Ever since the avtar of Guru Nanak Dev Ji in 1469 this glistening jewel called Sikhism has been eyed by many. Some claim it to be part of their faith, others want to assimilate it into theirs Some claim Guru Nanak Dev Ji as their own while other organisations say he was part of them.
But none is more dangerous then those from within.
Let me firstly say quite clearly that I have no malice or hatred towards any person or belief, all are equal in the eyes of the One true Guru. But there are certain sections on the periphery of Sikhism that are twisting facts and misguiding people. This is what we hope to challenge head on. It is therefore with great regret that I must add this page to www.info-Sikh.com
This sects, in person or through organisations and web sites are putting out information that is sowing the seeds of doubt as to what happened at Nanded in 1708.
Ninety eight percent of the Sikh population is of the view – and this is backed up with evidence researched by historians as well as the oral tradition – that in the town of Nanded, Maharashtra on the Pancham Sudi Katak day November 1708 Guru Gobind Singh Ji the tenth master of the Sikhs having realised that his time on Earth was coming to an end passed on the guruship to the Sikh scriptures, Aadh Guru Granth Sahib Ji, and then ascended to Sach Khand (heaven). This version is disputed by certain sects who say that Guru Ji faked his death, decieving his Sikhs and lived in disguise, moving around from one place to another ignoring the presecution of his followers until he passed the guruship to a Baba Balak Singh. Apparently Guru Ji lived until 1869, that would make him 203 years old.
This is the crux of the matter. Somehow, however farfetched, however contrived, these sects must establish a link between Guru Gobind Singh Ji and Baba Balak, if they cannot do this then there whole set of beliefs come into question. Hence a tremendous amount of time, money and effort has been spent in this pursuit. The ‘evidence’ on their sites has been produced in such a fashion that the casual observer is overwhelmed by it, the seeds of doubt are sown – surely they must be right, mustn’t they ?
It is due to this onslaught that we must re-butt their claims in a calm, rational, level headed manner backed up with historical fact and references. As will be shown most of the ‘ evidence ’ is speculation, conjecture, half truths, twisted facts and in some cases total untruths.May God have mercy on their souls.
Before we continue please read this link which describes the type of person Guru Gobind Singh Ji was.
What did happen in Nanded 1708 ?
Two Pathan brothers Gul Khan and Attaullah Khan had taken up employment in Guru Ji’s camp, as long as Mata Sahib Kaur stayed in Nanded, she looked after the security arrangements. There was always an armed guard outside the tent. The Pathans knew about Mata Ji’s departure to Delhi and they bided their time. On a cold November night Gul Khan struck with a dagger that pierced Guru ji’s back. Guru Ji subsequently disposed of Gul and Attaullah Khan with his sword. The emperor Bahadur Shah was aware of the conspiracy and was awaiting news. In order to show sympathy towards Guru Ji he despatched his British surgeon Dr Cole to attend to Guru Ji’s wound. The surgeon was a very capable doctor and he cleaned and stitched up the wound and stayed at Guru Ji’s side for nearly three weeks. No doctor will leave a patients side unless he is absolutely sure that the patient had made a full recovery especially as he had been sent by the emperor. This is born out in Shi Ranbirs book Yugh Purush and Lala Daulat Rams Swam-e-Umri. We can be sure that Guru Gobind Singh Ji made a full recovery from the attack. The truth is that Guru Ji recovered from the wound but knew how events were going to unfold, he gathered his Sikhs in Nanded and told them in no uncertain terms that Gods will was such that his time on Earth was ending (Suraj Parkash). He spoke the following lines of gurbani :
‘Like the water in ocean and the waves in rivers, we will merge with you, O Lord.
When the soul becomes one with Brahama we assume the universal role of air. Why need we come back to this world ? Birth and death occur according to Gods Will. When we realise this mystery of God’s Will, we will rest in peace.’
Sensing their feelings Guru Ji consoled them with the following :
‘He is a good Sikh and a true relation who conducts himself in accordance with the Divine Will.
Whoever works in obedience to 'Self ' moves away from God and into suffering.’
From these words it can be seen that Guru Ji accepted Gods Will. How could he say such things and then deceive his Sikhs?
The Sikhs realised that Guru Ji was preparing to depart from this world in accordance with Gods Will. They came to Guru Ji and asked “Sahib Ji, to whose care are you leaving us and who will guide the Khalsa in your absence?” as mentioned by Dr Ganda Singh in his book. Guru Ji spoke softly “ The Khalsa will be entrusted to Akal Purkh”. The Sikhs again asked “Who will adorn the Gurgaddi (the Guruship) and be available for darshan?”. This indeed was a very relevant question which had far reaching significance for the future of the Khalsa and all those who have faith in Guru Nanak Dev Ji. Guru Gobind Singh Ji also being well aware of the chaos that would follow his passing had Aadh Granth Sahib Ji brought and opened with due respect and asked all Sikhs to assemble before it.
