Supreme Sacrifice By Guru Tegh Bahadur Jee

Born in Amritsar, Guru Tegh Bahadur was the ninth of the ten Gurus who founded Sikhi.

He is honoured and remembered as the man who championed the rights for all religious freedom

Contributions:
He taught liberation from attachment, fear and dependence. Strength should be gained through truth, worship, sacrifice and knowledge.

During the reign of Mughal Emperor Aurangzeb, Islam was imposed on the people. Hindu temples were demolished and turned into mosques, higher taxes were charged to non-Muslims and the Emperor persecuted those who would not conform to Islamic law.

Guru Tegh Bahadur spoke out amid this persecution. He refused to convert to Islam and in 1675, he was beheaded in Delhi. The site of his execution was later turned into an important Gurdwara.

He married Bibi Gujjari and they had one son: the tenth Guru, Guru Gobind Singh.

He founded the city of Anandpur which later became a centre of Sikhi.

He is also remembered for his poetry, much of which is included in the Guru Granth Sahib.

(The video below is the Bani of Guru Tegh Bahadur)

Story Of The Shahibzade

Deh Shiva - Sikh National Anthem sung in Raag

Tribute To Shaheed Mata Gujri Ji

Glimpse at the life of Sri Guru Nanak Dev Ji

1. Guru Nanak Dev Ji

(1469 - 1539 & Guruship: 1469 - 1539)

Guru Nanak Dev Ji, the founder of the Sikh religion, was born in 1469 A.D. in the village of Rai-Bhoi-di Talwandi (now called Nankana Sahib, named after the Guru), in the Sheikhupura district, 65 km. west of Lahore (in Pakistan). Guru Nanak Sahib's birthday according to the tradition is celebrated on Kartik Puranmashi i.e. full moon day of the month Kartik. His father, Mehta Kalyan Das, more popularly known as Mehta Kalu, was an official in the town's local revenue administration. His mother was Mata Tripta Ji, a simple, pious and extremely religious woman. He also had an elder sister called Bebe Nanki, who always cherished her younger brother.

The life and activities of Guru Nanak were remarkable from early childhood. His father was keen that his son should adopt a respectable and lucrative profession. At the age of 12, his father wanted him to be a trader and thus gave him 20 rupees and asked him to use the given money to strike some good and profitable bargain. Instead of doing so, Guru Ji, bought food with the money he had, and distributed everything among the sadhus, who had not eaten anything for days. When his father asked him what happened to the money? He replied that he had done a "True business" by feeding the hungry holy men. His father was angry that his son had wasted the money, but his elder sister, Nanki, stood by her dear brother and strongly defended his actions.

Such noble actions of the young Nanak and his refusal to hoard worldly wealth indicated that he was no ordinary man, but one who was destined to be the Guru, the spiritual teacher of mankind. Today, at the place where Guru Nanak Dev Ji had fed the poor, stands a Gurdwara names, Sacha Sauda.
At the age of seven, He learnt Hindi and Sanskrit. He surprised his teachers with the sublimity of his extra-ordinary knowledge about divine things. At the age of 13, He learned Persian and Sanskrit and at the age of 16, He was the most learned man in the region.
Guru Nanak was married in 1487 to Sri Sulakhani Ji, daughter of Mul Chand. Guru Ji was blessed with two sons, Baba Sri Chand Ji born in 1491 and Baba Lakhami Das Ji born in 1496.

