pMj ipAwly pMj pIr Ctm pIr bYTw gur BwrI ]
Arjn kwieAw plt kY mUrq hirgoibMd svwrI ] (BweI gurdws)
Panj payalae panj pir chhatam Pir baitha Gur bhaari
Arjan kaya palat ke moorat Hargobind swaari
Sat Guru Miri Piri Waale
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GURU HARGOBIND SAHIB
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a) Introduction:
Guru Nanak laid the foundation of Sikhism on principles of peace and tolerance on the
one hand and on the concept of revolt on the other. Guru Nanak, though a saint, by nature, never tolerated injustice, cruelty, high handed ness, on the part of the rulers or upper strata of the society upon the ruled or weaker sections, or the so called low caste people. He revolted against the priests, Brahmins, Qazis, and Maulvis, who misdirected the people and used them for their narrow ends and took them to streets against each other. He stood against superfluous fasts, rituals (karam kands), pilgrimages, degradation of and looking down upon women, and religious practices that had no scientific or appealing and convincing base. But overall he had a firm faith in peace and prayed for 'sarbat da bhalla' - well being for all. He never thought ill for the persons committing sins or wrongs or the misdirected ones. He, instead, went to them, adopted their dress code and style, mixed up with them and then put forth his point, in such a way that the addressees of the message seldom took the same in an offending way. Rather they felt obliged and relieved of the heavy weight they were hitherto fore carrying, and expressed their gratefulness to the Satguru in most of the instances.
The path adopted by the four succeeding Gurus was more or less the same. The stress was on raising the morale of the people. Gurbani composed by all the Gurus was supposed to be read, recited, or listened to by the Sikhs as per their capacity to grasp and adhere to the dictates of the Gurus. Useless rituals on births, deaths and other like functions were to be scrapped. Social reforms were widely introduced. Entry of women folk at religious places was freely allowed. Social reforms towards abolition of sati, introduction and encouraging remarriage of the widows, killing of girl child at birth, discrimination on account of castes etc. were introduced and strictly implemented.
The Mughal rulers who were there to rule over the country and were bent upon suppressing and finishing the religion and practices of the natives were not going to tolerate the emergence of a new and vibrant religion that was counteracting all their efforts in this direction.
Moreover some events during the life time of 5th Guru, Guru Arjan Dev, developed in such a way that lead to his martyrdom. He was tortured to death in a most heinous manner. Outwardly, the reason may be many, but in his autobiography, Touzik - e - Jahangiri, Emperor Jahangir admitted that he himself passed the orders for the death of Guru Arjan, as he felt that the shop of falsehood (Jhooth Ki Dukan, - The Religion of Sikhism as being practiced and preached by Guru Arjan Dev) was spreading day and night and several Hindus and even Muslims were falling into the trap of the Guru, so in order to stop all this, he passed the orders for the execution of Guru Arjan.
Guru Har Gobind Sahib who had his advent (birth) in this world on 14th June 1595, was
bestowed Guruship in 1606, just when he was 11 years of age, after the martyrdom of his father-Guru, Guru Arjan, at the hands of Mughal emperor Jahangir. At the anointing ceremony, he refused to wear the traditional cap and the seli - a woolen thread that was worn around the cap or the arm, known as a thread of renunciation, by the first Guru, Guru Nanak Sahib. The same was being passed on to the succeeding gurus at the time of bestowing of guru gaddi. Instead he asked for the two swords, one for Miri and the other for Piri. One signified his supremacy for worldly affairs or Kingship and the other his spiritual supremacy - the legacy he inherited and was supposed to carry forward as a torch - bearer. As a substitute for the traditional cap he asked for a turban with a royal aigrette (klgI).
Most of the people around, felt surprised about the new posture and the attitude of the new and young Guru. Some even complained to his mother Mata Ganga Ji, as they felt that the Guru was too young to understand the implications of wearing two swords along with a turban with an aigrette (klgI) and to most of them it showed an open revolt against the emperor and to invite his wrath, which, the community was too young, to withstand. Some felt the Guru wanted to take revenge from the Emperor, who was instrumental in the killing of his father the 5th Guru. Here again, those who were young and hot by temperament were with the young Guru, but those of a recluse nature were there to oppose on the plea that Gaddi of Guru Nanak was not to adopt the path of confrontation and war and to shed the blood of the people.
