General History
Guru Nanak Dev founded Sikhism in the fifteenth century in Punjab India. The religion went through a unique formation process. Nine Sikh Gurus followed the founder in succession over a period of 239 years (1469-1708). In 1708, Guru Gobind Singh, the tenth Guru, ended the line of personal Gurus by proclaiming Sri Guru Granth Sahib (SGGS), Sikh Holy Scripture, as the eternal Guru of the Sikhs.
Sikhism is not a blend of Hinduism and Islam as is often stated. It is a new revelation altogether. Sikhs believe that the teachings that Sikh Gurus gave the world came direct to them from God. Guru Nanak said to one of his disciples, Bhai Lalo: O' Lalo, as the word of the Lord comes to me, so do I express it ( SGGS p. 722).This view was repeatedly confirmed and emphasised by all the Sikh Gurus.
The Sikh Gurus provided a revolutionary system of thought, aimed at the spiritual social and political regeneration of the people. The Sikh Gurus preached the unity of God. There is only One God of all humankind they said, and emphasised the ideals of Fatherhood of God and the Brotherhood of man. They preached equality of people including gender equality. Sikh Gurus were against the worship of idols, rejected ritualism and ceremonialism and emphasised the seeking of the Divine within. The Gurus taught the Sikhs the possibility of direct Communion between human beings and God. They declared that people should strive to develop God consciousness and carry out God's will on earth. They preached and practised the principles of equality, freedom and justice at a risk to their lives. Two Gurus were martyred (fifth Guru Arjan Dev and the ninth Guru Tegh Bahadur) for upholding their beliefs of equality and the freedom of practice of faith.
In this section we will very briefly review the contribution of each Sikh Guru to the development of the Sikh Faith and institutions.
Sikhism is not a blend of Hinduism and Islam as is often stated. It is a new revelation altogether. Sikhs believe that the teachings that Sikh Gurus gave the world came direct to them from God. Guru Nanak said to one of his disciples, Bhai Lalo: O' Lalo, as the word of the Lord comes to me, so do I express it ( SGGS p. 722).This view was repeatedly confirmed and emphasised by all the Sikh Gurus.
The Sikh Gurus provided a revolutionary system of thought, aimed at the spiritual social and political regeneration of the people. The Sikh Gurus preached the unity of God. There is only One God of all humankind they said, and emphasised the ideals of Fatherhood of God and the Brotherhood of man. They preached equality of people including gender equality. Sikh Gurus were against the worship of idols, rejected ritualism and ceremonialism and emphasised the seeking of the Divine within. The Gurus taught the Sikhs the possibility of direct Communion between human beings and God. They declared that people should strive to develop God consciousness and carry out God's will on earth. They preached and practised the principles of equality, freedom and justice at a risk to their lives. Two Gurus were martyred (fifth Guru Arjan Dev and the ninth Guru Tegh Bahadur) for upholding their beliefs of equality and the freedom of practice of faith.
In this section we will very briefly review the contribution of each Sikh Guru to the development of the Sikh Faith and institutions.
Guru Nanak (1469-1539)
Guru Nanak was born in 1469 at Talwandi (near Lahore) now known as Nankana Sahib, located in Punjab Province of Pakistan. His father Mehta Kalu was an accountant of land revenue in the government. Guru's mother was Mata Tripta and he had an elder sister, Bibi Nanaki. Guru Nanak was born with a Divine status. Sikhs believe he was an embodiment of Divine Light. He was a heavenly messenger and taught humankind the path of righteousness and truth.
Guru Nanak was sent to school at the age of seven, but the student became the Master when he interpreted each letter of the alphabet to his teacher in accordance with Divine Truth. He taught his teacher deeper truth about human beings and God and the way to realize God. This was the first divine message delivered by Guru Nanak (see SGGS p. 432).
In accordance with tradition, Mehta Kalu wanted to invest Guru Nanak with the Janaeu (sacred thread worn by high caste male Hindus). Guru Nanak rejected the religious thread ceremony and said one ought to imbibe spiritual values like love, compassion, contentment and truth.
"Out of the cotton of compassion, spin the thread of contentment. Tie the knot of continence and give it the twist of truth. Make such a sacred thread for the soul. Such a thread, once worn, would never break nor get soiled, burnt, or lost. Blessed is the man who wears such a thread" (SGGS p. 471). Guru Nanak was married to Mata Sulakhni and had two sons Sri Chand and Lakhmi Das. For a few years Guru Nanak was in charge of the granary of the Nawab of Sultanpur. He soon resigned to embark on his divine mission.
One day Guru Nanak disappeared while bathing in the river Baeen. It was presumed that he had drowned. However he reappeared after three days. During this period he had a vision of God's presence. The Almighty entrusted Guru Nanak to preach the Divine Name to the world. Upon his reappearance he announced that 'There is no Hindu and no Muslim' meaning there is no difference between people. All are the children of God.
