Guru Gobind Singh Ji
(January 5, 1667 to 21 October, 1708), born "Gobind Rai" at Patna Sahib, Bihar, India, was the tenth and last of the human form Gurus of Sikhism. He became Guru on November 24, 1675 at the age of nine, following the martyrdom of his father, the ninth Guru, Guru Tegh Bahadur Ji.
A divine messenger, a warrior, a poet, and a philosopher, Guru Gobind Singh Ji molded the Sikh religion into its present shape, with the institution of the Khalsa fraternity, and the completion of the sacred scripture, the Guru Granth Sahib Ji, in the final form that we find today. Before leaving his mortal body in 1708, Guru Gobind Singh decreed the Guru Granth Sahib Ji as the next and perpetual Guru of the Sikhs.
It may not be out of context to consider that throughout the chronicles of human history, there has been no individual who lived a life more inspirational than Guru Gobind Singh Ji. He is variously revered as Sarbans Dani (the merciful donor, who sacrificed his all), Mard Agamra (man without any parallels), Shah-e-Shahenshah (emperor of emperors), Bar do Alam Shah (ruler of both worlds), amongst others.
"If we consider the work which (Guru) Gobind (Singh) accomplished, both in reforming his religion and instituting a new code of law for his followers, his personal bravery under all circumstances; his persevering endurance amidst difficulties, which would have disheartened others and overwhelmed them in inextricable distress, and lastly his final victory over his powerful enemies by the very men who had previously forsaken him, we need not be surprised that the Sikhs venerate his memory. He was undoubtedly a great man."
It is said that after the martyrdom of his father, Guru Tegh Bahadur, the tenth Master declared that he would create such a Panth (community/society), which would challenge the tyrant rulers in every walk of life to restore justice, equality and peace for all of mankind. Via institution of the Khalsa in 1699, Guru Gobind Singh Ji infused the dual spirit of a saint and a soldier in the minds and hearts of his followers to fight oppression in order to restore righteousness (Dharma) and to uplift the down-trodden people in this world.
As a prophet, the Guru is unique. His teachings are very scientific and most suitable for all times. Unlike many other prophets he never called himself God or 'the only son of God.' Instead he called all people the sons of God sharing His Kingdom equally. For himself he used the word 'slave' or servant of God.
"Those who call me God, will fall into the deep pit of hell. Regard me as one of his slaves and have no doubt whatever about it. I am a servant of the Supreme Being; and have come to behold the wonderful drama of life."
Extracts from Guru Gobind Singh's writings;
"God has no marks, no colour, no caste, and no ancestors, No form, no complexion, no outline, no costume and is indescribable.
He is fearless, luminous and measureless in might. He is the king of kings, the Lord of the prophets.
He is the sovereign of the universe, gods, men and demons. The woods and dales sing the indescribable.
O Lord, none can tell Thy names. The wise count your blessings to coin your names." (Jaap Sahib)
Birth
of a Star
A
splendid Divine Light shone in the darkness of the night. Pir Bhikan Shah a Muslim mystic performed his
prayers in that Easterly direction (instead of towards the West, contrary to
his daily practice), and guided by this Divine Light, he travelled with a group
of his followers until he reached Patna
Sahib in Bihar.
It was here that Gobind Rai
was born to Mata Gujri in 1666. It is said that Pir Bhikan Shah approached the child and offered
two bowls of milk and water, signifying both the great religions of Hinduism and Islam. The
child smiled and placed his hands on both bowls. The Pir bowed in utter
humility and reverence to the new Prophet of all humanity.
Gobind Rai was born with a holy
mission of which he tells us in his autobiography “Bachitar Natak”
(Wonderous Drama). In it Guru Ji tells us how and for what purpose he was sent
into this world by God. He states that before he came into this world , as a
free spirit he was engaged in meditation in the seven peaked Hemkunt mountain.
Having merged with God and having become One with the Unmanifest and the Infinite,
God commanded him:
“I have cherished thee as my Son,
and created thee to establish a religion and restrain the world from senseless
acts. I stood up, folded my hands, bowed my head and replied,‘Thy religion will
prevail in all the world, when it has Thy support’.”