Guru Ji spoke “ Listen, my beloved Khalsa Ji, the Gurgaddi is always given to a follower. You are all my followers. Out of you five came who offered me their heads for sacrifice. They died and were reborn. After I administered the baptism of the double-edged sword to them I also sought the same baptism from them. They assumed the role of Guru Khalsa and I became their follower. They were the five Beloved Ones and whenever five full-fledged Singhs assemble they represent the Guru in person. This should be taken as an article of faith with you. The second point I want to stress in that bani (Guru’s word) is Guru and Guru resides in his word. This bani has been uttered as divine revelation. Ever since Guru Arjan Dev Ji compiled the Aadh Granth he conducted himself according to its teachings by recognising its superior status. So the spiritual Guruship will rest with Aadh Granth Sahib Ji, no other person after me will become Guru. Guru now rests with Aadh Granth Sahib Ji.” This concept of the Guru was emphasised by poets like Ratten Singh Bhangu, in Panth Parkash writes :
‘Under instructions of the Timeless Lord, I have started the Khalsa Panth. All Sikhs are ordained to consider the holy scriptures as their Guru. Guru Granth Sahib Ji is to be accepted as the Guru. Whoever wants to meet God would find Him in the shabad.’
Thereafter Guru Ji asked five Sikhs - Bhai Dharam Singh, Bhai Santokh Singh, Bhai Sahib Singh, Bhai Gurbaksh Singh Anandpuria and Bhai Deep Singh – to stand, then after saying prayers Guru Gobind Singh Ji went around the Granth Sahib five times and offered five paise and a coconut as a token of having passed the Guruship to the holy scriptures. So Aadh Granth Sahib became Guru Granth Sahib Ji the eternal Guru of the Sikhs.
Guru Ji opened Guru Granth Sahib Ji at random and read a shabad which indicates the permanent abode of the enlightened Guru, where, by remembrance of Gods Name happiness is attained and all desires fulfilled – Abchall Nagar Gobind Guru Ka, naam japat sukh paya. These events are described by Sant Atam Das Udasi as an eye witness account in his book ‘Gojh Katha’.
On the following day Guru Ji rose early took his daily bath and dressed in saffron clothing and appeared before the Sikhs who had assembled. Guru Ji had a sandlewood pyre setup at the place where now the Gurdwara Hazur Sahib now stands. All stood with anxious looks on their faces, but Guru Ji was in buoyant spirits. He knew the state of mind of the Sikhs, in order to console them he spoke thus ;
“Khalsa Ji you are the worshipper of the Timeless God, only he is deathless. Just as clouds come to quench the thirst of parched lands so great men appear in the world to guide them. Those who do not act upon their Guru’s teachings waste their lives. But you have in Guru Granth Sahib Ji an eternal Guru and spiritual guide, therefore you should not feel discouraged. I may not be with you in body, but I will always be at your side in spirit.”
It was on Pancham Sudi Katak day in November 1708 Guru Ji went to the stables and said farewell to each and every of his horses. Guru Ji heard the whole of Sodar Path prayer and asked all the Sikhs to reassemble. He then asked Bhai Mana Singh ragi to sing the shabad ;
God has opened the door to His mercy. Divine music has been sung. All running about has been stopped and respectful peace has descended. All worries are over and the eternal abode has been gained.
Guru Ji then recited The Japji Sahib morning prayer and the following couplet from Bachittar Natak loudly;
God and his saints are one. There need be no doubt or further consideration about it. Just as the waves spring from the ocean and merge into it again, so do the saints after death become one with God.
Guru Ji in full battle dress and armaments then loudly greeted everyone with “Waheguru Ji ka Khalsa, Waheguru Ji ki fateh” and then entered the tent prepared for him which contained the sandlewood pyre. Accompanying him into the enclosure was Mahatma Atam Dass, Balu Hasna, Sant Ishar Singh Udasi among others, all were reciting “Satnam Waheguru” . Guru Ji stepped forward and sat on the sandlewood in the meditational pose and breathed his last. Those inside the enclosure realised that the inevitable had happened. They bowed reverently and left the the canvas wall, they looked and saw flames rising towards the sky.
Some historians have said that Guru Ji set the wood ablaze with his yogic powers, a recent instance of a Nihang Singh of Ganj Dadwara (near Hathras) who produced fire from his own body and burnt himself confirms the possibilities of such things, this could explain why only a small kirpan (sword) was found afterwards. The view of historian and author Giani Ishar Singh Nara is that Guru Gobind Singh , like Guru Nanak Dev Ji, disappeared bodily from inside the enclosure.