After this Divine Call, Guru Nanak spent about two decades travelling to different places in India and adjacent countries. During the four long journeys he travelled as far as Assam in the east, Sri Lanka in the south, Tibet in the north and Mecca in the west. He met people of various faiths; Hindus, Muslims, Buddhists, Jains, Sufis, Yogis, and Sidhas. Bhai Mardana, a Muslim minstrel, was his companion during these journeys. He travelled to spread the Word of God, love, peace and harmony among humankind. He expressed his views forthrightly and clearly on God and His Creation, the place of human beings in the universe and how human beings can free themselves from the bondage of the ego self by dwelling on (Naam) the Name of the Lord.
Guru Nanak was sent to school at the age of seven, but the student became the Master when he interpreted each letter of the alphabet to his teacher in accordance with Divine Truth. He taught his teacher deeper truth about human beings and God and the way to realize God. This was the first divine message delivered by Guru Nanak (see SGGS p. 432).
In accordance with tradition, Mehta Kalu wanted to invest Guru Nanak with the Janaeu (sacred thread worn by high caste male Hindus). Guru Nanak rejected the religious thread ceremony and said one ought to imbibe spiritual values like love, compassion, contentment and truth.
"Out of the cotton of compassion, spin the thread of contentment. Tie the knot of continence and give it the twist of truth. Make such a sacred thread for the soul. Such a thread, once worn, would never break nor get soiled, burnt, or lost. Blessed is the man who wears such a thread" (SGGS p. 471). Guru Nanak was married to Mata Sulakhni and had two sons Sri Chand and Lakhmi Das. For a few years Guru Nanak was in charge of the granary of the Nawab of Sultanpur. He soon resigned to embark on his divine mission.
One day Guru Nanak disappeared while bathing in the river Baeen. It was presumed that he had drowned. However he reappeared after three days. During this period he had a vision of God's presence. The Almighty entrusted Guru Nanak to preach the Divine Name to the world. Upon his reappearance he announced that 'There is no Hindu and no Muslim' meaning there is no difference between people. All are the children of God.
After this Divine Call, Guru Nanak spent about two decades travelling to different places in India and adjacent countries. During the four long journeys he travelled as far as Assam in the east, Sri Lanka in the south, Tibet in the north and Mecca in the west. He met people of various faiths; Hindus, Muslims, Buddhists, Jains, Sufis, Yogis, and Sidhas. Bhai Mardana, a Muslim minstrel, was his companion during these journeys. He travelled to spread the Word of God, love, peace and harmony among humankind. He expressed his views forthrightly and clearly on God and His Creation, the place of human beings in the universe and how human beings can free themselves from the bondage of the ego self by dwelling on (Naam) the Name of the Lord.
Maps of the Travels of Guru Nanak
In 1521 Babar a powerful Mughal king invaded India. At Eminabad, Guru Nanak was taken prisoner together with a lot of people. Babar met Nanak and in the ensuing dialogue Nanak fearlessly admonished the king and held him responsible for the destruction and loss of life. Babar was taken by remorse and a new moral and spiritual awakening came over him. He begged for forgiveness from Guru Nanak. He asked the Guru to be gracious to him and at the Guru's behest freed all prisoners of war. Upon blessing him, Guru Nanak instructed Babar: 'deliver just judgment, have reverence for holy men, be merciful to the vanquished and worship God in spirit and in Truth'.
Wherever Guru Nanak went he redirected people from their wayward ways to the love of God and His Creation. He taught them, that to serve God is to serve His Creation. He spoke against superstitious practices and taught the people to live a truthful life in accordance with their faith.
In the last years of his life he founded the township of Kartarpur and settled there. Here he practised the life of a householder, and looked after his farms. Thousands of people came to seek love and peace. Together they sang the glories of God and shared food in the common free kitchen he established. His followers came to be known as Sikhs (disciples). During his lifetime Guru Nanak composed a lot of hymns, which were transcribed and passed on to the next Guru and subsequently included in Sri Guru Granth Sahib.
Before he left for his heavenly abode he appointed one of his disciples Lehna (whom he named as Angad) as Guru. Lehna was selected because of his piety and his willingness to give his all in the name of the Lord. Such was the love for Guru Nanak that both Hindus and Muslims claimed him to be their own. 'Baba Nanak Shah Fakir, Hindu ka Guru, Musalman ka Pir' meaning Guru Nanak is a great saint; he is a spiritual guide of Hindus and Muslims.
Wherever Guru Nanak went he redirected people from their wayward ways to the love of God and His Creation. He taught them, that to serve God is to serve His Creation. He spoke against superstitious practices and taught the people to live a truthful life in accordance with their faith.
