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Sects Kuka Sikhs

Discussion in 'History of Sikhism' started by johnyork, Jan 25, 2013.

  1. johnyork

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    Dec 19, 2012
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    Is it okay to call Namdhari Sikhs, Kukas?

    कुका (Devanagari)
    ਕੁਕਾ (Gurmukhi)
    كُكا (Shamukhi/Urdu)

    I heard them (the Kukas) use this word before to refer to themselves. I just want to make sure it is okay for me to use as a guest.

    Also, can I refer to a Namdhari Sikh place of worship as a Gurdwara or is Gurdwara only used for mainstream Sikhs who believe there are only 11 Gurus.
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  3. Gyani Jarnail Singh

    Gyani Jarnail Singh Malaysia
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    Sawa lakh se EK larraoan
    Mentor Writer SPNer Contributor

    Jul 4, 2004
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    Kookas is a respectable name...the Movement was called Kooka Movement..KOOK means to be LOUD ..and they say waheguru waheguru so loudly they literally scream..hence kookas..

    2. GURDWARA is exclusive to SGGS ONLY. Kookas normally call theirs Namdahree Darbar...where there is NO SGGS present but their satguru is...

    Hope this clarifies...
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  4. johnyork

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    Dec 19, 2012
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    Gyani Jarnail Singh Ji, good answer.
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  5. dalvindersingh grewal

    dalvindersingh grewal India
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    Writer Historian SPNer

    Jan 3, 2010
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    Kukas and Namdharis can be stated different. Kukas were the ones who during British Raj revolted against the Cow slaughter and followed Baba Ram Singh. Baba Ram Singh never called himself a Guru nor he was annointed so. In his writing he vehemently propogated the existence of 10 Gurus and the Shabad guru Guru Granth Sahib. But later some people made the benefit of the sacrifice of the Kukas and Baba Ram Singh a freedom fighter and started a sect after the death of Baba Ram Singh declaring Baba Ram Singh as Satguru and started their Gurudom under the name of Satguru and created and propagated stories to link themselves not only to Baba Ram Singh but even to Guru Gobind Singh and called themselves as Namdharis. It is a known fact that Guru Gobind Singh annointed Sri Guru Granth Sahib as the guru eternal and no living being is to be recognised thereafter. Hence the fake satgurus and fake Namdharis are not acceptable in Sikhism. Those who claim so are not part of Sikhism.
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  6. johnyork

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    Dec 19, 2012
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    Dalvinder Singh Grewal Ji, do you think Kuka Sikhs should be referred to as Kukas or Namdharis without the addition of the word "Sikh" as they are not part of Sikhism?

    In other words, if I am talking about Kuka Sikhs in conversation, should I remove the word "Sikh" as Kuka Sikhs are not true Sikhs.
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  7. johnyork

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    Dec 19, 2012
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    Wrong for Kukas to call their temples Gurdwaras?

    I have noticed that some of the Kukas (Namdharis), refer to their temples as Gurdwaras. Since they are not mainstream Sikhs and they believe in a "live person Guru" beyond the 11 Gurus, how are they then allowed to call their temples Gurdwaras?

    I have also noticed that some Namdhari temples have signage on the outside or inside of the temple that refers to the temple as a Gurdwara.

    Do they know they are not susposed to call their temples Gurdwaras? They just don't care? They do it to annoy the mainstream Sikhs? Does this matter to anyone? Is this not a big deal or is this a worthy concern?
  8. spnadmin

    spnadmin United States
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    1947-2014 (Archived)
    SPNer Supporter

    Jun 17, 2004
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    Re: Wrong for Kukas to call their temples Gurdwaras?

    johnyork ji

    I have merged the thread about Kuka 'gurdwaras' with this thread because you asked the same question in post 1 of the "Kuka Sikhs" thread, earlier in the week. Gyani ji answered the question in post 2. Hope you don't mind, but it is confusing to have a separate thread on correct terminology. By combining the 2 threads we should also get a very interesting survey of information about Kuka Sikhs. As I read over the merged threads your new questions actually fit together very nicely with your earlier questions. Great questions too!

    The thread is also moved to History of Sikhism/Sects Groups and Cults
    • Like Like x 2
  9. dalvindersingh grewal

    dalvindersingh grewal India
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    Writer Historian SPNer

    Jan 3, 2010
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    Namdharis and Granth Panth

    Guru Gobind Singh was the last living Guru of the Sikhs who handed over the Guruship to the Khalsa and Sri Guru Granth Sahib Ji on Sudi 5 of the month of Kartik, Samvat 1765 (7 October 1708 AD) before he enjoined the eternal light. The evidence to this fact is on record in the primary reference material having authoritative value.

    However, some material is being published these days where the authority of Sri Guru Granth Sahib and the Khalsa as the Gurus is questioned. This is being done to project some living persons as Gurus of the Sikhs. This is not only eroding the Sikh’s faith in Sri Guru Granth Sahib but also a dangerous attempt to mutilate the Sikh History. To give credence to their story, these writers create stories to depict that Guru Gobind Singh did not breathe his last at Nanded but survived for another 104 years under an assumed name and pontified one Baba Balak Singh whom these Namdharis consider as the 11th living Sikh Guru.

    The historical facts in no way support their stories as they clearly show that Guru Gobind Singh attained martyrdom on 7 October 1704 and was cremated with all Sikh religious rites. Before he breathed his last, he passed on the Guruship to Sri Guru Granth Sahib and the Khalsa combined and asked the Sikhs to follow Sri Guru Granth as the only Guru of Sikhs thereafter.

    It is very important that the real truth is brought in detail and the untruth is uncovered so that the damage to the Sikh History is stopped and the shops of Guruship are checked and contained. The historical facts about installing Granth Sahib as Guru are placed here in two parts:

    Part1: The evidence about the circumstances leading to Guru Gobind Singh’s martyrdom and the details of breathing his last and performance of last rites
    Part2: The evidence about passing on Guruship to Sri Guru Granth Sahib and the Khalsa by Guru Granth Sahib.

