people of Banaras heard of the Ganges coming to the Sikh,they started coming for an audience with the Guru from far and near. Oneday at the time of the morning recital, a leper crawled to the congregation.He prayed to the Guru, "Please rid me of this disease. I am suffering alot due to this disease." The Guru asked the musicians to recite thefollowing hymn:

The name qI the Lord is the eternal source q( cOTT!(ort.

Reciting oj which by devotion caused deliverance oj J\jaMall and Ganika attained realization. (Raag Maru M. 1. p.1008)

At the conclusion of the hymn, the pain of the leper was gone. The Gurusaid to him, "Listening to the praise of the Lord has cured you of the pain.Had you remembered earlier, you would not have got this disease andsuffered. God Himself, has preserved the honour of those who have keptHim in their minds." By listening to the holy Word, the leper was curedin a few days and went back to his place singing the praises of the Guru.

The Guru was staying at Banaras, when, one day, some Pandits cameand asked, "Why does a man run after bad deeds in spite of his wisdom ?"The Guru replied, "If the man is gUided by his mind, then his wisdom isof no avail because mind is surrounded by the five thieves-lust, anger,greed, attachment and ego. Only the Name of God can save one fromthese thieves."

The Pandits said, "We read daily what is written in the scriptures." Hetold them, "In faith it is your deed that is important, not your readings.Reading the scriptures, understanding them and moulding your lifeaccordingly is the real faith." Getting many doubts cleared, the Panditsreturned happily.

49

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Courtesy ofBhai PhagguLeaving Banaras. Guru Tegh Bahadur reached Sasram city where

Phaggu. a devotee of the Guru's institution lived. While constructing hisnew houSe. he kept a very wide front door and a large courtyard. Thepeople seeing the wide door and lar~e courtyard asked him the reason forit. He replied. "When the Guru comes to my house. he may not have todismount from his horse but enter strai~ht into the courtyard. This largecourtyard is to accommodate the devotees who will come for his audience."Someone hearing this said. "Your Guru is far away in Punjab. How canhe come to this city?" Phaggu replied. "He knows everything. He can readthe feelings in my heart. He is sure to honour me by setting his feet inmy house."

The day came when the Guru entered the courtyard of his house. riding.to fulfil the desire of his Sikh. PhaAAu was oveIjoyed to see the Guru.Phaggu spread a bed and requested the Gunl to adorn it. Devotees beganto gather in the large courtyard for an audience. Phaggu offered the titheand other presents brought by the devotees and paid obeisance. The Guruasked Phaggu. "Has anything brou~ht by a Sikh been left out 1"

Phaggu was taken aback at this question of the Guru. He had alwayssent the collectJons from the Sikhs to the Guru and the money and materialcollected afterwards was being offered now. When Phaggu did not reply.the Guru asked him. "Bhai. where from has this ber tree laden with fruitsstanding in front of your door come 1"

Phaggu recollected the fact after the Guru had told him. He said."Respected Guru. once I went to the house of a Sikh to collect tithe. ThatSikh had nothing in his house to offer. His wife said. 'Bhai, please comeagain sometime. You will ~et whatever we may afford.' 1 said. 'I won't goempty-handed;' She said. 'I have only ~ot this rubbish. You may take this.'1 said. 'Please put it in my bag.' She put the rubbish in my bag. 1broughtit to my house and washed it. 1 found a stone of ber in it which 1 planted.It is my fault that I did not sent the fruit of this tree to you."

The Guru said. "PhaMu. you have adopted Sikh thought completely.I am very pleased with you. You did not mind the shortcoming of a Sikh.It is Sikhs lik~ you who are nourshing Sikhism from a seed to a big treewith their devotion."

52

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53

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SelflSh Brahmins at GayaHaving fulfilled the wish of Phaggu. Guru Tegh Bahadur reached the

city of Gaya. He set his camp at Bahmini Ghat on the bank of liver Phalgu.The Brahmins of Gaya came to the Guru with the sacred thread andrequested him to wear that. The Guru urged them to shun the cottonthread and get strin~ed in the thread of the True Name by which the pangsof birth and death come to an end and union with God is attained.

