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GNDU Question Paper-2023

Bachelor of Commerce

(B.Com) 3

Semester

PUNJAB HISTORY & CULTURE

(From 1000 to 1605 A.D.)

Time Allowed: Three Hours Max. Marks: 50

Note: Attempt Five questions in all, selecting at least One question from each section and the

Fifth question may be attempted from any of the Four sections. All questions carry equal

marks.

SECTION-A

1. Elaborate the Society and Culture of Punjab during Turko-Afghan rule.

2. Discuss the social and religious condition of Punjab under Mughal rule.

SECTION-B

3. Explain how Bhakti Movement had a great impact on the society of Punjab. Name few

Bhakti Saints also.

4. Discuss the contribution of Sufism in Punjab.

SECTION-C

5. Elaborate the life and Travels of Guru Nanak Dev.

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6. Discuss teachings of Guru Nanak Dev.

SECTION-D

7. Discuss the development of Sikhism under Guru Amar Das and Guru Ram Das.

8. Discuss the Martyrdom of Guru Arjun Dev. What was the impact of the Martyrdom of Guru

ji on the society?

GNDU Answer Paper-2023

Bachelor of Commerce

(B.Com) 3

Semester

PUNJAB HISTORY & CULTURE

(From 1000 to 1605 A.D.)

Time Allowed: Three Hours Max. Marks: 50

Note: Attempt Five questions in all, selecting at least One question from each section and the

Fifth question may be attempted from any of the Four sections. All questions carry equal

marks.

SECTION-A

1. Elaborate the Society and Culture of Punjab during Turko-Afghan rule.

Ans: When we think of Punjab during the Turko-Afghan rule, picture a land of bustling villages,

fortified towns, and vibrant trade routes where cultures collided and mingled. Between the 11th

and early 16th centuries, this region was not just a strategic frontier for empires but also a

melting pot of diverse peoples, traditions, and ideas. The Turko-Afghan rulers, arriving from

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Central Asia and Afghanistan, brought their own cultural and administrative systems, which

blended intriguingly with the native Punjabi life.

1. Social Structure

In Punjab during this period, society was primarily agrarian. Villages were the backbone of life,

with most people engaged in farming. Land was the principal source of wealth and social status.

The rulers often granted land to loyal nobles or military officers, creating a class of local landlords

known as zamindars. These zamindars collected taxes and ensured that the villages remained

productive, while also serving as intermediaries between the ruler and the common folk.

Interestingly, Punjab was not just composed of Muslims; Hindus and local tribal groups formed a

significant portion of society. Religious diversity influenced social interactions and culture. The

people were bound by kinship, caste, and tribal affiliations, which shaped marriage alliances,

festivals, and even conflicts.

A story from that time can illustrate this beautifully: In a small Punjabi village, a Muslim merchant

and a Hindu carpenter were neighbors and friends. Despite their different religious practices,

they celebrated harvest festivals together, shared food, and assisted each other during crises like

floods or droughts. This story, though small, reflects the social harmony and communal

cooperation that were vital in rural Punjab.

2. Cultural Life

Culture in Punjab during the Turko-Afghan era was a fascinating mix of local traditions and

foreign influences. Persian became the language of administration, literature, and high culture

due to the Central Asian rulers, while Punjabi remained the language of the masses. The Turko-

Afghan rulers, such as Mahmud of Ghazni and later the Lodis, encouraged Persian literature and

poetry, and many local scholars were inspired to compose works in Persian as well.

Architecture flourished during this period. Forts, mosques, and caravanserais dotted the

landscape, blending Central Asian styles with local building techniques. The Lahore Fort, though

later expanded, had its roots in these Turko-Afghan influences. Houses were constructed with

locally available materials, yet some wealthy elites incorporated intricate Persian designs in their

homes, reflecting a blend of practicality and aesthetic aspiration.

Music and dance also thrived, though primarily in folk forms. Local Punjabi music, with

instruments like the dhol and ektara, remained popular in villages. Sufi saints played a crucial

role in shaping the cultural and spiritual life. Their shrines became centers of music, poetry, and

social gatherings. One famous story tells of a wandering Sufi saint who, upon arriving in a village,

brought together people of different faiths for a mela (fair). He recited poetry in Punjabi that

celebrated humanity, kindness, and love for God. Even the local rulers respected his teachings,

showing how culture and spirituality transcended political divisions.

3. Religion and Spiritual Life

Religious life in Punjab under Turko-Afghan rule was marked by both tension and tolerance.

Islam was the religion of the rulers, yet they had to navigate a largely non-Muslim population.

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While there were instances of forceful conversion, there was also a lot of peaceful interaction

and cultural exchange. Sufism played a central role in this process. Sufi saints like Baba Farid and

Sheikh Hamid spread messages of love, equality, and devotion through poetry and personal

example. Their teachings attracted people from all social and religious backgrounds.

Temples, mosques, and shrines coexisted in many towns and villages. Religious festivals, whether

Islamic, Hindu, or local, were integral to community life. Pilgrimages and fairs provided occasions

for trade, socializing, and cultural exchange, further blending diverse traditions.

4. Economic Life and Trade

Punjab’s society was not only agrarian but also commercial. The fertile land produced surplus

crops, which fueled trade. Markets in towns like Lahore, Multan, and Sialkot became hubs of

local and international trade. Merchants from Central Asia, Persia, and even Europe would bring

goods such as silk, spices, and precious stones, while exporting wheat, cotton, and handicrafts.

Crafts and artisanal work were highly valued. Pottery, weaving, metalwork, and carpentry

flourished, often commissioned by rulers for forts and palaces. Guilds regulated these trades,

ensuring quality and protecting the interests of artisans. A young craftsman, for instance, might

travel from village to village to sell his wares, gradually learning new techniques from different

regions—this mobility of knowledge helped enrich Punjabi craftsmanship.

5. Women in Society

Women’s lives were largely centered around the household, but they played crucial roles in

maintaining social and economic structures. Women participated in agricultural work, crafts, and

even in markets in some towns. Though the society was patriarchal, women of elite families

sometimes influenced political decisions through marriage alliances or by advising their

husbands. Folk tales from Punjab often highlight strong, intelligent women who managed

households and sometimes acted as peacemakers within their communities.

