6:42 AM


Guru Gobind Singh Ji was born in Samvat 1723 at patna. At that time India was politically divided and religiously degenerated. Guru Sahib ushered in a new era of hope and rising spirit. Guru Sahib was founder of an secular ethical socialistic democracy and tried to remove castism. Guru Sahib was a great thinker, a writer, a philosopher, a soldier and a saint. Guru Sahib displayed extraordinary courage at a critical period of his life. Even as a child Guru Sahib considered no price too great to pay for one?s principles. When Guru Sahib was only nine years old, Kashmiri Pandit approached his father Guru Tegh Bahadur Sahib to save Hindu dharma. The Guru Sahib remarked that only the supreme sacrifice made by a pious soul could protect them. Guru Gobind Rai (Childhood name) asked his father who was more suitable than him for this sacrifice. This shows his sincerity of purpose and spirit of self sacrifice. Consequently Guru Tegh Bahadur Sahib marched to Delhi where he was martyred in 1675 at Chandni Chowk (Gurudwara Sis Ganj Sahib).

Guru Sahib created Khalsa whom he called Akal Purakh Ki Fauj (The Army of God). It was a Baisakhi day in 1699 at Anandpur that Guru Sahib laid down the foundation of the Khalsa Panth and appointed five beloved ones (Panj Pyaras).

Bhai Daya Singh Ji
Bhai Dharam Singh Ji
Bhai Himmat Singh Ji
Bhai Mohkam Singh Ji
Bhai Sahib Singh Ji

Guru Sahib administered Amrit to them. Guru Sahib further inspired in them the belief that they are born to conquer. Guru Sahib prescribed Five Kakar ? Kesh, Kanga, Kara, Kirpan and Kachha. Guru Sahib gave them their own personality with beard and hair with turban on. Guru Sahib had given the common epthet Singh (Lion) to male and Kaur to female.

The Khalsa was created as a Divine dynamic force to lead the hyman race to strive forever to achieve excellence in human relationship for establishing a society of equals without any discrimination of caste, creed and country. The Khalsa was designed to be an army of winners, fearless and pure in service of God and man. Guru Sahib gave his followers a new greeting : WAHE GURU JI KA KHALSA, WAHE GURU JI KI FATEH (The Khalsa belongs to God and victory is of God).

Guru Sahib believed all strength is the gift of God and if God is on your side, you can never be weak. God gives strength to the pure the Khalsa. So long as there is piety in the soul, there is strength in the body to bear all hardships. Guru Sahib sacrificed his father, four sons and his life for sake of the nation.

Guru Sahib synthesized Bhakti (Devotion to God) with Shakti (Power) and charned Sikhs (disciples) into Singhs (Lions).

Guru Sahib?s life and message have meaning for everyone. Guru Sahib said ?Manas Ki Jaat Sabhe Eko Pehchanbo? consider Whole humanity the creation of one God.

Khalsa mero roop hai khaas.
The Khalsa is my complete image

Khalse maih hau karo nivaas.
I dwell in the khalsa

Khalsa mero mukh hai ang-aa.
Khalsa is my chief organ

Khalse ke hau sadh sadh sang-aa.
I am always with the khalsa

Khalsa mero mitr sakhaa-ee
Khalsa is my closest friend

Khalsa maat pitaa sukhdaa-ee
Khalsa is my mother, father & source of all comforts.

Khalsa meri jaat ar pat.
Khalsa is my caste & creed.

Khalsa sau maa kau utapat.
My creation is through the khalsa

Khalsa mero bhavan bhand-aa-raa.
I dwell in the khalsa who is a storehouse of all my requirements.

Khalse kar mero satk-aa-raa.
I am honoured because of the khalsa.

Khalsa mero pind par-aan.
Khalsa is my body & breath.

Khalsa meri jaan ki jaan.
Khalsa is my life & soul

Khalsa mera satgur poor-aa
Khalsa is my full-fledged Guru.