    Part 1: The factual evidence about the martyrdom, cremation of Guru’s body and performance of last rites is available in the following contemporary material:-

    1. Sri Gur Sobha by Kavi Sainapat
    2. Bhatt Wahis & Panda Wahis Rahit Namas and other writings by Bhai Nand Lal, Bhai Daya Singh, Bhai Sahib Singh, Chaupa Singh, Prahlad Singh, Bawa Kahn Singh and other contemporary Sikhs of Guru Gobind Singh.
    2. Akhbarat-i-Darbar-i-Mualla
    3. Tarikh-i-Bahadur Shahi
    4. The Muntkhab Twarikh by Khafi Khan

    Sri Gur Sobha :- This book considered as the most authentic account of Guru Gobind Singh’s life was written by Poet Sainapat affiliated to Guru Gobind Singh. It is an eye witness’s account. The writing of the book was started in 1701 A.D. and completed in 1711 AD as described by Dr. Ganda Singh in his editorial of the reprint of the book. Details of Guru Gobind Singh’s martyrdom at Nanded, and mention of installation of Sri Guru Granth Sahib as the Guru of Sikhs are given at p.124 to 129 in 18th chapter of the book. Extracts are reproduced below:-

    ‘Sunni thaur Naded hai naam ta ka. Kia dham ta hi Guru naam ja ka.
    Raha Shah tih thaur keene mukama. Rahe misal dar misal kari log dhama.
    Kitte divs beete tihi thaur a:e. Katha ant ki ant bhakhon sunae.
    Suni sa:kh aisai Pathan ek a:io.(u) Gha:t kar kai Prabhu pa:s dha:io.
    Gharee doi kai teen kai bain meethe. Nahin gha:t la:gi ghane log deethe.
    Bida hoi kai dha:m ko Beg dha:io. Gaye divs do teen so fer(i) a:io.
    Gharee teen kai cha:r kai baith aise. Nahin gha:t la:gee chala ant taisai.
    Isi bha:nt so day keta:n a:io. Nahi:n gha:t la:gi nahin dav pa:io.
    Ghani ba:r a:ia lio bhed sa:ra. Sama sa:m ka ka:m ko yo bichara.
    Dinai ek siaman(g) samai dust a:io. Suni Sahiban(g) ant ta ko bula:io.
    Dhigain jai baitha ki parsad deena. Gahi mushti lai dusht mukh mahi deena.
    Nahin Singh koi tahan pa:s aurai. Rahai ek hi u:ngh soee gayo re.
    Itai mein Prabh a:p(i) bisram leena. Gahee dusht(i) ur war keena.
    Kio var aisa ki dooja lagaio. Lage aur ke a:pna va:r layo.
    Kio va:r ekai nahin aur keena. Liya ma:r kai dushat ja:ne nahin deena.
    Kari a:p awaz hai ant koi. Chahon or se ae dakhant soi.
    Bhajje tanh sathee ghane Singh dhae. Liye ma:r donon nahin ja:n paye(p.124-5)
    Tahan tah(i) Kiri a:n ke gha:v seena Uthai jo Prabhu tor ai tah(i) deena.
    Karee aur Kiri a:n raina(ng) bitai. Bhae bhor tih thaur malham lagai.
    Dina(ng) teen ki cha:r aisai bitae. Daras kai paras ka:j bah(u) Singh a:e…
    Deeo daras aisai kaha kai ucharo Bida hoi leena sabhee te niharo.
    Kite divs beete samai ant a:io. Karo beg parsad(i) aisai bataio.
    Kchhu bhojna khae kai neer peena. Bharosa sabhee ki bhalee bhant deena.
    Gayee aradh ratou ghari cha:r aurai. Bhae Shabad roopee karee ba:t aurae.

    WahiGuru: Ji ki Fateh kahee ant ki ba:r
    Sun(i) sandes bismai gaye at(i) bhayin man hoi.
    Man ki man hi main rahi poochhee ba:t na koi.

    Bismai sabh hoi rahai man mai kachh ki kachh(u) hoi gayee ab hee.
    Mil(i) kai sab Singhan tah(i) samay ih bhant bichar kio tab hi.
    Saska:r karo nis hi samay nikse nahin bha:n kahio sab hi.
    Im ka:ran karaj ko karhi mili joti so joti gayee tab hi. (p. 126-7)

    Samvat strah sai bhae painsath barakh parma:n.
    Ka:tak sud bhai: panchmee nis ka:ran kar ja:n.(p128)

    (Hearing Nanded as his halt (of King Bahadur Shah), Guru (Guru Gobind Singh) made it his abode. The king too camped at the place. People visited the place in number. Many days passed at the location. In the end, I must narrate the story of breathing last (of Guru Gobind Singh). Having heard about the fame (of Guru Gobind Singh), a Pathan went to the Prabhu (Guru Ji) aiming to attack him. He spoke to him (Guru Ji) in sweet words for one or two ghadee. A number of persons being around, he could not attack (Guru Ji), hence left for his staying place speedily. He came after two or three days again, sat for three or four Gharee and left, after failing to attack. He came like this numerous times, but could not get the chance to attack. He however, got all the information in these visits and found that the evening time was the best to attack. He came one late evening. Having heard of his arrival Guru Gobind Singh called him. He sat by the side of the Guru and was given the Parsad, which the evil-minded ate up in one go. There was no other Singh around except the one who was half sleep close by. Guru Ji too took rest himself. The evil person attacked Guru Ji one after the other. Guru Ji attacked him only once and killed him not allowing him to go out. He then called, “Is there anyone?” Persons rushed from all sides.

    The two companions of the Pathan tried to run but were killed by the Sikhs. ……..There after Kiri came and stitched the wounds. Prabh (Guru Ji) there after got up and moved along. Kiri remained with Guruji attending to him during night period and applied medicine early in the morning. Three or four days passed like this. Many Sikhs came for paying obeisance to Guru Ji……some days passed like this, and the end came at last. After having quick meals, he (the Guru) took some water. He enthused confidence in every one. It was midnight, four gharee had passed; he was in ecstasy and spoke of the Lord. The Sikhs got up without delay. He wished them good bye, saying, “The Great Lord is the Winner.” Listening to this message, the Sikhs were full of fear of something unusual. Getting together they discussed as to what to do. They then planned to perform the last rites of the Guru so that the fearful news should not spread causing unnecessary unrest. They performed the last rites. Thus the light entered into the Supreme Light. It was the 5 Kartik Sudi of 1765 (7 October 1708 AD) when the dark spread (after the light had departed).

