| A Spiritual journey to Amritsar |
Every time I visit India, a visit to Darbar Sahib and the Akal Takhat goes without say. There is an upsurge of emotional feelings to visit this unique sanctified place for darshan. I stayed in Amritsar to be part of all the religious programs that is catered for the transient sangat. The kirtan and the minute by minute activities from the Darbar Sahib, is amazing and this becomes an integral part of one's existence. This definitely did for me and I just did not want to leave the place but just immerse in the kirtan, naam simran and being with the like-minded people of all races. The holy city of Amritsar is the most sacred place and religious epi-centre of the Sikhs and non-Sikhs; it is the fountain of Sikh faith and the Akal Takhat, the source of secular inspiration and direction.
Amritsar, the city is named after Amritsar, the sarowar meaning the "Pool of Nectar". The city was founded by Guru Ram Das Ji in 1577. The sarowar was completed by Guru Arjan Dev Ji who constructed the Harmandir Sahib and installed the Adi Granth. Guru Hargobind established opposite the divinely Harmandir Sahib, the Akal Takhat, the throne of the Timeless One; a throne to protect as well as to serve the temple. Amritsar was the seat of the Gurus for nearly half a century from 1577 to 1628, during which period several other spots became holy places where Gurdwaras were later established.
Akal Takhat means the Throne of the Immortal and is the highest political institution of the Sikhs housed in Akal Bunga opposite the Darshani Deorhi (gateway to Harmandir Sahib across the marble-paved Parkarma. "Akal" means "The Timeless One" - another term for God. "Takhat" means "throne" in Persian. The Akal Takhat is an impressive building that sits directly in front of the causeway leading to the Golden Temple in Amritsar. The Akal Takhat was founded by Guru Hargobind on June 15, 1606 (now celebrated on 2 July) and was established as the place from which the temporal and spiritual (Miri-piri) concerns of the Sikh community could be acted upon.
It stood as a symbol of political bulwark against the Mughal Emperors in the 17th and 18th century. Various attacks on the Akal Takhat and Harmandir Sahib have been led in past by Ahmed Shah Abdali and Massa Rangar in the 18 century. On June 4, 1984, the Indian Army did more than just damage the outer facade of the Akal Takhat; they destroyed the sanctity of the Akal Takhat with tanks and reduced it to rubble, while attempting to take out Sikh militants in a controversial military operation known as Operation Blue star. This was tragic for the Sikhs and to date, 1984 is still in the minds of the Sikhs.
It is the most supreme of all the Takhats. There are four other Takhats established by the Sikh panth (community) during the last century:
Sri Keshgarh Sahib (Anandpur), Rupnagar,
Ropar.Sri Harmandir Sahib, Patna, Bihar.
Sri Hazoor Sahib Abchalnagar, Nanded
Damdama Sahib, Sabo Ki Talwandi , Bhatinda
Often, Amritsar is considered a Takhat. The Jathedar of the Akal Takhat is the highest spokesperson of the Sikh Panth and is meant to be a spiritual leader without control or influence from any outside, politically motivated sources. The present Jathedar is Bhai Gurbachan Singh, formerly Head Priest of Harmandir Sahib.
Martyrdom of Guru Arjan Dev Ji.
Two years after the Adi Granth was installed in the Harmandir Sahib, its compiler, Guru Arjan Dev Ji was arrested and tortured to death by order of the Mughal Emperor Jehangir. Jehangir mentions in his biography his opposition to the faith of Guru Arjan Dev Ji and his desire to convert him to Islam. He states that he was given an opportunity when Guru Arjan Dev Ji harboured his rebel son Khusro. But, although some historians see the harbouring of Khusro as a political act, nothing in Guru Arjan Dev Ji's life supports this view. It is said that the success of Guru Arjan Dev Ji in transforming Sikh faith into a new age faith earned him many enemies. They were at pains to bring harm to Guru Ji and had even made an unsuccessful attempt to harm him by complaining to Akbar. His concerns were spiritual, not political, and the murder of this man of profound learning was a senseless act. It gave Sikhi it's first martyr and transformed a peaceful movement of reconciliation and reform into the most militant organization witnessed in India.
This tragic turning point left a deep impression on the Sikh psyche in the form of a sharp and sudden awareness of the concept of martyrdom. Out of it grew the community's tradition of taking an implacable stand against injustice and the vagaries of tyrannical rulers. A new and lasting dimension was now added to the Sikh sense of mission and purpose.
Before his death, anticipating that the end was near, Guru Arjan Dev Ji in a parting message to his son asked him to, "sit fully armed on his throne and maintain an army." And Guru Hargobind did just that.
