The Harmandir Sahib, a Sikh gurdwara and spiritual centre at Amritsar, India.

A gurdwara (Punjabi: ਗੁਰਦੁਆਰਾ, gurduārā or , gurdwārā), meaning the Gateway to the Guru, is the place of worship for Sikhs,^[1] the followers of Sikhism. A gurdwara can be identified from a distance by tall flagpoles bearing the Nishan Sahib, the Sikh flag.

The most well-known gurdwara of the Sikhs is the Harmandir Sahib in Amritsar, Punjab, India.

History[link]

Nishan Sahib flags on poles at Harmandir Sahib, Amritsar.

The first gurdwara was built in Kartarpur, on the banks of Ravi River in the Punjab region by the first Sikh guru, Guru Nanak Dev Ji in the year 1521. It now lies in the Narowal District of west Punjab (Pakistan). The worship centers were built as a place where Sikhs could gather to hear the Guru give spiritual discourse and sing religious hymns in the praise of Waheguru. As the Sikh population continued to grow, Guru Hargobind, the sixth Sikh guru, introduced the word 'gurdwara'.

The etymology of the term 'gurdwara' is from the words 'Gur (ਗੁਰ)' (a reference to the Sikh Gurus) and 'Dwara (ਦੁਆਰਾ)' (gateway in Gurmukhi), together meaning 'the gateway through which the Guru could be reached'.^[1] Thereafter, all Sikh places of worship came to be known as gurdwaras.

Some of the prominent Sikh shrines established by the Sikh Gurus are:

• Nankana Sahib, established in 1490s by first Sikh Guru, Guru Nanak Dev ji, Punjab, Pakistan.
• Sultanpur Lodhi, established in 1499 became the Sikh center during Guru Nanak Dev ji time Kapurthala District, Punjab (India).
• Kartarpur Sahib, established in 1521 by First Sikh Guru, Guru Nanak Dev ji, near River Ravi, Narowal, Punjab, Pakistan.
• Khadur Sahib, established in 1539 by second Sikh Guru, Guru Angad Dev ji, near River Beas, Amritsar District, Punjab, India.
• Goindwal Sahib, established in 1552 by third Sikh Guru, Guru Amar Das ji, near River Beas, Amritsar District Punjab, India.
• Sri Amritsar, established in 1577 By fourth Sikh Guru, Guru Ram Das ji, District Amritsar, Punjab (India).
• Tarn Taran Sahib, established in 1590 by fifth Sikh Guru, Guru Arjan Dev ji, District Tarn Taran Sahib, Punjab (India).
• Kartarpur Sahib, established in 1594 by fifth Sikh Guru, Guru Arjan Dev ji, near river Beas, Jalandhar District, Punjab (India).
• Sri Hargobindpur, established by fifth Sikh Guru, Guru Arjan Dev Ji, near river Beas, Gurdaspur District, Punjab (India).
• Kiratpur Sahib, established in 1627 by sixth Sikh Guru, Guru Hargobind ji, near river Sutlej, Ropar District, Punjab, India.
• Anandpur Sahib, established in 1665 by ninth Sikh Guru, Guru Tegh Bahadur ji, near river Sutlej, Punjab, India.
• Paonta Sahib, established in 1685 by Tenth Sikh Guru, Guru Gobind Singh Ji, near river Yamuna, Himachal Pradesh India.

By the early 20th century, a number of Sikh gurdwaras in British India were under the control of the Udasi mahants (clergymen).^[2] The Gurdwara Reform Movement of the 1920s resulted in Shiromani Gurdwara Parbandhak Committee taking control of these gurdwaras.^[3]

Description[link]

Any place where the Guru Granth Sahib is installed and treated with due respect according to Sikh Rehat Maryada (the Sikh code of conduct and convention) can be referred to as a gurdwara, whether it is a room in one's own house or a separate building. The main functions that are carried out in all public gurdwaras on a daily basis include:

• Shabad Kirtan: which is the singing of hymns from the Guru Granth Sahib. Strictly speaking only Shabads from Guru Granth Sahib, Dasam Granth and the compositions of Bhai Gurdas and Bhai Nand Lal, can be performed within a gurdwara. It is improper to sing hymns to rhythmic folk tunes or popular film tunes.
• Paath: which is religious discourse and reading of Gurbani from the Guru Granth Sahib, with its explanations. Broadly here are two types of Paath : Akhand Paath and Sadharan Paath.
• Sangat and Pangat: which is a free community kitchen as a langar^[1] for all visitors, irrespective of religious, regional, cultural, racial, caste or class affiliations.

Along with these main functions, the gurdwaras around the world also serve the Sikh community in many other ways including, libraries of Sikh literature, schools to teach children Gurmukhi (Sikh script), the Sikh scriptures and charitable work in the wider community on behalf of Sikhs.

There are no idols, statues, or religious pictures in a gurdwara, but the essential feature of a gurdwara is the presiding presence of the holy book and the eternal Sikh Guru, the Guru Granth Sahib.^[4] The Sikhs hold high respect for the teachings and commandments laid down in the Guru Granth Sahib.

A gurdwara has a darbar (main) hall, a free community kitchen called a langar,^[1] and some other facilities. A gurdwara is identified from a distance by tall flag-poles bearing the Nishan Sahib, the Sikh flag (see photo). Many of the historical gurdwaras associated with the lives of the Sikh Gurus have a sarovar (eco-friendly pool) attached for bathing.

The Sikh marriage ceremony, called Anand Karaj is performed inside a gurdwara. Sikhs also perform some of the rites of their death ceremony (Antam Sanskar) within the gurdwara. It is also the main focal point of most of the important Sikh Festivals, with the exception of Nagar Kirtan, which is a Sikh processional singing of holy hymns throughout a community; however; it does begin and conclude at a gurdwara.^[5]

Customs[link]

Gurudwara Paonta Sahib, view inside a typical gurdwara.

Many gurdwaras are designed to seat men on one side and women on the other, although designs vary, and the divided seating is far from mandatory. They do not generally sit together but on separate sides of the room, both at an equal distance from the Guru Granth Sahib, as a sign of equality. Worshippers are offered Karah Parshad (sweet flour and ghee-based food offered as prashad) in the worship hall, which is usually given into cupped hands by a sewadar (gurdwara volunteer).

