The tenth and the last Guru or Prophet-teacher of the Sikh faith, was born Gobind Rai Sodhi on Poh 7, 1723 sk/22 December 1666 at Patna, in Bihar. His father, Guru Tegh Bahadur, the Ninth Guru, was then travelling across Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early childhood now stands a sacred shrine, Takht Sri Harimandar Sahib, one of the five most honoured seats of religious authority (takht, lit. throne) for the Sikhs. Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki)on the foothills of the Sivaliks where he reached in March 1672 and where his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian.



He was barely nine years of age when a sudden turn came in his life as well as in the life of tile community he was destined to lead. Early in 1675, a group Kashmiri Brahmans, drivels to desperation by the religious fanaticism of the Mughals General, Iftikar Khan, visited Anandpur to seek Guru Tegh Bahadur's intercession. As the Guru sat reflecting what to do, young Gobind Rai, arriving there in company with his playmates, asked Why he looked so preoccupied.

The father, as records Kuir Singh in his Gurbilas Patshahi 10, replied, "Grave are the burdens the earth bears. She will be redeemed only if a truly worthy person comes forward to lay down his head. Distress will then be expunged and happiness ushered in." "None could be worthier than yourself to make such a sacrifice," remarked Gobind Rai in his innocent manner. Guru Tegh Bahadur soon aftenwards proceeded to the imperial capital, Delhi, and courted death on 11 November 1675.

Guru Tegh Bahadur's martyrdom symbolized in itself the resistance to the tyranny of Muslim rule in favor of a new society.

He thus enjoined upon his followers to make use of the sword if all other means failed to liquidate the wicked and his wickedness. In order to achieve this mission, he issued 'Hukamnamas' (circular letters of authority) to his followers to present to him arms of different designs. The Guru's orders were obeyed with great zeal and devotion. He himself wore uniform and bore arms and induced others to practise archery and musket- shooting. He encouraged various muscle-developing and strenuous sports as part of the program of physical culture. Many followers with martial instincts whose forefathers had served the Guru's father and his grandfather, flocked to him. His principal companions at that time were his aunt Bibi Viro's (Guru Har Gobind's daughter) five sons, Sango Shah, Jit Mal, Gopal Chand, Ganga Ram, Mohri Chand; his uncle Suraj Mal's two sons- Gulab Rai and Sham Das; his maternal uncle Kirpal Chand; Bhai Daya Ram, the friend from his youth; and Bhai Nand Chand, a favorite masand.



He had a natural genius for poetic composition and his early years were assiduously given to this pursuit. The Var Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his first composition and his only major work in the Punjabi language. The poem depicted the legendary contest between the gods and the demons as described in the Markandeya Purana . The choice of a warlike theme for this and a number of his later compositions such as the two Chandi Charitras, mostly in Braj, was made to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny.

Much of Guru Gobind Singh's creative literary work was done at Paonta he had founded on the banks of the River Yamuna and to which site he had temporarily shifted in April 1685. Poetry as such was, however, not his aim. For him it was a means of revealing the divine principle and concretizing a personal vision of the Supreme Being that had been vouchsafed to him. His Japu and the composition known as Akal Ustati are in this tenor. Through his poetry he preached love and equality and a strictly ethical and moral code of conduct. He preached the worship of the One Supreme Being, deprecating idolatry and superstitious beliefs and observances. The glorification of the sword itself which he eulogized as Bhaguati was to secure fulfilment of God'sjustice.



The sword was never meant as a symbol of aggression, and it was never to be used for self-aggrandizement. It was the emblem of manliness and self-respect and was to be used only in self-defence, as a last resort. For Guru Gobind Singh said in a Persian couplet in his Zafarnamah:

When all other means have failed, It is but lawful to take to the sword.

During his stay at Paonta, Guru Gobind Singh availed himself of his spare time to practise different forms of manly exercises, such as riding, swimming and archery. His increasing influence among the people and the martial exercises of his men excited the jealousy of the neighbouring Rajpat hill rulers who led by Raja Fateh Chand of Garhval collected a host to attack him. But they were worsted in an action at Bhangam, about 10 km northeast of Paonta, on 18 Assu 1745 sk/18 September 1688. Soon there after Gura Gobind Singh left Paonta and returned to Anandpur which he fortified in view of the continuing hostility of the Rajput chiefs as well as of the repressive policy of the imperial government at Delhi.



The Gura and his Sikhs were involved in a battle with a Mughal commander, Alif Khan, at Nadaun on the left bank of the Beas, about 30 km southeast of Kangra, on 22 Chet 1747 Bk/20 March 1691. Describing the battle in stirring verse in Bachitra Natak, he said that Alif Khan fled in utter disarray "without being able to give any attention to his camp." Among several other skirmishes that occurred was the Husaim battle (20 Februaly 1696) fought against Husain K an, an imperial general, which resulted in a decisive victory for the Sikhs. Following the appointment in 1694 of the liberal Prince Muazzam (later Emperor Bahadur Shah) as viceroy of northwestern region including Punjab, there was however a brief respite from pressure from the ruling authority.

First battle of Anandpur

The Guru appointed the Five Beloved Ones as generals of his army. The Sikh chronicler states that, when the engagement began at Anandpur, the Turks were roasted by the continuous and deadly fire of the Sikhs. General Painde Khan seeing determined resistance of the Sikhs, shouted to his men to fight to the death against the infidels. He came forward to engage in a single combat with the Guru and invited him to strike the first blow. The Guru refused the role of an aggressor and claimed that he had vowed never to strike except in self-defence. Upon this Painde Khan discharged an arrow which whizzed past Guru's ear. He charged another arrow which also missed the mark. The whole of Painde Khan's body except his ears was encased in armour. Knowing this the Guru then discharged an arrow at his ear with such an unerring aim that he fell off his horse on the ground and never rose again. This, however, did not end the battle. Din Beg assumed sole command of the troops. Maddened by Painde Khan's death they fought with great desperation but could not make any impression on the firm hold of the Sikhs.

On the other hand, however, the Sikhs caused a great havoc upon the enemy. The hill chiefs left the field. In the meantime Din Beg was wounded and he beat a retreat but was pursued by the Sikhs as far as Rupar (upto the village of Khidrabad near Chandigarh where there is a Gurdwara in that memory). This battle was fought in the beginning of 1701.

