History and Background of Bandi Chorr Divas
ੴ ਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਿਹ ॥
ਸਤਿਗੁਰੁਬੰਦੀਛੋੜੁਹੈਜੀਵਣਮੁਕਤਿਕਰੈਓਡੀਣਾ ॥1॥
Historical Background
By this time, around 1606 or so, Miri Piri de Malik Sachi Sarkaar Sache Satguru Sri Guru Hargobind Sahib Jee had issued the declaration that Sikhs shall now have temporal power along with spiritual sovereignty and He had begun raising armies, beating drums, and flying flags. Pathans from other armies also began joining Guru Sahib’s forces. The Daadi Vaaran of the 22 Vaars of Sri Guru Granth Sahib Jee were being sung by Bhai Natha Jee and Bhai Abdallah Jee in the 9 Dhunnis at the platform of Akaal Takht Sahib to infuse bravery and military spirit into the Sikh Sangat. Sikhs had already been calling Guru Sahib “Sache Patshaah” and then later in 1609 after the completion of the construction of Sri Akaal Takht Sahib [2], the Sikh Sangat began referring to Satguru Jee as Chaur Takht da Malik. Bhai Gurdaas Jee was named the first Jathedar of Sri Akaal Takht Sahib [3].
Emeperor Jahangir was not pleased by what he was seeing and hearing but he did not take any action as of yet. However, after he left Punjab in December 1607, the enemies and slanderers of the Guru’s house would fill the Emperor’s ears with words of poison against Sri Guru Jee. Even prior to this, Jahangir’s intolerance and hatred towards Guru Sahib and Sikhi is clearly evinced in his own memoirs Tuzuk-i-Jahangirin [4]. In the forthcoming years, Jahangir would consolidate his sovereign empire and then be influenced to act against Sri Guru Jee.
In 1609, Guru Jee began building a fort that would be capable of defending Sri Amritsar Sahib against attack. The reason behind this was that the city of Lahore was weak and prone to attack; if an invading army conquered it and caused it to fall then the same invaders would easily be able to mount an attack against Sri Amritsar. Therefore, to prevent this from happening, Guru Sahib commissioned the building of LohgaRh Fort, 2 miles outside the city of Amritsar which was completed in 1610 [5]. On the opposite side, to prevent attacks from the rear, Sri Bibeksar Sahib was constructed. Further to this, 6th Gurdev Jee finished what Sri Guru Raam Daas Sahib Jee and Sri Guru Arjun Dev Sahib Jee had started at the complex of Sri Raamsar Sahib and finalised the construction there. Furthermore, this was all amplified by Sri Satguru Jee Sachi Sarkar sitting so magnificently in unbearable grandeur on the 12 feet tall Throne of the Timeless; Akaal Takht Sahib dwarfed the feeble 5’6” throne of Delhi and many enemies of Guru Sahib’s House thought it represented a direct temporal threat on the imperial Mughal regime of India. Jahangir had previously issued orders across the whole country that no one was to sit on a platform higher than 2” [6], Akaal Takht Sahib audaciously flaunted this directive.
Sikhs were by this time becoming strong not just spiritually, but martially as well. Even prior to this time, whilst Sri Guru Arjun Dev Sahib Jee was on the Gurgaddi, many other enemies of Satguru Jee were always doing their best to try and harm the Sikhs and Guru Sahib, usually in allegiance with Prithi Chand, such people included Sulhi Khan from Lahore, the Chaudris of Amritsar, and Birbal (a minister of Akbar) [7]. They all died in shame. Now that forts were being constructed, defences were being prepared and there was a vigorous spirit amongst the Sikh Sangat there was even more reason for people like Chandu, Meharbaan, and the Muslims of Lahore to begin doing nindiya of the Guru to Jahangir. The nindaks said to the Emperor that if you do not take strong action against all this immediately in Punjab then you risk losing control of it. So, as a step to counteract what, in his mind, could potentially be a hostile uprising in Punjab, Emperor Jahangir entrusted the control of Punjab to the tyrannical Sheikh Farid Bukhari, commonly known as Murtaja Khan.
After Murtaja Khan assumed command of Punjab, some of the people of Punjab were envious of the Sikhs who were now amassing horses and forming armies. So, these people began coming to Murtaja Khan and complaining that the seeds of revolution are being sown by Guru Hargobind Sahib Jee and that He is planning to establish independent rule.
Murtaja Khan then in turn went to Emperor Jahangir and told him everything that he had heard and seen in Punjab. After hearing all this Jahangir was concerned enough to issue a warrant for Guru Sahib’s arrest to Murtaja Khan. After obtaining the warrant for Guru Sahib’s arrest, Murtaja Khan began his conniving scheme. He dispatched Wazir Khan and Guncham Beg, without informing them of Guru Sahib’s arrest warrant, to Sri Harmandar Sahib to simply inform Satguru Jee that His presence has been requested by the Emperor and that He should go to Agra. Meanwhile, Murtaja Khan suggested that Emperor Jahangir simply tell the nation that Sri Guru Hargobind Jee’s presence was being requested because of the outstanding fine that was left unpaid by Sri Guru Arjun Sahib Jee. However, in reality, there was never any fine, it was all fabricated to provide fake legitimacy for the tortures on Gurdev Muraar. These jealous slanderers of the Guru’s magnificent house simply could not bear the glory and prestige:
ਨਿੰਦਕਦੁਸਟਵਡਿਆਈਵੇਖਿਨਸਕਨਿਓਨ੍ਹਾਪਰਾਇਆਭਲਾਨਸੁਖਾਈ ॥
(Ang 850)
ਸਤਿਗੁਰਕੀਵਡਿਆਈਵੇਖਿਨਸਕਨੀਓਨਾਅਗੈਪਿਛੈਥਾਉਨਾਹੀ ॥
(Ang 308)
Wazir Khan, who was an admirer of the Guru’s house, was on his way to Sri Amritsar when he managed to deduce that these allegations of unpaid fines were in fact baseless and had been concocted by Murtaja Khan, and that this request for Guru Sahib to come to Agra to meet with Jahangir was just a cover-up for His arrest. Wazir Khan knew that Murtaja Khan was a tyrant, and that if Murtaja Khan was able to arrest Satguru Jee directly then there was a chance of it resulting in the Shaheedi of Sri Guru Hargobind Sahib Jee in a similar fashion to that of his father Guru Arjun Dev Sahib Jee. So in order to prevent all this from happening, Wazir Khan and Guncha Beg quickly came to Sri Amritsar and made a request for Guru Sahib to immediately go to Agra to meet with Emperor Jahangir. However, all this was not done without detection, and the suspicions of many Sikhs were aroused that this was all some type of scheme.
Arrest
Guru Sahib’s mother, Mata Ganga Jee and all the other Gursikhs became worried that Sache Patshaah was being summoned to Agra. Guru Sahib asked for Baba Buddha Jee’s advice on whether He should go to Agra or not, Baba Jee replied that He should definitely go. Baba Buddha Jee soothed the hearts of everyone by saying, “Satguru Jee will safely and soundly go to Delhi. He will meet the Emperor, there is nothing to worry about. Not even a hair on His head will be touched. Akaal Purkh will give His support.”
After delegating the seva of Sri Harmandar Sahib to Baba Buddha Jee, Bhai Kaliana Jee, Bhai Gurdaas Jee, Bhai Behlo Jee, and Bhai Bhagtu Jee, Guru Sahib accepted the request of Wazir Khan and Guncha Beg and departed for Agra. Gurdev Jee was accompanied, as ever by 5 loyal Gursikhs: Bhai Bidhi Chand Jee, Bhai JeTha Jee, Bhai PaiRa Jee, Bhai Piraanaa Jee, Bhai Langaah Jee as well as other Gursikhs such as Bhai Rajoo Jee and soldiers.
