I/2017

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Guru Gobind Singh 350th Prakash Parv The Wondrous Life The Heritage The Legacy Infinite Reverence

34 “The Path of Righteousnes”, described in The Bachitar Natak Dr. Jasbir Singh Grewal CContentsIssue I/2017 2 Editorial The Immortal Gobind Singh Dr. Trilochan Singh

24 Childhood at Prof. Harbans Singh

38 The Legacy of Dr. IJ Singh 5 The Wondrous Life Dr. Trilochan Singh 42 A Tentative Understanding of Guru Gobind Singh Paramjit Singh Bawa

27 The Miracle at Prof. Parminder Singh

An Infinite Reverence 51 350th Prakash Parv of Guru Gobind Singh at Patna

20 The Heritage of Guru Gobind Singh 32 62 The International Sikh Conclave 2016 Prof. Harbans Singh The Epistle of Victory

Editorial Director Editorial Office I/2017 Dr IJ Singh D-43, Sujan Singh Park New delhi 110 003, Printed by AARA Managing Editor Tel: (91-11) 24617234 Aegean Offset Printers Pushpindar Singh Fax: (91-11) 24628615 Joint Editor e-mail : [email protected] Bhayee Sikandar Singh Please visit us at: Published by www.nishaannagaara.com Editorial Board The Nagaara Trust

Guru Gobind Singh Inni Kaur 16-A Palam Marg 350th Prakash Parv The opinions expressed in The Wondrous Life Monica Arora Vasant Vihar The Heritage the articles published in the The Legacy Distributors New Delhi 110 057, India Infinite Reverence Nishaan Nagaara do not Himalayan Books Associated with Guru Gobind Singh, the Tenth master 17 L, Connaught Circus, The Chardi Kalaa Foundation necessarily reflect the views or Painting by: Chitrak New Delhi - 110001 San Jose, USA policy of The Nagaara Trust. E

2 NISHAAN Editorial Editorial N N could deterhim,nodangersdaunthimandobstacles difficultiesno tyranny, and falsehood cruelty, treachery, Hindus, MuslimsorChristians, relentlesslyfighting of friendshiptoallloverstruthandfreedom,bethey unwearied inhis search forpeace, extending his hand to the task. Endur probably haveprovedinadequate idiom even in his hands would Guru GobindSingh,though,modern the sword likeof asaviourwith vividly portraythelifeandcharacter to pencilofaTacitus, the directing the historicalinsightofaThucydide, astonishing results.It would require and Mughalimperialism, produced Brahmanism, destructivefuedalism, of his battlesagainst tyrannyof and culture,onthedirections rejuvenation ofart,literature which hebroughttobearon power of his light and wisdom of hisconscience. his sagacious will and the dictates noble qualitiestheinstrumentsof he yetknewhowtomakeallthese poetry, andthefireofimagination, of glow the soul ofexcellence, spiritual ideals,imbuedwiththe Guided bythehighestmoraland freedom and human integrity. determination tofightfortruth, fervent moral passion and fiery and hissoulwasablazewitha a profoundspiritualinsight, clear mind, a vivid imagination, Singh. Hewasgiftedwitha Gobind inGuru excellence, than worked out to greaterpurposes of single humanbeingorprophet, more profuselybestowedupona The prodigiouscapacity and the mostexaltedkind, of genius highest the ever The GuruGobindSingh Immortal were talents of ing of fatigue, patient of hardship, 350 th Prakash Parv c and enabledhimtobrave andfacethemostterrible suffering physical to insensible rendered himalmost which of ardour fiery the God asAll-Steel:Sarb-Loh, constitution ofiron, that is why he perhaps called even could alamities ofhumanlife. impede his fight for freedom and truth. His was a was His truth. and freedom for fight his impede Guru Gobind Singh’s mind was a towering Ascetics who eat dirty food Himalaya of supreme wisdom from whose teeming Are no better than filth eating swines ; caverns there flowed mighty rivers of songs and Yogis who pride in besmearing themselves with ashes, poetry, prayers and meditations, philosophic Are no better than donkeys and elephants reflections and historical truths, in whose placid That bespatter themselves with dust. depths he set the reflected image of all the noblest Recluses who retire to the grave yards aspirations of man and all the tragedy and grandeur Are no better than jackals howling in the crematory, of human drama. His imagination was a seraph Solitaire monks who live in remote monasteries which sounded all depths and measured all ‘eights. Are like owls living in deserted houses. It touched the intangible, it saw the invisible, it heard Anchorites waste life in vows of silence ; the inaudible and it gave body and shape to the In what way are they better than the deer inconceivable. It gathered gems from all mines, gold Who lives and dies in silence in the forest? from all sands, pearls from all seas and songs from What avails giving five calls in the name of religion all battles of dharma, fought in our ancient history of The jackal cries time and again the bitter cold night India. Without enlightenment and divine knowledge Guru Gobind Singh bequeathed to mankind a The fool sinks into the pit of hell, literary, historical and philosophic estate which How can one attain divine wisdom time cannot destroy. He breathed into the nostrils Without faith, love and devotion of heavenly Muse the breath of new immortality. He sang of his God and soul. He sang of creation Guru Gobind Singh : Ustav and the rise and fall of civilisations. He sang of the For Guru Gobind Singh, humanity was identity wars of dharma and the heroes of the glorious past of the human race. All men are of human clay. There of India and he also sang of the figurative gods and is absolutely no difference, here below at least, in goddesses of Indian mythology. He sang of the lovers predestination. Everyman experiences the same and martyrs of truth. The fever of the age, the misery darkness before birth, and lives through the same of the people, the degradation of the country and its sorrows and joys of the flesh, and ends in the same culture, the mute appeals of the oppressed became ashes after life. Nothing pained Guru Gobind Singh the problems of his life which he solved with the pen, more than the artificial and foolish differences the sword and the creative genius of an olympian created by bigoted divines and pious fanatics mind. Guru Gobind Singh’s soul was a resistless between the God of the Hindus and God of the flood that deluged everything that came into contact Muslims and between the culture of the Hindus and with it, with glory, strength and spiritual glow. His the culture of the Muslims. This incurable ignorance mind was like prism that reflected and reduced to possessed the hearts of our people and has been the elementary components whatever passed through it. major cause of the sufferings of our country for the In all the thoughts and actions of Guru Gobind past over three hundred years. Singh we find dynamic transvaluation of values. Old values crumbled in his hands to be remoulded and Even in error deem not the God of the Hindus reshaped into new forms and with a new life. Spiritual To be other than the God of the Muslims ; values formed the keynote of his outlook and yet Worship the ONE God, he defined spirituality and religion in revolutionary Recognise the One Enlightner, words. He repeatedly points out that religion does All men have the same human form not consist in turning unceasingly towards the veiled In all men blazes the same divine light stones, nor in approaching all altars, nor in throwing Guru Gobind Singh : Akal Ustav one’s self prostrated on the ground, nor in raising one’s hands before the habitations of gods, nor Guru Gobind Singh firmly believed that not deluging the temples with the blood of the beasts, only were the Indians one in mind and spirit but nor in heaping vows upon vows, but in beholding that entire humanity was one community and NISHAAN the Light of God within a peaceful soul, in dedicating human history is a meaningful process, a significant one’s mind, heart and soul to the service of humanity, development, with many economic and political which is the highest manifestation of the spirit of God. upheavals disturbing its surface; but below, in 3 4 NISHAAN worthy placeinsociety.Hesaid: nosocialfreedomand hadnoreligion, centuries the downtrodden, the cursed, the enslaved, who for and privileged classes and espousing the cause of illuminating reasonsforturningagainsttheproud his Manifesto,GuruGobindSinghgavethemost contract and over 150years before Marx formulated people. Sixty years before Rousseau wrotehis social human. ofvaluesthatareuniversaland liberation increasing anever onlyby attained worldcanbe itself andthe and freedom.Humanity’s ultimaterealisationof together inawebofcommonideastruth,goodness Intellectually andspirituallytheworldisbound always asserts itself over oppression and tyranny. Truth alwaystriumphsoverfalsehood.Freedom social andantimoralforcesareultimatelydefeated. drama ofthehumanworld:dekhanayiojagattamsasa. to watchandplayhisdestinedroleinthemajestic Natak). Hesetsdown,asthepurposeofhisownlife, the depths,itisatrulymajesticdrama(Bachitar community intheloveandworshipofGodTruth. eminence I was born to servethem, throughthem Ireached enemies; Through theirhelp,inbattles,Ihaveslainmany Through theirgraceIhaveattainedalllearning; Have enrichedmyheartandhome; The loveandgenerosityoftheseSikhs Through theirhelpIhaveescapedharm Through themonlyhaveIbeenabletobestowgifts And Ihavefoughtwiththedevotedbackingofthesepeople All thebattlesIhavewon,againsttyranny, Guru Gobind Singhwas verilyaprophetofthe Guru GobindSinghwasconvincedthatallanti- All contemplateThee The TibetansofTibet The ChineseandtheManchurians Concentrate theirmindonThee The DravidiansandtheTalinganians The MarathasandtheMaghdapeople Meditate onThee The KureshisofKandahar The FrenchofFrance The ArabsofArabia The destinyofthehumanracewastobecomeone Guru GobindSingh:AkalUstav Tagore and Dr Radhakrishnan.Hisfirst-work,‘ writings of Plato, Confucius, Spinoza, Vivekananda, criticism andproducedremarkabletranslationsofclassical same subjects. books in English and over 200 learned research papers on the Sri Krishan, of well-researchedbiographies GuruNanak, intense labours and researches have come to us in the form philosophy, theologyandscripturesthefruitsofhis .Heestablishedcommandoverhistory, light ofthemessageSikhGurusascontainedin (spiritual discipline)ofscholarshipcommittedtospreadthe Dr Trilochan Singh’s life was dedicated to the Gobind Singh. be symbolised bythespirit andphilosophyofGuru has agloriousandresplendentfuture,willcertainly is BuddhaandIndiaofthefuture,iffortunatelyit is Christ,theMiddleEastMohammed,Far dream isyettobeborn.Intheculturalworld,Europe fear and slavery. The India of GuruGobind Singh’s intodisunity, willsink Singh ideals ofGuruGobind aggressor. TheIndiawhichturnsitsbacktothenoble and preparedness,withouttheslightestfearofany Singh, willeverliveinfreedom,harmony,glory destroy thefreedomandcultureofthisland. not allowedanyinvaderoraggressorthereaftertodare laid thefoundationofaninvinciblespiritwhichhas anewconsciousness,butinthePunjab,hehaswith higher thanthehighest. Henotonly inspired them and destinyofthepeopletogivethemaplace history to identify himself completely with the will t would I have been without their kind and ready and kind their without been Ihave What would Krishan andGuru TeghBahadur. present thetruelivesandtimesofGuruNanak,Hari in .DrTrilochanSingh wasthefirstscholarto bhaktas. Itstimulatedgreat interest ofthewesternscholars of thehymnsSikhGurus andmedievalsaints published in1960,wasthefirst realpresentationinEnglish he wasthechieftranslatorand editor(AllenandUniwin) Writings of the ’ the of Writings

help ? In hismothertonguePunjabi,hewrotemuchonliterary The IndiawhichimbibesthespiritofGuruGobind Guru GobindSinghwasthefirstprophetinworld There aremillionsofinsignificantcreatureslikeme. Guru GranthSahib and and twenty Guru TeghBahadar,authentictranslationsofAdi Guru GobindSingh:DasamGranth , aUNESCOpublicationofwhich Dr TrilochanSingh The Sacred Sacred The Guru Har sadhana

In thisThe essay, Dr Trilochan WondrousSingh traces the wondrous life of the Tenth Master, whoseLife father Guru Tegh Bahadar began his missionary journey to the eastern part of the sub-continent towards the end of 1665, and his family’s sojourn in Patna where his son Gobind Rai was born.

esides his wife, Mata Gujari, his mother, Mata for Dacca, leaving his family at Patna under the care Nanaki, and his brother-in-law Kirpal Chand, of Bhai Dayal Das, his household Minister, who was Ball the ministers of Guru Tegh Bahadar's Darbar also appointed Archbishop over all the dioceses in UP, accompanied him to the East, prominent amongst and West Bengal. Here at Patna, the place known Bwhom were Diwan Mani Das, the Prime Minister; to ancient history as , and sanctified by the his brother Sati Das, a great Persian scholar; Bhai footprints of Lord Buddha and , Gobind Dayal Das, the Household Minister (gharbari) and Bhai Singh was born on 26 December 1666 (Posh Sudi 7, Gurditta, the high priest. The tour to the East had been 1723). financed by the sangats (dioceses) of Dacca, Patna, The child was named Gobind Das, which Benaras and Allahabad. Just before he left the , transformed to Gobind Singh when he created the Nawab Saifud-din of Saifabad (presently Bahadurgarh Brotherhood, every member of which was near Patiala), a very devoted friend of Guru Tegh Bahadar offered him a fine Mesopotaniam horse for his surnamed as 'Singh' (lion). From his childhood, young personal use, a chariot for the holy Mother, a fine royal Gobind was treated as the new Prophet and Mankind's tent, bullocks and camels to carry leads and costly Saviour not only by his parents and disciples but by utensils for the Guru’s kitchen (). many eminent Muslims and Hindus. The aged Sanskrit scholar Shiv Dutta worshipped him as the living image Camping every fifteen miles and stopping for some of Krishna. Nawab Rahim Bakhsh and Karim Bakhsh days at every historical place of pilgrimage which gave as gifts, a garden and land to the young prophet were sanctified by the earlier visit and presence of who playfully bestowed his love and light on all those Guru Nanak, Guru Tegh Bahadar passed through who met him. Kaithal, Kurukshetra, Banibadarpur, Kadamanakpur, Delhi, Mathura, Agra, Etawah, Fatehpur and reached Shah Bhik, popularly known as Bhikhan Shah of Allahabad (Prayag) in early February 1666. Here was Thaska near Thanesar, had seen in his vision that a the conception of Gobind Singh, a historical fact which great prophet was born at Patna. He then went East to is described by Guruji thus: “God commanded me to Patna and bowed down before young Gobind, placing go to the earth. My mind was fixed on the lotus feet before him two small pots of sweets, one symbolising of the Lord: I did not like to come. God reasoned with Hindus, the other symbolising the Muslims. He me and sent me into the world with a mandate: I have wanted to know whether young Gobind was the cherished thee as My Son and send you to establish the prophet of the Hindus or of the Muslims which the Path of Truth. Go into the world, establish virtue and keep Saint expected would be indicated by accepting one the people away from evil. When my father (Guru Tegh of the pots. Gobind Das placed his hands on both of Bahadar) came to Triveni (Allahabad), he bestowed them indicating that he would bestow equal love and gifts in boundless charity and performed humanitarian friendship upon both the faiths. He was born not to acts of piety. There at Allahabad my Light manifested divide but to unite the two great religious traditions, into human form” (my spirit descended into my for bridging the gulf. mother’s womb). Raja Fateh Chand Maini and his wife Kishori Devi After a month’s stay at Allahabad, Guru Tegh built a spacious house for Gobind Singh which was NISHAAN Bahadar moved on to Benaras, Sasram, Gaya, Rajgriha completed in 1668. Paidi Bai, Gobind Singh’s first nurse and reached Patna just before the monsoons. As soon was blessed and thanked by Guru Tegh Bahadar along 5 as the rainy season was over, Guru Tegh Bahadar left with others for her tender care of the child-prophet. 6 NISHAAN young Gobind remarked, “They can be saved only if a great - soul and can who offer is himself greaterfor martyrdom than you?” his son, the young Gobind Rai clambered onto his lap and enquired the cause of his meeting theGuruandwithfolded handsexplaining theirpredicament.father’s Onhearingtheirplight,worry. Gurujiwas lostin deepthoughtwhen On being explained the situation, Guru Tegh Bahadar. Inthewake ofmassconversions toIslambeingordered by MughalEmperor Aurangzeb, theseBrahmins are In thispainting, adeeplytroubled group ofKashmiri BrahminsofPandit undertheleadership Kripa Ramreach Anandpur tomeet conversion. Helplessly, they looked all around for a special targetsof Aurangzeb’s policy of forced the Hindufaith,scripturesandtraditionshadbecome annual gatheringofVaisakhi. at Anandpurwithhisfamilyafewweeksbeforethe Hearrived family. ofthe andrest for hissonGobind the speedy and comfortable travel with rest camps advance partytomakeadequatearrangementsfor early in1671,GuruTeghBahadarleftPatnawithan Bahadar wasanxioustogetbackthePunjab.So, terror soon spread allover the country and Guru Tegh the schoolsandtemplesof"infidels."Awave harem. In1669hehadgivenorderstodemolishall everywhere, except for those in thearmy and inhis now itwasclearthatAurangzebhatedtheHindus early Orissa Bengal, Assam, of tour The Brahmins, being custodiansandteachersofThe Brahmins,being Guru TeghBahadarreturnedfromhismissionary in 1671.By up to proclaim that “who is greater than thee father bind stoodfrom extinction,hisnine-year-oldsonGo the freedomofworshipforall,thus saveHindusim to changehispolicyormustlaydownownlifefor great manmustgotoAurangzebandeitherurgehim one's ownway.Whenheexpressedtheviewthatsome Brahminism, butupheldtherighttoworshipGodin believe either in idolatory or in the Sacred Thread and terrible plight.Likehispredecessors,hedidnot from Mattan,fortymilesSrinagar. under theirleaderKirpaRam,aSaraswatiBrahmin Benaras andHardwarthencametoGuruTeghBahadar hundred leadingBrahminsfromKashmir,Kurukshetra to thenorthandfaceAurangzebhimself.Soon,five battles inthecentral parts butno one dared come worship. ShivajiandtheRajputswerefightingheroic saviour andprotectoroftheirfaiththefreedomto Guru TeghBahadarwasdeeplymovedbytheir who could perform such supreme sacrifice; pity these work, Jaap (‘The Meditation’) and started rewriting Brahmins and do all that can be done to protect them.” the lives of Indian heroes, repeatedly stating that Lord Krishna and Lord Rama, were not avatars of God but The rest of the story is told by Guru Gobind Singh were the greatest heroes of Indian history, who devoted himself in his autobiography: all their lives fighting tyranny, oppression and evil. When I was mature enough, Unfortunately, Hindu poets and scholars emphasised To shoulder duties and responsibilities. only the esoteric side of these heroes, painting them as My father left for Heavenly Home; romantic avatars and not as fearless fighters for dharma He sacrificed his life. in the social and political field. For protecting the rights of the Hindus, Enriching national culture To wear their sacred thread and frontal marks; Even as Aurangzeb expelled poets and musician from In this Kali Age of ignorance his court. Guru Gobind Singh welcomed them all to his Guru Tegh Bahadar performed a supremely heroic deed, Darbar at Paonta Sahib and some 52 renowned poets, He gave up his head without uttering a word of sorrow scholars and musicians came to him, were given full For the sake of righteousness (dharma) freedom to write what they wrote, in any language He did this great heroic act: and to translate or recreate any classic, on any subject. He readily gave up his head Whenever a scholar completed any work, he was richly But did not give up his conviction: rewarded. He gave sixty thousand rupees to a poet as (In the freedom of worship for all) reward for translating the Karna Purva of Mahabharata. He gave the Persian works of Goya the He refused to perform miracles, status of canonised Sikh scriptures. A cheap way of fooling people. Real prophets of God are ashamed Every Sikh was expected to know Persian, the court Of displaying their occult powers language and literary language of the Muslims; Braj Bhasha (Hindi) the literary language of the Hindi Guru Tegh Bahadar was martyred in Delhi along speaking people, and Punjabi, being mother tongue with three disciples: Mati Das, Dayal Das and Sati of the . All letters, transactions, edicts Das without uttering a word of regret. A Muslim fakir () were actually written in chaste Punjabi. who witnessed the execution prophesied: “The Sultan The influence of Persian and Arabic was accepted as a has not done well. Such things would lead to great historical fact, and Guru Gobind Singh enriched both rebellion, and Delhi would become entirely desolate.” his Hindi and Punjabi works with elaborate use of Historians who never take the trouble of referring Persian and Arabic. According to Guru Gobind Singh, to the original and more reliable sources of history, the future Indian culture and national language were are prone to make bland statements about the life to be artistic blends of all classical languages such as of Guru Gobind Singh after his father’s martyrdom. Sanskrit, Persian and Arabic, along with provincial Some say that he brooded to avenge his father’s languages. Of course, the mother tongue was to have death and others say that he retired into a forest and its own important place. Guru Gobind Singh solved lived a life of seclusion. He did neither! Although the language problem in his country where poets and he was only nine years old yet his training to accept scholars of all languages and creeds worked together, his worldly responsibilities was complete, “He had a problem which the rulers of present India have not received the best practical education that the time only failed to honestly solve this practically but with could give and ran through the whole of Persian, successive change of Government, the confusion only Sanskrit, Epic and historical literature.” For ten years, worsens. 1675 to 1685, Guru Gobind Singh devoted himself to creative activities of educating and inspiring his people Unprovoked attacks by Hindu Rajas with literary activities, philosophic awakening, spiritual In 1685 or thereabout, Medni Prakash, the ruler of enlightenment and military preparedness based on his Nahan, had invited Guru Gobind Singh to his state. NISHAAN father’s directive principle: Fear no one and strike fear in Guru Gobind Singh accepted the invitation and no one. It is during this period he composed his famous camped at what is today Paonta Sahib, on banks of the 7 8 NISHAAN return gifts in the form of horses andweaponswerereturn offered giftsintheformofhorses tothedevotees. allritualson was mature forhisageandobserved very ‘ascension’ tothe ‘throne’. After consultations withhisuncleKripalChand, day, GobindRaisatonGurugaddi. New clothesanddecorated pagri, alongwithweapons addedtohisradiance. Young GobindRai Guru Gobind Singh ji’s succession to the divine throne at the tender age of nine followed his father’s in 1675. martyrdom On Baisakhi NISHAAN

