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Descendants of the Sikh gurus

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Photograph of the Sodhis of Anandpur Sahib, by Francis Frith, ca.1850's–1870's

Descendants of the Sikh gurus, known as Guru-ansh, Guru-vans, or Ansi Sikhs, claim descent from the specific lineages of the Bedi, Trehan, Bhalla, and Sodhi clans of the Khatris that propagated from the Sikh gurus and their offspring.[1][2][3][4] Most descendants are through the Sodhis, as seven out of the ten Sikh gurus were Sodhis.[1] They were accorded elevated-levels of respect and veneration in the pre-colonial period beginning in the 18th century during Sikh-rule but this was challenged during the Singh Sabha movement, with them losing much power and influence in the period thereafter.[4][1] Descendants of the Sikh gurus can be found residing at Una, Dera Baba Nanak, Khadur, Pinjore, Jalandhar, Guru Harsahai, Kartarpur, and Anandpur amid others.[5]

History

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When selecting his successor, Guru Nanak did not follow the hereditary norms by choosing his son but rather chose a follower who was not related to him.[6] This was because a successor was a spiritual one, not necessary one whom is blood-related.[6] This presented a challenge, as there had to be a balance between doctrinal originality and social unity.[6] Due to these challenges, some blood-relatives, including descendants, of the Sikh gurus vyed for their own claims to guruship to seek power and influence, leading to internal challenges within the early Sikh community.[6] Guru Gobind Singh officially ended a personal guruship by bestowing guruship on the scripture, yet many of the heterodoxical Sikh sects did not follow this shift and continued practicing personal guruship to a human.[6]

According to Chaupa Singh Chhibber's rehitnama written in c.1770, the descendants of Sikh gurus should be respected.[7][4] The rehitnama states:[7]

A Sikh of the Guru should accept the descendants of the Gurus; places associated with the Gurus should be respected. All who serve the Guru should be respected; the Guru's writings should be accepted. All whom the Master has called his own should be honored. [Even] the Guru's dogs should be respected.

— Chaupa Singh, Rahit Nāmā, line 107, page 70 (translated by Anne Murphy)

However, simply being a descendant of the Sikh gurus was not enough to be respected, as one had to embody the authority of the gurus, which is the message transmitted in the Prahlad Rai rehitnama dated by W. H. McLeod to the 1730s.[7] This is reflected in the ex-communication of the Mina descendants of the Sikh gurus, who are shunned by mainstream Sikhs despite them being direct descendants.[7] Thus, a descendant's allegiance to the true teachings of the Sikh gurus is taken into account when determining if they are worthy of respect.[7] This attitude may have been in-response to some descendants attempting to create rival sects and guruship lineages, challenging the authority and validity of the mainstream tradition.[7]

Sarup Das Bhalla, a direct-descendant of Guru Amar Das, attempts to bolster the image of the descensants of the Sikh gurus in his work, Mahima Prakash (1776), even the ex-communicated lineages of Prithi Chand (Minas), Dhir Mal (Dhirmalias), and Ram Rai (Ramraiyas) are attempted to be rehabilitated in the work.[8][4] This was an attempt to improve the image of the Guru-ansh so they could receive patronage from Sikh rulers at the time.[8] During Sikh-rule, the influence and prestige of the guru descendants increased, especially with the Bedi and Sodhis, albeit the Trehans and Bhallas also received state-patronage to a lesser extent.[4] A descendant of Dhir Mal, likely Wadhbag Singh Sodhi of Kartarpur, is believed to have approached Jassa Singh Ahluwalia in-order to request a reconsideration of old injunction against the Dhirmalias by the Khalsa.[4] After some deliberation, it was decided that the Dhirmalias could re-join the Sikh fold.[4] Thus, descendant-groups formerly shunned began to become accepted by the mainstream and receive state-patronage.[4] Due to this, the families of the descendants became wealthy and earned respect in Sikh circles.[4]

During the period of the Singh Sabha movement, the guru-ansh sided with the traditionalist Amritsar Singh Sabha faction rather than the reformist Lahore Singh Sabha.[3] [1] The reformist Sikhs, such as the Tat Khalsa, believed that all Sikhs should be treated equally, thus were opposed to descendants of the Sikh gurus being given more respect than ordinary Sikhs.[1] The 'cushion controversy' involving Khem Singh Bedi at Darbar Sahib stirred-up a debate over the status of the guru descendants.[1] Khem Singh Bedi was one of the main-backers of the Amritsar faction, alongside the Faridkot ruler, Raja Bikram Singh.[9] Its rival, the Lahore Singh Sabha was led by a low-caste Sikh named Ditt Singh, who opposed the special treatment afforded to the descendants of Sikh gurus, calling for equality, also opposing the pujaris priests whom were acting as gurus in their caretaker role of Sikh shrines.[9] Thus, the Lahore Singh Sabha, under the leadership of Gurmukh Singh and Harsa Singh, opposed the veneration of the descendants and the practice of living gurus.[10] Eventually, the Lahore faction won-over the Amritsar faction amongst the Sikh populace.[10] After the Singh Sabha movement, the guru descendants lost much of the prestige, power, and influence they once held in Sikh society.[1]