Satguru Jee and His entourage soon arrived at Delhi at Majnoo De Tila Gurdwara Sahib where they stayed for a few days. Here there was some time for spiritual discussions with local faqirs about the transitory and false nature of the world. Meanwhile the jealous and angry Murtaja Khan was reporting to Jahangir that Guru Sahib has now abandoned the ways of faqir and is becoming a warrior. He is raising armies of Sikhs, playing war-games, and teaching the art of war. Murtaja Khan recommended that Jahangir deal with this situation accordingly. After hearing all this from Murtaja Khan, without even meeting Satguru Jee, Jahangir gave the order for Guru Jee to be sent to and imprisoned at Gwalior Fort.
It was not only non-Sikhs and the Muslim rules of Punjab who were concerned with what Sachi Sarkaar Guru Hargobind Sahib Jee was doing in Punjab. Some conservative Sikhs were also concerned with Guru Sahib’s activities of hunting, playing war-games, raising armies etc. A group of such Sikhs had actually come to Baba Buddha Jee and requested Baba Jee, whose opinion was greatly respected and whose Ardaas never went unfulfilled, to ask Guru Sahib to stop engaging in these new radical activities. Guru Sahib replied to these Sikhs that, “I am not doing anything for myself or anything that is unrequired. All of this is for the benefit of the Sikh Nation!” It was in fact one of Sri Guru Arjun Dev Sahib Jee’s last Hukams to the Sikh Sangat for all Sikhs to wear Kirpaans and keep weapons [8].
The splendour and stateliness of the Guru’s house was difficult to behold for the jealous slanderers of Satguru Jee. It was this that was the leading cause of arrest. Pancham Patshaah Guru Arjun Sahib Jee had sown all these seeds in the Sikh Nation, and now under Sri Guru Hargobind Jee they were beginning to flourish.
Jahangir was worried that all the riches and wealth of Punjab are going to the house of Guru Nanak. Jahangir and his jealous ministers could not bear to see the increasing glory of the Guru Ghar. Jahangir was also concerned that any disputes regarding wealth, property, or tax were settled by the Sachi Sarkaar instead of his own Kachi Sarkaar. If any land or property owners had any disputes or qualms, they would come to Sri Guru Hargobind Sahib Jee who would then impartially dispense true justice [9]. In summary Sri Guru Jee’s raising of an army; the construction of Sri Akaal Takht Sahib and LohgaRh Fort; the fact that Amritsar was a shelter for anyone; the fact that Pathan soldiers were resigning from their previous armies and joining Guru Sahib’s; the functioning of the Guru Darbaar as a court of justice; and allowing the people of Punjab to become independent, strong willed, and free of terrible practices such as honour killing were all reasons for Sache Patshaah’s arrest.
Imprisonment
Emperor Akbar knew that his son Salim (Jahangir) was of malevolent temperament and had therefore nominated Salim’s son, his own grandson, Khusro as his successor. However, Salim did not allow this and seized the throne forcefully. After becoming Emperor, Salim changed his name to Jahangir, meaning conqueror of the world. Khusro, along with his hill kings allies who believed that Khusro would be a fairer ruler, revolted against his father Jahangir’s treachery. However, Khusro was eventually arrested and Jahangir ordered that his own son’s eyes be sewn shut permanently and he be thrown in jail. Khusro died shortly thereafter in jail. Akbar’s wife Jodhaa Bai was poisoned but it was made to look as if she had committed suicide.
Despite Khusro’s death, the hill kings allies never accepted the rule of Jahangir and continued revolting. Eventually, all of these hill kings were also killed, arrested, or thrown in jail. Those that were captured alive are counted as 52 in number within Sikh history. Akbar had previously began the tradition of using Gwalior Fort as a place to keep royal and political prisoners who had committed some wrongdoing and Jahangir took advantage of this and imprisoned these 52 hill kings on life sentences at Gwalior Fort. The hill kings were kept in horse stables, given poor food and clothing, and slowly poisoned through the meals laced with poison that were provided there.
Upon arrival at Gwalior Fort, the first thing our Sachi Sarkaar did was refuse to eat at Gwalior [10]. Gurdev Jee fearlessly stated that He shall only eat from the hands of an honestly earning Sikh and that the food prepared by faithless tyrants is equivalent to poison:
ਸ੍ਰੀ ਮੁਖ ਕਹਾ ਕਿਰਤ ਕਰ ਲਿਆਵੋ ॥
ਸੋ ਭੋਜਨ ਹਮ ਕੋ ਕਰਵਾਵੋ ॥੪੫੧॥ [11]
ਇਹ ਭੋਜਨ ਹਮ ਖਾਂਹਿਂ ਕਬੀ ਨ ॥
ਵਹਿਰ ਜਾਇ ਮਿਹਨਤ ਕਰਿ ਲ੍ਯਾਵਹੁ ॥
ਰਸਦ ਖਰੀਦਹੁ ਬਿਪਨੀ ਜਾਵਹੁ॥੫੭॥
ਤਿਸਤੇ ਤ੍ਯਾਰ ਅਹਾਰ ਕਰੀਜਹਿ ॥
ਹਿਤ ਭੋਜਨ ਕੇ ਸੋ ਹਮ ਦੀਜਹਿ ॥
ਨਾਂਹਿ ਤ ਰਹਿ ਹੈਂ ਪੌਨ ਅਹਾਰੀ ॥
ਜਬਿ ਲਗਿ ਬਾਸਹਿਂ ਦੁਰਗ ਮਝਾਰੀ ॥੫੮॥ [12]
ਸੰਤਨਕਾਦਾਨਾਰੂਖਾਸੋਸਰਬਨਿਧਾਨ ॥
ਗ੍ਰਿਹਿਸਾਕਤਛਤੀਹਪ੍ਰਕਾਰਤੇਬਿਖੂਸਮਾਨ ॥੨॥
(Ang 811)
It is crystal clear from the above and also from the famous saakhi of Bhai Laalo Jee that only food purchased by honestly earned money and prepared by Gursikhs is acceptable in Sikhi. Upon the arrival of Guru Sahib at the fort of Gwalior, the warden of the fort (that was in effect functioning as a jail), Har Daas had recognised Satguru Jee, and made an earnest request at Satguru Jee’s charan and helped make the arrangements for food. For the first three days in Gwalior, Gurdev Jee did not eat anything but thereafter Bhai Jetha Jee and the other Gursikhs would go and work in the town, earn money, buy raw ingredients, prepare food in the fort’s kitchen, and then present it to Satguru Jee [13]. Guru Sahib ate only unsalted roti [14] and shared and distributed all the rest of the food and provisions amongst all the other prisoners in the Fort. In this most refined and delicate way, Guru Ka Langar was established even in the dark and cold quarters of Gwalior Fort. Even the grimy conditions of Gwalior were transformed to the Guru-Darbar and every day the 5 Gursikhs and Satguru Jee would arise early at Amritvela and do the Kirtan of Sri Asa Ki Vaar, Warden Har Daas would also attend the divans, before meeting Guru Sahib Warden Har Daas had developed love for Guru Sahib and Sikhi through hearing the praises of Sri Guru Nanak Dev Sahib Jee, but after personally meeting Him he became a fully-fledged and devoted Gursikh [15]. From the honestly earned money, which totalled about 100 rupees a day, the Gursikhs also would make KaRaah Prashaad di Degh and every day after the Kirtan diwans it was distributed generously to everyone [16].