6. Education and Learning

Education during the Turko-Afghan period was a mix of religious and practical learning. Madrasas

taught Islamic theology, law, and Persian literature. Simultaneously, traditional gurukuls and

local schools continued to impart knowledge in arithmetic, agriculture, and folk wisdom. Scholars

often traveled between towns, sharing knowledge, debating ideas, and writing manuscripts. This

period witnessed the growth of libraries and centers of learning, particularly in urban centers,

laying the foundation for a literate and culturally vibrant society.

Conclusion

Punjab during the Turko-Afghan rule was a land of contrasts and harmonies. Villages coexisted

with fortified towns, local traditions merged with Persian and Central Asian influences, and

people of different religions lived side by side. Society was structured yet fluid, hierarchical yet

cooperative, and deeply tied to both land and trade. Culture was rich, diverse, and often

centered around shared experiences like fairs, festivals, and Sufi gatherings. Stories of friendship,

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devotion, and craft illustrate a society that, while influenced by foreign rulers, remained resilient,

dynamic, and uniquely Punjabi.

In essence, the Turko-Afghan rule in Punjab was not just a period of conquest; it was an era

where culture, society, and everyday life evolved through interaction, adaptation, and mutual

influence—creating a legacy that would shape Punjab for centuries to come.

2. Discuss the social and religious condition of Punjab under Mughal rule.

Ans: 󷋃󷋄󷋅󷋆 A Day in Mughal-Era Punjab

The sun is rising over the fields near Lahore, the Mughal provincial capital. The Grand Trunk Road

is already alive — merchants from Central Asia lead camel caravans laden with silk and spices,

Punjabi farmers bring baskets of grain for sale, wandering saints chant hymns, and in the

distance, the domes of a newly built mosque catch the light.

It is in this Punjab — fertile, diverse, and strategically important — that society and religion take

on a unique character under Mughal rule.

🏛 Social Conditions

Punjab, during Mughal times (roughly 16th to 18th century), was a melting pot of ethnic groups,

languages, and lifestyles. The Mughals governed it as a crucial frontier province — both a

gateway to India from the northwest and a breadbasket for the empire.

1. A Land of Many Peoples

• Agricultural Backbone: The majority were peasants cultivating wheat, barley, sugarcane,

and cotton.

• Urban Craftsmen & Traders: In Lahore, Sirhind, and Multan, you’d find weavers,

metalworkers, paper-makers, and spice merchants.

• Military Settlers: Being on the frontier, Punjab also hosted a strong military presence —

from Mughal garrisons to Afghan mercenaries.

2. Class Structure

• Nobility & Mansabdars: Appointed by the Mughal emperor, they held administrative and

military posts, often living in lavish havelis.

• Middle Groups: Merchants, artisans, teachers, and religious scholars.

• Peasantry: The largest class, paying taxes in grain or cash to local revenue collectors.

• Marginalised Communities: Certain castes and tribes faced social exclusion, often

confined to menial labour.

3. Position of Women

Women’s lives varied sharply by class:

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• Elite Women: Sometimes educated, involved in charity, and patronising the arts; royal

women like Nur Jahan even influenced politics.

• Rural Women: Worked in fields alongside men, managed households, wove cloth.

• Customs: Practices like purdah (seclusion) were more common among Muslim elites;

early marriage was prevalent.

4. Education & Learning

• Madrasas taught Islamic theology, law, and Persian — the language of administration.

• Pathshalas in Hindu areas taught Sanskrit, scriptures, and basic arithmetic.

• Literacy was limited but thriving cultural centres like Lahore produced poets,

calligraphers, and historians.

󹼸󹼹󹼺󹼻 Religious Conditions

Punjab’s religious life under the Mughals was a tapestry woven with threads from Islam,

Hinduism, and emerging Sikhism — along with smaller communities like Jains and Christians (the

latter arriving with European traders).

1. Islamic Influence

• Punjab had been under Muslim rule since the Delhi Sultanate; the Mughal period

deepened Islamic culture through mosque-building, Persian literature, and Sufi traditions.

• Sufism: Sufi saints like Mian Mir and Bulleh Shah were immensely popular, preaching

love, tolerance, and devotion to God beyond rigid rituals. Their khanqahs (lodges) were

centres of charity and community life.

2. Hindu Traditions

• A large Hindu population followed varied traditions — from Shaivism to Vaishnavism.

• Temples existed across towns and villages, often supported by wealthy merchants.

• Pilgrimages to local shrines and seasonal fairs were important social events.

3. Rise of Sikhism

• Founded by Guru Nanak Dev Ji in the late 15th century, Sikhism developed rapidly during

Mughal rule.

• Successive Gurus spread the message of one God, equality, and honest living, attracting

followers from both Hindu and Muslim backgrounds.

• Relations between the Mughal state and Sikhs were mixed: early tolerance gave way to

conflict under rulers like Aurangzeb, leading to martyrdoms (Guru Arjan Dev Ji, Guru Tegh

Bahadur Ji) and the militarisation of the Sikh community under Guru Hargobind and Guru

Gobind Singh.

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4. Religious Interactions

• Despite occasional state persecution, Punjab remained a zone of religious mingling.

Shared worship at Sufi shrines and fairs was common.

• Poets like Bulleh Shah blended Hindu and Muslim imagery in their verses, showing a

syncretic cultural mood.

⚖ The Mughal Policy and Its Effects

• Akbar’s Era: Known for religious tolerance — abolished jizya tax for non-Muslims,

engaged in dialogue with various faith leaders. Punjab thrived culturally and

economically.

• Later Rulers: Policies shifted — under Aurangzeb, stricter Islamic laws and the re-

imposition of jizya created tensions, particularly with Sikhs and Hindus.

• Provincial Governance: The subah (province) of Lahore was key; local governors balanced

imperial orders with the realities of Punjab’s mixed society.

󹶪󹶫󹶬󹶭 Mini-Story to Illustrate the Times

Picture the bustling city of Lahore in the 17th century. In one street, a Persian calligrapher

inscribes verses from the Quran in gold leaf for a mosque. Down the lane, a Hindu merchant sells

embroidered shawls. Across the square, a group gathers at the dargah of a Sufi saint, singing

qawwalis late into the night. Among the listeners is a young Sikh, who tomorrow will travel to

Anandpur Sahib to hear the Guru speak. This was Punjab — layered, vibrant, and never still.