    Regarding installation of Sri Guru Granth Sahib as the Guru through whose Word the Khalsa would act like a Guru, Gur Sobha has following to say:-
    Ek diwas ka:ran te a:ge. Mil(i) kae Singhan poochhan la:ge.
    Kawan roop apna Prabh keeno. Tin ke juab bha:nt ih deeno.
    Ta:h samay gut bsain sunaio. Kha:ls apna roop bataio.
    Khalas hi sobhai mam ka:ma. Bakhash kio Kha:las ko ja:ma
    Kha:las mera roop hai haun Khalas ke pa:s.
    A:d(i) ant hi hot hai Khalas main pargas.
    Lotan Chhand
    Kha:las kha:s kahavai soi: Ja kae hirdai bharam na hoi:
    Bharam bhekh te rahe niara. So kha:las SatGuru: hama:ra.
    SatGuru: hamara apar apa:ra Shabad bichara ajar jarai.
    Hirdai dhar(i) uchree ba:ni: pad nirba:ni: apar parai.
    Gati miti aparng bahu bistharng var na parng kia athanang
    Tav jot parga:si sarb niwasi: sarb udasi: tav sarnang

    (One day before this happening (death of Guru Gobind Singh), Singhs asked (the Guru) jointly, “ O Lord ,which form are you going to guide us?” The Guru replied, “My form will be Pure. My all work will be Pure. I present my human form to the Pure. My form is The Pure: I am with the Pure. From beginning to the end, the Pure is going to be the guiding light. Only that can be called Pure who has no illusion. Who is aloof from all illusions and forms: that Pure is our SatGuru (True Guru). Our SatGuru is great: it is the Word (Guru Granth Sahib) : by its study one can bear the unbearable. If one sings the hymns (of Guru Granth Sahib) from the true heart, he attains the salvation. He gets great salvation and he is blessed beyond words. Then the light was lit (Guru Granth was installed as the Guru): all those present and feeling sad (due to the impending event of the Guru’s demise) were directed to the shelter (of Guru Granth Sahib).

    Bhatt Wahis
    The Bhatts used to record events of history of the Indian Kings and Chieftains in Northern India. Their main concentrations were in the districts of Sangrur, Karnal and Hissar. The known important Bhatt groups were of Karsindhu, Talaunda, Bhadson, and Multan. They either got themselves attached to various chieftains or moved from place to place recording the events. Their records about the Gurus and the Sikhs are of immense value as they are the authentic eyewitness records of the period. Compilation of these records by Saroop Singh Koshish in ‘Guru kian Sakhian’ gives a vivid account of Guru Gobind Singh’s martyrdom and installation of Sri Guru Granth Sahib as the Guru of Sikhs. This account closely tallies with the accounts given by other contemporaries of Guru Gobind Singh and also with ‘Bachitter Natak” the autobiography of the Guru.

    The extract relating to the Guru’s martyrdom at Nanded is given below:

    ‘Samvat streh sau painsthh Kartik ma:se Sudee thit teej ke dihun Banda Singh ko Panth ka jathedar tha:p Bangeshwari ke Ta:nde mein Madardes ja:ne ka bachan kiya…. Ta:nde ke chale ja:ne ke uprant isi dihun Rehra:s Ji ke pa:th ke pascha:t do Patha:n aye, ih a:ge bhi a:te ja:te the. Ih donwen sijda karke palangh pa:s baith gaye. Guru Ji ne inhe parsa:d de ke kushlata poochee, Satguran se ba:t cheet karte, do ghareean ratri bateet hoi gayee. In dono Pathanon mein se Ba:shal Begh kheme se ba:hr a:e gaya, dooja Jamshaid Khan Guru Ji ke pa:s baitha raha. Bhai Lakha Singh us samai pahre te hazar na tha. Palangh ke nikat baithe Pathan ne mauqa tad ke Satguran te utoditi khanjar ke do va:r karke bha:g ja:ne ki koshish ki. Lakha Singh pahredar maukia te ae gaya. Is bha:ge ja:te patha:n ke talwa:r se do tukde kar diye. Dooja andhere mein bha:g ja:ne mein safal hoi gaya. Bhai Lakha Singh ne uchee awaz se Daya Singh a:di sa:re sikhon ko uthaya, inhe ai kar Guru Ji ko dekha, palangh lahoo luhan hua pada tha. Satguran ke laga ghao dekh Khalsa bairag main aye gaya, kahine laga “ Maharaj, ih ki bha:na varta:ia hai” .

    A:ge Guru Ji ne kaha,“Bhai Sikho, ih sabho kujh us Mahaka:l Ji ki rajai mein hoi raha hai. Bhana amitt hai mitt nahin sakda.” Ratri biteet hoi ja:ne uprant dihun chdhe jirah ko bulaya. Ghao samalke te malham pattee ki gayee. Satgura:n Khalse ki taraf dekha, kaha,”Bhai Sikho, antam samay a:e gaya hai, as:n us Niranka:r ki dargah main ja:na hai, yahan sa:re Rishi Munee Awtar jae chuke hain.”

    Sikhan Guru Ji taraf dekha, khoon ziada wag ja:ne se sareer dubla hoi gaya tha, Sikh bebas hoi ke keh rahe the, “Maharaj, asa:n ko kis ke saha:re chhod kar a:ge ja rahe ho, hamein bataie. Satguran dheere se kaha, “Sikho, ih Panth asa:n siri Aka:l Purukh ki agya se sa:ja: hai, uh is ka har thaen har mushkal mein sahai hoega. Main seedha us ke lad laya hai, oh a:pe lad lagian ki la:j pa:lega.” Guru Ji ne Daya Singh se kaha, “Bhai Sikha, Sri Guru Granth lai a:i:e , asa:n ise Gurta deni hai.” Bachan pai Bhai Daya Singh ne Sri Guru Granth Ji liaike parkash kiya, panchamrit tia:r karke ek sikh ne chauki te liae ra:kha, arda:s upra:nt SatGuru Ji Gurta dene la:ge Guru Sahib ne pa:nch paise ek nalier ha:th mein lekar cha:r paee te bira:jma:n hoia:n Daya Singh se kaha, “ Inhen Sri Guru Granth Ji a:ge Tikae dio” Sri mukh theen inj bole,
    “Aka:l Purkh ke bachan sion pargat chalaio Panth.
    Sabh Seekhan ko Bachan hai, Guru maneeon Granth.
    Guru Khalsa manien, pargat Guru ki deh(i).
    Jo Sikh mon milbo chahe, khoj inhon mein lehu.(p.190)

