Guru Teg Bahadur Updated Nov 6, 2017 By Jugraj Kaur About the Author Jugraj Kaur's extraordinary career has spanned over three decades and crossed over two continents. During this time, she has worked in the field of television as well as in the area of education. Her career began in the television industry in New Delhi, India, where she worked as a television producer at the start of her professional career. She was responsible for producing educational shows for children which inspired her to begin her long and fulfilling career in education, first in India and then in the United States. She received her Bachelor of Arts degree in Geography Honors and Library Science from the University of Delhi and then a Master of Science Degree in Geography as well as in Social Work from Jawaharlal Nehru University in New Delhi, India. This allowed her to teach at Mount Carmel High School, a prestigious and well known private establishment in New Delhi for the next ten years, where she taught Geography and was the Head of Social Science Department. Once immigrating to the U.S., Jugraj Kaur, earned another Master of Science in Special Education from Hunter College, City of New York. She worked for a special needs school in the New York Department of Education for the next 26 years before retiring in 2014. During her rewarding career as an educator for children with severe disabilities, she wore many hats which included serving as a classroom teacher, a crisis intervention specialist, a school unit coordinator, and for the last eight years of her career, as an education coach and mentor to newly hired school staff. In addition to her rewarding career, Jugraj Kaur, remains extremely involved with many community based organizations dealing with issues of alcohol and drug abuse, as well as child and spousal abuse. She also continues to serve on the Asian Advisory Board of the Queens District Attorney's office and since 2012, has also served as a Gurdwara Convener, and center and zonal judge for the Symposium of Sri Hemkunt Foundation. Jugraj Kaur currently resides in New York with her businessman husband and is a loving mother to two daughters and three wonderful grandchildren. 1 Guru Teg Bahadur INDEX # Title Page # 1 Birth and Early Life 3 2 Discovery of True Guru 5 3 Message of Forgiveness 8 4 Maiyan Rabb Rajaiyan 9 5 Creation of Anandpur Sahib 10 6 Solar Eclipse & birth of Gobind Rai 11 7 Right of Freedom of Worship 13 8 Martyrdom 14 9 Highlights 16 2 1. Birth and Early Life Guru Tegh Bahadur Ji was born in Amritsar on 1st April, 1621. He was the youngest of five sons of Guru Hargobind Ji, the sixth jot of Nanak . His mother’s name was Mata Nanaki. When Sikhs learned of his birth, they rushed to congratulate Guru Hargobind Ji. When Guru Hargobind Ji saw his child for the first time, he said, “Of my five sons, he will become the future guru. He will protect the weak and relieve their sorrow and pain.” The child was named Tyag Mal. Because of his bravery in the battle of Kartarpur, he earned the name Tegh Bahadur - Mighty of Sword. In 1628, when Tyag Mal was seven years’ old, his brother - Baba Atal Rai passed away. It was a moving experience for Tyag Mal at such an early age. Atal Rai was a tall, healthy young boy. He was adored by people because of his extraordinary supernatural powers. One day, his friend - Mohan - didn’t turn up to play. Atal Rai went to his house to inquire. He learned that Mohan had died of a snake bite. Atal Rai touched the dead body and said, “Wake up. It is time to play, dear friend.” The boy woke up. The incident - that Atal Rai has raised a dead body - spread in the city like a wildfire. When Guru Hargobind Ji found out, he was not happy and said, “No one should interfere in the Will of God.” Atal Rai took Guru Hargobind Ji’s message seriously and he willingly gave up his life. At the tender age of seven, Tyag Mal learned that one should let the Will of God prevail. Nine floor high building (the tallest in the city of Amritsar) now stands where Atal Rai was cremated. Tyag Mal spent first nine years of his childhood with his father and rest of the family at Amritsar. In 1630, he accompanied his father - Guru Hargobind Singh ji - and came to Kartarpur. From childhood, he had a fearless attitude and was nimble in action. Still, he was saintly and had humble insight for all. 3 As a young boy, he received training of archery and horsemanship from Bhai Buddha ji. Bhai Gurdas ji taught him religious and spiritual philosophy. His father, Guru Hargobind Ji, taught him warfare and swordsmanship. On September 14, 1632 Tyag Mal was