ਅੱਜ ਦੇ ਸਿੱਖ 1984 ਦੇ ਸਿੱਖ ਘੱਲੂਘਾਰੇ ਤੋਂ ਕੀ ਸਿੱਖ ਸਕਦੇ ਹਨ? । What can we learn as Sikhs today from the 1984 Sikh holocaust?

 

Question: What can we learn as Sikhs today from the 1984 Sikh holocaust? 

 

Answer:

1984 was not the first time that the holy complex of Amritsar has been attacked. Throughout history, invaders and those who have sought to destroy the Sikh religion have attacked the holy shrine. However, the Sikh response has always been that whenever the shrine has been destroyed, it has been rebuilt. The whole community would get together and rebuild it with their hard work and effort. Therefore, Sri Darbar Sahib, Amritsar, represents the resilience and forever high spirits of the Sikh community. This is a lesson for life - if someone falls, then stand back up. The fact that today we are still standing, is a testimony of faith. We should be grateful that today we have the opportunity to live freely and practice our faith; enjoy the freedoms of the country we live in, and at the same time appreciate those who gave up their lives but not their principles or faith. 

 

The best tribute to those who died in the holocaust is by becoming that which was sought to be destroyed. If a Sikh’s turban came off, then we tie a turban. If a Sikh’s hair was cut, then we keep our hair. If our scriptures were burnt, then we begin reading our scriptures, etc. This spirit of turning suffering into positivity is something that our Gurus have taught us through their practical lives and in Gurbani (scripture). This is spirit of ‘Chardee Kal-haa” – forever rising spirit of optimism.

 

 

 Bhai Manvir Singh, Bhai Manvir Singh, Bhai Manvir Singh, Manvir Singh Khalsa, Manvir Singh Khalsa, Manvir Singh Khalsa

History of Guru Teg Bahadur Jee - Part 9: Guru Har Krishan Jee announces the next Guru

On 30th March 1664, at the age of 8, the child-Guru, Guru Har Krishan jee left his earthly body in Delhi. According to historical manuscript of ‘Suraj Prakash’, when the Sikhs and congregation surrounding the Guru asked him who will be next the Guru, the Guru lifted his right hand and said ‘Baba Bakala’ whilst opening his palm and moving his hand 3 times (as if he was giving a blessing or passing on the Light of the Guru to the next Guru-body). ‘Baba’ means ‘grandfather’. At that time, there was no relative of Guru Har Krishan Sahib jee living in the town of Bakala, other than Guru Teg Bahadur jee. Therefore, ‘Baba Bakala’ meant that the next Guru is Guru Har Krishan jee’s grandfather who lives in the town of Bakala (i.e. Guru Teg Bahadur jee). 

ਬਾਬਾ ਬਸਹਿ ਗ੍ਰਾਮ ਬਕਾਲੇ ।
ਬਨਿ ਗੁਰ, ਸੰਗਤਿ ਸਕਲ ਸਮਾਲੇ  ।

According to the historical manuscript of ‘Mehma Prakaash’, the congregation (Sangat) asked Guru Har Krishan Sahib jee,

ਹਮ ਕਿਤ ਬਿਧ ਨਿਤ ਦਰਸ਼ਨ ਕਰੇ ਕਿਮ ਕਰ ਚਰਨ ਗੁਰ ਸੇਵਾ ।
ਅਬ ਕਹਾ ਜੋਤ ਪ੍ਰਗਟ ਧਰੈ ਦੀਜੈ ਦਾਸਨ ਭੇਵ ।
“How will we able to have your Darshan (holy-sight, i.e. see you) daily so that we can do selfless service of the Guru? Within whom will your Light now be revealed in?”

Listening the congregation, Guru Har Krishan Sahib jee replied,

ਅਬ ਜਾਇ ਦਰਸ਼ਨ ਤੁਮ ਕਰ ਬਕਾਲ,
ਤਹਾਂ ਰਹੇਂ ਬਾਬਾ ਜੀ ਦੀਨ ਦਿਆਲ ।
“Go now to (the town of) Bakala to have Darshan (holy-sight of the Guru). There lives Baba jee, the Merciful Lord.” 

Saying this, Guru Har Krishan Sahib jee went into trance whilst lying down on his bed and left his earthly body.  At that point, grandmother Mata Basee jee instructed the son of Bhai Behlo jee, Bhai Gurdaas jee, to begin the reading of Sri Guru Granth Sahib jee.
 