Some have taken the view that this amounted to suicide, but those who have studied Guru Ji’s philosophy of life and his compositions will not agree with this. Great souls sent by God are aware of future events and make preparations for them. After communion with God, Guru Gobind Singh Ji came to know that on Katak Sudi panchmi he would depart this world so he prepared for it.
Just as a commanders orders are carried out by rank and file, so the unalterable divine Will of God is obligatory to all. Sri Krishan Maharaj used his powers to save Drupadi in the court of Druyodhan but when his time came he did not obstruct the hunter from hitting him with his arrow while he lay under a tree in the jungle. Guru Tegh Bahadur Ji, while meditating at Baba Bakala had to employ his spiritual powers to help Makhan Shahs ship, but when it came to sacrificing his own life for the sake of Dharam he did nothing. When Guru Arjan Dev Ji was cruelly tortured by the orders of emperor Jahangir his devotee Mian Mir Ji asked permission to approach the emperor on Guru Ji’s behalf but Guru Ji forebade it saying this was the un- alterable Will of Waheguru. In the same way Guru Gobind Singh Ji bowed to the will of God.
Having seen how Guru Ji addressed his Sikhs on his final day, calling “Khalsa Guru, Guru Khalsa” and having total respect for them and considering that in full view of the whole congregation Guru ji passed on the Guruship to Aadh Guru Granth Sahib Ji, can anyone really believe that Guru Ji played this as a charade and would deceive his Sikhs ???
Why would Guru Gobind Singh Ji fake his death ?
This is a very interesting question, why would Guru Gobind Singh Ji fake his death ? The reason given by some sects on the fringes of Sikhism is that the Moghals were pursuing him, that the emperor Bahadur Shah was hatching a plot to attack Guru Ji, and I quote “prompted by intuition the Guru was able to foresee the Emperor’s evil design and realising what was afoot he slipped away from Nanded during the night.”
To appreciate how absurd this claim is one must take a quick look at the character and life of Guru Gobind Singh Ji.
In the dangerous and volatile times of 1675 when Emperor Aurangzeb was persecuting Hindus, Gobind Rai at the tender age of nine unflinchingly took on the mantle of the Guruship after his father Guru Tegh Bhadur Ji sacrificed his life for the sake of Dharam. In such troubled times this fearless nine year old consoled the Sikhs and gave them leadership and direction. There were some – like there are today – who could not recognise the divine spirit in Guru Sahib Ji and only saw a nine year old child. To dispel this from their minds and to reveal his mission to all one day Guru Ji dressed in the finest saffron robes, put on a full set of weaponry and the full regalia of a King, and after the morning prayers had finished stepped up from his takhat and uttered the following words;
Now I relate my own story How God sent me into this world while I was absorbed in meditation On the site of Hemkunt mountain where the seven peaks shine in glory That spot which is known as Sapat Saring where Pandav Kings practised yoga There I put in much spiritual effort I prayed to God, Mahakaal Thus I continued my meditations and became merged in the Divine Being My father and mother also worshipped the Indescribable One And carried out in various ways several spiritual practices For they served God with great conviction, He the Supreme Guru was much pleased When God gave me his command I was born in the age of Kalyuga My mind was not happy in coming to this world for it was attached to the feet of the Lord God explained to me His purpose and sent me to this world with His directive
I have come into this world for this purpose The Supreme Guru has sent me for the protection of righteousness ‘You should propagate righteousness everywhere, seize and destroy the sinful and wicked’ I have taken birth for this purpose Let the holy men understand this in their minds I have come for spreading Divine religion and for protection of the saints And for annihilating uprooting all the tyrants.
Chaupai, Bachittar Natak.
The mission of Guru Sahib Ji is spelled out in no uncertain terms, ‘to root out tyrants and destroy the wicked’, not the words of someone who would ‘slip away’.
In October 1686 Raja Bhim Chand and Raja Fateh Shah together with the twenty two hill chieftains rode towards Guru Gobind Singh Ji’s camp at Paonta Sahib with an army of over 30,000 men. Guru Sahib Ji, who incidentaly was 20 years old, gathered his men , who numbered around 4,000 and together with Pir Buddhu Shah and his four sons and 500 followers met the enemy forces at a place called Bhangani, six miles outside Poanta Sahib. The battle was fierce as it was bloody, although heavily outnumbered with lesser trained men Guru Sahib ji routed the enemy and won complete victory. Is this the deeds of someone who would ‘slip away’ because the Emperor may have been making plans to attack him ?
In 1690 the battle of Nadaun took place, this time the Moghul forces were attacking the hill chieftains, in desperation they asked for Guru Ji’s help. Magnanimous Guru Gobind Singh Ji put aside the fact that these same Raja’s had attacked him and his Sikhs not so long ago fought along side them and defeated the forces led by Alaf Khan.
The battles of Loh Garh, Nirmohi and of Anandpur also took place with Guru Sahib Ji leading his forces into battle against the combined forces of the Moghals and the treacherous hill chieftain Raja Bhim chand.