married to Mata Gujari Ji. He was 11 years of age then. His father-in-law was Sri Lal Chand of Kartarpur. In the year 1635, when Tyag Mal was 13 years old, he accompanied his father to the battlefield. Mughals had started a fight over a hawk. The Mughal Chief Shah Jahan was hunting nearby. His hawk flew and fell in the hands of Sikhs. Sikhs refused to part with the hawk. Mughal Chief sent troops for the hawk, T, as Tyag Mal fought bravely with his sword. After the battle was won, the victorious Sikhs returning home honored their new hero with the title ‘Teg Bahadur’. This battle is called Battle of Kartarpur. Despite exhibiting skills in the battlefield, Tegh Bahadur continued to spend most of his time in seclusion contemplating on Naam and meditation. Tegh Bahadur was kind hearted. Once as a young boy, he was all dressed up in beautiful new clothes for the wedding of his older brother - Gurditta ji. He met a boy almost his age wearing dirty and torn clothes. Tegh Bahadur found the boy looking at him as if desiring the same for himself. Tegh Bahadur was moved by the boy’s poverty. He quickly took off his clothes and gave them to the boy. Mata Nanaki asked what had happened to his clothes. He replied, “Mata Ji, I gave them to a boy who needed them more than me.” Death of two leading and respected Sikhs, Bhai Buddha Ji and Bhai Gurdas Ji was a great loss to the Sikhs. Both had been strong protectors of Sikhism for many years. For Teg Bahadur, they had been mentors as well as examples of the Sikh way of life. He revered them just next to Guru ji (his father). ****** 4 2. Discovery of True Guru In 1635, after the battle of Kartarpur, Guru Hargobind Ji moved to Kartarpur to spend the rest of his life. In 1638, he lost his oldest son Bhai Gurditta. Guru Hargobind Ji aimed to groom his eldest son - Har Rai - to be the 7th successor of Guru Nanak, which came to fruition in 1644. Shortly after , Guru Hargobind Ji left his corporeal body for his eternal home. For next 22 years (1644 - 1666), Tegh Bahadur Ji spent most of his time in silent meditation, while examining and heeding to the news of the world from Kirpal Chand and Dwarka Das. He also took a long trip to the east on his mission to spread Guru Nanak’s word. In 1661, Guru Har Rai Ji left the material world for the heavenly abode. His younger son, Har Krishan, became the 8th Nanak. He was just 5 years old when he assumed the leadership. He was gifted in interpreting the Sikh teachings and philosophy with enormous clarity and foresight. It impressed his disciples. On the invitation of Moghul Emperor Aurangzeb, Guru Har Krishan Ji went to Delhi. There he stayed in the bungalow of Raja Jai Singh. About the same time Tegh Bahadur Ji arrived in Delhi with his mother Mata Nanaki, his wife Mata Gujari and Sikhs from a long trip to east. He went to meet Guru Harkrishan Ji at Raja Jai Singh’s house. He did not stay in Delhi and resumed his trip to Bakala. In 1664, Tegh Bahadur reached Bakala. Sikhs came from every corner to meet
The story of a Sikh museum KANIKA SINGH GURDWARA Sis Ganj in old Delhi One enters the museum with is one of the holiest Sikh shrines in the head covered and without shoes, India. As one walks down the street of as one would in the sacred space of a Chandni Chowk, the main boulevard gurdwara. The entrance to the museum in the old city, the Sis Ganj gurdwara is on the busy fawwara roundabout does a prominent landmark. The fawwara not quite prepare the visitor for the roundabout on which it is located is space inside. The museum has large always busy with the traffic of devotees, open halls, spread over two storeys. both locals who visit the gurdwara daily The display is unusual. In a and those who have travelled into Delhi museum, one typically expects a col- as pilgrims. As a resident of Delhi and lection of old, rare objects which have a historian interested in the city’s past historical value. Here, the display is and its heritage dynamics, it is interest- entirely made up of modern paintings. ing for me to observe the commemo- There are portraits of the Sikh gurus, rations and celebrations around the stories from their life and that of their gurdwara. The gurpurab celebrations followers. These ‘history paintings’ and the accompanying nagar kirtans narrate the story of the Sikh past. are a regular feature of the Sis Ganj These are oil paintings on canvas gurdwara and Chandni Chowk. The made in a western realist style. While fawwara (a blue and white colonial- the workmanship in some paintings is period fountain in the middle of a crude, on the whole it is impressive.