6:31 AM


The Dasam Granth consists of 1428 pages. According to all available evidence, it was compiled by Bhai Mani Singh, the devout and learned Sikh custodian of the Golden Temple (who later became a martyr) 26 years after the death of Guru Gobind Singh, at Damdama. But, some historians assert that it was not the adi Granth, but his own Book that the Guru dictated to Bhai Mani Singh. However, much of its secular portion is the subject of great controversy even amongst the Sikhs who ascribe its authorship not to the Guru but to some of his 52 poets who lived at his court.

The Contents of this Granth, which is mostly in Braj Bhasha, are (1) Jap, or meditations. (2) Akal Ustati, or the praises of God and the denunciation of ritual, superstition and cant, (3) Chandi Charitra, I and II, or the life of Chandi, the goddess of war, (in Braj) (4) Var, or ballad of Durga, the exploits of the goddess of war (in Punjabi), (5) Gyan Prabodh, or the sayings of Wisdom, which also include some tales from Mahabharta, (6) Chaubis Avtar, or the life-stories of the incarnations of Vishnu, according to the Hindus, and Brahrnavatar and Rudravtdr, (7) Shabd Hazare, or devotional hymns, (8) Thirty-three Swayyas, or the praises of the one immortal, unknowable God of wonder and grace, (9) Khalsa Mahima. or words in praise of the Khalsa, (10) Shastra Nam-Mala; verses in praise of many arms, (11) Charitro pkhyan or 404 tales of the wiles of women, (12) Zafar Namah (in Persian), or letter of victory, addressed to Aurangzeb, (13) Hikayats, or legends and tales, also in Persian, including some stories on the lines of Charitro pakhyan.

As soon as the Dasam Granth was compiled, it led to a great controversy among the Sikh divines, especially in relation to its secular portions and more notably in regard to the Charitro-pakhyan and Hikayats. It was decided to divide the book. Bhai Mehtab Singh of Mirankot (who was charged by the Panth to capture or assassinate Massa Ranghar who had then planted himself in the holy Golden Temple at Amritsar and was desecrating its sanctity) suggested to the leaders of his community that if he came back victorious in his mission, the book should be preserved in one volume, otherwise it may divided into two. Mehtab Singh was successful in putting Massa Ranghar to an ignoble death and hence the volume was preserved as it now is. This, however, as the Sikh savant, Bhai Kahan Singh points out, (See Gurmat Sudhakar, second edition, P.35) is a most arbitrary way of settling a point of such literary and theological significance. Moreover, a single man's point of view should not have prevailed, -especially of a military hero, or even a Jathedar in search of martyrdom, in preference to the viewpoint of the theologians and scholars who were still discussing the point. Several recensions of this volume are now current, some of which contain some extra hymns also. Though it is a pity that the text of the Dasam Granth has yet to be fixed by scholars and theologians, it is our considered opinion that the secular portion of what is now available in print is also the creation of the Guru himself, not only because of the internal evidence of style and diction, but also because the secular portion, including Charitro-pakhyan does not, by any chance, contradict the Guru's philosophy of a full-blooded, though detached life in all its manifestations. A supreme artist that the Guru was, he could not ignore to write about the seamy side of life, though he does not commend it anywhere.

To pick up on the Guru's extensive use of Hindu mythology, or the praises of Krishna's scintillating play on the flute, or the most sensitive portrayal of feminine beauty and charm, the inclusion of certain erotic scenes, or how, in the days of Ramayana, the Kashatryas worshipped the Brahmins, of the call of the heroes in some of the Hikiyats to bring them a cup of intoxicating wine, etc , and to disso-ciate the Guru from their authorship would be the height of artistic sacrilege. The Guru who, in his Akal Ustat (whose authorship anyhow is beyond doubt) can write this about God : "Now you are a beggar, now a King; now the reciter of the Gayatri, now the Muezzin giving "all to prayer; now the lover of own wife, now the lover of another woman; now you are the strong drink, now the drunkard," (6:16) could not but be a man of superbly catholic mind, seeing the variegated mani-festation of God in everything and everywhere. And was it not Guru Nanak who said '0 God, wondrous are those who tread Thy path and wondrous are those who are strayed away." (Var Assa). It is very difficult however, for puny, hide-bound minds to appreciate this grandeur of spiritual and aesthetic vision.