Second battle of Anadpur

The Rajas of Jammu, Nurpur, Mandi, Bhutan, Kullu, Kionthal, Guler, Chamba, Srinagar, Dadhwal, Handur and others, assembled at Bilaspur to discuss the newly created situation. Raja Ajmer Chand of Kahlur (son of late Raja Bhim Chand) addressed them that if they overlooked the growing power of the Guru, he would one day drive them out from their territories. On the other hand if they were to seek assistance from Delhi again and again, they might be taken over by the Mughal empire for ever. It was, therefore, decided that they must defend themselves. If all the hill Rajas contributed reasonable contingents, they could muster a large army which would be sufficient to annihilate the Guru and his Sikhs. Thus a simple and feasible measure was thought out to invest the Guru's capital, Anandpur, and starve its occupants into submission.

Accordingly all the Rajas brought their contingents and marched towards Anandpur. On arriving near thecity they dispatched a letter to the Guru in which they wrote," The land of Anandpur is ours, we allowed your father to dwell on it and he never paid any rent. Now you have originated a new religion which is opposed to our religious system. We have endured all this up to the present, we can no longer overlook it. You should pay the arrears of rent for the occupation of our land and promise to pay it regularly for the future. If you fail to accept these terms, then prepare your departure from Anandpur or be ready for the consequences." The Guru replied," My father had purchased this land and he paid for it. If you deprive me of Anandpur, you shall have it with bullets added thereto. Seek my protection, and you will be happy in both worlds. Also seek the protection of the Khalsa and abandon pride. Now is the time for a settlement. I shall act as a mediator between the Khalsa and you. You may then rule your states without apprehension."

It was now clear to the Rajas that the Guru would not surrender. Next morning they beat the drum of war.As anticipated a large number of Ranghars and Gujars under the command of Jagatullah flocked to the side of the hill Rajas.

Five hundred men from the Majha area arrived under the command of Duni Chand to join the Guru's forces, and ther reinforcements from other quarters also arrived at that juncture. There were two main forts, Lohgarh and Fatehgarh. The Guru ordered his forces not to advance beyond the city but remain as far as possible on the defensive. Sher Singh and Nahar Singh were appointed as chiefs to guard Lohgarh, and Fatehgarh was entrusted to Ude Singh. Sahibzada Ajit Singh, Guru's eldest son, asked his father's permission to join hands with Ude Singh.

The hill Rajas opened fire with large guns on the Guru's fortress. Several brave Sikhs made a determined stand against the enemy and forced them to retreat. The allied chiefs then held a brief council of war in which it was decided to despatch Raja Kesari Chand, the haughty chief of Jaswal, to attack the right flank and Jagatullah the left flank of the Guru's position while Ajmer Chand himself and his troops made a front attack on Anandpur. Jagatullah was shot dead by Sahib Singh and the Sikhs did not retreat to allow the enemy to remove his body. Raja Ghumand Chand of Kangra rallied his troops but failed to cause the Sikhs to retreat. The hill chiefs were in great dismay at the result of the battle and held a council of war during the night. Raja Ajmer Chand advised the council for peace with the Guru saying that the Guru occupied Guru Nanak's spiritual throne and there would be no indignity in appealing to him as supplicants. Many Rajas agreed to the proposal but Kesari Chand of Jaswal opposed the reconciliation and promised to fight with more determination the next day in order to oust the Guru from Anandpur.

Third battle of Anandpur

At that time there were only 800 Sikhs in the Guru's army at Anandpur. Raja Ajmer Chand summoned his allies, Rajas of Handur, Chamba and Fatehpur with the object of chastising the Guru. They all expressed themselves in favor of immediate measures and attacked the Guru's forces at Anandpur. In the previous battles of Anandpur the Sikhs had mostly remained behind their battlements but they met the enemy this time in the open field outside Anandpur. The Sikhs fought with their usual courage and determination. The hill chiefs could not achieve any success and retired from the battle in despair. This battle was fought in 1703.

Fourth battle of Anandpur

Owing to the repeated representations of the hill chiefs, the Emperor sent a large army under the command of General Saiyad Khan to subdue the Guru. Saiyad Khan was a brother-in-law of Pir Budhu Shah of Sadhaura who ought on the side of the Guru at the battle of Bhangani. On his way to Anandpur Saiyad Khan met Pir Budhu Shah and heard all favorable accounts of the Guru and, thus, had a wish to behold him. It was the end of March, 1704 and was a crop-cutting time of the year, so the majority of the Guru's Sikhs had dispersed to their homes. There were only five hundred strong troops left at Anandpur at that time. The Guru had to make best defence with the present force. Maimun Khan, a faithful Mohammadan who had attached himself to the Guru, asked his permission to show his bravery. The brave and faithful Saiyad Beg also came forward to render his services. Both Musalmans fought like tigers in the battle, and were followed by the Sikhs.

The Sikhs advanced boldly against the enemy. Saiyad Beg entered into a single combat with Raja Hari Chand. After they had repeatedly missed each other, Saiyad Beg at last struck off the hill chief's head. Onseeing this Din eg of the imperial army rushed at Saiyad Beg and mortally wounded him. Maimun Khan from horseback charged in every direction and committed great havoc among the imperial troops. The Guru knew what was passing in General Saiyad Khan's mind, and advanced ostensibly to challenge him. Saiyad Khan on obtaining the wish of his heart to behold the Guru, dismounted and fell at his feet. The Guru conferred on him the true Name. After Saiyad Khan's defection, Ramzan Khan took command and fought with great bravery against the Sikhs. The Guru shot an arrow which killed Ramzan Khan's horse. The Sikhs rallied and presented a bold front to the enemy but being too few in number were overpowered by them. When the Guru saw that there was no chance of retrieving his position, he decided to evacuate Anandpur. The Mohammadan army plundered the city. After obtaining this booty they proceeded back to Sirhind. When the imperial army was resting at night, the Sikhs made a sudden attack, which created great confusion in the enemy camp. The Turks who turned to oppose the Sikhs, were killed and only those who fled, escaped the vengeance of the Guru's pursuing army. The Sikhs also deprived them of all the booty they had captured at Anandpur. After this the Guru returned and took possession of Anandpur.

