BHAI JIWAN SINGH JI RETURNS WITH DA HEAD OF GURU TEGH BAHADUR



BHAI JIWAN SINGH JI RETURNS TO ANANDPUR SAHIB


Bhai Jivan Singh (13 December 1649 - 22 December, 1705) was the name given to Bhai Jaita after he had received the rites of initiation at the hands of Guru Gobind Singh on the day - 14 April, 1699 when the Khalsa was inaugurated. He was a Sikh from Patna, India who had belonged to the Majhabi (scavenger) caste.
He received initiation into Khalsa panth from Guru Gobind Singh who had previously given him the special honour by addressing him as "Ranghareta Guru Ka Beta" ("the young man of the Ranghar caste is the Guru's own son"). The Ranghar caste was a caste created for those born of a union between a Hindu and a Muslim. Both the children and their descendants were considered outcasts by the Hindus.
It was Bhai Jaita who had risked his life to recover and return the severed head of Guru Tegh Bahadur to the Guru for cremation. He had been sent to Delhi where he witnessed Guru Tegh Bahadur's beheading in Chandni Chowk on 24 November 1675.
He succeeded in evading the guards and escaping with the severed head of the ninth Guru to Anandpur where he was received with much honour by Guru Gobind Singh. In the ensuing storm others were able to secure and cremate the Guru's body, though it took burning down their own home to accomplish this.

Bhai Jaita's summary



Bhai Jivan Singh returns to Anandpur Sahib
Bhai Jaita was born on 13 December 1649 to mother Premo (aka Kanno) and father Sada Chand. At the time of his birth, he was named Jag Chand, shortened to Jagu or Jota but it is said that Guru Tegh Bahadur Sahib at some stage named him 'Jaita'. He and his younger brother Bhag Chand, also called Bhagu, were disciples of Guru Har Rai, Nanak VII from Kiratpur, in the Sivalik hills, Where the Guru then resided. They shifted along with their parents, to the village of Jhanda Ramdas where they stayed with Bhai Gurditta (1625-1675), the great-great-grandson of Bhai Buddha
As Bhai Gurditta was detained in Delhi following the arrest of Guru Tegh Bahadur, Jaita was sent by the family to bring news of him. He thereafter lived at Anandpur, becoming the first nagarchi or beater of the Guru Gobind Singh's awesome Ranjit Nagara.
He was: the first drummer of the Ranjit Nagara, the trainer of the Sahibzadas in the Art of Warfare, Martyr at the battle of Chamkaur
In 1691, he was married to Raj Kaur daughter of Sujan Singh of the village of Riar near Amritsar. Waheguru blessed the couple with four sons. He became famous as a marksman and trained the two elder sons of Guru Gobind Singh in the art of warfare. He himself took part in all of Guru Gobind Singh's battles against the hill chiefs and the Mughals.
Bhai Jivan Singh fell, a martyr, in the Battle of Chamkaur on 8 December 1705. Gurdwara-Shahid-Burj a (tower) now a Gurdwara stands on the site as a monument to his memory.
Childhood

He was born to Bhai Sada Nand and Mata Premo at 1:13 A.M. on the 7th moon day of Poh Bikrami Samat, 1718, which was Tuesday, the 13th December, 1649 A.D at Patna Sahib. Guru Tegh Bahadur Sahib himself named the child 'Jaita' although he is believed to have been name Jag Chand at birth.
In December, 1665 A.D. Guru Tegh Bahadur set out on his 3rd missionary tour of the eastern parts and took Bhai Sada Nand Ji and his family along with him. Leaving his wife Mata Gujari Ji and other lady members of the family at Patna in the supervision of Bhai Kirpal Chand Ji, the brother of Mata Gujari Ji, Guru Ji left for the Bengal area.
At this very place Gobind Rai Ji, Guru Ji’s only son was born on 22 December, 1666 A.D. The next day i.e. 23 December, 1666 A.D. Bhai Sangata, the second son of Bhai Sada Nand Ji was born. While carrying on his missionary propagation Guru Ji reached Anandpur Sahib by the middle of 1670 A.D. But Mata Ji and Sahibzada Gobind Rai Ji continued to stay at Patna Sahib.
At Patna during their childhood, Bhai Jaita and his younger brother Bhai Sangata were fortunate enough to get an opportunity to play in the company of Gobind Rai Ji. Once while playing on the bank of the Ganges, their return home was delayed a little. In their hurry Jaita started tying the turban of young Gobind Rai Ji on his own head. Realizing the mistake Bhai Jaita Ji returned the turban to Gobind Rai Ji, where upon Gobind Rai Ji remarked, “Jaite, the time for you to tie my turban has not yet come. When the time comes I will myself put my turban on your head."
Family Background

The Ninth Master, Guru Tegh Bahadur before acceding to the guruship kept meditating in a basement from 1644-1664 A.D., mainly at Baba Bakala, where Bhai Sada Nand Ji was in attendance. The name of Bhai Sada Nand Ji is mentioned in the Hukamnamahs of Guru Tegh Bahadur. This easily ascertains his place in the Guru’s establishment.
Bhai Sada Nand Ji was the son of Bhai Jas Bhan, Grand-Son of Bhai Sukh Bhan and Great-Grand-Son of Bhai Kalyana Ji. Bhai Kalyana Ji had founded the village Kathu Nangal. Baba Buddha Ji was also a resident of Kathu Nangal and a contemporary of Bhai Kalyana Ji who was one of the Chiefs of the village. Bhai Kalyana Ji along with Baba Buddha Ji shifted from Kathu Nangal to Gaggo Mahal and later settled at Ramdas in district Amritsar.
Bhai Kalyana Ji served the Guru’s establishment from the first Gurus to the sixth Gurus. He participated along with his family in voluntary service (Kar Seva) at Darbar Sahib and under the orders of Guru Arjan Dev Ji. He performed the task of bringing timber from Mandi State. His name is mentioned in the Hukamnamahs of Guru Har Gobind Sahib Ji from which it can be realized what a respectable place this family had in the Guru’s establishment.
Bhai Sukh Bhan Ji built Kalyan Ashram in the Mohlla Dilwali of the village Raisinha near Delhi after the name of his father Bhai Kalyana Ji. He established a school of Gurmat Music at this Ashram where hymn-singing of Gurbani was taught. Later on this Ashram was called Bhai Kalyana di Dharamashal which was a centre of Sikh activities. This Dharamshal was also the residence of Bhai Agya Ram Ji, the elder uncle of Bhai Jaita.
But some members of this family continued to reside at Kathu Nagal, Gaggo Mahal and Ramdas in district Amritsar. Guru Tegh Bahadur Sahib Ji often stayed at Bhai Kalyana’s Dharamshal during his visit to Delhi. Bhai Sukh Bhan, Bhai Jas Bhan, Bhai Agya Ram and Bhai Sada Nand continued to serve the Guru’s establishment like their ancestors. They were great scholars, musicians and excellent singers of their time.
Ranghrete Guru Ke Bete (Son of Guru)



Bhai Jivan Singh returns with the Head of Guru Tegh Bahadur
Tired of the orthodox attitude of Aurangzeb, a deputation of Kashmiri Pandits led by Padit Kirpa Ram approached Guru Ji with a petition at Anandpur Sahib on 25 May, 1675 A.D. Hearing the hair-raising story of the pandit, Guru ji was lost deep thoughts. Returning from his play young Gobind Rai Ji asked his father the reason of his being worried and suggested to him to offer himself for martyrdom for the protection of the Hindu religion.
Guru Ji left Anandpur Sahib along with his five loved ones on 20 July, 1675 A.D. On 15 September, 1675 A.D. Guru Ji and his five loved ones were arrested at Agra and imprisoned at Delhi. Bhai Jaita Ji escaped from the prison with the help of Aurangzeb’s daughter Zebunnissa, Kotwal Khwaja Abdullah and his uncle Bhai Agya Ram, and reached Anandpur Sahib with anointing material for guruship Ninth Master’s Hukamnamahs and 57 verses written by Guru Ji in the jail.
He handed over this material to young Gobind Rai Ji at Anandpur Sahib. Later on at Damadma Sahib (Talwandi Sabo) when Guru Gobind Singh Ji edited Guru Granth Sahib Ji, having got it written by Bhai Mani Singh Ji he included the verses of Guru Tegh Bahadur also. This was the special contribution of Baba Jiwan Singh Ji (Bhai Jaita Ji). It was on his account that verses of Guru Tegh Bahadur Ji in the rag Jaijaiwanti were preserved in Guru Granth Sahib Ji.
The Sikh Path will ever remain indebted to him. He enlightened the Tenth Master on the situation at Delhi. Young Gobind Rai Ji demanded in the open session of the congregation that some heroic dauntless person should come forward to take the responsibility of bringing back the head and the trunk of his father (The Ninth Guru Tegh Bahadur Sahib Ji) after his martyrdom at Delhi. There was a pin drop silence on all sides.
At length, Bhai Jaita Ji took this responsibility on his own shoulders and set out for Delhi in disguise. He reached his Uncle Bhai Agya Ram’s house at Raisinha village. Bhai Sada Nand Ji was already there keeping an eye on the situation at Delhi. They made a plan to bring Guru Ji’s head and trunk after his martyrdom.
On 11 November, 1675 A.D., early in the morning Guru Ji while he was in a trance under a banyan tree, was martyred with a sword by the executioner Jalalludin of Samana in pursuance of the verdict pronounced by Qazi Abdul Wahab. The Government had announced the death sentence for anybody trying to carry away the head and the trunk of the Guru Ji. As a result no devotee showed the courage to do it and rather they avoided being called the Sikhs of the Guru Ji.
During the first quarter of the night Bhai Jaita Ji along with his father Bhai Sada Nand Ji, his uncle Bhai Agya Ram Ji and Oodai Singh Ji succeed in approaching the Guru Ji’s dead body taking the cover of the pitch-dark, taking advantage of the torrential rains and creeping near the walls of the residential houses. According to the pre-devised plan the head of Bhai Sada Nand Ji was severed by Bhai Jaita Ji so that his trunk and head could be exchanged with those of the Guru Ji

Baba Jiwan Singh Ji himself bears witness to this fact on Page 35 of his sacred book “Shri Gur Katha” as under:

The entire project was successfully executed,
He put his father's head in place of the Guru Ji’s head,
It bears resemblance to the Guru Ji’s looks,
All the courtiers say so,
Just as you have protected me from the enemy forces,
In the same way O Guru save me from going to the hell,
The face of the Guru Ji was shown to all the Sikhs,
if some body talks of dying for love,
Let him stand by love like my father,
He got his head severed,
And placed at the feet of the Guru,
And this way he gave a demonstration of love.