Guru Hargobind acceded to the Guruship in 1606, after his father's tragic end. Although he was just eleven years old at the time, Guru Hargobind is believed to have immediately begun the process of militarisation of the Sikh Panth. At the ceremony of ascension, the Guru declared his intentions: on his turban, he would wear the ruler's aigrette; instead of the ascetics self, he would wear a sword-belt with two swords symbolizing Miri and Piri, temporal and spiritual authority. Adopting traditional marks of sovereignty, Guru Hargobind asked his Sikhs to donate not cash but horses and arms. He raised a troop of 52 bodyguards, which formed the nucleus of his army. 500 youths came to him for enlistment from the Manjha (the country between the Ravi and Bias), the Doab (between the Bias and Sutlej) and the Malwa countries (comprises the portion of the Panjab formed by Patiala, Nabha, Jind, Faridkot, Ferozpur and Ludhiana). Guru Hargobind is also credited with developing the martial arts of the Sikhs, Gatka.
Guru Hargobind's architectural projects, not surprisingly, reflect his agenda and his personality. On Monday, the fifth day of the light half of Har, Sambat 1663, Guru Hargobind Ji laid the foundation of the Takhat Akal Bunga.
The original structure of Akal Takhat was built by Guru Hargobind Ji, Bhai Gurdas Ji and Baba Buddha Ji, with their own hands. No other person or artist was employed to build the platform. Guru Ji remarked that the seat of Guru would serve the panth for eternity. Guru Ji raised the height of the platform to twelve feet, defying the royal edict of Jehangir that no other person except the Emperor himself can sit on a raised platform of more than three feet. Guru Hargobind would regularly sit on the raised platform, Takhat, with all marks of royalty and dispense justice for all disputes of Sikhs.
The Akal Takhat was built a fraction lower than the Harmandir Sahib, implying the order of importance, that the search for spiritual grace was always to lead. A similar balancing of assertion and submission was built into Guru Hargobind's daily routine, which alternatively highlighted the shrine, with its spiritual function and self-effacing architectural symbolism, and the throne platform, with its assertion of sovereignty and temporal authority. The Guru started the day with worship in the Harmandir; he would then go on a hunt in the late morning and grant audience from the Akal Takhat in the afternoon; in the evening he would return to the shrine for prayers and hymns, and at night he and his followers would return to the Akal Takhat to listen to martial songs of heroic deeds.
It is from the Akal Takhat that Hukamnamas (edics or writs) are announced to provide guidance or clarification on any point of Sikh doctrine or practice. It may lay under penance persons charged with violation of religious discipline or with activity prejudicial to Sikh interests or solidarity. It may place on record its appreciation of outstanding services rendered or sacrifices made by individuals espousing the cause of Sikh faith or of the Sikhs. Importantly, no individual is above the Akal Takhat.
On one occasion the Sarbat Khalsa met at the Akal Takhat and decided to penalize Maharaja Ranjit Singh for his misdemeanours with a certain number of lashes on his back. The Gursikh in Ranjit Singh surrendered to the discipline and presented himself at the Akal Takhat to receive chastisement. However, corporal punishment to the sovereign was converted into a heavy fine.
Traces of old lime plaster, with painted Mughal-style floral motifs, found inside the Akal Takhat. This may relate to the original plinth of Guru Hargobind's time.
On the original plot of land of the Akal Takhat, there only existed a high mound of earth across a wide open space, where Guru Hargobind as a child used to play. The Gurus original Takhat is said to have been a simple platform, 3.5 metres high, on which the Guru would sit like a King at Court, surrounded by insignia of royalty such as the parasol and the flywhisk, and perform kingly tasks of receiving petitions and administrating justice. Today's Akal Takhat is a large 5-storey modern structure (3 storeys were added by Maharaja Ranjit Singh) with in-laid marble and a gold-leafed dome, that does not convey the design of Guru Hargobind's simple Takhat or plinth. However, recent restoration work has uncovered a layer of lime plaster, with painted decoration, that may have been part of the original Takhat. That plinth was far higher than the plinth of the Harmandir; yet the absence of a superstructure kept the original Akal Takhat at a level lower than the shrine.
The elaboration of the structure on marble pillars, as a semi-circular platform with an open view to the courtyard, reminiscent of an air-house, must have grown from the use to which the Darbar Hall was put.
The gilding of the ceiling with ornamentations like those in the interior of the Harmandir is perhaps later than in the holy of holies. The wall paintings apparently belong to a later period, as there are panels showing Europeans.
The total effect of the Akal Takhat and the open courtyard, in front of the Darshani Deorhi and the view of the Amritsar beyond, is of a unique and noble structure reminiscent of the of the piazza Saint Marco in Venice where the Doge's Palace faces the Grand Canal.
Harmandir Sahib, one of the Wonders of the World has the Sikhs to be proud. One of the passionate devotees described it as: "Shining in the morning light, the gilded splendor of its paneling, big dome and small minarets, this temple is a fairy world palace to the devotees of the Sikh faith. Certainly, the first look brings onto the innocent eye the image of a transcendent fact. The 'loving sight' peering into heaven from the legends of the miraculous cures by the touch of the water in the pool of nectar, in which the shrine stands makes for ecstatic awareness. The vision has been received by millions of pilgrims who have come here for centuries from near and far."