The Rajas also started attending the kirtan diwans, they were not forbidden to do so by anyone. Guru Sahib told the Rajas to stay strong and not to lose hope. The hill kings were greatly inspired by Guru Jee’s compassion, fearlessness, and determination. Through the kirpa of Guru Sahib, many of the hill kings managed to regain some previously lost hope and resolve [17]. Prior to Guru Sahib’s arrival at Gwalior, the food served to the Rajas there was being lightly poisoned [18] which made the Rajas very unhealthy and docile; all that was left of them was a crushed spirit inside skin and bones. However, after the arrival of our magnificent Sachi Sarkar the minds and bodies of the prisoners were becoming purified by listening to Kirtan in the Sangat of Satguru Jee and eating the sanctified Degh of Guru Ghar [19].
Some time passed at Gwalior, it was both the residence of worldy kings and the Master of The Universe. Everyone who heard about the wondrous ways of Satguru Jee was left amazed that even whilst imprisoned Guru Sahib is living to the exact same majestic principles of Gurmat. Gurdev Jee told the Rajas be kind to your subjects and do not forcefully take anything from them, use money to help your subjects to live a more comfortable life. Do not give pain to another and expect happiness for yourself. Hearing these splendid teachings, the Rajas were keen to be released and make amends for their misdeeds in their respective kingdoms [20]. The Fort of Gwalior was transformed into the Guru’s great Darbar and the Rajas who were previously close to death physically, mentally, and spiritually were rejuvenated:
ਸਾਧਰਤੀਭਈਹਰੀਆਵਲੀਜਿਥੈਮੇਰਾਸਤਿਗੁਰੁਬੈਠਾਆਇ ॥
ਸੇਜੰਤਭਏਹਰੀਆਵਲੇਜਿਨੀਮੇਰਾਸਤਿਗੁਰੁਦੇਖਿਆਜਾਇ ॥
(Ang 310)
One day another one of the 52 imprisoned Rajas came to have Satguru Jee’s darshan, the Raja said to Guru Sahib that:
“You like us, are a prisoner here, however unlike us you are not distressed, depressed, or upset, contrary to that You are always seen happy and in divine bliss. At no time do you seem in any unhappiness or discomfort.”
Satguru Jee replied, “I am not some rich king who should cry over his lost kingdom. I am a darvesh (humble mendicant) of the Lord’s Court. To remember Him and live in His divine presence is my work. This is my life. Jahangir can imprison my body, but he can never imprison my mind. I am living every moment in the presence and remembrance of my Lord God. No one can stop me meditating on God. Contrary to being upset, I am thankful for this peaceful time in which I can meditate on God.”
The Raja responded, “You are blessed! Such thankfulness!? However, pray tell me are you going to spend the rest of Your life here?”
Satguru Jee, “No. When my Lord Vaheguru wishes, He will release me from here. This is a play of His which I should faithfully obey. All I know is that whatsoever deeds He wishes me to do, I will do them.”
Raja: “Your acceptance of the will of God is truly astonishing. What should we do?”
Guru Jee: “Only that which is in the will of God happens. You are in pain and discomfort, take this time to remember God who will worry about you. If you remember and meditate on God with love that will in turn attract His love. Then you will be happy in confinement and in release.” [21]
It was in such a gracious manner that our beloved and merciful to the meek Satguru Jee would release the 52 Rajas not only from the physical Fort of Gwalior in which they were imprisoned but also from the invisible Forts of Asininity in which they spent their entire lives [22]. It is bitterly ironic that the descendants of some of these Hill Kings would later turn against and needlessly try to fight Guru Sahib in His tenth form. Raja Bhim Chand Kahlur known for his enmity with Sri Guru Gobind Singh Sahib Jee was the grandson of one of these 52 hill kings who were released.
To raise awareness, and get the message of what was going on inside the Fort of Gwalior back to the Gursikhs at Sri Amritsar, Sachi Sarkaar sent His faithful Gursikhs including Bhai Bidhi Chand Jee, Bhai PaiRa Jee, Bhai JeTha Jee, Bhai Piraana Jee, and Bhai Rajoo Jee from the outskirts of the fort where they had been camping since Guru Sahib’s imprisonment with a letter to take back to Darbar Sahib. In the letter, Gurdev Jee reassured His beloved mother, Mata Ganga Jee and all the other worried Gursikhs that everything will be fine and all this is just a play in the hands of God.
Chandu Shah was delighted that Satguru Jee was imprisoned at Gwalior, he now began nefarious schemes to try and cause the demise Guru Sahib whilst imprisoned. After realising that Gurdev Muraar could not be poisoned through food because He refused to eat at Gwalior, Chandu had a chola layered with poison made and sent a letter to Warden Har Daas at Gwalior. In the letter Chandu wrote:
“Har Daas, you are a government employee and my association will be of some use to you. However you can, try and take the life of Guru Hargobind, have Him wear this poisoned chola, after a few days of wearing it will take His life. No one will suspect or know anything. If you do this for me I will be eternally grateful to you.” [23]
Warden Har Daas had become devoted to Guru Sahib [24], in his spare time he used to come and sit with Guru Sahib and hear the updesh of Vaheguru in the prison cell and instead of giving the chola to Gurdev Jee, Warden Har Daas presented the letter to Guru Sahib. Reading the letter, Gurdev Jee laughed and said:
ਨਾਨਕਕਾਰਾਖਾਆਪਿਪ੍ਰਭੁਸੁਆਮੀਕਿਆਮਾਨਸਬਪੁਰੇਕਰੀਐ ॥੨॥੯॥੯੫॥
(Ang 823)
Principal Satbir Singh writes that Chandu Shah sent his son Karam Chand to Gwalior as the messenger with the letter and poisoned chola. Karam Chand tried to persuade Warden Har Daas to give the chola to Guru Sahib. Karam Chand, despite acting merely on his father Chandu’s orders, lied, and told Warden Har Daas that it is Emperor Jahangir who wants to kill Guru Sahib so he should present him with the poisoned chola [25]. Warden Har Daas replied to Karam Chand that it is the order of Jahangir to simply keep Guru Sahib at this Fort and look after his requirements [26].
Prior to this, all the Sikhs at Amritsar had been told by the Kachi Sarkaar that Guru Sahib has gone to meet Jahangir. Then a rumour was started by the Kachi Sarkaar that Jahangir has fallen ill and Guru Jee has been sent to Gwalior Fort to do meditation for 40 days for the recovery of Jahangir. However this rumour was rejected by the Sikhs who were all aware that Gwalior Fort was not a place of meditation but rather a prison.
Shabad Chownki di Reet
All the while that Miri Piri de Malak Sri Guru Hargobind Jee Maharaaj was away, those blessed Gurmukhs Baba Buddha Jee and Bhai Gurdaas Jee took care of all affairs at Sri Amritsar. Baba Jee and Bhai Sahib meticulously looked after everything at the Guru Ghar, in terms of parchar, langar, accommodation etc. Under the tyrannical rule of Murtaja Khan, the governor of Punjab, all forms of parchar and Sat Sangat were banned, but who could deter the Brahmgyanis? Unknown to Murtaja Khan and his officers, Baba Buddha Jee and Bhai Gurdaas Jee began secretly arranging and conducting Saadh Sangat under the cover of night. It was during these difficult times that the tradition of Shabad Chownkis was started by Baba Buddha Jee: at night Sikhs would carry flaming torches and Nishaan Sahib (so that they could easily be seen and recognised by fellow Gursikhs) and walk, whilst peacefully singing Gurbani to the refuge of a Gursikh’s house or Gurdwara Sahib where they would meditate on Naam, recite Gurbani, and perform Kirtan. What a beautiful tradition! In this fashion, Shabad Chownkis were carried out by Gursikhs in villages across the whole of Punjab, and the region was coloured in these Shabad Chownkis.
