Pages from Sikh History

The death of Sh Guru Gobind Singh ji 

ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦਾ ਜੋਤੀ ਜੋਤ ਸਮਾਉਣਾ

ਹਵਾਲਾ 1:

ਸਿੱਖ ਇਤਿਹਾਸ ਭਾਗ ਪਹਿਲਾ – ਕ੍ਰਿਤ ਪ੍ਰੋਫੈਸਰ ਕਰਤਾਰ ਸਿੰਘ ਐਮ ਏ

ਪੰਨਾ 455        ....ਇਸ ਗਰਜ਼ ਲਈ ਉਸ ਨੇ ਦੋ ਪਠਾਣ ਗੁਰੂ ਜੀ ਦੇ ਮਗਰ ਭੇਜੇ, ਉਹ ਨੰਦੇੜ ਪਹੁੰਚੇ ਤੇ ਸ਼ਰਧਾਲੂ ਬਣ ਕੇ ਗੁਰੂ ਜੀ ਦੇ ਦਰਬਾਰ ਵਿੱਚ ਰੋਜ਼ ਹਾਜ਼ਰ ਹੋਣ ਲੱਗ ਪਏ। ਉਹ ਆਪਣੇ ਮਿਥੇ ਹੋਏ ਕਾਰੇ ਲਈ ਮੌਕਿਆ ਤੜਦੇ ਰਹੇ। ਇਕ ਦਿਨ ਰਹਰਾਸਿ ਦੇ ਦੀਵਾਨ ਮਗਰੋਂ ਗੁਰੂ ਜੀ ਬਿਰਾਜੇ ਤੇ ਟਿਕੇ ਹੋਏ ਸਨ, ਆਪ ਦੇ ਪਾਸ ਕੇਵਲ ਇਕ ਹੀ ਸੇਵਕ ਸੀ। ਉਹ ਵੀ ਸੁੱਤੇ ਨੀਂਦਾ ਜਿਹਾ ਸੀ। ਇਹ ਦੋਵੇਂ ਪਠਾਣ ਗੁਰੂ ਜੀ ਦੇ ਪਾਸ ਬੈਠੇ ਸਨ, ਇਕ ਨੇ ਜੱਟ ਉੱਠ ਕੇ ਗੁਰੂ ਜੀ ਦੀ ਖੱਬੀ ਵੱਖੀ ਵਿੱਚ ਛੁਰਾ ਖੋਭ ਦਿਤਾ। ਉਹ ਦੂਜਾ ਵਾਰ ਕਰਨ ਹੀ ਵਾਲਾ ਸੀ ਕਿ ਗੁਰੂ ਜੀ ਨੇ ਉਸ ਨੂੰ ਤਲਵਾਰ ਨਾਲ ਝਟਕਾ ਦਿਤਾ, ਦੂਜਾ ਪਠਾਣ ਭੱਜ ਉੱਠਿਆ, ਪਰ ਉਸ ਨੂੰ ਸਿੱਖਾਂ ਨੇ ਮਾਰ ਮੁਕਾਇਆ।

ਗੁਰੂ ਜੀ ਦਾ ਜ਼ਖਮ ਸੀਤਾ ਗਿਆ ਅਤੇ ਰਾਜ਼ੀ ਹੋਣ ਲੱਗ ਪਿਆ। ਆਸ ਸੀ ਕਿ ਉਹ ਛੇਤੀ* ਠੀਕ ਹੋ ਜਾਵੇਗਾ। ਕੁਝ ਚਿਰ ਮਗਰੋਂ ਆਪ ਇਕ ਸਖਤ ਕਮਾਨ ਨੂੰ ਚਿੱਲਾ ਚੜ੍ਹਾਉਣ ਲੱਗੇ ਤਾਂ ਅੱਲੇ ਜ਼ਖਮ ਦੇ ਤੋਪੇ ਟੁੱਟ ਗਏ ਤੇ ਲਹੂ ਵਹਿ ਤੁਰਿਆ। ਆਪ ਨੇ ਪ੍ਰਤੀਤ ਕਰ ਲਿਆ ਕਿ ਸਾਡੀ ਸੱਚ ਖੰਡ ਵਾਪਸੀ ਦਾ ਸਮਾਂ ਆ ਗਿਆ ਹੈ। ਆਪ ਨੇ ਪੰਜ ਪੈਸੇ ਤੇ ਨਰੇਲ ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਸਾਹਿਬ ੳੱਗੇ ਰੱਖ ਕੇ ਮੱਥਾ ਟੇਕਿਆ ਅਤੇ ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਨੂੰ ਗੁਰਤਾ ਦਿੱਤੀ। ਖਾਲਸਾ ਪੰਥ ਗੁਰਤਾ ਆਪ ਚਮਕੌ(ਰ ਸਾਹਿਬੋਂ ਤੁਰਨ ਸਮੇਂ ਦੇ ਆਏ ਸਨ। ਸੋ ਆਪ ਨੇ ਅਗਿਆ ਕੀਤੀ ਕਿ ਅਗਾਂਹ ਨੂੰ ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦੀ ਤਾਬਿਆ ਹੇਠ ਪੰਥ ਗੁਰੂ ਹੋਵੇਗਾ ਅਤੇ ਦੇਹਧਾਰੀ ਗੁਰੂ ਨਹੀਂ ਹੋਵੇਗਾ।

ਅਗਲੇ ਦਿਨ ਕੱਤਕ ਸੁਦੀ 5 (6ਕੱਤਕ) ਸੰਮਤ 1765 ਮੁਤਾਬਕ 7 ਅਕਤੂਬਰ 1708 ਨੂੰ ਆਪ ਜੀ ਜੋਤਿ ਜੋਤਿ ਸਮਾ ਗਏ। ਉਸ ਥਾਂ ਸ਼੍ਰੀ ਹਜ਼ੂਰ ਸਾਹਿਬ ਅਬਚਲ ਨਗਰ ਗੁਰੁਦਆਰਾ ਹੈ, ਜੋ ਸਿੱਖ ਪੰਥ ਦਾ ਚੋਥਾ ਤਖਤ ਹੈ।