The battle of Chamkaur is seared in the heart of every true Sikh. At Chamkaur in December 1704 Guru Gobind Singh Ji with a small band of just 40 Sikhs took on an enemy numbering in its thousands. From within the confines of a small fortress havali Guru ji could see the besieging army. Firstly Guru Ji’s eldest son , S.Ajit Singh Ji then next in line S. Jujhar Singh Ji asked permission to go clash swords with the enemy. From the fortress Guru Ji saw his sons achieve martyrdom in the most heroic fashion. Even when Panj Piaray (five Sikhs representing the Guru ) asked him that he must leave the fortress as he was much needed by his Sikhs. Guru Ji could not refuse this demand from the Panj Piaray, but such was the courage and fearlessness of Guru Sahib Ji that when he emerged from the fort in the early morning and faced the thousands of enemy he clapped his hands three times very loudly and shouted out aloud “ Here goes the Fakir of the Hindus, who so dares can test his mettle against me now” with this he rode off fighting his way through the hordes. This does not look like the actions of a person who, in 1708, would ‘slip away’ and leave his Sikhs in such a confused manner.
After the above incident Guru Ji’s mother, Mata Gujri Ji was shaheed (martyred), Guru ji’s father Guru Tegh Bahadur Sahib ji had sacrificed his life for the sake of Hindu dharam, Guru Ji’s two eldest sons had achieved shadeedi in the battle of Chamkaur and Guru ji’s two youngest sons had achieved shaheedi at Sirhand at the hands of the Moghuls. Was Guru Ji depressed ? Not at all, Guru Ji accepted everything as the Will of the Almighty. When reaching Damdama Sahib and asked by his wife Mata Sundri Ji why she could not see her sons, Guru Ji replied “ I have sacrificed the four sons for the sake of all these Sikhs who are like my sons. What if four have been lost when thousands of them are alive.” Again this shows just how close Guru Gobind Singh Ji regarded his Khalsa to him, would he deceive them at the end ?
Now, let us examine the compositions of Guru Gobind Singh Ji.
After the battle of Chamkaur, a time when there was so much turmoil, when Guru Ji had lost so many Sikhs and many members of his family he wrote a letter to the Emperor Aurangzeb. This letter is famously known as the Zafarnama – Epistle of Victory. (note : full contents are reproduced elsewhere on this site). In it Guru Ji admonishes the emperor for his misdeeds and evil ways. The letter stresses the centrality of truth in statecraft, and underscored the importance of rulers abiding by the same moral principles they expected of the ruled. Guru ji’s communication to the emperor was a reaffirmation of his own commitment to the democratic ideal of openness and accountability. This letter is written by someone who is fearless and in defiant mood against such heavy odds. Why would someone who has taken on the might of the Moghul empire then decide to fake his death when he gets news that Emperor Bhadur Shah, who incidentally was not as powerful an Emperor as Aurangzeb, was planning on attacking him ?
In he Dasam Granth (Compositions by the Tenth Master) Guru Ji writes;
The Khalsa is a reflection of my form The Khalsa is my body and soul The Khalsa is my very life.
For the many battles won, I am indebted to the Khalsa Sikhs owe their spirit and compassion to the Khalsa The inspiration for my learning came from the Khalsa Our enemies were vanquished by the steadfastness of the Khalsa Unlike countless others, we are adorned by the Khalsa.
It is a great pleasure to serve them (Khalsa) for I do not regard the service of others as delightful to me It is beneficial to give them gifts, for granting favours to others does not appear good to me. Whatever is bestowed upon them will bear fruit in the future and bring honour to this world, to give something to others seems to be of little avail. I dedicate (and bequeath) whatever is in my home, my body, my mind, my wealth and all my belongings to them.
Excerpts from the Sarbh Loh (All steel) Granth;
He who has gained spiritual bliss is the real Khalsa, there is no difference between God, me and him.
Khalsa is my form and shape, In Khalsa I reside.
Khalsa is Gods own legion, it is created by His own sweet Will.
Hardly the words of a Guru who would deceive his Khalsa and ‘slip away’ faking his death.
What about the ‘var’ given to Bibi Bhanni Ji ?