Fifth battle of Anandpur

The Emperor called on his troops to account for their cowardice. They pleaded that the Sikhs had taken an unfair advantage of their position in the battle field. At one point the Emperor asked what sort of person the Guru was and what force he possessed. A Mohammadan soldier gave highly colored accounts of the Guru's beauty, sanctity and prowess. He described him as a young handsome man, a living saint, the father of his people and in war equal to one hundred twenty-five thousand men. The Emperor was much displeased on hearing this elaborate praise of the Guru and ordered that he should be brought to his presence. In the meantime Raja Ajmer Chand made a strong representation to the Emperor for assistance to bring the Guru to submission. Accordingly the viceroys of Sirhind, Lahore and Kashmir were ordered to proceed against the Guru.

Some faithful Sikhs informed the Guru of war preparations as a result of Raja Ajmer Chand's representationto the Emperor. The Guru made arrangements accordingly and sent for his followers. The Sikhs of Majha, Malwa and Doaba and other places thronged to Anandpur. They were delighted at the prospect of battle, and congratulated themselves on their good fortune in being allowed to die for their Guru and their faith. The Guru affirmed that the death in the battle-field in the name of religion was equal to the fruits of many years' devotion, and ensured honor and glory in the next world.

The noteworthy point in this whole episode is that the Guru having won battle after battle, never captured an inch of territory, never nurtured enmity, and never attacked anybody as an aggressor. By the creation of the Khalsa he established equality and brotherhood of mankind. The down-trodden segments of the society which were ever ridiculed by the so called high caste Brahmans and Khatris, had now become undaunted saint-soldiers after being baptized by the Guru and joining the brotherhood of the Khalsa. The Brahmans and the hill chiefs considered all this a threat to their very existence. They were, therefore, waging a constant war against the Guru and his Sikhs.

The hill chiefs who arrayed themselves against the Guru were Raja Ajmer Chand of Kahlur, Rajas of Kangra, Kullu, Kionthal, Mandi, Jammu, Nurpur, Chamba, Guler, Garhwal, Bijharwal, Darauli and Dadhwal. They were joined by the Gujars and the Ranghars of the area, and all of them formed a formidable force. The imperial army of the viceroys' of Sirhind, Lahore and Kashmir came in large number. The chronicler judiciously remarks that the Khalsa must be congratulated because, though few in number, having the blessings of their Guru they had confidence in themselves to fight for their religion, and delighted in anticipation of the approaching conflict. It is recorded that there were ten thousand Sikhs at Anandpur while the opposing army came as strong as fifteen to twenty times in number than the Sikhs.

The allied forces fell on Anandpur like locust. On seeing this the Guru ordered his artillery men to discharge their cannon into the hostile army at the thickest spot. The enemy made a charge to seize the artillery, but were quickly restrained by the fatal accuracy with which the Sikhs served their guns. They were supported by the infantry. The city of Anandpur was on a little higher elevation and the allied forces were in the open and had no protection, and consequently fell in heaps. A fierce battle was fought for a few days. The Mohammadan gunners were promised large reward if they killed the Guru but they were unsuccessful in their mission because their gun fire was either high or too low and could not hit the target. The allied army finding their guns useless tried hand to hand fight. On seeing this the Guru began to discharge his arrows with marvelous effect. The fearful carnage continued, horses fell on horses, men on men. The allied forces rallied a strong effort to conquer, but was so vigorously and successfully repulsed that they were obliged to uspend hostilities at the end of each day of warfare. The Mohammadans and the hill chiefs had different opinions as to the cause of the success of the Sikhs. Some thought that the Guru had supreme miraculous power and the supernatural forces fought on his side. Others maintained that the Guru's success was owing to the fact that his men were protected behind their ramparts. While this discussion was going on, the Mohammadan viceroys decided to storm the fortress where the Guru was stationed. On seeing this the Sikhs put their two guns called Baghan (tigress) and Bijai-ghosh (sound of victory) in position. The aims were taken at the enemy. The tents were blown away and great havoc was caused. On seeing this the Mohammadan viceroys retreated and the hill armies fled. That evening the Guru offered thanksgiving, and beat the drum of victory.

Having failed through direct assault, the allied army planned a siege of the city of Anandpur in such a waythat all entrances and exits for both goods and persons were completely closed. They completely besieged the city, and the Guru's supplies were failing. Food position became extremely serious and the Sikhs were driven to undertake some dangerous expeditions. They went out at night to snatch provisions from the besiegers. After some time the allies collected their stores at one place and guarded them day and night. When the enemy learnt about the distressful situation of the Sikhs, they planned a different strategy to induce the Guru to leave Anandpur. Raja Ajmer Chand sent his envoy to him saying that if he left Anandpur, their armies would withdraw and he could afterwards return whenever he pleased. The Guru did not pay any heed to this proposal. The offer was repeated several times, but the Guru did not accept it. Having suffered extreme hardships, the Sikhs besought the Guru to evacuate the fort, but the Guru counselled them patience for some time more. The Sikhs who heard enemy's proposal, went to the Guru's mother to use her influence on him. She pleaded with him but in vain. The Guru told her that the enemy's proposal was hypocritical since they planned to draw out the Sikhs from within the shelter of the city and attack them. Some of the Masands and the Sikhs who were influenced by the hill chiefs, insisted that the proposal of the enemy be accepted and the city be abandoned. Some Sikhs became impatient and disheartened. The Guru asked them to declare their allegiance. Forty of them signed a disclaimer saying that he was not their Guru and they were not his Sikhs. After they signed the disclaimer, they were allowed by the Guru to go away. He then brought out a scheme to expose the hypocrisy of the enemy.

The Guru sent for Raja Ajmer Chand's envoy and told him that he would evacuate Anandpur if the allied armies would first allow the removal of his treasure and property. The Hindus swore on the Salgram (their idol) and the Mohammadans on the holy Quran, that they would not deceive or molest his servants departing with his property. The Guru then immediately ordered a number of cartloads of useless articles. To the bullocks' horns were attached torches and at the dead of night, the caravan of bullocks with their loads, started along with some Sikhs accompanying them. When the caravan reached the enemy lines they forgot all their pledges and fell upon the small company of the Sikhs to loot the treasure. Their disappointment was great when they found out that the treasure was made up of rubbish articles. In this way the Guru exposed the treachery of the enemy and told his Sikhs that everything they had endured had been by the Will of God, and he quoted Guru Nanak- "Happiness is a disease, the remedy for which is unhappiness".