In the last years of his life he founded the township of Kartarpur and settled there. Here he practised the life of a householder, and looked after his farms. Thousands of people came to seek love and peace. Together they sang the glories of God and shared food in the common free kitchen he established. His followers came to be known as Sikhs (disciples). During his lifetime Guru Nanak composed a lot of hymns, which were transcribed and passed on to the next Guru and subsequently included in Sri Guru Granth Sahib.
Before he left for his heavenly abode he appointed one of his disciples Lehna (whom he named as Angad) as Guru. Lehna was selected because of his piety and his willingness to give his all in the name of the Lord. Such was the love for Guru Nanak that both Hindus and Muslims claimed him to be their own. 'Baba Nanak Shah Fakir, Hindu ka Guru, Musalman ka Pir' meaning Guru Nanak is a great saint; he is a spiritual guide of Hindus and Muslims.
Guru Angad Dev (born 1504; Guru 1539 - 1552)
A major contribution of Guru Angad was the development of a modified alphabet of Punjabi language referred to as Gurmukhi script. This provided an alternative to the older established Sanskrit as the medium of Holy Scripture. With the use of the Gurmukhi script religion was no longer a mystery. It became a part of daily life. Guru Angad composed some hymns and used the name of Guru Nanak as he was one in spirit with him. The other Gurus who wrote hymns followed Guru Angad's example. Guru Angad continued to promote Guru Nanak's mission of honest living, sharing and meditating on God's Name. He established a preaching center at Khadur. He encouraged women to be actively involved in service to humanity, particularly in the community kitchen. Guru Angad's wife, Mata Khivi, was very devoted and committed to performing this selfless service.
Guru Amardas (born 1479; Guru 1554 - 1574)
Guru Angad appointed Guru Amardas the next Guru. Submission to the Guru's order and the worship of God were the guiding principles in selection of Guru. Guru Amardas was an example of selfless dedicated service and humility.
Guru Amardas established a preaching center at Goindval. He worked to create a casteless society believing in One God. He eliminated caste distinctions by requiring his congregations to pray together and eat together. No one could gain an audience with the Guru without first partaking a meal from the Guru's kitchen. So when Emperor Akbar came to investigate for himself the activities of Guru Amardas and his disciples, he had to sit with the common people and dine with them before he could have an audience with the Guru. Seeing the spiritual atmosphere of the Guru's holy sanctuary, Emperor Akbar was deeply impressed.
Guru Amardas stood for the emancipation of women. He forbade the practice of purdah, (the veiling of women) and sati (self immolation by women on the funeral pyres of their husbands). Women were given equal rights as preachers. Of the 146 disciples appointed as preachers, 94 were men and 52 women. The rejection of the caste system and the equality of men and women were rather radical beliefs in India in the sixteenth century.
Sikhs were encouraged to live the lives of active householders. New forms of ceremonies for birth, marriage and death were introduced.
Guru Amardas established a preaching center at Goindval. He worked to create a casteless society believing in One God. He eliminated caste distinctions by requiring his congregations to pray together and eat together. No one could gain an audience with the Guru without first partaking a meal from the Guru's kitchen. So when Emperor Akbar came to investigate for himself the activities of Guru Amardas and his disciples, he had to sit with the common people and dine with them before he could have an audience with the Guru. Seeing the spiritual atmosphere of the Guru's holy sanctuary, Emperor Akbar was deeply impressed.
Guru Amardas stood for the emancipation of women. He forbade the practice of purdah, (the veiling of women) and sati (self immolation by women on the funeral pyres of their husbands). Women were given equal rights as preachers. Of the 146 disciples appointed as preachers, 94 were men and 52 women. The rejection of the caste system and the equality of men and women were rather radical beliefs in India in the sixteenth century.
Sikhs were encouraged to live the lives of active householders. New forms of ceremonies for birth, marriage and death were introduced.
Guru Ramdas (born 1534; Guru 1574 - 1581)
Guru Amardas appointed Ramdas as the fourth Guru. Guru Ramdas founded the present city of Amritsar, which became the religious capital of the Sikhs. While carrying out his spiritual duties he started the construction of a pool, which measures 150 meters by 150 meters. The Golden Temple (Harmandir Sahib) stands in the center of the pool connected by a causeway.
Guru Arjan Dev (born 1563; Guru 1581-1606)
Under Guru Arjan, Sikhism entered a very important phase in its development. He built the Harmandir Sahib, popularly known as the Golden Temple. He requested HazratMian Mir, a Muslim Sufi saint, to lay the foundation stone of Harmandir Sahib, a remarkable gesture of harmonious relationship and acceptance of people of different faiths.