In the langar room, food is cooked and served by the volunteers in the community. Only vegetarian food is served in the langar hall, to suit the visitors from different backgrounds so that no person may be offended. All people belonging to different faiths sit together to share a common meal, irrespective of any dietary restrictions. Langar is always served to the sangat (the congregation) sitting on the floor, as equality amongst all members of the community is a basic tenet of Sikhism. The main philosophy behind the Langar is two-fold : to provide training to engage in Seva and an opportunity to serve people from all walks of life and to help banish all distinctions between high and low or rich and poor.

Gurdwara architecture[link]

Unlike the places of worship in some other religious systems, gurdwara buildings do not have to conform to any set architectural design. The only established requirements are: the installation of the Guru Granth Sahib, under a canopy or in a canopied seat, usually on a platform higher than the specific floor on which the devotees sit, and a tall Sikh pennant flag atop the building.

A Sikh gurdwara in El Sobrante, California, U.S.A.

Lately, more and more gurdwaras have been having buildings imitating more or less the Harimandir Sahib pattern, a synthesis of Indo-Persian and Sikh architecture. Most of them have square halls, stand on a higher plinth, have entrances on all four sides, and have square or octagonal domed sanctums usually in the middle. During recent decades, to meet the requirements of larger gatherings, bigger and better ventilated assembly halls, with the sanctum at one end, have become accepted style. The location of the sanctum, more often than not, is such as to allow space for circumambulation. Sometimes, to augment the space, verandahs are built to skirt the hall. A popular model for the dome is the ribbed lotus, topped by an ornamental pinnacle. Arched copings, kiosks and solid domelets are used for exterior decorations.

Spiritual significance[link]

Meditating on the Guru Granth Sahib[link]

It is the duty of all Sikhs to engage in personal and communal meditation, Kirtan and the study of the holy Scriptures. Meditating and understanding the meaning of texts from the Guru Granth Sahib is important for the proper moral and spiritual development of a Sikh. One must study Gurmukhi script and be able to read Gurbani to understand the meaning of the text. A Sikh has to revert back to the Guru Granth Sahib for the all spiritual guidance in ones life.

[edit] Holy congregation (Sadh Sangat) and reflecting on Gurbani

It is believed that a Sikh is more easily and deeply engrossed by Gurbani when engaged in congregational gatherings. For this reason, it is necessary for a Sikh to visit gurdwara. On joining the holy congregation, Sikhs should take part and obtain the benefit from the combined study of the holy scriptures. No one is to be barred from entering a gurdwara regardless of their religious or regional background.

[edit] Voluntary service (Seva)

Seva is an important and prominent part of the Sikh religion. Dasvand forms a central part of Sikh belief (of Vand Chhako) and literally means donating ten percent of ones harvest, both financial and in the form of time and service such as seva to the gurdwara and anywhere where help is needed. All Sikhs therefore get involved in this communal service whenever an opportunity arises. This in its simple forms can be: sweeping and washing the floors of the gurdwara, serving water and food (Langar) to or fanning the congregation, offering provisions or preparing food and doing other 'house keeping' duties.

Communal life and other matters[link]

Sikhism offers strong support for a healthy communal life, and a Sikh must undertake to support all worthy projects which would benefit the larger community and promote Sikh principles. Importance is given to Inter-faith dialogue, support for the poor and weak; better community understanding and co-operation.

Sikh ceremonies within the gurdwara[link]

• Baby Naming Ceremony (Naam Karan)
• Baptism Ceremony (Amrit Sanchar)
• Marriage Ceremony (Anand Karaj)
• Funeral Ceremony (Antim Sanskar)
• Some other Rites and Conventions also take place within a gurdwara.

Learning and other facilities[link]

Many gurdwaras also have other facilities for Sikhs to learn more about their religion, such as libraries, complexes for courses in Gurmukhi (Sikh script), Sikhism and Sikh scriptures, meeting rooms, and room-and-board accommodation for those who need it. Gurdwaras are open to all people of all religions and are generally open all hours of a day. Some gurdwaras also provide temporary accommodations (serais) for visitors or devotees. The gurdwara also serves as a community centre and a guest house for travellers, occasionally a clinic, and a base for local charitable activities. Apart from morning and evening services, the gurdwaras hold special congregations to mark important anniversaries on the Sikh calendar. They become scenes of much éclat and festivity during celebrations in honour of the birth anniversaries of the Gurus and Vaisakhi.

See also[link]

Wikimedia Commons has media related to: Gurudwaras

• List of gurdwaras
• Gurdwaras in India
• Sikhism
• Guru Granth Sahib
• List of Sikh festivals

References[link]

Photo gallery[link]

• 

  Gurdwara-Cairns, Queensland, Australia

• 

  Sikh gurdwara, Wakefield Road, United Kingdom

• 

  Guru Nanak Gurdwara, United Kingdom

• 

  Sikh Temple, Letchworth, United Kingdom

• 

  Sikh Temple, Icknield Way, Hitchin, United Kingdom

• Stockton CA Sikh Temple Est 1912.jpg

  Gurdwara in Stockton, California, U.S.

• 

  Ramgarhia Sabha Gurdwara in Southall, London, United Kingdom

• 

  Gurudwara Bangla Sahib, Delhi, India

• Nanaksar.jpg

  Gurdwara Nanaksar, Jagraon, Ludhiana, India

• 

  Gurdwara at San Jose, California, U.S.

• 

  Gurudwara Shri Guru Singh Sabha, Bangkok, Thailand

• 

  Sikh Temple, Chapeltown Road, Leeds, United Kingdom

• 

  Guru Nanak Gurdwara in Smethwick, United Kingdom

• 

  Gurdwara Sri Guru Singh Sabha, a Sikh Temple in Southall, London, United Kingdom

• 

  Sikh temple located in El Sobrante, California, U.S.