Bhai Jaita Ji, his uncle Bhai Agya Ram Ji and Bhai Oodai Ji hurriedly removed the head and trunk of Guru Ji, put Bhai Sada Nand Ji's head and trunk at that place and disappeared on tiptoe. Putting Guru Ji’s head and trunk on their horses tethered at some distance, Bhai Agya Ram Ji reached his house at Bhai Kaliana’s Dharamshal in village Raisinha near Delhi. They cremated Guru Ji’s body by raising a pyre within the house.
The Kotwal of Chandni Chowk, Khwaja Abdullah and Aurangzeb’s daughter Zebunnisa had assisted in this act. Later when Emperor Aurangzeb came to know of the cremation, he martyred Bhai Agya Ram Ji and his family by torturing them to death. However, no reference is available regarding what happened to Pandit Shiv Narain Ji’s family. Aurangzeb confiscated the site of Bhai Agya Ram’s house and built a mosque there. Later on Jathedar Baghel Singh demolished this mosque and built there a Gurdwara named Rakab Ganj Sahib.

After he cremated the Guru Ji’s trunk in his uncle’s house, Bhai Jaita took the head along, taking advantage of the dark of the night and rainy weather and deceiving the royal forces. Following a zig-zag passage and passing through Bagpat, Taraori, Ambala, Nabha etc. he reached Kiratpur Sahib on 15 November, 1675 A.D.
As per the wishes for the members of the Guru Ji’s family, here onwards Guru’s head was decked in a palanquin and placed on the head of Bhai Jaita Ji it was carried to Anandpur Sahib in a procession. There it was respectfully cremated according to the conventions of the Guru’s establishment. This place of cremation is graced today by Gurudwara Sis Ganj Sahib.
The young Gobind Rai embraced Bhai Jaita who had brought the head and granted him the title of “Ranghrete Guru Ke Bete” (Son of Guru). Bhai Jaita Ji narrated to Guru Ji his experiences at Delhi from the time 9th Master’s Martyrdom to the time of the cremated of his trunk. He also told him how the Sikh devotees watched this incident quietly and helplessly for fear of death.
Guru Ji resolved that very soon he would bring about such important changes in the Sikh form that a Sikh would be distinguishable automatically among millions of people. Guru Ji fulfilled this resolved by created the Khalsa on 30 March, 1699 A.D. Guru Ji asked Bhai Jaita Ji to demand a boon and he requested that he may be allowed to take a bath in the holy tank of Shri Harmandir Sahib at Amritsar. Guru Ji granted this boon and also got constructed a Bunga of Ranghretas quite close to Dukh Bhanjni Beri. Here the Ranghreta Sikhs assemble and hold a fair every year.
After some time Aurangzeb came to know about the soft corner which Kotwal Khwaja Abdullah and Zebunnisa had towards the Guru Ji, help rendered by them in Bhai Jaita Ji’s escape from the jail, carrying away of the Guru Ji's head and trunk from Chandni Chowk and the cremation of the trunk at Bhai Agya Ram’s house in Bhai Kalyana’s Dharamshal in village Raisinha Sahib. He got his daughter Zebunnisa killed by slow poisoning, but the Kotwal had already left his job at Delhi and gone to the protection of the Tenth Master at Anandpur Sahib.


Battles


Baba Jiwan Singh Ji had stood by Guru Ji and showed the feats of his bravery in the following battles:

1.   The Battle of Bhangani
2.   The Battle of Nadaun
3.   The Battle of Anandpur Sahib
4.   The Battle of Bajrur
5.   The Battle of Nirmohgarh
6.   The First Battle of Anandpur Sahib
7.   Sudden Attack on Anandpur Sahib
8.   Second Battle of Anandpur Sahib
9.   Third Battle of Anandpur Sahib
10.   Fourth Battle of Anandpur Sahib
11.   The Battle of Bansali/Kalmot
12.   Sudden Attack-A Battle near Chamkaur Sahib
13.   Freeing a Brahman Woman at Bassi Kalan
14.   The Battle of Sirsa
15.   The Battle of Chamkaur
While fighting the battle of Sirsa, Sahibzada Ajit Singh was caught in the siege of the enemies. Baba Jiwan Singh rode his horse, holding swords in both hands, held the reins of his horse in his mouth, made a short work of many enemies and succeeded in extricating Sahibzada Ajit Singh safe and sound from the circle of the enemy.
There can hardly be any fighter in the world who may ride his horse, holding the reins in mouth and wield two swords with his right and left hand at the same time. Similarly, no match to Baba Jiwan Singh Ji has been so far born in the world who may make sure shots with two rifles at the same time. That is why during the warfare he always kept his two guns Nagni and Baghni with him.
Guru Ji introduced the war-drum (Ranjit Nagara) to inject heroism in his soldiers during the war, the second of which could be heard over a long distance. The drum was beaten under the supervision of Baba Jiwan Singh Ji because he was the Chief Drummer, and the fighting was always started with the beat of the drum.
He possessed special expertise in guerilla warfare. In addition to this Guru Ji had appointed him the Chief of the Intelligence Department. According to historical research he was also the tutor of the two elder sons (Sahibzada Ajit Singh Ji & Sahibzada Jujhar Singh Ji) of the Guru Ji in military training.
Sri Gur Katha

He was not only a great fighter, but he was also an excellent poet. His work “Sri Gur Katha” is a great contribution to the Sikh religion. This book contains a first hand account of Guru Ji’s battles.
The praises of Guru Ji sung in a devoted and emotional manner in this book make Baba Jiwan Singh Ji a poet of the rank of Bhatt Poets in Guru Granth Sahib. The picture of the personality of Satguru Ji is matchless and unique. He has also recounted in this book all the incidents in relation to Amrit captivation, the mode of preparing Amrit, the importance of five symbols in Sikhism, sikh conduct and conventions, martyrdoms of Guru Teg Bahadur Ji and Bhai Sada Nand Ji (The Father of Bhai Jiwan Singh Ji) in detail.
To express his thoughts and emotions Baba Jiwan Singh Ji has used various like Kabitt, Swaiyya, Dohira, Sarkhandi, Kundlia, Rala, Bisham Padi (Shabad), Chopayee, Sortha etc. To express his meaning Baba Ji has used various literary techniques such as Alliteration, Simile, Metaphor, Proverbs, Examples, Weepsa Alankar, Utparokhia Alankar and Ulek Alankar. Baba Ji’s writing is dominated by thoughts founded on devotion, on which account essence of solace is supreme, but he has also made use of Pathos, Vir Ras and Vibh Ras.
The style is the image of a writer’s personality. Love of the Guru in his heart, courage, devotion, faith, forbearance, humility, enthusiasm etc. all have contributed to making his style distinctive.
The Martyrdom of Baba Jiwan Singh Ji at Chamkaur Sahib

Guru Gobind Singh Ji along with 40 Singhs, including two of his older sons, and the five Panj Piyare, the original "Beloved Five" reached Chamkaur di Garhi, after leaving Anandpur on the night of December 22/23, 1704A.D., crossing the flooded Sarsa rivulet, and resting at Kot Nihang Khan. They asked permission of the city chief for shelter to rest for the night in their garhi or haveli.
The Battle Of Chamkaur Sahib was a battle fought between Khalsa led by Guru Gobind Singh against the Mughal forces led by Wazir Khan and other Mughal Generals.
Endowed with the Plume and Raiment

The Battle of Chamkaur Sahib was fought, in which Guru Ji’s two Sahibzade (sons) and 27 Singhs (followers) embraced martyrdom. The surviving 11 Singhs in the fortress appointed five loved sons ones out of themselves, who commanded Guru Ji to quit the fortress. Taking it for a divine command Guru Ji accepted this decision.
Consequently, before quitting he had to take a decision to assign his plume, weapons, dress and appearance. All this was to be bestowed upon some great individual who might have served the Guru’s establishment with faith, loyalty and devotion. His Name was “Baba Jiwan Singh Ji (Bhai Jaita Ji)”. Guru Ji graced him “Ranghreta Guru Ka Beta”,
Kankan, the court poet of Guru Gobind Singh Ji has clearly mentioned that taking the correct decision, the king-hermit Guru Gobind Singh gave his Kalgi, Poshaka, Weapon (Hatiar) to Baba Jiwan Singh Ji who was a devoted and perfect Gursikh. Guru Ji graced him “Guru Ka Beta”(Son of Guru) keeping in view the sacrifices made by his family.
Guru Ji did not give the invaluable articles to Bhai Sangat Singh (younger brother of Baba Jiwan Singh Ji) or Bhai Sant Singh.
According to Guru Gobind Singh Ji ‘s court poet Kanakan:
Chopayee
He put his plume on Baba Jiwan Singh’s head,
And made him wear his own dress,
He seated Jiwan Singh in the tower,
And thus Gobind Singh left the fortress. (284)

Guru Ji, before leaving the havelli gave his Kalgi, Poshaka, and Weapon (Hatiar) to Baba Jiwan Singh Ji, but Guru Ji was very happy at that time with Baba Ji. Guru Ji offered Baba Jiwan Singh Ji (Bhai Jaita Ji) anything which ever he desired. But Baba Ji did not have any desire and demanded nothing.
Second time, Guru Ji repeated same and Baba Ji did not demand anything. Guru Ji once again offered Baba Ji and this was the last, but Baba Ji, complete Saint and Soldier who got all things because Guru Ji loved him as his son did not require anything. After three wishes (Tin Bachan), Guru Ji said that he was very happy with Baba Ji and he wanted to give something to Baba Ji but Baba did not demand anything.
Then, Baba Jiwan Singh Ji told Guru Ji that whichever Guru Ji liked, he should give to him. Guru Ji smiled and told him,” You are asking for after three wishes (Tin Bachan), the time will come after three hundred years (300 Saal Baad) when your name will shine in sky. And this is the time after three hundred years (300 Saal Baad) when he is rising again.
Martyrdom of Baba Jiwan Singh Ji (Bhai Jaita Ji)

