Guru Tegh Bahadur – Tribute on martyrdom anniversary

 

The Sikhs had ten living gurus from Guru Nanak to Guru Gobind Singh.  They advocated a life of purity and dignity. Their discourses/writings and practical lives conformed to Guru Nanak’s doctrine. Guru Tegh Bahadur was the son of the sixth Guru but was bypassed at the time of appointment of the seventh Guru. It seems this was divine ordained as he played a crucial role as the ninth Guru. He undertook the role of protector of religious freedom not only his own but also of the oppressed Hindus. As a unique example in world history, he made the supreme sacrifice so that the Hindus could practice their faith.

 

Guru Nanak described how the Hindus had lost the spirit of dignity, and submitted to bidding of the Muslim rulers.

 

ਅੰਤਰਿ ਪੂਜਾ ਪੜਹਿ ਕਤੇਬਾ ਸੰਜਮੁ ਤੁਰਕਾ ਭਾਈ ॥ ਛੋਡੀਲੇ ਪਾਖੰਡਾ ॥ M: 1, p 471

The Hindus performed worship at home but outwardly adopted Islamic practices. He told them to give up pretence.

 

Guru Nanak further taught.

 

ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥ M: 1, p 1410.

If you would like to play the game of love, come to me with head on the palm, i.e. be prepared to die. And, once you take a step on the path, do not hesitate to give your head/life.

 

The Pandits of Kashmir came to the ninth Guru at Anand Pur Sahib, seeking help against forced conversion to Islam by the Mughal rulers. He asked them to tell the authorities, that they would all convert if Guru Tegh Bahadur was converted. He gave his life but did not accept conversion and was beheaded.

 

This showed firm commitment to his own words.

 

ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥ ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥ M: 9. p 1427

One who has Divine awareness, neither intimidates nor is intimidated.

 

Knowing that the real self is the soul, he showed complete lack of attachment to the physical existence including his own life. He taught:

 

ਜਾਗ ਲੇਹੁ ਰੇ ਮਨਾ ਜਾਗ ਲੇਹੁ ਕਹਾ ਗਾਫਲ ਸੋਇਆ ॥ ਜੋ ਤਨੁ ਉਪਜਿਆ ਸੰਗ ਹੀ ਸੋ ਭੀ ਸੰਗਿ ਨ ਹੋਇਆ ॥੧॥ ਰਹਾਉ ॥ M: 9, p 726

O human being, awake from attachment to the world-play, do not be indifferent to reality. Even the body with which you are born does not keep company on death.

 

He cautions against acting by own will.

 

ਮਨ ਰੇ ਕਉਨੁ ਕੁਮਤਿ ਤੈ ਲੀਨੀ ॥ ਪਰ ਦਾਰਾ ਨਿੰਦਿਆ ਰਸ ਰਚਿਓ ਰਾਮ ਭਗਤਿ ਨਹਿ ਕੀਨੀ ॥

ਮੁਕਤਿ ਪੰਥੁ ਜਾਨਿਓ ਤੈ ਨਾਹਨਿ ਧਨ ਜੋਰਨ ਕਉ ਧਾਇਆ ॥ ਅੰਤਿ ਸੰਗ ਕਾਹੂ ਨਹੀ ਦੀਨਾ ਬਿਰਥਾ ਆਪੁ ਬੰਧਾਇਆ ॥੧॥ M: 9, p 631

O human being what evil counsel you have taken. You indulge with others’ spouses and vilification of others. And, do not engage if Divine dedication/obedience. You have not tried to know of emancipation but run after gathering money. However, none of these accompanies to the hereafter and you will unnecessarily be bound by Divine justice.

Guru Tegh Bahadur makes the mortal aware of life truths.

 

ਸੁਖ ਮੈ ਆਨਿ ਬਹੁਤੁ ਮਿਲਿ ਬੈਠਤ ਰਹਤ ਚਹੂ ਦਿਸਿ ਘੇਰੈ ॥ ਬਿਪਤਿ ਪਰੀ ਸਭ ਹੀ ਸੰਗੁ ਛਾਡਿਤ ਕੋਊ ਨ ਆਵਤ ਨੇਰੈ ॥੧॥

Plenty of people give company in good times but no one comes near in adversity.

 

ਘਰ ਕੀ ਨਾਰਿ ਬਹੁਤੁ ਹਿਤੁ ਜਾ ਸਿਉ ਸਦਾ ਰਹਤ ਸੰਗ ਲਾਗੀ ॥ ਜਬ ਹੀ ਹੰਸ ਤਜੀ ਇਹ ਕਾਂਇਆ ਪ੍ਰੇਤ ਪ੍ਰੇਤ ਕਰਿ ਭਾਗੀ ॥੨॥

The husband has much love for his life and she ever sticks to him in life. But when the soul leaves the body s/he keeps away calling the body a ghost.

