FIVE PILLARS OF SIKHISM

                                                  FIVE PILLARS OF SIKHISM

                                                                         

The foundation of SIKHISM was laid by Guru Nanak Dev Ji, by taking up His mission to wake up a depressed, demoralized, superstitious and priest ridden society of India and enlighten the humanity in Asia, after receiving the message from Almighty God. All The Sikh Gurus contributed to the completion of this 'MAHAL'(Palace) of SIKHISM, as The light of God transmigrated from Guru Nanak Dev Ji to succeeding Gurus. The peaceful bearing of extreme torture with equanimity by Guru Arjan Dev Ji, for spreading TRUTH, righteousness  and fighting for human rights, brought a revolutionary change. Consequently, Guru Hargobind sahib adorned two swords at the time of His succession, symbolising ‘PIRI’ i.e. saintliness and ‘MIRI’ i.e. sovereignty.The Supreme sacrifice of Guru Tegh Bahadur Ji for protecting Hinduism on the request of Kashmiri Pandits i.e. for protecting their human rights, enormously lightened it up. 

After the birth of infant Gobind Rai in Patna in Bihar(India), Pir Bhikhan shah, a Muslim Saint living in Punjab, paid obeisance towards east, instead of Muslim practice of paying towards the west. On questioning by his followers, he replied that as The messenger of God has appeared in the east, therefore he paid towards the east. He also told them that He will be a great reformer, will fight for truth, virtues and destroy the tyrannical Mughal rule. Then Pir Bhikhan Shah went to meet the infant Gobind Rai at Patna to seek His blessings, when Gobind Rai was about two weeks old. After initial reluctance to allow him to meet for two days, he was allowed to meet, as he implored that he has travelled for days and will remain hungry till he is allowed to meet. When the Pir placed two pots filled with sweets before Gobind Rai, He placed His both hands on both the pots kept before him. On this the Peer was very pleased and bowed  his head on the fleets of Gobind Rai. On questioning by his disciples that why he was taking the pots back, he told them that Gobind Rai will protect both Hindus and Muslims, as all humanity is one to him.

Guru Tegh Bahadur Ji told, while giving instructions to His wife Mata Gujari ji at the time of leaving Patna for Punjab, that they should not treat Gobind Rai as a normal child as He is The messenger of The God and will be a Guru like earlier Sikh Gurus and a great reformer and a warrior. He asked her to act according to his wishes and not to do anything contrary to His wishes. When the Sikh Sangat insisted Guru Tegh Bahadur to stay for more time at Patna, He told the Sangat that Infant Gobind Rai will fulfill all their desires, when they meet him and place them before him.

This was further authenticated by young Gobind Rai at the age of about 8 years when He told his father that there is no soul holier than Him to sacrifice life for saving the lives and religion of Kashmiri Pandits, who had come to Him to seek His help. Guru Gobind Singh ji says in His autobiography ‘Bachitar Natak’ that The God sent Him as His son, for propagating a righteous faith (PANTH) for fighting the evil and end repression in the world, as He says that :-

MEI APNA SUT TOHI NIVAZA II

PANTH PARCHUR KARBE KAHU SAAZA II 

JAAHI TAHAN TEI DHARAM CHALAYAI II

KABUDHI KARAN TE LOK HATAYAI II 29 II--Bachitar Natak---69

He further says that He bowed His head and prayed to The God and sought His blessings that The ‘PANTH’ can be created in this world, if YOU ( GOD ) help Him in this cause, as The Guru says that :-

Thadh bhayou mei jori kar Bachan Kaha Sirr niayai II 

Panth Chalie tab Jagat mei Jab tum Karhu Sahayai II 30 II--Bachitar Natak---69

Guru Gobind Singh Ji completed the task by giving appearance to The  ‘KHALSA’ (who directly belongs to God), by baptizing 'Panj Piaras' with ‘Khande Di Pahul’ i.e. ‘Amrit’( water of immortali,ty), which was prepared by stirring water in the iron bowl with Khanda( a double edged iron sword) and reciting the divine five Banis namely Japji, Jaap, Sudha Savaiye, Kabio bach benti chaupai and Anand Sahib, and gave them the name ‘SINGH'. Thus with this revolutionary deed, The Guru transformed the fallen and spineless Indian polity, which had lost its manliness, from 'jackals' to ‘lions’ and thus also abolished caste system in India by making all to drink ‘AMRIT ’ from the same bowl. Thus the religious evolution started by Guru Nanak Dev Ji reached its goal. The Indian communities which were deeply divided in lower and upper castes, Hindus, Muslims and hated each other, were United into a UNIVERSAL BROTHERHOOD i.e. SIKHISM, as it believes that all humanity is one. 

                                                                                                                                                                                                          SIKHISM preaches that the evil in the human beings can not be destroyed but can be substituted with the consciousness of the Divine light i.e. Contemplating on GOD and singing His praises from the heart as He lives in every heart. Consequently,becoming good human beings to spread peace, righteousness, end injustice and fight repression by implementing the following fundamental principles, which form the FIVE PILLARS OF SIKHISM.

  

1. KIRAT KARNI i.e. Earning Honest Living.

2. NAAM JAPNA / SIMRAN i.e. Contemplating on The God.

3. VAND SHAKNA i.e. share your earnings.

4. SELFLESS SERVICE TO THE HUMANITY by any possible means.

5. SPREAD TRUTH, LOVE, RIGHTEOUSNESS, END INJUSTICE AND FIGHT EVIL

The understanding and following these principles, for the welfare of humanity and loving His Creation, is the execution of the Divine will. When an individual follows the teachings of SIKHISM in GURBANI, it gives him immense pleasure and satisfaction and he becomes content with what God has given him and he also visualizes The God in His creation. This realization changes his thinking and instead of hurting others, he enjoys utilizing his life serving the humanity, as 'Bibek budh’ i.e. Higher sense in him awakens.The Sikhs repeat this desire in their daily ‘ARDAS’ ( prayer ) as under :-

‘SIKHAN DA MUNN NEEVAN MATT UCHI MATT KA RAAKHA AAP WAHEGURU’ II     

i.e. may the intellect of the Sikhs remain humble, and their wisdom exalted. Waheguru(GOD) is the protector of our wisdom.

THUS  SIKHISM IS A UNIVERSAL MESSAGE OF COMPLETE TRUTH FOR HUMANITY AT LARGE, irrespective of caste, color, creed, rich, poor etc. It aims at transformation of the human being and thus the society. In order to achieve this goal, every Individual should contemplate on GOD, remembering God while doing all our activities to save ourselves from doing bad deeds, do selfless service for the society, spread truth, righteousness, fight to end injustice and the evil of repression, corruption in the society for the welfare of humanity in the WORLD.

1. KIRAT KARNI: i.e. Earning Honest Living:-

Sikhism preaches earning our livelihood by sincere hard work and honest means and not to become a parasite on the society. The Guru says that dishonest means of earning are prohibited to a Sikh, as pork to Muslim and beef to a Hindu, as such earnings pollute the mind in the same way as blood stains the clothes. The Guru says that :-

Hak paraayiaa NANAKA  ous sooar ous gaae ||

Gur peer haama taa bharaye ja muradaar na khaae ||--SGGS---141

i.e. To take what rightfully belongs to others, is like a Muslim eating pork, or a Hindu eating beef. Our Guru, our Spiritual Guru, stands by us, if we do not eat those carcasses I.e. do not take anything by undesirable means, which rightfully belongs to others.

2. ‘NAAM JAPNA / SIMRAN’ i.e. Contemplating on God:-

Gurbani says that one is born, when God infuses His light into him, as such every individual should remember God daily in the ambrosial hours, and to be continuously with God while doing all his daily acts/deeds, as who knows weather we will get next breath or not. It further advises to reflect on His virtues such as love, benevolence and kindness and inculcate such virtues into our character. This can be done by singing, listening and contemplating on ‘Gurbani’ with love, individually or in the congregation (Saadh Sangat), and doing ‘NAAM SIMRAN’ i.e. applauding the Lord-God for His manifestation with the name ‘WAHEGURU’, or any other name by other faiths. It removes all sufferings and gives peace and tranquility and hence one lives a heaven like life and is thus saved of the hell like life. Guru says that :-

E sarira meria Har tum meh jot rakhi taa tu jag meh aia ||-- SGGS---9

i.e. O my body, The God infused His light into you, and only then you came into the world.

Har japdia khin dhil na keejeei meri jindurie mat ke jaapee sahu avai ken a avai ram ||--SGGS---540 

I.e. do not hesitate for an instant to meditate on the Lord, O my soul; who knows whether you shall take another breath or not.

Naao Tera  nira(n)kaar hai naae laeiai narak n jaaeeai ||--SGGS---465

i.e. your name is the Lord; chanting your name ,one does not have to live a hell like life.

Muhou ki bolan boleeai jit sun dharae piaar ||

A(n)mrith vaelaa sach naao vaddiaaee veechaar ||--SGGS----2

i.e. what word can we speak to evoke His Love. In the ambrosial hours before dawn, chant the True NAAM and contemplate on His Glorious Greatness.

Guru further says that He is preaching what The God commanded Him, and is by the will of the GOD and that He himself does not know what to say. As such understand it to be truth as communicated by The God. He says that ‘Gurbani’ is the truth and communicates with The God.The Guru says that :-

Hau Aaphu Boli na jaanadaa mai kahiaa sabh hukamaao jeeo || --SGGS---763                                                i.e. By Myself, I do not even know how to speak; I speak all that the Lord commands.

Sathigur kee bani sat sat kar jaanhu gursikhhu har karataa aap muhahu kadhaaeae ||--SGGS---308                 

i.e. O Gursikhs, know that the ‘bani’, the Word of the True Guru, is true, absolutely True. The Creator Lord Himself causes the Guru to chant it.

Guru advises that singing and listening kirtan of His praises and contemplating on the word of the 'SHABAD', will fulfill all our desires, give pleasure and lasting bliss.He says that all living beings of the world behold the True Guru but one is not liberated by merely seeing Him and even remembering Him under compulsion does not bring any goodness. Alone that deed is beneficial, which is done by one’s own free will i.e. one contemplates on His ‘SABAD’ with love from the heart.Guru says that :-Sarab manoraṭɦ raaj sookɦ ras saḍ kɦuseeȧ keeraṭanu japi naam ||--SGGS---683.                                                           i.e. All desires, power, pleasure, joy and lasting bliss, are found by chanting the Naam, the Name of the Lord, and singing the Kirtan of His Praises.