Guru Ji describes the purpose of his
coming to this world and why he emerged from the Supreme Reality in human form
to carry out his Creator’s command :
“For this purpose was I born, let
all virtuous people understand. I was born to advance righteousness, to
emancipate the good, and to destroy all evil-doers root and branch.”
Early Life
Gobind Rai's father, Guru Tegh Bahadur, the Ninth Guru, was then travelling across Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early childhood now stands a sacred shrine, Sri Patna Sahib Gurdwara, Bihar.Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki) on the foothills of the Sivaliks where he reached in March 1672 and where his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian. He was barely nine years of age when a sudden turn came in his life as well as in the life of the community he was destined to lead.
Kashmiri Brahmins come to Anandpur
Early in 1675, a group of Kashmiri
brahmins under the leadership of Pandit Kirpa Ram, mad in desperation by the
religious fanaticism of the Mughals General, Iftikar Khan, (he had threatened
them with forced conversion to Islam) visited Anandpur to seek Guru Tegh Bahadur's
advice. Aurangzeb had ordered the forced conversion of all Hindus and thought
that if the respected Kashmiri brahmans accepted Islam, others in the country
would be easily converted. They had been given six months to decide or suffer
the consequences. Time was running out!
As the Guru sat reflecting what to
do, young Gobind Rai, arriving there in company with his playmates, asked why
he looked so preoccupied. The father, as records Kuir Singh in his Gurbilas
Patshahi 10, replied,
"Grave are the burdens the earth bears. She will
be redeemed only if a truly worthy person comes forward to lay down his head.
Distress will then be expunged and happiness ushered in."
"None could be worthier than
you to make such a sacrifice,"
remarked Gobind Rai in his innocent manner.
Guru Tegh Bahadur advised the brahmins to return
to their village and tell the authorities that they would accept Islam if Guru Tegh Bahadur could first be persuaded to do
so.
Father
Guru's martyrdom
Soon afterwards the Guru with a few
followers proceeded to the imperial capital, Delhi. After
watching the tortured deaths of three of his followers he, as well, refused to
convert and was beheaded on November 11, 1675. The 13 year old Gobind Rai,
ordained as the next Guru before his father departed Anandpur,
was formally installed as Guru Gobind Singh on the Baisakhi day of March
1676. In the midst of his engagement with the concerns of the community, he
gave attention to the mastery of physical skills and literary accomplishment.
He had grown into a comely youth spare, lithe of limb and energetic.
He had a natural genius for poetic
composition and his early years were assiduously given to this pursuit. The Var
Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his
first composition and his only major work in the Punjabi language. The poem
depicted the legendary contest between the gods and the demons as described in
the Markandeya Purana. The choice of a warlike theme for this and a number of
his later compositions such as the two Chandi Charitras, mostly in Braj, was
made to infuse martial spirit among his followers to prepare them to stand up
against injustice and tyranny.
For the first 20 years or so of his
life, Guru Gobind Singh lived peacefully at Anandpur
practicing arms and exercises to complete his training as a soldier. He also
studied Persian and Sanskrit and engaged 52 poets to translate the Hindu epics.
Stories of ancient heroes were translated into Punjabi in order to create the
martial spirit among the Sikhs. The Guru also wrote several compositions
including Jaap Sahib, Akal
Ustat and Sawayas during this period. He also established a Gurdwara at Paonta
Sahib on the banks of the river Jamna.
Stay
at Paonta Sahib
Much of Guru Gobind Singh's creative
literary work was done at Paonta he had founded on the banks of the River
Yamuna and to which site he had temporarily shifted in April 1685. Poetry as
such was, however, not his aim. For him it was a means of revealing the divine
principle and concretizing a personal vision of the Supreme Being that had been
vouchsafed to him. His Jap Sahib, Swayas and the composition known as Akal
Ustat are in this tenor.