At last came an autographed letter from the Emperor to the Guru- "I have sworn on the Quran not to harm. You. If I do, may I not find a place in God's court hereafter! Cease warfare and come to me. If you do notdesire to come hither, then go whithersoever you please." The Emperor's envoy added that the Emperor promised that he would not harm the Guru. The hill Rajas also swore by the cow and called their idols to witness, that they would allow safe passage to the Guru. The Guru told the enemy," You are all liars, and therefore all your empire and your glory shall depart. You all took oaths before and then perjured yourselves."

The Sikhs went again to the Guru's mother to complain of his refusal to listen to reason. He, however, felt that their pleading was not reasonable but it was not appropriate to accept the terms of the enemy and leave the fort. The Sikhs stricken with hunger, supported the envoy's representation. The Guru comforted them," My brethren, waver not, I only desire your welfare. You know not that these people are deceivers and design to do us evil. If you hold a little longer, you shall have food to your heart's content." When the Sikhs refused to wait any longer, he asked them to wait only a few days more when the great God would send them relief. The Sikhs, however, refused to wait even for a day. The Guru repeated his request saying that the enemy would then retire and they would all be happy. He also warned the Sikhs," O dear Khalsa, you are rushing to your destruction, while I am endeavoring to save you."

The Sikhs were so much hunger stricken that they refused to stay even for a day. The Guru's mother was also in favor of evacuating the fort. The allied armies sent a Saiyid (a Mohammadan priest) and a Brahman, both of whom were to swear, on behalf of the allied armies, solemn oaths of safe conduct for the Guru should he evacuate Anandpur. On seeing this the Sikhs began to waver in their allegiance to the Guru, and in the end only forty Sikhs decided to remain with him and share his fortunes. He told them that they too might desert him. They refused and said that they would either remain within the fort or force their way out as the Guru directed. He knew that the seed of his religion would flourish. He then finally decided to leave Anandpur and gave orders to his men that they all were to march at night. Anandpur was finally evacuated on 6-7 Poh, Sambat 1762 (20-21 December, 1705).

Bhai Daya Singh and Ude Singh walked in front of the Guru, Mohkam Singh and Sahib Singh on his right, the second batch of baptized Sikhs on his left. His sons Ajit Singh and Jujhar Singh followed with bows and arrows. Then came Bhai Himmat Singh carrying ammunition and matchlocks. Gulab Rai, Sham Singh and other Sikhs and relations accompanied him. The rest of the followers brought up the rear, about five hundred in all. The moment the enemy got the news of Guru's departure, they again forgot all about their pledges and set out in hot pursuit immediately. Skirmishes started from Kiratpur onwards. Realizing the impending danger the Guru charged Ude Singh with the responsibility to check the advance of the enemy. Bhai Ude Singh fought a bloody battle at Shahi Tibbi. The enemy surrounded and killed the dauntless and the bravest of the Guru's brave warriors, Ude Singh. When the battle of Shahi Tibbi was in progress, the Guru had reached the bank of Sarsa river. At that time a news came that a contingent of enemy troops was fast approaching. Bhai Jiwan Singh, a Rangretta Sikh, was given a band of one hundred warriors to encounter the pursuers. With the rest of his people the Guru plunged into the flooded waters of the Sarsa river. The flood was so strong that many were drowned and many were scattered in different directions including the Guru's mother with two younger sons, Zorawar Singh and Fateh Singh. Besides, there was a heavy loss of valuable literature and property. The Guru accompanying his two eldest sons and some veteran Sikhs reached the village Ghanaula on the other side of Sarsa river. Apprehending that the route ahead might be beset with danger, the Guru gave Bhai Bachitar Singh a band of one hundred Sikhs and instructed him to march by the direct route to Rupar, whereas he with some veteran Sikhs preferred to take a longer route and reached Kotla Nihang near Rupar to stay with Pathan Nihang Khan who was an old and sincere devotee of the Sikh Gurus. Bhai Bachitar Singh and his men had to fight their way through a cordon of the Ranghars of Malikpur, a village near Rupar, and the Pathans of Rupar. During the fierce fighting that took place on this occasion, majority of the Sikhs fell dead and Bachitar Singh was mortally wounded.

The Guru did not stay long at Kotla Nihang. It seems that he was to proceed to Machhiwara and Rai Kot. Accompanied by his two eldest sons and forty Sikhs, the Guru halted at Bur Majra after Kotla Nihang. A news was received that a large body of Sirhind troops was chasing them. Immediately the Guru decided to face the enemy from within the Garhi of Chamkaur and he hurried towards it. He was well aware of the importance of this Garhi (mud fortress) as he had, on a previous occasion, fought a battle at this place.

Battle of Chamkaur

The imperial army which was in hot pursuit, besieged the fortress. They were joined by the hill chiefs and the Ranghars and the Gujars. The Guru appointed eight men to guard each of the four walls. Two Sikhs held the door and other two were appointed sentinels. The Guru himself, his two sons; and Daya Singh and Sant Singh went on the top storey. The Sikhs held the fortress for a long time against the heavy odds. Nahar Khan and Ghairat Khan, the two imperial officers, attempted to scale the little fort, but were shot down by the Guru. After that none of the Mohammadan officers dared to attempt the fatal ascent. Five Sikhs went forth to contend with the enemy. After fighting with great bravery, they were killed. They continued in batches of five. Guru's eldest son, Ajit Singh (about 18 years old) asked permission to go forth and fight the enemy. The Guru approved the proposal and Ajit Singh went with five Sikh heroes. He performed prodigies of valor and ultimately fell, fighting bravely along with his companions. On seeing his brother's fate, Jujhar Singh (14 years old) could not restrain himself and asked his father's permission. Like his elder brother, Jujhar Singh went in the battle field, but after a little while he turned back and asked for water. The Guru shouted," Go back, there is no more water left for you on this earth. See yonder, Ajit Singh is holding the cup of nectar for you."



