Khalsa - Guru Gobind Singh Ji 's Vision - VIII

Necessity of Today
Whatever Guru Gobind Singh has said is of great necessity today. He has said that the Khalsa vanquishes the five evils, forsakes criticism, anger, others’ wives, and others’ wealth. We should live by this commandment, and then the Khalsa will be everywhere. It is just possible that the whole world will become Khalsa.

Guru is Always Alive
The Guru is always alive. Guru Ramdas says, “Sat Guru mera sada sada, na avay na ja-ay. Oh abnasi Purakh hai, sab me reha samaye—My Guru always remains. He neither comes nor goes. He is immortal and is pervading in everything.” [GGS 759]

"Guru Gobind Singh always exists. He exists today, he will exist in the future, and he existed in the past as well. His voice and his dharam will always remain lofty; they will never end". 

"Dharam is so very powerful that it may increase but it cannot decrease".

We should become good examples. To the extent that we become good examples, the demand will increase. Demand always follows display of good samples.

Be Yourself
Keep your language; keep your culture. We should not let these things be forgotten.

Adopt other good things also, but not not let go of your own dharam, your culture, your language. 

Keep them strong within your families so that they will not be lost. Do not become so advanced that you forget your language, your culture, your dharam. If these things slip away, it does not take external force to kill a person; he is automatically finished.

At present, what has happened? “Sharm dharam doe chhap khaloe, kurh phare pardhan be lalo.—Modesty and righteousness are both hidden. Oh Lalo, lies have become most powerful.” “Kazian bhaminan ki gal thaki agad parhe shaitan be lalo—Oh Lalo, the power of Muslim kazis and Hindu holy men has decreased and Satan is conducting the marriage ceremonies.” [GGS 722] Satan is now in control everywhere.

Therefore we must follow Guru Gobind Singh. We must not take anything home except our own honest earnings. If we take anything else, we are not even human beings, not to mention Khalsa.

All of us who are sitting here should stop and think: Are we following the commandments or are we just saying so? There is great power in the Hukam of Guru Gobind Singh, and great need for these commandments at present, so that cooling may flow into our societies and our homes. The Khalsa’s family is thus: If anyone has fallen, has become weak, or has lost his voice in society, the Khalsa enters that family to give them courage, to give them love.

There is no one who is not ready to agree to the commandments of Guru Nanak, of Guru Gobind Singh. Everyone has become ready to accept them. But we must become an example of the commandments. Then after seeing us, people will believe in our Father.

Guru Gobind Singh said, “Jab lag khalsa rahe niara, Tab lag tej diya main sara—So long as the Khalsa remains distinct, I give them full glory.” [Sarab Loh] Distinction means telling the truth, having compassion, loving, considering the commandments of Guru Gobind Singh as applicable even today. One should stand upon those commandments twenty-four hours a day.

This is what it means to be distinct. To remain steadfast in truth is very difficult.

--The End.

Khalsa - Guru Gobind Singh Ji 's Vision - VII

Set an Example

We will have to provide good examples, for at present our bad example is spreading in the minds of the people like poison. When we speak of righteousness, people will look at our practical life. When we preach about what Guru Gobind Singh says, people will surely look at our own lives. Not only will they look at that time; they will keep on looking at us. In those places which are the sources of dharam, we especially need to set a good example. We are not to lecture about Khalsa and keep committing the same offences. 

The greater a person’s responsibilities, the more essential it is that he put his house in order, eat only from his own earnings, and bring home only his own earnings. It is illegal for us to bring others’ things to our house. Charity is poison itself. Guru Nanak says, “Hak paraea Nanaka us suar us gae—Oh Nanak, what does not belong to you is like the flesh of a pig for Muslims or of a cow for Hindus.” [GGS 141]

Being Khalsa is to Love Others

What should be increased is love for others, coming together in love. If you become angry in your Gurudwara's, control your anger. Control your anger everywhere, for “Khalsa krod tiagay—Khalsa renounces anger.” 

Guru Gobind Singh has told us to renounce anger, but instead we are overcome by it. Our criticizing of others has also overpowered us. Sometimes we tell lies, sometimes we lose our good character, sometimes we grab the rights of others. We should forsake all these faults.

Once we have done so, then we need not ask what will happen to Sikhism in the future, or what happened in the past. What we have will remain for time immemorial. Over the ages, it will not be destroyed. It will never decrease, in any period, and in some period it will increase.

It Is Time To Act Now

Now it is necessary for us to act. There are so many large gatherings, so many large scale recitations of scripture, long lines of Akhand Paths, but why don’t people change their lives? As Guru Nanak has said, “Likh likh parhaia, teta karhia, parhe sune kiya hoi, jo sahaj no milio soi—What will come of reading and listening if you have not met Him naturally? The more you read, the more you are engulfed.” [GGS 467, 655] 

Therefore, let us all start working to become Khalsa. The power of Khalsa is within us. This power does exist.

Mahan Singh acted upon the teachings and thus became who he was. Daya Singh acted upon the teachings and thus became who he was. Maharaj Guru Gobind Singh spoke of Five Beloved Ones. He did not say, “All have become beloved ones.” Only a person who obeys the commandments, who always keeps the orders in mind, is a beloved one.

Now people are grabbing property illegally, telling lies and losing their morals, and at the same time they are taking Amrit. They are taking amrit, and at the same time they are quarrelling. Where are they quarrelling? At our holy places, the house of our Guru. You must therefore control these things now.

The second issue is what will become of Sikhs in the future? Sikhs will always excel if they continue following the Guru. The commandment of the Guru is very powerful. In the Guru’s hukam there is Light, Light, Light.

I will say firmly that Sikh religion is not a confining circle, not a boundary. It is the enlightened wisdom of the cosmos. So long as the cosmos remains, this enlightened wisdom will remain. But some Sikhs have taken the position that they think no one is special except themselves. Thereafter, there have been conflicts.

Instead, win the minds of the people. Guru Nanak and Guru Gobind Singh won the minds of the people with their enlightened wisdom.