	In November 1504, Guru Nanak's elder sister Nanaki ji took him to Sultanpurlodhi where her husband Jai Ram ji got him the Job of storekeeper in the Modikhana of the local Nawab, Daulat Khan Lodhi. It is there that he came into contact with Mardana, a low caste (Mirasi) Muslim minstrel who was ten years senior in age.
	At the age of 38, in August 1507, Guru Nanak Sahib heard God's call to dedicate himself to the service
of humanity after bathing in "Vain Nadi" (a small river) near Sultanpur Lodhi. The very first sentence which he uttered then was, "There is no Hindu, no Musalman". He now undertook long travels to preach his unique and divine doctrine (Sikhism). After visiting different places in Punjab, he decided to proceed on four long tours covering different religious places in India and abroad. These tours are called Char Udasis of Guru Nanak Sahib.
During the four journeys, Guru Nanak Sahib visited different religious places preaching Sikhism. He went to Kurukshetra, Haridwar, Joshi Math, Ratha Sahib, Gorakh Matta (Nanak Matta), Audhya, Prayag, Varanasi, Gaya, Patna, Dhubri and Gauhati in Assam, Dacca, Puri, Cuttock, Rameshwaram, Ceylon, Bidar, Baroach, Somnath, Dwarka, Janagarh, Ujjain, Ajmer, Mathura, Pakpattan, Talwandi, Lahore, Sultanpur, Bilaspur, Rawalsar, Jawalaji, Spiti Valley, Tibet, Ladakh, Kargil, Amarnath, Srinagar and Baramula.
Guru Nanak Sahib also paid visit to Muslim holy places. In this regard he went to Mecca, Medina, Baghdad via Multan, Peshawar Sakhar, Son Miani, Hinglaj etc. Some accounts say that Guru Sahib reached Mecca by sea-route. Guru Sahib also visited Syria, Turkey and Tehran (the present capital of Iran). From Tehran Guru Sahib set out on the caravan route and covered Kabul, Kandhar and Jalalabad. The real aim of the tour was awakening the people to realize the truth about God and to introduce Sikhism. He established a network of preaching centres of Sikhism which were called "Manjis". He appointed able and committed followers as its head (preacher of Sikhism). The basic principles of Sikhism were willfully conceived by the people from all walks of life. The seeds of Sikhism were sown all over India and abroad in well-planned manner.

Apart from conveying his message and rendering help to the weak, he preached, both by precept and practice, against caste distinctions ritualism, idol worship and the pseudo-religious beliefs that had no spiritual content. He chose to mix with all. He dined and lived with men of the lowest castes and classes. Considering the then prevailing cultural practices and traditions, this was something socially and religiously unheard of in those days of rigid Hindu caste system sanctioned by the scriptures and the religiously approved notions of untouchables and pollution. It is a matter of great significance that at the very beginning of his mission, the Guru's first companion was a low caste Muslim, called Mardana. The offerings he received during his tours were distributed among the poor. Any surplus collected was given to his hosts to maintain a common kitchen, where all could sit and eat together without any distinction of caste and status. This institution of common kitchen or langar became a major instrument of helping the poor, and a nucleus for religious gatherings of his society and of establishing the basic equality of all castes, classes and sexes.
	Despite the hazards of travel in those times, Guru Ji performed four long tours all over the country to visit religious places and preach. He explained and exposed through his preaching the incongruities and fruitlessness of ritualistic and ascetic practices. Guru Ji was against all outward show of religion and all superstitions.
	In the year 1520, Babar attacked India. His troops slaughtered thousands of innocent civilians of all walks of life. Women and children were made captives and all their property looted at Amiabad. Guru Nanak Sahib challenged this act of barbarity in strong words. He was arrested and released, shortly after making Babar realizing his blunder. All the prisoners were also released.
He spent 25 years preaching from place to place. Many of his hymns were composed during this period. They represent answers to the major religious and social problems of the day and cogent responses to the situations and incidents that he came across. Some of the hymns convey dialogues with Yogis in the Punjab and elsewhere. He denounced their methods of living and their religious views. During these tours he studied other religious systems like Hinduism, Jainism, Buddhism and Islam. At the same time, he preached the doctrines of his new religion and mission at the places and centres he visited. Since his mystic system almost completely reversed the trends, principles and practices of the then prevailing religions, he criticized and rejected virtually all the old beliefs, rituals and harmful practices existing in the country. This explains the necessity of his long and arduous tours and the variety and profusion of his hymns on all the religious, social, political and theological issues, practices and institutions of his period.