Those who felt that Guru Sahib adopted these postures as a U turn from the then established practices, to take revenge from the Emperor of his father's martyrdom, were totally mistaken, and had their misconceived apprehensions. Both the swords and the turban etc were already kept in the house, at the directions of Guru Arjan Dev, who keeping in view the circumstances around and the difficult period that was to come, planned for all these things much before his martyrdom. It has also come to light that Guru Arjan Sahib, before his martyrdom, sent a message from Lahore, nominating him as his successor Guru. The message included, "Let him sit fully armed on the throne and maintain an army to the best of his ability". Guru Sahib felt that the time had come, when, to survive under the tyrannical rule and the prevalent hours of injustice, only peaceful methods of sacrifice would not be sufficient and to resort to armed defense would become a necessity.
The same principle was later adopted and practiced by Dasmesh, the 10th Master, when he wrote to Aurangzeb, that, when all other means of getting justice failed, it was justified to take arms in hand.
The 5th Guru even got his son trained in martial arts under the superb guidance of Baba Buddha Ji, - with whose blessings Guru Har Gobind Sahib was born. He was given education and training in defensive and offensive arms, horse riding, swimming, chemicals, astronomy, medical science, farming, administration etc. besides languages. A person with an ordinary caliber or understanding can never appreciate that a lad of 10 years could learn or could be trained in this manner. But one, who is conversant with Sikh History or tradition, can assume that any thing could be expected from the Great Gurus and their kiths and kin. It may also be mentioned here that when at the instance of some Sikhs, Baba Buddha Ji, raised an eyebrow over the postures of the young Guru, Guru Sahib smilingly replied that he was there to prove the predictions made by him, and reminded him of the blessings he gave to his mother when she was sent to him to seek his birth.
Here it may be mentioned for the information of those who are not aware about the story behind Guru Har Gobind Sahib's birth, that Guru Arjan Sahib, the fifth Guru was not having any issue for a number of years after his marriage, Mother Ganga, his wife, one day desperately, pleaded with him for the blessings for a son. Guru Ji though capable and in possession of all super and divine powers; as he was the holder of Guru Nanak's Gaddi and was fulfilling the wishes of many, wanted to give the credit for the birth of his son to Baba Buddha Ji, a saint and a Sikh of Guru Nanak, who was attached and serving the Guru Ghar (the Institution of the Gurus), since the Days of Guru Nanak. He came in contact with Guru Nanak when he was just 12 years of age and breathed his last at the age of 125, during the lifetime of Guru Har Gobind. It may also be mentioned that he was such a pious and devout soul that Guru Gaddi was bestowed upon all the Gurus, right from Guru Angad Dev to Guru Har Gobind by him only, as his services were utilized by the preceeding Gurus for completing all the formalities on the occasion.
As Baba Buddha was a Jat by birth and profession, he was served by Mata Ganga Ji at the instance of Guru Arjan Sahib, a pure and simple meal of Jat Style and when Baba Buddha pressed and smashed with his hand an onion offered to him with his meals, he instantly blessed Mata Ganga ji, and said that she would get a son, who would smash the heads of the wicked and the cruel in the way, he had crushed that onion.
As far as religious matters (Piri aspect) were concerned, Guru Har Gobind Sahib practiced the routine of his predecessors, except for composing Gurbani. (Guru) Granth Sahib had been compiled by his father Guru, and to spread the message of Gurbani, was one of the main aims of the succeeding Gurus, that all of them, most devotedly and sincerely carried forward. It may, however, be mentioned that there is an exception of Guru Tegh Bahadur, who composed some Bani, and it was none else but Guru Gobind Singh, the 10th Master, who incorporated the same at appropriate places in Guru Granth Sahib.
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b) New 'Hukumnamas':
For temporal matters ( Miri aspect) Guru Har Gobind Sahib was there with some different agenda from day one. He believed in the principles of living with self-respect, not to tolerate injustice, suppression, discrimination on the part of the rulers of the day on the grounds of religion and castes. He asked the Sikhs to not to bring to him usual offerings of cash and other valuables, but instead asked for best breed of horses, arms, ammunition, swords, arrows, shields spears etc. He also instructed them to carry weapons and be proficient in horse riding. The edict, 'The Hukamnamas' went so deep into the Sikhs that they not only brought the arms and ammunitions, horses and elephants but also started pouring in big numbers to join his band of warriors, fighters, wrestlers, and offered themselves to serve under his command without any remuneration or salary. Soon commanders were appointed. Bidhi Chand, Pirana, Jetha and Paira were made commanders with 100 horsemen, under each of their command.