Guru Amar Das Ji the third Guru of the Sikhs was married to Mansa Devi and had two sons Mohari and Mohan, and two daughters Dhani and Bhanni. As Guru Ji was quite old Bibi Bhanni Ji would help him take a bath in the morning. One day Guru Sahib Ji was sitting on a stool while Bibi Ji poured water over him when suddenly one of the legs of the stool broke. Thinking quickly Bibi Ji stuck her foot under the stool, the broken leg still attached to the stool dug into Bibi’s foot. Blood gushed out but Bibi Ji did not utter a cry. Guru Sahib Ji enquired why the water was running red. When they saw what had happened they became very emotional. They dried her foot and wrapped a bandage around it, they were feeling deep emotions “Bhanni, maybe a father can tolerate seeing the blood of a son being spilt, but who can stand seeing the blood of a daughter being spilt, your service to your father and Guru is truly great, the House of Guru Nanak is open to you, ask your hearts desire and it will be granted.” Such was the spiritual greatness of Bibi Bhanni Ji that she did not ask for any worldly possessions, she said “ If the house of Nanak is open then what I desire most is that the Guruship remains in our family.” Up until then the Guruship was passed on to the most deserving person but now that Guru Sahib Ji had granted Bibi Ji’s hearts desire they could not refuse. They told her of some of the events that would occur if she really wanted this, “you are asking for such a great thing by spilling blood, blood will be spilt again” they said. Bibi Ji’s conviction was such that she said "no matter what you show me, this is what I want." So, from that time onwards the Guruship remained in the Sodhi family. It was passed on to Guru Arjan Dev Ji, Guru Hargobind Sahib Ji, Guru Har Rai Ji, Guru Harkrishan Sahib Ji, Guru Tegh Bahadur Ji and Guru Gobind Singh Ji who passed the Guruship on to the eternal Guru, Guru Granth Sahib Ji as we have seen above.
The question arises, if the Guruship was to remain in the Sodhi family then how can these sects claim that it was passed on to Baba Balak when he was most definitely not a Sodhi? There is absolutely no way that the Tenth Guru would go back on his word that he gave in his third incarnation.
What about this notion that Guru Gobind Singh Ji ‘slipped’ away from the Chamkaur battle and so could have slipped away again in Nanded ?
How unfortunate that these sects use the words ‘slipped away’ to describe how Guru Sahib Ji left Chamkaur. As we have seen above Guru Sahib Ji did not ‘slip away’ from Chamkaur, this was not his style he met whatever obstacle head on, he was fearless in heart as he was in battle.
As we have seen above Guru Sahib Ji regarded his Sikhs as his own sons and daughters how could he deceive them ? How could he play out a charade and then ‘slip away’ ? These are all stories designed to cause doubt in the minds of Sikhs and of course to establish that all important link between Guru Sahib Ji and Baba Balak.
Could Guru Gobind Singh Ji move incognito around the country without anyone knowing ?
This is a very curious one, it is suggested by these sects that Guru Gobind Singh Ji faked his death and then moved around the country incognito. As we have seen with the above evidence this goes totally against the character of Guru Sahib ji and what he stood for, so why do these sects persist in this ? The reason is that they must establish a link between Guru Gobind Singh Ji and a Baba Balak. This is really important because without this link they have nothing, for they believe in the continuing line of the Gurus, hence they gloss over the above evidence and they do not believe Sri Guru Granth Sahib Ji to be the eternal Guru. They say that in 1812 the guruship was transferred over to Baba Balak. The transfer of the gurgaddi from one guru to the next was done in total openness infront of the whole congregation, this happened ten times. Baba Buddha Ji the great respected Sikh was on hand for the first five transfers of guruship and with great reverence he anointed the new Guru , this was done in full view of the Sikh sangat of the time. Yet here we have Guru Gobind Singh Ji supposedly transferring the guruship to Baba Balak out in the jungle in secrecy, why would this be ? How could this happen when Guru Sahib Ji had already passed on the Guruship with great reverence infront of the whole congregation to Aadh Guru Granth Sahib Ji in Nanded 1708. This evidence can be found in ‘The Gurus Word’ by Dr Santokh Singh, ‘The history of the Sikhs’ by Khushwant Singh, ‘Sahibe Kamal’ by Daulat Rai, ‘When sparrows killed hawks’ by Jaya Thadani, ‘Safarnama’ by Gianai Ishar Singh, in fact most scholars are in total agreement on this. How could Guru Ji move around the country without attracting attention ? Makhan Shah at Baba Bakala could not contain himself when he had found the true Guru in Guru Tegh Bahadur Sahib Ji and ran onto the roof shouting “ Guru lado ray, Guru lado ray “ (I have found the true Guru, I have found the true Guru), are we to believe that no one recognised the Guru, no one passed on the word that he was still among them, a bit hard to believe.
Another small point, it is said that when Baba Balak passed on his seat to Baba Ram Singh he uttered the ‘Naam’ or mantra in his ear, infact this is how these sects pass on ‘naam’ to their disciples, in secrecy by whispering it in the ear. This is totally against Sikhism, Guru Nanak Dev Ji proclaimed the word of God in total openness and made it available to all mankind, he gave us the Mool Mantra and the Gurmantra of ‘Waheguru’ and asked all to repeat His name, he did not whisper it in someone’s ear. All through his life Guru Gobind Singh Ji took leadership of his people and lead them from the front, in battle and domestic matters, are we to believe that in the turmoil years when the Sikhs were so persecuted that Guru Ji sat back and watched from a distance ?