Through his poetry he preached love
and equality and a strictly ethical and moral code of conduct. He preached the
worship of the One Supreme Being, deprecating idolatry and superstitious
beliefs and observances. The glorification of the sword itself which he
eulogized as Bhagauti was to secure fulfilment of God's justice. The sword was
never meant as a symbol of aggression, and it was never to be used for
self-aggrandizement. It was the emblem of manliness and self-respect and was to
be used only in self-defence, as a last resort. For Guru Gobind Singh said in a
Persian couplet in his Zafarnamah:
"When all other means have failed, It is but lawful to
take to the sword."
Martial
training
During his stay at Paonta, Guru
Gobind Singh availed himself of his spare time to practice different forms of
manly exercises, such as riding, swimming and archery. His increasing influence
among the people and the martial exercises of his men excited the jealousy of
the neighbouring Rajput hill rulers who led by Raja Fateh Chand of Garhwal
collected a host to attack him.
But they were worsted in an action
at Bhangam, about 10 km north-east of Paonta, in September 1688. Soon
thereafter Guru Gobind Singh left Paonta Sahib and returned to Anandpur. The
Guru and his Sikhs were involved in a battle with a Mughal commander, Alif
Khan, at Nadaur on the left bank of the Beas, about 30 km south-east of Kangra,
in March 1691.
Describing the battle in stirring
verse in Bachitra Natak, he said that Alif Khan fled in utter disarray
"without being able to give any attention to his camp." Among several
other battles that occurred was the Husain battle (20 February 1696) fought
against Husain Khan, an imperial general, which resulted in a decisive victory
for the Sikhs.
Following the appointment in 1694 of
the liberal Prince Muazzam (later Emperor Bahadur Shah) as viceroy of
north-western region including Punjab, there was however a brief respite from
pressure from the ruling authority. In Sambat 1756 (1699 A.D), Guru Gobind
Singh issued directions to Sikh sangats or communities in different parts not
to acknowledge masands, the local ministers, against whom he had heard
complaints. He asked the Sikhs to send their offerings directly to Anandpur.
Battle
of Bhangani
The Guru admonished hill Rajas
including Raja Bhim Chand for giving their daughters to the Moghuls as tribute
for holding their positions. His efforts at winning their support against
Aurangzeb bore no fruit. On the contrary, the hill Rajas conspired with the
Moghul armies to put down the power of Guru Gobind singh. They however faced
defeat several times at the hands of the comparatively small Sikh Army. See www.info-sikh.com for more
details
Battle
of Nadaun (Hussaini Yudh)
The Guru received various complaints
against the priests, masands who robbed the poor Sikhs and misappropriated the
collections. Guru Sahib abolished this order and severly punished the
miscreants. Hereafter, the faithful were to bring their offerings directly to
the Guru at the time of the annual Vaisakhi fair.
The Guru wanted to create a strong self-respecting community. He inspired the Sikhs with courage and heroism and a life of simplicity and hard work. He started an arms factory at Anandpur in order to manufacture swords and lances needed for his soldiers. Once when the Brahmins insisted that he should offer worship to goddess Durga in order to seal victory, he agreed and kept up the farce till nothing came out of it. At the crucial moment, the Guru unsheathed his sword exclaiming, “The sword is the Durga which will give us victory over our enemies.
The Guru wanted to create a strong self-respecting community. He inspired the Sikhs with courage and heroism and a life of simplicity and hard work. He started an arms factory at Anandpur in order to manufacture swords and lances needed for his soldiers. Once when the Brahmins insisted that he should offer worship to goddess Durga in order to seal victory, he agreed and kept up the farce till nothing came out of it. At the crucial moment, the Guru unsheathed his sword exclaiming, “The sword is the Durga which will give us victory over our enemies.
Sikhs, he instructed, should come to Anandpur straight without any intermediaries. The Guru thus established direct relationship with his Sikhs. The institution of the Khalsa was given concrete form on 30 March 1699 when Sikhs had gathered at Anandpur in large numbers for the annual festival of Baisakhi.
Creation
of the Khalsa
An open air diwan was held in Kesgarh
Sahib at Anandpur. The Guru drew his sword and in a thundering voice
said, "I want one head, is there any one who can offer me?"
This most unusual call caused some
terror in the gathering and the people were stunned. There was dead silence.