• 

  Gurdwara Chatti Patshahi, Rainwari, Srinagar, Kashmir, India

• 

  A gurudwara in Edmonton, Alberta, Canada

• 

  Gurdwara at Queens Park, Bedford, Bedfordshire, United Kingdom

• 

  A Gurudwara in Johor Bahru, Malaysia

• 

  A gurudwara near the birthplace of Guru Nanak, Nankana Sahib, Pakistan

Kevin Bridges (born 13 November 1986) is a Scottish stand-up comedian.

Career[link]

Stand-up[link]

Bridges began performing on the small stage when he left school shortly after his 17th birthday, doing stand-up comedy gigs at The Stand Comedy Club in Glasgow and then throughout the UK.Bridges said he was inspired to try stand up after reading Frank Skinner's autobiography. At 18 he reached the final of Channel 5's So You Think You're Funny competition at the Edinburgh Fringe.^[2] He performed at the 2008 Edinburgh Festival Fringe. Bridges appeared on Michael McIntyre's Comedy Roadshow on the BBC, where he performed at the Edinburgh Playhouse.^[3][4]

In 2010, he took part in Channel 4's Comedy Gala, a benefit show held in aid of Great Ormond Street Children's Hospital, filmed live at the O2 Arena in London.^[5]

His debut DVD, titled Kevin Bridges: The Story So Far... Live in Glasgow, was released on 22 November 2010.^[6]

Television[link]

Bridges' television career started on Comedy Central UK with a set on The World Stands Up which aired in April 2008. Shortly afterwards, he appeared on Comedy Store (also on Comedy Central). His performances on these shows and on the comedy circuit and at festivals led to his being given his first mainstream TV break on BBC One's Michael McIntyre's Comedy Roadshow (recorded in April 2009 and broadcast on 5 June). Bridges was critically commended for his performance. Over 5 million viewers saw his debut and his entire 25-night run at the Edinburgh festival sold out in hours, with extra shows being subsequently added and also selling out. Bridges went on to be nominated for the 2009 Edinburgh Comedy Awards (formerly Perrier) in the best newcomer category. His TV work since then has included BBC One's Live At the Apollo and also a "Best of British Special" (Episode 7 of the 8th series) of 8 out of 10 Cats, in July 2009. He also appeared in BBC 2 Scotland's Gary: Tank Commander (episode 6). Bridges appeared in Rab C Nesbitt in the first episode of the new series in 2010, on Mock the Week in February 2010, in an episode of season 4 of Would I Lie To You?, and on the Jonathan Ross show on BBC One on 28 May 2010. He is a regular performer on Channel 4's Stand Up for the Week, which began in June 2010.^[7] His six-part BBC One series, Kevin Bridges: What's the Story?, began on 8 February 2012.

Radio[link]

Bridges took part in the BBC 5 Live show Fighting Talk on 6 March 2010, where he came second behind Greg Brady, becoming the youngest person ever to appear on the show at the time (a record since broken by fellow comedian Jack Whitehall). He was also a contestant on BBC Radio 4's The Unbelievable Truth, broadcast in November 2010.

Personal life[link]

Kevin is the son of Andy and Patricia Bridges and has a brother, John, who is ten years older.^[8] He grew up in Clydebank and attended St Mary's Primary and St Columba's High.^[8][9] He left school when he was 16.^[10] He later studied social sciences at Glasgow Caledonian University.^[11][12]

During the "Any Other Business" round of the 13 August 2011 episode of Fighting Talk, Bridges revealed that he had moved out of his parents' home in Glasgow a year earlier and into his own flat.

Stand-up DVDs[link]

• The Story So Far...Live in Glasgow (22 November 2010)
• The Story Continues... (12 November 2012)

References[link]

External links[link]

• Agent's Website
• Watch Kevin Bridges TV Show Online
• Kevin Bridges at the Internet Movie Database

Guru Nanak ਗੁਰੂ ਨਾਨਕ
A rare Tanjore style painting from the late 19th century depicting the ten Sikh Gurus. Guru Nanak Dev is in the centre.
Born	15 April 1469 Nankana Sahib (now in Punjab, Pakistan)
Died	22 September 1539 Kartarpur, (now in Pakistan)
Ethnicity	Punjabi
Parents	Father: Kalu Mehta Mother: Mata Tripta

Guru Nanak ^[1] (Punjabi: ਗੁਰੂ ਨਾਨਕ; Hindi: गुरु नानक, Urdu: گرونانک [ˈɡʊɾu ˈnɑnək] Gurū Nānak) (15 April 1469 – 22 September 1539 at Talwandi (present-day Pakistan)) was the founder of the religion of Sikhism and the first of the ten Sikh Gurus.

The Sikhs believe that all subsequent Gurus possessed Guru Nanak’s divinity and religious authority, and were named "Nanak" in the line of succession.

Early life[link]

Guru Nanak was born on 15 April 1469,^[2] now celebrated as Prakash Divas of Guru Nanak Dev, into a Hindu Khatri family in the village of Rāi Bhōi dī Talwandī, now called Nankana Sahib, near Lahore, Pakistan.^[3] Today, his birthplace is marked by Gurdwara Janam Asthan. Some are of the opinion that 20 October is his enlightenment day rather than his birthday. His father, Kalyan Chand Das Bedi, popularly shortened to Kalu Mehta,^[4] was the patwari (accountant) of crop revenue for the village of Talwandi in the employment of a Muslim landlord of that area, Rai Bular Bhatti.^[5] Guru Nanak’s mother was Tripta Devi and he had one elder sister, Bibi Nanaki who became a spiritual figure in her own right.

Gurdwara Nankana Sahib, Pakistan

Nanaki married Jai Ram and went to his town of Sultanpur, where he was the steward (modi) to Daulat Khan Lodi, the eventual governor of Lahore. Guru Nanak was attached to his older sister, and, in traditional Indian fashion, he followed her to Sultanpur to live with her and her husband. Guru Nanak also found work with Daulat Khan, when he was around 16 years old. This was a formative time for Guru Nanak, as the Puratan Janam Sakhi suggests, and in his numerous allusions to governmental structure in his hymns, most likely gained at this time.^[6]

Commentaries on his life give details of his blossoming awareness from a young age. At the age of five, Guru Nanak is said to have voiced interest in divine subjects. At age seven, his father, Kalu Mehta, enrolled him at the village school as was the custom.^[7] Notable lore recounts that as a child Guru Nanak astonished his teacher by describing the implicit symbolism of the first letter of the alphabet, which is an almost straight stroke in Persian or Arabic, resembling the mathematical version of one, as denoting the unity or oneness of God.^[8] Other childhood accounts refer to strange and miraculous events about Guru Nanak witnessed by Rai Bular such as a poisonous cobra being seen to shield the sleeping child’s head from the harsh sunlight.

