Battle of chamkor sahib

When the Guru left the fort, the generals broke their oath and the army attacked him with all their might. To make conditions worse for the Sikhs, the nearby river Sirsa was in flood. While fighting and crossing the river, many Sikh lives were lost and those who could cross the river were dispersed. Guru Gobind Singh with his two elder sons and only 40 Sikhs reached a nearby village called Chamkaur where they occupied a mud house called garhi, a mini fort.

Guru Gobind Singh Ji crossing the overflowing Sirsa River with his family and army of starving Sikhs. In the river lots of treasure of manuscripts, paintings and jewels etc. were lost and the family split up. 

            The pursuing forces in great numbers tented around it and challenged the Guru that he would not be allowed to leave alive. With the hope of arresting the Guru they attacked the Garhi. The Guru would send a small band of Sikhs to go out and fight the enemy to keep them away from the gate of the Garhi and not let them enter it. The Guru himself sat at the top shooting arrows to check the attacking columns of soldiers. One of the army generals lost his life while attempting to get near the Guru to kill him. The fast arrow shot by the Guru hit the general in the chest, and brought him down from his horse, killing him then and there. This struck fear in the army, which quickly retreated. Afterwards, they moved forward very cautiously and slowly towards the Garhi.

 Shooting his deadly arrows at the enemy from the battlements of Chamkaur Ghari 


                   

When the fighting was at its height, Baba Ajit Singh, the eldest son of the Guru, then only 18 years of age requested that his father let him join the defending Jatha. The Guru gladly agreed to permit him to fight the army to keep them away from the Garhi. Having been blessed by his father, Baba Ajit Singh armed himself and went outside the Garhi along with other Sikhs. He fought bravely and fearlessly. He exhibited great fighting skills, which surprised the enemy soldiers. The Guru saw all that with his own eyes, and was very satisfied at the bravery of his son. Finally, Baba Ajit Singh fell in the battlefield and thus attained martyrdom.

                 Baba Ajit Singh being blessed and given a sword by the Guru to go and face the Mughal forces         

                            Watching his brother Baba Ajit Singh, attaining martyrdom in the battlefield, Baba Jujhar Singh got ready for the assault. Father Guru Gobind Singh took him in his arms, kissed him and with great enthusiasm blessed him for going to the battlefield. Jujhar's courage and valour amazed even the Mughal soldiers who could not believe that a 14 year old lad could fight so well.  

      The Guru thanked the Almighty that his children attained martyrdom before his own eyes. They gave their lives so that other children could live in peace and freedom from oppression by the state. The resistance offered by the fearless and brave Sikhs was so great that the soldiers could not enter the Garhi during the daylong fighting.

At night the Guru along with three Sikhs left the Garhi and passed safely through the army camps to finally defeat the army at Mukatsar five months after that. This unique and great sacrifice by the sons of the Guru would be remembered forever by the people who respect human rights and freedom to worship

The Guru before leaving the Garhi of Chamkaur, put his attire and his plume on Bhai Sant Singh (Sangat Singh), who looked like the Guru. The Mughals thought they were fighting the Guru, while the Guru escaped after challenging them   
 
BATTLE OF MUKTSAR


The Battle of Khidrāne Dee Dhāb took place in 1705, following the siege of Anandpur. In 1704, Anandpur was under an extended siege by the allied forces of the Mughals and the hill chiefs.
The forty deserters from Anandpur lived in the Majha region in Punjab. A woman, Bhag Kaur (also known as Mai Bhago) who also lived in the village, convinced the deserters to fight with her at Khidrāne Dee Dhāb, where they fought and died under the leadership of Guru Gobind Singh, who blessed them for their service and the place, later, was renamed as Muktsar, literally meaning The Pool of Liberation.




Mughal forces failed in capturing or harming Guru Sahib and fled from battlefield. After the battle was over, Guru Ji visited the battlefield. One of the 40 Sikhs, Sardar Mahan Singh was about to die, Guru Ji took his head in his arms and asked what did he want? Sardar Mahan Singh requested Guru Ji to tear the paper (Bedawa), they had given to him at Anandpur Sahib ‘you are not our guru and we are not your followers’. On this Guru Ji tore the bedawa . These 40 Sikhs were henceforth called 40 Muktas. The city that grew at the site of the battle was called Sri Muktsar Sahib after them. Mela Maghi, a famous fair of Punjab, is celebrated at Sri Muktsar Sahib on next day after Lohri every year as a tribute to those 40 Sri Muktsar 
Sahib. 

GURUDWARA MUKTSAR SAHIB JI

GURUDWARA CHAMKOR SAHIB JI


 Guru Gobind Singh uproots a plant and says, "This spells the end of the Mughal Empire

 



                                                                              

SABAD HAZARAY BY 5TH GURU ARJAN DEV JI

SABAD HAZARAY

Background of the Bani
In early 1581, a cousin of Guru Ram Das, the fourth Sikh Guru came to Amritsar from Lahore especially to ask Guru sahib to attend his son's wedding. The Guru was unable to attend so he asked each of his three sons. Only Arjan agreed to go to the wedding in Lahore. The Guru told him to stay there and hold Guru-ka-Langar and spread the Guru's teachings until the Guru sent him a letter asking him to return to Amritsar.

Arjan obediently followed the Guru's instructions. He attended the wedding and started a Guru darbar and langar in Lahore. He was much loved by his relatives and the Sikh sangat. However, after a few days, he began missing his father Guru. He expressed his longing in a letter which he sent to his father. However, this letter was intercepted by his elder brother, Prithi Chand. Arjan then sent a second letter; this too did not get to his father. So, with the third letter he gave clear instructions for the letter to be hand delivered to his father Guru Ram Das.

When the third letter was received by the Guru he read it and also read the other two letters (after obtaining them from Prithi Chand), the Guru was very pleased and immediately dispatched Bhai Buddha to collect his youngest son, Arjan from Lahore. When Arjan was finally united with his father, he placed his head on Guru Sahib ji's chest against his long beard; he was overcome by the intense delinght of the union. He remained that way for many moments, while the Guru held him lovingly and gently in his arms.

The Guru then said that as he had written three stanzas, he should write a fourth to finish the poem. Arjan then recited the last verse saying, "It is my good fortune to have met the True Guru, and I have found the Immortal God in my own home. My greatest desire is to never be separated from him again, not even for an instant. I am ever a sacrifice to the True Guru."

Upon hearing this last section of the hymn, Guru Ram Das descended from his throne and seated Arjan upon it in front of the whole sangat (congregation).

