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Tenth Sikh guru from 1675 to 1708 From Wikipedia, the free encyclopedia
Guru Gobind Singh (Punjabi pronunciation: [gʊɾuː goːbɪn̪d̪ᵊ sɪ́ŋgᵊ]; born Gobind Das;[a] 22 December 1666 – 7 October 1708)[1][19] was the tenth and last human Sikh Guru.[20][b] He was a warrior, poet, and philosopher. In 1675, at the age of nine he was formally installed as the leader of the Sikhs after his father Guru Tegh Bahadur was executed by Emperor Aurangzeb.[20][c] His father was the ninth Sikh Guru. His four biological sons died during his lifetime – two in battle and two executed by the Mughal governor Wazir Khan.[26][27][28]
Guru Gobind Singh | |
|---|---|
ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ | |
Contemporary painting of Guru Gobind Singh (seated) found within a Dasam Granth manuscript of Anandpur Sahib | |
| Personal | |
| Born | Gobind Das 22 December 1666[1] |
| Died | 7 October 1708 (aged 41) |
| Cause of death | Assassination[2][3] |
| Religion | Sikhism |
| Spouse | Mata Ajeet Kaur Mata Sundar Kaur Mata Sahib Kaur[4] |
| Children |
|
| Parents | |
| Known for |
|
| Other names | Tenth Nanak[15] Tenth Master Dashmesh Pita |
| Pen name | Shyam Ram Kaal Gobind Das Nanak Gobind Singh Shah Gobind[16][17][18] |
| Signature | _of_Guru_Gobind_Singh.png) |
| Military service | |
| Commands |  Supreme Commander of Akal Sena (1675–1699) Supreme Commander of Khalsa Fauj (1699–1708) Supreme Commander of Khalsa Panth (Eternal) |
| Battles/wars | Wars
Battles
|
| Organization | |
| Founder of | Khalsa
Khalsa Fauj |
| Religious career | |
| Predecessor | Guru Tegh Bahadur |
| Successor | Guru Granth Sahib |
Among his notable contributions to Sikhism are founding the Sikh warrior community called Khalsa in 1699[6][29][30] and introducing the Five Ks, the five articles of faith that Khalsa Sikhs wear at all times. Guru Gobind Singh is credited with the Dasam Granth whose hymns are a sacred part of Sikh prayers and Khalsa rituals.[31][32] He is also credited as the one who finalized and enshrined the Guru Granth Sahib as Sikhism's primary holy religious scripture and the eternal Guru.[33][34] He also established the concept of Guru Panth as his spiritual successor, however this manner of guruship is seldom evoked today.[35]
![Thumb](#/media/File:Artistic_depiction_of_"Dusht_Daman",_the_alleged_previous_incarnation_of_Guru_Gobind_Singh_as_narrated_in_the_"Bachittar_Natak".jpg)
Gobind Singh was the only son of Guru Tegh Bahadur, the ninth Sikh guru, and Mata Gujri.[36] He was born into the Sodhi clan of the Punjabi Khatri community. He was born in Patna, Bihar on 22 December 1666 while his father was visiting Bengal and Assam.[1] According to Desi Calender, his birth date is Seven days after the New Moon Day in the Lunar Month of Poh (also called Poh Sudi 7 ਪੰਜਾਬੀ- ਪੋਹ ਸੁਦੀ ੭). His birth name was Gobind Das and a shrine named Takht Sri Patna Harimandar Sahib marks the site of the house where he was born and spent the first four years of his life.[1] In 1670, his family returned to Punjab, and in March 1672, they moved to Chakk Nanaki in the Himalayan foothills of north India, called the Sivalik range, where he was schooled.[1][29]
Tegh Bahadur was petitioned by Kashmiri Pandits[37] in 1675 for protection from the fanatic persecution by Iftikar Khan, the Mughal governor of Kashmir under Mughal Emperor Aurangzeb.[1] Tegh Bahadur considered a peaceful resolution by meeting Aurangzeb, but was cautioned by his advisors that his life may be at risk. The young Gobind Das – to be known as Gobind Singh after 1699[19] – advised his father that no one was more worthy to lead and make a sacrifice than him.[1] His father made the attempt, but was arrested then publicly beheaded in Delhi on 11 November 1675 under the orders of Aurangzeb for refusing to convert to Islam and the ongoing conflicts between Sikhism and the Islamic Empire.[38][39] Before dying, Tegh Bahadur wrote a letter to Gobind Das (the letter was called Mahalla Dasven and it is part of the Guru Granth Sahib) as one last test to find the next Guru, after his father's martyrdom he was made the tenth Sikh Guru on Vaisakhi on 29 March 1676.[40]
