Sakhi Series :- 230 (Bhai Hindal Ji)

B​hai Hindal Ji 

Bhai Hindal(or Bhai Handal) was a prominent Sikh of the time of Guru Amar Das Ji and Guru Ram Das ji. He was a resident of Jandiala, 19 km east of Amritsar. 

He received initiation at the hands of Guru AmarDas ji and continued to be in attendance upon his successor, fourth guru - Guru Ram Das ji. 

At the time of Guru Amardas ji, the institution of Guru-ka-langur (free kitchen) was growing and becoming a great force for change. Guru Ji ensured that social prejudices were renounced and equality of mankind accepted by all those who came to seek his blessings. Every devotee whether Hindu or Muslim, Brahmin or Shudra, rich or poor was asked to sit together as equals and partake food in the langar before he/she could see the Guru.

Bhai Hindal ji use to do sewa in preparing and serving Langar. He spoke but little, and always remained absorbed in devotion. 

As he once sat kneading flour in the Guru ka Langar, Guru Ram Das ji suddenly stepped in. Hindal rose instinctively to make his obeisance. Since the wet flour was adhering to his hands, he, as says Sri GurPratap Suraj Granth, put them behind his back so that they did not smear the Guru's feet when he touched them, and threw himself at his feet. 

The Guru was pleased with his humble devotion. "Thy love is pleasing to my heart, Hindal," he said. "Thou hast my blessing. Completed is thy service. Return now to thy native town and spread the True Name." Hindal went back to Jandiala and began to preach as instructed by the Guru. He lived to a ripe old age and remained a true Sikh to the end. 

Sakhi Series :- 229 (The Sikh Way of Life)

The Sikh Way of Life

Guru Nanak Dev ji, the first Guru of the Sikhs, had two Sons. Their names were Sri Chand and Lakshami Chand. Siri Chand was really a holy man. He started the Udasi sect. An Udasi is a wandering saint who leaves family life, goes to the jungle, remains unmarried and lives on charity. In this way, he tries to obtain God's grace. Guru Nanak Dev ji did not choose Siri Chand to be the Guru of the Sikhs because he did not live the life of a householder. Being the son of Guru Nanak, however, the Sikhs had great respect for him. Unlike the Udasis, the Sikhs lead a family life and realise their responsibility towards the society they live in and thus   do not agree with the Udasi way of searching for God in the jungle.

One day, Guru Ram Das ji and his Sikhs were busy digging the sacred pool at Amritsar. Someone brought the message that Baba Siri Chand was coming to see the Guru. The news rather surprised the Sikhs. When the evening prayer was over, Baba Siri Chand arrived. The Guru and some of the Sikhs received and welcomed him. The Guru liked him for his holy living and he bowed to the old Baba Siri Chand. He helped him dismount from his horse, and they walked to the Diwan (Sikh religious congregation). The Sikhs sat there singing the Lord's praises(Keertan). Guru Ram Das ji and Baba Siri Chand also sat down among the Sikhs. Now the Guru spoke to the Sikhs, "Religion means true living. It does not mean running away from the world. It is not a set of rules. It means believing in God and loving His people. Mere words do not make religion, it is good actions that matter. A family man stands a better chance of doing good actions, because he lives among God's people. He works hard, earns his living and shares his earnings with the needy. It is thus that Baba Nanak tells us to earn God's grace by living in a family and not by going away alone into the jungle."

Baba Siri Chand ji listened to all this very attentively. "Ram Das," he said, "What you say is not true. Being a householder you cannot obtain God's grace. It comes only to those who keep away from family life, keep fasts, remain unmarried and remember God's Name. You are talking of God's grace as if it were child's play."

"Dear Baba," said Guru Ram Das ji, "That is what Guru Nanak told us. It is the magic of the Name, the true Name (Sat Nam) that brings to you God's grace. The Guru's Sikhs always keep God's Name in their hearts. Thus the Sikhs learn that God is one and is everywhere. All human beings are equal before God. The millions of suns, skies and worlds like ours are made by God. A Sikh looks upon all people as brothers and sisters of the same family. He loves them, serves them and listens to them. This is how men learn about God and how a man may become a saint with the help of others. This has been going on for millions of years. Man cannot learn about God from wild beasts in the jungle. What he really needs is the company of good men(Satsangat)"

"Ram Das," said Baba Siri Chand, "The Guru's way seems to be too simple. It looks like a broad and easy path. But I am sure God cannot be known so easily. One has to stay away from the world, remain unmarried and remember God. A householder can never do all this, can he?" "God is not far away," replied Guru Ram Das ji. "If you accept His Will, you will find Him in your heart. He does not live in this or that temple, church or mosque. We need only repeat His Name and love His people. A householder can really find God easily, because he does not look to others for his food and clothing as do the Udasis, who go begging for food to the very householders whose way of life they do not like. The Guru's Sikhs would live, work and repeat the true Name as family men and help others in need. They accept God's Will and thus easily obtain God's grace."

