“Bhai Kahoo Kao Dayt Neh Neh Bhai Maanat Aan Kaho Naanak Sun Ray Manaa Gianee Taahi Bakhaan.”

The lasting legacy of Guru Tegh Bahadur’s life and philosophy, lies in the fact how in continuity to Guru Nanak’s message of ‘unity of God’ (Ik Onkar), Guru Tegh Bahadur inspires the humanity to emerge free from all fears (nirbhau) and remain untouched by all enmity (nirvair). He acted as a moral and historical link between his father (Guru Hargobind, the sixth Guru) and his son (Guru Gobind Singh, the tenth Guru). Following in the fearless and undaunted spirit of his father, he passed over the legacy to Guru Gobind, and served him with a strong foundation to provide a new unity and identity to the Sikhs. Guru Tegh Bahadur’s supreme sacrifice set the stage for the creation of Khalsa and thus Guru Gobind Singh, acting on the mission of Guru Nanak and following the path shown by his father, transformed the Sikhs of Guru Nanak into saint soldiers who could defend the claim of conscience against fanaticism and intolerance, which had become an essential feature of the ruling authorities of the time.

From Tyag Mal to Guru Tegh Bahadur: Guru Ji’s Birth and Early Years

Born on April 1, 1621, at Guru Ke Mehal, Amritsar, he was the youngest child of Guru Hargobind Ji, Bhai Gurditta being the eldest one. The younger three sons were born ofGuru Hargobind Ji’s second wife, Mata Nanaki Ji, daughter of Hari Chand Khatri at Bakala, a village situated forty kms towards the east of Amritsar. Their youngest child was named Tyag Mal (the one who is able to make a great sacrifice), who later became the ninth Guru of the Sikhs and was known by the name Guru Tegh Bahadur. He had a sister too named Bibi Veero.

The child was brought up with great care and affection by his parents. Special care was being taken for his education and training. He was trained by the best teachers in reading, writing, arithmetic, religion, music, physical training and exercise, horse riding and shooting. Baba Buddha was given the general charge of the child’s upbringing and his all-round development.

Tyag Mal was deeply inspired by his fathers dedicated routine where he not just used to ensure his spiritual and physical wellbeing but was very particular that his Sikhs should also follow a routine which would help them remain healthy- both spiritually and physically. Tyag Mal derived his source of inspiration from Guru Hargobind’s policy of Miri and Piri. His temperament was also shaped by his mother’s religious and calm self. At the age of eleven, Tyag Mal was married to Bibi Gujari, daughter of Lal Chand Khatri from Kartarpur.

In the battle of Kartarpur (1634) fought between the Sikhs and the Mughals under the command of Mir Badehra and Paindah Khan, who were later joined by soldiers from Jullundur. Guru had only 5000 soldiers with him. At Kartarpur, was thus fought a decisive battle, where both the Mughal commanders were killed. Tegh Mal fought so bravely in the battle showing his remarkable skills of gallantry and feats of swordsmanship, that Guru Hargobind conferred on him the title of ‘Tegh Bahadur’. It is by this name we know the ninth Guru today, a blessing from the Sixth Guru, his name has become immortal in the history of mankind.

Tegh Bahadur means ‘the best wielder of the sword’, but he preferred to be addressed as ‘Deg Bahadur’ which means- the best wielder of hospitality, one who stands to support the poor and helps the needy ones. The young Tegh Bahadur was at this time 13 years in age. His choice of the title Deg Bahadur for himself, led to the saying:

“Jis Ki deg, Us ki tegh.”

(one who is compassionate and charitable commands the sword)

Guru Tegh Bahadur at Bakala

From Kartarpur, Guru Hargobind Ji went to Phagwara with his family. There he halted for some time. As the city was situated on the main route which connected Delhi to Lahore, around sixteen kms from Jullundhur, Guru Tegh Bahadur sensed that it was not very safe to stay there for a longer period of time. Thus, Guru Hargobind decided to settle down at Kiratpur, near Anandpur Sahib.