1 Do Not Reproduce This Article in Part Or Full Without Written Permission of Author How the British Divided Punjab Into Hindu
How the British divided Punjab into Hindu and Sikh By Sanjeev Nayyar December 2016 This is chapter 2 from the E book on Khalistan Movement published by www.swarajyamag.com During a 2012 visit to Naina Devi Temple in Himachal Pradesh, about an hour's drive from Anandpur Sahib, I wondered why so many Sikhs come to the temple for darshan. The answer lies in the events of 1699. In the Chandi Charitra, the tenth Guru says that in the past god had deputed Goddess Durga to destroy evil doers. That duty was now assigned to him hence he wanted her blessings. So he invited Pandit Kesho from Kashi to conduct the ceremony at the hill of Naina Devi. The ceremony started on Durga Ashtami day, in the autumn of October 1698, and lasted for six months. At the end of this period, the sacred spring Navratras began on 21 March 1699. Then, “When all the ghee and incense had been burnt and the goddess had yet not appeared, the Guru came forward with a naked sword and, flashing it before the assembly declared: ‘This is the goddess of power!” This took place on 28 March 1699, the Durga Ashtami day. The congregation was then asked to move to Anandpur, where on New Year Day of 1st Baisakh, 1699, the Guru would create a new nation.” 3 On 30 March 1699, at Anandpur, Govind Singhji gave a stirring speech to the assembly about the need to protect their spiritual and temporal rights. He then asked if anyone would offer his head in the services of God, Truth and Religion.
Sikhi Explored Sunday 4th December Volume 1 | Issue 1 Shaheedi of Sri Guru Tegh Bahadur Sahib Jee Waheguru Jee Ka Khalsa, Waheguru Jee Ke Fateh! Our Sikh history is rich beyond our imagination. The stories of our Gurus and their Sikh are truly inspiring, and the lessons to be learnt from reading about their lives, are countless. With the grace of the Guru, KCL Sikh Soc humbly look to share some of these beautiful gems from history with you all! In our first ever edition, we are going to remember the ultimate sacrifice our 9th Guru gave on the 24th November, 1675. Early Life Born in 1621, Guru Jee was first named ‘Tyag Mal’ by his father, the 6th Guru , Sri Hargobind Sahib Jee. During his childhood Guru Jee was taught Gurmukhi, Hindi and Sanskrit from the highly renowned Sikh scholar Bhai Gurdaas Jee. Fundamentally he was an apostle of peace and carried with him limitless virtues; notably his ability to remain calm and unshaken throughout his whole life. There are many stories of his childhood that indicate his humble personal- ity and the uncomprimising love he had for all. Despite being the son of the king of kings (Guru Hargboind Sahib Jee) whilst living in Bakale, Guru Jee worked on the land like ordaniry people, re- fusing to take offerings from anyone. Staying true to the saint-soldier concept ordained by his father, Guru Jee also learnt and mastered swordmanship, horsemanship and archery. At the tender age of just 13, Tyag Mal Ji marched bravely into battle with his father to protect their village, people and religion from the Moghuls, whom were under the control of Kale Khan.
THE EVOLUTION of the ROLE of WOMEN in the SIKH RELIGION Chapter Page
UGC MINOR RESEARCH PROJECT FILE NO: 23-515/08 SPIRITUAL WARRIORS: THE EVOLUTION OF THE ROLE OF WOMEN IN THE SIKH RELIGION SUBMITTED BY DR. MEENAKSHI RAJAN DEPARTMENT OF HISTORY S.K SOMAIYA COLLEGE OF ARTS, SCIENCE AND COMMERCE, VIDYAVIHAR, MUMBAI 400077 MARCH 2010 SPIRITUAL WARRIORS: THE EVOLUTION OF THE ROLE OF WOMEN IN THE SIKH RELIGION Chapter Page Number 1 INTRODUCTION 1 2 ROLE OF WOMEN IN SIKH HISTORY 12 3 MATA TRIPTA 27 4 BIBI NANAKI 30 5 MATA KHIVI 36 6 BIBI BHANI 47 7 MATA SUNDARI 53 8 MAI BHAGO 57 9 SARDARNI SADA KAUR 65 10 CONCLUSION 69 BIBLIOGRAPHY 71 i Acknowledgement I acknowledge my obligation to the University Grants Commission for the financial assistance of this Minor Research Project on Spiritual Warriors: The Evolution of the Role of Women in the Sikh Religion. I extend my thanks to Principal K.Venkataramani and Prof. Parvathi Venkatesh for their constant encouragement. I am indebted to the college and library staff for their support. My endeavour could not have been realised without the love, support and encouragement from my husband, Mr.Murli Rajan and my daughter Radhika. I am grateful to my father, Dr. G.S Chauhan for sharing his deep knowledge of Sikhism and being my guiding light. ii 1 CHAPTER - 1 INTRODUCTION Sikhism is one of the youngest among world religions. It centers on the Guru –Sikh [teacher -disciple] relationship, which is considered to be sacred. The development of Sikhism is a remarkable story of a socio- religious movement which under the leadership of ten human Gurus’ developed into a well organized force in Punjab.1Conceived in northern India, this belief system preached and propagated values of universalism, liberalism, humanism and pluralism within the context of a “medieval age.” Its teachings were “revealed’ by Guru Nanak (1469-1539 AD) who was, in turn, succeeded by nine other Gurus’.