The word chownki has several common meanings, including:
1. A small stool with four legs upon which ladies in the villages of Punjab would often sit and prepare meals.
2. Kirtan da Chownki – for example Sri Asa Kee Vaar di Chownki, Bilaaval di Chownki, Sodar di Chowni at Sri Harmandar Sahib.
3. A place for four people to sit.
4. Pehraa – protection or a guard for something, from which the word chownkidaar (watchman) has been made.
5. To read or sing a Shabad whilst travelling.
The tradition of singing Shabad Chownkis is still alive to this today. If one visits Sri Tarn Taaran Sahib in the nights around massia when there is no moon and therefore very dark at night, one will see the local sangat coming to have darshan at Amritvela with divas and singing Shabad Chownkis.
Baba Buddha Jee and the other Gursikhs began doing Shabad Chownki Kirtan whilst on the move: singing Shabads and at the same time playing an accompanying instrument. Gursikh Jathas travelled all around Punjab doing parchaar in this fashion. Back at Sri Harmandar Sahib, Baba Buddha Jee would perform the Shabad Chownki every night, the chownki would start at Darshan DioRi then travel clockwise around the parikarma of the sarovar (vaddi parikarma) after completing the large parikarma, Baba Jee would lead the Chownki through the Darshan DioRi towards Sach Khand Sri Harmandar Sahib where another parikarma would be performed, then after this was done, the procession would enter the sanctum sanctorum of Sri Harmandar Sahib, have darshan, and perform Ardaas. The message of Guru Sahib’s imprisonment, and the tradition of the Shabad Chownkis had spread across Punjab. The Shabad Chownkis were like an underground revolution against the oppressive regime of Murtaja Khan in Punjab, if anyone had any remaining doubts as to what Sachi Sarkaar Guru Hargobind Sahib Jee was doing, these all disappeared with the news of His arrest. Everyone in Punjab began to realise and appreciate what Guru Sahib was doing and what He was trying to achieve for the people.
The news of the arrest and imprisonment of Miri Piri de Malak soon reached Sri Harmandar Sahib like a storm. All the Gursikhs were deeply saddened, Satguru Jee’s imprisonment was the topic of all conversations. Satguru Jee’s mother, Mata Ganga Jee, and wife Mata Nanaki Jee were greatly taken aback and aggrieved. Mata Ganga Jee approached Baba Buddha Jee with her concerns, she asked, “Baba Jee! Please tell me Karmo’s words will not come true… my son is not going to have to do the same thing as his father is he…?” Baba Jee was the possessor of all extra sensory powers (Akaal Shaktis), Baba Jee’s soul felt reassured inside that not even a hair on Guru Sahib’s head will be touched. With great patience and wisdom Baba Jee replied, “Mata Jee! Do not fret! Your son is God Himself. This is just a drama of His to teach the oppressors and tyrants a lesson! No one will be able to bring about darkness by taking away the sun! These deceitful people have made a mistake by starting something with Guru Sahib.” In this way, Baba Jee spoke most reassuringly to Mata Ganga Jee, but she remained worried, and the threats of Prithi Chand & Karmo rang in her ears. They had tried so hard and in so many ways to try and kill Sri Guru Hargobind Sahib Jee out of their own insane jealously. Even after the Shaheedi of Sri Panchmesh Patshaah, Prithi Chand did not get any relief; day and night he writhed and thrashed around in enmity to the Guru Ghar. Mata Jee was in these thoughts when Baba Jee spoke again, “Mata Jee! Satguru Jee will come back. He is always triumphant and will return after claiming victory. The glory of Guru Ghar will increase further, please have no doubts!” However, Mata Jee was persistent, “Baba Jee! Please drop everything and go and find out what is going on at Gwalior. There is none other than you who could bring back my son. I ask this of you in the name of Satguru Nanak Dev Jee!” Saying this, Mata Jee’s eyes filled with tears of bairaag. Seeing this, Baba Jee spoke, “As you wish Mata Jee! I will go.”
There was only one Gursikh to lead this campaign. Baba Buddha Jee began making arrangements to depart for Gwalior. He delegated the responsibilities of Sri Harmandar Sahib to Bhai Gurdaas Jee and Bhai Piaare Jee. Baba Buddha Jee was by this time around 106 years old, but seeing the condition of his fellow Gursikhs and also somewhat due to his own lovelorn feelings of separation from Gurdev Jee, Baba Jee became tyaar-bar-tyaar and came to Sri Akaal Takht Sahib from the BiR Sahib. With a mashaal (flaming torch) in one hand, and a Nishaan Sahib in the other, Baba Buddha Jee, ahead of many other Gursikhs, set off on foot singing Shabad Chownkis and led the way from Sri Amritsar in Panjab to Gwalior in Madhya Pradesh, a distance of more than 420 miles.
En route to Gwalior many other Gursikhs who lived on the way saw the travelling group of Gursikhs and became concerned as to what was going on, Baba Jee reassured them and told them not to worry and that the Guru was ang sang with them. Baba Jee invited the other Gursikhs to come along with the chownki by saying, “Come along with us, sing Shabads, and we shall go and have deedar of Satguru Jee!” In this way, from village to village, chownki by chownki, Baba Buddha Jee and the Gursikhs who were now in approximately 2000 in number [27], approached Gwalior Fort in which Sri Guru Jee was imprisoned, Bhai JeTha Jee & Bhai Piraana Jee came ahead to meet them. The Gursikhs met with such emotion in circumstances of solemnity and determination. They were not allowed by the guards to go any further inside the main gates of the fort to have Sache Patshaah’s darshan. Baba Buddha Jee began doing an entire parikarma of the Gwalior Fort complex and then did matha tekk at the gates, he then repeated this, Baba Jee did parikarma of the fort, kissed the walls, and then did matha tekk again at the gates. One of the fort guards was a bit puzzled with what was going on, and so he asked Baba Jee as to what he was doing. Baba Buddha Jee replied “My Choji Preetam Shah-e-Shahenshah has passed through these gates, I am putting the dust of His holy charan onto my forehead.” Many other Gursikhs would come and kiss the external walls of the Gwalior Fort where Satguru Jee was imprisoned inside [28].
Bhai JeTha Jee and Bhai Piraana Jee informed Baba Buddha Jee of the events that had passed leading up to the present imprisonment of Sache Patshaah at Gwalior Fort. Bhai Jee said to Baba Jee, “We had been discussing a solution to this problem of how to try and get Satguru Jee released when you arrived. Please, now you tell us what we should do!” Baba Jee began speaking, “Do not worry! These are all pathetic attempts by Chandu Shah to capture Satguru Jee! Who can imprison the Satguru!? Who can prevent the Sun from rising?!” In this way, Baba Jee would lead other Gursikhs singing Shabad Chownkis to Gwalior from Amritsar to pay respects and matha tek outside the walls in which Satguru Jee was imprisoned.
Release
Wazir Khan, Mian Mir, and Nizaam-ud Deen Aoulia were all seeking for Guru Sahib to be released from Gwalior. These three men were all admirers of the House of Guru Nanak and were greatly upset at the imprisonment of Guru Hargobind Sahib Jee. Another factor that came into play after 1609, by Jahangir’s own admission, is the influence of Noor Jahan. Noor Jahan was an open minded, intelligent, charismatic, and beautiful woman. She also knew Mian Mir and had some respect in her mind for Pirs and Faqirs. Jahangir effectively admits himself in his memoirs that he fell in love upon the first sight of Noor Jahan, and after falling in love with her, Jahangir also wedded her in secret. Jahangir used to drink alcohol even before meeting Noor Jahan, but after marrying her, he began to drink even more and Noor Jahan used to serve it to him with her own hands. Under the influence of alcohol, opium, and Noor Jahan, Jahangir shirked away from his constitutional duties and responsibilities and spent a great deal of time inebriated; Noor Jahan was effectively the empress in this time period [29]. Jahangir writes that he has given up his kingdom, everything he has, for a drop of alcohol served by Noor Jahan’s hands.