Mata Nanaki had already lost her two elder sons, Ani Rai and Atal Rai. She was quite apprehensive to visit and settle at Kiratpur as she was afraid of the family jealousies and did not want to risk the life of her only surviving son, Tegh Bahadur. After taking the due permission of his husband, Guru Hargobind, she settled down at Bakala, her home town, along with her son and daughter in law.

Guru Tegh Bahadur lived at Bakala for around 20 years. There, in his house, he got constructed a bhora (a basement generally constructed in those times, which remained cool in the summer days of high temperature). He used to meditate in this bhorain solitudefor long hours.

‘Baba Bakale’ and ‘Guru Ladho Le’- as the Tradition Goes

In 1664, Guru Harkrishan, eighth guru of the Sikhs, breathed his last, and indicated the Sikhs, that his successor lived at Bakala by uttering the words ‘Baba Bakale’. As he was in Delhi at that time, he was accompanied by about twenty of his worthy followers. These included Diwan Dargah Mal, who was the incharge of Guru’s finances, Bhai Mati Das and Bhai Sati Das, Gurditta the high priest (a descendent of Baba Buddha), and Dyal Das of Alipur in Multan District. These five men represented the Panchayat and the main cabinet of Guru’s court. They discussed the matter and agreed mutually that the indication ‘Baba Bakale’ obviously was for Guru Harkrishan’s grandfather (Baba) living at Bakala. They were quite clear that Guru Ji’s reference was for Tegh Bahadur as all the other sons of Guru Hargobind had passed away, so Tegh Bahadur was the only grandfather the eight Guru was referring to, whom he addressed as baba (grandfather- word used to address an elderly person). They first hosted Guru Harkrishan’s mother, Mata Sulakhani Ji to Kiratpur, towards the end of April 1664 and then visited Bakala in August, 1664.

By this time the news of Guru Harkrishan Ji’s nomination of ‘Baba Bakale’ had spread amongst the Sikhs of Kiratpur, Kartarpur and other places. Twenty two of them garbed themselves as the Guru in village Bakala and started claiming their right to succession for the same. The most eager and restless amongst them was Dhir Mal, the elder son of Gurditta (Guru Hargobind Ji’s eldest son), while supporting his claim on guruship on the basis of primogeniture (which means the eldest son has the right to succession), he shifted from Kartarpur to Bakala. But this principle was never accepted in Sikh tradition. Starting from Guru Nanak, Sikh Gurus have always made a choice for their successor on the basis of one’s dedication and commitment to take forward the mission started by Guru Nanak. The claims of all the false and self acclaimed Gurus never perturbed Guru Tegh Bahadur and he remained immersed in the name of God and his daily life of solitary peace at Bakala.

The Five Sikhs of Guru’s Panchayat, to whom Guru Harkrishan had ascribed the responsibility to take his message to his successor at Bakala and ensure his succession, reached Bakala in August 1964. A congregation of prominent people of Bakala was called. The High priest Gurditta placed the sacred coconut and five copper coins before Guru Tegh Bahadur, bowed before him and declared him the ninth Guru of the Sikhs. Tegh Bahadur accepted the sacred articles with humility, accepting the order of the eighth Guru, declared that he would always remain loyal to the house of Nanak. This did not bring an end to the claims of the false Gurus, and they continued to conspire against Guru Tegh Bahadur and create problems for him.

A Rich Banjara, Makhan Shah, had vowed to make an offering of 500 gold coins, when he prayed to the Guru to save his life. In order to keep his promise, he visited Bakala, to pay homage to the Guru. He came to know that there was not one but many claimants at Bakala, who called themselves the true Guru. He visited them all and placed one gold coin in front of each one of them, but no one amongst them made a mention of what Makhan Shah had vowed to the Guru, and thus he realized that all these men were imposters. Quite disappointed with this, someone suggested him to visit a sacred man named Tegh Bahadur. When he visited the latter, he again placed two gold coins before him, Guru Ji closed his eyes for a moment and said with an appeasing smile, but you had vowed for 500 and not for two coins. Makhan Shan bowed before the Guru, and out of happiness and ecstasy, he cried out in joy that he had found the real Guru…. Guru Ladho Re.

