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Sahib Sri Guru Nanak Dev Ji


The Bounteous Lord heard the anguished cry and so Guru Nanak. He was sent to this world of woe.

Sri Guru Nanak Dev ji was born in 1469 in Talwandi, a village in the Sheikhupura district, 65 kms west of Lahore in present day Pakistan. Today, his birthplace is marked by Gurdwara Janam Asthan. His parents were Kalyan Das, popularly shortened to Mehta Kalu, and Mata Tripta. His father was a patwari (accountant) for crop revenue in the village of Talwandi, employed by a Muslim landlord of that area, Rai Bular Bhatti.

Commentaries on his life give details of his blossoming awareness from a young age. At the age of five, Nanak ji is said to have voiced interest in divine subjects. At age seven, his father enrolled him at the village school as was the custom. Notable lore recounts that as a child Nanak ji astonished his teacher by describing the implicit symbolism of the first letter of the alphabet, which is an almost straight stroke in Persian or Arabic, resembling the mathematical version of one, as denoting the unity or oneness of God. Other childhood accounts refer to strange and miraculous events about Nanak ji, such as one witnessed by Rai Bular, in which the sleeping child's head was shaded from the harsh sunlight, in one account, by the stationary shadow of a tree or, in another, by a poisonous cobra.

Once Mehta Kalu Ji gave twenty rupees to Bhai Mardana Ji to make a profitable transaction." Guru Nanak Dev Ji and Bhai Mardana Ji went and invested the twenty rupees into what we today call "Langar." The institution of the Sikh langar, or free kitchen, started by Guru Nanak Dev ji. It was designed to uphold the principle of equality between all people regardless of religion, caste, colour, creed, age, gender or social status across the society. In addition to the ideals of equality, the tradition of langar expresses the ethics of sharing, community, inclusiveness and oneness of all humankind. "...the Light of God is in all hearts.

Guru Nanak Dev ji had one sister, Bibi Nanaki, who was five years older than him and became a spiritual figure in her own right. In 1475 she got married to Jai Ram and went to his town of Sultanpur, where he was the steward (modi) to Daulat Khan Lodi, the eventual governor of Lahore during the Afghan Lodhi dynasty. Nanak ji was attached to his elder sister, and, in traditional Indian fashion, he followed her to Sultanpur to live with her and her husband. Nanak ji also found work with Daulat Khan, when he was around 16 years old. This was a formative time for Nanak ji, as the Puratan (traditional) Janam Sakhi suggests, and in his numerous allusions to governmental structure in his hymns, most likely gained at this time.

Sri Guru Nanak Dev Ji learnt, besides the regional languages, Persian and Arabic. In 1485 he took up, at the instance of his brother-in-law, the appointment of an official in charge of the stores of Daulat Khan Lodhi, the Muslim ruler of the area at Sultanpur.

In the year 1520, Babar attacked India. His troops slaughtered thousands of innocent civilians of all walks of life. Women and children were made captives and all their property looted at Amiabad. Guru Nanak Sahib challenged this act of barbarity in strong words. He was arrested and released, shortly after making Babar realizing his blunder. All the prisoners were also released.

It is there that he came into contact with Mardana. Sri Guru Nanak dev ji travelled far and wide teaching people the message of one God who dwells in every one of God's creations and constitutes the eternal Truth. He set up a unique spiritual, social, and political platform based on equality, fraternity love, goodness, and virtue.

On 24 September 1487 Nanak ji married Mata Sulakkhani, daughter of Mūl Chand and Chando Rāṇī, in the town of Batala. The couple had two sons, Baba Sri Chand (8 September 1494 – 13 January 1629) and Baba Lakhmi Das (12 February 1497 – 9 April 1555).

