Friday, July 9, 2010

SIKHI DA SAMPOORAN SWAROOP (VOL 1 TO 6)


ARTIST: GYANI SANT SAINGH JI MASKEEN
ALBUM: SIKHI DA SAMPOORAN SWAROOP (VOL 1 TO 6)
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SACH KHAND VASE


ARTIST: GYANI SANT SINGH JI MASKEEN
ALBUM: SACH KHAND VASE
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GURBANI VICHAAR


ARTIST: GYANI SANTH SINGH JI MASKEEN
ALBUM: GURBANI VICHAAR
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SIMARO SIMAR SIMAR SUKH PAVOH


ARTIST: GYANI SANT SINGH JI MASKEEN
ALBUM: SIMARO SIMAR SIMAR SUKH PAVOH
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GURU TEGH BAHADUR JI

Guru Tegh Bahadur Ji:

After Jahangir, his son, Shah Jahan, became the Emperor. He continued the religious policy of his father, but in a milder form. He wanted his eldest son, Dara Shikoh, to succeed him on the throne of Delhi. Dara Shikoh was a pious, kind-hearted and liberal minded man. If he had succeeded his father, India's subsequent history would have been far different. Sikh history, too, would have taken different course. Dara Shikoh was an admirer of the Sikh Gurus. But that was not to be. Shah Jahan fell seriously ill. His sons thought he was about to die. They began to fight among themselves for the throne. Aurangzeb defeated his brothers. He killed Dara Shikoh and another of his brothers fled the country to save his life. The third brother was imprisoned by Aurangzeb at Agra. Shah Jahan also was imprisoned at that place by his son Aurangzeb. After thus disposing of his father and brothers, Aurangzeb became the Emperor of Delhi. He got rid of all his opponents most mercilessly and thoroughly. By such acts he made it clear that he was clever, cruel, crafty and callous man with an iron will. It was clear to all that he could not tolerate any opposition in any form, from any quarter whatsoever.
In religious matters he was harder than even his father and grandfather had been. He was extremely fanatical. He was a Sunni Muslim. He had come to believe that his own religion was the only true religion. All who professed other religions were considered by him to be Kafir or infidels. He considered himself to be God's Deputy on earth. He made up his mind that the Islam of his conception should be the only religion in his empire. He wanted all his subjects to be Sunni Muslims. He aimed at establishing an orthodox Sunni Muslim State. Among the Muslims, there were many who were pious and liberal-minded. They were Shias and Sufis. They did not hate non-Muslims. They wanted to be friends with them, to live at peace with them. Aurangzeb did not like such pious, liberal-minded Muslims. He had them all murdered in cold blood. At the same time, he started ruthless campaign to Muslimize the Hindus. Strict ordrsd were given to the governers and officers all over the empire to do their utmost to make the Hindus embrace Islam. Those who agreed to become Muslims, were given many facilities, favours and concessions. Those who did not, were subjected to many forms of hardship and harassement, not only by government officers but also by their Muslim neighbours. Very hard, indeed, was the Hindus' lot in those days !