󷈷󷈸󷈹󷈺󷈻󷈼 Significance of These Conditions

• Cultural Fusion: The overlap of languages (Punjabi, Persian, Sanskrit), arts, and

architecture left a rich heritage.

• Religious Evolution: The Mughal period shaped Sikhism into a distinct, organised faith.

• Social Stratification: Class and caste divisions continued, but urban centres offered

opportunities for mobility.

• Seeds of Change: Tensions of the later Mughal period would eventually contribute to the

rise of Sikh power in the 18th century.

󹵑󹵒󹵓󹵔󹵕󹵘󹵖󹵗 Exam-Ready Recap Table

Aspect

Key Points

Social

Mixed economy (agriculture + crafts), stratified classes, women’s roles,

education via madrasas/pathshalas

Religious

Islam with Sufi influence, Hindu traditions, rise of Sikhism, interfaith mingling

Mughal Policy

Akbar’s tolerance vs Aurangzeb’s orthodoxy; impact on communities

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Legacy

Cultural syncretism, growth of Sikhism, groundwork for future political shifts

󷚚󷚜󷚛 Closing Thought

Punjab under Mughal rule was like a flowing river fed by many streams — social classes, faith

traditions, and cultural influences all merging, sometimes peacefully, sometimes turbulently. It

was a place where a Sufi’s song, a Guru’s hymn, and a court poet’s Persian couplet could coexist

in the same air, shaping a society whose legacy is still felt in Punjab’s culture today.

SECTION-B

3. Explain how Bhakti Movement had a great impact on the society of Punjab. Name few

Bhakti Saints also.

Ans: 󷆹󷆴󷆽󷆺󷆻󷆼 When Devotion Became a Revolution

Imagine Punjab in the medieval era — before smartphones, before trains, even before the

printing press. Life moved to the rhythm of farming seasons, the calls from mosque minarets, the

bells from temple courtyards, and the chants of wandering saints. The air was thick with the

aroma of freshly baked rotis and the sound of folk songs drifting across mustard fields. But

beneath this simple beauty, society was layered — divided by caste, class, and creed.

It was in this environment that a quiet yet powerful wave began to ripple across the land. This

wasn’t an army or a political uprising. It was the Bhakti Movement — and its soldiers were poets,

singers, and mystics armed not with swords, but with verses of love, equality, and devotion.

󽆪󽆫󽆬 What Was the Bhakti Movement?

The Bhakti Movement was a devotional stream within Hinduism that emerged in South India

around the 7th century and spread northwards over time. By the 15th–17th centuries, it had

reached Punjab — but something magical happened here: in Punjab, Bhakti merged with the

spiritual currents of Sufism and the early teachings of Sikhism, becoming deeply interwoven with

the region’s culture.

The heart of the movement lay in personal devotion to God — directly, without the need for

elaborate rituals, priestly mediation, or rigid social rules. It taught that God could be reached

through love, humility, and good deeds rather than birth, wealth, or status.

󷋃󷋄󷋅󷋆 Punjab’s Society Before Bhakti

To understand its impact, picture Punjab before this wave:

• Rigid Caste Divisions: Communities were separated, eating or marrying outside one’s

caste was taboo.

• Religious Exclusivity: Interaction between Hindus and Muslims was minimal in spiritual

contexts.

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• Gender Inequality: Women were often excluded from religious learning and leadership.

• Overemphasis on Rituals: For many, religion had become about ceremonies rather than

inner faith.

The Bhakti saints walked right into this and began turning it all upside down — with nothing

more than their words, songs, and lived example.

󷗰󷗮󷗯 How the Bhakti Movement Transformed Punjab

1. Breaking Caste Barriers

Bhakti saints openly rejected the idea that one’s worth was determined by birth.

• Guru Ravidas, born into a leather-working caste, declared that in God’s eyes, there is no

high or low. His verses invited everyone into a spiritual city — Begampura — free from

discrimination.

• This inspired lower-caste communities to see themselves as equals in the divine realm,

sparking a slow but powerful social change.

2. Hindu–Muslim Cultural Bridge

In Punjab, Bhakti poetry often shared space with Sufi thought.

• Saints like Bhagat Kabir, though from Varanasi, had followers in Punjab and often spoke in

Punjabi dialects. He blended imagery from both Hindu and Islamic traditions, stressing

that God is beyond labels.

• These teachings created spaces — literally at village gatherings and spiritually in people’s

hearts — where Hindus and Muslims could come together.

3. Empowering Women

While the movement was not perfect, it opened doors for women’s participation.

• Female saints and devotees gained a voice in religious discourse.

• The focus on bhakti (love) over scholarly ritual meant that women could engage deeply

through song and storytelling, even without formal education.

4. Language of the People

Bhakti saints didn’t preach in Sanskrit or Persian alone — they spoke in the Punjabi vernacular,

the language of farmers, potters, and weavers.

• This made spiritual ideas accessible to the masses.

• Songs composed in dohas (couplets) and shabads (hymns) were easy to remember, pass

on, and sing in daily life — from the field to the market.

5. Shift from Ritual to Inner Devotion

The Bhakti movement gently but firmly questioned blind ritualism.

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• The saints emphasised Naam Simran (remembrance of God’s name), ethical living, and

compassion.

• This made religion feel personal and meaningful rather than distant and mechanical.

󼯙󼯚󼯛󼯜󼯝󼯠󼯞󼯟󼯡 Famous Bhakti Saints Associated with Punjab

Here are some prominent names whose teachings shaped Punjab’s society:

Saint

Contribution

Key Message

Guru Ravidas

Preached equality, opposed caste

God’s city (Begampura) has no

discrimination

Bhagat Kabir

United Hindu & Muslim imagery

God is one; reject ritualism

Baba Farid (Sufi-Bhakti

bridge)

Early Punjabi poet, verses in Guru

Granth Sahib

Live humbly, serve others

Namdev

Spread devotion through kirtans

Love is the true worship

Bhagat Trilochan

Criticised hypocrisy in religion

Purity of heart is real prayer

(Note: Several Bhakti saints’ verses are preserved in the Sikh scripture, Guru Granth Sahib,

reflecting their deep influence in Punjab.)

