The Sikhs, Sikhism and Order of The Khalsa  by Dr. J. S. Neki

        GURUDWARA : Etiquettes and Protocol  by Dr. Pritam Singh

        What is Anand Marriage? by Dr. Gobind Singh Mansukhani

        A Wedding Sermon by Bhayee Shaib of Bagrian     * to read this article properly you need to download and install Punjabi Font

        History of Sri Guru Granth Sahib by Sandeep Singh

           More about Sri Guru Granth Sahib by Dr. D.S.Maini

        Baptism in Sikhism

           Does only bathing at places of pilgrimage lead to salvation ?

        What is EGO ?

        What is the True Name ?

        The Unseen World

        Can just reading scriptures without understanding be helpful ?

        Nectar of the True Name

        Who and what is a KHALSA ? by Sandeep Singh

          The Khalsa Code of Ethical Conduct  by Sandeep Singh

       What are the contents of SRI GURU GRANTH SAHIB ?

       Why SIKHS & 12'O CLOCK are related ? submitted by Harsimran Singh Bhatia

         Complete History of Golden Temple

    by Dr. J. S. Neki

The Sikhs form the fifth largest religious group, around 20 million strong. The Order of the Khalsa is their elite Order. Previously inhabiting only the Indian subcontinent, the Sikhs are now to be found in almost every country of the world.

The term Sikh means a disciple – a seeker of Truth, not withdrawing from the world for his spiritual pursuit, but realizing it while participating in life in a disciplined way. Sikhism is thus the discipline of spiritual discipleship.

It is a revealed monotheistic faith founded by Guru Nanak (1469-1539). He and his nine successors generated among their Sikhs a spiritual awakening characterized by the love of God, respect for all human beings, dignity of labor, vigorous altruism, fearless upholding of righteousness, and a corporate identity.

India, where this faith first came into being, had been in the shackles of foreign invaders for centuries. Even a dynasty of slaves had ruled Indians for several decades. The Sikh Gurus planned to infuse their followers not only with spiritual awakening, but also with indomitable courage to be able to shake off the age-old slavery. This was a tremendous task that required at least a couple of centuries to accomplish. That is why, it took a succession of no less than ten Gurus to accomplish it. During the stretch of about two centuries, the ten Gurus were able to demonstrate how the Sikh ideals could be practiced in different, even most difficult, circumstances.

Of the Mogul rulers of that time, Akbar the Great (1542-1605), himself a pluralist evinced cordiality towards the Sikh faith. However, after him, the later Mogul rulers began to apprehend that this new faith had begun to invaginate into the religious dominion of Islam. Worst than that, they even began to suspect that the temporal activities of the Sikh were heading towards creating an imperium in imperio. That is why, they decided to exterminate it. Guru Arjan Dev, the fifth Guru was tortured to death in 1606 under the orders of Emperor Jehangir, and Guru Tegh Bahadur, the ninth Guru was ordered to be beheaded by Emperor Aurangzeb in 1675. The latter, in fact, was martyred because he chose to champion the right of freedom of faith for the Hindus.

Guru Gobind Singh, the tenth Guru, in his home in Anandpur, was invaded again and again by Aurangzeb’s mighty Mogul armies. However, his Sikhs fought so valiantly, that in spite of eventual physical defeat, their moral victory undermined the prestige of the Mogul rule irretrievably. Later on, the Sikhs were able to create their own kingdom extending over the Punjab, which, then, extended even to include Afghanistan – the land of former invaders of India.

Guru Gobind Singh also brought about other momentous changes. First of all, he discontinued the line of personal succession and vested the holy book, Sri Guru Granth Sahib with the status of the Eternal Living Guru i.e. the Guru living as the Holy Word. Initially, this holy-book was compiled by Guru Arjan Dev, the fifth Guru. Guru Gobind Singh included in it the works of his worthy father, Guru Tegh Bahadur. This scripture is, perhaps, the only pluralistic scripture because, apart from the works of the Sikh Gurus, it also embodies the compositions of many holy men of the Aryan as well as the Semitic religious traditions. This holy book, painstakingly compiled, competently edited, and carefully preserved by the Gurus themselves, begins with the following invocation:

Un-begotten,

Whose grace is Sovereign.

The cardinal principles of Sikhism have been epitomized in a three-word phrase: nam, dan, ishnan. Nam signifies remembering God and practicing His presence. Dan stands for prayerfully begging from and receiving from God and thankfully sharing the bounty with others. Ishnan (lit: ablutions) signifies cleanliness – not only of the body, but also of thought, word and deed. Sikhism prefers the householder’s way of life over that of the ascetic because ‘every one, even the ascetic, is blessed by the householder’. It emphasizes earning one’s living with honest labor (Kirt karni) and sharing the fruits of one’s labor with the needy.

Praising God for His innumerable gifts and looking after His creation with affection and care are among the prescribed duties. A Sikh is expected also to act as God’s own Knight-at-arms (sant-sipahi) and prevent tyrrany and oppression as also upholds justice and righteousness. Sikhism condemns all types of discrimination, be it based on gender, colour, ethnicity or class. The Guru’s precept is that:

There is only One Father of us all, and we are all His children.

The Guru emphasizes according women their proper place in society:

Man is born of woman,

The Guru always identified himself with the downtrodden. He says:

Myself I identify with the lowliest among the low;

Three hundred years ago on the Vaisakhi day (March 30, 1699), Guru Gobind Singh, the 10^th Guru, in an extraordinarily spectacular way, established the Order of the Khalsa. The term ‘Khalsa’ means the ‘pure or holy’. It also means ‘those belonging to God alone’. On that momentous day, the Guru had convened a large assembly of the Sikhs from all over. Reliable historians put the attendance at around 40,000. In the midst of this assembly, the Guru stood on a specially erected platform, and addressing the congregation in a somber voice, said that he wanted some one to come forward and offer his head to him.

Every one was spell bound. Yet, up sprang a devotee and offered his head saying that his life had already been pledged to the Guru. Him the Guru heralded into an enclosure, and a while later, himself came back, blood dripping from his sword and called for another head. Another volunteer came forth. Five times he made the demand and every time some one came forth. Then, when the Guru re-emerged from the enclosure, he brought back all the five who had volunteered their heads and declared from the pulpit that they were his five beloved ones (panj piarey )

The Guru, then, took a steel bowl, filled it with water and started stirring it with a double-edged steel dagger (khanda), sitting by it in a heroic posture (bir asan) ,and reciting five specially selected holy texts. While this process was going on, came the Guru’s wife, Jeetoji, and added sugar-bubbles to the water to make it sweet. Thus was prepared the holy water (amrit) with which the Guru anointed the five beloved ones to initiate them into the new Order.

This done, the Guru now stood before his five beloved ones with folded hands, and entreated them to administer the amrit to them in the like manner. This established the unexceptional identity between the disciple and the Master (aape Gur chela).Since then, it has become the standard baptismal ceremony for the Sikhs to be initiated into the Order of the Khalsa. Many thousands got baptized during the week that followed. After initiation, a Sikh is obliged to follow a prescribed code of conduct ( rehat). This consists in recitation of prescribed liturgical texts every day, remembering God all the time and upholding righteousness. It also involves wearing, on one’s person, the following five symbols/markers:

Kes (unshorn hair), signifying holiness.

Kanga (a comb), to keep the hair clean as also to signify cleanliness in general.

Kirpan (a sword), to signify preparedness to defend righteousness on the one hand and Spiritual

Wisdom on the other.

Kada (a steel bracelet), a weapon of defense as also a reminder of the vows..

Kachha (an underwear), signifying the control of passions and discipline of desires.

The Khalsa, its male members in particular, are required to cover their heads with a turban. The male members get the new last name Singh (lion), and the female members Kaur (princess). This signifies that they are now the Guru’s spiritual progeny, and have been rid of their previous identities of religion, lineage, ethnicity, caste and rituals. All this resulted in the emergence of the Commonwealth of the Khalsa in which all the members had a shared corporate identity.

The Sikhs hold their congregations in their special places of worship known as the gurdwaras. In every gurdwara, a volume of Guru Granth Sahib is sited with full royal decorum. The holy book, being the living Guru for the Sikhs, is supposed to preside over the congregation.

The services in a Gurdwara consist of meditation on the Divine Name (simran), singing hymns of praise (kirtan), recitation of liturgical texts (path), expositions of the holy texts (katha), and prayerful supplication (ardas) followed by reading a random message from the holy book which is taken by all present as the commandment (hukamnama) for the day. After the conclusion of a service, the congregation shifts to the adjoining ‘temple-of-bread’ (langar) where everyone partakes of the complimentary holy food prepared and served by volunteers with great devotion. The Guru’s langar ensures that no one goes hungry. It also provides the devotees an outstanding venue for service, and where equality of mankind is also practiced.

By:  Dr. Pritam Singh

 Welcome to Gurudwara (the name given to the Sikh’s place of worship).  The term Gurudwara literally means “the door” or “the gate way to the Guru”.  It is a place where the Guru Granth Sahib (our “holy Scripture”) is present.  It is open to every one regardless of age, sex, caste, or creed and is the centre for congregational worship of Sikhism.  It also plays a socio-economic role in the Sikh community; attached to every Gurudwara is a free kitchen where the Langar is prepared and served.

This section is prepared for the benefit of the first time visitor to the Gurudwara.  We hope this explanation of etiquette and protocol outlined below is helpful to you.

This pattern of worship consists of:

·        Kirtan, the singing of the hymns on instruments (generally Harmonium and Tabla).

·        Katha/GurbaniVichar, the reading of the Holy Hymns followed by explanation or a sermon or talk appropriate for the occasion.

·        Ardaas, the congregational prayer at the end.

The following etiquette should be observed in the Gurudwara:

Before entering the hall

·        Take off your shoes

·        Wash your hands

·        Cover your head

·        Think of the Guru

Upon entering the hall (where the Guru Granth Sabih is present)

·        Fold both your hands and walk slowly.

·        Bow humbly and touch your forehead to the ground out of respect for the Guru Granth Sahib.

·        As you bow, place your offering respectfully before the Guru, it may be money, a flower, or a word of thanks.  Any sincere expression of gratitude is equally acceptable to the Guru.

·        After bowing and offering, sit in the “Sangat” (the congregation) quietly without disturbing others.

·        Usually men sit on one side and women on the other side.

·        Sit comfortably and peacefully, the cross legged position is commonly used, but do not point your feet in the direction of the Guru Granth Sahib.

·        Do not talk or chew gum.

The usual sequence of events (service) in the Gurudwara is:

·        Kirtan:  The singing of the Holy Hymns - Gurbani.

·        Katha/GurbaniVichar:  The reading of the Holy Hymns followed by explanation or a sermon or talk appropriate for the occasion.

·        Recitation portions of a scripture the “Anand Sahib”.

·        “The Ardaas”

To join in the Ardaas.

·        Stand straight with folded hands and think of the Guru.

·        Sing together “Too Thakur Tum Peh Ardaas”

·        After the Ardaas, continue standing, and sing, “Aage--aa bha-ee Akal kee, Tabhee Chala-io Panth”.

·        The Ardaas concludes with the Jaikara.  “Boley So Neehal.......Sat sri Akal”.

·        The sit quietly.  The person sitting behind the Guru Granth Sahih will read the Hukam, the Guru’s message or “Order” to the Sangat.

·        Upon completion of the Hukam, Karah Parsad is distributed to the Sangat.  (This is a sweet pudding made of flour, sugar and clarified butter that is offered as ceremonial food.)

·        Finally Langar (food from the Guru’s kitchen) may be served. 

The Anand form of marriage which was given a statutory recognition in 1909, under the Anand Marriage Act, has been observed since the early days of Sikhism.  Sikh boys and girls are married according to this form when they are grown-up and fit to undertake matrimonial responsibilities.  Marriages are generally arranged and assisted by parents though there is no bar to the boy and the girl fixing it on their own.

            The marriage ceremony is simple but impressive.  The bride and the bridegroom along with their relatives and friends form a congregation with the Granth Sahib in their midst.  The couple and their parents stand up and an Ardas is offered seeking God’s blessings.  The person in charge of the function addresses the bride and the bridegroom individually and explains to them their duties in the new life they are about to enter.  Anand marriage is a sacrament.  The Guru is a witness to the marriage.  No writing or document is necessary.  The bridegroom is to vow fidelity to the wife - Istribrat Dharam, while the bride is to vow fidelity to her husband - Patibrat Dharam.  The husband is to protect the life and honour of his wife while she to remain content with the lot of her husband and the treatment in the husband’s house.  The couple signify their consent by bowing before Guru Granth Sahib.  Then the scarf of the bridegroom is placed in the hands of the bride.  The Granthi or the officiating person reads the lavan - the epithalamium of Guru Ramdas.  Each stanza explains in detail a stage in the development of a life of love.  The first stage is the performance of duties of the family and the community.  The second stage is that of selfless love and holy fear which provide opportunities for devoted service and sacrifice - the discipline needed to facilitate the feeling of one spirit in two bodies.  This stage is that of love, of yearning and enthusiasm.  Even troubles provide opportunities for service and sacrifice, and are therefore helpful to love.  The third stage is that of detachment:  Vairag.  Human love is superseded by divine love.  The fourth stage is that of harmony and union.  The bride and bridegroom are completely identified with each other.