Guru Ji left the Garhi of Chamkaur after gracing Baba Jiwan Singh Ji “Guru Ka Beta”. The Mogul force invaded the Garhi of Chamkaur on the morning on 23 Dec, 1704 A.D. There were only Seven Singhs and Baba Jiwan Singh Ji in the Havelli. Seven Singh soldiers came out on horses for fighting except for Baba Jiwan Singh Ji.
Baba Jiwan Singh Ji stayed inside the Garhi or Havelli and he fired with the two guns Nagni and Baghni and with the arrows which were given to Baba Ji by Guru Gobind Singh Ji when Guru Ji left Chamkaur Sahib. He fired from the top of the Garhi. Moguls considered that Guru Ji was still inside because the Kalgi (Plume) of Guru Gobind Singh Ji was shined on the head of Baba Jiwan Singh Ji. Moguls were deceived. Baba Ji continued firing with guns and arrows and beat the Nagaraa. Seven soldiers were fighting with bravery.
The shouts of 'Nagaraa', and sounds of swords, horses and men made the battlefield horrible. Just seven Singh soldiers were fighting with ten Lac Mogul soldiers. They showed their skill and did stunts in the battlefield. Moguls were stunned at their bravery. They were martyred separately. Now, Baba Ji still fought alone. Bullets and arrows were finished inside the Garhi. Baba Jiwan Singh Ji came down from the top of the Garhi or Hawelli.
Baba Ji held swords in both hands. Baba Ji broke out on the Moguls, who thought that only Guru Gobind Singh Ji was alone inside and now Guru Ji was fighting after he came out from the Garhi because the Kalgi of Guru Ji was shining on the forehead of Baba Jiwan Singh Ji. Poshaka (Dress) made the false thought true of the enemies. The Mogul force wanted to catch Guru Ji alive so that they could get rewards and high positions in the Mugal Royal Darbar.
But the son of Guru (Ranghreta Guru Ka Beta) did not make their wish true. Baba Jiwan Singh Ji fought against them and showed his bravery. He held two swords in both of his hands and broke out at enemies. At last, the enemies were unable to catch Baba Ji alive. So, they fired arrows and guns at Baba Jiwan Singh Ji. The fountain of blood burst from the body.
At last, Baba Jiwan Singh Ji was martyred at Chamkaur Sahib on 23 December, 1704 as Guru Ji said, “Sawa Lakh Se Ek Lraaun”. He was the last martyr of Chamkaur Sahib who fought against 10 lac of Mogul forces. When Baba Ji fell down the Mogul force seemed very happy. Wajid Khan and all the Mogul warriors were very happy that they killed Guru Gobind Singh Ji.
They separated the head from the body and presented it to the Mogul Emperor at Delhi. But after investigation it proved that this was not the head of Guru Gobind Singh Ji. The head was that of Baba Jiwan Singh Ji. This fact was found out by Saltnat, the daughter of Aurangzeb the Emperor of Mugal.
The responsibility of holding the funeral for the bodies of Shaheed Singhs was given to Mata Sharan Kaur Ji by Guru Gobind Singh Ji. Guru Ji said to Mata Ji that she should hold a funeral for all the Singh’s bodies and the body of his elder son was given a funeral separate from the others. Bibi Ji asked, 'How can I recognize your elder son?' Guru Ji replied, 'His body had no head and he wore my poshaka.'
Gurudwara Shaheed Burj Sahib

At the place where Baba Jiwan Singh Ji was martyred, Gurudawar Burj Sahib was situated. This Gurudwara Sahib was situated in the memory of Baba Jiwan Singh Ji. Bibi Sharan Kaur Ji gave a funeral for Baba Jiwan Singh Ji at this place. There is a historical well there, where Guru Ji, two Sahibzadas and other Singh soldiers drank water from this well.
Relatives of Baba Jiwan Singh Ji at Chamkaur Sahib

In the battle of Chamkaur Sahib, the father in law Bhai Khajan Singh, younger brother Bhai Sangat Singh and two sons Bhai Sukha Singh Ji and Bhai Seva Singh Ji of Baba Jiwan Singh Ji was also martyred.

BOTA SINGH (d. 1739), an eighteenth century martyr of the Sikh faith who belonged to the village of Bharana in Amritsar district. In those days of dire persecution, he along with many fellow Sikhs had sought the safety of wastes and jungles. At nightfall, he would come out of his hiding place and visit some human habitations in search of food. Occasionally he would come to Amritsar by night to have a dip in the holy tank, spending the day in the wilderness around Tarn Taran. One day he was noticed by some people who thought he was a Sikh.
But one of the party said that he was not a Sikh, for had he been one he would not conceal himself thus. The taunt cut Bota Singh to the quick. Accompanied by his companion Garja Singh, a Rarighreta Sikh, and with a bamboo club in his hand, he took up position on the grand trunk road, near Sarai Nur udDin, near Tarn Taran. To announce his presence and proclaim the sovereignty of the Khalsa, he started collecting toll from the passersby. Finding everyone submitting tamely to his authority, he sent a communication to the provincial governor himself.
The words of the letter, as preserved in Punjabi folklore, were:
Chitthi likhi Singh Bota : Hath hai sota, Vich rah khalota Anna laya gadde nu, Paisa laya khota. Akho Bhabi Khano nu, Yon akhe Singh Bota.
Bota Singh writes this letter as:
With a big club in hand, On the road do I stand. I levy an anna on a cart And a pice on a donkey. This, tell your sister, Khano, who is my sister-in-law, Is what Bota Singh declares.
The wife of the Mughal governor is burlesqued here using her popular name "Khano." Bota Singh calls her his bhabi, i.e. brother's wife with whom one could be familiar (see without Purda, etc.).
Zakariya Khan, the governor, sent a contingent of one hundred horse under Jalal Din to arrest Bota Singh alive and bring him to Lahore. Jalal Din asked Bota Singh and Garja Singh to surrender and accompany him to Lahore, promising to secure them the governor's pardon. Bota Singh and his comrade spurned the offer and fell fighting valiantly against heavy odds. This happened in 1739.

Bhai Bota Singh Garja Singh, the Story Recounted in Depth

Many of us are familliar with the story of Bhai Bota Singh & Bhai Garja Singh. The fact is however, that the true details of their heroic and bloody shaheedee are not commonly known. The details are shocking and awe-inspiring. How with smashed bones they crawled towards the enemy is ignored by most history books. Here is the most puraatan account of their Shaheedee.
Are not all the Sikh Singhs Dead?

It had been four months since a Singh had been seen in the Punjab. Hundreds if not thousands of Singhs had been martyred and people began to say that all the Singhs have been killed. They would say, "The Mughals have defeated the Sikhs. They totally eliminated them. The Singhs no longer attack the Mughals nor do they battle. Four months have passed and there has been no word from the Khalsa. It seems the Khalsa has been totally killed off."
Bhai Bota Singh

Bhai Bota Singh was from the Taran Taaran area and had been separated from the main Jatha of Singhs. Bhai Bota Singh was an unmarried Singh who was very strict in his rehit. He was a sevak of the Satguru and in his heart he was a true warrior with absolutely no fear. He was true to every word that he spoke.
It was amrit vela and Bhai Bota Singh had left his hiding place in the jungle and was quietly walking out. The day had not dawned yet and two travellers on the road saw this solitary Singh. They wondered aloud if he was truly a Singh. They were stunned to see a Singh after such a long time and one of posed the questian, "How did this Singh remain alive? How did he survive this long? No, he must be a fake. No Singhs can be found anywhere now, since the Mughals wiped them out."
The second traveller replied, "It must be some coward, who is weak and afraid. The Singhs were a very proud people and didn't go about in hiding. The Khalsa used to fight the Mughals everyday. The Khalsa was never afraid of death. How could this man be a real Khalsa if he has been hiding for so long, in the fear of being killed? The real Khalsa used to cause havoc and chaos for the enemy and would sacrifice his head for the sake of others. This can be no Khalsa."
Sacrifice to Awaken the Panth

Bhai Bota Singh heard these words and stopped in his tracks. His feet were planted firmly in the ground. He had heard this entire conversation with close attention. Their words were like the bite of a snake for him. Hearing these words, Bhai Bota Singh reached a firm conclusion: "There is no option now, but for me to sacrifice my head. If I sacrifice my head the people will again say "Indeed! The Singhs live!" and news of my battle will travel across the Punjab. The world will know that the Khalsa lives and the Khalsa too will be inspired to re-start its battle against the enemy. I will fight my battle on the main road. When I give my head, the Mughals will be disgraced for having attacked a lone Singh with such cowardice and the talk of the Khalsa will start and the Khalsa will rise again! Once the Khalsa lays its claim to the rule of this land and we will seize this land back from the enemy."
Setting up of a Checkpoint

Near Taran Taaran there is a place called Noordeen Dee Saraa(n). Many travellers, businessmen and merchants used to come to this place and on the way there was a major intersection which all had to pass through. Bhai Bota Singh went to this intersection and planted some logs in the ground and made a checkpoint. He announced that no traveller could pass through this place without first paying him the Khalsa's Royal Tax.
Another Singh name Bhai Mota Singh (known in other places as Bhai Garja Singh) also joined in with Bota Singh. The two Singhs, with not a Sikh having been seen for months now, made their checkpoint and began to create a commotion by yelling at travellers, "OI!!! STOP!! You have to pay the Khalsa's tax!" Everyone was shocked to see Singhs standing out in the open after such a long time. The travellers would rudely reply that they paid their taxes only to the government and who were they (the Singhs) to take money from them?
After all, the Singhs were now a powerless bunch with no authority over them. The Singhs hearing these words would punish the travellers' insolence by beating the travellers with their massive sticks. "Now tell us! Will you pay or not?" The travellers would be forced to pay the tax. Chaos erupted all around the main road and news began to spread about the two Khalsas and their roadblock and claims of authority.
The Letter

The two Singhs thus made extra efforts to cause a commotion so that news of their tax-collection would be sure to reach the Mughal government. But quite some time passed and no Mughal army came. Many people came and paid their taxes and some even came to make requests like they would to a genuine ruler. When no reply came from the government, the Singhs decided to write a letter to the Governor, which would cause him to burn with fury.
Bhai Bota Singh was from the same village as Navaab Kapoor Singh jee and in this village, the Governor's older sister Khaano was married. She was married to Farzulla Khan who intensely hated the Khalsa. What better way to irk the Governor than to mention the name of his sister? In an insult to the governor, Bhai Bota Singh decided to call Khaano "Bhabee" i.e. sister in law since she was married into his village. Bhai Bota Singh wrote to the Governor, "I have a big stick in my hand and stand on the road to Noordeen Dee Saraa(n). I charge one paisa for a donkey and 4 paisas (one anna) for a cart. Tell Bhabee Khaano, Bota Singh says this."
The Army Arrives