The education of Gobind Singh continued after he became the 10th Guru, both in reading and writing as well as martial arts such as horse riding and archery. The Guru learned Farsi in a year and at the age of 6 started training in martial arts.[41] In 1684, he wrote the Chandi di Var in Punjabi language – a legendary war between the good and the evil, where the good stands up against injustice and tyranny, as described in the ancient Sanskrit text Markandeya Purana.[1] He stayed in Paonta, near the banks of river Yamuna, until 1685.[1]
Guru Gobind Singh had three wives:[4][42]
The life example and leadership of Gobind Singh have been of historical importance to the Sikhs. He institutionalized the Khalsa (literally, Pure Ones), who played the key role in protecting the Sikhs long after his death, such as during the nine invasions of Panjab and the attacks by Ahmad Shah Abdali from Afghanistan between 1747 and 1769.[19]
While his birth name is commonly acknowledged as being "Gobind Rai", J.S Grewal and W.H McLeod, among other scholars, point out that hukamnamas and documents issued by his father, Guru Tegh Bahadur, mention him as "Gobind Das". According to McLeod, "Gobind Rai" was an exonym used within Muslim sources.[49][50][51][52][53]
Whilst the commonly accepted birth year for the guru is 1666, some sources record his birth year as being 1661.[54] Sikhologist Louis E. Fenech believes 1661 is more likely to be the true birth year of the guru as it lines up more reliably with events later in his life regarding his coming-of-age and leadership in 1679.[55]
In 1699, Guru Gobind Singh requested the Sikhs to congregate at Anandpur on Vaisakhi (the annual spring harvest festival).[56] According to the Sikh tradition, he asked for a volunteer. One came forward, whom he took inside a tent. The Guru returned to the crowd alone, with a bloody sword.[56] He asked for another volunteer, and repeated the same process of returning from the tent without anyone and with a bloodied sword four more times. After the fifth volunteer went with him into the tent, the Guru returned with all five volunteers, all safe. He called them the Panj Pyare and the first Khalsa in the Sikh tradition.[57]
Gobind Singh then mixed water and sugar into an iron bowl, stirring it with a double-edged sword to prepare what he called Amrit ("nectar"). He then administered this to the Panj Pyare, accompanied with recitations from the Adi Granth, thus founding the khande ka pahul (baptization ceremony) of a Khalsa – a warrior community.[56][58] The Guru also gave them a new surname "Singh" (lion). After the first five Khalsa had been baptized, the Guru asked the five to baptize him as a Khalsa. This made the Guru the sixth Khalsa, and his name changed from Guru Gobind Das to Guru Gobind Singh.[56] This initiation ceremony replaced the charan pahul ritual practiced by the previous gurus, in which an initiate would drink the water either the Guru or a masand of the guru had dipped their right toe in.[59][60]
Gobind Singh initiated the Five K's tradition of the Khalsa,[61]
He also announced a code of discipline for Khalsa warriors. Tobacco, eating 'halal' meat (a way of slaughtering in which the animal's throat is slit open and it is left to bleed before being slaughtered), fornication and adultery were forbidden.[61][62] The Khalsas also agreed to never interact with those who followed rivals or their successors.[61] The co-initiation of men and women from different castes into the ranks of Khalsa also institutionalized the principle of equality in Sikhism regardless of one's caste or gender.[62] Gobind Singh's significance to the Sikh tradition has been very important, as he institutionalized the Khalsa, resisted the ongoing persecution by the Mughal Empire, and continued the defence of dharma, by which he meant True Religion, against the assault of Aurangzeb.[63]