    Uprant Satguran dheemee awa:z se apni rasna se is Shabad ka ucharan kiy:
    “Khulia karam kripa bhayee Thakur, Keertan Har(i) har(i) ga:ee.
    Saram tha:ka pae bisrama, mit gayee saglee dha:ee
    Ab moh(i) jeewan padvee pa:ee
    Cheet a:io man Purukh(i) Bidhata, Santan ki sarna:ee.
    (Ma:ru: Mahala 5)

    Uprant rababian kirtan arambh kiya, ba:d arda:sie arda:s karke trihawal prasad ki deg warta:ee. Sri Granth Ji ko gurta milne uprant mahan yag hoa, sab gareeb athit sa:dhu: Brahman es Yag mein prasad pa:vne a:e:, kai va:ra: pa:ra: na raha. Guru Ji te ma:ru: hamla hoe ki khabar chahuan dishan mein fael gayee, Sikh Sangtan door nede se a:ne lagian. Mata Sahib Kuer pati dev ke charnon mein baithee shok samunder mein doobee hoee thee to is bada baira:g kiya . Satgur dheeraj daiee, dheere se bachan hoa,” Dekho, main tusan ki jholee mein Khalsa pa:ia: hai tusee sarbtar Khalsa ki ma:ta: ho, ih panch bhootak sreer binsanhar hai, ise isthit nahin rehna, ek dihun binshna hai. Kise a:ge kise peechhe chalna hai. Pita Guru Ji ka bachan hai:

    Jo upjyo so bins hai, paro a:j ko ka:l.
    Na:nak har gun gai lai, chhad(i) sagal janja:l.

    Is ke uprant Satgura:n kaha, “Daya Singha, asa:n ko Sri Mahan Ka:l ki taraf se sadda ai gaya hai, tusan dheeraj se ka:m lena, aseen hun us ki dargah main jai rahen hain.
    Wahguru: Ji ka Khalsa, Wahguru: Ji ki Fateh
    Is tarah sarbat Kha:lse theen fateh gajai Chhita:lee barakh naun mahinen Chaudan diwas ki a:rbla bhog Samvat satreh sai Paninsth Ka:rtak Sudee Panchamee ke dihun is ma:t lok se - ‘Jion jal mahi jal(u) a:i khata:na. Tio:n jotee sang jot(i) sama:na’, ke wa:k anusa:r Niranka:r ki jot main jot(i) sama gayee. Nikat baithee Mata Sahib Kauran te hor Sikh rudan karne la:ge. Bhai: Daya Singh ne sab ko dheeraj dayee. Satgura:n ka angeetha tayar kia gaya. Guru Ji ki deh ka isna:n karai shashtar bastar sajai chikha te agnee dai gayee. Sohla: ke pa:th uprant arda:sa sodh ke degh vartaee te dihun chadne se pahle sa:ra: ka:raj samapat hoia. Pascha:t dere mein Sri Guru Granth Ji ka pa:th ra:kha gaya. Burha:npure se Mata Sundar Sarup Kaur, Sahibzada Ajeet Singh pa:lit ki gail lai Nanded main ai gayee. Parspar ma:tmee parcha:wni hoi. Bhai: Daya Singh ne sab ko dheeraj dayee. Das dihun Kartak ma:se Sudee Chaudash Shaneewa:r ke diwas Guru Ji nimit rakhe pa:th ka bhog pia. Uprant dasta:rbandee huee, Bhai Daya Singh ne Sahib Ajeet Singh ke sees te pag bandhai, uprant ardas karke kadah parshad ki deg vartai gayee. (Bhai Swaroop Singh Koshish kirat Guru kian Sakhian:Ed Prof Piara Singh Padam & Giani Garja Singh : 1986 p.189-191).

    (On the Sudi third of the month of Kartik, Samvat 1765 (5 October 1708 AD) after installing Banda Singh as group leader of the Sikhs, Bangeshwari was asked to go to Tanda in Madar Desh (Now U.P.) …Same day, after the departure to Tanda (Bangeshwari with his group along with Banda Singh) during the recitation of Rehra:s two Patha:ns arrived. They used to come earlier also. After bowing (before Guru Ji) he sat close to the bed ( of Guru Ji). Guru gave them offerings and enquired about their welfare. They had discussions with Guruji till it was midnight. Out of the two, Bashal Begh came out of the camp: the other, Jamshaid Khan kept on sitting with Guru Ji. Bhai Lakha was not present at sentry duty at the time. Considering it as a good chance, the Pathan sitting close to the bed (Jamshaid Khan), attacked the Guru with sword (khanjar) twice one after the other, and tried to run away. The sentry Lakha Singh came at the site . He cut the running Patha:n in to two pieces with his sword. The other succeeded in running away in dark. Bhai Lakha Singh shouted loudly for Bhai Daya Singh and others. They came and saw Guru Ji. The bed was full of blood. Having seen the Guru hurt, Khalsa started mourning, and said, “O Lord! What happened?”

    Guru Ji said, “O Brother Sikhs! Everything is happening according to the Will of The God. Whatever has to happen will happen,: no one can change the destiny.” Night having passed, the surgeon was called at day light. The wound was stitched and the bandage was tied after applying the medicine. The Guru saw towards the Sikhs and said, “O brother Sikhs: the last time has come. I have to go to the Court of The God, where all saints, mendicants and immortals have gone.” Sikhs saw towards Guru Ji. His body had become very week due to excessive flow of blood. Sikhs feeling helpless entreated, “O Great Lord! Please tell us on whose care are you leaving us before you depart.” The Guru said slowly, “O Sikhs! I have started this Faith on the order of The Immortal Lord. He will help this Faith everywhere in every difficulty. I have bound you directly to Him. He Himself will be the Saviour of those who are bound to Him.” Guru Ji said to Daya Singh, “O Brother Sikh! Bring Sri Guru Granth Sahib: I will bestow Guruship” On these instructions, Bhai Daya Singh brought and installed opened Sri Guru Granth Sahib: a Sikh prepared five nectars and placed these on a stool. After the prayer, the Guru started conferring pontification (to Sri Guru Granth Sahib). Sitting on a cot, he took five paise and a coconut in hand and asked Daya Singh to place these before Sri Guru Granth Sahib. Thereafter he spoke:-

    This religion was started on the order of The Immortal Lord.
    All the Sikhs are instructed to accept Granth as their Guru.
    If Khalsa accepts it as Guru, the body of the Guru will appear.
    Sikhs can find Guru from the Word if they want to meet Him.