They never said anything which they did not practice. Therefore we should all follow their commandments. The blessing of Guru Gobind Singh is within us. People will believe whatever we say about Guru Gobind Singh. At present we do not believe ourselves; how can others believe?

--To be continued...

Khalsa - Guru Gobind Singh Ji 's Vision - V

Needed Now and Ever.

At this point in time, we cannot say that what Guru Gobind Singh has said is necessary only today. It was needed lakhs of years before now, and it will be needed lakhs of years into the future.

What is Right?

Before we celebrate such days as the 300th anniversary of the Khalsa Panth, we should bring home only those things to which we have a right. If a person is a farmer, he should bring to his home only that which he has earned with his two hands. If a person is an officer, he should bring home only that money which is his salary. 

If a person is responsible for any management position, and people bow before him and offer him things, a person who has faith in the Guru will feel that he has no right to take that nor will he have any part of it. 

Our part is only one: We are to give our ten percent tithe. This is true whether we become a leader, a sevadar, a worker, or a minister. Why? The Guru is our Father and we are all members of his family.

We should therefore consider what will happen to Sikhs now and what will happen in the future. You all know that Sikhism is not something which will end now; it will remain forever. What is Sikhism? It is the commandments of Guru Gobind Singh and Guru Nanak. Their commandments will never end in this world.

Thus it is good to celebrate the 300th anniversary of the Khalsa Panth. But in reality, as it is written in Gurbani, Hukam mania howai parwan, ta khashame ka mahal pae si—You can draw near to your Guru only when you obey the commandments.” [GGS 471]

Power Within

We have within us the power of Khalsa, the power of a Sikh. Guru Gobind Singh has said, “Har japia Har hoea—By chanting the Name of God, one becomes God.” The power of God is within us twenty-four hours a day. When we will set ourselves aside, then the power of God will remain and our power will not. Thus Maharaj has said, “Duwai te ek roop hoe gaeo—From duality, I became one.” [Dasam Granth 55] Which duality? That of feeling, “I am separate from God.” The Guru is always pervading in us—in our breath, in our life force, in our actions.

Khalsa

Do not consider “Khalsa” an ordinary word. It does not refer to outer dress. It means that with the outer dress, you take dharam within. Although at present we have good houses, good food, vehicles, all worldly possessions, we should not think that we have become Khalsa by obtaining these things. To become Khalsa, we will have to overcome the five evils. 

To become Khalsa:

• We will have to forsake lying. 
• We will have to forsake criticizing others. 
• We will have to forsake what is evil and grasp what is good.

If we are to be Gurmatt [following the Guru’s instructions] rather than Manmatt [following one’s own mind], then The Guru says to us night and day, “Control your thoughts; control your thoughts.” Thus Guru Gobind Singh says that one who is Khalsa controls his anger. There have been so many proofs of this way, so many generous actions. Those who were Gurmatt offered their heads; they left their homes and sacrificed their family life. Even in poverty, even in physical weakness, while staying in the mountains or the forests, they were following the hukam of Guru Gobind Singh. Even when they became homeless, they considered the orders of the Guru most important. They truly became Khalsa. Even when their heads were cut off, the power of the Khalsa was not diminished. Even when their limbs were cut off, the Khalsa did not waver.

--to be continued...

Khalsa - Guru Gobind Singh Ji 's Vision - IV

Khalsa Meaning

Khalsa does not mean that you become Khalsa merely by keeping your hair, tying a turban, and calling yourself Khalsa. No! A Khalsa must maintain his inner character. As it is stated, “Khalsa forsakes other’s wives; Khalsa casts no evil eye on the belongings or wives of others; Khalsa forsakes criticizing others; Khalsa defeats the five inner evils; Khalsa burns his karma.” [Bhai Nand Lal, Tankha Nama}

Therefore, we will have to put all these principles into practice. Khalsa will not excel by adopting symbols but by practical action.

*In their homes, their fields, their offices, everyone should attempt to make their mind steady and to be just and wise in making decisions. 

Those whose minds come under their control become very powerful. Historically, when the names and actions of such people were spoken of, the corrupt people became frightened, and evil folded its beddings and fled. Thence fear spread that the Khalsa had come.

However, now we have all become so-called “Khalsa.” Anyone who is stealing money from the treasuries is calling himself Khalsa. Anyone who is looking at the daughters and sisters of others with evil intentions is calling himself Khalsa. Anyone who is telling lies is calling himself Khalsa. Anyone who has tied a turban and kept his hair is calling himself Khalsa. But these are only our outer symbols. 

The symbol of dharam is to tell the truth, do justice, share with everyone—to share one’s income, good thoughts, and good deeds—, to consider Guru Gobind Singh as one’s father and as God, and to consider Him nearer than one’s hands and feet.

Therefore, if even a single bad thought has entered our mind, we cannot call ourself Khalsa.

We read Gurbani for this purpose: to control our thoughts. We must also meditate in order to control our thoughts. To control our thoughts, as Guru Arjun Dev has said, “Sas giras na visrai—Do not forget Him for a single breath.” [GGS 53] 

When we think of Him, perhaps evil will not gain entry into us. If a person is driving a tractor, he should think of Him while driving the tractor. As a person is ploughing, he should turn his thoughts toward Him and say, “Oh God, please bless us.” In your office or within your family or social circle, you should remain united with Him. By “united,” I mean that you should not do what He has prohibited.

Maharaj Ji has stated very strictly, “Chhodo parani koor kabarha—Oh human, forsake telling lies. That is all waste.” [GGS 1025]. He has referred to lies as garbage. He says, “Ninda bholi kisai ki nahin; Manmukh mugadh karan.—It is not good to criticize anyone. Criticism comes from those who are only following their own minds, and they are fools.” [GGS 775]. When we criticize, we stray outside the commandments of the Guru. If we tell lies, we are straying outside the commandments of the Guru. When ego and self-interest appear within us, we are straying outside the commandments of the Guru.

The main thing is that “Man bas awe Nanaka je puran kirpa hoe—Our mind comes under control only when there is complete grace.” [GGS 928] We are to control our mind.

