HARJAGJEET

iT IS A WELL KNOWN FACT THAT GURU NANAK SAHIB DURING HIS FOUR SOJOURNS - UDASIS - VISITED FAR FFLUNG AND INACCESSIBLE PLACES IN INDIA AND IN DISTANT COUNTRIES. ONE SUCH PLACE HE VISITED IS PURI IN ORISSA, - A CITY WHICH HOUSES MAGNIFICIENT HINDU TEMPLES , INCLUDING KONARK TEMPLE ETC. AS PANDITS WERE SINGING AARTI TO PLEASE THEIR LORDS, GURU NANAK SAHIB GAVE US THE AARTI 'GAGAN MAIN THALL RAV CHAND DEEPAK BANE, ........'. AT THIS PLACE. THE AARTI IS REGULARLY SUNG IN ALL THE GURDWARAS, AND IS ALSO A PART OF 'SOHILA' ONE OF OUR NITNEM BANIS. ABOUT SOMETIMES BACK, I HAPPENED TO VISIT PURI, AND I HAD IN MY MIND TO VISIT THE HISTORIC GURDWARA TOO. I ASKED SEVERAL PEOPLE FOR SOME GUIDENCE, BUT I DREW A BLANK. ULTIMATELY, A RIKSHAW WALA WAS KIND ENOUGH TO TAKE ME TO THAT GURDWARA. I WAS QUITE DISTRESSED TO FIND THAT IN A BUSY BAZAR, A SAMLL PLACE CARRYING A PLATE OF 'GURDWARA UDASIN MAT' WAS THERE AND A PUJARI - A NON - SIKH, BARE HEADED WAS FOUND ON DUTY. GURU GRANTH SAHIB WAS PLACED AT A CART IN A SUKH ASSAN POSITION. IMMEDIATELY I WROTE LETTERS TO VARIOUS AUTHORITIES INCLUDING KAR SEVA VALAS, BUT TO DATE I HAVE NOT RECIEVED ANY RESPONSE FROM ANY QUARTER. WE DAILY PRAY TO ALMIGHTY ' HAI SACHE PATSHAW , NANKANA SAHIB ATE HOR JIHNA DHARAM ASTHANA ATE GURDHAMA TON SIKH PANTH NUON VICHHORIA GIYA HAI ...............'. MAY WE ASK THE AUTHORITIES , AS TO WHY A MAGNIFICIENT GURDWARA CANNOT BE ESTABLISHED AND TAKEN CARE OF AT SUCH AN IMPORTANT PLACE LIKE PURI, WHICH IS LOCATED AT A PROMINENT RAIL HEAD, AND HAS LAKHS OF PILGRIMS, SEVERAL DIFFERENT STARS HOTELS ETC. IF BABA HARBANS SINGH JI CAN PURCHASE A CINEMA IN DELHI FOR THE DEVELOPMENT OF THE PERIPHERY OF GURDWARA SIS GANJ SAHIB AND FOR HOUSING A MUSEUM IN MEMORY OF SHAHID BHAI MATI DASS, BHAI SATTI DASS AND BHAI DAYALA JI, CAN ANY HURDLE OF HOWSOEVER BIG THE SAME MAY BE, NOT BE REMOVED IN PROCURING THE PRESENT GURDWARA, ITS ADJECENT BUILDINGS ETC FOR ITS PROPER DEVELOPMENT. I MAY ADD THAT MY INFORMATION MAY BE SOMEWHAT OLD, IF SOME DEVELOPMENT HAS TAKEN PLACE OR IF SOMEBODY IS AWARE OF SOME MATERIAL CHANGE IN THE SITUATION, ONE MAY APPRISE THE MEMBERS. WITH THE HOPE THAT THE AUTHORITIES WITH SOME EARS WILL LISTEN . JAGJIT SINGH

A GURU PYARA, KARAMYOGI SHRI V. BHANUMURTY JAGJIT SINGH, NEW DELHI An old person in eightieth year of his life, hailing from South India, living in a small DDA Colony at South Delhi, having a number of achievements, in a variety of fields, working quietly, on a Gurbani project, at the first sight appeared to be quiet impossible and unbelievable. It just happened to be a chance meeting. I, in search of some talent gave a small insertion in a leading Newspaper some times back. The phone bell rang in a late evening hour, some body addressing me by name, whereas I had avoided giving name in the paper. The person on the other side, I was told was an eighty year old person working on a Gurbani Project, who was practically associated with the subject for the last about 40 years, and yet is almost unknown in the Sikh world particularly Sikh folks. The voice was so clear and the message full of such a clarity that I could not believe that I was talking to an ageing person. I expressed a desire to have a glance of him and he was so gracious to grant me an interview immediately. I called upon him last week. An old person, very simply dressed, living in a small flat at 2nd floor, having virtually no glamour and furnishings, along with his life partner, welcomed me. He was having only papers and books around him in abundance. As my meeting with him progressed, I was getting more and more confused as well as curious about his personality and was becoming restless to know more and more about him. Born on Christmas day in 1923, Shri Bhanumurty became an acclaimed writer in Telegu language and became pioneer in promoting science li terature, as early as in 1938. As a profession, he joined Government service and in a span of 28 years, by climbing the promotion ladder several times, he reached the climax and retired as Director of Public Relations in the Press Information Bureau, Government of India. He has been universally recognized as one of the best journalists of the country with 30 years of editorial experience. He successfully accomplished the job of broadcasting and news casting, planning, supervision, production and distribution of publications, while in the service of the government. He is considered as an acknowledged authority on Indian agriculture, rural development, industrial economy, health and family welfare. He has been acclaimed as a “ pioneering prodigy of popular science” and has written 60 volumes of science, perhaps the largest number any single author has so far written. His many works have been translated into many other Indian languages like Hindi, Kannada, Malayalam and Tamil. He has authored a number of Books for children and has translated almost all the books in Telegu that have been produced and brought out by the Children Book Trust of India. He had been an eminent broadcaster and aired more than 50 talks from All India Radio, Madras on several subjects of educational interest over a number of years. Besides these he has a number of achievements in various fields, which, though of very high importance and are essential to have glimpses of his multicoated personality, are being skipped, for brevity and for coming to the main purpose of high lighting his endeavor and achievements in one particular sphere, the one single aspect which eclipses all other aspects of his personality. Strange as it looked, a person, and that too, a non Sikh, hailing from south India, having not an iota of knowledge of our religion, culture, language etc, taking upon himself the uphill and gigantic task of studying and translating our entire scripture, I mean Sri Guru Granth Sahib in Telegu and other Indian and foreign languages, I after waiting for a while and studying his past, either from the horse’s mouth or through some papers which I was having before me, I just asked him as to how this turn - around came into his life. He narrated a small incident of his life that prompted him to the Gurbani sphere. An idea or a flash occurred to his mind as back as in 1962. It just happened when he shifted to New Delhi on his transfer from Madras, and was staying in a small rented accommodation in R Block, New Rajinder Nagar, New Delhi, when one of his next-door neighbors Dr. Bawa, out of courtesy called him to a Bhog Ceremony at his residence. When the host himself was explaining to the Sangat (the audience) the importance of gurbani and Akhand Path of Sri Guru Granth Sahib in our religion, he says an idea flashed to his mind that he should translate the entire Guru Granth Sahib into Telegu, his mother tongue. But he says it was just a flash, and he wanted to brush aside the same but he could not do so in spite of his best efforts. “It became a persistent thought, some inner voice often reminding him at frequent intervals of his promise to translate the Granth.” He talked to several persons Sikhs and non-Sikhs about his state of mind and about his desire and proposed project, but he says, keeping in view his background, not to talk of encouraging and suggesting some way out, every body heckled and ridiculed him. Amid continuous discouraging