ਹਵਾਲਾ 2

ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ : ਮਨੁੱਖਤਾ ਦੇ ਗੁਰੂ : ਗਿਆਨੀ ਸੋਹਣ ਸਿੰਘ ਸੀਤਲ

ਮਾਤਾ ਸਾਹਿਬ ਦੇਵਾਂ ਜੀ ਤੇ ਤੁਰਨ ਤੋਂ ਅਗਲੇਰੇ ਦਿਨ ਹੀ ਮਾਰੂ ਘਟਨਾ ਵਾਪਰ ਗਈ। ਰਹਿਰਾਸ ਦੇ ਪਾਠ ਪਿਛੋਂ ਗੁਰੂ ਮਹਾਰਾਜ ਆਪਣੇ ਬਿਸਰਾਮ ਕਰਨ ਵਾਲੇ ਤੂੰਬੂ ਵਿੱਚ ਪਲੰਘ ‘ਤੇ ਜਾ ਲੇਟੇ। ਦੋਵੇਂ ਪਠਾਣ ਵੀ ਮਗਰ ਚਲੇ ਗਏ। ਅਤਾਉਲਾ ਖਾਂ ਬਾਹਰ ਬੂਹੇ ਅੱਗੇ ਖਲੋ ਗਿਆ ਤੇ ਗੁਲ ਖਾਨ ਤੰਬੂ ਵਿੱਚ ਦਾਖਲ ਹੋਇਆ। ਉਹ ਹਜ਼ੂਰ ਨੂੰਂ ਮੱਥਾ ਟੇਕ ਕੇ ਪਲੰਘ ਲਾਗੇ ਬਹਿ ਗਿਆ। ਮਹਾਰਾਜ ਨੇ ਉਹਨੂੰ ਪ੍ਰਸਾਦਿ ਦਿਤਾ ਜੋ ਉਸ ਨੇ ਦੋਵੇਂ ਹੱਥ ਕਰਕੇ ਲਿਆ ਤੇ ਉਸੇ ਵੇਲੇ ਛਕ ਲਿਆ। ਮਹਾਰਾਜ ਪਲੰਘ ਉੱਤੇ ਲੇਟ ਗਏ। ਉਸ ਵੇਲੇ ਸੇਵਾਦਾਰ ਕੋਲ ਕੋਈ ਨਹੀਂ ਸੀ। ਮੋਕਿਆ ਤਾਕ ਕੇ ਗੁਲ ਖਾਨ ਨੇ ਖੰਜਰ ਕੱਢੀ ਤੇ ਗੁਰੂ ਜੀ ਦੀ ਛਾਤੀ ਵਿੱਚ ਖੋਭ ਦਿਤੀ। ਗੁਰੂ ਦੇਵ ਨੇ ਤਲਵਾਰ ਧੂਹ ਕੇ ਉਸ ਪਠਾਣ ਦਾ ਸਿਰ ਉਡਾ ਦਿਤਾ। ਰੌਲਾ ਸੁਣ ਕੇ ਬੂਹੇ ਅੱਗੇ ਖੜਾ ਪਠਾਣ ਦੌੜ ਉੱਠਿਆ, ਪਰ ਉਹ ਸਿੱਖਾ ਦੀ ਤਲਵਾਰ ਦੀ ਭੇਟਾ ਹੋ ਗਿਆ। ਪਠਾਣ ਦੋਵੇਂ ਮਾਰੇ ਗਏ, ਪਰ ਜੋ ਕਾਰਾ ਉਹ ਕਰ ਚੁੱਕੇ ਸਨ ਉਹ ਅਸਹਿ ਸੀ।

ਜ਼ਖਮ ਖੱਬੇ ਪਾਸੇ ਦਿਲ ਤੋਂ ਥੱਲੇ ਛਾਤੀ ਦੇ ਹੇਠਲੇ ਹਿੱਸੇ ਵਿੱਚ ਉਸ ਵੇਲੇ ਫੱਟ ਬੰਨ੍ਹ ਨੂੰ ਬੁਲਾ ਕੇ ਜ਼ਖਮ ਸੀਤਾ ਗਿਆ। ਗੁਰਦੇਵ ਬੜੇ ਹੌਂਸਲੇ ਵਿੱਚ ਸਨ। ਸਿੱਖਾਂ ਦੇ ਦਿਲ ਵਿੱਚ ਗੁੱਸਾ ਬਹੁਤ ਸੀ। ਉਹ ਬੇਚੈਨ ਹੋ ਰਹੇ ਸਨ। ਇਹ ਜ਼ੁਰੂ ਵਜ਼ੀਨ ਖਾਨ ਹੀ ਹੋ ਸਕਦਾ ਹੈ। ਕੁਝ ਸਿੱਖ ਵਜ਼ੀਰ ਖਾਨ ਤੋਂ ਬਦਲਾ ਲੇਣ ਦੀ ਸੋਚਣ ਲੱਗ ਪਏ, ਪਰ ਕਿਸੇ ਨੂੰ ਇਹ ਚਿੰਤਾ ਨਹੀਂ ਸੀ ਕਿ ਕੋਈ ਭਾਣ ਵਰਤ ਜਾਏਗਾ, ਕਿਉਂ ਕਿ ਦਲੇਰ ਸੁਭਾਉ ਦੇ ਮਾਲਕ ਹੋਣ ਕਰਕੇ ਗੁਰਦੇਵ ਦੀ ਹਾਲਤ ਬੜੀ ਚੰਗੀ ਨਜ਼ਰ ਆ ਰਹੀ ਸੀ।

ਬਾਦਸ਼ਾਹ ਅਜੇ ਗੋਵਾਰੀ ਦੇ ਕੰਢੇ ਹੀ ਡੇਰਾ ਲਈ ਬੈਠਾ ਸੀ। ਅਗਲੇ ਦਿਨ ਉਹ ਨੂੰ ਖਬਰ ਪਹੁੰਚੀ ਤਾਂ ਉਸ ਨੇ ਗਰੁਦੇਵ ਦੀ ਸੇਵਾ ਵਾਸਤੇ ਆਪਣਾ ਨਿੱਜਿ ਡਾਕਟਰ ਭੇਜਿਆ। ਪਰ ਗੁਰੂ ਜੀ ਨੇ ਉਸ ਦੀ ਸੇਵਾ ਦੀ ਲੋੜ ਨਾ ਸਮਝੀ।

............