Guru Nanak Sahib settled down at Kartarpur city (now in Pakistan) which was founded by him in 1522 and spent the rest of his life there (1522-1539). There was daily Kirtan and the institution of Langar (free kitchen) was introduced. Knowing that the end was drawing near, Guru Nanak Sahib, after testing his two sons and some followers, installed Bhai Lehna ji (Guru Angad Sahib) as the Second Nanak in 1539, and after a few days passed into Sachkhand in September, 1539.

This ended the worldly journey of this God-gifted Master (Guru). He rejected the path of renunciation Tyaga or Yoga, the authority of the Vedas and the Hindu caste system. Guru Nanak Sahib emphasized the leading of householder's life (Grista), unattached to gross materialism. The services of mankind Sewa, Kirtan, Satsang and faith in 'One' Omnipotent God are the basic concepts of Sikhism established by Guru Nanak Sahib. Thus he laid the foundations of Sikhism. He preached new idea of God as Supreme, Universal, All-powerful and truthful. God is Formless (Nirankar), the Sole, the Creator, the self-existent, the Incomprehensible and the Ever-lasting and the creator of all things (Karta Purakh). God is infinite, All knowing, True, All-giver, Nirvair, and Omnipotent. He is Satnam, the Eternal and Absolute Truth.

As a social reformer Guru Nanak Sahib upheld the cause of women, downtrodden and the poor. He attacked the citadel of caste system of Hindus and theocracy of Muslim rulers. He was a born poet. He wrote 947 hymns comprising Japji Sahib, Asa-Di-Var, Bara-Mah, Sidh-Gosht, Onkar (Dakhani) and these were included in Guru Granth Sahib by Guru Arjan Sahib.
He was also a perfect musician. He, with the company of Bhai Mardana, composed such tunes in various Indian classical Ragas that charmed and thawed wild creatures like Babar, subdued saging kings, raved bigots and tyrants, made thugs and robbers' saint. He was a reformer as well as a revolutionary. God had endowed him with a contemplative mind and pious disposition. Guru Arjan Sahib called him "the image of God, nay, God Himself".
"EK ONKAR" - There is one and only God Almighty, the Creator. All men are equal before him whether they are Hindus or Muslims. Only good and noble actions count, not showing piety or visits to holy places, if these are not performed with sincere devotion. This was Guru Nanak's message to the world.

The Dawn Of Guru Nanak

Sri Guru Nanak Dev Jee came to this earth in mortal form 539 years ago and Sikhs all over the globe will be celebrating the arrival of Guru Nanak on the 13th November. But why did Guru Nanak need to come to the earth?

The benefactor Lord listened to the cries (of humanity) and sent Guru Nanak to this world ... Guru Nanak came to redeem humanity in Kalyug. (Bhai Gurdas Jee)

The path of righteousness had become clouded by ritualistic and hypocritical practices and the true path to self-realisation was very hard to decipher. Sri Guru Nanak Dev Jee came and roared like a lion in the wilderness of the world and reinstated true practice of faith. He put Hindus & Muslims back on to their respective paths of self-realisation, no faith was denounced. He founded the Sikh faith which was a pure and simple path to follow.

With the emergence of the True Guru Nanak, the mist cleared and the light scattered all around. Similar to the rising sun, the stars and darkness were dispelled. With the roar of the lion in the forest, the flocks of escaping deer cannot now survive (the escaping deer are evil-doers). Wherever Baba Nanak put his feet, a religious place was erected and established. All the siddh-places now have been renamed on the name of Nanak. Every home has become a place of righteousness where the praises of the Lord are sung. Baba Nanak liberated all four directions and nine divisions of earth. Gurmukh (Guru Nanak) has emerged in this Kalyug, the dark age.