The Guru Travels to Spread the Message of Nanak

Guru Tegh Bahadur did not want to be a part of the conspiracies and bad politics which prevailed amongst the contenders to Guruship. He did not want to waste his precious energy and time in mutual jealousies and enmity and thus decided to go on a pilgrimage towards the east. He was keen to spread the message of Guru Nanak and follow his footsteps by visiting holy places in the north and the east. Moreover, he wanted to meet the Sikhs of Guru Nanak living in these regions, keen to dispel the message of Guru Nanak to the masses and consoling the humanity who was suffering because of poverty of the ruled and cruelty of the rulers. He left Punjab in November 1665, accompanied by his mother, wife, his wife’s brother Kirpal Chand, Dyal das, Mati Das, Sati Das and some other devoted followers. In the course of his journey, he visited Pehowa, Kurukshetra, Delhi. From Delhi, Guru Ji proceeded to Mathura, Brindaban, Agra, Etawah, Kanpur and reached Allahabad. At Allahabad he halted for around six months, along with his family and followers. Guru Gobind Singh Ji mentions about this episode in Bachitar Natak:

“Mur pit purab kiyas payaanaa,

Bhaant bhaant ke tirath Nana

Jab eh Jat tribaini bhaye

Punn daan din karat bitae.”

(Dasam Granth, p. 142)

(The passage composed by Guru Gobind states, that my father visited the east. He went to various places of holy importance. After reaching Tribaini (Prayag) he halted there and spent time in charity and works of compassion and humility.)

While visiting Mirzapur, Benaras, Sasaram, Guru reached Gaya and arrived at Patna in November, 1666. Guru Tegh Bahadur accompanied Raja Ram Singh to Dacca and Assam where he stayed for around two and a half years. Knowing about the deteriorating state of affairs in Punjab, Guru took the leave of Ram Singh and reached Patna in October 1671. On his way to Kiratpur, Guru Ji stopped at Kashi, Ayodhya, Lucknow, Shahjahanpur, Bareilly, Moradabad, Hardwar, Saharanpur and Lakhnaur.

Guru Tegh Bahadur Ji avoided to settle at Kiratpur as it had become a centre of mutual jealousy and enmity. But he felt mesmerized by the beauty of the landscape of the region and the divine bliss he could feel in the environs. At a distance of eight kms to the North of Kiratpur, in the foot hills of Shivalik, near village Makhowal, located on the banks of river Satluj, Guru Ji purchased a piece of land from the Raja of Bilaspur in 1672. The site thus was named as Chak Nanaki, after the name of Guru’s mother Mata Nanaki. Owing to the scenic and divine bliss, Guru Sahib could experience in the town, he named it Anandpur- the city of eternal bliss.

The Religious Policy of Aurangzeb

During this period Aurangzeb and his officials in Punjab were following a strict policy of prosecution and forcible conversion of Hindu population to Islam. Guru Tegh Bahadur was much concerned and brooding over the matter, thinking to help the suffering masses and free them from the pain of losing their faith. In order to encourage them to face the adverse time in a calm and bold way, he decided to take a tour to the villages of Malwa region of Punjab, followed by Jullundhur and Upper Bari Doab.

Instilling the village men with courage to face the tough times with the help of the name of God, he also tried to address and resolve the hardships of their lives. He got wells dug at places where the water was scarce, tanks were constructed to store rain water, donated cows to poor families and got trees planted at various places. He spent almost ten months in this extensive tour and then returned to Anandpur Sahib.

Meeting the Kashmiri Brahmins

At Anandpur, a group of Kashmiri Brahmins visited Guru Tegh Bahadur and narrated their tale of woes. They were very fearful and apprehensive about the policy of forcible conversion followed by the then Mughal ruler Aurangzeb. These Brahmins told the Guru about the inhuman acts being performed by the men of Aurangzeb and how constantly they were being threatened to face persecution if they do not accept Islam. They requested him to guide them and help them. Guru Tegh Bahadur was quite perturbed and restless to hear about their sufferings.