            After the reading of each stanza, the couple goes round the Granth Sahib, the bridegroom leading the bride, while the stanza is sung to the accompaniment of musical instruments.  After the reading of lavan, Anand Sahib is read.  After Ardas, Karah Parsad is distributed to all present.  Monogamy is practiced by the Sikhs.

Dr. Gobind Singh Mansukhani
M.A., L.L.B., Ph.D., D.R.S. (Lond.)

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by Bhayee Shaib of Bagrian
December 14, 1959.

All the Sikh ceremonies are very simple.  They are based primarily on the principle:

jwlau AYsI rIiq ijqu mY ipAwrw vIsrY]

Jalo aisi reet jit main piyara visrai

Set fire to such rituals and ceremonies that lead me away from my Beloved

The ceremony of marriage is also very simple.  It consists of prayer and vow.  All ceremonies, in fact whether of joy or of sorrow, begin and end with prayer.  As the Guru has said:

kIqw loVIAY kMmu su hir pih AwKIAY ]

Kita Loriye kam so har pai akhiye

Whenever there is any work on hand, address God about it

A lecture or sermon is no part of the ceremony.  Even singing of hymns is no part of it.  Music and Kirtan create a proper atmosphere.  The essential part is only prayer.  But it is proper and always advisable to know and understand the laws and procedure of the court to the jurisdiction of which you submit.  Now that you are here in the august and sacred court of the Lord, it is but proper and necessary that you understand what the Guru’s teachings and ideals are in this connection and what he means and expects of us.  This I will try to explain briefly.

            Sikhism is not a way of renunciation.  For our salvation, realization of Truth, for attainment of and to find God, we do not have to give up our homes and hearths and wander in the woods and wilderness to seek the Lord who pervades in us all and in whom we all exist.  The Guru says:

kwhy ry bn Kojn jweI ] srb invwsI sdw Alypw qohI sMig smweI ]

Kahe re ban khojan jaee, Sarb nivasee Sada alepa tohee Sang samaee

Why go and seek Him in the woods; the Omnipotent and Eternal Pure is inseparably within you.

            The comforts and pleasures of the world of the world are worth enjoying.  The Lord has brought the much dreaded Maya to our feet and turning it into a useful instrument of service.  The only thing is that we must not ourselves become its slaves.  In the Sukhmani - the Psalm of Peace of Guru Arjan Dev - it is enjoined that while enjoying dainty dishes, anointing our bodies with perfumes, living in comfortable houses and cozy beds happily with our families, wearing jewels, silks and satins, riding horses and elephants, (and now cars and airplanes), bear always the Supreme Lord in mind and sing His praises in gratefulness for His boundless bounties, mercies, and graces.  Even while drinking pure and clear water, thank Him, for there are those too who are not fortunate enough even to receive this grace of His.

ijs dw idqw Kwvxw iqsu khIAY swbwis ]

Jis da ditta khavna tis kahiye sabas.

Gratefully thank the Great Giver.

            Sikhism is a way of life (Jivan Siksha), in which we have to discharge our duty - Dharam - towards the Creator and towards this world where He has been pleased to send us, and in which we realize Him.  It teaches us to control and correct the attitude of our mind and attune our individual souls with the Divine Will of the Universal Soul.  We have to live such a life that when we ultimately face the Master, we do so with an untarnished and bright face and a clear conscience. 

            In Sikhism therefore family way of life (Grihasth Ashram) is the superior most and natural way of life, in which we have to live like a lotus and a swan, unaffected by the turbulent tides and waves of the waters, yet living and enjoying in them.

            I draw your attention, and particularly the attention of the Bride and the Bridegroom, who are today stepping into this way of family life, to the words of the Guru in the hymns that will be sung and the four Lavan (the marriage Hymns) which will be read and sung when the couple goes round the Holy Book.

            I may here point that these hymns composed by Guru Ramdas, the Fourth Guru, were not written particularly for the marriage ceremony, as Anand was not written by the third Guru for the distribution of Karah Parshad (sacrament).  These were written to celebrate the wedding of the Individual Soul - the Atma - with the Great Spouse, the Universal Soul - the Parmatma.  There are four stages in the progress of man towards his union with the Lord.  They are Fear, Love, Restraint and Harmony.  The Sat Guru wishes that our married life should also be molded on the ideal laid down for our union with the Parmatma.

            Our conjugal relations are designed not merely to promote worldly comfort or to perpetuate the human race, but to provide the best means of approaching God and cultivating our lives in such a manner as to make them most useful and fruitful.  Marriage is not a mere contract, to be repudiated at will; it is a sacrament, a holy union consecrated in accordance with the Divine Will.

            Some people who believe like us that marriage is made in accordance with the Master’s Will, draw lines on the ground to represent the nine Grahas or Stars.  We invoke the Lord’s presence by holding a holy congregation, with Guru Granth Sahib in our midst as witness.  This holy congregation (Sangat) incorporates the presence of the Almighty, as the Guru has said:

ivic sMgiq hir pRBu vsY jIau ]

Vich Sangat Har Prabh Vassai Jio

God resides in the congregation

So, Ladies and Gentlemen, you are supposed to be sitting here with the consciousness of God’s presence in your midst.  And the Bride and Bridegroom are sitting in the lap of God, the source of all love and affection, and the blessings of the whole congregation are with them.  As they move round the Holy Granth, they should do so with a feeling and faith that they are walking, in the course of joint life to make themselves inseparably one, to make their united life but a union, physical, intellectual and spiritual.

            The Guru’s own words are:

Dn ipru eyih n AwKIAin bhin iekTy hoie ]
eyk joiq duie mUrqI Dn ipru khIAY soie ]

Dhan pir eh na akhiyan behn ikatthe hoe.

Ek jot doey murti, dhan pir kahiye soe.

They are not to be called husband and wife who only sit together; rather they are husband and wife who have one spirit in two bodies.

            This life of union has also four stages of development.  One is of Fear, the other of Love, the other of Restraint and the last of Harmony or perfect at-one-ness.

            The first is of Fear.  This might sound strange to some of us who feel that Love should come first and then marriage.  With us, marriage comes first, then fear and Love.  Why?  We celebrate Spring when the branches of trees are still naked and flowers have not yet come.  We celebrate Spring in anticipation of the coming flowers.  So we celebrate our marriage on the promise and anticipation of Love, which when it comes gradually out of mutual contact and understanding, exchange of thoughts and feelings and opportunities to serve each other more and more, it is always deep rooted and everlasting.  But before Love comes, there is a stage of Fear, not slavish Fear, but “Nirmal bhao”, Fear which dispels all fear and it is the fear of the unknown around the corner.  It also means discipline.

ijnw Bau iqn@ nwih Bau mucu Bau inBivAwh ]

Jin bhao tin nahen bhao much bhao nibhviah.

Those who fear the Lord have nothing else to fear; but those who do not fear Him have much fear in store for them.

            Both the husband and wife are to tread gently towards each other, fearing each other, but not being afraid of each other.  Love is a delicate thing.  It may get injured by the slightest departure from truth or sincerity.  Any, the least adverse reference to one’s parents might wound feelings.  It is a great art, as difficult and as delicate as life itself - to make a strange and unknown individual to feel at home with new people and new environment, with new elders and new relations.  Great sensitive art, loving tact and patient sympathy are required to make two strange lives grow into one.  This moral sensitiveness, this accommodating sympathy is called Fear by the Guru.

            Out of this grows Love, which is the next stage.  The word for Love used by the Guru is Chao, which means enthusiasm, eagerness tinged with hope and optimistic pleasure.  For what is that Love which has no enthusiasm, no yearning in it?  Usually enthusiasm in marriage wears off in a few years, and then everything appears stale and monotonous.  How to keep up enthusiasm in married life, is the question and the problem.  Nobody can maintain youth and beauty for ever.  Age and illness invade our lives, and with the wearing off of freshness our attachments also grow stale and drab.  Then how to keep up freshness?  The Creator knew what sort of man He was creating.  He knew man’s weakness that he could not keep himself constant and fresh.  He therefore provided an element in man’s nature which would keep up freshness of relationship, even though youth and beauty might depart.  This element was love, which knows no staleness, no growing old.  Is not God the oldest being, more old and antiquated than any man or woman could be?  And yet His lovers say:

swihbu myrw nIq nvW

Sahib mera neet nawan

My Lord is ever new and fresh

The secret of keeping the relationship young and fresh is not cosmetics, but Love, unchanging love, love in all conditions, all troubles and all diseases.  Troubles are a nuisance.  But to a loving heart, they provide opportunities for service and sacrifice and are therefore conducive to love.

            Next comes the third stage.  The words in the Lawan are:

min cwau BieAw bYrwgIAw bilrwm jIau]

Man chao bhaya bairagiya balram jio.

Love comes into the heart which withdraws itself from all other affections.

The affection of the parents, of brothers and sisters, friends and companions, give place to one overpowering love and knows no rival.  Just a few minutes ago, the Bride was so totally a part of her parental home.  Now after this ceremony she will have to withdrw from it.  All her relatives will become strangers and their sweetness will disappear, in comparison with the supreme sweetness of the new relation: -

hBy swk kUVwvy ifTy qau plY qYfY lwgI ]

Habhe sak kurave ditthe tao palle tainde lagi.

When all relations appeared imperfect, I sought thy hand.

But she looks forward, with complacent joy and new chao, towards the new life with the protector of her life and honour of whom she could be proud.  But this chao is bairagiya, full of vairag or sadness.  Her lips are smiling, but her eyes are full of tears.  This is the happiest occasion of her life, but also the saddest.  It gives her a new home, but it also plucks her out of her moorings.  The last line of Lavan mentions only the Vairag stage.  In the beginning Love is immediate and compelling, and can stand no separation or absence.  But constant association and understanding develop constraint and self-control, that make affections sedate and calm.  Then absence is no absence.  This is Vairag.

            Last of all comes the stage of Sehaj, which is of complete oneness, of perfect balance, which knows no separation, no mistrust.  This is the stage in which effort is eliminated.  The Bride’s past and present become the Bridegroom’s past and present.  Her present becomes his and his becomes hers.  They feel and think alike and both are completely identified with each other; that is, they become “Ek jot doey murati”, one spirit in two bodies.

            Anand marriage is as much spiritual as temporal and legal.  Hence some formalities have to be gone through.  Before the ceremony is begun, these are a few points to ponder on:

            1.  With us, husband and wife have an equal status.  They are the two wheels of the chariot of life.  Family life called Grehasth is the most sacred and highest order in Sikhism.  Patibrat Dharam, fidelity, of wife to the husband, is as much essential as Istribrat Dharam, fidelity of husband to his wife.

            2.  While I advise you, the bride, to be content and pleased with the treatment, behaviour and lot of your husband, I enjoin upon you, the groom, to remember that from now on you have to protect her life and honour and provide her with every possible comfort and necessity of life

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The Guru Granth Sahib was first compiled by the Fifth Sikh Guru, Arjan Dev, in 1604 in the city of Amritsar. Its second and last version was the handiwork of Guru Gobind Singh, and it was finalized at Damdama Sahib in the year 1705. He added the hymns of his father, Guru Tegh Bahadur, the Ninth Master, and a couplet of his own to the volume wrought a century earlier. Since then, the authorized version has been transcribed and printed a number of times, and it abides. Its adoration or veneration is an article of faith with the Sikhs. Religious literature is sometimes sectarian and monolithic, if not partisan and polemical. It may admit of few variations and shades. No word but its own may be allowed sanctity and sovereignty. One of the greatest glories of the Guru Granth Sahib is its catholic character. Hardly any other scripture of that stature is completely free from bias, animus and controversy. Indeed, the uniqueness of the Granth in this respect is all the more astonishing when we think of the obscurantism, factionalism and fanaticism of the period in which it was composed. Perhaps it is the only scripture of its kind which contains within its sacred covers the songs, hymns and utterances of a wide variety of saints, sages and bards. For, it is instructive to note that a fairly substantial part of the volume carries the compositions of Hindu bhaktas, Muslim divines, Sufi poets and other God-intoxicated souls. Of course, their hymns and couplets rendered in their own idiom find a ready correspondence in the songs of the Sikh Gurus. Obviously, the idea of Guru Arjan Dev was to affirm the fundamental unity of all religions, and the unitary character of all mystic experience. It was, so to speak, an integral congress of minds and spirits operating on the same spiritual beam. To have thus elevated the songs of the bhaktas and the bhats to the condition of the logos was to salute the power of the word whatever form it might take to reveal the glory of God. For, it may be observed that Guru Granth Sahib comprehends the compositions and utterances of the high-born Brahmins and the proud Kashatriyas as also of the so called lowly Shudras and the unlettered Jatts. This was done at a time when the caste system in India had paralysed the conscience of man. The revolutionary egalitarianism which such a step symbolized was, therefore, to become the creed of the Sikhs. Above all, a poetic and mystic collage bespeaks the essential humility of the Sikh mind, for humility has been given pride of place in the table of virtues drawn up by the Gurus. The Guru Granth Sahib, then, is a sui generis scripture in the world.