Sri Guru Nanak Dev Jee met Kaljug (Kaljug is the name given to this present era that we live in, an era that is dominated by sin and evil actions), when on his revolutionary tours. This historical account of this meeting was written by the great Sikh Poet Bhai Santokh Singh Jee in “Guru Nanak Parkash” the following is the translation of the summary that Giani Gian Singh has written of the story:

Sri Guru Nanak Dev Jee was on his missionary tour, when He and Bhai Mardana Jee took a rest. Upon being seated, a frightful storm began, this storm was carrying much debris and the whole sky and surrounding area was shroud in darkness. Nothing at hands length could be seen, such was the force of the storm. Bhai Mardana Jee put a cloth over his mouth and lay down on the ground. He said to Guru Jee, “If I die at this dreadful spot I won’t even get my funeral rites carried out and won’t even be buried, travelling with you I have encountered much suffering.” Guru Jee laughed and said, “Why are you scared, nothing will harm you.”

Then a frightful demon appeared, whose head was in the sky and his feet were implanted deep into the earth, his nostrils were deep like a well and he had long teeth, he was gigantic, he made his way towards Guru Jee. Bhai Mardana Jee getting scared said, “Maharaj! We have survived the storm but now our deaths are almost certain, we won’t survive an encounter with this giant.” Guru Jee calmly replied, “Mardana! He will not come near you, do not be afraid, meditate on Vaheguru.” Then Kaljug changed his form again, now he took the form of fire and smoke emanated from all pores of his physical being. He finally changed his form again into a frightful one, yet Guru Jee remained calm and unconcerned. After all this Kaljug decided that Guru Jee must be a prophet as none of his frightful forms had scared Guru Sahib, and he thus accordingly changed into a man, in the form of a man Kaljug carried a tongue in one hand and a penis in the other, and he made his way to Guru Jee. Guru Jee said to Bhai Maradana Jee, come along and watch this drama, which is taking place. Kaljug bowed his head to Guru Jee in obeisance and supplicated, “Maharaj! Please forgive me for my mistakes, I did not know of your fame and greatness. In this age I rule, I am in this physical form of a man as I am displaying to you what passions humans are being led by. Humans will disregard all virtue and will be led by passions of the tongue and penis, and in turn their lives will be dictated by these passions.”

Guru Jee pryingly asked, “Who are you – what is your name? Why have you come to meet us?” Kaljug replied, “My name is Kaljug and I have come to meet you to pay my respects to you, I initially changed into the various forms to test you.” Guru jee further questioned, “What are your characteristics? You said it is your rule in this age, then with what army do you enforce your Rule?”

Kaljug replied, my greatest warrior is falsehood – falsehood carries the flag at the forefront of my army. Worldly attachment is the King of all. My army general is violence and murder. Lust, anger, greed and ego are my warriors on elephant back. Jealousy, gossip, slander, robbery and unfulfilled craving for worldly things – are all warriors on chariots. Laziness, gambling, alcohol/intoxicants and other bad actions are warriors on horse back. Attachment to others, sin of want and steeling are my foot-soldiers. Wherever I make advances with my army, I am always victorious. My warriors of falsehood and anger, have made me victorious everywhere. These are the characteristics of my reign. Upon listening to Kaljugs narration of the current state of the world Guru jee uttered,

Whoever is in charge, is humiliated. Why should the servant be afraid.
(Sri Guru Granth Sahib Jee, Limb 902)

The servant is not afraid as he has nothing to lose as he is not the ruler, the servant can freely move about without fear of consequence but the ruler is bound by his rule and duties.