SATGUR NU SAB KO VEKHDA JETA JAGAT SANSAR II 

DITTHE MUKAT NA HOVEI JICHAR SABAD NA KARAEI VICHAAR II---SGGS---594                                                                       

i.e. All living beings of the world behold The Guru. One is not liberated merely seeing Him,unless one contemplates on the word of His 'SHAAD'.

BADHA CHATEE JO BHARE NA GUN NA UPKAAR II

SETI KHUSHI SAVARIA NANAK KAARAJ SAAR II---SGGS----787

i.e. doing anything under compulsion, does not bring either merit or goodness. Alone that deed is beneficial, O Nanak, which is done by one's own free will.

The Guru condemns those, who do not remember God, in the strongest words. He says that such people who do not remember God, do not call them human beings; they are just animals and stupid beasts. The Guru says that Out of all the 8.4 millions of beings, God blessed mankind with glory and that human being who misses the chance in this life, shall suffer the pain of coming and going in reincarnation. 

Jinaa sathigur purakh na saeviou sabadh na keetho veechaar ||

Oue maanas joon na ankhiyan pasoo dhor gaavaar ||--SGGS--1418.             i.e. those who do not serve i.e. remember the True Guru/The Primal Lord and do not reflect on the word of the ‘Shabad’, but do not call them human beings; they are just animals and stupid beasts. 

LAKH CHAURASI JON SABAEE II

MANAS KO PRABH DEE VADIAYEE II

IS PAUREE TE JO NAR CHOOKE AYE JAYE DUKH PAIEDA II---SGGS---1075.                        I.e. Out of all the 8.4 millions of beings, God blessed mankind with glory. That human being, who misses the chance in this life, shall suffer the pain of coming and going in reincarnation.

The Guru advises that every individual should perform ”ARDAS” (prayer) after his “SIMRAN”/Contemplating on God, as no one can command Him but can only offer prayer to Him standing before Him with folded hands, from the heart with faith in The God, which will work. He Himself knows, acts, does it right. The Guru says that :-

NANAK HUKAM NA CHALAI NAAL KHASAM CHALAI ARDAS II----SGGS---474.                                                             i.e. no one can command The Lord, offer prayer to Him, which will work.

AAPEI JANHE KARE AAP AAPE  AANHE RAAS II

TISEI AGEI NANAKA KHALIE KEECHAI ARDAAS II--SGGS----293

i.e. He Himself knows, acts, He Himself does it right. Stand before Him, O Nanak, and offer your prayer.

3. ‘VAND SHAKNA’: i.e. share your earnings with the less fortunate and for the welfare of society:-

Sikhism preaches that it is the sacred duty of a Sikh to share his earnings with the society for welfare of mankind such as running “Langar” (free kitchen) for the poor, helping the needy and the less fortunate. The Guru says that one who earns by honest means and shares his earnings with others becomes kind-hearted, liberal and this brings invaluable blessings to him. The Guru says that :-

Nanak agai so milai Ji khatte ghaalai dei ||1||---SGG---472

i.e. O Nanak, in the world hereafter, that alone is received, which one gives to the needy from his own earnings and labor.

Ghaal khaei kishh hathue deh II  

Nanak rahu pashane sae ll----SGGS----1245.      i.e. one who works for what he eats, and shares it with others-O Nanak, he knows the path.

4. SERVICE TO THE HUMANITY:-

Sikhism lays stress on serving the society by whatever means an individual can do i.e. by doing physical work, contributing by doing social service for the welfare of the society, preaching Guru's message / giving education to the uneducated etc. Gurbani says that service to humanity pleases God, as it is His manifestation and He loves such individual and rewards them and showers His blessings on him. Guru says that :-

EHU VISO SANSAAR TUM DEKHDE EHU HAR KA ROOP HAI HAR ROOP NADRI AAEIYA II-SGGS---922                  i.e . The whole world which you see is His manifestation, the image of The Lord is seen it.

Nanak Hukamee likheeai Lekh || 

“Jeha vekheh Teha Vekh ||---SGGS---466.         i.e. O, Nanak, by the 

Lord’s Command the destiny is recorded. As the Lord sees our deeds which we do while living in this world, so we are seen by the Lord. 

Saevaa karath hoe nihakaamee ||

Tis ko hot parapat suaamee ||--- SGGS---- 286.          

i.e. One who performs selfless service, without expectation of reward, shall attain his Lord and Master.

Following the Guru’s teachings, Bhai Ghanaiya used to serve drinking water to the wounded soldiers at Anandpur Sahib, even if they belonged to the enemy. On a complaint made against him to Guru Gobind Singh ji, for giving water for drinking to the enemy, he replied to The Guru that he only sees Tenth Guru in everyone and as such he is doing so. On hearing his reply,The Guru was pleased and asked him to apply ointment as well, to the wounded.Thus The Sikh Red Cross was founded by Bhai Ghanaiya ji at Anandpur Sahib more than 150 years before the formation of international Red Cross.

5. SPREAD TRUTH, RIGHTEOUSNESS, END INJUSTICE AND FIGHT REPRESSION:-

Sikhism preaches the spreading of truth, righteousness, ending injustice and fighting the evil of repression and corruption in the society, for establishing a humanitarian rule in the world. The Guru says that :-

Pahila sacɦu halaal ḍuï ṭeejaa kɦair kɦuḍaaï ||                 

I.e. Let the first be truthful, the second honest living, and the third charity in the Name of God.  

Cɦaūṭɦee neeȧṭi raasi manu paṇjavee sipɦaṭi sanaaï ||--SGGS--141.                       I.e. Let the fourth have goodwill to all, and fifth the praise of the Lord.  

Guru Nanak raised his voice in strongest words against the tyrant rulers and for the human rights of the suppressed and gave a divine message of leading a peaceful but dignified life and fight injustice. Guru says that:-

Rajae  seeh  mukadam  kuttae ||

i.e. The kings are tigers, and their officials are dogs;

Jaae jagaainih bait(h)ae suttae ||--SGGS---1288

i.e. They go out and awaken the sleeping people to harass them.

Jae jeevai path lathhee jaae ||

i.e. those who merely live  in dishonor;

Sabh haraam jaettaa kishh khaae II---SGGS----142

i.e. everything they eat is sinful.

Guru Arjan Dev ji and Guru Tegh Bahadur Ji sacrificed their lives and attained Martyrdom, spreading message of truth, righteousness and for ending injustice and repression. GURU GOBIND SINGH Ji transformed the cast-ridden, coward, fallen and utterly despondent society of India from 'jackals' to 'lions', by baptising them with ‘Khande-DI-pahul’( Ambrosial nectar ), to whom He gave the name of 'KHALSA’, to prepare them for fighting for human rights. 

The Guru then requested these five beloved ones to give Him ‘Amrit’ and make Him their first disciple as they collectively should be His Guru and He became Guru Gobind Singh from Guru Gobind Rai. The Guru thus set an example of religious development in the world i.e.The Guru baptizing the followers and the followers baptizing The Guru. 

The Guru says that The 'KHALSA' is Army of The GOD and has appeared as per wishes of The Almighty God, as GURU says that :-

KHALSA AKAL PURAKH KI FAUJ ||

PRAGTIYO KHALSA PARMATAM KI MAUJ ||–Guru Gobind Singh ji 

It was The ‘KHALSA’ of The Guru, who removed the shackles of about 1000 years slavery of the people of India, by destroying the tyrant Mughal / Turkish rule in Punjab and creating the 'KHALSA RAJ' in North-west of India. The Brave Sikh generals like General Hari Singh Nalwa blocked the entry of foreign invaders from ‘Khyber Pass’ forever, which laid the foundation for destroying Mughal / Turkish rule in entire India. There is no parallel to the sacrifices of GURU GOBIND SINGH JI in the whole world as The Guru sacrificed His entire family i.e. His father, four sons, mother, fighting for the cause of the human rights of the people of India.

Although all Gurus contributed to the task started by Guru Nanak Dev JI for the welfare of humanity but GURU GOBIND SINGH JI completed the task by giving appearance to The ‘KHALSA’ and giving the status of THE LIVING GURU to SRI GURU GRANTH SAHIB JI, as it is a UNIVERSAL MESSAGE OF TRUTH for the HUMANITY at large. 

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Concept of Akal Takhat--Appointment of Jathedar

          CONCEPT OF AKAL TAKHT--APPOINTMENT OF JATHEDAR

The foundation of AKAL TAKHT i.e. the throne of ALMIGHTY, was laid by Guru Hargobind Sahib on July 2, 1609 AD in front of Sri Harmandir Sahib in Amritsar, envisaging combining Divinity and worldly affairs. The concept of ‘MIRI’ I.e, worldly leadership and ‘PIRI’ I.e. spirituality / Divinity was established by Him by adorning two swords at the time of His succession as The Guru, by telling Baba Budha Ji to give him Two swords to wear. His aim was to inculcate the spirit of self respect and bravery among the people and kindle the light of self rule/independence in His countrymen. With aim in mind, heroic poems / ‘VARS’ were sung at AKAL TAKHT by the poets during His time, as per message of The Sikh Gurus in GURBANI. 

Accordingly, He kept AKAL TAKHT two feet higher than the throne of the Mughal king in Delhi, conveying the message very clearly and loudly that AKAL TAKHT is above any worldly throne. Even It’s construction was done by two Gursikhs only and no massion was engaged for this purpose. He gave sermons and held morning and evening congregations at AKAL TAKHT and took important socio-political decisions from here. Keeping in view the kindling of spirit of sovereignty in the people, He refused to return the falcon ( BAAZ ) of the Mughal emperor, which was caught by the Sikhs on His directions, as it was troubling and hurting a bird flying in air. Due to which Mughal ruler of Lahore attacked The Guru and thus He fought the first battle with Mughals at Amritsar and defeated them, conveying the message of sovereignty to the people.

But after Guru Gobind Singh Ji transferred Guruship to SRI GURU GRANTH SAHIB, the duty of giving directions from AKAL TAKHT in religious and worldly affairs was given to appointees called ‘Sarbrah’, during the times of Sikh Struggle.  Akali Phoola Singh, who was ‘Sarbrah’ AKAL TAKHT during the time of Maharaja Ranjit Singh, was a devout Sikh. He upheld Sikh tenets and acted very firmly, while giving exemplary punishment to Maharaja Ranjit Singh for having illicit relations with a prostitute, caring least that he was a Maharaja of Punjab.

After the formation of SGPC in 1925 AD, Jathedars Sri AKAL Takhat sahib were appointed by SGPC and Jathedars like Mohan Singh Tur and Gurdial Singh Ajnoha had acted firmly upholding the Sikh tenets. But after operation bluestar in 1984 A D, the most of the Jathedars Sri AKAL TAKHT Sahib have not been acting as per Sikh tenets, with the exception of Prof Darshan Singh, who acted firmly as per Sikh tenets and gave exemplary punishment to S Surjit Singh Barnala CM, PUNJAB, for carrying out operation black thunder in Sri Harmandir Sahib Amritsar.