Biographies[link]

The earliest biographical sources on the life of Guru Nanak recognised today are the Janamsākhīs (life accounts) and the vārs (expounding verses) of the scribe Bhai Gurdas. The most popular Janamsākhī were allegedly written by a close companion of the Guru, Bhai Bala.^[9] However, the writing style and language employed have left scholars such as Max Arthur Macauliffe certain that they were composed after his death.^[10]

Bhai Gurdas, a purported scribe of the Gurū Granth Sahib, also wrote about Guru Nanak’s life in his vārs. Although these too were compiled some time after Guru Nanak’s time, they are less detailed than the Janamsākhīs. The Janamsākhīs recount in minute detail the circumstances of the birth of the guru. The Janamsakhis state that at his birth an astrologer, who came to write his horoscope, insisted on seeing the child. On seeing the infant, he is said to have worshipped him with clasped hands and remarked that "I regret that I shall never live to see young Guru Nanak as an adult.” he is the only one in the world can give you anything which you ask with ≥{{}}

Sikhism and travels[link]

Rai Bular, the local landlord and Guru Nanak’s sister Bibi Nanaki were the first people who recognised divine qualities in the boy. They encouraged and supported him to study and travel. Sikh tradition states that at around 1499, at the age of 30, he had a vision. After he failed to return from his ablutions, his clothes were found on the bank of a local stream called the Kali Bein. The townspeople assumed he had drowned in the river; Daulat Khan had the river dragged, but no body was found. Three days after disappearing, Guru Nanak reappeared, staying silent. The next day, he spoke to pronounce, "There is neither Hindu nor Mussulman (Muslim) so whose path shall I follow? I shall follow God's path. God is neither Hindu nor Mussulman and the path which I follow is God's."^[6] Guru Nanak said that he had been taken to God's court. There, he was offered a cup filled with amrit (nectar) and given the command "This is the cup of the adoration of God's name. Drink it. I am with you. I bless you and raise you up. Whoever remembers you will enjoy my favour. Go, rejoice of my name and teach others to do so. I have bestowed the gift of my name upon you. Let this be your calling." From this point onwards, Nanak is described in accounts as a Guru, and Sikhism was born.^[11]

Although the exact account of his itinerary is disputed, he is widely acknowledged to have made four major journeys, spanning thousands of kilometres, the first tour being east towards Bengal and Assam, the second south towards Tamil Nadu, the third north towards Kashmir, Ladakh, and Tibet, and the final tour west towards Baghdad, Mecca and Medina on the Arabian Peninsula.^[12]

Guru Nanak crossed into Arunachal Pradesh and visited most of the part. First while going to Lhasa (Tibet) he passed through Tawang after crossing from Bhutan and entered Tibet from Samdurang Chu. He returned from Lhasa and went to the famous monastery Samye and entered Pemoshubu Menchukha in Arunachal Pradesh. He meditated for some time at this location. From Menchukha he went back to Tibet, brought the residents of Southern Tibet and got them settled in Menchukha. Thereafter through Gelling and Tuiting he proceeded to Saidya and Braham-Kund, before entering the state of Assam again. Guru Nanak is the founder of the Sikh religion.

Personal life[link]

Guru Nanak was married to Mata Sulakhni at about 16 years of age.^[6] His marriage to her took place in the town of Batala. The marriage party had come from the town of Sultanpur Lodhi. The couple had two sons, Sri Chand and Lakhmi Chand.

Succession[link]

Guru Nanak appointed Bhai Lehna as the successor Guru, renaming him as Guru Angad, meaning "one’s very own" or "part of you". Shortly after proclaiming Bhai Lehna as his succesor, Guru Nanak Dev died on 22 September 1539 in Kartarpur, at the age of 70.^[13]

Teachings[link]

Guru Nanak’s teachings can be found in the Sikh scripture Guru Granth Sahib, as a vast collection of revelatory verses recorded in Gurmukhi.

From these some common principles seem discernible. Firstly a supreme Godhead who although incomprehensible, manifests in all major religions, the Singular "Doer" and formless. It is described as the indestructible (undying) form.

Guru Nanak describes the dangers of the Egotism (haumai- "I am") and calls upon devotees to engage in worship through the word of God (Naam, implies God, the Reality, mystical word or formula to recite or meditate upon (shabad in Gurbani), divine order (hukam) and at places divine teacher (guru) and guru’s instructions)^[14] and singing of God’s qualities, discarding doubt in the process. However, such worship must be selfless (sewa). The word of God, cleanses the individual to make such worship possible. This is related to the revelation that God is the Doer and without God there is no other. Guru Nanak warned against hypocrisy and falsehood saying that these are pervasive in humanity and that religious actions can also be in vain. It may also be said that ascetic practices are disfavoured by Guru Nanak who suggests remaining inwardly detached whilst living as a householder.

Through popular tradition, Guru Nanak’s teaching is understood to be practised in three ways:

• Vaṇḍ Chakkō: Sharing with others, helping those with less who are in need
• Kirat Karō: Earning/making a living honestly, without exploitation or fraud
• Naam Japna: Chanting the Holy Name and thus remembering God at all times (ceaseless devotion to God)

Guru Nanak put the greatest emphasis on the worship of the Word of God (Naam Japna).^[14] One should follow the direction of awakened individuals (Gurmukh or God willed) rather than the mind (state of Manmukh- being led by Self will)- the latter being perilous and leading only to frustration.

Reforms that occurred in the institution and both Godhead and Devotion, are seen as transcending any religious consideration or divide, as God is not separate from any individual.

