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Oct 14, 2024
Ankita Dutta

Reclaiming Mathura: Historical Analysis of Krishna Janambhoomi

Having visited and read about Mathura in some detail earlier, Manoshi Sinha’s Reclaiming Mathura did not draw my interest initially. Soon after I received my copy, I assumed it would be just another monotonous description of the history of the sacred city of Mathura and its occupation by invaders in different time periods in history. I therefore put it aside to read some other day, having flipped through its pages only once the day I first got hold of it. Though the battle for the Ram Mandir culminated in victory for Hindus, one of the most popular slogans of the Ram Janambhoomi Movement ends with Kashi Mathura baaki hai – a subtle reminder that though the battle has been won, our struggle is not yet over. It has been rightly said that there comes an opportune moment for everything. My hands picked up this same book of Manoshi Sinha on Mathura while I was on my way from Nalbari to Bokakhat to attend one of the historic Durga Pujas of Assam held at the sacred Kako-Goshani Durga Thaan. As I opened the book and began reading while listening to a melody sung by the musical doyenne Tarali Sarma in praise of my matrubhoomi Asomi Aai (Assam), very soon I realised that this was no ordinary book on Mathura. My mind flew back to my university days when I had once engaged in a heated debate with a senior Professor who was trying to argue against the act of destruction of the Babri Masjid at Ayodhya in December 1992. Manoshi Sinha’s book is a befitting reply to propagandists of that breed. Crisp, factual, and beautifully elaborated it is. It busts some artificially manufactured academic myths surrounding the discourse of the Bharatiya civilisation in the backdrop of the Islamic invasions, particularly in the context of Sri Krishna’s birthplace Mathura which is now occupied by Muslims. They claim its ownership based on the Shahi Idgah Mosque, built after destroying a temple on the orders of the Muslim fanatic Aurangzeb. The book takes the reader along on a journey as well, a journey that seeks to trace the origins of a problem that has now metastasised. I finished reading the book within two days, so riveting was the narrative that it kept me hooked through late into the night. It analyses the Islamic mindset of the destruction of Hindu sacred spaces in exactly the same manner our ancestors faced and fought against it amidst all odds, with the sole objective of protecting their Dharma from the barbaric mlechhas. There are many portions of this book where the author’s narration of the story of Mathura is too gripping, especially when we try to analyse her multi-layered arguments in the light of present-day events beginning from the formation of the Sri Krishna Janambhoomi Trust and the ongoing legal battle for the reclamation of Krishna Janambhoomi. The author’s insights are deeply historical and yet, have not failed to lose their realistic appeal. The book is divided into 16 chapters and each chapter dwells upon an interesting topic, peppered with numerous descriptions related to literature, numismatics and archaeology that bring to light the cultural and spiritual importance of Mathura for Hindus. In the introductory chapter itself, the author subtly establishes the fact that Sri Ram and Sri Krishna were not different; for, Shatrughn, Ram’s brother, re-established Mathura during the Treta Yug and also erected the shrine of Kapilavaraha. Yet, unlike Ayodhya, where Sri Ram has reclaimed His abode, the dispute at Mathura remains unresolved. As a result, Sri Krishna is yet to reclaim His birthplace. The author lays bare the one-sided narrative of history writing in post-independent India that has glorified invaders while deliberately overlooking Bharat’s rich past and cultural heritage. Her knack for data-driven research, supplemented with well-documented historical