Of great historical, spiritual, and emotional significance to the Sikhs, this Gurdwara was first conceived by Guru Amar Das, but its actual construction was begun under the supervision of Guru Ram Das his successor. The Temple had humble beginnings, a house built of sun dried mud bricks was the first building constructed by Guru Amar Das. Guru Amar Das is said to have found 'a medicinal herb growing at the edge of the pool, which cured a skin ailment of his master Guru Angad Ji. For many years the Amrit Sarowar remained little more than a village tank, until the fourth Guru, Guru Ram Das began to carry out the plans of his mentor Guru Amar Das for a more permanent structure built of kiln fired brick.
Around the world, to non-Sikhs the Golden Temple* or Harmandir Sahib is, perhaps, better known by its English 'sobriquet' - a name given to the Temple because of the lavish gold plating that adorns the walls of its two upper floors, which include its dome, the airy Shish Mahal, where three Gurus spent many hours, and its minaret's. Maharaja Ranjit Singh, the great Sikh Maharaja of the only Sikh state to never be ruled by the British during his lifetime was, besides one of the greatest generals of military history, one of the few rulers of India to serve his Kingdom and its subjects of, various religions, with an eye to the equality of all. He was also a great patron of the arts. During his lifetime he had strived to bring all Sikhs under the rule of one great Khalsa Kingdom. When he gained control of Amritsar he used much of the great excess wealth the Panjab produced to rebuild many Gurdwaras associated with the days of the Gurus as well as having many more constructed. *(The SGPC in March 2005 has prohibited Sikhs from referring to the Sri Harmandir Sahib as the Golden Temple.)
He was, along with his grandson, Nau Nihal Singh, very generous in his patronage of the Gurdwara at Tarn Taran, but the Harmandir Sahib held that same special place in his heart, that it holds for all Sikhs. Here he contributed tons of gold to cover the exterior walls of the Gurdwara's two upper floor's ornately fashioned metal panels. The beautiful dome, shaped like an inverted lotus, which sits above the curved bangaldar roof of its Shish Mahal, alone was covered in 220 lbs. of the precious metal.
The city in which the temple is located is now known by the name of its Holy tank the Amritsar (pool of nectar). Amritsar is located in East Panjab at the North West border of India. It is the most sacred and the most visited of the many historic Sikh shrines spread across India, Pakistan and the world.
In 2002, the Temples gold plating was replaced with new gold plates. In 1604, the newly compiled Adi Granth was housed here for the first time. The Fifth Sikh Guru, Guru Arjan Dev Ji sat on the floor with the rest of the congregation while the Adi Granth was placed on a high platform or Takhat.
Over the years the Temple has suffered many attacks, been pulled down and even had its Sarowar filled in or defiled with the carcasses of slaughtered animals, but like the fabled temples of China and Japan which are torn down and rebuilt to insure their continuance (they remain as new in appearance as the day they were first built). The attackers found that the backs of the Sikhs as well as the back of the religion proved impossible to break, for the Temple was always rebuilt, each time growing stronger and more beautiful than before. Many of the attackers found that the Sikhs were capable of seeing that the perpetrators of such deeds received earthly punishment, despite their seeming safety among their guards - i.e. Massa Rangarh. The names of Bhai Mani Singh, Bhai Deep Singh, Sant Jarnail Singh Bhindranwale, Bhai Sukha Singh and Bhai Mehtab Singh will always be remembered for their actions in defense of the faith and Temple.
The Temple appears to rise from the beautiful blue waters of its surrounding Sarowar. Its upper walls and Lotus Dome stretch toward the sky reflecting the rays of the Golden Sun above. The Sarowar is surrounded by a Parkarma or Causeway, which is used by the devotees to walk in a clockwise circle around the Sarowar stopping at the many spots associated with Sikh history and the Gurdwaras defenders, before crossing the causeway into the Harmandir Sahib itself, the throne of the holy Sri Guru Granth Sahib during the day; the central hub of all Sikh religious activity.
During the daylight hours continuous Kirtan and Gurbani recital takes place. The Temple has 4 doors which face the four cardinal directions East, West, North and South. As Guru Arjan was aware that the other religions of the world use a specific direction for the layout of their houses of worship he had a door placed so that anyone could enter the Temple from the direction his religion dictated. A leading Sufi Saint, Hazrat Mian Mir, was asked to lay the cornerstone of the Gurdwara's foundation. As it was on the first day the Gurdwara was opened, all visitors to the Temple, no matter their religion, caste, nationality, or social status are welcomed to this temple.
The Sri Guru Granth Sahib(SGGS) lies literally at the heart of worship in the Harmandir Sahib complex serving as the focus of attention and devotion in the Harmandir's sanctum. Other copies of the Guru Granth Sahib are continuously recited on the first floor of the building and in the Shish Mahal Pavilion on the Gurdwara's roof. The SGGS is also recited continuously at the other shrines in the complex: Baba Deep Singh, Lachi Ber, Thara Sahib, Shahidganj and the Akal Takhat. In addition, the compositions of the Gurus and Bhagats contained in the SGGS comprise most of the Kirtan sung in the Harmandir Sahib.