As a first step, he took all possible measures to raise the morale of the Sikhs. "The Sikhs were trained in martial arts, hunting and horsemanship. The court musicians sang heroic poems called 'Vars' to inspire the Sikhs to emulate the heroic deeds of well - known warriors. Wrestling matches, target practice and swordsmanship became very popular. Sikh character was being moulded for self-defence and armed opposition to injustice and aggression."
"For the first time in the centuries, long enslavement," writes Professor Puran Singh , "of the Indians by the hordes of barbarous invaders from the near West, there was resistance. Guru Har Gobind driven by the curse and prayer of the people, unsheathed his shining sword, and declared a holy war against the unrighteous Empire of India. The fire that had come leaping from outside into the camp of peace, must be quenched". Such was the message that emancipated from the unique and heinous crime against Guru Arjan, unheard of in the history of human civilization.
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c) Setting up of Akal Bunga/Takht:
Simultaneously he took another very bold step that became a landmark in Sikh religion, history and tradition. He laid the foundation of Akal Bunga (Haar Sudi 5, Samvat 1663) in 1608. As soon as it was ready, Guru Sahib sat on the throne like a king. He established his own Darbar (Royal Court) and appointed 52 bodyguards. This became an eternal throne (AKAL TAKHT) and became a seat of temporal authority. Guru Har Gobind Sahib after attending to his daily routine at Hari Mandir Sahib, used to preside over here. He sat on a raised platform 12 feet high, in princely attire, with two swords and a royal plume on his turban. He was taking political and other decisions of far- reaching importance concerning the Sikhs. All his directions and commands to the Sikhs were issued from here. It is also said that people from far-flung villages and cities used to throng the court of the Guru for settling their personal issues and disputes, instead of going to the royal courts. It was after several centuries of suppression and invasions and attacks by the foreign rulers the people under the command of Guru Har Gobind Sahib became Sovereign and attained sovereignty for them selves. This was an open challenge to the mighty rulers of the day.
Incidentally it may be mentioned that Akal Takht was a throne larger and higher than any of the thrones built by the Mughal emperors at Agra or Delhi. Although four more Takhts have been established, yet Akal Takht is considered as supreme of all. Even as on date no Sikh can think of not abiding the 'Hukamnamas' issued by the Akal Takht.
Then Guru Hargobind Sahib built a wall around the city of Amritsar and built a fort called Lohgarh to keep an eye upon the enemy and to keep oneself ever prepared for self-defence.
This was the beginning of the militarism and transformation of the Sikhs, to defend and safeguard the spiritual and social values which were being taught and put into their hearts right from Guru Nanak onwards. The Sikhs and Guru Sahib had come to such a conclusion after the gruesome and most heinous form of murder of their beloved Guru, the author of the Psalm of Peace, - the Sukhmani Sahib and the compiler of the immortal Guru, Guru Granth Sahib - the Guru having most passionate, cool and secular approach with a commitment to the service of humanity. Task in this direction started by grandfather (Guru Har Gobind) was completed by the grand son, Dasmesh Pita, Guru Gobind Singh, when he created Khalsa Panth in 1699 - a unique and vibrant religion, that withstood countless attacks and turmoil on its entity and identity in the last more than 300 years. It has always come out of the test with a new spirit to hold the ground and to face the enemies, from within and without, with a new and resounding vigour.
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d) Relations with Emperor Jahangir:
Emperor Jahangir and Guru Hargobind Sahib were, on friendly terms most of the time. Queen Noor Jahan, who was a disciple of the Great Guru, Sain Mian Mir, the great Sufi saint, who laid the foundation of Sri Harmandir Sahib at the instance of Guru Arjan Dev, and Nawab Wazir Khan, another faithful of Guru Sahib were instrumental in bringing this amity. For a short while, however, on receiving some wrong, false and fabricated reports Guru Har Gobind Sahib was detained at Gwaliar Fort. (Mohsan Faani the writer of Dubistaan - e - Mazahib has however mentioned this period of detention as 12 years . (He however has mentioned somewhere else that Guru Sahib was released much earlier).