The Guru made a second call. Nobody came forward. There was still more silence.
On the third call there raised Daya Ram, a khatri of Lahore who
said, "O true king, my head is at your service."
The Guru took Daya Ram by the arm
and led him inside a tent. A blow and thud were heard. Then the Guru, with his
sword dripping with blood, came out and said, "I want another head, is
there anyone who can offer?" Again on third call Dharam Das, a
Jat from Delhi
came forward and said, "O true king! My head is at thy disposal."
The Guru took Dharam Das inside the
tent, again a blow and thud were heard, and he came out with his sword dripping
with blood and repeated, "I want another head, is there any beloved
Sikh who can offer it?"
Upon this some people in the
assembly remarked that the Guru had lost all reason and went to his mother to
complain.
Mohkam Chand, a calico priner/tailor of Dwarka (west coast of India)
offered himself as a sacrifice. The Guru took him inside the tent and went
through the same process. When he came out, he made a call for the fourth head.
The Sikhs began to think that he was going to kill all of them.
Some of them ran away and the others
hung their heads down in disbelief. Himmat Chand, a cook of Jagan Nath
Puri, offered himself as a fourth sacrifice. Then the Guru made a fifth and the
last call for a fifth head. Sahib Chand, a barber of Bidar (in central
India), came forward and the Guru took him inside the tent. A blow and thud
were heard.
The last time he stayed longer in
the tent. People began to breathe with relief. They thought may be the Guru has
realised "his mistake" and has now stopped.
The
panj pyare
The Guru now clad his five
volunteers in splendid garments. They had offered their heads to the Guru, and
the Guru had now given them himself and his glory. When they were brought
outside, they were in the most radiant form. There were exclamations of wonder
and the sighs of regret on all sides. Now people were sorry for not offering
their heads.
Since the time of Guru
Nanak, Charan Pauhal had been the customary form of initiation. People were
to drink the holy water which had been touched or washed by the Guru's toe or
feet. The Guru proceeded to initiate them to his new order (Khande di Pauhal)
by asking the five faithful Sikhs to stand up.
He put pure water into an iron vessel
or Bowl (Batta of Sarbloh) and stirred it with a Khanda (two
edged small sword). While stirring the water with Khanda, he recited Gurbani
(Five Banis- Japji,
Jaap
Sahib, Anand Sahib, Swayas, and Chaupai).
Sugar crystals called 'Patasas' which incidently the Guru's wife, Mata Sahib Kaur, had brought at that moment, were
mixed in the water.
Amrit
Sanchar
The Guru then stood up with the
sacred Amrit
(nectar) prepared in the iron bowl. Each of the five faithful, by turn, each
kneeling upon his left knee, looked up to the Master to receive the divine
amrit. He gave five palmfuls of Amrit to each of them to drink and sprinkled it
five times in the eyes, asking them to repeat aloud with each sprinkle, "Waheguru
Ji ka Khalsa, Waheguru Ji Ki Fateh." (This means: Khalsa belongs to
God and all triumph be to His Name) Then he anointed with five sprinkles in the
hair.
In this way Amrit was administered
to the five faithful from the same bowl. After that he asked them to sip Amrit
from the same bowl to signify their initiation into the casteless fraternity of
the Khalsa.
All the five faithful were baptized in this way by the Guru who then called
them the 'PANJ PYARE' or Five Beloved Ones.
He gave them the appellation of
SINGHS (Lions) and they were named from Daya Ram to Daya Singh, Dharam Das to
Dharam Singh, Mohkam Chand to Mohkam Singh, Himmat Chand to Himmat Singh, and
Sahib Chand to Sahib Singh. The Guru then addressed them as the supreme, the
liberated ones, pure ones and he called them THE KHALSA.
I.
First they must wear the following articles whose names begin with 'K':
The
5Ks
Main article: 5Ks
- 1. Kesh - unshorn hair. This represents the natural appearance of sainthood. This is the first token of Sikh faith.
- 2. Kanga- A comb to clean the hair.
- 3. Kachha - An underwear to indicate virtuous character.