Mian Mir eventually heard that the Emperor has become intoxicated with both alcohol and Noor Jahan, upon hearing this news, Mian Mir decided to go to Agra and see what he could do about this situation. Sikhs and Muslims alike were upset at the imprisonment of Sache Patshaah Chaur Takht de Malik. Wazir Khan wanted to expose the tyranny and evil nature of Murtaja Khan’s Kachi Sarkaar in Punjab, he believed the best way to achieve this was to somehow arrange for Sri Guru Hargobind Sahib to be released from Gwalior and for the Sachi Sarkaar to return.
By 1612 Jahangir’s passions and vices had caught up with him and he had become seriously ill. The best royal doctors were summoned and many treatments were given but to no avail. There was apparently no remedy for Jahangir’s illness. Noor Jahan cared for Jahangir 24 hours a day in his illness, and after the doctors failed to find a cure and had given up, Noor Jahan began going to Pirs and Faqirs to seek assistance. Furthering Jahangir’s sufferings, Bhai JeTha Jee using his spiritual powers, would assume the form of a lion and haunt Jahangir and his mansion at night [30]. Bhai JeTha Jee also once disguised himself as a doctor and went to see Jahangir and told him the reason for all his suffering is because of imprisoning Satguru Jee at Gwalior and that if he wishes to save his life he should have Guru Sahib released [31].
All Faqirs greatly respected Sain Mian Mir Jee. After Mian Mir arrived in Delhi he discussed with local pirs and faqirs as to what should be done about the worsening condition of Jahangir and the imprisonment of Guru Sahib. On one such occasion, Mian Mir was discussing the matters at hand with Fakhar-ud Deen and Nizaam-ud Deen Aoulia when Noor Shah came along, accompanied by none other than the ailing Jahangir to seek spiritual assistance and treatment. Upon seeing the plight of the Emperor, Nizaam-ud Deen Aoulia clearly stated that all the pain and suffering Jahangir is now undergoing is because of giving pain and discomfort to the Perfect Pir (Sri Guru Hargobind Sahib Jee). Mian Mir strongly agreed with the words of Nizaam-ud Deen Aoulia. Jahangir then asked Mian Mir what are the indications that someone is a Brahmgyani. Mian Mir replied, “He who is above kingdoms, hate, ignorance, inequality, and divisions can be considered a Brahm Gyani” [32] Jahangir then asked as to whether there even was such a person? Mian Mir replied, “Yes there was one. He was Guru Arjun Dev Jee, whom you with your wretched judgement and evil ways tortured and killed on a burning hot plate!” Jahangir responded, “Why did you not tell me earlier!?” Mian Mir answered, “It was not as if you were listening to anything that anyone was saying at that time! Now, the very form and image of Guru Arjun Dev Jee is Guru Hargobind Sahib Jee whom you have locked up in Gwalior Fort!”
The words of Sain Mian Mir had a profound impact on both Noor Jahan and Jahangir. Jahangir began to regret his terrible deeds of giving such suffering to the very image of God. He immediately gave an order for Sri Guru Hargobind Sahib to be released from Gwalior Jail and sent Wazir Khan with the message to Gwalior [33]. Another motive for Jahangir giving the order for the release of Guru Sahib is that there was great unrest in Punjab and insurgencies against the despotic governor, Murtaja Khan. These factors culminated in Jahangir issuing the fiat for Gurdev Jee to be released. There is considerable debate in the dates and time period that Guru Sahib spent imprisoned at Gwalior [34], Principal Satbir Singh opines that Guru Sahib spent a total of 27 months in Gwalior Jail from 1609 until 1612 [35], however Baljinder Singh suggests that Sri Gurdev Jee was imprisoned in Gwalior Fort for a period of 6 months between May and October 1619 [36] at which time Satguru Jee would have been about 24 years old. It is perhaps something to think about, that regardless of the time that Sri Guru Jee was imprisoned, it must have been very difficult for all of Guru Sahib’s Gursikhs to go for such a long time without darshan of Satguru Jee.
When the news of Jahangir’s order for Guru Sahib’s release reached Gwalior Fort through Wazir Khan, the inmates were pleased but also concerned for their own safety. They requested Guru Sahib to also have all of them released. Guru Sahib reassured the Rajas that He would not leave the fort without them. Satguru Jee knew that no one will care for 52 hill kings, and death will be the only thing that will release them from this jail, so Guru Sahib famously replied to Jahangir that He will refuse to be released unless the 52 hill kings who were imprisoned along with Him were also released. Wazir Khan took this message from Guru Sahib and relayed it back to Jahangir at Delhi, Jahangir reflected on the point of whether or not it was worthwhile to keep the 52 hill kings in jail. Jahangir thought for a long time before deciding that seeing Khusro is dead and the rebellion has been quashed that there was no pressing reason to keep the 52 Kings imprisoned. So he decided in favour of allowing them all to go free as well, as long as Guru Sahib was held responsible and accountable for all of them. As a final drama, Jahangir memorably ordered that as many hill kings that can grasp a hem of Guru Sahib’s robe will be allowed to walk free of Gwalior Fort. As it widely and fondly remembered, Sri Guru Jee then had a special chola with 52 kalian stitched so that every single hill king could grasp and hold on to a piece and thus be released from Gwalior.
Sache Patshaah & Kache Badshaah
Sometime after Guru Sahib’s release from Gwalior a meeting between Sri Guru Hargobind Sahib Jee and Jahangir took place [37]. In this meeting, Jahangir, now having given the order for Guru Sahib to be released from Gwalior Jail, thought it would be a good idea for him to try and wash his hands of the responsibility of causing the Shaheedi Pancham Patshaah Guru Arjun Sahib Jee. Jahangir attempted to deflect the accountability of the incident onto Chandu Shah and his other cronies. Jahangir had Chandu Shah arrested and put in shackles and handcuffs. He also tried to fabricate some lies as an excuse for the imprisonment of Guru Jee in Gwalior, Jahangir claimed that he had heard that Sri Guru Hargobind Sahib Jee was raising armies in Punjab in order to take revenge for his father’s Shaheedi and so that is why he had sent Wazir Khan to Amritsar asking Guru Sahib to come to Agra and prove that this was not the case. Jahangir now said to Guru Sahib, that I have now seen that You do not wish to take revenge. Jahangir tried to blame Chandu for everything that had happened. Chandu certainly had a fundamental role in everything that occurred, but Sache Patshaah did not deem Jahangir to be guiltless and fearlessly stated that Jahangir shall have to pay for his heinous crime of causing Sri Guru Arjun Dev Jee to be Shaheed in the Court of the Lord [38]. Jahangir handed Chandu over to Guru Sahib. Satguru Jee knew that many Gursikhs would want to kill Chandu as punishment for his great slander and misdeeds against the House of Guru Nanak, but to prevent a hasty punishment without proper proceedings Gurdev Jee had Chandu placed in the custody of Bhai Bidhi Chand Jee and Bhai Jetha Jee and sent to Delhi at Majnoo De Tila. The next day, Jahangir even had Chandu’s wife and son arrested and presented in front of Guru Sahib, Satguru Jee laughed and ordered for them to be released as it was Chandu’s black deeds that warranted punishment and not theirs [39].