ਪੰਨਾ 319

ਬਾਦਸ਼ਾਹ ਬਹਾਦਰ ਸ਼ਾਹ ਅਜੇ ਗੋਦਾਵਰੀ ਦੇ ਕੰਢੇ ਹੀ ਬੈਠਾ ਸੀ। ਉਹਨੇ ਸੱਤ ਅਕਤੂਬਰ ਨੂੰ ਦਰਿਆ ਪਾਰ ਕੀਤਾ। ਉਹ ਹਰ ਰੋਜ਼ ਆਪਣੇ ਆਦਮੀ ਭੇਜ ਕੇ ਮਹਾਰਾਜ ਦੀ ਸਿਹਤ ਪਤਾ ਮੰਗਵਾਉਦਾ। ਬਾਦਸ਼ਾਹ ਗੁਰੂ ਜੀ ਕਾਮਲ ਦਰਵੇਸ਼ ਮੰਨਦਾ ਸੀ।

ਉਪਰੋਂ ਉਪਰੋਂ ਗੁਰੂ ਜੀ ਦੇ ਜ਼ਖਮਾਂ ਦੀ ਹਾਲਤ ਚੰਗੀ ਨਜ਼ਰ ਆ ਰਹੀ ਸੀ ਪਰ ਅੰਦਰੇ ਅੰਦਰ ਕੁਛ ਖਰਾਬੀ ਪੈਦਾ ਹੋ ਗਈ। ਖੂਨ ਵਿੱਚ ਜ਼ਹਿਰ ਪੈਦਾ ਹੋ ਗਿਆ, (ਹੋ ਸਕਦਾ ਹੈ ਜਿਸ ਖੰਜ਼ਰ ਨਾਲ ਹਜ਼ੂਰ ਤੇ ਵਾਰ ਕੀਤਾ ਗਿਆ ਉਸ ਨੂੰ ਜ਼ਹਿਰ ਦੀ ਪਾਣ ਹੋਵੇ) ਇਕ ਵਾਰ ਰਾਤ ਗੁਰੂਦੇਵ ਨੂੰ ਕੁਛ ਦਰਦ ਮਹਿਸੂਸ ਹੋਇਆ। ਹਜ਼ੂਰ ਨੇ ਅੰਗੜਾਈ ਲਈ ਤਾਂ ਜ਼ਖਮ ਦਾ ਮੂੰਹ ਖੁਲ੍ਹ ਗਿਆ ਤੇ ਵਿੱਚੋਂ ਲਹੂ ਵਗਣ ਲੱਗ ਪਿਆ। ਸਵੇਰ ਹੁੰਦਿਆਂ ਤੱਕ ਮਹਾਰਾਜ ਦੀ ਹਾਲਤ ਚੋਖੀ ਖਰਾਬ ਹੋ ਗਈ। ਸਿੱਖ ਬੜੇ ਚਿੰਤਾਤੁਰ ਹੋ ਗਏ।

ਪੰਨਾ 321

ਫਿਰ ਜ਼ਖਮ ਚੋਂ ਖੂਨ ਬੰਦ ਨਹੀਂ ਹੋਇਆ। ਹਾਲਤ ਪੈਰ ਪੇਰ ਵਿਗੜਦੀ ਗਈ। ਸਰੀਰ ਕਮਜੋਰ ਹੋ ਰਿਹਾ ਸੀ। ਪਰ ਆਤਮਾ ਬਲਵਾਨ ਸੀ। ਚਿਹਰੇ ਦਾ ਤਪ ਤੇਜ਼ ਕਾਇਮ ਸੀ। ਅਗਲੇ ਦਿਨ ਗੁਰਦੇਵ ਨੇ ਅੰਤਿਮ ਫਤਿਹ ਬੁਲਾਈ ਤੇ ਜੋਤੀ ਜੋਤ ਸਮਾ ਗਏ।

----------ਮਨੁੱਖਤਾ ਦੇ ਗੁਰੂ  - ਗਿਆਨੀ ਸੋਹਣ ਸਿੰਘ ਸੀਤਲ

http://www.sikh-history.com/sikhhist/gurus/nanak10.html

Nanak X. Guru Gobind Singh ji(1666 - 1708)