The Bani
ਮਾਝ ਮਹਲਾ ੫ ਚਉਪਦੇ ਘਰੁ ੧ ॥
Mājẖ mėhlā 5 cẖa▫upḏe gẖar 1.
Maajh, Fifth Mehl, Chau-Padas, First House:
ਮੇਰਾ ਮਨੁ ਲੋਚੈ ਗੁਰ ਦਰਸਨ ਤਾਈ ॥
Merā man locẖai gur ḏarsan ṯā▫ī.
My mind longs for the Blessed Vision of the Guru's Darshan.
ਬਿਲਪ ਕਰੇ ਚਾਤ੍ਰਿਕ ਕੀ ਨਿਆਈ ॥
Bilap kare cẖāṯrik kī ni▫ā▫ī.
It cries out like the thirsty song-bird.
ਤ੍ਰਿਖਾ ਨ ਉਤਰੈ ਸਾਂਤਿ ਨ ਆਵੈ ਬਿਨੁ ਦਰਸਨ ਸੰਤ ਪਿਆਰੇ ਜੀਉ ॥੧॥
Ŧarikẖā na uṯrai sāʼnṯ na āvai bin ḏarsan sanṯ pi▫āre jī▫o. (1)
My thirst is not quenched, and I can find no peace, without the Blessed Vision of the Beloved Saint. (1)
ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਗੁਰ ਦਰਸਨ ਸੰਤ ਪਿਆਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
Ha▫o gẖolī jī▫o gẖol gẖumā▫ī gur ḏarsan sanṯ pi▫āre jī▫o. (1) rahā▫o.
I am a sacrifice, my soul is a sacrifice, to the Blessed Vision of the Beloved Saint Guru. (1)(Pause)

ਤੇਰਾ ਮੁਖੁ ਸੁਹਾਵਾ ਜੀਉ ਸਹਜ ਧੁਨਿ ਬਾਣੀ ॥
Ŧerā mukẖ suhāvā jī▫o sahj ḏẖun baṇī.
Your Face is so Beautiful, and the Sound of Your Words imparts intuitive wisdom.
ਚਿਰੁ ਹੋਆ ਦੇਖੇ ਸਾਰਿੰਗਪਾਣੀ ॥
Cẖir ho▫ā ḏekẖe sāringpāṇī.
It is so long since this rain-bird has had even a glimpse of water.
ਧੰਨੁ ਸੁ ਦੇਸੁ ਜਹਾ ਤੂੰ ਵਸਿਆ ਮੇਰੇ ਸਜਣ ਮੀਤ ਮੁਰਾਰੇ ਜੀਉ ॥੨॥
Ḏẖan so ḏes jahā ṯūʼn vasi▫ā mere sajaṇ mīṯ murāre jī▫o. (2)
Blessed is that land where You dwell, O my Friend and Intimate Divine Guru. (2)
ਹਉ ਘੋਲੀ ਹਉ ਘੋਲਿ ਘੁਮਾਈ ਗੁਰ ਸਜਣ ਮੀਤ ਮੁਰਾਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
Ha▫o gẖolī ha▫o gẖol gẖumā▫ī gur sajaṇ mīṯ murāre jī▫o. (1)rahā▫o.
I am a sacrifice, I am forever a sacrifice, to my Friend and Intimate Divine Guru. (1)(Pause)

ਇਕ ਘੜੀ ਨ ਮਿਲਤੇ ਤਾ ਕਲਿਜੁਗੁ ਹੋਤਾ ॥
Ik gẖaṛī na milṯe ṯā kalijug hoṯā.
When I could not be with You for just one moment, the Dark Age of Kali Yuga dawned for me.
ਹੁਣਿ ਕਦਿ ਮਿਲੀਐ ਪ੍ਰਿਅ ਤੁਧੁ ਭਗਵੰਤਾ ॥
Huṇ kaḏ milī▫ai pari▫a ṯuḏẖ bẖagvanṯā.
When will I meet You, O my Beloved Lord?
ਮੋਹਿ ਰੈਣਿ ਨ ਵਿਹਾਵੈ ਨੀਦ ਨ ਆਵੈ ਬਿਨੁ ਦੇਖੇ ਗੁਰ ਦਰਬਾਰੇ ਜੀਉ ॥੩॥
Mohi raiṇ na vihāvai nīḏ na āvai bin ḏekẖe gur ḏarbāre jī▫o. (3)
I cannot endure the night, and sleep does not come, without the Sight of the Beloved Guru's Court. (3)
ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਤਿਸੁ ਸਚੇ ਗੁਰ ਦਰਬਾਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
Ha▫o gẖolī jī▫o gẖol gẖumā▫ī ṯis sacẖe gur ḏarbāre jī▫o. (1)rahā▫o.
I am a sacrifice, my soul is a sacrifice, to that True Court of the Beloved Guru. (1)(Pause)

ਭਾਗੁ ਹੋਆ ਗੁਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ॥
Bẖāg ho▫ā gur sanṯ milā▫i▫ā.
By good fortune, I have met the Saint Guru.
ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਘਰ ਮਹਿ ਪਾਇਆ ॥
Parabẖ abẖināsī gẖar mėh pā▫i▫ā.
I have found the Immortal Lord within the home of my own self.
ਸੇਵ ਕਰੀ ਪਲੁ ਚਸਾ ਨ ਵਿਛੁੜਾ ਜਨ ਨਾਨਕ ਦਾਸ ਤੁਮਾਰੇ ਜੀਉ ॥੪॥
Sev karī pal cẖasā na vicẖẖuṛā jan Nānak ḏās ṯumāre jī▫o. (4)
I will now serve You forever, and I shall never be separated from You, even for an instant. Servant Nanak is Your slave, O Beloved Master. (4)
ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਜਨ ਨਾਨਕ ਦਾਸ ਤੁਮਾਰੇ ਜੀਉ ॥ ਰਹਾਉ ॥੧॥੮॥
Ha▫o gẖolī jī▫o gẖol gẖumā▫ī jan Nānak ḏās ṯumāre jī▫o. Rahā▫o. (1)(8)
I am a sacrifice, my soul is a sacrifice; servant Nanak is Your slave, Lord. (Pause)(1)(8)