Historian Bhai Kesar Singh writes in his historical manuscript 'Bansawali-Nama':

ਵਕਤ ਚਲਾਣੇ ਸਿੱਖਾਂ ਕੀਤੀ ਅਰਦਾਸ ।
ਗਰੀਬ ਨਿਵਾਜ ਸੰਗਤ ਛੱਡੀ ਕਿਸ ਪਾਸ ।
ਉਸ ਵਕਤ ਬਚਨ ਕੀਤਾ 'ਬਾਬਾ ਬਕਾਲੇ' ।
ਆਪ ਗਏ ਸੁਰਪੁਰ,
ਦਹਿ ਜਲਾਈ ਧੰਨ ਚੰਦਨ ਨਾਲੇ ।

It was then decided that Divaan Dargaah Mal jee along with the congregation (Sangat) will travel to the town of Bakala in Punjab and conduct the ceremony of passing over guruship for (Guru) Teg Bahadur jee. However, in Punjab when news of Guru Har Krishan Sahib jee and that the Ninth Guru has been announced to be living in the town of Bakala spread, many fraudsters who sought to claim themselves at the Ninth Guru of Sikhs for the sake of making money and becoming popular, flocked to the town of Bakala.  



Source: Principal Satbir Singh's book, 'Et Jin Karee: Jeevani Sri Guru Teg Bahadur Jee' (pages 40-43) 

History of Guru Teg Bahadur Jee - Part 8: Taking up residence in the town of Baba Bakala

The town of Bakala (later renamed ‘Baba Bakala’) was very famous for its water wells and rest houses for passing travellers. It was a place of serenity and happiness. Whilst living in the town of Bakala, (Guru) Teg Bahadur jee had a routine of waking up Amrit Veyla (last part of the night before sunrise) and immersing Himself in singing Keertan (praises of the Almighty), and then during the day working for a living (Kirat Kamaayee). Other Sikhs gave special respect to (Guru) Teg Bahadur jee as he was the son of Sixth Guru, and give him offerings of money and other gifts. However, (Guru) Teg Bahadur jee would instead shared all that was offered to him with others.

Whenever someone would ask (Guru) Teg Bahadur jee to give them a religious message/instruction (as a form of blessing), they would reply:

ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥
ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥
"One who works for what they eat, and gives and shares some of what they have (with the needy) - (Guru) Nanak (Ji says-) they know the Path (of true living). ||1||"
(Saarang M:1, Ang 1245)

Once, someone asked (Guru) Teg Bahadur jee, “Why do the Bhagats (devotees) of Vaheguru get Dukh (pain and suffering)?” They replied, “How can understand the true reality of the world and life without going through Dukh (pain and suffering)? The Dukh (pain and suffering) we receive actually gives us the understanding and wisdom of reality. For this reason, Bhagats (the devotees of Vaheguru) remain happy even when receiving Dukh (pain and suffering).”   

Another time, someone asked (Guru) Teg Bahadur jee, “What are the different stages of Bhagtee (devotional worship of Vaheguru)?” (Guru) Teg Bahadur jee replied, “The first is, stopping all thoughts that takes one away from thinking of Vaheguru. The second is, one has so much love for Vaheguru that they forget everything else. The last is, standing and sitting, consciously and unconsciously, one remains absorbed in the Divine Presence and Light of Vaheguru.” When someone asked them about what Seva (selfless service) of Vaheguru means. They replied, “When ego is destroyed within oneself, and without ego one does work for the Almighty, that is called Seva (selfless service).”

According to the history narrated in the historical manuscripts of ‘Bansawali-Nama’ and ‘Bhatt Vehee’, before receiving Guruship, (Guru) Teg Bahadur jee went on travels outside of Punjab to spread the message of Guru Nanak Ji’s teachings for 4 years. In particular he travelled West and South. Returning back from his preaching tour he visited Delhi, where he met the Eighth Guru, Guru Har Krishan Sahib jee at Bangla Sahib on 21st March 1664. From there he quickly returned to Punjab to the town of Bakala. It seems as if Guru Har Krishan Sahib jee had instructed (Guru) Teg Bahadur jee to do so.