9 10 NISHAAN any oftheirterritory.Hecould, ifhehaddesired,easily sixteen HinduRajas, Guru GobindSinghdid not occupy born sometwoyearsbefore thebattle. Guru GobindSingh’seldestsonAjitSinghhadbeen Paonta todayrevers their heroism.Here too atPaonta, opposite theshrineatPaontaSahib.Everypilgrim to cause andtheirtombswerebuiltonthehighesthill livesforthe Guru’sBuddhu Shahlaiddowntheir enemywasrouted.TwobravesonsofPir the battle, hundred soldiers to assist theGuru.After aterrific hisfoursonsandsevenPir BuddhuShahcamewith to attackbutGuruGobindSinghwas fullyprepared. of oversixteenHinduRajasmarchedtoPaontaSahib forces combined the Charitra, Krishna the completed in theyear 1744 in the month of portion ofhisKrishnaCharitra.Hecompletedverse982 Jamuna. ItwasatPaontaSahibthathewrotethemajor the 18 On battle. the before days just Singh Gobind Guru tempted the500Pathansandbribedthemtodesert aggressive attacks onGuruGobindSingh.Theyalso Rajas werethe continuous sourceoftroubleand protect theirfaith.From1688to1701,theseHindu although hehad sacrificed his ownfatherto death to of thisareawerethefirsttoattackGuruGobindSingh fate, thattheHinduRajas,andpopulation his city-state,Anandpur.Itwasasupremeironyof Fateh Shah of Srinagar, had secretly planned to attack of ShiwalikHills,ledbyBhimChandKahlurand 500 Pathans forservice inhis army.The HinduRajas came and not only befriended the Guru but offered Kaur wasthenappointedheadofRamRai’smission. combat, killedmanywhiletherestsurrendered.Punjab Mani RamandBhaiDayaengagedtheminmortal had confrontedthemwith200armedmen,butBhai Nand Chandtopunishthem.TheirleaderGurbakhsh Bhai ManiRam(laterSingh),Dayaand Singh sent fifty armed Sikhs under the leadership of trance andherownlifewasindanger.GuruGobind the Singh receivedmessagesfromRamRai’swifethat started disregarding his orders. Soon GuruGobind (hierophants) werebecoming overbearing and had Dun tomeethimandcomplainedthathismasands verse intheSravan Even afterdefeatingthecombined forcesofthese At PaontaSahib,PirBuddhuShahofSadhaurasoon While hewasatPaonta,RamRaicamefromDehra th Asvin had burntRamRaialivewhilehewasin 1785 (1688)onlyamonthafterhehad month oftheyear1745(1688). Sravan, and thelast including workssuchasAkalUstatand activities, creative to devoted Guru peace whichthe with Guru Gobind Singh resulted in some years of enemies oftheGuru. with Guru Gobind Singh and instead turned against also supportedPrinceMuazzam’spolicyoffriendship Generals withalargearmybuttheEmperor’senvoys Aurangzeb wasveryangryandsentfourofhisSenior his father’sordersinnotattackingGuruGobindSingh. deserted him. Thus, thePrince once more disobeyed punished thosewhoturnedagainsthimorhad who, findingthatGuruGobindSinghwasinnocent, his ablestadministrator,GeneralMirzaBegbut charges beforehemadeanyattack.Theprincesent Bhai NandLalGoyarequestedhimtofirstinvestigate to uproottheGuru.WhenPrinceenteredPunjab, had complained that their collective might had failed Hindu RajasandtheGovernorsofLahoreSirhind with alargearmytoattackGuruGobindSingh.The outstanding apostleoftheSikhfaith. became the‘PoetLaureate’ofGuruji’sdarbarandan was compelledtotakerefugeatAnandpur,wherehe before this arrest that Bhai Nand Lal, his Mir Munshi confinement forsevenyears.Itwasmostprobablyjust Abdul Hasan,rulerofGolcundaandkeptinrigorous family andpersonalstaffforsuspectedcontumacywith lifetime buton4March1687,wasarrestedwithallhis Bahadar Shah,wasstyledasShahAlaminhisfather’s Prince Muazzam,whoasEmperorcametobeknown Prince Muazzam heavenly muse thebreathofanewimmortality. He cannot change.Hebreathed intothenostrilsof literary, historical and philosophical estate which time Guru GobindSinghhasbequeathed tomankindsuch Immortality Singh bytheirmostinsidioustreachery. the goodwillandmilitarysupportofGuruGobind forces. However, the Hindu Rajas repeatedly returned readily forgavethemandhelpeddriveoutImperial of KangraandBilaspur.Whentheysoughthelp,Guruji mission. than thatofShivaji’sintheSouthbutwasnothis have occupiedsixstatestocarveoutakingdombigger This new imperial of tolerance andfriendshipThis newimperialoftolerance Shortly afterhis release, Prince Muazzam was sent Two yearslater,Mughal forces attackedtherulers Gyan Prabodh. Paonta Sahib today

sang of God and the soul. He sang of creation and Naming all people from Manchuria to Rome, all the rise and fall of civilisation. He sang of the wars of worship the same God and the difference in their forms dharma, of the heroes of the glorious past in India and of worship are mainly owing to their different cultural of the figurative gods and goddesses of mythology. He environments. In Gyan Prabodh, Guru Gobind Singh sang of the lovers and martyrs of truth. The fever of the reveals the progressive ethical evolution of religion in age, misery of the people, degradation of the oppressed India in four stages, but unfortunately a great portion became problems of his life which he solved with the of this monumental work was lost in the Sirsa Nadi pen, the sword and his godlike spirit. Guru Gobind and we have only 336 verses with us. Singh’s mind was a restless flood which deluged everything with glory, strength and spiritual glow. He Enriching Language desired that his Sikhs should develop all sides of their Guru Gobind Singh wrote in Persian, Hindi and personality. He developed all sides of exuberance of Punjabi: there no other poet in India who wrote in his powers without losing himself in their multiplicity. over 250 types of chandas (forms of poetry). His poetry gives us the impression that as Indian civilisation and He vehemently preached against hypocrisy, culture advances, the mutual influence of languages idolatory, and the worship of personal gods. He on each other must increase, and the future national believed in the philosophy of Light and the religion of language will be one which has the capacity to absorb Love: words from all Indian languages. An eminent linguist To the East and West and scholar had rightly said that if ever India develops Wherever one seest, a national language which appeals to Indians of all states, it will be the Hindi language written by the He pervades as Supreme Love Sikh . The present puritan trends to drive out – Jaap all words of Persian, Arabic or non-Sanskrit origin In Akal Ustat, Guruji gives his conception of religion are bigoted attempts to provincialise the national and God language and is bound to end as miserable failure, as all dogmatic puratanisms end. Such was Guru Gobind The Arabs of Arabia Singh’s deep passion for synthesis and integration NISHAAN The French of France that he wrote some verses in which each line is in a The Kureshis of Kandhar different allied language. He fortunately has given us Meditate upon Thee the dates of some of his compositions which indicate 11 12 NISHAAN all diocesesin IndiarangingfromDaccato Kabulwere Year Day)gatheringwhen teachersanddisciplesfrom Then, on 30 March 1699, at the annual Vaisakhi (New The NewOrder (Spectacular Drama). works, includinghisautobiography,asBachitarNatak Immanent God.Thatiswhyhecalledhishistorical captivating dramaofunravelingthelifestory of truth andtranscendentGod,whilehistorywasthe psychology. To him, philosophy was thesearch for andevenhe waswritingonphilosophy,history that evenshortlybeforevariousactsofaggression, Depicted inthispaintingare GuruGobindSinghjiwithhisfive warriors ontheirsteedsasabackdrop. and Sahib Chand (Bhai ). The numerical Five has great significance in Indian philosophy as it depicts the five elements. (Bhai Daya Singh), Dharam Das (Bhai ), Himmat Rai (Bhai ), Mohkam Chand (Bhai ), Khalsa:the Ram DayaGuru.of their bySikhs beloved ones) (baptised) PyarePanj(five the first of the weretitle They the given as amrit (nectar) and administered this to the five men. These five, who had volunteered to sacrifice their lives double-edged swordfor their () accompanied Guru,with recitations from were Adi Granth. He called this mixture of sweetened water and iron with it stirred (sweeteners) patashas adding and bowliron an into waterpure poured thereafter Singh unharmed.Gobind Guru blood on his sword. This happened three more times. Finally, the five volunteers came out of the tent in resplendant uniforms and He thendemandedanotherhead. Onemore volunteer cameforward, andentered thetentwithhim. The Guru again emergedwith head totheGuru. Guru Gobind tookthevolunteer insidethetentandreturned tothecrowd withblooddrippingfrom hissword. his first call, nor the second, but on the third invitation, Daya Ram (later known as Bhai Daya Singh) came head!”a forwardneed I answered one slavery? No of and shackles the break and religionoffered the protectionof for forward head his his sacrifice and that the Guru needs something from his Sikhs and drawing his sword asked, “From the disciples of Vaisakhi.of Guru Nanak Devji, who Then,will came addressing the congregation from the entrance of a small tent pitched on a hillock In (now1699, Keshgarh the Guru Sahib),sent hukmanamas (letters of authority) to his he followers,said requesting them to congregate at Anandpur on the day of theGurus,threewhich werehisown.Thefive double edgedsword,reciting fivecompositionsnow Pahul, ones astheFiveBelovedOnes (PanjPyaras). chosen five the calling Order, New a of foundation the andannouncedsupreme sacrifice,theGurucameout Thus whenfiveofthemhadofferedthemselvesforthe another. Heaskedforanother headandthen blood. with camewithhissworddripping Guru which the person stoodup,hewastakentoadistanttentfrom to sacrifice his head, for his faith. When one such present, GuruGobindSinghgaveacallforfollower Guru GobindSinghperformed baptismofCharan He baptised theFive Beloved Elects with the compositions form the morning prayer of the Sikhs. It was the Brahmin Keshav Datta who seriously The Guru then sought Holy baptism from the Five objected to Guru Gobind Singh’s attempt to raise the Elect, thus bestowing any five members of the Khalsa moral and spiritual status of low caste people as higher Brotherhood full authority to baptise disciples and than that of Brahmins and Kshatriyas. Guru Gobind collectively act as the Guru's personality. Singh answered the learned Pandit’s discomfort in this manner: Guruship was thus institutionalised into a collective responsibility guided by the Divine Word. To this All battles I have won new Holy Order the Guru gave his own personality With the loving grace of these people of unshorn hair, with turban as crown. He gave it his Their undying love and faith own sword as secular and spiritual sovereignty (Miri Has been my sole protection and Piri). He gave a strict moral code which was more All the glory, my home and heart enjoys important than any symbol. Are their precious gifts There is much misunderstanding and ignorance Through their efforts and help about the place of unshorn hair as part of the I have acquired, knowledge and wisdom personality of the Khalsa. The foremost thing that It is with the help of these people should be borne in mind is that the Khalsa is a spiritual I have always defeated my enemy holy order which does not renounce family or society. It is not a military or a secular organisation. The For them was I born, personality of the Sikh with his hair intact reflects his Through them I have attained glory and greatness outlook of life just as the clean shaven head and ochre When am I without their loving support robe of a monk or woolen robes and clean shaven head There are millions of creatures like me on earth. of a Sufi darvesh reflects that particular outlook of life. Guru Gobind Singh wrote this of the people 150 Such are called the sanyasi ideals (order of monks) years before Marx was born and 60 years before the or the rishi and kshatriya deal, the first symbolised by world had heard of Rousseau and Voltaire. So strong the clean shaven head and the ochre robe of the monk, was his faith in what is now understood as democratic while that of the rishi and kshatriya ideal is symbolised ideals, that when military dictatorship was expedient by hair and the sword. Dr S. Radhakrishnan writes and even necessary, he left “the care of the flock as "His svadharma or law of action require him to engage well as of his Army not to a single person but to the in battle. Protection of right by acceptance of battle, entire community. He placed his faith in the collective if necessary is the social duty of kshatriya and not wisdom of the people and not in the devotion of a renunciation. His duty is to maintain order by force favourite disciple.” and not become an ascetic by shaving of his hair." Perfidy of the Hill Rajas “O thou best of men,” says the author of Still continuing their perfidious and treacherous Mahabharata (Udyog Parva), “there are only two types attitude, the Hindu Rajas now planned to counter Guru who can pierce the constellation of the sum and reach Gobind Singh by surprise attacks. The first attempt was their sphere of Brahman. The one is the sanyasin made by two chiefs Balia Chand and Alam Chand, who who is steeped in yoga and the other is the warrior tried to ambush Guru Gobind Singh while he was out who falls fighting in battle.’ Guru Gobind Singh hunting. Two members of the Guru's party Udai Singh combined holiness of the rishi with the social and and Alam Singh faced the treacherous attack, both political responsibility of the kshatriya and gave to the Chiefs were severely wounded and their murderous world the Khalsa ideals which come very near Plato’s attack repelled. ideals of the Philosopher-King. A Sikh who lacks spiritually and does not live according to the ethical The perfidious Hindu Chiefs then sought the aid code of Guru Gobind Singh, ceases to be a Khalsa. A of the Imperial Forces which Aurangzeb sent on the Sikh who is too worldly and shuns social and cultural condition that they bear all the cost of the military NISHAAN responsibilities also ceases to be a Khalsa. States the expedition against Guru Gobind Singh, to which the Guru, “The Khalsa is the living image of my spirit. I Hill Rajas readily agreed. Dina Beg and Painda Khan will eternally abide in the spirit of the Khalsa.” offered to fight Guru Gobind Singh in single combat. 13 14 NISHAAN desperation, thebattle raged for many days. Jagat prodigious featsofvalour. ThehillChiefsfoughtwith Mani Singhdistinguished themselvesinbattlewith old son,UdaiSinghandBachittar Singh,sonsofBhai desperate attacks.AjitSingh, theGuru’ssixteen-year- leaders ofGujarsandRangas, thehillChiefsbegan anyone who attacked him. Joined byJagatUllah, the out. GuruGobindSinghtoldthemthathewouldfight Singheither tosurrenderorfightitto GuruGobind attack byallthe22hillstates.Theysentanultimatum armies thenfled. them inahandtofight.TheHillRajasandtheir Guru Gobind Singh a aware ofthehatred intheirminds. seen payinghomagetoGuruGobindSinghjiisdepictedwithGurujipatientlylisteningtheirpromise ofpeacedespitebeing areGuru. chiefs the hill with whererelations scene good The sought and followedexampleChand’s also Ajmer Rajas hill Other them. The ruler of Anandpur, Raja Ajmer Chand thought it most wise to peace pursue and sent his family priest with gifts for him. staying a few days at Basali, he marched back to Anandpur and inhabitants of the city were overjoyed to have him again amongst troops crossed over the river and reached Basali. Daya Singh and Ude Singh soon requested the Guru to return to Anandpur. night.After Onthenext day, Gurudecidedonretiring toBasaliwhoseRajahadfrequently invited himtohiscapital. The Guruwithhis brave warriors, whostoppedtheadvance oftheImperialforcesandinflictedheavylossesinfightthatcontinued through the Khan gave an order to his troops to make a sudden assault and seize the Guru, he was protected by his son and other Mughal army attacked simultaneously butinspired by theGuru, theSikhsstoodfaithfully andfoughtbackvaliantly. When Wazir of Kangra launched a two-front attack. Fierce battles ensued in which the Sikhs were ultimately victorious.treacherous wont,Meanwhile, still agreed the and Imperial left for while.Nirmoh,their a Guru,of aware for The a leave Anandpur village Singhji situated a Gobind mile Guru from that Kiratpur.proposed Rajas hill deceptive 1700,the As During expected, Raja Ajmer Chand and Raja The HindusChiefsfinallyplannedacombined ccepted the challenge and killed help of theImperial Army from Sirhind. GuruGobind Guru but were quickly driven away. They then acquired and campedatNirmoh. The Rajas triedtoambush the accepted thecondition.The Gurucameoutintheopen untrustworthy butinordertoputthemthewrong he Singh knewthatthereactionaryRajaswerecompletely him anymore(seepaintinginthispage).GuruGobind that ifheleftAnandpurtheRajasvowednottotrouble treachery. AmessagewassenttotheGurueffect and hisarmiestoAnandpurCity. Guru’s victory.Thereafter,theGuruconfinedhimself Chand wereallkilled.Thebattleendedwiththe Ullah, RajaKesriChandofJaswalandGhumand Defeated in open battle, the Rajas now resorted to Singh fought them and then retreated to Basali for Guru Gobind Singh divided his army into five strategic reasons. After mustering his men, he fought a commands each of which was posted at a fort. His fierce battle at Basali which he won and came back to eighteen-year-old son Ajit Singh was stationed Anandpur. in Kesgarh fort with five hundred soldiers under The Hill Chiefs knew that it was not possible to him. and Nahar Singh commanded the defeat Guru Gobind Singh or to capture him. They fort. Udai Singh and Alam Singh commanded paid large sums of money to two Imperial Army Agampura, while Mohakam Singh was posted with officers, Said Beg and Alif Khan to attack Guru Gobind 400 men in Holgarh. Daya Singh commanded the Singh while he was camping at Chamkaur. But when northern ramparts while the Guru himself remained in Said Beg saw Guru Gobind Singh, he was so deeply Anandgarh fort. influenced by the Guru‘s magnetic personality, that As the Imperial armies approached in massive he immediately crossed over to the Guru’s side with numbers, Guru Gobind Singh ordered his artillery to as many men as he could. This break up was seen by discharge their cannons. The battle raged with ferocity. the Hill Chiefs and Alif Khan, who seeing no chance Daya Singh and Udai Singh came out of their forts and of success, beat a hasty retreat. The Sikhs pursued gave a terrific fight to the Imperial army who lost about the fleeing enemy to a distance and then returned nine hundred soldiers. Unable to fight the Sikh armies to Anandpur. Some Chiefs were exasperated by the in the open, the Imperialists then laid siege to the city repeated treacherous conduct of the Hindu Rajas and and stopped all ingress and egress. The Sikhs then were determined to teach them a lesson. They fought planned night attacks, came forth from their defensive with impetuosity and drove the enemy out of their positions and took the enemy unawares. The Mughal territory. Generals tried to storm the citadel in utter distress and On receiving repeated appeals from the Hill Chiefs desperation but the Sikhs brought forth bigger guns, to send strong Imperial forces, Aurangzeb sent Said named Baghan (tigress) and Bijai Gosh (roaring victory) Khan and Ramzan Khan. Most Sikhs had at the time which fired creating havoc amongst the enemy. As gone home for the harvest season and Guru Gobind supplies were constantly dwindling, the Sikhs resorted Singh had a comparatively small force. The tough to desultory sallies to seize supplies from the enemy. battle lasted for a few days but Said Khan soon left the The siege lasted for about seven months but the Guru’s battle field. Tradition has it that he was related to Pir army was reduced to starvation levels, still refused to Budhu Shah and had heard wonderful things about surrender. Some Sikhs of Majha found life in the fort Guru Gobind Singh. Now after seeing the Guru he was extremely miserable, could not endure the hardships. so overpowered by the spiritual glow around the Master When they made up their mind to desert the Guru, they that quietly went away, even though the Mughal Army were asked to sign a disclaimer, which they did and left had compelled the Guru to vacate Anandpur. Maimu the fort. Khan another Muslim devotee of Guru Gobind Singh, also fought valiantly on his side: the Imperial Army was Eventually, a messenger arrived with an oath signed defeated. Aurangzeb was now seriously disturbed by by Aurangzeb upon the Quran assuring the Guru that the situation. if he came out of the fort, permanent peace would be negotiated on honourable terms. The oath of the Seige of Anandpur Emperor was further supported by signed oaths by all The Hindu Rajas led by Ajmer Chand of Kahlur and his the Generals of the Mughal army and the Hill Chiefs. father Bhim Chand personally went to Aurangzeb and Guru Gobind Singh did not trust these assurances but stirred wrath of the Emperor by telling him that Guru his mother and disciples counseled him to meet the Gobind Singh claimed to be the Sacha Patshah (True Emperor. On 7 December 1705, Guru Gobind Singh King), who sat on a raised platform, a prerogative of came out of the fort. The enemy had retreated beyond the Emperor, and was "corrupting" both Hinduism and Kiratpur. As soon as Guru Gobind Singh reached Islam. Aurangzeb then ordered a large army under Nirmoh, the enemy attacked them, but Udai Singh and NISHAAN Wazir Khan of Sirhind and Zabardast Khan of Lahore Ajit Singh fought them to a halt. Guru Gobind Singh to proceed against the Guru. All the Hill Chiefs, except took a defensive position in a small barn surrounded by the Raja of Nahan, joined the Imperial forces. a mud wall. 15 16 NISHAAN you”. To this, GuruGobindSinghjireplied, “O men!have patience. happens according toGod’s Everything orders”. Put onabluerobe youtoMalwa like afakir andlookafteryou. and wewillescort We are ready toeven lay ourlives down for tears.movedto were pathans the and fakir a suggested,like immediately Theycountenance peaceful here.a safe with not is “It for darshan. However, they were disturbed to see his condition with no trappings of family, royalty, gaddi, horses, and so on.went immediately and He sat house Gulab’sthem. Bhai from at Machhiwada,was horses At Guruji many discoveredthat bought they Two wealthy RohilaPathan merchantsGaniKhan andNabhiKhanusedtovisitGurujiquiteoftensellhorses. Guruji had Zafarnama “IfI had not believed inthefalse oaths by theGuruhimselfinhislettertoAurangzeb, SinghandJujharistoldSingh’s twosonsAjit The epicbattleofthefortySikhs,ledbyGuruGobind The BattleOfChamkaur them allastheypassedaway. us allyourown.”GuruGobindSingh,blessed said MahanSingh,“tearourdisclaimerandmake Singh askedhimtoseekanyblessing.“Master!” forty, MahamSinghwasdyingwhenGuruGobind the of One too. wounded was Bhago Bibi Muktsar, atthe battlefield.Allfortydiedinbattle cause. AbraveyoungladyBibiBhagoledthemto deserted the Guru returned to die for the Guru’s Guru. At this stage, theforty Sikhs who had earlier The Imperial troops continued pursuit of the