Professor Puran Singh has, however, given the cause of his detention as totally different. He mentions that once Jahangir fell seriously ill. Under a conspiracy chalked out by Chandu, the Dewan responsible for the martyrdom of Guru Arjan Sahib, he was advised by some astrologers that he would be alright only if some holy persons prayed at the Gwalior Fort. Chandu advised Jahangir, to send Guru Hargobind, who was the holiest of the holy in their eyes. Guru Ji was called and sent to Gwalior fort. Chandu wanted to remove the close proximity of Guru Sahib and the emperor, as he feared, Guru Sahib would be instrumental in getting him the punishment for the role he played in the killing of his father. Once Guru Sahib was in the Fort, he even wrote to Hari Dass, the commander of the fort, to poison the Guru or kill him any way and promised him a large reward. Hari Dass, who himself by that time had come under the influence of the Holy Soul of Guru Hargobind Sahib, and was devoted to the Master, placed all the letters before him. Guru Sahib smiled and said nothing.
e) 'Bandi Chhor', the Saviour:
Soon orders were passed for his release. But Guru Ji insisted that he won't come out until his other co prisoners - 52 princes and native rulers were released. Emperor Jahangir conceded and Guru Har Gobind Saheb came out with all of them and was therefore came to be known, also, as bandi chhor - the deliverer of the prisoners. On his arrival back at Amritsar on Dewali day, Harimander Sahib was fully lit, and people celebrated Dewali with full fervour. Since then Dewali is being celebrated in Hari Mandir Sahib as Bandi Chhor Divas (day) and people from far and wide places come to pay their homage to the great Guru.
Fate of Chandu :
In the previous Chapter, it has been mentioned that Chandu, a Dewan, (a high ranking official), of emperor Jahangir was instrumental in the torturous martyrdom of the 5th Guru. We have also seen, how he was instrumental in sending Guru Hargobind Sahib to Gwalior Fort and how he tried to hoodwink and bribe Hari Dass, the fort commander to kill him. After his release from Gwalior, Guru Ji came to Delhi and during a meeting with Jahangir; the role played by Chandu came to surface. The emperor handed the culprit to Guru Sahib for giving him the due punishment. His custody was taken over by Bhai Bidhi Chand and Bhai Jetha, who tied his hands at his back and paraded him through the streets. People attacked him with all type of blows, including stones. Even dust and garbage was thrown upon him. Some people spitted on his face. Guru Ji did not let him die, as he wanted to take him to Lahore, where the 5th Guru was tortured. From Delhi he was taken to Amritsar and from there to Lahore. As a result of injuries afflicted upon him, he became just a skeleton and sometimes behaved like a mad dog. Ultimately, he met his fate in the streets of Lahore and his body was thrown into the river.
Cordial relations with Delhi Throne continued: From thence onwards, till the demise of Jahangir, in November 1627, relations of Guru Sahib with the government were quite amicable. The Emperor and Guru Sahib sometimes, toured together, sometimes went for hunting jointly and were at good terms. There was a change in the values of the emperor, as said above, due to the impact of Sain Mian Mir and that of his own wife Nur Jahan, who herself was under the influence of Sain Mian Mir. Principal Satbir Singh has gone on record by saying and quoting from some other historical records that the Emperor Jhangir, even went to Amritsar, and apologised to Mata Ganga Ji for causing an unnatural death to her husband, Guru Arjan Dev, and he did not leave the place without hearung from her mouth the world "pardoned".
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f) Sacha Patshah:
Guru Har Gobind Sahib was also known as Sacha Patshah, True Emperor, and it is said at one occasion even Emperor Jahangir, himself conceded that Guru Har Gobind Sahib was the true emperor and he was not so.
The incident so occurred that once when the emperor was to visit Agra, he requested Guru Sahib to accompany him. On his insistence Guru Sahib agreed. During the course of an informal meeting, while on tour, Emperor Jahangir, told Guru Sahib, about the impression his men were having around him. One such impression he said was that, he was calling himself as Sacha Patshah, the true emperor, thus undermining his authority. Guru Sahib said, he himself was not calling himself so, but Sikhs, in tradition of calling Guru Nanak sahib as such, sometimes addressed him like that too. He, however, said that even Guru Nanak Sahib used the term for God Almighty, whose command we must always abide by.