These sects would have us believe that Guru Ji left his body in 1869, that would make Guru Sahib Ji 203 years old !!!
How do you explain the meeting with Rustam Rao and Bala Rao after Guru Ji is said to have ascended to Sach Khand ?
In this picture it clearly states that Guru Ji 'Joti jote smay' (after ascending to heaven) is meeting and giving darshan to a sadhu or holy man.
Rustam and bala Rao were to Rajputs who had been wrongly imprisoned in Pune by the authorities. Guru Sahib ji said to have rescued them from jail. Also a sadhu is said to have seen Guru Sahib Ji clad in yellow riding a horse near the temple of Ratnagiri. As pointed out by Giani Ishar Singh in his book, it must be realised that although saints and prophets have the same bodily form as that of ordinary men of the world, their spiritual insight and power to fathom the unknown is vastly superior. They have to guide the people and set them on the right path. They hear the prayers of their devotees from a distance. In Dwarka Shri Krishan Ji heard the prayers of Drupadi from Delhi, Guru Nanak Dev Ji returned from far off countries in response to his devoted sister Bebe Nanaki’s fervent calls. Guru Gobind Singh Ji fulfilled the desires of Pandit Shiv Dutt sitting meditating on the banks of the river in Patna by appearing before him in the form of Sri Ram Chandra Ji, it is therefore not appropriate to assess the works of saints and prophets with the yardstick for ordinary men of the world. These visions were there to console the Sikhs and to show them that Guru Ji was with them at all time. Remember, when Jesus was crucified and laid to rest and his body disappeared, he also revealed himself to his disciples to reassure them that he was with them for all time, nobody has cast doubt on this and said he lived incognito for another hundred years.
What about this second coming of Guru Gobind Singh Ji ?
The Sau Sakhi (100 stories) is a book of predictions associated with Sikhism. It professes to be a conversation between Sahib Singh and Gurbakhsh Singh on the sayings of the tenth Guru. M.A MaCauliffe in his The Sikh Religion Vol V, states "It is held is great esteem by the Kukas - followers of Baba Ram Singh and is relied on by them as the main authority for their heresy." Bhai Santokh Singh in his writings sometimes gives Bhai Gurbakhsh Singh's communications to Sahib Singh as the basis of his history of the Gurus from the time of Guru Angad Dev Ji, but he makes no mention of the Sau Sakhi. Many dispute the authenticity of these compositions, but much is made of the couplets that makeup these stories by these sects. Many speculate that the second coming of Guru Gobind Singh Ji is a vindication of this Baba or that , if anything the second coming of Guru Gobind Singh Ji will be in the form of Kalki Avtar.
What of these notions that Guru Gobind Singh Ji attended the Gurmattas, that he changed his name to Ajaipal, that Bandha Singh Bahadur ‘slipped’ away when he was captured, that Bandha Singh was actually Guru Gobind Singh Ji, that Sahibzada Ajit Singh Ji was ‘whisked’ away from the Chamkaur battle, that Sahibzada Ajit Singh Ji and Bandha Bahadurs son was one and the same, what of all these questions ? Here is a myriad of very clever misinformation designed to confuse and cause doubt.
Gurmattas were collective decisions taken by the Sikhs. In the times following Guru Gobind Singh Ji’s passing the Sikhs were persecuted relentlessly. They lived mostly in the jungles of Bika Nare , as per The Sikh Religion by M.A Macauliffe, coming down twice a year to take a dip in the sarowar (holy tank) of Harmindar Sahib and resolving any issues that concerned the whole community. It is suggested that since the whole community accepted these Gurmattas them maybe Guru Ji himself made them. Fact of the matter is that in times of crisis whole communities pull together and these assemblies were addressed by eminent Sikhs who propagated unity and oneness against the oppressors. An article by Shiv Lal in Indian Congress 1971 is one piece of evidence these sects band about. Shiv Lal has been playing these games for a long time, and 1971, hardly historical data !
If one looks at the article and web sites of these sects they use words like ‘maybe’, ‘hunch’, ‘suspected’, ‘suggested’. These words are used copiously when they ‘suggest’ that Bandha Singh Bahadur slipped away from Sadaura and that Sahibzada Ajit Singh was ‘whisked’ away from the battle of Chamkaur.