 Only one who has controlled his mind has become Khalsa.

Only one who has controlled his mind has become a Sikh. 

Only one who has controlled his mind has become a GuruSikh—a loving obeyer of the Guru.

--to be continued...

Khalsa - Guru Gobind Singh Ji 's Vision - II

Is Khalsa a symbolic label?

“Khalsa” is the name of character—of one who has no anger, no greed, no egoism, no doubts, who has full faith in God, and who sees Guru Gobind Singh and God as one. We must accept that God and Guru Gobind Singh are not separate. Guru Gobind Singh has spoken that which has come from God. He has imparted those ethical codes which God has explained.

Is a Sikh rigid or tender-hearted?

If anyone believes in Sikh religion in a rigid sense, there will be clashes. Consider this: Is a Sikh rigid or tender-hearted? Sikhs have helped all weak people, helped people of every caste, helped all religions. A Sikh is ever-living. 

How does Guru Nanak describe a Sikh? “Sikhi sikhia Gur vichar—A Sikh is one who considers the orders of the master.” [GGS 465] Anyone who follows the orders will never think himself separate from Guru Gobind Singh. His hand will never be lifted for evil actions. His feet will never walk toward evil deeds. His thoughts will never turn toward evil thinking. 

Guru Gobind Singh has said, “Khalsa panjan ko mare—The person who is Khalsa vanquishes the five evils within himself” [Bhai Nand Lal, Tankha Nama]. When these five evils—desire, anger, greed, attachment, pride—are vanquished, the Khalsa will be ever-living.

The day when the Khalsa Panth was created, almost 300 years ago, is a very auspicious day because Guru Gobind Singh cast aside evil by his blessings, his merciful gaze, and his enlightened wisdom. That inner light of which Guru Nanak had spoken when he said “Jot rakhi ta tu jug meh aya” became evident in the Khalsa. Thence there was no fear, no effect of the times, no effect of death. When that Light was seen inside, when that enlightenment appeared within a person, then Guru Gobind Singh called that Khalsa.

The virtues of the Khalsa will be needed in the world forever. Even if this world ends and God remains alone, Khalsa will exist. What is Khalsa? Guru Gobind Singh said, “Bharam bhed terahe niara, so khalis Satguru hamara—The one who is above impulses and distinctions, that pure truthfulness (khalis) is my True Guru.” [Sarab Loh] The one whom Guru Gobind Singh is calling his Sat Guru, Truth, is God. Anyone who recognized the Power of God within himself—"Tuhi mohi, mohi Tuhi, antar kaisa—You are me, I am You. There is no difference.” [GGS 93]—was called Khalsa.

-- to be continued...

Khalsa - Guru Gobind Singh Ji 's Vision

"Guru Gobind Singh's Mission is Universal. Once when Guru Gobind Singh was in a state of intense longing for God, a state of enlightenment, he said, 'Jale Hari, Thale Hari, Oore Hari, Pare Hari.'—God is in water, God is in the earth, God is in mountains, God is in caves, God is far and near. The mission of Guru Gobind Singh was not just for some few people of one religion. Guru Gobind Singh was the follower of the One All-Prevading God.

Faith and Surrender

Speaking With Heart

We say, "Oh God, everything is yours." But we are only speaking with our tongue, not with our heart. God knows our inner self. When we truly offer everything to God, He gives us everything to use, though not to own. To feel that someone Else is the owner of these things frees us.

Guru Arjan Dev says, "Whosoever has God as his friend never wants for anything." 

He has all happiness, he has all joy, because his dealings are with God. Whatever he says will be fulfilled by his Father.

We need not worry. The only thing we should worry about is whether we have hurt anyone's feelings or deprived anyone of their rights. It is God's job to take care of us, just as God takes care of all creatures.

Tender Mind

God has given us a mind that is so tender, so full of love and truth. But we harden it by worrying. From morning to evening, we worry about what will happen next. Our anxiety actually creates accidents. Instead, hold fast to truth, love, and joy by loving God. We should at last admit that nothing happens without God's orders. We should unite with the One who gives the orders.

Jesus was asked, "Master, what are you? At your word, the fig tree which was not bearing fruit has withered, the wind has stopped, the waves of the ocean have subsided, and the water has become like a road beneath your feet. What are you?" 

Jesus replied, "I am nothing. The difference between you and me is that I have faith. I know that everything is under my Father's command. When I see my Father and say something, my father immediately does that. If you have faith even the size of a mustard seed, your thought can move a mountain."

We should pray, "Dear God, please give us that faith which cleans our mind of all doubts, leaving only love." Once you receive God's love, you will be filled with so much love for Him that whatever you ask of God, He will provide. 

Don't Lose Faith

Even if you do good deeds and follow a spiritual discipline, you still may experience difficulties in the world. But do not lose faith, for through these difficulties, the actions of your past lives are being cleared away. People assume that everything should go according to their own desires. That cannot be. Our lives are shaped by our past deeds and thoughts, from hundreds of thousands of previous lives. Our karmas from all these lives form a crust of filth on our mind. If we want to change our fortune we must burn our karmas with the fire of meditation. Sometimes so much rubbish has accumulated that even if we set it on fire it will keep burning for days. With such heaps of rubbish, it is unrealistic to think that we will achieve something simply by performing some special worship for ten days or forty days. Trying to bargain with God like this is of no value. Whether we worship God or not does not add to or detract from His greatness. The whole of Creation is already worshipping Him. Where we crave results there are desires. And where there are desires, there is no true love of God. Think, "Whatever I have done, I have received my due." Do not blame others for what happens to you.

It is the person who has cleared all his karmas who knows God as the One who fulfils all desires and gives all happiness—Icha purakh, Sarab Sukh Data. There is no difference between him and God, between his thought and the thought of God.

In order to be made into precious jewellery, gold must first be melted in the furnace. A washer-man whacks and whacks clothes to clean them. It is not that God treats us unkindly; we are drubbed to cleanse our filth and to purify our mind. The filth will only leave us through constant pounding. pounding, pounding.