󹶪󹶫󹶬󹶭 A Story From a Village in Bhakti Times

Picture a small Punjabi village, late evening. A group gathers in the courtyard of a humble hut. At

the center sits Guru Ravidas, his hands calloused from leather work, his voice steady as he sings:

• "Begampura shehar ka nao…" ("Begampura is the name of the city…")

Children sit beside elders, women sit beside men. A Muslim weaver hums along, a Hindu farmer

nods to the rhythm. For that hour, no one is rich or poor, Hindu or Muslim, high caste or low

caste — only seekers, only souls before the Divine.

That night, someone carries the song to the next village. And slowly, over the years, Punjab’s

social soil changes — softer, kinder, more open.

󷈷󷈸󷈹󷈺󷈻󷈼 The Lasting Impact

1. Equality Took Root: While caste discrimination didn’t vanish, the seed of equality was

planted in hearts and minds.

2. Fusion of Cultures: Bhakti in Punjab blended with Sufi ideas, giving rise to a rich, shared

spiritual culture.

3. Language & Literature: Early Punjabi literature flourished, with devotional poetry

becoming a treasure trove of moral and spiritual wisdom.

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4. Foundation for Sikhism’s Growth: The inclusive, devotional ethos of the Bhakti

movement aligned closely with Sikh Gurus’ teachings, strengthening the region’s unique

religious identity.

󷚚󷚜󷚛 Closing Reflection

The Bhakti Movement in Punjab was like a river flowing through a thirsty land — it quenched

people’s hunger for dignity, connection, and meaning. It told farmers, potters, and kings alike:

You are equal in the eyes of God. It gave them a language of love instead of fear, and a vision of

society where the measure of a person was not their caste, wealth, or learning — but the purity

of their heart.

The ripples from that river still shimmer in Punjab’s culture today — in its songs, its poetry, and

in the belief that devotion is a bridge strong enough to unite even the most divided of hearts.

4. Discuss the contribution of Sufism in Punjab.

Ans: 󷈘󷈙 When the Saints Walked Among the Fields

The Punjab of centuries past was not just a land of fertile fields and bustling markets — it was

also a place where souls searched for meaning beyond power, wealth, and ritual. Imagine

walking down a dusty village road at sunset. You hear a faint drumbeat and the soothing voice of

a man sitting under a banyan tree. His words are simple yet feel like they are flowing straight into

your heart. He speaks neither as a scholar nor as a priest, but as a friend — telling you that God is

near, that love is the path, and that no caste or creed can block your way to the Divine.

That man could have been a Sufi saint, and it was through countless such moments that Sufism

left its indelible mark on the heart and soul of Punjab.

󽆪󽆫󽆬 What Is Sufism?

Sufism is the mystical dimension of Islam — focused on love, inner purity, and direct connection

with God, often through meditation, music, poetry, and service. It arrived in Punjab along with

early Muslim rule, but it took on a special life here. The Sufis who came (or arose locally) didn’t

just build shrines; they wove themselves into the everyday life of the people.

󷋃󷋄󷋅󷋆 Why Punjab Was Special for Sufism

Punjab was a natural home for Sufi thought for several reasons:

• It was a crossroads for traders, travelers, and armies — ideas flowed here from Persia,

Central Asia, and beyond.

• Its diverse population of Hindus, Muslims, Sikhs (later), and others created fertile ground

for teachings that transcended religious boundaries.

• Rural communities longed for simple, heart-centred spiritual guidance — something

Sufism offered naturally.

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󹼸󹼹󹼺󹼻 Core Contributions of Sufism in Punjab

1. Spiritual Equality and Inclusion

Sufi saints opened their doors — literally — to all.

• At a khanqah (Sufi lodge), anyone could eat from the same pot, regardless of caste or

religion.

• This sense of brotherhood challenged rigid social structures and gave dignity to the

marginalised.

• For the common villager, these spaces were not intimidating; they felt like a warm home

for the soul.

2. Promotion of Love and Tolerance

Punjab’s Sufis preached that God’s love was greater than all divisions.

• They taught that fighting over religious identity was pointless — that truth could be found

in a kind heart.

• This message was vital in a region often caught between political and religious conflicts.

• Their poetry and songs carried these ideas to every corner of society.

3. Language and Literature

Sufis didn’t hide their wisdom in foreign tongues — they spoke in Punjabi (and also in Persian

when needed).

• Baba Farid (Fariduddin Ganjshakar) was one of the earliest poets in Punjabi, and his

verses still appear in the Guru Granth Sahib.

• Sufi poetry used everyday imagery — spinning wheels, rivers, seasons — making deep

ideas relatable.

• This helped shape Punjabi as a rich language of both romance and spirituality.

4. Music and Qawwali

Ever been swept away by a soulful qawwali? That tradition blossomed in the khanqahs of Punjab.

• Music was not just art — it was a form of worship, a way to melt the heart’s barriers and

feel close to God.

• Qawwali gatherings were open, joyful, and deeply emotional, attracting people from all

walks of life.

5. Service to Humanity

Sufis were not just preachers — they were doers.

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• They ran langars (free community kitchens), gave shelter to travellers, and helped the

poor.

• During famines or hardship, the khanqahs often became centres of relief.

• Their example taught that serving people is a form of serving God.

󹶪󹶫󹶬󹶭 Famous Sufi Saints of Punjab

Name

Contribution

Legacy

Baba Fariduddin

Ganjshakar

Early Punjabi Sufi poet; promoted

humility, patience, and service

Revered by both Muslims and Sikhs;

verses in Guru Granth Sahib

Hazrat Mian Mir

Known for friendship with Guru Arjan

Dev Ji; symbol of interfaith harmony

Laid the foundation of Harmandir

Sahib (Golden Temple)

Bulleh Shah

17th-century poet; criticised hypocrisy,

caste, and empty ritual

Poetry still sung today; message of

love over dogma

Shah Hussain

Weaver-saint, composed kafis (short

lyrical poems)

Blended mysticism with Punjabi folk

culture

󹶓󹶔󹶕󹶖󹶗󹶘 A Scene from a Sufi Evening

It is a moonlit night in Lahore. At the courtyard of a Sufi shrine, lamps flicker in the breeze.