response from several quarters, he once happened to talk to Bakhshi Gurcharan Singh, the then nominated President of the Delhi Sikh Gurdwara Parbhandak Committee, who after some initial hesitations and reservations realized the importance of the project and gave the go ahead signal and the work started in right earnest. A will to do a thing and that too an honest one; coupled with a zeal; sustained and untiring efforts, always brings quick and positive results. And when something noble is aimed at and is sought for from the Guru, how the results cannot be positive! The comp lete JAPJI SAHIB was translated into Telegu in a very short span of time and was released in 1969 itself during the Quinn - centenary celebrations of Sri Guru Nanak Dev’s advent on this earth 1n 1469. The translated Bani, “ a real transcreation of the Holy Bani in Telegu”, as Shri Bhanumurty took it, “ was indeed the literary miracle of the 20th century performed by the Guru Maharaj himself through Bhanu his humble chosen servant and instrument”. Another big and wonderful achievement came from the same pen once again in 1977, when a full translation of Sri Sukhmani Sahib in Telegu was released during the 400th year celebrations of the city of Amritsar. He received a special honor at a congregation of the Sikh Organizations all over the world held at Amritsar and was presented a gold and silver replica of Sri Harmandir Sahib (Golden Temple) by the President of the SGPC, the highest Sikh religious body in the world. Now he has prepared a big volume of Japji with original and phonetic form in all the Indian languages. He showed me how on one side of the paper the Bani is written in original form in all the Indian languages, and on the opposite side its phonetic form, i.e. its way of pronunciation in the same very language has been given. The volume is likely to be released shortly. The work on the translation, no, nay, transcreation as he invariably puts it, of the entire Bani of Sri Guru Granth Sahib, the holy scripture of the Sikhs (the Jugo Jug Atal, living immortal Guru), is almost ready. He said, “ We shall be able to present – and humbly, seriously and sincerely pray the Guru Maharaj to help us in this great endeavor – the entire Gurubani as part of our humble contribution, on the occasion of the 400th anniversary celebrations planned to begin in 2004 all over the world”. He was referring to the first Parkash of Sri Guru Granth Sahib ji in Amritsar in 1604 by Sri Guru Arjan Dev Ji, the fifth Nanak, in succession. He has so many firsts to his credit He is the first person who has recorded an entire Veda on tape for preserving it in its proper ‘swar’ for posterity and for better understanding of the scriptures nationally and internationally. He is the first Indian scholar who has successfully attempted at Trans creating SRI GURU GRANTH SAHIB into any Indian language. This is being termed as ‘a literary miracle’ and has been described as “an outstanding contribution for the promotion of national integration and better understanding between the linguistic communities in the Indian Union”. He is the first non – Punjabi writer who has received the title of ‘SARDAR’ and ‘BHAI SAHIB’ and the highest Sikh honor Swords and Saropas from a number of Sikh institutions both in India and abroad. He has also inspired publication of Gurbani in foreign languages like Japanese, Chinese, Siamese, and other Indian languages based on the principle and pattern evolved by him, which has been acclaimed as “revolutionary.” He is working tirelessly on the subject in a missionary manner, without expecting any monetary reward or some other honors or recognition. He very humbly says that Guru Maharaj is very graciously getting this noble service from him. There was a big glow on his face when he said that he was honored as “Sardar Sahib” by Sri Guru Singh Sabha, Hyderabad and was addressed as “Bhai Sahib”, by none other than S. Gurcharan Singh Tohra, himself the then President of Shiromani Gurdwara Parbhandhak Committee, at the congregation of World Sikh Organizations held at Amritsar. To me he appeared as “A Guru Piara and a Karam Yogi”, as without having received the grace of the Guru and without dedication of a Yogi, none can embark upon such a vast and ticklish subject. Sri Guru Granth Sahib as such, does not have Punjabi as its only language but several other languages, viz, Sanskrit, Hindi, Brij Basha, Persian, and other regional languages of India. The Bani was composed in different parts of India and even abroad. Besides Bani of Six Sikh Gurus, Guru Granth Sahib has the Bani or the compositions of various saints and Sufi fakirs and some Bhatts and they used the languages and dialects, with which they were accustomed or of the area or region to which they belonged. Translation or transcreation of such a great and voluminous scripture is a gigantic task and only a karam yogi with utmost dedication and zeal can think of taking the project in hand. Kudos to Bhanhumurty Ji. In this gigantic task, Shri Bhanumurty is being given some assistance by the Delhi Sikh Gurdwara Management Committee. Some computers and a staff of one or two persons have been provided to him. He is working from home and he disclosed that he has earmarked one room of his flat exclusively for this purpose, and he is not charging any rent from the Committee. Even shoes are not permitted in that room. As I my self just inadvertently entered that room on the upper floor of his flat, he politely asked me to remove my shoes at the entrance, which I obliged immediately. Incidentally, I may mention that there was no ‘Parkash’ of Sri Guru Granth Sahib ji in that room. Moreover he said that he is not expecting any remuneration for his work from the committee as he is rendering an honorary, selfless service to the cause of the Guru, i.e. Nishkam Seva. He rather said and repeated several times that it is Guru Maharaj, who is gracious enough to have chosen him for this trans - creation of his Bani. No doubt Thiru (Shri) Bhanumurty, has been widely honored and given Siropas, awards etc by the Sikh community, the world over, and I am of the opinion, that he does not expect any monetary assistance, yet it is the duty of our community, to look after his personal requirements. He may be given a feeling that he is an important part of our community, we are at his back for all practical purposes, and he and his family can bank upon us in hours of need. The staff and assistance provided to him also need to be strengthened. As the work is gigantic and voluminous too, he may be provided adequate clerical, sc holarly and other assistance, so that the planned project can be achieved within the framework of time assigned or tentatively thought over by him, himself for the purpose. Then the matter should not end with the translation or trans creation alone. Such works are not to be carried for preserving in the museums or libraries. The Gurus message should reach the people in a very simple away. The Guru Bani gives solace and peace to the burning souls. It guides us into every aspect of practical lives. Agonies, worries, tensions, mutual hatred, jealousy, are greatly reduced, or rather vanish, when we recite bani with a sense of understanding and try to adopt the same in our practical lives. Mutual