Guru Tegh Bahadur took up his duties as the ninth Guru of the Sikhs in March 1665, that is, about seven years after Aurangzeb had managed to occupy the throne of Delhi. It was, thus, in the reign of this fanatic, bigoted, and callous hearted monarch that Guru Teg Bahadur had to carry on his work. This was to prepare the people to face all oppression and persecution with fearless, dauntless courage and steadfast boldness. It was to urge them to hold their faith and honor far more dear and precious than life; to be ever ready to give up life, and refuse to give up their dharma. It was to develop in them a sense of their rights as human beings. It was to arouse in them a longing and an urge to claim and assert these rights. Soon after taking up his duties as the ninth Guru, Guru Teg Bahadur founded Sri Anandpur. The land needed for the purpose was purchased from the raja of Kahlur. Then he decided to undertake an extensive missionary tour of the eastern provinces of India. This tour lasted from 1665 to 1670. His aim, of course, was to preach his faith and ideals. He visited important cities like Agra, Allahbad, Banaras, Gaya, and Patna. Then, leaving his family in Patna, he moved onwards through Monghyr to Dacca. From their he carried out his extensive tours of that province. He spent about two years working there. Then he went to the north and preached his mission among the Assamese.
In Assam the Guru met Raja Ram Singh Kachhawa of Amber (Jaipur), son of Mirza Raja Jai Singh in the beginning of the year 1668. He had been a great admirer of the Sikh Gurus. It was he who had invited Guru Harkrishan to Delhi and treated him as his honored guest. Like his father Raja Ram Singh was an admirer of the Sikh Gurus. He had gone to Assam to lead the military campaign against the Assamese on behalf of Emperor Aurangzeb. The Guru was eager to prevent bloodshed. He managed to bring two parties together for negotiations. He was able to bring about understanding and peace between them. This was effected at a place named Dhubri on the right bank of the river Brahmpura. At that spot a high 'Mound of Peace' was raised by soldiers of the two armies, working together and using their shields to carry the earth which they needed. Near that Mound stands a Gurdwara called Damdama Sahib. It was this period when the Guru was touring the eastern provinces of India, that there occurred a marked and lamentable change for the worse in Aurangzeb's policy toward the Hindus. He adopted a severe attitude toward them. On April 8, 1669, he issued orders to the governers of all provinces to destroy with a willing hand the schools and temples of the 'infidels'. They were strictly enjoined to put an entire stop to the teaching of idolatrous forms of worship.
Most of the 'infidels' in Aurangzeb's empire were Hindus so they became the chief targets of this anti-infidel campaign. The Sikhs were not given to any form of idolatrous worship. But to the Muslim rulers all dissent from their religion was intolerable; it was kufar. Hence to them even Sikhs were 'infidels'. The Sikhs therefore, could not expect, nor did they get, a different treatment. They, too, had their share of attention from the emperor's governors and their officers. As we know in most towns and cities there were representatives of the Guru. They were called masands. They preached the Sikh faith. They also received, on the Guru's behalf, the offerings made by the Sikhs of their localities. These offerings the took to the Guru once a year. Emperor Aurangzeb ordered that the masands be expelled from the town and cities. He also ordered that Sikhs' places of worship, Gurdwaras, be destroyed. Quite a number of Gurdwaras were demolished.
Guru Teg Bahadur was at this time in Assam. It was there that he heard of the change for the worse in Aurangzeb's policy of religious persecution of the non-Muslims, including the Sikhs. As the result of emperor's changed religious policy, the Hindus and Sikhs were passing through terrible times. Guru Teg Bahadur had come to be generally looked upon as Hind Ki Chadar or Champion of the Hindus. He was also head of the Sikh Religion, the Guru of the Sikhs. How could he stay away from his people, when they were in great distress ! He felt that his place was among them and with them. So leaving his family at Patna, he rushed back to the Punjab. The year was 1670. When he reached his people, he inspired them, encouraged and consoled them with discourses, exhortations, and Divine Songs. He taught them to strike fear in none to be afraid of no one and fear nothing. The Guru felt that he should not stay in his headquarters in Anadpur. ' I must be among my people,' he said to himself. ' I must visit them. I must go about from place to place, telling my people to prepare themselves for what is coming , and coming every soon; to shed fear and weakness; to face and oppose the tyrants with all their might.' Accordingly, he undertook an extensive whirlwind tour of the Malwa and the southern part of the country. In this tour he visited countless places and addressed countless people. Sikhs from all over the country flocked to see and hear him. There was always a large assembly of his followers and disciples at his congregations. They made considerable offerings to the Guru. As he had returned to the Punjab after over five years, the gatherings at his diwans (congregations) were unusually large. The offerings of bhet made by them to the Guru was also unusually large. As he moved from place to place, he was always accompanied by a large number of Sikhs and other visitors.
Everywhere, he said to the people, ' You know what the Mughals are doing. The great Mughal, Aurangzeb, wants the Islam of his conception to be the only religion professed and practiced in his empire; so that all his subjects should be Sunni Muslim. He wants all non-Muslims, Hindus, Sikhs, to choose between Islam and death. Soon you may have to make that choice. Get ready to suffer for your faith. Take a vow that you will give up your life, but will not give up your dharma. Prepare yourselves to face and fight the tyrants in defense of your dharma. God will help you. The emperor will, I feel, turn his attention to me. He will deal with me as his grandfather, Jahangir, dealt with my grandfather, Guru Arjan Dev Ji. His treatment of me might even be more cruel and fierce. He will issue orders for my arrest. He will tell me to choose between Islam and death. You need not to be told what choice I shall make. He will then have me murdered. That is certain to happen. But don't feel dejected or downcast. I feel that the path of peaceful activity and suffering will have to be given up. It will have to be abandoned. You know that after Guru Arjan Dev's martydom, my father, Guru Har Gobind, had changed the Sikhs from saints to saint-soldiers, from peaceful devotees of God to God-fearing warriors. Similarly, after my death, my son, your next Guru, will take up arms. He will be great warrior. He will raise a powerful army of saint-warriors. He will change jackals into lions, sparrows into hawks. Get ready for that change. Get ready to muster strongly under his leadership and to shake the Mughal empire to its roots. I shall watch and bless you from above.'
Guru Teg Bahadur had returned from his tour of the east and north-east in 1670. Because of the Emperor's orders, the royal reporters and news writers began to pay closer attention to the activities of the Guru on his return to Punjab. The royal reporters reported to the Emperor that Guru Teg Bahadur had become a man of great influence. 'For years by now,' they reported, ' he has been conducting an extensive whirlwind tour of the country. He has been going about with many thousand men. He is also collecting funds. Wit the increase in the number of his followers and financial resources, he might raise the standard of rebellion. Now, at that time, Aurangzeb was encamped at Hasan Abdal. He had gone there to quell the rebellion of the Pathans on the north-western frontier of his empire. He had left Delhi on April 7 and reached Hasan Abdal on June 1674. It was there that he received the royal reporters' reports against the Guru. He was then busy quelling the Pathans' rebellion. He had no time to make intensive enquiries about allegations. Indeed, he did not have even the inclination to make any such enquiries. He was already suspicious of the Sikh movement to which his grandfather had tried to put an end. He himself also wanted to suppress it. But he was then busy at Hasan. Though his fears were aroused by the reporters, yet he took no immediate action. Then he received another report against the Guru. Thereupon he decided to strike, to end the Guru's life and activities.