When the Brahmins saw that the Guru was not convinced to wear thecotton thread. they requested him to perform the 'Pind'. Filling 'Plnd' is anold rite prevalent in Hindus in which balls of barley flour are made andafter litual and incantation by the Brahmins are thrown in the Phalgu liverwhere those are eaten by creatures liVing in water. The person performing'Plnd' believes that the balls thrown by him. have reached his ancestorsin the next world as told by the Brahmins.

The Guru said to them. "My ancestors are already in the Sach Khand(the place of the Lord) and they do not need these balls of flour. It Is notright to call them like evil spirits when they are one with the Lord. It Isyour belief that the ancestors of those who set feet in this river attainsalvation. Why do you ask us to perform Plnd ?" They said. "What you sayis true. If we don't adopt these tricks. we won't be able to earn our livingand bring up our children." The Guru came to the conclusion that theseBrahmins had no interest in the welfare of the people. They only wantedmoney. The Guru gave them money and said. "I am giving this money outof pity on your condition. Do not consider it as an offeling on account ofchality or virtuous deeds." The Brahmins were pleased on getting money.

On his way from Gaya to Patna. the Guru began to cross the river KaramNash. Brahmins sitUn~ on the banks of that river came to the Guru andsaid. "You should bathe in this river as the effects of misdeeds of the onewho bathes in this river come to an end." The Guru said. "A dip in thisriver has no effect. what-so-ever towards the destruction of the effects ofprevious misdeeds. The effects of misdeeds are destroyed in the companyof the holymen where praises of the Lord are sung. From now onwards thisriver will be called by the name Kukaram Nash (destroyer of misdeeds)instead of Karam Nash (destroyer of deeds). By the word of the Guru thatriver Is known as Kukaram Nash since that day.

55

.......--

q@3:aT ~hJ'€d mHit" 1666 it.~~# I~~reorlf':aT~ fea'ct'oft3T-Ft=tus ' forH QTOO~~ ml~ ~ lP:(JT~~~~Ha"r lP:(JT (JOT-9(JT ft~ I lP:(JT ~ ~ ftct" ~ }:fl:f(J~ ~~ atihf mn:r* f)..rffi 3i" ~ ))fTl.( ~ a- (ffiJ m -e- €da(') i m~ I (ffiJ m ~ fuJ *~,,,re-; lP:(JT fern ~ ~ ?,=;~ ~~~, "))fTl.( ~ ~~~~m (i~w:or ~ ot '~ OfT lP:(JT' u~ I~ w:or~~ ~ 'fl:fu' 9'l!t HdI3', QJgm~ €da(')i m~ I~ (ffiJ ;:ft *~ oro a-~ UfO ~~ I 9Tit- -= =~~ UfO ~ 'artt llPC' ot (I)Tl? 'l.l'fJ:itJ ~ I

- = '

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B<!" a- ~ tr5T3'~~~~ ~- ore I

57

Bhai Jagta ofPatnaGuru Tegh Sahadur reached Patna in May 1666 A.D. He camped in a

garden which had withered due to some unknown reason. With the benignpresence of the Guru. the withered garden became lush green. WhenRahim Sakhsh. the Nawab of Patna heard of the revival of the garden, hehimself came to see the Guru. The Guru asked him. "Whose garden isthis?" He replied. "It is yours." From that day that garden is known as'Guru Ka Sagh' (the garden of the Guru). A Sikh. Shai Jagta came for anaudience with the Guru in that garden. He requested the Guru and tookhim to his house. The house of Shai Jagta. where the Guru set foot is nowknown as 'Gaow Ghat.'

Shai Jagta ran a sweet shop in the city. He used to get up early in themorning and after taking shower and recitation of Gurbani (teaching ofGurus), put on his overaJJ to prepare the sweets for his shop. His overallalways looked greasy. People thought that he never took shower and neverwashed the overaJJ. Any needy who came to his sweet shop was served withheart and soul and his need was fulfilled.

As usual. devotees used to assemble in the house of Shai Jagta for anaudience with the Guru. One day someone said to the Guru, "You arestaying in the house of this man who never takes bath and never attendsany congregation." The Guru said. "You are not aware of the reality of thisman. He neither takes bath nor does he attend the company of holy men,perform worship or recitals just to show off. Whosoever has any doubtabout his daily routine may stay for a night with him and dispel his doubts.He recites the Name of the Lord daily. He takes bath and serves the poorout of his earnings by honest labour. Shai Jagta is not a hypocratic Sikh.He is a perfect Sikh." The Guru dispelled the doubt of everybody.