Source: Principal Satbir Singh's book, 'Et Jin Karee: Jeevani Sri Guru Teg Bahadur Jee' (pages 32-35) 

History of Guru Teg Bahadur Jee - Part 7: Guru Hargobind Sahib Ji chooses the next Guru

Guru Hargobind Sahib chose his grandson (Guru) Har Rai jee to become the Seventh Guru.  Guru Har Rai jee was the youngest son of Baba Gurditta jee, the eldest son of Guru Hargobind Sahib jee. Baba Gurditta jee’s eldest son was called Dheer Mal. After Baba Gurditta Ji passed away in 1638, Dheer Mal became determined at whatever cost to become the Guru (similar to  the  behaviour Baba Prithee Chand jee, the elder brother of Guru Arjan Dev jee (the Fifth Guru), who was jealous that his younger was chosen to become the next Guru).  Dheer Mal took possession of the original holy scripture (Aad  Granth Sahib jee) compiled by the Fifth Guru, in the hope that  it would guarantee him to become the next successor to guruship.  However, Guru Hargobind Sahib chose to pass on his Divine-Light to Guru Har Rai Sahib jee, who at the time was 14 years old.  

ਪੁਨ ਸਭ ਕੋ ਗੁਰ ਕਹੀ ਸੁਨਾਏ ।
ਮਮ ਸਮ ਅਥ ਜਾਨੋ ਹਰਿ ਰਾਇ ।
"Then the Guru made everyone listen to what he was to say.
From now know Har Rai to be the same as me."

Bhai Bhana jee, the son of Baba Buddha jee, the wise-saint who had seen and served all the first six Gurus,  was the ceremony master of the Guruship ceremony.  Guru Hargobind jee informed all the Sangat (congregation): “Recognise Guru Har Rai to be  me. Wake up  in the last  phase of the night (3½ hours before sunrise). Getting up have a bath and recite the prayer of Japjee Sahib, for Japjee is the Guru’s teachings.”  Guru Har Rai jee asked his Guru-Father about how they should deal with the Mughal Emperor Shah Jahaan. Guru Hargobind Sahib jee replied, “The Guru’s House does not have vengeance or hatred for anyone. Anyone who has anger in their heart and comes to attack you will never be successful. Keep 22,00 cavaliers with you.”  (Guru) Teg Bahadur jee bowed down to the Guru Har Rai Sahib jee and remained obedient to him. From then till Guru Hargobind Sahib jee left his earthly body, he remained immersed in listening to Keertan, the singing of the Lord’s Praises.  

In days coming up to Guru Hargobind Sahib jee leaving his earthly body, he would preach to Sangat (congregation) coming every day that “No one should cry. Keep faith in Vaheguru alone. They alone are considered beloved to the Guru who follows the ‘Hukam’ (Order) of the Guru. Love with the Guru’s Shabad (Holy Word) is true love.”  On 3rd March 1644, Guru Hargobind Sahib jee’s left his body. Soon after, his wife Mata Nanak jee, along with (Guru) Teg Bahadur jee and his wife, Mata Gujri jee decided to move and live in the village of Baba Bakala. 



Source: Principal Satbir Singh's book, 'Et Jin Karee: Jeevani Sri Guru Teg Bahadur Jee' (pages 29-31)

History of Guru Teg Bahadur Jee - Part 6: Courageous and Brave Warrior

In February 1633, (Guru) Teg Bahadur jee is married to Mata Gujri jee (who later becomes known as Mata Gujar Kaur jee). A month after (Guru) Teg Bahadur jee had got married, the Mughal armies of Paindey Khan and Kaley Khan attack the town of Kartarpur. This battle took place in the market place and inner streets of the town of Kartarpur.

Mata Nanaki jee, the mother of Guru Teg Bahadur jee, was watching the battle along with the newly wedded Mata Gujri jee. The battle lasted all day. A Persian writer, Kushwaqt Rai, writes about this battle and describes (Guru) Teg Bahadur jee's name as 'Tyaag Mal' (tyaag = detached; mal = wrestler). Mata Nanaki jee, sent a message via a messenger that "Fighting continuously Teg Bahadur would have got tired. For this reason, ask Teg Bahadur to come back." According the historical account written in Gurpratap Suraj Granth, (Guru) Teg Bahadur jee sends a message back that "A warrior returns from battle in two ways. Either as a winner when the battle finishes, or he breathes his last on the battlefield and returns as a Shaheed (martyr)... I will not be returning back from the battlefield."