facts and figures, gives a clear picture of the larger civilisational conflict in Mathura that stands as a testimony of the perseverance of Hindus to reclaim Krishna Janmabhoomi. In this regard, the book touches upon several aspects related to the Hindu struggle for the restoration of Mathura’s glory based on ancient and medieval literary sources. By doing so, she systematically counters the propaganda of glorification of invaders by Left-wing historians. The author then raises several pertinent questions with respect to the synchronised desecration of Mathura over a period of time to erase its Hindu identity, and what this means for Bharat and the very existence of the Hindu civilisation. She throws light on the social and cultural life of ancient and medieval Mathura and the strategic significance of the Yamuna River in this regard. She provides a nuanced and balanced understanding of the need for the restoration of all our temples. This is the urgent need of the hour – to not only restore our lost heritage but also reinstate the lost pride of Hindus in their cultural and civilisational legacy. The chapter on Formation of Sri Krishna Janambhoomi Trust and Filing of Suit elaborately explains the peculiarity of Mathura’s land dispute and its restoration, as well as the need for initiating an honest academic discussion around the same. I found it extremely insightful when the author narrates fact-by-fact the in-depth investigation conducted relentlessly by lawyers- Hari Shankar Jain and Vishnu Shankar Jain representing the Hindu side of the case. The father-son duo’s struggle for the recovery of the original documents and other relevant materials pertaining to the case is enough to make any proud Hindu teary-eyed. Without giving way to political correctness, Manoshi Sinha’s stance on the subject of Hindu temple restoration is well-articulated. Several writers and academics on the subject have intentionally neglected this aspect because of their ideological orientations. However, the author is dispassionate in her tone and tenor while presenting her views on the subject. She quotes passages from the Manusmriti, Ramayana, Mahabharata and our Puranas to establish the antiquity and sacredness of Mathura from the Treta Yuga when it was known by the name of Madhupura. The fact that Mathura has had a continuous unbroken tradition of worshipping numerous deities of the Hindu pantheon has been substantiated in detail. Her views on the Mathura Krishna Janambhoomi case highlight in detail the significance of the Kesavadev Temple and the issues concerning the ownership and possession of the sacred land. It is only the Sri Krishna Janambhoomi Trust that is the rightful owner of this land. The book is a humble attempt to enable Hindus to understand Mathura from a civilizational perspective. The author has made a concerted effort to review and incorporate a comprehensive array of both primary and secondary literature on the subject matter. She strongly believes that the reclamation of Krishna Janambhoomi is essential for the protection of the Hindu civilisation and Bharat itself. Therefore, according to her, the time has now come for Hindus to reclaim this sacred place from the claws of the secular Indian Government and the invaders. However, a separate section in the book under review could have been included on the teachings of Sri Krishna to Arjuna during the Kurukshetra War and Krishna constantly motivating Arjuna to lead the battle from the forefront so as to ensure the victory of Dharma over Adharma. It was Krishna who inspired Arjuna to seek the blessings of Maa Durga before the battle. Hindus need to be reminded of these lessons from their history, and perhaps this invocation of Durga is what is most required for the Hindu society to fight against the demons. Published by Garuda Prakashan and an impressive Foreword from Padma Shri Subhash Kak, Reclaiming Mathura would make a great gift to young Hindus who