Another small but beautiful saakhi worth mentioning at this opportunity, occurred in these days when Guru Sahib was in Delhi to meet with Jahangir. In the nearby area where Guru Sahib and Jahangir were camped, there was an innocent and very hard working man who used to work in the fields cutting grass for horse feed, he used to earn about 1 rupee per day. It was his desire to humbly present his very honestly and earnestly earned income of 1 rupee and a bundle of grass at the feet of the Satguru. However, at night time, unable to distinguish which campsite was which, this man by mistake walked into the camp of Jahangir. A guard stopped this man as he walked up to Jahangir’s tent, but seeing that he seemed to mean no harm and was probably coming to ask a favour of the Emperor or something similar, allowed the gentleman to pass. This innocent gardener quickly came into the tent, bowed in respect and presented the single coin and the bundle of grass and at that time requested, “Sache Patshaah! My request is for you to please give your assistance in this world, and the next world and save me from the jamdoots!” Jahangir replied, “I am only a king of this world, not the next. If you wish to request any worldy materials, then I can help you. However for that which you have asked, only the one that they call Sache Patshaah can help. He has camped opposite from here.” Hearing this, this simple gentleman suddenly became aware of his surroundings and realised that he has gone to the wrong campsite!
He immediately picked up the bundle of grass and the 1 coin and quickly made his way out of Jahangir’s camp and headed for Satguru Jee’s camp. The gentleman arrived and with great faith and belief came to pay his obeisance and submit his offerings of a single rupee and a bundle of grass at the holy charan of Guru Hargobind Sahib, he sat down at Guru Sahib’s feet and pleaded “O’ Sache Patshaah! Please forgive me, I accidentally went to the wrong place. Please save me from the jamdoots. I have been eagerly awaiting the moment I would receive your darshan. Today it is my great good fortune that you have blessed me with your darshan.” Guru Sahib smiled and was very pleased with this man and blessed him with Sikhi and Naam. Guru Jee gave this Sikh updesh, “Meditate on the True Name which you have just been given. Work honestly and earnestly and eat food purchased with this truthfully earned money. The one who does both of these things lives in peace and happiness and the messengers of death cannot even come near him.” This Gursikh enshrined the words of Satguru Jee in his heart, did matha tek, and left the Sacha Darbaar chanting ‘Guru ‘Guru. The Guru’s glory kept on increasing, and after this incident, Jahangir’s respect for Guru Sahib deepened and he realised that the Sacha Patshaah is only one who can give his support in this world and the next.
At the place at which Guru Jee and many Gursikhs camped for these few days whilst in Delhi Gurdwara Bangla Sahib now stands. The horses were taken care of by Baba Buddha Jee, who led them to graze on a pasture 6 miles towards Punjab on the banks of the River Jamna [40]. Guru Sahib and Jahangir went out on hunting excursions together with their respective entourages, and Guru Sahib’s arrows were known to never miss their mark. Later on, when the time would come for Sri Guru Hargobind Sahib Jee to fight battles against tyranny, the opposing forces always hoped that Guru Sahib would not fire arrows at them because they knew that they never missed their target. However it is noted by mystical Gurmukhs that even the arrows of Satguru Jee were in fact like blissful golden tickets and those people who were killed by Guru Sahib had great good fortune and died in total anand of Vaheguru. Later in history, Satguru Jee felled the traitor general Painde Khan with His mighty kirpan in a personal duel, and as Painde Khan lay dying in Guru Sahib’s arms Satguru Jee held His shield up to shade Painde Khan’s face from the sun and Painde Khan begged for forgiveness and said from the wound Your sword has inflicted Amrit has flowed into me [41].
Return to Sri Amritsar Sahib
When the news that Sri Guru Sahib was going to be released reached the Gursikhs at Sri Amritsar, there was great joy and celebration. Mata Ganga Jee was especially overjoyed that her son would be returning home and the enemies of the Guru shall be put to shame, she folded her hands and concentrated upon Guru Nanak in thanksgiving [42]. The city of Sri Amritsar was decorated in anticipation of Guru Sahib’s return. Some Gursikhs in Amritsar after hearing that Guru Sahib was due to be released soon, had made their way to Gwalior singing Shabad Chownkis and were camped outside the fort in eager anticipation of having darshan of the beautiful and radiant countenance of their beloved Satguru. Baba Buddha Jee, Bhai Gurdaas Jee, Bhai JeTha Jee, Bhai Bidhi Chand Jee, Bhai Piraana Jee and many other notable Gursikhs were all waiting with great anticipation; after many long months they were about to again receive the blessed and holy darshan of Guru Sahib. Who can imagine the delight and the feeling that all the Gursikhs must have experienced at that moment when the gates of the fort opened, and the magnificent Sache Patshaah Sri Guru Hargobind Sahib Jee emerged in His full glory, showering His blessings and nectarean glance on all, followed by the 52 hill kings coming out in great thankfulness, each clasping onto a coattail of His holy chola; 50 Rajas held on to coattails at the back of Sri Guru Jee’s chola and 2 held onto hems on Satguru Jee’s shoulders [43]. The dark and depressing sight of Gwalior Fort now became like Sach Khand with the emergence of the Light of the God: Satguru Hargobind Sahib Jee. Baba Buddha Jee and the Gursikhs began singing Shabad Chownkis in celebration of Sri Hazoor being freed and reunited with His beloved Gursikhs. After this incident, Sache Patshaah Sri Satguru Jee now also became known as Bandi ChoRh (Destroyer of Helotry/Liberator). Nowadays, it has become the tradition, that fireworks are set off and candles are lit in celebration of Sachi Sarkaar being released from jail, but in actual fact on the occasion itself there were no fireworks, rather Satguru Jee, Baba Buddha Jee, and all the other Gursikhs did Shabad Chownki Kirtan all the way back to Sri Harmandar Sahib in celebration of Bandi ChoRh which fell on the day of Divali. All along the way and in Sri Amritsar ghio divas were lit by Sikh Sangat in their homes. When Satguru Jee, Baba Buddha Jee, Bhai Gurdaas Jee, Bhai JeTha Jee, Bhai Pirana Jee et al. arrived near Sri Harmandar Sahib, Sri Guru Sahib dismounted from His horse and walked towards the entrance to Sri Harmandar Sahib. Satguru Jee and His beloved Gursikhs did darshan of Sri Akaal Takht and parikarma of Sri Harmandar Sahib. A special kirtan smagam was held inside Sri Harmandar Sahib at the conclusion of which Bhai Gurdaas Jee did Ardaas and KaRaah Prashaad was distributed [44]. Afterwards, Satguru Jee went to visit Mata Ganga Jee who met her beloved son and Guru with great emotion and reverence [45]. Thus the commemoration of Bandi ChoRh was celebrated in a most joyous and peaceful manner.
On the very first night of Satguru Jee’s return to Sri Amritsar, Beloved Guru Sahib gave His beautiful darshan at Sri Akaal Takht Sahib to Baba Jee’s chownki [46]. Guru Sahib was very pleased upon seeing and hearing the tradition of Shabad Chownkis that Baba Buddha Jee had started. Sri Hazoor spoke, and addressing Baba Buddha Jee said:
“ਬਾਬਾ ਸਾਹਿਬ ਜੀ, ਆਪ ਜੀ ਦੀ ਚੌਂਕੀ ਜੁਗੋ ਜੁਗ ਅੱਟਲ ਹੋਵੇਗੀ, ਤੇ ਭਾਵਨਾ ਵਾਲੇ ਸਿੱਖ ਦਰਸ਼ਨ ਅਤੇ ਅਰਦਾਸਿ ਕਰਨਗੇ, ਅਰਦਾਸਾ ਪੂਰੀਆ ਹੋਣਗੀਆਂ, ਅਸੀਂ ਬਚਨ ਕੀਤਾ ਤੁਹਾਡੀ ਚੌਂਕੀ ਵਿਚ ਸ਼ਾਮਲ ਹੋਇਆ ਕਰਾਂਗੇ ।”
Baba Sahib Jee, your chownki will remain forever, those with faith will have its vision and do Ardaas, their Ardaas will get fulfilled, and we state that we ourselves will be present in that chownki [47].