See also[link]

• Life of Guru Nanak through Pictures

References[link]

External links[link]

• Guru Nanak Dev Ji
• First Sikh Guru Nanak Dev Ji
• Singh, Kirpal (First edition March 2004). "Janamsakhi Tradition - An Analaytical Study". globalsikhstudies.net. http://www.globalsikhstudies.net/pdf/janamsakhi.pdf. Retrieved 29 November 2010. 
• Guru Nanak by Jyotsna Kamat
• http://www.youtube.com/user/GAGANJAKHU#p/u/14/MdPutY2H3ko
• http://www.sikhnugget.com/2010/09/new-documentary-on-guru-nanak.html
• Shree Guru Nanak Dev Quotes in English and Hindi

Guru Gobind Singh Ji (born: Gobind Rai^[1]) (Punjabi: ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ [ɡʊɾu ɡobɪnd sɪ́ŋɡ], Marathi: गुरु गोबिंद सिंघ; 22 December 1666 - 7 October 1708^[2]) is the Tenth of Eleven Sikh Guru Ji'. Born in Patna, Bihar in India, He was also a Warrior, Poet and Philosopher. He succeeded His Father Guru Tegh Bahadur Sahib Ji as the Leader of Sikhs at a young age of nine. He contributed much to Sikhism; notable was His contribution to the continual formalisation of the faith which the First Sikh Guru Ji Guru Nanak Dev Ji had founded, as a religion, in the 15th century.^[3][4] Guru Gobind Singh transformed Sikhs into Khalsa (pure) in 1699.^[5]

Education and Family[link]

Guru Gobind Singh's birthplace

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 tour of a neighbouring state Assam, spreading God's word. He learned Persian and Sanskrit when he was a child and was also trained to become a warrior.^[5]

Gobind Singh married three times^[6][7][8] and had four children.^[9] He was married off to Mata Jito in 1677, when he was only 11-years-old.^[10] They had three children together Zorawar Singh, Jujhar Singh and Fateh Singh.^[9] He married Mata Sundari in 1684, and the couple had one child, Sahibzada Ajit Singh.^[9][11] His third wife was Mata Sahib Dewan.^[9]

Early life[link]

Shri Guru Tegh Bahadur Sahib Ji had found the city of Anandpur Sahib in 1665, on land purchased from the ruler of Bilaspur (Kahlur). After His tour of eastern parts of India ended, He asked His Family to come to Anandpur. Gobind Rai reached Anandpur (then known as Chakk Nanaki), on the foothills of the Sivalik Hills, in March 1672. Gobind Rai's early education included study of languages and training as a Soldier. He had started studying Hindi and Sanskrit while at Patna. In Anandpur, He started studying Punjabi under Sahib Chand, and Persian under Qazi Pir Mohammad.

In April 1685, Guru Gobind Singh Ji shifted His residence to Paonta in Sirmur State at the invitation of Raja Mat Prakash of Sirmur. According to the Gazetteer of the Sirmur State, the Guru Ji was compelled to quit Anandpur due to differences with Bhim Chand, and went to Toka.^[12] From Toka, he was brought to Nahan (the capital of Sirmur) 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 the 18th of September 1688; the battle resulted in 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 the places of all the chiefs. Sometime after the Battle of Bhangani, Rani Champa, the dowager queen of Bilaspur requested the Guru to return to Chakk Nanaki (Anandpur), the Guru agreed. He reached Anandpur in November 1688.

In 1695, Dilawar Khan, the Mughal chief of Lahore, sent his son with an army of one thousand men to Anandpur, to check the rising power of the Guru. As Khanzada crossed the Satluj river, Guru's scout Alam Chand (aka Alam Singh) alerted the Guru's forces. The Ranjit Nagara was beaten, and the Guru's men quickly marched to the river, forcing the Mughal army to retreat back. 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 of the Khalsa[link]

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 Piare ("the five beloved ones") by their Guru.^[13] 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 Khalsa (the Pure Ones), 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.^[13] 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").^[13] Guru Gobind Singh then addressed the audience -

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.^[15]

Guru Gobind Singh's respect for the Khalsa is best represented in one of his poems:^[16]

Pilgrimage from Anandpur Sahib to Talwandi Sabo[link]

Conflicts with the Rajas of Sivalik Hills[link]

The formation of the military order Khalsa did not go well with the Rajas of the Sivalik Hills, who in turn got united to evict the Guru from the region. However their expeditions during 1700-04 were unsuccessful.

Balia Chand and Alim Chand - two of the hill chieftans - made a surprise attack on the Guru, while he was on a hunting expedition.^[17] In the ensuing combat, Alim Chand managed to escape, while Balia Chand was killed by Guru's aide Ude Singh.

After several failed attempts to check the rising power of the Sikhs, the hill chiefs petitioned the Mughal rulers for help. The Mughal emperor of Delhi sent his generals Din Beg and Painda Khan, each with an army of five thousand men.^[18] The Mughal forces were joined by the armies of the hill chiefs. However, they failed to defeat the Guru's forces, and Painda Khan was killed in the First Battle of Anandpur (1701).

Alarmed at the Guru's rising influence, the Rajas of several hill states assembled at Bilaspur to discuss the situation. The son of Bhim Chand, Raja Ajmer Chand of Kahlur, suggested forming an alliance to curb the Guru's rising power. Accordingly, the Rajas formed an alliance, and marched towards Anandpur. They sent a letter to the Guru, asking him to pay the arrears of rent for Anandpur (which lay in Ajmer Chand's territory), and leave the place. The Guru insisted that the land was bought by his father, and is therefore, his own property. A battle, dated from 1701 to 1704, followed. The hill Rajas were joined by a large number of Gujjars, under the command of Jagatullah. Duni Chand led five hundred men from Majha region to assist the Guru. Reinforcements from other areas also arrived to help the Guru. The conflict, known as the Second Battle of Anandpur, resulted in retreat of the hill Rajas.^[19]

Later, the hill Rajas negotiated a peace agreement with the Guru, asking him to leave Anandpur. Accordingly, the Guru left for Nirmoh village.^[20] Seeing that Nirmoh was not fortified, Raja Ajmer Chand and the Raja of Kangra launched an attack on the Guru's camp. However, they were not able to defeat the Guru. Meanwhile, Raja Ajmer Chand had sent his envoys to the Mughal viceroys in Sirhind and Delhi, seeking their help against the Guru. The army of Sirhind viceroy Wazir Khan arrived to assist the hill Rajas. The assault by Wazir Khan's army forced the Guru to retreat to Basoli, whose Raja was on good terms with the Guru.