HISTORY OF MAHARAJA RANJIT SINGH

 Maharaja Ranjit Singh
Ancestory and Childhood

Ranjit Singh was born on Nov. 13, 1780 at Gujranwala. He was named Ranjit Singh by his father Mahan Singh. These two pictures on the right are the pictures of the house of Sardar Charat Singh, his grandfather, bottom picture is the door to the room where Ranjit Singh was born.
 Ranjit singh had his first taste of battle, when he was hardly ten years old. It was Sahib Singh bhangi (they were called bhangis as they use to drink 'Bhang' all the time) of Gujarat (a town in Punjab, now in Pakistan) refused to pay tribute to Mahan Singh and his estate was attacked by him. Sahib singh shut himself at the fort of Sodhran and the siege of the fort was laid. Ranjit singh accompanied Mahan Singh. The siege continued for several months.
 Mahan singh fell grievously ill. Apprehending his approaching end he invested Ranjit singh chief of the Sukerchakia Misl by putting Ranjit's forehead saffron paste. It was a great occasion of joy. Mahan Singh returned to Gujrawala. When the other Bhangi sardars came to know about the illness of Mahan singh and the army of Sukerchikia's was commanded by a child of ten years they came to rescue the Sahib singh bhangi at Sodhran. Ranjit singh ambushed them and routed their forces. Ranjit singh's victory opened the eyes of many chieftains. When the news of victory was conveyed to Mahan singh, he distributed sweets and perhaps it was the last news given to Mahan singh before he breathed his last.
 Mahan Singh died in 1792. Ranjit singh was then 12 years old. He was too young to manage the affairs of the estate. His mother Raj Kaur became his natural guardian. He was also helped by Diwan Lakhpat rai. She had full confidence in his integrity but her brother Dal Singh did not like his interference in the administration of the territory. So, Dal singh joined hands with Sada Kaur, Ranjit singh's mother-in-law who exercised a lot of control over him. Thus two clear cut groups were formed, Diwan and Raj Kaur on one hand, Sada Kaur and Dal Singh on the other side. The intrigues and counter intrigues made Ranjit sick of all of them. He started spending most of this time outside the house on hunting expeditions. Ranjit singh also became suspicious of people around him and disliked some of them.
 Ranjit singh learnt riding, shooting, and started drinking early years of his life. Drinking was not considered bad in those days and the more one drank, the more respect he commanded among the sardars. It was a matter of pride.
 Ranjit singh was once attacked by Hashmat Khan when he was out on the hunting expedition. Hashmat Khan, a chief of an estate which had many score to settle with Mahan singh, Ranjit singh's father. Ranjit singh's horse was frightened. Khan took the opportunity and pierced his sword into the body of Ranjit singh. Ranjit singh controlled himself and before Khan could make another move, Ranjit cut his head, hung it on his spear and joined his comrades with his prized possession. The heartened Ranjit and his companions joy knew no bounds as the young lad of 13 had performed a miracle.
 Ranjit grew up without any formal education and remained totally illiterate. Fond of swimming and excursions, Ranjit had more traits to become a soldier later in life. Ranjit singh once told Captain wade, British agent at Ludhiana that his father had left for him 20,000 rounds of shot which he expended in firing at marks.
 Having spent his years in dissipation and indulgence, Ranjit was attracted towards usual vices common among the nobility during those days. However, Ranjit "in his youth was remarkably active and excellent horseman and well skilled in everything connected with military feats.
power to disobey" At the age of 16 Ranjit singh was married to Mehtab Kaur of Kanhaiya misal, thus this marriage brought two great misals together. Then in 1798 he again married to the daughter of Khazan singh Nakai thus also adding his strength. The second marriage annoyed Sada kaur and Mehtab kaur. Mehtab kaur returned to Batala and only returned to Gujrawala occasionally.
 Upto this time diwan Lakhpat Rai was managing the affairs of the estate. He was confident of sardar Mahan singh. He kept all the accounts. Diwan was murdered while away in the Dhanni area for collecting the revenue. This gave an opportunity to Ranjit singh to take over the administration.
Thus at the age of 18 Ranjit singh assumed the powers directly. Sada kaur exploited the position of Ranjit singh and she was the ladder by which Ranjit singh reached the climax of his power. the plastic mind of the young boy was molded by men and women from whom he had no lofty religious and moral ideas to imible. He was brought up more or less a spoilt child.
We had many divergent accounts of the physical appearances of Ranjit singh. "He was exactly like old mouse, with gray whiskers and one eye." "In person he was short and mean-looking and had he not distinguished himself by his great talents he would be passed by without being thought worthy of observation. Without exaggeration must call him the most ugly and unprepossessing man I saw throughout Punjab. His left eye, which is quite closed, disfigures less than the other but form so many dark pits in his grayish brown skin, his short straight nose is swollen at the tip; his skinny lips are stretched tight over his teeth which are still good; his grizzled beard, very thin on cheeks and upper lip, meets under the chin in matted confusion, and his head which is sunk very much on his broad shoulders, is too large for his height, and does not seem to move easily. He has thick muscular neck, thin arms and legs, the left foot and left arm dropping, and small well informed hands. The nervous irritation of his mind is shown by the continual pressure on one's finger. His costumes always contributes to increase his ugliness, being in winter the color of gamboge from the pagri down to his very socks and slippers. When he seats himself in common English chair with his feet drawn under him, the position is one particularly unfavorable to him; but soon as he mounts his horse and with his black shield on his back puts him on his mettle, the whole form seems animated by the spirit within, and assumes a certain grace of which nobody could believe it susceptible"(by Eden Emily, upto the country p.320, and by Hugel Baron, Travels in Kashmir and the country of the Sikhs p. 380). "He had a large and indeed an unusual share of the weakness and vices which grew up, like all weeds, in human nature, and his moral being seemed, at superficial glance, as dwarfed and distorted as his physical envelope. He was selfish, false and avaricious; grossly superstitious, shamelessly and openly drunken and debauched. In the respectable virtues he had no part; but in their default he was still great with him, as with the most illustrious leaders of men, from Ceaser and Alexander to Napolean, intellectual strength not allied to maral rectitude. He was great because he possessed in an extraordinary degree the qualities without which the highest success cannot be attained, and the absence of the commonplace virtues which belong to the average citizen neither diminished nor affected in any way the distinction of character. He was born ruler. Men obeyed him with instinct and because they had no  Sikh temples built by Maharaja Ranjit Singh
 At the Golden temple much of the present decorative gilding and marblework date from the early 1800s. All the gold and exquisite marble work were conducted under the patronage of Emperor Ranjit Singh, Maharaja of the Sikh Punjab. The Sher-e-Punjab Empire of the (Lion of the Punjab), was a heavy donor of wealth and materials for the shrine and is remembered with much affection by the Punjabi people. Maharaja Ranjit Singh also built two of the other most sacred temples in Sikhism. This was due to Maharaja Ranjit Singh having a deep love for the tenth Guru of Sikhism Guru Gobind Singh. The other two most sacred temples in Sikhism, which he built, are Takht Sri Patna Sahib (intiation or birth place of Guru Gobind Singh) and Takht Sri Hazur Sahib the place of Guru Gobind Singh's Sikh ascension into heaven. 
 Just like Maharaja Ranjit Singh has donated to have the Harmandir Sahib in Amritsar covered with gold leaf, he donated gold so that the roofs of Vishvanath temple in Banaras and Jwalamukhi and Kangra temples can be covered with gold leaf [6]. He had willed that the Kohinoor diamond be donated to the Jagannath Temple in Puri[7]
 Character

 Maharaja Ranjit Singh once punished one of his Generals for killing a nightingale when she was warbling, which had annoyed the General[9]. Maharaja Ranjit Singh would help old men with their labour when he used to conduct his afternoon walks through Lahore, with his ministers. One incident was of an elderly man who could not lift a heavy sack. Maharaja Ranjit Singh asked the old man "Night is approaching, old man, why are you sitting here in darkness?". The elderly man answered that the sack is too heavy for me to carry home. The Maharaja carried the heavy sack all the way to the old man's house and was blessed by him[10].
 "Ranjit Singh has been likened to Mehmet Ali and to Napoleon. There are some points in which he resembles both; but estimating his character with reference to his circumstances and positions, he is perhaps a more remarkable man than either. There was no ferocity in his disposition and he never punished a criminal with death even under circumstances of aggravated offence. Humanity indeed, or rather tenderness for life, was a trait in the character of Ranjit Singh. There is no instance of his having wantonly imbused his hand in blood." Murray (Captain)
 Ranjit Singh's generals 
Ranjit Singh encircled himself with an array of generals and soldiers. They were men from different clans, castes and regions These included:

   Mahan Singh Mirpuri
Hari Singh Nalwa
Desa Singh Majithia
Hukma Singh Chimni
Dewan Mokham Chand
Fateh Singh Ahluwalia
Veer Singh Dillon later Jallaha of Gurdaspore
Sawan Mal
Sirdar Gulab Singh Pahuwindia
Sham Singh Attariwala
Sardar Sangat Singh Saini
Sher Singh
Shaikh Elahi Bakhsh
General Ghause Khan (Mian Ghausa)
Sultan Mahmud Khan (Son of Ghause Khan)
Zorawar Singh
Chattar Singh Attariwalla 
   Balbhadra Kunwar – Gorkhali General who served for Ranjit Singh after the Anglo-Gorkha war (1814–1816).
Mahan Singh Mirpuri
Akali Phula Singh
Lehna Singh Majithia
Misr Diwan Chand 
Among his European Mercenary Generals were: 
 Jean-François Allard
    Jean-Baptiste Ventura – Italian (Modena)
    Paolo Di Avitabile – Italian (Naples)
    Claude August Court – French 
     Conquests
 Ranjit Singh and his brave Sikh generals were capable of conquering such a great expanse of land for many reasons, varying from their Sikh discipline to their modern weaponry. Ranjit Singh's early conquests were minor and forgettable when he was a young misldar (baron). He conquered vast tracts of territory on all sides of his kingdom. And by 1799, he had captured Lahore
  From the capture of Lahore, he rapidly annexed the rest of the Punjab. The war rose to a climax at the battle of Multan. Thereafter he was the undisputed ruler of northern India and the land of the five rivers. And even then, to secure his empire, he defeated the Pashtun militias and tribes. The tables having been turned on the Mughals and Afghans, Ranjit Singh conquered yet more territory. In the year 1802, Ranjit Singh successfully invaded Kashmir. 
 The Guru's Prophecy 
 he tenth Guru of Sikhism had ordered his Sikhs not to build any monument of him.[14]. The place where Guru Gobind Singh, made ascension, and left the earth was Nanded in current Maharashtra in 1708. Anyone who did build any monument of him, would make his living male progeny and blood lineage die and extinct.[15] Maharaja Ranjit Singh was renowned for his love of the tenth Guru of Sikhism[16]. Scholars of the time record he often used to refer to himself as "Guru Gobind Singh's Drum". His love for the Guru would bring him into conflict with the prophecy; he defied it, and built one of the five holiest sights in Sikhism, a Gurdwara, Takht Sri Hazur Sahib[17]. Takht Sri Hazur Sahib was built as a monument and sacred place of worship to honour the place where Guru Gobind Singh left the earth and made ascension. It was completed in 1839 and that same year Maharajah Ranjit Singh died. All of his sons, except Dalip Singh, died within 5 years of his death and the temple's completion. His only remaining infant son Maharajah Dalip Singh was made kingdom less as a child by the British, within 10 years of Maharajah Ranjit Singh's death. He died penniless, in a hotel room in Paris, after spending most of his life trying to return to Punjab, his people and regain his lost Empire[18]. Much has been written about the ending of Maharaja Ranjit Singh's Empire, family and the Guru Prophecy. The most recent being a book written by English author Christy Campbell in his renowned book "The Maharajah's Box: An Imperial Story of Conspiracy, Love and a Guru's Prophecy"[19].

JAPO WAHE GURU

 WaheGuru WaheGuru Simran - GurMantar

Meditation Mantra
Peaceful
 Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru
 Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru
 Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru Waheguru

Tu prabh daata daan mat poora
OH SUPREME LORD YOU ARE THE ALMIGHT GRANT ME WISDOM, AND EYES TO MEET YOU

Ham thaare bhekhaaree jeo
WE ARE PETTY BEGGERS

Mai kya maagau kichh thir na rahaaee
WOT DO I ASK FOR? NOTHING BEYOND IS LEFT AS A DESIRE.

Har deejai naam pyaaree jeona
OH LORD GIVE ME THE PRECIOUS NAAM DAAN

-Ghat ghat rav rehya banvaaree
THE SUPREME LORD IS OMNI PRESENT

Jal thal maheeyal gupto vartai
IN WATER, ON EARTH HE SERVES ALL LIVING BEINGS AS INVISIBLE

Gur sabdee dekh nihaaree jeo

WATCH HIM THROUGH THE POWERS OF ‘SHABAD ’(NOT EXTERNAL) WITH CLOSED EYES
tu prabh daata

-Marat payaal akaas dikhaayo
ON EARTH, IN PLACES OF UNSEEN ZONES(LIKE NARAK), IN HIGHER RELEMS(LIKE SWARAG AND SACHKHAD) HE HAS SHOWN ME THE PRESENCE OF LORD

Gur Satgur kirpa dhaaree jeo
MY GURU HAS HAD SO MUCH GRACE ON ME, THE THROUGH THE POWERS OF NAAM I HAVE FELT AND SEEN THE ULTIMATE GOD.

So brahm ajonee hai bhi honee
LORD IS NOT BORN AND HE IS HERE TO BE AND SHALL BE FOREVER

Ghat bheetar dekh muraaree jeo
COME AND SEE HIM RIGHT INSIDE YOU, AND SEE EVERY THING

-Janam maran kau eh jag bapro
THIS WORLD IS BOUND BY BRITH AND DEATH AND RE BIRTH

In doojai bhagat visaaree jeo
IN THE LOVE OF BONDS OF WORLDLY AFFAIRS MAN HAS FORGOTTEN HIS TRUE SELF

Satgur millai ta gurmat paaeeyai
WHEN I FOUND A TRUE GURU THEN I GOT THE SENSES AND KNEW THE REALLITY

Saakat baajee haaree jeo
I GOT TO KNOW THAT TILL NOW ALL I FELT WAS MY SUCCESS WAS ACTUALLY NOT TRUE.

-Satguru bandhan tor niraare
NOW MY TRUE GURU HAS GIVEN ME FREEDOM FROM THIS CYCLE

Bahur na garabh majhaaree jeo
NOW I SHALL NOT HAVE TO COME BACK TO WOMB OF HUMAN MOTHER

Nanak gyaan ratan pargaaseya
OH NANAK NOW THE LIGHT OF KNOWLEDGE IS BRIGHT

Har man vaseyaa nirankaaree jeo
AND THE ULTI MATE LORD IS VISIBLE IN MY SELF 

 

GURU GOBIND SINGH JI FORMED KHALSA

Zafarnama

on, this treacherous leader could not harm the Guru. Guru Ji states in this letter that in spite of his several sufferings, he had won a moral victory over the crafty Mughal who had broken all his vows and had resorted to uZafarnama (Gurmukhi: ਜ਼ਫ਼ਰਨਾਮਹ or ਜ਼ਫ਼ਰਨਾਮਾ, Persian: ظٝرنام۝) means the "Declaration of Victory" and is the name given to the letter sent by the tenth Sikh Guru, Guru Gobind Singh in 1705 to the Emperor of India, Aurangzeb. The letter is written in exquisite Persian verse. In this letter, Guru Ji reminds Aurangzeb how he and his henchmen had broken their oaths taken on the holy Koran. Zafarnama is included in Hikayats and it's the first Hikayat.
Despite this deceptinderhand behaviour. Despite sending a huge army to capture or kill the Guru, the Mughal forces did not succeed in their mission.