retreated interror.ThenanotherAfghancommander arrow. ThePathanswhoboastedoftheirprowess Khan coming forwardtofight,hewasshotbymy received noinjuryfromourhands.WhenIsawNahar us attack whodidnot those andfell,but my bow came nearthewallreceived butonearrowfrom stoled armiesattackedusfromallsides.Whosoever swarm offliestheclamoroushordesyourblack- compelled totakeuptheswordandfight.Likea and swords.InthisdesperatesituationItoowas arrows,bullets hearwith usfromthe attacked man. Your commanders, who had takentheoath, army? These fortydear ones fought untilthelast attacks of lakhs of highly equipped soldiers of your What couldfortySikhsdoagainstthetreacherous my army which is dearer to me than my very life. taken ontheQuran by you,Iwouldnothavecrippled advanced like a sweeping tide. With the swiftness of who disguised him as a Muslim Pir and carried him an arrow and the suddenness of a bullet he attacked, reverently to safety in a palki (palanquin). made assault after assault, some wisely and some Guruji had been fighting the Mughals but had with desperate madness. He conducted many stormy profound faith in Muslims who were God fearing. attacks, received many wounds and after killing The Hindu Rajas had been responsible for nearly all two Sikhs was himself killed. The entire battlefield his miseries but he maintained a deep respect for was deluged and red with blood. In the terrorising Hinduism and its ancient cultural traditions. The twang of the shooting arrows even the bravest seemed Guru believed that the ultimate unity between various for a moment unnerved. Even the boldest lost his religions and ideological cultures is on never losing presence of mind. What could mere moral courage do faith in the essential truth of all and never condemning when forty half-starved Sikhs were fighting against a faith, philosophy or cultural for the folly of a few countless hordes? The lamp of the earth (the sun) political or religious representatives of that faith. The drew down its veil and hid itself. The queen of the heart in which the true light of Islam shines can never night (the moon) rose gracefully in all its splendour. have any bitterness. Such was the Guru's unshakable He who trusted your oath on the Quran taken with faith. Many Muslims stood with him in his battle God as witness was graciously protected by the same against cruelty and despotism. Even if the Hindu Rajas God. No injury whatever came to my body. God treacherously betrayed him and fought against him, his protected me even when I left the hillock in the thick faith in profound achievements of Hinduism was not of the night fighting my way out.” shaken. There is no other example in history of such a Both the sons of the Guru, Ajit Singh and Jujhar philosophical outlook and the invincible spirit. Singh were martyred in battle. When only five Sikhs were left with him, three of them Daya Singh, Dharam Epistle of Victory Singh and Man Singh accompanied Guru Gobind Singh Guru Gobind Singh received the news that his mother in his bid to cut through the enemy lines to safety, and younger sons and had while Singh and Sant Singh were left in the been betrayed to the Nawab of Sirhind by his Brahmin defence. servant, Gangu, who had them mercilessly killed. When asked, “Where are my four sons,” Guru Gobind Tired and fatigued by the ordeals and hardships Singh said “What matters if four are dead, thousands of the battle Guru Gobind Singh reached Macchiwara of your children, the Sikhs, live.” forest where he rested under a tree. His companions were separated from him. But, as the Guru said, Guru Gobind Singh then addressed two letters to Aurangzeb. It appears that Aurangzeb had now Go, tell the Beloved Lord expressed regret and blamed his commanders for the The condition of His yearning devotee, treacherous attack and was willing to relent. But Guru Without Thee, rich covering are an agony to me: Gobind Singh wrote, “You are neither sincere in your And to live in the comforts of our households faith, nor do you ever practice the virtues of religion. Is like living with snakes ! Our pitchers have become like pikes on which men are impaled, The Cup we drink from has an edge like a dagger; O Beloved, Thy turning away from us, Is like the knife of the butcher. With the Beloved in heart, a mattress of straw would please us Without Him, in rich houses, we are burned alive… Guru Gobind Singh was surrounded by Mughal NISHAAN armies who were searching for him all over the forest. At this difficult moment he took shelter with two Muslim devotees Ghani Khan and Nabi Khan 17 18 NISHAAN sarcastically remarked, “Whygo tothathellish place, South toestablishanapostolic centre.WhenoneSikh Singh had earlierexpressed his desire to go to the Bahadar andGuruGobindSingh InMalwa)GuruGobind Azam whichtheGurureadilyoffered. succession against his usurping brother Mohammad Muazzam soughttheGuru’shelpinbattle of Aurangzeb’s deathreachedhim.AtthistimePrince was nearBaghaurinRajasthanwhenthenews of Aurangzeb movednorthwards.GuruGobindSingh Gobind Singh agreed to travel to the south while Because of Aurangzeb’s sickness and old age, Guru Last DaysintheSouth condition ofpeace.” and asaroyalgiftIwillpermityoutorulethisareaon make apresentofhorseandthousandgoldcoins of respect(tothehouse of GuruNanak)youshould of thisareaareentirelyundermyinfluence.Asamark fear ofanyuntowardincidentasalltheBerarpeople your actions.Youneednotbeafraidtocomeherefor any truthinthisyoushouldcomehereandshowitby and arepreparedtoactuponmyadvice.Ifthereis behalf that you actually hold me in great reverence The now is tocarryoutallthat youhavepromised todo. and verbalmessage, theproperthingforyou todo become quitecleartoyou.Ihavereceivedyourwritten will ofmyactions andveracity integrity sincerity, is thestrangeironyoftheseselfishtimes.” Ideologically youhavebetrayedyourowncause.This me? attack worship. Whatreasondidyouhaveto It amabelieverinoneGodanddisbelieveridol hill ChiefsandHinduRajaswhoareidolworshippers. the against years many last the for fighting been have I you didnotcomebecauseyourintentionswereimpure. God youwouldhaveatoncecometomepersonallybut atom of faithinthem. If you had theslightest faithin in GodandtheKoran God andtheKoran, one in belief profess who Aurangzeb, O you, But oath. you wouldnothavewaiveredevenabitfromyour If youhadeventheslightestregardforyourreligion, you areatheistandutterlydevoidofIslamicpractices. you hypocriticallypretendtobereligious.Inwardly Outwardly Mohammad. Prophet for respect inward You neither recognise any God nor do you have any Travels of Guru Tegh ofGuru According toSikhiPothi (Travels “If yourMajesty comes herepersonally,the qazi who broughttheletterassuredmeonyour are utterlydevoidofbeliefboth and atheartyoudonothavean by steppingaside.Bythe timeGurujiunsheathed treacherous blow.Guruji parriedthefirstattack the sole intentionofstriking his longcontemplated away when the man bowed for a second time but with depart. Gurujiblessedhimandwasabouttomove reverently beforetheGurushowing his intention to unchecked intotheGuru’sretiringroom,bowed congregation haddispersed,thisPathanwent permitted tofreelymoveabout. to be treated as a special visitor whom Guruji had with whichhespoketoGuruGobindSingh,began of thespecialaudiencegiventohimandintimacy in theleastsuspiciousabouthisrealmotives.Because great respectandreverenceforGurujinoonewas service. of RoyalDarbar,hewasgivenfivegoldcoinsforhis of prominentpersonalities.Accordingtothecustom shown all respect generally shown to the messengers eminent MuslimfriendofGuruGobindSingh,andwas to Gurujiorheboreaspecialmessagefromsome Guru Gobind Singh. Either his parents were known with somespecialcredentialsinthecongregationof a young PathanJamsaid Khan,presented himself September, 18 On India. southern in Faith Sikh of Sahib fourth PontificCapital,nowknownasTakhatHazur poor andpunishtheevilones. leading andexperiencedapostlestoPunjabprotectthe Khan ofSirhindandsentBandaalongwithsomehis oppression andcrueltyperpetuatedbyNawabWazir Guru GobindSinghhadreceivednewsaboutthe as theKhalsa,hecametobeknownBandaSingh. and his own mind was overwhelmed. Whenbaptised with his occult powers. But all his powers now failed cultnamed MadhoDaswhotriedtooverpowertheGuru Ogharnath the of Yogi a met he where Nanded keeping contactthroughlettersandcouriers. together butoccasionallytheymoved separately Sometimes the Guruand Bahadar Shah marched previous plan.BahadarShahaccompaniedhim. dear tomeandIhaveworkdothere.” “Do notspeakinsuchawayabouttheDeccan.Itis the Deccan,” GuruGobind Singhtenderly remarked, However, on 20 September 1708, just whenthe 1708,just However, on20September showed Khan Jamsaid arrival, his of day the On At Nanded,GuruGobindSinghestablishedhis In September 1708, Guru Gobind Singh reached So to theSouth theGuruwent according to his , which he expected to be the major Centre his , the Pathan had struck the second blow, came his war elephants, shields and weapons sent followed in quick succession by a third. Guru Gobind by his Bengali and Assamese disciples. Guru Gobind Singh quickly despatched the Pathan with a fatal blow Singh had called Bengal as ‘his spiritual homeland’. His but was himself seriously wounded. The wound was battles and fights for freedom had national significance. cleaned and bandaged and the Emperor’s surgeons We find the words ‘Hindustan and Hindustani’ in the were sent for. The Royal surgeons, one of whom writings of the Gurus, and not 'Punjab or Punjabis'. was an Englishman, stitched the wound with great This has significance for our national and international efficiency and skill. After fifteen days, the wound was aspirations. completely healed. However, on 6 October 1708, Guru Gobind Singh One Lord Made Then All announced his intention of leaving the world. He then Centuries later, when Dr. S. Radhakrishnan met J. placed five pice and a coconut before the Adi Granth Stalin, the Russian dictator, he asked the Indian philosopher “How will you bridge the wide gulf and crowned it as the Eternal Guru of the Khalsa between the capitalists and poverty-stricken masses Panth, to perform all duties which physical personality in India?” Dr Radhakrishnan answered, “The way of the Guru necessitated. On 7th October, hymns were Guru Gobind Singh bridged the wide gulf between the sung and food was distributed to all visitors all day, by Hindus and Muslims.” night fall Guruji breathed his last after delivering his last sermon. Guru Gobind Singh’s noble role in Indian history, was then quoted : When Bahadar Shah came to know about passing of the Guru he sent a Matmi Khilat (robe of reverence). The Hindus and the Muslims are all one, When his ministers suggested that Guru Gobind Have each the habits of different environments Singh’s property which was considerable value should All men have the same eyes, the same body, be confiscated, the Emperor remarked, “Guru Gobind The same form compounded of the same four elements Singh was a darvesh and did not want any of his Earth, air, fire and water goods.” The Abhekh (formless) of the Hindus and the Allah of Muslims The Wondrous life The Koran and the Puranas praise the same Lord In the just forty-two years of his epic life, Guru Gobind They are all one in spirit Singh’s literary, philosophical and military genius was The one Lord made them all. truly wondrous. He established a unique philosophy Akal Ustat 86-116 of life, in war and peace, which can teach our troubled world the art of creating unity in diversity, establishing Images used in this article and the cover were peace through preparedness and tolerance and building first published in Nishaan I/2014 as a part of a a human society able to understand its past and photo essay entitled ‘Mera Gobind’, by artist Anup present, through the eternal values of truth, freedom Chitrak. His creations are born out of a deep spiritual and justice. Some writers have tried to interpret the pursuit and he paints with faith and inspiration. entire Sikh Movement as a provincial Punjabi one and The medium, colours, canvas are merely a means to the Gurus as Punjabi reformers. This is perhaps an an end. Inspired by the Sikh faith, the novelty of attempt to project some present day narrow views on ‘Mera Gobind’ lies in the unique subject, dedicated the super national thoughts of the Gurus, than any exclusively to the Tenth Sikh Guru, Guru Gobind serious attempt to explain them. Guru Gobind Singh Singh ji. ‘Mera Gobind’ was Gurgaon-based artist never wrote anything in his monumental works, and AS Chitrak’s labour of love, based on five years never performed a single act which was provincial of exclusive dedication to the subject. Following in outlook. Of the three takhats (Pontific Seats of extensive research of the Granth Sahib and tomes Authority) which he created, one was in the Punjab and on the Guru, besides submerging into the renditions two were in other provinces. Three of the five beloved from the at dawn, the artist has produced NISHAAN Panj Pyraras were non-Panjabis. Baba Banda, the huge canvases brought alive by rich colours military commander after him was a Kashmiri. From portraying the life of Guru Gobind Singh, the Tenth 19 the Guru’s followers in Dacca, Chittagong and Assam Master. 20 NISHAAN The painting depicts Guru Gobind Singhji in all his regal glory onhis famedThe paintingdepictsGuruGobind Singhjiinallhisregal glory ‘blue’ whichinspired thetitle horse Guru GobindSingh The Heritage of ‘The Onewith the BlueHorse’. rofessor Harban Singh’s illustrious and accomplished daughter, Nikki Guninder Kaur, is Crawford Professor of Religious Studies at Colby College at Maine in the USA. She has written a befitting PIntroduction to her father’s book ‘Guru Gobind Singh’. First published at the 300th birth centennial of the Tenth Master in 1966, she writes: ‘Professor Harbans Singh undertook the writing of the Guru’s biography, Pwhich provides readers with kaleidoscopic facets of Guru Gobind Singh’s boundless humanity and divinity. In order to reach a wide audience, Professor Harbans Singh wrote an accessible book in whose pages we intimately get to see the Guru with his resplendent plume astride his royal-blue stallion, hear his valiant melodies, feel his intense spirituality, absorb his egalitarian ideals, value his ardous battles and recognise his vast metaphysical world view…Through his erudite scholarship and literary sophistication, Professor Harbans Singh has succeeded splendidly in offering a balanced, authentic and inspiring account of the great religious figure of all times. Full attention is given to traditional and scriptural evidence, along with contemporary research. The symbiosis of the historian’s objectivity and the devotee’s subjectivity is ever alive in Professor Harbans Singh’s writing.’ Reproduced here are the first two chapters from this wonderful book, ‘Guru Gobind Singh’.