Jujhar Singh went back and created havoc upon the enemy and fell fighting valiantly. Upon this the Guru's face was jubilant. His expression of mental composure showed glow of divinity upon the glorious end of his sons. After the sons had achieved their splendid mission, the Guru then got ready to go out and fight. The remaining few Sikhs fell on their knees before him and entreated him not togo. At that moment their victory lay in saving the Guru. If he lived, they argued, he would create millions like them. They therefore, persuaded the Guru to leave the place but he would not listen to them. At that point Bhai Daya Singh who was the first of the Five Beloved Ones, recalled that at the time of creation of the Khalsa, the Guru had promised that the mandate of the Five Beloved Sikhs would be binding even upon the Guru. Upon this Bhai Daya Singh took four other Sikhs and formed an assembly which passed a 'Gurmata' (resolution) and said," O true king, the Khalsa now orders you to leave this place." As promised at the time of administering Amrit to the Five Beloved Ones, the wonderful supreme lord Guru Gobind Singh submitted before the Khalsa and accepted their verdict to leave the Garhi (fortress).

Sant Singh and Sangat Singh offered to remain in the fort while Daya Singh, Dharam Singh, and Man Singh were determined to accompany the Guru. It is said that Sant Singh very much resembled the Guru. Therefore he gave his plume to Sant Singh, clothed him in his armor and seated him in the upper room where Guru was stationed. He and three of his companions escaped during the night. He told them that if per chance they were separated from him, they were to go in the direction of a particular star which he showed to them. It was a cold night of December and the allied armies were resting in their tents. The Guru decided to awaken the enemy, lest they should think that he absconded. He discharged two arrows on the Turkish sentries. The arrows first struck torches which they held in their hands and then they passed through their bodies. In the darkness which followed the extinction of the torches, the Guru and his three companions escaped. A little far outside, he clapped his hands and shouted aloud that he was leaving if any one wanted to capture him, should try.

When he was escaping, he bade his men to stand firm. The Sikhs who were left behind, inflicted great loss on the enemy. The Mohammadans at last were able to scale the building and they believed that they were going to capture the Guru. They were greatly disappointed to subsequently learn that the person who was wearing plume and armor, was not the Guru but he was Sant Singh, and that the Guru had escaped. The allied armies retreated to their respectable places. Wazir Khan sent orders in all directions of his areas that any one who offered aid to the Guru, would be severely punished, and the one who captured him or gave his whereabouts would be greatly rewarded.

After leaving the Garhi, he proceeded barefooted on his journey alone and after passing through Jandsar and Behlolpur, he reached the thorny wilds of Machhiwara, a place between Rupar and Ludhiana. Thirst, hunger and fatigue overtook him. His feet were blistered. When he reached a garden he rested his head on a heap of earth and slept. While he was resting in the garden, his three companions, Daya Singh, Dharam Singh and Man Singh reached and rejoined him. The situation was very grave because the enemy was in hot pursuit of the Guru. Gulaba, an old Masand of Machhiwara, took him and his three companions to his home, but soon he got frightened and feared for his own safety if the Guru stayed with him. At this juncture two Pathan horse merchants, Nabi Khan and Ghani Khan, who were old acquaintances of the Guru, came and chose to risk their lives for the service of the Guru. There lived a Sikh woman in the village who had spun and weaved a cloth for the Guru and had vowed to keep it until his arrival in the village. The Guru had the cloth dyed blue and a robe was made from it in imitation of the attire of Mohammadan pilgrims. He wore the blue robe and then departed from Gulaba's village. He was carried in a litter by Nabi Khan and Ghani Khan in front, and Dharam Singh and Man Singh in rear, while Daya Singh waved a chauri over him. They told all inquirers that they were escorting Uch da Pir or a high priest. Since Nabi Khan and Ghani Khan were very famous horse merchants in the area, people believed them.

From there they reached Ghangharali village and then Lal. At the village Lal which is about five miles from Doraha in Ludhiana district, a military officer had some doubts and he made searching inquiries. Pir Mohammad of Nurpur who was known to the Guru, was asked to identify the occupant of the litter. He confirmed that he was really Uch da Pir, upon which the officer let the Guru go. From Lal he visited Katana and then Kanoch where masand Fateh put him off with excuses and did not let him stay. From there he reached Alam Gir. Here Nand Lal, a Zamindar presented a horse to the Guru, thereby enabling him to change from litter to horse. The situation became easier and the Guru asked Nabi Khan and Ghani Khan to return home, after giving them a letter of appreciation (Hukam Nama) recommending them for the consideration of the faithful. Pir Mohammad was also honored with such a letter of appreciation. From Alam Gir he advanced on horse back in the direction of Rai Kot. At Silaoni the chief of Rai Kot, Rai Kalla who was Guru's devotee and a close relative of Nihang Khan of Kotla Nihang, waited upon him and took him to Rai Kot. Here Nura Mahi brought the news from Sirhind about Guru's younger sons.

Innocent children martyred

During the catastrophe that befell in crossing the flooded Sarsa river, the companions of the Guru and his family were scattered in different directions. Mata Jit Kaur, Mata Sahib Kaur and their two female attendants, Bhai Mani Singh, Dhana Singh and Jawahar Singh, were all together in one group. Jawahar Singh who was an inhabitant of Delhi, took this whole group to his house in Delhi. Guru's old mother and his two younger sons, went with Gangu Brahman to his village Saheri near Morinda. Gangu worked in Guru's kitchen for twenty-one years. Guru's mother, Mata Gujri was carrying money in a bag. Seeing Mata's money, Gangu got tempted forgetting that he ate Guru's salt for twenty-one years. As Mata Gujri was half-asleep, Gangu stole the money and shouted,"Thief, thief," to create the impression that some thief stole the money. Mataji encountered Gangu and told him that she did not see anybody else entering the house. Upon this he tried to defend himself by saying that he was being blamed because he had given shelter to the homeless and the outlawed. Instead of admitting his guilt, he ordered them to leave his house. Gangu finally handed them over to the police officer of Morinda who in turn took them to Wazir Khan, the viceroy of Sirhind. They were imprisoned in a tower.

