Guru Gobind Singh

Guru Gobind Singh (Punjabi: ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ (22 December 1666 – 7 October 1708), revered as The Tenth Nanak, Sarbans Dani ("The merciful donor, who sacrificed his all"), Mard Agamra ("A Man without any parallels") and Shah-e-Shahenshah ("The Emperor of Emperors") was the Tenth Guru of Sikhism.

Guru Gobind Singh was born in the year 1666 as Gobind Rai, to the ninth Guru of Sikhism, Guru Teg Bahadur, and Mata Gujri, at Patna Sahib. He ascended to become the Tenth Sikh Guru at the young age of nine, following the martyrdom of his father and Ninth Guru, Guru Tegh Bahadur, who been approached by Hindu Brahmins from Kashmir to seek his intercession against the religious fanaticism of the Mughal empire's General Iftikar Khan. At the innocent behest of the nine year old Gobind Rai (who had remarked that "None could be worthier than you, father, to make a supreme sacrifice"), Guru Tegh Bahadur had courted death and was publicly executed at the imperial capital Delhi in the year 1675.

As the tenth Sikh Guru, Guru Gobind Singh carried forward the sanctity and divinity of Guru Nanak and the succession of the Sikh Gurus, and came to be renowned as a spiritual master, warrior, poet and philosopher. His spiritual revelations, constantly emphasizing the worship of the One Supreme Being and deprecating idolatry and superstitious beliefs and observances, are recorded in his various literary compositions, such as the Jaap Sahib and the Akal Ustat.

The day of Baisakhi in 1699 marks one of the most hallowed days of the Sikh religion. On this day, after having received edicts from Guru Gobind Singh, a large congregation of Sikhs had gathered at Sri Anandpur Sahib (the city of bliss, located in the lower spurs of the Himalayas). With a century of religious persecutions and martyrdoms (including those of Guru Arjan and Guru Teg Bahadur) serving as the background, Guru Gobind Singh addressed the congregation in a stirring oration of his divine mission, and then unsheathed his sword and called upon those congregants who were willing to give their heads to the Guru. Those who answered the call were initiated by Guru Gobind Singh into the Khalsa, an order of Saint-Soldiers, who were to forever have faith in one universal timeless creator God, who would consider all human beings equal, irrespective of their caste and creed, and who would have the mission of upholding right in every place. The Khalsa represents the epitome of the Sikh way of life, with Guru Gobind Singh having himself professed "Khalsa mero roop hai khas, Khalse main haun karoun nivas (The Khalsa is my own special form. Within the Khalsa, I abide)". An estimated 80,000 Sikhs were initiated into the Khalsa in the days following the Baisakhi of 1699.

Standing up as members of the Khalsa, Guru Gobind Singh's four young sons (Sahibzada Ajit Singh, Sahibzada Jujhar Singh, Sahibzada Zorawar Singh, Sahibzada Fateh Singh) also subsequently attained martyrdom. On learning of their sacrifices, the Guru had famously remarked : "Chaar muye to kya hua jeevat kai hazar (So what if I have lost four of my sons, many thousands live" (referring to the Sikh Khalsa family)). Citing his "unparalleled efforts and sacrifices in fighting injustice and tyranny", Guru Gobind Singh has been referred to as Sarbans Dani (the merciful donor, who sacrificed everything) and Mard Agamra (a man non-pareil).

In 1708, Guru Gobind Singh passed on the succession to the Sikh holy scripture, the Guru Granth Sahib, commanding the Sikhs to regard the scripture as the everlasting and sovereign Guru, and proclaiming that the Guru's spirit henceforth would reside in the Granth and the Khalsa.

Family

Gobind Singh was born to Guru Tegh Bahadur, the ninth Sikh guru, and Mata Gujri in Patna. He was born while his father was on a preaching tour in Assam. As a child, he learnt Persian, Sanskrit and martial skills to become a warrior.
Guru Gobind Singh had three wives:

Mata Jito, married 21 June 1677 at Basantgaṛh, 10 km north of Anandpur.

The couple had three sons: Jujhar Singh, Zorawar Singh and Fateh Singh.

Mata Sundari, married 4 April 1684 at Anandpur.

The couple had one son, Ajit Singh.

Mata Sahib Devan, married 15 April 1700 at Anandpur.

Mother of the Khalsa.

Leaving Anandpur Sahib and Return

Gobind Singh's father Tegh Bahadur founded the city of Anandpur Sahib in the year 1665, on the land purchased from the ruler of Bilaspur (Kahlur). Gobind Singh moved to Anandpur in March 1672. In April 1685, he shifted his residence to Paonta in Sirmaur state at the invitation of Raja Mat Prakash of Sirmaur. According to the gazetteer of the Sirmur State, the Guru was compelled to quit Anandpur Sahib due to differences with Bhim Chand, and went to Toka. From Toka, he was invited to Nahan, the capital of Sirmaur by Mat Prakash. From Nahan, he proceeded to Paonta. Mat Prakash invited the Guru to his kingdom in order to strengthen his position against Raja Fateh Shah of Garhwal. At the request of Raja Mat Prakash, the Guru constructed a fort at Paonta with help of his followers, in a short time. The Guru remained at Paonta for around three years, and composed several texts.