The tenth and the last Guru or Prophet-teacher of the Sikh faith, was born Gobind Rai Sodhi on Poh 7, 1723 sk/22 December 1666 at Patna, in Bihar. His father, Guru Tegh Bahadur, the Ninth Guru, was then travelling across Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early childhood now stands a sacred shrine, Takht Sri Harimandar Sahib, one of the five most honoured seats of religious authority (takht, lit. throne) for the Sikhs. Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki)on the foothills of the Sivaliks where he reached in March 1672 and where his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian. He was barely nine years of age when a sudden turn came in his life as well as in the life of tile community he was destined to lead. Early in 1675, a group Kashmiri Brahmans, drivels to desperation by the religious fanaticism of the Mughals General, Iftikar Khan, visited Anandpur to seek Guru Tegh Bahadur's intercession. As the Guru sat reflecting what to do, young Gobind Rai, arriving there in company with his playmates, asked Why he looked so preoccupied. The father, as records Kuir Singh in his Gurbilas Patshahi 10, replied, "Grave are the burdens the earth bears. She will be redeemed only if a truly worthy person comes forward to lay down his head. Distress will then be expunged and happiness ushered in." "None could be worthier than yourself to make such a sacrifice," remarked Gobind Rai in his innocent manner. Guru Tegh Bahadur soon aftenwards proceeded to the imperial capital, Delhi, and courted death on 11 November 1675. Guru Gobind Singh was formally installed Guru on the Baisakhi day of 1733 Bk/29 March 1676. In the midst of his engagement with the concerns of the community, he gave attention to the mastery of physical skills and literary accomplishment. He had grown into a comely youth spare, lithe of limb and energetic. He had a natural genius for poetic composition and his early years were assiduously given to this pursuit. The Var Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his first composition and his only major work in the Punjabi language. The poem depicted the legendary contest between the gods and the demons as described in the Markandeya Purana . The choice of a warlike theme for this and a number of his later compositions such as the two Chandi Charitras, mostly in Braj, was made to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny. Much of Guru Gobind Singh's creative literary work was done at Paonta he had founded on the banks of the River Yamuna and to which site he had temporarily shifted in April 1685. Poetry as such was, however, not his aim. For him it was a means of revealing the divine principle and concretizing a personal vision of the Supreme Being that had been vouchsafed to him. His Japu and the composition known as Akal Ustati are in this tenor. Through his poetry he preached love and equality and a strictly ethical and moral code of conduct. He preached the worship of the One Supreme Being, deprecating idolatry and superstitious beliefs and observances. The glorification of the sword itself which he eulogized as Bhaguati was to secure fulfilment of God'sjustice. The sword was never meant as a symbol of aggression, and it was never to be used for self-aggrandizement. It was the emblem of manliness and self-respect and was to be used only in self-defence, as a last resort. For Guru Gobind Singh said in a Persian couplet in his Zafarnamah: When all other means have failed, It is but lawful to take to the sword. During his stay at Paonta, Guru Gobind Singh availed himself of his spare time to practise different forms of manly exercises, such as riding, swimming and archery. His increasing influence among the people and the martial exercises of his men excited the jealousy of the neighbouring Rajpat hill rulers who led by Raja Fateh Chand of Garhval collected a host to attack him. But they were worsted in an action at Bhangam, about 10 km northeast of Paonta, on 18 Assu 1745 sk/18 September 1688. Soon there after Guru Gobind Singh left Paonta and returned to Anandpur which he fortified in view of the continuing hostility of the Rajput chiefs as well as of the repressive policy of the imperial government at Delhi. The Guru and his Sikhs were involved in a battle with a Mughal commander, Alif Khan, at Nadaun on the left bank of the Beas, about 30 km southeast of Kangra, on 22 Chet 1747 Bk/20 March 1691. Describing the battle in stirring verse in Bachitra Natak, he said that Alif Khan fled in utter disarray "without being able to give any attention to his camp." Among several other skirmishes that occurred was the Husaim battle (20 Februaly 1696) fought against Husain K an, an imperial general, which resulted in a decisive victory for the Sikhs. Following the appointment in 1694 of the liberal Prince Muazzam (later Emperor Bahadur Shah) as viceroy of northwestern region including Punjab, there was however a brief respite from pressure from the ruling authority. In 1698, Guru Gobind Singh issued directions to Sikh sangats or communities in different parts not to acknowledge masands, the local ministers, against whom he had heard complaints. Sikhs, he instructed, should come to Anandpur straight without any intermediaries and bring their offerings personally. The Guru thus established direct relationship with his Sikhs and addressed them as his Khalsa, Persian term used for crown-lands as distinguished from feudal chiefs. The institution of the Khalsa was given concrete form on 30 March 1699 when Sikhs had gathered at Anandpur in large numbers for the annual festival of Baisakhi. Gurb Gobind Singh appeared before the assembly dramatically on that day with a naked sword in hand and, to quote Kuir Singh, Gurbilas Patshahz 10, spoke: "Is there present a true Sikh who would offer his head to the Guru as a sacrifice?" The words numbed the audience who looked on in awed silence. The Gurb repeated the call. At the third call Daya Ram, a Sobti Khatri of Lahore, arose and humbly walked behind the Guru to a tent near by. The Gurb returned with his sword dripping blood, and asked for another head. At this Dharam Das, a Jat from Hastinapur, came forward and was taken inside the enclosure. Guru Gobind Singh made three more calls. Muhkam Chand, a washerman from Dvarka, Himmat, a water-carrier from Jagannath puri, and Sahib Chand, a barber from Bidar (Karnataka) responded one after another and advanced to offer their heads. All the five were led back from the tent dressed alike in saffron-coloured raiment topped over with neatly tied turbans similarly dyed, with swords dangling by their sides. Guru Gobind Singh then introduced khande da pahul, i.e. initiation by sweetened water churned with a double-edged broad sword (khanda). Those five Sikhs were the first to be initiated. Guru Gobind Singh called them Panj Piare, the five devoted spirits beloved of the Guru. These five, three of them from the so-called low-castes, a Ksatriya and a Jatt, formed the nucleus of the self-abnegating, martial and casteless fellowship of the Khalsa. All of them surnamed Singh, meaning lion, were required to wear in future the five symbols of the Khalsa, all beginning with the letter K the kes or long hair and beard, kangha, a comb in the kes to keep it tidy as against the recluses who kept it matted in token of their having renounced the world, Kara, a steel bracelet, kachch, short breeches, and kirpan, a sword. They were enjoined to succour the helpless and fight the oppressor, to have faith in one God and to consider all human beings equal, irrespective of caste and creed. Guru Gobind Singh then himself received initiatory rites from five disciples, now invested with authority as Khalsa, and had his name changed from Gobind Rai to Gobind Singh. "Hail," as the poet subsequently sang, "Gobind Singh who is himself Master as well as disciple." Further injunctions were laid down for the Sikhs. They must never cut or trim their hair and beards, nor smoke tobacco. A Sikh must not have sexual relationship outside the marital bond, nor eat the flesh of an animal killed slowly in the Muslim way (or in any sacrificial ceremony). These developments alarmed the casteridden Rajput chiefs of the Sivalik hills. They rallied under the leadership of the Raja of Bilaspur, in whose territory lay Anandpur, to forcibly evict Guru Gobind Singh from his hilly citadel. Their repeated expeditions during 1700-04 however proved abortive . They at last petitioned Emperor Aurangzeb for help. In concert with contingents sent under imperial orders by the governor of Lahore and those of the faujdar of Sirhind, they marched upon Anandpur and laid a siege to the fort in Jeth 1762 sk/May 1705. Over the months, the Guru and his Sikhs firmly withstood their successive assaults despite