As the number of devotees increased. the Guru took abode in thebungalow ofVaisakhi Ram where one day some Yogis came for a discussionwith him. Their leader was a big landlord. He was very proud of being rich.The Guru said to him. "Before anyone starts calling oneself a 'Yogi', it isessential to know that who is called a 'Yogi'. He is not a 'Yogi' whose deedsare those of animals. Always entangled in lust for wealth and who indulgesin discrimination of rich and poor. 'Yogi' is one who may tolerate criticismand not be proud of his praise. Gold and steel both are same to him andhis mind does not waver in adversity." Hearing these qualities of a 'Yogi'from the Guru. they were ashamed and went back.

58

Q@~ ~hJ'ed ffi~ 1667 a.~~~~ -& wa-"if;l,~ 9"lft~,-<tIS~ ffi~~~ 22 l.!~lda ~ ~ rea- m~-~~mI~ ffi ~ edan ~ a-~ lfY3" w:J~ I~m~~ ucr a-;:r Adlai ~-~ ~~~ I~ Adlai~ 9"lft~~~

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m fua- aRcitd a<!~1 ~ I" OTO ffi i; fur -7> aRcitd a<!~IQ<! m~~-= - = -

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~ l)1aaad 1670 a. ~~~ 1ffi are I= --

59

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Religious duty of the KshatriIn March 1667 A.D.. Guru Te~h Bahadur arrived at Dhaka from Patna.

Bhai Natha was lookin~ after one of the twenty-two preaching centres setup by Guru Amar Dass. He was very pleased to see the Guru. At hismotivation devotees began to flock everyday from far and near. The motherof Blaki Dass who was at service of the centre before Bhai Natha. was oneof those devotees who came to visit the Guru everyday. One day sherequested the Guru. "I want that I may get your portrait drawn before youleave this place." The Guru ~ranted her permission. A famous artist ofDhaka started to prepare the picture. He was able to draw all the otherpart of the Guru's body but when he came to draw the face. his brushesstopped moving. He could not trace his face. The Guru took the brush fromthe painter and drew his face himself. That picture is still kept in theVictoria Museum of Calcutta.

The Guru was still at Dhaka when Raja Ram Singh. sent by Aurangzebto conquer Assam. reached there. In those days magic and witch-craft wasvery much in vogue in Assam. Everyone was afraid of going to Assam. RajaRam Singh had great faith in the Guru's institution. He requested the Guruto accompany him on his campaign of Assam so that sorcery and witch­craft may have no effect on him. The Guru encouraged him and said. ''Youneed not fear. I shall go with you." When they arrived near the riverBrahamputra. the Guru ~ot a raised platform made by the soldiers nearthe bank and set his camp on it. Now there stands Gurdwara DamdamaSahib. The Guru saw that the water of Brahamputra was rising. He toldthe army of Raja Ram Singh to pitch their tents at a higher place, awayfrom the river. On the other bank of the river. the army of RajaChakkardhawaj had set up their camps. The water of the river rose at nightbut caused no damage to the forces of Raja Ram Singh.

An informer of Raja Chakkardhawaj reported him. 'The rise of waterin the river caused no damage to the forces of Raja Ram Singh as GuruTegh Bahadur. the ninth descendant of Guru Nanak. is accompanytnghim." Hearing this. Raja Chakkardhawaj came to the Guru. The Guru toldthose Rajas. "You both are Kshatris. It is a religious duty of a Kshatri tofight for faith and not to kill brothers or shed the blood of the poor." Theteaching of the Guru had such an effect on them that they became friends.Agreement on the demarcation of borders was reached. After that the Gurureturned to Anandpur in October 1670 A.D. via Patna.

61

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63

The W"ay to PeaceOne day Guru Te~h Bahadur noticed the presence of Narain Dass in

the morning congre~ationafter many days. The Guru asked him. "You havecome in the congregation after a long time. What is the reason for it ?" Hereplied. "Respected Guru! I was busy at home. All the responsibility ofrunning the family rests on me. My two sons are young enough to dofanning but they are happy to remain idle. On the other side, they areahead of everyone at the time of meals. My wife died two years ago withwhom I could share my troubles. Now I am alone. To make both ends meet,I also work in the market. My savings are dwindling. The worry is tellingupon me. I cannot sleep due to worries but my sons sleep very soundly."