God says, "I am the Doer of whatever is happening. Accept this. Don't worry, don't become angry or envious. You know only one birth, but your age is actually hundreds of thousands of years. These things only appear to be difficulties because you do not understand them. Think of them instead as My Love. Actually, the sword was coming to cut off your head, but only its shadow has brushed you."

Jesus said, "Anyone who walks toward me and faces difficulties along the way is blessed. If they are coming to me and other people trouble them, they are blessed; if they become sick, if they are poor, if people are stoning them as they walk toward me, they are blessed."

Many infants were killed by the king when Jesus was born. The king had learned that a great power had been born and he hoped to end that threat to his supremacy by ordering all the babies in the area killed. Many babies were killed, but Jesus's parents took him away safely. As soon as the king passed that order, God ordered that the new Sun should rise quickly, and the king’s light was covered with darkness. God embraced Jesus and kissed him, and said, "My son, whatever I say to you will remain forever on the earth." The infants who died for the sake of Jesus were all reborn into great houses; they enjoyed worldly blessings and they themselves became great. People who are killed for the sake of a Prophet of God are always reborn into very good lives, they are especially blessed by God. God is very watchful when His Prophets come to the world. It is a period of great blessings.

Mental Freedom

What Freedom Is?

We think we are free, but freedom does not mean we can do all sorts of bad things and without any consequences. A person who lives that way is bound, a slave to his raving mind and passions. Freedom means not being a slave to any habit. We are so bound by our bad habits that we cannot escape them. We live in our own egos. 

The Gurus say, "Where there is I-centeredness, God is not there. When God comes, the ego vanishes." 

In thinking, "This is mine, I am this," we create many difficulties in our lives. By contrast, when our ego is gone, God takes care of us and brings us success. 

As Guru Gobind Singh says, "The One who is the Remover of Difficulties comes and stands before you."

Meditation is essential to develop will power. When your thoughts are under control, you become free. When your mind is clear, you can conquer the whole world.

As the Prophet Mohammad says, "Do jihad"—struggle for good. The greatest jihad, he says, is to control the raving mind. 

Guru Nanak likewise said to struggle against your weaknesses — by rising in the early morning ambrosial hours to meditate and by working hard all day or night.

Your mind is like a horse. 

If your horse is strong, it will outdistance all the other horses. 

If it is weak, no matter how much you urge it on, it fails. 

If it is untamed, it may throw you. 

Today, all the horses are out of control. Like a horse who keeps throwing its rider, our thoughts are shaking us from within. "What is going to happen now? Things are not going according to my plans." Everyone's mind is out of control, so accidents happen—we hurt each other's feelings, take away other's rights, and attack others. All the horses are wild and untamed. No rider is able to hold onto the reins. How can you rein in your wild horse? Control your desires. You need not even use your own strength. Rather, start loving God and meditating. It is best if the reins are in God's hands. Know that whatever God does is right.

In addition, always try to live close to nature, for you will be very near to God. Worry, fear, and pressure will be far from you. Your mind will be open, free, and clear, with no enmity. Your mind will be fearless, kind, and full of love. The muscles of your mind—as well as of your body—will be strong. A person with a strong mind is not susceptible to evil; it cannot enter his thoughts. His mind goes straight ahead. And one day his inner truth mixes with the Great Truth.

Prophets of One Light

God has been here from the beginning; God will go on forever. But from time to time, the number of people who have pure minds full of faith in and love for God decreases. The people have forgotten; their minds have become impure and they do not listen to a Power they cannot see. Then God, who is both manifest and un-manifest, has to come in the physical form of a Prophet. For people will only follow someone whom they can see and hear. With God's blessings, God's grace, and God's mercy, this person begins to realize God, and God's Power and Light start working through his tongue and heart.

God chooses Prophets but does not reveal anything to them in the beginning. When the right time comes, God gives them gyan. God then discloses certain things to them at certain times, but still keeps many things secret. After God begins using a person as His Messenger, that person no longer works from his own mind or his own heart. It is all God's work.

All the Prophets have come from the same light; they all give the same basic messages. None have come to change the older revealed scriptures; they have come to remind people of the earlier Prophets' messages which the people have forgotten. We have made our separate religions into walled forts, each claiming one of the Prophets as its own. But the Light of God cannot be confined within any man-made structures. It radiates throughout all of creation. How can we possess it?

None of the Prophets belongs to just one caste, one creed, or one nation. Jesus is not confined to Christianity; Moses is not a Jew; the Prophet Mohammed is not a Muslim; Guru Nanak is not a Sikh. They have not come to establish institutionalized, sectarian religions. Those divisions are created by humans and reflect their own policies. By contrast, the Prophets come into the world with a message from God. They come to remind people of God’s teachings making them fresh and new again; they come to teach love, to encourage service to humanity, to remove ignorance by enlightening people with the knowledge of God. They come to change our consciousness; they come to show us how to live.

Human beings do have spiritual wisdom deep within themselves; the One who creates the world is already sitting in their souls. But it is only when a Prophet of God comes down and starts speaking with Divine Wisdom that it awakens in people. The Prophet reminds them of the truth they know but have forgotten.

Sikh Martyrs Bhai Dharam Singh Ji

BHAI DHARAM SINGH JI, (1666-1708), was one of the Panj Piare or the Five Beloved, the forerunners of Khalsa, came of farming stock. 

He was the son of Bhai Sant Ram and Mai Sabho, of Hastinapur, an ancient town on the right bank of the Ganges, 35 km northeast of Meerut.

Dharam Das, as he was originally named, was born around 1666. As a young man, he fell into the company of a Sikh who introduced him to the teachings of the Gurus. 

He left home at the age of thirty in quest of further instruction. At the Sikh shrine of Nanak Piao, dedicated to Guru Nanak, he was advised to go to Guru Gobind Singh at Anandpur, where he arrived in 1698. 

Baisakhi

A few months later came the historic Baisakhi congregation at which five Sikhs responding to five successive calls of Guru Gobind Singh offered one after the other to lay down their heads Dharam Das was one of those five. The Guru blessed them and called them Panj Piare, the five beloved of him. 