The Sixth Nanak - The Eighth Nanak Guru HARGOBIND JI, Guru HAR RAI JI, Guru HAR KRISHAN JI January 26, 2020 by dedidated Sewadars of Sri Hemkunt Foundation Inc. INDEX # Title Page The Sixth Nanak (Guru Hargobind ji) 1 Early Life 3 2 Temporal and Spiritual Guru 4 3 Bandi Chhor Diwas 6 4 True King 7 5 Visiting Punjab & Kashmir 8 6 Bibi Kaulan 10 7 Five Battles of Sikhs 11 8 Kiratpur as Residence 14 9 Highlights of Guru Hargobind ji 15 The Seventh Nanak (Guru Har Rai ji) 10 Early Life 17 11 Guru’s Dispensary 18 12 Sikhs’ Love toward Guru ji 19 13 Eternal Happiness 20 14 Invitation from Aurangzeb 21 15 Desertion of Ram Rai 22 16 Passed on the Spiritual Light 23 17 Highlights of Guru Har Rai ji 24 The Eighth Nanak (Guru Har Krishan ji) 18 Guru is a light not a body 26 19 Request for Glimpse 26 20 Humanitarian Work 27 21 Highlights of Guru Har Krishan ji 28 22 Significant World Events 28 23 References 29 2 1. Early Life Sri Guru Hargobind Sahib Ji was born at village Guru Ki Wadali, Amritsar on June 19, 1595. He was very handsome and the only son of Guru Arjan Dev Sahib ji and Mata Ganga Ji. Physical and spiritual training of Hargobind Singh Ji took place under the able supervision of Baba Buddha ji and Bhai Gurdas ji respectively. Baba Buddha ji taught him martial arts making him an expert in the use of weapons and horse riding. Bhai Paraga and Bhai Ganga Sehgal taught him the art of warfare.
(1469-1539) (Ii) Guru Angad Dev Ji (1504-1552) (Iii
13. Who is the spiritual father of the Khalsa? 1. Name the ten Gurus of the Sikhs in the right order. Guru Gobind Singh Ji (i) Guru Nanak Dev Ji (1469-1539) 14. Who is the spiritual mother of the Khalsa? (ii) Guru Angad Dev Ji (1504-1552) Mata Sahib Kaur Ji (iii) Guru Amardas Ji (1479-1574) 15. What is the birth place of the Khalsa? (iv) Guru Ramdas Ji (1534-1581) Anandpur Sahib (v) Guru Arjan Dev Ji (1563-1606) 16. What is the Sikh Salutation? (vi) Guru Hargobind Ji (1595-1644) Waheguru Ji Ka Khalsa (vii) Guru Har Rai Ji (1630-1661) Waheguru Ji Ki Fateh! (viii) Guru Harkrishan Ji (1656-1664) 17. What is the Sikh Jaikara? (ix) Guru Teg Bahadur Ji (1621-1675) Boley So Nihaal (x) Guru Gobind Singh Ji (1666-1708) Sat Sri Akaal! 2. Name the present Guru of the Sikhs. 18. What is the literal meaning of the word ‘Sikh’? Guru Granth Sahib Ji and Guru Panth Khalsa Disciple 3. Who were the four Sahibzade? 19. What is the literal meaning of the word ‘Singh’? They were the sons of Guru Gobind Singh Ji. Lion 4. Name the four Sahibzade. 20. What is the literal meaning of the word ‘Kaur’? 1. Baba Ajit Singh Ji (1687-1704) Princess 2. Baba Jujhar Singh Ji (1689-1704) 21. Name the five prayers that comprise Nitnem, the daily prayer 3. Baba Zorawar Singh Ji (1696-1704) of the Sikhs (according to the SGPC Rehat Maryada) 4. Baba Fateh Singh Ji (1698-1704) • Morning (Dawn - Amrit Vela) 5.