- 4. Kara - A Iron bracelet on the wrist, a symbol of dedication to the Divine Bridegroom.
- 5. Kirpan - A sword symbolising dignity, power and unconquerable spirit.
II. They must observe the following guidelines:
- 1. Not to remove hair from the body.
- 2. Not to use Tobacco or other intoxicants (alcohol).
- 3. Not to eat or touch Kuttha (Halal or Kosher) meat of an animal (see Hukamnama by Sri Guru Gobind Singh ji to the Sikhs of Kabul).
- 4. Not to commit adultery- 'Par nari ki sej, bhul supne hun na jayo' (never enjoy, even in dream, the bed of a woman other than your own wife) (A supplementary ordinance was issued that any one who did not observe any of the four directives, must be re- baptized, pay a fine, and promise not to offend any more; or he must be excommunicated from the Khalsa).
III. They must rise at dawn, bathe, meditate on
Gurmantar-'Waheguru', Moolmantar- the preamble of Japji, and recite five banis-
Japji, Jap Sahib and Swayas in the morning; Rehras in the evening; and Kirtan
Sohela at bed time at night.
IV. They must not worship idols, cemeteries, or cremation
grounds, and must believe only in One Immortal God. The Guru further spelled
out that they should practice arms, and never show their backs to the foe in
the battle field. They should always be ready to help the poor and protect
those who sought their protection. They were to consider their previous castes
erased, and deem themselves all brothers of one family. Sikhs were to
intermarry among themselves.
Guru
asks for Amrit
After the Guru had administered
Amrit to his Five Beloved Ones, he stood up in supplication and with folded
hands, begged them to baptize him in the same way as he had baptized them. He
himself became their disciple (Wonderful is Guru Gobind Singh, himself
the Master and himself the disciple).
The Five Beloved Ones were
astonished at such a proposal, and represented their own unworthiness, and the
greatness of the Guru, whom they deemed God's Vicar upon earth. They asked him
why he made such a request and why he stood in a supplicant posture before
them. He replied," I am the son of the Immortal God. It is by His order I
have been born and have established this form of baptism. They who accept it
shall henceforth be known as the KHALSA.
The Khalsa is
the Guru and the Guru is the Khalsa. There is no difference between you and me.
As Guru Nanak seated Guru Angad on the throne, so have I made you also a Guru.
Wherefore administer the baptismal nectar to me without any hesitation."
Accordingly the Five Beloved Ones baptized the Guru with the same ceremonies
and injunctions he himself had employed.
The
rise of the Khalsa
The Guru was then named Gobind Singh
instead of Gobind Rai. Guru Gobind Singh was the first one to take Amrit from
the Khalsa, the Five Beloved Ones. About 80,000 men and women were baptized
within a few days at Anandpur. "The creation of the Khalsa was the
greatest work of the Guru. He created a type of superman, a universal man of
God, casteless and country less. The Guru regarded himself as the servant of
the Khalsa. He said, "To serve them pleases me the most; no other service
is so dear to my soul." The Khalsa was the spearhead of resistance against
tyranny." (Miss Pearl, S. Buck)
The creation of the Khalsa created a
sense of unity among the Sikhs and their supporters. This unity and the
resulting perceived strength in the Sikhs did not go well with the local
rulers. The continuous gatherings at Anandpur
sahib and the presence of many thousands of the congregation, some armed
with fierce weapons caused anguish with the surrounding hill Rajas. These
developments most alarmed the caste ridden Rajput chiefs of the Sivalik hills.
They perceived the Sikhs as lower caste beings who had posed no danger to their
authority. However, the creation of the Khalsa changed that. Firstly, it
disturbed their system of discrimination and division; secondly, they could see
that the forces of the Guru were becoming dangerous in number and in armaments.
Siege
of Anandpur
They hence rallied under the
leadership of the Raja of Bilaspur, in whose territory lay Anandpur,
to forcibly evict Guru Gobind Singh from his hilly citadel. Their repeated
expeditions during 1700-04 however proved abortive. The Khalsa forces were too
strong to be dealt with by the hill Rajas. They at last petitioned Emperor
Aurangzeb for help. In concert with contingents sent under imperial orders by
the governor of Lahore and those of the faujdar of Sirhind, they marched upon
Anandpur and laid a siege to the fort in May 1705.