"soeI soeI sdw scu swihbu swcw swcI nweI ]
hY BI hosI jwie n jwsI rcnw ijin rcweI]
rMgI rMgI BwqI kir kir ijnsI mwieAw ijin aupweI ]
kir kir vyKY kIqw Awpxw ijv iqs dI vifAweI ]
jo iqsu BwvY soeI krsI hukmu n krxw jweI ]
so pwiqswhu swhw pwiqswihbu nwnk rhxu rjweI ]" (Jap Ji Sahib)
soee soee sadaa sach saahib saachaa saachee naayee.
hai bhee hosee jaaiay na jaasee rachnaa jin rachaayee.
rangee rangee bhaatee kar kar jinsee maayia jin upaayee.
kar kar vaikhai keetaa aapnaa jiv tis dee vadiyaaee.
jo tis bhaavai soee karsee hukam na karnaa jaayee.
so paatisaahu saahaa paatisaahib Nanak rahan rajaayee.
That True Lord is True, Forever True, and True is His greatness. He is, and shall always be. He, the creator of this entire creation shall never depart, He created the world, with its various colors, species of beings, and the variety of Maya. Having created the creation, He watches over it Himself, by His Greatness.He does whatever He pleases. No order can be issued to Him.He is the emperor, the emperor of emperors, the Supreme Lord and Master of kings. Nanak says we must happily remain and live as pleases to him.
As they dispersed after the chat and moved to their respective camps, a grass cutter, in his rags came running and taking Jahangir as the 'true emperor', placed before him a 'taka', a very small coin, and addressing him as 'sacha patshah' humbly prayed to him, for taking care of him in this world as well as after overlooking his sins and wrong doings, free him from the cycle of birth and death, and keep him by His feet, in the next world. Jahangir was stunned. He told him, he was no one to look after him in the next world and he could not overlook his sins. He, himself, directed him to the camp of 'Sache Patshah, Guru Har Gobind Sahib'.
Successor of Delhi throne, Shah Jahan:
The successor of Delhi throne, Shah Jahan, was having some different approach. He was fanatic and could not tolerate that in his regime any other religion should grow and prosper. He issued a proclamation that none other than the protagonists of Islam had a right to preach and spread their religion under his rule. The demolition of standing temples and other worship places started. Half built were stopped mid way. The Baoli Sahib of Lahore was also destroyed under these orders.
Guru Har Gobind Sahib, fore saw the situation long back, just at the time of his having been anointed as 'Guru.' His father ' Guru Arjan Sahib' had also the same in his vision. That was, why, he arranged all types of education and training for him while he was a very young lad. By now Guru Har Gobind Sahib was fully prepared to face the situation. As a result of these confrontations, an era of battles and wars started between the royal forces and: the Guru's Sikh soldiers.
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g) An era of battles and wars:
First battle was the battle of Amritsar, that took place in 1628. The only and apparent cause of this war was a royal white hawk, that came into the hands of the Sikhs and they refused to release. This indicated their newly acquired sense of awareness of living with dignity and self respect, without fear and hatred. The passion was aroused by the spirit inculcated in them by Guru Sahib himself. Royal forces under the command of Mukhlis Khan were sent to attack the Sikhs. Amritsar was plundered but amidst several casualties on both sides, Mukhlis Khan was killed and his forces bitterly defeated. The royal forces retreated. Emperor Shah Jahan felt frustrated and out of frustration changed the governor of Lahore. This war was so sudden and took all the Sikhs quite aback as Bibi Veero; the only daughter of Guru Sahib was to be married the next day. Guru Sahib was so undeterred and unmoved, that amidst and in spite of this battle, the marriage was solemnised in complete conformity of Sikh traditions at Jhabal, a small town away from Amritsar.
Second battle took place at Jallundhar, when at the instigation of a relative of Chandu; the royal forces under the command of Subedar (Governor) Abdulla attacked the Guru's forces, but were bitterly defeated. This happened in September 1629.
Third battle took place in 1631. It so happened that one Lalla Beg snatched two Horses mid way, being brought by two Sikh devotees from Kabul to be presented to Guru Har Gobind Sahib. Guru Ji sent Bidhi Chand, who with his unique skill and strategies, got released the horses from the royal stable and took them to the Guru's court. The emperor sent Lalla Beg with royal forces to attack the Guru. Here again Guru Sahib became triumphant and Lalla Beg met his end at Guru Sahib's hands.