dire scarcity of food resulting from the prolonged blockade. While the besieged were reduced to desperate straits, the besiegers too were chagrined at the tenacity with which the Sikhs held out. At this stagy the besiegers offered, on solemn oaths of Quran, safe exit to the Sikhs if they quit Anandpur. At last, the town was evacuated during the night of Poh suds 1, 1762 sk/5-6 December 1705. But soon, as the Guru and his Sikhs came out, the hill monarchs and their Mughal allies set upon them in full fury. In the ensuing confusion many Sikhs were killed and all of the Guru's baggage, including most of the precious manuscripts, was lost. The Guru himself was able to make his way to Chamkaur, 40 km southwest of Anandpur, with barely 40 Sikhs and his two elder sons. There the imperial army, following closely on his heels, caught up with him. His two sons, Ajit Singh (b. 1687) and Jujhar Singh (b. 1691) and all but five of the Sikhs fell in the action that took place on 7 December 1705. The five surviving Sikhs bade the Guru to save himself in order to reconsolidate the Khalsa. Guru Gobind Singh with three of his Sikhs escaped into the wilderness of the Malva, two of his Muslim devotees, Gani Khan and Nabi Khan, helping him at great personal risk. Guru Gobind Singh's two younger sons, Zorawar Singh (b. 1696) and Fateh Singh (b.1699), and his mother, Mata Gujari, were after the evacuation of Anandpur betrayed by their old servant and escort, Gangu, to the faujdar of Sirhind, who had the young children executed on 13 December 1705. Their grandmother died the same day. Befriended by another Muslim admirer, Ral Kalha of Raikot, Guru Gobind Singh reached Dina in the heart of the Malva. There he enlisted a few hundred warriors of the Brar clan, and also composed his famous letter, Zafarnamah or the Epistle of Victory, in Persian verse, addressed to Emperor Aurangzeb. The letter was a severe indictment of the Emperor and his commanders who had perjured their oath and treacherously attacked him once he was outside the safety of his fortification at Anandpur. It emphatically reiterated the sovereignty of morality in the affairs of State as much as in the conduct of human beings and held the means as important as the end. Two of the Sikhs, Daya Singh and Dharam Singh, were despatched with the Zafarnamah to Ahmadnagar in the South to deliver it to Aurangzeb, then in camp in that town. From Dina, Guru Gobind Singh continued his westward march until, finding the host close upon his heels, he took position astride the water pool of Khidrana to make a last-ditch stand. The fighting on 29 December 1705 was hard and desperate. In spite of their overwhelming numbers, the Mughal troops failed to capture the Guru and had to retire in defeat. The most valorous part in this battle was played by a group of 40 Sikhs who had deserted the Guru at Anandpur during the long siege, but who, chided by their womenfolk at home, had come back under the leadership of a brave and devoted woman, Mai Bhago, to redeem themselves. They had fallen fighting desperately to check the enemy's advance towards the Guru's position. The Guru blessed the 40 dead as 40 mukte, i.e. the 40 Saved Ones. The site is now marked by a sacred shrine and tank and the town which has grown around them is called Muktsar, the Pool of liberations. After spending some time in the Lakkhi Jungle country, Guru Gobind Singh arrived at Talvandi Sabo, now called Damdama Sahib, on 20 January 1706. During his stay there of over nine months, a number of Sikhs rejoined him. He prepared a fresh recension of Sikh Scripture, the Guru Granth Sahib, with the celebrated scholar, Bhai Mani Singh, as his amanuensis. From the number of scholars who had rallied round Guru Gobind Singh and from the literary activity initiated, the place came to be known as the Guru's Kashi or seat of learning like Varanasi. The epistle Zafarnamah sent by Guru Gobind Singh from Dina seems to have touched the heart of Emperor Aurungzeb. He forthwith invited him for a meeting. According to Ahkam-i-Alamgiri, the Emperor had a letter written to the deputy governor of Lahore, Munim Khan, to conciliate the Guru and make the required arrangements for his journey to the Deccan. Guru Gobind Singh had, however, already left for the South on 30 October 1706. He was in the neighbourhood of Baghor, in Rajasthan, when the news arrived of the death of the Emperor at Ahmadnagar on 20 February 1707. The Guru there upon decided to return to the Punjab, via Shahjahanabad (Delhi) . That was the time when the sons of the deceased Emperor were preparing to contest succession. Guru Gobind Singh despatched for the help of the eldest claimant, the liberal Prince Muazzam, a token contingent of Sikhs which took part in the battle of Jajau (8 June 1707), decisively won by the Prince who ascended the throne with the title of Bahadur Shah. The new Emperor invited Guru Gobind Singh for a meeting which took place at Agra on 23 July 1707. Emperor Bahadur Shah had at this time to move against the Kachhvaha Rajputs of Amber (Jaipur) and then to the Deccan where his youngest brother, Kam Baksh, had raised the standard of revolt. The Guru accompanied him and, as says Tarzkh-i-Bahadur Shahi, he addressed assemblies of people on the way preaching the word of Guru Nanak. The two camps crossed the River Tapti between 11 and 14 June 1708 and the Ban-Ganga on 14 August, arriving at Nanded, on the Godavari, towards the end of August. While Bahadur Shah proceeded further South, Guru Gobind Singh decided to stay awhile at Nanded. Here he met a Bairagi recluse, Madho Das, whom he converted a Sikh administering to him the vows of the Khalsa, renaming him Gurbakhsh Singh (popular name Banda Singh ). Guru Gobind Siligh gave Banda Singh five arrows from his own quiver and an escort, including five of his chosen Sikhs, and directed him to go to the Punjab and carry on the campaign against the tyranny of the provincial overlords. Nawab Wazir Khan of Sirhind had felt concerned at the Emperor's conciliatory treatment of Guru Gobind Singh. Their marching together to the South made him jealous, and he charged two of his trusted men with murdering the Guru before his increasing friendship with the Emperor resulted in any harm to him. These two pathans Jamshed Khan and Wasil Beg are the names given in the Guru Kian Sakhian pursued the Guru secretly and overtook him at Nanded, where, according to Sri Gur Sobha by Senapati, a contemporary writer, one of them stabbed the Guru in the left side below the heart as he lay one evening in his chamber resting after the Rahrasi prayer. Before he could deal another blow, Guru Gobind Singh struck him down with his sabre, while his fleeing companion fell under the swords of Sikhs who had rushed in on hearing the noise. As the news reached Bahadur Shah's camp, he sent expert surgeons, including an Englishman, Cole by name, to attend on the Guru. The wound was stitched and appeared to have healed quickly but, as the Guru one day applied strength to pull a stiff bow, it broke out again and bled profusely. This weakened the Guru beyond cure and he passed away on Kattak sudi 5, 1765 Bk/7 October 1708. Before the end came, Guru Gobind Singh had asked for the Sacred Volume to be brought forth. To quote Bhatt Vahi Talauda Parganah Jind: "Guru Gobind Singh, the Tenth Master, son of Guru Teg Bahadur, grandson of Guru Hargobind, great-grandson of Guru Arjan, of the family of Guru Ram Das Surajbansi, Gosal clan, Sodhi Khatri, resident of Anandpur, parganah Kahlur, now at Nanded, in the Godavari country in the Deccan, asked Bhai Daya Singh, on Wednesday, 7 October 1708, to fetch Sri Granth Sahib. In obedience to his orders, Daya Singh brought Sri Granth Sahib. The Guru placed before it five pice and a coconut and bowed his head before it. He said to the sangat, "It is my commandment: Own Sri Granthji in my place. He who so acknowledges it will obtain his reward. The Guru will rescue him. Know this as the truth". Guru Gobind Singh thus passed on the succession with due ceremony to the Holy Book, the Guru Granth Sahib, ending the line of personal Gurus. "The Guru's spirit," he said, "will henceforth be in the Granth and the Khalsa. Where the Granth is with any five Sikhs representing the Khalsa, there will the Guru be." The Word enshrined in the Holy Book was always revered by the Gurus as well as by their disciples as of Divine origin. The Guru was the revealer of the Word. One day the Word was to take the place of the Guru. The inevitable came to pass when Guru Gobind Singh declared the Guru Granth Sahib as his successor. It was only through the Word that the Guruship could be made everlasting. The Word as contained in the Guru Granth Sahib was henceforth, and for all time to come to be the Guru for the Sikhs.