 

ਇਹ ਬਿਧਿ ਕੋ ਬਿਉਹਾਰੁ ਬਨਿਓ ਹੈ ਜਾ ਸਿਉ ਨੇਹੁ ਲਗਾਇਓ ॥ ਅੰਤ ਬਾਰ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਜੀ ਕੋਊ ਕਾਮਿ ਨ ਆਇਓ ॥੩॥੧੨॥੧੩੯॥ M: 9, p 633

This is how is conduct of those with whom one gets attached. None of them is of help at the end when the soul leaves the body and has to account for deeds.

 

One is ever afraid of what would happen on death.

 

ਬਲੁ ਛੁਟਕਿਓ ਬੰਧਨ ਪਰੇ ਕਛੂ ਨ ਹੋਤ ਉਪਾਇ ॥ ਕਹੁ ਨਾਨਕ ਅਬ ਓਟ ਹਰਿ ਗਜ ਜਿਉ ਹੋਹੁ ਸਹਾਇ ॥੫੩॥

One’s strength is lost on death, Divine justice binds the erring soul and nothing can be done at that time. O Almighty, I take Your protection now, please save me like the elephant caught by the panther prayed – according to a Puranic story.

 

One who remembers God in life gets Divine protection. His/her state on death is

 

ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ॥ ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ ॥੫੪॥

One has the strength, being bound by Divine justice is obviated as every measure has been taken. O Almighty everything is in Your hands; You alone can help.

 

The following Shabad of Guru Tegh Bahadur is a complete guide for life.

 

ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥ ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Jo nar ḏukẖ mai ḏukẖ nahī mānai.  Sukẖ sanehu ar bẖai nahī jā kai kancẖan mātī mānai. ||1|| rahā▫o.

                            

Composition of the ninth Guru in Raga Soratth. A person (jo) who does not (maanai = consider) feel (dukh-u) pain when (mai) in (dukh) distress/suffering, i.e. is not depressed in adversity;

Who does not have (sneyh-u) love for (sukh) comfort, (ar-u) and (ja kai) in whose mind there is no (bhai) fear; (maanai) considers (kanchan = gold) wealth as (maattee) dust – that person lives emancipated. 1.

(Rahaau) dwell on this and contemplate.

 

ਨਹ ਨਿੰਦਿਆ ਨਹ ਉਸਤਤਿ ਜਾ ਕੈ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨਾ ॥ ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਨਿਆਰਉ ਨਾਹਿ ਮਾਨ ਅਪਮਾਨਾ ॥੧॥

Nah ninḏi▫ā nah usṯaṯ jā kai lobẖ moh abẖimānā.  Harakẖ sog ṯe rahai ni▫āra▫o nāhi mān apmānā. ||1||

 

One (ja kai) who neither indulges in (nindiaa) slander nor (ustat-i = praise) sycophancy of others; is devoid of (lobh-u) greed, (moh-u) attachment to the world—play and (abhimaana) pride/arrogance.

(Rahai) remains (niaarau = different) untouched by (harakh) joy and (sog) sorrow and does not care for (maan) respect or (apmaana) disrespect. 1.

 

ਆਸਾ ਮਨਸਾ ਸਗਲ ਤਿਆਗੈ ਜਗ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਹ ਪਰਸੈ ਨਾਹਨਿ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮੁ ਨਿਵਾਸਾ ॥੨॥

Āsā mansā sagal ṯi▫āgai jag ṯe rahai nirāsā.  Kām kroḏẖ jih parsai nāhan ṯih gẖat barahm nivāsā. ||2||

 

S/he (tiaagai) gives up (aasa) expectations from others and (mansa) desires; (rahai) remains (niraasa) without expectations from (jag) other creatures.

S/he is one (jih) whom (kaam-u) lust and (krodh) anger (naahon) do not (parsai) touch; (tih) that person’s (ghaatt-i) mind is (nivaasa) the abode of (brahm-u) the Creator, i.e. finds the Almighty within. 2.

 

ਗੁਰ ਕਿਰਪਾ ਜਿਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤਿ ਪਛਾਨੀ ॥ ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥੩॥੧੧॥

Gur kirpā jih nar ka▫o kīnī ṯih ih jugaṯ pacẖẖānī.  Nānak līn bẖa▫i▫o gobinḏ si▫o ji▫o pānī sang pānī. ||3||11||

                                                                                                                                             

(Nar = man) the person on whom (gur) the guru (kirpa keeni) is kind – to teach – (tih) s/he (pachhaani = recognizes) follows (ih) this (jugat-i = method) way of life.

And remains (leen) absorbed (sio = with) in (gobind) the Master of the universe, (jio) the way (paani) water merges (sang-i) with water, i.e. s/he becomes like the Almighty, says the ninth Nanak. 3. 11.