The mention of the Governor's sister of course infuriated him. He immediately dispatched the army. When the army arrived, one Singh was manning the checkpoint and the other was walking towards the jungle with a gaRvaa in his hand. Seeing the army approach, he turned back right away.
The Singhs yelled a loud Fateh to the army and challenged them. "OI! Come here! Where are you going? Make sure you pay the tax!"
The Singhs had kirpaans in their gaatraas and big sticks in their hands. The left their checkpoint and stood on the road now. The Commander of the army saw them and yelled back, "Singhs! Don't fight and die today. Come with us to Lahore. Bota Singh! Come with us and we'll arrange a meeting with the Governor for you. The Governor will spare your life and release you."
The Singhs replied, "When did we ever want to save our lives? We want to battle! You say you'll spare our lives, but we stand here prepared to die. We are anxious for death today. Stop with your talk, get off your horses and fight us so we can be martyred. You can use whatever weapons you want, we'll use our sticks only. Don’t worry, what harm can we do to you with our sticks? We just want to know how much courage you will show on the battlefield and how much courage we have to fight you."
The Commander again tried, "Why bother with all this Bota Singh? There is no need for any of this, just come with us. We'll have the Khan Bahadur speak with you in his court."
The Singhs replied, "There is no talk left between us and you. There is no compromise between us. We're not here to negotiate. We'll go to the court of Dharam Rai and say what we want there. We don't have any need for your court. The only relationship we can have now is of exchanging weapon blows. "
The Battle Begins

The Singhs were anxious for martyrdom and could wait no longer as the Commander thought of a reply. They called out, "If you will not make any attack, then we are coming to you. Don't say we didn’t warn you. Prepare yourselves!" And with this, the Singhs fell upon the Mughals like lions. They sprinted towards the army and began to swing their weapons.
The Mughals were mounted on horses and retreated away from the Singhs. Seeing the retreat, the Singhs began to throw rocks at the soldiers. The Mughals were anxious to save their lives and had taken their horses far away and were terrified to see how fearlessly the two Khalsa stood before them. The Mughals began to fire arrows and bullets from far away, but the Singhs would run towards them caring nothing for their own bodies. Bhai Bota Singh and Bhai Mota Singh were suffering many injuries but not slowing down. As arrows and bullets hit their bodies, they became even more excited. They kept charging at the retreating Mughals. Sometimes they would make a small leap forward and sometimes make a giant leap.
The Mughals then decided to run the Singhs down with their horses. They made a charge towards them and as the horses threw the two Khalsa down, they would immediately rise again. Seeing that the Singhs were still not using any dangerous weapons, the Mughals grew more confident and their fear lessened. They were now eager to kill the Singhs.
As weapons struck their bodies, Bhai Mota Singh and Bhai Bota Singh showed no pain. Their bodies had become hardened because of their time in the jungles and their skin was as taut and strong as a shield. Only when a blow would fall upon a bone and break it would they feel some fatigue. When an arrow would pierce their bodies, the Singhs would pull it out and throw it aside with disgust. Making sure the Mughals could clearly see them, they would tear out the arrow and yell "Your arrows are useless! They cannot pierce our bodies!"
The Mughals now drew their swords and attacked. The Singhs stopped the sword blows with their staffs and stood back to back to face the enemy. As the enemy ran horses upon them, they would hit the horses with their massive sticks and turn them away. The Mughals were forced to abandon their horses and advance on foot. The enemy would try to block the staff blows with their shields but were growing tired from the force. The ornamental flowers and markings on their shields had all been smashed off. The Mughals were beginning to see that their attempts were futile.

The Mughals again retreated and this time drew their guns. They fired burst upon burst at the two warriors and wherever the bullets hit, they would smash a bone. The Mughals fired at the Singh's hands and broke the hands they held their staffs with. The Singhs then grabbed their staffs with their left hands. The Mughals managed to break the Singhs' hips with their bullets and made them lame. The bullets then broke the Singhs' legs and they fell to the ground.
The Mughals now called out, "Now put your hands together and beg for forgiveness! Admit you have made a mistake! We will spare your lives and not kill you if you stand with your hands clasped together. You'll have to become Muslims, but we will spare you."
The Singhs heard these words and looked at each other. They grabbed a hold of the other's shoulder and rose. They now stood back to back on one leg. They again called out a challenge to the Mughals.
The Mughals were confused. There stood two utterly smashed bodies, standing on only one leg each. What were they thinking? The Mughals again approached and their commander who ordered them not to fire. "They only have one leg and one hand each. Tackle them to the ground and subdue them!"
As the Mughals came near, the Singhs forcefully began to swing their heavy staffs with their left hands and smashed the enemy's heads. Blood poured from the Mughal soldiers' noses and mouths. Streams of blood began to flow. They smashed many enemy soldiers' heads and again fell exhausted to the ground.
Glorious Shaheedee

The Mughals had run back in retreat once again. The two Khalsa were lying on the ground with no bone intact. And then the unimaginable happened. The Singhs propped themselves up and on their knees and elbows began to advance towards the enemy again. They glared at the Mughals and would not look away or blink. With their intense gaze they continued their approach. They had no hope for life any longer. Their faces were glowing red. The Mughals were terrified that these two beasts may stand again. The entire army fell upon them and cut their bodies into pieces. The two Singhs were martyred and joined their brothers and sisters in SachKhand.
The news of the Khalsa's bravery again spread across the Punjab. The people began to remark that perhaps the Khalsa had not been finished after all. Who could finish warriors like this? The bravery of Bhai Bota Singh and Bhai Mota Singh shocked not only the people but also the Mughals. News spread to the Khalsa in hiding and they too were inspired to rise again. Bhai Bota Singh and his tax collection was a reminder that Punjab was the Khalsa's land. They would seize it back from the enemy. The Khalsa began to regroup again and prepare for battle.
Bhai Bota Singh and Bhai Mota Singh's Shaheedee inspired the entire Panth and struck fear into the heart of the enemy. Are there not any Bhai Bota Singh or Bhai Mota Singh today who will wake up the Panth from its slumber again?

Bhai Mani Singh Shaheed (martyr) (1670 - 9 July 1737), a great Sikh personality of the eighteenth century, occupies a very esteemed position in Sikh history, when he assumed control and steered the course of the Sikhs' destiny at a very critical stage. A great scholar, a devoted Sikh, and a courageous leader, Bhai Mani Singh willingly laid down his life to uphold the dignity of the Sikh religion and the Sikh nation. The nature of his martyrdom has become a part of the daily Sikh Ardas (prayer).

Birth

The exact date of Bhai Mani Singh's birth is a bit of a mystery. Giani Thakur Singh lists his year of birth as 1672 while some other writers put it at 1670, but according to Sohan Singh Seetal, a well known Sikh historian, Bhai Mani Singh was born in 1664. Principle Satbir Singh listed his year of birth as 1672 in his 1970 edition of his, "Sada Itihaas", but later editions listed his year of birth as 1662. [1]. Dr Santokh Singh also lists the date of Bhai Mani Singh's birth as 1662 [2]. These earlier dates are indirectly based on Giani Giani Singh’s references to Guru Tegh Bahadur’s visit to village Akoi/Malwa in 1665. Based on critical analysis of ancient Sikh writings, it appears that Bhai Mani Singh may have been born no later than 1665.
Error in Identification

According to Shaheed Bilaas a book edited and published by Giani Garja Singh ji in 1961, the birth date of Bhai Mani Ram (alias Bhai Mani Singh Rajput) of Alipore, Multan was 1644.
Bhai Mani Singh Shaheed came, according to Bhai Kesar Singh ji Chhibbar, his contemporary, of a Kamboj family, but according to Giani Gian Singh Dullat [1822-1921], author of the Panth Parkash, of a Dullat Jatt family of Kamboval village (now extinct), near Sunam in Sangrur district of the Punjab. Since Giani Gian Singh himself belonged to Dullat lineage, hence he has claimed Bhai Mani Singh as one of his Dullat ancestors.
Since Bhai Kesar Singh Chhibber, a contemporary of Bhai Mani Singh, claims to have personally met and seen the latter several times during his early age, he therefore, is a very reliable eyewitness on Bhai Mani Singh's family particulars. Moreover, being a non-Kamboj himself, Bhai Chhibber can be assumed to be absolutely non-committed with regard to his write-up on Bhai Mani Singh's ethnic background. In contrast, Giani Gian Singh ji Dullat is far removed in time by over a century and half from Bhai Sahib ji. And he has also an understandable motivation for investing Bhai Mani Singh ji with a Dullat Jatt lineage and thus connecting him with his own (Dullat) family to claim credit and honor for his family. Hence, his claim or evidence on Bhai Mani Singh's ethnicity |ethnic identity apparently becomes much weaker and dubious as compared to the evidence of a non-committed eyewitness like Bhai Kesar Singh ji Chhibber.
In the service of the Guru

Bhai Mani Singh is said to have been brought in the early years of his childhood to the presence of Guru Tegh Bahadur at Anandpur. He was not the same age as the Guru's own son, Gobind Rai. Mani Singh remained in his company even after he had ascended the religious seat as Guru. Mani Singh accompanied the Guru to the seclusion of Paonta where Guru Gobind Singh spent some three years in large part given to literary work.
Bhai Mani Singh took Amrit at the hands of Guru Gobind Singh Ji on the day of the creation of Khalsa. When Guru Gobind Singh Ji left Anandpur on the night of December 20, 1704, his family got separated at river Sirsa during the confusion created by the Mughal attack. Bhai Mani Singh took Mata Sundri Ji and Mata Sahib Devan to Delhi via Ambala.
In 1706, Bhai Mani Singh escorted Mata Sundri Ji the wife of Guru Gobind Singh to Talwandi Sabo where the Guru was staying. It was there that she learned of the Martyrdom of her four sons and their Grandmother. When Guru Sahib left Agra with Emperor Bahadur Shah for Nanded in 1707, Mata Sahib Devan and Bhai Mani Singh accompanied him. Afterwards Bhai Mani Singh escorted Mata Sahib Devan Ji back to Delhi where she lived with Mata Sundri Ji for the rest of her life.
Mata Sundri Ji came to know of the trouble that was brewing between the Tat Khalsa and Bandai Khalsa military factions of the Sikhs. She appointed Bhai Mani Singh as the Granthi of Harimandir Sahib and sent him to Amritsar with Mama Kirpal Singh (Chand), the maternal uncle of Guru Gobind Singh Ji. On his arrival at Amritsar in 1721, Bhai Mani Singh restored peace among the Khalsa and put the affairs of Harimandir Sahib in order.
The Mughal Empire

By 1737, the Mughal government of Lahore had strictly prohibited the Sikhs to visit Amritsar and bathe in the holy tank. To overcome this restriction, Bhai Mani Singh applied to Governor Zakariya Khan for permission to hold the Diwali festival at the Golden Temple. The permission was granted for a promised payment of Rs.5,000 to the Governor. Bhai Mani Singh was certain that he would be able to pay the sum out of the offerings that would be made by the Sikhs who were invited to come.
The Sikhs came in large numbers, but Zakariya Khan, under the pretext of keeping order, sent a force under Diwan Lakhpat Rae to Amritsar. It marched towards the city on the day of the festival in order to intimidate and disperse the Sikhs and the festival broke up at the approach of the Mughal army.
Execution