At present there is considerable controversy surrounding the authorship of parts of the collection of the writings of Guru Gobind Singh, the Dasam Granth. The history of this scripture is as follows:

The collected writings of Guru Gobind Singh are known as Dasam Granth ("Scripture of the Tenth Guru"). The writings of the poets in his court comprise a different scripture, known as Vidiya Sar ("Pool of Knowledge"). According to a famous history of the Sikhs written in 1843, Suraj Prakash ("Rising of the Sun"), 52 scholar-poets and 7 pandits always lived in the court of Guru Gobind Singh Ji. The writings of the poets were written on paper in fine script, and according to Suraj Prakash, the weight of this Vidiya Sar was "9 maunds."

On the night of 5 December 1705 AD, Guru Gobind Singh left his court in Anandpur, after a long siege by Hindu and Muslim armies. During this departure, the Guru's possessions, including both the Dasam Granth and Vidiya Sar, were carried away by the strong current of the flooding Sarsa stream. However, in those days it was customary to make copies of Guru Gobind Singh's writings and the writings of the poets. In addition to the 52 poets and 7 pandits, 39 scribes had lived in Guru Gobind Singh's court. Because of the faith of his devotees, copies of Guru Gobind Singh's writings always exceeded those of the poets, and these copies were kept safely with many devotees.

After Guru Gobind Singh left his mortal body in 1708, religious-minded people began trying to take care of his writings. First of all, Bhai Mani Singh Shahid (martyr), who was at that time Head Priest at Amritsar and also a great scholar, with great efforts collected the writings of Guru Gobind Singh and compiled one copy thereof.

Bhai Kesar Singh Chhibbar–whose family had been diwans (administrators) of the Gurus, including his great-grandfather who was diwan of the Seventh, Eighth, and Ninth Gurus, whose grandfather and father were diwans of Guru Gobind Singh, and who himself attended Mata Sundri Ji (wife of Guru Gobind Singh)–has written in his 1769 book known as Bansavalinama Dasan Patshahian Ka ("Lineage of the Ten Kings"), "This book which contained the life stories of avtars was compiled by Bhai Mani Singh. He provided travel expenses for various people. One Sikh brought a large amount of cash. That cash was used by Bhai Mani Singh to make payments to the Sikhs for expenses in searching for the writings of Guru Gobind Singh."

Only Mata Sundri, Bhai Mani Singh Shahid, and Bhai Shisha Singh (who stayed with Mata Sundri in Delhi and was compiling the Dasam Granth) can know about the authenticity of Dasam Granth. Later, Baba Deep Singh Shahid, Bhai Sukha Singh, and many other religious workers collected the writings of Guru Gobind Singh and edited the Dasam Granth. Among those birs (copies) of Dasam Granth, those written by Bhai Mani Singh Shahid, the one in the library of Sangrur, and the one in Moti Bagh Gurdwara, Patiala, are at present kept safely. The Dasam Granth preserved at Patna Sahib, the birthplace of Guru Gobind Singh, is also famous. But in these Dasam Granth birs, the banis (sacred writings) are not written in the same order, nor is their number equal. The reason is that as and when the devotees found copies of the writings, they included them in their collections. Those who had greater means for making these collections were certainly more successful in collecting more banis. But from those birs, many banis are the same and appear to be written from the same one source. It was due to the unavailability of proper means of collection that there were differences in the size and shape of the birs. At first people called the collection Bachittar Natak. Later is was known as Dasmen Patshah da Granth. But now the Holy Book is called Dasam Granth.