The basic reason behind this downfall is that the Jathedars of AKAL TAKHT and other TAKHTS are that appointed by SGPC, which is remote controlled by politicians in control of SGPC. After the death of Gurcharan Singh Tohra, it is being controlled by by S.P.S.Badal since long, by giving tickets and getting elected his confidents members of SGPC and then President SGPC and other office bearers. Consequently, he has been misusing Jathedars of AKAL TAKHT to suit his political interests. This has badly tarnished the image and authority of Jathedar AKAL TAKHT, which is evident from the following facts:-

Nanakshahi calendar has been got repeatedly changed as per Bikrami calendar to please his mentors BJP/RSS, thereby ruining the basic concept of Nanakshahi calendar so much that, Parkash Gurpurab of Guru Gobind Singh Ji fell on the same day as that of ‘SHAHEEDI’ Gurpurab of Sahibzadas IN 2014. Gurpurab of Guru Gobind Singh Ji came twice in the year 2014 and it did not come at all in the year 2015. 

As per Nanakshahi calendar now being followed by SGPC, Even The CREATION OF KHALSA DAY ( Baisakhi) will come in winters one day instead of March/April, thereby undoing the concept of ‘Bara Maah’ in GURBANI, to which even Jathedars of TAKHTS have become blind, due to reasons best known to them.

Honouring S.P.S.Badal by AKAL TAKHT without any achievement for The PANTH. Rather he has badly damaged Panthic interests throughout his career and now ruined the youth of Punjab with the sale of liquor and other intoxicants in the state, as the per capita consumption of liquor/intoxicants in Punjab is highest in the world.

Getting appointed a RSS ideologue, Mr. Harcharan Singh as chief secretary SGPC at a huge abnormal salary of Rs three lacs per month, grossly misusing Guru’s Golak, for remote controlling of SGPC by RSS, for diluting the Sikh principles through SGPC. 

Getting issued Hukamnama from AKAL TAKHT exonerating Dera Sauda chief with the purpose of getting votes of Dera followers,  from previously issued Hukamnama for his misconduct of personifying Sri Guru Gobind Singh Ji and duplicating Guru’s ‘AMRIT’ ceremony etc., and getting it again reversed after the Sikhs throughout the world reacted strongly against this decision of AKAL TAKHT.

Getting suspended 'Panj Piaras' of AKAL TAKHT, who acted as per wishes and sentiments of majority of Sikhs in the world and as per authority invested in them by DASAM PATSHAH and called Jathedar AKAL TAKHT and other Jathedars with him to explain their decision of exoneration of Dera Sauda chief, has crossed all limits of misuse of Jathedar AKAL TAKHT for vested political interests. 

7. The ‘Saroop’ of Sri Guru Granth Sahib(SGGS) had been stolen from a Gurdwara since 1st June 2015 but SAD Govt failed to trace it and catch the culprits even though they had challenged that they will desecrate SGGS, if their demands were not met. Then after about 4 months they desecrated SGGS, even then the Govt failed to act and trace the culprits and take suitable action. But instead fired at the peaceful protesters protesting against this inaction by the PB Govt despite such a heinous crime and killed two people and inflicted grievous injuries on hundreds of them. But despite repeated incidents of  sacrilege of SGGS, Jathedar AKAL TAKHT failed to take any concrete action. The basic causes for these are as below :-

1. The election of SGPC Members is held under the act of Parliament 1925, which was mischievously enacted by the British Govt to indirectly control The Gurdwaras and AKAL TAKHT through SGPC, after they got 'SIROPA' presented from S. ARUR SINGH, 'SARBRAH' AKAL TAKHT to Gen Dyer, who was responsible for heinous crime of killing hundreds of peaceful Sikhs/ other People in Jallianwala bagh in Amritsar in 1919 AD.

2. The election of SGPC members elected in 2012 A D, has been held null and void by the Supreme Court of India in the Sehajdhari case and are now under the control of Govt of India. which indirectly brings even Jathedars under the clutch of Indian govt. Evidently SGPC will now be remote controlled by RSS / BJP through their RSS representative, chief secretary SGPC appointed against specially created post with huge salary of 3 lakhs per month, 

3. The menace of intoxicants in the state has COMPLETELY destroyed the youth of Punjab and SAD/BJP govt runs on the revenue earnings from the sale of liquor in the state. If Gujarat Govt can run without sale of liquor, then why PB Govt cannot be run without the sale of liquor. But even under such disgusting state of affairs and moreover use of intoxicants being prohibited in ‘GURBANI,

JATHEDAR AKAL TAKHT has miserably failed to take any action.

Thus, keeping in view the concept of AKAL TAKHT, as envisaged by Guru Hargobind Sahib Ji and the above developments contrary to it, KHALSA PANTH needs to deliberate on the following REMEDIAL MEASURES BY CONVENING A SARBAT KHALSA BY ASSOCIATING ALL THE SIKHS THROUGHOUT THE WORLD:-

1. Jathedar OF AKAL TAKHAT and of other TAKHTS should be selected, as done by Christians, from the competent Sikhs throughout the world. Moreover they should not be under the control of SGPC, so that they act independently and take decisions as per Sikh tenets and with the voice of their inner conscience, in the larger interest of The KHALSA PANTH. 

2.THE KHALSA PANTH also needs to review that how the election of SGPC can be taken out of the control and preview of central Govt.

Baba Banda Singh Bahadur--The Founder of Khalsa Raj

            BANDA SINGH BAHADUR--THE FOUNDER OF KHALSA RAJ

Banda Singh Bahadur was born on 16 October, 1670 AD in village Rajouri in Kashmir in the house of Ram Dev bhardwaj, a farmer by profession. He was named as Lachman Das and was fond of hunting and horse riding. One day while hunting, he killed a female deer and when he cut it for cleaning, two of the children came out of it's stomach and both died in front of his eyes. He was shocked to see this scene and decided to leave the house holder's life and became a Bairagi ( aesthetic ). He met Janaki Das Bairagi, who had come to Rajouri and became his disciple and he named him Madho Das. 

Roaming with the bairagis in Kasur, one day he came in contact with Ramdas Bairagi in 1686 AD and became his disciple, He kept roaming with him for many years and one day when he went to Nasak on the river Godavari, he decided to live there, as this place was very peaceful and romantic for aesthetics. Here he came in contact with Aughar Nath yogi, who was famous for Tantric powers. When Aughar Nath was in his last days of life, he gave him Granth of Yoga, as he had become his close disciple. After Aughar Nath died in 1691 AD, Madho Das made his own hut near Nander and started living alone as a Tapasvi. As he had tantric powers, the people started attracting towards him and he had made large number of disciples. But he was filled with ego to the brim and used to make fool/ insult other aesthetics who would come to him, by using his tantric powers. He had great physical strength and psychological power, but was using in the wrong way. Thus he spent 16 years in Nander as an aesthetic/ tantric. Now the time had come to transform / divert his physical and mental energy in the right direction for welfare of humanity.

As Guru Gobind Singh Ji had helped Bahadur Shah in succession war after death of Aurangzeb, he was obliged to The Guru. Guru Gobind Singh Ji was accompanying Bahadur Shah to south for further deliberations for suitably punishing Wazir khan, the ruler of SIRHIND, who had killed two younger sons of The Guru aged 9 years and 7 years. As the talks broke down, Guru Gobind Singh stopped at Nander.

one fine morning, in September,1708 AD, Guru Gobind Singh Ji reached the Place(Matth) of Madho Das, against the advice of Mahant Jait Ram, who met Him while passing through state of Jaipur in Rajasthan. He had informed The Guru that Madho Das had tantric powers and he uses it to harass the saints/aesthetics, who come to his Place. As Madho Das was not present there, Guru Gobind Singh Ji sat on his bed and Sikhs accompanying Him started cooking their meals/ meat etc. His disciples went to complain to Madho Das. When he returned and saw The Guru sitting on his bed, he got furious and started using his tantric powers to overturn the bed, but when all his tantric powers failed, he got confused. Then he questioned The Guru about His identity. The Guru asked him to think and look inside his mind and tell about His identity, which he already knows. After thinking for a while, he replied that:- Are you Guru Gobind Singh.? When The Guru replied in affirmative, he asked the purpose of The Guru coming to his place. Guru replied that He has come to make him His Sikh/disciple. These words of The Guru worked as an electric current and  Madho Das fell on the feet of The Guru and replied that he is His slave( Banda) and requested The Guru to make him His disciple.

Then Guru Gobind Singh Ji baptized him by giving him Khande-Di-Pahul( Amrit ) and named him Gurbax Singh but was more famously known as Banda Singh. Thus Guru Gobind Singh Ji transformed /diverted his immaculate energy to the service of the harassed and subjugated countrymen, by admitting him into THE KHALSA PANTH. He learnt the tenets of Sikhism and Sikh history very soon and was shocked to learn about the brutally with which Guru Arjan Dev Ji and Guru Tegh Bahadur Ji, who were fighting for humanitarian values, were martyred. He was furious and his eyes became red, when he learnt about brutal killing of two younger sons of Guru Gobind Singh Ji by brick lining them in the wall and then cutting their throats, after they refused to convert to Islam.

After Guru Gobind Singh Ji was stabbed, by one of the two persons sent by Wazir Khan to kill The Guru, He was hurt very seriously but before the man could make a second attempt, he was killed by The Guru with His Sword, and his second companion was caught and killed by the Sikhs. After all means of reconciliation by Guru Gobind Singh Ji having failed,The sword needed to be put to test as was declared by Him earlier in 'Zafarnama' that:-

                

            CHU KAAR AZ HAMAA HEELTE DAR GUZASHAT  II

            HALAAL AUST BURDAN BAA SHAMSHEER DASAT  II

   I.e. All means of redressing a wrong having failed, the raising of sword is pious and just.