Guru Gobind Singh is nearer to our times than any It is further testified that those who love Him, find other of the world’s religious teachers and prophets. Him. Attainable through surrender to His Will and Not much myth has accumulated around him during through His grace is complete absorption with the the 350 years which part him from our generation. Reality. Also authenticated in the Bachitra Natak is the For this reason, he is a better-known historical entity. divine descent. The son of God came into the world While this brings deserved attention to his work in the in fulfilment of ordained purpose—to affirm faith and perspective of time and space, the universal nature of turn the world from error. his teaching is sometimes not fully comprehended. Yet Guru Gobind Singh never claimed divinity for No image of Guru ’ Gobind Singh will be complete himself. To quote again from the Bachitra Natak: without reference to his spiritual revelation. Whoever calls me the Supreme Being In his autobiographical account, Bachitra Natak Shall suffer in hell. (‘The Marvellous Play’), the Guru says that, before Recognise me as he started his earthly journey, his unembodied spirit God’s servant only: Have no doubt whatsoever about this. rejoiced in ethereal bliss. As a result of the devotions He pronounced a curse upon those who should practised in an earlier life in the snow-washed solitude denominate anyone in human form as God. His of the seven-peaked mountain of Hemkunt, he was sovereign pleasure was in being his servant - an able to end duality and had attained identity with the instrument for proclaiming His will to the world. He Absolute, dispensing with the necessity of being born would, he declared, speak unto men as He spoke to again. When the Lord, in His Will, commissioned him him, and not remain silent through any fear of mortals. to come into the world, he was unwilling to depart the Nor would he differentiate between man and man on divine presence. Says he: the basis of race or religion. On the equality of men, he Then my wish was not at all to come away, always spoke explicitly and emphatically. For my mind was fastened on the feet of the Lord In his Akal Ustat (‘In Praise of the Timeless’), he said: Almighty. There are Hindus and there are Muslims, But He made known to me His desire. and their many sects. Thus spoke the Lord: But recognise all mankind as one. I bless thee as My son, The Lord is the Creator of all, Lord the Beneficent, the And appoint thee to extend the community. Bountiful, and the Merciful. Go and spread dharma, Know no other besides Him! And restrain the world from waywardness. Worship the One God, NISHAAN This is a direct and personal attestation of his For all men the One Divine Teacher. prophethood. It is, equally, a testament of theistical All men have the same form, values. That God is a reality is clearly witnessed. All men have the same light! 21 22 NISHAAN Guru Granth, the Sikh scripture, are charged with such power andsuffering.His poems, preserved inthe Hindus andMuslims alike,inaccents ofintense anguished and he described the sorrows of Indians, to Babar’s invasion of India. His heart was deeply Equallymeaningful washisreactionof histime. this pointofviewwashiscriticismthesocialreality evolution of the Sikh movement. Characteristic from vigorous approachtolife. religious spiritandproducedamoreenthusiastic a livingfaithwhichledtothecrystallisationoftrue newly developing order. Its members now partook of and ritualismwasthefirstdistinguishing markofthe accepted himastheirteacher.Therepudiationofcaste of men.Anewwaylifeopenedbeforethosewho the universality ofhis teaching appealed tothehearts companion, Mardana. His simplicity of manner and west, he travelled arduously accompanied by a Muslim from AssamintheeasttoMeccaandBaghdad the north to Ceylon (now SriLanka) inthesouth and to spread his message. From the high Himalayas in futility ofidolworship.”Heundertooklongjourneys of God,brotherhoodman,rejectioncasteandthe dynamic character.Itschief doctrinewas “theunity its teachingswithboth,hadowntranscendentand of concordance.GuruNanak’smission,sharingsome Indian soilfornearlyfivecenturies,foundinitapoint onthe HinduismandIslam,contestants tenet. central inheritance? ThemessageofGuruNanakprovidedthe succession ofGurus,orProphet-teachers. commission cametoGuruGobindSinghthrougha troubles thosewhotaketoHispath.”GuruNanak’s Kaliyug andindicatedthewaytoholymen.Sinnever Natak, “GuruNanakestablishedthisfaithinthe community. GuruGobind Singh wrote intheBachitra time, developedthecharacteristicsofawell-defined of anewreligiousfellowshipwhich,incourse of adherents to his teaching. This was thebeginning his lifetime,GuruNanakhadwonalargenumber and heavily ritualised religious observances. During made a deep impact on India hollowed by conquest humility andconvictionofwhichhealonewascapable, principles ofconductandpresentedwithanartless monotheistic creedsupportedbyasetofhumanitarian a similargospelofloveandfaith.Hissimple Sikhreligion,hadpreached1539), founderofthe Guru Nanakanticipatedthefuturetrendsof What were the essential ingredients of this Two hundredyearsbeforehim,GuruNanak(1469- principal seatofSikhism. founded thetownofAmritsar whichthenbecamethe her husband).TheFourth Guru,RamDas(1534-81), sati (immolationofawidow onthefuneralpyreof by deprecatingthecustoms ofpurdah(veil)and and soughttheameliorationofpositionwomen two growth of Sikh organisation by establishing twenty- instrument ofafar-reachingsocialrevolution. forgetting thedistinctionsofcaste.Thisservedas an or communitymealforwhichpeoplesattoeattogether, Angad strengthenedtheinstitutionofGuru-ka-Langar, the beginningofreligiousliteratureSikhs.Guru his life-storieswrittenintheGurmukhiscript.Thiswas hymnsaswell his predecessorandhadthelatter’s called him‘Angad,’partandparcelofhisownbeing. in preferencetohisownsons.Heembracedhimand of character thattheGuruchose himas his successor impressed everyone so greatly by his piety and nobility and Nanak’steachings spiritofGuru the imbibed as his spiritual inheritor. The latter had so truly Guru Nanakappointedoneofhisfollowers,Lahina, Spiritual Inheritors hordes. SaidGuruNanak: no morevehementprotestagainsttheforeigninvading intense passion. The literature of that period records (1479-1574) contributed to the (1504-52)carriedforwardtheworkof Creator, Thouartthesameforall! Didst notThou,OGod,feelpity? When therewassuchslaughter,groaning, That madewaronus. It wasDeath,disguisedastheMughal, The CreatortakesnoblameuntoHimself; But surrenderedIndiatotheinvader’swrath. God tookKhurasanunderhiswing, And again: Of casteshighandlow,OLalo. Similar isthefateofHinduwomen, And indistressremembertheirGodOLalo. The MuslimwomenrecitetheQur’an Satan himselfreadsthemarriageservices,OLalo. Gone arethedaysofQadisandBrahmans, And demandsbyforcethebride,OLalo. He [Babar]hasdescendedfromKabul Leading thewedding-arrayofsin, manjis (dioceses)coveringseveralpartsofIndia the charge for a bare three years. Nevertheless, he acted with circumspection and sagacity. What intuitive judgement he brought to the conduct of the community’s affairs is evident from his choice of Tegh Bahadur as his successor whom he was able to mention but allusively from his sick bed just before he died. He ignored several near relations in choosing Tegh Bahadur, who, though the lent desirous of them all, proved to be the most deserving of the honour. The line of prophetic Guru Nanak and the nine successive Gurus succession thus came down to Guru Tegh , Nanak V (1563-1606), was the first Bahadur (1621-75), father of Guru Gobind Singh. The martyr of the Sikh faith. He was tortured to death Sikh character and organisation had been moulded by for his religious conviction under the orders of nine successive teachers, each emphasising a particular Jahangir. His example generated a new impulse for lesson truly exemplified in his own life, or contributing calm suffering and sacrifice which runs undiluted a new national trait rehearsed under the stress of throughout the course of Sikh history, ennobling and changing times and environment. It was this rarefied animating a great many of its pages. He also gave and evolved heritage which Guru Gobind Singh came Sikhism its scripture, the Holy Granth, and a central into when he ascended the throne of Guru Nanak. place of worship, the Harimandir at Amritsar. The Sikhs have always believed that all the Gums His son, (1595-1644) taught the use shared the same light and had the same message to of arms. Seeing how peaceful resistance to oppression impart They were anointed beings each transferring had proved abortive, he recognised recourse to the his light to his successor and delivering to him the sword as a lawful alternative. Although, no armed holy commission he had inherited. On this, again, the conflict took place during the tenure of his successor, testimony of the Bachitra Natak is categorical. Guru (1630-61), the discipline that the Sikh Gobind Singh wrote: “Nanak assumed the body of order had developed was maintained. The Guru kept Angad. ….Afterwards, Nanak was called Amar Das, royal court, with 2,200 horses in attendance. This in as one lamp is lit from another...The holy Nanak was no way impeded his spiritual office which was carried revered as Angad. Angad was recognized as Amar out, consistent with the tradition established by Guru Das. And Amar Das became Ram Das... When Ram Nanak. In fact, the acquisition of armed strength to Das was blended with God, he gave the Guruship to repel tyranny and injustice was considered a legitimate Arjan. Arjan appointed Hargobind in his place and religious duty. Sikhism developed this characteristic Hargobind gave his seat to Har Rai. Har Krishan, in the normal course of evolution under the impact of his son, Then became Guru. After him came Tegh prevailing circumstances. Bahadur.” NISHAAN (1656-64) was a small boy when [Prof. Harbans Singh's next chapter is on the child he assumed the responsibility for leadership and held Gobind's ‘Childhood in Patna’] 23 24 NISHAAN G G of Delhi expelling his own father, Shah Jahan, who of EmperorAurangzeb.Aurangzeb seizedthethrone painting, time, father andsonmeetforthefirst flanked by MataGujri, GobindSinghji’s motherandmaternaluncleKirpal Chand, whoexperienced spiritualjoy atthissweet re-union. The houseatPatna inwhichGobindRaiwas bornandwhere When returned to Patna from Assam in1670, hissonGobind Raiwas threeold. andhalfyears Inthis authority inIndiahadpassed intothehands whenthetemporalhallowed placeatatime uru Tegh Bahadur, Nanak IX, had assumed the Childhood atPatna he spenthisearlychildhoodisexactly where SriPatna SahibGurdwara islocatedtoday. of GuruTegh Bahadurundertakenin pursuitofhis out ofhiswaybrothers onebyone.Yetthattour his position,vanquishing hisenemiesandputting years asEmperorwere occupied inconsolidating was heldcaptiveinthe Fort ofAgra.Hisfirstfew holy mission did not go unnoticed. Accompanied by Gobind Das, Servant of the Lord, was the name his family and some of his devoted Sikhs, he was given to the child who became the object of wonder journeying down from Punjab visiting the Sikh sangats meat and adoration for many in Patna. In his and proclaiming the message of Guru Nanak. As he handsome face haloed by joyous innocence they read was passing through the country near Delhi, reports the secret of eternity. Patna itself had been reborn: were made to the Emperor, who distrustful of any it was never to be the old city again. Its air was collective activity, ordered his arrest. Guru Tegh intoxicated with the presence of such lovable a being. Bahadur was put under restraint and released only on Patna's streets echoed with the prattle and mirth of the intercession of a courtier, Kanwar Ram Singh, son of Mirza Raj a Jai Singh of Jaipur, whose family had Gobind Singh as he grew up and started ransacking the reverenced the House of Guru Nanak since the time of place with a group of playmates. His most favourite Guru Hargobind. sport was to divide his companions into two sections and then enact sham fights. He was always the leader Free to resume his travels, Guru Tegh Bahadur in such games. His toys were imitation bows and proceeded to the east and visited cities such as arrows and his greatest pleasure consisted in leading Allahabad, Varanasi and Gaya, until he reached Patna. his companions through mock-manoeuvres and, then, His family could travel no farther. Leaving his wife feast them lavishly in his home at the end of a good in the care of her brother, Kirpal Chand and his own day’s play. Both his mother and grandmother were mother, Guru Tegh Bahadur continued his eastward greatly delighted to see and entertain his playmates. journey to Assam to places made sacred by the visits of They gave them sweets and pronounced countless Guru Nanak and to meet his Sikhs. benedictions for them. They rejoiced to see Gobind The ancient city of Patna, which, under the name Singh grow up and were always inwardly praying of Pataliputra, had been the capital of an old Indian to Akal to be his protector and keep him away from kingdom and had remained the chief city of the land any harm. As a rule, he overstayed his playtime and for a thousand years, was yet waiting for its moment returned home late. This delayed recitation of the of crowning glory and blessedness. The place had been Rahiras, the evening prayer. By custom, the Rahiras in sanctified centuries before by the visit of Lord Buddha the Patna Sahib Gurdwara is still read after the usual who had, it is said, come to reprove the founder, King canonical hour. Ajatasatru, for a sin he had committed. Another sport that Gobind Singh loved was to On 22 December 1666, a light appeared in one of its play tricks on Patna housewives and maidens and simple homes. On that propitious day, Guru Gobind target their earthen pitchers with bow-pellets. Not Singh was born to Mata Gujari, wife of Guru Tegh infrequently, complaints were made to Mata Gujari. Bahadur. Patna was touched with eternal holiness. Who can say the victims did not entirely enjoy the fun Great rejoicing took place at Patna, and, when the or that the mother resented having to pacify them and happy tidings reached there, at Monghyr, on the replace the broken earthenware? Ganga, where Guru Tegh Bahadur then happened to be, a number of his followers and admirers from all For many, just a glimpse of the innocent face over India made a pilgrimage to Patna. Among the of the child was a matter of joy. Pandit Shivadat, a very first to arrive was a Muslim faqir who, seeing the revered old Brahman, deeply learned in ancient lore, child, declared him to be a divine being. discovered in it the culmination of a lifetime’s quest. In the village of Ghuram, in Punjab, another Muslim He had renounced an aristocratic home in search of saint of much repute and piety, Pir Bhikhan Shah, on inward peace. He turned a devotee, worshipped his the day of Guru Gobind Singh’s birth, made obeisance chosen idol and practised many austerities. In the to the east instead of to the west. At this his disciples city of Patna he was regarded with much esteem for demurred, for no Muslim should make such respectful his pious and devout character. Yet he felt he had gestures except towards the Ka’baa. The Pir explained not found what he had been seeking. There was a that in a city in the east, the Beneficent Lord had sense of emptiness in his heart and he still seemed to NISHAAN revealed Himself through a new-born babe. He had so be groping for the path until he happened one day paid homage to the Merciful Lord Himself and to no to set his eyes on young Gobind. A new realisation 25 ordinary mortal. burst forth in his consciousness. He felt he had come 26 NISHAAN a proud Nawab inPatna. He was thelocal chief Pratap SurajGranth.Hereisanother.There lived childhood arenarratedinanoldSikhtext,SriGur Gobind Singh. one moon plays simultaneously in two pools,” said play ontwolaps?”questionedMataGujari.“Justas had foundasecondmother.“Then,howwilloneson Patna. then andistodayoneofthehistoricGurdwaras centre ofaSikhcongregation.Ithasbeensosince in meditationandprayer.Theirhousebecamethe ended, andtheystartedspendingmostoftheirtime with joy and gratitude. Their craving for ason was had happened.Bothofthemwereoverwhelmed miracle she and her husband had been prayingfor to see Gobind Singh standing infront of her.The was thrilled. Sheopened hereyes and was dazed fell likeasweetmelodyonherearsandheart her neck,gentlycalledout,“Mother”.Theword through thegatetiptoeand,twininghisarmsaround one of his expeditions with his playmates, entered courtyard the absorbedinherreverie,youngGobind,outon in sat Rani the as Once, day. by day object ofworship. Their love and yearning grew city. Headvisedthemtoopentheirheartshim. the giftofheavenlychildwhodweltintheirown visit andtoldthemthatwhattheysoughtwaswithin world. PanditShivadatunderstoodtheobjectoftheir ensure theirpassage across theregionsofafter the prescribedritesattimeoftheirdeceaseto not onlytoinherittheirproperty,butalsoperform much unhappiness.Asonwasneededinthefamily procure, but remained childless. This caused them They hadeverythingthatworldlymeanscould as RaniMaini,whohadknownhimformanyyears. Maini andhiswifeVishwambhara,popularlyknown seek ofhimafavour.TheywereRajaFatehChand cameto visitors two hisnew-foundjoy, filled with contemplation onthebanksofGanga,hisheart deities hehadlongadored. meditations and in it he perceived the visions of the conferred onhim.Thisfacewasnowthefocusofhis hadbeen gladnessthat treasurethe permanently to hisjourney’send.Hisonedesirenowwas Several suchstoriesofGuruGobindSingh’s Reaching home,GobindSinghannouncedthathe Raja FatehChandandhiswifenowhadanew Some days later, as Pandit Shivadat sat in to thePunjab. when the word finally arrived for the family to return Patna onhiswaybackfromAssam.Greatwasjoy he hadseenbutoncewhenstoppedoverat the companyofhisfatherGuruTeghBahadur,whom for sometimes long Singhusedto Gobind merriment, Guru-ka-Bagh. belongs to theSikh Gurdwara atPatnaand knownas of twogardensandsomeland.Thispropertynow piety heradiatedthattheymadetohimanoffering Karim Bakhsh.Theyweresomuchimpressedbythe Patna weretwoMuslimnobles,RahimBakhshand and thelow.” They aretooinnocenttodistinguishbetweenthehigh children, sir.Theyspeakoutwhatcomestotheirlips. But hismahoutsoothedangersaying,“Theyare Much wastheNawab’sbafflement andannoyance. haughty.” Allthechildrenmerrilyjoinedinfun. offend theTurk.Grinandgrimaceathim.Heisso ofcompanions:“Teaseandthis, hesaidtohisband hands totheirforeheads.WhenGobindSinghheard them todohomagetheNawabbyraisingtheir his lackeysturnedtowardstheboysandadmonished ofOne Nawab. the to bowing respectfully stood people velvet and bore costly rings on his tusks. A crowd of out ofcuriosity.Theelephantwascaparisonedin elephant’s jinglebellsandcollectedaroundtheanimal with hisfriends.Thechildrenwereattractedbythe day into thestreet whereyoungGobind used to play to salutehim.Seateduponhiselephant,hecameone rode throughthetown,heexpectedeverypasserby appointed bytheKingofDelhihimself.Wheneverhe Sikhism. studies, withspecialreference on influence inthefieldofreligious and hadavitalpervasive and Punjabi literary studies contributions to Sikh scholarship He wasrespectedforhis the ‘Encyclopaedia ofSikhism’. scholar and Editor-in-Chief of an educationist,administrator, Professor HarbansSingh was In the midst of this childhood ministry and in Singh admirersofGobind many the Among Professor HarbansSingh The Miracle at Vaisakhi

Guru Gobind Singh wanted to make the peoples of India strong. By administering baptism, the Guru fired a new spirit into their souls, Revolutionised their life by organising them into A strong regimented force so that they could live With dignity and self-respect and free the country from foreign yoke.” – Sir Gokal Chand Narang, In Transformation of Sikhism

hile astride his blue charger, Neeli, his It is impossible to imagine a genius so comprehensive and regal plume setting off his wiry and versatile, a human being so unique and remarkable as Guru Wcommanding figure, with the knightly Gobind Singh, whose every action and move in his short but body of devoted and daring Sikhs following glorious life of 42 years on this planet was astounding and of Whim, or in the jungles of Machhiwara, in unparalleled achievement. tattered clothes, barefoot and forlorn, the Tenth Over three centuries ago, Guru Gobind Singh, the Tenth Guru’s mind was always constantly in harmony

Nanak of the Sikhs, selected “five beloved ones “() NISHAAN with the Akal Purkh, the Greater, never losing from among over 50,000 Sikhs gathered at Anandpur after his qualities of love and compassion in any testing their mettle through a unique display of dignity, situation nor ever giving way to despair. sacrifice and courage. 27 28 NISHAAN powerful stroke of sword was heard and Guruji Guru tookhimalonginto thetent.Thesoundofa Daya Ram stood up.Holding himbythehand again andwhenHecalled forthethirdtime,Bhai There wascompletesilence. Hecalledforahead Is thereaSikhwhocangive hisheadtoGuru.” True king) today.” “HukamKaroSachePatshah”(Pleaseorderus, your Sikhs”cametheresoundingreply! “Weare “Whoareyou?” our Guru”.Thenheasked, am I?”theSangatincongregationreplied,“Youare Kirpan inhishandandaskedthecongregation.”Who huge tenthadbeenpitchedononeside. Anandpur SahibtocelebratethefestivalofVaisakhi.A Sikhs atwhatistodayGurdwaraKeshgarhSahibin Guru 1699, Gobind Singharrangedacongregationofsome80,000 March 30 on Vaisakh of day first that On Baptism oftheKhalsa (Gurdwara Keshgarh Sahib, ) Guru Gobind Singh stated, “I need your sacrifice. “ Guru jicameoutofthetentwithanunsheathed I amgoingtodemandsomethingfromyou, up toknees,turbansandbluewaistbands. new the tentalongwithhisFiveBelovedSikhsadoringa and afterfinalact,GuruGobindSinghcameoutof slipped away. of anotherSikh,manyinthecongregation had another Sikhandagainforthethirdtime,head headof Ashedemandedthe congregation. the from hisnakedsword,whichsentshiversin returned afterafewmomentswithblooddripping greetings ofthe Sikhs: has sincebecometheuniversal rallyingcryand recited anewsloganinhis resonantvoice, which candies) into the bowl to sweeten the elixir. Guruji Sahib. Mata SahibKaurhadmixed patashas (sugar Khanda bowl, Guruji stirred water with a two-edged sword, The ceremonyofbaptismwassimple. Inaniron The Amrit Ceremony The GurucalledfortheheadofaSikhfivetimes baanaa , whilereciting Banis from the Granth (attire) ofcholas,whichwerelooseshirts

“Wahe Guru ji Ka Khalsa Wahe Guru ji ki Fateh” Singh, is described by the well-known Sikh scholar, : (Khalsa Belongs To God Final Victory Belongs to God) “Weh Pargatyo Mard Ugambara Waryam Akela Waho Waho Gobind Singh Ape Gur Chela” According to Prof Puran Singh, the essence of democratic (and socialist and casteless) foundations (Thus rose a Hero unique, the Warrior exalted, of Sikh faith was exemplified by the composition Hail Gobind Singh, both Leader and Disciple) of the first five beloved ones, Panj Pyaras, three of According to Principal , the well-known whom were from the so-called lower castes in the scholar, some 80,000 people took the baptism of Amrit society. They were Bhai Daya Singh, a Kashatrya to join the brotherhood of gallant, noble and patriotic (Khatri) from Lahore, Bhai Dharam Singh, a farmer warriors, the ‘Khalsa’, fired with the spirit and coming (Jaat) from Hastnapur, Delhi, Bhai Himmat Singh, a up to the Guru’s expecations: washerman (low caste) from Nath Puri, Odissa, Bhai Mohkam Singh, a cook (low caste) from Dwarka in Shall make each to fight one lakh and quarter Gujarat and Bhai Sahib Singh, a sweeper or Shudra, And only then shall I be known as Gobind Singh (the lowest caste) from Bidar in the Deccan. Sir Gokal Chand Narang has written in his book, These five beloved ones were ‘baptised’ by Transformation of Sikhism that “men who had never drinking Amrit (sacred water) from the same bowl touched the sword or shouldered a gun became heroes and were bestowed with five Kakkars (symbols). overnight. Confectioners, washer men, sweepers and barbers all became leaders of warriors before whom The Five Beloved oneswere knit into a unique the Rajas quailed and Nawabs cowered with terror.” brotherhood or community of spiritually charged Guru Gobind Singh, through this baptism, had poured equals, ready to do God’s bidding. This historic his life into the Sikhs and invested them with his own happening was the harbinger of a new era of social personality. and political awakening among the consciousness of world social and political thinkers on the need As further enunciated by Narang, the five symbols, to enact measures to bring all men to an equal level, being long hair (Kesha), comb (), pair of shorts socially and legally throughout the world. (Kachha), iron bracelet () which the Guru ordained his followers, the Khalsa, to always wear on their “Pancho mein Parmeshwer Boley” stated Guru person, were identical with what Bhim’s army used to Gobind Singh wear in ancient times. Trivikaram Bhat in his Sanskrit Having administered Khande ki Paol to the five novel, Nala Champa records that: “It was an amazing beloved ones, Guru Gobind Singh, then knelt coincidence that Guru Gobind Singh prescribed a down and asked the chosen five, the Panj Pyaras, similar uniform for his followers.” the Khalsa, with folded hands and in all humility, Narang is of the opinion that Guru Gobind Singh to elevate him to their level: brotherhood of the wanted to make the peoples of India resolute. By