The governers of all provinces were busy taking action in accordance with the emperor's orders of April 1669. The governor of Kashmir was doing the same. In 1671, Nawab Saif Khan, governor of Kashmir, was transferred and his place was taken by Nawab Iftikhar Khan. The new governor was an enthusiastic exponent and executor of the emperor's policy. He chose to be specially active in this matter. He called upon the Hindus of Kashmir to choose between Islam and death. Those who refused to give up their faith were put to the sword. Then he turned his attention to the Brahmins of his province. He was very severe with them. He subjected them to the utmost tyranny. He told them the emperor's orders. He told them to choose between Islam and death. They were further told to make their choice without delay. They said, 'Give us six months' time to consider the matter.' He acceded to their request. The people and Pandits of Kashmir offered special prayers to their gods and goddesses. But all was in vain because Hindus worship stones, snakes, trees, air and such those kind of things. In their extreme distress, the Pandits decided to seek Guru Tegh Bahadur's advice and help. The Guru had completed his tour and had returned to Siri Anandpur. Accordingly, a sixteen man deputation of the Brahmans of Kashmir waited upon the Guru at Siri Anandpur. Their leader was Pandit Kirpa Ram Dutt of Muttan. He had known the Guru for some time as the tutor of his young son, Sri Gobind Rai, at Anandpur. The deputation arrived at Anandpur on May 25, 1675. The Pandits had told the Guru of what they had suffered and what more was in store for them. They added, 'Our lot has become unbearable. You are rightly known as Hind Ki Chadar, Champion of the Hindus. We have been given six months' time in which to make our choice between Islam and death. That period is about to end. We have not been able to decide this way or that. We have come to you for help, guidance, and protection, O Champion of the Hindus.'
The Pandits' woeful tale plunged the Guru into deep and anxious thought. He thought to himself, thousands of people have to make the same choice. Things are becoming intolerable. Something should be done to set them right. But what should it be ? Guru Tegh Bahadur sat silent lost in thought. At that time his son, Siri Gobind Rai, came in and sat on his lap. He did not receive the usual caresses from his father. He looked in the latter's face. He discovered that his father was absorbed in some deep and anxious thought. Then he looked at the Pandits standing before the Guru. He noticed their long faces and downcast eyes. He felt convinced that the Guru's concern was about these persons. 'What is it, dear Papa ?' asked he in his charming Bihari accent. 'Why is your ever calm and bright face furrowed with care and clouded with gloom ? What are you pondering over so deeply and anxiously ? What have these good people been telling you ? They seem to be plunged in some woe. What is the matter ?' The Guru replied, 'These good people are Pandits of Kashmir. Their governor has told them to choose between Islam and death. They don't want to choose either of the two. They were given six months' time in which to make up their minds. That time-limit is about to expire. They have come to me for help and advice. 'The problem before me is very tough. The times are hard, very hard. But still harder times are soon to come. The Mughals rulers are making all-out efforts to convert all their subjects to Islam. To achieve that object, they were behaving like fierce wild beasts. Their conscience is dead. Their hearts have become frozen and stony. Something has to be done to melt and soften their hearts, to bring back to them their lost human nature, and to revive their conscience. On the other hand, Hindus have lost all sense of dignity and self-respect. They seem to have become dead. They bear everything most meekly, without even a whispered protest. They are spiritually dead. Something has to be done to inspire them with life, courage and human dignity, to put new life into their dead bones.
'This two-fold task must be performed without delay. The first task is that of melting the ruler's stony, frozen hearts, and filling them with fear of God, love for man, and human sympathy. The second task is that of infusing life, courage, and a sense of self-respect in the Hindus, and arousing in them the courage to do and dare. They have to be taught to claim and assert their human rights. 'There seem to be only one way to achieve all this. Some great holy man should throw himself before the beastly tyrants and challenge them to do their worst. The sight of suffering bravely born by such a one, might give them a shock and shaking. Their dead human nature might come back to life. Their hearts might begin to throb with human sympathy. On the other hand, the same sight will produce a strong stir and indignation among the non-Muslims. They will realize the need of ending the tyranny of these bigoted rulers. They will begin to think how make themselves free from beastly tyrants' yoke. But how and where to find such a holy man ? That is the problem which has made me sad and lost in thought, my dear.' Siri Gobind Rai, who was hardly eight years old, said, 'For that sacrifice, dear father, who can be worthier than you ?' On hearing this, Guru Tegh Bahadur felt satisfied that his son would be a worthy successor to him. He felt sure that Siri Gobind Rai would prove equal to the task before him. The task was that of leading his people through the difficult that were soon to come. Accordingly, he told Pandits to go and tell the governor, 'Guru Tegh Bahadur is our leader and guide. First make him a Muslim. Then we shall follow his example. We shall adopt your faith of our own accord.'
The Kashmiri Pandits thanked the Guru for his sympathy, guidance, and promise to sacrifice himself in order to save them. They went to the governor. They said to him what Guru had advised them to do. The governor promptly reported the whole matter to the emperor at Hasan Abdal, and sought his further orders. Aurangzeb was filled with rage on getting the governor's report. His own reporters also sent a similar report. They told him Guru's sympathetic response to the Brahmans' appeal; of his readiness to lay down his life in their cause. The emperor burst out, 'He has dared to express sympathy with the infidel Brahmans of Kashmir. His conduct is an open affront to me and my policy regarding the infidels. I cannot brook it. He must suffer for it; he must die for it.' He at once issued an order to the governor of Lahore to have the Guru arrested, fettered, and detain in prison. Further orders about him, he added, would be given on receiving a report that the first order had been carried out. The governor of Lahore passed on the emperor's order to the faujdar of Sarhind, Dilawar Khan; for Siri Anandpur was within his jurisdiction. The latter, in turn, asked the circle Kotwal of Ropar, Noor Mohammad Khan Mirza, to arrest the Guru; for Sri Anandpur lay in his immediate jurisdiction. The emperor's orders for the Guru's arrest were kept secret. The Kotwal feared that if the order got out the Guru's followers and admirers might create trouble. He wanted to wait for a suitable opportunity to effect the arrest without any fuss and difficulty. He did not have to wait long for that opportunity. The Guru, accompanied by a few followers, left Anandpur for another tour. He did so on July 11, 1675. He soon arrived at the village of Malikpur Rangharan near Ropar. He wanted to cross the river Satluj for his onward journey. At that village he stayed in the house of a Sikh named Dargahia or Nigahia.
The Kotwal had deputed special police informers to watch and report the Guru's movements. They informed him of the Guru's arrival at Malikpur Rangharan along with a few Sikhs. He hurried to the spot at once. The Jats of the village got news that the Kotwal had come to arrest the Guru. They came out in a body to oppose the arrest. But with the help of local Ranghars and a strong force of additional police, the Kotwal was able to arrest the Guru and his companions. This happened on July 12, 1675. The Kotwal, Noor Mohammad Khan Mirza, sent the Guru to Sarhind. The faujdar of Sarhind, Dilawar Khan, reported the Guru's arrest to the imperial headquarters and sought further orders. The Guru Ji was kept at Sarhind for some three months and a half, fettered, chained, and detained in prison. Then a parwana was received from the imperial headquarters. As required therein, the Guru was dispatched to Delhi, shut up in an iron cage. He reached there on November 5, 1675. The emperor was informed accordingly, and his further orders were sought about what was to be done to the Guru. He was kept in an iron cage, fettered and chained. Nobody was allowed to meet him.