    Thereafter the Guru sang slowly the following hymn:-My fate is blessed by the bliss of The Lord. And I sing Lord’s praise. I find rest in Your (The Lord’s) shelter, all wandering is over. Now I have achieved the true position in life. While availing the shelter of the saints, The Lord Destiny must be kept in heart. (Maru Mahla 5)

    The bards sang hymns accompanied by instrumental music (rabab) followed by serving of the offerings made of three equal items (Parsad). A grand feast was organised on the installation of Sri Granth Ji (as Guru): all the poor, saints and Brahmins in the area came to have food. There was no limit.

    The news of deadly attack on Guru Ji spread all round: the followers started converging from near and far. Mata Sahib Kaur, sitting at the feet of her revered husband was engulfed in sorrow. She mourned a lot. The Guru solaced her and spoke to her slowly, “See, I have put Khalsa under your care and you are the mother of entire Khalsa. This body made of five components is bound to be destroyed. It is not immortal; it has to go one day. Some depart early and some depart later. The words of the father Guru (Guru Tegh Bahadur) in this regard are:-

    Whatever is created will be finished, may be today or tomorrow:
    Nanak says, sing True Lord’s name; leave all encumbrances.

    Then the Satguru (Guru Gobind Singh) said, “Daya Singh, I have received the call from the Great Destroyer (The Lord). You must be patient: I am leaving to His abode. The Khalsa belongs to the Great Lord: The Great Lord who is the ultimate winner.”

    This way he bid farewell to the Khalsa on 5 Kartak Sudi, Samvat 1765 (7 October 1708 AD) after living for 46 years, 9 months, 14 days. According to the great words ‘As the water mixes with water, light joined the Eternal Light.’ His light entered the True Light. Sitting close by, Mata Sahib Kaur and other Sikhs started weeping: Bhai Daya Singh solaced every one. The funeral pyre was prepared for the Guru. After a bath and setting clothes and weapons, the Gurus body was put on the pyre and put to flames. Sohla recitation was carried out followed by Sikh prayer and distribution of Deg. These events were over before the sunlight. Thereafter, Sri Guru Granth Sahib’s recitation was initiated in the camp Mata Sunder Saroop Kaur arrived from Burhanpur along with the adopted son Ajit Singh. The heart rendering mourning between them (Mata Sunder Kaur Sahib Kaur, Ajit Singh etc.) was put to solace by Bhai Daya Singh. The final ceremony of bhog was completed on 10 Katrik Sudi Chaudas Saturday. Then turban-tying ceremony was performed. Bhai Daya Singh tied turban on Sahib Ajit Singh. After the prayers the Prasad was distributed.)

    This was a newspaper regularly published for recording the court news of the Emperor Bahadur Shah, a copy of which is found preserved in the Old Historical Records Jaipur, extracts of which were published in ‘The Punjab Past and Present, Vol XVIII, Serial No 36, October 1984, p.24-206, as ‘The News of The Royal Mughal Court 1701-1718’. It has recorded events connecting Guru Gobind Singh’s death. The paper of 24 Shaba:n, Doosri Bahadurshahi, Hijree 1120 (28 October, 1708) published, ‘It was reported to the Emperor that Guru Gobind Singh had killed Jamshed Khan-an Afghan. A dress of mourning was bestowed upon the (killed) Khan’ (p.25)

    October 30, 1708-Saturday (26 Shaban, 2nd Bahadurshahi, A.H. 1120) :’ On the death of Guru Gobind Singh the emperor ordered that a mourning dress be sent to the son of the Guru, Ajit Singh -the Nanak Panthi.’ (P.25)

    November 11, 1708-Thursday (9 Ramzan, 2nd Bahadurshahi, A.H. 11200 ‘The Emperor was informed that the deceased Guru Gobind Singh had left behind a property. The Emperor’s order regarding the confiscation of the Guru’s property was solicited. He told that with that property or wealth the royal treasury would not become replete. It was the property of the dervishes. It was ordered to be left untouched.’ (P.25)

    Panda Wahi: Panda Wahis are the records maintained at key religious centres e.g., Hardwar, Benaras, Allahabad, Ujjain, Nasik etc., by the Pundits who perform religious ceremonies at these places. Pandas maintained these records of all the visitors recording the details of the person, his caste, his forefathers, the place and the family details of the visitor, the purpose and the date of the visit. Their authenticity has been accepted by the courts as the primary evidence. The records of the visits of various Sikh Gurus and their family members are found in these records. Folio 56 of Panda Wahi Jhandu Ram Kurukshetra, Wahi Kartarpurwali, has the record of visit of Ajit Singh (adopted son of Guru Gobind Singh) along with Mata Sundri to Haridwar where Mata Sundri is shown as the widow of Sri Guru Gobind Singh. The year of the visit is estimated as 1711 AD, three years after the martyrdom of Guru Gobind Singh.( The Punjab Past and Present : Vol XV-II Serial No. 30 October 1981, p.323.)

    Ibratnama (MS) SHR 231, by Mirza Muhammad Harisi, written in Hijri 1131 (1718 AD) records that ‘the Guru was put to flames after his death.’ Sayyad Muhammad Qasim Lahori in Ibratnama written in Hijri1135 (1722 AD) and Ibrat-Makal written in hijri 1144 (1731 AD) writes that ‘Guru Gobind Singh died in Nanded’. Rai Chturman a resident of Delhi, who knew Mata Sundri and Mata Sahib Devan also mentioned the death of the Guru at Nanded. Even all later historians except the two quoted by Patwari and Devinder Singh Gill Jia Natha; the Namdhari writers, have accepted the fact of death of Sri Guru Gobind Singh at Nanded.

    Mahan Kosh by Bhai Kahn Singh Nabha first published in 1930 AD, (1995 NB edn p. 430): ‘Katak Sudi 5 (8 Katak) Samvat 1765 (7 October 1708 AD) nun Godavri de kinare Nanded shehar pas, Guru Granth ate Panth nu:n Guruta deke adutee Peshwa Shri Guru Gobind Singh Jyotee Jyot samai.’ (The unmatchable leader Guru Gobind Singh enjoined in The True Light on Katak Sudi 5 (8 Katak) Samvat 1765 (7 October 1708AD) on the bank of river Godavri near Nanded City after passing on the Guruship to Guru Granth)

    Part 2:- The installation of Sri Granth Sahib and The Khalsa as Guru of the Sikhs has been found recorded in numerous other books published immediately after the event.