Descendants of the Sikh gurus continue to hold many relics in their familial possession, such as rare, early manuscripts of Sikh scriptures.[11]

Guru Nanak's descendants

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Painting of Baba Sahib Singh Bedi and his son, Tegh Singh Bedi, seated across from Guru Nanak and Guru Gobind Singh. Punjab, circa 1830

Guru Nanak was a Khatri of the Bedi clan.[1] Guru Nanak had two sons, Sri Chand and Lakhmi Das.[5] Sri Chand was an ascetic and did not produce offspring, however Lakhmi Das did have children.[5] Thus, all claimants to Guru Nanak's lineage descend from Lakhmi Das.[5] Many of the descendants reside at Una in Himachal Pradesh.[5] There are also Bedi descendants of Guru Nanak at Dera Baba Nanak, located near Kartarpur (Narowal).[12] Much of the land at Dera Baba Nanak is owned by Nanak's descendants and a robe, known as a chola sahib, with Quranic inscriptions said to have been owned by Nanak is kept there.[12] The cotton robe is believed to have been worn by Guru Nanak during his udasi (travels) to Mecca and Medina in Arabia.[12] The robe was passed-down in four subsequent generations of descendants until it was preserved as a sacred relic.[12]

Some notable descendants of Guru Nanak were Sahib Singh Bedi and Khem Singh Bedi.

Guru Angad's descendants

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Guru Angad was a Khatri of the Trehan clan.[1] Guru Angad had two sons, Datu and Dasu.[5] Descendants of both of his sons reside at Khadur Sahib.[5] Binod Singh was a Trehan Khatri descendant of Guru Angad's lineage.[13] Peter Bance interviewed a supposed descendant of Guru Angad living in Peshawar, Pakistan named Baba Amir Singh.[14] According to Richard Carnac Temple, the descendants of Guru Angad had the Bawa title appended to their names.[15]

Guru Amar Das' descendants

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Sumer Singh, descendant of Guru Amar Das, with his suite

Guru Amar Das was a Khatri of the Bhalla clan.[1] Guru Amar Das had two sons, Mohan and Mohri.[5] Descendants of Mohan reside at Pinjore whilst descendants of Mohri reside at Jalandhar.[5] Arath Mal was the grandson of Guru Amar Das.[16] Sarup Das Bhalla, author of the Mahima Prakash (1776), was a descendant of Guru Amar Das in the tenth generation.[8][4] Sarup Das compiled the work after consulting janasakhi traditions and consulting with other descendants of the Sikh gurus.[8] Sumer Singh, head granthi of Takht Patna Sahib in the late 19th century, was a descendant of Guru Amar Das.[17]

Descendants of the Sodhi gurus

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The latter Sikh gurus, from Guru Ram Das to Guru Gobind Singh, were from the Sodhi clan of Khatris.[1][18][full citation needed][19][20] The descendants of the latter gurus can be categorized into two groups: the vadda mel and chhota mel. They traditionally had the Sodhi title prefixed to their name.[15] Many of the Sodhi descendants of the latter gurus attempted to set-up their own rival guruship lineages as heterodoxical sects, most notably Prithi Chand, Dhir Mal, and Ram Rai, and their successors.[21]

Guru Ram Das had three sons, the eldest Prithi Chand went on to have children, with his descendants being the Mina gurus, such as at Guru Har Sahai.[5] From Guru Hargobind's younger son, Suraj Mal, there lives descendants at Anandpur Sahib.[5] The descendants of Suraj Mal occupied Anandpur Sahib after Guru Gobind Singh vacated the region in 1704.[5] Guru Hargobind also had a grandson, Dhir Mal, born from his eldest son, Baba Gurditta.[5] Dhir Mal's descendants live in Kartarpur (Jalandhar district).[5] Guru Hargobind also had two other sons but they are not historically relevant.[5] Ram Rai, son of Guru Har Rai, did not have children but his spiritual lineage continues at the Ram Rai Darbar at Dehradun.[5] Guru Har Krishan died in childhood and Guru Tegh Bahadur had one son, Guru Gobind Singh.[5] Guru Gobind Singh's four sons were all killed due to persecution.[5]