Guru Teg Bahadur Updated Nov 6, 2017 By Jugraj Kaur About the Author Jugraj Kaur's extraordinary career has spanned over three decades and crossed over two continents. During this time, she has worked in the field of television as well as in the area of education. Her career began in the television industry in New Delhi, India, where she worked as a television producer at the start of her professional career. She was responsible for producing educational shows for children which inspired her to begin her long and fulfilling career in education, first in India and then in the United States. She received her Bachelor of Arts degree in Geography Honors and Library Science from the University of Delhi and then a Master of Science Degree in Geography as well as in Social Work from Jawaharlal Nehru University in New Delhi, India. This allowed her to teach at Mount Carmel High School, a prestigious and well known private establishment in New Delhi for the next ten
Asian Medicine 4 (2008) 263–279 brill.nl/asme The Sikh Foundations of Ayurveda Neil Krishan Aggarwal Abstract This paper explores how Sikh scriptures establish a unique claim to Ayurvedic knowledge. After considering Ayurvedic creation myths in the classical Sanskrit canon, passages from Sikh liturgi- cal texts are presented to show how Ayurveda is refashioned to meet the exigencies of Sikh theol- ogy. The Sikh texts are then analysed through their relationship with general Puranic literatures and the historical context of Hindu-Sikh relations. Finally, the Indian government’s current propagation of Ayurveda is scrutinised to demonstrate its affiliation with one particular religion to the possible exclusion of others. The Sikh example provides a glimpse into local cultures of Ayurveda before the professionalisation and standardisation of Ayurvedic practice in India’s post-independence period and may serve as a model for understanding other traditions. Keywords Ayurveda, Hindu and Sikh identity, Sanskritisation, Dasam Granth, Udasis, Sikhism Scholars of South Asia who study Ayurveda have overwhelmingly concen- trated on the classical Sanskrit canon of Suśruta, Caraka, and Vāgbhata.̣ This paper departs from that line of inquiry by examining the sources for a Sikh Ayurveda. Sikh religious texts such as the Guru Granth Sahib and the Dasam Granth contest the very underpinnings of Ayurveda found in Sanskrit texts. Historical research suggests that the Udāsī Sikh sect incorporated these two scriptures within their religious curriculum and also spread Ayurveda throughout north India before the post-independence period. The rise of a government-regulated form of Ayurveda has led to the proliferation of pro- fessional degree colleges, but the fact that Udāsī monasteries still exist raises the possibility of a continuous medical heritage with its own set of divergent practices.
The Ninth Nanak Guru Teg Bahadar ji March 13, 2021 by dedicated Sewadars of Sri Hemkunt Foundation Inc. INDEX # Title Page # Preface 2 1 Birth and Early Life 4 2 The First Battle 6 3 Stay at Kiratpur 7 4 Stay at Bakala 8 5 First Missionary Tour 9 6 Teg Bahadar as the Ninth Nanak 11 7 Message of Forgiveness 14 8 Selfish Behavior of Sikh Priests 16 9 Establishment of Anandpur 17 Second Missionary Tour and 10 18 Birth of Gobind Rai 11 Right to Freedom of Religion 20 12 Gobind Rai as the Tenth Nanak 22 13 Arrest of the Ninth Nanak 23 14 Martyrdom of the Ninth Nanak 24 15 Travel Map of the Ninth Nanak 27 16 Significant Contributions 28 17 Highlights of the Ninth Nanak’s Life 29 18 Significant World Events 30 References 31 1 Preface Sri Hemkunt Foundation Inc. was established four decades ago (in 1980) in New York, USA. The primary objectives of the Foundation are to help children and youth (6-25 years old) growing up in the Western hemisphere to learn Sikhi, develop public speaking skills, and be proud of being a Sikh. We do this through educational books on the Gurus lives, Sikh history, and Sikh philosophy; and by providing our youth opportunities for demonstrating their knowledge of Sikhi and skillfully communicating this understanding to others. The main Foundation-sponsored event is an annual Symposium. Participants compete in five age-groups: 6-8 years; 9-11 years; 12-14 years; 15-17 years; and 18-25 years. For each group, an age-appropriate book is prescribed.