Having known that His end was near, He called Banda Singh close to Him and patted him for his bravery and gave him five arrows, Nishan Sahib, Nagaara, as symbols of Political Power, and deputed five Sikhs as Panj Piaras for his guidance and sent twenty more responsible Sikhs with him for his help. He blessed and directed him for routing tyrant Mughal rule in Punjab and establish KHALSA RAJ ( humanitarian rule ). He also directed him that on attainment of political power, he should not develope ego and maintain good moral character. With these instructions of The Guru, Banda Singh proceeded toward Punjab, taking with him Guru's ' HUKAM NAMAS ' in the name of the Sikhs. On the way he faced serious financial problems and he prayed to WAHEGURU and the prayer was heard and a Sikh merchant met him near Bharatpur and offered a large amount of money of his 'Dasvand'. Banda Singh reached the ' Pargana ' of Kharkhoda and halted in villages of Sihri and Khanda, from where he sent ' HUKAMNAMAS ' of Guru Gobind Singh Ji to the Sikhs of Majha, Doaba and Malwa and told them that SARBAT KHALSA should unite and organise to destroy the tyrant Mughal rule. The Sikhs who had come with him from Nander, also sent letters in the name of important Sikhs of the area, telling them that Guru Gobind Singh had himself sent Banda Singh after appointing him as Jathedar of The Khalsa. And that it is the duty of The Khalsa to unite under his leadership for achievement of the mission assigned to him.

Consequently, a large number of Jats from 'Baangar' and brars from North and many other leading Sikhs of The Guru joined him. When he learnt that the Sikhs in large numbers have reached at KARTARPUR across Sutlej, but Pathans of Malerkotla and Ropar have stopped them on the river, he directed them to stay put till a message is sent to them.

Capture of KAPURI :-

After Sonipat and Kaithal, Banda Singh attacked SAMANA on 11th November, 1709 AD, as Sayad Jalal-u-din, who had killed Guru Tegh Bahadur Ji lived here. More over the Jalaads( butchers), namely Sashal Beg and Bashal Beg, who killed two younger sons of Guru Gobind Singh Ji also lived here. All Jalaads and about ten thousands people were killed and the town was captured. As Bhai Fateh Singh fought with bravery and had a great role in this victory of The Khalsa, Banda Singh was pleased and appointed Bhai Fateh Singh as Faujdar of SAMANA and nine 'Parganas' under it.

Capture of SADHAURA :-

While moving towards Sadhaura, Banda Singh came to know that Incharge of Kapuri, kadmudin lhas been lifting all beautiful womens of Hindus through his men on horses and exploiting them sexually. He burnt his haveli with all its belongings along with Kadmudin. Then he raided Sadhora, whose In Charge Usman Khan had killed Pir Budhu Shah brutally, as he had helped Guru Gobind Singh Ji in battle of Bhangani. The people of the area being fed up of harassment by Mughal rulers joined Banda Singh's men and looted and destroyed the city.

Battle of ROPAR :-

Now the Sikhs of Majha and Doaba, who had assembled across Sutlej, crossed the river and had reached Kiratpur. Wazir khan deputed Sher Muhammad khan of Malerkotla to stop the Sikhs coming from North. He alongwith his brother Khizr Khan and nephews Muhammad khan and Nusrat Khan moved to fight the Sikhs. By this time the Sikhs of Majha and Doaba had reached Ropar. At sunrise Khizar khan attacked the Sikhs. Although the Sikhs were in small number and had only swords and spears and no guns, they fought very bravely and killed Khizar khan. Sher Mohammad khan came forward along with his nephews but when both of his nephews were killed by the Sikhs, he fled away with the dead bodies of his brother and nephews. In the meanwhile Banda Singh had also captured Banur. When Banda Singh learnt of victory of the Sikhs, coming from Keeratpur at Ropar, he was very happy and he advanced to receive them and both sides met between Banur and Kharar.

CONQUEST of SIRHIND :-

As the Sikhs from all sides had joined Banda Singh, an Ardas was made to WAHEGURU and Banda Singh ordered for preparing to raid SIRHIND, which Sikhs acknowledged with slogan of 'Sat Siri Akal', as the Sikhs were waiting since long to revenge the brutal killing of two younger sons of Guru Gobind Singh Ji, aged 9 years and 7 years , by Wazir Khan a Muslim Ruler of SIRHIND. Having learnt of threat of attack by Sikhs, Wazir Khan started from SIRHIND with his army of about 20,000, elephants, horses , guns and large other weapons to stop them and both armies met at CHHAPAR-CHIRI, 10 miles away from SIRHIND on 12th May, 1710 AD. Banda Singh handed over the command to Bhai Fateh Singh, Karam Singh, Dharam Singh, Aali Singh and Sham Singh and himself took position on a Tibba to watch and direct the Sikhs. THE Sikhs fought so bravely that they almost killed the most of the army of Wazir Khan in this fierce battle but Wazir Khan was alive. Then he advanced towards Baaz Singh, but Fateh Singh hit him with his sword so strongly that it cut his head and body upto lower back. Thus Wazir Khan was killed and he lost the battle and his remaining army ran away. Then Sikhs raided SIRHIND but Wazir Khan's elder son, having learnt of his father's death, ran away to Delhi along with his family. Sucha Nand, who played a vital role in killing of two sons of Guru Gobind Singh escaped but Sikhs looted and ransacked his house. The  Sikhs got booty of about two crore rupees from SIRHIND but they did not damage any Hindu temple or Masjid like Sheikh Sirhindi’s  Maqbara. After capture of SIRHIND, Banda Singh appointed Baaz Singh as ruler of SIRHIND and Aala Singh as his assistant. Bhai Fateh Singh was appointed the ruler of Samana and Bhai Ram Singh, brother of Baaz Singh as ruler of Thanesar and Bhai Binod Singh as his assistant.

Banda Singh made SIRHIND as his centre of activities, sent armies to South, East and West to capture more areas. The victory of SIRHIND had created such a terror in the minds of the people that wherever the  Sikhs attacked, Muslims, Hindus and Govt officials surrendered without any resistance. Thus within a few days, the Sikhs were in control of Parganas with a revenue of thirty six lakhs a year. Many Muslims and Hindus in this area became Sikhs. 

Then Banda Singh proceeded to Malerkotla but the son of Sher Mohammad khan ran away with his family and valuable articles. Banda Singh's aim was not to plunder the city as he knew that Guru Gobind Singh Ji had given blessings to Sher Mohammad khan as he had protested to Wazir Khan and left his court against his order of killing of two minor sons of The Guru. He had come to this city as he came to know that Sher Mohammad khan had kidnapped Bibi Anoop Kaur River at the time Guru Gobind Singh Ji crossed Sirsa River but she killed herself with a knife to save her dignity and Sher Mohammad khan quietly buried her in the grave. He got the grave dug and took out her body and performed her last rites as per Sikh tenets. From here he went to Raikot, whose In Charge surrendered to Banda Singh without any resistance.

LOHGARH-CAPITAL OF FIRST KHALSA RAJ ( STATE ) :-

He made the fort of Mukhlas Garh as his capital as it was in mountaineous area between Sadhaura and Nahan, as SIRHIND was on GT Road and would have easily come under attack of Mughal army. This fort was in depleted condition and he got it repaired in a very short time and named it LOHGARH. He also built houses for officials to live in here. He introduced currency in the name of Guru Nanak Dev Ji--Guru Gobind Singh Ji and the Stamp on the currency was in Persian language, which read as under :-

SIKKA ZAD BAR HAR DO AALAM TEG NANAK WAAHID ASAT 

FATEH GOBIND SINGH SHAHE-SHAHAN FAZALE SACHA SAHIB ASAT 

I.e. The Victory has been achieved in two worlds with the blessings of the sword of Guru Nanak. The victory is of SHAHENSHAH Guru Gobind Singh and THE WAHEGURU ( God ).

Even the stamp used by him in his official Govt documents and correspondence in Persian was in the name of Guru Nanak-Guru Gobind Singh, which read as under :-

DEGO TEGO FATEH O NUSRATI BE-DIRANG

YAFT AZ NANAK GURU GOBIND SINGH

I.e. The victory, service to humanity, means of sustenance have been obtained by the blessings and the sword of Guru Nanak-Guru Gobind Singh.

Thus He always propagated that KHALSA RAJ ( Rule ) has been given by Guru Nanak Dev Ji and Guru Gobind Singh Ji, with the blessings of WAHEGURU ( The God ) and never claimed the victories to be his own. Banda Singh brought revolutionary reforms in land laws and abolished Zamindari System and gave the ownership rights of the land to the farmers for the first time in the country, who were mere tillers of land since centuries. The so-called low castes were dishonoured in the prevalent society, but whosoever a just approached Banda Singh, was made the ruler of his respective place etc.

CONQUEST OF AREAS BETWEEN YAMUNA-GANGA BASIN :-

Then Banda Singh advanced towards Saharanpur but it's ruler Ali Haamid Khan ran to Delhi alongwith his family and other valuables. The local people and officials resisted initially but were defeated and the Sikhs took control of the major portion of the city and a large amount of cash and valuables came into their hand, but many people were killed in this battle. Banda Singh changed the name of the city to BHAG NAGAR. Banda Singh stayed at this place and sent the Sikhs in small groups in the areas around Saharanpur and captured the whole city on around 11th June, 1710 AD and named it Gulabnagar. From here he went to Nanauta, Sheikhs fought back as they were expert in Arrow fighting, but the Sikhs fought so fiercely that the town was reduced to heap of burning coal pieces and was named as 'PHOOTA SHAHAR'. From here Banda Singh returned to Saharanpur and sent a Sikh Jatha to Jalalabad. In the meanwhile, Bahadur Shah came to know about Banda Singh entering Pargana of Saharanpur on 23th June 1710 AD and he deputed Jalal khan to fight back the Sikhs. Subsequently he deputed Feroz khan, Mohammad khan and Rajput rulers of kumaon, Srinagar and Sirmour etc. to fight the Sikhs. As the Sikhs learnt that the water of Krishna river was flowing around the walls of fort of Jalalabad, it will not be possible to capture the Fort shortly. Moreover as they were being asked to return to Punjab, they abandoned the plan of capturing Fort of Jalalabad and proceeded to Punjab for capturing 'Parganas’ of Sultanpur and Jalandhar.