He introduced ideas that indirectly challenged the discriminatory taxes imposed by the Mughal authorities. For example, Aurangzeb had imposed taxes on non-Muslims that were collected from the Sikhs as well, the jizya (poll tax on non-Muslims), pilgrim tax, and Bhaddar tax – the last being a tax to be paid by anyone following the Hindu ritual of shaving the head after the death of a loved one and cremation.[6] Guru Gobind Singh declared that Khalsa does not need to continue this practice, because Bhaddar is not dharam, but a bharam (illusion).[6][64] Not shaving the head also meant not having to pay the taxes by Sikhs who lived in Delhi and other parts of the Mughal Empire.[6] However, the new code of conduct also led to internal disagreements between Sikhs in the 18th century, particularly between the Nanakpanthi and the Khalsa.[6]
Gobind Singh had a deep respect for the Khalsa and stated that there is no difference between the True Guru and the sangat (panth).[65] Before his founding of the Khalsa, the Sikh movement had used the Sanskrit word Sisya (literally, disciple or student), but the favored term thereafter became Khalsa.[66] Additionally, prior to the Khalsa, the Sikh congregations across India had a system of Masands appointed by the Sikh Gurus. The Masands led the local Sikh communities, local temples, and collected wealth and donations for the Sikh cause.[66] Gobind Singh concluded that the Masands system had become corrupt, he abolished them and introduced a more centralized system with the help of Khalsa that was under his direct supervision.[66] These developments created two groups of Sikhs, those who initiated as Khalsa, and others who remained Sikhs but did not undertake the initiation.[66] The Khalsa Sikhs saw themselves as a separate religious entity, while the Nanakpanthi Sikhs retained their different perspective.[67][68]
The Khalsa warrior community tradition started by Guru Gobind Singh has contributed to modern scholarly debate on pluralism within Sikhism. His tradition has survived into the modern times, with initiated Sikh referred to as Khalsa Sikh, while those who do not get baptized referred to as Sahajdhari Sikhs.[69][70][71]
Whilst Guru Gobind Singh passed on the mantle of guruship to both the Guru Granth and Guru Panth, the practice of Guru Panth was prevalent in the 18th century during the era of the Sikh Confederacy but fell into obscurity during the rise of Ranjit Singh.[35] Today, the Guru Panth is rarely evoked, being overshadowed by the more popular Guru Granth.[35]
Piara Singh Padam in his Sri Guru Gobind Singh Ji de Darbari Ratan highlights that Guru Gobind Singh gave as much regard to the pen as to the sword.[74]
Guru Gobind Singh is credited in the Sikh tradition with finalizing the Kartarpur Pothi (manuscript) of the Guru Granth Sahib – the primary scripture of Sikhism.[33] The final version did not accept the extraneous hymns in other versions, and included the compositions of his father Guru Tegh Bahadur.[33] Gobind Singh also declared this text to be the eternal Guru for Sikhs.[34][75]
Gobind Singh is also credited with the Dasam Granth.[31] It is a controversial religious text considered to be the second scripture by some Sikhs, and of disputed authority to other Sikhs.[76][32] The standard edition of the text contains 1,428 pages with 17,293 verses in 18 sections.[76][77] The Dasam Granth includes hymns, mythological tales from Hindu texts,[31] a celebration of the feminine in the form of goddess Durga,[78] fables dealing with sexuality,[31] an autobiography, secular stories from the Puranas and the Mahabharata, letters to others such as the Mughal emperor, as well as reverential discussion of warriors and theology.[76][79][80]
In his writings Guru Gobind Singh uses a variety of pen names such as Shyam, Raam, Kaal, Gobind Das, Gobind Singh, Nanak, and Shah Gobind.[16][17][18]
According to the Bansavlinama, written in 1755 by Kesar Singh Chibbar,[81] Sikhs requested that Gobind Singh merge Dasam Granth with the Guru Granth Sahib. Gobind Singh responded to the request by saying, "This is the Adi Guru Granth; The root book. That one (Dasam Granth) is only for my diversion. Let this be kept in the mind and let the two stay separate."[82][83]
The Dasam Granth has a significant role in the initiation and the daily life of devout Khalsa Sikhs.[84][85] Parts of its compositions such as the Jaap Sahib, Tav-Prasad Savaiye and Benti Chaupai are the daily prayers (Nitnem) and sacred liturgical verses used in the initiation of Khalsa Sikhs.[32][86][87]
When all other means have failed,
It is but lawful to take to the sword.