ਸ਼੍ਰੀ ਗੁਰੂ ਹਰਿ ਕ੍ਰਿਸ਼ਨ ਜੀ  ਜੋਤੀ ਜੋਤ ਸਮਾਉਣਾ

ਹਵਾਲਾ : ਸਿੱਖ ਇਤਿਹਾਸ – ਪ੍ਰੋ: ਕਰਤਾਰ ਸਿੰਘ – ਪ੍ਰਕਾਸ਼ਕ ਸ਼੍ਰੋਮਣੀ ਗੁਰਦੁਆਰਾ ਪ੍ਰਬੰਧਕ ਕਮੇਟੀ

(ਛੇਵੀਂ ਐਡੀਸ਼ਨ : ਦਸੰਬਰ 1999)

ਪੰਨਾ 299

ਜੋਤੀ ਜੋਤ ਸਮਾਉਣਾ

ਉਪਰ ਦੱਸੇ ਵਾਕਿਆ ਤੋਂ ਅਗਲੇ ਦਿਨ ਗੁਰੂ ਜੀ ਨੂੰ ਤਾਪ ਚੜ੍ਹ ਗਿਆ ਤੇ ਮਗਰੋਂ ਚੀਚਕ (ਮਾਤਾ) ਨਿਕਲ ਆਈ। ਚੀਚਕ ਵੀ ਬਹੁਤ ਸਖਤ ਕਿਸਮ ਦੀ। ਆਪ ਦੀ ਹਾਲਤ ਵੇਕ ਕੇ ਸੰਗਤ ਡੋਲ ਗਈ, ਪਰ ਗੁਰੂ ਜੀ ਨੇ ਸੱਭ ਨੂੰ ਧੀਰਜ ਦਿਤਾ।

ਹਵਾਲਾ 2

http://www.sikhiwiki.org/index.php/Guru_Har_Krishan

Guru Ji and Small Pox

People visitiong to guru ji as suffering from small pox

At the time, a severe epidemic of cholera and smallpox was ravaging Delhi. The young Guru began to tend to the sufferers irrespective of their cast and creed. Particularly, the local Muslim population was so impressed with the purely humanitarian deeds of the Guru Sahib that they gave him the nickname of Bala Pir (child prophet). Even Aurangzeb did not try to disturb Guru Harkrishan Sahib sensing the tone of the situation but on the other hand he never dismissed the claim of Ram Rai.

While serving the suffering people from the epidemic day and night, Guru Sahib himself was seized with high fever. Suddenly one day Guru Har Krishan was taken ill with a fever. The fever turned out to be the beginning of an attack of smallpox, which confined him to bed for several days. The Guru's tender body was ravaged by the disease. Saddened by this turn of events, the Guru's mother, Mata Sulakkhani said:

"Son, you occupy the gaddi of Guru Nanak, you are the dispeller of the world' s sorrows and sufferings, your very sight removes the ailments of others so why do you lie sick now?"