CAPTURE OF PATTI, BATALA, KALANAUR AND PATHANKOT IN MAJHA AND RIARHKEE :-

 About 8000 Khalsa had assembled at Amritsar in Majha area and Amin Har Sahai, ruler of Patti attacked them at the instance of Naib Subedar Aslam khan of Govt of Lahore  but Sikhs fought bravely and Amin Har Sahai was killed and then the Sikhs captured Patti and as Chaudhary Deva Jat of Naushera Pannuan ran away to save his life, they captured Naushehra Pannuan. Then the Sikhs attacked BATALA and KALANAUR and captured both of these cities. As BATALA  was a big business centre for Kashmir and Kabul and Akbar sat on the throne at KALANAUR, as such rich people lived in these cities. Consequently, a good amount of booty came into hands of the Sikhs. A group of the Sikhs then moved towards Lahore and some of the Sikhs of Sathiala and Butala moved towards PAthankot. The Sikhs moving toward Lahore, captured outskirts of Lahore upto Shalimar Garden in Lahore. Aslam khan, the ruler of Lahore, being frightened of the Sikhs did not dare to come out of Lahore and fight the Sikhs. The Maulanas/ Qazis of Lahore took up the leadership and declared 'Jihad Against Sikhs and gave a call to the people to assemble for fighting the Sikhs and hoisted Haidri flag at Idgah /Maseet. A large number of rich Sayeds contributed a large amount of money for purchasing horses and war materials for fighting the Sikhs. Even Hindu Govt officials also joined them in 'Jehad'. one grandson of Todar Mal and son of Bhaharha Mal were the biggest leaders among the Hindus. Hearing of Jehad by Gazis, Aslam khan also sent about 500 horses and 1000 sepoys for their help. As the Sikhs were in very small number as compared to Jihadis, they retraced to jungle of Kahnuwan. The Jihadi again attacked Sikhs at Fort of Kotla Begam but the Sikhs fought very bravely and killed a large number of Jihadis. Moreover it started raining heavily in the evening and during night all Jihadist ran away. Enroute to back Lahore, Jihadis stopped at Bhilowal. As the Sikhs were following them, they attacked the Jihadis ferociously in the early morning and killed most of them, except those who were in the Fort. But they also ran away leaving the horses and other war material, which came in possession of the Sikhs. After this, the Sikhs were in control of most of Majha and Riarhkee area, except walled city of Lahore.

CAPTURE OF JALANDHAR BIST-DOAB :-

As districts of JALANDHAR, Hoshiarpur and Kangra were adjoining SIRHIND state in the North of River Satluj, after victory of Sirhind some of the Sikhs had reached this area, as the spirit of freedom had awakened in them. They were feeling as if they were now living as during the times of Guru Gobind Singh Ji and following His orders. During this time Shamas Khan, a Pathan of Kasur, was Incharge of Doab-Bisat. As Sikhs were in control of most of the area, they sent a letter to him for surrender. Shamas Khan was a clever person. He sent an indirect reply, to keep the Sikhs in allusion to gain time for preparation for battle, that he will come sometimes later to meet them. But he also sent some war material, writing to them that he is sending this much at present as he does not have arrangement of Carrots to send more war material. Simultaneously, He called the people for Jihad and assembled 4000 horse-riders, 30,000 sepoys, arrow men, gunmen and other fighters, who had come along with farmers of the area. But the Sikhs were relaxed as they trusted his letter. Now learning of his preparations, the Sikhs sent messages to Banda Singh and the other Sikhs in Gang-Doab, explaining them the whole situation and requested them to reach Doaba area very soon. But Banda Singh had to stay at SIRHIND as he came to know that Bahadur Shah was coming to Punjab from south. As some Sikhs were required to be sent to Doaba, the gherao of Jalalabad near Saharanpur was lifted and these Sikhs immediately moved towards Doaba. Both armies met outside Rahon city. Learning that they are very small in number and had very little war material as compared to the enemy, the Sikhs occupied brick-kilns outside the city and readied these to be used as forts. Although Sikhs were very small in number, they used hit, run and hide policy and Shamas Khan went back to Sultanpur, believing that the Sikhs have run away after defeat. But as he had gone a little far away, the Sikhs soon reappeared and captured the Fort of Rahon. After capturing Raahon, the Sikhs advanced to Jalandhar and the Pathans of the area were so scared of the Sikhs that they put no resistance and completely surrendered to the Sikhs. Likewise Hoshiarpur was also captured by the Sikhs without any resistance. Shamas khan fought 20 battles but could not regain control of his lost territory and had to be contented with small area of Sultanpur as the rest of Doab-Bisat Jalandhar came under control of the Sikhs.

BAHADUR SHAH'S MOVE AGAINST SIKHS :-

Bahadur Shah had just settled his problem with his younger brother Kaam Bakash in the South and reached Rajputana to sort out with Raja Jai Singh Kashwaha and Raja Ajit Singh, but capturing of SIRHIND and other areas by the Sikhs under Banda Singh changed his plans. Therefore he started for Punjab from Ajmer on 17th June, 1710 A D. As Bahadur Shah reached Sadhora on 24th Nov, 1710 AD, the Sikhs retraced from Thanesar and SIRHIND and reached Lohgarh Fort and Banda Singh also reached here and started taking measures for strengthening of the Fort. On telling by Banda Singh that, whose so ever attains martyrdom in the battle shall take re-birth after getting higher position, the Sikhs were emboldened. On 30th Nov, 1710 AD, Fort of LOHGARH was surrounded closely by about 60,000 Mughal army consisting of horse-riders, sepoys, Pathans, Balochs and burglars of different communities who had come with the purpose of loot only. As the arrangement of ration in the Fort was very less, the Sikhs purchased some ration from banias with Badshah camp, at rate of Rs 2-3 per seer by signalling with eyes and lifting with ropes etc. As the Sikhs were very small in number, they had no option but to leave the Fort during night by breaking gherao of the Mughal army. So they made a big explosion at midnight with a gun made from an 'IMLI' tree and Banda Singh and some of the Sikhs escaped cutting across the enemy forces and went towards the hills in the area of Raja Bhup Parkash of Nahan. The Mughal army attacked and occupied the Fort on 1 Dec, 1710 AD, but were disheartened to know that Banda Singh had escaped, as Bahadur Shah had brought an iron cage to catch and put him in the cage. Getting annoyed and frustrated from escaping of Banda Singh, Bahadur Shah told Muhabat Khan on 10th Dec, 1710 AD to order Incharge Shahjahanabad to kill all the Sikhs in the area.

After deputing Hamid khan to arrest Banda Singh and giving orders to Rajas of Nahan and Sirinagar for this purpose, Bahadur Shah moved towards Sadhora for proceeding to Lahore. Enroute, he learnt on 12th Feb, 1711 AD that Shamas Khan and Kutab Ali khan of JALLANDHAR Doab have been killed in battle with the Sikhs. He crossed River Beas at Sri Hargobindpur on 13th June, 1711 AD and reached in the vicinity of Lahore on 1 Aug, 1711 AD.

CAPTURING OF HILLY AREAS BY THE SIKHS :-

On the twelfth day, after getting out of Fort of LOHGARH, on 12th Dec, 1710 AD, Banda Singh wrote HUKAMNAMAS in the name of KHALSA-PANTH to reach and contact him. The Sikhs did not get disheartened due to loss of the Fort of LOHGARH, and assembled at Kiratpur. The Sikhs by this time were almost in control of eight districts of Punjab from Panipat to Lahore I.e. Amritsar, Gurdaspur, Jalandhar, Hoshiarpur, Patiala, Ambala and Karnal, except any small pockets in between these. But as Banda Singh did not have regular army to control these areas, only local Jathas of the Sikhs were controlling these areas. After the Sikhs assembled at Kiratpur, Banda Singh decided to attack hill Rajas. First of all he attacked Bhim Chand, Raja of Kahlur, who had been inimical to Guru Gobind Singh Ji. After defeat of Bhim Chand and others who came to his help, many other hill Rajas such as Raja Sidh Sen of Mandi submitted to Banda Singh. From here Banda Singh went alone to Kulu, where he was caught by Raja Maan Singh who put him in an iron cage, but somehow Banda Singh managed to escape and reached Mandi. From here he proceeded to Chamba, whose Raja Udai Singh of honoured him and became his disciple and married one of the girls from Raja's family to Banda Singh, from whom a son namely Ajai Singh was born in the end of 1711 AD.

As Bahadur Shah was proceeding to Lahore, therefore Banda Singh went towards hills of Jammu and the Sikhs enroute captured Aurangabad and Pasrur. When the news of Banda Singh having entered South-eastern hills of Jammu reached Raja Dhruv Dev Jaswalia, he informed news editor of Lahore and also blocked his passage from three sides, with the help of Muhammad Amir khan, Rustam Dil Khan, Aggar Khan and Issa Khan Manjh etc. Despite all this gherao, But Banda Singh escaped from their gherao with cleverness and great bravery and entered the hills of Arh-Barh, due to which Rustam Dil Khan got disheartened. Being annoyed at this, he terrified the residents of Kathua and adjoining areas, arrested the poor people and handed them to his sepoys, who sold them in horse-market of Lahore.

Bahadur Shah reached Lahore on 1Aug, 1711 AD and camped at village Aaluwalaa on the bank of River Ravi. After his arrival, Jihadi Mulanaas instigated Muslims and they started looting and terrifying Hindus kafirs. Orders to kill Sikhs were also issued. But Bachan Singh Kachhwaha and Badan Singh Bundela, who were deputed by the king for protecting the city, they occupied a place outside the city and gave a call to all Hindus to come to their camp for protection and thus stopped communal riots. At night og 14th Feb, 1712 AD Bahadur Shah health deteriorated due to diseased spleen and died during the night of 17-18th Feb,1712 AD. After his death, his son Jahandar Shah sat on the throne on 19th March, 1712 AD, after killing his brothers in the succession battle.

 Banda Singh came out of the mountains on 12th March, 1712 AD near Raipur/Behrampur, Bayazid Khan Faujdar of Jammu sent his forces under command of nephew of Shamas khan of Bist Doab to fight the Sikhs and then he and Shamas khan also joined him. The Sikhs fought very bravely and defeated the Mughals and Shamas khan was killed and Bayzid khan was injured very seriously and died after three days. As a result of this, the Sikhs got a good amount booty and war material. Taking advantage of the circumstances, Banda Singh proceeded to KALANAUR, where a lot of Muslims also joined his army as he was fighting tyrant rulers and not against Muslim religion. Banda Singh then proceeded towards BATALA and stopped at ACHAL, where about 8000 Sikhs under the leadership of Ram chand from hilly areas of Jammu joined him. Then Banda Singh attacked BATALA around 18th May,I 1712 AD and captured it. By this time the Sikhs occupied the area between River Beas and Ravi.

 

RECAPTURE OF LOHGARH AND SADHAURA :-

After the death of Bahadur Shah, Mohammad Amin Khan went to Lahore to join the succession battle likely to be fought among the sons of Bahadur Shah. Taking advantage of this situation, Banda Singh recaptured GARHI of Sadhaura and Fort of LOHGARH and repaired the Fort of LOHGARH very soon to use it as capital of KHALSA RAJ. As the Mughal army had surrounded the GARHI of Sadhaura for a long time, Banda Singh sent some Sikhs for help of the Sikhs in the GARHI but Mughal army attacked them. Consequently, the Sikhs in the GARHI came out to help the Sikhs who were attacked by Mughal army. Bakaa Beg khan, a famous commander of the Mughal army and many Mughal soldiers and the Sikhs were killed in this fight. After this, the Sikhs again went inside the GARHI of SADHAURA. On 18-19th sept,1712 AD, the Sikhs came out of the GARHI and rushed to the side occupied by Zamindars and escaped to the Fort of LOHGARH without much resistance by Zamindars. The GARHI of Sadhorha was then brought to ground by Abdu Samad khan. Then he attacked Fort of LOHGARH but Banda Singh and the Sikhs with him had already left this Fort as a strategical move. But as the Mughal army followed them some days later, they could not trace Banda Singh and the Sikhs accompanying him.