"Ram Das," said Baba Siri Chand. "Your way of life runs too straight and clear. I understand your point of view. You know so much, but you look no different from your simple Sikhs. Why have you grown such a long beard?" "Dear sir," replied the Guru. "It is God's way. It is His sweet Will that all men have beards. The beard is a part of our body. My beard is just its natural length. It gives me a complete look. I take good care of it, that is all. What is more, this long beard of mine is for wiping the feet of all holy men like you."

At this, all the Sikhs sitting there were very pleased and spoke out "Great is our Guru Ram Das. O wonderful Guru, grant us all such humility and goodness."

Baba Siri Chand was greatly impressed at the Guru's humility. Later the Guru made him a fond farewell. 

"Men put on many strange clothes and wander far away in search of God. But they forget to make their hearts clean. They shall neither find God, nor any happiness after death. O Man, be a saint in your own home and follow the Guru's way; Practise truth, love and good works. This way alone You will know truth and be granted Gods grace.  (Guru Ram Das ji)

"O God, bathe me in the pool of nectar. So that I may meditate on your Name, The root of joy, the life of the world, The giver to all men; Then I shall feel blessed."  (Guru Ram Das ji)

Sakhi Series :- 228 (Ram Rai and Aurangzeb)

Ram Rai and Aurangzeb

Like his grandfather, Guru Har Gobind Sahib ji, Guru Har Rai ji was a saint-soldier. He kept a strong army of 2,200 horsemen ready to be used when the need arose. The Guru was otherwise very peace-loving and kind-hearted.

Shah Jahan, the Emperor of Delhi, had four sons. Prince Dara Shikoh, being the eldest, was the heir to the throne. His younger brother, Aurangzeb, was very clever. When Shah Jahan fell ill, a war broke out among his four sons for the throne of Delhi. Aurangzeb arrested his old sick father and imprisoned him at Agra. He defeated prince Dara who fled for his life and was hotly pursued by Aurangzeb's forces. Dara escaped to the Punjab and sought shelter in the Guru's Camp. When some Sikhs asked Guruji if it was wise to protect the prince against Aurangzeb's orders, and thus inviting trouble, Guru Har Rai told them that as per the spiritual scriptures the Guru forgives and embraces whoever comes to him for protection. The Guru's forces put up a brave fight with the pursuing army and thus saved Dara's life. 

Aurangzeb never forgot that the Guru had helped Dara. So, when he became Emperor, he called the Guru to Delhi. The Guru could not find time to go so he sent his son, Ram Rai, on his behalf.

When Ram Rai appeared before Aurangzeb, he was asked many questions about Sikhism. Ram Rai tried to answer them all as best as he could. Aurangzeb then wanted to satisfy himself that there was nothing against Islam written in the Holy Granth (The Sikh Bible). He asked Ram Rai to explain why Guru Nanak had said,

"Mitti Musalman ki, pere pai ghumiar, 
Ghar bhande itan kian, jahdi kale pukar." 
"The ashes of Moslems find their way into the potter's clod, 
Pots and bricks are made out of them, they cry out as they're fired."

Ram Rai thought for a time and then, forgetting altogether what his father had instructed, he said, "Your Majesty, Guru Nanak wrote 'Mitti Beiman Ki' that is 'The ashes of the faithless,' not 'of the Moslems' fall into the potter's clod. Some ignorant person seems to have copied wrongly from the original text. The scribe seems to have inserted 'Musalman' in place of 'Beiman.' This mischief has given a bad name not only to your religion but also to mine." The Emperor was very pleased at Ram Rai's answer and was fully satisfied with his explanation. He sent Ram Rai away very respectfully.

The Sikhs of Delhi reported the whole incident to the Guru and told him that Ram Rai had changed the text of the Granth and thought himself superior to Guru Nanak Dev ji whose writings no-one had the right to change. When Guru Har Rai ji heard that from fear of death his son Ram Rai had changed the Holy Text and shown weakness, he was extremely angry. The Guru thought that Ram Rai was unable to withstand pressure and understand the true meaning of the text. He had shown no strength of character. So Guru Har Rai ji judged that he was unfit to be Guru. He therefore disowned him and said that he would never see him for the rest of his life. 