    Bhai Nand Lal who was very close to Guru Gobind Singh wrote:-
    1. ‘Doosar roop Granth ji janhon. Aapan ang mere kar manhon.
    Mera roop Granth Ji ja:n. Is mein bhed nan rauchik ma:n. (Rahit nama)

    (Consider Granth Ji as my second form. Accept it as my own part and parcel.
    Consider Granth Ji as my form. Don’t separate it from me.)

    2. Ik din Guru Gobind Singh Ji bolia, eh kahia, “Gurmukh(i) mera Sikh hovega so Shabad theen siwae hor thaen preet nan karnee. Shabad bina hor preet narak lai ja:ndee hai. Shabad padna, sunana, shabad kamavna, shabad bajhon nahin thaon. Shabde bajhon muhi muhi khah(i). Bani Guru hai Bani, vich ba:ni Amrit sa:re. Ba:ni kahai sewak jan manai, Partakh Guru nistarai. (Sa:khi Rahit ki : Nat Mahla 4)

    (One day Guru Gobind Singh Jo spoke, “My true Sikh will be that who does not love anything other than the Word. Do not fall in love with anything else. Any love other than with the Word will get you to the hell. Read, listen and meditate on the Word. There is no shelter without the Word (The Lord). One will eat dust without the Word (The Lord). The Ba:ni is the Guru and the Guru is Ba:ni. (The Guru is the Word (Baanee) and the Word (Baanee) is the Guru; all the nectars exist in the Word)

    Bhai Daya Singh one of the Panj Piaras who was present when the Guru entered the Eternal Llight breathed his last wrote in Rahit Nama:- “Sri Aka:l Purkh ke bachan sion, pargtio Panth maha:n. Granth Panth gur ma:nie, tarai sakal kula:n” (On the order of The Lord, the Panth was created. Worship Granth Sahib as the Guru, all the dynasties will be redeemed.)

    Bhai Sahib Singh wrote in Rahitnama “Ba:ni Guru ki awar na: pa:th”(There should be no reading, other than of The Guru) .

    Bhai Prahlad Singh who was in the service of the Guru wrote in his Rahitnama “Aka:l purkh ke bachan sion, pragat chalaio panth. Sab Sikhan ko bachan hai Guru manion Granth. (On the order of The God, this Path has been initiated. All the Sikhs must accept the Granth as the Guru.)

    Bhai Chaupa Singh who used to take care of Guru Gobind Singh in Guru’s childhood, wrote in the Rahitnama, “Agya Granth ki.” (Accept the Order of Guru Granth).

    Sohan Singh who started writing, ‘Gur Bilas Patshahee Chheveen’ in May, 1717 A.D. and completed it in July 1718 A.D. wrote in Chapter IV.
    “Mam agya sab hi suno sat(i) ba:t nirdhara.
    Granth Guru sam manion bhed na kou: bicha:ra:
    Guru Granth kalyug bhayo Sri Guru roop sama:n.
    Das patshaheean sama:n ih Sri Granth ji ja:n.
    Guru dars jih dekhna Sri Granth darsai.
    Ba:t karn(i) Guru se chahe pade Granth man lae.”
    (Everyone must listen to me which I say based on the analysis of facts.
    Accept Granth equal to the Guru with no difference whatsoever.
    Guru Granth in this period of Kalyug is like the Guru.
    Consider Guru Granth as a form of The Ten Gurus.
    If you wish to see the Guru, Sri Granth will show you.
    If you want to speak to the Guru, read Granth from the heart.)

    Bhatt Wahi Multani Sindhi and Bhatt Wahi Talaunda, ‘Guru Gobind Singh mahal Dasman beta Guru Tegh Bahadur Ji ka, Samvat Satran Sai Painsth Kartik Mas ki Chauth, Shukla pakhe Budhwar ke dihun Daya Singh se bachan hoa—“Sri Granth lai a : o”. Bachan pai Daya Singh Sri Granth Sahib le a:e. Guru Ji ne pa:nch paise ek nalier bhet rakhke matha teka. Sarbat sangat se kaha:“Mera hukum hai-meri jagah Sri Guru Granth Sahab ko janana, jo Sikh janega tis ki gha:l thaen paegee. Guru tiski bahudi karega.” (Bhatt Wahi Talaundha pargna Jeend te Bhatt Wahi Multani Sindhi)

    (The Tenth Guru, Guru Gobind Singh son of Guru Tegh Bahadur instructed Daya Singh on Wednesday 4th Katrik, Shukal paksh 1765, to bring Sri Granth. On receipt of these instructions Daya Singh brought Sri Granth Sahib. Guru Ji offered 5 paise and a coconut, bowed (before Sri Guru Granth Sahib) and spoke to the followers present. “It is my order- accept Sri Guru Granth Sahib (as Guru) in my place, whosoever Sikh accepts this, his efforts will bear fruit. Guru will bless him.)

    A letter written in 1720 A.D. by Bawa Kahn Singh from Sri Darbar Sahib Amritsar has the following directions for the Sikhs, “Manukh ke ja:me Khalsa Ji Wahguru Ji ka suchet bibek budh chahie jo siwae Aka:l Purkh dooje no ja:ne na:hi. Dasam Patshaheea:n tak ja:men paidhe. Yarveen, Ba:rveen, Banda, Chaobanda, Ajeeta bagaira te aitkad lai lai a:wna hatya hai. Hor hatya Guru japan na:l(i) door hosan par is hatia gunah bakhshaiga nahi, jo e upar(i) aitkad karnge. ‘Mukh faire mukh jootha hoi’”

    (Khalsaji! The Lord’s clear vision is required to understand that no one except the God is to be accepted. Gurus till the Tenth Guru were in human form. It is murderous to have faith in 11th, 12th, Banda (Banda Singh Bahadur), Chaobanda, Ajeeta (adopted son of Guru Gobind Singh). Other murders will be cleared by worshipping the Guru (Guru Granth Sahib) but this murder of following the Gurus in human form (after the Tenth Guru) will never be excused. Whosoever turns his face from him (Guru Granth Sahib) will have impure tongue.)
    George Forester: 1790 AD ‘A book titled the Grunth ….is the only typical object which the Sicqes (Sikhs) have admitted into their place of worship.’ (A Journey from Bengal to England, p.293)