The period following the execution of Guru Tegh Bahadur – the father of Guru Gobind Singh, was a period where the Mughal Empire under Aurangzeb was an increasingly hostile enemy of the Sikh people.[90] The Sikh resisted, led by Gobind Singh, and the Muslim-Sikh conflicts peaked during this period.[90] Both Mughal administration and Aurangzeb's army had an active interest in Gobind Singh. Aurangzeb issued an order to exterminate Gobind Singh and his family.[91]
Gobind Singh believed in a Dharamyudh (war in defence of righteousness), something that is fought as a last resort, neither out of a wish for revenge nor for greed nor for any destructive goals.[92] To the Guru, one must be prepared to die to stop tyranny, end persecution, and to defend one's own religious values.[92] He led fourteen wars with these objectives, but never took captives nor damaged anyone's place of worship.[92]
Guru Gobind Singh fought 21 battles against the Mughal Empire and the kings of Siwalik Hills.
After the creation of the Khalsa the Hill Rajas, who had previously lost in battle to Guru Gobind Singh, sent a petition to Delhi requesting they act immediately and join them in battle against the Guru.l[98]
The Muslim historians of the Mughal court wrote about Guru Gobind Singh as well as the geopolitics of the times he lived in, and these official Persian accounts were readily available and the basis of colonial era English-language description of Sikh history.[115][116]
_with_the_opening_stanza_in_the_hand_of_Guru_Gobind_Singh.webp)
According to Dhavan, the Persian texts that were composed by Mughal court historians during the lifetime of Gobind Singh were hostile to him but presented the Mughal perspective.[115] They believed that the religious Guru tradition of Sikhs had been corrupted by him, through the creation of a military order willing to resist the imperial army.[115] Dhavan writes that some Persian writers who wrote decades or a century after the death of Gobind Singh evolved from relying entirely on court histories of the Mughals which disparage the Guru, to including stories from the Sikh gurbilas text that praise the Guru.[115][117]
The Mughal accounts suggest that the Muslim commanders viewed the Sikh panth as one divided into sects with different loyalties.[118]
As a result of the violent hostility between the Sikhs and the Mughal armies, Guru Gobind Singh ordered the social segregation between the Khalsa and the Muslims, the sentiments of which are reiterated in the contemporary and posthumous rahit-namas. To a lesser extent, injunctions were also made prohibiting the partake in certain Hindu rituals and beliefs as well as against schismatic Sikh factions opposed to the orthodox Khalsa community.[123][129]
After the Second Battle of Anandpur in 1704, the Guru and his remaining soldiers moved and stayed in different spots including hidden in places such as the Machhiwara jungle of southern Panjab.[106]
Some of the various spots in north, west, and central India where the Guru lived after 1705, include Hehar with Kirpal Das (maternal uncle), Manuke, Mehdiana, Chakkar, Takhtupura, and Madhe and Dina (Malwa region). He stayed with relatives or trusted Sikhs such as the three grandsons of Rai Jodh, a devotee of Guru Har Gobind.[130]
Guru Gobind Singh saw the war conduct of Aurangzeb and his army against his family and his people as a betrayal of a promise, unethical, unjust, and impious.[106] After all of Gobind Singh's children had been killed by the Mughal army and the battle of Muktsar, the Guru wrote a defiant letter in Persian to Aurangzeb, titled Zafarnama (literally, "epistle of victory"), a letter which the Sikh tradition considers important towards the end of the 19th century.[106][131][132]
The Guru's letter was stern yet conciliatory to Aurangzeb. He indicted the Mughal Emperor and his commanders in spiritual terms, and accused them of a lack of morality both in governance and in the conduct of war.[133] The letter predicted that the Mughal Empire would soon end, because it persecutes, and is full of abuse, falsehood, and immorality. The letter is spiritually rooted in Gobind Singh's beliefs about justice and dignity without fear.[133]
Guru Gobind Singh's four sons, also referred to as Chaar Sahibzaade (the four princes), were killed during his lifetime – the elder two in a battle with Mughals, and the younger two executed by the Mughal governor of Sirhind.[26] The Guru and his two elder sons had escaped the siege of Anandpur in December 1704 and reached Chamkaur, but they were pursued by a large Mughal army.[135] In the ensuing battle, Guru's elder sons, also called the 'Vaade Sahibzaade' fought bravely, but the Mughal army was much larger and well equipped.[136] While the Guru was taken to a safe place, his elder sons, Sahibzada Ajit Singh aged 17, and Jujhar Singh aged 13 were killed in the Battle of Chamkaur in December 1704 against the Mughal army.[2]