"The word of the Guru is inner music; 
The word of the Guru is the highest scripture; 
The word of the Guru is all pervading" 
(Guru Granth Sahib)

"The Guru gives the word, and the word is the Guru; 
All the sweetness of nectar is in the word. 
The Guru's word instructs, and the Sikh follows it: 
This is how the word leads to light." 
(Guru Granth Sahib)

Sakhi Series :- 227 ( Faith Moves Mountains )

Faith Moves Mountains

A faithful Sikh and his wife lived in a village. They had no children. One day a group of Sikhs on their way to see Guru Har Gobind ji stayed at their house. Both husband and wife entertained the Sikhs as best they could. When the party was about to leave, the couple asked them to pray that their wish to have a son might be fulfilled. The Sikhs prayed for the gift of a child in the family and advised the couple to meditate on God, work honestly and help the needy. The couple faithfully acted upon the advice of the Sikhs and, by the grace of God, after a time they had a beautiful son. They named him Gurmukh (the Guru's Follower). The devoted parents often told stories about the Guru to the Child as he was growing up. The boy was so intelligent that he not only loved to hear about the Guru but also learned many of the Guru's hymns by heart. When Gurmukh was ten years old, both his parents died within a very short space of time leaving poor Gurmukh alone and friendless.

Gurmukh felt lonely, sad and helpless. He prayed to God in the morning and evening and always asked people about the Guru and his whereabouts. He had learnt from his mother that the Guru was very kind and helped his Sikhs in every way. He had now an intense desire to see the Guru in person and listen to his kind words: One day, a Sikh told him that Guru Har Gobind ji was staying at Amritsar. Gurmukh got up early, repeated the Japji (morning prayer) and set out for Amritsar in order to see the Guru. He had covered a long distance and was near the city of Lahore when a Pathan soldier met him on the way. The soldier asked Gurmukh many questions and, finding he was alone, he forced the poor boy to work for him as a slave. The Pathan made him work very hard indeed. The boy longed to see the Guru but the Pathan would not let him go. No one dared to free him from the Pathan and poor Gurmukh longed for a sight of the Guru's face.

One day, when the boy was working on the Pathan's farm, a Sikh Masand (agent of the Guru) happened to pass by. The boy dared not go with the Sikh. He gave the Masand a paisa (a copper coin), begged him to offer it to the Guru, and to request him to help his young Sikh out of difficulties. The Masand accepted the humble offering, blessed the boy, assured him of the Guru's help and proceeded on his way. When the Masand reached the Guru at Amritsar, he placed Gurmukh's paisa before the Guru and told him the whole story, asking the Guru to help the Sikh boy. The Guru listened to the Masand attentively, smiled and said, "He has sent his Paisa with faith and God will bestow His glory on him. His paisa is more than a hundred thousand rupees to me. As regards helping him, I must say he who has faith needs no help. His faith will help him out very soon. I shall pray for him." Saying this, the Guru stood up and all the Sikhs joined him in praying to God to help the Sikh out of his troubles.

Back in Lahore, the poor boy was expecting help from the Guru day and night. With every rising sun he would pray hopefully, but the setting sun always left him as sad and disappointed as ever.

One day, the Pathan asked Gurmukh to accompany him to a village carrying one of his suitcases, It was summer and the suitcase was so heavy that the boy could hardly walk. Tired by the heat and the journey, they stopped at a well to rest and take a drink. As the Pathan was drawing water from the well, his foot slipped and he tumbled over into it. Gurmukh tried his best to save the Pathan and cried for help, but the Pathan had drowned before anyone could come to help. Gurmukh thought to himself, "If I go back to the Pathan's house and tell the truth, nobody will believe me, and I will be called a murderer. Even if they believe me, they will keep me as a slave forever and make me work hard for life's He did not know what to do. At last he sat down and began to sing the following hymn of the Guru :

"The hot wind (misfortune) does not touch the man who accepts the protection of the Lord. 
Round about me is God's fence so nothing can hurt me. 
I have found the true Guru who leads me to God. 
He has given me God's name as a medicine and I have fixed my attention on the one God. 
The Saviour has saved me and cured all my sickness. 
Says Nanak, mercy is shown to me, and God is my helper."

