image caption: Gurmukh Singh OBE

Vaisakhi 1699: The High Point of Guru Nanak Jote-Jugat Mission

(Part VI: The invincible warrior who conquers death ( ਮਰ-ਜੀਵੜਾ )


The guru leads the way by personal example, which we should follow. (S Rawel Singh, prominent Gurbani interpreter.)

The Message of the Ten Guru-persons now enshrined in the Shabd Guru, Sri Guru Granth Sahib, is One and the same. It was consistently practised during the Guru and Khalsa history (ਇਤਹਾਸ). Historians like Gokul Chand Narang who thought that Sikhi underwent transformation from Guru Hargobind to Guru Gobind Singh, lacked in-depth study (ਖ਼ੋਜ) of Guru Nanak Jote-Jugat Mission leading to the revelation of (ਪ੍ਰਗਟਿਓ) the Khalsa by Vaisakhi 1699. Much damage to the correct interpretation of Gurbani and Sikhi was done by the Udasi and Nirmala cults &ndash the highjackers of Sikhi (Ref Dr Karminder Singh) - which started with the followers of Baba Sri Chand.

The martyrdom (ਸ਼ਹੀਦੀ) tradition is inherent in Gurbani. Guru Nanak Sahib had already laid the foundation: Place your head on the palm of your hand and follow my path if you wish to play the game of love []]with the Guru] (ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ&hellip. Guru Nanak Sahib, SGGS Ang 1412) Accept death first, abandon the hope of life, be the dust of feet of all, then come to me (i.e the Guru) ( ਪਹਿਲਾ ਮਰਣ ਕਬੂਲ... Guru Arjan SGGS Ang 1102). Whosoever frighten none nor is afraid of anyone , call him a man of Divine knowledge, hear or my soul, says Nanak (Guru Tegh Bahadur ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ&hellipSGGS Ang 1427).

So, by the time of Guru Tegh Bahadur (Guruship 1664-1675), following the establishment of the great Sikhi institutions of Sangat-Pangat and the miri-piri Institution of Sri Akal Takht Sahib (as Akal Bunga), the invincible Khalsa warrior who had conquered self and death, was emerging. Thousands would follow in the footsteps of Shaheedan de Sirtaj Guru Arjan Sahib.

The final lesson was taught by Guru Tegh Bahadur. This was the time when the Sikhi path of Guru Nanak was under continual challenge from the emperors of Delhi. They were becoming increasingly concerned about the egalitarian message of Guru Nanak attracting followers in increasing numbers from all over the Indian subcontinent&hellip&hellipThe two Guruships of Guru Har Rai, Nanak VII, (Guruship 1644-1661) and Guru Har Krishan, Nanak VIII, (Guruship 1661-1664) stabilised and consolidated the theo-political gains of Guru Hargobind&hellip. After the travels of Guru Nanak, which covered the Indian sub-continent and many middle-eastern countries between about 1500 CE to 1521 CE, the preaching tours by Tegh Bahadur were the most extensive by any Guru. Far from being a recluse, Tegh Bahadur was a most active missionary before and after he himself was consecrated as Nanak IX, Guru Tegh Bahadur in 1664&hellip.The mission was progressing through an extensive organisation covering many parts of northern Indian sub-continent towards the status of a &ldquostate within a state&rdquo as the Sikhi miri-piri twin track temporal-spiritual ideology unfolded. It gave the Sikhs their numbers, organisation and decision making processes. (*Passage from my book: Guru Tegh Bahadur: The True Story The Sikh Missionary Society UK).

    The strategic importance of the life of Guru Tegh Bahadur, who experienced the Jote-Jugat transition through five Guru-persons, deserves much closer study. (Continued).


Gurmukh Singh OBE