love, affection, brother hood, caring for others, and ‘Sarbat da Bhala’ and the spirit of “ khalak khallak, khallak main khallak”. (God is found in People and people symbolize God), is automatically generated as we study and peep into the holy scriptures (Sri Guru Granth Sahib Ji). The hard labor put in by Sri Bhanumurty Ji will not be of any use, unless we make it a point to send the Guru’s message to every home in right earnest. Shri Bhanumurty Ji says as a concluding message“ I strongly believe that Sikhism will be the future Religion of the World and Sri Granth Sahib as Its holy scriptures.” He cites several infallible reasons for his robust and unflinching faith. They include,” Sikhism is Hardly five centuries old and so is the youngest of all the world religions. The ancient Sanatan Dharma, popularly known as Hinduism is of Indian origin. The Buddhism and Jainism again of Indian origin are 26 centuries old. The Christianity and Islam both of Middle East origin are 21 and 15 centuries old respectively. Of all these principal religions of the world, Sikhism being the youngest is like a newborn baby. It is still growing, vibrant, dynamic and all pervading with a universal appeal. While other older religions like Christianity and Islam are tired and exhausted and preach fighting with ea ch other to establish their supremacy. They are engaged in self proclaimed crusades and Jihad which surely leads to mutual destruction and reduction in their areas of influence. The older religions of India, no doubt carry some cardinal principles of life and human behavior, yet some of them have stung up in rituals and superstitions only. Moreover Sikhism represents a unique synthesis of the best of all of these older religions shorn of their violent approach, superstitions and rituals. Moreover the message of Sri Guru Granth Sahib is conveyed to the entire humanity in a melodious and musical form and style that is easily understood by the common man. It is in tune with the basic tenants of human behavior of Sanatan Dharma of India. Again within five centuries of its origin, Sikhism has spread all over the world. The Sikhs endear themselves to one and all, while preserving their exclusive identity and practicing universal brotherhood, based on love for all, hard work and personal honesty, as true disciples of the great Gurus ”. I am convinced of the Prolific and Prophetic nature of Shri Bhanumurti’s remarks conveyed to me in a soft but surely in a magnetic and melodious voice. JAGJIT SINGH

I HAVE RECIEVED AN E MAIL FROM INDIA THAT BHAI JOGINDER SINGH JI TALWARA BREATHED HIS LAST ON 22ND JANUARY AND THE BHOG AND ANTIM ARDASS IS SCHEDULED FOR TODAY I.E. 27TH JAN. WHERAS WE AND FOR THAT MATTER ENTIRE KHALSA PANTH PRAYS TO SATGURU SACHE PATSHAH FOR GRANTING ETERNAL PEACE TO THE NOBLE DEPARTED SOUL, IT IS QUITE STRANGE THAT THE TOPIC HAS TO DATE NOT BEEN BROUGHT TO OUR NOTICE BY ANY OF THE ENLIGHTENED MEMBERS

A VERY GOOD PIECE OF INFORMATION. MATTER NEEDS A SERIOUS ATTENTION. PROMINENT SIKH PERSONALITIES IN AFRICA AND OTHER PLACES AND OUR SUPREME BODIES AT AMRITSAR AND ELSEWHERE SHOULD TAKE STOCK OF THE SITUATION. ANY HOW IT IS REQUESTED THAT UPTO DATE INFORMATION AND FOILLOW UP ACTION REPORTS MUST BE POSTED ON THIS FORUM IN THIS TOPIC

A GOOD HEART TOUCHING ARTICLE. PERHAPS OUR INNER CONSCIOUS WILL LISTEN JAGJIT SINGH

[color=A PAGE FROM SIKH HISTORY: THE NANKANA SAHIB MASSACRE JAGJIT SINGH, NEW DELHI It happened on 20th February 1921. Hundreds of unarmed Sikhs – old and young, – were brutally murdered without an iota of notice. Half dead were tied to the trees and set on fire. The injured in firing or otherwise were cut to several pieces with swords and spears and were burnt in fire ignited by kerosene oil and char wood. One person who rushed to the spot after hearing the gunshots was also assassinated and put in alive in a brick kiln. A varied account of the casualties has been given. By an estimate it was between 100 and 150. A government report gives it as 130, whereas, one S. Charan Singh a police Inspector, who counted the bodies after taking into account all the limbs collected and arranged gave the figures as 156. Another report has given the figure at 86. The confusion occurred because the bodies of almost all the Sikhs were so badly cut into pieces and were taken out from half burnt cluster (dher) of dead bodies, that virtually rendered impossible to count their numbers. This all happened within the precincts of Nankana Sahib, the birth place of Guru Nanak, who preached and practiced enmity towards none and spread the message of brotherhood and peace throughout his life. The modern reader, otherwise not well versed with Sikh History, at the very first instance might not believe that such brutal and sacrilegious acts took place within the precincts of the holiest place of BABA NANAK, and then would be very eager to know about the cause of such happenings. Whereas, the authenticity of such happenings is concerned, th ere is not any iota of untruth or doubt. The happening occurred less than hundred years ago, and as such is an act of recent past, and is recorded by several historians, other contemporary writers, in government records and even it has been incorporated in our daily ARDAS and we remember all the martyrs related to the massacre daily in our gurdwaras and in our homes while praying to the Almighty. Causes for the happening may be classified as immediate and remote or distant ones. The immediate cause or causes were rather the defiant and heinous and sacrilegious acts being committed by the Mahant of the Gurdwara and his team of granthis and others. The case may be narrated as under: - Mahant Narain Dass, (the person, withinin whose control the gurdwara was), was considering the gurdwara as his own personal estate and was doing all types of immoral acts within the precincts of the Gurdwara Janam Sathan, as his predecessor Kishan Dass was indulging in. Despite having given a word to a Sikh congregation in the presence of a magistrate that he will not repeat any misdeeds, which were being committed or resorted to by his predecessor, he kept a low caste (Mohammedan Mirasi) women within the premises and was doing all types of immoral acts. It is also recorded that once a retired officer came on a pilgrimage (darshan) to the Gurdwara along with his family. He was given a room and when evening prayers were going on in the gurdwara, one granthi (priest) was playing with the modesty of his daughter. In another incident six women who went to the gurdwara on a Puran Mashi (Full moon night) were molested by the granthis (priests). Such types of acts were being repeated and the gurdwara had become a center of immoral acts, opium and other drug related crimes, hooliganism etc. The Sikh Sangat, who was tolerating such acts for a number of years, could not remain indifferent for indefinite period. In a congregation specially held in Dharowal, district Shekhupura (now in Pakistan), on Octobe r 1920, the stock of the situation was taken. People, in general, were informed by the speakers, about the misdeeds of the mahant. It was unanimously resolved that the Mahant be advised to mend his ways, and stop his misadventures. The Mahant, instead of toeing the line of the sangat or the Khalsa, started taking counter measures. A