Having repeated the hymn he decided to run away and seek the protection of the Guru. In order to find out what was in the suitcase and whether it was worthwhile carrying it along, he opened it, and found it full of clothes, jewels, ornaments of gold, and two thousand rupees. Gurmukh decided to offer everything to the Guru. He tied them all up and set off for Amritsar. Night overtook him near a village and he asked for a night's lodging in the house of a woman whose husband was away on business. Gurmukh was allowed to sleep in the front room.

The woman felt suspicious about the suitcase. When the boy was sound asleep the woman opened it and was surprised to and so much wealth. She decided to steal it. so she went to a neighbour and promised to give him half of the riches if he would kill the boy and dispose of his body. The neighbour agreed, and at dead of night, he came in and strangled the stranger to death. But, during the night, the woman's husband had come back and, taking the boy to be a beggar, he had turned him out and had gone to sleep in his place and so, it was not Gurmukh who was murdered, but the woman's husband. Next morning Gurmukh came back into the front room to get the suitcase and start on his journey. His hair stood on end with fright when he saw the dead man. At once he picked up the staircase and took to his heels fearing lest he should be arrested for murder. With his mind fixed on the Guru he ran as fast as he could. He did not rest anywhere, and walked day and night. Weary and tired at last he reached Amritsar, where he went to the Guru, placed the suitcase before him and bowed. The Guru at once left his seat and embraced him, and told his Sikhs how firm faith helps those who have it. Gurmukh was asked to buy horses with the money he had brought and in a short time he became an expert horse trader.

"A hundred thousand ways we may earn money, save or spend 
A hundred thousand may come and go through our hands 
If these honours are not counted on the day of reckoning 
Where shall we escape to? 
A hundred thousand sermons from holy books you may hear 
A hundred thousand pandits may explain the epics to you 
If these honours are not counted on the day of reckoning 
Consider them wasted : for they have been rejected by God. 
With the True Name comes honour, 
The Creator's Name brings grace; 
If day and night He lives in our hearts 
He will be gracious, says Nanak, 
And we shall be saved." 
(Rag Asa Guru Granth Sahib)

Sakhi Series :- 226 ( Do not call the dogs dogs, because they are lions )

What Changed Qazi Noor Mohammad's Mind?
(Source: http://www.sikhsangat.com)

Qazi Noor Mohammad's name is well known in Sikh history due to his eye witness account of Sikhs fighting Abdali and giving him crushing defeat in 1765. He came with Abdali from Afghanistan to India. He was a fanatic Muslim engrossed in religious animosity and bigotry. He hated all non-Muslims and spewed his hatred towards those who opposed the tyrant Muslim rule. He wrote about the Sikhs using most hateful and insulting words he could find in a language. Even then he couldn't keep away from mentioning Sikhs' bravery. He writes:

"When they(Sikhs) take up a musket in hand at the time of battle, they come to the field fiercely springing and roaring like lions and immediately split many a breast and make the blood of many others spill in the dust. You may say that this musket was invented by these dogs (Sikhs). Though guns are possessed in large numbers by others, yet nobody knows them better. These bad-tempered people discharge hundreds of bullets on the enemy on the right and left and in front and on the back. If you disbelieve in what I say, enquire from the brave warriors who will tell you more than what I have said and would have nothing but praise for their art of war. The witness of my statement are those thirsty thousand heroes who fought with them."

In the above quotes, he calls Sikhs "dogs" and doesn't even consider them moral human beings. He also calls them brave because only thirty Sikhs fought against thirty thousand Pathans yet he doesn't show any likeness towards the Sikhs. Then something happens and he writes:

"Do not call the dogs (the Sikhs) dogs, because they are lions (and) are courageous like lions in the battlefield. How can a hero, who roars like a lion be called a dog? (Moreover) like lions they spread terror in the field of battle. If you wish to learn the art of war, come face to face with them in the battlefield. O, Swordsman! if you want to learn the modes of fighting, learn from them how to face the foe like a hero and how to come unscathed from the battle. You may know that their title is Singh and it is injustice to call them dogs. O, youth! If you are ignorant of the Hindi language (I can tell you that) the meaning of Singh is lion."  - Jangnama" - an eye-witness account of Ahmed Shah Durrani's invasion of 1764

