Guru Ram Das Sahib
Guru Ram Das Sahib was born on the 24th of September 1534, in the family of (Mata) Daya Kaur and (Baba) Hari Das (son of Thakar Das and grandson of Gurdial), in Chuna Mandi area of Lahore; his childhood name was Jetha (literally the first/eldest). He was just seven years old when his father Hari Das (1496-1542) died; after this his mother took him to his maternal grandfather’s house in Basarke village (now Basarke Gillan); he spent the next four years at Basarke; here, he got parental love from Amar Das (later Guru), who lived in that village. In 1544, Amar Das moved to Khadur to join Guru Angad; Jetha too spent some time at Khadur. In 1552, when Guru Amar Das was appointed as the third Guru and moved to Goindwal, Jetha too joined him and began living there; Guru Amar Das loved Jetha so much that he was always considered as a member of the family; whenever and wherever Guru Amar Das went, he was joined by Jetha; hence he was with the Guru also on latter’s visit to Kurukshetra and Hardwar etc.
Jetha had deep knowledge and understanding of the Sikh philosophy. When the Brahmins made petition to Akbar against Guru Amar Das and he (the king) summoned the Guru, he sent Jetha to represent him (the Guru). Jetha fully satisfied the king (this event has already been mentioned in the previous chapter). When Jetha returned and narrated the whole story, Guru Amar Das was pleased at the intelligent representation by him; he blessed Jetha and prayed for him.
Jetha’s personality, his honesty, wisdom, ethical qualities, love for sewa (service) convinced Guru Amar Das and he got his daughter Bhani married to him in 1544; she gave birth to Pirthi Chand (1548), Maha Dev (1551) and (Guru) Arjan (13th April 1553). In 1574, Guru Amar Das breathed his last and before his death he installed Jetha as the fourth Guru and also gave him a new name Ram Das. Guru Ram Das had the privilege of the company of Guru Amar Das for about 32 years; and after this he served as Guru for seven years, thus serving the Panth for 39 years.
Guru Ram Das’s first major act (even before assuming the charge of the Sikh mission) was to lay the foundation of a new town Guru-Da-Chakk (now Amritsar) to establish a new centre of Sikhism. When Guru Amar Das moved to Goindwal, Jetha (Guru Ram Das) too had participated in the development of this town; hence he had a lot of experience; he used this experience when he established Guru-Da-Chakk. The establishment of Guru-Da-Chakk was a joint planning of Guru Amar Das and Jetha; Guru Amar Das had sent Jetha to establish the new town. Jetha purchased some land of the Tung, Sultanwind and Gumtali villages in 1564 for an amount of rupees 700 (Akbari currency); he laid the foundation of the new town by beginning of the digging of a sarovar (tank) at the site of present sarovar (tank) of Santokhsar. But, before he could accomplish the digging of the sarovar, Guru Amar Das called him back to
Goindwal, as it was difficult for the Guru to supervise the activities of the Guru darbar; hence the establishment of the new town had to be deferred. Jetha could not go to Guru-Da-Chakk for the next ten years; in 1574, Guru Amar Das passed away and Jetha, as Guru Ram Das, decided to move to Guru-Da-Chakk; he handed over all the property of Guru Amar Das to Guru’s sons (Mohan and Mohri) and moved to the new town.
At Guru-Da-Chakk, the first building to come up was the residence of the Guru i.e. Guru De Mahal. After this, he started digging of Amritsar tank (later, in the nineteenth century, it became the name of the city). Though, he had begun the digging of Santokhsar tank in 1564 but he could not complete it at that time; in 1574, he gave up that project and began digging Amritsar tank which was at a much lower plan. The digging of sarovar was his first priority because he knew that a large number of Sikhs will be visiting the new town and they would need water for bath; he knew that thousands of Sikhs had been visiting the Guru at Goindwal but that town was on the bank of river Beas, hence there was no problem of water. Amritsar tank was ready by 1577 and soon rain filled a lot of water in it. As the number of the Sikhs had swelled considerably, the Guru realized that one tank was not enough so he completed Santokhsar tank too and solved the problem of bathing of the visiting Sikhs; by this time several saran (inns) and deras (residential buildings) too had come up in the town.
Later, the Brahmins concocted story of existence of an ancient tank here. They propagated the story of crows turning into cranes (hans) after having a dip in the pond; and also that of a lady named Rajni, married to a leper, whose leprosy was cured with the water of the pond; all this was done so that they may declare it to be a Hindu shrine. The cunning Brahmins also coined name for some spots in the Darbar Sahib, such as Har Ki Pauri (like that of Hardwar), Atth-Satth (like 68 so-called places of Hindu pilgrimage), and Dukh Bhanjani Beri (to push the Sikhs to worship a tree, like the Buddhist/Hindu Pippal tree). Not only for Darbar Sahib, the Brahmins concocted a story about Santokhsar tank also, that during the digging of the tank an ascetic (so-called rishi) was found ‘meditating’ deep down in earth. All this was Brahmanic conspiracy to propgate that the city had been an ancient Hindu site; but the alertness of the Sikh elite stopped the Brahmins from achieving their nefarious designs.