convention of Sants and Mahants was called in Nankana Sahib and it was resolved to challenge the Akalis, who had come on the forefront by then, in a united manner. A fund of about Rupees 40 to 50 thousand was also raised for such purpose. To propagate his cause, he forcefully published and distributed one newspaper titled Sant Sewak. A committee from Akal Takhat Sahib sent two directives to the Mahant on 23rd January and 6th February respectively, in which the super and all-powerful Sikh temporal authority advised him to mend his ways and improve the management of the Gurdwara. The Mahant instead of mending and taking some corrective measures intensified his preparations to counter the Sikh or Akali attack, if there was any. He called a meeting of his supporters on 7th February and took certain decisions As per one report Mahant collected 14 tins of Kerosene oil and several other types of arms and ammunition. He reinforced the gates and got holes made in them so that bullets could be fired through them. The Akalis in a meeting at Layallpur on February 17 resolved that two Jathas one led by Bhai Lachhman Singh and the other by Bhai Kartar Singh Jhabbar will meet at village Chanderkot, a few miles away from Nankana Sahib, on the evening of February 19th and reach Nankana Sahib on the 20th of February. The Mahant who was a very clever person and had got his own inputs spread the word that on the 20th he would be going to attend a conference at Lahore. The Akalis too, got the inkling and decided that the date of march to the gurdwara be postponed to a future date to be decided by the Panth. Bhai Kartar Singh was present in the meeting and it was decided to send a special messenger to Bhai Lachhman Singh, informing him about the revised decision and to stop him from proceeding to Nankana Sahib with his jatha. According to the predetermined plan, Bhai Lachhman Singh started with a squad of 150 brave persons. This squad started from Chanderkot for Nankana Sahib in the morning. Before starting the march Bhai Lachhmn Singh performed the prayer (ardas) and got a word from the members of the jatha not to strike but to lay down their lives peacefully. They were advised to remain non violent even if they were to face gravest provocation from the opposite side. Just after the prayer when the squad was about to move, Bhai Waryam Singh intercepted them and showed them the letter about the latest decision of the Panth and advised them not to move. Bhai Tehal Singh a member of the Jatha, did not relent and took the squad along with him saying that they have performed the Ardas, have resolved to lay down their lives for restoring the sanctity of the gurdwara and they could not go back from their resolve and prayer (ARDAS). The Khalsa reached NANKANA Sahib in the early morning of 20th February, took bath in the Sarovar and entered the Gurdwara. Bhai Lachhman Singh sat in tabiya (in attendance of Guru Granth Sahib) and the others were sitting in front as sangat. The Mahant, as said above had information through his own intelligence. He had prepared and deployed his men accordingly. Within minutes he signaled. Things started moving. His men, who were sitting in the congregation, started moving one by one. The gate was closed. In no time the firing started from the roofs of the rooms. The Singhs started falling spontaneously. 26 died in the courtyard and about 60 were shot inside the Gurdwara within the presence (Hazoori) of Guru Granth Sahib Ji. Even Guru Granth Sahib was not spared. Several bullets were fired at the sacred Bir. The matter did not end here. When the Mahant’s men saw that the Khalsa was incapacitated, they came down with swords and choppers and cut the half dead o r the persons still breathing, into pieces. The gunshots were heard far off in the city. Bhai Dalip Singh and Bhai Waryam Singh who were sitting in the factory of Bhai Uttam Singh came rushing. Bhai Dalip Singh was shot dead and Bhai Waryam Singh was cut to pieces. The bodies of some of the Singhs were put into an adjoining kiln and were put to flames. The bodies of these two persons too were thrown into the same. A twelve-year-old son of Kehar Singh, a martyr (a resident of village Zarag district Ludhiana) was put alive into the fire. The Mahant ordered that no longhaired Sikh should be found alive up to the railway station. Kerosene oil was sprinkled on the living or dead and were put to flames. Bhai Lachhman Singh was tied to a tree and burnt alive. THUS HUNDREDS OF SIKHS WASHED THE MISDEEDS, SINS AND ACTS OF SACRILIAGE COMMITTED BY THE MAHANT AND HIS MEN, WITH THEIR BLOOD IN A MOST PEACEFUL MANNER DESPITE GRAVEST PROVOCATION. Bhai Uttam Singh informed all the Government authorities and other Sikh leaders by telegram or otherwise. Various Sikh leaders and the government authorities arrived in no time. Coming to know of the incident Bhai Kartar Singh Jhabbar with a jatha of about 80 to 90 Sikhs too started for Nankana Sahib immediately with a mission to get the Gurdwara freed from the clutches of the Mahant or to face martyrdom. By the time his jatha reached Nankana Sahib, thousands others too had reached and there was a very big crowd. Seeing the situation, Mr. King, the then Deputy Commissioner of Shekhupura, handed over the keys of the gurdwara to Sikh leaders which included S. Harbans Singh Attari, S. MehtabSingh, Baba Kehar Singh Patti, S. Teja Singh Samundri, Master Tara Singh besides Bhai Kartar Singh Jhabbar.The news spread like a bonfire in the entire country. Mahatma Gandhi reached Nankana Sahib on 3rd March to pay obeisance to the martyrs. Lala Lajpat Rai and Maulana Shaukat Ali, besides some other leaders of national eminence too reached. Everybody condemned the genocide of suc h a big magnitude. All were sure that the mahant alone did not have the courage to resort to such act, but he has done this at the connivance and at the behest and encouragement and active support of the government of the day. The Government too wished to eliminate the Akalis or to minimize their influence as they were proving to be the main challenge to their government and was very active in the freedom struggle. Its designs were open in no time. As the cases were filed and proceeded the Mahant was awarded death sentence. The same was converted to Kala Paani (exile to Port Blair). But he served the sentence in Delhi only. Other accused were given very minor sentences and terms of imprisonment. In contrast, about 100 Sikhs were arrested, on charges of decoity, house breaking and unlawful assembly. In the first case Jathedar Teja Singh Bhuchhar was awarded a total of seven years of imprisonment on different counts. Others were awarded between three and four years. In the second case S. Lahora Singh was awarded 9 years, three Akalis were awarded three years each and 16 others were two years term of rigorous imprisonment. In a third case S. Kartar Singh Jhabbar was awarded a total term of 18 years on different counts. His other colleagues were also vigorously punished. All these reflected the attitude of the Imperial government towards the Akalis, the peaceful unarmed satyagrahis who fought for a most noble and pious cause of getting their gurdwaras freed from the clutches of the Mahant who along with his employees or colleagues was indulging in nefarious and immoral acts in the holiest place of the Sikhs. Heads bow in reverence to the martyrs who laid down their lives and or otherwise faced different terms of rigorous imprisonments. The entire Panth will remember their sacrifices forever, as the religious and political leadership of the day included the Saka, the massacre in our daily Ardas (prayer) JAGJIT SINGH gray]