( Source: http://www.allaboutsikhs.com/scriptures/sri-dasam-granth-sahib.html )

6:12 AM


The Naad of Jaap Sahib rouses the soul and the self of the Being. 'Sahib' means 'grace'. Recite it when your position is endangered, or when your authoritative personality is weak. This Bani brings grace and greatness. It will also give you the ability, that whatever people say, you will automatically be able to compute what they are actually saying. And, once you are able to to recite it correctly, it will give you the power, the Siddhi, that whatever you say, must happen. Man can direct God and God can direct man. Guru Gobind Singh recited Jaap sahib so that we would not become beggars at the doors of others.

Jaap Sahib, given place of prominence in the Dasam Granth is the invocation made by the khalsa-a hymn in praise of the omnipotent God. The attributes and qualities of God delineated herein are based on the transcendental nature of God, He who is without attributes as in the ideology of Nirgunwad. While on one hand the form and shape of the Almighty God as portrayed in Gurbani have been further honed and highlighted, on the other hand there is an elaboration and embellishment of it. There is specific purpose behind this literary creation and it has been written in a unique style.

In fact, of all the transcendental literature written in the middle age the Jaap Sahib stands out unique for delineating the humanitarian attributes of God who is without attributes by presenting them in a worldly and universal form. It has proved itself as a cardinal literary piece in all northern Indian literature for its brilliance, sublimity and majesty. The Jaap Sahib has no equal.

The Jaap Sahib has evolved as the product of extensive reflection, cogitation and deliberation through moments of awe and reverence experienced by Guru Gobind Singh Ji. In this creation the various attributes of God almighty have been depicted ö He is without caste, without creed, without community, without religion and he is Îfearlessâ. He is the destroyer of enemies too. This aspect of "the destroyer of evil" proved a great force as it enthused the terror ö stricken multitudes into such an awesome force of might and courage that it could not be suppressed any more.

From the point of view of diction and style too it is a matchless piece of writing. The vocabulary used and the connotations suggested by these words have lent it a universalism that makes it significant and meaningful for people of all religions. This is why people of varied religious backgrounds have accepted it and even today read it with great devotion. Indeed, the quintessential message of gurbani is not limited to followers of any one religion but hold true for people of all religions. This is why it is said to have a universal appeal. Infact, this universalism is not limited to the message only. It also holds true for the language or diction. Because for gurbani every language is pure, every word is sacred.

Another outstanding feature of the Jaap Sahib is the beautiful and amazing manner in which worship and might merge together. Might or power by itself is blind. When it gets bound to worship instead of becoming the destroyer of mankind it becomes the destroyer of evil. These writings encourage the saint-soldier to participate in war as the metre and rhyme scheme, full of alliteration and rhythm is set to martial moves. At the same time care has been taken that all moral values and norms of society are upheld while fighting evil.

ਜਾਪੁ ਸਾਹਿਬ
जापु साहिब

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
The Lord is One and He can be attained through the grace of the true Guru.

ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹ ॥
स्री वाहिगुरू जी की फ़तह ॥
The Lord is One and the victory is of the Lord.

ਜਾਪੁ ॥
जापु ॥

ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸਾਹੀ ੧੦ ॥
स्री मुखवाक पातिसाही १० ॥
The sacred utterance of The Tenth Sovereign:

ਛਪੈ ਛੰਦ ॥ ਤ੍ਵਪ੍ਰਸਾਦਿ ॥
छपै छंद ॥ त्वप्रसादि ॥

ਚੱਕ੍ਰ ਚਿਹਨ ਅਰੁ ਬਰਨ ਜਾਤਿ ਅਰੁ ਪਾਤਿ ਨਹਿਨ ਜਿਹ ॥
च्क्र चिहन अरु बरन जाति अरु पाति नहिन जिह ॥
He who is without mark or sign, He who is without caste or line.

ਰੂਪ ਰੰਗ ਅਰੁ ਰੇਖ ਭੇਖ ਕੋਊ ਕਹਿ ਨ ਸਕਤਿ ਕਿਹ ॥
रूप रंग अरु रेख भेख कोऊ कहि न सकति किह ॥
He who is without colour or form, and without any distinctive norm.