Guru Har Krishan replied, "He who has taken this mortal frame must go through sickness and disease. Both happiness and suffering are part of life. What is ordained must happen. This is what Guru Nanak taught. Whatever He does is His order. One must walk in the light of His command."

Guru Har Krishan had himself taken out of Mirza Raja Jai Singh's house to a camp put up on the bank of the Jamuna. The Sikhs wondered why the Guru suffered thus. Why was this darkness surrounding the sun itself? They were in despair and wondered who would take the gaddi after him. Guru Har Krishan, as says the Sri Gur Pratap Suraj Granth, instructed them in this manner:

"The Gurgaddi, Guru Nanak's throne, is eternal. It is everlasting and will command increasing honour. The Granth is the Lord of all. He who wants to see me, let him with faith and love see the Granth. So will he shed all his sins. He who would wish to speak with the Guru, let him read the Granth with devotion. He who practises its teachings will obtain all the four padarathas, (4 most cherished objects) of human life. He who has faith gains all. He who is without faith acquires but little. None in this world liveth forever. The body is mortal. In the Granth abides the Guru' s spirit. Daily bow your head to it. So will you conquer your passions and attain liberation."

Tears filled the Sikhs' eyes as they listened to what sounded like the last words of the Guru. Then mother Sulakkhani came forward. With tears in her eyes, she spoke, "How shall I live without thee, son? I was blessed when I came into this family married to the late Guru. I was blessed when you were born. Now I am cast into a bottomless ocean of sorrow. Who would be my rescuer? How does a fish live separated from water?" "The body is perishable," said Guru Har Krishan. "As you learn to have faith in God's Will, you will attain to realms sorrowless. Eternal peace will be yours."

Today Delhi's Gurdwara Bangla Sahib, was constructed by Sardar Baghel Singh, the Sikh General who took control of Delhi, around the Princely Haveli of Raja Jai Singh, where Guru Harkrishan ji had stayed during his time in Delhi.

ਹਵਾਲਾ 3
http://www.sikh-history.com/sikhhist/gurus/nanak8.html

Guru Har Krishan ji (1661 - 1664)