[color=g " BHAI KAHUN KO DAIT NAHN, NAHN BHAI MAANAT AAN” Nirbhau – Nirvair THE Seventh Master Guru Har Rai Sahib GURUGADDI was bestowed upon Guru Har Rai Sahib, a grandson of the Sixth Nanak, - Guru Har Gobind Sahib, before the latter physically left this mortal world and merged his soul in the Almighty. Before writing a brief life sketch and the contribution made by the Seventh Nanak and major events of his period, a few words about how and why the guru gaddi was bestowed upon him - the grand son, at a tender age of just 14 years - when Guru Hargobind Sahib was blessed with five sons. Baba Gurditta ji, the eldest one left this mortal world at the age of about twenty-four years when he was married and was having two sons Dhir Mal and Har Rai (Guru). Baba Atal Rai also abandoned his body at a tender age of nine years at the place, which is now known as Baba Atal (a nine storey building in Amritsar). It is recorded in history that both left for their eternal abode suo motto, after getting some displeasure of their father Guru, as both of them used their super powers, with which they were bestowed, in getting some dead bodies back to life. Baba Gurditta ji brought a dead cow back to life after a Sikh, while hunting killed it by mistake and was made a captive by the owner of that cow. He was to be freed after the Guru’s son - who was accompanying that Gursikh at that time - used his supernatural powers to bring back the dead cow to life. Baba Gurditta ji could not bear the agonies of a Sikh, offered compensation to the owner but the latter was not willing to agree to, short of bringing his cow back to life. Baba Gurditta Ji, ver y reluctantly yielded to the demand of the captor. Baba Atal Rai Ji also brought his friend Mohan back to life, just by saying him to wake up from eternal sleep. It is a fact that Guru Hargobind Sahib expressed his displeasure of the use of such powers, by his sons as he felt that this was a direct interference with the dictates and will of the Almighty and none can be a rival (Shareek or Equal) of him. Baba Suraj Mal was a worldly man and was looking after the worldly affairs of the family and was contented to remain a true Sikh of the Guru. Baba Ani Rai was a saintly figure, never married in life and preached Gur Sikhi throughout his life. Teg Bahadur the fifth and the youngest of all, was too young, and as per Guru’s predictions, he was to get the Gaddi at a later date and was destined to do some big deeds in his life. So, Har Rai, the younger grand son was found most suitable and appropriate to hold the Gaddi of Guru Nanak to spread and carry the message of Guru Nanak further. Principal Satbir Singh has mentioned in his book NIRBHAU NIRVAIR that all the three sons gladly bowed to the will of his father Guru, Guru Hargobind when the Guru Gaddi was bestowed upon (Guru) Har Rai, and none showed slightest of hesitations and reservations. “Rag rokh bin teeno puttran, ‘rwg roK ibn qInoN puqrn, Jhat uth bandhan thaniyo”2 Jt auT bMDn Twinau’ [ It may however be mentioned that Dhir Mal the elder brother of Guru Har Rai wanted to hold the Gaddi, but he showed his resentment at a distance and otherwise also could not get the love, affection and favour of guru Har Gobind Sahib as he was lacking in values, which were sought for in the holder of Guru Gaddi. Guru Har Rai became seventh Nanak on 8th March 1644 at the tender age of 14 years, as he came into the world on 26.2.1630.3 As mentioned above he was the son of Baba Gurditta Ji, the eldest son of Guru Hargobind Sahib and his mother was Mata Nihal Kaur. Har Rai (Guru) grew up under direct guardianship and close monito ring and supervision of Sixth Nanak during most part of his childhood, as his father left for his heavenly abode in 1638 i.e. just when he was a child of eight years. Incidentally it my be mentioned that his elder brother (Baba) Dhir Mal, was rebellious since his child hood and wanted to grab the guru gaddi by force. He defied the dictates of Guru Har Gobind Sahib several times and even sought the patronage and help of the emperor Shahjahan but could not succeed. It is mentioned in some books that on his birth Guru Har Gobind Sahib predicted that Prithi Chand (elder brother of Guru Arjan Dev and uncle of Guru Hargobind Sahib), known for his anti Guru Ghar activities and ulterior deeds) was reborn in his family. He for several years posed to be a Guru, as he was in possession of Granth Sahib (Guru), the possessor of which at that time symbolized to be the de facto holder of the guru gaddi). He continued with his negative and nefarious activities and at a later stage even attempted to shoot Guru Tegh Bahadur, the ninth Guru, but the latter providentially escaped. The bullet left some scratches at his forehead, but as usual Guru Tegh Bahadur Sahib did not lose his cool and said, “bhallo bhallo Dhirmal, bhallo bhallo Dhirmal”, meaning there by, “Dhirmal, God may bless you, God may bless you”. 4 At the time of merging his soul in the Almighty Waheguru, Guru Har Gobind directed the Sikhs, “not to cry or weep at his departure.” He said, “do Kirtan (recite the holy bani in devotion, with musical instruments); serve the Gur Sikhs; have faith on Guru Nanak and in case you want to have his glimpses (darshan), find me in Guru Har Rai” `“Mum aiys tum rudan na keejai, Kirtan naam vikhai man deejai. 599. Gur Sikhan ki sewa kariyo, Aik tek Guru Nanak dhariyo. Jo darshan kar mera chahe, Har Rai Gur daras umahae.600”5 The Seventh Nanak held Guru Gaddi for about 17 years as he left this world in 1661 at the age of just 31 years. During th is period, he established certain practices, laid down certain norms, and left some such crucial and vital imprints, which are invariably and strictly being followed by the Sikhs individually in their daily life as well as collectively in gurdwaras till date. ROUTINE: He strictly adhered to the daily routine established by his predecessors. He used to rise very early in the morning. After having a bath he used to sit in meditation and in the wee hours or just on day brake came to darbar. Immediately on arrival, he used to have a Hukamnama from Sri (Guru) Granth Sahib and then listened to Path –Gurbani – just being read by some other Sikhs. Then there was Kirtan Asa Di War, by the Rababis (traditional musicians of Guru Darbar), followed by Kirtan done by himself in collaboration with the Sangat (Jotian Da Kirtan). He established the practice of doing Ardas (Prayer), with folded hands in standing posture. Then he used to go to Langar Hall (Free Food Kitchen). He used to treat the entire sangat as saints and served them food first and thereafter took the meal himself. He used to take the same food, which was being prepared in the langar and invariably took the same while sitting in the sangat on the ground. After taking some rest, he used to go for hunting. Although he was very fond of hunting but it is said that he never killed or hurt any bird