One wonders how all of the sudden, the Qazi is praising Sikhs and takes his insulting remarks back. It wasn't simply the bravery of the Sikhs which changed his perspective because he had already witnessed it when he first entered Punjab. What changed his mind was his personal experience with the Sikhs. It happened when the Afghan army was resting at a place and preparing to fight the Sikhs. Qazi Noor Mohammad was taking a walk and wandering just outside the circles of the pitched tents when he noticed that a small group of Sikhs appeared on the scene and were getting ready for a guerilla attack. Qazi Noor Mohammad quickly hid himself in the bushes and started observing the Sikhs. Shouting "Sat Sri Akal" Sikhs withdrew their swords and attacked the first tent. As soon as they entered, all of the Sikhs just froze with their swords still in the air. To their surprise they had entered the tent of Muslim women. All of the women (as described by Qazi) were most beautiful, wearing gold, diamonds and pearls. Qazi thought these "kafirs" (Sikhs) would not spare any woman and their dishonor was a sure thing. On the other hand, the Sikhs put the swords back in the sheaths and their jathedar said, "Khalsa Ji, this is the tent for women. Let's go from here and attack the army. No woman is to be touched." Saying this, the Sikhs exited the tent leaving women unharmed and attacked the next tent. In no time, they killed many of the Afghans and took away ammunitions and rations. By the time the rest of the army arrived the Sikhs had disappeared in thick jungle. Everyone was left dumbfounded.

Qazi Noor Mohammad was so impressed by the character and valor of the Sikhs that he showered words of praise about them in his work. He called them true Singhs not "dogs" and considered them the true rulers of Punjab. He is astonished by the fact that there is not a single thief in their group nor is there anyone who commits adultery and takes intoxicants. They have no greed for gold, diamonds and money. They are not appeased by worldly pleasures and they consider no one their "own"(personal) enemy. This shows why Sikhs were praised even by their worst enemy. It was their character, bravery, honesty and most important of all faithfulness to Gurmat (path of the Guru) that earned them the respect. As long as Sikhs live by the principles of Sikhi, they will be praised by the entire world and one day will establish true 'halemi raaj' and guide the humanity to the path of ultimate peace. 

"If you are not acquainted with their religion, I tell you that the Sikhs are the disciples of the Guru - that glorious Guru lived at Chak (Amritsar). The ways and manners of these people were laid down by Nanak who showed these Sikhs a separate path. He was succeeded by Guru Gobind Singh from whom they received the title of Singh. They are not part of the Hindus, who have a separate religion of their own." -  Jangnama - an eye-witness account of Ahmed Shah Durrani's invasion of 1764

Sakhi Serires :- 225 ( Guru Arjan Dev Ji - the first Sikh martyr )

Guru Arjan Dev Ji - the first Sikh martyr

(Source : http://www.guruarjandev.com )

During the rein of Guru Arjan Dev ji, loads of people were joining Sikhism in Punjab and in various other parts of India and even in the neighboring countries. It is said that the hilly Rajas of Kulu, Suket, Haripur and Chamba visited the Guru and became his followers as did the Raja of Mandi. Guru's fame and influence became widely spread.

At that time Chandu Lal was Emperor Akbar's Diwan (financial advisor). His official duties necessitated him to reside in Delhi. He had a young daughter of extreme beauty. Her mother, one day, said to her father, "Our daughter is growing to maturity. We should search for a husband for her." Chandu Lal, therefore, sent his family priest and barber in search for a suitable match for his daughter. The priest and the barber searched every city in the Punjab but could not find a satisfactory match. One day again Chandu's wife insisted that they should continue their efforts. So the priest and the barber were again dispatched for the purpose. They searched and searched and when they reached Lahore, they heard about the Guru's young son, HarGobind. They went to Amritsar and found HarGobind as the most descent match for the young girl. They came back and reported to Chandu accordingly. They gave their analysis on the excellence of HarGobind and the enormous respect that his father was commanding in the city of Amritsar. Chandu was not pleased hearing praises of the Guru, so he asked the priest and the barber, "Do you think him equal to me? Guru's caste is inferior to me. You desire to put the ornamental tile of top storey into a gutter! Where am I, the imperial finance minister; and where is the Guru, though he may be an object of veneration to his followers?"

After the husband and wife had argued the whole night over the matter, it was decided that Sada Kaur (their daughter) should be given in marriage to HarGobind. The marriage presents were, therefore, dispatched to Amritsar.

It came to the ears of the Sikhs of Delhi that Chandu had used derogatory expressions for the Guru. They sent a messenger with a letter explaining Chandu's utterances and prayed to the Guru to reject his alliance. The Sikhs of Delhi as well as of Amritsar prayed that the alliance of a haughty head like Chandu should not be accepted. The Guru was obliged to accept the advice of his Sikhs and so with utmost humility he told the matchmakers, "I am contented with my humble lot and desire not an alliance with the great. An ornamental tile should not be put in a gutter."