ਅਚਲ ਮੂਰਤਿ ਅਨਭਉ ਪ੍ਰਕਾਸ ਅਮਿਤੋਜਿ ਕਹਿਜੈ ॥
अचल मूरति अनभउ प्रकास अमितोजि कहिजै ॥
He who is without limit and motion, All effulgence, non-descript Ocean.

ਕੋਟਿ ਇੰਦ੍ਰ ਇੰਦ੍ਰਾਣਿ ਸਾਹੁ ਸਾਹਾਣਿ ਗਣਿਜੈ ॥
कोटि इंद्र इंद्राणि साहु साहाणि गणिजै ॥
The Lord of millions of Indras and kings, the Master of all worlds and beings.

ਤ੍ਰਿਭਵਣ ਮਹੀਪ ਸੁਰ ਨਰ ਅਸੁਰ ਨੇਤਿ ਨੇਤਿ ਬਨ ਤ੍ਰਿਣ ਕਹਤ ॥
त्रिभवण महीप सुर नर असुर नेति नेति बन त्रिण कहत ॥
Each twig of the foliage proclaims: "Not this Thou art.

ਤ੍ਵ ਸਰਬ ਨਾਮ ਕਥੈ ਕਵਨ ਕਰਮ ਨਾਮ ਬਰਣਤ ਸੁਮਤਿ ॥੧॥
त्व सरब नाम कथै कवन करम नाम बरणत सुमति ॥१॥
All Thy Names cannot be told. One doth impart Thy Action-Name with benign heart.1.

ਭੁਜੰਗ ਪ੍ਰਯਾਤ ਛੰਦ ॥
भुजंग प्रयात छंद ॥

ਨਮਸਤ੍ਵੰ ਅਕਾਲੇ ॥ ਨਮਸਤ੍ਵੰ ਕ੍ਰਿਪਾਲੇ ॥
नमसत्वं अकाले ॥ नमसत्वं क्रिपाले ॥
Salutation to Thee O Timeless Lord! Salutation to Thee O Beneficent Lord!

ਨਮਸਤ੍ਵੰ ਅਰੂਪੇ ॥ ਨਮਸਤ੍ਵੰ ਅਨੂਪੇ ॥੨॥
नमसत्वं अरूपे ॥ नमसत्वं अनूपे ॥२॥
Salutation to Thee O Formless Lord! Salutation to Thee O Wonderful Lord! 2.

ਨਮਸਤੰ ਅਭੇਖੇ ॥ ਨਮਸਤੰ ਅਲੇਖੇ ॥
नमसतं अभेखे ॥ नमसतं अलेखे ॥
Salutation to Thee O Garbless Lord! Salutation to Thee O Accountless Lord!

ਨਮਸਤੰ ਅਕਾਏ ॥ ਨਮਸਤੰ ਅਜਾਏ ॥੩॥
नमसतं अकाए ॥ नमसतं अजाए ॥३॥
Salutation to Thee O Bodyless Lord! Salutation to Thee O Unborn Lord!3.

ਨਮਸਤੰ ਅਗੰਜੇ ॥ ਨਮਸਤੰ ਅਭੰਜੇ ॥
नमसतं अगंजे ॥ नमसतं अभंजे ॥
Salutation to Thee O Indestructible Lord! Salutation to Thee O Indivisible Lord!

ਨਮਸਤੰ ਅਨਾਮੇ ॥ ਨਮਸਤੰ ਅਠਾਮੇ ॥੪॥
नमसतं अनामे ॥ नमसतं अठामे ॥४॥
Salutation to Thee O Nameless Lord! Salutation to Thee O Non-Spatial Lord! 4.

ਨਮਸਤੰ ਅਕਰਮੰ ॥ ਨਮਸਤੰ ਅਧਰਮੰ ॥
नमसतं अकरमं ॥ नमसतं अधरमं ॥
Salutation to Thee O Deedless Lord! Salutation to Thee O Non-Religious Lord!