Guru Har Rai passed away on October 6, 1661. Guru Har Krishan consoled the disciples. He asked them not to give way to despair but abide by the Will of the Almighty. All should sing God's praises and not weep or lament. As days went by, the disciples began pouring in from far and near. They were delighted to have a sight of the Guru. He sat on the throne, a small figure, young in years, but mature in wisdom. Says Bhai Santokh Singh, "The early morning sun looks small in size, but its light is everywhere. So was Guru Har Krishan's fame, without limit." Those who came to see him were instructed in true knowledge. They had their heart's desires fulfilled and their sins erased. The Sikhs recognized him as the picture of Guru Nanak. They saw on Guru Har Krishan's handsome face the same light as must have been on Guru Nanak's. Guru Har Krishan had a rare ability in explaining passages from the Holy Granth. He delighted the hearts of his disciples by his commentaries. He reminded them to cherish the One God alone, and asked them to discard passions and learn the virtues of patience, charity and love. Thus Guru Har Krishan carried on the teaching of the Gurus and preserved intact the legacy he had inherited from them. The Baisakhi day (March 29) of 1662 brought to Kiratpur vast numbers of followers. The festival lasted three days. The sangats were looked after by the Guru' s grandmother, Mata Bassi, and mother, Mata Sulakkhni. In the sangat of Sialkot district was Pair Mall of Pasrur, along with his family. His son, Khem Karan, was a promising youth. Mata Bassi betrothed her granddaughter, Bibi Rup Kaur, to him. Nuptials were held on December 3, 1662. According to the Guru kian Sakhian, the presents offered by Mata Bassi included a pothi of stories from Guru Har Rai' s mouth and a dagger belonging to Guru Hargobind. Emperor Aurangzib was not pleased to hear about the growing fame of Guru Har Krishan. He sent for him to Delhi as he had sent for his father, Guru Har Rai. Guru Har Rai had not gone himself, but had sent his elder son, Ram Rai, to the emperor' s court. Now when a servant of Raja Jai Singh of Amber arrived with the emperor' s message, Guru Har Krishan took counsel with his leading Sikhs. They said to him with clasped hands, "We are thy servants, Lord. With thy knowledge of all the three worlds, thou knowest best." Guru Har Krishan called the messenger and told him that he would accompany him to Delhi. Guru Har Krishan traveled through Ropar, Banur and Ambala. Along the way, he instructed the disciples who came to call on him. When Guru was near Panjokhara, a Sikh spoke with humility, "Sangats are coming from Peshawar, Kabul and Kashmir. Stay here a day so that they may have the chance of seeing you, Master." The Guru agreed. In that village lived a pandit, Lal Chand by name, who was proud of his caste as well as of his learning. He came to see the Guru and spoke with derision: "It is said that you sit on the gaddi of Guru Nanak. But what do you know of the old religious books?" Chhajju Ram, the illiterate, dark-skinned village water-carrier, happened to pass by at that moment. Guru Har Krishan asked Dargah Mall to call him. As Chhajju Ram came, the Guru enquired if he would explain to the pandit the gist of the Bhagavadgita. The illiterate villager astonished everyone by his cogent commentary on the sacred book. Lal Chand's pride was overcome. Humbly he fell at the Guru's feet. Both he and Chhajju Ram became the Guru's disciples and travelled with him up to Kurukshetra. The former entered the fold of the Khalsa in Guru Gobind Singh's time, and took the name of Lal Singh. Lal Singh met with a hero's death fighting in the battle of Chamkaur on December 7, 1705. In Delhi, Guru Har Krishan put up in Raja Jai Singh's bungalow which is now the site of Gurdwara Bangla Sahib. The house was a spacious one "designed to suit all the seasons of the year." The Sikhs of Delhi started coming in groups to see the Guru. They came chanting the holy songs and brought offerings with them. According to the Guru kian Sakhian, Guru Har Krishan visited the emperor's court on Chet Sudi Naumi, 1721 Bk/March 25, 1664. As says the Mahima Prakash, the emperor had planned a trial. He had two large trays laid out for the Guru. One of these displayed ornaments, clothes and toys. The other had in it a holy man's cloak and cowl. Both were presented to Guru Har Krishan. He rejected the tray containing ornaments and clothes, and accepted the one containing the cloak. The emperor was convinced of his holiness. He thought he would invite him again and see him perform a miracle. Guru Har Krishan guessed what the emperor had in his mind. He told himself that he would not see his face again. He believed that no one should attempt a mirage and try to disturb the law of God. Guru Har Krishan knew how his father had punished Ram Rai, his elder brother, for showing feats in Aurangzib's court. The Rani had devised her own test. she asked her husband, Jai Singh, to bring the Guru to the ladies dwelling-house. The Guru accepted the invitation. At the entrance to the inner apartments of the palace, he was received by the Raja's servants with due honour. As he stepped inside, the ladies, in their costly jewels and clothes, bowed in reverencers He walked past them acknowledging their greetings. As he came near one dressed modestly in a maid's coarse homespun, he stopped and said, You are the Rani. Why should you have dressed yourself in a maid's suit?" The Rani bent her head in homage. Suddenly one day Guru Har Krishan was taken ill with a fever. The fever turned out to be the beginning of an attack of smallpox. The Guru's tender body was ravaged by the disease. The Guru's mother, Mata Sulakkhani, became very sad. she said, "Son, you occupy the gaddi of Guru Nanak. You are the dispeller of the world' s sorrows and sufferings . Your very sight removes the ailments of others . Why do you lie sick now?" Guru Har Krishan replied, "He who has taken this mortal frame must go through sickness and disease. Both happiness and suffering are part of life. What is ordained must happen. This is what Guru Nanak taught. Whatever He does is His order. One must walk in the light of His command." Guru Har Krishan had himself taken out of Raja Jai Singh's house to a camp put up on the bank of the Jamuna. The Sikhs wondered why the Guru suffered thus. why this darkness surrounding the sun itself? They were in despair and wondered who would take the gaddi after him. Guru Har Krishan, as says the Sri Gur Pratap Suraj Granth, instructed them in this manner: "Gurgaddi, Guru Nanak's throne, is eternal. It is everlasting and will command increasing honour. The Granth is the Lord of all. He who wants to see me, let him with faith and love see the Granth. So will he shed all his sins. He who would wish to speak with the Guru, let him read the Granth with devotion. He who practises its teachings will obtain all the four padarathas, or cherished objects of human life. He who has faith gains all. He who is without faith acquires but little. None in this world liveth forever. The body is mortal. In the Granth abides the Guru' s spirit. Daily bow your head to it. So will you conquer your passions and attain liberation." Tears filled the Sikhs' eyes as they listened to what sounded like the last words of the Guru. Then mother Sulakkhani came forward. With tears in her eyes, she spoke, "How shall I live without thee, son? I was blessed when I came into this family married to the late Guru. I was blessed when you were born. Now I am cast into a bottomless ocean of sorrow. Who would be my rescuer? How does a fish live separated from water?" "The body is perishable," said Guru Har Krishan. "As you learn to have faith in God's Will, you will attain to realms sorrowless. Eternal peace will be yours." Mother Sulakkhani's heart was awakened to the truth and she felt herself released from her worldly chains. Guru Har Krishan was in a critical state. Yet he did not fail to carry out his important responsibility before he left the mortal world. In his last moments, he was able to nominate his successor. He asked for the ceremonial marks of succession to be fetched. But all he could say was "Baba Bakale." He meant that the next Guru would be found in the town of Bakala. The reference was unmistakably to Tegh Bahadur. Guru Har Krishan passed away on March 30, 1664. According to the Guru kian Sakhian, Mata Bassi, the grandmother, asked Gurdas, of the family of Bhai Bahilo, to start a reading of the Holy Granth in his memory. Dargah Mall and Munshi Kalyan Das were sent to Punjab with the mournful news. They first went to Kiratpur to inform Guru Har Krishan's sister, Bibi Rup Kaur. The next day, they set out for Bakala to inform Guru Tegh Bahadur. While in Delhi, he had met Guru Har Krishan and now he received the news of his passing away. He consoled the Sikhs and taught them to abide by God's Will. Diwan Dargah Mall and Munshi Kalyan Das stayed at Bakala for three days before returning to Delhi . According to an entry in the Bhatt Vahi Talauda Parganah Jind, the ashes were taken from Delhi to Kiratpur where they were mixed with the waters of the Sutlej. The original entry is as follows: Sangatbeta Blnne Uppal ka hasiAmbMari, parganah MiyenkaMaur, Nanu Ram beta Baghe Chhipe ka basi mohalla Dilwali, Dilli, Jaggu beta Padme ka hasi Duburji, pnrganah Sodhara, DarEya beta Mule ka hasiA Wiper Shamali, parganah Multan, Guru Har Krishan ji ki hhasam Dilli se le ke Kiratpur aye, parganah Kahlur, samvat satran sai ikkis, Bhadon vadi ikadsi ko. Bathuti Satludhar nadi main parvai. Guru ji ki karahi hanti. It is translated as Sangat, son of Binna Uppal, of Amb Mari, parganah Miyen ka Maur, Nanu Ram, son of Bagha, calico-printer, of Mohalla Dilwali, Delhi, Jaggu, son of Padma, of Duburji, parganah Sodhara, and Dariya, son of Mula, of Alipur Shamali, parganah Multan, carried the ashes of Guru Har Krishan from Delhi and arrived at Kiratpur, parganah Kahlur, on the 11 th of the dark half of the month of Bhadon of 1721 Bk/ August 7, 1664. The ashes were immersed in the River Sutlej. Karahprasad was distributed.