In the meanwhile, the Subedar and the royal Qazi did their utmost to persuade the Guru to be converted to Islam. Finding him unwilling to do so; they tortured him most cruelly for five days with a view to coercing him to agree to their proposal. But he was adamant as a rock. Nothing could shake him or make him agree 'to abjure his faith or perjure his soul to preserve his muddy vesture of decay.' He remained firm and perfectly calm. He was willing to lay down his life rather than to give his faith. His tortures were made more and more severe and cruel still. But they failed to shake him. On November 11, 1675, they killed his companions before his very eyes. Bhai Mati Das was bound between two pillars and cut down with a saw. Bhai Dayal Das was boiled to death in a cauldron of boiling water. Bhai Sati Das was roasted alive with oil soaked cotton wrapped round his body. Thus did the Guru's companions sacrifice their lives for their faith, with God's Name on their lips, and their eyes fixed on the Guru's face. But then the emperor's order had been received about what was to be done to the Guru. It said, 'Tell him that if he claims to be a true prophet sent by God to preach a religion, he should show some miracles in support of his claims. If he does not or cannot show any miracle, he should be told to accept Islam. if he refuses to do that, he should be executed. The emperor's men informed the Guru of the choice offered to him by the emperor. The Guru replied, 'True man of God never perform miracles in order to save themselves from suffering or hardship. They do not perform miracles to prove their greatness, either. I will not show any miracles. I will not accept Islam. Do with me as you like. I would prefer to lay down my life in sympathy with the oppressed and helpless Brahmans of Kashmir.
After the Guru had thus announced his decision about the choices offered by the emperor, he was led out of his cage to an open space near Chandani Chowk. He was allowed to bath at a well nearby. After bathing, the Guru went and sat under a banyan tree. The executioner stood near him with his drawn sword. The Guru said to him, 'When I conclude my prayers, I shall bow to God. Do you work at that movement.' The Guru began to recite Japji. Then he offered prayer to God and bowed to Him. Guru's head was cut off by itself before the executioner sword touched the Guru's head because the Guru was blessed from his father, Guru Har Gobind, that no one will be able to kill the Guru with any weapon. This occurred on the 11th of November, 1675 A.D. A large crowd had appeared there to witness the execution. At the place where Guru Tegh Bahadur was beheaded, stands the magnificent Gurdwara named Sis Ganj. The Guru's body was publicly exposed in the streets of Delhi, to serve as a warning to the 'infidels'. It was announced that nobody was permitted to remove the Guru's dead body. Strong guards were posted to prevent its being taken away. However, a daring Ranghreta Sikh, named Bhai Jaita, belonging to the sweeper class, managed to take possession of the Guru's head. Concealing it in a bag he hurried with it to Anandpur. There he presented it to Guru's son. Guru Gobind Singh, who was yet a mere child, was deeply affected at the extreme devotion of the Ranghreta. He flung his arms around Bhai Jaita's neck and declared, 'Ranghreta Guru Ka Beta' (Ranghreta is Guru's own son). The head was then cremated with due rites. At the place of its cremation stands a gurdwara named Sis Ganj Anandpur.
A severe, blinding dust-storm began to blow on the following day. A daring, devoted Lubana Sikh, named Lakhi Shah, decided to take advantage of the storm. Along with some of his tribesmen, he loaded cotton on to some carts and drove them towards the place where the Guru's body lay. He managed to take up the body and load it on a cart. Thus loaded and concealed, the Guru's body was taken to the Lubanas' huts outside the city. Lakhi Shah placed it in his own hut. He made a heap of firewood in his hut. He placed the Guru's body on the heap. He covered it with more firewood. He then set fire to his hut. He made it known that his hut had caught fire by accident. His hut and few others were reduced to ashes. Thus it was that the Guru's body was cremated by Lakhi Shah and his companions. They all then said prayers and thanked the Lord for His having helped them in performing their sacred duty. A grand Gurdwara, named Rakab Ganj, stands at the place where Guru Tegh Bahadur's headless body was cremated. Aurangzeb's orders were thus carried out. Guru Tegh Bahadur, 'Champion of the Hindus' was executed. Thus did the Guru "gain martydom which stands unparalleled in the history of the world. It is true that there have been, in the past and since then, innumerable martyrs who had, or have, died for their faith or in defense of their countries. But, Guru Tegh Bahadur died for the freedom of conscience and conviction of people belonging to a faith other than his own. He did not believe in Brahmanism. In fact, the Guru's Sikh faith had discarded the Brahmanical ways of life. Yet, he stood for their freedom of belief as God-created human beings, in opposition to the narrow sectarianism of the subjects into his own way of thinking. This to Guru Tegh Bahadur was against the spirit of humanism and human equality for which he stood and sacrificed his life." (Dr Ganda Singh)
Guru Tegh Bahadur was executed. But he is not dead. He can never die. What was mortal of him, his body of flesh and bones, of course, disappeared from mortals' eyes of flesh. But he lives, and shall ever live, in the hearts of all who value the noble, lofty, principles which he preached and practiced, and for which he died. He lives, and shall ever live with us in the hundreds of soul-inspiring Sacred Songs which he composed and sang. He lives, and shall ever live, in the hearts of millions and millions of his devout followers and admirers. According to a prominent Hindu historian, Guru Tegh Bahadur's 'execution was universally regarded by Hindus as a sacrifice for their faith'. The felt grateful to the Guru for what he did for them. As long, therefore, as this feeling of gratitude lives in their hearts, so long will Guru Tegh Bahadur, Champion of the Hindus, be alive for them. One immediate result of Guru's death was significant and wholesome. We know that Aurangzeb was burning with zeal to convert all Hindus to Islam. The fire of indignation and revenge cooled the fire of his fanatic zeal. The Hindus were allowed to live on in his empire. But for that change, they would all have been made to become Muslims. Hindus in India are a living monument of what the Guru did for their faith. They live because the Gur died for their sake.
One thing more. The spirit of Guru Tegh Bahadur passed on into the body of his son, Guru Gobind Singh. The latter was gifted with unique practical wisdom and foresight. He made a note of the fire of 'indignation and revenge'. He took effective steps to harness these sentiments. He decided to direct them into effective channels. He created a whole community of saint-warriors. The five of 'indignation and revenge' was alive in them. The spirit which he got from his martyred father he passed onto his Khalsa. The Khalsa destroyed the tyrants who had been forcing their religion on others. Their empire was gone. That was another consequence of Guru Tegh Bahadur's martyrdom. It altered the whole course of the subsequent history of the land. As another prominent Hindu historian writes: 'Few religious execution had such far-reaching consequences as that of the Sikh Guru, Guru Tegh Bahadur, which exercised a decisive influence on the subsequent history of the Punjab'. Thus, we see that even after his execution, Guru Tegh Bahadur's spirit and personality have continued to live and work among us. He has made unique and wonderful achievements. Who can say that he is dead ? He lives still and shall ever live. His murders are no more.