Next morning the two children, Zorawar Singh and Fateh Singh, were presented in the court of the viceroy. Wazir Khan reflected that if the children became Mohammadans, it would be a glory to his faith- Islam. He, therefore, told them that if they accepted Islam, he would grant them an estate, would marry them to the princesses and they would be happy and be honored by the Emperor. The nine years old Zorawar Singh replied," Our grandfather, Guru Tegh Bahadur, parted with his head but not with his religion and he ordered us to follow his example. It is best that we should give our lives to save the Sikh religion and bring down God's vengeance on the Turks," continued Zorawar Singh,"O viceroy, I spurn your religion and will not part with my own. It has become the custom of our family to forfeit life rather than faith. Why do you seek to tempt us with worldly ambitions? We shall not be led astray by the false advantages of your offer."

Wazir Khan could not endure such an outspokenness and got very angry. He decided that he must put these children to death. Sucha Nand, a Hindu minister supported Wazir Khan by implying that their arrogant words were uncalled for. He ignited Wazir Khan's anger by saying that when these children grew up, they would follow their father's foot steps and would destroy enemies. Therefore, this progeny of a cobra must be smothered in time. At that time, outspoke Nawab Sher Mohammad Khan of Maler Kotla," O viceroy, these children are still drinking milk in the nursery, and are too young to commit an offence and know not good from evil. The holy Quran does not allow the slaughter of innocent and helpless children. Therefore be pleased to release them." In spite of his appeal, the Qazi confirmed that the holy law would give the infidels the choice between Islam and death.

It is said that in order to bring the children to submission to Islam, they were made to enter, next day, through a very small door while the Quran was displayed on the other side. The idea was that as the children would enter the door with their heads down, they would then be told that they had bowed to the holy Quran and thereby to Islam. When the children saw that trap, the seven years old Sahibzada Fateh Singh threw his feet first instead of his head while entering through the small door. Throwing the feet towards the Quran meant an insult to Islam. Wazir Khan, therefore, could not conquer the nine and seven years old children of Guru Gobind Singh. When every effort failed to convert the children to Islam, it was finally ordered that they should be bricked alive in the wall. A wall was, therefore, built step by step on their tender limbs until it came up to the shoulders of Sahibzada Fateh Singh. The executioner advanced with his sword, and asked whose head he should chop off first? Upon this Sahibzada Fateh Singh said," Listen O executioner, since the wall has reached my shoulders first, therefore cut off my head first." Sahibzada Zorawar Singh exhorted,"No, you cannot cut off his head till you do mine, because I am the eldest and therefore, I have the right to go first. Cut off my head first." Hearing such a strange debate, the wholeassembly of Wazir Khan's court was stunned. The small children were ridiculing the angel of death. The chronicler states that Sahibzada Fateh Singh's head was cut off first. Therefore, that place is called Fatehgarh Sahib to commemorate the memory of the young children. When this news was delivered to Mata Gujri in the tower, where she was waiting for them, she breathed her last on the spot. This treacherous event took place on the 13th Poh, Sambat 1762 ( 27th of December, 1705). A rich Sikh called Todar Mal cremated the bodies of the Guru's mother and her grandsons. A Gurdwara stands to symbolize their memory.

As Nura Mahi narrated the tale of woes, Rai Kalla and other listeners were torn with grief and wept bitterly. The Guru was unruffled and remained as composed as ever. When Mahi finished his distressing story, the Guru thanked God for the glorious and triumphant end of his sons. He then addressed to the Almighty," O God, Thou gavest me father, mother, and four sons. They were all Thy trust to me. Today I have been successful and happy in restoring that entire trust back to Thee." While the Guru was listening to Mahi's story, he was digging up a shrub. He then pronounced,"As I dig up this shrub by the roots, so shall the Turks be extirpated." The Guru also remarked," No, my sons are not dead. They have returned to their Eternal Home. It is Sirhind that shall die."

The Guru resumed his march to Hehar where he spent two days with Mahant Kirpal Das, a hero of the battle of Bhangani. The next stop was Lamma Jatpura. It was here that Rai Kalla who was accompanying him, took leave. Realizing that the territory around Rai Kot was not suitable place for meeting the enemy's challenge, the Guru directed his Sikhs towards the Jungle Desh, the land of Brars. On the way he passed through the villages of Manuke, Mehdiana Chakkar, Takhatpur and Madhen and reached Dina, in Ferozepur district.

At Dina a devoted Sikh, Rama presented the Guru with an excellent horse which he accepted for himself and gave his former horse to Bhai Daya Singh. His arrival soon became known to the people of the area and they began to rally around him. Some of the influential people who met the Guru at Dina were Shamira, Lakhmira and Takhat Mal, grandsons of Jodha Rai who had rendered material assistance to Guru Har Gobind in the battle of Gurusar. Param Singh and Dharam Singh, grandsons of Bhai Rup Chand, also came to him. The viceroy of Sirhind heard that the Guru was entertained by Shamira and his brothers. He wrote to Shamira on the subject and ordered him to arrest and surrender the Guru. Shamira replied that he was only entertaining his priest, who was merely visiting his Sikhs and harming none. Shamira however, feared that the viceroy would send his troops and arrest the Guru, so he sent a spy to obtain information of the viceroy's movements and proceedings.

The Guru stayed at Dina for some days. It was here that he wrote his celebrated 'Zafarnama', or Persian epistle to Emperor Aurangzeb. It was in fact an exquisite reply to the letters of the invitation to the Guru which he had received from the Emperor. The letter is characteristic of the sublimity of the Guru and each line is pregnant with stimulating truths and righteous indignation. He wrote to the Emperor that he had no faith in his solemn promises in the name of God and oaths on the Quran. The fact remained that he, the Emperor, on all occasions violated his sacred promises and proved false, mean and treacherous. The Guru wrote,"......What though my four sons were killed, I remain behind like a coiled snake. What bravery is it to quench a few sparks of life? Thou art merely exciting a raging fire the more...........As thou didst forget thy word on that day, so will God forget thee. God will grant thee the fruit of the evil deed thou didst design......Thou art proud of thine empire, While I am proud of the kingdom of the Immortal God........When God is a friend, what can an enemy do even though he multiply himself a hundred times? If an enemy practice enmity a thousand times, he cannot, as long as God is a friend, injure even a hair of one's head."