While the matchmakers were still remonstrating, a Sikh, Narain Das, a grandson of Bhai Paro (a famous Sikh of Guru AmarDas ji) stood in the congregation and beseeched the Guru,"O king, I am the dust of thy lotus feet. I have a daughter whom my wife and I have vowed to offer to thy son. If you make her the slave of thy feet, I shall be fortunate. I am a poor unhonored Sikh and thou art the honor of the unhonored." The Guru replied,"If you have love in your heart, then your proposal is acceptable to me." Narain Das at once went and purchased the marriage presents and betrothal ceremony was performed.

All this happened in the presence of Chandu's matchmakers who went back to Delhi and disappointed their master with sad news. Chandu was very much incensed and he wrote a letter to the Guru apologizing for his thoughtless expressions. He pleaded with the Guru that if he accepted his alliance, he would give large dowry to his daughter and he would have many favors conferred on him (Guru) by the Emperor. In the end he threatened that he was already on bad terms with his brother Prithi Chand and if he fell out with him too, it might ignite a blazing fire which would be difficult to extinguish.

He dispatched the letter with the priest. The Guru having read it, stated, "It is the pride that ruins men. Man suffers for his acts. They whom the Creator joined, are united and they whom men joined, are not. It is the Guru's rule to comply with the wishes of his Sikhs. Their words are immutable. As for his threats, I have no fear because God is the guardian of all." The priest returned with this message. This set the stage for Chandu's evil designs against the Guru.

The Emperor Akbar died soon after and was succeeded by his son Jahangir. Akbar had nominated his grandson Khusro in suppression of his son. Khusro claimed Punjab and Afghanistan which his father, Jahangir, was unwilling to concede to him. Jahangir ordered Khusro's arrest but the latter escaped and went towards Afghanistan. On his way he visited the Guru at TarnTaran and told him that he was needy, poor and had no traveling expenses. So he begged the Guru for pecuniary assistance.

Khusro had previously visited the Guru accompanying his grandfather Akbar and was, therefore, very well known to him. Secondly in Guru's house everybody- friend or foe, king or pauper, is treated equally. The Guru knew what was coming, but seeing the plight of the prince, he gave Khusro financial help. Khusro was, however, seized while crossing Jehlum, by the imperial forces and was brought in chains to his father.

Prithia(Prithi Chand) continued to retain the assistance and co-operation of Sulhi Khan against the Guru. On the pretext of collecting revenue in the Punjab, Sulhi Khan obtained leave from the Emperor. On his way he visited Prithia at his village Kotha where they concocted plans for the Guru's destruction. In the meantime, however, Prithia took Sulhi Khan to show his brick-kilns, where Sulhi Khan met with his accidental death by his sudden fall in the live brick-kiln.

Prithia was very much saddened at the death of his ally in evil. In those circumstances Chandu came to his rescue and filled the gap. Chandu wrote to Prithia to use his influence to bring his daughter's alliance with HarGobind. Prithia was ready to assist Chandu in his nefarious designs against the Guru. He wrote back that the Guru who had deprived him of his right over Guruship, was already his enemy; and he would only be too happy to assist in meting him with adequate punishment. In his letter he begged Chandu to use his influence with the Emperor to bring the Guru to justice. So they both concocted a plan to induce the Emperor by some means to visit Punjab where they would have an opportunity to enter into some conspiracy against the Guru.

Chandu's scheme was successful and in a short period of time the Emperor came to Punjab. He told the Emperor that Guru Arjan Dev was acting as his rival in Punjab by entertaining thieves and exercising independent authority. Upon this the Emperor sent an order to the Guru through Sulbi Khan, the nephew of late Sulhi Khan, to abstain from such practices. On his journey to Amritsar, Sulbi Khan confronted with some Pathans and was killed. When Chandu heard the death of Sulbi Khan, he convinced the Emperor that it had been done through the machinations of the Guru. He added other false allegations as well. For example the Guru had deprived his elder brother Prithi Chand of his rights over Guruship and had also endeavored to deprive Hindus and Muslims of their religions. The Emperor immediately sent for Prithia who was overjoyed with the invitation. He made preparations to go to the Emperor but after the dinner he got a cramp in his stomach and died the same night.

Meharban, son of Prithia, wasted no time after the death of his father in informing Chandu who in turn informed the Emperor that the Guru had blessed Khusro and had promised that he would become the Emperor. The Emperor was also notified that the Pundits and the Qazis were enraged at the compilation of Adi Granth which blasphemed the worship rules of the Hindus and the prayer and fasting of the Muslims. By such accusations, Chandu induced the Emperor to summon Guru Arjan Dev ji.