When both the tanks were ready, the Guru sent a word to the Sikhs around the sub-continent asking them to move to Guru-Da-Chakk. He planned it as a model city and invited experts and professionals of every field to live in the new city. It is believed that those Sikhs, who adopted the new town as their abode, belonged to 52 professions; thus turning the town into a self-sufficient model city.
Guru Ram Das arranged all the possible facilities for the residents and the visitors to the city. Now, there were two tanks for bathing, dozens of wells for drinking water, several hostels (deras) and inns (saran) for over-night stay of
the visitors, hundreds of technical persons and several shops, besides a congregation hall and several gardens. It proves that Guru Ram Das was an intelligent city planner. When he was establishing a new town his youngest son, (Guru) Arjan (who was in his teens), too made active participation (Later, Guru Arjan used this knowledge to establish new towns like Chheharta, Kartarpur and Gobindpur, now Hargobindpur).
Guru Ram Das was an equally grand organiser too. Whereas Guru Amar Das had appointed 22 diocese (Manjis) and 52 sub centres (Peehras) of the Sikh mission, Guru Ram Das created another institution; he appointed permanent in charges of each major centre of the Sikh population. These in charges were named as masand (literally one who holds office of administration). These masands were to be responsible for missionary activities besides collecting tithe (daswandh) and other contribution of the Sikhs to the national fund; they were to be a link (messengers) between the Guru and the Sikhs and were to be responsible for passing over the contribution of the Sikhs to the Guru and exchanging the message between the Guru and the Sikhs. These masands were those persons who were known for their honesty, sincerity, spirit of sewa, reliability as well as understanding of the Sikh philosophy. But, these masands were not semi-Guru or sub-Guru who had been delegated power to make sermons and/or demand special respect or status from the Sikhs. With the establishment of masand institution, Guru-Da-Chakk became not only a City State but also the headquarters of a nation.
By this time, the Bhatts (poets and record keepers of history) too had become a part and parcel of the Guru darbar. Besides them, dhadis (ballad singers) too were serving the Guru’s court. Thus, the Sikh city had become an educational and cultural centre too. This gave an intellectual direction to the Sikh nation.
Guru Ram Das was himself a great poet too. He composed hymns in 30 ragas. It includes 638 shabads, 8 vaars (ballads), 246 padas, 31 ashtpadas and 138 salokas1too. These include a hymn, read by the Sikhs for performing a Sikh marriage. Though Guru Sahib did not compose these four stanzas as ritualistic hymns for human marriage. But one can understand the message of spiritual marriage from these hymns:
1 Vaar, padas, ashtpadis and saloks are form/metres of poetry.
In the first round (laanv), (You i.e. God) confirm the principle of active life; O! God I am sacrifice unto You (bal ram literally means: I am sacrifice to you O! Ram/God).
Conform to the word (baani) of Brahma (God), Ved (books of knowledge) and faith; it will remove your sins.
Be firm in faith, remember the name of God. Simritis (books of knowledge) do conform to this faith in name.
Adore the perfect true Guru, it will remove all your sins.
The greatly lucky are in bliss, in ease, the name of God is pleasing to their mind.
Nanak says: “O! Men of God, recite the word in the first round, and begin with the ceremony of marriage.”
In the second round (laanv), true Guru has got me to unite with Purakh; O! God I am sacrifice unto You (bal ram literally means: I am sacrifice to you O! Ram/God).
In fear, I am fearless, If the dirt of ego comes to mind, this will be washed off; O! God I am sacrifice unto You (bal ram literally means: I am sacrifice to you O! Ram/God).
Be blessed with pure fear, sing the attributes of God, and see Him ever present.
God has expanded Himself through souls, thus He is perfectly pervading all.
Inside and outside, it is God only; (and) the men of God, sitting together sing the songs of bliss.
Nanak says: “Men of God have started second round, and are playing upon the melody of unfrictioned word.”
In the third Lanv (round), O! lovable detached God, my mind is excited; O! God I am sacrifice unto You (bal ram literally means: I am sacrifice to you O! Ram/God).
God has arranged the union of saints, thus the greatly lucky are blessed by Him.
The pure are blessed with (love of) God, they sing His attributes, and from mouth they recite the word (baani) of God.
The saints, have got Him, with great luck; let us (together) relate the unrelatable story of God.
In heart the sound of God has sprung up, let us to be lucky, remember Him.
Nanak says: “Recite the third round, and let God give detachment to mind.”
My mind is in ease. I am blessed with God; O! God I am sacrifice unto You (bal ram literally means: I am sacrifice to you O! Ram/God).
Gurmukh has met me, as liked by God. He is pleasing to my mind and body.