Khalsa. The Guru was administered Amrit and he administering baptism, the Guru fired a new spirit into received baptism from the five beloved ones in the their souls, revolutionised their life by making them same manner in which he had baptised them some into a strong regimented force so that they could live moments earlier. with dignity and self-respect and freedom. This new This was unprecedented in the annals of world order would enable them to face any threats be it from history when a leader and spiritual teacher had oppressors. begged his disciples to admit him into their exalted “Guru Gobind Singh appealed to his followers brotherhood so making him equal to them. to regard the sword as their mainstay in the world. This revolutionary ceremony electrified the The country of the enemy, whether oppression of peoples of northern India. Discrimination on account the Mughals or the treacherous Hill Rajas, lay open NISHAAN of high caste and low caste were replaced by the to their enterprise and the sword would carve the spirit of unity, commonwealth and co-operation. This way to power, prosperity, national honour and single action, magic touch of the Great Guru Gobind independence,” further elaborates Narang. 29 30 NISHAAN the beloved onesofGuruGobindSinghinstructedthat morning andevening.BhaiDayaSingh,oneofthefive Kangha the five‘Ks’:Wecomeacrossfollowingabout self-defence asalsofordefenceofthenation. rules for training in the martial arts, taking up arms for As per symbols ( rishis withthesternnessandstrength ofaknight.Thus, Fauj disciplined warrior. and dignity.TheGurucreatedasimplebutextremely side asaninstrumentofdefence,emblempower as asignofsternnessandconstraintswordby his garment attimesofrest,anironringontherightarm movement attimesofactionandservedasaneasy has written:“Wearingshortsensuredbriskness of of forcetofightoppression,tyrannyandcruelty. Emperor Aurangzeb. clarified inhisepistleZafarnama,senttoMughal regards the sword (Kirpan),Guru Gobind Singh himself blessed hisfollowerswiththeironbracelet(Kara). into plaitsandmencoiledthembuns.” and oil was applied to hair. Ladies used to weave hair unshorn hair.Acombwasusedforcleaningthehair “Women andmenofRigVedictimesusedtosport strength. (TheOldTestament). emphasises thatunshornhairisasourceofunusual the relevant tociteatalefromPage228(Judges16) of (comb) amustforkeepingone’shairneatandclean." mighty soldieronthebattlefieldandasaintlyhumblepersonincompanyofKhalsa.” True Kingwhenseatedonthethrone.Amatchlesspoetamongassemblyofeminentscholars,a soldier andasphilosophersecondtonone.Hewasadisciplinedadministratoroftheworldclass, “Guru GobindSingh”,accordingtohistorianMohammadLatif,“wasgreatasaperson,greater Kesha “Tie thePagri(turban)aftercombinghaireach Various treatiseshaveemphasisedtheadoptionof Sikhshavebeenordainedtomaintainthefive The Khalsa, whois considered the Akal Purakhki (1983) onSikhism inhis book Principal TejaSingh Gur PratapSooryarecordsthatGuruGobindSingh RK MukherjeeinhisbookAncientIndiahasthat, According to Gurmat Martand Kesha shouldbewashedeveryfourthday,Kangha Bible containing old and newtestaments, which (God’s Army),combinedthe saintlinessoftheold Gurmat Martand, Guru Gobind Singh laid down in is of utmost importance. Here it would be Kakkars) at the time of baptism with Amrit. Tankhah Nama. The TenthGurujustifiedtheuse , the maintenance As As

honour andsovereignty. of Indiasothattheycoulddefendthecountry’s Gobind Singhwastoreviveandrejuvenatethepeoples ofGuru object Khalsa.”Theessential Singh’s Gobind and itwould bedifficult to find apurerperson that baptism.” which wereessentialfortheSikhsattimeof Theseweretheforms,keeping haircleanandtidy. or intellectual pursuits. A comb was anecessity for associatedwithsaintlinessthe worldoverhasbeen hishairlong,which hispredecessors,hekept like Mankind Khalsa, AlbertToynbee,authorof20-volumeHistory courage, saintlyconduct,disciplinedandorganisedlife. daily routinewouldinvestinthemanewmeasureof their personandmaintainingthemcorrectlyduring his followersbecausebykeepingthemalwayson besides maintainingthefivesymbols. from intoxicantsandshouldalwayswearaturban, world. HemadeitarulethatallSikhsshouldabstain as thechosenofLordwithamissiontofulfillin certain otherordinancebywhichtheSikhsstoodout was toinduceanelectrifyingforce,introducedwith pledges andvows,ofpenancesausterities.” outward appearance. This is the secret of the power of inspiration menoftenreceivedfromachangeintheir power ofexternalformsandsymbolsknewwhat be sharpened.”Hethoroughlyrealisedthehypnotic understood fullyhow theimagination of men could Singh)wasaphilosopherandhe“Guru (Gobind kept theiridealsunsulliedevenintimesofgreattrials“ the accompanyingvowshavesteeledtheminunityand the present,howeffectivelythesebaptismformswith evident fromthehistoryofSikhsinpast,and According toProfessorTejaSingh, Concerning thepurityand uniqueness ofthe fivesymbolsfor Singhprescribed Guru Gobind Significance ofthisbaptismbyGuruGobindSingh Cunnigham, JosephDavey According tohistorian said, “ Chairman, GurmatPrachar Trust,NewDelhi Guru GobindSinghwasagreatperson Prof. ParmindarSingh “Itisquite Birth of the Khalsa Suddenly on the royal platform Like the Creator who out of five elements Stood a figure, luminous Built the world, shining Khalsa too In youth, strength and splendour. Was founded with five warriors. His eyes blew divine flame, Dharma prospered, tyrant’s might trembled. A halo surrounded his head. Goddess Freedom smiled. In his upraised arm, a sharp sword Vikrami: Seventeen Fifty-six, (1699 A.D.). Belching fire, terrible to behold; In the convened assembly sat Like a horde of lions immobilised Guru Gobind Singh on regal throne, Before a magician from above, A sight for gods. Seeing him, the numberless men Fell silent, and bowed their head. A new life began for Bharat. The disciples all took dikhsa Heralded by the flashing sword, A sign of consecration. The Son of God opened his lips, And the Guru said: “Dear Ones, To unveil his inmost thoughts, Nectar is the dikhsa you have taken. And volcanic words erupted: You are the strong ones with unshorn head.” I wish to plunge this sword Into the heart of man; The pledge of the iron band, Dharma thirsts for sacrificial blood. The austere undergarment and the sword, No king for you. God is your King. A hero issued out and said, The Rule of Divine Law is the only Law, Gem of Gurus! I shall die by Sword, The wrong doing your enemy. To quench dharma’s thirst, Thy blessings! Accept my offering ! Guru Gobind Singh’s flag fluttered, A Second hero advanced to meet High above: the world rejoiced. The challenge. Taking him inside The beginning of the end The Guru made the sacrifice. Of Aurangzeb’s tyrannous reign.

This ordeal by Guru Gobind Singh NISHAAN Was the origin of The Khalsa; Poem by Subramanium Bharati The Way of the Illuminated Select. (Translated by Dr Prema Nandakumar) 31 “W 32 NISHAAN The Epistleof Victory Creation. understanding ofthetruenatureGodandHis Guru’s spiritual philosophy, highlighthis deep stirring stanzas,whichformthecoreof spiritual bankruptcyofhisempire.These111 Guru indictstheemperorformoraland Aurangzeb. Withwisdomandhonesty,the and addressedtotheMughalemperor the imperialforcesandSikhwarriors following aseriesoffiercebattlesbetween by GuruGobindSingh,thetenthSikhGuru, Zafarnama was a defiant message composed fight.” W WritteninexquisitePersian verse, the Zafarnama up the sword, Itis then right to not insight,Itisthenrighttopick hen allhasbeentried,yetjusticeis Painting by Kirpal Singh The Evocative Translation Zafarnama has been studied In Navtej Singh Sarna’s evocative translation, the author by litterateurs for generations. brings to life the valiant voice of Guru Gobind Singh and Did you take help from any of the power of his poetic genius in a passionate disavowal those works? of tyranny that remains ever relevant. For the Introduction, I have Depending on what a reader is seeking, Guru Gobind relied largely on Harbans Singh’s 111-canto, Zafarnama, has peels and peels of Singh’s Guru Gobind Singh, JD denotation and understanding to it. The Guru’s valiant Cunningham’s A History of the voice trussed with poetic brilliance can equally hold the Sikhs, ’s A interest of a bard with a throbbing heart and a soldier History of the Sikhs and Patwant living only by the strength of his word and the sword. Singh’s The Sikhs. So it is to be expected that the book by the Tenth Guru For the translation of the book, I relied on the of the Sikhs has been much feted by litterateurs over translation by Bhai Vir Singh and also generations for its sheer versatility. consulted non-traditional translations of Christopher Author-diplomat Navtej Sarna joined this coterie by Shackle and Arvind-Pal Singh Mandair in their dint of his English translation of Zafarnama, published ‘Teachings of the ’. When lost, I would turn by Penguin India in 2011. As did his father, writer for guidance to the free translation of it by my father as Mohinder Singh Sarna, many years ago, into Punjabi. part of his epic poem in Punjabi, ‘Chamkaur’. Navtej’s fascination, however, travels further. His is the Zafarnama stresses on morality against the hunger of a product of a largely anglicised education to backdrop of war and mindless murders. How do you discern his heritage, to hook up to the roots. interpret this dichotomy? Some edited excerpts from an interview with The immediate context of the Zafarnama is the Sangeeta Barooah Pisharoty: betrayal of an oath sworn on the holy book by the When one looks at the subjects of your books, the Mughal commanders. This is symptomatic of the lack dominant pattern is of Sikh history. Is it a way of of moral fibre not only in the conduct of war but also discovering your roots? at the heart of governance in the at that time. Zafarnama holds up an uncompromising mirror It is true that three of my books have drawn from to Aurangzeb and at the same time spells out Guru Sikh history. You could ascribe it to an abiding interest Gobind Singh’s vision of true God, eternal values, in one’s own heritage and the fact that the relatively qualities of leadership, valour, honour and so on. short history has a wealth of drama, struggle and adventure. It is written from a moral high. That is why it is called Zafarnama, the epistle of victory, even when In your introduction, you have talked about the the Guru had lost men, family, home and hearth — challenges of translating an 18th Century Persian text everything of temporal value. to present-day English. How did you tackle it finally? Besides being a work of verse, Zafarnama is also a I was fortunate that I did a course in Persian when I celebration of fearlessness. What impression has this was posted in Tehran, and though that knowledge may exercise of translation left on you? be rusty today I would not have been able to dream of attempting this project without that background. It It has been an exhilarating experience. I have helped me know at least that I was on the right track. revelled in the rhyme and cadence of its verses and the challenge of trying to find the equivalent in English. Coming to the challenge of the text, one has to counter the distortions that can creep in when a Persian Its fearless tone is uplifting. The moral strength text is transcribed into Gurmukhi script. The historical behind this fearlessness symbolises the spirit that bias of the copyists or the commentators adds further brought about a major spiritual renaissance, enabling confusion. Then, of course, the divergence of Indo- ordinary men to die like heroes for freedom, for NISHAAN Persian from classical Persian, of which I had to be equality, for dignity. particularly careful when depicting the Farsi version as [Navtej Singh Sarna’s is presently India’s 33 well as the English transliteration in the book. Ambassador to the United States] 34 NISHAAN I I challenges faced bythecommunity. infinite courageandstrength toovercomethemany the circumstanceandhistory ofthetimes,with life andhowGuruGobind Singhoutlined Singh Grewalelaborates ontheTenthMaster’s n this essay on the Bachitar Natak, Dr. Jasbir this autobiography also contains themost important recognised; but what is not generally realised is that instituted theKhalsa. This hasbeengenerally is an incredible source of the Guru’s life before he intheentirerangeofHindiliterature,autobiography Guru GobindSingh’sBachitarNatak , uniqueasan clues on the institution of the Khalsa. Most modern historians have tried to present the Order of Khalsa in terms of the personal or political motives of Guru Gobind Singh. They have looked at the events of his life from the outside and consequently, but have missed the essential psychological background to the most momentous event of his life. It must not be forgotten that in the Bachitar Natak, which was composed just a few years before the institution of the Khalsa, Guru Gobind Singh has presented inter multa alia a conception of his own mission which was soon to be adorned in the Order of the Khalsa. Bachitar Natak begins with an invocation to God. `I bow with love and devotion to the Holy Sword’. The Sword symbolises that power of God which is the destroyer of armies of the wicked, evil- doers and sinners. The same God turns men from blades of grass into mountains and is the cherisher of the poor and the good.

instance, Rama, who destroyed the powerful Ravana. Whenever God manifests His power in this way, there is no escape from it for the wicked : If any one flees to save himself from the Destroyer, Say, in what direction shall he flee ? Can man run away from God who stoppeth him with A drawn sword thundering and brandishing it ? No contrivance hath been made by which man may Escape from the wound God inflicteth. Why, O fool, seekest thou not cheerfully the asylum Of Him from whom thou canst not escape ? The import is clear. No failure on the part of God’s creatures was greater than their forgetfulness of God Himself who alone could command their devotion and worship. Here, not even the divinely appointed agents like Krishna, Rama or Muhammad and the heavenly In Guru Gobind Singh’s world-view, where the creatures like Vishnu, Brahma or Shiva could ever be forces of evil and good are constantly at work in the equated with the Creator. universe, God intervenes from time to time in favour of the good through the instrumentality of human Indeed, since the raison d’etre of the universe was NISHAAN beings chosen for that specific mission and could worship of the One True Lord by all his creatures, make legitimate use of physical force to overwhelm none else should interpose himself between God and the forces of evil. Such a human instrument was, for man. 35 36 NISHAAN Guru GobindSinghthus came totheworldfulfil to bringthemtheirsense ofdutytowardsGod. ordained byGodtospread hisfaithamongmenand spiritual successor ofGuruNanak.Infact,hewas Thus, Guru Gobind Singh himself was the true with BabaNanak: following successorswhomustallberegardedasone truth revealedbyGuruNanakwascherishedhis the from thosewhoembraced thereligionofNanakin a previous yuga dharma In anycase,GuruNanak,theBedi,establishedtrue Rama, whichmightsuggesthisprovidentiallineage. descent of the Sodhis as well as of the Bedis from worship oftheOneTrueLord. the followersto leadtheir personshadfailedto great than theSupremeBeing. Muhammad. Their followers worshipped them rather Sadhs, theRikhis,Datatariya,Gorakh,Ramanandand connection intheBachitarNatakwereSidhsand creatures. Thosewhoarespecificallymentionedinthis applicable toreligiousleadersastheheavenly blamed forthisasanyothers andthiswasasmuch this moralcommitment: But the wise recognised that they were all One. all were they that recognised wise the But Who thoughtthemalldistinct. The pioussawthis,butnotthefools, As on himself, GuruGobind Singh traces the Theimport,again,isclearenough.Allthese And noonefoundtheCreator. Established hisownsect, Whoever wascleverintheworld Thus, Mahadev, VishnuandBrahmawereasmuchtobe And calledthemselvessupremebeings. worship. They alsobusiedthemselveswithreceivingsacrificesand In theirplacesIestablishedthegods: They weredestroyedbyGodandthen, Being. of their arms, and ceased to worship Me, theSupreme oppressors. Theybecameintoxicatedwiththestrength enemiesandI firstmadethedemons,whobecame When Icreatedthisworld But God’s creatures inthepast had not honoured kaliyuga in thekaliyuga and,thus,theyattainedsalvation. The . God removed allsuffering and sin , just as Rama had done thatin

his onlyrefugewasGod. opponents. GuruGobindSinghwassafebecause Guru’s handsofthe the cometogriefat in fact who hadsought escape awayfromtheGuruhad who had not delivered the Guru’s due. And those wouldplunderthose authorities Even temporal had obtainedsovereigntyofthespiritualrealm. dispensation, justasthesuccessorsofBabaNanak sovereignty ofthetemporalworldthroughdivine the hadobtained that thesuccessorsofBabur to anytemporal lord, heis keentosuggest Aurangzeb and was unwillingtopayallegiance Though GuruGobindSinghhadlittlerespectfor him or had shown indifference to his cause. his followers or allies who had eitherbetrayed battlefield; butheisanxioustowarnthoseof whowereopposedtohimontheagainst those cause. Nowhere does hebetrayanybitterness to realisethatthecauseoftheirGuruwasright with it. being underDivineprotection.Indeed, success toGodandfindsofhimselfhisSikhs his arduousmission.Everywhere heattributeshis of GuruNanakandGod’ssupporttohimin he wasawareofhispositionasthetruesuccessor battles itisevidentfromtheBachitarNatakthat and torootoutthewickedenemiesofGod. mission was,therefore,essentiallytoextolthesaints destroy evilandthesinful.GuruGobindSingh’s sake ofdharma against evil. righteousness for upholding ofGod instrument and without fearof anyone. Hewas thehuman enmitytowardsanyoneGod’s purpose,without It wasincumbentupontheSikhsinparticular Who indulgeinwranglingandpride. God remainethapartfromthose As wavesproducedfromwaterareagainblended there isanydifferencebetweenthem: God andGod’sservantarebothone.Deemnotthat From Guru Gobind Singh’s account of his But ‘theslave’wassentbytheMasterfor I amtheslaveofSupremeBeing. Have nodoubtwhateverofthis. Recognise measGod’sservantonly Shall fallintothepitofhell. All whocallmetheSupremeBeing , toextendthefaitheverywhere