JEEVNI DHAN DHAN BHAI KANHAIYA JI



ARTIST: BHAI PINDERPAL SINGH JI (LUDHIANE WALE)
ALBUM: JEEVNI DHAN DHAN BHAI KANHAIYA JI
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JEEVNI DHAN DHAN BABA BUDHA JI


ARTIST: BHAI PINDERPAL SINGH JI (LUDHIANE WALE)
ALBUM: JEEVNI DHAN DHAN BABA BUDHA JI
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JOTI JOT GURU NANAK DEV JI



ARTIST: BHAI PINDERPAL SINGH JI (LUDHIANE WALE)
ALBUM: JOTI JOT GURU NANAK DEV JI

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GURU ARJAN DEV JI

Guru Arjan Dev Ji:

Guru Arjan Dev was the fifth Guru of the Sikhs. He was the first Sikh Martyr. a martyr is a person who is punished with death for refusing to give up his faith. A person who suffers or sacrifices his life, for great cause is also called a martyr. Guru Arjan Dev is called a martyr because, he went through untold bodily sufferings for the noble cause of freedom of faith and worship; because he condemned the rulers and the rich for their tyranny over the people; because he aroused in people's hearts a sense of dignity and self-respect, and because he refused to give up his faith and embrace Islam. Because of all that, he was ordered to be put to death by torture. Guru Arjan took up his duties as the fifth Guru in April 1563 A.D. At that time Akbar was the Emperor of India. he was a pious, kind-hearted and liberal-minded man. He was not a fanatic Muslim. He treated all his subjects in the same manner. He wanted all his subjects, Muslims as well as non-Muslims, to be equal citizens of his empire. His aim was to make his empire a secular State. All religions were to be treated alike. Islam was only one of the religions in the empire. The law of Islam was not to be the law of the land. Akbar had a very favorable and high opinion of the Sikhs and their Gurus. He took special pains to meet and befriend them.
Akbar was succeeded by his son, Jahangir, in October 1605 A.D. He was altogether different from his father. He was not pious, kind-hearted, or liberal-minded. He changed the religious policy of the empire. He made Islam the law of the land. The Qazis became the law-givers. They were all fanatic and bigoted. They believed that their own religion was the only true religion. In their view all other religions were false. All such religions, to them, forms of falsehood or kufar. Their followers were called "kafirs" or infidels, worshippers of falsehood. The Qazis believed that kafirs had no right to live in a Muslim state. In their opinion, the law of Islam required that all non-Muslims subjects must be converted to Islam or killed. Those who accepted Islam were given special favors and concessions. Those who did not give up their faith were subjected to all sorts of hardships. Guru Arjan Dev's martyrdom was a result of this religious policy of Jahangir.
Guru Arjan Dev took up his duties in 1581. He was a great organizer and an able administrator. He set about organizing and uniting the Sikhs, increasing their numbers and improving their position. His manifold activities infused public spirit into the Sikh community. From the time of Guru Nanak, Hindus as well as Muslims, had been accepting the Sikh faith of their own accord and free will. They had been drawn into the Sikh fold charmed by the life and teachings of the Gurus. The Muslim rulers and Qazis did not like the conversion of Muslims to Sikhism. Under Guru Arjan Dev's influence also both Hindus and Muslims in large number became Sikhs. The rapid development of the Sikhs at this time, and the ever-growing influence of Guru Arjan Dev, annoyed Jahangir and the Qazis. Their annoyance was only natural. They aimed at converting all non-Muslims to Islam. But they found that under Guru Arjan Dev's influence, Muslims were giving up their own faith and embracing Sikhism. This they could never tolerate. It had to be checked. An end had to be put to Guru Arjan Dev's life and activities.
Emperor Jahangir came to the throne in October 1605. Guru Arjan Dev had been carring on his work since September 1581, that is, for over twenty-four years. He had achieved brilliant success. The Qazis and other fanatic Muslims were furious. They would sometimes, meet the Emperor and complain to him against the Guru. They said in Goindwal, which is on the bank of the river Beas in the Punjab, there is a religious teacher named (Guru) Arjan. He is looked upon as a holy saint. he has a great following. He preaches a religion which is opposed Islam. It is called Sikhism. He has become very popular. Not only Hindus, but even Muslims, are being charmed and captured by his ways, life and teachings. From all sides crowd of people Hindus and Muslims flock to him. They express devotion to him and faith in him. They give up their own religion and embrace the religion preached by him. Muslims in large numbers have become his followers or Sikhs. More and more are doing so every day. All this is happening in the empire of a Muslim Emperor. It is very sad and saddening. It is your duty to stop this. We appeal to you to do your duty towards Islam.
Jahangir, as a matter of fact, was of the same view. As he says in his Memories called Tuzuk-i-Jahangiri, he had been having the same thoughts for many years. For many years, writes he, the thoughts had been coming into my mind that I should either put an end to his (Guru Arjan's) life and activities, or bring him into the fold of Islam. He assured the qazis and other that he would do this at the first suitable opportunity. Emperor Jahangir had thus clearly and finally made up his mind to convert or kill Guru Arjan Dev. He was on the look-out for a suitable chance and excuse to carry out that resolve. That chance came to him about six months after his having occupied the throne. he got the long-sought chance in the rebellion of his eldest son, Khusrau. He didn't want to miss it. He jumped at it. Prince Khusrau had been Akbar's favorite. Akbar had wished that Khusrau should be the Emperor after him. But Jahangir managed to seize the throne. Prince Khusrau rose in rebellion against his father but he was defeated. He fled towards Lahore pursued by Jahangir himself. During his march from Agra to Lahore, Jahangir made enquiries to find out who had helped or sympathized with his rebel son. He punished all those who were reported to have shown any interest in Khusrau. For example, Sheikh Nazam of Thanesar was reported to have prayed for Khusrau's success welfare. He was exiled and sent to Mecca.
Emperor Jahangir passed through the tract of the Majha. He even stopped at Goindwal, where the Guru was supposed to be residing at the time. He passed by Tarn Taran, where Guru Arjan Dev Ji was then actually staying. But no complaint reached his ears at these places about the Guru having helped Khusrau in any way. If the Guru had even met the rebel Prince, the fact would have been known to the Emperor's officials, qazis and others. They would not have failed to bring the matter to his notice. Moreover, the Guru had a number of enemies. they would have hurried eagerly to meet the Emperor to report against the Guru Arjan. but the Emperor received no report against Guru Arjan Dev anywhere, from official or non-official sources. All this clearly shows that Guru Arjan Dev Ji had not met or helped Khusrau. The Emperor reached Lahore without having received any report or complaint against Guru Arjan Dev. Khusrau was captured at the banks of the Chenab. He was brought to Lahore. His helpers and companions were all put to death. His eye lids were sewn up and he was imprisoned for life. About a month passed in this way. Even during this period, no report or complaint was received against Guru Arjan Dev Ji.
After having punished Khusrau and his friends, Jahangir got ready to leave Lahore. It was at that time that report was made to him against the Guru. It was reported that Guru had befriended the rebel Prince. Here is what the Emperor wrote about it in his Memoirs: ' At that time Khusrau crossed the river and passed that way (that is, by Goindwal). That foolish fellow resolved to secure the Guru's services. He encamped at that place where the Guru resided. He met him and talked of past affairs with him. With his finger he (Guru Arjan) made on the Prince's forehead a saffron mark called tilak. This mark is considered by the Hindus to be a sign of good luck. I fully knew of his kufar or false beliefs and false propaganda. When this matter was reported to me, I ordered that he should be brought into my presence, that his houses and children should be made over to Murtza Khan, that his property should be confiscated, and he should be put to death with torture.'