It is indeed, a magnificent compendium of the religious, mystic and metaphysical poetry written or uttered between the 12th Century and the 17th in different parts of India. It is, also, at the same time, a mirror of the sociological, economic and political conditions of those days. The satire on the reactionary and tyrannical rulers, on the obscurantist clergy and sects, on the fake fakirs and their like, is open, uncompromising and telling. In showing the path to spiritual salvation, the Guru Granth does not ignore the secular and creative side of man.

The poetry of the Guru Granth is in itself a subject worthy of the highest consideration. The language principally employed is the language of the saints evolved during the medieval period-a language which, allowing for variations, still enjoyed wide currency in Northern India. Its appeal lay in its directness, energy and resilience. Based upon some of the local dialects, it was leavened with expressions from Sanskrit, Prakrit, Persian and Arabic.

Another outstanding feature of the Guru Granth Sahib is the precision of its prosody. While a great deal of it, cast in traditional verse forms (salokas and pauris), could best be understood in the context of the well-known classical ragas, its hymns and songs make use of popular folk meters such as alahanis, ghoris, chands etc. The integral relationship between music and verse has been maintained with scholarly rectitude and concern. This complete musicalisation of thought in a scientific and studied manner makes for the unusually rigorous, yet supple, discipline of the Granth's metrics and notations. The entire Bani whose printed version in its current format comes to 1430 pages is divided into 33 sections. While the first section comprises the soulful and inspiring song of the Japji composed by Guru Nanak as also a few selected pauris or couplets, the final section
is collection of assorted verses including the shalokas and the Swaiyyas of the bhattas. The remaining 31 sections are named after the well-known classical ragas such as sri, magh, gauri, gujri, devghandhari, dhanassari, bilawal, kedara, malhar, kalyan etc. The division, thus, is strictly based on Indian musicology. Furthermore, each psalm or song is preceded by a number (mohalla) which denotes the name of the composer-Guru from Guru Nanak onwards. It may be noted that the apostolic succession extends from the First to the Tenth Guru, and that the Gurus are often referred to reverentially by their place in the order. What is more,
each Guru speaks in the name of the Founder Guru whose spirit permeates his successors. The House of Nanak is indeed a spiritual decagon based upon a complete, inviolate geometry of vision. The major hymns-Japji (Guru Nanak), Anand (Guru Amar Das), Sukhmani (Guru Arjan Dev), Rehras (Guru Nanak, Guru Ram Das, Guru Arjan Dev) are widely recited solo and in congregation by the faithful as morning and evening prayers. Their soothing and ambrosial airs have brought solace and cheer to countless people all over the world.

The Sikh philosophy as embodied in the Guru Granth Sahib is chiefly a philosophy of action, deed and consequence. Though in its essentials, it is completely in tune with the ancient Indian thought regarding the genesis of the world and the ultimate nature of reality, it moves away from quietism, passivity and abstractions. The emphasis is on shared communal experience, and on purposive and idealistic involvement. The extinction of the ego or self is the corner-stone of Sikhism. A person, we learn, finds fulfillment only by immersion in the sea of life. Thus, the path of renunciation, abdication, aloofness, flagellation etc., so typical of Hindu thought, is abjured. It's enjoined on a Sikh to be an insider, viewing with distrust all forms of alienation. Of course, the ideal Sikh is supposed to cultivate the qualities of contemplation, stillness and inwardness in the midst of labor business and engagement. He too regards the world as ultimately Maya or illusion, and the life of man as a tableau of light and shade, but the Nirvana may not be achieved except through an acceptance of the reality of this unreality, and a proper disposition of the allotted role in the phantasmagoria of life. To that extent, the relative concreteness or solidity of the world is to be endorsed as a measure of understanding. So long as man has a role to play, the artifact of the stage or the theater has to be taken for granted. For, it has thus pleased the Creator to bring about the world and people it with multiples of His self. And the whole creation moves according to a predestined plan. Many a time has the grand show on earth been mounted and dismantled. It is not given to creature man to fully comprehend the essence of reality.

As for the concept of the Godhead in the Guru Granth Sahib, it sets upon the trinity of sat chit and Anand. God is omnipotent and omniscient. He is the Initiator and the End. He is Self-Creator and Self-Propeller. The soul too in its essence symbolizes this trinity or the God within, though quite often it loses the state of bliss as a result of the ego and the Id. Caught in the meshes of power and pelf, it loses its true moorings, and is tossed about by the whirligig of time. A soul thus abandoned by the Lord, or alienated from Him, keeps spinning through aeons and aeons of suffering. The road to heaven is paved with pity and piety. The idea of the soul as the Lord's consort is repeated in the Guru Granth Sahib with amazing variations. The mystique of the marriage is invoked time and again to emphasize the indissoluble and ineluctable nature of the union. Man is ordained wife, and commanded to live in the Will of the Lord. Any infidelity or transgression is inconceivable. The nuptial and spousal imagery of the hymns is sensuously rich, apposite and striking. It will thus be seen that the Guru Granth Sahib presents a comprehensive Weltanschauung or world-view. It offers a perfect set of values and a practical code of conduct. It is, indeed, the complete teacher.
 

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Guru Arjan Dev the Fifth Sikh Guru compiled the original version of the Guru Granth Sahib. The Guru's older brother Prithi Chand as well as others had started passing off some of his own compositions as the hymns of the Gurus. Guru Arjan Dev realized that if this situation was allowed to continue it would be the undermining of the Sikh religion. The Sikhs needed an authentic compilation of the hymns of their Gurus. Thus Guru Arjan Dev started collection the original verses of all the Gurus. He sent trusted Sikhs such as Bhai Piara, Bhai Gurdas and Baba Buddha across the country in search of original manuscripts. Guru Arjan Dev made trips to Goindwal, Khadur and Kartarpur to visit the families of the previous Gurus. Guru Arjan Dev collected original manuscripts of the Gurus from Mohan (son of Guru Amar Das), Datu (son of Guru Angad) as well as Sri Chand (son of Guru Nanak).

Guru Arjan Dev now pitched a tent by the side of Ramsar tank in Amritsar and started the arduous task of compiling the first edition of the Holy Guru Granth Sahib. Bhai Gurdas was entrusted as the Guru's scribe for the master copy. The monumental task was finally completed after a number of years. This original edition of the Guru Granth Sahib known at that time as Pothi Sahib was installed on a high pedestal within the Harmandir Sahib in August 1604. Guru Arjan Dev seated himself at a lower level and instructed all Sikhs to bow before it, not as an idol, but as the book of divine inspiration which instructed living men in the ways of God and dedicated secular life. The revered Baba Buddha was appointed the first Granthi (custodian) of the book. Guru Arjan Dev dictated that unlike the Hindu scriptures, the Pothi Sahib could be open to reading by anyone of any caste, creed or sex.

Guru Arjan Dev provided the following epilogue;

"Three things are there in the vessel; Truth, contentment and intellect. The ambrosial Name of God is added to it, The Name that is everybody's sustenance. He who absorbs and enjoys it shall be saved. One must not abandon this gift, It should ever remain dear to ones heart. The dark ocean of the world can be crossed by clinging to His feet. Nanak, it is He who is everywhere." (Guru Arjan Dev, Mundawani)

Pothi Sahib (known today as the Kartarpur Bir) was kept by the Sixth Master Guru Hargobind in his house. From here it was stolen by his grandson Dhir Mal who intended to use it to further his claims on the succession of the Guruship. Some thirty years later the followers of the Ninth Master, Guru Tegh Bahadur forcibly recovered it, but were instructed by the Guru to return it. They placed it in the shallow river bed of the Satluj River. From here Dhir Mal recovered it, miraculously it was undamaged. Throughout the eighteenth century it most likely remained with Dhir Mal's family, the Sodhis of Kartarpur, thus the name Kartarpur Bir (Bir means volume).

An unauthorized edition of the Guru Granth Sahib known as the Banno Bir also exists. Guru Arjan Dev gave this copy of the Granth Sahib to Bhai Banno one of his disciples to take to Lahore for binding. Bhai Banno kept this volume and wrote in some verses of Sudras and Mirabai which it is believed had been rejected by the Guru as well as a few hymns allegedly to be by Guru Nanak at the end of his Granth. Guru Arjan Dev did not approve the Banno Bir. This copy is still in the possession of the descendants of Bhai Banno.

Dhir Mal even refused to return the Kartarpur Bir over to Guru Gobind Singh, The Tenth and Final Master. While at Talwandi Sabo (known as Damdama Sahib today) Guru Gobind Singh undertook to prepare a new edition of the Granth Sahib including in it all of the hymns appearing in the original edition as well as the hymns of his late father, the Ninth Master Guru Tegh Bahadur. The Guru dictated the entire Granth to his scribe Bhai Mani Singh. Out of his humility, Guru Gobind Singh who was a great and profuse writer and poet only included one of his hymns.

The great task was finally completed in 1705. The Damdama Sahib Bir was then taken to Nanded where it was installed as desired by the Guru. Near the end of his life Guru Gobind Singh ended the line of personal Guruship by investing the Granth Sahib with the status of Eternal Guru and his official successor in 1708. Bhai Nandlal one of Guru Gobind Singhs disciples recorded the Guru's words as; "He who would wish to see the Guru, Let him come and see the Granth. He who would wish to speak to him, Let him read and reflect upon what says the Granth. He who would wish to hear his word, He should with all his heart read the Granth." (Rahitnama) In 1721 Mata Sundri the widow of Guru Gobind Singh instructed Bhai Mani Singh to go to Harmandir Sahib as the head Granthi along with the Sacred Volume. This Sacred Volume which was carried by the Sikhs before their troops on march was tragically lost in battle during the Second Sikh Holocaust - Wadda ghalughara on February 5th 1762. Fortunately since a number of copies had been made, this text has survived to today become the official authorized version of the Guru.

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Nam is the whole source which takes a person back into the Un-manifest One. Guru is the sole Channel to Nam. The Gurmat tells us that the Jewel of Nam becomes manifest in the hearts of only those who resort to Guru's refuge.

How do we resort to Guru's refuge?

When we go to the Guru, he gives us Nam and then we meditate upon the Guru given Nam which in turn takes us back to our destination, the Almighty. How do we go to the Guru?

In Sikhism the one and the only one way to go to the Guru is through Baptism. A Sikh has to take Pauhal or Amrit, from the Five Beloved Ones (Panj Pyare), then he becomes of the Guru or Guruwala. Without baptism a Sikh remains without Guru or Nigura.

"Nigure ka hai nau bura."

(Rag Asa Mohalla 3 Pati, p-435)

Everybody repeats God's Name, but simply repeating it He is not attained. When through the Grace of the Guru, Nam enshrines the mind, only then one's efforts of meditation become fruitful. Without the Grace of the Guru, a Sikh cannot attain his objective of salvation. In order to seek the Guru's Grace, we have to go to the Guru and that is only done through baptism.

"Ram Ram sabh ko kahai kahiai ram na hoi

Gurparsadi Ram man vasai ta fal pavai koi."

(Gujri Mohalla 3, p-491)

'All repeat God's Name, yet He is not attained

But when through the Grace of the Guru

God comes to reside in the mind

It is only then one's life becomes fruitful.'

(Translation of the above)

The question arises, is there any other way for a Sikh to attain his objective of salvation?

No, says Gurmat, there is no other way. This world is a vast and formidable ocean of Maya (materialism). A Sikh has to cross this ocean to meet his Beloved God. The ocean seems endless and there are countless obstructions in the way. In order to get through this dangerous and formidable sea, one needs a strong ship and that ship is only the Guru, the Divine Light. In order to get into the Guru's ship, a Sikh needs a passport, and that passport is baptism.

"Bhavjal bikham dravno na kandhi na par

Na beri na tulha na tis vanj malar

Satgur bhai ka boihtha nadri par utar."