Over the months, the Guru and his
Sikhs firmly withstood their successive assaults despite insufficient amounts
of food resulting from the prolonged blockade. While the besieged (Sikhs) were
reduced to desperate straits, the besiegers (governor of Lahore) too were
exhausted at the courage of the Sikhs. At this stage the besiegers offered, on
Oath (promise) of the Qur'an, safe exit to the Sikhs if they quit Anandpur.
At last, the town was evacuated during a night of December 1705. But as the
Guru and his Sikhs came out, the hill monarchs and their Mughal allies set upon
them in full fury.
Sikhs
"tricked" by the Mughals
In the ensuing confusion many Sikhs
were killed and all of the Guru's baggage, including most of the precious
manuscripts, was lost. The Guru himself was able to make his way to Chamkaur,
40 km southwest of Anandpur, with barely 40 Sikhs and his two elder sons. There
the imperial army, following closely on his heels, caught up with him. His two
sons, Ajit Singh (born. 1687) and Jujhar Singh (born. 1691) and all but five of
the Sikhs fell in the action that took place on 7 December 1705. The five
surviving Sikhs commanded the Guru to save himself in order to reconsolidate
the Khalsa.
Guru Gobind Singh with three of his Sikhs escaped into the wilderness of the
Malva, two of his Muslim devotees, Gani Khan and Nabi Khan, helping him at
great personal risk. Guru Gobind Singh's two younger sons, Zorawar Singh (born.
1696), Fateh Singh (born.1699), and his mother, Mata Gujari Ji, also evacuated Anandpur
but were betrayed by their old servant and escort, Gangu, to the faujdar of
Sirhind, who had the young children executed on 13 December 1705. Their
grandmother died the same day.
Befriended by another Muslim
admirer, Rai Kalha of Raikot,here Guru Gobind Singh gave his sword to Rai Kalha
in gratitude for his kindness.(the sword is ingraved on both sides,on the right
side is AKAL PURKH KI RACHCHIA HAM NE,SARAB LOH KI RACHCHIA HAM NE, EK ONKAR
SATGUR PARSAD AUTAR KHAS PATSHAH 10. On the left side is,SARAB KAL KI RACHCHIA
HAM NE, SARAB JIA KI RACHCHIA HAM NE.
(The sword was taken from the
Toshekhana of Maharaja Ranjit Singh on 1st may 1849, along with other arms
ie:SHUMASHER WA SIPAR(sword and shield),DAE-I-AHINEE(an iron weapon),NEZA(a lance),CHUKKUR-I-AHINEE(a
circular missile weapon of iron),SHUMSHER TEGHAH(a seimitar),KULGHEE-E-KUCH(a
crest of glass in silver case),BURCHEE(a small spear),BURCHHA(a large spear),
by the east india company. These relics were sent to England under the orders
of Lord Dalhousie.)
Guru Gobind Singh reached Dina in
the heart of the Malva. There he enlisted a few hundred warriors of the Brar
clan, and also composed his famous letter, Zafarnamah (the Epistle of Victory),
in Persian verse, addressed to Emperor Aurangzeb. The letter was a severe
indictment of the Emperor and his commanders who had broken their oath. They
attacked Guru Gobind Singh once he was outside the safety of his fortification
at Anandpur. Two of the Sikhs, Daya Singh and Dharam Singh, were despatched
with the Zafarnamah to Ahmadnagar in the South to deliver it to Aurangzeb, then
in camp in that town. From Dina, Guru Gobind Singh continued his westward march
until, finding the host close upon his heels; he took position beside the water
pool of Khidrana to make a last-ditch stand.