They were anointed as the first five members of the brotherhood of the Khalsa inaugurated on that day. Guru Gobind Singh then begged them to administer to him the vows of initiation. 

Dharam Das, who, after initiation, became Dharam Singh, took part in the battles of Anandpur. He was in Guru Gobind Singh's train when Anandpur and thereafter Chamkaur were evacuated. 

He accompanied Bhai Daya Singh to the South to deliver Guru Gobind Singh's letter, the Zafarnama, to Emperor Aurangzab.

During the war of succession following the death of Aurangzeb on 20 February 1707, Guru Gobind Singh took the part of the rightful claimant to the imperial throne, Prince Muazzam and sent for his help Bhai Dharam Singh who with his small band of Sikhs fought in the battle of jajau (8 june 1707). He accompanied Guru Gobind Singh to Nanded and was with him at the time of his heavenly abode on 7 October 1708. A Gurdwara there preserves the memory of jointly Bhai Dharam Singh and Bhai Daya Singh.

ਜ਼ਫ਼ਰਨਾਮਾ; Zafarnama; ज़फ़रनामा; ظفرنامہ- - Letter of Victory.

The Zafarnāma /zəfərnɑːmɑː/ (Punjabi: ਜ਼ਫ਼ਰਨਾਮਾ, Persian: ظفرنامہ‎, Hindi: ज़फ़रनामा, lit. Epistle of Victory) as a victory letter sent by Guru Gobind Singh in 1705 to the Mughal Emperor of India, Aurangzeb after the Battle of Chamkaur. The letter is written in Persian verse.

About Letter

Guru Gobind Singh sent Bhai Daya Singh to Ahmednagar to give it to Aurangzeb. However it is said that a copy of the Zafarnama, written in the hand of Guru Ji, was found with the Mahant of Patna Sahib in 1890 and one Babu Jagan Nath made a copy; this copy was somehow misplaced by him. 

Since Babu Jagan Nath was himself a scholar in Persian language, he could reproduce it from his memory and got it printed in Nagri Parcharni Patrika in Benaras. He is also believed to have sent a copy to Sardar Umrao Singh Shergill in Amritsar who is said to have given it to Khalsa college and which in turn reproduced in Makhz-e-Twarikh Sikhan. In Punjab newspapers, it first appeared in the Khalsa Samachar of 16 July 1942. Then in 1944, Kapur Singh ICS published it in Urdu Ajit of Lahore under the heading "Fatehnama". It is quite possible that in the process of translations and publications of the Zafarnama at different stages, some verses were not reproduced correctly and what we have today is not the original Zafarnama of Guru Ji in its entirety. The abrupt end of the Zafarnama also indicates that it is not complete and that some verses have been left out

In Brief

In this letter, Guru Gobind Singh reminds Aurangzeb how he and his henchmen had broken their oaths sworn upon the Qur'an. He also states that in spite of his several sufferings, he had won a moral victory over the Emperor who had broken all his vows. Despite sending a huge army to capture or kill the Guru, the Mughal forces did not succeed in their mission.

111 Verses

In the 111 verses of this notice, Guru Gobind Singh rebukes Aurangzeb for his weaknesses as a human being and for excesses as a leader. Guru Ji also confirms his confidence and his unflinching faith in the Almighty even after suffering extreme personal loss of his Father, Mother, and all four of his sons to Aurangzeb's tyranny. Guru ji invited Aurangzeb to meet him in Kangar village near Bathinda (Punjab) and said no need to worry as Brar tribe will not harm him (Aurangzeb) as they are under his command. On the way, there will be no danger to your life, For, the whole tribe of Brars accepts my command.

Of the 111 verses, the maximum numbers of 34 verses are to praise God; 

32 deal with Aurangzeb’s invitation for the Guru to meet him and the Guru's refusal to meet the Emperor – instead the Guru asks Aurangzeb to visit him; 

24 verses detail the events in the Battle of Chamkaur, which took place on 22 December 1704; 

15 verses reprove Aurangzeb for breaking promise given by him and by his agents to the Guru; 

In verses 78 and 79, Guru Gobind Singh had also warned Aurangzeb about the resolve of the Khalsa not to rest till his evil empire is destroyed; 

6 verses praise Aurangzeb.

Written From

Guru Gobind Singh wrote this letter from village Dina in Malwa region of the Punjab. Guru Gobind Singh spent few days at Dina and then moved to Dod, Kotkapura, Dhilwan Kalan, Jaitu, Muktsar, Lakhi Jangal, and Damdama Sahib. Guru Gobind Singh's last fight with Mughal Army happened at Khidrane Di Dhaab now called Sri Muktsar Sahib.

One of the most quoted verses from the Zafarnama is the following couplet:

Chu kar az hama heelt e dar guzshat,

Halal ast burdan ba shamsheer dast.

"All modes of redressing the wrong having failed,

raising of sword is pious and just."

Bani - Tavprasad Swaiye

Tavprasad Swaiye

This #Baani was spoken by

GURU GOBIND SINGH JI.

When you are not getting any #satisfaction

out of #life,

This is the #Bani to recite.

Message of Sikhism Part - V

The Meaning Of Sikhism

Sikh philosophy is composed of progressive ideals, a positive worldview, and a crystal-clear message: a Sikh constantly learns to be a better human being. Not coincidentally, the word itself, Sikh (disciple), is indicative of the perpetual learning process that is life.

In Sikhism, a human being, in order to attain God, must rise above five basic vices: lust, anger, greed, pride, ego. Anyone who successfully avoids these five transgressions, and who lives a truthful living, is considered to be a God-conscious person.

Sikhism recognizes other faiths as equally conducive for the development of spirituality; however, as a revealed and distinct religion in of itself, Sikhism offers its followers a viable path toward the selfsame goal, God.