People have come from distant villages — farmers, merchants, travellers. In the centre sits Bulleh

Shah, his voice steady:

• "Bulleya! Ki jaana main kaun…" (Bulleh! To me, I do not know who I am…)

The crowd sways. A Muslim tailor sits beside a Hindu shopkeeper; a Sikh farmer hums along. In

that moment, no one cares about labels — they are simply hearts in search of the Divine.

󷈷󷈸󷈹󷈺󷈻󷈼 Impact on Punjab’s Society

1. Religious Harmony: Their teachings created a bridge between communities, softening

prejudices.

2. Cultural Enrichment: Punjabi poetry, music, and storytelling bear the mark of Sufi

influence even today.

3. Moral Guidance: Sufis offered ethical anchors — honesty, humility, compassion.

4. Foundations for Shared Identity: In a land of many faiths, they fostered a sense of

collective Punjabi spirit.

󷚚󷚜󷚛 Closing Reflection

Sufism in Punjab was like a fragrant breeze that carried love, hope, and kindness into the hearts

of people. It didn’t just create poetry; it shaped how communities related to one another.

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Through open doors, warm kitchens, and soulful verses, Sufis turned spirituality into something

living and breathing — not locked away in books or ceremonies.

Their legacy still lingers — in the songs that echo at dargahs, in the kindness shown to strangers,

and in the belief that God’s light shines in every heart.

SECTION-C

5. Elaborate the life and Travels of Guru Nanak Dev.

Ans: 󷆹󷆴󷆽󷆺󷆻󷆼 The Dawn of a Remarkable Life

Over 550 years ago, in 1469, in the small village of Talwandi (now called Nankana Sahib in

Pakistan), a child was born whose light would travel far beyond his homeland. His parents, Mehta

Kalu and Mata Tripta, named him Nanak. From the start, Nanak was… different. While other

children played, he asked deep questions: “Who made the stars?” “Why are some people rich

and others poor?” His curiosity was boundless.

Even as a boy, he showed kindness to everyone — regardless of caste or creed. Instead of joining

in the rigid rituals of his time, he sought the essence of truth. His sister Bebe Nanaki was the first

to recognise his spiritual gift and became his lifelong supporter.

󼯙󼯚󼯛󼯜󼯝󼯠󼯞󼯟󼯡 Growing Up with a Different Light

In school, young Nanak surprised his teachers with his wisdom. When asked to practice writing,

instead of meaningless lines, he filled his slate with verses about God. His teacher, astonished,

sensed this was no ordinary student.

Nanak worked briefly as a storekeeper for a local noble, but even there, his honesty stood out.

Once, while weighing grain for the poor, he stopped at the number 13 (“Tera” in Punjabi, which

also means “Yours” in reference to God) and began repeating “Tera, Tera” — seeing all work as

belonging to the Divine.

But the turning point came one morning when he went to bathe in the River Bein. He

disappeared beneath the waters and was missing for three days. People feared he had drowned.

When he returned, he was transformed. His first words were:

• “There is no Hindu, there is no Muslim — only the path of God.”

This became the foundation of his mission: to unite people beyond religious labels.

󷇲󷇱 The Great Journeys — Udasis

Guru Nanak believed that to spread truth, he had to go to the people — all people. So began his

legendary Udasis (spiritual journeys), covering thousands of miles over more than two decades.

His trusted companion, Bhai Mardana, a Muslim musician, travelled with him, carrying the rabab

to sing the Guru’s hymns.

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󷄧󷄫 First Udasi – Eastward

• Guru Nanak travelled towards Bengal and Assam, passing through present-day Uttar

Pradesh and Bihar.

• He met Hindu priests, Muslim scholars, and common villagers — questioning empty

rituals and emphasising honest living (Kirat Karo), sharing with others (Vand Chhako), and

constant remembrance of God (Naam Japo).

󷄧󷄬 Second Udasi – Southward

• He journeyed through central India into Sri Lanka.

• In temples and royal courts, he spoke against idol worship for its own sake, urging people

to find God within themselves.

• His meetings were never confrontational but filled with gentle reasoning and poetry.

󷄧󷄭 Third Udasi – Northward

• This path took him into the Himalayas — meeting yogis, sadhus, and ascetics.

• While many renounced the world to seek God, Nanak taught that the Divine can be found

while living as a householder, fulfilling everyday duties with devotion.

󷄧󷄮 Fourth Udasi – Westward

• He travelled through present-day Pakistan, Afghanistan, Iran, Iraq, and even to Mecca

and Medina.

• In Mecca, a famous anecdote tells of someone correcting the direction of his feet while

he rested, as they were pointed toward the Kaaba. Nanak smiled and said, “Then turn

them where God is not.” The man understood — God is everywhere.

󷙢 The Message in Song

Guru Nanak’s teachings weren’t dry sermons. They were sung as shabads (hymns) accompanied

by Bhai Mardana’s rabab. This made his message easy to remember and spread.

Three key principles became his gift to the world:

1. Naam Japo – Remember and meditate on God.

2. Kirat Karo – Earn an honest living.

3. Vand Chhako – Share what you have, especially with those in need.

󷪌󷪅󷪆󷪇󷪍󷪎󷪈󷪉󷪊󷪋 Founding of Kartarpur

After years of travelling, Guru Nanak settled in Kartarpur (now in Pakistan). Here, he created a

community where everyone — Hindu, Muslim, rich, poor — ate together in the langar (free

kitchen) and worked side by side. This was revolutionary in a society divided by caste and

religion.

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󷈷󷈸󷈹󷈺󷈻󷈼 His Final Years

As his earthly journey neared its end, Guru Nanak chose Bhai Lehna as his successor, renaming

him Guru Angad. This act confirmed that spiritual leadership was based on merit and devotion,

not bloodline.

In 1539, at the age of 70, Guru Nanak Dev Ji left his physical body at Kartarpur. A beautiful legend

says that after his passing, Hindus wished to cremate him and Muslims wished to bury him.