Brave
Sikh women join fight
The fighting on 29 December 1705 was
hard and desperate. In spite of their overwhelming numbers, the Mughal troops
failed to capture the Guru and had to retire in defeat. The major part in this
battle was played by a group of 40 Sikhs who had deserted the Guru at Anandpur
during the long siege, but who, scolded by their wives at home, had come back
under the leadership of a brave and devoted woman, Mai Bhago, to redeem
themselves. They had fallen fighting desperately to check the enemy's advance
towards the Guru's position. The Guru blessed the 40 dead as 40 mukte, i.e. the
40 Saved Ones. The site is now marked by a sacred shrine and tank and the town
which has grown around them is called Muktsar, the Pool of Liberations.
After spending some time in the
Lakkhi Jungle country, Guru Gobind Singh arrived at Talvandi Sabo, now called
Damdama Sahib, on 20 January 1706. During his stay there of over nine months, a
number of Sikhs rejoined him. He prepared a fresh text of Sikh Scripture, the
Guru Granth Sahib, with the celebrated scholar, Bhai Mani Singh, who wrote the
Guru's bani. From the number of scholars who had rallied round Guru Gobind
Singh and from the literary activity initiated, the place came to be known as
the Guru's Kashi or seat of learning like Varanasi (A city of northeast-central
India).
Zafarnamah
bears result
The Zafarnamah
sent by Guru Gobind Singh from Dina seems to have touched the heart of Emperor Aurungzeb. He forthwith invited him for a
meeting. According to history, the Emperor had a letter written to the deputy
governor of Lahore, Munim Khan, to conciliate the Guru and make the required
arrangements for his journey to the Deccan.
Guru Gobind Singh had, however,
already left for the South on 30 October 1706. He was in the neighbourhood of
Baghor, in Rajasthan, when the news arrived of the death of the
Emperor at Ahmadnagar on 20 February 1707. The Guru there upon decided to
return to the Punjab, via Shahjahanabad (Delhi). That was the time when the
sons of the deceased Emperor were preparing to contest succession.
Guru
helps Bahadur Shah
Guru Gobind Singh despatched for the
help of the eldest claimant, the liberal Prince Muazzam, a token contingent of
Sikhs which took part in the battle of Jajau (8 June 1707), decisively won by
the Prince who ascended the throne with the title of Bahadur Shah. The new
Emperor invited Guru Gobind Singh for a meeting which took place at Agra on 23
July 1707.
Emperor Bahadur Shah had at this
time to move against the Kachhvaha Rajputs of Amber (Jaipur) and then to the
Deccan where his youngest brother, Kam Baksh, had raised the standard of
revolt. The Guru accompanied him and, as history says, he addressed assemblies
of people on the way preaching the word of Guru Nanak. The two camps crossed
the River Tapti in June 1708 and the Ban-Ganga in August, arriving at Nanded,
on the Godavari, towards the end of August.
While Bahadur Shah proceeded further
South, Guru Gobind Singh decided to stay awhile at Nanded. Here he met a
Bairagi (a person who withdraws from the world), Madho Das, whom he blessed
into a Sikh with the vows of the Khalsa, renaming him Gurbakhsh Singh (popular
name Banda Singh). Guru Gobind Singh gave Banda Singh five arrows from his own
quiver and an escort, including five of his chosen Sikhs, and directed him to
go to the Punjab and carry on the campaign against the tyranny of the
provincial overlords.
Plan
to assassinate the Guru ji
Nawab Wazir Khan of Sirhind had felt
concerned at the Emperor's conciliatory treatment of Guru Gobind Singh. Their
marching together to the South made him jealous, and he ordered two of his
trusted men with murdering the Guru before his increasing friendship with the
Emperor resulted in any harm to him.
These two pathans Jamshed Khan and
Wasil Beg are the names given in the Guru Kian Sakhian pursued the Guru
secretly and overtook him at Nanded, where, according to Sri Gur Sobha by
Senapati, a contemporary writer, one of them stabbed the Guru in the left side
below the heart as he lay one evening in his chamber resting after the Rahras
prayer. Before he could deal another blow, Guru Gobind Singh struck him down
with his sabre, while his fleeing companion fell under the swords of Sikhs who
had rushed in on hearing the noise. As the news reached Bahadar Shah's camp, he
sent expert surgeons, to attend to the Guru.