(Sri Rag Mohalla 1, p-59)

'The fearful ocean of the world is dangerous and formidable; it hath no shore or limit,

No boat, no raft, no pole, and no boatman;

But the true Guru hath a vessel for the terrible ocean, and ferrieth over him on whom he looketh with favor.'

(Translation of the above)

The ceremony of baptism was started by the very first Guru. Those persons who became Guru's Sikhs, were baptized by the Guru. By mere attending the assembly of the Guru, one did not automatically become a Sikh of the Guru. From the first to the tenth Guru, baptism ceremony consisted of taking Charanpauhal i.e. Guru's toe (or feet) was dipped in the water which was then given to the devotee to drink and also Gurmantar (Word) was given by the Guru. After the creation of the Khalsa, the tenth Guru changed this tradition and entrusted this ceremony to the Five Beloved Ones. After that those who accepted the Guru's religion ( Sikh religion), were baptized and they were called the Khalsa (the word Sikh and Khalsa became synonymous). The Guru issued instructions to all to get baptized and join the order of the Khalsa. Guru Gobind Singh was the first one to get baptized by the Five Beloved Ones. Let it, therefore, be very clear to every Sikh that in order to get into Guru's fold and seek Guru's grace, one will have to get baptized by the Five Beloved Ones. Only then one's efforts towards spiritualism become fruitful. From Guru Nanak to Guru Gobind Singh, those who called themselves Guru's Sikhs, were always baptized by the Gurus. It is the Guru's order for every Sikh to get baptized and therefore after obeying his order one can get accepted by the Guru:

"Hukam maniai howai parvan ta khasmai ka mahal paisi."

(Asa di Var pauri 15, p-471)

'By obeying His order, one is acceptable

And shall then reach his Master's court."

(Translation of the above)

Baptism is only the starting point towards the attainment of spiritual goal. Virtuous and religious living according to the Guru Rahit Maryada (Code of Conduct) is to be cultivated in daily practical life. The codes of conduct include spiritual awakening, conscientious performance of one's duty, humility, temperance and charity. Mere outward faith without practical adherence to the codes of conduct, will not lead the disciple towards the spiritual goal. After baptism, through constant devotion and heartfelt love to the order of the Guru in every walk of life, the disciple seeks the Guru's grace. Through submission and unconditional surrender before the Guru, the devotee is reborn in the spirit of the Guru; and only at that stage a disciple is truly called a Sikh:

'Guru sikh, sikh guru hai eko gur updes chalai

Ram nam mant hirdai devai Nanak milan subhai.'

(Asa Mohalla 4, p-444)

"The Guru is a Sikh, the Sikh is a Guru; they are both one, but it is the Guru who giveth instruction

He putteth the spell of God's Name in the heart, O Nanak, and then God is easily obtained."

(Translation of the above)

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"Bathing at shrines (places of pilgrimage) the filth (of ego) departs not. The religious rites and rituals are all the ostentations of self-conceit." says The GURU.

To read the entire article download bathing.zip

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In Gurbani the definition of ego is as under:

" The personality of ego is such that its influence one acts in pride.

The trammel of ego makes one enter into existences again and again.

From where is the ego born and by what method can it be removed?

This (ego) is Lord's will and on account of ego one wanders  (comes into existences) according to past acts.

Ego is a chronic disease, but it is curable. If the Lord bestows His grace then one acts according the Guru's instruction( and this is the cure for ego).

Says Nanak, hear O' Ye people, in this way this disease (of ego) is cured."

Page 466/16

 So ego means that man, under its influence, considers himself a separate entity (from the Lord) and to preserve it he acts according to his own will and in this manner goes on increasing his ego. Whatever action he does under the influence of this desire (of preserving his entity) due to those actions he is caught in the trammel.

To read the entire article download whatego.zip

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In Gurbani NAM is not a noun alone. This word has been use in Gurbani for the Creator, Sustainer, Almighty, All-pervading, Ever-Eternal, Fearless, Revenge less, Immortal, Unborn and the Self-illuminating entity.

 Definition of NAM in Gurbani is as under:

 “NAM creates, pervades and sustains all creations.

NAM creates, pervades and sustains innumerable earths and solar systems.

NAM creates, pervades and sustains the simrities, the Vedas and the Puranas.

NAM creates, pervades and sustains the mortals who hear Divine knowledge and meditate.

NAM creates, pervades and sustains the skies and under worlds.

NAM creates, pervades and sustains all  bodies/forms.

By hearing NAM and living in the company of NAM men cross the ocean of creations.”

 Page 284/11

 So NAM is that entity which has created all universes, spheres, solar systems, earths, creatures, visible and invisible world systems, different forms, shapes, colours, species etc. etc. and is pervading through all creations.

To read the entire article download whatnaam.zip

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Are the deeds, done in this world, accounted for after death & which punishments are given for different actions ?

An anecdote may help us understand this aspect in an easy manner. Once a swan from Mansrovar (a very big lake in Tibet) sat aside a well. A frog, who was born & brought-up in that well, asked the swan, as to where from he had come. The Swan told the frog that he is coming from Mansrovar. The frog asked" How big is Mansrovar? " The swan said, "It is very big." Hearing the frog jumped in the well & covering one third of the area of the well asked the swan, "Is it so big ? " The Swan replied," No it is much bigger. " The frog again jumped inthe well, covered half of its area & asked, "Is it so big ?" The Swan from mansrovar laughed at the ignorance of the frog & said, ".......

To read the entire article download unseen.zip

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In the Guru's philosophy, the fixing of attention on the Guru's word is the only way to cross the dreadful ocean of creation. In Sukhmani Sahib Sri Guru Arjan Dev says :-
"Sing the praises of the Lord with rapt attention and single-mindedness, o saints, my friends."
Page. 295/15

If the element of attention, alertness and single mindedness is not there while reading Guru's Word then attention cannot be fixed on the word. Without attention, the recitation of the word becomes mechanical. Sri Guru Amar Dass says :-
"Though man may repeat by mouth nine grammars, the six shastras and the four vedas, but the Lord-God is pleased not like this. Says slave Nanak, ever meditate on God in the inner core of your mind, It is like this that my Lord-God is pleased."
Page. 648/18
 

To read the entire article download repeat.zip

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Shri Guru Arjan Dev says that whatever tastes you have enjoyed so far or you would enjoy in future, with those O’ Mind your desire would never be stilled. If you taste the Nectar of NAM you would be dumbstruck and say as to what a wonderful taste it has. Quotation Gurbani is as under:
“All other relishes, which you taste with them the desire is not stilled even partly. If you taste the sweetness of God’s Nectar, you would be surprised on tasting it.”
Page 180/13

In Gurbani the words Nectar of NAM, Imperishable Nectar, God’s Elixir are synonymous terms. The Gurbani tells that whosoever has experienced the Creator Lord they have relished the taste of Nectar of NAM and they were surprised after taking it and were wonderstruck.
“He, who experiences the Lord enjoys the taste of Nectar of NAM. He is wonderstruck and amazed by tasting this Nectar.
Page 285/2

“He who tastes it, knows its relish and enjoys it. Bur he cannot explain it like a dumb man who can only enjoy a taste in his mind but cannot explain it.”
Page 801/13

These questions mean that only a person who tastes the Nectar of NAM enjoys its relish but cannot explain its taste to others like a dumb man cannot explain the taste of sweets he is eating but can only enjoy that taste. Just like that a person who experiences God and tastes the Nectar of NAM continues enjoying its taste and remains surprised and happy but cannot explain it exactly.
“He alone, who obtains the relish of NAM, understands it. Seeing and beholding it, he is wonderstruck in his mind.”
Page 1338/5
 

To read the entire article download nectar.zip

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"He who keeps alight the unquenchable torch of truth, and never swerves from the thought of One God; he who has full love and confidence in God and does not put his faith, even by mistake, in fasting or the graves of Muslim saints, Hindu crematoriums, or Jogis places of sepulcher; he who recognizes the One God and no pilgrimages, alms-giving, non-destruction of life, penances, or austerities; and in whose heart the light of the Perfect One shines, - he is to be recognized as a pure member of the Khalsa" (Guru Gobind Singh, 33 Swaiyyes) The word "Khalsa" means "pure", Khalsa's are Sikhs which have undergone the sacred Amrit Ceremony initiated10th Sikh Guru, Guru Gobind Singh. The Khalsa order was initially created on Baisakhi Day March 30 1699,with Guru Gobind Singh baptizing 5 Sikhs and then in turn asking the five Khalsa's to baptize him. Following this the Guru personally baptized thousands of men and women into the Khalsa order. The Khalsa baptism ceremony is undertaken as part of ones own personal spiritual evolution when the initiate is ready to fully live up to the high expectations of Guru Gobind Singh. All Sikhs are expected to be Khalsa or be working towards that objective.

The Khalsa baptism ceremony involves drinking of Amrit (sugar water stirred with a dagger) in the presence of 5 Khalsa Sikhs as well as the Guru Granth Sahib. The initiate is instructed in the following;

• You shall never remove any hair from any part of thy body,
   
• You shall not use tobacco, alcohol or any other intoxicants,
   
• You shall not eat the meat of an animal slaughtered as a result of a religious ceremony of any kind.
  (Kosher, halal...)
   
• You shall not commit adultery. The initiate is required to wear the physical symbols of a Khalsa at all times as well as follow the Khalsa Code of Conduct.

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*The Sikh will worship only God. They will not set up any idols, gods, goddesses or statues for worship nor shall they worship any human being.

*The Sikh will not believe in castes, untouchability, magic, omens, amulets, astrology, appeasement rituals, ceremonial hair cutting, fasts, frontal masks, sacred thread, graves and traditional death rites.

*The Khalsa will remain distinct by wearing the Five K's but shall not injure the feelings of others professing different religions.

*The Khalsa will pray to God before starting any work. This will be over and above his usual prayers.

*Although a Sikh may learn as many languages as he likes, he must learn Punjabi and teach his children to learn to read it.

*Every male should add "Singh" after his name and every female Khalsa should add "Kaur" after her name. They must never remove hair from any part of their bodies.

*Drugs, Smoking and Alcohol are strictly forbidden for Sikhs

*Khalsa men and women will not make holes in their ears or nose and shall have no connection whatsoever with those who kill their daughters. Sikh women will not wear a veil.

*A Sikh must live on honest labor and give generously to the poor and the needy thinking all the time that whatever he gives is given to the Guru.

*A Sikh must never steal or gamble.

*Except for the Kachha and the turban there is no restrictions on the dress of a Khalsa, but a Khalsa's dress should be simple and modest.

*When a Khalsa meets another Khalsa he will greet him by saying, Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh (The Khalsa belong to God, Victory belongs to God).
 

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Guru Nanak Dev, Japuji, pg. 1 to 8
Guru Nanak Dev, Guru Ram Das, Guru Arjan Dev, Rahiras, pg. 8 to 12
Guru Nanak Dev, Guru Ram Das, Guru Arjan Dev, Kirtan Sohila, pg. 12 to 13

Sri Rag
Guru Nanak Dev, pg. 14 to 26
Guru Amar Das, pg. 26 to 39
Guru Ram Das, pg. 39 to 42
Guru Arjan Dev, pg. 42 to 53
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 53 to 64
Guru Amar Das, Ashtpadiyan (Octets), pg. 64 to 70
Guru Arjan Dev, Ashtpadiyan (Octets), pg. 70 to 71
Guru Nanak Dev, pg. 71 to 73
Guru Arjan Dev, pg. 73 to 74
Guru Nanak Dev, Pahrei (The Hours), pg. 74 to 76
Guru Ram Das, Pahrei (The Hours), pg. 76 to 77
Guru Arjan Dev, Pahrei (The Hours), pg. 77 to 78
Guru Ram Das, Chhant (Lyrics), pg. 78 to 79
Guru Arjan Dev, Chhant (Lyrics), pg. 79 to 81
Guru Ram Das, Vanjara (The Merchant), pg. 81 to 82
Guru Amar Das, Guru Ram Das, Guru Nanak Dev, Guru Angad, Sri Rag Ki Var Mahalla IV,pg. 83 to 91
Bhagat Kabir, pg. 91 to 92
Bhagat Trilochan, pg. 92
Bhagat Kabir, pg. 92
Bhagat Beni, pg. 93
Bhagat Ravi Das, pg. 93