In Ardaas every day we say “ਚੌਂਕੀਆ ਝੰਡੇ ਬੁੰਗੇ ਜੁਗੋ ਜੁਗ ਅੱਟਲ, ਧਰਮ ਕਾ ਜੈਕਾਰ ਬੋਲੋ ਜੀ ਵਾਹਿਗੁਰੂ।” This is in reference to, and remembering the Chownki of Baba Buddha Jee, which is jugo jug attal. So, Khalsa Jee, Bolo Jee, Vaheguru.
Some Buddha Dal Nihang Singhs also believe at this time, Sri Guru Hargobind Sahib Jee gave the blessing that one of the Khalsa armies will be named in Baba Buddha Jee’s honour.
At Sri Akaal Takht Sahib in the evening, after the conclusion of the evening Nitnem of Sri Rehraas Sahib, to this very day, after Ardaas, some local premi Sangat of Amritsar come up to the Takht Sahib and then the Granthi Singh takes a Nishaan Sahib, a Sri Sahib (previously a flaming torch was given), and a garland of flowers from the Takht Sahib and hands it over to the local sangat. Then, while singing Shabads, the premi Sangat exit Sri Akaal Takht Sahib and perform a complete parikarma of the sarovar of Sri Harmandar Sahib (vadi parikarma), come to the Darshan Deodi, and then begin walking towards Sri Harmandar Sahib. They then do a parikarma of the building of Sri Harmandar Sahib (shoti parikarma). As the entourage is about to enter the sanctum of Sri Harmandar Sahib the Kirtan stops. Why is this? This is because the jugo-jug attal Chownki of Baba Buddha Sahib Jee is arriving. Those with faith, say that Sri Guru Hargobind Sahib Jee is arriving Himself. Then those in the Sangat who wish to, also join in in the Ardaas that happens afterwards, it is then said by the sevadars in the Ardaas that the Shabad Chownki of Dhan Baba Buddha Sahib Jee has been performed. As long as this Earth remains, so will the Shabad Chownki of Baba Buddha Sahib Jee [48].
After giving His darshan to the chownki, Sri Gurdev Muraar went to His Sukh Asan Asthaan. The next morning with one pehar of the night remaining at Amrit Vela, Satguru Jee arose and took ishnaan in Raam Daas Sarovar. At the time when Sri Aad Granth Sahib was taken to Sri Harmandar Sahib, Sri Guru Hargobind Sahib Jee also came and kirtan of Sri Asa Ki Vaar was done. After the conclusion of kirtan, Satguru Jee went and assumed his magnificent throne at Sri Akaal Takht Sahib and many Sikhs came to have darshan [49].
After a few days Satguru Jee departed for Lahore to preach Sikhi. Bhai Bidhi Chand Jee and Bhai JeTha Jee also came along with Chandu in their custody. Now with Guru Sahib and the Sikhs arriving and placing their charan on the earth where Sri Panchmesh Patshaah was Shaheed, the time for the punishment of Chandu had come. His face was blackened, his nose was pierced with an animal nose ring [50], and he was chained up and dragged around the bazaars of Lahore [51]. All who saw him cursed him and beat him with shoes [52]. The Sikh Sangat of Lahore were greatly aggrieved by the fact Chandu’s worm tongue and enmity had caused Sri Guru Arjun Dev Sahib Jee to be made Shaheed. When Chandu was dragged past the very furnace that he used to get the hot sand to pour over Sri Guru Arjun Dev Jee’s head, the man who worked there saw him, grabbed the very same large iron ladle with which the torturers poured sand over Gurdev Jee’s head and shouted, “Oye Sinner! You took sand from me and used it to pour over Guru Sahib’s head! For this extreme sin I take revenge!” saying this, the furnace worker hit Chandu with the large iron ladle in the head so hard that Chandu’s head split in two and he fell to the ground floundering spasmodically and died a most terrible and shameful death right there and then [53]. His pitiful remains were left on the banks of the river for the dogs to eat [54].
ਭੈਰਉਮਹਲਾ੫ ॥
ਲੇਪੁਨਲਾਗੋਤਿਲਕਾਮੂਲਿ ॥
ਦੁਸਟੁਬ੍ਰਾਹਮਣੁਮੂਆਹੋਇਕੈਸੂਲ ॥੧॥
ਹਰਿਜਨਰਾਖੇਪਾਰਬ੍ਰਹਮਿਆਪਿ ॥
ਪਾਪੀਮੂਆਗੁਰਪਰਤਾਪਿ ॥੧॥ ਰਹਾਉ ॥
ਅਪਣਾਖਸਮੁਜਨਿਆਪਿਧਿਆਇਆ ॥
ਇਆਣਾਪਾਪੀਓਹੁਆਪਿਪਚਾਇਆ ॥੨॥
ਪ੍ਰਭਮਾਤਪਿਤਾਅਪਣੇਦਾਸਕਾਰਖਵਾਲਾ ॥
ਨਿੰਦਕਕਾਮਾਥਾਈਹਾਂਊਹਾਕਾਲਾ ॥੩॥
ਜਨਨਾਨਕਕੀਪਰਮੇਸਰਿਸੁਣੀਅਰਦਾਸਿ ॥
ਮਲੇਛੁਪਾਪੀਪਚਿਆਭਇਆਨਿਰਾਸੁ ॥੪॥੯॥
(Ang 1137)
It is the sweet will of God that although Chandu Shah died “he left the fire of hatred, revenge, and jealousy burning in the heart of his son, Karam Chand” [55] who started preparing to take revenge for his father against Guru Sahib. Karam Chand met a similar fate to his father in the Battle of Hargobindpur in 1629 when he was despatched to the next world by the holy hands of Guru Sahib Himself [56]. The message to take away from this saakhi is twofold, firstly that it is not wrong to deal with an enemy or slanderer of the Guru’s House, it is most just to do so, however simultaneously we must also bear in mind and appreciate the fact that Guru Sahib bears no enmity or hatred with anyone, no matter how terrible his deeds; Omniscient Satguru Jee knew that Chandu’s son would try and take revenge but He still released him from Delhi as he was guiltless at the time, Guru Sahib knew that some of the descendants of the 52 Hill Kings that He released would later fight against the Khalsa but that was not the fault of the 52 who were imprisoned at Gwalior.
After this meeting at Delhi, Guru Sahib and the Gursikhs returned to Sri Harmandar Sahib, and Jahangir went to Gujraat [57]. Up until the day of his death Jahangir never again opposed or bore any enmity with Guru Sahib [58]. A mood of great happiness and joy once again returned to Sri Amritsar after Sachi Sarkaar Gareeb Nivaaz Miri Piri de Malak Sri Guru Hargobind Sahib Jee returned. Spiritual discussions and teachings, horse riding, spear throwing, hunting, and weapons training once again began being conducted with an even greater vigour than before, and so ended the tale of Bandi ChoRh.
ਭੁਲਾਂ ਚੁਕਾਂ ਲੇਈ ਹਥ ਜੋੜ ਕੇ ਖਿਮਾ, ਤਰਸ ਕਰ ਕੇ ਬਖ਼ਸ਼ ਦਿਓ ਜੀ ।
References & Notes:
[1] Bhai Sahib Gurdaas Jee, Vaar 26, Pauri 20.
[2] Principal Teja Singh & Dr. Ganda Singh, A Short History of the Sikhs vol. 1 1469-1765 (Bombay: Orient Longmans Ltd., 1950), 39.