Fourth and last battle took place in 1634, when a beloved soldier of Guru Sahib, Painde Khan, turned rebel and joined the Mughal forces. Painde Khan was a favourite of Guru Sahib and several other Sikhs envied him. Guru Sahib himself had taught and perfected him in all the war skills. Painde Khan on turning rebel told the Nawab of Jallandhar that all the strength of Guru's forces were due to him and since he had deserted him, Guru couldn't win. So he was sent for the attack. Guru Ji fought the battle under his own command, and killed Painde Khan. Guru Sahib's greatness can be judged by the fact that he gave three chances to Painde Khan to attack him, but when he failed in all the attacks, Guru Ji moved his sword and killed Painde Khan at the first instance. And again Painde Khan while dying, asked for a pardon and his blessings for heaven, Guru Ji advised him as he was a Muslim, he should recite 'kalman', a prayer as per his own religion.
One great feature of this battle was, that this was fought in full view of the families of Guru Har Gobind Sahib and other Sikhs who saw this battle from their roof tops and in this battle Tyag Mal, the youngest son of Guru Sahib moved the sword so swiftly and vigorously and with such a valour, that Guru Sahib changed his name from Tyag Mal to Teg Bahadur. Dr. Santokh Singh has, however, mentioned that Guru Har Gobind Sahib was,"forced to fight six battles: The battle of Jallo, 1628, the battle of Sangrana, 1628, the battle of Amritsar, 1634, the battle of Lahara, 1634, the battle of Kartar Pur, 1635, and the battle of Phagwara, 1635. In spite of heavy odds, the Sikhs came out victorious in each one of these battles, though with heavy casualties."
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h) Miscellaneous:
Har Gobind Pur: Keeping the continuity of tradition of the building activity of the preceding Gurus, he established a town ' Sri Har Gobind Pur' in between Kartar Pur and Beas. Guru Sahib selected the site in the mid way of his battles with the Mughal forces. On approving the site, he just directed that the work should start immediately and the boundry wall of the town must be built before hand. A greatness of Guru Har Gobind Sahib that requires a mention here is that when he established the town, he got built there, a mosque too, for the prayer of his Muslim followers, soldiers and other Mohamdan residents.
The life sketch given so far puts in the layman, an idea, that Guru Har Gobind Sahib abandoned the path of his predecessors and was always in confrontation with the rulers of the day. But actually this was not so. This is only one aspect of the multifaceted life of the Great Guru. He always stood like a firm rock on the path of Piri and spent a lot of time and major part of his life in spreading the spiritual message and values of Guru Nanak.
Spreading the spiritual message:
During all these war like situations, he never abandoned the path of spiritualism. He religiously and meticulously followed the routine as set by his predecessors. Whenever he was at Amritsar, he was always at Harimandir Sahib early in the morning and was listening Holy Kirtan. Then, he was presiding over Akal Bunga and he was making religious discourses. Dhaddis of eminence were engaged to recite the VARS - the tales of heroic deeds of the past warriors who fought and stood for any righteous cause - to boost the morale of the Sikhs.
After his release from Gwalior Fort in 1612, he systematically adopted the mission of spreading the message of Guru Nanak to far off places. He started from Amritsar and first of all visited Kartarpur. The town was being used as headquarter of Sikh religion in Doaba region. As has been mentioned above, he laid the foundation of Har Gobindpur in 1621, near the river Beas.
He visited Malwa region and admitted several low caste people of several villages who were the followers of SAKHI SARWAR into the Sikh fold. It is said that the entire Malwa embraced Sikhism and this was one of the major achievements of Guru Hargobind Sahib in spreading the message of Guru Nanak
Guru Har Gobind Sahib revisited various towns and villages blessed by his predecessors just to pay a homage and to revitalise the spirit of Sikhism imbibed in them by the earlier Gurus. He visited Nanak Mata, where a devout Sikh Almast was being ousted by the jogis, followers of Gorakh Nath. The Jogis had destroyed the peepal tree, which was there and was reminiscent of the visit of Sri Guru Nanak Dev Ji
to that place. Then he met Smrath saint Ram Dass in Sri Nagar, Garhwal, with whom he held a detailed and very amicable discussion on spiritual matters. He visited Kashmir in 1620 and blessed Sewa Dass and his mother Bhag Bhari. Then he proceeded to Sialkot, Wazirabad, Mirpur, and Muzaffarabad Baramullah etc. Several Kashmiris embraced Sikhism as a result of the preaching by Guru Hargobind Sahib in that area. He also had a pilgrimage to Rai Bhoe Di Talwandi i.e. Nankana Sahib, the birthplace of Baba Nanak. Kurukshetra was another place, which he blessed with his visit.