A descendant of Guru Arjan's elder brother Prithi Chand, named Sodhi Kaul, assisted Guru Gobind Singh at Dhilwan Kalan during his escape from Chamkaur via the Machhiwara jungle.[22] The guru discarded his blue clothing he had been wearing as a disguise.[22] Gurdwara Godavarisar marks the location of this event.[22]

At the time of the Sikh Empire, Maharaja Ranjit Singh awarded revenue-free grants to Sodhis, who were not strictly associated with any particular religion and usually "maintained a considerable number of horsemen". Towards the end of his reign, the total worth of their jagirs (fiefs) was ₹500,000 a year. Ranjit Singh lavishly patronised a descendant of Dhir Mal, Sodhi Sadhu Singh, with a gift of several villages.[23]

Vadda Mel

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Kartarpur

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The original copy of the Adi Granth, also known as the Kartarpuri Bir, is reported to be in the possession of the descendants of Sodhi Sadhu Singh at Kartarpur.[24][25] The codex, known as the Kartarpur wali Bir, was in the personal collection of the descendants of Guru Arjan until shortly after the establishment of the Sikh Empire in 1799, when it was forcibly confiscated from the family and brought to the Sikh court at Lahore.[26] After the annexation of the SIkh Empire in 1849, the petitioner Sodhi Sadhu Singh requested that the codex be returned to his family, which were forcibly dispossessed of it by the former Sikh rulers.[26] The scripture was returned and a copy of it was prepared for and presented to Queen Victoria by Sodhi Sadhu Singh as thanks.[26] The copy of the codex is preserved in the Record Office, India Library in London whilst the original remains at Kartarpur with the family.[26] The original codex at Kartarpur is displayed during major festivals and celebrations to pilgrims.[26]

Anandpur

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The descendants of Suraj Mal occupied Anandpur Sahib after Guru Gobind Singh vacated the region in 1704.[5] The Sodhis of Anandpur held revenue free lands in Anandpur Sahib and various other parts of Punjab.[27] They were the ruling family of Anandpur Sahib.[28]

Chotta Mel

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Guru Harsahai

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Har Sahai (1725 – 1750) was a direct descendant of the fourth Sikh guru, the Guru Ram Das, in the eighth generation.[29][30] The Pothimala building was built in 1705 and the locality of Guru Har Sahai was founded in 1745 by Har Sahai's father, Guru Jiwan Mal (born 1694), who was a direct descendant of the fourth Sikh guru, Ram Das, in the seventh generation.[29][30] Guru Har Sahai was also the eighth Gaddi Nashin (custodian) of the pothimala, i.e. pothi (holy book) and mala (rosary), of the first guru of the Sikhs – Guru Nanak Dev.[29][30] The lineage descends from Prithi Chand, elder brother of Guru Arjan and founder of the heretical Miharvan sect of Sikhism.[29][30] The Sodhi clan of Sikhs consider hereditary appointed direct descendants of fourth Sikh guru, Ram Das Sodhi, as their guru or spiritual leader, whom they refer to as Gaddi Nashin.[29][30] In 2010, Archaeological Survey of India (ASI) begin the effort to restore the pothimala, the Pothimala building (including its 18th century murals), both of which are the property of the present Gaddi Nashin, 17th successor custodian Guru Yuvraj Singh.[31][32]

The Hargopal subsect of the Miharvan sect of Sikhism is based out of Pothimala in Guru Har Sahai.[29][30] They maintain a following to this day amongst the locals and remain held in reverence, being direct descendants of the Sikh gurus and custodian of rare Sikh relics of the gurus.[29][30]