or animal and if by chance, some object was injured, the same was caught, brought to sanctuary, well treated and was latter left free. He used to catch his objects alive and was putting them in his zoo/sanctuary. In the evenings there used to be Katha programme (explaining Guru Bani to the audience, in simple language with the help of Guru Sakhis). Guru Sahib used to do this in his own melodious voice and went deep into the subject with utmost Tdedication and meditation. Scholars and Pundits from far flung places used to come to listen to Guru Sahib. After this Guru Sahib used to go to garden for a stroll. On returning from the garden, he w as visiting his Clinic and Dispensary. He had established a big clinic and a dispensary cum medical research center at Kirtpur Sahib for the treatment of the sick, infirm and old. Several rare herbs and medicines, which were ordinarily not available elsewhere, could be found in Guru Sahib’s clinic. An incident found in almost every book deserves mention here too. It is said that once Dara Shikoh, the eldest son of emperor Shahjahan fell seriously ill, and was in dire need of a rare herb. On the advise of his physicians, he sent for the same from Guru Darbar. Guru Sahib graciously, obliged and the life of the prince was saved. His other daily activities included, horse riding, archery, conducting wrestling competitions, giving lessons to children in Gursikhi and Gurbani etc. Akhand (Non Stop Kirtan) Kirtan was almost a continuous process during the day. In the evenings there was Sodar Chowki and till quite late at night sangat was listening to devotional programmes. After his evening meals (in langar), he used to go to bed. MIRI PIRI CONCEPT CONTINUED: The concept of Miri Piri or saint -soldier as started by VI Nanak Gur Har Gobind Sahib, was continued. Gur Har Gobind Sahib left with a dictate not to disband the force and also advised not to enter into battles and skirmishes in an unwarranted manner. Guru Sahib continued with a force of 2200 horsemen, ever in state of alertness to face the enemy i.e.. Royal forces. It is a matter of History that although attempts were made by the royal forces several times against Guru Sahib, but with the grace of Almighty, the situation did not arise when Guru’s forces took up arms. It is mentioned that Dara, the youngest son of Shah Jahan, when faced defeat at the hands of his elder brother Aurangzeb, while fleeing to Kabul, took refuge and shelter for a few hours from Guru Har Rai Sahib. He was already a devout of Guru Sahib, as his life was saved with the medicines and herbs, which were sent by Guru Har Rai Sahib, at the request of his father Shahjahan. He was otherwise also very moderate Sufi. Aurangzeb after having this information of refuge granted by Guru Sahib wrote to Khalil Ulla Khan, the Nawab of Punjab to attend to the situation. History says three attacks followed. Zalim Khan came with a force of ten thousand strong under his command. Before he could attack, he took such a meal, - comprising raw meat – that the same proved to be fatal for him. His forces in the absence of the commander, did not move forward and instead had to retreat. In the second attempt Dundai Khan a General from Kandhar was ordered to march but as he approached Kartarpur Jalandhar, his own men (enemies from within) killed him while he was asleep. Forces again retreated. Third time Nahar Khan of Saharnpur was sent. As the forces approached Dalma, a place four miles from Yamuna Nagar, Cholera epidemic spread into the forces, which resulted in several casualties. The forces visualized that this wrath of God Almighty on the forces were due to the anti Guru Nanak’s Gaddi policies of the ruler. As such they refused to move forward. It is recorded that the forces were sent several times again, but every time there was some cause or the other and, none could attack Guru Har Rai Sahib6 SOME ESTABLISHED LAND MARKS: 1. GURU KA LANGAR or FREE KITCHEN: No doubt Langar system, in Gurus’ House was quite prevalent since GuruNanak’s period and was vigorously being followed by the successor Gurus. Guru Har Rai Sahib gave a new definition to the concept. During his period Punjab faced drought several times. He directed the doors of Guru’s langar be kept open for 24 hours and none should go hungry from Guru darbar. He directed his Sikhs to open their houses to every hungry person. In every place of worship, Dharmshala, as the same was then called, langars started. Guru Sahib’s dictate was the real test of the langar is that food should be offered to every person, who approaches the same at any odd hour. He also directed that when the Guru’s langar starts in the morning for the sangat it should be announced by the playing of drums (– ngwry qy cot kIqI jwey). With this the people were to know that the langar has started and they could have their food in time and none could say that he has not been informed. 2. CONTRIBUTION TO GURU KA LANGAR: Guru Har Rai Sahib also instructed that whosoever comes to have langar, must contribute according to his capacity in the same. Let it be a handful of flour. By doing so, where on one side langar is strengthened, good fortunes shall flow towards the contributor, with the blessings of Satguru. He also put a ban on carrying langar items from langar hall to homes. 3. POOR PEOPLE’S APPETITE –GURU’S TREASURE (GARIB DA MUHAN –GURU DI GOLAK: He was so caring for the people that did not bother even if before the offerings reached him, the same were served to the needy in the form of langar. He rather became very happy and pleased when once he came to know that the agricultural produce of some of Guru’s lands, were distributed by his Sevadars among the needy people who were effected by the drought and were dying for hunger. Guru Sahib patted the back of the servant (sevak), Bhai Kal Dullat who did this noble act. ‘ He would miss no opportunity to inculcate in his disciples the noble sentiments of humility, compassion and selfless service’’6 4.Role of the Ruler, the King: Once some native rulers came to his court with different missions. Once they were were reconciled towards the greatness of the Guru, Guru Har Rai Sahib advised them not to prevail upon others without any cause. To be cruel and repressive towards one’s own subjects, does not speak well of a king, don’t feel proud and have false ego for getting power. Be afraid of God’s anger. He advised them not to sleep at night by closing all the doors and windows in their palaces as they might not hear the wails and agony of the helpless and poor person affected by the excesses or highhandedness of some other person or even king’s own officials. He further advised th em not to spend the wealth of the kingdom on themselves alone but spend the same on welfare activities and in development of the infrastructure, such as development and digging of wells and pools and building of bridges. He also suggested to them to build educational institutions for the spread of education amongst the masses. What a high and practical approach he was having towards the socio economic problems of the people. 