Raga Majh
Guru Ram Das, pg. 94 to 96
Guru Arjan Dev, pg. 96 to 109
Guru Nanak Dev, Ashtpadi (Octet), pg. 109
Guru Amar Das, Ashtpadiyan (Octets), pg. 110 to 129
Guru Ram Das, Ashtpadi (Octet), pg. 129 to 130
Guru Arjan Dev, Ashtpadiyan (Octets), pg. 130 to 133
Guru Arjan Dev, Bara Maha (Song of the 12 Months), pg. 133 to 136
Guru Arjan Dev, Din-Rayni (Day and Night), pg. 136 to 137
Guru Nanak Dev, Guru Angad, Guru Ram Das, Guru Amar Das, Var in the Measure Majh, pg. 137 to 150



Raga Gauri
Guru Nanak Dev, pg. 151 to 157
Guru Amar Das, pg. 157 to 163
Guru Ram Das, pg. 163 to 175
Guru Arjan Dev, pg. 175 to 185
Guru Arjan Dev, Quartets and Couplets, pg. 185 to 218
Guru Tegh Bahadur, pg. 219 to 220
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 220 to 229
Guru Amar Das, Ashtpadiyan (Octets), pg. 229 to 234
Guru Ram Das, Karhalei (Camel Drivers), pg. 234 to 235
Guru Arjan Dev, Ashtpadiyan (Octets), pg. 235 to 242
Guru Nanak Dev, Chhant (Lyrics), pg. 242 to 243
Guru Amar Das, Chhant (Lyrics), pg. 243 to 247
Guru Arjan Dev, Chhant (Lyrics), pg. 247 to 249
Guru Arjan Dev, Bawan Akkhari (Acrostic), pg. 250 to 262
Guru Arjan Dev, Sukhmani (Jewel of Bliss), pg. 262 to 296
Guru Arjan Dev, Thittin (Lunar Dates), pg. 296 to 300
Guru Ram Das, Guru Amar Das, Guru Arjan Dev, Var, pg. 300 to 318
Guru Arjan Dev, Var, pg. 318 to 323
Bhagat Kabir, Guru Arjan Dev, pg. 323 to 330
Bhagat Kabir, Ashtpadi (Octet), pg. 330 to 340
Bhagat Kabir, Bawan Akkhari (Acrostic), pg. 340 to 343
Bhagat Kabir, Thiteen (Lunar Dates of Fortnight), pg. 343 to 344
Bhagat Kabir, Var - Seven Days of the Week, pg. 344 to 345
Bhagat Namdev, pg. 345
Bhagat Ravi Das, pg. 345 to 346



Raga Asa
Guru Nanak Dev, pg. 347
Guru Ram Das, pg. 348
Guru Nanak Dev, (Quartets), pg. 348 to 360
Guru Amar Das, pg. 360 to 364
Guru Amar Das, (Quintets), pg. 364 to 365
Guru Amar Das, In the Form Kafi, pg. 365
Guru Ram Das, pg. 365 to 368
Guru Ram Das, To the Tune Kafi, pg. 369 to 370
Guru Arjan Dev, pg. 370 to 396
Guru Arjan Dev, To the Tune Kafi, pg. 396 to 409
Guru Arjan Dev, Asavari (sub-measure), pg. 409 to 411
Guru Tegh Bahadur, pg. 411
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 411 to 418
Guru Nanak Dev, Ashtpadiyan (Octets) in the tune Kafi, pg. 418 to 422
Guru Amar Das, Ashtpadiyan (Octets), pg. 422 to 424
Guru Amar Das, Ashtpadiyan (Octets) in the tune Kafi, pg. 424 to 430
Guru Arjan Dev, Ashtpadiyan (Octets), pg. 430 to 432
Guru Nanak Dev, Patti (Acrostic), pg. 432 to 434
Guru Amar Das, Patti (Acrostic), pg. 434 to 435
Guru Nanak Dev, Chhant (Lyrics), pg. 435 to 439
Guru Amar Das, Chhant (Lyrics), pg. 439 to 442
Guru Ram Das, Chhant (Lyrics), pg. 442 to 452
Guru Arjan Dev, Chhant (Lyrics), pg. 452 to 462
Guru Nanak Dev, Guru Angad, Asa Ki Var, pg. 462 to 475
Bhagat Kabir, pg. 475 to 485
Bhagat Namdev, pg. 485 to 486
Bhagat Ravi Das, pg. 486 to 487
Bhagat Dhanna, pg. 487 to 488
Sheikh Farid, pg. 488



Raga Gujari
Guru Nanak Dev, pg. 489
Guru Amar Das, pg. 490 to 492
Guru Ram Das, pg. 492 to 494
Guru Arjan Dev, pg. 495 to 503
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 503 to 506
Guru Amar Das, pg. 506
Guru Ram Das, pg. 506 to 507
Guru Arjan Dev, pg. 507 to 508
Guru Amar Das, Gujari Ki Var, pg. 508 to 517
Guru Arjan Dev, Var, pg. 517 to 524
Bhagat Kabir, pg. 524
Bhagat Namdev, pg. 525
Bhagat Ravidas, pg. 525
Bhagat Trilochan, pg. 525 to 526
Bhagat Jaideva, pg. 526



Raga Devgandhari
Guru Ram Das, pg. 527 to 528
Guru Arjan Dev, pg. 528 to 536
Guru Tegh Bahadur, pg. 536



Raga Bihagara
Guru Arjan Dev, pg. 537
Guru Tegh Bahadur, pg. 537
Guru Ram Das, Chhant (Lyrics), pg. 538 to 541
Guru Arjan Dev, Chhant (Lyrics), pg. 541 to 548
Guru Ram Das, Guru Amar Das, Mardana, Guru Arjan Dev, Guru Nanak Dev, Var, pg. 548 to 556



Raga Wad-hans
Guru Nanak Dev, pg. 557 to 558
Guru Amar Das, pg. 558 to 560
Guru Ram Das, pg. 560 to 562
Guru Arjan Dev, pg. 562 to 564
Guru Amar Das, Ashtpadiyan (Octets), pg. 564 to 565
Guru Nanak Dev, Chhant (Lyrics), pg. 565 to 567
Guru Amar Das, Chhant (Lyrics), pg. 567 to 572
Guru Ram Das, Chhant (Lyrics), pg. 572 to 575
Guru Ram Das, Ghorian (Song of the Mare), pg. 575 to 576
Guru Arjan Dev, pg. 576 to 578
Guru Nanak Dev, Alahaniyan (Dirges), pg. 578 to 582
Guru Amar Das, pg. 582 to 585
Guru Ram Das, Guru Amar Das, Guru Nanak Dev, Var, pg. 585 to 594



Raga Sorath
Guru Nanak Dev, pg. 595 to 599
Guru Amar Das, pg. 599 to 604
Guru Ram Das, pg. 604 to 608
Guru Arjan Dev, pg. 608 to 631
Guru Tegh Bahadur, pg. 631 to 634
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 634 to 637
Guru Amar Das, pg. 637 to 639
Guru Arjan Dev, Ashtpadiyan (Octets), pg. 639 to 642
Guru Ram Das, Guru Nanak Dev, Guru Amar Das, Guru Angad Dev, Var, pg. 642 to 654
Bhagat Kabir, pg. 654 to 656
Bhagat Namdev, pg. 656 to 657
Bhagat Ravidas, pg. 657 to 659
Bhagat Bhikhan, pg. 659



Raga Dhanasari
Guru Nanak Dev, pg. 660 to 663
Guru Amar Das, pg. 663 to 666
Guru Ram Das, pg. 666 to 670
Guru Arjan Dev, pg. 670 to 684
Guru Tegh Bahadur, pg. 684 to 685
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 685 to 686
Guru Arjan Dev, Ashtpadi (Octet), pg. 686 to 687
Guru Nanak Dev, Chhant (Lyrics), pg. 687 to 690
Guru Ram Das, Chhant (Lyrics), pg. 690
Guru Arjan Dev, Chhant (Lyrics), pg. 691
Bhagat Kabir, pg. 691 to 692
Bhagat Namdev, pg. 692 to 694
Bhagat Ravidas, pg. 694
Bhagat Trilochan, pg. 695
Bhagat Sain, pg. 695
Bhagat Pipa, pg. 695
Bhagat Dhanna, pg. 695



Raga Jaitsari
Guru Ram Das, pg. 696 to 699
Guru Arjan Dev, pg. 700 to 702
Guru Tegh Bahadur, 702 to 703
Guru Arjan Dev, Chhant (Lyrics), pg. 703 to 705
Guru Arjan Dev, Var, pg. 705 to 710
Bhagat Ravidas, pg. 710



Raga Todi
Guru Ram Das, pg. 711
Guru Arjan Dev, pg. 711 to 718
Guru Tegh Bahadur, pg. 718
Bhagat Namdev, pg. 718



Raga Bairari
Guru Ram Das, pg. 719 to 720
Guru Arjan Dev, pg. 720



Raga Tilang
Guru Nanak Dev, pg. 721 to 723
Guru Ram Das, pg. 723
Guru Arjan Dev, pg. 723 to 724
Guru Nanak Dev, pg. 724 to 725
Guru Ram Das, pg. 725 to 726
Guru Tegh Bahadur, pg. 726 to 727
Bhagat Kabir, pg. 727
Bhagat Namdev, pg. 727



Raga Suhi
Guru Nanak Dev, pg. 728 to 731
Guru Ram Das, pg. 731 to 736
Guru Arjan Dev, pg. 736 to 750
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 750 to 753
Guru Amar Das, Ashtpadiyan (Octets), pg. 753 to 757
Guru Ram Das, Ashtpadiyan (Octets), pg. 757 to 759
Guru Arjan Dev, Ashtpadiyan (Octets), pg. 759 to 761
Guru Arjan Dev, Ashtpadiyan (Octets) in the tune of Kafi, pg. 761 to 762
Guru Nanak Dev, Kuchajji (Ill Natured Woman), pg. 762
Guru Arjan Dev, Gunvanti (The Female Decked with Merits), pg. 763
Guru Nanak Dev, Chhant (Lyrics), pg. 763 to 767
Guru Amar Das, Chhant (Lyrics), pg. 767 to 772
Guru Ram Das, Chhant (Lyrics), pg. 772 to 777
Guru Arjan Dev, Chhant (Lyrics), pg. 777 to 785
Guru Amar Das, Guru Nanak Dev, Guru Angad Dev, Var Suhi Ki, pg. 785 to 792
Bhagat Kabir, pg. 792 to 793
Bhagat Ravidas, pg. 793 to 794
Sheikh Farid, pg. 794



Raga Bilaval
Guru Nanak Dev, pg. 795 to 796
Guru Amar Das, pg. 796 to 798
Guru Ram Das, pg. 798 to 801
Guru Arjan Dev, pg. 801 to 830
Guru Tegh Bahadur, pg. 830 to 831
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 831 to 832
Guru Amar Das, Ashtpadiyan (Octets), pg. 832 to 833
Guru Ram Das, Ashtpadiyan (Octets), pg. 833 to 837
Guru Arjan Dev, Ashtpadiyan (Octets), pg. 837 to 838
Guru Nanak Dev, Thittin (The Lunar Dates), pg. 838 to 840
Guru Amar Das, Var Sat (Days of the Week), pg. 841 to 843
Guru Nanak Dev, Chhant (Lyrics), pg. 843 to 844
Guru Ram Das, Chhant (Lyrics), pg. 844 to 845
Guru Arjan Dev, Chhant (Lyrics), pg. 845 to 848
Guru Ram Das, Guru Amar Das, Guru Nanak Dev, Bilaval Ki Var, pg. 849 to 855
Bhagat Kabir, pg. 855 to 858
Bhagat Namdev, pg. 857 to 858
Bhagat Ravidas, pg. 858
Bhagat Sadhna, pg. 858



Raga Gaund
Guru Ram Das, pg. 859 to 862
Guru Arjan Dev, pg. 862 to 869
Guru Arjan Dev, Ashtpadiyan (Octets), pg. 869
Bhagat Kabir, pg. 870 to 873
Bhagat Namdev, pg. 873 to 875
Bhagat Ravidas, pg. 875



Raga Ramkali
Guru Nanak Dev, pg. 876 to 879
Guru Amar Das, pg. 880
Guru Ram Das, pg. 880 to 882
Guru Arjan Dev, pg. 882 to 901
Guru Tegh Bahadur, pg. 901 to 902
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 902 to 908
Guru Amar Das, Ashtpadiyan (Octets), pg. 908 to 912
Guru Arjan Dev, Ashtpadiyan (Octets), pg. 912 to 916
Guru Amar Das, Anand (Bliss), pg. 917 to 922
Baba Sundar, Sadd (The Call), pg. 923 to 924
Guru Arjan Dev, Chhant (Lyrics), pg. 924 to 929
Guru Nanak Dev, Dakhni Onkar (Semi-Acrostic), pg. 929 to 938
Guru Nanak Dev, Siddha Gosh (Dialogue with Siddhas), pg. 938 to 946
Guru Amar Das, Bhagat Kabir, Guru Nanak Dev, Guru Angad Dev, Ramkali Ki Var, pg. 947 to 956
Guru Arjan Dev, Bhagat Kabir, Sheikh Farid, Ramkali Ki Var, pg. 957 to 966
Rai Balwand and Satta, Ramkali Ki Var, pg. 966 to 968
Bhagat Kabir, pg. 968 to 972
Bhagat Namdev, pg. 972 to 973
Bhagat Ravidas, pg. 973 to 974
Bhagat Beni, pg. 974