After staying for a few days at Basoli, the Guru marched back to Anandpur, and the local Rajas decided to make peace with him. However, after two years the hostilities between the Rajas and the Guru reappeared. Raja Ajmer Chand allied with the Rajas of Hindur, Chamba and Fatehpur, and attacked Anandpur in 1703-04. They failed to oust the Guru in the Third Battle of Anandpur, and retreated.

After repeated pleas for assistance from the hill Rajas, the Mughal emperor sent an army under Saiyad Khan's command. Saiyad Khan was a brother-in-law of Pir Budhu Shah, and defected to the Guru's side, after the Pir spoke highly of him. Ramzan Khan then took the command of the imperial army, and allied with the hill Rajas to attack Anandpur in March 1704. It was the crop-cutting time of the year, and the majority of the Guru's followers had dispersed to their homes. Guru was assisted by two of his Muslim admirers, Maimun Khan and Saiyad Beg, however his men were outnumbered, and decided to vacate Anandpur.^[21] The Mughal army plundered the city, and then proceeded to Sirhind. On their way back, they were caught in a surprise attack by the Guru's forces, who recovered the booty captured from Anandpur. The Guru then returned to Anandpur.

Evacuation from Anandpur[link]

The hill chiefs then decided to approach the Mughal Emperor, Aurangzeb, through his Governor in Punjab, Wazir Khan, to help them subdue the Sikhs. Their memorandum spoke of his establishing the new order of Khalsa

At the plea of Raja Ajmer Chand, the Mughal emperor ordered the viceroys of Sirhind, Lahore and Kashmir to proceed against the Guru. The Mughal forces were joined by the armies of the hill Rajas, the Ranghars and the Gurjars of the area. The Guru also made preparations for the battle, and his followers from Majha, Malwa, Doaba and other areas assembled at Anandpur.

The imperial forces attacked Anandpur in 1705, and laid a siege around the city. After a few days of the commencement of the siege, Raja Ajmer Chand sent his envoy to the Guru, offering withdrawal of the siege, in return for Guru's evacuation from Anandpur. The Guru refused to accept the offer, but many of his followers, suffering from lack of food and other supplies, asked him to accept the proposal. As more and more followers pressured the Guru to accept Ajmer Chand's offer, he sent a message to Ajmer Chand offering to evacuate Anandpur, if the allied forces would first allow his treasury and other property to be taken outside the city. The allied forces accepted the proposal. The Guru, in order to test their sincerity, sent a caravan of loaded bullocks outside the fort. However, the allied forces attacked the caravan to loot the treasure. To their disappointment, they found out that the caravan carried no treasure. The Guru then decided not to vacate Anandpur, and refused to accept any further proposals from the allied forces.

Finally, the Mughal emperor Aurangzeb sent a signed letter to the Guru, swearing in name of Quran, that the Guru and his followers would be allowed a safe passage if he decided to evacuate Anandpur. The Guru, hard pressed by his followers and his family, accepted the offer, and evacuated Anandpur on 20–21 December 1705.

On the first night after they left Anandpur, the Guru's contingent was attacked by the imperial forces. Following a few skirmishes, the Guru and his followers reached the banks of Sirsa river. The group could not keep together while crossing the flooded Sirsa (or Sarsa) river. The Guru's mother, and his two younger sons, Fateh Singh and Zorawar Singh, strayed away from the main group. Guru's old servant, Gangu, escorted them to his village, Kheri. His wife Mata Jito, was in another group that also included Mata Sahib Kaur; this group was escorted to Delhi by Jawahar Singh. The floods in the river resulted in loss of several of the Guru's followers.

The Guru, with his two elder sons, and some other Sikhs, managed to cross the river, and reached the Ghanaula village. He instructed a band of hundred followers under Bachitar Singh to march to Rupar. The Guru, with the remaining followers, marched towards Kotla Nihang near Rupar, to stay with his trusted acquaintance Pathan Nihang Khan. From there, he proceeded to Machhiwara and Raikot, halting at Bur Majra. He was informed that a large body of troops from Sirhind was chasing him. He decided to face the enemy troops at the fortress of Chamkaur.

The imperial troops besieged the fortress at Chamkaur in December 1705, leading to the battle of Chamkaur. The two elder sons of Guru Gobind Singh, Ajit Singh and Jujhar Singh, died in the battle. The Guru asked the remaining disciples to get ready for the final charge, and die fighting. However, his disciples insisted that the his survival was necessary for the survival of the Khalsa, and planned his escape from Chamkaur. It was decided that Sant Singh and Sangat Singh would stay in the fortress, while Daya Singh, Dharam Singh, and Man Singh would accompany the Guru out of Chamkaur. The Guru gave his kalghi (plume used to decorate headgear) and his armor to Bhai Sangat Singh, a Sikh who resembled him. Sangat Singh was seated in the upper room where Guru was stationed. The Guru marched out of Chamkaur in the night, along with some followers. Next day, the Mughal army, which still believed that the Guru was inside the fortress, attacked the fortress, and killed all the Sikhs inside the fortress.

The Guru separated from his companions, and reached Machhiwara, after passing through Jandsar and Behlolpur. There, his three companions, Daya Singh, Dharam Singh and Man Singh rejoined him. Gulaba, an old masand of Machhiwara, gave them shelter, but feared for his own safety. Two Pathan horse merchants, Nabi Khan and Ghani Khan, decided to help him. The Khans, who were old acquaintances of the Guru, disguised him as the Pir (Sufi saint) of Uchh village, and carried him to safety, in a palanquin. At Alam Gir, Nand Lal, a zamindar decided to help the Guru. From Alam Gir, the Guru proceeded to Raikot. At Silaoni, Rai Kalha III, the Muslim chief of Raikot state, received him warmly. The Guru stayed there for some time.