In accordance with these orders of the Emperor, his men went to Amritsar in order to arrest the Guru and take him to Lahore. On seeing Jahangir's men and learning from the object, the Sikhs became afraid and sad. they approached the Guru and said, 'O True King, when Sulhi Khan came to attack you, you prayed to God. Your prayer was accepted. Sulhi Khan fell from horse and was reduced to ashes in a kiln. Do the same now, O True King. Pray to God. He will accept your prayer. He will punish your enemies. He will save you.' The Guru replied, 'No, my dear Sikhs. Times are different now. My duty is different now. My prayer must also be different. Baba Nanak has said, "Those who are eager to follow my path of love, should be ever prepared to die most readily and joyously. They should first place their hands on their palms, and then enter the lane leading to my abode. Only those should enter this path who can part with their heads without the least hesitation or fear." 'I entered Baba Nanak's path knowing full well what was expected of me. Shall I be found wanting? I must not hesitate to die. Moreover, I have done no wrong to anybody. Jahangir has no case against me. I have never 'converted' any Muslim or Hindu. I have never asked or persuaded anyone to enter the Sikh fold. People came, they see and hear, and they accept the Faith. Why should the Emperor object? Why should he be angry? People should be free to choose their faith and form of worship. Different religions are really different paths leading to the Abode of God. But the Emperor is out to deny freedom of faith and worship to his subjects. That is not proper. I would like to change this. I shall let myself be tortured and killed. The story of my torture and of the manner in which I bear it will have a wholesome effect on the Emperor. He will change for the better, I hope.'
'Moreover, I have been telling people to accept even His bitterest Will with joy. I must practice what I teach and preach. I am glad that God is granting me an opportunity to do that. I must hail and accept it. The tale of my tortures will arouse the people. They will feel and urge to effect a change. It will fill them with a firm resolve to end the rule under which such things are made to happen. They will rise to assert their rights. My son, Guru Har Gobind, will arm them and train them to fight and die for their faith. I shall not die in vain. As for the torture it will affect my body not me. I shall not feel it. I shall be in his lap all the time. My dears, God has arranged all things well and wisely, and for the best benefit of His people. Why should I pray to Him to change His scheme of things? All will be for the good of my people. It will advance my people on the path laid down for them by Baba Nanak. My death will drive the first nail in the cruel Mughals' coffin. More, many more, will follow. So let me go. Get ready to become God's warriors, champions of truth and liberty, friends of men and foes of all tyrants. Be ready to fight for your faith and principles under the command of Guru Har Gobind. He has been specially trained to be a soldier. He will lead you to the victory. Cheer up, therefore, and let me go.'
The Sikhs bowed and said no more. the Guru then offered prayers at Har Mandir, the temple of God. He prayed for strength to bear everything without a groan or complaint. He then offered himself for arrest. Jahangir's men arrested him and took him to Lahore. Five Sikhs went with him. He forbade all others to accompany him. So, Jahangir gave orders that Guru Arjan Dev should be arrested and brought into his presence. But, he did not wait for the Guru's production before him. Having instructed his officers at Lahore how to treat the Guru, he left for Delhi. An official named Chandu took upon himself the work of killing the Guru by torture. This Chandu was a Khatri of Lahore, holding an office in Jahangir's court at Delhi. He had wanted to marry his daughter to Guru Arjan Dev's son, Sri Guru Har Gobind Sahib, but he had used insulting words against the Guru. The Sikhs of Delhi had heard these words. They had requested the Guru not to accept Chandu's offer. The Guru had conceded to their request. On this account Chandu had become a bitter enemy of the Guru. It was for this reason that he undertook to put the Guru to death by torture.
Chandu took the Guru to his house. There he began to torture him. During the first day and night, the Guru was kept without food and drink. He was not allowed to sleep. We have to remember that all this was taking place in mid-summer at Lahore, which is a very hot place. The Guru remained absorbed in meditation. He kept repeating God's Name all the time. On the second day, he was seated in a large vessel of water heated from below. The water was made to boil. The Guru sat in the boiling water, calmly meditating on God. Then, red-hot sand was poured over Guru's head and body. On the third day, he was seated on a red-hot iron plate which was being heated more and more with fire under it. And, again the hot sand was poured on his head and uncovered body. These tortures went on for four days. Several jogis and religious men, who had met and admired the Guru, went to him to express their sympathy and horror. Hazrat Mian Mir, the renowned Muslim saint of Lahore, also went for that purpose. He was struck with horror on seeing what was being done to the Guru. He cried aloud and shed bitter tears of anguish. Then he said to the Guru, ' You are gifted with immense spiritual powers. You are a true devotee of Almighty God. True devotees of God are as mighty as He. You possess the power to destroy those who are putting you to these tortures. Why don't you use those powers? Why do you helplessly bear these dreadful tortures? Surly, if you were to wish it, He would surely come, destroy the wicked people, and end your sufferings. If you do not want to use your powers, if you do not want to call upon God to come and save you, then permit me to do so. I am sure he will come, May I?"
Guru Arjan Dev replied, ' My dear friend, what you say is right. But I would not resort to miracle-working in order to save myself from suffering or death. Men of God never use their God-given powers for such purposes. I want to let things happen as He wills them to happen. I don't wish to interfere in the working of His will. I have been telling my Sikhs, "Remember Him in weal and woe, in pleasure and in pain. Accept as sweet and pleasant even His most bitter and painful Will. Regard all pleasure and pain, all joys and sorrows, as His sweet gifts." I am lucky, indeed, that God has granted me an opportunity to prove the truth of my words. In my heart of hearts I have prayed for such an opportunity. It has been given to me. I hail it and avail myself of it with utmost joy and thanks. I should not now like even God to take away this opportunity from me. By bearing all these tortures, I want to let the people see that what i teach can be put into practice too. That will strengthen them to bear, in the same manner, all that He may cause to happen. Hard times are coming. My people will be called upon to pass through extreme and severe sufferings for their faith. I wish to show how such sufferings have to be accepted and borne. I want to set an example to teachers and devotees the True Name and Truth. I want to teach them that they should not complain against God and His will. The true test of faith is the hour of misery. Without examples to guide them, ordinary persons' minds give way and are shaken in the midst of sufferings. My example will inspire and strengthen them.
'Secondly, a truly religious man should have the strength to suffer every form of torture for the sake of his faith. He should openly profess it, declare it, and stick to it, come what may. God has given me that strength. I must use it, so that weaker ones may take heart and follow my example. In the third place, the body is subject to pleasure and pain. The spirit is above these things. Hence, with His grace, I can rise above the torture imposed on my body. My spirit is absorbed in meditating on God. The body has to perish one day. I would not set aside this law of nature. Let His will be done. Let the body perish in the way He wills it to perish. His will is sweet. I am content and at peace. Don't worry my friend. All is well. Pray for me that I may be able to bear with calmness and joy all that He may be pleased to make me endure.' Mian Mir bowed to the Guru and took his leave. The Guru's body was full of blisters. It was rendered soft like boiled flesh. It became extremely weak. At last he was made to walk to the river Ravi. His five Sikhs were permitted to be with him on the way, to help and support him. To add to his tortures, Guru's blistered body was thrown into the cold water of the river Ravi. Guru's body was too weak to stand against the force of the fast-flowing stream. It was washed away to its final rest. The Guru's soul flew to the bosom of the All-loving Father of all.