Guru Gobind Singh

Guru Gobind Singh ji (Gurmukhi: ਗ੝ਰੂ ਗੋਬਿੰਦ ਸਿੰਘ) (Friday, January 5, 16661, in Patna, Bihar, India - Thursday, 21 October, 1708) was born "Gobind Rai" and was the tenth and last of the ten human form Gurus of Sikhism. He became Guru on November 24, 1675 at the age of nine, following in the footsteps of his father Guru Teg Bahadur ji.
Before Guru ji left his mortal body for his heavenly abode, he nominated Sri Guru Granth Sahib ji (SGGS) as the next perpetual Guru of the Sikhs. Guru Gobind Singh molded the Sikh religion into its present shape, with the formation of the Khalsa fraternity and completion of the Guru Granth Sahib
Guru Gobind Singh Ji infused the spirit of both sainthood and soldier in the minds and hearts of his followers to fight oppression in order to restore justice, peace, righteousness (Dharma) and to uplift the down-trodden people in this world.
It is said that after the martyrdom of his father, Guru Tegh Bahadur, the tenth Master declared that he would create such a Panth (community/society), which would challenge the tyrant rulers in every walk of life to restore justice, equality and peace for all of mankind. As a prophet, the Guru is unique.
His teachings are very scientific and most suitable for all times. Unlike many other prophets he never called himself God or 'the only son of God.' Instead he called all people the sons of God sharing His Kingdom equally. For himself he used the word 'slave' or servant of God.

"Those who call me God, will fall into the deep pit of hell. Regard me as one of his slaves and have no doubt whatever about it. I am a servant of the Supreme Being; and have come to behold the wonderful drama of life."

Extracts from Guru Gobind Singh's writings;

"God has no marks, no colour, no caste, and no ancestors, No form, no complexion, no outline, no costume and is indescribable.
He is fearless, luminous and measureless in might. He is the king of kings, the Lord of the prophets.
He is the sovereign of the universe, gods, men and demons. The woods and dales sing the indescribable.
O Lord, none can tell Thy names. The wise count your blessings to coin your names." (Jaap Sahib) Gobind Rai was born with a holy mission of which he tells us in his autobiography “Bachitar Natak” (Wonderous Drama). In it Guru Ji tells us how and for what purpose he was sent into this world by God. He states that before he came into this world , as a free spirit he was engaged in meditation in the seven peaked Hemkunt mountain. Having merged with God and having become One with the Unmanifest and the Infinite, God commanded him: 

“I have cherished thee as my Son, and created thee to establish a religion and restrain the world from senseless acts. I stood up, folded my hands, bowed my head and replied,‘Thy religion will prevail in all the world, when it has Thy support’.”

Guru Ji describes the purpose of his coming to this world and why he emerged from the Supreme Reality in human form to carry out his Creator’s command :

“For this purpose was I born, let all virtuous people understand. I was born to advance righteousness, to emancipate the good, and to destroy all evil-doers root and branch.”

personal Details Birth :     Friday, January 5, 1666 in Patna, Bihar, India Guruship :     1675 to 1708 Joti Jot :     Thursday, 21 October, 1708 at Nanded Family Parents :     Guru Tegh Bahadur & Mata Gujri Brother/Sisters :     -N.A- Spouse :     Mata Jeeto, Mata Sundri, and Mata Sahib Kaur. Children :     Zorawar Singh, Ajit Singh, Jujhar Singh, Fateh Singh Other Details
Bani in GGS:     Recomposed the Sri Guru Granth Sahib Ji at Damdama Sahib in 1706

Wrote Dasam Granth and Sarabloh Granth Creation of Khalsa Panth Fought wars of defense for righteousnes Guru's Bani Main article: Bani of Guru Gobind Singh "Without the support of the One Name, Consider all religious ceremonies superstitions." "Karta (The Creator) and Karim (The beneficient) are the names of the same God. Razak (The provider) and Rahim (The merciful) are also the names given to Him. Let no man in his error wrangle over differences in names. Worship the One God who is the Lord of all. Know that his form is one and He is the One light diffused in all." "The Khalsa is my own image. I shall always manifest myself in the Khalsa. The Khalsa is my body and soul; The Khalsa is the life of my life. The Khalsa is my perfect leader. The Khalsa is my brave friend. I say nothing untrue and to this; Guru Nanak, united with God, is my witness." "Why impress false religion on the world? It will be of no service to it. Why run about for the sake of wealth? You cannot escape from death. Son, Wife, friends, disciples, companions none of those will bear witness for thee. Think, O think, you thoughtless fool, you shall have in the end to depart alone." (Swayya 32)

The Battle It was May 1705. The Sikhs engaged the Mughal forces. A large number of Sikhs who were lighting on the Eastern side of the mound were giving way to pressure from the Royal armies when all at once the forty deserters charged and cut off the ambitious band of attackers. The Guru also sent reinforcements, He showered arrows from his strategic position on the mound, down on the Imperial army, killing a number of them. The resistance of the Sikhs became so fierce that the invaders were completely demoralized. The enemy became restive for want of water. It was not possible for them to reach the lake of Khidrana. As it was semi-desert terrain and the summer heat was reaching its peak Guru Ji knew of its importance and based his defences around the water hole. The only water they could get was fifteen miles behind them. Thirst and oppressive heat, and the tough resistance offered by the Sikhs, compelled the Mughal army to retreat. Water sources, points of communication and maintenance in the desert or semi-desert terrain are few and far apart, hence strategically important. Defence should therefore be based on or around axis of maintenance with an aim to deny the opposing forces accessibility to them. Employment of fresh troops in order to maintain the momentum of attack against an exhausted and bruised enemy invariably disorganises and demoralises him. Only a 300 strong cavalry contingent for fresh troops attacked a thirsty and exhausted enemy numbering 16,000. This had a dramatic effect on the outcome of the battle. Some 250 soldiers of the Khalsa engaged an enemy of 20,000 strong for the whole day. The enemy no doubt put each one to death, but in the bargain left approximately four thousand dead or wounded in the day long battle. The 40 men who had disavowed their Guru, by afixing their thumbprints, were led by the great female general Mai Bhago had brought such damage onto the Mughal force of 10 000 strong, they had no option but to retreat. At the end of the battle, when Sri Guru Gobind Singh Ji was looking for survivors, Mai Bhago, who was lying wounded, greeted him. She told him how the forty deserters had valiantly laid down their lives fighting in the battlefield. Guru Saheb was greatly touched by her sense of remorse, self-sacrifice, and heroism. Mai Bhago recovered and remained in the Guru's presence after the battle of Muktsar. After the defeat of the enemy at the battle of Muktsar, the Mughals realised the futility of their efforts and became so badly demoralised that they altogether gave up. Automatically, hostility towards Guru Sahib Ji and the Khalsa army vanished never to resurface again as long as Guru ji was alive. Torn Bedawa When Sri Guru Gobind Singh Ji along with his Sikhs were collecting the dead bodies for cremation, he found one man named Mahan Singh still clinging to life. On seeing the Guru, he made an effort to rise, the Guru at once took him in his embrace, and sat down with him. Mahan Singh, tearful and exhausted, requested the great Master to destroy the Bedahwa the letter disclaiming his being a Sikh of the Guru. Before Mahan Singh died his merciful Guru took the document and tore it up. Showing infinite mercy towards his followers he named the 40     deserters who had fought until there last breath, after returning to Sri Anandpur Sahib and fighting for their beloved Guru, the Chali  (40 liberated ones). Then Guru Ji moved towards the South to meet with Aurangzeb.