are interested in learning more about their history and civilisation, especially in the context of the historic reclamation of the Ram Janambhoomi at Ayodhya. Launched for the first time by three Indian National Army veterans- Lt. Rangaswamy Madhavan Pillai, Sri L Jaganathan and Sri Lourdu Samy in New Delhi on September 22, 2024, the book is a milestone in itself. A second edition probably can explore the multi-faceted personality of Krishna – the Supreme Warrior and the destroyer of Adharma. His emphasis on using all means possible including war to establish the rule of Dharma is the most important civilisational lesson for Hindus to imbibe. Image source: X

Oct 14, 2024
Dr Gursharan Singh Kainth

Bhai Gurdas: The Heritage of Sikhism

Bhai Gurdas is a much-honoured Sikh scholar, missionary, and literary master who is also respected for his Sikh way of life. He was a leading figure in Sikhism who enjoyed the company of Sri Guru Arjan, the fifth Sikh Guru. The relationship between Bhai Gurdas and Sri Guru Arjan Dev had the same purity and durability as Krishna-Arjun in Mahabharata. Both have a profound Guru-Shishya relationship created by their mutual respect. Sri Guru Arjan Dev highly respected him as his maternal uncle and often discussed the deep teachings of Sikhism. His mission was to spread awareness of the principles of the guru and to enlighten people on the reality of social responsibility and the true way of life. Although his first love was the service he rendered to Sikhism and the teaching of his guru; his devotion to Sikhism was so strong that he never married. Early Life Bhai Gurdas, who was the only child of his parents, lost his mother when he was barely three and his father when he was 12 years old. Bhai Gurdas was born in a Bhalla Khatri family possibly in 1551 (exact year unknown but likely between 1543 and 1553) at Basarke Gillan, a small village in the Punjab. Gurdas' father, Ishar Das, was the youngest brother of Sri Guru Amar Das; therefore Gurdas was the nephew of Sri Guru Amar Das and a first cousin of Mata Bhani, mother of Sri Guru Arjan Dev. Bhai Ishar Das had settled in Goindwal soon after the town was founded in 1546 AD, 1603 Bk). Bhai Gurdas had spent his early years at Goindwal and Sultanpur Lodhi. As a child, he grew up in close association with the gurus and grasped all the knowledge under the canopy of their knowledge tree. He attended many Sangat or Sikh assemblies in local colonies since his parents were Sikh too. At the former place, he had the opportunity of listening to many men of knowledge and spiritual attainment who kept visiting the town which fell on the Delhi-Lahore road. At that time the city was the (Sikhi Da Dhura) religious centre of the Sikhs. However, the year he turned twelve was a turning point in his life. His parents died early leaving the boy devastated and unattended at a very young age. Having no one to care for him, he was orphaned to life. Bhai Gurdas was adopted by Sri Guru Amar Das. Under his patronage, his son-in-law Ram Das received training in the musical traditions of North India, and his nephew Gurdas Bhalla received his early education in Punjabi, Braj, and Persian languages, including Hindu and Muslim literary traditions at Sultanpur Lodhi. He spent his early years at Goindwal and Sultanpur Lodhi. At Goindwal, Gurdas listened and obtained knowledge from scholars and swamis who visited the town while traversing the Delhi-Lahore Road. Relationship with Gurus Bhai Gurdas is the nephew of Guru Amar Das. Bibi Bhani the daughter of Guru Amar Dass was married to Guru Ram Das. This makes Bhai Gurdas the brother-in-law (cousin) of Guru Ram Das and maternal uncle (mama) of Guru Arjan Dev. Bhai Gurdas lived up to the time of Guru Hargobind. Bhai Gurdas also knows Guru Tegh Bahadur- the son of Guru Hargobind who also visited (not yet Guru) Bhai Gurdas antim sanskaar (last rites) which was personally designed and made by Guru Hargobind