Guru Angad Dev Ji : Family of Guru Angad dev Ji (Part-1)

14. Family of Guru Angad dev Ji (Part-1)

Bhai Pheru Mall

Pheru Mall jee (d. 1526), father of Guru Angad, was the third son of Bhai Gchnu Mall, a Trchan Khairi of Marigoval village in the present Gujrat district of Pakistan. He was born in his ancestral village, but was brought up in the family of his mother's parents, who lived at Matte di Sarai, a village now known as Sarai Nariga, 16 km northeast of Muktsar, in the Punjab. He gained proficiency in Persian and, as he grew up, he was employed as an accountant by the local landlord, Chaudhari Takht Mall. He was married in the same village (the bride's name has been recorded differently by chroniclers as Sabhrai, Ramo and Daya Kaur). A son, Lahina (Guru Angad), was born to the couple on 31 March 1504. In 1519, Pheru Mall had differences with his employer and quit service. In the following year, during one of Babar's incursions into the plains of India, Matte di Sarai suffered pillage at the hands of the invaders. Pheru Mall, along with his family left the village and, after a brief stay at Harike, shifted to Khadur, now known as Khadur Sahib. Here Mat Sabhrai, the sister of his former employer and a devotee of Guru Nanak, treated him as her own brother and helped him to get settled. Pheru Mall died at Khadur in 1526.

Mata Daya Kaur

Mata Daya Kaur ji is described as a lady of gentle disposition, charitablc and religious. She gave birth to Lahina on March 31, 1504, at Matte di Saran near Mukstar in The district of Ferozpur. Her son later became known as Guru Angad. Daya Kaur's maiden name was Ramo. She was married to Ferumal, a well-to-do trader, shopkeeper and village priest. The family was very pious and worshipped a female deity. Some sources say it was Chandi, but Dr Gopal Singh, in his History of The Sikh People, says it was Durga. Which deity, matters little in the telling of this event. Every year Ferumal would make a pilgrimage to the shrine of the said goddess in the Shivalik hills. He took his son with him, and there they would tie bells to their ankles and dance in homage to the goddess. At that time, their village was sacked during Babar's invasion. The family moved to The village of Khadur, district Amritsar. When Ferumal died, Lahina kept up the practice of leading a group of people from his village in pilgrimage, to pay their homage to their female deity. The family had a well respected friend by the name of Mai Bhirai. She was like a sister to Ferumal and was also a devout follower of Guru Nanak. It is said that she arranged the marriage of Lahina to Bibi Khivi. One would expect women to have played a significant role in determining the image of the Sikh religion. This would be particularly true of The wives of the Gurus. They created the foundation of the Sikh traditions. And were, therefore, instrumental in building a firm structure for the emergence of a Sikh Nation. While the Gurus primarily did the teaching, it was the women who looked after the rather mundane details of every-day life. They managed the households and the kitchens. Without them, it would have been impossible to demonstrate, in any substantial way, that the doctrines of equality, hard work and fair play werc at all attainable. The primary sources of Sikh history have ignored this important aspect of the basic teaching of The ten Gurus. Yet, however little is available there is enough to substantiate that the women of Sikhism played as important a role in The organisation and establishment of tradition as any man. Undoubtly like Mata Tripta ji had an affect on Guru Nanak Dev's mind, in similar fashion Mata Daya Kaur raised Bhai Lahina ji(Later Guru Angad Dev).





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				14. Family of Guru Angad dev Ji (Part-1) Bhai Pheru Mall Pheru Mall jee (d. 1526), father of Guru Angad, was the third son of Bhai Gchnu Mall, a Trchan Khairi of Marigoval village in the present Gujrat district of Pakistan. He was born in his ancestral village, but was brought up in the family of his mother's parents, who lived at Matte di Sarai, a village now known as Sarai Nariga, 16 km northeast of Muktsar, in the Punjab. He gained proficiency in Persian and, as he grew up, he was employed as an accountant by the local landlord, Chaudhari Takht Mall. He was married in the same village (the bride's name has been recorded differently by chroniclers as Sabhrai, Ramo and Daya Kaur). A son, Lahina (Guru Angad), was born to the couple on 31 March 1504. In 1519, Pheru Mall had differences with his employer and quit service. In the following year, during one of Babar's incursions into the plains of India, Matte di Sarai suffered pillage at the hands of the invaders. Pheru Mall, along with his family left the village and, after a brief stay at Harike, shifted to Khadur, now known as Khadur Sahib. Here Mat Sabhrai, the sister of his former employer and a devotee of Guru Nanak, treated him as her own brother and helped him to get settled. Pheru Mall died at Khadur in 1526. Mata Daya Kaur Mata Daya Kaur ji is described as a lady of gentle disposition, charitablc and religious. She gave birth to Lahina on March 31, 1504, at Matte di Saran near Mukstar in The district of Ferozpur. Her son later became known as Guru Angad. Daya Kaur's maiden name was Ramo. She was married to Ferumal, a well-to-do trader, shopkeeper and village priest. The family was very pious and worshipped a female deity. Some sources say it was Chandi, but Dr Gopal Singh, in his History of The Sikh People, says it was Durga. Which deity, matters little in the telling of this event. Every year Ferumal would make a pilgrimage to the shrine of the said goddess in the Shivalik hills. He took his son with him, and there they would tie bells to their ankles and dance in homage to the goddess. At that time, their village was sacked during Babar's invasion. The family moved to The village of Khadur, district Amritsar. When Ferumal died, Lahina kept up the practice of leading a group of people from his village in pilgrimage, to pay their homage to their female deity. The family had a well respected friend by the name of Mai Bhirai. She was like a sister to Ferumal and was also a devout follower of Guru Nanak. It is said that she arranged the marriage of Lahina to Bibi Khivi. One would expect women to have played a significant role in determining the image of the Sikh religion. This would be particularly true of The wives of the Gurus. They created the foundation of the Sikh traditions. And were, therefore, instrumental in building a firm structure for the emergence of a Sikh Nation. While the Gurus primarily did the teaching, it was the women who looked after the rather mundane details of every-day life. They managed the households and the kitchens. Without them, it would have been impossible to demonstrate, in any substantial way, that the doctrines of equality, hard work and fair play werc at all attainable. The primary sources of Sikh history have ignored this important aspect of the basic teaching of The ten Gurus. Yet, however little is available there is enough to substantiate that the women of Sikhism played as important a role in The organisation and establishment of tradition as any man. Undoubtly like Mata Tripta ji had an affect on Guru Nanak Dev's mind, in similar fashion Mata Daya Kaur raised Bhai Lahina ji(Later Guru Angad Dev).

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