Guru Gobind Singh was the last of the 10 Gurus, the one who transformed the Sikh faith. His birth anniversary falls on January 20
Guru Gobind Singh was the last of the ten Gurus, the one who transformed the Sikh faith. In 1699 he created the Khalsa (Pure), a community of the faithful who wore visible symbols of their faith and trained as warriors. Today the Khalsa comprises all practising Sikhs.
Contributions
Guru Gobind Singh succeeded his father Guru Teg Bahadur at the age of 9. His teachings were different from his predecessors’ – he believed that no power could exploit the Sikhs.
He spent his childhood years studying Persian and Sanskrit, and was skilled in the art of war. His mission was to uphold right in every place and destroy sin and evil. In 1699 he chose the festival day of Vaisakhi as the occasion to transform the Sikhs into the Khalsa, a family of soldier saints.
Guru Gobind Singh introduced many of the customs that Sikhs practise today.
Sikhs who have been through the Amrit ceremony of initiation become Amritdhari, initiated Sikhs. They take new names and wear the 5 Ks – five physical symbols that Sikhs must wear.
He declared the the Sikh holy book as his successor instead of a human being. The Guru Granth Sahib would thus be the Sikhs’ guide forever. Sikhs give it the same status and respect as a human Guru.
In 1699 the tenth guru, Guru Gobind Singh, chose Vaisakhi as the occasion to transform the Sikhs into a family of soldier saints, known as the Khalsa Panth.
Guru Gobind Singh founded the Khalsa in front of thousands at Anandpur Sahib.
During the Vaisakhi festival Guru Gobind Singh came out of a tent carrying a sword. He challenged any Sikh who was prepared to give his life to come into the tent. The Guru returned alone with his sword covered in blood. He then requested another volunteer and repeated the same action four times until five men disappeared into the tent. The crowd was very concerned until they saw five men return wearing turbans with the Guru.
These five men became known as the Panj Piare, or ‘Beloved Five’.
The men were then baptised into the Khalsa by the Guru. He sprinkled them with Amrit (‘immortalising nectar’: the Sikh term for holy water) and said prayers. This is the basis of the Sikh baptism ceremony.
Vaisakhi is celebrated in much the same way as Gurpurbs. Gudwaras are decorated and visited. Parades, dancing and singing happen throughout the day. Many Sikhs choose to be baptised into the Khalsa brotherhood on this day.
The festival is marked with nagar kirtan processions: processions through the streets (nagar means “town”) which form an important part of Sikh culture and religious celebrations.
Kirtan is a term meaning the singing of hymns from the Guru Grath Sahib, the Sikh holy book. Celebrations always include music, singing and chanting scriptures and hymns.
The processions are led by traditionally dressed Panj Piaras.
The Guru Granth Sahib will be carried in the procession in a place of honour.
Amrit Ceremony
Sikhs who have been through the Amrit Ceremony of initiation, or Amrit Sanskar, become baptised Sikhs, take new names, and wear the 5 Ks.
The Amrit Ceremony is the initiation rite introduced by Guru Gobind Singh when he founded the Khalsa in 1699. A Sikh can go through this initiation as soon as they are old enough to understand the full committment that they are making.
The ceremony takes place in a Gurdwara, before the Guru Granth Sahib, and in the presence of 5 initiated Sikhs (who represent the Panj Piyaras, the first 5 Sikhs to be initiated). During the ceremony, hymns are recited from the Sikh scripture, prayers are said, and the principles of Sikhism are affirmed. Then amrit is prepared. Amrit is a mixture of sugar and water that has been stirred with a double-edged sword. The candidates for initiation drink some of the amrit from the same bowl, and have it sprinkled on their eyes and hair.
Each then recites the Mool Mantra (the fundamentals of Sikhism). There are readings from the Guru Granth Sahib and an explanation of rules of Sikhism.
The ceremony ends with the eating of the ceremonial karah parshad. Parshad is a sweet tasting food which has been blessed. It is made from semolina, sugar and ghee.