Sahib. Bhai Gurdas came in contact with several Gurus and was a zealous Sikh with a high avatar. Bhai Gurdas chose never to marry and devote his life to Sikh and Sikh Parchar. Bhai Gurdas was appointed as a Parcharik by Guru Amar Das and remained Parcharik until His last days. Later Life Later, Bhai Gurdas proceeded to Varanasi where he studied Sanskrit and Hindu scriptures; subsequently, he was initiated into Sikhism. After Sri Guru Amar Das died, his successor Sri Guru Ram Das, assigned Bhai Gurdas as a Sikh missionary to Agra. He was then sent as a missionary of the Sikh Guru to spread the teachings of Guru Nanak. He made extensive visits to Agra, Lucknow, Varanasi, Burhanpur, Rajasthan, Jammu and the Chamba hills, preaching Guru Nanak's words. He was chosen to recite the Gurus' hymns to Emperor Akbar when he visited Kartarpur in 1596-97 on his way back from a military campaign. As the tradition goes, the Emperor had been incited by Prithi Chand and his supporters against Guru Arjan saying that the hymns he was planning to compile into a volume had an anti-Muslim tone. As Bhai Gurdas read out verses selected at random, the Emperor was deeply impressed with their spiritual content and was satisfied they had no anti-Muslim tone. After Guru Ram Das left the world, Bhai Gurdas developed a close relationship with the fifth Nanak, Guru Arjan Dev. The Guru had great respect for him and regarded him as his maternal uncle. Bhai Gurdas led a batch of Sikhs to Gwalior where Guru Hargobind had been detained under the orders of the Mughal Emperor Jahangir jealous of the popularity of Sikhism, had imprisoned Guru Hargobind. He was present at the weddings of the Guru's sons Baba Gurditta (April 1621) and Baba Suraj Mall (April 1629). He offered Ardas at the death in 1621 of Mata Ganga – the widow of Guru Arjan. He also recited Scripture and offered Ardas at the time of Baba Buddha's death on 8 September 1631. After that, Gurdas was sent to Kabul, Kashmir, Rajputana, and Varanasi again to preach Sikhism. He even went to Sri Lanka, preaching the name of the Guru among the masses and showing them the true way of life. Bhai Gurdas physically laboured in the excavation of the sacred Sarovar (pool) at Darbar Sahib at Amritsar (1577). Gurdas was employed to oversee the development of Amritsar by Guru Ram Das as soon as the township started construction. Sri Guru Hargobind decided to construct the Akal Takht (lit. Throne of the Timeless (a reference to God)) in front of the Harmandar Sahib. The Akal Takht was revealed by Sri Guru Hargobind on 15 June 1606. The foundation stone of the building of the Akal Takht was laid down by Sri Guru Hargobind himself. The rest of the structure was completed by Baba Buddha and Bhai Gurdas. No mason or any other person was permitted to participate in the construction of the structure. Sri Guru Hargobind himself was the custodian of the Takht. On 31 December 1612, When Sri Guru Hargobind was imprisoned at Gwalior Fort, he assigned Baba Buddha to perform the services at Harmandir Sahib and Bhai Gurdas as the first Jathedar of Akal Takht, the spokesperson of Sikh. It is one of the five Takhats that Sikh consider when dealing with societal issues Sri Guru Hargobind also appointed him to teach his young son (the future Guru) Tegh Bahadur, the ancient classics. Bhai Buddha also trained the Guru's son in the martial arts of archery and horsemanship. Literacy Works Bhai Gurdas remained as the 'bulwark' of Sikhi for many years. He was the expounder and exemplar of the Sikh way of life. He was a man of wide learning especially in ancient texts and philosophy who devoted his exceptional talents to preaching the Sikh faith. He composed verse which is valued for its vigorous, fast-paced style and for its vivid exposition of the teaching of the Gurus. His other works in Punjabi are collectively called Vaaran Bhai Gurdas. Aside from his well-known Vaars, he also wrote Kabits, a form of poetry, in the Braj language. He was initially thought to have been the author of 556 Kabits but a discovery of 119 additional Kabits authored by Gurdas was made in 1939 by Vir Singh in a Gurmukhi manuscript. 