What is the wretched enemy to him whom the friend superseded by the dharma instituted by Guru Nanak preserveth and, and it was given for Guru Gobind Singh to defend Who can meditate anything against those who enter the claims of that dharma even if it involved the use the Saint’s protection ? of physical force against the enemies of this divine God preserveth them as the tongue is preserved dispensation; for, the Sikhs must always be prepared among the teeth. for such struggle. Guru Gobind Singh had no compassion for God sent me to this world giving this mandate: those who, whether from self-interest or through “I have cherished and blessed You as My Son; fear of suffering for the right cause, had failed to To create and organise a Universal Order of Faith, defend the claims of conscience. In fact, the moral I am sending you to the human world. drawn on this point from the Bachitar Natak would Go there, and establish Righteousness: dharma, be precisely this : that those who abandoned the And turn people away from the path of evil.” Guru’s cause were much worse than those who had I stood before His Majestic Presence, opposed him in the field of battle. And bowing my head in humble submission said: They who turn away from the Guru “The Community of Righteous Faith can be established, Shall have their houses demolished in this world and If You, O Lord, graciously help.” the next. For this mission and task, I have come to the world: They shall be laughed at here, have no dwelling To establish the Path of Righteousness, hereafter, The Almighty God has sent me to the human world. And be debarred from all hope. He has commanded me to uphold freedom and justice Sorrow and hunger shall ever attach to those, everywhere; Who forsake the service of the Saint. To chastise tyrants and despots, Nothing that they do shall succeed in this world, And annihilate their terror and tyranny. And at last they shall fall into the pit of hell. They who turn and fly from the Guru’s feet, Shall have their faces blackened in this world and the next. Guru Gobind Singh had rid the defaulters either by inflicting punishment on them or by disclaiming them as his Sikhs. In order to succeed in his divine mission, Guru Gobind Singh needed only those who were prepared to consecrate their lives to the great cause. He first had to set his own house in order. This was the immediate Dr. Jasbir Singh Grewal is a historian, scholar background to his instituting the Order of the and former vice chancellor of the Guru Nanak Dev Khalsa, and the Baisakhi of 1699 is when this University. He has published several articles and happened place. books on Sikh history and is highly regarded as a In Guru Gobind Singh’s view of the cosmic scholar on the subject. Some of his notable works and drama, the Creator of the Universe intervened from his researches include ‘Contesting Interpretations of time to time to reinforce good in its struggle against the Sikh Tradition’, ‘The Sikhs of the Punjab’, ‘Sikh evil and, depending upon the gravity of situation Ideology’, ‘Polity and Social Order’, ‘Social and in human affairs, the divinely appointed human Cultural History of the Punjab’, ‘Maharja Ranjit instruments of good were entitled to legitimate use of physical force against the wicked; but those Singh: Polity, Economy and Society, Kinship and State who had been appointed to that task in the past Formation’, ‘The Sikhs: Ideology, Institutions, and NISHAAN had failed to accomplish God’s purpose which was Identity’, ‘Guru Nanak in History' and 'Historical the establishment of His unqualified worship by Writings on the Sikhs (1784-2011)’. mankind; these all previous dispensations were 37 38 NISHAAN I I tenets ofthefaithareelaborated duringhislife-time. Agamra, The Guru was divine, they insist, not mortal.But in his lifetime,his own Sikhs honoured him as Mard have oftenspokenaboutGuruGobind Singhasamanwithoutparallel.ManySikhstake umbrageatthat. The Legacy ofGuruGobindSingh meaning apeerlessman.Most religionshaveoneFounder-Prophetwhoteaches awayoflife.The Painting by Chitrak Dr. IJSingh Sikhism a rare faith in that there is more than ethics. Add economic hope, self-governance, freedom one Founder-Prophet. So, my tribute will focus of expression,a model of conflict resolution and justice. less on Guru Gobind Singh as a lone knight In brief, a system that is accountable, transparent, whose earthly journey finished at the young representative, and dedicated to the public good. Sikhi age of 42, but more as an integral part of the ten was their agent for transformational change: a “human Gurus working in tandem towards a common development movement.” future. The Gurus faced a multi-tasked agenda Sikh Building Blocks for National Development of remaking society, which demanded sustained Then, let us note some milestones in the path and deft mentoring for over two centuries. of Sikhi from Guru Nanak to Guru Gobind Singh The following is my thumbnail notation of that contributed to an increased social capital of the mind-blowing events that took more than two community: centuries. Guru Nanak interacted with many scholars of the India in the 15th to 17th Centuries day. He created the Sikh model of Utopia at Kartarpur, The Punjab, where Sikhism originated, commands a special place in India. The Khyber starting with pangat and langar, emphasising lessons Pass connecting Afghanistan to northwest in sharing together, service to the needy, irrespective Punjab was the most frequented corridor of caste, clan, or economic status. He taught moral leading into the Indian sub continent. For and spiritual precepts of a productive life, including centuries, it was the trade route but also the frank teachings against the unequal place of women obvious pathway for the myriad of invaders into in Indian society. Guru Nanak created that glue that India. binds a community. This sub-continent then was a jigsaw puzzle Subsequent Gurus continued the path. By the of many quasi-independent nation-states, time of Guru Gobind Singh, they had established at mostly at odds with each other. This made India least 12 townships from Khadur Sahib to Amritsar, an easy target for conquerors, where many Anandpur and Damdama. A ‘national convention’ invaders with embarrassingly small forces, of Sikhs was slated twice a year on Divali and easily prevailed because of rivalries between Vaisakhi. was established. The Gurus local satraps who were readily co-opted and bequeathed to us an egalitarian, progressive structural corrupted. model of accountability, with self-governance and Two demographic peoples dominated transparency. The results were self-evident during India then: Muslims, though a minority, held the period and the time of ’s rule of all political power. Hindus, vastly larger in greater Punjab. number, but riven by a rigid vertically stratified The standardisation of the normaloquendi, language caste system, survived under repressive laws of the people was Punjabi, the language, with and extreme State tyranny to convert to Islam Gurmukhi as its script. Centres for the propagation willingly or at the point of a sword. Into this of Sikhi in Punjab and beyond were established and reality strode Guru Nanak, the Founder of many of the centre-heads were women. Widows were Sikhism. encouraged to remarry, the practice of sutee was A Human Development Programme prohibited. How do a people under virtual siege re-claim Guru Arjan collated the writings of his predecessor their lives of dignity? This essentially becomes Gurus, and some Hindu Bhagats and Muslim Pirs, in the mission statement of Sikhism. Goals seemed the first recension (Adi Granth) of the Sikh scripture in akin to the not-so-simple art of nation building. 1604. A nation with open borders, not arbitrary lines NISHAAN drawn in the sand, not defined by geography, Guru Hargobind raised an army, as did the Gurus currency, or religion. Instead, a defining who came after him, and elaborated the seminal Meeri- ideology, philosophy, and core of common Peeri doctrine. It asks that our inner life and outer 39 40 NISHAAN Granth. awareness ofthespiritual primacyofGuru authority toresideintheSikh Panthactingin repository of Sikhspiritualheritage;Temporal of righteousness;GuruGranthSahibtheeternal a free people Sikhs to bear arms for the defence Amrit –adefiningmarkerofSikhidentity;as of Therite orprecepts: events transformational Sikh beingaSaint-Soldierinlife. From thisarisestheholisticprimalideaof Hargobind floweredunderGuruGobindSingh. many splendoredrealityofSikhitoday. to someinter-relatedthemesthatdefinethe into a grand design for lasting purpose. I point responsibility of coalescing and melding them in nascentform. which, becauseoftheearlierGurus,hadexisted identity andtoformalisationofinstitutions Gobind Singh.HismissionwascriticaltoSikh and therelativelyshorteventfullifeofGuru progressed apace throughout theGuruperiod and periods of consolidation. Both phases two structures: developmental initiatives, Successful humanmovementsreston Timeless LegacyofGuruGobindSingh goals. evolutionary processestowardsrevolutionary building depends on such trans generational community cohesionweredeveloped.Nation of thePunjab, its economic muscle and with dignity. Bahadur, taughtmankindhowtoliveanddie the teachers GuruArjan and GuruTegh regardless ofitslabel.Inacceptingmartyrdom, His martyrdomwasforthefreedomofreligion, conversion to Islam hewas publiclybeheaded. He arguedtheircase.Athisrefusaltoaccept repression of the Hindus had become extreme. in sync,neverconflict. existence, the worldly and the spiritual core, be Guru Gobind Singh formulated four The With Guru Gobind Singh rested the pivotal Thus, systematically,thecivicinfrastructure During Guru Tegh Bahadur’s time, State Meeri-Peeri doctrineelaboratedbyGuru Amar Das.ItensuresthatSikhsworldwidecanhave descendant oftheconclavesthatdatefromGuru representative modelofSikhs worldwide,isalineal their needsandcommunitylife.TheSarbatKhalsa, a The gurdwara remains a platform for Sikhs to discuss The Sarbatk distinct identitycontinuetofirmlystandintheway. Hinduism; only theindependent and desperate on redefining Sikhi as a reform wing of outside India. is nolonger,althoughitremainsamajorpresence one time apowerhouse innumbers withinIndia but much ofanindependentexistence.Buddhismwasat largely subsumedwithinHinduism;neitherretains distinct fromHinduism,yettheiridentityhasbeen Jainism. BoththeseIndicreligionsaredoctrinally my argumentwithcasestudiesofBuddhismand tentacles ofpracticesthatdefineHinduism.Ibuttress all-embracing the swallowedinto have rapidlybeen honorably. Finally,behumbleinvictory,gracefuldefeat. enemy who surrendersoris captured is to be treated are laiddownwheneverthefoeappearssoattuned.The Negotiations forpeacecontinueevenduringwar.Weapons Weapons aredrawnonlywhenallothermeanshavefailed. conduct andinhisetherealcomposition,Zafarnama. Gobind Singhbrilliantlyenunciatedtheseissuesbyhis insurrection? Whatisajustwarandwhatnot?Guru the termsofengagement?Whatendsjustifyarmed significant presencethroughouttheworld. created theSikhnation,whichnowhasincreasingly Singh Guru Gobind From this modest beginning mandated rejectionofthereprehensiblecastesystem. Singh. TheGuruprescribedfivearticlesoffaith,and RaiintoGuruGobind Gobind they transformedGuru Khalsa brotherhood.Then,inaclassicrolereversal, for ahead,andwerethefirsttobeinitiatedinto Amrit Sancharin1699;fiveSikhsansweredhiscall the lineofGurusinhumanform. Factions inresurgentHinduismnowseem Without the five articles of faith, Sikhi would War is not for pillaging, seizing people, or territory. War hadbeenthrustontheSikhs.Whatwere Guru GobindSinghstagedthedefiningeventof anendto wastobe there It followsfromthisthat halsa a voice in designing policy, such as that needed to independently transformative but disconnected finalise a Sikh Code of Conduct during mid-20th from the Sikhi of Guru Nanak and so miss century. The Takhts stand out, with the Akaal Takht their collective impact. Or else, they view Guru as historically supreme, and recognised for conflict Gobind Singh as sharply departing from the resolution. peaceful path of Guru Nanak. Either way the During Guru Gobind Singh’s times,much of the continuing coherence of the Sikh way from infrastructure of an emerging community was in place Guru Nanak to Guru Gobind Singh is lost upon for representative administrative structures,mostly them. as prototypes with built-in self-correcting servo- I ask you to reject such binary choices. mechanisms. The operative word here is ‘prototypes,’ Every action of Guru Gobind Singh is rooted but many seem dysfunctional today. in the life and teachings of his nine predecessor With minor additions to the Adi Granth, Guru Gurus. Guru Gobind Singh’s life and work Gobind Singh finalised the , which embody the final integrative chapter on the contains very little history and is not prescriptive. It development of the Sikh message. He was the provides an ethical framework but not a sin quotient master-weaver on the complex tapestry, which or a catalogue of ‘Dos and Don’ts’; the onus is ours to is Sikhi today. navigate the path and make a life. The Guru Granth Such a massive transformative remake remains free of ethno-centric, cultural, geographic, and of society can neither result from imposing historically time-bound constraints. It is a universal laws nor is accomplished in a generation and timeless guide to shape every life. or two. Paradigm shifts do not occur in a Bearing in mind that the action points as noted vacuum. Hence the long eventful path from today were not isolated programmes but well thought Guru Nanak to Guru Gobind Singh is to be out steps towards a long-term purpose, the end result considered as a captivating multi-generational was shaped by Guru Gobind Singh. saga of a revolution via evolution that created a whole new people! History notes that the post-Guru period was marked by Sikh ascendancy in the sub-continent. Path of evolving The Khyber Pass was slammed shut against periodic The accomplishments of Guru Gobind Singh, as invasions and an enlightened Sikh kingdom a man of the people, a leader extraordinaire, a established in the greater Punjab that lasted until the farsighted administrator, community organiser advent of the British half a century later. Those times and as tactician, strategist and general in war also saw the first land reform policies in India. and peace, remain unparalleled. His actions reveal that he found his Sikhs to be firmly on the Guru Gobind Singh knew that his Sikhs had path of maturity and wished them to go forward come a long way along Guru Nanak’s path, and now with wisdom and determination. deserved the responsibility of self-governance. When he asked the first five Khalsa to initiate him too he So, 350 years later, have we enhanced or joined his Sikhs as one of the people, subject to the diminished our legacy? As we become more same rules: aapay gur chela. He pointedly attributed aware of the realities of a fast-changing and all his achievements to his Sikhs (Inhikee kripakay different world, how do we remain true to the sajay hum haen, naheenmo so garib kroreparay). This fundamentals of Sikhi? At which stage are we preceded the modern norms of Servant-Leader,which ready, how exactly did we get there, and what finds resonance in modern models of academia and course corrections are called for are matters for management. introspection. NISHAAN Most people, including many Sikhs,opt for A haunting thought: have we really become one of two choices when they weigh the legacy of the saint-warriors that the Great Guru wants us Guru Gobind Singh. Some see his contributions as to be, or are we still on the path of evolving? 41 42 NISHAAN G G Guru neverpardonedhim. Evenduringthegreatest the Mughal kingwithhis miraculous powers, the heresy andapostasy.When RamRaitriedtoplease On an actof exhibition hand,theycalled its the other miracle. any showed Gurus of none why is that miraculous powers,wecannotlearnanything.Perhaps the wholetext. the attributes of the higher power in whose praise is suggests andconfirmsthattheGuruwasimpressed by and celebrating theattributes of God. The JaapSaheb like tobetreatedasgod.Heisuniqueindelineating never beabletoaspiretheirself.TheGurudidnot We musttakeourGurusashumanbeingselseweshall them ataholydistanceandremainingintheirawe. gods as human beingsdoesmoregoodthankeeping and learn from their example. Therefore, considering must understand them, emulate them, revere them, not beatawewithourgodsandholypersonages.We ismadetothatdirection.Secondly,we mustattempt the richerbothincharacterandaction.Henceahumble bit ofhisvariegatedpersonality,wewouldbemuch his life and contribution. If we could emulate even a Stanza 32)Itisthiscallthatinspiresmetolearnfrom hai, teysabbhnarakkundmeipar-hei:BachitarNatak, God wouldgotothehell.(Johumkoparmeshar uchar had notdirectedthatanyonewhoconsideredhimas have daredtowriteontheGuruasapersonalityifhe an efforttothatendisworthattempting.Iwouldnot difficult for they were the unusual personalities, yet texts thatimplore us to beas theyare,though very condition of gods and that is the message of the holy personality, and legacy. Since we all aspire to the A Tentative Understanding If weconsider ourGurus differently with With great reverence, Paramjit SinghBawaattempts It isdifficulttofathomhiscontribution, fascinating personality,bothdeepanddiverse. uru Gobind Singh(hereinaftertheGuru)is a of GuruGobindSingh can beofimmenseusetoanordinaryperson. Even abitofwhathewas,ifimbuedwithsensitivity, for hewastoogreattobefollowedinanymeasure. whether hislifecanbeemulatedeventoalittleextent, all tocallandconsiderhimGod,Imakeaneffortsee this Guru’s unique personality. Since hehad forbidden beings sothatotherscouldbeinfluenced. never undidHis will. They liked to be seenas human and mostgruesometorturestheGuruswerecalm in theconductofwar.Itforesees theendofanempirethat and exposestheirlackofmorality ingovernanceaswell him and his comrades against a spiritual frameof judgment uncompromising mirrortothe Mughalemperor.Itindicts who has translated the epistle, might. ItisbestcapturedinthewordsofNavtejSarana Onlyan enlightenedonecouldpickupcudgelsagainstthe Quran. holy the of teachings the by abide not the emperor.Hecallshimuntrustworthyashedid expressing hisfeelingsandlaybarethefalsehoods of was anact of daring thathecould beforthright in and dearonesalsothefollowersofGuru. It who hadprevaricatedinhisdealingswithnear in whichhelaidbarethefalsehoodsofemperor finest letters,calledZafarnama,the‘Epistleof Victory’ had thecouragetowriteAurangzeboneof supported bytheempire.Hewonallbattles. exemplified inthebattles hefoughtwiththerajas is Hiscourage followersofNanak. riseofthe the fanatic kingwhohadtriedallmethodsinsubjugating challenged themightofMughal empireandits speak truthtoauthority,andcallaspadespade.He manifestations. He could take on the establishment, The Guru was the epitome of courage in all its Supreme Courage Mine is,therefore,aninnocentefforttounderstand ‘(The) letter holds an is dominated by falsehood and whose innards have been two were bricked alive in the wall as they refused to hollowed out by spiritual decay’. abide by dictates of the governor who wanted them converted. It is a singular example when four young The Guru invokes the holy Quran revered by sons, between eight and fourteen years confronted Aurangzeb and tells him ‘I have no faith at all/ In the might of the empire and did not come under any the oath that you swear/ That the God who is One/ temptation of worldly pleasures that would have been Your witness does bear’ (Zafarnama: 13). He had the there just for the asking. The wife of the Ninth Guru spiritual courage to tell straight ‘Not a jot of trust/ Do who was with the young sons also breathed her last as I now have in you/ Whose generals and ministers/ she came to know of the perfidy by the rulers. Are all liars, untrue’ (Ibid: 14). He warns him of ‘Such oaths of the Quran/ Who so ever does believe/Will It was a singular example of a Guru sacrificing his be wretched at the end/ Destroyed beyond reprieve’ father, sons, mother, and separation from his wives, (Ibid: 15). The Guru tells him ‘In the false oaths of the which is not to be found anywhere in the world's Quran/ Had I not believed/ My brave army wouldn’t religious annals. be crippled/ Nor in such manner deceived’ (Ibid: 18). Thirdly, the Guru was also a witness to the More plain speaking by the Guru: ‘You sit on sacrifices of his beloved followers who were by his side a mighty throne/ You are king of all you survey/ till the last and fought valiantly. But strange is your justice/ Strange the virtues you display’ (66). The Guru further adds, on the Non-violence & justice martyrdom of his four sons, ‘What sort of manliness It was never he who started battles. He was not the is this?/ What courage does it require/ To stamp out aggressor, nor was there any ambition of carving young sparks/ And then fan the roaring fire? (79). The out a kingdom. It was always the jealousies and Guru attributes this, by quoting the poet Firdausi, ‘The machinations of the chieftains and rajas who did not poet Firdausi has said/ In words beautiful and chaste/ like his growing influence which then led to battles. That they work for the devil/ Who act in such unholy The Guru won all the battles. He required to be left haste’ (80) thus alluding to the summary burial of his alone in meditation and for spiritual activity that two younger sons amidst walls at Sirhind. The Guru infused confidence in the backward community of chastises him by conveying, ‘Do not in such heartless Indians at that time. Battle was a last resort. He was manner/ Put innocents to the sword/ Else this too very clear with Aurangzeb when he wrote to him shall be your fate/ At the hands of the Lord’. (69). The ‘When all has been tried, yet/ Justice is not in sight/ Guru again reminds him thus, ‘The burden of your It is then right to pick up the sword/ It is then right to oath/ Lies heavy on your head/ You have to do the fight’ (Ibid: 22) right thing/ And perform what you’ve said’ (76). In spite of the calumny, the Guru was still ready to Sacrifice meet Aurangzeb who had offered a meeting to sort out issues that the king had with the Guru. He also assured The Guru was unique in dealing with the plight of him of all security and protection (59) and suggested pundits from Kashmir who visited Guru Tegh forgiveness after all that had happened with his family Bahadur, his father, and expressed that the governor and beloved followers. ‘Come so that we can meet/ of Kashmir was bent upon converting them to his faith And talk face-to-face/ I can show you forgiveness/ and they had nowhere to go and seek help. The Ninth And grant you my grace’ (60). The Guru expresses Guru mentioned to them to tell the governor that if he humility by suggesting ‘Oh the King of Kings/ I am could convert a holy person, then all would get in the but a humble knave/ If He were to command/ I would fold of Islam. It was here that Gobind suggested, as a respond as a slave’ (62). child of eight years, that who could be holier than his father. He prompted his father to deal with the issue Unflinching Faith in God as he had full confidence in his ability. The rest is all The Guru was imbued by faith in God despite known. adversities in his life. In the Zafarnama he makes NISHAAN Secondly, the Guru was not shy of sacrificing his copious references to His grace and protection. sons at the alter of faith. All sons were martyred, two Similarly, the Guru speaks of the attributes of God in 43 fought in the battles and gave their lives, and the other , a sublime composition coming from the 44 NISHAAN converted. The saying of J.S. Mill that hewouldlay of J.S.Millthat Thesaying converted. support thefollowersoffaith whodidnotwanttobe He hadimploredhisfather, theNinthGuru,alsoto history whensomeonefought forthesakeofothers. faith hedidnotconform. It wasauniqueexamplein inwhose ofothers onbehalf upcudgels took Guru fight fortheirowncommunitiesandconvictions;the traditional faithintheirpracticeofreligion.Allpeople So heundertooktheissues torescue thefollowersof to compeltheothersdosomeoneelse’sbidding. a personalmatterofchoiceandnonehadanyright of practicereligion,theGururealisesthatitwas janeo, andotherrituals.Yetwhenitcametothematter saints. Nanakhadcastigatedthepracticesoftilak, values thatwereenshrined byGuruNanakand other for secularvalues.Hesacrificeshisfamilythose by historiansorthecountryasawhole.Hestood this aspectofhispersonalityhasnotbeenappreciated The Guruwasseculartothecore.Itisunfortunatethat Secular positive attitudeofbeingcoweddownbyreverses. and neverremonstrated toHim. This also expresses a His benediction. He considered adversity as His gift mureeda dakehna)andwithoutcomplaining,yearnsfor he calls Him aBeloved Friend (mitr pyareynooh haall when hewasaloneinajungleandhadnothingonhim, The GuruhadunflinchingfaithinGod,somuchthat heart. SoistheAkalUstat(InpraiseofAlmighty). in theirhearts’(Ibid:55). thoughts/ Nothaveapromiseontheirlips/Andlie ‘Men mustspeakthetruth/ The truthlivingintheir I do not care’ (Ibid: 49). He further advises Aurangzeb, swear/ HiswordIwouldnotbelieve/Forhispromise even ahundredtimes/IfontheQuranwereheto compelled nottobelievehim.Heaffirms,‘Andnow belied histrusttosuchanextentthattheGuruis Andis falsetohisgivenword’(Ibid:48).Aurangzebhad oath/ holy the not values But God/ One and notrustinamanwho/SwearsontheQurancan be disbelieve inAurnagzeb’sword.Hementions,‘There their word’ (Ibid: 47). Yetthe Guruis compelled to believersof God/Breaknottheirpromises/Butstayfirmto true And faith/ of firm are who ‘Ones that disregarded’ (Zafarnama: 46).Hefurthermentions faith isdiscarded/TheLordignored/Prophet bidding. Hesays,‘Thereisnobeliefinreligion/And and yetbetrayingthetrustinHimbynotdoingHis The Guru reminds Aurangzeb of his faith inGod, remindsAurangzebofhisfaith The Guru segmented viewofhisoeuvre andpersonality. a warriorandnotspiritual master.Thisisa contribution, andspirituality. Theyfindinhim tried to understand hi life, philosophy, work, Many ofthefollowersGuruNanakhavenot light asifhebelongsonlytotheSikhcommunity. odds. that thiswaspossible,evenagainsttheheaviest Guru hadputtheseintopractiseanddemonstrated living, thought, and action, devoid of all rituals, the of statusandtolerancebysupportingonlyrightful saints in the GranthSaheb had preached equality rare contribution.WhereastheearlierGurusand as a policy but alsopracticedthe same in action, a practice laidbytheGuruwhodidnotonlystateit finds spaceintheConstitutionofIndia,were secular traditionthatisanimperativenowand could doso. approach secular a with one Only mythology. and translate orgettranslatedancientHinduscriptures interest inthe Indian tradition that inspired him to bairi nahibegana,sagalsanghumkobannaye). There wasnoenemyandallwerehisfriends(nakoi creed. their of irrespective all, to aid first provide Muslim soldiersduringbattles,thathewouldalso had complainedthathegavewatertothewounded direction toBhaiKanhaya,against whomothers his by exemplified is tenet This distinction. any for sabhey eikhibanaohai. Alloh abhekhsoee;puranaaurKoranoee/Eikeyhisaroop eikey dhe;baan/aabbaadatashaoaabkoralaohai. the sameorgansandfeatures(eikeynain;kaan; have All all; in resides One The One; is God logical. of diversity in all its forms. The inference was ki jaatsabheyekeipehchanbo).Itwastheacceptance of diversefaithswhicharetoberevered. any one.Thiswasansupremeexampleofexistence power, hadevertriedtoimposehisreligionupon an instance whenheor anyone afterhim, and in allfaiths.Thereisnever asherespected his faith by thisandpracticedassuch. if itwasagainsthimiswellknown.TheGurulived down hislifetoensuretheother’srightsayeven It is therefor strange that the Guru is seen in the It mayconvenientlybestatedthatrootsofa his was Guru the of aspects great the of One For himallhumanbeingswereHisimage(manas The Guruneverbelievedinproselytisationto