When they lifted the cloth covering his body, they found only fresh flowers. Each group took half

the flowers — a final reminder of his unifying spirit.

󹶪󹶫󹶬󹶭 Anecdotes that Show His Essence

• Sacha Sauda (True Bargain): As a young man sent to trade goods, he instead used the

money to feed hungry holy men, saying this was the real profitable bargain in life.

• The Cobra’s Shade: While sleeping in the fields, a cobra was seen shading the young

Nanak from the sun — a sign of his divine destiny.

󹲴󹲵 The Lasting Impact

Guru Nanak’s life was more than events and travels — it was a living revolution of thought:

• Equality: He treated all humans equally, regardless of caste, religion, or gender.

• Interfaith Harmony: He proved friendship between faiths was not only possible but

natural.

• Practical Spirituality: He brought God into the marketplace, the field, and the family

home.

His teachings are preserved in the Guru Granth Sahib, not just for Sikhs but for anyone seeking

truth.

󷚚󷚜󷚛 Closing Reflection

Guru Nanak Dev Ji’s life was like a lamp carried through a dark forest — wherever he went,

people saw more clearly. He didn’t ask anyone to abandon their roots; instead, he asked them to

water the roots of compassion, honesty, and remembrance of God.

The story of his travels is not just the biography of a saint; it is a map of how one life, lived with

courage and love, can illuminate countless others. And in Punjab, his footsteps are still felt — in

the hum of kirtan, in the aroma of langar, and in the simple greeting, Sat Sri Akal.

6. Discuss teachings of Guru Nanak Dev.

Ans: 󷆳󷆴󷆸󷆵󷆶󷆷 A Morning in Kartarpur, 16th Century

The sun has barely risen over the Ravi River. The air smells of wet earth and wood smoke. In a

simple courtyard, men and women — farmers, travellers, traders — sit in a circle on the ground.

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They eat the same food from the same pot, no one higher, no one lower. At the centre sits a

gentle figure in simple clothes, his voice steady, eyes calm but full of light.

This is Guru Nanak Dev Ji, speaking to the people in words so simple that even a child can

understand — yet so deep that they carry the wisdom of a lifetime. These are not just sermons;

they are seeds of change, ideas that will sprout into a new way of thinking for Punjab and

beyond.

󽆪󽆫󽆬 The Heart of His Teachings

Guru Nanak Dev Ji’s teachings were shaped by the world around him — a society divided by

caste, gender inequality, and religious boundaries. He saw people bowing to rituals but

forgetting compassion, chasing wealth while ignoring the hungry. He wanted to remind them:

God is One, God is everywhere, and the best way to find God is through love, honesty, and

service.

󹶪󹶫󹶬󹶭 Core Principles of His Message

1. Ik Onkar – God is One

• Guru Nanak began with the truth that the Divine is One — beyond names like “Hindu

God” or “Muslim God”.

• Whether you pray in a mosque, a temple, or under a tree, you are turning to the same

Source.

• This teaching cut through centuries of division and gave people a shared spiritual

foundation.

2. Naam Japo – Remember God Constantly

• Worship was not something to be done only in holy places or on certain days.

• He encouraged Naam Simran — remembering and repeating God’s Name in daily life.

• Whether ploughing fields, spinning yarn, or trading in the market, one could meditate

through honest work and gratitude.

3. Kirat Karo – Earn an Honest Living

• Guru Nanak taught that spirituality was not an excuse to avoid work.

• Honest labour was sacred. Farmers tilling the soil and artisans crafting goods could be as

spiritual as saints in prayer.

• Exploiting others or gaining wealth through deceit was against divine law.

4. Vand Chhako – Share What You Have

• The measure of wealth was not how much you keep, but how much you give.

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• By setting up the tradition of langar (community kitchen), Guru Nanak made sharing a

practical, daily habit.

• In langar, everyone — regardless of caste, religion, or status — ate side by side, breaking

the walls of inequality.

5. Equality of All Humans

• Guru Nanak rejected caste discrimination outright.

• He welcomed women as equal participants in spiritual and social life, saying:

• In his communities, there were no “high” or “low” places to sit — only the human circle of

respect.

6. Live Truthfully

• His famous line, “Truth is high, but higher still is truthful living,” reminds us that moral

values are meaningless unless we live them every day.

• For Guru Nanak, truth was not an abstract idea — it meant honesty, fairness, and keeping

one’s word in all dealings.

7. Reject Ritualism and Superstition

• He saw that people were often trapped in blind rituals — bathing at a holy river but

cheating neighbours in business.

• He taught that God cannot be bribed with offerings or flattered with empty ceremonies.

• Sincere devotion and good deeds were the true forms of worship.

󷇮󷇭 A Universal Vision

Guru Nanak’s teachings were not just for Sikhs, not just for Punjabis, not just for Indians. He

spoke a language of humanity:

• Compassion over cruelty.

• Service over selfishness.

• Unity over division.

His words connected farmers in Punjab to mystics in Iraq, merchants in Bengal to travellers from

Central Asia.

󹶓󹶔󹶕󹶖󹶗󹶘 A Story That Captures His Teaching

One day, a rich man invited Guru Nanak for a grand feast. On the way, Nanak stopped at a poor

labourer’s home. The labourer served him a simple meal of coarse bread and onions. Guru Nanak

blessed the food, saying it was sweeter than honey because it was earned honestly and shared

with love.

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When he arrived at the rich man’s feast, he refused to eat, saying the bread there smelled of the

sweat and tears of workers exploited for profit.

The lesson was clear: wealth without honesty and compassion is empty.

󷙢 Teachings Through Song

Guru Nanak’s hymns, now preserved in the Guru Granth Sahib, are full of imagery — rivers,

seasons, farmers, and tradespeople. They show that spirituality belongs in every corner of life,

not locked away in temples or monasteries.

󷈷󷈸󷈹󷈺󷈻󷈼 Impact of His Teachings on Society

1. Caste Walls Weakened – His langars and teachings eroded social hierarchies.

2. Women’s Respect Increased – He gave women visibility and dignity in public spiritual life.

3. Work and Worship United – Labour became a form of devotion.

4. Communal Harmony Encouraged – His message bridged Hindu–Muslim divides.

󷚚󷚜󷚛 Closing Reflection

Guru Nanak Dev Ji was not trying to start a religion; he was trying to start a revolution of the

heart. His teachings turned ordinary acts — eating, working, speaking kindly — into acts of

worship.