6 Chhands of 8 Verses each in Sanskrit 672 Kabits and 3 Swayyas in Brij Bhasha 40 Vaars containing 912 Pauris in Punjabi His poetry, now available in two volumes, in Punjabi, Varan Bhai Gurdas and in Braj, Kabitt Savaiyye, is often sung along with Gurbani, the Gurus' words, at holy congregations. Guru Arjan put his seal of approval on the Vaaran Bhai Gurdas by designating it as the "key" to the Sikh Holy Scripture. Scribe of Sri Guru Granth Sahib After the passing of Guru Ram Das, in 1581, Bhai Gurdas returned to the Punjab, where he first visited Goindwal and thence proceeded to Amritsar to pay his obeisance to Guru Arjan - Guru Ram Das's successor. He made Amritsar his home and through his devotion and love of learning carved for himself a pre-eminent position among the Guru's disciples. When the fifth Guru compiled The Adi Granth containing the hymns of the Gurus and those of some saints and sufis, Bhai Gurdas inscribed the entire text under the direction and supervision of Guru Arjun. He was such a humble being that he was prompted by Guru Arjan to write the Adi Granth, but he was averse to including his own compositions-which were of the highest calibre- merely because he never sought recognition. It was under the supervision of the fifth Sikh Guru that he inscribed the first copy of Sikh Scripture, then called The Adi Granth, which is now respected as the perpetual Guru of the Sikhs and is central to the Sikh religion. The compilation of The Adi Granth (Sri Guru Granth Sahib) by Bhai Gurdas was completed in 1601. It took almost 11 years to complete this task. On this site now stands a Gurdwara known as Gurdwara Sri Ramsar Sahib. It is also known as Sri Guru Granth Sahib Bhawan. Bhai Gurdas not only wrote The Adi Granth as dictated by Sri Guru Arjan Dev, but he also supervised the writings of four other scribes, namely Bhai Haria, Bhai Sant Das, Bhai Sukha and Bhai Manasa Ram who were writing various Sikh scriptures. Though the original copy was once turned over to Guru Tegh Bahadur after an attempt on the ninth Guru's life, it was returned at the wish of the Guru to Dhir Mall, the elder son of Baba Gurditta and a grandson of Guru Hargobind. Though many hope that the original Bir as penned by Bhai Gurdas will one day return to the possession of the Panth, the original Granth is still in the possession of the family of Dhir Mall's descendants at Kartarpur, in Jalandhar district of the Punjab. (Some have pointed out that had the Adi Granth been in the library of the Darbar Sahib during 1984's attack the Original Bir would most likely have been lost in the fires that destroyed so many priceless treasures of Sikh History.) Bhai Gurdas was not only an interpreter of Sikh scriptures and a preacher of Sikhism; he was a walking encyclopaedia of Sikhism. Varan Bhai Gurdas Bhai Gurdas was a great scholar of Persian, Sanskrit and comparative religion. He was a poet of superb beauty. His most famous compositions are Vaars, (Punjabi ballads gems of knowledge', 40 in number). Varan Bhai Gurdas (Gurmukhi: vārāṁ bhā'ī guradāsa; also known as Varan Gyan Ratnavali (Romanised: Vāra gi'āna ratanāvalī, is the name given to the 40 Vaars (a form of Punjabi poetry) which is traditionally attributed to Bhai Gurdas. It is said that the motivation for Gurdas to write the first Vaar was due to Guru Arjan requesting him to complete an authentic work of literature documenting and detailing the life of Guru Nanak. According to Bhai Gurdas Bhalla, Gurbilas Patshahi Chhevin (1718) Guru Arjan ordered me to compose 40 Vaars so that peace may descend upon me. Bhai Gurdas authored the work in the late 16th century. He did not consult Baba Buddha (who had been alive when Guru Nanak was around) when he compiled the work. The full