Meanwhile, Guru's mother Mata Gujri and the his two younger sons were captured by Wazir Khan, the governor of Sirhind. The two boys were executed after refusing to convert to Islam, and Mata Gujri died soon after hearing of her grandsons' death. Rai Kalha's servant Noora Mahi brought this news to the Guru from Sirhind.Mata Sundari and Mata Sahib kaur escaped towards Delhi escorted by bhai Mani Singh .

Later travels[link]

Stay at Dina[link]

Realizing that Rai Kot was not a suitable place to stage resistance against the Mughals, Guru Gobind Singh left Raikot, and spent two days at Hehar with Mahant Kirpal Das (who had earlier participated in the Battle of Bhangani). He then marched to Lamma Jatpura, where his companion Rai Kalla took leave. The Guru moved southwards, accompanied by three Sikhs. On the way he passed through the villages of Manuke, Mehdiana, Chakkar, Takhtupura and Madhe and finally reached Dina (now in Moga district) in Malwa (Punjab). The people had heard that the Guru had been killed at Chamkaur, but the truth began to be known when he reached Dina. He was received warmly at Dina by Shamira, Lakhmira and Takht Mal, the three grandsons of Rai Jodh, a devotee of Guru Har Gobind.^[24]

While at Dina, the Guru received a concilatory letter from Aurangzeb, asking him to come to Deccan to discuss the situation. The Guru was wary of Aurangzeb, who had beheaded his father. The Guru rejected the emperor's offer, and wrote a famous letter in Persian, titled 'Zafarnamah (the Epistle of Victory). In the letter, the Guru reminded Aurangzeb of his misdeeds, and condemened the treacherous acts of the Mughals. He sent a group of Sikhs, consisting of Daya Singh, Dharam Singh, and some guards, to despatch the letter to Aurangzeb, who was camping in Ahmednagar.

Guru Gobind Singh moved onto Talwandi Sabo and was at place called Rohi when a group of forty Sikhs from Majha area of Punjab region accompanied by Mata Bhag Kaur, also known as Mai Bhago, visited him. They had come to offer their condolences over the death of his four sons and his mother, and also offered to effect a compromise between the Guru and Mughal authorities. The Guru narrated to them the atrocities of Mughals from the time of martyrdom of Guru Arjan to the laying of the siege of Anandpur. He rebuked them for their behaviour and put them to shame for talking like that. One of the leaders of the Jatha (group), Bhag Singh Jabhalia, said that it was not in their means to have more faith in the Guru. The Guru said that he had not called for them and they should write a disclaimer, which was signed by Bhag Singh Jabhalia and another four. The remaining thirty five did not sign the disclaimer.^[25] The Guru at the moment got the information of advancing Mughal forces led by Wazir Khan. He along with those acompanying him moved on to take positions by the side of a mound, which incidentally was also the only water source in the area.

At this stage Mata Bhag Kaur criticised the forty Sikhs for deserting Guru Gobind Singh at such a crucial stage. Her challenge made the forty to face the oncoming Mughal force led by Wazir Khan. In the action that occurred on 30 poh 1972 (29 December 1705), beside the forty Sikhs and Mata Bhag Kaur from Majha, Guru Gobind Singh and those accompanying him also participated. By sunset most of warriors were killed or seriously injured. Of the forty only three sikhs (Rai Singh, Sunder singh and Mahan singh) were in their last breath, while Bhag Kaur lay seriously injured. At their request Guru Gobind Singh tore the disclaimer and blessed them as Muktas (emanicipated). He also changed the name of the place, Ishar sar or Khidrana, to Muktsar in their honour.

Stay at Talwandi Sabo[link]

Illuminated Adi Granth folio with nisan of Guru Gobind Singh

From Muktsar, the Guru moved to Rupana, Bhander, Gurusar, Thehri Bambiha, Rohila, Jangiana and Bhai Ka Kot. At Chatiana, the Brars who had fought for him at Muktsar, threatened to block his march as the Guru had failed to disburse pay arrears to them. A Sikh from the neighborhood area brought enough money, which enabled the Guru to pay off all the arrears. However, the leader of the Brars, Chaudhri Dana apologized the Guru on behalf of his people, and refused to accept any payment for himself. At his request, the Guru visited his native place Mehma Swai. The Guru continued his travel, passing through Lakhi Jungle (Lakhisar). From Lakhi, he visited nearby areas and initiated large number of people into Khalsa.

A landowner called Chaudhari Dalla welcomed the Guru to his estate, and took him to Talwandi Sabo (aka Talwandi Sabo Ki). On his way he passed through Chatiana, Kot Sahib Chand, Kot Bhai, Giddarbaha, Rohila, Jangirana, Bambiha, Bajak, Kaljhirani, Jassi Bagwali, Pakka Kalan and Chak Hira Singh. Guru Gobind Singh arrived at Talwandi Sabo on 20 January 1706, and stayed there for several months. The place is now called Damdama Sahib (the resting place). The Guru made a tour of the neighbouring villages, and initiated several people into the Khalsa.

When Wazir Khan learned that the Guru was at Sabo Ki Talwandi, he sent a letter to Chaudhri Dalla asking him to hand over Guru Gobind Singh to him. However, the Chaudhari refused, in spite of Wazir Khan's threats and promises of reward. Wazir Khan complained to the Emperor, who was in the Deccan. The Emperor received Dalla's letter written to Wazir Khan and also the Guru's Zafarnamah at about the same time. He ordered Wazir Khan to remove all restrictions imposed on the Guru and stop harassing him.

The Guru's literature had been destroyed as he crossed the river after evacuating Anandpur. He dictated the Guru Granth Sahib to Bhai Mani Singh. A number of poets and scholars gathered around the Guru at Talwandi Sabo, and the place came to be known as Guru's Kashi (Varanasi). The Guru's wife, who had separated from him at Anandpur, also reunited with him at Damdama Sahib. The Guru also reorganized his forces at this place, and took many Dogras, Rathores and Brars into his service.

After Aurangzeb's death[link]

In response to the Guru's Zafarnamah, Aurangzeb expressed his wish for a personal meeting with the Guru. The Guru left for Deccan in October 1706 to meet Aurangzeb. He passed through what is now Rajasthan, on his way to Ahmednagar, where the Emperor was encamped. At Baghaur (or Baghor), he received the news of Aurangzeb's death in March 1707, and decided to return to Punjab, via Shahjahanabad.