History and Practices

The founder of the Sikh religion was Guru Nanak who was born in 1469. He preached a message of love and understanding and criticized the blind rituals of the Hindus and Muslims. Guru Nanak passed on his enlightened leadership of this new religion to nine successive Gurus. The final living Guru, Guru Gobind Singh passed away in 1708.

During his lifetime Guru Gobind Singh established the Khalsa order (meaning 'The Pure'), soldier-saints. The Khalsa uphold the highest Sikh virtues of commitment, dedication and a social conscious. The Khalsa are men and women who have undergone the Sikh baptism ceremony and who strictly follow the Sikh Code of Conduct and Conventions and wear the prescribed physical articles of the faith. One of the more noticeable being the uncut hair (required to be covered with a turban for men) and the Kirpan (ceremonial sword).

Successor

Before his death in 1708 Guru Gobind Singh declared that the Sikhs no longer needed a living and appointed his spiritual successor as Sri Guru Granth Sahib, his physical successor as the Khalsa. Guru Gobind Singh felt that all the wisdom needed by Sikhs for spiritual guidance in their daily lives could be found in Sri Guru Granth Sahib, the Eternal Guru of the Sikhs. Sri Guru Granth Sahib is unique in the world of religious scriptures because not only is it accorded the status of being the spiritual head of the Sikh religion, but besides the poetry of the Gurus, it also contains the writings of saints of other faiths whose thoughts were consistent with those of the Sikh Gurus.

Gurudwara for All 

Sikhism does not have priests, which were abolished by Guru Gobind Singh. The Guru felt that they had become corrupt and full of ego. Sikhs only have custodians of the Guru Granth Sahib (granthi), and any Sikh is free to read the Guru Granth Sahib in the Gurudwara (a Sikh temple) or in their home. All people of all religions are welcome to the Gurudwara. A free community kitchen can be found at every Gurudwara which serves meals to all people of all faiths. Guru Nanak first started this institution which outline the basic Sikh principles of service, humility and equality.

The most significant historical religious center for the Sikhs is Harmandir Sahib (The Golden Temple) at Amritsar in the state of Punjab in northern India. It is the inspirational and historical center of Sikhism but is not a mandatory place of pilgrimage or worship. 

All places where Sri Guru Granth Sahib are installed are considered equally holy for Sikhs.

The Creation of Khalsa 1699 Part- VI

Why number five in Sikhism

The number five has always been a sacred one in India from time immemorial. The best form of self-government provided by ancient sages was Panchayat or council of five, Panchon men parmeshwar (God is present in the council of chosen five) was common saying in those days. Guru Nanak also laid emphasis on number five. 

In Japji Guru Nanak Says:

Panch Parwan, Panch Pardhan,

Panch Pawen dargah man,

Panche so hai dar rajan,

Panchon ka Gur ek dhayan.

Each Guru offered his successor five paise with a coconut or Bel fruit followed by five circumambulations around him, in token of his becoming the next Guru. Sawa rupaya, Sawa man, Sawa Sau, Sawa Lakh each consisting of five quarters is common in Sikh terminology.

Guru Gobind Singh and Spiritual Sentiments

Guru Gobind Singh made the best use of this spiritual sentiment. According Giani Kartar singh Kalaswalia in Sri Guru Dashmesh Prakash, Guru ji sent from paonta five Sikhs to Kashi to study sanskrit. He built five forts at Anandpur. He selected five beloved ones at Anandpur. He read five banis while preparing amrit. He administered to each of them five palmfuls of amrit or holy water. Then "Wah guru ji ka khalsa" and "Wah guru ji ki fatah" had five words in each line. Guru Gobind Singh was in search of a word which could have the sanctity of five and the presence of God. He adopted the word Khalsa for his Singh's because it fulfilled both the conditions in the most appropriate manner. Besides this word had already been used by Guru Hargobind for his Sikhs.

In Persian script Khalsa consist of five letters:

1. Khe or Kh stands for Khud or oneself.
2. Alif or A represents Akal purukh, Allah or God.
3. LAM or L signifies Labbaik, which means "What do you want with me? Here am I. What would you have?"
4. Swad or S alludes to Sahib or Lord or Master.
5. It ends with either A. Alif or A points to Azadi or freedom.

The word Khalsa, therefore has the sacredness of number five as well as the presence of God with his singh's both engaged in a pleasant conversation.

God himself asks the Singhs: "What do you want from me? Here am I. What would you have?"

The Singhs reply: "Lord! give us liberty."

Then Sikhs also got the five symbols from Guru Gobind Singh Ji Bhai Nand lal wrote:

Nishan-e-Sikhi ast in Panj har kaf

Hargiz na bashad azin panj muaf

Kara, Karad, Kacha, Kanga bi dan,

Bina kesh kes hech ast jumla nishan.

--

[These five letters of K are emblems of Sikhism.

These five are most incumbent, Steel Bangle, big knife, shorts and a comb; 

without unshorn hair the other four are of no significance]

Five Symbols:

In those days Hindus of respectable families wore five ornaments: gold ear rings, a necklace, gold or silver bangles, finger ring and a waist belt of gold or silver. The wearer felt proud of displaying his superior social position. At the same time he ran the risk of losing these articles as well his life into the bargain.

Guru Gobind Singh provided to his followers five jewels which were within reach of everybody down to the poorest peasant and the lowest labourer. Instead of creating fear in the mind of the wearer of losing these jewels, Guru ji's five jewels made his Singh bold, brave and awe-inspiring. These jewels were kesh or long hair, Kangha or comb, Kirpan or dagger, Kara or steel bracelet and Kachcha a pair of knickerbockers. "These symbols gave Khalsa a semblance of unity, close brotherhood and equality." They developed group consciousness. 

Guru Gobind Singh gave the Khalsa a new uniform. This was the spiritual uniform which at once lifted one to be able to hide their identity and face danger boldly, and to remain united in close affinity.