The battle is won and the Mughal General Paindey Khan is killed. The 17th century Persian writer, Mohsin Fani, in his book 'Dabistan-i-Mazahib' describes this battle. The book was later translated into English by Dr Gandha Singh in the book 'Nanak Panthis or The Sikh and Sikhism of the 17th century'. Dr Gandha Singh (p. 16) translated Mohsin Fani's account as:

"...In that battle Mir Badehra, and Painda Khan son of Fateh Khan Kunaid, were killed. Before and after that occasion large armies rushed at him (Guru Hargobind Sahib jee), but, with the help of God, he escaped unhurt... I have heard from a person named Saadh that during the battle a person struck a sword upon the Guru. Warding off (the blow), the Guru said to the swordsman, "Son, they do not strike like that. Striking is like this." And with that blow he did away with his foe. One of the companions of the Guru enquired of the chronicler, "What is the philosophy that the Guru at the time of striking the blow said:: "see, in this way a wound is inflicted," I said, "It comes to my mind that the sword-striking of the Guru was also by way of teaching, for they call the teacher a Guru (or that Guru means a teacher), and not by way of anger because it is a condemned thing."

At the age of 14, (Guru) Teg Bahadur jee returned from battle victorious with his father, Guru Hargobind Sahib jee. After the battle, Guru Hargobind Sahib jee blessed his son with two gifts - a Kataar (dagger) and a Rumaal (handkerchief). It was as if Guru Hargobind Sahib jee was prophesying that Guru Teg Bahadur jee will through the sword inspire the oppressed to re-write their destiny, and like the cloth, wipe the tears of the weak and oppressed and give cover of protection for the helpless.



Source: Dr Sukhpreet Singh Udhoke, 'Katha Jivan Guru Tegh Bahadur Sahib Ji' (YouTube: 22/06/2017)

History of Guru Teg Bahadur Jee - Part 5: Accepting Death

Family tree of Guru Teg Bahadur jee

Baba Attal Rai jee was the son of the Sixth Guru, Guru Hargobind jee and the elder brother of the Ninth Guru, Guru Teg Bahadur jee. Mata Nanaki Ji gave birth to Baba Attal Rai jee in 1619. He was 3 years older than (Guru) Teg Bahadur jee. He was called 'Baba' (meaning ‘Father’ or ‘Wise man’) because he carried a wise head over his young shoulders. Baba Attal Rai jee was always absorbed in the devotional worship of the Almighty, and was the embodiment of calmness and love.

At the age of 9 years old Baba Attal Rai jee passed away. At the time (Guru) Teg Bahadur jee was around 7 years old. Guru Hargobind Sahib jee conducted the funeral of his own son and remained in the gratitude of the Almighty. The Sangat (congregation) would come to mourn, but instead Guru jee kept on blessing all with the gift of remaining content with the Will of the Lord.

Seeing Guru Hargobind Sahib jee's calm and composed behaviour, his brother-in-law (ਸਾਂਢੂ), Bhai Saaee Daas jee asked Guru jee, "O True King! Why is it that sorrow does not affect you?" Guru jee responded, "Saaee Daas, mark a line on the ground." Bhai Saaee Daas marked marked a line on the soil.  Guru Jee said, "Saaee Daas! Rub it out now." So, he rubbed it out. Guru Hargobind Sahib jee then asked, "Saaee Daas, did you enjoy marking the line out?" Saaee Daas replied, "O True King, what enjoyment? You gave me an order, and I drew the line." Guru jee then said, "Were you saddened in removing the line?" Saaee Daas replied, "O True King! It was order, so I removed the line. There's nothing to be upset about." Bringing clarity, Guru Hargobind Sahib jee explained, "This is the way Saaee Daas! The world is a drama-play. In accordance to the Almighty's Order the lines of the body are drawn in the creation, and in his Order they removed. Remaining obedient to the Almighty, there is no sadness nor enjoyment. Attal Rai was like a line in this world. So there should be anxiety over being formed or destroyed."

Having his 9 year old brother unexpectedly leaving this world and witnessing his father's response to this incident left a mark on the child mind of (Guru) Teg Bahadur jee. The unwavering strong-mind of his Guru-father, made him more steadfast and strong within. (Later on, history was to unfold that when Guru Teg Bahadur jee’s son was only 9 years old, Guru Teg Bahadur jee would be volunteering to sacrifice himself for the human right of all people to be able to practice their faith without fear of persecution.)



Source: Principal Satbir Singh's book, 'Et Jin Karee: Jeevani Sri Guru Teg Bahadur Jee' (pages 29-17)

History of Guru Teg Bahadur Jee - Part 4: Practice what you preach

From (Guru) Teg Bahadur jee's childhood, it is evident that whatever advice they gave to others, they happily followed themselves as well. Once, the mother of one of (Guru) Teg Bahadur jee's playmates came to see him. The mother said to (Guru) Teg Bahadur jee, "Please tell your friend that he should not eat too much Gurr (jaggery sweet)."  (Guru) Teg Bahadur jee replied, "Mother, please bring your son to me next week."