    Griffith: 1794:‘The tenets of Nanuk have been collected into a Book, which they call their ‘Ghiruntejee’ and guard as Sacred Deposit, or rather Oracle, at a place called Ambeser, two and twenty Coss in the Dehly side of Lahore; Here they assemble in great number (150, or 200,000 Men) at two fixed period of the year, about October and Apri, to consult upon their Warlike Operations; the decisions of the Oracle, whether for war or Peace, they invariably adhere to their Book.’ (Early European accounts of the Sikhs, p. 91)

    Muhammad Ali Khan Ansari: 1810 AD: ‘W ba:ad az o baitkadi een jma: itla:ki Guru-w-Kramati ba:tnee barkhasat-w- Giranth mazkoor bajai Guru mukarar shudah’ (After this, according to their acceptance the worship of bodily form was stopped and Granth was established as Guru) (Twareekh Bahirulmwaz, Hissa Awwal Twareekh Muzfari, Kalmi, p. 208)

    John Malcolm: 1812 AD: ‘It is stated in a tradition which is universally believed by the Sikhs and has, indeed, been inserted in their sacred writings, that Guru Govind when he was asked by his followers, who surrounded his death bed to whom he should leave his authority? Replied—I have delivered over the Khalsa commonwealth to God, who never dies, I have been your guide, and will still preserve. You read the Granth and attend to its tenets and whoever remains true to the state him will I aid’. (Sketch of the Sikhs p.157)…
    ‘When the chiefs and principal leaders are seated, the Adi Granth … placed before them.’(Sketch of the Sikhs p.96)

    Maulwi Ghulam Muhioudeen urf Boote Shah: 1848 A.D. ‘Farmudand ki Guru Granth ji ast w dar Granth o Guru tfawat nest’ (The Guru (The Tenth Guru) told that the Guru will now be Granth Sahib. There will be no difference between the Guru (in human form) and Granth Sahib). (Twareekh-I-Punjab- P.133)

    Munshi Sohan Lal Suri: 1849 A.D. ‘Guru Granth Ji ast, darmiani Granth w Guru hech farqi nest. Az deedari Granth ji mushahdai deedari farhat a:sa:ri Guru Sahib baid namood.’ (Guru Granth Sahib is the Guru. There is no difference between the Guru and Granth Sahib. Following Guru Granth Sahib is following the Guru.) (Umda-ul Twareekh Daftar awwal Kalmee, p.64-5)

    The following fully corroborated evidence emerges from the contemporary sources:
    1. Guru Gobind Singh was wounded by a Pathan named Jamshaid Khan at Nanded on Kartik Sudi Teej Samvat 1765 (5 Oct. 1708 AD).
    2. The Guru succumbed to the wounds on Kartik Sudi Panchami Samvat 1765 (7 October 1708 AD).
    3. His cremation took place in the presence of Bhai Daya Singh, Mata Sahib Kaur and other Sikhs at Nanded on Kartik Sudi 6 (Night 5-6), 1765 (night 7-8 October 1708 AD) early hours of the morning before daylight and all the last rites were performed as per the traditions then prevailing in Sikh religion.
    4. Guru Gobind Singh installed Sri Guru Granth Sahib as the Guru of Sikhs on Kartik Sudi Panchami, Samvat 1765 (7 October 1708 AD), by offering five paise and a coconut (narial) as per the tradition after he was wounded but before he breathed his last.

    The above evidence is further confirmed by the following later sources:-


    Kahn Singh Goindwal : 1720AD, Handwritten letter preserved in Bhai Roopa Family.
    Bhai Sewa Das Udasi : 1741 AD, Parcheean Sewa Das P. 183
    Raja Khushhal Chand : 1740 AD, Bishanpade Khushhal Rae ke
    Bhai Kuer Singh : 1753 AD, GurBilas Chapter 21, p.283-284
    Kesar Singh Chhibber : 1769 AD, Bansawli Dasan Patshaheean ki: Chapter XIV p.264.
    Sarup Chand Bhalla : 1776 AD, Mahima Prakash, p.892
    Bhai Sukha Singh : 1797 AD, Gur Bilas Patshahee 10, p. 522-23.
    Sri Ram Sukh Rae : Undated, Sri Jassa Singh Binod, Pancham Parkarm P.29.
    ----------------- : Undated, Sau Sakhi,(MS) Sakhi 78.
    Nihal Singh Lahori : 1800 AD, Guru Granth Parbodh Natak,
    Bhai Sohan : Undated, Gur Bilas Patshahee Chheveen, Chapter IV
    Sobha Ram Adanshahi : Undated, Gur Bilas Baba Sahib Singh, MS p.2 Punjabi University, Patiala.
    Bhai Santokh Singh : 1823 AD, Sri Nanak Prakash, Chapter 24.
    -do- : 1843 AD, Gur Partap Suraj Ain 2, Ans 23
    Rattan Singh Bhangu : 1841 AD, Pracheen Panth Prakash p.20.
    Prem Dass Likhari : 1845 AD, Janam Sakhi (MS 2894), p.432, Central Library, Patiala.
    Shiv Dayal Singh : 1870 AD, Sa:r Bachan Waddi Gurmukhi, p.204-8
    Bhai Budh Singh : 1876 AD, Khalsa Shatak (MS)
    Pandit Santokh Singh : 1878 AD, Sri Gur Kabit Manikh Manjukha, p.32.
    Tara Singh Narotam : 1881 AD, Teeka Gur Bhav Deepika, p.5
    Bawa Sumer Singh : 1882 AD, Sri Gur Pad Prem Prakash, Stone Print.
    Prof. Gurmukh Singh : 1888 AD, Sudharak Rasala p. 1-25.
    Gyani Dit Singh : 1888 AD, Nakali Sikh Prabodh, p.177
    Lala Daulat Rae : 1904 AD, Guru Gobind Singh Ji Maharaj, p. 424-5.
    Pandit Ishar Singh Kashi : 1905 AD, Sri Gurmat Dig Vijai Granth, p.17, 34
    Baba Kala Singh Namdhari:1913 AD, Shahid Bilas, Manglacharan
    Dhyan Singh Namdhari : 1913 AD, Sri SatiGuru Bilas
    Dr. Charan Singh : 1915 AD, Ba:ni Biora, p 6-7.
    Bhai Mohan Singh Vaid : 1915 AD, Gurmat Gaurvta, p.43,44.
    Babu Teja Singh Bhasaur :1921 AD, Khalsa Rehit Prakash, p 95-97.
    Akali Kaur Singh : 1921 AD, Gur Shabad Rattan Prakash, p 1-2
    Mahant Ganesha Singh : 1924 AD, Bharat Mat Darpan, p 41.
    Gyani Sher Singh : 1928 AD, Pritam, Monthly, Sept, 1928
    Bhai Kahan Singh Nabha : 1930 AD, Mahan Kosh, ( 1995 Edn) p. 437
    Bhai Veer Singh : 1932 AD, Gurmat Nirnai by Dr Jodh Singh p. AJ
    Bhai Jodh Singh : 1932 AD, Gurmat Nirnai, p. 142-45.
    Sardul Singh Kaveeshar : 1932 AD, Sikh Dharam Darshan, Prastawna.
    Kartar Singh Dakha : 1943 AD, Sri Guru Viakaran Panchayan, p.12.
    Bhai Randhir Singh : 1943 AD, Gurmantar ate Gurbani ,p 44.
    G.B. Singh : 1944 AD, Sri Guru Granth Sahib Dian Pracheen Beedan p.13-14
    Dr. Sher Singh : 1951 AD, Wicharmala, p. 160-66, Vichardhara p.113-21
    Prin. Teja Singh : 1952 AD, Sikh Dharam, p.29
    Baba Sawan Singh : 1968 AD, Gurmat Sidhant Bhag Pehla, p.404