Therefore, thereisnoplace Patriotism force of ordinary people, loyal to a cause given by During the Guru’s time, the there was no concept of the Guru. They were second to none. Such was the unity of the country or of belonging to one country. Guru’s influence. The ordinary were turned into the Local chieftains were only concerned with their special. He made them so valorous that they would domains and influence and in order to preserve that, take cudgels against the mighty and were never scared they did not hesitate to seek the support of invaders. of the martyrdom. The Guru's claim to make sparrows There simply was no concept of unity. Dharam Singh confront the eagles (chirreo se baaj laraon) became a rightly says, ‘(The) small chieftains had no love for reality, indeed. their country though they could lay down their lives for the vindication of personal honor, for the love of Symbolism their families or for such partisan purposes…. There The Guru communicated his philosophy through the was no national consciousness’. It was for the Guru powerful symbolism of amrit. The ingredients and to raise the issue of national consciousness and give preparation of the ambrosia itself coveys much of direction to the people under his influence. the Guru’s thinking. It is water, the source of life, pure and moves as per law of gravity (in Guru’s The Guru accomplished this as follows: symbolic communication, water is humble); sweets added indicate equality as patashas of different size Reference to Indian traditions get submerged in water and lose their identity; The Guru carefully revived the tradition by articulating iron container that is not only of humble metal but the old texts in a language that ensured understanding extremely powerful, and available, thus patronising and inspired confidence. These texts were once linked the ordinary (even the Almighty has been described to the psyche and people revered these. But with the by the Guru as Sarab Loh); khanda that has two swords passage of time and subservience to foreign masters, indicative of miri (temporal) and piri (spiritual) especially the bigoted ones, this tradition was in prowess, also symbolic of raj-jog, a term used in the limbo as people imitated ways of the rulers. So fully Granth which suggests a combination of devotion and appreciating the need of the time, he resuscitated the power, both vital for governance and the truthful use tradition of bravery and courage by poetical rendition of of power to protect and not to misuse; and five spiritual Indian mythology and demonstrated that Indians were compositions. All these mixed into an elixir that brave and could be so, that it was not the prerogative of transmutes the dross into gold. The one who obtains the invaders. He specially gave prominence to themes the amrit through a ceremony becomes conscious of of the goddess Kali, Chandi, and other forms. The tenor the duties and disciplines to follow. This is not a mere of compositions exudes valour and inspires the reader. ritual but a ceremony that strengthens character of the The style is panegyric and appealing. Secondly, there individual, an important rite of passage for the ordinary is reverence for the weapons that are to protect the to become select of the Guru. self and the honor of the weak. Thirdly, the Guru was attached to righteous causes and anything that could Synthesis of the Saint and Soldier inspire the dormant consciousness of the demoralised Plato had conceptualised concept of the philosopher– peoples who were mentally downtrodden by the buffets king. The Guru created the concept of saint- of foreign rulers and insensitive kings. The Guru, by soldier. A saint without the attributes and bravery making use of such mythology certainly ignited the of a soldier was ineffective as he could not protect inner potential of India. himself, and a soldier without the tinge of saintliness The Guru knew that every individual had a is likely to misuse his power. So a fine balance had to potential. So he brought out the potential of followers be constructed. The Guru did that. Every one of his that had remained buried under the debris of followers was a saint as they imbibed the word of the superstition, lack of confidence, and a caste system that Guru and practiced the ethical compositions daily, had denied them the right to wield arms, considered in recitation. They were soldiers as they were able to the prerogative of only the kshatriyas. The Guru wield arms and use these when the occasion arose for NISHAAN infused a spirit of valor among the downtrodden seeking justice or protection of the weak. It was an so that they did not consider themselves inferior to incredible combination in one man. Even women were anyone. It was a revolutionary idea that evolved a made courageous. Sikh history is replete with valorous 45 46 NISHAAN genius. He wrote in Punjabi, Braj and Persian, with output intheDasamGranth istestimonytohisliterary The Guruexcelledinliterary writings.Theprodigious Littér taro). God (DehShivabarmoheehe,shubhkarmantekabhoona me abjhoojhmaroo)forwhichhesoughtblessingsof use thesword(jabbavkiaudhnidhanbaney,tabhirann but ifonesdignityisatriskandstake,itjustified to aggress, to have not does One time. the all instrument needs appreciationthatnon–violenceisnotareliable defence ofprinciplesandnotforterritorialgain. It causes, andjustice. All battles werefought in influence. Thesewereforrighteousness,humanitarian cause and not for capturing thearea or increasing against whosoever was unjust, allthebattles for a rationale approachtoalifeoffulfilment. had adesignineverythinghedidandprescribed the process. These are to be recited seriatim. The Guru Anand Saheb,thestageofblissandaculmination of is bani fifth maintheme.Andthe asthe has prayer misuse power. Fourth composition is This isfullofvairag.Itawarningtothosewho (haumain) comingtonaughtwithoutHisprotection. reckon withrealityofthemightyarrogance Almighty, especiallytheshaktiaspect;Swaiyethat Jaap Sahebthatprescribesthevariousfacetsof discipline. Theseare,first,Japjithatisfullofdevotion; asa day every recited be to fivebanis He prescribed at randombutthoughtfullyselectiveinallrespects. recitation offivecompositions. The selection wasnot tyranny andgooutofcontrol. and discipline.Itcannotbepermittedtoturninto power. Similarly,poweristobereinedinbydevotion needed is a combination of the devotion protected by useitwhen sword,andcourageto exemplified inthe is notdisturbedbyanyone.Theconceptofpower so bhaktiwasgiventhesuccorofshaktithatit Just asonecannotcaressaroseforfearofthethorn, did notagreewithitorfeltthreatenedbyitslore. Bhakti hadtobeguardedagainstforceofotherswho alone did not mean everything. It had to be protected. with equanimitywithoutlosingtheircommitment. did notswervefromtheirfaithandacceptedtorture women whoduringtheattacksofAhmedShahAbdali The Guru did not hesitate toconductbattles didnothesitate The Guru To ensuresuchharmony, theGuruordained the The Guruwas fullyawareofthefact thedevotion ateur that Guru. not deliver.Theconceptofpowerwasverycleartothe the swordforarighteouscauseifallothermethodsdo sacrifice andlastly,itisconsideredjustifiedtopickup peaceful andnon-violentatfirst;thenitiscomposedof Guru hasahierarchyandgradationsofprotest.Itis prime exampleofthis.Itmaybekeptinmindthatthe dignified protest was his forte. The the conceptofequality.Fourthly,literature payeo). Thirdly,heexpounded,bothinletteranddeed, supreme consciousness(Jinpremkieotinnhiprabh of loveasthesolutiontoallproblemsandunionwith pathand demonicforces.Secondly,hepreachedthe goddesses whofoughtagainsttyranniesofdemons resuscitating thestrengthofmythology,itsgodsand are inspirationalandarousenationalconsciousnessby tyrannies ofoppressionandbigotry.Hiscompositions Firstly, theGuruinfusedamartialspirittocounter myths. used varioustypesofchhands Guru madeaversatileuseofpoeticandliteraryforms, truth tothebiggesttemporalauthorityoftime.The big blow to his ego. The Guru had the courage to speak emperor and was cause of his diminishing health, a an extremelypowerfulcompositionthattouchedthe Aurangzeb whohadrenegedfromhispromises.Itis mothers (nijj considering allwomenas hisdaughters,sisters,and intensify love for one’s spouse and not look outwards, must One supreme. is life family and marriage of shall nothankerafteranother womanandthesanctity Firstly,he ordainedthatthepersonor forbidden). given thesobriquetofkurahet(thingsnottobedone to whichanindividualisoftenaprey.Thesewere specifically to beavoided. He forbade weaknesses The Guruthuslaiddownsomeofthepractices keri; aisa kamm mooley na kichei jit ant pachotaeea good conductandavoidingdefects(sanjhkeejeiguna strengthening ofcharacterbymethodaccepting All Gurushadbeenconsciouslyespousing Code ofconduct and are renditionsoftheIndiantradition.Ramkalihymns Gian Prabodh, , Brahm Avtar, Rudr Avtar evocative ofGod.ChandiCharitra,VarSriBhagautiJiKi, an autobiographical writing. Jaap and can beclassifiedinfivecategories.BachitarNatakis a profusionofSanskritblending.Thecontribution The writingsoftheGuruhavedefinitemeaning. Swaiye are prayer pieces. nari kesanghnehotumnitt bedheo; parnari (meters), metaphors,and Zafarnama isthe letter to Zafarnama Akal Ustat is a are ). ). ka sangh supney nahi laheo). This is confirmation The Idea of Democracy of the principle enjoined in the holy Granth (par Though the idea of democracy was far from reality, the triya roop na dekhey netr). Second commandment Guru practiced this in real form. According to Dr. Jaspal was to avoid all intoxicants as these make one lose Singh, the Guru had changed the equation of power sense of discrimination between good and bad, from the vertical to the horizontal. In the era of kingship intelligence is sorely affected and one is not able to all around, the Guru performed two revolutionary tasks. act in balanced manner. Both restrictions are based One, he conferred Guruship on the holy Granth so that upon essential truths. The one leads a person astray the imposters could not usurp the spiritual domain. while the other makes him not only a non-entity, This avoided the wars of succession that were prevalent but also useless and prey to many other diseases during those times. Since the Guru is supposed to lead, and defects. This stands proved by the proliferation the Granth provides that leadership and guidance to the of AIDS, addiction, and other maladies. followers. Secondly, the Guru established hegemony of the Khalsa by creation the institution of five ‘beloveds’ Celestial Balance (pyarey) and expanding the base of power. He brought The Guru had a celestial balance in his personality. the ordinary people into the mainstream by giving In spite of the injustices that he fought with them equality and dignity and reposing faith in their determination he never uttered a word against competence. Those from the periphery who had been any community that had tried to wrong him, his disposed were brought to the centre stage. The action family, or his followers. There was no rancor, no of the Guru infused the democratic spirit in contrast to sense of revenge, no irritants, no animosity, and prevailing authoritarian rule. no denigration of any sort. The Guru had infinite capacity of tolerance of the doings of others. Even This was unique, lifting the common to the stature the ‘enemy’ was actually not an enemy. leadership and creating confidence in them. The Guru was for dignity of all. One of the reasons for The Guru showed equanimity under the most differences with the hill rajas was that they did not trying circumstances and events. He was true to the like the principle of equality, wanted exclusive and concept of razai chalna, obeying God’s will. privileged social treatment, were arrogant enough not It was he who in his composition mitr pyare nu haal to share space with the citizens, and disdained Guru’s mureeda da kehna never complained when he was penchant for an inclusive social culture without any alone in the jungles having been separated from discrimination. his family and followers. And amidst battle, he inspired his followers by relating them to their past The Guru had reversed the trend encouraged spiritual glory and panoply of gods and goddesses. pluralism and diversity. When the Guru discovered that the mahants The Guru’s worldly life was incredibly versatile and at the manjis had become degenerate, he did not full of inspiration. He achieved the maximum in a short hesitate to abolish the local religious satraps. span of life. He fought battles, created literature of the This was one of the finest moves of the Guru highest order, laid foundations of a unique community who did not want the rotton institute to continue. by giving it a separate identity, terminated the concept Moreover, he had a strategic plan in substituting of living Guru and substituted it by shabad guru. them with a unique Guru exemplified in the holy I have surrendered my mind, heart and soul to God book. Obsolete, unworkable, and undeliverable I am the smallest instrument of God institutions must be done away with and replaced by a new and better order. This was bestowed I will pay homage to no one but God by the Guru to the community. The Sikhs do not I will not follow any tradition but truth, have to revere any living Guru. The Holy Granth which is God is the Guru, accessible to all who need to seek I am a messenger who will deliver the God. Thus inspired, the community has thrived

message of God NISHAAN wherever they have gone, directed to follow the path of understanding and introspection and not I will lovingly sow the seeds of the pure love of God merely by praying to an image or a totem. (Bachitar Natak) 47 48 NISHAAN the dharmaalways needstobeupheld. love. Itsessenceisasrelevant todayasitwas inhistime, for inspiring andbaseduponthepractical expression ofdivine fulfillment. The messageofGuruGobindSinghisuniversal, inspire thedisciple toupholddharmaandattainspiritual Shrimad Bhagvad Gita. The purposeofbothdialogues isto between Krishnaand Arjuna, whichisrecorded inthe in circumstancessimilartothoseofthegreat dialogue Guru GobindSinghandBandaBahadurtookplace month before the Guru’s passing. The dialogue between in thefamous dialogue ofdestiny they hadjustone action, justashearoused thespiritofhisdiscipleBanda and completelydemocratic. Itrallies thespirittoproper Guru GobindSingh’s dynamicphilosophy isuniversal Takht Sri Harmandir Sahib at Patna

Painting by Baldeep Singh Malhans

atna, the ancient Patliputra and presently capital congregation that gathered here came to be called Bari of Bihar State is reverently called Patna Sahib Sangat or Ghai Ghat Sangat. Later, Silas Rai, a wealthy Pby the Sikhs because of its consecration by Guru jeweller, became a Sikh and took the Guru to his own Nanak Dev, Guru Tegh Bahadur and Guru Gobind place where, too, a small community of Sikh believers Singh.P The latter was born here during Guru Tegh was formed into what was known as Chhoti Sangat. Bahadur’s tour of eastern Bihar, Bengal and Assam A new building comprising a spacious hall with the from 1666 to 1670. Patna Sahib is situated on the right sanctum in the middle was constructed during the bank of the holy River . 1980s. Two relics are preserved here: a rebeck claimed to be Bhai Mardana’s and a stone called Mata Gujari’s Gurdwara Pahila Bara (lit. the first and larger), grindstone. commonly known as Gurdwara Ghai Ghat, is dedicated to Guru Nanak Dev, who during his visit to Patna Takht Sri Harimandir Sahib, the principal shrine at NISHAAN stayed here with Bhai Jaita, a pious person and Patna Sahib and one of the five Takhts or the highest confectioner by trade, who became the Guru’s follower seats of religious authority for the Sikhs, is built on and later converted his house into a dharmsal. The site of the Chhoti Sangat. Guru Tegh Bahadur had 49 50 NISHAAN in this Gurdwara, which, unlike the other shrines Even today,boiledandsalted gramisservedasprasad playmates, on demand, with boiled and salted gram. and spiritualsolace.Shefed theSahibzada andhis often satontheRani’slapgivingherimmensedelight special fondnessfortheyoungGobindDas,who,too, Chand Mainilived.HischildlessRanihaddeveloped close toTakhtSahib,marksthehousewhereRajaFateh staff andvisitorsaswellforGurukaLangar. the TakhtSahibalsohasseveralblocksofrooms for granthis holdingwhisksoverthem.Thecompoundof the DasamGranthonone on the left, both attended by officiant. GuruGranthSahibisplacedonitsrightand portrait ofGuruGobindSinghbehindinplacean has GuruGranthSahibseatedonitwithalarge-size the threecanopiedseatsfacinghall,centralone Of walls. interior the on sculpture marble the matching with glidedcopperplatesembossedfloraldesign sanctum openingonthecongregationhalliscovered congregation hall.Thearchofthedoorinner passage around it. Adjacent is the spacious high-ceiling Gobind Singhjiwasbornhasacircumambulatory sanctum sanctorumrepresentingtheroomwhereGuru of SantNischalSinghandKartarSingh.The during 1954-57withkar-sevaunderthesupervision building oftheTakhtSahib. earthquake in 1934 seriously damaged the earlier rooms andagatewaytothecompoundin1887.An of Patiala,JindandFaridkottogetheraddedseveral by acoveredpassageforcircumambulation.Rulers 1837-39 withasquareflat-roofedhallsurrounded building wasreplacedbyMaharajaRanjitSinghduring maintainedasa to be holy place ofworship.Its departure forthePunjabin1670.Thehousecontinued December 1666. month ofPohin1723Bikrami,correspondingto22nd here ontheseventhdayoflighthalflunar Singhwasborn Gobind east.Guru proceeded further brother-in-law Kirpal Chand and the local Tegh Bahadur,leavinghisfamilyhereincareof a newhousetoaccommodatetheholyfamily.Guru jeweller, andwhereRajaFatehChandMainilaterbuilt once beenthecommodious mansion ofSalas Rai,the he wastakeninprocessiontothisplacewhichhad first alighted at Bar Gurdwara BalLilaMaini Sangat,inanarrowlaneGurdwara The presentfive-storeybuildingwasconstructed He spent his earlychildhood atPatnauntilhis i Sangat at Ghai Ghat from where sangat, then

which thesangatmetGuruTeghBahadur,stillexists. An old welland adried stump of the imli building wasconstructedduringthe1970sand1980s. him afterhisfour-yearlongodyssey.Itspresent Patna, and wherethe sangat of Patnacame to receive Nawabs RahimBakhshandKarimBaldish,noblesof Bahadur firstalightedinagarden(Nigh)belongingto east of Takht Harimandir Sahib whereGuruTegh towards thenorth. single room.Theriverhas,however,sincereceded a gatewayoverwhichthisGurdwaraissituatedin furlong from Takht Harimandir Sahibis marked by for landingorharbouringboats. This ghat,aboutone bank, usually paved, forbathing,drawing wateror on banksoftheGanges.Ghatmeansaplace child GobindDaswouldplaywithhisplaymates decades. compound have been reconstructed during recent hall housing the sanctum and otherrooms in the inner Bikrami carving on the old front door is dated in PatnaSahib,isservedbyNirmalaSikhs.Awood (sandalwood sandals) oftheNinthGuru. Also kept here are theKharanwaan         Gurdwara GurukaBaghisaboutthreekilometres Gurdwara SriGuruGobindSinghGhatiswherethe

Panjabi by young GobindRai Parchment inscribedwithalphabets of Kharanwaan : sandalsmadeofivory Kanga madeofsandalwood Small kataar Small khanda Small Kirpan Four arrows Cot oftheinfantGobindRai Tenth Guruatthe Takhat corresponding to28thAugust1668,butthe Relics ofthe