Bhai Mani Singh was arrested for not paying the stipulated sum. He was asked by the Qazi to embrace Islam or else face death. Bhai Mani Singh stoutly refused to barter his faith and boldly opted for death. By orders of Zakarya Khan, Bhai Mani Singh was executed at Nakhas, Lahore in December, 1737 AD. The Nakhas has since been known as Shaheed Ganj - the place of martyrdom [3].
This was a gruesome execution in which Bhai Mani Singh's executioner was ordered to chop Bhai Mani Singh's body to pieces joint by joint starting from the extremities. The irony of the execution was that Bhai Mani Singh had the last word. When the executioner started to cut into Bhai Mani Singh's wrist, Bhai Mani Singh gestured to his fingers telling the executioner that he should follow the orders of his commander with strictness, like a true Muslim. Very puzzled by the interruption, the executioner and guards asked the Great Shaheed what he meant. Bhai Mani Singh replied, " you have been ordered to execute me by chopping my joints, have you forgotten that my joints start with my fingers.
A scholar

Bhai Mani Singh acted as scribe when at the age of 14 Guru Gobind Singh Ji - the then Guru of the Sikhs - dictated Sri Guru Granth Sahib. He also transcribed many copies of the sacred Sikh scriptures which were sent to different preaching centers in India. He also taught the reading of Gurbani and its philosophy to the Sikhs.
Bhai Sahib was responsible for collecting the Gurbani[4] of Guru Gobind Singh Ji and compiling it in the form of Dasam Granth (Book of the Tenth Guru). Besides this, Bhai Sahib also authored Japji Sahib Da Garb Ganjni Teeka (teeka means translation and explanation of a work). He expanded the first of Bhai GurDas's Vaars into a life of Guru Nanak which is called Gyan Ratanawali. Mani Singh wrote another work, the Bhagat Ralanawali, an expansion of Bhai GurDas's eleventh Vaar, which contains a list of famous Sikhs up to the time of Guru Har Gobind.

SATNAM WAHEGURU JI..........


Early in the year of 1739

The Mughal government had started an all-out campaign against the Sikhs. As a result, most of the Sikhs had left the plains. They had taken shelter in places like the Shivalik hills, jungles and sandy deserts. Sometimes, however, they used to come out of their hiding and make their presence felt. One such occasion was during Nadir Shah's invasion of India. The Shah of Persia had overrun the Punjab and plundered Delhi in the early months of 1739. On the way back, he decided to avoid the heat of the plains. So he took a northerly route at the bottom of the Shivalik hills. It happened that a number of Sikhs were passing their days hiding out in those very hills. They decided to plunder the plunderer and relieve the foriegn invader of his ill gotten treasures. They fell on the rear of the trailing units of his army. They took away so much of his booty that the astonished Nadir Shah stopped at Lahore where he asked the man he had assigned to govern Lahore, "Who are these people who have dared to interfere with my onward march? Who are these bold mischief-makers"? Zakriya Khan replied, "They are a group of fakirs who visit their Guru's tank at Amritsar twice a year. After bathing they disappear."
"Where do they live ?" asked Nadir Shah. "Their saddles are their homes," replied the governor. "Take care", said Nadir Shah, "the day is not far off when they will take possession of your country."
Nadir Shah's remark had cut Zakriya Khan to the quick. He resolved to intensify his campaign against the Sikhs. He re-started his former policy of offering rewards for their capture and destruction. Thousands of Sikhs were killed. Soon, the plains seemed to have been cleared of them. However, another action still was soon to be taken against them. Zakriya Khan had the the Darbar Sahib of Amritsar occupied. The city was sealed off with its approaches guarded by military pickets. As intended this prevented the Sikhs from assembling in their most sacred Holy place during the events which had rrawn them to the city since its establishment by Guru Arjan.
Now the military commander Massa Ranghar of Mandiali was put in charge of the Darbar Sahib. He was the most active of the Chaudries engaged in capturing and destroying Sikhs. The Harmandir Sahib was turned into a place for debauchery with nauch (dance) girls being housed their for Massa Ranghar entertainment. The use of Naquills (water pipes) was by then a daily practice for Moslems, so the odor and smoke of tobacco, a substance which Guru Gobind Singh had forbidden his Sikhs to use, now filled the halls of the Sikhs' most Holy site, the very rooms where the beloved first Holy book and the SGGS had enjoyed Prakash for years. Alcohol in wine and other forms, forbidden even by the Moslem's own Holy book the Qur'an, now flowed freely as Massa Rangar and his friends enjoyed the dancing and other activities that the nautch girls were famed for. For the Sikhs whose Bani and Holy writings forbid the use of alcohol totally this was one but one more final insult.
The news that their sacred Gurdwara was now being used as a Seraglio, with wine and tabacco staining its walls and floors soon fell on the ears of a group of Sikhs living in Jaipur in Rajputana. Bhai Mehtab Singh a GurSikh of Mirankot, a village near Amritsar, was one of the first to hear this alarming news. Astonished and angered by the news he questioned the man who had just relayed the story:
"You have heard of this outrage to the sacred place, and yet you still live and go about telling this news to others! Why did you not kill Massa then and there? Is there no Sikh left in Amritsar to avenge this evil?" "No", replied the messenger. "There are no Sikhs there with a greater sense of honor than those who have run away to places like Jaipur in order to save their lives."
The messenger's taunt stung Bhai Mehtab Singh, a brave, strong minded and stout bodied young man, like the sting of some deadly dessert scorpion. He bolted up at once, took his sword and said:
"I shall go and cut off Massa's head with this sword, and bring it here!"
He saddled his horse and got ready to gallop away. A bystander who had hear the news as well Bhai Sukha Singh of Mari Kambo offered to go along with him. Mounting their horses, they took off towards Amritsar. When they reached the sacred city, in August 1740 they noted the Mughal outposts, so they took some time to disguise themselves as Muhammadans. They filled two bags with well rounded pieces of broken earthen pots. Each of them placed one of the bags before him on the horse. They looked like harmless Muhammadan Lambardars who had come to pay their land revenue.
They entered the precincts of the Gurdwara. To the guards they said, "We have to come pay land revenue to our Chaudri." Their ruse worked and they were allowed to go into the compound of the Holy Temple. Tying their horses to a ber tree outside the main gate, the ber tree to the which horses were tied still exists, and carrying thir sacks of payment they entered the room where they saw Massa Ranghar. He was seated on a cot, smoking a hukka, they could tell that he was intoxicated with wine. With half closed eyes he was listening to the music of the dancing girls. The sight made their blood boil. Bhai Sukha Singh stood watch near the door. Bhai Mehtab Singh went in and fell on the tyrant like lightning. With one stroke of his sword he cut off Massa's head.
Massa's companions were taken by surprise. They ran about in terror. Before they could recover from their surprise and shock, Bhai Sukha Singh and Mehtab Singh had made good their escape and galloped away. Zakriya Khan soon heard of Massa Ranghar's death. He was beside himself with rage on hearing of the daring deed of the two Sikhs. He summoned all the Muslim Chaudhries around Amritsar. He ordered them to find out who the men were and to catch them and bring him the murderer of Massa. A handsome prize was promised for his capture. Hearing this, Harbhagat Niranjinia of Jandiala, a sworn enemy of the Sikhs who had helped the government to hunt them down in the past came forward and promised to do his best to bring the men to justice.
A village surrounded

He discovered that it was Bhai Mehtab Singh who had murdered Massa. He conveyed his information to the governor. Thereupon, Bhai Mehtab Singh's village, Mirankot, was surrounded by a strong force under the command of one Nur ud'Din, Harbhagat accompanied the force. Bhai Mehtab Singh, of course, was not found there. But his little son, Rai Singh, was there. Before leaving the village, Bhai Mehtab Singh had placed his little son under the protection of the village Lambardar. The latter's name was Natha Khaihra. Nur Din sent for him. He was told to bring the child with him. But Natha did not want to hand over the child to those butchers. Lifting him on his shoulder, he left the village by anoher gateway. Three or four villagers accompanied him. Nur Din's men learned of his escape.
Harbhagat, together with some soldiers, hurried after Natha and his companions. He overtook them soon and attacked them. A fierce fight took place between the two parties. Nathan and and his companions were killed. Rai Singh was seriously wounded, but Harbhagat thinking he was dead he left the motionless child with the dead villagers bodies and returned to the village. A Kambo woman happened to pass that way where she found that the child was only wounded still clinging to life. She took him to her home where, under her motherly care, Rai Singh recovered in due course.
In the year 1745, Bhai Mehtab Singh came to his village in order to see his family and friends. Some evil person informed the local Muslim official that he was there. Bhai Mehtab Singh was captured, chained, and taken to Lahore. There he was given the chance to choose between Islam and death. He stoutly refused to give up his faith choosing death. He said:
'No true Sikh can ever agree to give up his faith, to turn his back on the Guru. I shall die a Sikh."
Thereupon, he was publicly broken on the 'wheel'. The 'wheel' an ancient torture device was a most painful mode of killing someone. However painful it must have been, Bhai Mehtab Singh did not utter even a single groan or cry of pain. The whole time he kept meditating, on God while he repeated WaheGuru. Bhai Mehtab Singh remained calm until his death.
His head was then cut off and hung up in Hiramandi. His body was thrown into a ditch. Bhai Mehtab Singh was killed with the utmost brutality, but he is not really dead. Like all martyrs, he is still alive. His memory will last as long as the holy Harmandar at Amritsar still stands. We know that he tied his horse to a ber tree outside the holy place. That tree still exists. Visitors to the Golden Temple respectfully touch and salute that very ber tree even today while they recall in admiration the daring, noble deed of the great Sikh martyr. He shall live forever.

Alam Singh Nachna (d. 1705), a warrior in the retinue of Guru Gobind Singh, was the son of Bhai Durgu, a Rajput Sikh of Sialkot. He earned the popular epithet Nachna (dancer) because of his uncommon agility. The Sarup Das Bhalla, Mahima Prakash, describes him as one of Guru Gobind Singh's constant companions. Possessing pluck as well as skill, he once killed a tiger single handed. On another occasion when during the chase Guru Gobind Singh was suddenly attacked by two hill chiefs, Balia Chand and Alam Chand, with a force far out numbering his own, Alam Singh Nachna showed exemplary courage. In the face-to-face encounter with Alam Chand, he slashed the latter's sword arm. He took part in almost all the battles fought around Anandpur.
As Guru Gobind Singh himself testifies in his Bachitra Natak, when the Khanzada, the son of Dilawar Khan the Subahdar of Lahore, tried to storm Anandpur at night, it was Alam Singh's vigilance which alerted the Sikhs and forced the Khanzada to retire without completing his assault. During the final siege of Anandpur, Alam Singh was given the command of a 500 strong garrison in Holgarh (Colored fort); on the evacuation of the town, he along with Bhai Daya Singh and Bhai Ude Singh led the vanguard. At Chamkaur on 7 December 1705, Alam Singh Nachna joined the sally made by Sahibzada Ajit Singh and fell fighting the besieging host.