Kirat Pur Sahib:
Guru's son Baba Gurditta ji founded a town called Kirat Pur Sahib at his directions. Guru Har Gobind Sahib made this peaceful town as his dwelling place in the last decade of his life and turned this town as the centre of Sikhism. Baba Gurditta Ji with a saint like approach was given the charge of spreading the message of Sikhism. A new system of establishing religious centres in the form of 'DHUANS' -hearths - was started. Four head preachers Almast Ji, Phaul Ji, Gonda Ji and Baba Hansa Ji were appointed for four different areas.
Mata Kaulan and Gur Har Gobind Sahib:
Kaulan was the daughter of a Qazi, who, under the influence of Sain Mian Mir had developed a true love for Sikhism and was a great admirer of Guru Har Gobind Sahib. She used to recite 'bani' early in the morning with utmost devotion. Under Mohammedan code of conduct, to have faith on some one other than Prophet Mohammad, was a serious crime and sin and attracts death penalty. Qazi, his father advised her to get married and forget Guru Har Gobind, who was a 'kafir; in their terminology. She was quite adamant and did not budge from her stand. Neither she agreed to marriage, nor to abandon the recitation of bani and the 'Dhayan' of Guru Har Gobind Sahib. The Qazi, as he was bound by his religious practices, passed a death sentence for her. Her mother got worried. She discussed the matter with Sain Mian Mir and asked him to find out a way out to save her life. He suggested that the only way out was that she should be sent to Guru Sahib at Amritsar. During the darkness of night she was safely sent in the safe custody of the Guru. A separte house, adjacent to Harimandir Sahib, was got built for her where she was advised to live, as she liked. She kept her self-busy all day long in prayers and reciting of bani.
One fine morning she placed all her ornaments and jewelry at the disposal of Guru Har Gobind Sahib and prayed that some memorial be constructed to perpetuate her stay at Amritsar. With the money a sarovar was constructed, named as 'Kaulsar. "While she lived", writes Prof. Puran Singh, " he extended to her his hospitality and kept her secure, under circumstances of great peril and difficulty, from the injury that comes to such as her from religious fanatics. Every morning the Master would go from the Golden Temple to Kaulan to nourish her soul with the Darshnam for which she pined day and night. The Master was a pilgrim every morning to the temple of her love."
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i)'Sajjan mainde Rangle':
Some noble souls, who were associated with the House of Baba Nanak, breathed their last during the period of the 6th Guru. Guru Sahib either personally reached them at the time of their demise as they expressed the desire for the same and in some cases he performed the last rites. A few of the personalities, we are talking about were,
Baba Buddha Ji:
One such noble soul was that of Bhai Buddha Ji. Baba Ji had the privilege of anointing five Gurus in succession and had the opportunity of seeing eight of the ten Gurus, with his eyes, starting from Baba Nanak. Only Guru Har Krishan and Guru Gobind Singh stepped into this world after his departure. Born in 1506, he breathed his last in 1631. His feats and record of services rendered have been given above and in other chapters at the appropriate places. It is sufficient here to mention that as he realized that he was to depart from this world, he sent a message to Guru Sahib to visit him, as Guru Ji had given a word to him that he would be by his side at the crucial time. Guru Sahib came and he breathed his last in the lap of Guru Sahib. Guru Ji performed his last rites and returned back to Amritsar.
Bhai Gur Dass Ji:
Another noble soul was that of Bhai Gur Dass Ji. First cousin of Bibi Bhani, wife of Guru Ram Das, Bhai Gur Dass was born most probably in 1553 A.D. Due to the demise of his parents at an early age, he grew up under the patronage of Guru Amar Dass Sahib at Goindwal. He was a literary figure and was closely associated with the compilation of Guru Granth Sahib, as he wrote the entire bani under the close supervision of Guru Arjan Dev. He wrote his own compositions known as 'Varan'. His Bani was not incorporated in Guru Granth Sahib, instead Guru Arjan Sahib declared that the Vaaran of Bhai Gur Dass were a key to the Bani of Guru Granth Sahib. He was considered as a true interpreter of the bani. Incidentally It may be mentioned for information of the readers that his Bani as well as that of Bhai Nand Lal, are considered as approved banis and can be sung or recited in any gurdwara, alongwith the bani of Guru Granth Sahib and that of Dasmesh Pita.