The Guru told him. "Nobody can either take away the happiness of othernor give peace to anyone. When one starts thinking wrongly. the mindbecomes restless and loses sleep. Caught in love for your children, youhave started to think wrongly. You have done your duty. Let your childrentake care of themselves. Take up the service of the common men to attainpeace because service destroys ego. Do not take untruth for truth. Every­one you see will perish one day. Wealth. material and children will be leftbehind one day. Do not think true to be untrue. You have to go one day."Acting upon the advice of the Guru. he entrusted the responsibility of thefamily to his sons and started liVing in the Guru's institution for the serviceof humanity.

One day the Guru was walking on the bank of the river Sutlej, whena Brahmin came and said. "1 have been perfonning worship and recitalssince long. I have not attained peace." The Guru said. "Worship and readingofscriptures are the outside deeds. Ifyou do not think over what you recite,it does not stay in your mind. When the mind is engrossed in the illusionof worship and recitals. it considers understanding of the scripturesuseless. Worship is the first step to realise the Truth while readingscriptures is the second. If you do not want to go beyond these two steps,how can you realise the Truth or altain peace. Start thinking over whatyou read and take the third step towards realising the Truth. Contempla­tion takes you to understand yourself and the illusions of this world. Mouldyour life according to the teachings of the scriptures to attain peace andrealisation of the Lord." The Brahmin said. "This is very difficult. I shallnot be able to mould my life according to the teachings."

64

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65

Request ofKashmir's PanditsAurangzeb ascended the throne of Delhi on 31st July. 1658 A.D. after

getting his brothers killed and imprisoning his father. Then he sentpresents to the sacred Mecca which were sent back by the Islamic headsof Mecca and defamed him in the Islamic World. To wipe away hisdishonour. he declared. 'The administration of the country will be runaccording to Islamic law." He himself was a Sunni Muslim. For him evenShi'ahs were infidels. He had a belief that 'The holy Koran permits theuse of force to convert infidels to Islam".

In March 1659 A.D.. !\uran~zeb banned the construction of newtemples. The repair of the old temples was prohibited in 1664 A.D. InApril 1665 A.D.. he passed an order that Octroi from the Muslims becharged at two and a half percent and from Hindus at five percent. Aftersome time Muslims were exempted from Octroi. To put an end to thereligious rituals and education of Hindus. he issued a proclamation for thedemolition oftemples and Hindu schools in 1669 A.D. Temples at Mathura,Ayodhya, Banaras etc. were razed and mosques were erected in theirplaces. A tax on Hindus was imposed in 1669 A.D. for being Hindus.Hindus were made to pay tax for going to Hindu fairs. Hindus began tobe eased out of government jobs. Poor Hindus started embracing Islam dueto the financial hardships.

In 1674 A.D., Aurangzeb started from Kashmir to bring India under onereligion as the majority of Kashmiri's were Brahmins. Aurangzeb thought,"Brahmins are cowards and greedy. It will be easy to convert them byintimidation or tempting them with jobs or estates. When the leaders ofthe Hindus are converted to Islam the others will follow suit." On his order,hundreds of Brahmins were arrested and tortured. Many of them couldnot bear the beating and became Muslims.

Prominent Pandits of Kashmir led by Kirpa Ram before bowing to thesword of the Governor Sher Khan. came to Anandpur on 25th May,1675 A.D. and complained to the Guru. The Guru knew that weak andfrightened cannot become brave by mere listening to episodes of bravery.To dispel their fear, to make them brave and fearless. great leadership isrequired. The Guru presented himself for that leadership which wasendorsed by Prince Gobind Rat who was only et~ht years at that time. TheGuru told the Pandits. "Go and tell the governor that Guru Tegh Bahaduris our religious leader. If you convert him to Islam. all of us will follow himand become Muslims."

67

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Torturing of Sikhs

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Torturing ofSikhsAfter seeing ofT Kashmir's Pandits. Guru Tegh Bahadur entrusted the

responsibility of leading the Sikhs to Guru Gobind Rai on 8th July.1675 A.D. On 11th July. he took five Sikhs-Chief Minister Bhai MatiDass. Domestic Affairs Minister Bhai Dayala. Public Affairs Minister BhaiSati Dass. the interpreter of Sikh Tradition Bhai Gurditta and Bhai Udhawith him and proceeded to Delhi.

