Guru Gobind Singh (
pronunciation (help·info);born Gobind Rai;[1] 22 December 1666 – 7 October 1708[2]) was the last of the ten Sikh Gurus. He was a warrior, poet and philosopher. He succeeded his father Guru Tegh Bahadur as the leader of Sikhs at the young age of nine. He contributed much to Sikhism; notable was his contribution to the continual formalisation of the faith which the first Guru Guru Nanak had founded, as a religion, in the 15th century; and his promotion of the covering of one's hair with a turban.[3][4] Guru Gobind Singh, the last of the living Sikh Gurus, initiated the Sikh Khalsa in 1699,[5] passing the Guruship of the Sikhs to the Eleventh and Eternal Sikh Guru, the Guru Granth Sahib, the sacred Book of the Sikhs.
pronunciation (help·info);born Gobind Rai;[1] 22 December 1666 – 7 October 1708[2]) was the last of the ten Sikh Gurus. He was a warrior, poet and philosopher. He succeeded his father Guru Tegh Bahadur as the leader of Sikhs at the young age of nine. He contributed much to Sikhism; notable was his contribution to the continual formalisation of the faith which the first Guru Guru Nanak had founded, as a religion, in the 15th century; and his promotion of the covering of one's hair with a turban.[3][4] Guru Gobind Singh, the last of the living Sikh Gurus, initiated the Sikh Khalsa in 1699,[5] passing the Guruship of the Sikhs to the Eleventh and Eternal Sikh Guru, the Guru Granth Sahib, the sacred Book of the Sikhs.Contents
[show]Early life[edit]
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 in Assam. As a child, he learnt Persian, Sanskrit, and martial skills become a warrior.[5]
Gobind Singh married once[6][7][8] and had four children.[9] He was married off to Mata Jito also known as Mata Sundari in 1677, at the age of 11.[10] They had four children together Zorawar Singh, Jujhar Singh , Ajit Singh and Sahibzada Fateh Singh.[9]
Leaving of Anandpur Sahib and Return[edit]
In April 1685, Guru Gobind Singh shifted his residence to Paonta in Sirmaurstate at the invitation of Raja Mat Prakash of Sirmaur. According to the gazetteer of the Sirmur State, the Guru was compelled to quit Anandpur Sahibdue to differences with Bhim Chand, and went to Toka.[11] 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 theBattle 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. 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 Mughalemperor Aurangzeb, who sent forces under the command of his son, to restore Mughal authority in the region.
Founding of the Khalsa[edit]
In 1699, the Guru sent hukmanamas (letters of authority) to his followers, requesting them to congregate at Anandpur on 13 April 1699, the day of Vaisakhi (the annual harvest festival).[12]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 gthen 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 asAmrit ("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.[12] 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.[12] 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").[12] 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. | ” |
- Kesh: uncut hair is a symbol of acceptance of your form as God intended it to be.
- 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 forearm, to inspire one to do good things and also used in self-defense.
- Kirpan: a sword to defend oneself and protect other people regardless of religion, race or creed.
- Kacchera: undergarment reminding one to live a virtuous life and desist from rape or other sexual exploitation.
| “ | 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).[13] | ” |
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.[14]
Guru Gobind Singh's respect for the Khalsa is best represented in one of his poems:[15]
| “ |
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. |