God has let me taste sweet, it is liked by my Master, day and night, I am intuned with Him.
I have got the desired fruit, from Master; I am greeted to be (immersed) in the name of God.
God-Master, has arranged marriage, having name in heart she is blooming.
Nanak says: “Recite the fourth round, I am blessed with imperishable Master.”2
2
har pahilaṛee laav parvirṯee karam driṛ-aa-i-aa bali raam jee-o.
baṇee barahmaa vayd dharam ḏariṛhu paap ṯajaa-i-aa bali raam jee-o
dharam ḏariṛhu har naam dhi-aavahu simiriṯ naam ḏariṛ-aa-i-aa.
saṯgur gur pooraa aaraadhahu sabh kilvikh paap gavaa-i-aa.
sahj anaⁿdu ho-aa vadbhaagee man har har meeṭaa laa-i-aa.
jan kahai naanak laav pahilee aaraⁿbh kaaj rachaa-i-aa.
har doojṛee laav saṯguru purakhu milaa-i-aa bali raam jee-o.
nirbha-o bhai man ho-ay ha-umai mail gavaa-i-aa bali raam jee-o.
nirmal bha-o paa-i-aa har guṇ gaa-i-aa har vaykhai raam haḏooray.
har aaṯam raam pasaari-aa su-aamee sarab rahi-aa bharpooray.
aⁿtar baahar har parabh ayko mil har jan maⁿgal gaa-ay.
jan naanak doojee laav chalaa-ee anhaḏ sabaḏ vajaa-ay.
har teejṛee laav man chaa-o bha-i-aa bairaagee-aa bali raam jee-o.
saⁿt janaa har mayl har paa-i-aa vadbhaagee-aa bali raam jee-o.
nirmal har paa-i-aa har guṇ gaa-i-aa mukh bolee har baṇee.
saⁿt janaa vadbhaagee paa-i-aa har kathee-ai akath kahaaṇee.
hirdai har har har dhun upjee har japee-ai masṯak bhaag jee-o.
jan naanak bolay ṯeejee laavai har upjai man bairaag jee-o.
har cha-uthaṛee laav man sahj bha-i-aa har paa-i-aa bali raam jee-o.
gurmukh mili-aa subhaa-ay har man tan meeṭaa laa-i-aa bali raam jee-o.
har meeṭaa laa-i-aa mayray parabh bhaa-i-aa an-din har liv laa-ee.
man chiⁿdi-aa fal paa-i-aa su-aamee har naam vajee vaadhaa-ee.
har parabh ṭaakur kaaj rachaa-i-aa dhan hirdai naam vigaasee.
jan naanak bolay cha-uthee laavai har paa-i-aa parabh avinaasee.
Guru Granth Sahib, p. 773-74.
3 gur saṯgur kaa jo sikh akhaa-ay so bhalkay uṭ har naam dhi-aavai.
uḏam karay bhalkay parbhaaṯee isnaan karay aⁿmriṯ sar naavai.
upḏays guroo har har jap jaapai sabh kilvikh paap ḏokh leh jaavai.
fir chaṛai ḏivas gurbaaṇee gaavai bahḏi-aa uṭ-ḏi-aa har naam dhi-aavai.
jo saas giraas dhi-aa-ay mayraa har har so gursikh guroo man bhaavai.
jis no da-i-aal hovai mayraa su-aamee ṯis gursikh guroo upḏays suṇaavai.
jan naanak dhooṛ maⁿgai tis gursikh kee jo aap japai avrah naam japaavai. (Guru Ganth Sahib, p. 305-06)
Another of Guru Ram Das Sahib’s hymns is usually quoted as a model code of conduct for a Sikh:
One who likes to be called a Sikh of Guru, the true Guru, he should get up early in morning and remember His name.
Early in morning, he should take steps to take bath in Amritsar (it is not a bath in the tank of Amritsar city, it means bath in gurbaani i.e. meditate upon gurbaani)
He should listen to the teachings of Guru, then to recite about God, because by reciting, all sins, sorrows and evils are over.
Then, when the sun rises, he should sing the word of Guru (Gurbani), and remember the name of God while sitting or standing.
One who remembers God, by every breath, (while eating) every morsel, that Gursikh pleases Guru’s mind.
Upon whom my Master is kind, help that Gursikh and tell him about the teachings of Guru.
Nanak says: “I beg for the feet-dust of those Gursikhs, who remember and help others to remember God’s name”. 3
Guru Ram Das served the gurgaddi (Guru-ship) for seven years only, but he had dedicated his earlier 32 years too to the service of the Panth (Sikh nation), hence a total of 39 years of his 47 years of mortal life. During this period he accomplished so much that one cannot even dream of that. He breathed his last at Goindwal, on the 1st of September 1581.
Some false stories about Guru Ram Das
had quality of sewa, organisation, leadership etc and not because of any other reason whatsoever it may be.