Emperor Jahangir writes in his autobiography:
"In Goindwal, which is on the river Biyah (Beas), there was a Hindu named Arjan, in the garments of sainthood and sanctity so much so, that he had captured many of the simple- hearted of the Hindus and even the ignorant and foolish followers of Islam, by his ways and manners, and they had loudly sounded the drum of his holiness. They called him Guru and from all sides stupid people crowded to worship and manifest complete faith in him. For three or four generations (of spiritual successors) they kept this shop warm. Many times it occurred to me to put a stop to this vain affair or to bring him into the assembly of the people of Islam.

At last, when Khusro passed along this road, this insignificant fellow proposed to wait upon him. Khusro happened to halt at the place where he was, and he came out and did homage to him. He behaved to Khusro in certain special ways, and made on his forehead a finger-mark of saffron which the Indians call Qashqa and is considered propitious. When this came to my ears and I fully knew his heresies, I ordered that he should be brought into my presence and having handed over his houses, dwelling places, and children to Murtaza Khan (Sheikh Farid Bukhari) and having confiscated his property I ordered that he should be put to death with tortures."

The following events led to the Guru's summons by the Emperor resulting in martyrdom:

To begin with, it was his elder brother, Prithi Chand who devoted his whole life to harm the Guru in every possible way. Secondly Chandu's animosity over his daughter's non-alliance with the Guru's son, is considered the main fuel. These men with jealousies in their hearts, concocted the real story of Khusro to rouse the ire of Emperor Jahangir which added fuel to the blazing fire. Along with these circumstances Guru's increasing influence in bringing crowds of Hindus and Muslims to Sikhism, created a stir in the minds of the Pundits (Brahmans) and the Qazis (Muslim priests). The compilation of Adi Granth was considered a serious blow to other religions. Through all these circumstances Guru Arjan Dev ji fell a victim to the bigotry and inhumanity of the Mohammadan Emperor.

Before his departure to Lahore, the all knowing Guru appointed his son, HarGobind as his successor and gave suitable instructions. He took five Sikhs, Bhai Bidhi Chand, Bhai Langaha, Bhai Piara, Bhai Jetha, and Bhai Pirana, with him. Some writers say that Emperor Jahangir had gone to Kashmir before the arrival of the Guru in Lahore.

The Emperor Jahangir addressed the Guru, "Thou art a saint, a great teacher, and a holy man; You look on all, rich and poor, alike. It was therefore, not proper for you to give money to my enemy Khusro." The Guru replied, "I regard all people, whether Hindu or Musalman, rich or poor, friend or foe, as equals; and it is on this account that I gave your son some money for his journey, and not because he was in opposition to you. If I had not assisted him in his forlorn condition, and so shown some regard for the kindness of thy father, Emperor Akbar to myself, all men would have despised me for my heartlessness and ingratitude, or they would have said that I was afraid of you. This would have been unworthy of a follower of Guru Nanak Dev ji."

The Guru's reply did not sooth Jahangir's feelings and he ordered him to pay two lakhs of rupees (two hundred thousand rupees), and also to erase the hymns in his Granth which were opposed to the Hindu and Muslim religions. The Guru replied, "Whatever money I have is for the poor, the friendless and the stranger. If you ask for money, you may take whatever I have; but if you ask for it by way of fine I shall not give you even a penny, because a fine is imposed on the wicked worldly persons and not on priests and saints. As regarding the erasure of hymns in the Adi Granth, I cannot erase or alter an iota. I am a worshipper of the Immortal God. There is no monarch save Him; and what He revealed to the Gurus, from Guru Nanak to Guru Ram Das, and afterwards to myself, is written in the holy Granth. The hymns contained in the Adi Granth are not disrespectful to any Hindu incarnation or any Mohammadan prophet. It is certainly stated that prophets, priests, and incarnations are the handiwork of the Immortal God, Whose limit none can find. My main object is to spread the truth and the destruction of falsehood; and if, in pursuance to this objective, this perishable body is to depart, I shall account it great good fortune."