title of the work given in one manuscript dated to 1782 is: Varan Gian Ratnavali Bhai Gurdas Bhalley ka Bolana, meaning "Vars [captioned] Gian Ratnavali. Thus spake Bhai Gurdas Bhalla." Another manuscript (dated to at least 1732 or earlier) is titled simply as Bani Bhai Gurdas Bhalley ji ki. Varan. The words Gian Ratnavali as part of a title may have once only applied to the first of forty Vaars rather than being part of a title to describe the entirety of the work of literature. Originally, the entirety of the work was simply entitled Varan. The SGPC officially named its publication of the work as Varan Gyan Ratnavali. Each of the 40 chapters of “Varan Bhai Gurdas” consists of a differing number of Pauris (sections, paragraphs). The composition is a collection of detailed commentary and explanation of theology and the ethics of Sikh beliefs as outlined by the Gurus. It explains Sikh terms such as; Sangat, Haumai, "Gun", Gurmukh, Manmukh, Sat, Naam, to name only a few. Many of the principles of Sikhism are explained in simple terms by Bhai Sahib and at times in many different ways. The 40 Vaars maintain a high-degree of similarity in nearly all manuscriptural versions of the work, barring a few variations and discrepancies. Some Sikhs have rejected the authenticity of the 10th or 40th years of the work specifically, the former based on religious doctrine and the latter based upon linguistic style inconsistency. A notable and outspoken critic of the 10th vaar was Giani Lal Singh of Sangrur. Bhai Gurdas Singh {Bhai Gurdas-II (Duja)} is said to be a contemporary of Sri Guru Gobind Singh. He is not to be confused with Bhai Gurdas, who was the scribe of the Adi Granth under Guru Arjan Dev. Bhai Gurdas Singh's work with the title Vaar Sri Bhagaut Ji Ki Patshahi Dasvin Ki was added as a "supplement" to Bhai Gurdas 40 Vaars, and is known as the "41st Vaar." Bhai Gurdas Singh's work contains the famous Shabad: 'ਵਾਹ ਵਾਹ ਗੋਬਿੰਦ ਸਿੰਘ ਆਪੇ ਗ੝ਰ ਚੇਲਾ' Vah Vah Gobind Singh Ape Gur Chela Wow! Wow! Gobind Singh, himself the Guru and the disciple. The 41st Vaar eulogises Guru Gobind Singh and the Khalsa. According to Bhai Mani Singh, the first Var of the work is the only genuine and attestable janamsakhi tradition covering the life of Guru Nanak. Bhai Mani Singh would author a janamsakhi rendition, known as the Gyan-ratnavali or Bhai Mani Singh Janam Sakhi, based upon the first vaar of Varan Bhai Gurdas. Sikh Historian Bhai Gurdas has documented the Sikh history in his writings and has solved some of the historical riddles about Guru Nanak Dev's visit to Mecca, Medina, and other parts of the world: ਫਿਰਿ ਬਾਬਾ ਗਇਆ ਬਗਦਾਦ ਨੋ ਬਾਹਰਿ ਜਾਇ ਕੀਆ ਅਸਥਾਨਾ। ਇਕ ਬਾਬਾ ਅਕਾਲ ਰੂਪੁ ਦੂਜਾ ਰਬਾਬੀ ਮਰਦਾਨਾ। (ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੫ ) Fir Baba gaya Baghdad no bahar jae kiya asthana | Ek Baba Akal roop, dooja rababi Mardana | Then Baba (Guru Nanak Dev) went to Baghdad and camped outside the city. In addition to Baba Nanak, who was a Divine personality, Mardana, the musician also went along. Martyrdom of Guru Arjan Dev Guru Arjan Dev was martyred as per orders of Emperor Jahangir on May 30, 1606. Jahangir wrote in his Tuzak-i-Jahangiri only 20 days after the martyrdom of Guru Arjan Dev that he ordered his execution. Bhai Gurdas had documented the martyrdom of Guru Arjan Dev as follows: ਰਹਿਦੇ ਗੁਰੁ ਦਰੀਆਉ ਵਿਚਿ ਮੀਨ ਕੁਲੀਨ ਹੇਤੁ ਨਿਰਬਾਣੀ॥ ਦਰਸਨੁ ਦੇਖਿ ਪਤੰਗ ਜਿਉ ਜੋਤੀ ਅੰਦਰਿ ਜੋਤਿ ਸਮਾਣੀ॥ ਸਬਦ ਸੁਰਤਿ ਲਿਵ ਮਿਰਗ ਜਿਉ ਸੁਖ ਸੰਪਟ ਵਿਚਿ ਰੈਣਿ ਵਿਹਾਣੀ॥ ਚਰਣ ਕਵਲ ਮਿਲਿ ਭਵਰ ਜਿਉ ਸੁਖ ਸੰਪਟ ਵਿਚਿ ਰੈਣਿ ਵਿਹਾਣੀ । ਗੁਰੁ ਉਪਦੇਸੁ ਨ ਵਿਸਰੈ ਬਾਬੀਹੇ ਜਿਉ ਆਖ ਵਖਾਣੀ॥ ਗੁਰਮੁਖਿ ਸੁਖਫਲੁ ਪਿਰਮ ਰਸੁ ਸਹਜ ਸਮਾਧਿ ਸਾਧ ਸੰਗਿ ਜਾਣੀ॥ ਗੁਰ ਅਰਜਨ ਵਿਟਹੁ ਕੁਰਬਾਣੀ ॥੨੩॥ (Vaaran Bhai Gurdas) Rehidhae Gur Dhareeao Vich Meen Kuleen Haeth Nirabanee|| Dharasan Dhaekh Pathang Jio Jothee Andhar Joth Samanee|| Sabadh Surath Liv Mirag Jio Sukh Sanpatt Vich Rain Vihanee||charan Kaval Mili Bhavar Jiu Sukh Sanpat Vichi Raini Vihaanee| Gur Oupadhaes N Visarai Babeehae Jio Akh Vakhanee|| Guramukh Sukhafal Piram Ras Sehaj Samadhh Sadhh Sang Janee|| Gur Arajan Vittahu Kurabanee ||a|| Liberating the soul from the body, Guru (Arjan Dev) stabilised himself in the water of the river as a fish remains in the water. As the moth rows itself into the flame, his light mingled with the light of the Lord. Caring of for life, as the deer keeps its consciousness concentrated when in peril, the Guru also, when undergoing suffering kept none else except the Lord in his consciousness. As the black bee remains enrapt in the petals of flower and enjoys fragrance, The Guru like a rainbird spoke to his disciples that the teachings of the Guru should not be forgotten. The pleasure of the Gurmukh (Guru Arjan Dev) is the delight of love and he accepts the holy congregation as the natural state of meditation. I am sacrifice unto Guru Arjan Dev. Vaaran Bhai Gurdas Salutation to the Guru who blessed us with the mantra of the True Name and emancipated us, ferrying us across the Sea of material existence. Passing Away Bhai Gurdas left his body for eternal abode on 25 August 1636 at Goindwal, leaving behind a legacy that continues to brighten the path of Sikhism. His passing was marked with the highest honours as Guru Hargobind personally performed ceremonial service at his funeral, highlighting his respected position in the Sikh community. Even though he wasn’t one of the gurus, he was still a very important figure in conserving and reforming Sikhism. A spiritual person all his life he only lived for these teachings. Even gurus admired his profound faith and devotion to Sikhi. References "Early Gursikhs: Bhai Gurdas Ji – Gateway To Sikhism". 27 January 2014. Retrieved 19 August 2022. "Introduction to Bhai Gurdas -: ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ :-SearchGurbani.com". searchgurbani.com. Retrieved 19 August 2022. Bhai GURDAS (1551–1636) Archived 13 January 2007 at the Wayback Machine – SikhHistory.com Dhillon, Dalbir Singh (1988). Sikhism: Origin and Development. Atlantic Publishers & Distributors. p. 346. Fenech, Louis E.; McLeod, William H. (2014). Historical Dictionary of Sikhism. Historical Dictionaries of Religions, Philosophies, and Movements (3rd ed.). Lanham, Maryland: Rowman & Littlefield. ISBN 978-1-4422-3600-4. Jaggi, Dr. Rattan Singh (1974). Bhai Gurdas. Patiala: Punjabi University Patiala Jaggi, Rattan Singh. "GURDĀS, BHĀĪ (1551–1636)". Encyclopaedia of Sikhism. Punjabi University Punjabi. Retrieved 25 August 2015. Kainth, Gursharan Singh, 2024) Festivals of Sikhi, Booksclinic Publications, Bilaspur Kainth, Gursharan Singh,(2024) Sher-E-Punjab: Maharaja Ranjit Singh, Lambert Academic Publishers, Germany Kainth, Gursharan Singh,(2024) Sikhism- An Indian Movement for developing an egalitarian society, Lambert Academic Publishers, Germany McLeod, William Hewat. "Sikhism – Devotional and other works". Encyclopædia Britannica. Singh, Bhupender (23 December 2022). Baba Nanak Shah Fakir (1st ed.). Blue Rose Publishers. pp. 22–23. ISBN 9789357046602. Singh, Gursharan, (1997) Guru Gobind Singh: God’s Warrior Saint, Sri Darbar Sahib, Sri Amritsar Singh, Gursharan, 1999) Keshjas: God’s Test of HumanDharam Parchar Committee, SGPC, Sri Amritsar Singh, Gursharan, (1999) The Granth Be Thy Guru- Guru Maneyo, Regency Publications, New Delhi Singh, Harbans. The Encyclopedia of Sikhism. Vol. 2: E-L. Punjabi University, Patiala. pp. 139–140. Singh, Pashaura; Mandair, Arvind-Pal Singh (2023). The Sikh World. Routledge Worlds. Taylor & Francis. ISBN 9780429848384. Singh, Pritam (1992). Bhai Gurdas. Makers of Indian literature (1st ed.). New Delhi: Sahitya Akademi. pp. 33–40. ISBN 978-81-7201-218-2. Sri Dasam Granth: Facts Beyond Doubt (1st ed.). Malaysia: Sri Guru Granth Sahib Academy. 2021. pp. 302–304. ISBN 9781527282773. Takhar, Opinderjit Kaur; Jakobsh, Doris R. (2023). Global Sikhs: Histories, Practices and Identities. Routledge Critical Sikh Studies. Taylor & Francis. ISBN 9781000847352 Image provided by the author.