The hostility between Nahan King and Fateh Shah, the Garhwal king continued to increase during the latter's stay at Paonta, ultimately resulting in the Battle of Bhangani near Paonta. Fateh Shah attacked on 18 September 1688; the battle ended with the Guru's victory. In the Battle of Nadaun in 1687, the armies of Alif Khan and his aides were defeated by the allied forces of Bhim Chand, Guru Gobind Singh and other hill rajas. According to Bichitra Natak and the Bhatt Vahis, Guru Gobind Singh remained at Nadaun, on the banks of the River Beas, for eight days, and visited various important military chiefs. Sometime after the Battle of Bhangani, Rani Champa, the dowager queen of Bilaspur requested the Guru to return to Anandpur Sahib, or Chakk Nanaki, as it was then called, the Guru agreed. He reached Anandpur Sahib in November 1688.

In 1695, Dilawar Khan, the Mughal chief of Lahore, sent his son to attack Anandpur Sahib. The Mughal army was defeated and Hussain Khan was killed. After Hussain's death, Dilawar Khan sent his men Jujhar Hada and Chandel Rai to Sivalik Hills. However, they were defeated by Gaj Singh of Jaswal. The developments in the hill area caused anxiety to the Mughal emperor Aurangzeb, who sent forces under the command of his son, to restore Mughal authority in the region.

Founding the Khalsa

In 1699, the Guru sent hukmanamas (letters of authority) to his followers, requesting them to congregate at Anandpur on 30 March 1699, the day of Vaisakhi (the annual harvest festival).[13] He addressed the congregation from the entryway of a small tent pitched on a small hill (now called Kesgarh Sahib). He first asked everyone who he was for them? Everyone answered - "You are our Guru." He then asked them who were they, to which everyone replied - "We are your Sikhs." Having reminded them of this relationship, He then said that today the Guru needs something from his Sikhs. Everyone said, "Hukum Karo, Sache Patshah" (Order us, True Lord). Then drawing his sword he asked for a volunteer who was willing to sacrifice his head. No one answered his first call, nor the second call, but on the third invitation, Daya Ram (later known as Bhai Daya Singh) came forward and offered his head to the Guru. Guru Gobind Rai took the volunteer inside the tent. The Guru returned to the crowd with blood dripping from his sword. He then demanded another head. One more volunteer came forward, and entered the tent with him. The Guru again emerged with blood on his sword. This happened three more times. Then the five volunteers came out of the tent in new clothing unharmed.

Guru Gobind Singh then poured clear water into an iron bowl and adding Patashas (Punjabi sweeteners) into it, he stirred it with double-edged sword accompanied with recitations from Adi Granth. He called this mixture of sweetened water and iron as Amrit ("nectar") and administered it to the five men. These five, who willingly volunteered to sacrifice their lives for their Guru, were given the title of the Panj Pyare ("the five beloved ones") by their Guru. They were the first (baptized) Sikhs of the Khalsa: Daya Ram (Bhai Daya Singh), Dharam Das (Bhai Dharam Singh), Himmat Rai (Bhai Himmat Singh), Mohkam Chand (Bhai Mohkam Singh), and Sahib Chand (Bhai Sahib Singh).

Guru Gobind Singh then recited a line which has been the rallying-cry of the Khalsa since then: 'Waheguru ji ka Khalsa, Waheguru ji Ki Fateh' (Khalsa belongs to God; victory belongs to God). He gave them all the name "Singh" (lion), and designated them collectively as the Khalsa, the body of baptized Sikhs. The Guru then astounded the five and the whole assembly as he knelt and asked them to in turn initiate him as a member, on an equal footing with them in the Khalsa, thus becoming the sixth member of the new order. His name became Gobind Singh. Today members of the Khalsa consider Guru Gobind as their father, and Mata Sahib Kaur as their mother. The Panj Piare were thus the first baptised Sikhs, and became the first members of the Khalsa brotherhood. Women were also initiated into the Khalsa, and given the title of kaur ("princess"). Guru Gobind Singh then addressed the audience -

“From now on, you have become casteless. No ritual, either Hindu or Muslim, will you perform nor will you believe in superstition of any kind, but only in one God who is the master and protector of all, the only creator and destroyer. In your new order, the lowest will rank with the highest and each will be to the other a bhai (brother). No pilgrimages for you any more, nor austerities but the pure life of the household, which you should be ready to sacrifice at the call of Dharma. Women shall be equal of men in every way. No purdah (veil) for them anymore, nor the burning alive of a widow on the pyre of her spouse (sati). He who kills his daughter, the Khalsa shall not deal with him.”
Five K's

Kesh: uncut hair is a symbol of acceptance of your form as God intended it to be, and to give an unmistakable visual identity to the Khalsa.