The SGGS is also central to Sikh worship in the Harmandir Sahib in another sense. The pattern of worship in the Harmandir Sahib reflects both the historical memory of the presence of the fourth, fifth and sixth Gurus in the city of Amritsar and the doctrine of the SGGS as the embodiment of the human Gurus. According to the Sikh tradition, the Gurus resided at the modern site of the Gurdawara Guru Ka Mahal in the heart of the old city and came daily to the Harmandir Sahib, often passing their time in the Shish Mahal (the mirrored room atop the Temple). After the addition of the Akal Takhat, constructed by Guru Hargobind, the Guru also spent time there on a daily basis.
Daily Timetable
The timetable followed inside the Harmandir Sahib recreates the traditional understanding of the period of Sikh history when the Gurus resided in Amritsar. The morning Kirtan begins in the sanctum of the Harmandir Sahib in the early morning with the singing of the lengthy composition Asa di Var, which is interrupted by the arrival of a procession from the Akal Takhat of the Sri Guru Granth Sahib being carried on a palanquin on the shoulders of Sevadars (volunteers). It is good to be up at early hours to witness the entire ceremony unfold in front of your eyes
The Sangat (congregation), those who have begun their day early enough to be among those to be first to fill the Temple, rises as the Holy Granth is placed on the Singhasan (throne) in the centre of the sanctum and attendants then read verses from the Granth in praise of the Sikh Gurus, written by the Gurus' court poets, the Bhatts. The Holy Granth is then ceremoniously opened and a Hukam (command) is taken by opening the text at random and reading the first composition on the open page.
This process is intended to recreate the daily routine followed during the time of the Gurus: the arrival of the Guru Granth at the Harmandir Sahib from the Akal Takhat, the praises sung in honour of the Gurus by court poets and others, and his first discourse of the day in the shrine. The Guru Granth Sahib then remains on its throne in the sanctum until the early evening, when it is again taken in procession on a palanquin to the Akal Takhat for its traditional night-time rest.
The contours of the day as enacted in the sanctum of the Harmandir Sahib therefore reflect and recreate, on a daily basis, the nexus between the Gurus and Amritsar, embodying in praxis the historical memory of the presence of three of the human Gurus in Amritsar. For modern Sikhs, the daily routine of the Harmandir Sahib also literally reflects the Sikh doctrine of the SGGS as the physical embodiment of the ten Human Gurus.
The Sikh Gurus
The foundation stone of the historic building was laid by a non-Sikh. The Guru gave the task of initiating the building to a Muslim Saint Hazrat Mian Mir Ji of Lahore in December 1588. The Guru had been asked by the previous Guru to find the Holiest man in India to lay the stone for the Gurdwara. Guru Arjan Dev Ji in choosing his friend Hazrat Mian Mir Ji to lay the stone showed the world the true message of religion, promoting interfaith dialogue and interaction.
During the 1400 hundreds, the site had a small lake, which was surrounded by a wooded area. Travelers and holy people used the site for meditation and rest. These visitors recognised it for its special sense of tranquility and its pure and sweet water. Historical records show that Gautama Buddha stayed for some time at this ancient lake even recommending it as a place for Sadhus and Rishis to meditate. Although there is no 'paper trail' to prove the claim, it is thought that the land was gifted to the Guru Ram Das's daughter as a present for her wedding to Guru Arjan.
The lake was enlarged and a small community was established during the leadership of the fourth Sikh Guru (Guru Ram Das, 1574-1581). It was during the leadership of the fifth Guru (Guru Arjan, 1581-1606), that the Golden Temple was built. It was completed in 1601.
The development of the Harmandir Sahib and Amritsar have gone hand in hand; the city was formerly known as Ramdaspur, and on construction of Harmandir Sahib became known as Amritsar. Guru Ram Das Ji encouraged traders and businessmen to settle in the city with the development of the Guru Ka Bazaar and the market at Chowk Passian. During the times of the fifth and sixth Gurus, plans were made and implemented to expand the city; wells and baolis were constructed to supply water to the ever growing groups of pilgrims. The garden, Guru Ka Bagh was laid out to the south-east of the Harmandir. The area surrounding the temple was developed into markets, gardens, homes and residential palaces. Guru Arjan Dev Ji also lived in one of these newly constructed houses.
Guru Arjan Dev Ji's martyrdom in 1606 gave a new direction to the faith and to the development of the city. Guru Hargobind added the political-temporal aspect to the spiritual aspect of Sikh faith. This led to the construction of the Akal Takhat within the precinct space, a fortress named Lohgarh (lit. fort of steel) outside it, and a wall around the city to protect it from those who began to fear, envy and even attack the Sikhs.
Guru Hargobind also constructed the Chaurasi Atari adjoining the Guru Ka Bazaar and a new garden Akalian da Bagh adjacent to the Guru Ka Bagh in 1609.