GURU TEG BAHADUR SIMERIA KHAR NAO NIDH AVE THAHI

Guru Tegh Bahadur

Guru Tegh Bahadur Ji (Gurmukhi: ਗੁਰੂ ਤੇਗ਼ ਬਹਾਦੁਰ) (Wednesday, April 18, 1621 - Wednesday, November 24, 1675) was the ninth of the Ten Gurus of Sikhism, becoming Guru on Saturday, 16 April 1664 following in the footsteps of his grand-nephew, Guru Har Krishan. Before his epic challenge of Aurangzeb's policy of forced religious conversion, the Guru Sahib had nominated his son, Gobind Rai as the 10th Guru of the Sikhs

Guru Tegh Bahadur Sahib Ji is the ninth Guru of the Sikhs. He was the youngest son of Guru Hargobind Sahib Ji. He was born on April 1st, 1621 at Amritsar. His mother was Bibi Nanki Ji. His birth name was Tyag Mal but keeping in view his courage and bravery, he was named Tegh Bahadur. At the time of his eternal rest, Guru Har Krishan Sahib Ji bowed down saying, "Baba Bakale" ie. My successor is at Bakala.

The Mughal Emperor of India, Aurangzeb, attempted to consolidate India into one Islamic nation. In order to achieve this aim, he set out to virtually eliminate Hinduism from India. When the ninth Guru Ji heard of this from a desperate group of Hindus, he challenged the Emperor that, in order to convert all the Hindus, the Guru himself would have to embrace Islam. He offered to sacrifice everything for the cause of righteousness. As a result the Guru was imprisoned at the request of Aurangzeb in 1675, Three devout Sikhs who accompanied the Guru were arrested and martyred in front of Guru Tegh Bahadur Sahib Ji at Delhi.

Bhai Mati Das Ji
Bhai Sati Das Ji
Bhai Dyala Ji

Despite being forced to watch the torture and execution of these disciples, the Guru Ji simply refused to concede to the Emperor's demand. The Emperor Aurangzeb gave Guru Tegh Bahadur Sahib Ji three options.

1) To embrace Islam,
2) To perform miracles
3) Be ready for death.

Finally, the Guru preferred the latter. His head was chopped off publicly at Chandni Chowk in Delhi on November 11th, 1675 for being a protector of fundamental human rights. Unparalleled in the history of humankind, the martyrdom of Guru Tegh Bahadur Sahib Ji was an act of sacrifice for another religious community. The Guru Ji's martyrdom served to awaken the collective conscience of the Sikh community, which was about to undergo a final transformation in the years to follow.

The headless body was taken away by Bhai Lakhi Shah Vanjara Ji who cremated it respectfully at his place in Delhi on November 12th, 1675. Gurdwara Rakab Ganj Sahib Ji was erected at this location to commemorate the incidence. The Severed head of Guru Tegh Bahadur Sahib Ji was then presented respectfully to, Guru Gobind Singh Ji by Bhai Jaita Ji at Sri Anandpur Sahib Ji in Punjab. Gurdwara Sis Ganj Sahib Ji has been erected inside the town of Anandpur Sahib Ji where the severed and revered head of the Guru Ji was cremated

Some writers have stated that once you promise allegiance to anybody, sacrifice your head but do not let him down at any cost. A great example of this is Guru Tegh Bahadur Sahib Ji who sacrificed his life but did not falter from his faith. Gobind Rai Ji son of Guru Tegh Bahadur Sahib Ji was nominated to Gurgaddi. Guru Gobind Singh Ji was a child of 9 years when he was called upon to shoulder the responsibilities of a Guru. Bani of Guru Tegh Bahadur Sahib Ji was entered into Sri Guru Granth Sahib Ji by Guru Gobind Singh at Talwandi Sabo Ji, Takht Sri Damdama Sahib Ji. Guru Tegh Bahadur Sahib Ji's bani gives the message of non-attachment.

Bakala

Following Guru Harkrishans prophecy that the next Guru would be found in Bakala, he went there, arriving in August 1664. But on reaching Bakala he found as many as 22 people posing as the next Guru. He decided to offer only two Dinars (also given as five mohars [1] ) to every one posing to be Guru Harkrishan's successor. The true Guru would himself demand the exact amount he had vowed to give. According to him it would not be possible for the false and imposters to define the exact purpose of his visit. Thereby their ignorance, lack of spiritual insight and character would be exposed.

Discovery of Guru Teg Bahadur

As expected, none of the imposters could recognise him, which still left him the problem of having to find the rightful Guru. Then he heard of the solitarian Teg Bahedur, son of Guru Hargobind. Makhan Shah was taken to see him on August 10, 1664 by a local youth. When Makhan placed the two Dinars before Tegh Bahadur, he remarked "God bless you, my man, why only two Dinars after pledging five hundred? The Guru is never in need of any thing but a Sikh is expected to keep his pledge to the Guru." Thus the issue was clinched and the real Guru was discovered by Makhan Shah.

Makhan Shah proclaimed that he would inform everyone upon discovering the True Guru. Guru Teg Bahadur was still desiring to meditate in solitude and told Makhan Shah not to tell anyone. The Guru tried to discourage him by saying his face would be blackened if he did so. (meaning dishonour will be obtained). Makhan Shah took this as a challenge instead of a curse and put ash on his face and climbed to the roof top to announce to all that he had found the Guru.

Shri Guru Har Krishan thiaya jis dithe sab dukh jai

Guru Har Krishan

Guru Har Krishan Sahib Ji (Punjabi: ਗੁਰੂ ਹਰਿ ਕ੍ਰਿਸ਼ਨ [ɡʊru həɾ kɾɪʃən]; 7 July 1656 – 30 March 1664) was the eighth of the eleven Sikh Gurus. He became Guru Ji on 7 October 1661, succeeding his father, Guru Har Rai. After his death from smallpox, his granduncle Guru Tegh Bahadur became the next Guru Ji of the Sikhs.

Born     July 7, 1656 Kiratpur Sahib, Rupnagar, Punjab, India Died     March 30, 1664 (aged 7) Delhi, India Other names     The Eighth Master Years active     1661–1664 Known for     Helping smallpox patients at Delhi Predecessor     Guru Har Rai Successor     Guru Tegh Bahadur Parents     Guru Har R

GURU HAR RAI JI FOLLOWED GURU HAR GOBIND SAHIBJI'S MILITARY TRADITION

Guru Har Rai

Guru Har Rai Ji (Gurmukhi: ਗ੝ਰੂ ਹਰਿ ਰਾਇ) (31 January 1630 - 20 October 1661) was the

seventh of the Ten Gurus of Sikhism and became Guru on Tuesday, 19 March 1644 following in the footsteps of his grandfather, Guru Har Gobind Ji. Before Guru Ji died, he nominated Guru Har Krishan Ji, his son as the next Guru of the Sikhs. The following is a summary of the main highlights of Guru Ji life:

The Guru nominated his youngest son, the five year old Har Krishan as the Eighth Sikh Guru; Guru Har Krishan Sahib on Sunday, 20 October 1661.