Harmandir Sahib (also known as Golden Temple) Guru Arjan then turned his attention to Sikh Scripture. He compiled the Guru Granth Sahib, the Sikh Holy Scripture. He included in it the compositions of the first four Gurus and his own and of thirteen Hindu Bhagats, or devotees, five Muslim divines, a Sikh devotee and twelve bards. It is a universal scripture. He installed it in Harmandir Sahib with great reverence.
Guru Arjan was very compassionate. He set up medical centres, one of which was at TaranTaaran for the care of people with leprosy.
Jahangir who succeeded to the Mughal throne was not as liberal as his father Akbar. He would not tolerate the spread of any other faith and found an excuse to order the death of Guru Arjan by torture. Guru Arjan is the first Sikh martyr. While being tortured he said: 'Sweet is Thy Will, O God. Devotion to Thee is the only Boon I seek.'
Harmandir Sahib (also known as Golden Temple) Guru Arjan then turned his attention to Sikh Scripture. He compiled the Guru Granth Sahib, the Sikh Holy Scripture. He included in it the compositions of the first four Gurus and his own and of thirteen Hindu Bhagats, or devotees, five Muslim divines, a Sikh devotee and twelve bards. It is a universal scripture. He installed it in Harmandir Sahib with great reverence.
Guru Arjan was very compassionate. He set up medical centres, one of which was at TaranTaaran for the care of people with leprosy.
Jahangir who succeeded to the Mughal throne was not as liberal as his father Akbar. He would not tolerate the spread of any other faith and found an excuse to order the death of Guru Arjan by torture. Guru Arjan is the first Sikh martyr. While being tortured he said: 'Sweet is Thy Will, O God. Devotion to Thee is the only Boon I seek.'
Guru Hargobind (born 1595; Guru 1606 - 1644)
The martyrdom of Guru Arjan proved to be a turning point in the history of the Sikh faith. Guru Hargobind adorned himself with two swords of miri and piri symbolizing spiritual and temporal authorities.
Guru Hargobind clearly understood the importance of the teachings of Guru Nanak and perceived how they could be applied to meet the socio-religious challenge, which confronted him. Guru Arjan's parting message, to Hargobind to use arms as a recourse did not mean a deviation from the spiritual path. It was quite in consonance with the multidimensional vision of Guru Nanak. It was a signal to the rulers that the Guru would defend the religious and human rights of the people with the sword if necessary.
The Guru fought and won four battles. The purpose was always defensive, never to occupy territory, but to resist the might and power of the Mughal government who had embarked on a policy of discrimination against non-Muslim subjects.
In 1609 Guru Hargobind built the Akal Takhat (Throne of the Timeless) immediately opposite the Harmandir Sahib. In front of the Akal Takhat there is a large open space, where Sikhs assembled from time to time to debate, discuss and make decisions on secular matters concerning the welfare of the community.
In line with the concept of Miri and Piri, Harmandir6 Sahib is the spiritual center and Akal Takhat is the temporal or socio politicalcenter of the Sikhs.
The Guru undertook preaching tours. He toured the Punjab, went to the east, and north to Kashmir. During one of these tours he was questioned, 'How can you be a religious man when you have a wife and children and posses worldly wealth and have arms?' The Guru replied, 'a wife is man's conscience, his children perpetuate his memory, wealth enables him to live, arms are needed to extirpate the tyrants.'
Guru Hargobind clearly understood the importance of the teachings of Guru Nanak and perceived how they could be applied to meet the socio-religious challenge, which confronted him. Guru Arjan's parting message, to Hargobind to use arms as a recourse did not mean a deviation from the spiritual path. It was quite in consonance with the multidimensional vision of Guru Nanak. It was a signal to the rulers that the Guru would defend the religious and human rights of the people with the sword if necessary.
The Guru fought and won four battles. The purpose was always defensive, never to occupy territory, but to resist the might and power of the Mughal government who had embarked on a policy of discrimination against non-Muslim subjects.
In 1609 Guru Hargobind built the Akal Takhat (Throne of the Timeless) immediately opposite the Harmandir Sahib. In front of the Akal Takhat there is a large open space, where Sikhs assembled from time to time to debate, discuss and make decisions on secular matters concerning the welfare of the community.
In line with the concept of Miri and Piri, Harmandir6 Sahib is the spiritual center and Akal Takhat is the temporal or socio politicalcenter of the Sikhs.
The Guru undertook preaching tours. He toured the Punjab, went to the east, and north to Kashmir. During one of these tours he was questioned, 'How can you be a religious man when you have a wife and children and posses worldly wealth and have arms?' The Guru replied, 'a wife is man's conscience, his children perpetuate his memory, wealth enables him to live, arms are needed to extirpate the tyrants.'
Guru Har Rai (born 1603; Guru 1644 - 1661)
Guru Har Rai was also a saint soldier like Guru Hargobind. In the morning and evening he would listen to devotional music in the company of his devotees and then discourse on the Guru's word. He would miss no opportunity to inculcate in his disciples the noble sentiments of humility, compassion and selfless service.