Even today, when you walk into a gurdwara and are served a plate of hot food in the langar, you

are tasting his philosophy. When you greet someone with Sat Sri Akal and mean it from the

heart, you are living his truth.

His message is like the light of dawn — quiet, gentle, yet powerful enough to awaken an entire

world.

SECTION-D

7. Discuss the development of Sikhism under Guru Amar Das and Guru Ram Das.

Ans: 󷆹󷆴󷆽󷆺󷆻󷆼 Two Torches, One Flame – The Story of Growth

It is early morning in the Punjab countryside. Dew clings to the mustard flowers, and a faint hum

of hymns drifts from a humble gathering. In this group, some have walked for miles — farmers

with cracked hands, mothers carrying children, traders pausing on their routes. They sit together

on the ground, shoulder to shoulder, sharing food and song. There is no “high” or “low,” no

separate places for rich or poor.

This scene didn’t happen by accident. It was shaped by two visionary leaders of Sikhism — Guru

Amar Das Ji, the third Sikh Guru, and Guru Ram Das Ji, the fourth Guru. Between them, they took

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the light lit by Guru Nanak Dev Ji and made it shine farther and brighter, turning a small

community of believers into a well-organised, deeply rooted spiritual path.

󼯙󼯚󼯛󼯜󼯝󼯠󼯞󼯟󼯡 Guru Amar Das Ji – The Reformer (1552–1574)

A Humble Beginning

Guru Amar Das Ji was not young when he became Guru — he was in his 70s. For most of his life,

he had followed Hindu traditions, but his meeting with Guru Angad Dev Ji transformed him

entirely. Known for his deep humility and service, he showed that leadership was not about

power, but about lifting others up.

His Contributions to Sikhism

1. Institutionalising the Langar

The tradition of langar (free community kitchen) began earlier, but Guru Amar Das Ji made it an

unshakable pillar of Sikh life.

• Everyone — noble or labourer, Hindu or Muslim — had to sit together and eat before

they could meet the Guru.

• This simple act struck a blow to caste divisions and became a living lesson in equality.

2. Promotion of Women’s Equality

Guru Amar Das Ji actively opposed the social injustices women faced.

• He condemned purdah (veiling and seclusion).

• He rejected sati, the practice of widows self-immolating on their husband’s pyre.

• He allowed women to lead congregations — a revolutionary step in the 16th century.

3. Manji System – Organising the Faith

To ensure Sikh teachings reached far and wide, he divided the Sikh community into 22 manjis

(districts), each led by a devout Sikh, including women.

• This was like building a network of mini-centres that spread the message efficiently.

• It ensured that Sikhs could connect with the faith even in distant villages.

4. Strengthening Festivals & Pilgrimage

• He established Baisakhi and Maghi gatherings at Goindwal Sahib.

• He encouraged Sikhs to assemble here for both spiritual and community bonding.

5. Goindwal Sahib – A Spiritual Hub

Guru Amar Das Ji oversaw the construction of the Baoli Sahib (a large stepwell with 84 steps).

Pilgrims would meditate while descending the steps — a place that became a vibrant centre of

Sikh life.

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His Legacy

By the time Guru Amar Das Ji left his earthly body in 1574, Sikhism had grown from a scattered

following into a disciplined, egalitarian community with spiritual, social, and administrative

strength.

󷈷󷈸󷈹󷈺󷈻󷈼 Guru Ram Das Ji – The Builder (1574–1581)

From Humble Orphan to Spiritual Leader

Born as Bhai Jetha, Guru Ram Das Ji was orphaned young. He earned his living selling boiled

grains in Lahore before meeting Guru Amar Das Ji. His humility, service, and devotion earned him

the Guru’s trust — and eventually his daughter’s hand in marriage. Upon Guru Amar Das Ji’s

passing, Bhai Jetha became the fourth Guru, taking the name Guru Ram Das Ji.

His Contributions to Sikhism

1. Founding of Amritsar

• Guru Ram Das Ji purchased land and began digging the Amrit Sarovar (pool of nectar).

• Around it grew the city of Amritsar, which became — and remains — the spiritual heart of

Sikhism.

2. Encouragement of Kirtan

• He deeply promoted kirtan (devotional singing of hymns), making it central to Sikh

worship.

• His own compositions, filled with love and devotion, are preserved in the Guru Granth

Sahib.

3. Expansion of the Manji System

• Guru Ram Das Ji continued and expanded the manji network started by Guru Amar Das Ji,

ensuring disciplined growth of the Sikh community.

4. Marriage Reforms

• He composed the Laavaan — four hymns recited during the Sikh marriage ceremony,

replacing older, ritual-heavy customs.

• This made marriage a deeply spiritual union focused on mutual love and the journey

toward God.

5. Encouraging Honest Living and Service

• He emphasised humility, selfless service, and the importance of earning honestly —

values that anchored Sikh daily life.

󹶪󹶫󹶬󹶭 A Story That Shows Their Spirit

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A traveller once came to see Guru Amar Das Ji but refused to sit in the langar, saying he could not

eat alongside lower castes. The Guru gently insisted: “First eat in the pangat (row), then we shall

talk.” Reluctantly, the man agreed. After eating, he returned and said, “Now I see there is no

difference between us.”

Years later, in the early days of Amritsar, Guru Ram Das Ji could be seen helping dig the sarovar

alongside common labourers. Someone asked, “Guru Ji, why do you work like a labourer?” He

smiled and said, “How can I tell others to serve if my own hands remain idle?”

󷊻󷊼󷊽 Their Combined Impact

1. Social Reform – Striking at caste and gender inequality.

2. Organisational Growth – The manji system created structure and unity.

3. Cultural Development – Festivals, music, and hymns shaped Sikh identity.

4. Spiritual Centres – Goindwal Sahib and Amritsar became holy sites.

5. Everyday Spirituality – Service, honest living, and humility became daily practice.

󷚚󷚜󷚛 Closing Reflection

If Guru Nanak Dev Ji planted the seed of Sikhism, Guru Amar Das Ji nourished its roots with

equality, discipline, and compassion — and Guru Ram Das Ji helped it bloom into a thriving tree,

with Amritsar as its trunk and the Sikh community as its branches.