Khalsa initiation
The 5 Ks date from the creation of the Khalsa Panth by Guru Gobind Singh in 1699.
The Guru introduced them for several reasons:
– Adopting these common symbols would identify members of the Khalsa
– Because all members of the Khalsa wear the 5 Ks the members of the community are more strongly bound together
– Each K has a particular significance
The meaning of the 5 Ks
The 5 Ks taken together symbolise that the Sikh who wears them has dedicated themselves to a life of devotion and submission to the Guru.
The 5 Ks are 5 physical symbols worn by Sikhs who have been initiated into the Khalsa.
The five Ks are:
– Kesh (uncut hair)
– Kara (a steel bracelet)
– Kanga (a wooden comb)
– Kaccha – also spelt, Kachh, Kachera (cotton underwear)
– Kirpan (steel sword)
– Various reasons and symbolisms have been put forward for the Sikh practice of keeping hair uncut.
– Throughout history hair (kesh) has been regarded as a symbol both of holiness and strength.
– One’s hair is part of God’s creation. Keeping hair uncut indicates that one is willing to accept God’s gift as God intended it.
– Uncut hair symbolizes adoption of a simple life, and denial of pride in one’s appearance.
– Not cutting one’s hair is a symbol of one’s wish to move beyond concerns of the body and attain spiritual maturity.
– A Sikh should only bow his head to the Guru, and not to a barber.
– It is a highly visible symbol of membership of the group.
– It follows the appearance of Guru Gobind Singh, founder of the Khalsa.
– Sikh women are just as forbidden to cut any body hair or even trim their eyebrows, as Sikh men are forbidden to trim their beards.
Kara – a steel bracelet
– A symbol of restraint and gentility.
– A symbol that a Sikh is linked to the Guru.
– It acts as a reminder that a Sikh should not do anything of which the Guru would not approve.
– A symbol of God having no beginning or end.
– A symbol of permanent bonding to the community-being a link in the chain of Khalsa Sikhs (the word for link is ‘kari’).
– The Kara is made of steel, rather than gold or silver, because it is not an ornament.
Kanga – a wooden comb
– This symbolises a clean mind and body; since it keeps the uncut hair neat and tidy.
– It symbolises the importance of looking after the body which God has created. This does not conflict with the Sikh’s aim to move beyond bodily concerns; since the body is one’s vehicle for enlightenment one should care for it appropriately.
Kachha – special underwear
– This is a pair of breeches that must not come below the knee. It was a particularly useful garment for Sikh warriors of the 18th and 19th centuries, being very suitable for warfare when riding a horse.
– It’s a symbol of chastity.
Kirpan – a ceremonial sword
There is no fixed style of Kirpan and it can be anything from a few inches to three feet long. It is kept in a sheath and can be worn over or under clothing.
The Kirpan can symbolise:
– Spirituality
– The soldier part of the Soldier-Saints
– Defence of good
– Defence of the weak
– The struggle against injustice
– A metaphor for God
For a Sikh the fact that the Guru has instructed the Sikhs to wear the 5 Ks is an entirely sufficient reason, and no more need be said.
The symbols have become greatly more powerful with each passing year of Sikh history.
Every Sikh remembers that every Sikh warrior, saint, or martyr since 1699, and every living member of the Khalsa, is united with them in having adopted the same 5 Ks.
Guru Gobind Singh : The man and his philosophy
Guru Gobind Singh (January 5, 1667 – 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 Teg Bahadur.
A divine messenger, a warrior, a poet, and a philosopher, Guru Gobind Singh 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, in the final form that we find today. Before leaving his mortal body in 1708, Guru Gobind Singh decreed the Guru Granth Sahib 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. 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.
It is said that after the martyrdom of his father, Guru Teg 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.
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. 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.
Early Life
Gobind Rai’s father, Guru Teg 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 Teg 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 Teg Bahadur advised the brahmins to return to their village and tell the authorities that they would accept Islam if Guru Teg Bahadur could first be persuaded to do so.
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 fulfillment 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.
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.
The Masands
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.
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.
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.