Raga Nat Narayan
Guru Ram Das, pg. 975 to 978
Guru Arjan Dev, pg. 978 to 980
Guru Ram Das, Ashtpadiyan (Octets), pg. 980 to 983



Raga Mali Gaura
Guru Ram Das, pg. 984 to 986
Guru Arjan Dev, pg. 986 to 988
Bhagat Namdev, pg. 988



Raga Maru
Guru Nanak Dev, pg. 889 to 993
Guru Amar Das, pg. 993 to 994
Guru Ram Das, pg. 995 to 998
Guru Arjan Dev, pg. 998 to 1008
Guru Tegh Bahadur, pg. 1008
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 1008 to 1014
Guru Nanak Dev, To the Tune Kafi, pg. 1014 to 1016
Guru Amar Das, Ashtpadiyan (Octets), pg. 1016
Guru Arjan Dev, Ashtpadiyan (Octets), pg. 1017 to 1019
Guru Arjan Dev, Anjuliyan (Supplication), pg. 1019 to 1020
Guru Nanak Dev, Solahe (Sixteen Stanzaed Hymns), pg. 1020 to 1033
Guru Nanak Dev, Dakhne, pg.1033 to 1043
Guru Amar Das, Solahe (Sixteen Stanzaed Hymns), pg. 1043 to 1069
Guru Ram Das, Solahe (Sixteen Stanzaed Hymns), pg. 1069 to 1071
Guru Arjan Dev, Solahe (Sixteen Stanzaed Hymns), pg. 1071 to 1086
Guru Amar Das, Guru Nanak Dev, Guru Ram Das, Guru Angad Dev, Maru Ki Var, pg. 1086 to 1094
Guru Arjan Dev, Dakhne (Sloks in the SW Dialect), pg. 1094 to 1102
Bhagat Kabir, pg. 1102 to 1105
Bhagat Namdev, pg. 1105
Bhagat Kabir, pg. 1105
Bhagat Jaideva, pg. 1106
Bhagat Kabir, pg. 1106
Bhagat Ravidas, pg. 1106



Raga Tukhari
Guru Nanak Dev, Bara Maha (Song of the 12 Months), pg. 1107 to 1110
Guru Nanak Dev, Chhant (Lyrics), pg. 1110 to 1113
Guru Ram Das, Chhant (Lyrics), pg. 1113 to 1117
Guru Arjan Dev, Chhant (Lyrics), pg. 1117



Raga Kedara
Guru Ram Das, pg. 1118 to 1119
Guru Arjan Dev, pg. 1119 to 1123
Bhagat Kabir, pg. 1123 to 1124
Bhagat Ravidas, pg. 1124



Raga Bhairon
Guru Nanak Dev, pg. 1125 to 1127
Guru Amar Das, pg. 1128 to 1133
Guru Ram Das, pg. 1134 to 1136
Guru Arjan Dev, pg. 1136 to 1152
Guru Arjan Dev, Partal, pg. 1153
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 1153
Guru Amar Das, pg. 1154 to 1155
Guru Arjan Dev, Ashtpadiyan (Octets), pg. 1155 to 1157
Bhagat Kabir, pg. 1157 to 1162
Bhagat Kabir, Ashtpadi (Octet), pg. 1162 to 1163
Bhagat Namdev, pg. 1163 to 1167
Bhagat Ravidas, pg. 1167
Bhagat Namdev, pg.1167



Raga Basantu
Guru Nanak Dev, pg. 1168 to 1169
Guru Amar Das, pg. 1169
Guru Nanak Dev, pg. 1169 to 1170
Guru Amar Das, (Couplets), pg. 1170
Guru Nanak Dev, Hindol, pg. 1171 to1172
Guru Amar Das, Do-Tuke (Couplets), pg. 1172 to 1176
Guru Ram Das, Ik-tuke (Couplets), pg. 1176 to 1177
Guru Amar Das, Hindol, pg. 1177
Guru Ram Das,Ik-tuke (Couplets), pg. 1177 to 1178
Guru Ram Das, Hindol, pg. 1178 to 1179
Guru Arjan Dev, pg. 1180 to 1186
Guru Tegh Bahadur, pg. 1186 to 1187
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 1187 to 1191
Guru Ram Das, pg. 1191
Guru Arjan Dev, pg. 1192 to 1193
Guru Arjan Dev, Basant Ki Var, pg. 1193
Bhagat Kabir, pg. 1193 to 1195
Bhagat Ramanand, pg. 1195
Bhagat Namdev, pg. 1195 to 1196
Bhagat Ravidas, pg. 1196
Bhagat Kabir, pg. 1196



Raga Sarang
Guru Nanak Dev, pg. 1197 to 1198
Guru Ram Das, pg. 1198 to 1200
Guru Ram Das, Partal, pg. 1200 to 1202
Guru Arjan Dev, pg. 1202 to 1229
Guru Arjan Dev, Partal, pg. 1229 to 1231
Guru Tegh Bahadur, pg. 1231
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 1232 to 1233
Guru Amar Das, Ashtpadiyan (Octets), pg. 1233 to 1235
Guru Arjan Dev, Ashtpadi (Octet), pg. 1235 to 1236
Guru Arjan Dev, Chhant (Lyrics), pg. 1236 to 1237
Guru Ram Das, Guru Angad Dev, Guru Nanak Dev, Guru Amar Das, Guru Arjan Dev, Sarang Ki Var, pg. 1237 to 1251
Bhagat Kabir, pg. 1251 to 1252
Bhagat Namdev, pg. 1252 to 1253
Bhagat Parmanand, pg. 1253
Bhagat Surdas, pg. 1253
Bhagat Kabir, pg. 1253



Raga Malhar
Guru Nanak Dev, pg. 1254 to 1257
Guru Amar Das, pg. 1257 to 1262
Guru Ram Das, pg. 1262 to 1265
Guru Ram Das, Partal, pg. 1265 to 1266
Guru Arjan Dev, pg. 1266 to 1271
Guru Arjan Dev, Partal, pg. 1271 to 1273
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 1273 to 1276
Guru Amar Das, Ashtpadiyan (Octets), pg. 1276 to 1278
Guru Arjan Dev, Chhant (Lyrics), pg. 1278
Guru Nanak Dev, Guru Angad Dev, Guru Amar Das, Guru Arjan Dev, Var Malar Ki, pg. 1278 to 1291
Bhagat Namdev, pg. 1292
Bhagat Ravidas, pg. 1293
Bhagat Namdev, pg. 1293



Raga Kanara
Guru Ram Das, pg. 1294 to 1296
Guru Ram Das, Partal (In variable rhythm), pg. 1296 to 1297
Guru Arjan Dev, pg. 1297 to 1308
Guru Ram Das, Ashipadiyan (Octets), pg. 1308 to 1312
Guru Arjan Dev, Chhant (Lyrics), pg. 1312
Guru Ram Das, Kanara Ki Var, pg. 1312 to 1318
Bhagat Namdev, pg. 1318



Raga Kalyan
Guru Ram Das, pg. 1319 to 1321
Guru Arjan Dev, pg. 1321 to 1323
Guru Ram Das, Ashtpadiyan (Quartets), pg. 1323 to 1326



Raga Prabhati
Guru Nanak Dev, pg. 1327 to 1332
Guru Amar Das, pg. 1332 to 1335
Guru Ram Das, pg. 1335 to 1337
Guru Arjan Dev, pg. 1337 to 1341
Guru Nanak Dev, Ashtpadiyan (Octets), pg. 1342 to 1345
Guru Amar Das, pg. 1346 to 1347
Guru Arjan Dev, Ashtpadiyan (Octets), pg. 1347 to 1349
Bhagat Kabir, pg. 1349 to 1350
Bhagat Namdev, pg. 1350 to 1351
Bhagat Beni, pg. 1351



Raga Jai-jai wanti
Guru Tegh Bahadur, pg. 1352 to 1353
Guru Nanak Dev, Slokas In Sahaskrit, pg. 1353
Guru Arjan Dev, pg. 1353 to 1360
Guru Arjan Dev, Gatha Language, pg. 1360 to 1361
Guru Arjan Dev, Phunahe (Hymns with Repeated Burden), pg. 1361 to 1363
Guru Arjan Dev, Chaubole (Discourses with Four Listeners), pg. 1363 to 1364
Bhagat Kabir, Guru Arjan Dev, Guru Amar Das, pg. 1364 to 1377
Sheikh Farid, Guru Arjan Dev, Guru Amar Das, pg. 1377 to 1385
Guru Arjan Dev, Swayyas, pg. 1385 to 1389
Various Bhatts, Swaiyyas - In Praise of Guru Nanak, pg. 1389 to 1390
Various Bhatts, Swaiyyas - In Praise of Guru Angad, pg. 1391 to 1392
Various Bhatts, Swaiyyas - In Praise of Guru Amar Das, pg. 1392 to 1396
Various Bhatts, Swaiyyas - In Praise of Guru Ram Das, pg. 1396 to 1406
Various Bhatts, Swaiyyas - In Praise of Guru Arjan Dev, pg. 1406 to 1410
Guru Nanak Dev, pg. 1410 to 1412
Guru Amar Das, pg. 1412 to 1421
Guru Ram Das, pg. 1421 to 1424
Guru Arjan Dev, pg. 1424 to 1426
Guru Tegh Bahadur, pg. 1426 to 1429
Guru Gobind Singh, Slok 54 (attributed), pg. 1429
Guru Arjan Dev, Mundavani (The Closing Seal), pg. 1429
Guru Arjan Dev, Sloka, pg. 1429



Raga Mala
String of Musical Measures, pg. 1429 to 1430

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During 17th Century, when Hindustan was ruled by Mughals, all the Hindu people were humiliated and were treated like animals.

Mughals treated the Hindu women as there own property and were forcing all Hindus to accept Islam and even used to kill the people if they were refusing to accept. That time, ninth Guru,
Sri Guru Tegh Bahadur came forward, in response to a request of some Kashmiri Pandits to fight against all these cruel activities.

Guruji told the Mughal emperor that if he could succeed in converting him to Islam, all the Hindus would accept the same. But, if he failed, he should stop all those activities . The Mughal emperor happily agreed to that but even after lots of torture to Guruji and his fellow members he failed to convert him to Islam and Guruji along with his other four fellow members, were tortured and sacrificed their lives in Chandni Chowk.

Since the Mughals were unable to convert them to Islam they were assassinated. Thus Guruji sacrificed his life for the protection of Hindu religion. This is the reason he is still remembered as "Hind Ki Chaddar", shield of India.


For the sake of whom he had sacrificed his life, none of the them came forward to lift his body, fearing that they would also be assassinated. Seeing this incident our 10th Guru Ji, Sri Guru Gobind Singh Ji (Son of Guru Tegh Bahadur Ji) founder of Khalsa made a resolution that he would convert his followers to such human beings who would not be able to hide themselves and could be easily located in thousands. At the start, the Sikhs were very few in numbers as they were fighting against the Mughal emperors.

At that time, Nadir Shah raided Delhi in the year 1739 and looted Hindustan and was carrying lot of Hindustan treasures and nearly 2200 Hindu women along with him. The news spread like a fire and was heard by Sardar Jassa Singh who was the Commander of the Sikh army at that time. He decided to attack Nadir Shah's Kafila on the same midnight. He did so and rescued all the Hindu women and they were safely sent to their homes. It didn't happen only once but thereafter whenever any Abdaalis or Iranis had attacked and looted Hindustan and were trying to carry the treasures and Hindu women along with them for selling them in Abdal markets, the Sikh army although fewer in numbers but were brave hearted and attacked them at midnight,12 O'clock and rescued women.

After that time when there occurred a similar incidence, people started to contact the Sikh army for their help and Sikhs used to attack the raider's at Midnight, 12 O'clock. It continued and became a known fact that at midnight, nearly at 12 O'clock, it is very difficult to fight against Sikhs as the Sikhs get some Extra Power to save Religion, Nation and Humanity. Nobody can fight and win against them at midnight.