After leaving Fort of LOHGARH, Banda Singh eloped towards the hills of Jammu for about a year, waiting for an appropriate opportunity, as King Jahandar Shah ( subsequently named Farrukh- Siyar ) had given orders to arrest/kill Banda Singh and deal sternly with the the Sikhs. During this period, Banda Singh had second marriage with Bibi Sahib kaur, the daughter of Shiv Ram Khatri of Wazirabad, from whom his son Ranjit Singh was born from his dynasty carried on.

RECAPTURE OF BATALA AND KALANAUR :-

Banda Singh came out of hills of Jammu in early March, 1715 AD and proceeded to KALANAUR and captured it and established his Thana. Then he proceeded to BATALA and defeated Faujdar of BATALA in a fierce battle and captured BATALA and surrounding areas. Farrukh Siyar got the news on 19th March, 1715 AD that the Sikhs have captured many 'Parganas' of Lahore and have come as close as 12 KOH from Lahore and the faujdar of this district have run away and the rich persons and the Ministers of the kingdom were frightened. Hearing these news, He was very shocked and disturbed.

GHERAO AND BATTLE OF GURDAS NANGAL:-

Farrukh siyar ordered famous fighters from his kingdom such as Kamrudeen khan, Afrasiab khan, Muzafar khan, Raja Udit Singh Bundela, Gopal Singh bhadawarhei, Prithi chand Bundela and many Hindu and Muslim leaders to move their armies to Punjab to help Abdu Samad khan for fighting the Sikhs. But Banda Singh was also not totally unaware of the preparations of Mughal rulers. He also decided to built a mud GARHI in village Kot Mirza Jaan in between BATALA and KALANAUR. But as yet the GARHI was not complete, as its trenches and barricades were not ready, that Abdu Samad khan alongwith other Mughal, Hindu Raja's and Muslim leaders armies attacked the Sikhs. The Sikhs fought very bravely but as they did not have any place to hide, they retraced towards Gurdaspur under compelling circumstances and stopped in village Gurdas Nangal. As they had no other option, they occupied the haveli of Bhai Duni Chand, which incidentally had the capacity to accommodate all the Sikhs. Banda Singh fortified the haveli and arranged ration for the men, fodder for the horses and ammunition, as much he could in this short time. He also dug a trench around the haveli and filled it with water from a nearby canal and also filled fields surrounding the haveli with water so that horses and enemy sepoys could not move around easily. 

Abdus Khan and the Mughal army numbering around 24,000, consisting of half horsemen, half sepoys and big Guns regiment, reached Gurdas Nangal on 7th April, 1715 AD and surrounded it so closely from all sides that no ration and fodder could go inside. As the number of the Sikhs in the haveli was very small, daily some of the Sikhs would come out and escape fighting and breaking the gherao of the enemy forces. The enemy forces were so frightened of the fierce fighting by the Sikhs that they were praying God that Banda Singh should escape and run away from the GARHI of Gurdas Nangal. The gherao of the GARHI continued for many months and both sides had large casualties. After the prolonged gherao, the enemy forces further tightened the gherao of the GARHI, but the Sikhs were fighting so fiercely that all their efforts to reach the gate or near wall of the GARHI had failed. Then Abdus Khan ordered that underground tunnels be dug in the direction of corners of the GARHI. As the tunnels were being dug and had not yet reached the door of the GARHI,  Kamrudeen crossed the trench and reached the post from where heavy fire of 'Ram Jangas' of the Sikhs was damaging the enemy the most. Zakria khan also reached the door, which the Sikhs were using for coming out for getting any ration/fodder etc. Now the gherao was so close that it was now not possible for the Sikhs to bring any ration/ fodder from outside. Eight months long gherao had finished all of their ration and fodder etc. and they and their horses had nothing to eat and the dire hunger was now troubling them. Baba Binod Singh advised Banda Singh that under such circumstances they should escape, but Banda Singh did not agree and thus dispute arose between them, over this issue and they held swords against each other. Bhai Kahan Singh, son of Binod Singh intervened and stood between them and stopped them. It was then decided that whose so ever wants to get out of the haveli, he can leave and go. Baba Binod Singh alone came out and escaped fiercely fighting and shearing across the enemy army with his sword. 

When nothing was left to eat, the Sikhs were forced to eat animals. But as they did not have any firewood to cook the meat, they had to eat raw meat, due to which they fell ill. When the animals were finished they started eating grass/fodder. But when even grass was finished, they started eating tree leaves.  When even tree leaves were finished, they had to eat grinded branches of trees, to save their bodies and lives. So much so that they had to eat bones of animals after grinding them. Due to eating of raw leaves, tree branches, raw meat and bones of dead animals, they became seriously ill and died in hundreds. Due to the rotten dead bodies of men and animals, the whole of haveli started smelling and it became difficult to breathe. Even the Sikhs who were alive had become so weak that they could not lift their guns even. Their war material had been finished and it became impossible for them to fight the enemy to defend the GARHI. Ultimately Abdus Khan asked the Sikhs to open the door of the haveli, promising them that he will ask the king to pardon them. But when they opened the door of the haveli, Banda Singh and his companions were immediately arrested. About 200to 300 sikhs were killed in the haveli and the ground of the GARHI was filled with blood. The stomach of killed Sikhs were slit open by the enemy forces to find any Gold coins in their stomachs and their heads were cut and filled with grass and carried on spears. 

Thus evidently it was not that the Mughal army supported by Hindu Raja's armies and Muslim leaders could defeat Banda Singh and the Sikhs in Gurdas Nangal but it was the will of the God that Banda Singh and the Sikhs along with him were surrounded by a large army and caught due to becoming extremely weak, because of the dire hunger on account of non availability of anything to eat to keep themselves alive. Secondly, Banda Singh committed the mistake of not heeding to the advice of Baba Binod Singh to leave the GARHI of Gurdas Nangal, as the Sikhs in the GARHI were in very small number and also the ammunition with them was very negligible as compared to the enemy forces. Baba Binod Singh was one of the five Gursikhs deputed with Banda Singh by Guru Gobind Singh Ji for advising him, directing him to follow their advice.

 

MARTYRDOM OF BANDA SINGH BAHADUR :-

Banda Singh and other Sikhs, after being arrested from Gurdas Nangal, were first taken to Lahore. For taking Banda Singh to Lahore, iron rings and chains were put in the neck, waist, hands and legs of Banda Singh and then he was put in an iron cage and tied with chains at four places with the cage. Along with the cage he was kept on an elephant, with two officers as guards on the elephant, as they were so scared of him that he may not run away even being tied and caged. Similarly, chains were put on legs of Jathedars and prominent Sikhs of Banda Singh and they were made to sit on lame/weak donkeys and camels and paper caps were put on their heads to make them look like jokers.They were being followed by Mughals carrying heads of Sikhs on spears, who were further being followed by rich persons of the kingdom, Faujdars, Hindu Rajas with their armies. After reaching Lahore, Abdus Samad khan sought permission from the king for bringing the Sikh prisoners to Delhi. Farrukh Siyar ordered him to look after the administration of his state and send the Sikh prisoners with his son Zakria khan and Kamrudeen khan, son of Mohammad Amin khan. Abdu Smad felt that about 200 heads of Sikhs were insufficient for presenting to the king. So he started search of the Sikhs in his state and killed innocent Sikhs in thousands and sent 700 cart loads of heads of the Sikhs with the convoy of prisoners to Delhi. For sending the other Sikh prisoners to Delhi with Banda Singh, they were all tied with chains put in their neck, waist, hand and feet like Banda Singh and 2 to 3 Sikhs were loaded on these carts. 

Banda Singh and the Sikhs were taken from Agrabad to Delhi on 29 Feb, 1716 AD in a procession. In the front were 2000 heads of the Sikhs filled with grass and carried on Bamboos, with their hairs flowing with air. One person was following them, carrying a dead cat on a Bamboo indicating that what to talk of human, animal, and that not even  a cat or dog has been left alive. Behind them was Banda Singh put in iron cage, which was kept on an elephant. Red coloured shining clothes filled with the flowers of Pomegranate were worn on his body and a shining turban was adorned on his head, to make him look like a joker and a armed Mughal officer was standing behind him. Behind this elephant were 740 Sikhs, two of them tied on each camel, and caps of sheep skin decorated with mirror modules were worn on their heads and one of their hand fitted in wooden bars was tied to their neck with their hairs flowing, to make them look like sheeps. Behind them were three rich persons on horse backs namely Mohammad Amin khan, his son Kamrudeen and Zakria Khan Bahadur. On reaching the Fort of the king, as per orders of Farrukh Siyar , Banda Singh, Baaz Singh, Fateh Singh and some important Sikh leaders were handed over to Ibraheem khan for putting them in Tripolia Jail. Banda Singh's wife, his four years old son Ajai Singh, and his maid servant were sent with Darbaar Khan, administrator of Women's jail of the kingdom. The remaining about 700 Sikhs were handed over to Kotwal Sarabrah khan, for killing them. Then 1000 swords, 278 Dhaals, 173 arrow fliers, 180 guns, 114 jamdaarh, 217 knives, 23 gold coins, 600 rupees and a few gold ornaments, recovered from Sikhs in Gurdas Nangal, were deposited in treasury of the king. Is it not a miracle that the Sikhs being in small number and such a small quantity of arms fought so bravely and fearlessly for such a long time with a large Mughal army.?

The killing of Sikhs started on 5th March, 1716 AD in front of Kotwali police station under the supervision of Kotwal Sarbarah khan with the instructions that 100 Sikhs be killed daily but first they should be given offer to convert to Islam to save their lives. As none accepted Islam, 100 Sikhs each were killed on the first, 2nd and third day. After three days, When the news was conveyed to the King Farrukh-Siyar that 300 Sikhs have been killed but no Sikh accepted Islam, he ordered that the remaining Sikhs be kept hungry to force them to accept Islam. 

After keeping them hungry for seven days, the king along with Sarbarah khan Kotwal went to the jail and offered one bread (Roti) to one Sikh but it came back to the same Sikh after circulating among all 400 Sikhs as everyone offered it to the next. Then this sikh throws this bread(Roti) also in front of the king telling him that SIKHI has been attained after giving heads and it does not depend on your breads. After this he ordered that all the remaining 400 Sikhs be killed. Before killing they were again told that whose so ever becomes a Muslim, will be spared from being killed, but none of them became a Muslim and preferred being killed as a Sikh of The Guru and all were killed in four days. 

