ANOKHI, Bibi, was born—according to Kesar Singh Chhibbar’s Bansavalinama Dasan Patshahian Ka—in the Bikrami year 1592 (AD 1535). She was the third child and the younger of the two daughters of Guru Angad and Mata Khivi.
M.G.S.
Anupdei, Mata, the mother of the fourth Guru, Guru Ram Das (1534–81) (see Hardas). Baba
P.S.P.
Anup Singh and Sarup Singh, grandsons of Duni Chand—a masand (parish leader) during the time of Guru Gobind Singh—were residents of Majitha in the present-day Amritsar district of Punjab. According to Sarup Singh Kaushish’s Guru Kian Sakhian, they came to Anandpur to meet Guru Gobind Singh and besought the Guru to forgive their grandfather for having deserted him earlier; the Guru granted their request.
References :
1. Padam, Piara Singh, and Giani Garja Singh, eds., Guru kian Sakhian. Patiala, 1986
2. Gian Singh, Giani, Twarikh Guru Khalsa [Reprint]. Patiala, 1970
The Life and Legacy of ANOKHI, Bibi
The figure of ANOKHI, Bibi, though referenced in traditional Sikh chronicles, emerges as a significant presence at a crucial time in Sikh history. The details of her birth and family background offer both insights into early Sikh familial traditions and the dynamics within the Guru’s household. Let’s delve deeper into the multifaceted legacy of this early figure.
Genealogical and Historical Context
Lineage and Birth:
According to the Bansavalinama Dasan Patshahian Ka, ANOKHI, Bibi was born in the Bikrami year 1592 (AD 1535). As the third child and the younger daughter of Guru Arigad and Mata Khivi, her birth is recorded amid a period in which the Sikh Gurus were not only spiritual guides but also central figures in shaping emerging Sikh cultural and social identities.
Role in Guru Household Dynamics:
ANOKHI, Bibi’s existence—recorded with reverence in texts like Guru Kian Sakhian—suggests that the women in the Guru’s household were not mere bystanders but active witnesses and participants in the spiritual legacy of Sikhism. Her life is emblematic of an era when the domestic sphere and divine mission were often intertwined.
A Catalyst for Reconciliation:
The account of her grandsons coming to Anandpur to implore forgiveness for their grandfather demonstrates the enduring belief in the redemptive power of the Guru’s mercy. This episode not only underscores the spiritual authority of Guru Gobind Singh but also reflects a broader cultural ideal: that reconciliation is possible even after a betrayal, helped by sincere devotion and respectful behest.
Transmission of Values:
As Sikh history unfolds, the lineage connected to ANOKHI, Bibi contributes to the transmission of values—humility, repentance, and the pursuit of forgiveness—that remain central to the Sikh ethical framework. Her story, though captured in brief traditional accounts, illuminates the role of familial memory and the importance of upholding spiritual legacies.
Reflections on Historical Narratives
Documentary Challenges:
The figure of ANOKHI, Bibi is mentioned in sources compiled by later scholars such as Kesar Singh Chhibbar and Sarup Singh Kaushish. The intertextual nature of these works highlights the challenges—and the richness—in reconstructing early Sikh history from a tapestry of oral and written traditions.
Women’s Role in Early Sikhism:
Even where direct biographical details are sparse, the inclusion of women like ANOKHI, Bibi in genealogical records points to their silent yet enduring influence. Their lives provide context to the broader social and spiritual environment in which the Sikh Gurus operated, reminding modern readers of the integral role women played in nurturing and advancing Sikh thought.