 

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A living monument of spiritual and historical traditions of the Sikhs, the Harimandir, popularly called the Golden Temple, has been a source of inspiration to the Sikh community ever since it was founded. Sikhism arose as a reformatory movement in the sixteenth century in the wake of the Bhakti Cult. The traditional visits to tirathas, places of Hindu pilgrimage, had lost much of their relevance in the contemporary situation and could not cope with the exigencies and demands of the time. The Sikh Gurus felt a dire need to reject Hindu customs, and to introduce healthy and progressive practices with a view to give Sikhism a distinct identity. Accordingly, they followed a policy of founding new Sikh centres of pilgrimage for their followers. The founding of Sri Harimandir at Amritsar was a landmark in this respect. The temple, in due course, became an unparalleled place of pilgrimage, sung by Sikh bards from time to time.

Origin of the Place
The origin of the place where Sri Harimandir stands is shrouded in mystery. Some traditions trace its origin back to prehistoric times and declare it to be a place of religious importance having in its Womb -an 'amrit kund' (reservoir of nectar).' The version seems to have been borrowed from an ancient Hindu legend found in one of the Puranas. This, in its turn, is supplemented by a tradition related to the great Hindu epic the Ramayana. The place lost its eminence under the impact of the Buddhist movement which swept away most of the important Hindu places of pilgrimage. Since the Puranas are mostly mythical and not authentic history the evidence of these ancient Sanskrit texts cannot be relied upon. Anyhow, the hagiological literature associated with the Golden Temple lays stress on the fact that the site was chosen because of its religious antiquity; It does not, however need much ingenuity to show that this site, before its association with the Sikh Gurus, was a low-lying area with a small pond at the place where the "Dukh Bhanjani Beri" (the healer of pain) stands at present The pond was surrounded by a large number of shady trees and was sort of jungle, on the periphery of which lay a number of hamlets, towit, Sultanwind, Tung, Gumtala, Gilwali etc. The pond evidently lay in the route of caravans to the north-west frontier. Its surroundings had a geographical importance and provided a commercial link between India and Afghanistan. The site lay in oblivion till it was rediscovered by the Sikh Gurus.

Idea
The idea of establishing a place of pilgrimage, it is said, was conceived by Guru Amar Das. The predominant factor, which motivated the Guru to cherish the idea, was to continue the tradition of Founding new places for Sikh congregations, as done by his predecessors. The life-history of.Guru Amar Das tells us that by that time, the construction of the bauli at Goindwal was almost complete. So the Guru who had enough resources to meet the expenses, thought of another project of a similar nature. According to Bhai Santokh Singh of the Suraj Prakash fame, the Guru had a huge income from revenue collected from fiefs in the pargana of Jhabal granted to him by Emperor Akbar. Since the authenticity of the land grant made by Emperor Akbar. to the Guru is yet to be established, this version cannot be accepted readily. Another version found in the Sikh chronicles traces the genesis of the idea of founding the city of Amritsar, to the thought harboured by Guru Amar Das to provide a separate abode for Ram Das, his son-in-law and successor. This was to avoid all possibilities of a clash between his descendants and the successor.. Guru 'Amar Das thought it fit that his children should stay at Goindwal and Ram Das should settle at a place remote from them. Accordingly, Guru Amar Das instructed Ram Das to choose a place for himself and develop it into a Sikh centre. Although we do not come across any open conflict between Guru Ram Das and the direct descendants of his predecessors, the above consideration seems to have carried weight. The findings of modern Sikh historians, Teja Singh and Ganda Singh hold that after his succession to the gurgaddi, Guru Ram Das shifted to the new site as a precautionary measure to avoid conflict with the direct descendants of Guru Amar Das.
 

Acquisition of the Land

As planned the new Sikh centre came up on the land lying between the villages of Sultanwind, Tung, Gumtala and Gilwali. All of them, that time, formed part of the Jhabal pargana. The acquisition of land by the Sikh Gurus has been described differently by different writers of Sikh History. According to an old Sikh tradition, the land was presented by Emperor Akbar to Guru Amar Das as a token of his gratitude for having blessed him with the conquest of the Fort of Chittor. This Gift was made when the Emperor visited Goindwal on his way to Lahore. At first the Guru refused to accept the grant. Occupied as he was in saintly pursuits, he showed his inability to involve in mundane affairs. But the Emperor was keen to make the gift. He requested the Guru to accept the land for the benefit of the sangat. The Emperor gave the Guru even option to select the site. The Guru accepted his offer.

Thereupon 'Emperor Akbar, granted him a patta conceding the grant of jagir comprising a number of villages in the pargana of Jhabal. This was to be treated as Guru's personal jagir and was to be directly under his control. It is further narrated that Guru Amar Das convened the sangat, sent for Ram Das and transferred the land to him, The people of the concerned villages, who had come to Goindwal with offerings and to congratulate the Guru, on receiving the land grant endorsed the Guru's decision. The Guru honoured them by presenting them with turbans. Ram Das was introduced to them as their future Guru. The responsibility for collecting and managing the land revenue was entrusted to Baba Budha.The account mentions neither dates on which the land was gifted nor gives the day when the meeting was called. Later Sikh accounts are, however, dubious of the above version. They assert that Guru Amar Das refused to accept the land grant. On this Emperor Akbar offered to gift the villages to the Guru's daughter (Bibi Bhani), which was readily agreed to. The possibility of the land grant having been made by Emperor Akbar (who cherished great respect for saints) to the Sikh Guru, cannot be ruled out. There is, however, no document to support or reject the tradition positively.

According to a later Sikh tradition, the land on the site was given to Guru Ram Das by a zamindar of village Sultanwind.

The Sikh' version of the grant of the site for Sri Harimandir by Emperor Akbar to the' Sikh Guru, as we have seen, cannot be supported by any historical evidence. Yet it finds a mention in the Amritsar District Gazetteer. There is, however, one variation. Whereas the Sikh sources name Guru Amar Das as the recipient of the land grant, the Gazetteer makes the offer straight to Guru Rim Das by Emperor Akbar in l577. Still, at another place, we have in the same Gazetteer : "In 1577 he (Ram Das) obtained a grant of site together with 500 bighas of land from Emperor Akbar, on payment of Rs. 700,'- to the zamindars of Tung, who owned the land." The revised edition of the Gazetteer (1947) modifies the earlier statement by recording 'that the fourth Guru, Ra m Das, who in 1517 obtained the land in the neighbourhood., permanently occupied the site'. In the same edition we have, yet in another statement. '.... Ram Das, the fourth Guru who obtained from the Emperor Akbar the grant of a piece of land where now stands the city of Amritsar."

The first version recorded in the Gazetteer regarding the purchase of the land by Guru Ram Das on paying Rs. 700/- is in keeping with the tradition 6f the Sikh Gurus who never took any land gratis from any ruler at any time. But the difficulty in accepting the historicity of the information recorded in the Amritsar District Gazetteer is that there is no documentary evidence to show that the Temple was founded on the land granted by Emperor Akbar. Even Abul Fazl, the court histo-rian of Emperor Akbar, is silent on the point. Besides, a comparative study of the statements in -various editions of the Gazetteer, shows that the information contained in them is self-contradictory. The Gazetteer records not one but various versions at different places. The obvious inference is that the site for the tank and the Temple was acquired first and thereafter the grant of the land was obtained from Emperor Akbar. Another explanation worthy of some credence, is that the. site formed a shamlat (common land) between the villages of Sultanwind, Tung, Gumtala and Gilwali. The Guru acquired it first, and later on payment was made to the zamindars and, very likely, a deed endorsing the transaction from the State was also procured. Whether the land was granted by Emperor Akbar or it was acquired by the Guru before the grant was actually obtained or, still, was purchased by the Guru from the zamindars of Tung at the instance of Emperor Akbar, or, alternatively, was presented by the residents of Sultanwind out of reverence for the Guru-are versions, each one of which is based on tradition, there being no contemporary or near-contemporary record or document bearing testimony to them. Whatever the source of the manner of acquisition, it is certain that the selection of the site was planned and not accidental; it was the choice of the Gurus themselves. It was clear that the land of the Harimandir was revenue-free. The land settlement records of Amritsar made by the British rulers in 1865 note 'the land of Darbar Sahib of Guru Ram Das as revenue-free grant.' Even the original name of the city, Chak Guru or Guru Ka Chak, bears testimony to the nature of the land as revenue-free.The conclusion, there-fore, cannot escape that the Chak had, at some time, obtained exemption from the payment of land revenue from Emperor Akbar whose policy of granting waqf (religious properties) even to the people of non-Muslim faiths, is well-known.

PROGRAMME
Though mooted by Guru Amar Das, the execution of the project was left to Ram Das. Arrangements and control of funds for the purpose were entrusted to Baba Buddha. A number of intelligent, experienced, devoted and elderly Sikhs were instructed to join Ram Das in accomplishing the task.

Execution of the Plan

Ram Das took the party to the site. The inauguration of the work was made in the traditional Indian style. Paid labourers were engaged. The visiting Sikh devotees were exhorted to lend a helping hand. Before regular excavation work of the tank (later on named 'Santokh-sar'), started, the boundary line of the new settlement was marked and it was named Chak Guru or simply the Chak. Later on it began to be called, variously, as Guru ka Chak, Chak Guru Ram Das or Ram Das Pura. Opinions regarding the date of founding of the settlement vary. The different versions recorded in Sikh Chronicles give dates varying from 1621 - 1629 BK (AD 1564-1572). While there is no unanimity on the question of the year, Harr vadi 13 is commonly accepted as the correct date. The Chak was probably founded in 1630 BK (AD 1573). Kilns were laid and a number of hutment were built.. The Guru also took abode in a hut near the site (later named Guru ka Mahal). When a portion of the project was completed, Ram Das went to Goindwal to pay his homage to Guru Amar Das and report the progress to him. This time, Guru Amar Das instructed Ram Das to dig another tank at a lower level near the site of the tank that was already under construction. On his return to the Chak, Ram Das made a search for the bery (the jubjub tree), the covered site for the second tank as instructed by Gurn Amar Das. The site having been selected, the construction of the second tank (later on named Amrit Sarowar) commenced under the personal supervision of Ram Das assisted by Baba Buddha. According to Gian Singh Giani (Tawarikh Guru Khalsa, p.344), the digging of the tank commenced on 7 Kartik 1630 BK, (6 November 1573). A large number of labourers were engaged. Many Sikh devotees came to the Chak to participate in the work of the digging of the tank. The digging continued for many months. Simultaneously with the construction of the tank, every care was taken to deve1op the Chak also. A large number of traders and businessmen from the neighbouring. areas were induced to settle in the new township. In due course a market, called Guru Ka Bazar also sprang up there. Wells were dug for supplying drinking water. A number of rich sarafs (bankers) and banjaras (traders) found their way to the town. A considerable number of the disciples of the Guru shifted to the site. When the work on the project was in full swing, Ram Das was forced to rush to Goindwal at the call of the dying Guru Amar Das. The work halted for some time. It was resumed on Ram Das' return to the place. He had, by the time, been raised to the pontificate (AD 1574). The construction work of the two tanks got completed in 1634 BK (AD l577). The significant point to be noted here is that the descendants of the late Guru Amar Das did not put any obstacle in the way of Guru Ram Das. On the other hand, some members from the family of the late Guru Amar Das came all the way long from Goindwal to participate in the diggingoperation. On the completion of the project, the Guru called the local khatris (business community) and told them to take charge of the holy place. But they pleaded their inability to perform religious duties in a befitting way and requested the Guru to engage some Brahmins and fakirs (mendicants} for the purpose. The khatris, however, sought blessings of the Guru in their kirti (profession). With the encouragement of the Guru, the khatris established a new market, called Chowk Passian. The new tank came to be known as 'Ramsar' or 'Amritsar'.

Soon after the town got a footing, it became a centre of Guru Ram Das' missionary activities and the headquarters of the Sikhs.
 

Pucca Construction of the Tank

The Sarowar continued to he kuc'ca till Guru Arjan Dev ascended gurgaddi (AD 1581). At his behest the tank was made pucca and stairs on all the four sides were lined with bricks. The bottom of tank, however, remained kucca. The Guru sent hukamnanas (epistles) to his masands (agents) in various parts of the country asking then offer their services for constructing the tank. The masands came along with the Sangat of their respective parganas and stayed at the site for number of days. Sikhs of all shades showed a great enthusiasm for work. Hundreds of volunteers, masons and labourers came forward and offered free service. Provisions for Guru Ka langar (free kitchen) poured in from all sides, day in and day out. The construction of tank was soon complete The successful completion of the project was attributed to heavenly blessings. Guru Arian commemorated the occasion with the following hymn

"God Himself hath came to fulfil the task of the saints;
Yea, He Himself hath come to do the work. And, now blessed is the Earth, the Tank and
the nectar with which it is filled.
Perfect is the blessing of God, and all our wishes are fulfilled. .
And our victory resounds through the universe, and all our woes are past.
Eternal is our perfect Lord, the Purusha,
whose praises the Vedas and the puranas sing
And Nanak contemplates the Lord's Name:
Thus doth God manifest His Innate Nature."
-Guru Granth Sahib, (tr. Gopal Singh), page 782

Planning of the Temple

While the tank was under construction, Guru Arjan conceived the idea of building a temple in the midst of the holy tank. The Guru consulted Baba Buddha on the point who apparently approved of the idea.The plan was soon finalised where after it gained increasing importance every day.