The seventh, eighth, ninth and tenth Gurus did not make any additions to the Harmandir or the city. During this period the masands looked after the Harmandir and are known to have mismanaged the temple. At this time the Sikhs were engaged in several battles against corrupt practices and Mughal rulers. All efforts were directed towards protecting the Harmandir from desecration.
After passing of Guru Gobind Singh Ji in 1708, the Sikhs passed through a very critical phase where they were 'legally hunted and killed, with prices having been fixed on their heads. It was during this period that the Harmandir Sahib was damaged and/or demolished five times. Each time the Sikhs took the earliest opportunity to rebuild it. It was in 1762 that Ahmad Shah blew up the building with gunpowder, but the Sikhs rallied to return to Amritsar and celebrated the festival of Diwali a few months later.
In January 1764, Jassa Singh Ahluwalia took over Sirhind and then he and other Sikh chiefs gave a call for the reconstruction of the shrine. Money raised was deposited with Des Raj of Sursingh village and he was also entrusted with the supervision of the work. The edifice then raised on an earlier original design has since remained the same with minor alterations and embellishments.
During the Misl period, when the Mughal Empire declined and the power of Sikh chiefs rose, many Bungas were built, not only to defend the Harmandir but to fortify the city. These were military establishments, but they also served as educational institutions and rest houses for pilgrims. New roads, forts and Bazaars were also constructed during this period.
The inscription above the outer walls entrance to the Harmandir Sahib reads, after the Mool Mantar: "The Great Guru in His wisdom looked upon Maharaja Ranjit Singh as his chief servitor and Sikh, and in his benevolence, bestowed on him the privilege of serving the Temple."
The Parkarma around the Sarowar was made in 1784. Later after 1801, when Maharaja Ranjit Singh had defeated the Misl chiefs and established his headquarters in Lahore, the shrine was embellished and ornamented with gold. This process commenced in 1802 and the work included the application of in-laid marble panels onto the outer face of the building, richly embossed gilded metal sheets and a range of fresco techniques. Maharaja Ranjit Singh also constructed the Gobindgarh fort in 1805-09 along with his own summer palace and a series of gardens and canals.
The British took over the management of the Harmandir on the annexation of the Punjab (1849-1947). During their time they built several administrative buildings, railways, churches and roads within Amritsar. The clock tower was built in 1862 and with this the direction of the main entrance to the precinct of Harmandir Sahib was changed from the west to the north.
Gurdwara Dukh Bhanjani Beri is near yet another ber tree near the Eastern edge of the sarowar. The name Dukh Bhanjani means eradicator of sorrow and pain. This relates to a legend that a leper was cured of his ulcerations by taking a bath at this point of the sarowar that existed here before it was dug up into the present sarowar.
Duni Chand Khatri was a rich land lord of Patti town. He had five daughters. All were beautiful and talented. One day Duni Chand asked his daughters, "Tell me who provides you meals" Elder four daughter readily said that their father was providing them every thing. He is their benefactor.
But the younger daughter named, Rajni replied, "It is God that sustains all living beings" Hearing this reply Duni Chand was so enraged that he married Rajni to a leper. But Rajni did not care about it. She accepted the leper as her husband and served him with great love. In those days Guru Ram Das Ji was constructing a new city at Amritsar. Rajni took the leper with him and reached Amritsar. She met the devotees of the Guru When devotees saw that her husband was leper they took pity on her and provided him a room to live. She also joined the other devotees and was deputed to cook meals in the common kitchen. She was well contented with her fate. She was always contemplating the name of God. When she was going to join his duty, she used to take her husband with her.
Making a suitable arrangement for his sitting under a shady tree, she used to go to the kitchen. One day she left him to sit under a Ber tree. When her husband the leper was sitting on the bank of the pond, he saw a pair of crows dipped down in the pool and flew away with their colour changing from black to white
Seeing this he concluded that pool did not contain ordinary water, so he made up his mind to bathe in the tank. He reached near the pond and dipped into the water. When he came out he was astonished to see himself hale and healthy, He was no longer a leper. He walked as a young man and again sat under the shade of the Ber tree. When Rajni returned from langar she was unable to recognize him. When the young man convinced him her telling her the whole story; Rajni felt very happy. They met Guru Ram Das Ji and told him the whole story The Guru was pleased to hear it. He told Baba Buddha Ji that pond was the same holy place about which Gum Amar Das Ji had foretold. When the people of the area heard about the appearance of Nectar pond they rushed to see and have a bath in it The tree under which the leper was sitting came to be known as Dukh Bhanjani Beri as it relieves the pains and afflictions A Gurdwara has been built near that Ber and thousands of people take bath near that Beri to present day.