    Swami Hari Parsad : 1933 AD, Jap(u) Sanhita p.38-40
    Parsu Ram Chaturvedi : 1933 AD, Utri Bharat ki Sant Prampara, p. 399.
    Thakur Des Raj : 1954 AD, Sikh Itihas, p.591.
    Ramdhari Singh Dinkar : 1954 AD, Sanskriti ke Cha:r Adhiaye, p. 404.
    Dr. Jaya Ram Mishar : 1960 AD, Sri Guru Granth darshan , p.3
    Dr. Nagendar Nath : 1965 AD, Nath aur Sant Sahit, p. 185-186.
    Dr. Manmohan Sehgal : 1971 AD, Guru Granth Sahib- Ek Sanskritik Sarwekhan p.74.


    Maulvi Abdul Kareem : 1894 AD, Twareekh Punjab w Tuhfatul Ahbab MS p.3-4
    Ganesh Dass Wadhera : 1849 AD, Chahar (I) Bagh(I) Punjab, p 105


    James Browne :1788 AD, History of the Origin and Progress of The Sicks.
    George Forester :1790 AD, A Journey from Bengal to England p. 293
    Griffith :1794 AD, Early European Accounts of Sikhs, p.91
    John Malcolm :1812 AD, Sketch of the Sikhs, p.157.
    Henry Steinbach :1846 AD, Sikh Empire p. 115-6
    W.L.M. Gregor :1846 AD, The History of the Sikhs, p.44.
    J.D. Cunningham :1848 AD, A History of the Sikhs p321-325.
    Earnest Trumpp :1877 AD, The Adi Granth p. cxxii.
    G.W.Leitner :1883 AD, History of Indigenous Education in Panjab p.20
    E.W. Hopkins :1885 AD, The Religions of India, p 511-12
    Sayyad Muhamad Latif :1889 AD, History of the Panjab, p 253, 269.
    J.H.Gordon :1904 AD, The Sikhs, p.29-30, 50, 52-3, 183-5.
    M.A. Macauliffe :1909 AD, The Sikh Religion, p 244/V-3.
    G.C. Narang :1912 AD, Transformation of Sikhism p 98, 243-8
    Khazan Singh :1914 AD, History of the Sikh Religion, p 209
    Prof. T.L. Vaswani :1922 AD, In the Sikh Sanctuary, p.36-7
    Prof. Puran Singh :1934 AD, Guru Gobind Singh, p. 93-9
    Dr. G.L. Chopra :1928 AD, Punjab as a Sovereign State, p.3-4, 127.
    G.B. Scott :1930 AD, Religion & Short History of Sikhs p 28
    C.H. Payne :1931 AD, A Short History of Sikhs p.43.
    Dr. Mohan Singh :1933 AD, A History of Panjabi Literature, p.37
    Duncan Greenlees :1952 AD,The Gospel of Guru Granth Sahib, p. CL
    Dr. Ganda Singh :1959 AD, Sikhs and Sikhism, p.57
    Kapur Singh ICS :1960 AD, Guru Granth Sahib
    Arnold Toynbee : 1960 AD, Fwd: Selections from the Sacred Writings of the Sikhs
    Khushwant Singh : 1963 AD, A History of the Sikhs, Vol I p. 304-9
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    #8 dalvindersingh grewal, Jan 27, 2013
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  10. Gyani Jarnail Singh

    Gyani Jarnail Singh Malaysia
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    Sawa lakh se EK larraoan
    Mentor Writer SPNer Contributor

    Jul 4, 2004
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    Devinder singh grewal ji..

    Guru Gobind Singh ji is alleged to have "survived" for another 104 years post 1708...well that was LONG AGO...

    RIGHT HERE and NOW..there is an alleged "SURVIVOR" of Operation bluestar...who is in HIDING and will appear real SOON...The CHIEF PERPERATOR of thsi BLATANT LIE/ALLEGED Survivior theory is a well known and well "respected" BRAHMGYANI blah blah blah..who died still proclaiming his theory till his last breath...and MANY still BELIEVE in this FALLACY !! They actually beleive that fake Brahmgyani Thakur singh's LIE and are waiting for JS Bhinderawallah to suddenly pop out of soem Underground TUNNEL..where according to another Liar Brahmgyani, thousnads of Shaeed Singhs are WAITING !!

    So you see AGYAANTA..stupidness are NOT confined to earlier sikhs..its still a commodity today...BUT REAL MAINSTREAM MAJORITY of SIKHS faith is not that weak..MOST believed in Guru Jis last breath in 1708..just as most know that bhinderawwlah breathed his last on June 6th 1984...The Namdharees and the Damdami takslais cancheerleader go on living their own LIES...
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