Guru
recovers but mission is at an end
The Guru's wound was immediately
stitched by the Emperor's European surgeon and within a few days it appeared to
have been healed. The injury had been contained and the Guru had made a good
recovery. However, several days later, when the Guru tugged at a hard strong
bow, the imperfectly healed wound burst open and caused profuse bleeding. It
was again treated but it was now clear to the Guru that the call of the Father
from Heaven had come. He prepared the sangat for his departure; instruction
were given to the immediate main Sewadars
and finally he gave his last and enduring message of his mission to the
assembly of the Khalsa.
He then opened the Granth Sahib,
placed five paise and solemnly bowed to it as his successor, GURU GRANTH SAHIB.
Saying 'Waheguru ji ka Khalsa, Waheguru ji ki Fateh', he walked around the Guru
Granth Sahib and proclaimed,
"O beloved Khalsa, let him who desireth to
behold me, behold the Guru Granth. Obey the Granth Sahib. It is the visible
body of the Gurus. And let him who desires to meet me, search me in the
hymns."
He then sang his self-composed hymn:
"Agya bhai Akal ki tabhi chalayo Panth Sabh Sikhan ko hukam hai Guru
manyo Granth Guru Granth Ji manyo pargat Guran ki deh Jo Prabhu ko milbo
chahe khoj shabad mein le Raj karega Khalsa aqi rahei na koe Khwar hoe sabh
milange bache sharan jo hoe."
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 Khalsa shall rule, and its
opponents will be no more, Those separated will unite and all the devotees
shall be saved."
Guru
Granth Sahib becomes Guru
He, in grateful acknowledgement of
the spiritual benefactions of the founder of his religion, uttered a Persian
distich, the translation of which is:
"Gobind Singh obtained from
Guru Nanak Hospitality, the sword, victory, and prompt assistance."
(These lines were impressed on a
seal made by the Sikhs after the Guru left for his heavenly abode, and were
adopted by Ranjit Singh for his coinage after he had assumed the title of
Maharaja in the Punjab)
The Guru then left for his heavenly
abode. The Sikhs made preparations for his final rites as he had instructed
them, the Sohila was chanted and Parsahd (sacred food) was distributed. While
all were mourning the loss, a Sikh arrived and said," You suppose that the
Guru is dead. I met him this very morning riding his bay horse. After bowing to
him, I asked where he was going. He smiled and replied that he was going to the
forest." The Sikhs who heard this statement arrived at the conclusion that
it was all the Guru's play, that he dwelt in uninterrupted bliss, that he
showed himself wherever he was remembered. He who treasures even a grain of the
Lord's love in his heart, is the blessed one and the Guru reveals himself to
such a devotee in mysterious ways.
Wherefore for such a Guru who had
departed bodily to Heaven, there ought to be no mourning. The Word as contained
in the Guru Granth Sahib was henceforth, and for all time to come to be the
Guru for the Sikhs.
Guru's
Bani
"Without the support of the One
Name, Consider all religious ceremonies superstitions."
"Karta (The Creator) and Karim (The beneficient) are the names of the same God.
Razak (The provider) and Rahim (The merciful) are also the names given to Him.
Let no man in his error wrangle over differences in names.
Worship the One God who is the Lord of all. Know that his form is one and He is the One light diffused in all."
"Karta (The Creator) and Karim (The beneficient) are the names of the same God.
Razak (The provider) and Rahim (The merciful) are also the names given to Him.
Let no man in his error wrangle over differences in names.
Worship the One God who is the Lord of all. Know that his form is one and He is the One light diffused in all."
"The Khalsa is my own image. I shall always manifest myself in the Khalsa.
The Khalsa is my body and soul; The Khalsa is the life of my life.
The Khalsa is my perfect leader. The Khalsa is my brave friend.
I say nothing untrue and to this; Guru Nanak, united with God, is my witness."
"Why impress false religion on the world? It will be of no service to it.
Why run about for the sake of wealth? You cannot escape from death.
Son, Wife, friends, disciples, companions none of those will bear witness for thee.
Think, O think, you thoughtless fool, you shall have in the end to depart alone." (Swayya 32)
Comments
Post a Comment