Emperor Jahangir's orders were thus carried out. Guru Arjan Dev was 'killed by torture'. All the same, Guru Arjan Dev was not dead. He lives in the hearts of millions of his devoted followers and admirers. He lives in the hundred of sacred songs which he composed and embodied in the Sacred Guru Granth. He will live as long as the lofty principles and ideals preached and practiced by him are valued by mankind. He was one with God on earth; he is one with God in heaven now. He will live as long as God lives in the hearts of men. His death made him immortal. He will remain a source of ever-fresh inspiration to all who feel and urge for a life of the spirit; to all who yearn for such a world-order as was pictured and preached by Guru Arjan Dev, namely that of, 'enmity with none and friendship for all'. Guru Arjan Dev was martyred in May 1606, that is, seven months after Jahangir came to the throne. His words about the Guru quoted above were written by him on June 13,1606, that is, a fortnight after the Guru's martyrdom.
At the spot where the Guru's body was thrown into the river was later erected a Gurdwara. It is called Dehra Sahib. Before 'Partition' a big fair called Jor Mela, was annually held there to celebrate the Guru's martyrdom.

DEEN DUNIYA


ARTIST: BHAI NIRANJAN SINGH JI 9JAWADDI KALAN WALE)
ALBUM: DEEN DUNIYA
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BHAI DAYAL DAS JI

Bhai Dyal Das Ji:

Bhai Dayal Das (variously spelt as Bhai Dyala, Dayala, Diala)(died 24 November 1675) was son of Bhai Mati Das and younger brother of martyr Bhai Mani Singh ji. He was one of the earliest and greatest Martyrs to the Sikh faith. Along with his companions Bhai Mati Das and Bhai Sati Das as well as Ninth Guru, Guru Teg Bahadur, Bhai Dayala was martyred at Chandni Chowk at Delhi on 24 November 1675 on account of his refusal to barter his faith. He was the third Sikh to be executed by the Mughals in November 1675 before the Martyrdom of Guru Tegh Bahadar.

Bhai Dayal Das being martyred by boiling alive in a hot cauldron.





Bhai Dyal Das was another of the Sikhs who had been arrested along with Guru Tegh Bahadur, and taken to Delhi. Like his companions, Bhai Dyal Das was also arrested, chained and imprisoned in the Kotwali Delhi. After having martyred Bhai Mati Das, the qazis turned to Bhai Dyal Das. They led him to the spot where Bhai Mati Das had been sawn into two. He was told to see what had happened to his companion. He was advised to be wiser. He was told of joys and pleasures he could enjoy by accepting Islam. He was told what would happen to him if he refused to become a Muslim. Bhai Dyal Das heard all this. He did not feel nervous or afraid. He remained firm in his resolve. Then he said, 'My misguided friends, do you think that you have killed my brother, Bhai Mati Das ? You are mistaken. You have not killed him. You have given him ever lasting life. He has become immortal. He will live forever in the hearts of men. he will be source of inspiration to others. Many like him will rise and follow his example. A time will come when you and your emperor will be no more, but Bhai Mati Das will be yet alive. I will not give up my faith. The pleasure which you offer have no charm for me. The tortures which you have threaten me have no terrors for me. Be quick. Send me to where my brother, Bhai Mati Das, has gone to live forever in the lap of the Lord.'
'All right,' said the Chief Qazi, 'be ready.' He was seated in a large boiling vessel. It was filled with water. Then they lit fire under it. They went on heating it from below. The water began to boil. Bhai Dyal Das was calm and cool all this while. He sat in the boiling water with no sign of suffering on his face. He did not give out even the faintest cry of pain. He went on repeating Guru's hymns. This went on until his soul left his body to join Bhai Mati Das.


DAYA KARO


ARTIST: BHAI NIRANJAN SINGH JI (JAWADDI KALAN WALE)
ALBUM: DAYA KARO
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BHAI MATI DAS JI

Bhai Mati Das Ji:

Bhai Mati Das (d. 24 November 1675) (Punjabi: ਭਾਈ ਮਤੀ ਦਾਸ) is one of the great martyrs in Sikh history. He along with his younger brother Bhai Sati Das and Bhai Dyal Das, all disciples of the ninth Sikh Guru, Guru Teg Bahadur, were executed along with Guruji at the Kotwali (police-station) near the Sunehri Masjid in the Chandni Chowk area of Old Delhi, under the express orders of emperor Aurangzeb.

In November 1675, Bhai Mati Das was sawn into two, from head downwards.




Bhai Mati Das came from a Brahman family of village Kariala in the district of Jhelum (Pakistan). He was the eldest son of Bhai Praga. His grandfather, Mahatma Gautam Das, used to be a deeply religious man of noble, saintly character. He was loved and respected by all, Hindus and Muslims alike. Bhai Praga was a strong stalwart. He had the body and the strength of a giant. He embraced the Sikh faith during Guru Har Gobind's time. He lived the life of a true Sikh. His life was a model for others. He was a prominent saint-soldier of Guru Har Gobind's. He took a hero's part in Guru Har Gobind's battle. He had four sons: Bhai Mati Das, Sati Das, Jati Das and Sakhi Das. Bhai Mati Das was a strongly built as his father, Bhai Praga. He was a dear, devout disciple of Guru Tegh Bahadur. He actually practiced what he believed and professed. Guru Tegh Bahadur made him his diwan. He had to look after the income and expenditure of the Guru's darbar.
Along with the Guru, Bhai Mati Das was also arrested, chained and imprisoned. Under Emperor Aurangzeb's orders, Guru Tegh Bahadur was to be beheaded. The qazis decided to torture and kill the Guru's companions before his eyes. They thought, 'The sight of their suffering and fate might shake his resolve. He might be inclined to save himself be agreeing to our proposal. He might embrace Islam.' So they picked out Bhai Mati Das first of all. He was led out in chains to Chandani Chowk under a heavy guard. He was calm. His face beamed with glory. His gait was a mighty hero's swagger. He walked like a superior among inferiors. His whole bearing showed wonderful self-confidence and self-satisfaction. A large crowd had gathered already in Chandani Chowk. Bhai Mati Das was brought there under a heavy guard. A number of qazis accompanied him. They were apparently saying something to him. But he neither listened nor heard. His mind was wholly fixed on God. He was eager to meet him. No eyes were dry. All observers were filled with reverence and admiration for that tall, strong, calm, and holy man of God. They shuddered at the thought of what was about to happen to him.
The spot fixed for his execution was reached. The guard and the qazis halted, with Bhai Mati Das in their midst. The chief Qazi then said to Bhai Mati Das, 'O brave young man, be wise. This is my last appeal to your common-sense. Why throw away your youthful life and all the joys it may bring ? Accept Islam, and be one of the ruling class. You will have wealth and high position. You will enjoy a life of peace, plenty and pleasure. When you die, prophet Mohammad will receive you among the faithful. You will be led into Paradise. You will live there forever among pleasure of all kinds. If you refuse to accept all these good things of this world and the next, you will be killed with torture. So be wise. Make a wise choice.' Bhai Mati Das replied, 'Why waste your time and breath ? I prefer dying to giving up my faith. Be quick.' The Qazi said, 'All right, let it be as you desire. But have you any last wish which you would like to be fulfilled before you are killed ?'
Bhai Mati Das said, 'Yes. Stand me with my face toward my Guru. In that way I shall behold him to the last moments of my life here.' His wish was granted. He was made to stand with his face toward the Guru. He was tightly tied between two erect flat logs of wood. A saw was placed on his head. Each end of it was held by a fierce looking Pathan. The saw began to move to and fro. Blood began to flow down Bhai Mati Das's face and neck. He did not utter any cry of pain. His face showed no sign of suffering. He was calmly repeating Japji. His body was sawn into two. His devout, brave soul reached the bosom of the kind and loving Father of all. Bhai Mati Das has not died. He still lives in the hearts of those who worship goodness, who admire nobility. He lives in the minds of those who lead a spiritual life. He is the inspiration of those who prefer the soul to the body; who, in order to save their soul, to keep in pure and unsullied, would gladly sacrifice the body and all its pleasures. He is the motivation of those who place duty before self. He is the hero of all who work for noble objectives, not for rewards or recognition.