Gobind Singh's mother Mata Gujri and his two younger sons got separated from him after escaping the Mughal siege of Anandpur in December 1704; and were later arrested by the forces of Wazir Khan, the Mughal governor of Sirhind.[135] The younger pair, called the 'Chotte Sahibzaade', along with their grandmother were imprisoned in an Open Tower (Thanda Burj), in chilling winter days.[136] Around 26 and 27 December 1704, the younger sons, Sahibzada Fateh Singh aged 6 and Zorawar Singh aged 9, were offered a safe passage if they converted to Islam, which they refused; and subsequently, Wazir Khan ordered them to be bricked alive in the wall.[137][138] Gujri fainted on hearing about her grandsons' death and died shortly thereafter.[135]
His adopted son Zorawar Singh Palit whose real name is unknown died in 1708 near Chittorgarh Fort in a skirmish with local soldiers.[5] According to Sainapati, Zorawar Singh Palit had managed to escape in the Battle of Chamkaur and later met the Guru in Rajputana after which he got in a minor scuffle at Chittorgarh and died.[139]
According to Sikh historians, Guru Gobind Singh took the harsh news about the execution of his sons, Fateh Singh and Zorawar Singh, with stoic calm, and wrote "What use is it to put out a few sparks when you raise a mighty flame instead?".[140]
Aurangzeb died in 1707, and immediately a succession struggle began between his sons who attacked each other.[141] Guru Gobind Singh supported Bahadur Shah I in the Battle of Jajau by sending 200–300 Sikhs under Bhai Dharam Singh and later joining the battle themselves.[142] According to Sikh sources it was Guru Gobind Singh who killed Azam Shah.[143][144] The official successor Bahadur Shah invited Guru Gobind Singh with his army to meet him in person in the Deccan region of India for reconciliation. Guru Gobind Singh hoped to get Anandpur, his former stronghold back, and remained close to the imperial camp for nearly a year. His appeals for the restoration of his lands turned out to be ineffectual however as Bahadur Shah went on postponing any restoration to the status quo ante as he was not willing to offend either the Guru or the hill rajas.[2][141][145][146]
Wazir Khan, a Mughal army commander and the Nawab of Sirhind, against whose army the Guru had fought several wars,[3] commissioned two Afghans, Jamshed Khan, and Wasil Beg, to follow the Guru's army as it moved for the meeting with Bahadur Shah, and then assassinate the Guru. The two secretly pursued the Guru whose troops were in the Deccan area of India, and entered the camp when the Sikhs had been stationed near river Godavari for months.[147] They gained access to the Guru and Jamshed Khan stabbed him two times resulting in a fatal wound at Nanded.[2][148][149] Some scholars state that the assassin who killed Guru Gobind Singh may not have been sent by Wazir Khan, but was instead sent by the Mughal army that was staying nearby.[3]
According to Senapati's Sri Gur Sobha, an early 18th-century writer, the fatal wounds of the Guru was one below his heart. The Guru fought back and killed the assassin, while the assassin's companion was killed by the Sikh guards as he tried to escape.[147]
The Guru died of his wounds a few days later on 7 October 1708.[150] His death fuelled a long and bitter war of the Sikhs with the Mughals.[147]
According to the Bansavalinama by Kesar Singh Chibber written in 1768, the Guru's last words were, "The Granth is the Guru and it will bring you to Akal. The Guru is the Khalsa and the Khalsa is the Guru. The seat has been given to Sri Sahib Mata Devi. Love each other and expand the community. Follow the words of the Granth. The Sikh that follows Sikhi shall be with the Guru. Follow the conduct of the Guru. Always remain with Waheguru."[151]
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While it is generally believed that Guru Gobind Singh did not add any of his own compositions to the Guru Granth Sahib, there are some who argue that a single rhyming couplet, known as a Dohra, of the tenth Guru, titled Dohra Mahalla Dasvan (10), near the end of the scripture on page 1429 is the work of Guru Gobind Singh.[8][152][153]
The composition in-question is as follows:[154][155]
ਮਹਲਾ ੧੦:
Mahalla 10:
ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ॥
My strength has been restored, and my bonds have been broken; now, I can do everything.
ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ ॥੫੪॥
Nanak: everything is in Your hands, Lord; You are my Helper and Support. ||54||
According to Trilochan Singh, Guru Tegh Bahadur sent a letter in the form of a sloka to the young Gobind Das while incarcerated in Delhi by Aurangzeb, delivered personally to the young child by Bhai Uda and Pundit Kirpa Ram:[156]
All human power has failed,
Humanity groans in chains;
Moral efforts are of no avail;
Lord, save them O save
With Thy Merciful aid,
As Thou didst save
The drowning elephant that prayed!— Guru Tegh Bahadur, Guru Granth Sahib
It was a test of the potential successor to the Guruship. Gobind Das, who was writing from Anandpur, replied with a dohra, which affirmed his readiness to succeed as the next Sikh guru and calmed any apprehensions that the Sikhs of the time felt about the prospect.[156] Guru Tegh Bahadur knew his son was prepared to the take the reins and lead the Sikh community after his death.[156] After reading his son's reply, Guru Tegh Bahadur sent a final message to his son:[156]
The Word of God shall ever abide,
The Saints shall ever survive;
Guru Gobind’s glory shall ever remain;
Few and rare are those O Nanak,
Who contemplate His Name— Guru Tegh Bahadur, Guru Granth Sahib
This story is recorded in the account of Bhai Mani Singh written in his Sikhan di Bhagat Mal composition.[156] The story is further recounted in other historical sources, such as Suraj Prakash, Mehma Prakash, and Kesar Singh Chibber's Bansavalinama.[156] The SGPC, for unknown reasons, decided to not ascribe the dohra to Guru Gobind Singh when it standardized the Guru Granth Sahib, which it subsequently publishes without it, despite the dohra being ascribed to the tenth Guru in many 17th and 18th century manuscripts of the Guru Granth Sahib, including many of which bear a signature of the tenth Guru.[156]
The Namdhari sect believes that Guru Gobind Singh did not die in 1708 but rather continued to live-on under the alias and pseudonym of 'Ajapal Singh' and passed on the guruship to Balak Singh at the age of 146 in the year 1812.[157][158]
Some of the Radhasoami movement, a contemporary Sant Mat tradition, have linked Guru Gobind Singh, and therefore the lineage of Sikh gurus, to Tulsi Sahib of Hathras by claiming that Guru Gobind Singh passed on leadership to a supposed individual named Ratnagar Rao, who then passed on the mastership to Tulsi Sahib of Hathras.[159] The claim postulates that Guru Gobind Singh visited a ruling family of Peshwas whilst he was in the Deccan, which is how Tulsi Sahib became acquainted with the Sikh guru after he stayed with the family.[160] However, there is no evidence that Ratnagar Rao actually existed and this claim first arose with Kirpal Singh, possibly as an effort to link the Radhasoami movement to the lineage and teachings of Sikhism.[159] This belief of a connection between Guru Gobind Singh and Tulsi Sahib is not widely accepted by Radhasoami branches aside from the Ruhani Satsang branch.[160]
While Sikh Gurus are generally not portrayed on screen due to certain beliefs in Sikhism,[citation needed] a number of Indian films surrounding Guru Gobind Singh's life have been made. These include:[161]
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