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  • Genealogical pedigree (family-tree) of the Bedis of Una, from 'Chiefs and Families of Note in the Punjab' (1890)
    Genealogical pedigree (family-tree) of the Bedis of Una, from 'Chiefs and Families of Note in the Punjab' (1890)
  • Genealogical pedigree (family-tree) of the Sodhis of Kartarpur, Jalandhar dist., Punjab, from 'Chiefs and Families of Note in the Punjab' (1890)
    Genealogical pedigree (family-tree) of the Sodhis of Kartarpur, Jalandhar dist., Punjab, from 'Chiefs and Families of Note in the Punjab' (1890)
  • Genealogical pedigree (family-tree) of the Sodhis of Anandpur, Punjab, from 'Chiefs and Families of Note in the Punjab' (1890)
    Genealogical pedigree (family-tree) of the Sodhis of Anandpur, Punjab, from 'Chiefs and Families of Note in the Punjab' (1890)
  • Genealogical pedigree (family-tree) of the Sodhis of Guru Harsahai, Punjab, from 'Chiefs and Families of Note in the Punjab' (1890)
    Genealogical pedigree (family-tree) of the Sodhis of Guru Harsahai, Punjab, from 'Chiefs and Families of Note in the Punjab' (1890)
  • Genealogical pedigree (family-tree) of the Sodhis of Buttar, Punjab, from 'Chiefs and Families of Note in the Punjab' (1890)
    Genealogical pedigree (family-tree) of the Sodhis of Buttar, Punjab, from 'Chiefs and Families of Note in the Punjab' (1890)