When the master is put in chains? He dies at the hands of his servant.
(Sri Guru Granth Sahib Jee, Limb 902)

So Guru Jee said that even if you do rule, it is you (Kaljug) who is also humiliated for these actions in your rule. Guru Jee further said that if it is your rule now and I am the servant of God, when your rule comes to an end it will be due to this servant – Sri Guru Nanak Dev Jee. Kaljug replied that this is the reason I have come to you Maharaj, because there is no difference between you and God, I will give you a house to live in which will be made of Gold and Pearls. In this house I will use sandalwood and will spray musk – where you will enjoy your abode with much happiness. Kaljug begged Maharaj to accept his offering and Guru Jee replied,

If I had a palace made of pearls, inlaid with jewels, scented with musk, saffron and sandalwood, a sheer delight to behold -seeing this, I might go astray and forget You (Vaheguru), and Your Name would not enter into my mind. Without the Lord, my soul is scorched and burnt. I consulted my Guru, and now I see that there is no other place at all. Pause. If the floor of this palace was a mosaic of diamonds and rubies, and if my bed was encased with rubies, and if heavenly beauties, their faces adorned with emeralds, tried to entice me with sensual gestures of love-seeing these, I might go astray and forget You, and Your Name would not enter into my mind. If I were to become a Siddha, and work miracles, summon wealth and become invisible and visible at will, so that people would hold me in awe-seeing these, I might go astray and forget You, and Your Name would not enter into my mind. If I were to become an emperor and raise a huge army, and sit on a throne, issuing commands and collecting taxes-O Nanak, all of this could pass away like a puff of wind. Seeing these, I might go astray and forget You, and Your Name would not enter into my mind. (Sri Guru Granth Sahib Jee, Limb 14)

After trying to convince Guru jee to accept the above offerings and not succeeding, Kaljug said, “Maharaj, you have taken birth to liberate people from the cycle of births and deaths. I have come humbly to your feet – why do you make my meeting with you of no reward? You have not accepted any of my offerings – please accept an offering so that I know that you have blessed me. Upon hearing such a humble request Guru jee replied, “If you have a sincere desire to make an offering to me then give me this – that those who are my dedicated Sikhs can not be influenced by the powers of your army. Meditation, charity and Bathing (Physical and Spiritual cleansing) should never be forgotten – you should not stop Sikhs doing these 3 actions in any form. Your powers should not work on those who have faith in me.

Kaljug humbly clasped his hands and said, “Maharaj! I can not refuse your command, but I have God’s permission to change everyone’s thought process – with the changing of which they steel, gossip, lie, slander etc. In line with God’s permission I make the following occur:

• Disrespect the virtuous and make fools famous and powerful.
• Not allow faithful relations between the married.
• Bring the good and bad on a par to one another.
• In my rule those who say they have become Sanyasi’s/Tyagis (ones that have give up all material possession in the search of God) will amass much wealth and gristis/householders will starve to death.

But now, whatever you command me to do, I will do.” Upon hearing this Guru jee was happy and said,

“In your rule God’s praise will increase many fold – a par to 100,000’s of years in Satjug, in Tretajug what would have taken 10,000 years and what would have taken 1000 years in Dvapur (these are references to the other 3 eras of time), in you rule of Kaljug singing the praises of God will be very rewarding and what would have taken many years in the other ages will be realised in very little time and will be the provider of happiness. Those that sing God’s praises with love and devotion will be ferried across the world ocean. If you are persistent about making offerings of jewels then I will accept these in my forth form as the 4th Guru. (Kaljugs’ offerings of money/gold etc are thus accepted at the house of the fourth Guru, Sri Guru Ram Das Jee at Sri Darbar Sahib, also known as The Golden Temple).

Upon hearing this Kaljug was overjoyed, he bowed down to Guru Jee and said that those Sikhs that obey your wishes I will not go near them. Kaljug after granting this concession to Sikhs disappeared and Guru Jee continued on his missionary travels of liberating the world.

Sri Guru Nanak Dev Jee has provided us protection from the influence of Kaljug, now it is up to us as Sikhs to decide whether we want to enter his sanctuary and lead a life devoid of want and enjoy lasting happiness/peace of mind.

Edited & Translated by
Harjinder Singh
www.akaalpublishers.com

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