Many other Sikh centres exist in India, even other Takhats, but this Gurdwara and its Complex has become World famous, popular not only among Sikhs as a place of pilgrimage, but for its admirers of many religions. The establishment of Sri Harmandir Sahib during the late 1500 hundreds was a most significant achievement as the Sikh Gurus saw to its establishment as a centre of excellence, inspiration and action for the faiths many followers spread around the world. The popularity and importance of this Crown Jewel of Sikh Gurdwaras has made the whole of this region a prosperous an important economic hub, as well as the prominent centre of Sikh activity. Many administrative and economic institutes now have bases in the city of Amritsar. By the creation of this city, the Gurus created an important city which today boosts an International Airport named after Guru Ram Das Ji), University, which also serves as a Regional Capital.
Gurdwara Lachi Ber is a small, domed shrine near Darshani Deorhi marks the site where Guru Arjan Dev used too sit under a ber tree which bore fruit of the size of lachi(cardamom). Hence, the name is Lachi Ber.
Gurdwara Baba Buddha Ji was another ber tree, still extant, on the Northern bank of the sarowar. Hence, Baba Buddha sat supervising the excavation of the sacred pool.
Gurdwara Manji Sahib is of recent construction East of the Darbar Sahib. The place was formerly known as Guru Ka Bagh (Guru's garden). Before the construction of Sri Harmandir Sahib, Guru Arjan Dev used to hold daily congregation at this site. The vast hall of this Gurdwara is now used for special or large congregations and usually a sermon is held after the pronoucement of the Hukamnama from Darbar Sahib.
Gurdwara Baba Atal Sahib is situated to the south of the Golden Temple, about 185 metres from Sarai Guru Ram Das. The nine-storey octagonal tower, standing 40 metres high, is the tallest building in Amritsar.
Originally a samadhi, or cenotaph, enshrining the remains of Baba Atal Rai, a son of Guru Hargobind, the sixth Guru of the Sikhs, it was transformed, with the passage of time, into a Gurdwara.
According to popular tradition, Atal Rai, at the age of nine, restored his close friend Mohan, son of a widow, to life after his sudden demise. Guru Hargobind considered his son's act as being against the Sikh tradition and rebuked him for performing a feat involving a miracle and warned him that one's spiritual power should be displayed "in purity of doctrine and holiness of living". It is said that Atal Rai told his father that he would lay down his own life for breaking the law of nature by reviving his friend from the dead. So he went into a meditative trance and soon breathed his last. His pyre was lit on the bank of Kaulsar and, later on, to perpetuate his memory a monument was raised. Although Atal Rai died at the age of nine, he was honoured with the title of Baba, a grand old man, for the extraordinary powers he had displayed. The present nine-storey building represents the nine years of Baba Atal's life.
Different authors have given different dates of its erection. However, it appears that the present structure was raised sometime in the last quarter of the eighteenth century, with repairs and renovations extended from time to time. The edifice is so designed as to have a double octagonal structure, one rising exteriorly and the other interiorly - the former also serving as circumambulatory. The storeys rising on the exterior and bigger octagonal base terminate at the sixth level, but the interior and smaller octagonal base supports nine storeys, allowing the three upper storeys, surmounted by a gilded dome, to rise considerably above the high point of the exterior elevation. The walls are so solidly built that a double staircase runs to the very top through the breadth of the wall itself, with a provision for entrance at each floor.
There are four doors on the ground floor, one on each of the cardinal sides. However, the main entrance faces east. Within the interior octagonal elevation, also having four doors, is kept the Guru Granth Sahib, enshrined in a beautifully wrought brass canopy, surmounted by an exquisite chhatri. The doors are made of silver and brass with elegantly embossed designs. Brass plates embossed with figures recounting Sikh and Hindu themes are affixed in a set of three plates on each of the four outer doors. The embossed brass sheets were presented by the devotees about the middle of the nineteenth century and later. A few of these bear names and addresses of the devotees and also the dates of presentation. The most typical and best specimens of the art of embossing on brass that thrived in Amritsar in the hands of craftsmen of Kucha Fakirkhana in the preceding century is seen in the plates embellishing the Baba Atal Gurdwara and one plate carries the trademark name of the craftsman.
The interior walls of the first floor are adorned with murals. Unfortunately, many of these have been obliterated beyond recognition and at present only 42 panels survive. A large series of paintings unfold, stage by stage, the life of Guru Nanak. The first painting in the series represents all the gods requesting the Almighty to send a holy person to earth to relieve it of the burden of Kali Yuga; and the last depicts Guru Nanak appointing Guru Angad Dev as his successor to the Guru Gaddi. Another series represents Sikh martyrs, including the four sons of Guru Gobind Singh, who laid down their lives for the cause of their faith.
Among the series of paintings pertaining to Guru Nanak, those depicting scenes from his childhood are of special interest. One of these, for instance, records a school scene, depicting Nanak, at the age of seven, commencing his education. Nanak, along with his father, Mehta Kalu, is seated in front of the mullah, Kutbdin. Just at the start of the first lesson, young Nanak is seen explaining the meaning of the first letter to the mullah. Some of the pupils are waiting to show their phatti to the mullah, while others are either cleaning it or writing on it.