Through popular tradition, Nanak ji’s teaching is understood to be practised in three ways:
Naam Japō: Meditating on God's name to control your 5 evils to eliminate suffering and live a happy life.
Vand Chakkō: Sharing with others, helping those with less who are in need
Kirat Karō: Earning/making a living honestly, without exploitation or fraud

Sahib Sri Guru Gobind Singh ji


Sahib Sri Guru Gobind Singh ji born as Gobind Rai (22 December 1666) 10th Sikh Guru. Sri Guru Gobind Singh Ji was born to Guru Tegh Bahadur ji and Mata Gujri ji in Patna Sahib - Bihar. As a child, he learnt Persian, Sanskrit, and martial skills to become a warrior. He was a warrior, poet and philosopher. He succeeded his father Guru Tegh Bahadur ji as the leader of Sikhs at the young age of nine. He contributed much to Sikhism; notable was his contribution to the continual formalisation of the faith which the first Guru Guru Nanak Dev ji had founded, as a religion, in the 15th century; and his promotion of the covering of one's hair with a turban. Guru Gobind Singh ji, initiated the Sikh Khalsa in 1699, passing the Guruship of the Sikhs to the Eleventh and Eternal Sikh Guru, the Guru Granth Sahib ji, the sacred Book of the Sikhs.

In April 1685, Guru Gobind Singh shifted his residence to Paonta Sahib in Sirmaur state. Guru Ji remained at Paonta Sahib for around three years, and composed several religious texts.

Guru Gobind Singh ji reached Anandpur Sahib in November 1688. In 1699, Guru ji sent hukmanamas (letters of authority) to his followers, requesting them to congregate at Anandpur on 13 April 1699, the day of Vaisakhi (the annual harvest festival). Guru ji addressed the congregation from the entryway of a small tent pitched on a small hill (now called Kesgarh Sahib).

Guru Gobind Singh ji called mixture of sweetened water and iron as Amrit ("nectar") and administered it to the five men. These five, who willingly volunteered to sacrifice their lives for their Guru, were given the title of the Panj Pyare ("the five beloved ones") by Guru Ji. They were the first (baptized) Sikhs of the Khalsa: Daya Ram (Bhai Daya Singh), Dharam Das (Bhai Dharam Singh), Himmat Rai (Bhai Himmat Singh), Mohkam Chand (Bhai Mohkam Singh), and Sahib Chand (Bhai Sahib Singh).

Guru Gobind Singh ji then recited a line which has been the rallying-cry of the Khalsa since then: 'Waheguru ji ka Khalsa, Waheguru ji Ki Fateh' (Khalsa belongs to God; victory belongs to God). He gave them all the name "Singh" (lion), and designated them collectively as the Khalsa, the body of baptized Sikhs. The Guru then astounded the five and the whole assembly as he knelt and asked them to in turn initiate him as a member, on an equal footing with them in the Khalsa, thus becoming the sixth member of the new order. His name became Gobind Singh. Today members of the Khalsa consider Guru Gobind Singh ji as their father, and Mata Sahib Kaur ji as their mother. The Panj Pyare were thus the first baptised Sikhs, and became the first members of the Khalsa brotherhood. Women were also initiated into the Khalsa, and given the title of Kaur ("princess"). Guru Gobind Singh Ji also announced each of the follower should always have 5 K’s: Kesh, Kangha, Kara, Kirpan & Kacchhera. A result of the Guru's actions is arguably the strength of Sikhi for the betterment of Sikhs in the Indian society.

Guru Gobind Singh Ji during his last days travelled to the southern states and reached Nanded – Sri Hazur Sahib one of the 5 main Takhts for Sikh religion.


“Khāndāā” depicts the Sikh doctrine “Děg Těgh Fatěh” literally means Victory (Fateh) to kettle for Langar (Deg) and strength/Sword (Tegh) in emblematic form. It is the military emblem of the Sikhs. It is also part of the design of the Nishan Sahib. A double edged Khanda (sword) is placed at the top of a Nishan Sahib flag as an ornament or finial.

“Khāndāā” emblem is an amalgam of three symbols, represented by three different items.
• A double-edged Khanda (sword) in the centre
• A Chakkar (chakra)
• Two single-edged swords, or Kirpan, crossed at the bottom and sit on either side of the Khanda and Chakkar.

They represent the dual characteristics of Miri-Piri, indicating the integration of both spiritual and temporal sovereignty together and not treating them as two separate and distinct entities.

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