5. Eternal abode and not death: Guru Har Rai Sahib was so sure about the deeds and lives of the followers of Guru Nanak, that he always insisted, that when any soul leaves this mortal world, any person should never use for him the word death or having gone to JAMDOOT – the angle of death. Instead they should always use the words ‘left for eternal abode, gone to Almighty, or has marched on. Even Zakira Khan is said to have told Nadir Shah Abdali, that the Sikhs on death of any fellow person say that he has marched,’cVweI kr igAw hY’ [ 6.. Importance of Sadh Sangat: Once some persons sitting in Guru Darbar asked fro Guru Ji, about the importance of Sadh Sangat. Guru Ji told that God was there in three different forms. First is God, Parbraham himself, second is Guru, who can be found in Sahabad and third is sadh sangat. First meditate on God and if you don’t succeed, concentrate on Shabad, and even then if you don’t get peace, come to Sadh Sangat. You will get solace. He further said sangat’s Ardas (prayer) always has its effect. He further reiterated that if God do not favor at any time, Guru comes to rescue and if Guru does no favor, sangat succeeds in getting his favor, and if sangat is against, none can come to the rescue. Acts to be performed/prohibited to be done – The essence of Sikhism: Principal Satbir Singh has summarized the teachings of Guru Har Rai Sahib on one page7 only, which in a nutshell contain all the basic principles or teachings of Gursikhi. He says once Sikhs asked Guru Sahib as to which acts should be done by the Sikhs and which should not be don e. Guru Ji said, don’t keep any love relations with a woman other than your wife, gather only at a place where Gurubani or Guru Nam is there, and don’t go to a place, where you forget Nam. Recite Jap Ji Sahib early in the morning with complete dedication. If you put yourself in Jap Ji from beginning to end, the entire world will be after you, and shall be in your service. You will not be short of any thing. Please remember there is no act better or over and above JAP. Do recite Kirtan Sohila while going to bed. You will have a sound sleep. Go to sangat daily and don’t go empty handed. You may take a handful of Atta (Flour). In Gurdwara don’t indulge in sundry talks. By doing so you will get displeasure of the Guru. Listen to Kirtan. There is no salvation without listening to Kirtan. If you sing in Rags, the results are best, but even without Rag, kirtan gives reward. The poor person, the person in trouble, and the person without any basic roots (NIMANA), must be given due honour and must not be condemned or shunted out. Do some good to others (Paropkar karo). Earn your livelihood with labor. He said, Guru Nanak Sahib observed that by putting in labor and earning livelihood, the body gets purified (dyh sucI huMdI hY). Earn with true labor. Don’t snatch from others and bring to your homes. To feed the handicapped is best deed. Never leave or abandon Guru’s door. If Guru has assigned you some work, do the same on priority by leaving all your personal assignments. Attend to your work after performing the assigned job. By doing so the Guru shall always look towards your problems. You will be performing really a big deed if you find some one is going astray from Guru’s house and you bring him back to the Guru’s path. One must realize soul and super soul (Atma and Parmatma). Get into the company of noble people, but remember Guru’s Shabad is supreme, and there is no salvation without Shabad. Soul and Super soul both are there in human body. The soul is entangled in greed and lust, but Super soul is fr ee from any type of entanglement. But none can please super soul, God, without Kirtan. So through Kirtan while the soul meets the super soul one attains salvation (Jeewan Mukat). Guru said so. Thus these are in nutshell, the basic principles of Gursikhi even today. Bhai Gonda A Devout Sikh; And Guru Har Rai A Devout Guru: Caption though appears quite unique and odd but reminds one of a strange event that took place during the period of Guru Har Rai. Guru Sahib sent Bhai Gonda to Kabul for spreading the message of Gursikhi in the masses over there. Bhai Gonda as an obedient Sikh, accepted the command, went to Kabul, and also established a temple for the spread of Guru’s message. One day it so happened that Bhai Gonda was so absorbed in meditation in Kabul, that he put Guru’s feet in his heart. Guru Ji caught in the Webb of Bhakti, while sitting on his throne at Kirtpur became all the more alert and cautious and sat firmly holding the ground. He did not respond to the call for food – being served as midday langar. Call was repeated after about one hour but Guru Ji did not rise. Even at dinnertime, when he did not respond, sangat became restless, he said, he was helpless as he could not stand and leave his throne as Bhai Gonda had clasped his feet. Bhai Gonda came to his own after several hours of meditation and only in twilight Guru Ji took his langar.8 Great was the Sikh of the Guru and still greater was the Guru of the Sikhs. Spread of missionaries (preaching centers–- bKSW) - Establishment of Blessings: While Guru HarGobind Sahib spread the message of Gursikhi by establishing four Dhuan’s – DUAW, – Guru Har Rai Sahib, selected some devout Sikhs trained and blessed them and thereafter asked them to spread the message of Sikhism in every nook and corner of the country. Sikhs so honored were treated to be as blessed ones by the Guru. Out of 12 ‘blessings’ in the Guru’s house, 10 were blessed by Guru Har Rai Sahib. As a result of these blessings there were no corner of the country, whe re there was no gurdwara, Guru’s Langar, or educational institutions. The first and foremost BAKHSH was Sangat Sahib, which was so designated by the Tenth Nanak, Guru Gobind Singh Ji, after noting the services of Bhai Sangat, who was blessed by Guru Har Rai, and was known as Bhai Pheru, at that time. Second was the BAKHSH OF BHAGAT BHAGWAN. Bhagat Giri as he was then known, came to Gurudwar (Guru’s door), with the desire to have glimpses of Chaturbhuj Bhagwan. His desire was fulfilled. He fell on the feet of the Guru Sahib. With the passage of time he became such a devout that he wanted to be always at the service of the Guru’s house. Guru Sahib blessed him and asked him to spread the message of Guru Nanak in the east. Bhagat Bhagwan spread the message in U.P; Bihar and other eastern provinces. With the passage of time he with the help of his men established more than 360 centers of Gurdwaras and other religious centers. They traced out all the places that were blessed by Guru Nanak, and established gurudwaras over there. The third Baksh was that of Suthare Shah. Suthre Shah, a find of Guru Hargobind sahib, from the outskirts of a town in Kashmir, as a discarded child thrown by the parents at his birth as he was having teeth in his mouth at the time of birth and was treated as a child with bad omens, Guru Hargobind sahib said what a Clean (Suthra) child was lying there. Sangat picked him up and he was known as Suthra, with the passage of time Suthra became a comedy poet and a man with great guts as he even told great truths with utmost boldness to emperor Aurangzeb. He was blessed by Guru Ji to spread the message in Kashmir. Besides there were Bakshs’ of Bhai Meehan Sahib, Bakhsh Bakhat Mall, Bhaksh Jeet Mali, Dakhni Rai, Sadhu Nand Lal, Dewaane, Heera Dass etc. Thus Guru Har Rai Sahib made all out efforts for the spread of Gursikhi in every nook and corner of the