Guru Tegh Bahadur replied to the Brahmins that the sacrifice of a pious soul is required to protect their faith. Later, when he had a conversation with his son, Gobind Rai, about the whole episode, the young Gobind instantly suggested his father, that who can be more saintly and pious then Guru Tegh Bahadur himself. Gobind Rai’s words were pleasantly welcomed by Guru Tegh Bahadur, and he decided to sacrifice his life for the sake of protection of the helpless and for upholding their faith and identity.

From Gobind Rai to Guru Gobind Singh: The Tenth Guru of the Sikhs

When Guru Tegh Bahadur left for Delhi, he was accompanied by five Sikhs, Bhai Mati Das, Bhai Sati das, Bhai Gurditta, Bhai Dayal Das and Bhai Jaita. They were first taken to Agra and then brought to Delhi. From the prison, the Guru took five paise and a coconut, prayed and bowed before them. He sent these articles to his son, Gobind Rai, through Bhai Gurditta. It was a symbol of Gobind Rai’s nomination as the tenth Guru of the Sikhs, which was accepted with reverence by Gobind Rai.

Martyrdom of Guru Tegh Bahadur: The Sacrifice Unparalleled

In order to scare Guru Tegh Bahadur, Aurangzeb ordered first to martyr the devoted Sikhs of the Guru who accompanied him. Bhai Mati Das was cut in half with a big saw. Bhai Dayala was the second to be killed. He was boiled alive in a big pot of water. Bhai Sati Das (Bhai Mati Das’s younger brother) was wrapped up in cotton and his body was set on fire.

Guru’s devoted Sikhs were tortured and martyred in front of his eyes. But the Guru remained calm and immersed in the name of God, reciting His name throughout. He remained free from all fears and concerns which showed his inner strength and determination. The Guru was asked either to embrace Islam or to show a miracle, or face death. Guru Tegh Bahadur refused to pick any of the first two choices, so the fate was quite clear now, but he remained unshook and untouched by all fears. Near the Kotwali, where the present Gurudwara Sis Ganj stands, Guru Tegh Bahadur was beheaded which was witnessed by cries of agony and pain all around.

Bhai Jaita, the devoted Sikh of the Guru who accompanied him from Anandpur Sahib, sweeper by caste, managed to take hold of Guru’s head, took it safely to Anandpur, and presented it to Guru Gobind, a young child of nine at that time. The tenth Guru Gobind, acknowledged his brave deed and great service to the Panth; bestowed his blessings on Bhai Jaita and entitled him as ‘Rangrete Guru ke Bete’- the untouchables are Guru’s own sons. The Gurudwara Sis Ganj at Anandpur Sahib is established at the sacred place where the Sis of Guru Tegh Bahadur was cremated.

Lakhi Shah, a Labana Sikh trader, took Guru’s beheaded body in a cart which was carrying cotton and managed to hide the body in it. He brought it safely to his cottage. He set his cottage to fire in order to cremate the revered body of the ninth Guru. At this place, Gurudwara Rakab Ganj is established which commemorates the pious service of Lakhi Shah to the whole Sikh faith.

The Message of Guru Tegh Bahadur: And the Legacy Continues…

The Martyrdom of Guru Tegh Bahadur is a landmark in the history of mankind, the relevance of which is ever lasting. In order to understand the main message of Guru Tegh Bahadur and his legacy we need to understand that his martyrdom was not an isolated event nor was his philosophy to remain fearless and courageous had emerged from an abstract. In fact, his ideals and his decision to sacrifice his life, had their roots in the great mission started By Guru Nanak. In continuity to Guru Nanak’s message of unconditional love and equality for all, he stood strong to protect the right to freedom of conscience. To ensure the same, he thus chose to sacrifice his life.