Guru Ji sent him to several places in and out side Punjab for preaching and spreading Guru Nanak's Mission. He was also associated with the building activity being carried out during the period of all the four Gurus, starting from Guru Amar Dass to Guru Har Gobind. He was only Sikh besides Baba Buddha Ji, who was associated with the building of Akal Bunga and on its completion was appointed as the first head keeper (Mukh Sevak) of the same. As he reached an advanced stage of his age, he went back and settled at Goindwal. One fine morning Guru Har Gobind Sahib, who was on a visit to Goindwal, went to see him. Bhai Gur Dass, told Guru Sahib that his end was approaching, he took leave of him and the visiting Sikhs, lay down with a sheet of cloth over him and breathed his last. This happened in 1629.A.D. Guru Sahib performed his last rites and returned back to Amrits
Pir Buddan Shah :
He was another great noble soul. It is mentioned that on a black hill on Kehloor Mountain, there lived Pir Buddhan Shah, who had some goats and a lion was daily taking them to the forest for grazing. One day Guru Nanak Sahib visited him and discussed some spiritual issues with him. As the time of the return of the lion was approaching, he asked Guru Ji to leave, as the lion might attack them. But to his utter surprise, as the lion returned it touched the feet of Guru Nanak Sahib. The Pir realized the greatness of the personality of Guru Nanak and offered him some fresh milk. Guru sahib took half of the milk and told him to preserve half of the same that would be taken by his Sikh Gurditta by name, who might visit him one day. He also said that he would establish a town also at that site. Years and years passed in waiting. The Pir grew very old. One day Guru Har Gobind Sahib deputed his son Baba Gurditta to visit the Pir and accept the milk. Baba Gur Ditta reached him, and asked for Milk. Pir who was longing for the time felt very happy and asked him to establish a town at that very site. The town was developed and was named as 'Kirat Pur.' He was praying for the Darshan of Guru Sahib. Guru Har Gobind Sahib visited. He expressed his gratefulness and left the body for eternal journey.
During his lifetime, two of his five sons, Baba Gurditta and Baba Atal Rai predeceased him, though under unnatural circumstances. Both of them showed some miracles in bringing dead bodies to life and thus invited Guru Sahib's displeasure. As a result both left for eternal abode out of their sweet will. He was married thrice. Two of his wives left for the eternal abode before him. Out of his three surviving sons, Guru Tegh Bahadur, was considered worthy to be anointed as Guru, but at a later date. He made Har Rai, his younger grand son as his successor, anointed him as Guru and left his mortal body on 3rd march 1644.
Note: Guru Har Gobind Sahib's lifetime spread into a period of 49 years, with a Guru Gaddi period of 38 years - longest, next only to Guru Nanak Sahib, who was a Sat Guru from, his advent on this earth. His life was so vivid, multi dimensional and full of activities, that it is very difficult to cover all its aspects in one chapter. This is why the attacks made on his personal life in the childhood by his close relatives, stories relating to the showing of miracles by his sons Baba Atal Ji and Baba Gurditta ji, and their voluntarily going for the eternal journey, several aspects of his personal life, the stories relating to several of his devout Sikhs, viz Bhai Gopal and his Jap Ji Path, Mata Sulakhani and the tale of seven sons, Bidhi Chand, Sewa Dass and his old mother of Sri Nagar, Kashmir, Bhai Rupa and the story of quenching of thirst, and several more have been left untouched.
It may also be mentioned for a record that Guru Har Gobind Sahib was such a distinguished and unique personality that his father was a martyr (Guru Arjan Dev), his son was a martyr (Guru Tegh Bahadur), his five grand sons ( all sons of Bibi Veero, his daughter) were martyrs, who died while fighting in wars with the Mughals with Guru Gobind Singh, his another grand son. Then his all the four great grand sons (four Sahibzadas of Guru Gobind Singh Sahib) were martyrs.
Guru Hargobind Sahib has also a distinction of being, the son of a Guru (Guru Arjan Dev Sahib), father of a Guru (Guru Tegh Bahadur Sahib) and a grandfather of two Guru Jotes (Guru Har Rai Sahib and Guru Gobind Singh Sahib).
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