ਨਮਸਤੰ ਅਨਾਮੰ ॥ ਨਮਸਤੰ ਅਧਾਮੰ ॥੫॥
नमसतं अनामं ॥ नमसतं अधामं ॥५॥
Salutation to Thee O Nameless Lord! Salutation to Thee O Abodeless Lord! 5.

ਨਮਸਤੰ ਅਜੀਤੇ ॥ ਨਮਸਤੰ ਅਭੀਤੇ ॥
नमसतं अजीते ॥ नमसतं अभीते ॥
Salutation to Thee O Unconquerable Lord! Salutation to Thee O Fearless Lord!

ਨਮਸਤੰ ਅਬਾਹੇ ॥ ਨਮਸਤੰ ਅਢਾਹੇ ॥੬॥
नमसतं अबाहे ॥ नमसतं अढाहे ॥६॥
Salutation to Thee O Vehicleless Lord! Salutation to Thee O Unfallen Lord! 6.

ਨਮਸਤੰ ਅਨੀਲੇ ॥ ਨਮਸਤੰ ਅਨਾਦੇ ॥
नमसतं अनीले ॥ नमसतं अनादे ॥
Salutation to Thee O Colourless Lord! Salutation to Thee O Beginningless Lord!

ਨਮਸਤੰ ਅਛੇਦੇ ॥ ਨਮਸਤੰ ਅਗਾਧੇ ॥੭॥
नमसतं अछेदे ॥ नमसतं अगाधे ॥७॥
Salutation to Thee O Blemishless Lord! Salutation to Thee O Infinite Lord! 7

[Source: http://www.sridasam.org/dasam?Action=Page&p=1]