The letter was sent through Bhai Daya Singh and Dharam Singh to the Emperor and they delivered it to him in Daccan. This letter awakened the Emperor's dormant conscience and evoked in him a sense of true repentance. It cast such a miracle effect on him that he began to pine and soon confined to bed. Aurangzeb dictated this letter to his son when death was at hand, in which he acknowledged his defeat in the life that he led:

"......Whatever good or bad I have done, I am taking it as a load upon my head to the Great Unseen............I am totally in the dark about the destiny that awaits me. But what I know is that I have committed enormous sins. Canst tell what grim punishment is in the store for me.........."

While staying at Dina, the Guru visited a few places in the neighborhood. In the meantime he came to know that his whereabouts became known to the viceroy of Sirhind and he was, therefore, anxious to find a suitable place where he could best meet the challenge of the enemy. So he left Dina and visited many places such as Bander, Bargarh, Baihbal and Saravan etc. At Saravan the Guru gave his people a little practice in arrow shooting. Next he proceeded to Jaito, Kotla Maluk Das, Lambhawali and then reached Kot Kapura .Realizing that the pursuing enemy had come too near, the Guru asked Chaudhri Kapura, a Brar Jat, to lend the use of his fort to him for a few days. Fearing the wrath of the Mughals, he refused to oblige him. From there the Guru reached Dhilwan Sodhian where one of his relatives received him with great warmth and cordiality. It was here, as the tradition goes, that one of the Prithi Chand's descendants, Kaul visited the Guru and presented him clothes. The Guru took off his blue robe which he had been wearing since he left Machhiwara, and tearing it piece by piece burned it in fire. The historic words that he is said to have uttered on his occasion are memorable:

"I have torn the blue clothes which I wore, and with that the rule of the Turks and Pathans is at an end."

Chaudhry Kapura being repentant of his disgraceful act, came to see the Guru and asked for his forgiveness which the Guru did. Then he provided him with a good guide, Chaudhry Khana with whom the Guru marched westward in the direction of Dhab Khidrana. On the way he passed through Ramina, Mallan, Gauri Sanghar and Kaoni.

Meanwhile a large number of followers had rallied around him. The forty Sikhs who had deserted him at Anandpur and had given a disclaimer to him, were taunted by their wives who would not let them enter into their own homes. They came back to reinforce the Guru's small army. One brave lady, Mai Bhago brought them to the aid of the Guru along with a large contingent of other Majha Sikhs. He had taken up his position on a sandy hillock at Khidrana in the district of Ferozepur. The Mughal army advanced towards his camp, but before they could attack him, they had to encounter a contingent under Mai Bhago and Jathedar Mahan Singh. A fierce fighting ensued. They were all overpowered but not before they had shown their mettle as the toughest fighters whom the experienced Mughal commander had ever known in his life. The Guru from his position of high altitude about two miles from the place of the battle, discharged arrows with fatal effect against the Mohammadans who could not see from what quarter destruction was raining on them. As the tank at Khidrana was dry, Mohammadan army was in great state of distress for want of drinking water, thus, Wazir Khan decided to return without striking a blow on the main body of the Khalsa with Guru Gobind Singh. The Guru became victorious.

After the departure of the Mohammadan army, the Guru decided to see the battle field and went about wiping he faces of both dead and wounded, and praising their unsurpassed valor. He found out that forty Sikhs including their leader Mahan Singh, who had given him disclaimer at Anandpur, all but Mahan Singh, died fighting bravely. Mahan Singh was still alive but was on his last breath when the Guru told him to open his eyes and said," Mahan Singh, ask for any boon you desire from an empire to salvation." After opening his eyes, Mahan Singh was delighted to see the Guru and replied," O true king! We are sinners because we disclaimed you at the time of need at Anandpur. The doors of Heaven are closed for those of us who had departed ahead of me. O Lord, grant us your Grace and disregard that disclaimer." It is recorded that the gracious Master took out that disclaiming document, which he carried on his vest during all these times, tore it up as a sign of forgiveness and reconciliation. Mahan Singh saw this with his own eyes and then breathed his last as happy, forgiven and emancipated soul. The souls of forty were also emancipated. Those forty Sikhs are called Forty Mukte-the Saved Ones or Emancipated Ones and are remembered in our daily prayers as Forty Muktas. Khidrana has since that time been called Mukatsar or the tank of salvation. The Guru then found Mai Bhago who inspired these forty Sikhs. A little aid revived her and she was blessed by the Master.

From Mukatsar the Guru moved to Rupana, Bhander, Gurusar, Thehri Bambiha, Rohila, Jangiana and Bhai Ka Kot. Then he proceeded to Sahib Chand and to Chatiana where Brars who had fought for him demanded the arrears of their pay under threat of blocking his onwards march. By the grace of God it so happened that a Sikh from the neighborhood brought enough money about the same time which enabled the Guru to pay off all the arrears. However the leader of the Brars, Chaudhri Dana was extremely sorry for the arrogant behavior of his people and refused to accept any payment for himself. On the request of Chaudhri Dana, the Guru then went to his native place Mehma Swai. Reaching there he encamped at a place which is now called Lakhisar. From there he visited other places in the vicinity. On the request of Chaudhry Dalla, the Guru then decided to move to Talwandi Sabo. On his way he passed through Chatiana, Kot Sahib Chand, Kot Bhai, Giddarbaha, Rohila, Jangirana, Bambiha, Bajak, Kaljhirani, Jassi Bagwali, Pakka Kalan and Chak Hira Singh, and reached Talwandi Sabo now called Damdama Sahib or Takhat Damdama Sahib. This place appealed to the Guru so much that he assumed a permanent residence there and lived at this place for nine months and nine days.

Guru meets Aurangzeb

In response to the Guru's letter called 'Zafarnama', it was here that he received imperial messengers who had come to convey to him the Emperor's wish for a personal meeting. In the Ahkam-i- Alamgiri (Aurangzeb's writing), the receipt of a letter from Guru Gobind Singh is acknowledged by the Emperor and it contains the orders which he issued to Munim Khan of Lahore to reconcile with the Guru and also to make satisfactory arrangements for his travel towards the south. It is also evident from Ahkam-i-Alamgiri that Aurangzeb was anxious to meet the Guru. May be the Emperor wanted to secure peace in the Punjab so that he could concentrate on his schemes to bring the Marahtas to their knees in the south. It was, therefore, on the 30th of October, 1706 (some say it was 20th of October) that the Guru decided to proceed to the south to see Aurangzeb.