Sri Guru Granth Sahib Page # : 593

ਮਨਮੁਖਿ ਅੰਧ ਨ ਚੇਤਨੀ ਜਨਮਿ ਮਰਿ ਹੋਹਿ ਬਿਨਾਸਿ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਪੂਰਬਿ ਲਿਖਿਆਸਿ ॥੨॥

ਪਉੜੀ ॥

ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਭੋਜਨੁ ਛਤੀਹ ਪਰਕਾਰ ਜਿਤੁ ਖਾਇਐ ਹਮ ਕਉ ਤ੍ਰਿਪਤਿ ਭਈ ॥

ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਪੈਨਣੁ ਜਿਤੁ ਫਿਰਿ ਨੰਗੇ ਨ ਹੋਵਹ ਹੋਰ ਪੈਨਣ ਕੀ ਹਮਾਰੀ ਸਰਧ ਗਈ ॥

ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਵਣਜੁ ਹਰਿ ਨਾਮੁ ਵਾਪਾਰੁ ਹਰਿ ਨਾਮੈ ਕੀ ਹਮ ਕੰਉ ਸਤਿਗੁਰਿ ਕਾਰਕੁਨੀ ਦੀਈ ॥

ਹਰਿ ਨਾਮੈ ਕਾ ਹਮ ਲੇਖਾ ਲਿਖਿਆ ਸਭ ਜਮ ਕੀ ਅਗਲੀ ਕਾਣਿ ਗਈ ॥

ਹਰਿ ਕਾ ਨਾਮੁ ਗੁਰਮੁਖਿ ਕਿਨੈ ਵਿਰਲੈ ਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਕਰਮਿ ਪਰਾਪਤਿ ਲਿਖਤੁ ਪਈ ॥੧੭॥

ਸਲੋਕ ਮਃ ੩ ॥

ਜਗਤੁ ਅਗਿਆਨੀ ਅੰਧੁ ਹੈ ਦੂਜੈ ਭਾਇ ਕਰਮ ਕਮਾਇ ॥

ਦੂਜੈ ਭਾਇ ਜੇਤੇ ਕਰਮ ਕਰੇ ਦੁਖੁ ਲਗੈ ਤਨਿ ਧਾਇ ॥

ਗੁਰ ਪਰਸਾਦੀ ਸੁਖੁ ਊਪਜੈ ਜਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਇ ॥

ਸਚੀ ਬਾਣੀ ਕਰਮ ਕਰੇ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇ ॥

ਨਾਨਕ ਜਿਤੁ ਆਪੇ ਲਾਏ ਤਿਤੁ ਲਗੇ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥੧॥

ਮਃ ੩ ॥

ਹਮ ਘਰਿ ਨਾਮੁ ਖਜਾਨਾ ਸਦਾ ਹੈ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥

ਸਤਗੁਰੁ ਦਾਤਾ ਜੀਅ ਕਾ ਸਦ ਜੀਵੈ ਦੇਵਣਹਾਰਾ ॥

ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਸਦਾ ਕਰਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਅਪਾਰਾ ॥

ਸਬਦੁ ਗੁਰੂ ਕਾ ਸਦ ਉਚਰਹਿ ਜੁਗੁ ਜੁਗੁ ਵਰਤਾਵਣਹਾਰਾ ॥

ਇਹੁ ਮਨੂਆ ਸਦਾ ਸੁਖਿ ਵਸੈ ਸਹਜੇ ਕਰੇ ਵਾਪਾਰਾ ॥

ਅੰਤਰਿ ਗੁਰ ਗਿਆਨੁ ਹਰਿ ਰਤਨੁ ਹੈ ਮੁਕਤਿ ਕਰਾਵਣਹਾਰਾ ॥

ਨਾਨਕ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ਸੋ ਹੋਵੈ ਦਰਿ ਸਚਿਆਰਾ ॥੨॥

ਪਉੜੀ ॥

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜੋ ਸਤਿਗੁਰ ਚਰਣੀ ਜਾਇ ਪਇਆ ॥

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਹਰਿ ਨਾਮਾ ਮੁਖਿ ਰਾਮੁ ਕਹਿਆ ॥

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਸੁ ਹਰਿ ਨਾਮਿ ਸੁਣਿਐ ਮਨਿ ਅਨਦੁ ਭਇਆ ॥

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਸਤਿਗੁਰ ਸੇਵਾ ਕਰਿ ਹਰਿ ਨਾਮੁ ਲਇਆ ॥

ਤਿਸੁ ਗੁਰਸਿਖ ਕੰਉ ਹੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜੋ ਗੁਰ ਕੈ ਭਾਣੈ ਗੁਰਸਿਖੁ ਚਲਿਆ ॥੧੮॥

ਸਲੋਕੁ ਮਃ ੩ ॥

ਮਨਹਠਿ ਕਿਨੈ ਨ ਪਾਇਓ ਸਭ ਥਕੇ ਕਰਮ ਕਮਾਇ ॥

ਮਨਹਠਿ ਭੇਖ ਕਰਿ ਭਰਮਦੇ ਦੁਖੁ ਪਾਇਆ ਦੂਜੈ ਭਾਇ ॥

ਰਿਧਿ ਸਿਧਿ ਸਭੁ ਮੋਹੁ ਹੈ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥

ਗੁਰ ਸੇਵਾ ਤੇ ਮਨੁ ਨਿਰਮਲੁ ਹੋਵੈ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥

ਨਾਮੁ ਰਤਨੁ ਘਰਿ ਪਰਗਟੁ ਹੋਆ ਨਾਨਕ ਸਹਜਿ ਸਮਾਇ ॥੧॥

ਮਃ ੩ ॥

Sri Guru Granth Sahib Page # : 591

ਜਿਨਾ ਗੁਰਸਿਖਾ ਕਉ ਹਰਿ ਸੰਤੁਸਟੁ ਹੈ ਤਿਨੀ ਸਤਿਗੁਰ ਕੀ ਗਲ ਮੰਨੀ ॥

ਜੋ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਦੇ ਤਿਨੀ ਚੜੀ ਚਵਗਣਿ ਵੰਨੀ ॥੧੨॥

ਸਲੋਕ ਮਃ ੩ ॥

ਮਨਮੁਖੁ ਕਾਇਰੁ ਕਰੂਪੁ ਹੈ ਬਿਨੁ ਨਾਵੈ ਨਕੁ ਨਾਹਿ ॥

ਅਨਦਿਨੁ ਧੰਧੈ ਵਿਆਪਿਆ ਸੁਪਨੈ ਭੀ ਸੁਖੁ ਨਾਹਿ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਹੋਵਹਿ ਤਾ ਉਬਰਹਿ ਨਾਹਿ ਤ ਬਧੇ ਦੁਖ ਸਹਾਹਿ ॥੧॥

ਮਃ ੩ ॥

ਗੁਰਮੁਖਿ ਸਦਾ ਦਰਿ ਸੋਹਣੇ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥

ਅੰਤਰਿ ਸਾਂਤਿ ਸਦਾ ਸੁਖੁ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਹਿ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਪਾਇਆ ਸਹਜੇ ਸਚਿ ਸਮਾਹਿ ॥੨॥

ਪਉੜੀ ॥

ਗੁਰਮੁਖਿ ਪ੍ਰਹਿਲਾਦਿ ਜਪਿ ਹਰਿ ਗਤਿ ਪਾਈ ॥

ਗੁਰਮੁਖਿ ਜਨਕਿ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥

ਗੁਰਮੁਖਿ ਬਸਿਸਟਿ ਹਰਿ ਉਪਦੇਸੁ ਸੁਣਾਈ ॥

ਬਿਨੁ ਗੁਰ ਹਰਿ ਨਾਮੁ ਨ ਕਿਨੈ ਪਾਇਆ ਮੇਰੇ ਭਾਈ ॥

ਗੁਰਮੁਖਿ ਹਰਿ ਭਗਤਿ ਹਰਿ ਆਪਿ ਲਹਾਈ ॥੧੩॥

ਸਲੋਕੁ ਮਃ ੩ ॥

ਸਤਿਗੁਰ ਕੀ ਪਰਤੀਤਿ ਨ ਆਈਆ ਸਬਦਿ ਨ ਲਾਗੋ ਭਾਉ ॥

ਓਸ ਨੋ ਸੁਖੁ ਨ ਉਪਜੈ ਭਾਵੈ ਸਉ ਗੇੜਾ ਆਵਉ ਜਾਉ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਹਜਿ ਮਿਲੈ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਉ ॥੧॥

ਮਃ ੩ ॥

ਏ ਮਨ ਐਸਾ ਸਤਿਗੁਰੁ ਖੋਜਿ ਲਹੁ ਜਿਤੁ ਸੇਵਿਐ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥

ਸਹਸਾ ਮੂਲਿ ਨ ਹੋਵਈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥

ਕੂੜੈ ਕੀ ਪਾਲਿ ਵਿਚਹੁ ਨਿਕਲੈ ਸਚੁ ਵਸੈ ਮਨਿ ਆਇ ॥

ਅੰਤਰਿ ਸਾਂਤਿ ਮਨਿ ਸੁਖੁ ਹੋਇ ਸਚ ਸੰਜਮਿ ਕਾਰ ਕਮਾਇ ॥

ਨਾਨਕ ਪੂਰੈ ਕਰਮਿ ਸਤਿਗੁਰੁ ਮਿਲੈ ਹਰਿ ਜੀਉ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੨॥