country and even abroad. Tours and travels of Guru Har Rai: Guru Sahib not only allotted ‘Blessings’ for the spread of Guru Nanak’s message while s itting at Kirtpur Sahib, he himself went to several places – villages and cities for the spread of Gursikhi. He also visited several places associated with the earlier Gurus and strengthend the system of spreading Guru’s message at those places. Uniqueness of his travels to Nankana Sahib, Churhkana, Kartarpur (Ravi), Sialkot, Goindwal Sahib, Khadur Sahib etc was that while he visited these places as a Guru and successor of Guru Nanak, he behaved like a devout Sikh. He offered his prayers in a most humble way took the dust and placed the same on his forehead( crx DUV mQy aUpr lgweI) and slept on the floor. He used to perform Kirtan and Katha himself and persuaded the sangat to have a collective Kirtan ( jotIAW nwl kIrqn krnw). He was of the opinion that professional musicians (Ragis) cannot reach every place so the Sangat should do these services themselves. Where ever, he went he spread the simple message of Nam, Gurbani, truthful life and living in humility. He cautioned people against rituals and practices established by the Brahmins to fleece and misguide the people. DARA SHIKOH, AURANGZEB AND RAM RAI: As all these three issues are interrelated, the same are being taken under one caption. Another purpose is to desist the temptation of making the article too long. As given out above at the outset that Dara Shikoh, the eldest son of Shajahan, was saved by the rare herbs sent by Guru Har Rai Sahib. Dara who was otherwise also a God fearing man and did not differentiate between Hindus and Muslims, had a great respect for Guru Har Rai Sahib. When he was being chased by Aurangzeb, in the run of emperorship, after the later had put his father in prison at Agra, he requested Guru Har Rai, for putting some temporary obstacles and hurdles in the advancing forces of Aurangzeb, so that he could reach Lahore safely. Guru Ji put his forces at the bank of Beas River for a few hours and stopped the advancing forces of Aurangzeb. As given out above (Under the caption Miri Piri concept continued) Aurnagzeb made se veral attempts, against Guru Har Rai, but could not succeed due to the grace of Almighty God, so every time efforts were made, either his commanders died unnatural deaths or there was a spread of epidemic. Ultimately he resorted to summoning Guru Har Rai to Delhi by writing polite letter of invitation. Guru Ji declined the offer by saying he could not see the person who imprisoned his father, is the murderer of all of his brothers and even has killed a saint like Sarmad – a Sufi saint who attained spiritual heights by crossing all the worldly bondages. Guru Ji wrote back that neither did he owe him any thing nor expects any favor, So the question of meeting him did not arise, regarding Dara, Guru Ji said, he got a kingdom of the Lord, as he is still ruling the hearts of the people. Aurangzeb on getting reply became very furious, but his men again prevailed upon him and upon the advise of Mirza Raja Jai Singh he sent another courteous letter through another messenger. Guru Ji was still not relenting but on the advise of his beloved people, he agreed to send Ram Rai his elder son to the court of Aurangzeb to apprise him about the path of Guru Nanak and his successor Gurus. Some influential Sikhs and some horsemen were also sent to accompany him. Baba Ram Rai was just 11 years of age at that time, but possessed all the supernatural powers. He was otherwise too, very mature, sober and intelligent. He at the beginning handled Aurangzeb very intelligently and effectively and obtained a place of honor in his court. But during a period of time he was swayed by the allurements etc and started showing miracles of which Aurangzeb was very fond of. The height of disregard of Gurus’ principles was reached when he in utter disrespect of Gurbani changed a verse of Gurbani, Mitti Muslaman Ki, to Mitti Baiman ki to appease the ruler. The message reached like a bonfire to Guru Har Rai Sahib and he immediately passed the orders, that he should not come back as he was not willing to see his face for ever. The message was loud and clear. Guru was not going to tolerate any one howsoever dear to him one may be, the alteration or twisting the Bani in any form to suit one’s or one’s master’s ego and selfish interests. Baba Ram Rai was not allowed to come back to Guru’s darbar and he stayed near Dehra Dun, after the emperor allotted him a Jagir. APPOINTMENT OF SUCCESSOR GURU AND LEAVING THE MORTAL WORLD: Guru Har Rai Sahib had a short span of worldly life of 31 years only. When the time to appoint a successor to Guru Nanak’s gaddi came before him, Sri Harkrishan, his second son was just about five years of age. But the historians have written that while Guru Har Rai himself predicted at his birth that he would perform big deeds, he at the instance of some of his devout Sikhs took his as well as Baba Ram Rai’s tests about the rightful successor. It is said that one day a Sikh reported that both the sons were quite absorbed in Path and Nam Simran. Guru Ji gave a big needle to him and asked the Sikh to test both by pricking the same into the arm of both. When the same was touched to Baba Ram Rai, he became perturbed but Sri Har Krishan did not feel the pain at all and remained unmoved. In another test when both were busy in their Path, while sitting on a small cot (Peerhe), guru Ji asked one Sikh to pierce a needle into one of the legs of the Pieerhis of both. When he pierced the same through the Pirhi where Baba Ram Rai was sitting, it was stuck up, but while the same when tried at the Pirhi of Sri Harkrishan Sahib, it went through. Guru Ji said, one who is really absorbed in meditation becomes like a wax, and everything, which comes in his touch, becomes like wax and others remain like hard wood. Principal Satbir Singh has observed that what a paradoxical phenomenon was there that while Ram Rai and Har Krishan were the sons of the same mother and father, yet one was directed to not to see his father’s face and for the second it was observed, whosoever shall have a glimpses of him, shall be free of all the worries agonie s and pains.9 Guru Har Rai put Shri Har Krishan at his throne and directed the Sangat, to recognize him henceforth the successor of Guru Nanak’s Gaddi and give him the same respect and regard as they were hitherto fore giving him or his predecessors. Guru Harkrishan was given guard of honor with guns and Bugles and drums were played at the time of his installation to the gaddi. Guru Har Rai immersed his soul in the almighty on 7th October 1661. It is said Guru Har Rai was a creator. Bhai Nand Lal has addressed him as the Creator Har Rai (GURU KARTA HAR RAI). He always created but never plucked or destroyed any thing. He even never plucked any flower. Even while going for hunting he never killed his targets and if at any time any bird or animal was injured by him, he would treat him under his supervision, and would let him free when it was able to go anywhere it liked. Guru Har Rai was fearless in his thinking and in his deeds and never kept enmity with any one. This is why Principal Satbir Singh has captioned him as ‘NIRBHAU – NIRVAIR, while giving his life sketch. ray]