Guru Har Rai Born     January 16, 1630 Kiratpur Sahib, Rupnagar, Punjab, India Died     October 6, 1661 (aged 31) Kiratpur Sahib, India Other names     The Seventh Master Years active     1644–1661 Predecessor     Guru Hargobind Successor     Guru Har Krishan Spouse(s)     Mata Krishen Kaur Children     Baba Ram Rai and Guru Har Krishan Parents     Baba Gurdita and Mata Nihal Kaur

BANDI SHOR DATA SRI HAR GOBIND SAHIB JI MIRI AND PIRI DE MALIK

Guru Har Gobind

Guru Har Gobind ji (Gurmukhi: ਗੁਰੂ ਹਰਿ ਗੋਬਿੰਦ) (Saturday, 5 July 1595 - Tuesday, 19 March 1644) was the sixth of the Ten Gurus of Sikhism. He became Guru on 11 June 1606 following in the footsteps of his father Guru Arjan Dev ji. While the ceremonial rites were being performed by Baba Buddha ji, Guru Hargobind ji asked Baba Buddha to adorn him with a sword rather than the Seli of Nanak which had been used previously by the earlier Gurus. 
Guru Hargobind then put on not one but two swords; one on his left side and the other on his right. He declared that the two swords signified "Miri" and

"Piri", "Temporal Power" and "Spiritual Power", one which would smite the oppressor and the other which would protect the innocent. He told his followers: "In the guru's house spiritual and mundane powers shall be combined". "My rosary shall be the sword-belt and on my turban I shall wear a Kalgi" (an ornament for the turban, which was then worn by Mughal and Hindu rulers).
Guru Hargobind carried the same light of Guru Nanak; but he added to it the lustre of the sword. Guru Hargobind sahib ji was also the inventor of the Taus. Guru ji watched a peacock singing one day, and wished to make a instrument to mim

Full Name :     Har Gobind Personal Details Birth :     Saturday, 5 July 1595, Guru ki Vadali in Dist. Amritsar Guruship :     Wednesday, 11 June 1606 Joti Jot :     Tuesday, 19 March 1644 Family Parents :     Guru Arjan Dev & Mata Ganga Brother/Sisters :     -N.A- Spouse :     Mata Nanaki, Mata Mahadevi,Mata Damodari Children :     Sons - Baba Gurditta, Baba Suraj Mal, Baba Ani Rai, Baba Atal Rai & Guru Tegh Bahadur Daughter - Bibi Biro Other Details Bani in GGS:     {{{Bani in GGS}}} Other Info:     Built the Akal Takhat, First Guru to engage in warfare, Main battles fought: Amritsar, Sri Hargobindpur, Guru Sar Marajh and Kartarpur

Relations with Jahangir and wars with Mughals

The reasons for Guru Har Gobind to arm his followers were many. Both externally and internally, the situation was changing. The Guru had to adjust his policy to the demands of the new environment. Sikhism had developed its organisation mostly during the tolerant days of Akbar. Akbar had never interfered with the development of Sikhism. He had even helped the Gurus in various ways. But the execution of Guru Arjan at the hands of Jahangir and imprisonment of Guru Hargobind definitely showed that sterner days were ahead. The policy of mere peaceful organisation no longer sufficed. Both Guru Arjan had foreseen and Guru Hargobind also saw that protecting the Sikh community without the aid of arms was no longer possible.[3] Guru Hargobind accumulated a stable of eight hundred horses and three hundred mounted followers constantly attended to him. A guard of fifty-six matchlock-men secured his safety in person.
Jahangir could not tolerate the armed policy of Guru Hargobind and

consequently imprisoned him. The main reason for leaving him after years was that there were a lot of reports from across the length and width of the country that people were against the throne due to the popularity of the guru, as well as the unjustified martyrdom of the fifth guru. A lot of people were following Sikhism, and there was a possibility of a coup if the Guru was not released at the earliest. As it is, there were 52 Hindu kings in the Gwalior prison at that moment, the policies of Jahangir against the local majority people were oppressive in nature. Therefore, the situation compelled him to order release of Guru Hargobind and save the throne.
During the reign of Shah Jahan, relations became bitter again. Shah

Jahan was intolerant. He destroyed the Sikh baoli at Lahore. The quarrels between Mughal officials and the Sikhs originally started over hawks or horses, but subsequently led to risings on a large scale and were responsible for the deaths of thousands of persons on both sides.[3] Battles were fought at

Amritsar, Kartarpur and elsewhere. Guru Hargobind defeated the Imperial troops near Amritsar. The Guru was again attacked by a provincial detachment, but the attackers were routed and their leaders slain.[6] Guru Hargobind grasped a sword and marched with his devoted soldiers among the troops of the empire, or boldly led them to oppose and overcome the provincial governors or personal enemies.[7]

 A childhood friend of Guru Hargobind, Painde Khan, whose

mother had been the nurse of the Guru, had become his enemy. The cause given, in some accounts, was a valuable hawk of a follower of the Guru which was taken by Khan, and when asked for, was resented by him. Other accounts note Khan's vanity and his pride. This opportunity was used by Mughal officials, who saw Guru Hargobind as an ever-present danger. Painde Khan was appointed leader of the provincial troops and marched upon the Guru. Guru Hargobind was attacked, but the warlike apostle slew the friend of his youth, with his own hand, and proved again a victor.[6]

Guru Har Gobind breathed his last, peacefully, at Kiratpur Rupnagar, Punjab, on 19 March 1644.

 Legacy
The following is a summary of the main highlights of Guru Har Gobind's life:

    Transformed the Sikh fraternity by introducing martial arts and weapons for the defence of the masses following his father's martyrdom.
    Carried two swords of Miri and Piri.
    Built the Akal Takht in 1608 – which is now one of five Takhts (Seats of Power) of the Sikhs.
    Founded the city of Kiratpur in District Jalandhar, Punjab.
    He was imprisoned in the fort of Gwalior for one year and on release insisted that 52 fellow prisoners be freed as well. To mark this occasion, the Sikhs celebrate Bandi Chhor Divas.
    The first Guru to engage in warfare.
    Fought four battles against the Mughal rulers.
    The city Hargobindpur, in Majha region of Punjab, is named after him, which he won over from Mughals after defeating them in a battle.

WRITTEN GURU GRANTH SAHIB JI AND BUILT HARMANDIR SAHIB JI by Gruru Arjan dev ji

Guru Arjan

Guru Arjan
Guru Arjun being pronounced as fifth Guru
Born     2 May 1563 Goindval, Tarn Taran, India Died     16 June 1606 (aged 43) Lahore, Pakistan Other names     The Fifth Master Years active     1581–1606 Known for     Compiled and installed the Adi Granth, Build the Harmandir Sahib. Predecessor     Guru Ram Das Successor     Guru Hargobind Spouse(s)     Mata Ganga Children     Guru Hargobind Parents     Guru Ram Das and Mata Bhani

^{Guru Arjan(Punjabi: ਗੁਰੂ ਅਰਜੁਨ [ɡʊru əɾdʒən]; (15 April 1563 – 30 May 1606) was the fifth of the eleven Sikh Gurus, the eleventh being the living Guru, Guru Granth Sahib, and the first Sikh martyr. He was born in Goindval, Punjab the youngest son of Guru Ram Das and Bibi Bhani, the daughter of Guru Amar Das.[1
     Guru Arjan lived as the Guru of Sikhism for a quarter of a century. Guru Arjan completed the construction of Amritsar and founded other cities such as Taran Taran and Kartarpur. The greatest contribution he made to the Sikh faith was to compile all of the past Gurus' writings along with selected writings of other saints from different backgrounds which he considered consistent with the teachings of Sikhism into one book, now the holy scripture: the Guru Granth Sahib. It is, perhaps, the only script which still exists in the form first published (a hand-written manuscript) by the Guru.[2]}