Murals in a considerably damaged state are also to be seen at the deorhi or the first entrance to the shrine. Large panels illustrate scenes from the life of Baba Atal and Guru Nanak; and the various stages of the battle of Mukhtsar. There are also two series of paintings: one, presenting the ten Gurus; and, the other, depicting members of the whole lineage of Baba BuddhaJi. Sri Chand and Lakhmi Das, two sons of Guru Nanak, are also portrayed. A few damaged paintings are also to be seen on the front wall of tosha khana, the treasury, located adjacent to the tower.
Michael Edwardes considers these murals to belong to the early nineteenth century. But there are two strong reasons that suggest a later date. First, no reference to Pandit Brij Nath, who appears in one of the paintings showing Guru Nanak being taught by him, is to be found in Janam Sakhis written before the early nineteenth century. Secondly, the calligraphic style of the Gurmukhi script seen in these paintings evidently relates to a later period. Therefore, these murals appear to have been executed in the last decade of the nineteenth century. It is believed that the muralist Mehtab Singh, born in 1871, executed these murals.
Most of the personages portrayed in paintings, except Nanak, are presented in profile. Indian red, ochre and other earth colours, with frequent touches of gold, establishes the key to the colour scheme. A sense of perspective and foreshortening, though not perfect, gives the illusion of depth and volume. The figures are projected with the help of light and shade.
The observations made here are based on a visit to the shrine in 1970. In 1971, the entire painted area was repainted in gaudy colours in a technique ill-suited to the old murals - all in the name of 'renovation'.
The poor and the needy are fed and helped in the Gurdwara of Baba Atal. Throughout the day, devotees come to pay homage, bringing prepared food to be distributed among whosoever is present in the shrine. This has made the following saying popular among the people, not only of Amritsar but of the entire Punjab: "Baba Atal Pakian Pakaian Ghal" (Baba Atal sends prepared meals).
Gurdwara Ramsar Sahib, Amritsar: Among the other famous historical shrines located in the city of Amritsar is the Ramsar Gurudwara situated on the bank of the pool of the same name. Located north-east from the Golden Temple, this place is, where Guru Arjan Dev for a year or more went into seclusion along with his scribe, the great wise, Bhai Gurdas Ji to compile the holy Adi Granth. The sacred volume was completed in 1604 and installed with due honor and ceremonies in the Harmandir Sahib In this holy book, Guru Arjan Dev collected the hymns of first four Gurus, namely Guru Nanak, Guru An gad, Guru Amir Das, Guru Ram Das and adding his own compositions as well as selections from the writings of the Hindu and Muslim mystic saints.
The selection for the Holy Scripture was based on the principle of the unity of God and the brotherhood of mankind. In this unique holy book is preserved the purity of the scriptures, embodying, the philosophy of the Gurus for the perpetual guidance of the Sikhism and other faiths.
This holy Adi Granth was arranged according to the musical measures or notes in which they were intended to be sung. The Holy Book was given the status of the Guru by Guru Gobind Singh. Just before he left for his abode in heaven on October 7, 1708, in his wisdom he proclaimed, "Accept Guru Granth Sahib as the visible image of the Guru. Those whose hearts are pure can find the truth in the shabad". This was the last injunction to the Sikhs of the Tenth Guru. He put an end to apostolic succession and enjoined upon the Sikhs to look upon the Granth Sahib as their only Guru in future. There lies the importance of the place where this sacred volume was compiled by Guru Arjan Dev. Gurdwara Ramsar is held in great reverence by the Sikhs.
Gurdwara Ramsar stands on the bank of the Ramsar sarowar, near Chativind Gate, on the South Eastern side of the walled city. After the completion of the Harmandir, Guru Arjan undertook the compilation of Adi Granth, the Holy Book, now revered as Guru Granth Sahib. For this task, he chose a secluded site. The spot selected was then a shady nook, one km away from the bustle of the town. To make the surroundings more agreeable, he had a tank dug which was named Ramsar after Guru Ram Das. Here, Guru Arjan composed his famous Sukhmani Sahib, the Psalm of Peace, and with Bhai Gurdas as his scribe compiled the Adi Granth during 1603-04. The present Gurdwara Ramsar, a small marble-lined hall topped by a gilded, fluted lotus dome built in 1855, marks the site of the Guru's labours.
Gurdwara Mata Kaulan Sahib or Gurdwara Kaulsar Sahib is a sacred Sikh shrine on the west-side of Gurdwara Baba Atal in Amritsar, Panjab near the main Darbar Sahib at Sahib. Next to the Gurdwara Mata Kaulan lies a Sarowar (pool) known as Kaulsar Sahib or Kaulsar Sarowar, named after a holy lady who was raised as a Muslim Muslim called Bibi Kaulan, the adopted (possibly Hindu) daughter of the Qazi of Lahore.
She was a highly spiritual woman who was above religious divides and took refuge with the sixth master Guru Hargobind Ji at Amritsar (1606-1645). The samadh of Mata Kaulan lies at the western end of the Kaulsar Gurdwara.