ਪਉੜੀ ॥

ਜਿਸ ਕੈ ਘਰਿ ਦੀਬਾਨੁ ਹਰਿ ਹੋਵੈ ਤਿਸ ਕੀ ਮੁਠੀ ਵਿਚਿ ਜਗਤੁ ਸਭੁ ਆਇਆ ॥

ਤਿਸ ਕਉ ਤਲਕੀ ਕਿਸੈ ਦੀ ਨਾਹੀ ਹਰਿ ਦੀਬਾਨਿ ਸਭਿ ਆਣਿ ਪੈਰੀ ਪਾਇਆ ॥

ਮਾਣਸਾ ਕਿਅਹੁ ਦੀਬਾਣਹੁ ਕੋਈ ਨਸਿ ਭਜਿ ਨਿਕਲੈ ਹਰਿ ਦੀਬਾਣਹੁ ਕੋਈ ਕਿਥੈ ਜਾਇਆ ॥

ਸੋ ਐਸਾ ਹਰਿ ਦੀਬਾਨੁ ਵਸਿਆ ਭਗਤਾ ਕੈ ਹਿਰਦੈ ਤਿਨਿ ਰਹਦੇ ਖੁਹਦੇ ਆਣਿ ਸਭਿ ਭਗਤਾ ਅਗੈ ਖਲਵਾਇਆ ॥

ਹਰਿ ਨਾਵੈ ਕੀ ਵਡਿਆਈ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਵੈ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਕਿਨੈ ਧਿਆਇਆ ॥੧੪॥

ਸਲੋਕੁ ਮਃ ੩ ॥

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜਗਤੁ ਮੁਆ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥

ਦੂਜੈ ਭਾਇ ਅਤਿ ਦੁਖੁ ਲਗਾ ਮਰਿ ਜੰਮੈ ਆਵੈ ਜਾਇ ॥

ਵਿਸਟਾ ਅੰਦਰਿ ਵਾਸੁ ਹੈ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਪਾਇ ॥

ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਜਮੁ ਮਾਰਸੀ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਇ ॥੧॥

ਮਃ ੩ ॥

ਇਸੁ ਜਗ ਮਹਿ ਪੁਰਖੁ ਏਕੁ ਹੈ ਹੋਰ ਸਗਲੀ ਨਾਰਿ ਸਬਾਈ ॥

Sri Guru Granth Sahib Page # : 589

ਸੋ ਸਤਿਗੁਰੁ ਤਿਨ ਕਉ ਭੇਟਿਆ ਜਿਨ ਕੈ ਮੁਖਿ ਮਸਤਕਿ ਭਾਗੁ ਲਿਖਿ ਪਾਇਆ ॥੭॥

ਸਲੋਕੁ ਮਃ ੩ ॥

ਭਗਤਿ ਕਰਹਿ ਮਰਜੀਵੜੇ ਗੁਰਮੁਖਿ ਭਗਤਿ ਸਦਾ ਹੋਇ ॥

ਓਨਾ ਕਉ ਧੁਰਿ ਭਗਤਿ ਖਜਾਨਾ ਬਖਸਿਆ ਮੇਟਿ ਨ ਸਕੈ ਕੋਇ ॥

ਗੁਣ ਨਿਧਾਨੁ ਮਨਿ ਪਾਇਆ ਏਕੋ ਸਚਾ ਸੋਇ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਿਲਿ ਰਹੇ ਫਿਰਿ ਵਿਛੋੜਾ ਕਦੇ ਨ ਹੋਇ ॥੧॥

ਮਃ ੩ ॥

ਸਤਿਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਨੀਆ ਕਿਆ ਓਹੁ ਕਰੇ ਵੀਚਾਰੁ ॥

ਸਬਦੈ ਸਾਰ ਨ ਜਾਣਈ ਬਿਖੁ ਭੂਲਾ ਗਾਵਾਰੁ ॥

ਅਗਿਆਨੀ ਅੰਧੁ ਬਹੁ ਕਰਮ ਕਮਾਵੈ ਦੂਜੈ ਭਾਇ ਪਿਆਰੁ ॥

ਅਣਹੋਦਾ ਆਪੁ ਗਣਾਇਦੇ ਜਮੁ ਮਾਰਿ ਕਰੇ ਤਿਨ ਖੁਆਰੁ ॥

ਨਾਨਕ ਕਿਸ ਨੋ ਆਖੀਐ ਜਾ ਆਪੇ ਬਖਸਣਹਾਰੁ ॥੨॥

ਪਉੜੀ ॥

ਤੂ ਕਰਤਾ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ਸਭਿ ਜੀਅ ਤੁਮਾਰੇ ॥

ਜਿਸੁ ਤੂ ਭਾਵੈ ਤਿਸੁ ਤੂ ਮੇਲਿ ਲੈਹਿ ਕਿਆ ਜੰਤ ਵਿਚਾਰੇ ॥

ਤੂ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹੈ ਸਚੁ ਸਿਰਜਣਹਾਰੇ ॥

ਜਿਸੁ ਤੂ ਮੇਲਹਿ ਪਿਆਰਿਆ ਸੋ ਤੁਧੁ ਮਿਲੈ ਗੁਰਮੁਖਿ ਵੀਚਾਰੇ ॥

ਹਉ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਆਪਣੇ ਜਿਨਿ ਮੇਰਾ ਹਰਿ ਅਲਖੁ ਲਖਾਰੇ ॥੮॥

ਸਲੋਕ ਮਃ ੩ ॥

ਰਤਨਾ ਪਾਰਖੁ ਜੋ ਹੋਵੈ ਸੁ ਰਤਨਾ ਕਰੇ ਵੀਚਾਰੁ ॥

ਰਤਨਾ ਸਾਰ ਨ ਜਾਣਈ ਅਗਿਆਨੀ ਅੰਧੁ ਅੰਧਾਰੁ ॥

ਰਤਨੁ ਗੁਰੂ ਕਾ ਸਬਦੁ ਹੈ ਬੂਝੈ ਬੂਝਣਹਾਰੁ ॥

ਮੂਰਖ ਆਪੁ ਗਣਾਇਦੇ ਮਰਿ ਜੰਮਹਿ ਹੋਇ ਖੁਆਰੁ ॥

ਨਾਨਕ ਰਤਨਾ ਸੋ ਲਹੈ ਜਿਸੁ ਗੁਰਮੁਖਿ ਲਗੈ ਪਿਆਰੁ ॥

ਸਦਾ ਸਦਾ ਨਾਮੁ ਉਚਰੈ ਹਰਿ ਨਾਮੋ ਨਿਤ ਬਿਉਹਾਰੁ ॥

ਕ੍ਰਿਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਹਰਿ ਰਖਾ ਉਰ ਧਾਰਿ ॥੧॥

ਮਃ ੩ ॥

ਸਤਿਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਨੀਆ ਹਰਿ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥

ਮਤ ਤੁਮ ਜਾਣਹੁ ਓਇ ਜੀਵਦੇ ਓਇ ਆਪਿ ਮਾਰੇ ਕਰਤਾਰਿ ॥

ਹਉਮੈ ਵਡਾ ਰੋਗੁ ਹੈ ਭਾਇ ਦੂਜੈ ਕਰਮ ਕਮਾਇ ॥

ਨਾਨਕ ਮਨਮੁਖਿ ਜੀਵਦਿਆ ਮੁਏ ਹਰਿ ਵਿਸਰਿਆ ਦੁਖੁ ਪਾਇ ॥੨॥

ਪਉੜੀ ॥

ਜਿਸੁ ਅੰਤਰੁ ਹਿਰਦਾ ਸੁਧੁ ਹੈ ਤਿਸੁ ਜਨ ਕਉ ਸਭਿ ਨਮਸਕਾਰੀ ॥

ਜਿਸੁ ਅੰਦਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਤਿਸੁ ਜਨ ਕਉ ਹਉ ਬਲਿਹਾਰੀ ॥

ਜਿਸੁ ਅੰਦਰਿ ਬੁਧਿ ਬਿਬੇਕੁ ਹੈ ਹਰਿ ਨਾਮੁ ਮੁਰਾਰੀ ॥

ਸੋ ਸਤਿਗੁਰੁ ਸਭਨਾ ਕਾ ਮਿਤੁ ਹੈ ਸਭ ਤਿਸਹਿ ਪਿਆਰੀ ॥

ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਸਾਰਿਆ ਗੁਰ ਬੁਧਿ ਬੀਚਾਰੀ ॥੯॥

ਸਲੋਕ ਮਃ ੩ ॥

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜੀਅ ਕੇ ਬੰਧਨਾ ਵਿਚਿ ਹਉਮੈ ਕਰਮ ਕਮਾਹਿ ॥

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਠਉਰ ਨ ਪਾਵਹੀ ਮਰਿ ਜੰਮਹਿ ਆਵਹਿ ਜਾਹਿ ॥

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਫਿਕਾ ਬੋਲਣਾ ਨਾਮੁ ਨ ਵਸੈ ਮਨ ਮਾਹਿ ॥

Sri Guru Granth Sahib Page # : 587

ਦੁਖਿ ਲਗੈ ਘਰਿ ਘਰਿ ਫਿਰੈ ਅਗੈ ਦੂਣੀ ਮਿਲੈ ਸਜਾਇ ॥

ਅੰਦਰਿ ਸਹਜੁ ਨ ਆਇਓ ਸਹਜੇ ਹੀ ਲੈ ਖਾਇ ॥

ਮਨਹਠਿ ਜਿਸ ਤੇ ਮੰਗਣਾ ਲੈਣਾ ਦੁਖੁ ਮਨਾਇ ॥

ਇਸੁ ਭੇਖੈ ਥਾਵਹੁ ਗਿਰਹੋ ਭਲਾ ਜਿਥਹੁ ਕੋ ਵਰਸਾਇ ॥

ਸਬਦਿ ਰਤੇ ਤਿਨਾ ਸੋਝੀ ਪਈ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਇ ॥

ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਣਾ ਕਹਣਾ ਕਛੂ ਨ ਜਾਇ ॥

ਨਾਨਕ ਜੋ ਤਿਸੁ ਭਾਵਹਿ ਸੇ ਭਲੇ ਜਿਨ ਕੀ ਪਤਿ ਪਾਵਹਿ ਥਾਇ ॥੧॥

ਮਃ ੩ ॥

ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਸਦਾ ਸੁਖੁ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥

ਚਿੰਤਾ ਮੂਲਿ ਨ ਹੋਵਈ ਅਚਿੰਤੁ ਵਸੈ ਮਨਿ ਆਇ ॥

ਅੰਤਰਿ ਤੀਰਥੁ ਗਿਆਨੁ ਹੈ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥

ਮੈਲੁ ਗਈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਅੰਮ੍ਰਿਤ ਸਰਿ ਤੀਰਥਿ ਨਾਇ ॥

ਸਜਣ ਮਿਲੇ ਸਜਣਾ ਸਚੈ ਸਬਦਿ ਸੁਭਾਇ ॥

ਘਰ ਹੀ ਪਰਚਾ ਪਾਇਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥

ਪਾਖੰਡਿ ਜਮਕਾਲੁ ਨ ਛੋਡਈ ਲੈ ਜਾਸੀ ਪਤਿ ਗਵਾਇ ॥

ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਉਬਰੇ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਇ ॥੨॥