Let us take the first point, Bandha Singh shook the Mughal empire by its very roots, he routed out the evil doers and caused mayhem in the ranks of the imperial army. On 7th December he was captured in Gurdas Nangul with over a thousand Sikhs. They were marched to Delhi and between 5th March and 9th June 1716 they were given the choice of Islam or death. Such was the bravery and conviction of the Sikhs that they all chose death. These facts are born out in ‘The Guru’s Word’ by Dr Santokh Singh, ‘The Sikhs’ by Patwant Singh, ‘History of the Sikhs’ by Kushvant Singh. In Cunningham’s words "Bandha and his followers were marched to Delhi with all the signs of ignominy usual with bigots and common among half-civilised conquerors." William Irvine describes the whole course of events in his Political History of the Sikhs ‘ Here they paraded him around the tomb of the late emperor Bahadur Shah and put him to a barbarous death.’ Mohammed Qasim in Ibrat Nama describes how Bandha was captured and executed, Khafi Khan in his Muntakhib-ul-Lubab describes the harrowing tale also. Bandha’s heroic stand at Gurdaspur won him admiration from his enemies. The contemporary historian Kamwar Khan writes in his Tazkird- us- Salatin Chughtiya ‘It is by the grace of Allah and not by wisdom and bravery that this came to happen (Bandha’s capture). It is known to everyone that emperor Bahadur Shah, with four royal princes and numerous generals had made great efforts to repress this rebellion but it was all fruitless, but now that infidel of the Sikhs and his followers have been captured and taken to Delhi.’ The scene of Bandha Singh paraded through Delhi and is eventual execution is recorded by two Englishmen, John Surman and Edward Stephenson in Early Records of British India. How much more evidence does one require that Bandha Singh Bahadur did not ‘slip’ away but faced the enemy as a true Khalsa.
These accounts also dismisses the absurd notion that Bandha Singh Bahadur was actually Guru Gobind Singh Ji.
The second point that Ajit Singh eldest son of the tenth master Guru Gobind Singh Ji was somehow ‘whisked’ away from the battle of Chamkaur is the most hurtful. First and most importantly of all Guru Gobind Singh Ji has written in his Zafarnama (Epistle of Victory) when he addresses the Emperor Aurangzeb in couplet 74
"What, if you have got my four sons martyred, the irrepressible Khalsa is still there ."
This without a shadow of doubt proves that all four Sahibzaday of Guru Sahib Ji were martyred, the two eldest at Chamkaur and the two youngest at Sirhand, for the Guru has written this himself.
"This battle is etched on the minds of all Sikhs. Such heroism shown by the sons of Guru Sahib Ji kept the Sikhs going through their darkest hours of persecution. The history of the Sikhs states ‘Among those who fell at Chamkaur were Guru Gobind’s eldest sons, Ajit Singh and Jujhar Singh’. When Sparrows Killed Hawks by Jaya Thandani also states clearly that Ajit Singh and Jujhar Singh died heroically at the battle of Chamkaur. Zafarnama and Safarnama by Giani Ishar Singh goes into great detail how Guru Sahib Ji was approached by Ajit Singh Ji and then Jujhar Singh Ji and how Guru Ji prepared them with weapons and saw them ride into the midst of the enemy and saw them fall in battle. Patwant Singh in his book also writes how the eldest sons of Guru Ji died in the battle of Chamkaur. We can safely say that Ajit Singh Ji was not ‘whisked’ away to anywhere, this was a siege situation with the enemy in their thousands camped outside the fort.
Another mischievous untruth is that Guru Sahib Ji’s son Ajit Singh escaped Chamkaur and since Bandha Singhs son was also called Ajit Singh then they must be one and the same, hence it follows that Bandha Singh and Guru Sahib ji were also one and the same. This is a very contrived and convoluted scenario, are they so desperate that they clutch at such straws, what webs of deceit are spun all in the futile attempt to link Guru Gobind Singh Ji and Baba Balak.
As stated in Bandha Bhadur and his Times by Raj Pal Singh, Mata Sundri Ji did adopt a male child, a son of a goldsmith, and named him Ajit Singh after the memory of her first born who had died in battle at Chamkaur. This person did try to proclaim himself as guru after Guru Gobind Singh Ji ascended the heavens in 1708, but this kind of proclamation for succession is not new. Datu, the son of Guru Angad Dev Ji struck Guru Amar Das Ji with his foot because he felt the gurgaddhi should have gone to him. Dhir Mal was the son of Baba Gurditta Ji the eldest son of Guru Hargobind Sahib Ji, there was great enmity between Dhir Mal and Tegh Bahadur Sahib Ji on the question of succession after Guru Hargobind Sahib Ji. When Guru Harkrishan Sahib Ji proclaimed the next guru to be at Baba Bakala, twenty two false guru’s had already set up shop their, it was only Makhan Shah who recognised the true guru in Guru Tegh Bahadur Sahib Ji.
As for the son of Bandha Singh Bahadur, he was not called Ajit Singh as some would have us believe but his name was Ajai Singh, this is mentioned in the History of the Sikhs, The Sikhs by Patwant Singh and by Khafi Khan in his writings.
It is said that there was no Sri Guru Granth Sahib Ji at Nanded for Guru Gobind Singh Ji to pass the guruship on to ?