After the emperor's death, a war of succession broke out between his sons. The third son, Mohammad Azam (or Azim), declared himself the Emperor. The second son Muazzam (later Emperor Bahadur Shah) set out from Peshawar to claim the throne. The Guru's follower Bhai Nand Lal (who had earlier served in the Muazzam 's court) brought him a letter written by Muazzam. Muazzam had sought Guru's help in securing the throne, and had promised to pursue a policy of religious tolerance towards the non-Muslims. The Guru sent a band of his followers under the command of Bhai Dharam Singh, to help Muazzam.^[26][27] Muazzam's forces defeated Azam Shah's forces in the Battle of Jajau on 12 June 1707.

Muazzam ascended the throne as Bahadur Shah. He invited Guru Gobind Singh for a meeting which took place at Agra on 23 July 1707. The Guru was received with honour and was given the title of Hind Ka Pir (the Saint of India). The Guru stayed with the Emperor in Agra till November 1707. He made Dholpur a center of his missionary activities, and toured nearby areas for many days, before proceeding to Deccan. In November 1707, the Emperor had to march into Rajputana against the rebel Kachwahas. He requested the Guru to accompany him. From Rajputana, the emperor marched to the Deccan to suppress the rebellion of his brother Kam Bakhsh, and the Guru accompanied him.

Guru Gobind Singh was not happy with Bahadur Shah's friendly attitude towards Wazir Khan of Sirhind. He parted ways with the Emperor at Hingoli, and reached Nanded in July 1708. At Nanded, the Guru camped on the banks of the river Godavari. Saiyad Khan, the former general of the imperial forces, resigned from his post and came to Nanded from Kangra, to see the Guru.

During a trip, the Guru met a bairagi (hermit) called Madho Das, whom he initiated into Khalsa as Gurbakhsh Singh. Gurbakhsh Singh, popularly known as "Banda Singh" or "Banda Bahadur", soon became his most trusted general.

While in Nanded, the Guru received in a letter from Saiyad Khan's sister Nasiran, the wife of Pir Budhu Shah of Sadhaura. The letter informed him that the Emperor's army had ransacked Sadhaura and hanged Pir Budhu Shah as a rebel, for having faith in Guru Gobind Singh, whom they considered as a Kaffir ("infidel").

The Guru assumed that the Emperor had fallen prey to Wazir Khan's propaganda, and was plotting to kill all of his supporters. He sent a letter to the emperor, demanding an explanation for Pir Budhu Shah's death. There was no reply from the emperor. Instead, the Guru heard rumors that the emperor was planning to wage a battle against him. The Guru appointed Banda Singh as the commander of the Khalsa, and asked him to march towards Punjab.

Final days and death[link]

Takht Sri Hazur Sahib, Nanded, built over the place where Guru Gobind Singh was cremated in 1708, the inner chamber is still called Angitha Sahib.

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,^[28] to assassinate the Guru. The two secretly pursued the Guru and got an opportunity to attack him at Nanded.^[29]

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 Granth Sahib as the next Guru of the Sikhs.^[30] 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 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 impure will be no more, Those separated will unite and all the devotees shall be saved."

The Guru reportedly left the visible body, along with his horse Dilbagh (aka Neela Ghora) on 7 October 1708 at Nanded, before which he had declared the Guru Granth Sahib as his successor.^[31]

Criticism[link]

Mughal accounts of Guru Govind Singh[link]

Guru Govind Singh, gave the Sikhs their very distinctive symbols—the uncut hair, the steel bangle, the sword. He soon initiated conflict against local Hindu rivals in the Punjab such as: Kirpal Chand, Raja of Kangra and Raja Dayal of Bijarwal. After ceaseless battles local Hindu landlords allied themselves to to the Mughal governor Wazir Khan, who himself requested assistance from the Mughal Emperor Aurangzeb when the local Muslim populace was consecutively attacked by the Sikh rebels.^[32][33]

Aurangzeb agreed to send forces to assist them in besieging Govind Singh in his stronghold at Anandpur. The guru himself escaped, but his children were executed. As he fed from the pursuing Mughal Army, Guru Govind Singh addressed their Emperor, Aurangzeb in a long Persian poem, known as Zafarnama. The poem complained against the Mughal Emperor Aurnagzeb, but appealed for peace in the name of humanity and of Islam and its teachings. According to certain Sikh accounts, Aurangzeb invited the guru to visit him in the Deccan and thereafter allowed Guru Govind Singh to live in peace.^[34]

Bahadur Shah I respected Guru Govind Singh and ordered an investagation to the actions of Wazir Khan, and it was during this time period that Guru Govind Singh was assassinated by a renegade loyalist of Wazir Khan.

See also[link]

• List of places named after Guru Gobind Singh
• Guru Gobind Singh Children's Foundation
• Guru Gobind Singh Indraprastha University

References[link]

Further reading[link]

• Singh, Gobind; Jasbir Kaur Ahuja (1996). The Zafarnama of Guru Gobind Singh. Mumbai: Bharatiya Vidya Bhavan. OCLC 42966940. 
• Singh, Prof. Surinderjit, Guru Gobind Singh's Zafarnamah Transliteration and Poetic Rendering in English. Singh Brothers, Amritsar. 2003. ISBN 81-7205-272-3.
• Deora, Man Singh (1989). Guru Gobind Singh: a literary survey. New Delhi: Anmol Publications. ISBN 978-81-7041-160-4. OCLC 21280295. 
• Chopra, R. M., Glory of Sikhism, Sanbun Publishers, 2001, ISBN 783473471195.

External links[link]

Wikiquote has a collection of quotations related to: Gobind Singh

• - Tenets of Guru Gobind Singh by Baldev Singh
• Guru Gobind Singh Ji, Biography of Guru Gobind Singh
• Sri Dasam Granth, the definitive writings on the Sri Dasam Granth
• Sri Guru Gobind Singh Ji Shabad, Read along with Shabad by Guru Gobind Singh in the Sri Dasam Granth
• Dasam Granth, the collection of writings attributed to Guru Gobind Singh