Guru Har Rai set up hospitals for relieving the distress of the sick. Medicines were given free to those who came for treatment. When Emperor Shah Jehan's son, Dara Shikoh was taken ill and the medicine prescribed by the royal physician was not to be found anywhere it was made available by Guru Har Rai from his own dispensary. The Guru also maintained a zoological garden.
Guru Har Rai set up hospitals for relieving the distress of the sick. Medicines were given free to those who came for treatment. When Emperor Shah Jehan's son, Dara Shikoh was taken ill and the medicine prescribed by the royal physician was not to be found anywhere it was made available by Guru Har Rai from his own dispensary. The Guru also maintained a zoological garden.
Guru Harkrishan (born 1656; Guru 1661-1664)
Guru Harkrishan was only five years and eight months old when he was installed as Guru. He gave inspirational instructions to the Sikhs and resolved their doubts. To propagate the faith he sent preachers in every direction.
While he was in Delhi a smallpox epidemic broke out in the city. The Guru travelled to all corners of the city to help relieve those in distress. While caring for and serving those who were suffering from smallpox, Guru Harkrishan himself contacted the disease. Before passing away he uttered the name of the next Guru.
Because Guru Harkrishan cured many who suffered, devotees have the firm conviction that reciting the name of Guru Harkrishan will cure them of all ills.
While he was in Delhi a smallpox epidemic broke out in the city. The Guru travelled to all corners of the city to help relieve those in distress. While caring for and serving those who were suffering from smallpox, Guru Harkrishan himself contacted the disease. Before passing away he uttered the name of the next Guru.
Because Guru Harkrishan cured many who suffered, devotees have the firm conviction that reciting the name of Guru Harkrishan will cure them of all ills.
Guru Tegh Bahadur. (born 1621; Guru 1664 - 1675)
Guru Tegh Bahadur devoted his life to spreading Sikh philosophy. He composed 116 hymns in 15 Ragas. His hymns give a message of non-attachment. He travelled extensively throughout the Punjab and to the east to Bengal and Assam to spread his message.
He founded the city of Anandpur Sahib, which developed into a prominent Sikh spiritual center.
Emperor Aurangzeb perpetrated atrocities and cruelties on Hindus and followed a policy of forcible conversions. Pundits from Kashmir appealed to Guru Tegh Bahadur for help. Guru Tegh Bahadur championed the cause of freedom of religious beliefs. For that he was executed in Delhi on 11th November 1675. He gave his life for the protection of human rights. He gave his head but not his faith. He set an example so that people of all faiths could live to practice their religion freely. He is often referred to as 'Hind di Chadar' (Protector of India).
He founded the city of Anandpur Sahib, which developed into a prominent Sikh spiritual center.
Emperor Aurangzeb perpetrated atrocities and cruelties on Hindus and followed a policy of forcible conversions. Pundits from Kashmir appealed to Guru Tegh Bahadur for help. Guru Tegh Bahadur championed the cause of freedom of religious beliefs. For that he was executed in Delhi on 11th November 1675. He gave his life for the protection of human rights. He gave his head but not his faith. He set an example so that people of all faiths could live to practice their religion freely. He is often referred to as 'Hind di Chadar' (Protector of India).
Guru Gobind Singh (born 1666; Guru 1675 - 1708)
Gobind Rai succeeded his father Guru Tegh Bahadur as Guru at the age of nine. He was an Enlightener who dispelled delusion and brought awareness. He was one with God. He resolved to make a supreme effort to uplift the oppressed people.
He was an excellent poet. He wrote extensively. The main themes of his poems were the glorification of God and the value of arms. His works are contained in the Dasam Granth. There were 52 poets in his Court who enjoyed his patronage.
Guru Gobind Singh made Sikhism into an active movement to fight tyranny and injustice of the rulers and the discriminatory religious oppression of the people by religious leaders.
On the festival day of Baisakhi in 1699 Guru Gobind Singh called all his Sikhs to an assembly at Anandpur Sahib and told them of his mission. Guru Gobind Singh initiated the first five Sikhs with Amrit (nectar) and created a brotherhood of saint-soldiers called the order of the Khalsa(the pure ones). The five were chosen on the basis of their willingness to sacrifice their all for the Guru's cause. He called them PanjPyare or five beloved ones. He gave them the surname Singh or lions. He then made a supplication to the five and begged them to administer 'Amrit' to him. So the five now were the Guru and the Guru the disciple, which prompted the saying 'Wonderful is Guru Gobind Singh, himself theMaster and himself the disciple'. The Guru was then named Gobind Singh. This established the practice that any five practising Sikhs who have taken Amrit and live according to the Sikh Code of Conduct can give Amrit.