One of them was a young boy, whose father had died and who had been recently married. Her old mother approached Rattan chand, a Diwan of a wazir for saving her son. Probably on tutoring by Rattan chand, she told the king that his son was a prisoner in the hands of the Sikhs and that he is not a Sikh and will be killed in innocence. Farrukh Siyar ordered him to be released and this lady handed over these orders to the Kotwal. But the boy refused to be released, telling them loudly that :- his mother is telling lies and that I am a stout Sikh, send me soon to meet my brothers. The on lookers were still more astonished to see the young Sikh boy returning to the mortuary and bending his head before the Jallad ( butcher), who cut his head and the boy joined the Sikh martyrs. During the night, the heads and bodies of the killed Sikhs were taken out of the city and hung on the trees. 

But Banda Singh and his close associates were kept alive for a long time, after being brought to Delhi, to know about his treasures and his associates/ helpers. Ultimately, On 9th June, 1716 AD, Banda Singh and his 4 yrs old son, Baaz Singh, Fateh Singh, Aali Singh, Bakshi Gulab Singh and 21 Sikh commanders were brought out of the jail in a procession under the supervision of Kotwal Sarabrah khan. Banda Singh was made to sit on the floor and asked to either accept Islam and be a ruler or be killed, but He prefered to be killed than accepting Islam. He reiterated that his aim was to kneel him down before him and not to kill him as he destroyed Mughal rule, but Banda Singh refused to oblige him, telling Farrukh-Siyar that he is not afraid of death as he gave his head to GURU Gobind Singh Ji when he partook ‘AMRIT’ from Him. Then his 4 yrs old son was put in his lap and he was asked to kill his son, to which he refused. Then the butcher cut his son’s body and took out his heart and put it in the mouth of Banda singh, but he remained unnerved and unmoved like a stone. Then it was Banda Singh's turn for being killed. Again he was offered to convert to Islam to save his life and enjoy life of a ruler, as the king wanted to show to the people that the GURU Gobind Singh’s Sikh, who destroyed the Mughal rule has been kneeled down. But Banda Singh refused to oblige him and accepted death than conversion to Islam. First the Butcher took out his right eye, then the left eye, then he cut his left feet and then his both hands were cut and removed. After this the pieces of his skin were pulled out and removed with red hot tong, then his head was cut and after this each part of the body was cut to pieces. Banda Singh bore this extreme torture with calm, perseverance and being unmoved, in the will of God. Thus Banda Singh attained MARTYRDOM with pleasure and firm contentedness, taking it as a means provided by THE GOD, with the penultimate aim of fighting injustice and ending tyrannical Mughal rule.

Was not the decision of GURU GOBIND SINGH JI of appointing Banda Singh Bahadur as leader/ Jathedar of THE ‘KHALSA’  MIRACULOUS, as He met him for the first time in the last days of His life, when he was Madho Das and had meekly renounced the world and become an aesthetic. After having tried and failed in all his tricks to overturn the bed of Guru Gobind Singh Ji on which He was sitting in his dera, Madho Das completely submitted to GURU GOBIND SINGH JI, who brought magnetic spiritual transformation in him by baptizing him with Khande-Di-Pahul ( AMRIT ) and naming him Gurbax Singh. He then entrusted to him the task of completing His mission of fighting injustice and ending tyrannical Mughal rule and giving freedom to the people of the country. Banda Singh Bahadur proved true to the VISION, INTELLIGENCE and FORESIGHTEDNESS of GURU GOBIND SINGH JI, as he did wonderful job for achieving the mission assigned to him by The Guru, till the end of his life and attained Martyrdom as a contented SIKH bearing extreme torture with pleasure. He was not only a commander of Sikh army but was also a great preacher of Sikhism. Whenever the people came to him for help or join THE KHALSA DAL, he would make prayer for them and ask them to do SIMRAN ( Contemplate on God ) daily, but never forced anyone for religious preaching or conversion to Sikhism. He upheld the respect and dignity of the downtrodden and appointed the poor, low castes/backward castes and scheduled castes as rulers of their respective areas. He abolished Zamindari system in Punjab, which had made farmers worse than slaves, and gave land rights to the farmers who were only tillers of land for centuries. It was the magnetic force of moral and spiritual character of Banda Singh Bahadur and Guru's blessings that not even one of the 700 Sikhs/ his associates, who were offered to convert to Islam to save their lives, gave up Sikhism and all attained Martyrdom taking it to be service to The Guru and the people.

Thus evidently, Banda Singh gave a glorious fight to the Mughals for removing shackles of slavery of his countrymen, as per directions and blessings of Guru Gobind Singh Ji, and occupied a large area from River Yamuna to River Ravi and thus FOUNDED THE FIRST KHALSA RAJ. But he could not maintain it, as Mughal Kingdom was very vast and strong and had a large army and ammunition as compared to very small strength of The KHALSA army with meat resources and very small quantity of ammunition. Moreover Banda Singh with a handful of Sikhs was surrounded unawares by a large Mughal army, helped by many big Hindu Rajas with their armies, first in Sidhora and then in Gurdas Nangal and both times the Sikhs did not have sufficient ration to maintain their bodies and lives and thus the dire hunger made them helpless. But the fire of removing shackles of slavery of the people of India from tyrannical Mughal rule, ignited by Guru Gobind Singh Ji, was made stronger by Banda Singh to keep it burning and who also taught THE KHALSA to sacrifice happily and as such this fire could not be extinguished or diminished. This fire ultimately converted into a big Holy fire after 40 years and the Sikhs finished the Mughal rule from Punjab and established KHALSA RAJ in North-west India right from the boundaries of Delhi to Darya Khyber, thereby blocking the entry of invaders from Darya Khyber, which resulted in finishing tyrannical Mughal rule from India.

SRI GURU GRANTH SAHIB-A MESSAGE of TRUTH FOR HUMANITY

                     SRI GURU GRANTH SAHIB-A MESSAGE of TRUTH FOR HUMANITY

SRI GURU GRANTH SAHIB is the word( SHABAD ) revealed by the God direct to the Sikh Gurus and a priceless gift of The Gurus for the humanity and is the only religious scripture in the world, which had been compiled by the Sikh Gurus themselves and gives the true and original message of The God. The religious scriptures of all major religions have been written by the disciples of their Prophets, after 600 years to 700 years of their Prophets having left this world, and as such do not deliver their true and original message. Thus all other religious scriptures contain partial truth but SRI GURU GRANTH SAHIB CONTAINS THE COMPLETE TRUTH. 

Sri Guru Arjan Dev Ji compiled the 'BAANI’ of four Sikh Gurus, to which He added His own 'BAANI' and that of 15 spiritually enlightened Hindu and Muslim saints of different castes, 11 bhats and 4 Gursikhs. It is a treasure of the common man's languages such as Punjabi, Hindi, Brij Bhasha, Marathi and other Indian languages, although official language of rulers of India was Persian. His aim was that the BAANI should spread the message of truth, love, righteousness, equality and give contentment and peace to the individual and the humanity. After completing the task, He installed the SCRIPTURE called 'POTHEE'(ADI GRANTH) in Sri Harmandir Sahib, Amritsar on 16 August, 1604,AD and appointed Baba Budha ji as its first custodian( Granthi). It was brought from Gurudwara Ramsar in a procession and was carried by Baba Budha ji on his head and Guru Arjan Dev ji was Himself doing 'chaur' over it. At night, He asked the Sikhs to keep ADI GRANTH in His room on His bed and He himself slept on the floor under that bed. SGGS says that 'POTHEE' communicates with God and whose so ever sings the praises of GOD, gets the perfect knowledge of The God. Guru says that :- 

POTHI PARMESHAR KA THAAN | |       

Saadhhasa(n)g gaavehi gun gobi(n)dh pooran breham giaan ||1|| rehaao ||--SGGS--1226.                             i.e. the ‘Gurbaani’ in The POTHEE communicates one with The God.  Whose Soever sings the Glorious Praises of the Lord/God in the Saadh Sangat(the Company of the Holy), will obtain the perfect knowledge of The God. ||1||Pause|| 

Guru Gobind Singh left Anandpur Sahib along with His family and the sikhs to avoid bloodshed, after swearing on Quran by Aurangzeb and the promises of Hindu Rajas for a safe passage. But they fraudulently attacked Him with a large army of Mughal and Hindu hill Raja's from behind but the Sikhs fought very bravely and repulsed the attack. But While crossing the River Sirsa, all of The Guru’s belongings, including very precious manuscripts, were lost in this River. After reaching TALWANDI SABO in Malwa, He sent five Gursikhs to get a copy of ADI GRANTH from ‘Dhir malias' from KARTARPUR( Distt JALANDHAR), who had the copy of ADI GRANTH compiled by Guru Arjan Dev Ji, but they refused to give it telling them that their GURU should write it himself. Therefore Guru Gobind Singh Ji orated the complete ADI GRANTH here and added to it the 'BAANI' of Guru Tegh Bahadur Ji and completed the compilation of ADI GRANTH in nine months and nine days in 1706 AD. The work of writing of ADI GRANTH was done by Baba Deep Singh Ji and Bhai Mani Singh Ji. 

Having crystallized the practices and beliefs of the Sikh Gurus and knowing well that His end was near, Guru Gobind Singh Ji called the Sikhs present at Nander sahib and gave the status of ETERNAL LIVING GURU to SRI GURU GRANTH SAHIB (SGGS) and took its 'Parikrama' and bowed before it in the presence of the sikhs on Oct 7, 1708 A.D. He thus transmigrated The light to SRI GURU GRANTH SAHIB and abolished the need of human Gurus in future. He declared that from now onwards the Sikh community was to seek guidance by contemplating on the SHABAD(the word) in SGGS. Guru Gobind Singh Ji said that :- 

AGYA BHAI AKAL KI TABHI CHALAYO PANTH ||

SABH SIKHAN KO HUKAM HAI GURU MANIO GRANTH ||  

GURU GRANTH JI MANYO PARGAT GURAAN KI DEH | | 

JO PRABH KO MILBO CHAHE KHOJ SHABAD MEIN LE ||(Rehatnama Parlad Singh).                        i. e. The Khalsa 'PANTH' has been born as per wishes of The Almighty God, all the Sikhs should believe and follow SGGS as The living Guru and those who want to seek The God, should seek guidance by contemplating on the SHABAD in SGGS.