Stories regarding the preparation of the design of the, Harimandir are met in Sikh chronicles. The purport of these stories is that Guru Arjan himself designed the Temple. The object of Guru Arjan in planning the structure of the Harimandir in the midst of the Amrit Sarowar was to combine spiritual and temporal aspects and to represent a new synthesis of the lndian thought. Prominent Sikhs and devotees of the Guru were delighted to know the plan.

Execution of the Temple Project

The plan was executed under the direct control and supervision of Guru Arjan, assisted by Baba Buddha, Bhai Gurdas and other prominent Sikhs available on the site. Many masons were hired for the purpose. The Guru appointed some of his trustworthy lieutenants, such as Bhai Salo, Bhai Bhagtu, Bhai Piara, Bhai Bahlo, and Kalyana, to superintend the construction work and procure the building-material. Brick-laying was entrusted to Bhai Bahlo who was expert in this art.

FOUNDATION OF THE TEMPLE

According to the earliest Sikh tradition, Guru Arjan laid himself the foundation stone of the Harimandir himself. A mason, so goes the story, accidentally displaced the brick (foundation stone). On seeing this, the Guru prophesied that the foundation would be laid again in the near future. This version of Bhai Santokh Singh is carried by almost all subsequent Sikh sources right up to the twentieth century. Giani Gian Singh has thought it fit to add to the Version the fact that the foundation of the temple was laid by Guru Arjan on Kartik' Sudi 5, 1645 BK (AD 1588). The renowned English Scho1ar, 'M.A. Macauliffe who sought help from Bhai Kahn Singh Nabha for collecting data for his book, The Sikh Religion, records that Guru Arjan laid the foundation of the Harimandir on 1st Magh. 1645 BK (AD 1589). The same date is to be found in the Mahankosh of Kahan Singh Nabha. Two modern Sikh historians, Teja Singh Ganda Singh, accept this version. The later Sikh tradition, however, persists in believing that the foundation of the Temple was laid by the Muslim Saint, Mir Mohammad (AD 1550-1635) popularly known as Hazrat MiA Mir of Lahore, on a request from Guru Arjan, the year being the same. The first recorded reference to this version is to be met in The Punjab Notes and Queries. It records that 'The foundation-stone of the Harimandir was laid by Mian Mir, between whom and Guru Ram Das there existed a strong friendship." The contributor of the entry, E. Nicholl, (Secretary, Municipal Committee, Amritsar) does not cite any authority; he merely states the fact. Likewise, he attributes the story relating to the mason's accidentally displacing the brick and the prophecy regarding the relaying of the foundation by Mian Mir. It is a pity that this fact is not supported by any of the earlier Sikh sources, nor by Persian chroniclers including biographers of Saint Mian Mir. This tradition, however, got a strong footing in the twentieth century Sikh literature and was adopted by both Indian and European scholars writing on the subject. Soon, this version gained currency. Even the Report issued by the Darbar Sahib Authority followed this version.

(The 'Mian Mir' version was the fabrication of one writer, Buttey Shah, who was commissioned by the British, during 1850's to write 'Sikh History', and then most of the later writers followed suit. Being a Muslim, Buttey Shah wrote that the foundation stone was laid by Mian Mir - in order to glorify the Muslim Saint and inferior the status of the Sikh Gurus. There was no need for the Guru to ask Mian Mir to lay the foundation stone. Nothing was going to be achieved by this gesture. Abdali destroyed the temple thrice - if the foundation was actually laid by Mian Mir - would he dared do that? For a detailed description on the 'Foundation' read Bhai Kirpal Singh's 'Harmandir Sahib'. Bhai Sahib was the head granthi of the Golden Temple for over 26 years and he wrote this after a considerable research.

In an article written by Major H.H.Cole in "Golden Temple at Amritsar, Punjab", he writes,".....It is stated in the official list of buildings of interest published by the Punjab Government in 1875 that the DESIGN of the temple repaired by Ranjit Singh was BORROWED from the shrine of the Muhammadan Saint MIAN MIR, near Lahore (1635 AD) (article in Wall paintings of Punjab & Haryana by K.S.Kang)

It is quite a possibility that the later writers took the above as an indication to the foundation stone being laid by Mian Mir. (Kanwal) )

The construction work at the Temple went on with great enthusiasm. A large number of Sikhs participated in the work. They took seva at the site as part of their daily work. This they rendered with utmost devotion. They worked hard day and night. Some of the very devoted Sikhs passed into legends and, today proudly adorn pages of Sikh history.

The construction work at the Temple went on incessantly with no break or hindrance. Even as its construction was in the offing, the news of a unique pilgrimage centre being set up by the Guru spread far and wide. The Sikhs began to visit Amritsar in large numbers. The devotees contributed their mite from their earnings towards the construction without any break. Collection of funds was also made from the neighbouring hill states. Rich people sent in large donations. As an instance, Santokh Singh, author of Sri Gur Pratap Suraj Granth gives the names of two chaudris, Lal Dhillon and Langha, both of Patti. Both the chaudris not only offered hard cash but provided labour also and took part in the seva themselves. The masands of the nearby and far-off places also collected large sums for the purpose. All the Sikhs engaged in collecting funds for the work worked honestly. No hindrance occurred during the time the construction was going on. The tank and the Temple, when completed presented a beautiful sight. Guru Arjan composed the following hymn to commemorate the occasion and highlighted the unique virtues of the holy bath in the tank and the blessings accruing from it:

"The Creator Lord Himself, became my support
And so no harm came to me.
The Guru hath perfected my ablution.
And contemplating the Lord, my sins have been washed off.
O'saints, beauteous is the tank of Ram Das;
Yea, whosoever bathes in it, his whole progeny is blest.
He is acclaimed by the whole world,
And all the desires of his mind are fulfilled.
Bathing, his mind is in peace,
For, he contemplates God, his Lord.
He who bathes in this tank of the Saints
Receiveth the Supreme Bliss.
He dieth not, nor cometh, nor goeth;
(For) he dwelleth only upon the Lord's Name.
He alone knoweth this wisdom of the Lord
Whom the Lord blesseth with mercy.
Nanak seeks the refuge of God, the Lord,
And all his woes and cares are past."
-Guru Granth Sahib, p.623.
 

The construction of the Temple witnessed scenes of unique voluntary services offered by the Sikhs. Their selfless, sincere and hard labour was duly acknowledged by the Guru. All the Sikhs participating in the seva were adequately rewarded with money or blessings (bakhshish).

Simultaneously with the construction of the Temple, plans were made to expand and develop the town. New markets were opened and trade was encouraged. In due courses, people from different walks of life, as also from different cast groups, settled there. They were encouraged to make it their permanent home. This saw the city grow in population in no time. The inhabitants and traders of Lahore, however, could not reconcile with the rapid growth of the town. They ridiculed the planning of a city around a big tank in a low-lying area, and feared the loss of property and their ware during the rainy seasons. Their foreboding alarmed the business community at Amritsar. They approached the Guru and expressed their fears and discussed the matter with him. The Guru assured them that there was no danger to their life or property. On the contrary he prophesied a bright future for them and the town. We have in the Holy Scripture a hymn by Guru Arjan, embodying his vision of the town:
Eternal is this city of my Guru, My God,
Contemplating (herein) the Name, I have attained Bliss
And have attained all the fruits that-my mind desired;
Yes, the Creator Himself has established it
I'm blest with gladness and all my kindred and followers are happy
And they all sing the praises of the Perfect Lord
and all their affairs are adjusted.
Our Lord, God Himself, is our Refuge;
Himself is He our Father and Mother.
Sayeth Nanak : "I'm sacrifice unto the
True Guru who hath blest- this city.
-Guru Granth Sahib, p 783.

With the coming up of the Harimandir, Amritsar attained the status of a great holy place. Its praise spread far and wide. The local Sikhs visited the temple daily; the Sikhs of the nearby areas also visited it twice a year i.e. on Diwali and Baisakhi.

The next remarkable development connected with the Harimandir was the compilation of the sacred writings of the Sikhs. While the Guru was on tour planning Sikh centres in the near by areas or inspecting their working it was reported to him that his elder brother Prithi Chand was distorting the Guru's bani and attributing some of the Guru's compositions to himself to gain popularity amongst the Sikhs. Guru Arjan Dev took a serious view of this lapse on the part of Prithi Chand. He immediately abandoned his tour and returned to Amritsar. He resolved to collect the authentic bani of his predeces-sors and prepare an anthology of the sacred writings for use by the Sikhs. He collected genuine bani of the first four Sikh Gurus. To their bani he added his own compositions and also selections from the writings of some Hindu bhaklas and a few Muslim saints. The criterion laid down for the inclusion of hymns in the Sikh scripture was the Unity of God and the brotherhood of man. The Guru dictated the hymns selected finally for the purpose to Bhai Gurdas. This went on by the side of Ramsar, a quiet and beautiful place, away from the hustle and bustle of the town. When Guru Arjan was busy compiling the holy Granth, it was reported to Emperor Akbar by a faction against the Guru (the Prithi Chand's group) that the book of the Sikhs, under preparation, contained verses derogatory to the Muslim Prophet and the Hindu gods. The Emperor paid a visit to the Guru at Goindwal on his way to the Deccan. This was towards the end of AD 1598. He asked the Guru to show him the sacred scripture. He selected a few hymns at random, which were read out to him. He was pleased to hear them. The Emperor appreciated the quality of the hymns and in recognition of this he remitted the annual revenue of the zamindars of the pargana, who were hard pressed by a considerable fall in the price of the grain that had occurred due to the departure of the royal camp from Lahore to the Deccan. This concession from the Emperor gained for the Guru immense popularity amongst the jats and the zamindars of the area. The peasants flocked to the Guru in ever increasing numbers. The influx of the visitors not only contributed to the fame of the Guru but also strengthened his establishment and increased his income. The Holy Scripture compiled by the Guru won the title of the Adi-Granth. As there was no binder at Amritsar at that time, the manuscript was sent to Lahore for binding per Bhai Banno. The Adi Granth was formally installed at the Harimandir on Bhadon sudi ekam, samat 1661 bk (August 1604). Baba Budhha was appointed the first Granthi (head priest) of the temple. From that day onwards-regular worship, kirtan and other religious services began to be held at the shrine. Soon, the Harimandir acquired the pride of place amongst Sikh Shrines. It became a spot of unparalleled beauty and glory. Guru Arjan commemorated the achievement thus:

"I have seen all places; but there is none other like thee;
For thou wert established by the Creator-Lord Himself, who blest thee with Glory.
Ramdaspur is thickly populated, unparalleled and supremely beauteous.
Whosoever bathe in the Tank of Ram Das, his sins are off."
-Guru Granth~Sahib, p.1362.

The Afghan invaders pulled down the Harimandir thrice, each time to be rebuilt with renewed energy. The last construction came up during the Sikh Misals, AD 1765 when its foundation was laid by Sardar Jassa Singh Ahluwalia. This was on 11 Baisakh Samvat 1821 (AD 1764). The construction, however, could not be completed as per schedule on account of the Afghan invasion in December 1764. After the departure of Ahmed Shah, the Sikhs assembled at Amritsar and resumed the construction work. It was carried out under the supervision of Des Raj as per plan through the joint efforts of the Khalsa. The reconstruction of the sarover, the Temple, the bridge and the Darshani Darwaza came up by 1833 Bik. (AD 1776), whereas the construction of the parkarma (the circumambulatory path) and of small shrines around the tank was completed by 1841 Bik. (AD 1784) only.

The Harimandir got name of Swaran Mandir (Golden Temple) when its upper part was covered with gold plated copper sheets during the reign of Maharaja Ranjit Singh. Most of the architectural design of the present building of the Harimandir was, however, completed and decorated in the nineteenth century.

IMPORTANT NOTE:

Presently the copper sheeting with gold plating was removed and replaced by real gold sheeting. This exceptional work was undertaken by NISHKAAM SEWAK JATHA of Birmingham, England. This Jatha are the followers of Sant Baba Puran Singh Ji of Kericho (Kenya), who was a very devout Sikh saint. It is because of his spiritual powers, which are flowing in his followers, that the Jatha has been able to achieve these impossible tasks. The Jatha is doing a lot with some other neglected Gurwaras also.

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