Daughters of the Khalsa

Friday, January 05, 2007

Sri Guru Gobind Singh Ji

Divine Commission

Sri Guru Gobind Singh Ji our tenth Guru was the Son of Sri Guru Teg Bahadur Ji (ninth Guru) and Mata Gujjar Kaur Ji. Today we celebrate the 341st Prakaash Diwas (Birth Day) of Sri Guru Gobind Singh Ji.

The story of His life in this world began on that day. But, actually, as He tells us, His life story began much earlier. Of this He has told us in his autobiography which bears the name of Bachittar/Vichitra Natak, which means the Wondrous Drama. In it He tells us how and for what purpose He was sent into this world by God.

“Now I relate my story: how God sent me into this world, while I was undergoing penances (for His Sake).”

He says that before He started his life on this earth, He was a bodiless spirit, was engaged in meditation in the snow-washed solitude of the seven-peaked Hemkunt Sahib Mountain.

With out a doubt, Sri Guru Gobind Singh Ji touched millions of souls across the world throughout the centuries to present day. From the day of His birth to His death, Sri Guru Gobind Singh Ji’s ultimate goal was to extend faith and virtue everywhere, to save the virtuous and the saints, and to seize and destroy root and branch, the doers or sin and evil.

ham eaeh kaaj jagath mo aaeae II
I have come into this world for this purpose.

dhharam haeth guradhaev pat(h)aaeae II
There supreme Guru has sent me for the protection of righteousness.

jehaa(n) thehaa(n) thum dhharam bithhaaro II
Propogate righteousness everywhere;

dhusatt dhokheeyan pakar pashhaaro II 42 II
seize and destroy the sinful and the wicked.

yaahee kaaj dhharaa ham janama(n) II
I have taken birth for this purpose.

samajh laehu saadhhoo sabh manama(n) II
Let the holy men understand this in their minds.

dhharam chalaavan sa(n)th oubaaran II
I have come for spreading divine religion and for protecting the saints.

dhusatt sabhan ko mool oupaaran II 43 II
And for annihilating and uprooting all the tyrants

Guru Ji blessed Sikhs with unconditional amount of prayers

“O’ God of Power; bless me
That Nothing deters me from gracious deeds.
And when fight I must, I fight foresee to win.
That I’m instructed in wisdom only by my higher mind,
That I crave ever to utter they praise.
And when comes the end of my life,
I die fighting in the thick of a righteous war!”

The Sri Guru Gobind Singh Ji t did die fighting for righteousness. The Guru raised his sword not for personal ends, but for righteousness for saving and upholding the Hindu Dharma from the bigotary and oppression of the Muslim Rule.

He sacrificed his father, Dhan Dhan Sri Guru Teg Bahadur Ji, and mother Dhan Dhan Mata Gujjar Kaur Ji, his Four sons (Baba Ajit Singh, Baba Jujhar Singh, Baba Zorawar Singh, & Baba Fateh Singh), and countless of Sikhs (Chali Mukte) to establish righteousness and eliminate tyranny. Overall, Guru Ji's Sikhs whether they were his own blood or took Amrit from Him were Brave Warriors, they always stepped up to their call to fight against those who committed injustices, Guru Ji proclaimed, his Siks would never back down from a Battle 'The Word is the Truth.'

It is impossible to write a paragraph or few pages on the life and accomplishments of Sri Guru Gobind Singh Ji. But a Glimpse of his life demonstrates his devotion and determination to Sikhi. In order to understand why Sri Guru Gobind Singh Ji created the Khalsa, fought against the Muslim oppressors, and preached on the word of One God, we need to take a look at the lives of his Mother and Father; both of them shaped the teachings and blessings of their Son.

His First Great Sacrifice

Sri Guru Gobind Singh Ji requested to his father to fight against those who caused harm to others. It doesn’t matter if you are protecting Muslims or Hindus or Sikhs, they all are from one Human race, and as Sikhs we need to uphold the righteousness of God. Guru Ji wanted to inspire the people with the spirit to stand up boldly for human rights, including that of religion beliefs and tradition. He wanted to make them be ever up and doing for the sake of righteousness, be prepared to suffer and make sacrifices in the cause of freeing the land from the yoke of oppressors, and be ever prepared to suffer in order to relieve others of their troubles. The theme of his teachings was simple,

‘Fear None and Strike Fear in None’

The Guru’s Great Resolve

After Sri Guru Teg Bahadur Ji’s Shaheedi, Guru Ji’s head was carried to Sri Guru Gobind Singh Ji by Ranghreta Sikh, named Jaita. In the old days, he was considered to belong to the low-caste of society. Sri Guru Gobind Singh Ji was touched with the dauntless courage and extreme devotion of the Ranghreta Sikh. Flinging his arms round Bhai Jait’s neck, he declared the Guru’s own Son. It was this time when Sri Guru Gobind Singh Ji proclaimed that no ‘high-class’ Sikh came forward to claim the martyred Guru’s body. Only a Ranghreta Sikh had the daring to pick up the head, and a Lubana Sikh took the risk of taking away and cremating the headless body. Additionally, when Sikhs were questioned by officials whether they were Sikhs, they had all, except the Guru’s immediate followers, denied their faith. Nobody from the so- called high class Sikhs had shown the courage of his convictions and openly declare that they were the martyred Guru’s Sikhs.

The Guru saw in this the danger of backsliding among the Sikhs. ‘it is possible’ thought He, ‘that the Sikhs might fall back into the great sea from which they have been taken out from.’ Hence he vowed that he would make it *impossible for the Sikhs to hide their creed in the future. He would give them such a form and appearance, some such distinguishing marks that even a single Sikh mixed up with thousands of others would be recognizable at once, most easily and unmistakably. A distinctive form and appearance would serve another purpose too. The Sikhs would have to be true and pure in order to maintain the dignity or their distinctive guise, so that none might have a chance or justification to remark. In this way the Sikhs would stand out distinct from others not only in external appearance, but also internal virtue and day –to – day life.