9:46 PM


Nanded, is one of the important centres of Sikh pilgrimage situated on the left bank of River Godavari, is a district town in Maharashtra (Western State in India). It is a railway station on the Manmad-kachiguda section of the south central railway, and is also connected by road with other major towns of the region. The sikhs generally refer to it as Hazur Sahib or Abichal Nagar. Both of these names apply, in fact, to the principal shrine, but are extended in common usage to refer to the town itself. Hazur Sahib is a title of reverence, meaning Exalted Presence; Abichal Nagar: Abichal= Immortal,everlasting and Nagar Town or City. The town ranks as one of the takhts, or seat of religious authority and legislation for the Sikhs. Nanded, which was visited both by Guru Gobind Singh, claims several Sikh shrines of historical importance.
At the time of Emperor Bahadur Shah’s march towards the south via Rajputana, Guru Gobind Singh accompanied him with his own disciples and followers. Crossing the Tapti in mid-June and Ban Ganga on 13 August, the two camps arrived at Nanded towards the end of August 1708. Bahadur Shah, after a brief halt, crossed the Godavari and proceeded on to Golkonda, but the Guru stayed behind at Nanded. Here he converted a Vaishnavite Bairagi recluse, Madho Das, also known as Lachman Dev, who after initiation into the Khalsa fold, received the name of Banda Singh.
To Nanded came from the Punjab two Pathans, on the trail of Guru Gobind Singh . They had been hired by Wazir Khan of Sirhind, who felt threatened by the conciliatory negotiations going on between the Emperor and Guru Gobind Singh . These Pathans, the name of one of them is recorded as Jamshaid Khan, dissembling as interested listeners, started attending the evening divan or service. Finding the Guru alone in his tent one day, they fell on him inflicting a stab wound. Before the blow could be repeated, the Guru despatched one of the Pathans with his own sabre. His companion fell under the swords of the Sikhs who had meanwhile rushed in. Guru Gobind Singh ’s wound healed, but it broke out again as he was stretching a powerful bow. Bestowing the succession on the Granth Sahib and thus ending the line of personal Gurus, Guru Gobind Singh passed away on 7 October 1708.
Guru Gobind Singh had desired one of his Sikhs, Santokh Singh, who supervised the community kitchen, to remain in Nanded and continue running the Guru ka Langar. A number of other Sikhs also decided to stay back. They built a small shrine in memory of Guru Gobind Singh and installed the Guru Granth Sahib in it.
Around 1823, Raja Chandu Lal, Diwan of Hyderabad state, had the management of the shrine made over to the Udasis. He also secured for the shrine an endowment of about 525 acres of land. In 1832 Maharaja Ranjit Singh built on the site a two-storeyed gurdwara, with a golden dome. During this time, Sikh artisans and workmen came to Nanded in large numbers, and many of them settled here permanently. Additionally, the Nizam enlisted a troop of Sikhs in his army. With this influx of Sikh population, the Udasi influence receded. Sikhs assumed the responsibility for religious services in the shrine at Nanded, whereas the administration was taken over by the Nizam’s government.
The control of the main shrine and other gurdwaras at Nanded was transferred to a 17-member Gurdwara Board, with a 5-member Managing Committee constituted under the Nanded Sikh Gurdwaras Act passed on 20 September 1956 by Hyderabad state legislature.
A chakra (quoit), a broad sword, a steel bow, a steel arrow, a gurz (heavy club with a large spherical knob), a small gilded kirpan and five gilded swords are on display in the sanctum of Takht Sachkhand as Guru Gobind’s relics.
Gurdwara Hira Ghat Sahib is on top of the left bank of the River Godavari about 9 km northeast of Nanded town. This is the spot where Guru Gobind Singh first set up camp on arrival at Nanded. As the tradition goes, one day Emperor Bahadur Shah who came to call on him presented him with a hira, or diamond. The Guru cast it into the river. Bahadur Shah felt offended. He thought that being a faquir the Guru did not know the value of the stone. The Guru invited the Emperor to look into the water. The latter did so and was astonished to see heaps of diamonds lying at the bottom of the river. Cleansed of his pride, he bowed at the Guru’s feet. On that site stands Gurdwara Hira Ghat.
Gurdwara Mata Sahib, also on the river bank is half a kilometre southeast of Gurdwara Hira Ghat. It marks the place where tents were pitched for Mata Sahib Devan, Guru Gobind Singh ’s wife, who had accompanied him during his journey to the South. While the Guru stayed at Hira Ghat, the langar which was supervised by Mata Sahib Devan was established here. Subsequently the langar was looked after by Baba Nidhan Singh. The langar continues to this day and is run by the Nihangs under the overall control of Gurdwara Board Takht Sachkhand. The building in which is installed the Guru Granth Sahib was constructed in 1976-77. Other buildings are older. Among them is the angitha, memorial on the cremation spot, in memory of Baba Mit Singh Nihang who died here on 2 Kattak 2001 Bk (17 October 1944.)

Gurdwara Shikar Ghat Sahib is situated on top of a hillock, about 300 metres from the left bank of the River Godavari. Guru Gobind Singh used this site as a starting point for his hunting (shikar) excursions. A legend has grown up that the Guru emancipated here the soul of one Bhai Mula who had been under an anathema since the time of Guru Nanak that he would continue in the cycle of birth and death until released by the Tenth Nanak. This was accompanied when Guru Gobind Singh killed a hare at the place marked by Gurdwara Shikar Ghat. The old shrine on this spot was rebuilt in 1971 by Sant Baba Jivan Singh and Baba Dalip Singh who also constructed the approach road as well as the bridge over the River Godavari. The building, a simple, but elegant, monument, is at one end of a huge walled compound which also encloses a bathing tank. The square-shaped gurdwara is mounted ov by a lotus dome with decorative domed pavilions at the corners and small solid domelets on all four sides. The entire exterior, including the domes, is lined with white marble slabs. The hall, where the Guru Granth Sahib is seated on a canopied throne of white marble, has a marble floor, with walls panelled with marble slabs and a ceiling of pure-white glazed tiles. The shrine is managed by the Gurdwara Board Takht Sachkhand.