References

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  1. ^ a b c d e f g h i j k McLeod, William Hewat (Jul 24, 2009). The A to Z of Sikhism. Bloomsbury Publishing. p. 86. ISBN 9780810863446.
  2. ^ Singh, Sangat (2001). The Sikhs in History: A Millenium Study, with New Afterwords. Uncommon Books. pp. 140–141. ISBN 9788190065023.
  3. ^ a b Singh, Nazer (Sep 11, 2021). Essays in History and Historiography. K.K. Publications. p. 174.
  4. ^ a b c d e f g h i j Grewal, J. S. (Oct 8, 1998). The Sikhs of the Punjab. Cambridge University Press. pp. 96–97. ISBN 9780521637640.
  5. ^ a b c d e f g h i j k l m n o p q r s Mann, Gurinder Singh (May 3, 2001). "Figure 1. Current Residence of Sikh Gurus' Descendants". The Making of Sikh Scripture. Oxford University Press. p. 8. ISBN 9780198029878.
  6. ^ a b c d e Goshen-Gottstein, Alon (Aug 8, 2018). The Future of Religious Leadership: World Religions in Conversation. Wipf and Stock Publishers. pp. 118–119. ISBN 9781532659263.
  7. ^ a b c d e f Murphy, Anne (Nov 29, 2012). The Materiality of the Past: History and Representation in Sikh Tradition. Oxford University Press. pp. 101–103. ISBN 9780199916276.
  8. ^ a b c d Singh, Pashaura (Aug 9, 2024). The Routledge Companion to the Life and Legacy of Guru Hargobind: Sovereignty, Militancy, and Empowerment of the Sikh Panth. Taylor & Francis. pp. 75–76. ISBN 9781040106327.
  9. ^ a b Kapur, Rajiv A. (May 1, 2024). Sikh Separatism: The Politics of Faith. Taylor & Francis. ISBN 9781040029909.
  10. ^ a b Singh, Patwant (Dec 18, 2007). The Sikhs. Doubleday. ISBN 9780307429339. The perspective of the Lahore Singh Sabha was radically different. The two key figures in it, Gurmukh Singh and Bhai Harsa Singh, assistant professors in Lahore's Oriental College, opted for a broad-based membership of different castes and classes including professionals, businessmen and government functionaries. The Lahore Sabha opposed the worship of living gurus, and of the Ten Gurus' descendants. Aggressively reiterating Sikh separateness, it vigorously opposed Hinduism's caste structure, idols, customs and social practises. In time the Lahore Singh Sabha's assertive approach towards a distinctive Sikh self-identity won out as people increasingly gravitated to its programme of instilling pride in their institutions and beliefs.
  11. ^ India Perspectives. Vol. 17. PTI for the Ministry of External Affairs. 2004. In addition, many early manuscripts of the Guru Granth Sahib were in the possession of descendants of the Sikh Gurus, where they are still found today.
  12. ^ a b c d Fenech, Louis E.; McLeod, W. H. (Jun 11, 2014). Historical Dictionary of Sikhism. Bloomsbury Publishing. pp. 97–98. ISBN 9781442236011.
  13. ^ Gupta, Hari Ram (2007). History of the Sikhs: Sikh Commonwealth or Rise and Fall of Sikh Misls. History of the Sikhs. Vol. 4. Munshiram Manoharlal Publishers. pp. 8–9. ISBN 8121501652.
  14. ^ Bance, Bhupinder Singh (5 December 2023). "PESHAWAR: Meeting Baba Amir Singh - Descendant of Guru Angad Dev". Instagram. Retrieved 28 June 2025. Whilst visiting Gurdwara Bhai Joga Singh in Peshawar's Namak Mandi, I bumped into local resident Baba Amir Singh who is a direct descendant of Guru Angad Dev ji (Bhai Lehna Ji)
  15. ^ a b Temple, Richard Carnac (1883). A Dissertation on the Proper Names of Panjâbîs: With Special Reference to the Proper Names of Villagers in the Eastern Panjâb. Education Society. p. 68. In a similar manner, in the Panjab, the descendants of the Sikh Gurus have special names. These are–– Bawa: Descendant of the 2nd Guru Angad, Bedi: Descended from Guru Nanak's caste, Bhai: Descendant of the Sikh Saints, Guru: Descendant of Guru Nanak, Sodhi: Descendant of the 4th Guru Ram Das. They are prefixed to the name, as Bhai Pheru, Bawa Gharib Singh, Sodhi Man Singh. Bhai is also a common title of Sikh saints or holy men. So is Bawa of wandering village faqirs, as Bawa Ram Das from the Census tables. Bawa, too, by an odd change in calling and occupation often now means a 'woodseller.'
  16. ^ Singh, Pashaura (Jul 10, 2006). Life and Work of Guru Arjan: History, Memory, and Biography in the Sikh Tradition. Oxford University Press. ISBN 9780199087808.
  17. ^ Sri Dasam Granth: Facts Beyond Doubt (1st ed.). Malaysia: Sri Guru Granth Sahib Academy. 2021. p. 359. ISBN 9781527282773. ... Baba Sumer Singh Patna Sahib, the descendant of Guru Amar Das Ji. He served as the Head Priest of Patna Sahib from 1882-1903 CE.
  18. ^ Singh, Prithvi Pal (2006). The history of Sikh Gurus. New Delhi: Lotus Press. pp. 52, 54. ISBN 81-8382-075-1.
  19. ^ "Sikism - Guru Ram Das". Britannica. 13 May 2021.
  20. ^ Harbans Singh, ed. (1992). The Encyclopaedia of Sikhism: S-Z. Punjabi University. p. 225. ISBN 978-81-7380-530-1.
  21. ^ Gandhi, Surjit Singh (2007). "Manifestation of the Khalsa". History of Sikh Gurus Retold. Vol. 2: 1606-1708 C.E. Atlantic Publishers & Dist. p. 771. ISBN 9788126908585.
  22. ^ a b c Singha, H. S. (2000). The Encyclopedia of Sikhism (over 1000 Entries). Hemkunt Press. p. 61. ISBN 9788170103011.
  23. ^ Grewal, J. S. (1998). The Sikhs of the Punjab (Revised ed.). Cambridge University Press. p. 115. ISBN 0-521-63764-3.
  24. ^ "Original copy of Guru Granth Sahib at Kartarpur". The Hindu. 30 August 2004. Archived from the original on 11 September 2016. Retrieved 22 August 2017.
  25. ^ Singh, Daljit. "Authenticity of Kartarpuri Bir". Sikh Coalition. Archived from the original on 25 December 2002. Retrieved 29 June 2025.
  26. ^ a b c d e Haar, Kristen; Kalsi, Sewa Singh (2009). Sikhism. Infobase Publishing. p. 34. ISBN 9781438106472.
  27. ^ Massy, Charles Francis (1890). Chiefs and Families of Note in the Delhi, Jalandhar, Peshawar and Derajat Divisions of the Panjab. Printed at the Pioneer Press.
  28. ^ Singh, Pashaura; Fenech, Louis E. (March 2014). The Oxford Handbook of Sikh Studies. OUP Oxford. ISBN 978-0-19-969930-8.
  29. ^ a b c d e f g Virk, Sukhdeep Kaur (2009). "Conceptualizing the Belief and Practices of Followers of Sodhis of Guru Sahai". Journal of Sikh Studies. 33. Amritsar: Department of Guru Nanak Studies, Guru Nanak Dev University: 60.
  30. ^ a b c d e f g Punjab History Conference, Thirty-ninth session, March 16-18, 2007 : proceedings. Navtej Singh, Punjabi University. Department of Punjab Historical Studies. Patiala: Publication Bureau, Punjabi University. 2008. p. 645. ISBN 978-81-302-0146-7. OCLC 288933201.{{cite book}}: CS1 maint: others (link)
  31. ^ Parkash, Chander (2010-08-08). "ASI to restore Pothimala building". Republished by SikhNet (originally published by The Tribune). Retrieved 2023-06-26.
  32. ^ Parkash, Chander (22 April 2010). "ASI advises Pothimala's preservation". Tribune News Service - The Tribune.
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