The Emperor left and the Guru was placed under the surveillance of Chandu. Some writers say that Guru Arjan Dev ji's execution was nothing except usual punishment of revenue defaulter. It seems that these writers are totally ignorant of Sikh tradition. When the Sikhs of Lahore came to know about the fine of two lakhs of rupees, they decided to raise the money to discharge the Guru's obligation of fine. The Guru issued a stern warning to his Sikhs that whosoever contributed to pay the fine imposed on him, would not be his Sikh. It was a matter of principle as mentioned in the Guru's reply above, and not a matter of two lakhs of rupees which could have been collected in twinkling of an eye. Fines are for thieves, robbers, slanderers and the wicked. Men devoted to religion did not belong to that category. It is, therefore, baseless to say that Guru's execution was usual punishment of revenue defaulter. The Qazis and Brahmans offered alternatives to the Guru to exchange death for expunging the alleged objectionable passages in Adi Granth and inserting the praises of Mohammad and of the Hindu deities. The Guru did not budge from his position.

Guru Arjan Dev ji was made to sit on the red hot iron pan (Tati Tavvi) and burning sand was poured over his bare body. He was seated in red-hot caldron, and was bathed in boiling water. Guru's body was burning and was full of blisters.

His friend and devotee, Sain Mian Mir, a Muslim saint, rushed to see him. When Mian Mir saw the ghastly scene, he cried out and said, "O Master! I cannot bear to see these horrors inflicted on thee. If you permit me, I would demolish this tyrant rule (Mian Mir is said to have possessed supernatural powers at that time)."

The Guru smiled and asked Mian Mir to look towards the skies. It is said that Sain Mian Mir saw Angels begging the Guru's permission to destroy the wicked and the proud.

The Guru addressed Sain Mian Mir, "Mian Mir, you are perturbed too soon. This is the Will of my Master (God), and I cheerfully submit and surrender to His Sweet Will." The Guru repeated and exemplified in action the meaning of this verse:

"Tera kia meetha lagei
Har Nam padarath Nanak mangei." - (Guru Granth Sahib ji, Ang 394)
'Sweet be Thy Will, my Lord
Nanak beseecheth the gift of Nam.'

The Guru bore all this torture with equanimity and never uttered a sigh or a groan. The Guru was unruffled!
The Guru remained calm and unperturbed like a sea! The Guru was in Absolute Bliss!
This was the wonder of the Lord- an unparallel example in the history of mankind.

Sain Mian Mir asked, why was he enduring the suffering at the hands of his vile sinners when he possessed superpowers? The Guru replied, "I bear all this torture to set an example to the Teachers of True Name, that they may not lose patience or rail at God in affliction. The true test of faith is the hour of misery. Without examples to guide them, ordinary persons' minds quail in the midst of suffering." Upon this Sain Mian Mir departed commending the Guru's fortitude and singing his praises.

The Guru was again addressed to comply with the demands of his enemies. When he was threatened with further torture, he replied, "O fools! I shall never fear any torture. This is all according to God's Will, any torture wherefore afforded my pleasure." He is said to have uttered this Shabad:

"The egg of superstition hath burst; the mind is illumined;
The Guru hath cut the fetters off the feet and freed the captive.
My transmigration is at an end.
The heated caldron hath become cold; the Guru hath given the cooling Name||
Since the holy man hath been with me, Death's myrmidons,
who lay in wait for me, have left me.
I have been released from him who restrained me; what shall the judge do to me now?
The load of karma is removed; I am freed therefrom.
From the sea I have reached the shore; the Guru hath done me this favor.
True is my place, true my seat, and truth I have made my special object.
Truth is the capital; truth the stock-in-trade which Nanak hath put into his house."
(Guru Granth Sahib ji, Ang 1002)

Chandu thought to suffocate him in a fresh cowhide, in which he was to be sewn up. Instead the Guru asked for a bath in Ravi river which flowed embracing the walls of Lahore city. Chandu reveled at the thought that the Guru's body full of blisters, would undergo greater pain when dipped in cold water and he permitted him to bathe in the river. The soldiers were sent to escort the Guru. The Master's disciples saw him leaving. He looked at them still forbidding any action. He said, "Such is the Will of my God, submit to the Divine Will, move not, stand calm against all woes."

Crowds watched the Master standing in water and having a dip. Lo! The light blended with Light and the body was found nowhere. Hail to the Master! Thou art Wonderful- Martyr, the greatest. Thou art the Greatest!

Guru Sahib was martyred in 1606. Guru Sahib instructed that his martyrdom would show that all peaceful means to persuade the Emperor against tyranny having failed, it was now right and just to resort to the sword to protect the weak and innocent.

Thus Guru Sahib sacrificed his life to uphold the principle of Social, Economic, Political, Religious Freedom for all and doing Sewa, being Merciful and helping the needy.