SGGS--A REVELATION FROM GOD :-

The Sikh Gurus have emphatically made it clear that they are speaking what was revealed to them by The God and know it to be absolutely true. Guru says He does not know what to speak, He is speaking what God commands Him to speak and it will eradicate all anxiety. SGGS says that :- 

Dhur ki baani aayi ||                 Tin Sagli Chint mitai ||--SGGS---628.             

i.e. The ‘baani’ of His word emanated from the God and it eradicates all anxiety.  

Hou aapahu bol n jaanadhaa mai keha sabh hukamaao jeeo ||--SGGS---763 

i.e. By Myself, I do not even know how to speak; I speak all that the Lord commands.

Sathigur kee banee sat sat kar jaanahu gursikhu har karataa aap muhahu kadhaaeae ||--SGGS---308 

i.e. O, Gursikhs, know that the ‘baani’, the Word of the Satguru is true, absolutely True. The Creator Lord Himself causes the Guru to chant it.  

SGGS tells the path leading to the highest goal of spirituality and answers all the questions of human beings and holds true to the test of modern science. As such, it has more importance, as the western spirituality believes that the faith will lead to knowledge but SGGS believes that knowledge will lead to faith. It says that where will a faith lead, if the faith itself is blind, as a blind person cannot lead his disciples anywhere. SGGS says that human beings are losing their life without practising NAAM/remembering God. Of all the religions, the best religion is to contemplate on THE GOD and to maintain good conduct and do virtuous deeds, as one recieves as one acts, as SGGS says that:-

Guroo sadhaaeae agiaanee a(n)dhhaa kis ouhu maarag paaeae ||3|-SGGS--491               i.e. The ignorant, blind man without any knowledge calls himself the guru, but to whom can he show the way? ||3|| 

Guroo jinaa kaa a(n)dhhulaa chaelae naahee t(h)aao ||--SGGS---58

 i.e. the disciples, whose religious guide is blind i.e. have no knowledge, find no peace.  

Sarab dharam meih sraesatt dharam ||

Har ko naam jap niramal karam ||--SGGS--266.  

i.e. Of all religions, the best religion, is to remember/recite the name of the God and maintain pure conduct and do virtuous deeds. 

JAISA KARE SO TAISA PAVE ||  AAP BEEJ AAP HEE KHAAVE ||--SGGS----662

i.e. as one acts, so does he receive. As he plants, so does he eat. 

SGGS condemns those who do not contemplate on The GOD in the strongest words and says that do not call such people as human beings; they are just animals and stupid beasts.The Guru says that :-

Jinaa sathigur purakh n saeviou sabadh n keetho veechaar ||

Oue maanas joon n aakheean pasoo dtor gaavaar ||--SGGS---1418 

i.e. those who do not serve i.e. remember the True Guru- the Primal Lord and do not reflect on the word of the ‘Shabad’,do not call them human beings; they are just animals and stupid beasts. 

The modern physicists and scientists now agree that the mind and personality are the central point of the universe and not any physical matter or force. Physical matter is only an expression of the mind.  

Mr. Kirtler F. Mather, a modern physicist has said that:-  

“The nearest approach we have made thus far to the ultimate in our analysis of matter and energy indicates that universal reality is mind. Matter simply becomes the expression of mind. This represents my belief about God. It leads naturally to a statement about personality. For me God is everything in the universe which tends to produce a fine personality in a human being.” 

Thus in the modern world having problems of enyvironmental pollution, global warming, conflicts for controlling resources of other countries, decline of moral and ethical values, increasing crime and violence etc, SGGS has the potential to bring about unity of mankind as it believes that the whole world is a creation of one God and such we should love His creation to recieve His blessings. SGGS says that:-

 GHAT GHAT ANTAR TUNHAI VUTHA ||--SGGS---9 

 i.e. you (the God) dwell deep within each and every heart.

 Aaee pa(n)thhee sagal jamaathee man jeethai jag jeeth ||--SGGS---6

 i.e. the person who loves all humans as fellow beings is a holy person and controls his mind and does not let it hate anyone wins the world.
  

Aval aleh noor oupaaeiaa kudharath kae sabh ba(n)dhae ||

Eaek noor thae sabh jag oupajiaa koun bhalae ko ma(n)dhae ||1||--SGGS--1369.                                          i.e. all humans are the sons of the same father God, no one is good or bad. 

KNOWLEDGE ABOUT THE UNIVERSE :-

Till now, 20th century Scientists gave Big Bang theory for the creation of the universe, where as 21st century scientist Ms Mersini Houghton, university of N.C, USA has given different view that the stars shed their mass while giving radiation and as such no longer have the density to become a black hole. She even says that physicists have to rethink of their ideas of big bang theory. The modern scientists have now observed more Suns.   

But SGGS gives vast knowledge about the creation and destruction of the Universe. It says that The God Himself created Himself. Then air came from The God, from air came the water, from water He created the universe and in every heart He infused His light. It says that there are infinite number of worlds, nether regions, constellations, sons, moons, etc and all forms and creatures came into existence by His order(HUKAM). It says that the creation and destruction of THE UNIVERSE has happened many times and the Universe is so vast that it's vastness can not be known as the created cannot know the extent of The CREATOR(GOD). SGGS says that :- 

AAPAE AAP OUPAE OUPANAA ||  

SABH MEHI VARATAI EAEK PARASHHANAA ||--SGGS---1051.       

i.e he himself created himself,and came into being.One lord is pervading in all, remaining hidden. 

Saachae tae 3 pavanaa bhaeiaa pavanai tae jal hoe || 

Jal tae tribhavan saajiaa ghatt ghatt jot samoe ||--SGGS---19 

i.e. From the True Lord came the air, and from the air came water. 

From water, He created the universe; in each and every heart He has infused His Light.

Kɦaṇd ḍeep sabɦi loȧ || Æk kavaavai ṭe sabɦi hoȧ ||1||--SGGS---1003

i.e. The countries, the continents and all the worlds, Have all come from the One Word of the Lord. ||1|| 

KAYEE BAR PASRIO PASAAR || SADAA SADAA EK EKONKAAR ||--SGGS--27 

i.e. so many times, He has created the universe. Forever and ever, He is the One, the One Universal Creator. 

KETE IND CHAND SOOR KETE KETE MANDAL DES ||--SGGS---7 

i.e. So many indras so many moons and suns, so many lands and world.

KARTE KEE MIT NA JAANAI KIA ||---SGGS---- 28 

i.e. the created cannot know the extent of The Creator.

Rev. H.L. Bradshow, of USA, after thoroughly studying the Philosphy of Sikhism, observed that :-    Sikhism is a Universal world Faith, a message for all men. This is amply illustrated in the writing of the Gurus. Sikhs must cease to think of their faith as just another good religion and must begin to think in terms of Sikhism being the revolution for this New Age…The religion preached by Guru Nanak is the faith of the New Age. It completely supplants and fulfils all the former dispensations of older religions. Books must be written proving this. The other religions contain the truth, but Sikhism contains the fullness of the truth…. 

Sri Guru Garanth Sahib of all the world religious scriptures, alone states that there are unnumerable worlds and universes other than our own. The previous scriptures were all concerned only with this world and its spiritual counterpart. To imply that they spoke of other worlds as does Sri Guru Granth Sahib is to stretch their obvious meanings out of context. The Sikh religion is truly the answer to the problems of the modern man. 

SRI GURU GRANTH SAHIB says that there is ONE ALMIGHTY GOD, whose name is true, is the creator of the Universe, fearless, without enemity, immortal and formless, does not take birth and is selfillumined and is achieved with The Guru's Grace. It says that The God pervades, cherishes, watches The UNIVERSE, but how can the created one know THE CREATOR(GOD). It does not believe in worshipping 33 crore Devtas(Demi-Gods), stone/metal Gods and Plants, animal worshipping etc. It preaches spreading truth by bringing on the same platform of spirituality all those who meditated on The God, without any discrimination of caste, creed, rich, poor and race etc. and condemns religious hypocrisy. It believes in embracing all humanity into ONE UNIVERSAL BROTHERHOOD.  

SGGS gives a pious and a disciplined way of life by worshipping ONE ALMIGHTY GOD, accepting the will of The God, wellfare of the humanity, giving equal status to women, leading a good moral life prohibiting cohabition with any other than one's spouse and prohibits use of intoxicants. It condemns undesirable rituals such as any auspicious times/days/months, Hom, Yug, Havan, Sharad, Navratras/fasts,Tikka, Pind, Patal, Deeva, Sikha-soot etc and does not believe in doing last rites of human beings in any particular way. It enlightens humanity about husband-wife relationship and helps in solving the most serious problem of broken marriages in the society by educating that husband and wife are those, who have one light in two bodies, as SGGS says that :- 

Ḍɦan piru æhi na ȧakɦeeȧni bahani ïkatɦe hoï ||                                              
Æk joṭi ḍuï mooraṭee ḍɦan piru kaheeȧi soï ||3||--SGGS---788.                            
 i.e.  they are not said to be husband and wife, who merely sit together.  They alone are called husband and wife, who have one light in two bodies. ||3|| 

SGGS gives the following FIVE  FUNDAMENTAL PRINCIPLES for the transformation of the human being, giving contentment, peace to the individual and spreading truth and establishing peace in THE WORLD. 

1. KIRAT KARNI  i.e. Earning Honest Living. 

2. NAAM JAPNA / SIMRAN  i.e. Contemplating on The God., 

3. VAND SHAKNA  i.e.  Share your earnings. 

4. SELFLESS SERVICE TO THE HUMANITY by any possible means. 

5. SPREAD TRUTH, LOVE, RIGHTEOUNESS, END INJUSTICE AND FIGHT EVIL. 

The spiritual and moral message of SRI GURU GRANTH SAHIB and material science of the west need to be combined for enlightening the humanity to make us good human beings. In view of the developments in the western world, Middle East and Asia etc, due to capturing of natural resources of the world and threat of terror to humanity, SRI GURU GRANTH SAHIB HAS A GLOBAL ROLE TO PLAY and BECOME THE SAVIOR OF THE MANKIND. IT BELIEVES THAT ALL HUMANITY IS ONE AND IS THE CREATION OF THE GOD AND HE PERVADES IN ALL. It preaches love for all humanity, having peaceful existence, resolving problems through dialogue, sharing world's resources in a equitable manner, to receive THE GRACE of THE GOD. It gives the message of spreading of truth, love, righteousness, fighting injustice, repression and ending EVIL IN THE WORLD, irrespective of cast, colour, creed, rich, poor and religion etc. THUS SRI GURU GRANTH SAHIB IS A MESSAGE OF COMPLETE TRUTH FOR THE WELFARE OF THE HUMANITY AT LARGE.