Assu sudi treeunder 1,1725 An Infinite Reverence

he 350th Prakash Utsav of Guru Gobind Singh was Tcelebrated with great reverence at Patna during January T2017 with a number of seminal events organised on the occasion. The Chief Minister of Bihar, Nitish Kumar took personal responsibility to ensure that the 350th birth anniversary celebrations of Guru Gobind Singh were conducted in befitting manner, having himself earlier launched a slew of initiatives in September 2016 (including the Conclave, see separately). Patna Sahib, birthplace of the Tenth Sikh Guru, is considered as one of the holiest places of the NISHAAN Sikhs, besides being a major tourist attraction for people from all communities. 51 From widening the streets to sprucing up the Ganges riverfront, region with the iconic Sikh shrines nestled within, underwent a massive facelift in anticipation of the hundreds of thousands of pilgrims expected there during the 350th birth anniversary celebrations. With multitudes of people from several parts of India, and abroad including Canada, Britain, the USA, Malaysia, Philippines and Australia expected to converge here, a tented city was planned and constructed. “Such a temporary tent city spanning over 75 acres was set up on the banks of Ganga near Kangan Ghat. All facilities including toilets, lighting, water and medical facilities were provided to pilgrims there,” a senior Bihar government official elaborated. NISHAAN

52 Pilgrims on the Ganga, near Kangan Ghat Eventually, three elaborate tented cities were constructed at Patna’s , Kangan Ghat and the Patna Old Bypass for accommodating 55,000 visitors. The one at Gandhi Maidan was spread NISHAAN

53 over 60.91 acres and housed 30,000 people; the one at Cooks from Amritsar came to the historic site to prepare Gurdwara Kangan Ghat was constructed in some 10 acres special ‘langar’ over the entire week. of land to house 5,000 people while the Bypass Parking As the Commissioner of , Anand Sthal having an area of 60 acres housed 20,000 people, so Kishor said, “On the 350th birth anniversary, all roads in all, nearly 60,000 people were lodged in these. Some 10 will lead to Patna. And, we want to be fully ready to special trains and 300 buses reportedly transported over welcome this huge rush of pilgrims. It is not about one 25,000 devotees from the Punjab, without any charge. event, but Bihar’s image itself”! NISHAAN

54 Old and narrow streets such as Guru Gobind Singh Path were widened and new roads constructed at Patna City, the old part of Patna, with narrow lanes and alleys and heritage buildings on the eastern side of the present capital and ghats along the Ganga being majorly redeveloped. The Gurdwara at Patna Sahib or Takht Sri Harmandir Sahib, birthplace of Guru Gobind Singh was re-built in the 1950s over remains of the earlier structure erected by Maharaja Ranjit Singh in the late 1830s, but damaged in the deadly 1934 earthquake.The original building that stood there and the subsequent structure that came up in the 19th century were also damaged in a devastating fire. The then gurdwara management committee undertook massive construction in its campus, as most of the old guest house complex had been dismantled and a new structure erected in its place, to include provisions for vehicle parking for accommodating the massive

The Bihar government also understandably tapped the immense tourism potential of this mega event and had earlier hired Delhi-based Indian National Trust for Art and Culture (INTACH) to prepare a micro- plan for tourism-related assessment of the Patna Sahib area. As part of the celebrations, Bihar’s tourism department prepared nine documentary films on Guru numbers. New structures also came up on the campus Gobind’s life, the DVDs of each film of nine-minute surrounding Gurdwara Bal Leela where young Guru duration then widely distributed to schools and other Gobind Singh would play with his friends. A multi- institutions. The Chief Minister of Bihar Nitish Kumar storeyed building was completed on the adjoining himself flagged off mobile vans which went to several campus replacing the old building that had once districts in the state, screened the films to create the served as a warehouse. right atmosphere for grand celebrations. Commissioner Anand Kishor added, “Sanitation For the ease of visitors and devotees all over the and beautification drives were undertaken and Patna world to access the event online, a special website Municipal Corporation instructed to ensure cleanliness - www.350thprakashparv.bih.nic.in – was launched to in the streets and premises around the gurdwara. provide detailed information for those attending the NISHAAN Besides, beautification of the the city areas with street weeklong celebrations, which commenced from 30 lamps and other lighting enabled visitors to experience December 2016. The website also gave information on a new and wonderful Patna and the great Bihar”. the manner of transportation for reaching Patna, hotel 55 accommodation and other facilities. The Government of Bihar also launched a mobile application for the devotees. The App offered a “one stop travel and information solution” for the visitors. Amongst several major new projects undertaken was the long-awaited construction of an over-bridge to connect Guru Gobind Path with the National Highway and several other major construction projects. The roads and bylanes connecting Gurdwara Kangan Ghat in Patna, situated on banks of the river Ganges, which is 200 metres from Takht Sri Patna Sahib, were given major facelift. The Indian Railways re- opened Patna Ghat railway station between Patna Sahib and Gulzarbagh for the convenience of pilgrims Bhai Mohindar Singh from the United Kingdom and also constructed a new road overbridge near was at the forefront in the renovation of Guru Darbar, Chowk Shikarpur on the main line. On 16 September and contributed much finances as well. Professional NISHAAN 2016, Nitish Kumar, Chief Minister of Bihar, declared artists from around the country embellished gold inlay a three-day public holiday in Patna, from 3 to 5 work in the gurdwara campus which was completed 56 January 2017. by the end of 2016, just in time for the celebrations. All birth anniversary of the great Guru revered across the world. We will leave no stone unturned to make the event a memorable one”. He added that the railways had also taken up several projects on request of the state government. “The tourism department will oversee the preparations in close coordination with other departments,” the CM stated. “Guru Gobind Singhji has inspired mankind 350 years ago, the world should know this He put knowledge at the core of his teachings and inspired so much through his thoughts and ideals”, he added. Former chief secretary of Bihar, GS Kang had been requested to oversee the preparations. “It is an issue of faith. We do not want to commit any mistake. Hence, Kang Sahib has been roped in” he had said. To commemorate the special celebrations, the Panjab Digital Library, in collaboration with Bihar Government, organised an exhibition entitled ‘Emperor-Prophet Guru Gobind Singh Sahib’ at the , which was inaugurated by Shiv Chander Ram, Minister Department of Art, Culture three levels of the federal government comprising the & Youth on 30 December and was open to public till municipal, provincial and federal levels contributed 31 January 2017, following which it toured different funds for the events and new infrastructure. Earlier, museums of Bihar. The exhibition was based on the in February 2016, the Union Finance Ministry had digitised heritage of the Punjab, displaying all major allocated a package of Rs.100 crore for the celebrations, events related to Guru Gobind Singh ji’s life from while the Bihar government had earmarked another 1666 to 1708. Also showcased were copies of different Rs.100 crore from its state funds. historical paintings, miniatures, hukamname, the As Chief Minister Nitish Kumar declared, “Patna forts, rare pictures detailing the life of Guru Sahib should play a perfect host to the sea of devotees and coins issued in his name during the Khalsa Raj, coming in the city for the event. It is a matter of pride all accompanied by descriptions and text on panels that Patna has got an opportunity to host the 350th detailing their significance. “The Government NISHAAN

57 of Bihar is thrilled to host the exhibition on Guru Gobind Singh. About 500,000 people are expected to take part in celebrations from all over the world. We hope to exhibit this in other cities throughout the year,” exuded Chaitanya Prasad (IAS), Director, Bihar Museum. Inni Kaur, poet and story-teller (and on the editorial panel of the Nishaan) added: “As curators, our foremost concern was to tell the story of the Beloved in such a way that, audiences connect with the Guru regardless of their nationality or background.” “For the last two months, we have carefully worked on curating a theme that will enable the masses in Patna and other cities via official celebrations to get glimpses of the legacy of Guru Gobind Singh Sahib. It has been a remarkable collaboration between institutions and artists,” said Davinder Pal Singh, PDL’s Executive Director, who had collaborated with individuals and organisations from the NISHAAN Punjab and Bihar such as NPS Randhawa (PCS) and Takht 58 Patna Sahib as well as Art of Punjab and Sikh Research Institute in Canada and the United States of America. “Our focus was to present the ‘Tenth Sovereign’ in accordance with Guru Granth Sahib’s vision, highlight the historical narratives based on contemporary and near contemporary sources, and make the saga relevant to today’s generations via twentieth century authors and poets,” added Harinder Singh, educator and thinker. A commemorative book NISHAAN

59 her bicycle, and on learning about the celebrations, diverted to Patna to participate. Hundreds of Sikh NRIs enthusiastically performed kar many of them including businesswomen, doctors, lawyers, technical consultants and professionals from other fields who said that they “were blessed to get an opportunity to participate in the religious event and do service for the devotees.” Jaipal Kaur and Kiran Kaur, both NRIs from the United Kingdom, said they considered themselves fortunate to serve as sevadars at the langar at Takht Sri Harmandir Sahib. Hundreds of NRI Sikhs from the UK, the United States, Canada, Australia, Italy, Germany and France were enthusiastic in their voluntary services, one of the core tenets of Sikhism, serving at different langars in Guru ki Nagri (Guru’s abode) sprawled between Patna and the historic . on Guru Gobind Singh Sahib and the Sikhs of Bihar was “This is the first time I am visiting the birthplace of also published to mark the occasion in conjunction Guru Maharaj. I consider myself lucky to do service with Department of Art, Culture, and Youth, at the ‘langar’,” said Jaipal Singh, a Sikh working Government of Bihar. with IBM in the UK. Kiran Kaur, also from the United Bihar’s capital city of Patna was virtually Kingdom, said that nearly 150 Sikh women from that transformed into a mini-Punjab on the occasion as the country were serving as ‘sevadars’ to take care of the city teemed with Sikh devotees, some of whom had dietary needs of the devotees. “I am really a lucky one travelled from all parts of India–and globally–to be to get to perform ‘seva’. My life has some meaning part of the celebrations from 30 December 2016 to 5 now,” Kiran exuded ! January 2017. For many, seeing foreigners with turbans and was extremely heart-warming, particularly listening to their heavily accented conversations in Punjabi ! Bhai Mohinder Singh from Birmingham had travelled to Patna with over 300 sevadars. Some 150 women from England volunteered their services in the daily langars, most of them having taken a two- week leave from work to participate in the festivities. About 120 Sikhs from the USA and Canada also visited Patna Saheb as a part of the Raj Khalsa Yatra organised by Sikh Dharma International to pay their tributes to the Tenth Master. Most foreign visitors stayed at the Gurdwara or at the tented cities while some others booked themselves into hotels. They were outspoken in their views that they had NISHAAN received an even warmer reception in Patna Saheb than in the Punjab! A French woman, 60 Barbara Stray, touring various countries on Mandip Singh from Canada said that he had served at different community kitchens. “It is a big moment langar in the tented city for three days. “It is a matter for all of us,” said Parbinder Singh, one of the members of immense satisfaction for me. I will continue to serve of the group. His views were echoed by another group at the community kitchen till I leave.” Surjit Singh from member Baba Sukhveer Singh. California pointed out that community service was The grand finale of the Prakash Parv on 3 January an essential part of the Sikh religion. “I can say little 2017 was attended by several dignitaries including more than that I am privileged to work as a ‘sevadar’ Delhi’s Chief Minister, Arvind Kejriwal, who paid here,” he said. Makhan Singh from New York said: “It obeisance at the Takht Harmandir Sahib Gurdwara is a rare privilege to serve at the Patna Sahib gurdwara. besides visiting the Bal Leela Gurdwara in the vicinity. There is no work bigger than to offer your services at “I have come here to take the blessings of Guru Gobind the community kitchen here.” Singh ji. His life is an inspiration to everyone,” he Baba Maan Singh, from Birmingham in the UK, stated. said that most NRI devotees were well aware that this Punjab Chief Minister, Captain Amarinder Singh was a once-in-a-lifetime opportunity. “NRI devotees visited Patna along with former PM Manmohan Singh, are helping with cooking, cleaning utensils, mopping along with Union Home Minister Rajnath Singh and floors and serving food to the devotees,” he said. several other Union Ministers and Chief Ministers from “It is a matter of pride for us that we got a chance to other states. attend the ‘Prakash Utsav’ and work as ‘sevadars’,” London-based Omkar Singh echoed. These devotees On 5 January 2017, penultimate day of the Prakash were all praise for Bihar Chief Minister Nitish Kumar Utsav, Prime Minister Narendra Modi came to for making the celebrations such a mega event. “I never Patna. Speaking at Patna Sahib, the Prime Minister imagined that such amazing arrangements would be praised Nitish Kumar for personally taking care of made for these celebrations in Patna and at the Patna the minutest details and organising the celebrations Sahib gurdwara,” US-based Gurcharan Singh exulted. successfully. About 350 members, including 60 women from UK- It is estimated that some 750,000 persons visited based Guru Nanak Nishkam Sevak led by Bhai the Takht Sri Harmandir Saheb Gurdwara during the Mohinder Singh Ahulwalia, offered voluntary service week-long celebrations. NISHAAN

61 62 NISHAAN T ministers andofficialsoftheBihargovernment. House, wheretheguestsinteractedalsowithsenior dinner hosted byNitish Kumar attheState Guest Takht PatnaSahibbeforeproceedingtotheofficial Malaysia, Myanmar,andothersconverged. including theUK,UnitedStatesofAmerica,Australia, and Indian states, butfrom many parts of theworld of othersfromnotonlythePunjabandNewDelhi Prakash SinghBadalfromthePunjabandscores welcomed theinvitees,includingChiefMinister Patna on22SeptemberwheretheBiharChiefMinister which beganattheimposingSKMHallheartof by theBihar Government to attend thefunctions, September 2016. with the International Conclave at Patna during 22-24 organise thecelebrations,whichactuallycommenced their PrincipalSecretaryMrsHarjotKaurBamhrahto and resources,theGovernmentofBiharnominated the Guruthreemonths earlier.Withmaximum effort manner atthestatecapitalcityofPatna,birthplace of theTenthMaster,GuruGobindSinghinmagnificent T by apresentation byDrParamvirSingh ofthePanjabi Singh Raheja,alsofrom theUSA.Thiswasfollowed the USA followed byKuljit SinghBains and Surinder scholars includingProf Gurinder ManSinghfrom The firstSessionincluded presentations bywell-known Crusader ofRights reviewed: discussions onselecttopics,whicharealsobriefly intellectuals and scholars congregated for panel Seminal wastheHotelMauryainPatna,where Venue of the next two days for the International Scholars attheConclave The InternationalSikh Many visitorsfirstpaidobeisanceattheGurdwara Hundreds ofprominentpersonalitieswereinvited Minister Nitish Kumar actually beganthe350 he StateGovernmentofBihar,ledbyChief Prakash Utsav(birthanniversary)celebrations Conclave 2016 th

ka Peer. belief, GuruArjanDevwill foreverbeknownasHind forcibly converted.Insacrificing hislifefortherightof mightwellhavebeenfaith, theentiresub-continent that butforthesacrifices oftheGurusindefence dynasty. Inplainspeaking, sheremindedtheaudience the peoplesfromtrepidationsofrulingMughal of the18 Sipahi Institute ofSikhStudiesinDelhispokeontheSant- befitting honour. has beennamedafterProfessorHarbansSingh,amost , which Punjabi in ofSikhism Encyclopedia onthe works University, Patiala,whohasbeeninvolvedinseminal Dr Harbans Kaur Sagoo from the International concept andrecollectedthoseturbulentyears th century whentheKhalsa rose to defend Professor Bhupindar Singh from Delhi stressed on the continuity of divinity from Guru Nanak to Guru Gobind Singh, and his talk was followed by that of Prof Shamsher Singh, who elucidated on the Akal Ustav, with research done at Patna University. Then Prof Mohd. Rabib, also from the Panjabi University at Patiala spoke on the dysfunctional relationship between true Islamic faith and the dynastic, virtually Caliphate-kind of rule of the Mughals. He alluded to the well-known facts that there never was any acrimony between the Sikhs and Muslims, climaxing his statement that “many Muslims consider Sikhism as being of their faith as well!” Sukhbir Singh from Birmingham reviewed not only the rights but also key responsibilities of those in governance and was followed by Lt Gen Kartar Singh Gill, who focused on Guru Gobind Singh’s “military genius”. As a military man, the General gave examples of the great Guru’s strategic prowess, which evolved during his stay at Paonta Sahib on edge of the Doon Valley, “the best tactical training area in the country,”as he observed. In the seventeen or so battles fought in the Guru’s time, the Sikhs on an average took NISHAAN

63 64 NISHAAN wrote that“ Toynbee, oneoftheworld’s greatesthistorians,who Dr ManjitSinghofDelhiUniversityquotedArnold in theHimalayas leading tobirthatPatnatown. or the‘DramaofLife’,beginningatHemkuntParbat Dehra DunrecallingthegreatGuru’sVichitarNatak , with DrHarbhajan Singhfrom PunjabUniversity in The afternoonsessioncontinuedinsimilarrefrain, Poet ParExcellence Hindustan’s spiritualfuture." tyranny; "indeed theywereshaheed to assure young Sahibzadas wereshaheed inbattleagainst Sikhs,ledbyGuruGobindSingh,whosemade by University spoke atlengthonthesupereme sacrifices San Jose,inCalifornia. Issue coveringtheSriGuruGranthSahibConferenceat Nishaan,particularlyontheirrecent by contributions print andelectronic.Hemadespecialreferencetothe disseminate valuesofSikhismintheworldmedia,both and urgedthatthecommunitygetpro-activeto in whichthemediadominatesGovernmentpolicies the MinoritiesCommissionfocusedonmanner former Member of Parliament and Chairman of some 40,000adversaryatChamkaurSahib. tradition ofcenturiesearlierwhen40Sikhshadfaced fanatical tribesmen, which was in keeping with their Saragarhi in1897,where21Sikhsoldiersfaced10,000 General Gillmaking short references tothebattleof on adversariesinfinitelymorethantheirnumbers, parts of allparts increasing communications between each othermorethanever before,inthedaysof living higherreligions aregoingtoinfluence obscure; yet one thing can be foreseen. The Dr JaspalSingh,ViceChancellorofthePunjab The muchacclaimedSardarTarlochanSingh, Mankind’s religiousfuture maybe now spreadtomostparts of theworld.” makes Sikhiverymucha pan-Indian faith,whichhas thesub-continent of castesandregions different elequently spokeontheSikh wayoflife. and AshokSinghBagrian,bothfromChandigarh USA beforeSJSPallfromDelhiandGurpreetSingh and GulbargSinghBassioftheGlobalSikhCouncil, was followed by Santokh Singh from Australia virtually cosmic or formless, without boundaries. He love forhumanitywhichmessageinfactmakes it Graduate College, Chandigarh referred to Sikhism’s tenet formankind. ProfKulwantSinghofthePost stressing onSarbat-da-Bhala,whichisSikhism’skey of LoveandHumanity’,withDrJasbirSinghSabar Discussions followedonthetheme‘Sikhism–AFaith Faith ofLoveandHumanity special ofvaluetosaytherestworld.” scriptures, theGuruGranth,willhavesomething coming religiousdebate,theSikhreligionandits the worldandbranchesofhumanrace.Inthis altering impactontheMughalEmperor. Singh, directed at Aurangzeb, which made a life- epistle Zafarnama,writteninPersianbyGuruGobind Punjabi University,whofocusedonthatsupreme to fightwithsupremevalour. emanating fromtheepiglottitis,stimulateswarrior of thesloganHii-Hii-Hii,whichmuchlikeawarcry jaikaars inHindi,whereheemphasisedthepower similar themeatLucknowUniversity. and thenKishoreGujral,whohasbeenworkingona followed bythatofGurjitSinghBainsfromAustralia was composinginHindi.Hisarticulation poets wasperhapsoneofthegreatest Singh Gobind Guru in factHeadoftheHindiDepartmentthere,statedthat of theGuruNanakDevUniversityatAmritsar,whois – andinHindi!” “the Sikhfaithmustbespreadthroughoutthecountry Upadhyay gotveryemotionalwhenhethunderedthat apart from those in Gurmukhi and Farsee. In fact, are inBhojpuri,BrijbhashaorHindi(Devnagriscript) of themanywritingsbyGuruGobindSingh,most to Hindiliterature.Itisnotthatwellappreciated Upadhyay focusedoncontributionsofthegreatGuru “The veryfactthatthePanj Pyaraascamefrom Concluding thesessionwasDrDayalSinghof This sessionclimaxedwithGyaniSarbjitSingh’s Following uponthistheme,HarinderSinghBedi The well-knownHindischolarLalMohan