Several arguments in favour of unshorn hair, beards and moustaches: (From 'Creation of the Khalsa' History of the Sikhs, page 274, Hari Ram Gupta)

1. That it was a general practice with Hindu sages and ascetics and Kshatriya princes to keep long hair tied in a knot on top and flowing beard, and that Guru Gobind singh wanted his disciples, in spite of their being house-holders, to be Karam yogis or practical saints like Ram, Krishna and Bharat or the five pandavas.
2. That the war like tribesmen of the North-West frontier kept long hair though trimmed, and the Guru wished his followers to have a similarly impressive and alarming appearance.
3. That the previous Gurus also kept long hair and Guru Gobind singh wanted his Singhs to develop like Gurus.
4. The most reasonable explanation is that Guru Gobind Singh desired to provide his Khalsa a natural military uniform, the least expensive and most impressive permanent costume. Besides he deemed it necessary that their heads should be properly guarded from sword cuts and lathi blows by means of long hair and turbans.

Comb indicated cleanliness and purity. Steel bracelet developed an iron will and grit. It was a permanent substitute of Rakhi, a thread tied by sisters on the wrists of their brothers, reminding them of their duty to help and protect them. Similarly the Kara served as a reminder to the Sikhs that they had promised to be true to the Guru and the Panth and that promise must kept at all costs.

Dagger depicted power and prestige. Wearing arms was the privilege and pride of only Kshatriyas and Rajputs. The Khalsa was lifted to the status of Kshtariya, Rajputs and Princes. The pair of knickerbocker aimed at agility and frugality. It was more convenient for fighting that the long dhoti of Hindus or loose trousers of Muslims. Thus the five symbols of Guru Gobind Singh gave strength to the body, mind and soul and developed an integrated personality of the wearer. And Khalsa was born. 

Will come with some more informative and knowledge giving articles..

Stay in touch!!

The Creation of Khalsa 1699 Part- V

The Guru declared

The Guru declared that Baba Nanak had found only one devoted Sikh in Guru Angad, while he had found five such Sikhs. Through the devotion of one true disciple Sikhism had flourished so well. By the consecration of five Sikhs his mission was bound to spread all over the world. He further said that since the time of Guru Nanak Sikhs took Charanpahul. The newly initiated Sikhs drank water in which Guru had dipped his great toe. It was derived from an old Indian tradition where Students will drink the water in which teacher's feet were washed. It developed spirit of humility and meekness. The times had changed. In place of humility and meekness, boldness and pluck were required. He would there fore change the form of baptism, and would administer to his warrior Sikhs water stirred with a double edged dagger in an iron vessel, with continuous recitation of hymns from Adi Granth. [this is what is called "Khande Baatte da pahul"]

In the double edged dagger (Khanda) Guru Gobind Singh combined the two swords of Miri and Piri of his grandfather (Guru Har Gobind ji, Sixth Guru) into one and would change the name Sikh to Singh or lion. This title previously was exclusively confined to the noble Rajputs, the second military class of Hindus after Kshatriyas. His Sint of gh would look upon himself as inferior to no other. Every man was a sworn soldier from the time of his baptism. His Singh's would fight against the enemies of their faith and freedom like lions. They would be heroes in this life and would attain salvation and bliss thereafter.

Mata Jito did not like that the five Sikhs who had offered their heads to Guru should be given plain water. She immediately brought a plate full of sugar cakes (patashas) and with the approval of Guru put them in water.

The Guru observed: "We filled the Panth with heroism (Bir Ras) by stirring it with double edged dagger, you have mixed it with love (Prem-ras)."

While stirring water the Guru recited the sacred hymns of the holy Adi Granth. The following five banis were recited by the Guru while preparing the Amrit or the Nectar Guru Nanak's Japji, Guru Amar Das's Anand, and his own Jap, Chaupai and Ten swayyas. The five Sikhs were asked to kneel down on their left knees and look into the eyes of Guru. The Guru then gave every one of them five palm full of sweet water called Amrit or netcar to drink, and five times was the holy water sprinkled over their heads and faces. The Guru said that the five beloved ones were his sons. Their mother was Jito. Individually each was called a Singh and collectively they were given the name of Khalsa.

Request of Guru Gobind

After administering baptism, the Guru stood before these five beloved ones and requested them to baptise him in the same manner. They pleaded their unfitness for such a performance. The Guru replied that he was not superior to his devoted disciples. His superiority lay in one thing. The Guru had attained salvation, nirwan or Sachkhand. While his disciples were in the process of attaining it. The Guru said "The Khalsa is the Guru and the Guru is the Khalsa. There is no difference between me and you." They baptised him, everyone of the five giving one palmful of nectar and sprinkling it on his head and face turn by turn. He added Singh to his own name in place of Rai and henceforth came to be called Gobind Singh.

Somebody in the congregation observed:

"Waah wah Guru Gobind singh.

ape Guru te Ape Chela"

--

[Bravo Guru Gobind singh! himself divine as well as disciple] 

--

This was spiritual socialism.

The Guru then addressed the five beloved ones:

"You are now of one creed, followers of one path.

You are above all religions, all creeds, all castes,

and all classes. You are the immortal soldiers of

true dharam. You are messengers of God. This

country's honous and liberty is entrusted to you

by Wah Guru. Mix freely with the world, but remain

of one soul, one ideal and one mind, so you

posses one soul and one mind in the service of

Wah Guru, dharam and your country. You are members

of the Khalsa brotherhood. Anandpur is your

birthplace. Gobind singh is your father. Jito is

your mother. In you four classes have been merged into

one. You are all brothers, all equal. No one is

superior to the other. Eat from one dish. The

independence and security of your country is entrusted

upon you. Work for it with one mind. Success is sure.

From today your salutation will be,

Wah Guru ji Ka Khalsa, Wah Guru ji ki Fatah.

Meaning of Khalsa

Kavi Churamani Bhai Santok singh in Sri Gur Pratap Suraj Granth, Rut V Sai and VI Jari, published by Khalsa samachar in March 1933,

Kha means yog or Jap, 

l means bhog mahin, 

and sa means sagarhane majh or IKATH or MEL. 

Thus khalsa implied yog+bhog+mel or spirituality, worldly enjoyment and unity, all combined into one.

to be continued...