Kangha: a wooden comb, a symbol of cleanliness to keep one's body and soul clean.

Kara: an iron or steel bracelet worn on the wrist, to remind the Khalsa of their vows and as a mark of iron self-restraint.

Kirpan: a sword to defend oneself and protect the poor, the weak and the oppressed, regardless of religion, race or creed.

Kacchera: shorts, which are riding breeches cut off at the knee, to keep the soldiers of the Khalsa always ready to go into battle on horseback

Kanga, Kara and Kirpan – three of the five Ks

“Smoking being an unclean and injurious habit, you will forswear. You will love the weapons of war, be excellent horsemen, marksmen and wielders of the sword, the discus and the spear. Physical prowess will be as sacred to you as spiritual sensitivity. And, between the Hindus and Muslims, you will act as a bridge, and serve the poor without distinction of caste, colour, country or creed. My Khalsa shall always defend the poor, and 'Deg' - or community kitchen - will be as much an essential part of your order as Teg -the sword. And, from now onwards Sikh males will call themselves 'Singh' and women 'Kaur' and greet each other with
'Waheguruji ka Khalsa, Waheguruji ki fateh (The Khalsa belongs to God; victory belongs to God).”

A result of the Guru's actions is arguably that the strength of Sikhi in the 18th and 19th centuries was based on the third, fourth, and fifth orders of Indian society, even though some of its leaders still came from the Kshatriya varna. An interesting representation of the first amrit ceremony is found in the paintings that show two dead hawks, lying on their backs on the ground, while their killers, two doves, sit upon the bowls of amrit. Symbolically, the Sikhs, the doves, had gained the strength of hawks, the strong, militant people who lived on all sides of them.

Guru Gobind Singh's respect for the Khalsa is best represented in one of his poems:

“All the battles I have won against tyranny
I have fought with the devoted backing of the people;
Through them only have I been able to bestow gifts,
Through their help I have escaped from harm;
The love and generosity of these Sikhs
Have enriched my heart and home.
Through their grace I have attained all learning;
Through their help in battle I have slain all my enemies.
I was born to serve them, through them I reached eminence.
What would I have been without their kind and ready help?
There are millions of insignificant people like me.
True service is the service of these people.
I am not inclined to serve others of higher caste:
Charity will bear fruit in this and the next world,
If given to such worthy people as these;
All other sacrifices are and charities are profitless.
From toe to toe, whatever I call my own,
All I possess and carry, I dedicate to these people.”

Final days

Wazir Khan, the Nawab of Sirhind, felt uneasy about any conciliation between Guru Gobind Singh and Bahadur Shah I. He commissioned two Pathans, Jamshed Khan and Wasil Beg, to assassinate the Guru. The two secretly pursued the Guru and got an opportunity to attack him at Nanded.

According to Sri Gur Sobha by the contemporary writer Senapati, Jamshed Khan stabbed the Guru in the left side below the heart while he was resting in his chamber after the Rehras prayer. Guru Gobind Singh killed the attacker with his Talwar (traditional Sikh curved sword), while the attacker's companion tried to flee but was killed by Sikhs who had rushed in on hearing the noise.

The European surgeon sent by Bahadur Shah stitched the Guru's wound. However, the wound re-opened and caused profuse bleeding, as the Guru tugged at a hard strong bow after a few days. Seeing his end was near, the Guru declared the Guru Granth Sahib as the next Guru of the Sikhs. He then sang his self-composed hymn:

"Agya bhai Akal ki tabhi chalayo Panth Sabh Sikhan ko hukam hai Guru Maneyo Granth, Guru Granth Ji manyo pargat Guran ki deh Jo Prabhu ko milbo chahe khoj shabad mein le"

Translation of the above:

"Under orders of the Immortal Being, the Panth was created. All the Sikhs are enjoined to accept the Granth as their Guru. Consider the Guru Granth as embodiment of the Gurus. Those who want to meet God, can find Him in its hymns.

The Guru reportedly left the visible body, along with his horse Dilbagh (aka Nila Ghora) on 7 October 1708 at Nanded, before which he had declared the Guru Granth Sahib as his successor.

Mughal accounts of Guru Gobind Singh

Guru Gobind Singh, gave the Sikhs their very distinctive symbols— the uncut hair, the dastar, the pure iron kara, and the sword. After ceaseless battles local landlords allied themselves to the Mughal governor Wazir Khan, who himself requested assistance from the Mughal Emperor Aurangzeb when the local Muslim rulers was consecutively attacked by the Sikh rebels who rose up against the oppression of the state.