Gurdwara Nagina Ghat Sahib is on the left bank of Godavari to the southwest of Takht Sachkhand. The legend connected with this shrine bears close similarity to that of Gurdwara Hira Ghat. Here, it is said, Guru Gobind Singh flung into the river a jewel presented by a Vanjara Sikh, proud of his rich offering. As the Guru asked him to look into the water he merchant saw, to his amazement, heaps of glittering jewels, far superior in excellence to the one he had offered.
The present building of the gurdwara was constructed by Gulab Singh Sethi of New Delhi. It was completed on 13 April 1968. The main hail has a canopied throne of white marble where the Guru Granth Sahib is installed. The shrine is adminsitered by the Gurdwara Takht Sachkhand.
Gurdwara Baba Banda Bahadur Ghat Sahib marks the site of the hermitry of Madho Das Bairagi, renamed Banda Singh after he had received the Khalsa rites. Guru Gobind Singh reached the place on 3 September 1708. Madho Das was not then present. He sat on the Bairagi’s cot and asked the Sikhs to kill some of his goats for food. Madho Das was furious at this profanation of his monastery and burnt with the desire to chastise the strange visitor for his temerity. But no sooner had he set his eyes on the Guru than all his anger was gone; so was his sorcerous will of which he was greatly proud. He fell at the Guru’s feet and submitted: “Myself I give unto you; I am your banda (slave).” Banda Singh was admitted to the vows and insignia of the Khalsa and was sent on 5 October 1708 to the Punjab by Guru Gobind Singh , accompanied by a few chosen Sikhs.
The Gurdwara Banda Ghat, as it is commonly known, is a single flat-roofed room with a seat for the Guru Granth Sahib. It is controlled by the Gurdwara Board Takht Sachkhand.
Gurdwara Mal Tekri Sahib is to the north-east of Takht Sachkhand. The place derives its name from an old mound known previously as Chakri Mal or Mal Tilla. According to local tradition, Guru Nanak, while journeying in the South, visited the spot and discoursed here with a Muslim faqir, Lakkar Shah, who lived on this mound. Guru Gobind Singh is believed to have unearthed an old treasure hidden in the mound and distributed part of it to his soldiers at Gurdwara Sangat Sahib burying the remainder again here.
The Sikhs established on the site a Manji Sahib. The present gurdwara, built after a judicial decision upholding the Sikhs’ claim to the land given on 7 December 1929, consists of a single flat-roofed room with an all-round verandah, inside a fenced compound. In the centre of the room is installed the Guru Granth Sahib, attended by a granthi provided by Takht Sachkhand. Not far from the gurdwara is the grave of Faqir Lakkar Shah.
Gurdwara Sangat Sahib, probably named after a Sikh sangat which existed at Nanded prior to the visit of Guru Gobind Singh , is near the riverbank towards the eastern end of the old town. It is said that the treasure unearthi at Mal Tekri was brought here and distributed by the Guru, not in counted number of coins but in shieldfuls.
The gurdwara is an old flat-roofed room with a low dome. Some old weapons are displayed on a platform centre of the room. They include a shield believed to be the one with which the treasure was distributed The Guru Granth Sahib is installed in the narrow space between the centre platform and the wall.
Bunga Mai Bhago Ji marks the site of Mai Bhago’s residence. It is a large room within the Gurdwara Takht Sachkhand Sri Hazur Sahib, to the east of the central shrine. Besides the Guru Granth weapons, including large-sized muskets and a mortar, plus a palanquin are on display in the room .
Angitha Bhai Daya Singh and Dharam Singh. Bhai Daya Singh and Bhai Dharam singh were Panj Piare. They survived the action at Chamkaur and came out of the fortress with Guru Gobind Singh they were sent to deliver the Guru’s letter, Zafarnamah, to Emperor Aurangzib. They travelled to the South and reached Nanded where they later died. The angitha, or place of cremation, is marked by a small room within the compound of Bunga Mai Bhago.
source: http://www.sikh-history.com/sikhhist/institutes/hazur_sahib_takht.html