The Khalsa was to be brotherhood of faith and a brotherhood in arms at one and the same time. They symbolized the social and religious revolution inaugurated by Guru Nanak.
A code of discipline is imposed on the initiated to ensure commitment on their part to the holy and lofty ideals of Sikhism. It requires a firm belief and practice of the teachings of Guru Nanak and all the nine succeeding Gurus. They accept Guru Granth Sahib as their Guru. The code requires them not to cut their hair, smoke or take intoxicants, not to commit adultery or eat meat slaughtered according other religious rites such as halal or kosher. They must wear five K's (five articles beginning with letter 'K' of the Gurmukhi script). Kes - unshorn hair, Kanga - comb, Kara - iron bangle, Kachha - long shorts, and Kirpan - sword. The Guru believed that outward discipline was essential to maintain inner strength. Males must add the name Singh to their given name and females the name Kaur. There are prescribed prayers to be recited daily. They must be ready to fight for injustice and to fight for what is right.
The Guru used a khanda, a two-edged sword, to stir the amrit in a caste-iron bowl. This sanctified the khanda and together with the two swords of miri and piri as designated by Guru Hargobind and the chakra, the Sikh insignia was created.
In the center is the Two-Edged Sword, representing the Creative Power of God, which controls the destiny of the whole creation. It is the Supreme Power over life and death. One edge of the sword symbolizes Divine justice. The other edge symbolizes freedom and authority governed by moral and spiritual values. The two swords on the outside represent the concept of miri and piri. Piri is the sword of spiritual sovereignty and miri the sword of political sovereignty. In the middle is the chakra, symbolizing the all embracing Divine Manifestation, without beginning or end, Timeless, Absolute.
The Guru wrote to the Mughal King that 'when all other means to restore righteousness fail, it is legitimate to take up the sword.'
Guru Gobind Singh and his Sikhs fought many battles against the Mughal army and some Hindu Rajas. Their purpose was not to acquire territory for its own sake. It was to fight an enemy of their faith and fight for freedom of the people. People of all faiths joined his forces. A notable example is that of PirSaiyadBuddhu Shah, a Sufi Muslim saint who placed himself, his brother, his four sons and 700 of his disciples in the Guru's hand.
Prior to his death Guru Gobind Singh ended the line of personal Gurus by installing Sri Guru Granth Sahib as the eternal Guru of the Sikhs: He declared that the Sikhs are to worship only the Timeless God and seek guidance from Shabad (Word) Guru, Sri Guru Granth Sahib.
On command from the Timeless God, I started this path. All Sikhs are commanded to accept the Holy Granth as their Guru. The Granth is the visible personification of the True Guru Whosoever wants to meet the Divine should study its words. The Sikhs always sing the above poetic instruction at the conclusion of their prayer services.
He was an excellent poet. He wrote extensively. The main themes of his poems were the glorification of God and the value of arms. His works are contained in the Dasam Granth. There were 52 poets in his Court who enjoyed his patronage.
Guru Gobind Singh made Sikhism into an active movement to fight tyranny and injustice of the rulers and the discriminatory religious oppression of the people by religious leaders.
On the festival day of Baisakhi in 1699 Guru Gobind Singh called all his Sikhs to an assembly at Anandpur Sahib and told them of his mission. Guru Gobind Singh initiated the first five Sikhs with Amrit (nectar) and created a brotherhood of saint-soldiers called the order of the Khalsa(the pure ones). The five were chosen on the basis of their willingness to sacrifice their all for the Guru's cause. He called them PanjPyare or five beloved ones. He gave them the surname Singh or lions. He then made a supplication to the five and begged them to administer 'Amrit' to him. So the five now were the Guru and the Guru the disciple, which prompted the saying 'Wonderful is Guru Gobind Singh, himself theMaster and himself the disciple'. The Guru was then named Gobind Singh. This established the practice that any five practising Sikhs who have taken Amrit and live according to the Sikh Code of Conduct can give Amrit.
The Khalsa was to be brotherhood of faith and a brotherhood in arms at one and the same time. They symbolized the social and religious revolution inaugurated by Guru Nanak.
A code of discipline is imposed on the initiated to ensure commitment on their part to the holy and lofty ideals of Sikhism. It requires a firm belief and practice of the teachings of Guru Nanak and all the nine succeeding Gurus. They accept Guru Granth Sahib as their Guru. The code requires them not to cut their hair, smoke or take intoxicants, not to commit adultery or eat meat slaughtered according other religious rites such as halal or kosher. They must wear five K's (five articles beginning with letter 'K' of the Gurmukhi script). Kes - unshorn hair, Kanga - comb, Kara - iron bangle, Kachha - long shorts, and Kirpan - sword. The Guru believed that outward discipline was essential to maintain inner strength. Males must add the name Singh to their given name and females the name Kaur. There are prescribed prayers to be recited daily. They must be ready to fight for injustice and to fight for what is right.