Guru Arjan organised the Masand system, a group of representatives who taught and spread the teachings of the Gurus and also received the Dasvand, partial offering of a Sikh's income (in money, goods or service) that Sikhs paid to support the building of Gurdwara Sahib, Langar (shared communal kitchens) originally intended to share with sense of love, respect and equality, still an important element today in any Gurdwara. The Langars were open to any visitors and were designed from the start to stress the idea of equality and a casteless society

GURU RAMDAS JI FOUNDED THE RAMDAS PUR,AND AUTHER OF LAVA THE HYMES OF THE MARRIAGE RITES

 Guru Ram Das “One who calls himself a Sikh of the True Guru shall get up early morning and meditate on the Lord’s Name. Make effort regularly to cleanse, bathe & dip in the ambrosial pool. Upon Guru’s instructions, chant Har, Har singing which, all misdeeds, sins and pains shall go away.”

   

   

Full Name :	Bhai Jetha
Personal Details
Birth :	Friday October 9 1534, Chuna Mandi, Lahore, Punjab
Guruship :	Monday 16 September 1574, When his age was 40 years
Joti Jot :	Saturday 16 September 1581
Family
Parents :	Haridas & Mata Anup Devi
Brother/Sisters :	-N.A-
Spouse :	Bibi Bhani
Children :	Sons - Baba Prithi Chand ji, Baba Mahan Dev Ji, Guru Arjan Dev
Other Details
Bani in GGS:	{{{Bani in GGS}}}
Other Info:	Laava, 688 Shabads/hymns, founded the city of Amritsar

Guru Ram Das (Gurmukhi: ਗੁਰੂ ਰਾਮ ਦਾਸ) (Friday October 9 1534 - Saturday 16 September 1581) was the fourth of the Ten Gurus of Sikhism and became Guru on Monday 16 September 1574 following in the footsteps of Guru Amar Das ji. The Guru's original name was Bhai Jetha. Before Guru Ji died, he nominated his youngest son as the next Guru of the Sikhs - Guru Arjan Dev.

Brief Information

The fourth Sikh Guru contributed the following to the people of the world:

    Author of Laava, the hymns of the Marriage Rites
    Designed the Golden Temple
    Planned & created the township of Ramdaspur (later Amritsar)

LANGAR PRATHA AND NAAM SIMRAN STARTED BY GURU AMAR DAS JI GURU AMER DAS JI

ਸੋਈ ਨਾਮੁ ਪਦਾਰਥੁ ਅਮਰ ਗੁਰ ਤੁਸਿ ਦੀਓ ਕਰਤਾਰਿ ॥੬॥
Guru Amar Daas was blessed with the treasure of the Naam, by the Creator Lord, in His Pleasure. ||6|| Guru Amar Das (Gurmukhi: ਗੁਰੂ ਅਮਰ ਦਾਸ) (Sunday 23 May 1479 - Thursday 16 September 1574) was the third of the Ten Gurus of Sikhism and became Guru on Saturday, 16 April 1552 at the age of 73 following in the footsteps of Sri Guru Angad Dev Sahib ji, who left for his heavenly abode on 29 March 1552 aged 48. Guru Amar Das ji was born in 1479, 10 year after Guru Nanak the First Sikh Guru and founder of the Sikh faith. 
Guru Ji was the eldest son of Sri Tej Bhan Ji a farmer and trader and Mata Lachmi Ji, his devoted mother. He was a shopkeeper and lived in a village called Basarke which is near Amritsar. The third Sikh Guru was married to Mata Mansa Devi and they had four children - Two sons named Bhai Mohan and Bhai Mohri and two daughters named Bibi Dani Ji and

Full Name :	Amar Das Ji
Personal Details
Birth :     Sunday 23 May 1479 at Basarkay, Amritsar Guruship :     Saturday 16 April 1552 at age of 73 Joti Jot :     Thursday 16 September 1574
Family
Parents :     Tej Bhan & Mata Bakht Brother/Sisters :     Ishar Das, Khem Rai and Manak Chand Spouse :     Mata Mansa Devi Children :     Sons - Bhai Mohan and Bhai Mohri, Daughters - Bibi Dani Ji and Bibi Bhani Ji
Other Details
Bani in GGS:     {{{Bani in GGS}}} Other Info:     907 hymns, Anand Sahib

younger daughter named Bibi Bhani Ji. Bibi Bhani later married Bhai Jetha who became the fourth Sikh Guru, Guru Ram Das. See article Platforms of Jetha.

SIGN OF SIKH SYMBOLS

IK ONKAR

Ek Onkar means GOD IS ONE. It is a symbol of the unity of God in Sikhism, and is found on all religious scriptures and places such as Gurudwaras. Ek Onkar is the first phrase in the mool referring to the existence of "one God," present as opening phrase in the Guru Granth Sahib, and the first composition of Guru Nanak. It is also part of the Sikh morning prayer, Japji Sahib. The symbol has some resemblance to the Sanskrit OM as seen in the Hindu religion and is itself found in ancient Sanskrit literature.

NISHAN SAHIB (The Sikh Flag)

The Nishan Sahib is the sikh flag  and plays an important role in the Sikh community. Nishan means a seal or stamp, a mark of identity and Sahib is added for respect. It is sometimes referred to as Kesri Jhanda (Kesri - saffron colored. Jhanda - flag), Jhanda Sahib or simply Nishan. It is a saffron-colored triangular-shaped cloth with a tassel at its end, and the Khanda, usually in blue, in the middle of it. The Sikh flag is often seen near the entrance to the Gurdwara, standing firmly on the platform, overlooking the whole building. Sikhs show great respect to their flag as it is, indeed, the symbol of the freedom of the Khalsa.

Five Sikh Symbols

The Five Ks are the five items of dress and physical appearance given to Sikhs by Guru Gobind Singh when he gathered together the first members of the Khalsa on Vaisakhi day in 1699. These symbols give Sikhs a unique identity signifying discipline and spirituality. However, these items cannot be reduced to just symbols and must be worn in their full form.

Kesh

• Kesh are a traditional symbol of holiness in India, and the turban is a symbol of leadership.

• Uncut hair, which is kept covered by a distinctive turban.

Kirpan

• A ceremonial sword, symbolizing readiness to protect the weak, and defend against injustice and persecution.

• The kirpan is normally worn with a cloth shoulder strap called a gatra.The kirpan exemplifies the warrior character of a Sikh.

Kara

• A steel bracelet, symbolizing strength and integrity.

• Steel is symbolic of strength yet resilient under stress. In the same way, the human soul must become as strong and unbreakable as steel which has been tempered in the furnace.

Kangha

• A small wooden comb, symbolizing cleanliness and order.

• The kangha is used to keep the hair clean and is normally tucked neatly in one's uncut hair.

• As a Sikh combs their hair daily, he or she should also comb their mind with the Guru's wisdom.

Kachhera

• Cotton boxer shorts, symbolizing self-control and chastity; prohibition of adultery.