[3] ਤਖਤ ਪੂਜ ਕਰੇਬ ਨਮਿਤ ਗੁਰਦਾਸ ਭਾਈ ਠਹਿਰਾਇ ॥ ਨਿਤ ਕਰਾਇ ਸਨਾਨ ਸੋ ਪੁਸਪ ਸੁਗੰਧ ਲਗਾਇ ॥੬੮॥ Kavi Sohan, Gurbilaas Patshaahi 6, ed. Partap Singh Giani (Old Lithograph, 1887), 177.
[4] Jahangir, Tuzuk-i-Jahangiri, trans. Alexander Rogers, ed. Henry Beveridge (Delhi: Low Price Publications, 2006), 72.
[5] Dr. Madanjit Kaur, The Golden Temple: Past & Present (Amritsar: Guru Nanak Dev University Press, 1983), 22.
[6] Principal Satbir Singh, Sadda Itihaas, 6th ed. (Jalandhar: New Book Company, 1988), 265.
[7] Baljinder Singh Cheema, The Life and Times of Guru Hargobind (PhD diss., Punjab University, 1991), 44.
[8] Principal Satbir Singh, Partakh Har, 8th ed. (Jalandhar: New Book Co., 2009), 39.
[9] Kavi Santokh Singh, Sri Gur Pratap Sooraj Granth (Sooraj Prakash), PDF e-book (Digitized by Baljinder Singh), Raas 4, Ansu 44, 340-346.
[10] Principal Satbir Singh, Gur Bhari. (Patiala: Panjab University, 2007), 34.
[11] Kavi Sohan, Gurbilaas Patshaahi 6, ed. Partap Singh Giani (Old Lithograph, 1887), 207.
[12] Kavi Santokh Singh, Sooraj Prakash, Raas 4, Ansu 59, Chaupai 57-58, 459.
[13] Kavi Santokh Singh, Sooraj Prakash, Raas 4, Ansu 59, Chaupai 44-54, 459—460.
[14] Principal Satbir Singh, Gur Bhari. 34.
[15] Bhai Sahib Veer Singh Jee, Sri Asht Gur Chamatkar vol. 3, 7th ed. (New Delhi: Bhai Veer Singh Sahit Sadan, 2010), 39.
[16] Ibid., 39; Giani Gian Singh, Twarikh Guru Khalsa vol. 6, ed. Baljinder Singh, PDF e-book, 12.
[17] Ibid., 41. Principal Satbir Singh, Gur Bhari. 34.
[18] Principal Satbir Singh, Gur Bhari. 34.
[19] Bhai Sahib Veer Singh Jee, Sri Asht Gur Chamatkar, 47.
[20] Ibid., 47.
[21] Ibid., 40.
[22] Bhai Sahib Veer Singh Jee, Sri Asht Gur Chamatkar, 54.
[23] Ibid., 39.
[24] Professor Puran Singh, The Book of The Ten Masters (Patiala: Panjab University, 1997), 53.
[25] Principal Satbir Singh, Gur Bhari, 36.
[26] Bhai Sahib Veer Singh Jee, Sri Asht Gur Chamatkar, 40.
[27] Giani Gian Singh, Twarikh Guru Khalsa vol. 6, ed. Baljinder Singh, PDF e-book, 13.
[28] Principal Teja Singh & Dr. Ganda Singh, Short History, 40.
[29] Ellison Banks, Nur Jahan : Empress of Mughal India (Oxford: Oxford University Press, 1993), 3.
[30] Principal Satbir Singh, Gur Bhari, 37.
[31] Bhai Sahib Veer Singh Jee, Sri Asht Gur Chamatkar, 49.
[32] Principal Satbir Singh, Gur Bhari, 37.
[33] Bhai Sahib Veer Singh Jee, Sri Asht Gur Chamatkar, 49-50.
[34] Baljinder Singh writes in a footnote on page 139: “According to Giani Gian Singh, Guru Hargobind remained in the fort of Gwalior for two months. The author of Dabistan-i-Mazahib, accepted the period of Guru’s imprisonment as twelve years. I.B. Banerjee, suggests that Guru’s period of imprisonment was five years. Teja Singh and Ganda Singh assert two years as the period for Guru’s imprisonment. According to D.S. Dhillon, it seems that originally the emperor may have ordered imprisonment for a longer period but later on the period of imprisonment would have been curtailed. The most reliable information is given by Kesar Singh Chibbar, who accepted that the period of Guru’s imprisonment and battles amounts to one year and a half. Bhatt Vahis opined that the period of battles consisted of one year; from 1634 to 1635. Therefore, we can accept that the period of Guru’s imprisonment as the remaining six months. This tallies with the period told by Chibbar; Giani Gian Singh, Dabistan-i-Mazahib, I.B. Banerjee, Teja Singh & Ganda Singh, D.S. Dhillon, and Bhatt Vahi Multani Sindhi.”
[35] Principal Satbir Singh, Gur Bhari, 36. The Principal rationalises that the author of Dabistan-i-Mazahib [previously thought to be Muhsan Fani but now considered to be Maubib Zulfiqar Ardistani] wrote that Gurdev Jee spent 12 years in jail, however the Principal rejects this stating that it is possible that the original sentence was for 12 years but citing George Forster states that Guru Sahib was released after a short period of confinement. The Principal estimates that Guru Sahib was imprisoned in 1609 and released in 1612 with the total prison time served being 27 months over these 3 calendar years.
[36] Baljinder Singh Cheema, Life and Times, 135-6, 139.
[37] Once again there is considerable confusion as to where this meeting took place. Kavi Santokh Singh writes it happened in Delhi, Bhatt Vehis suggest Kalanaur. Principal Satbir Singh suggests Delhi.
[38] Principal Satbir Singh, Gur Bhari, 44.
[39] Kavi Santokh Singh, Sooraj Prakash, Raas 5, Ansu 5, Chaupai 13-17, 52—53.
[40] Principal Satbir Singh, Gur Bhari, 45.
[41] Professor Puran Singh, Ten Masters, 59.
[42] Kavi Santokh Singh, Sooraj Prakash, Raas 5, Ansu 8, Chaupai 37, 49.
[43] Giani Amolak Singh, “Bandi Chor Divas”, lecture, live recording, UK 2007, MP3 file 1 27:35.
[44] Kavi Sohan, Gurbilaas Patshaahi 6, 221-222.
[45] Bhai Sahib Veer Singh Jee, Sri Asht Gur Chamatkar, 55.
[46] Ibid., 56.
[47] Professor Puran Singh, Ten Masters, 55; Giani Pinderpal Singh, “Ardas: Chownkiya, Jhande, Bunge”, lecture, live recording, MP3 file 53:30.
[48] Giani Pinderpal Singh, “Ardas: Chownkiya, Jhande, Bunge”, lecture, live recording, MP3 file 53:12.
[49] Bhai Sahib Veer Singh Jee, Sri Asht Gur Chamatkar, 56.
[50] Giani Amolak Singh, “Bandi Chor Divas”, lecture, live recording, UK 2007, MP3 file 2 40:04.
[51] Kavi Santokh Singh, Sooraj Prakash, Raas 5, Ansu 11, Chaupai 23; Principal Teja Singh & Dr. Ganda Singh, Short History, 41.
[52] Kavi Santokh Singh, Sooraj Prakash, Raas 5, Ansu 11, Chaupai 24.
[53] Kavi Santokh Singh, Sooraj Prakash, Raas 5, Ansu 11, 95—100.
[54] Giani Gian Singh, Twarikh Guru Khalsa vol. 6, ed. Baljinder Singh, PDF e-book, 20.
[55] Professor Gurpreet Singh, Ten Masters (New Delhi: Diamond Pocket Books, 2005), 85.
[56] Ibid.
[57] Principal Satbir Singh, Gur Bhari, 46.
[58] Principal Teja Singh & Dr. Ganda Singh, Short History, 41.s