The significance of Gurdwara Mata Kaulan and Kaulsar sarowar could be adjudged from the fact that Guru Hargobind, the sixth Sikh guru, had directed the devotees to take a dip in the Sarowar Kaulsar before the Golden Temple sarowar. (a sakhi to this effect is written right outside the entrance of Gurdwara Bibi Kaulan, adjacent to Darbar Sahib).
Mata Kaulan, against whom her 'father' the qazi had pronounced a death sentence, for showing devotion to Sikh Gurus, was brought discreetly to Amritsar by Saint Mian Mir who had laid the foundation stone of the Golden Temple. Mata Kaulan, who was allotted a special place near the Golden Temple and Baba Atal, where she spent her entire life before breathing her last at Kartarpur.
The excavation of Kaulsar was started in 1624 and was completed in 1627 under the supervision of Baba Buddha Ji, first Head Granthi of the Golden Temple.
Kaulsar is one of the five holy tanks (Sarowars) at the holy city of Amritsar including Santokhsar, Bibeksar, Ramsar and the main one after which the city is named, Amritsar at the Golden Temple.
In March 2004, the Karseva of the first-ever sarowar named after a Muslim woman, Mata Kaulan, adjoining the Golden Temple was completed when a 'state of the art' filtration system was also installed.
Gurdwara Baba Deep Singh, Amritsar: The great Sikh scholar and martyr Baba Deep Singh was mortally wounded here when in 1762 the Afghan invader Ahmed Shah Abdali ordered the Harmandir Sahib blown up and the Sacred Tank filled in. Baba Deep Singh, the greatest Sikh scholar of his time, took up the sword on a mission to restore the sanctity of the Sikhs most revered Temple. He along with five thousand faithful Sikhs fought against the Muslim forces of Jahan Khan. Although heavily outnumbered the Sikhs fought bravely. Baba Deep Singh was fatally wounded in the neck but had vowed to die in the precincts of the Golden Temple. Although mortally wounded Baba Deep Singh was able to continue fighting until he was able to make his way to the Amritsar (sacred pool) where he finally expired.
Gurdwara Baba Deep Singh is located outside Chatiwind Gate in Amritsar. It commemorates the unrivaled martyrdom of Baba Deep Singh Ji who fought valiantly and dauntlessly along with thousands of Sikhs, whom he had famously dared to cross his line drawn in the sand, in 1757 to liberate Harmandir Sahib from the defiled clutches of Afgani invaders. Sardar Jassa Singh Ramgarhia constructed a memorial to the famed martyr. In the 19th century Akali Phula Singh replaced the memorial platform into a magnificent Gurdwara. The Shiromani Gurdwara Prabandhak Committee enlarged and developed this important Gurdwara into the present complex in the early 1920s.
Gurdwara Baba Deep Singh near the Chativind Gate of the walled city commemorates the martyrdom of Baba Deep Singh of the Shahid Misi, who, coming from Damdama Sahib (Talwandi Sabo) in Bathinda district to liberate the Darbar Sahib, which had been attacked and desecrated by the Afghan invaders, was mortally wounded here on 11 November 1757. Jassa Singh (d. 1803) of Ramgarhia misi raised a memorial platform on the site which was later developed into a Gurdwara by Akali Phula Singh (d. 1823). Long under the management of the descendants of Sardar Karam Singh of Shahid misl, it was handed over to the Shiromani Gurdwara Parbandhak Committee in 1924. The surrounding estate owned by the descendants of Jassa Singh Ramgarhia was also donated later to the Gurudwara Shahidganj.
Gurdwara Sri Guru ka Mahal is situated in the Amritsar City. It is near to the Darbar Sahib. Sri Guru Ram Das Ji and his family stayed here. Sri Guru Ram Das Ji founded the city of RAMDASPUR (Modern day AMRITSAR) and began excavation of 'POOL OF NECTAR'. Sri Guru Arjan Dev Ji got married here and was also blessed as GURU here. Sri Hargobind Sahib Ji was also married here. This place is also birth place of Baba Atal Rai Ji and Sri Guru Tegh Bahadur Ji. I noticed that surrounding Gurdwaras in Amritsar are a bit neglected. The focus is all on Darbar Sahib to develop and ensure it is kept in pristine shape and order.
I ensured that I moved around to have darshan of other sacred sites as just The Darbar Sahib keeps one occupied and it is worth taking the time out to visit other Gurdwaras which are within walking distances. It is also fun walking through the streets and alley way. Finding the Gurdwaras was not a problem as the local people are willing to guide you. Some even take the trouble accompanying me and ensuring that I reached my destination safely. I gathered and noticed that people living locally do not even pay obeisance to these sanctified places and visitors come from all over the world to visit and stay for a longer period just to have their darshan and learn about the Sikh history, beliefs, traditions and culture who believe in the Universal One, Love for others and equality of mankind.
Reference: Sikhiwiki.org
Photo Courtesy: Inni Kaur & others