 

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Note: In the Shabad below, the ninth Guru reminds us mortals that all relationships in the world are motivated by self-interest, and are valid only when alive. One should not therefore be attached to them and thus forget to carry out duties connected with the allotted role in life. This includes duties to the religion, to the parents, family, society, country, job or any other. It helps in being at peace in life, and acceptance for union of the soul with the Creator.

 

ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ ਪ੍ਰੀਤਮ ਜਾਨਿ ਲੇਹੁ ਮਨ ਮਾਹੀ ॥ ਅਪਨੇ ਸੁਖ ਸਿਉ ਹੀ ਜਗੁ ਫਾਂਧਿਓ ਕੋ ਕਾਹੂ ਕੋ ਨਾਹੀ ॥੧॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9.  Parīṯam jān leho man māhī.  Apne sukẖ si▫o hī jag fāʼnḏẖi▫o ko kāhū ko nāhī. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Soraatth: O (preetam = beloved) dear, (jaan-i leyhu = be it known) understand this (maahee) in your (man) mind; (jag-u = world) everyone is (phaandhio = caught) interested (hi) only in his/her (apney) own (sukh) comforts; (ko naahee) none is (ko) for the benefit of (kahoo) anyone else. 1.

(Rahaau) dwell on this and contemplate.

 

ਸੁਖ ਮੈ ਆਨਿ ਬਹੁਤੁ ਮਿਲਿ ਬੈਠਤ ਰਹਤ ਚਹੂ ਦਿਸਿ ਘੇਰੈ ॥ ਬਿਪਤਿ ਪਰੀ ਸਭ ਹੀ ਸੰਗੁ ਛਾਡਿਤ ਕੋਊ ਨ ਆਵਤ ਨੇਰੈ ॥੧॥

Sukẖ mai ān bahuṯ mil baiṯẖaṯ rahaṯ cẖahū ḏis gẖerai.  Bipaṯ parī sabẖ hī sang cẖẖādiṯ ko▫ū na āvaṯ nerai. ||1||

 

(Bahut-u) plenty of people (aan-i) come and (baitthat) sit (mil-i) with one in (sukh-u = comfort) good times and (rahat) remain (gheyrey) surrounding (chaahoo) on all four (dis-i) sides, i.e. plenty of people like to associate in prosperity.

However, when (bipat) adversity (pari) strikes, (sabh hi) all of them (chhaaddit) forsake (sang-u) his/her company; (ko-oo na) none (aavat) comes (neyrai) near – to help. 2.

 

ਘਰ ਕੀ ਨਾਰਿ ਬਹੁਤੁ ਹਿਤੁ ਜਾ ਸਿਉ ਸਦਾ ਰਹਤ ਸੰਗ ਲਾਗੀ ॥ ਜਬ ਹੀ ਹੰਸ ਤਜੀ ਇਹ ਕਾਂਇਆ ਪ੍ਰੇਤ ਪ੍ਰੇਤ ਕਰਿ ਭਾਗੀ ॥੨॥

Gẖar kī nār bahuṯ hiṯ jā si▫o saḏā rahaṯ sang lāgī.  Jab hī hans ṯajī ih kāʼn▫i▫ā pareṯ pareṯ kar bẖāgī. ||2||

 

(Naar-i) the woman (ki) of (ghar) the house – the wife – with whom the husband has (bahut-u) deep (hit) love and she (sadaa) ever (rahat) remains (sang laagi = sticks with) attached with him.

But, (jab hi) as soon as (hans) the soul (tajee) leaves (ih) this (kaa’niaa) body of the husband, she (bhaagee) runs (kar-i) saying (preyt preyt) ghost ghost, i.e. wants the body to be disposed of soon. 2.

 

ਇਹ ਬਿਧਿ ਕੋ ਬਿਉਹਾਰੁ ਬਨਿਓ ਹੈ ਜਾ ਸਿਉ ਨੇਹੁ ਲਗਾਇਓ ॥ ਅੰਤ ਬਾਰ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਜੀ ਕੋਊ ਕਾਮਿ ਨ ਆਇਓ ॥੩॥੧੨॥੧੩੯॥

Ih biḏẖ ko bi▫uhār bani▫o hai jā si▫o nehu lagā▫i▫o.  Anṯ bār Nānak bin har jī ko▫ū kām na ā▫i▫o. ||3||12||139||

 

(Ih) this is (bidh-i ko) how (biohaar-u) conduct (banio hai) turns out to be of those (ja sio) with whom one (lagaaio) develops (neyhu = love) attachment.

(Ko-oo na) none (aaio) comes in (kaam-i = of use) to help (ant baar = end time) when account of deeds of life is taken and the soul has to face consequences thereof, says ninth Nanak. 3. 12. 139.

 

Finally, the Guru advises to willingly accept the inevitable.

 

ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥ ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥੫੧॥

We should worry/take measures if something/death can be prevented. There is no one here forever; this is how the Creator has created the world, says ninth Nanak.