The Guru used a khanda, a two-edged sword, to stir the amrit in a caste-iron bowl. This sanctified the khanda and together with the two swords of miri and piri as designated by Guru Hargobind and the chakra, the Sikh insignia was created.
In the center is the Two-Edged Sword, representing the Creative Power of God, which controls the destiny of the whole creation. It is the Supreme Power over life and death. One edge of the sword symbolizes Divine justice. The other edge symbolizes freedom and authority governed by moral and spiritual values. The two swords on the outside represent the concept of miri and piri. Piri is the sword of spiritual sovereignty and miri the sword of political sovereignty. In the middle is the chakra, symbolizing the all embracing Divine Manifestation, without beginning or end, Timeless, Absolute.
The Guru wrote to the Mughal King that 'when all other means to restore righteousness fail, it is legitimate to take up the sword.'
Guru Gobind Singh and his Sikhs fought many battles against the Mughal army and some Hindu Rajas. Their purpose was not to acquire territory for its own sake. It was to fight an enemy of their faith and fight for freedom of the people. People of all faiths joined his forces. A notable example is that of PirSaiyadBuddhu Shah, a Sufi Muslim saint who placed himself, his brother, his four sons and 700 of his disciples in the Guru's hand.
Prior to his death Guru Gobind Singh ended the line of personal Gurus by installing Sri Guru Granth Sahib as the eternal Guru of the Sikhs: He declared that the Sikhs are to worship only the Timeless God and seek guidance from Shabad (Word) Guru, Sri Guru Granth Sahib.
On command from the Timeless God, I started this path. All Sikhs are commanded to accept the Holy Granth as their Guru. The Granth is the visible personification of the True Guru Whosoever wants to meet the Divine should study its words. The Sikhs always sing the above poetic instruction at the conclusion of their prayer services.
Guru Granth Sahib (1708 - forever)
Guru Arjan compiled the Granth Sahib in 1604. It was then called Pothi Sahib (Sacred Scripture) later referred to as Adi Granth ' first Holy Book. Guru Gobind Singh prepared the final version currently in use in 1706. He made no changes to the first version except adding the compositions of the ninth Guru. In 1708 he declared it as the eternal Guru of the Sikhs. 'The Word is the Guru and Guru is the Word. In the Word is contained the nectar.' (SGGS p. 982) and 'The holy book is the abode of God.'
Guru Granth Sahib contains the beliefs of the Sikh faith and is written in praise of God. It is the first religious scripture of its kind. The Sikh Gurus compiled it during their lifetime. In addition to the Gurus, its contributors include many holy men (Muslims and Hindus) from all over India. The selection criteria, was the contributors' belief that the same God exists in every human being. For Example 'God is the Father of us all. His reflection is in everyone of us' (Kabir a Muslim saint, SGGS p. 1349). 'In every heart there is God, none else than He speaks from there' (Namdev, a Hindu devotee SGGS p. 988).
Sri Guru Granth Sahib gave a new outlook and philosophy to the people. The use of Gurmukhi script is significant and so is the use of Arabic, Persian, Punjabi, Hindi, Sanskrit and local dialects which indicate that God listens to prayers in all languages. God was not restricted to the high classes or castes. The inclusion of hymns written by saints or holy men belonging to the so-called low castes proved that any person, whatever his birth or faith, could become a holy person. No community or an individual has a monopoly on God and no one can claim to be the sole representative of God on earth.
The Holy Scripture, Sri Guru Granth Sahib, is installed in every Sikh Gurduara (place of worship). It is the focus of all Sikh ceremonies, including the naming ceremony, weddings, initiation and death ceremonies as well as private devotion. Sikhs treat Guru Granth Sahib with great reverence. It contains the word of God. It is Shabad (Word) Guru. It is handled with the reverence that would be shown to a personal Guru.
In the Gurduara, the Guru Granth Sahib is placed on a special high platform (Sikhs refer to it as Takhat, meaning a throne) under a canopy. Worshippers bow or prostrate before it before they are seated for prayers. As a mark of respect no one turns their back to Guru Granth Sahib.
Sikhs went through a lengthy period of persecution after the death of Guru Gobind Singh. Ahmad Shah Abdali a ruler from Afghanistan continued to invade India and cause havoc. His invasions lasted until 1767. The Sikhs went through their darkest period and suffered a number of holocausts but eventually triumphed. They organized themselves into 12 misls (cavalry groups) for their defense and survival. They struggled for leadership among themselves and finally Ranjit Singh one of the leaders of the misals prevailed and in 1799 the Sikhs occupied Lahore. For the next 40 years they controlled the Punjab and much of North West Frontier including Jammu and Kashmir. Maharaja Ranjit Singh passed away in 1839 and the British succeeded in annexing the Punjab in 1849. The Sikhs used non-violent methods to fight for their rights and freedom and obtain justice. Of particular significance is their non-violent campaign during 1920-1925 against the British to obtain control of their Gurduaras. These had been handed over by the British as private property to some. They succeeded and in 1925 the Sikh Gurduara Act was enacted, handing over the control of all Sikh Gurduaras in India to the Shiromani GurduaraParbandhak Committee (SGPC) also set up by the Act. This is the premier Sikh body today.