So, the week after the mother brought her son to see (Guru) Teg Bahadur jee. (Guru) Teg Bahadur jee simply said, "Friend, it's not good to eat too much Gurr (jaggery sweet)." The mother couldn't understand why he couldn't have said this last week, and so she asked (Guru) Teg Bahadur jee for the reason of waiting for a week to say what he did. (Guru) Teg Bahadur jee replied, "Mother, last week I myself ate too much Gurr (jaggery sweet)." 

ਪ੍ਰਥਮੇ ਮਨੁ ਪਰਬੋਧੈ ਅਪਨਾ ਪਾਛੈ ਅਵਰ ਰੀਝਾਵੈ ॥
(The devotee of the Lord) first, instructs their own mind, and then, they lead and motivate others.
(Aasa M:5, Ang 381)

This was one example of how the Ninth Guru through his own practical life taught lessons of wisdom.

Source: Principal Satbir Singh's book, 'Et Jin Karee: Jeevani Sri Guru Teg Bahadur Jee' (page 17)

History of Guru Teg Bahadur Jee - Part 3: Compassionate & Helping Nature

Guru Teg Bahadur jee was not interested in showing off and worldly distactions. In ‘Mehma Prakash’ it is written that Guru Teg Bahadur jee possessed great knowledge. He had humility in his heart, and acted with royalty (dignity and grace). He was the ocean of patience and had a giving nature.

ਅਤਿ ਨਿਮ ਭੂਤ, ਬੀਰ ਗਤ ਦਿਆਲ । ਰਾਜ ਬੇਖ, ਵੈਰਾਗ ਬਿਸਾਲ ।
ਹਿਰਦੇ ਧੁਨ, ਸਭ ਜਗ ਬਿਉਹਾਰ । ਸਹਜ ਸਮਾਧ, ਏਕ ਲਿਵ ਤਾਰ ।

When his father, Guru Hargobind Sahib jee, would come, he would keep his eyes lowered. He would stay close to the Guru and always ready to offer himself to do any Seva (selfless service). Guru jee would also make (Guru) Teg Bahadur jee sit near him, and gave him lots of love and affection.

As soon as they saw or knew someone was suffering or in need, they would immediately fulfill their needs. Once they took all the expensive items from his home and took them to give to someone less well off who was in need. He was only yet four years old, when Baba Gurditta jee, his eldest brother, got married. On the day of the wedding, Guru Teg Bahadur jee was prepared for the wedding. He was given a new dress to wear and given some bangles and other valuables. The wedding procession was getting ready to to set off for Batala when a crying child came to the sight of (Guru) Teg Bahadur jee. When (Guru) Teg Bahadur jee ran across to the child and asked him, “Why are you crying?” The child replied, “You are wearing beautiful clothes, and I have no clothes in home for me to wear.” (Guru) Teg Bahadur jee took off all of his dress, along with the bangles and valuables he had, and gave them all to the child. The wedding procession is ready to set off, when (Guru) Teg Bahadur jee returns home without his clothes.

Mata Nanak jee was taken aback to see (Guru) Teg Bahadur jee without his dress, to which (Guru) Teg Bahadur jee replied, “Dear mother, I will get new clothes right now, but no one was going to fulfill need of that poor child.” When Mata Nanak jee informed Guru Hargobind Sahib jee of what (Guru) Teg Bahadur jee had done. Guru jee became very happy and told Mata Nanak jee, “If today my beloved son has given his Libaas (clothes) to someone without clothes, then I have faith that tomorrow he will give up his breaths for someone else’s Libaas (clothes) and Vishvaas (faith).”

(Guru) Teg Bahadur jee was the embodiment of detachment to worldliness. He was unaffected by the heat or cold, sunlight or shad, and pain or suffering. The Guru Teg Bahadur jee from a childhood was an embodiment of the following Gurbani verses:

ਜੋ ਨਰੁ ਦੁਖ ਮਹਿ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥
ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥੧॥ ਰਹਾਉ ॥
That man, who in the midst of pain, does not feel pain, who is not affected by pleasure, affection or fear, and who looks alike upon gold and dust (has God residing within them). ||1||Pause||
(Sorath M:9, Ang 633)

 

Source: Principal Satbir Singh's book, 'Et Jin Karee: Jeevani Sri Guru Teg Bahadur Jee' (page 15), and Dr Sukhpreet Singh Udhoke, 'Katha Jivan Guru Tegh Bahadur Sahib Ji' (YouTube: 22/06/2017)