JIT TUMREY DUAREY AEYAA


ARTIST: BHAI NIRANJAN SINGH JI (JAWADDI KALAN WALE)
ALBUM: JIT TUMREY DUAREY AEYAA
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GUR PARMESAR PIJIYE


ARTIST: BHAI NIRANJAN SINGH JI (JAWADDI KALAN WALE)
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BHAI SATI DAS JI

Bhai Sati Das Ji:

Bhai Sati Dass was Bhai Mati Dass’s brother. While Bhai Mati Dass was Dewan at Guru’s court, Bhai Sati Dass was a writer cum translator of a high calibre. He was a scholar of Persian language. He used to write in Persian, the utterings of Guru ji which were later translated and written in Gurmukhi script by him.

Bhai Sati Dass was the third and last of the three sikhs who were arrested along with Sri Guru Teg Bahadur ji under the orders of Emperor Aurangzeb. Bhai Mati Dass and Bhai Dayala were done to death before the eyes of Bhai Sati Dass in the most brutal manner when they refused to forsake their religion and firmly spurned the offers of luxurious living in case they agreed to become Muslims.



The most commendable manner in which both his companions laid down their lives inspired Bhai Sati Dass to face the cruel Kazis, with courage, determination and fortitude.

In their effort to instil fear in the heart of Sri Guru Teg Bahadur Sahib, Bhai Sati Dass was brought out in the open at Chandni Chowk, with hands and legs bounded with iron shackles.
The spectators were guessing about the method to be employed for Sati Dass’s execution, when they watched in disbelief Bhai ji being wrapped in cotton.

Like his predecessors, he too was given the option of saving his life by agreeing to be converted to Islam or face death through torture. Bhai Sati Dass chose the later option, i.e. death through torture since he was not willing to shun his belief in Sikhism to the promised luxurious life in this world and heavens in the next.
Facing his master Sri Guru Teg Bahadur Sahib and while reciting Gurbani and meditating, Bhai Sati Dass who was wrapped in cotton, was set afire and burnt alive under the watchful eyes of his Guru and thousands of spectators. While many of spectators were sobbing, some Muslims were deriving pleasure out of these most barberous acts of execution exployed by their co-religionist rulers. Sri Guru Teg Bahadur Sahib, sitting in the cage showered his blessings on his three Sikhs who had faced brutal executions with unflinching faith and courage. He was immensly pleased with the steadfastness shown by these three Sikhs which was sure to inspire many more Sikhs to emulate the examples of these brave Sikh martyrs.

With the execution of Bhai Sati Dass, the Kazis of Emperor Aurangzeb were disheartened and dismayed. They were expecting that at least one among the three of Guru’s Sikhs would be attracted by lures of luxurious lives out of love for life and agreed to get converted to Islam.

Now they were left with no illusions that they could still persuade the 9th Guru of the Sikhs to adopt Islam, thereby opening the floodgate of conversion of the Hindus of India into Islam.

The disciples of Sikh Gurus will derive inspiration from these three sikh martyrs for all time to come and emulate their examples that no sacrifice is too high for one’s religion and faith

SAACHI PREET


ARTIST: BHAI NIRANJAN SINGH JI (JAWADDI KALAN WALE)
ALBUM: SAACHI PREET
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KIRAT VIRAT KAR DHARM DI


ARTIST: BHAI NIRANJAN SINGH JI (JAWADDI KALAN WALE)
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NANAK KAL VITCH AAEYA


ARTIST: BHAI NIRANJAN SINGH JI (JAWADDI KALAN WALE)
ALBUM: NANAK KAL VITCH AAEYA
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  1. Download Shabad-Nanak Kal Vitch Aaeya
  2. Download Shabad-Gur Nanak Ki Vadeyaee
  3. Download Shabad-Baba Aakhey Hajeea
  4. Download Shabad-Baba Phir Makea Gaeya
  5. Download Shabad-Bhayea Deewana Shah Ka
  6. Download Shabad-Gur Bin Awar Naahin Main Thao

SUKHMANI SAHIB


ARTIST: BHAI NIRANJAN SINGH JI (JAWADDI KALAN WALE)
ALBUM: SUKHMANI SAHIB
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  1. Download Shabad-Sukhmani Sahib Part 1
  2. Download Shabad-Sukhmani Sahib Part 2

ASA DI VAAR


ARTIST: BHAI NIRANJAN SINGH JI (JAWADDI KALAN WALE)
ALBUM: ASA DI VAAR
TO DOWNLOAD SHABAD'S CLICK THE LINK BELOW....:--
  1. Download Shabad-Asa Di Vaar Part 1
  2. Download Shabad-Asa Di Vaar Part 2

KAR KIRPA VASOH MERI HRIDAY


ARTIST: BHAI NIRANJAN SINGH JI (JAWADDI KALAN WALE)
ALBUM: KAR KIRPA VASOH MERI HRIDAY
TO DOWNLOAD SHABAD'S CLICK THE LINK BELOW.....:--
  1. Download Shabad-Ek Pita Ekas Ke Hum
  2. Download Shabad-Kar Kirpa Vasoh Mere
  3. Download Shabad-Choji Mere Govinda