Guru Granth Sahib contains the beliefs of the Sikh faith and is written in praise of God. It is the first religious scripture of its kind. The Sikh Gurus compiled it during their lifetime. In addition to the Gurus, its contributors include many holy men (Muslims and Hindus) from all over India. The selection criteria, was the contributors' belief that the same God exists in every human being. For Example 'God is the Father of us all. His reflection is in everyone of us' (Kabir a Muslim saint, SGGS p. 1349). 'In every heart there is God, none else than He speaks from there' (Namdev, a Hindu devotee SGGS p. 988).
Sri Guru Granth Sahib gave a new outlook and philosophy to the people. The use of Gurmukhi script is significant and so is the use of Arabic, Persian, Punjabi, Hindi, Sanskrit and local dialects which indicate that God listens to prayers in all languages. God was not restricted to the high classes or castes. The inclusion of hymns written by saints or holy men belonging to the so-called low castes proved that any person, whatever his birth or faith, could become a holy person. No community or an individual has a monopoly on God and no one can claim to be the sole representative of God on earth.
The Holy Scripture, Sri Guru Granth Sahib, is installed in every Sikh Gurduara (place of worship). It is the focus of all Sikh ceremonies, including the naming ceremony, weddings, initiation and death ceremonies as well as private devotion. Sikhs treat Guru Granth Sahib with great reverence. It contains the word of God. It is Shabad (Word) Guru. It is handled with the reverence that would be shown to a personal Guru.
In the Gurduara, the Guru Granth Sahib is placed on a special high platform (Sikhs refer to it as Takhat, meaning a throne) under a canopy. Worshippers bow or prostrate before it before they are seated for prayers. As a mark of respect no one turns their back to Guru Granth Sahib.
Sikhs went through a lengthy period of persecution after the death of Guru Gobind Singh. Ahmad Shah Abdali a ruler from Afghanistan continued to invade India and cause havoc. His invasions lasted until 1767. The Sikhs went through their darkest period and suffered a number of holocausts but eventually triumphed. They organized themselves into 12 misls (cavalry groups) for their defense and survival. They struggled for leadership among themselves and finally Ranjit Singh one of the leaders of the misals prevailed and in 1799 the Sikhs occupied Lahore. For the next 40 years they controlled the Punjab and much of North West Frontier including Jammu and Kashmir. Maharaja Ranjit Singh passed away in 1839 and the British succeeded in annexing the Punjab in 1849. The Sikhs used non-violent methods to fight for their rights and freedom and obtain justice. Of particular significance is their non-violent campaign during 1920-1925 against the British to obtain control of their Gurduaras. These had been handed over by the British as private property to some. They succeeded and in 1925 the Sikh Gurduara Act was enacted, handing over the control of all Sikh Gurduaras in India to the Shiromani GurduaraParbandhak Committee (SGPC) also set up by the Act. This is the premier Sikh body today.
Summary
According to Sikhism there is only One God. God sends His emissary called Guru, who is the embodiment of Divine Light. Sikhs have ten Gurus but they believe they were one in Spirit. As one candle is lit from another the Divine Light passed from one Guru to the next as succession took place. There is testimony of this in the Guru Granth Sahib. 'The Light in Guru Angad was the same Light as in Guru Nanak. The Master had only changed His physical Body' (SGGS p. 966). All Gurus used the name Nanak in composing their hymns. God delivers His message ' Gurbani(now included in Sri Guru Granth Sahib), through His emissary, the Guru. So since 1708 for Sikhs the Divine Word is the Guru forever. Sikhs strictly reserve the title of Guru to the ten personal Gurus (Guru Nanak to Guru Gobind Singh) and to Guru Granth Sahib only.
Over a period of 239 years the Sikh Gurus contributed to the world a belief in one God and one humanity. They popularised the use of Gurmukhi script for writing the Scriptures, which spread Sikh beliefs to all humankind. They put forward the Sikh philosophy and established Sikh institutions. They built the spiritual center Harmandir Sahib, and the temporal center Akal Takhat propagating the doctrine of Miri and Piri, a balance between the spiritual and the empirical life. They instituted ' sangat' and ' pangat' ' praying together and eating together. Finally they gave the Sikhs a distinct identity, with the requirement of maintaining a uniform of the five K's: kachha, kanga, kara, kes and kirpan .