Aurangzeb was busy in Hassan Abdal in quelling the mutiny of thePathans since 26th June. 1674 A.D. The Guru's message was conveyedto him there. He issued orders for the arrest of the Guru. The Guru wasarrested along with the five Sikhs at Agra. brought to Delhi and wasimprisoned in a solitary house. The second order of Aurangzeb wasreceived. "The Guru be forced to embrace Islam and if he does not agree.he should be murdered after torture. His body be cut in pieces and be hungon all sides of the city."

After the receipt of the second order. his officials asked the Guru toembrace Islam. The Guru refused. They started torturing and murdering'the Sikhs arrested with him. They thought that the Guru will embraceIslam out of fear when the Sikhs are tortured to death before his eyes. Bythe order of the qazis. Bhai Mati Dass was tied between two planks andsawn like wood in two pieces. On the second day. Bhai Dayala was madeto sit in a pot of boiling water. On the third day. Bhai Sati Dass waswrapped in cotton and set on fire. The Sikhs were martyred by torturebefore the Guru.

The Guru saw. 'The murderers did not feel a sense of shame aftermartyrdom of three Sikhs. Even the martyrdom of Bhai Udha and BhaiGurditta will not change their hearts. The conscience of these tyrants isdead. He thought it right to send the two Sikhs alive from the jail so thatthey may go out and narrate the true accounts of the incidents to motivatethe people to rise and fight the tyranny of this government." With the helpof the jail warden. Khwaja Abdul, the Sikhs broke the wall of the prisonand escaped in the darkness of the night.

The officials were frightened at the jail break by the Sikhs. They thoughtthat the Guru too might escape. They shut up the Guru in a steel cagein which he could neither stand upright nor sit down. Sharp steel spikeswere fixed inside the cage on all sides. The offiCials had forgotton that theGuru had come to those murderers himself to defend the freedom of allfaiths. How could he escape from the prison in the darkness of night?

70

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71

The Guru's MartyrdomThree SHms were martyred in front of Guru Tegh Bahadur but he

remained firm in his belief. According to the order of Aurangzeb. the qazitempted him with the offer of a big estate. The Guru said. "I have no desirefor worldly material. My path is the dearest to me."

After the refusal of the Guru. the qazi asked him to show a miracle.The Guru refused saying. "I do not want to be a rival of God by showinga miracle." Getting a negative reply the qazi said. 'Then be prepared to die."The Guru said. "I agree to this." The qazi pronounced an order for themurder of the Guru. He got it announced with the beat of drum throughoutthe city so that the people might see the Guru's killing and embrace Islamunder the fear complex.

The Guru was taken out of the steel cage on the evening of 11thNovember. 1675 A.D. After he had taken a bath. the Guru was seated ona newly erected platform. Thousands of people came to see the martyrdom.The qazi asked the Guru to embrace Islam. The Guru refused. On the order

~ of the qazi, the royal executioner Sayyad Jallal-u-din severed Guru's headJ with his sword. Immediately after the martyrdom. there was a hurricane.

There was confusion and shriekin~on all sides. All the onlookers startedrunning to their homes. The guards hid themselves in the police statton.

In accordance with his plan. Bhai Jafta Was standing near the platformin the garb of a sweeper. In a quick move. he put the Guru's head in abasket and covered it with a cloth. Bhai Nanu and Bhai Adda joined himlater. All of them proceeded towards Anandpur with the head. Halting at

Ifive places on the way. they reached Kiratpur. Taking Sikhs alongwith themfrom Kiratpur they went to Guru Gobind Rai at Anandpur where the headwas cremated.

Bhai Lakhi Shah. a contractor. after delivering supplies in the Red Fortmoved his carts towards Chandni Chowk in order to collect the body. Dueto the movement of the carts. the dust increased and the soldiers on guardturned their faces away. Bhai Gurditta was accompanying the carts. Heplaced the Guru's body in the cart and hid it. Reaching the house of BhaiLakhl Shah at Rakab Ganj. they prepared the pyre of the whole house andcremated the body.

After the head and body of Guru Tegh Bahadur had been taken awayin spite of strict security. Aurangzeb realised that one religion (Islam) cannot be enforced into India with the help of the sword. He gave up the ideaof a single reli~ion (Islam) in India.

73