They were different in personality — one a calm reformer in his twilight years, the other a

dynamic builder with a city in his vision — but their hearts beat with the same rhythm. And

because of their leadership, the Sikh faith was no longer just a message; it was a movement,

ready to flourish for generations.

8. Discuss the Martyrdom of Guru Arjun Dev. What was the impact of the Martyrdom of Guru

ji on the society?

Ans: 󷈴󷈶󷈵 The Calm Before the Storm

In the year 1606, the city of Lahore was alive with the sights and sounds of the Mughal

Empire — merchants shouting prices in crowded bazaars, craftsmen chiselling stone for

grand buildings, and the sweet smell of mangoes in the summer heat. But within the

towering walls of Lahore Fort, a scene of quiet dignity was unfolding — one that would

forever change the course of Sikh history.

Sitting in deep meditation was Guru Arjun Dev Ji, the fifth Guru of the Sikhs. Known for his

gentle voice, poetic soul, and ability to bring people together, he had given Punjab some of

its greatest treasures — the completion of the Harmandir Sahib (Golden Temple) and the

compilation of the Adi Granth, the first version of Sikh scripture. His reign had been one of

peace and spiritual flowering. But now, peace was about to meet persecution.

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󼯙󼯚󼯛󼯜󼯝󼯠󼯞󼯟󼯡 Why the Conflict Arose

The Mughal throne, now under Emperor Jahangir, was uneasy about the growing influence

of Sikhism. Guru Arjun Dev Ji welcomed people of all faiths, including Muslims and Hindus,

into his fold, and his popularity was rising beyond the boundaries of religion.

Two key reasons led to tensions:

1. Religious Independence – Sikhism’s emphasis on equality, rejection of caste, and

refusal of forced conversions challenged orthodox structures.

2. Political Sensitivity – It is said that Guru Ji blessed the rebellious prince Khusrau,

Jahangir’s son, during a time of political unrest. This was viewed by the emperor as a

sign of disloyalty.

Jahangir, in his own memoirs, admitted he wanted to curb the “growing order” of the Sikhs.

And so, an order was given that would change history.

󹻦󹻧 The Martyrdom

Guru Arjun Dev Ji was arrested and brought to Lahore. Jahangir demanded two things — a

fine of 200,000 rupees and the erasure of certain verses from the Adi Granth that he

thought offended orthodox sentiment.

Guru Ji refused. Calmly, he said that God’s word was not for sale, nor could it be altered for

the pleasure of kings. This defiance sealed his fate.

Historical accounts say that the Guru was subjected to severe torture:

• He was made to sit on a burning hot plate.

• Hot sand was poured over his bare body.

• He was denied water in the blazing summer heat.

Through it all, Guru Arjun Dev Ji remained in deep meditation, uttering only “Tera Kiya

Meetha Lage” — “Sweet is Thy will, O Lord.” His composure transformed the moment from

an act of brutality into a display of spiritual strength.

After several days of torture, on 30 May 1606, Guru Arjun Dev Ji immersed himself in the

cool waters of the Ravi River and left his physical body.

󷇙󷇚󷇜󷇝󷇞󷇟󷇛 A Turning Point in Sikh History

Guru Arjun Dev Ji’s martyrdom was the first in Sikh history and became a defining moment

for the faith. Until then, Sikhism had been entirely peaceful, focused on spiritual and social

reform. But this act of state violence made it clear that the community would need to

protect itself against oppression.

󹲙󹲚 Impact on Society

1. Spiritual Inspiration

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• His calm acceptance of God’s will in the face of unimaginable suffering became a

beacon of courage for Sikhs and non-Sikhs alike.

• It taught that truth and righteousness were worth more than life itself.

2. Transformation of Sikhism

• Guru Arjun Dev Ji’s successor, Guru Hargobind Sahib Ji, adopted the concept of Miri-

Piri — combining spiritual authority (Piri) with temporal (worldly) responsibility

(Miri).

• The Sikh community began to arm itself for self-defence, marking a shift from purely

spiritual work to also protecting justice.

3. Strengthened Community Unity

• The injustice united Sikhs across regions and backgrounds.

• The langar tradition, open to all, became even more important as a symbol of

equality and resistance to tyranny.

4. Message Beyond Punjab

• News of the Guru’s martyrdom spread far and wide, inspiring poets, saints, and

rebels who saw it as proof that moral courage could outshine imperial might.

󹶪󹶫󹶬󹶭 A Story from the Aftermath

When Guru Hargobind Sahib Ji, just an eleven-year-old boy, was installed as the next Guru,

he stood before the sangat (congregation) wearing two swords — one for spiritual power

and one for worldly justice. Looking at the crowd, he said:

“From today, the Guru’s house will bless the saints and resist the tyrants.”

It was a direct response to the fate of his father, Guru Arjun Dev Ji. The seeds of Sikh self-

defence had been planted in the fire of martyrdom.

󷈷󷈸󷈹󷈺󷈻󷈼 Why His Martyrdom Still Matters

1. Moral Courage – Standing firm for truth without hatred or revenge.

2. Freedom of Faith – His refusal to alter scripture under pressure safeguarded

religious integrity for generations.

3. Social Justice – Reminded society that authority must serve humanity, not oppress it.

4. Role Model for Resistance – Inspires movements against injustice even today.

󷚚󷚜󷚛 Closing Reflection

Guru Arjun Dev Ji’s death was not the end of his story; it was the beginning of a new chapter

for Sikhism and for the spirit of resistance in Punjab. The hot plate and the burning sand

could scar his body, but they could not touch the calm, unshakable devotion in his heart.

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Even now, when Sikhs gather in prayer and sing “Tera Kiya Meetha Lage”, they are not

simply remembering an event — they are keeping alive a way of being in the world. A way

that says: Stand for truth. Serve with love. Fear no power but the Divine.

“This paper has been carefully prepared for educational purposes. If you notice any mistakes or

have suggestions, feel free to share your feedback.”