Guru Tegh Bahadur’s compositions remain a source of inspiration and a guiding force for the Sikhs to live a fearless and truthful life. He composed Bani in 15 Raags, which comprises of 59 Shabad and 57 Shalok. The Bani of Guru Tegh Bahadur was added by Guru Gobind in Guru Granth Sahib. His writings give us a glimpse of the contemporary socio religious and political problems. The core theme of Guru Tegh Bahadur’s compositions emerges out to inspire the humanity, to stay away from maya- the worldly vices; while living in the world and fulfilling one’s social duties, how one may keep aloof from these vices of life, and immerse oneself in the name of God. Quite vehemently and repeatedly in his writings, does he tell his Sikhs that once they are able to completely loose the ‘self’ in the worship of God, they will emerge free from all fears and enmity.

His continuous calling on the masses was to train them in a ‘nirbhau ’and‘nirvair’way of life- to live a life devoid of any fears and rising above all enmity with the fellow beings- strengthening oneself with the true name of God, while walking on a righteous path of love and justice for all, one may achieve the final aim of his life- Sachkhand- the true state of eternal bliss.

It would be understating the relevance of Guru Tegh Bahadur’s supreme sacrifice, if we limit his contribution to any one community or religion. He chose to sacrifice his life and did chose a path full of hardships for his son and successor, Guru Gobind, not to defend the existence of any one religion. His ultimate objective was to stand for the defense of all. Indeed, he stood for safeguarding the right of conscience, freedom to choose one’s religion; which he thought was a basic right all humans should possess. Thus, his decision to sacrifice his life, to protect the weak and to protect their religious identity was an act unparalleled in the history of humankind. Poet Senapat calls him ‘the protector of the whole creation’- the saviour of humanity. Indeed the message and legacy of Guru Tegh Bahadur Ji’s life and martyrdom must not be limited to any one religion or region by calling him ‘Hind di Chadar’, it would be more appropriate to view his contribution in a much wider context, as Senapat rightly does:

“Pragat pae Guru Tegh Bahadur,

Sagal srisht pe dhapi chaadar,

Karam dharam ki jin pati rakhi,

Atal kari kaljug me Sakhi.”

Regarding the martyrdom of the Ninth Guru, Guru Gobind Singh Ji states,

“Dharam het sakaa jin keeya,

Sees diyaa par sirarh na diyaa.”

Guru Tegh Bahadur Ji's life and Bani resonate with the profound message of leading a sacred and virtuous life. His contributions to the Guru Granth Sahib include 59 Shabads set in 15 Ragas and 57 Shaloks, reflecting his spiritual depth and philosophical insight. It was Guru Gobind Singh Ji who ensured that Guru Tegh Bahadur Ji's Bani was incorporated into the Guru Granth Sahib, enriching its spiritual legacy. His writings critically examine the socio-religious practices of his time, highlighting the transient nature of material wealth and worldly pursuits. Central to his teachings are the principles of Naam Simran (meditation on the Divine Name) and unwavering devotion to God. Above all, Guru Tegh Bahadur Ji's Bani conveys a timeless call to embody fearlessness and stand resolutely against cruelty and injustice. The message of Guru Tegh Bahadur keeps inspiring the Sikhs till date. The enthusiasm amongst Sikhs to serve humanity in a selfless and dedicated way- to be there when someone needs to be helped, to serve Langar to the famished ones, and ensure humility in the name of God, makes the teachings of Sikh Gurus relevant even in the twenty first century. Following the path shown by Guru Nanak, Guru Tegh Bahadur chose to sacrifice his life to protect the weak from persecution and their faith from getting extinct; and this inspired Guru Gobind Singh Ji to create Khalsa so that he may revive the undaunting spirits within the Sikhs and transform them into saint soldiers. These core values of Sikh tradition continue to inspire the Sikhs down the generations, one after the other; who leave no stones unturned in helping the humanity when in need and extending sewa in a selfless way to all. And the tradition continues…

Dr.Roopam Jasmeet Kaur

Dr. Ravinder Kaur Bedi