At Sabo Ki Talwandi - later renamed as Damdama Sahib – Guru Gobind Singh Ji took on the enormous task of re-writing Aadh Guru Granth Sahib Ji (see article elsewhere on this site) as mentioned in ‘Safarnama’ by Giani Nara and ‘History of the Sikhs’ by Kushwant Singh. This was due to the sacred volume residing with the descendants of Sodhi Dhir Mal in Kartarpur. Sikhs were despatched to bring the Bir to Guru Sahib ji but this was rejected by the guardians of the Guru Granth Sahib, in fact they tauntingly remarked “If Guru Gobind Singh Ji calls himself Guru let him compile his own Granth.” This was indeed a challenge set down for Guru Sahib Ji. Had he not re-written the holy Granth then his guruship could have been doubted by some Sikhs. Moreover, he himself had written in Bachittar Natak that all the ten Guru’s should be deemed as having the same jot (spirit). Also, after the martyrdom of Guru Ji’s four sons there was no deserving individual in the Sodhi family whom Guru Sahib ji could appoint his successor, also Bibi Bhanni Ji, daughter of Guru Amar Das Ji, wife of Guru Ram Das Ji had been given the blessing by her father that the guruship would remain in the Sodhi family. This predicament compelled Guru Gobind Singh Ji to re-write the whole of the Guru Granth Sahib Ji to be the Guru of the Sikhs after his passing. Guru Sahib Ji dictated the whole Granth Sahib Ji to Bhai Manni Singh Ji from memory and included the compositions of his father Guru Tegh Bahadur Sahib Ji. Thus we have the final form of Sri Guru Granth Sahib Ji. This volume as stated in ‘Safarmana’ by Giani Nara Ji, was taken by Guru Sahib Ji to Nanded.
I once had a person put a question to me “Guru Arjan Dev Ji compiled the Aadh Granth Sahib Ji, if this was to become Guru why didn’t he pass the guruship to the sacred Granth there and then, why pass it on the Hargobind Sahib ?”
If Guru Arjan Dev Ji compiled the Aadh Granth Sahib Ji it does not follow that Guru Granth Sahib Ji had to be the next Guru. In similar fashion Guru Tegh Bahadur Sahib Ji was born before Guru Harkrishan Sahib Ji, with this persons logic Guru Tegh Bahadur Sahib ji should have been Guru first, but Guru Harkrishan Sahib Ji became Guru, then Guru tegh Bahadur Ji. When it was the right time for Guru Gobind Singh Ji to pass on the guruship to Aadh Guru Granth Sahib Ji, they did so and in full view of the congregation, with no ambiguity.
Baba Ram Singh is said to have brought a dead child to life ?
This is a story was recounted to me by a member of one of these sects with great pride. Satguru Ram Singh ji and few oh his sikhs went to visit a village on their horses. One of the sikhs was riding a carriage, his carriage ran over a child accidentially. It drew the attention of the whole village, if the British found out the sikhs (of the sect) would be in more trouble. The mother of the child was crying. Satguru Ram Singh Ji told the mother not to worry. Satguru Ji apporached the lifeless body of the child, Satguru Ji put one foot on the childs head. Satguru Ji told the child to wake up, the child woke up instantly.
This is totally against Sikhism.
As we have seen above the Guru’s submitted to the Will of God. Even when Guru Arjan Dev Ji was being tortured with hot sand being poured over his body, he submitted to the Will of the Almighty. Baba Attal Ji was the son of the sixth guru, Guru Hargobind Sahib Ji. Whilst playing with his friends there was an accident and one of his close friends died. Baba Attal Ji being spiritually enlightened placed his hand over the body and brought it back to life. When Guru Hargobind Sahib Ji heard of this he was most displeased. “We must all live within Gods law, this was the Will of God and you have overturned it, a life must be forfeit.” Baba Ji knew what he must do, he went outside and found a quite place. He lay down and pulled a white sheet over himself and left his body. This is how strict the Guru’s were when it came to God’s law. So what Baba Ram Singh did was totally against what the Guru’s stood for, it therefore follows that he cannot be a continuation of this line.
Why so many prophecies that predict Baba Balak ?
While conversing with some followers of these sects I was amazed at the number of prophecies that they tell regarding Baba Balak. One prophecy involves Guru Nanak Dev Ji foretelling the coming of the 11th Guru, another tells of Guru Gobind Singh Ji foretelling the coming of Baba Balak, another says that in the book Sau Sakhi it mentions the word ‘Ram’ so it must obviously mean Baba Ram Singh, another says that Guru Angad Dev Ji foretold the arrival of Baba Balak. Had the Guru’s nothing better to do then tell stories of the future, and how curious that they all involve Baba Balak.
Let me make a prediction, there will be a lot more prophecies that will materialise, all concerning Baba Balak.