ਪਉੜੀ ॥

ਤਿਤੁ ਜਾਇ ਬਹਹੁ ਸਤਸੰਗਤੀ ਜਿਥੈ ਹਰਿ ਕਾ ਹਰਿ ਨਾਮੁ ਬਿਲੋਈਐ ॥

ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮੁ ਲੇਹੁ ਹਰਿ ਤਤੁ ਨ ਖੋਈਐ ॥

ਨਿਤ ਜਪਿਅਹੁ ਹਰਿ ਹਰਿ ਦਿਨਸੁ ਰਾਤਿ ਹਰਿ ਦਰਗਹ ਢੋਈਐ ॥

ਸੋ ਪਾਏ ਪੂਰਾ ਸਤਗੁਰੂ ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਲਿਲਾਟਿ ਲਿਖੋਈਐ ॥

ਤਿਸੁ ਗੁਰ ਕੰਉ ਸਭਿ ਨਮਸਕਾਰੁ ਕਰਹੁ ਜਿਨਿ ਹਰਿ ਕੀ ਹਰਿ ਗਾਲ ਗਲੋਈਐ ॥੪॥

ਸਲੋਕ ਮਃ ੩ ॥

ਸਜਣ ਮਿਲੇ ਸਜਣਾ ਜਿਨ ਸਤਗੁਰ ਨਾਲਿ ਪਿਆਰੁ ॥

ਮਿਲਿ ਪ੍ਰੀਤਮ ਤਿਨੀ ਧਿਆਇਆ ਸਚੈ ਪ੍ਰੇਮਿ ਪਿਆਰੁ ॥

ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਗੁਰ ਕੈ ਸਬਦਿ ਅਪਾਰਿ ॥

ਏਹਿ ਸਜਣ ਮਿਲੇ ਨ ਵਿਛੁੜਹਿ ਜਿ ਆਪਿ ਮੇਲੇ ਕਰਤਾਰਿ ॥

ਇਕਨਾ ਦਰਸਨ ਕੀ ਪਰਤੀਤਿ ਨ ਆਈਆ ਸਬਦਿ ਨ ਕਰਹਿ ਵੀਚਾਰੁ ॥

ਵਿਛੁੜਿਆ ਕਾ ਕਿਆ ਵਿਛੁੜੈ ਜਿਨਾ ਦੂਜੈ ਭਾਇ ਪਿਆਰੁ ॥

ਮਨਮੁਖ ਸੇਤੀ ਦੋਸਤੀ ਥੋੜੜਿਆ ਦਿਨ ਚਾਰਿ ॥

ਇਸੁ ਪਰੀਤੀ ਤੁਟਦੀ ਵਿਲਮੁ ਨ ਹੋਵਈ ਇਤੁ ਦੋਸਤੀ ਚਲਨਿ ਵਿਕਾਰ ॥

ਜਿਨਾ ਅੰਦਰਿ ਸਚੇ ਕਾ ਭਉ ਨਾਹੀ ਨਾਮਿ ਨ ਕਰਹਿ ਪਿਆਰੁ ॥

ਨਾਨਕ ਤਿਨ ਸਿਉ ਕਿਆ ਕੀਚੈ ਦੋਸਤੀ ਜਿ ਆਪਿ ਭੁਲਾਏ ਕਰਤਾਰਿ ॥੧॥

ਮਃ ੩ ॥

ਇਕਿ ਸਦਾ ਇਕਤੈ ਰੰਗਿ ਰਹਹਿ ਤਿਨ ਕੈ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥

ਤਨੁ ਮਨੁ ਧਨੁ ਅਰਪੀ ਤਿਨ ਕਉ ਨਿਵਿ ਨਿਵਿ ਲਾਗਉ ਪਾਇ ॥

ਤਿਨ ਮਿਲਿਆ ਮਨੁ ਸੰਤੋਖੀਐ ਤ੍ਰਿਸਨਾ ਭੁਖ ਸਭ ਜਾਇ ॥

ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੁਖੀਏ ਸਦਾ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਇ ॥੨॥

ਪਉੜੀ ॥

ਤਿਸੁ ਗੁਰ ਕਉ ਹਉ ਵਾਰਿਆ ਜਿਨਿ ਹਰਿ ਕੀ ਹਰਿ ਕਥਾ ਸੁਣਾਈ ॥

Sri Guru Granth Sahib Page # : 585

ਭ੍ਰਮੁ ਮਾਇਆ ਵਿਚਹੁ ਕਟੀਐ ਸਚੜੈ ਨਾਮਿ ਸਮਾਏ ॥

ਸਚੈ ਨਾਮਿ ਸਮਾਏ ਹਰਿ ਗੁਣ ਗਾਏ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਏ ॥

ਸਦਾ ਅਨੰਦਿ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਵਿਚਹੁ ਹੰਉਮੈ ਜਾਏ ॥

ਜਿਨੀ ਪੁਰਖੀ ਹਰਿ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ਤਿਨ ਕੈ ਹੰਉ ਲਾਗਉ ਪਾਏ ॥

ਕਾਂਇਆ ਕੰਚਨੁ ਤਾਂ ਥੀਐ ਜਾ ਸਤਿਗੁਰੁ ਲਏ ਮਿਲਾਏ ॥੨॥

ਸੋ ਸਚਾ ਸਚੁ ਸਲਾਹੀਐ ਜੇ ਸਤਿਗੁਰੁ ਦੇਇ ਬੁਝਾਏ ॥

ਬਿਨੁ ਸਤਿਗੁਰ ਭਰਮਿ ਭੁਲਾਣੀਆ ਕਿਆ ਮੁਹੁ ਦੇਸਨਿ ਆਗੈ ਜਾਏ ॥

ਕਿਆ ਦੇਨਿ ਮੁਹੁ ਜਾਏ ਅਵਗੁਣਿ ਪਛੁਤਾਏ ਦੁਖੋ ਦੁਖੁ ਕਮਾਏ ॥

ਨਾਮਿ ਰਤੀਆ ਸੇ ਰੰਗਿ ਚਲੂਲਾ ਪਿਰ ਕੈ ਅੰਕਿ ਸਮਾਏ ॥

ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਸੂਝਈ ਕਿਸੁ ਆਗੈ ਕਹੀਐ ਜਾਏ ॥

ਸੋ ਸਚਾ ਸਚੁ ਸਲਾਹੀਐ ਜੇ ਸਤਿਗੁਰੁ ਦੇਇ ਬੁਝਾਏ ॥੩॥

ਜਿਨੀ ਸਚੜਾ ਸਚੁ ਸਲਾਹਿਆ ਹੰਉ ਤਿਨ ਲਾਗਉ ਪਾਏ ॥

ਸੇ ਜਨ ਸਚੇ ਨਿਰਮਲੇ ਤਿਨ ਮਿਲਿਆ ਮਲੁ ਸਭ ਜਾਏ ॥

ਤਿਨ ਮਿਲਿਆ ਮਲੁ ਸਭ ਜਾਏ ਸਚੈ ਸਰਿ ਨਾਏ ਸਚੈ ਸਹਜਿ ਸੁਭਾਏ ॥

ਨਾਮੁ ਨਿਰੰਜਨੁ ਅਗਮੁ ਅਗੋਚਰੁ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਏ ॥

ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਰੰਗਿ ਰਾਤੇ ਨਾਨਕ ਸਚਿ ਸਮਾਏ ॥

ਜਿਨੀ ਸਚੜਾ ਸਚੁ ਧਿਆਇਆ ਹੰਉ ਤਿਨ ਕੈ ਲਾਗਉ ਪਾਏ ॥੪॥੪॥

ਵਡਹੰਸ ਕੀ ਵਾਰ ਮਹਲਾ ੪ ਲਲਾਂ ਬਹਲੀਮਾ ਕੀ ਧੁਨਿ ਗਾਵਣੀ

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ਸਲੋਕ ਮਃ ੩ ॥

ਸਬਦਿ ਰਤੇ ਵਡ ਹੰਸ ਹੈ ਸਚੁ ਨਾਮੁ ਉਰਿ ਧਾਰਿ ॥

ਸਚੁ ਸੰਗ੍ਰਹਹਿ ਸਦ ਸਚਿ ਰਹਹਿ ਸਚੈ ਨਾਮਿ ਪਿਆਰਿ ॥

ਸਦਾ ਨਿਰਮਲ ਮੈਲੁ ਨ ਲਗਈ ਨਦਰਿ ਕੀਤੀ ਕਰਤਾਰਿ ॥

ਨਾਨਕ ਹਉ ਤਿਨ ਕੈ ਬਲਿਹਾਰਣੈ ਜੋ ਅਨਦਿਨੁ ਜਪਹਿ ਮੁਰਾਰਿ ॥੧॥

ਮਃ ੩ ॥

ਮੈ ਜਾਨਿਆ ਵਡ ਹੰਸੁ ਹੈ ਤਾ ਮੈ ਕੀਆ ਸੰਗੁ ॥

ਜੇ ਜਾਣਾ ਬਗੁ ਬਪੁੜਾ ਤ ਜਨਮਿ ਨ ਦੇਦੀ ਅੰਗੁ ॥੨॥

ਮਃ ੩ ॥

ਹੰਸਾ ਵੇਖਿ ਤਰੰਦਿਆ ਬਗਾਂ ਭਿ ਆਯਾ ਚਾਉ ॥

ਡੁਬਿ ਮੁਏ ਬਗ ਬਪੁੜੇ ਸਿਰੁ ਤਲਿ ਉਪਰਿ ਪਾਉ ॥੩॥

ਪਉੜੀ ॥

ਤੂ ਆਪੇ ਹੀ ਆਪਿ ਆਪਿ ਹੈ ਆਪਿ ਕਾਰਣੁ ਕੀਆ ॥

ਤੂ ਆਪੇ ਆਪਿ ਨਿਰੰਕਾਰੁ ਹੈ ਕੋ ਅਵਰੁ ਨ ਬੀਆ ॥

ਤੂ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹੈ ਤੂ ਕਰਹਿ ਸੁ ਥੀਆ ॥

ਤੂ ਅਣਮੰਗਿਆ ਦਾਨੁ ਦੇਵਣਾ ਸਭਨਾਹਾ ਜੀਆ ॥

ਸਭਿ ਆਖਹੁ ਸਤਿਗੁਰੁ ਵਾਹੁ ਵਾਹੁ ਜਿਨਿ ਦਾਨੁ ਹਰਿ ਨਾਮੁ ਮੁਖਿ ਦੀਆ ॥੧॥