He set out in the direction of Rajasthan enroute to Ahmednagar where the Emperor was encamped. From Damdama passing through Kewal, Jhora, he reached Sarsa. Then he proceeded to Nohar, Bhadra, Sahewa, Madhu Singhana and then to Pushkar, a place of pilgrimage sacred to Brahma. From there he moved to Narainpur, generally known as Dadudwara where saint Dadu had lived and his sect flourished. The Guru paid a visit to the shrine and held a discussion with Mahant Jait Ram. Here the Guru was censured by his Sikhs for lowering his arrow in salutation to Dadu's cemetery. Man Singh quoted the Guru's own written instruction, "Worship not even by mistake Mohammadan or Hindu cemeteries or places of cremation." The Guru explained that he saluted the shrine to test his Sikhs' devotion and their recollection of his instructions. He, however, admitted that he had technically rendered himself to a fine and he cheerfully paid one hundred and twenty-five rupees. Here he met Bhai Daya Singh and Dharam Singh who returned from their official mission with Aurangzeb. Then he reached Baghaur where he received the news of Aurangzeb's death and that the war of succession had broken out among his sons. There was no point now in proceeding any further and he remained there for some time.

Bahadur Shah who was the eldest son of Aurangzeb, hurried back from Peshawar to oppose his younger brother, Azim, who had proclaimed himself as Emperor. Bhai Nand Lal had served prince Bahadur Shah before he permanently moved to the Guru's court. Bahadur Shah, therefore, sought the Guru's help through the good offices of Bhai Nand Lal and in doing so he promised the Guru that he would be fair and just to the Hindus and Muslims alike and undo all the wrongs that his father had done to them. So the Guru helped him with a detachment of his men in the battle of Jaju in which Bahadur Shah became victorious. In grateful regards for the Guru's timely help, Bahadur Shah invited him to Agra where he was being crowned. A royal robe of honor was conferred upon the Guru on July 24, 1707.

During his stay in Agra, the Guru made Dholpur, a plac e about 25 to 30 miles from Agra, a center of hismissionary activities. He carried his missionary tours in the areas of Mathura, Aligarh, Agra, and also in the states of Bharatpur and Alwar for many months before proceeding to Daccan. Many people bec ame Guru's followers. It is said that the Guru had talks with Emperor Bahadur Shah, but these talks were still inconclusive when the Emperor had to leave for Rajasthan to suppress the revolts of some Rajput chiefs. He requested the Guru to accompany him. By now the news reached Bahadur Shah that his younger brother, Kam Bakhsh, in the Daccan had proclaimed himself the Emperor of India. Bahadur Shah proceeded towards Daccan via Chittorgarh. From there he left for Burhanpur and the Guru accompanied him enr outeto Hyderabad. The Guru stayed there for many days and met Jogi Jiwan Das. He also met Mahant Jait Ram of Dadudwara who happened to be there. Both of them told the Guru about one Bairagi Madho Das an d his great occult power. He decided to meet with Bairagi Madho Das. In the meantime the Guru was not satisfied with Bahadur Shah's evasive replies in making clear decision against Wazir Khan, the viceroy of Sirhind, and other officers about their atrocities in the Punjab. The Emperor avoided to give a firm reply under one pretext or the other. Accordingly the Guru parted company with the Emperor at Hingoli and moved to Nader where he reached July, 1708.

Guru at Nander

At Nader the Guru selected a lovely spot on the bank of the river Godavri. Soon it was indeed a model of 'Anandpur' reproduced in the Daccan. The close connections between the Guru and Emperor Bahadur Shah had alarmed Wazir Khan, the viceroy of Sirhind. He had ordered the infant sons of the Guru to be bricked alive in the wall and beheaded. It was he, who was responsible for inflicting most of the atrocities upon the Sikhs in the Punjab. He feared that his life would be in danger if the new Emperor and the Guru came to a compromise. He, therefore, conspired a plot to kill the Guru and he sent two Pathans, Gul Khan alias Jamshed Khan and Ata-ullah, to assassinate him.

All kinds of people started attending the congregations of the Guru at Nader. Soon the two Pathans also started coming to the assembly which was addressed by the Guru. On the third or fourth day, Jamshed Khan found an opportunity and as Guru Gobind Singh retired to his personal apartment after the evening prayer, he entered the apartment and, wounded him with a dagger. The Guru put him to death immediately, though he himself was wounded seriously. His fleeing companion was stabbed to death by a Sikh who rushed to the Guru's place hearing the noise.

The Guru's wound was immediately stitched by the Emperor's European surgeon and within a few days it appeared to have been healed. Soon after when the Guru tugged at a hard strong bow, the imperfectly healed wound burst opened and caused profuse bleeding. It was now clear to him that the call of the Fatherfrom Heaven had come and he, therefore, gave his last and enduring message of his mission to the assembly of the Khalsa. He then opened the Granth Sahib, placed five paise and a coco-nut before it and solemnly bowed to it as his successor, Guru Granth Sahib Saying 'Waheguru ji ka Khalsa, Waheguru ji ki Fateh', he circumambulated the sacred volume and proclaimed," O beloved Khalsa, let him who desireth to behold me, behold the Guru Granth. Obey the Granth Sahib. It is the visible body of the Gurus. And let him who desireth to meet me, diligently search its hymns."

He then left for his heavenly abode. The Sikhs made preparations for his final rites as he had instructed them, the Sohila was chanted and Parsahd (sacred food) was distributed.

Before leaving this world, the Guru had ordained," If any one erects a shrine in my honor, his offspring shall perish."

The Sikh temple at Nader is called Abchalnagar. It was built by Maharaja Ranjit Singh in 1832 in defiance of the Guru's interdiction. After Maharaja Ranjit Singh, the rule of his dynasty, therefore, came to an end. Guru's prophecy was fulfilled.