The Creation of Khalsa 1699 Part- IV

On the morning of 30th March Guru sought God's blessings:

Thad bhayo main jor kar bachan kaha sar nyae

Panth chale tab jagat men jab tum ho sahae

--

I stood up with folded hands and head

bent down and said, Panth

can flourish in the world only with your help.

--

He entered a specially constructed canopy where a huge congregation was seated. Behind it there was a small tent which was closed on all sides and it could be entered from the canopy alone. The Guru asked them to utter the following call after him: (The salute of Sikhs was invented by him right then)

Jo bole So Nihal, Sat Sri Akal!

[whoever utters 'The immortal God is true' will be blessed]

The Guru then made the most stirring oration on saving religion which was in great peril, and about his divine mission. The Guru narrated the stories of Government's tyranny, humilatin, tortures, forcible conversions, destruction of temples and schools, brutal persecution of those who protested and of destruction of Satnamis and Jats. He depicted the miseries they had suffered from and presented pictures of fresh horrors and tribulations which lay in store for them at the hands of the emperor and his officials. 

He aroused their enthusiasm to get ready to fight against those who trod upon their beliefs and on their very existence. He expressed great faith in the power of the common people. The discourse first excited the whole audience, then enthralled and terrified them and eventually thrilled them.

He criticized the Hindu view of life. They believed in non-violence [ahimsa paramo dharam]. They would do no wrong to others. They thought that the oppressor would get the punishment of his evil deeds in the next world. Instead of self-help and resistance they practiced patience, non-violence and renunciation. For want of organization the Hindus could not resist the onslaught of the invaders and government who called Hindus sparrows and themselves hawks, meaning thereby that they could cut up Hindus as a hawk mutilated sparrows.

The Guru explained that in order to safeguard their spiritual and temporal rights the people should not depend on fate. They ought to entrust this duty to themselves. They should individually feel any national wrong done, and collectively organize means to resist it.

In his ecstasy the Guru sang the praises of the sword. "God subdues enemies, so does sword, therefore Sword is God, and God is the sword".

Addressing the Sword he said:

"I bow with love and devotion to holy sword.

assist me that I may complete this work.

Thou art the subduer of countries.

Destroyer of the armies of the wicked in the battlefield.

Thou greatly adornest the brave.

Thine arm is infrangible,

Thy brightness is refulgent,

Thy radiance and splendor dazzle like the sun.

I bow to sword, spotless, fearless and unbreakable.

I bow to the Sword and Rapier which destroy the evil.

In this kaal age and at all times there is great confidence in the

powerful arm of the Sword

The demons who could not be drowned in the sea,

and who could not be burnt by fiery arrows,

on beholding thy flash, O Sword, cast aside shame and fled.

Thy greatness is endless and boundless;

No one hath found its limits.

Thou art God of gods, King of Kings,

Compassionate to the poor, and cherisher of the lowly."

--

Addressing the fighting weapons the Guru said:

jite shastar nam

Namaskar tam

jite astar bhen

Namaskar ten

Namaskrayan mor tiran tufang

Nomo khag, Adang Abhen Abhang,

Gadaen Grishtan namo saithiyan,

Jinhai tuliyan bir biyo na biyan.

--

[I salute arrows and gun.

O Sword! you are powerful and relentless,

I salute thee. I salute the heavy

Gada and scimitar. Like them

no other hero is born.]

--

After his exciting oration, the Guru flashed his sword and said that every great deed was preceded by equally great sacrifice. The holy Sword would create a heroic nation after supreme sacrifice. He said that Dharam thirsted for sacrificial blood. 

The Guru demanded a devotee in whose heart he would plunge his sword. This sent a thrill of horror in the audience. He repeated it in a sterner and more sonorous voice. All were terror-stricken and there was no response at the first and second call. 

At the third call, Daya ram, a Khatri of village Dalla in District Lahore, rose in his seat and expressed willingness to lay down his life. He was led into an adjoining tent and asked to sit there quietly. He dipped his sword blade into vessel full of goats blood. The general belief is that Guru had tied five goats, and he killed them one by one with a single stroke. This assertion does not appear to be plausible. At the first killing the goats would have bleated loudly which could have been easily heard in the open ground where Guru was conducting the meeting. 

He came back with dripping sword, and asked for another head, one by one Guru stopped at Five. He then ordered the curtain separating the tent from the canopy to be removed. All were wonder struck to see the five men standing hale and hearty. The whole area rang with loud applause and thunderous clap of hands.

All the five men were robed in similar new dresses and garlanded and then brought into the assemble. They were as follows:

1. Daya Ram, a Khatri of Village Dalla in Lahore.
2. Dharam Das, a Jat of village Jatwara in distt. Saharanpur.
3. Sahib Chand 'nai or barber' of village Nangal Shahidan, Hoshiarpur.
4. Himmat Chand 'Kahar or water carrier' of village Sangatpura, Patiala.
5. Mohkam Chand 'Chhimba' of Buriya village in Ambala.

to be continued...

The Creation of Khalsa 1699 Part- III

Guru Gobind Rai as a Saint-Soldier

A true soldier is a saintly person, and a true saint is a mighty warrior, a powerful hero. The hero is a person who can restrain the natural outgoing tendency of the mind and the senses. He is a seeker after truth. Through spiritual discipline he enjoys eternal bliss and is ever immersed in perennial peace. He wages a war in order that the good and innocent people of the world might live in peace, and enjoy reasonable happiness. The self is the fountain-source of immortality, eternal bliss and enduring tranquility

The Guru's mission

Guru Gobind singh decided to create a national awakening in Panjab. The time chosen was opportune. Aurangzeb was involved in life and death struggle in the Deccan with the Marathas. Panjab was in charge of Prince Muazzam who lived in Kabul (this prince later became emperor with the name of Bahadur Shah) Guru first tried to plant his ideas in the mind of the warrior class of Rajputs of the Shivalik hills. He soon discovered that the caste ridden and class dominated feudal lords would not respond to his appeals and they would not fit in his ideology. He therefore turned his attention to down-trodden masses.

God The Wielder of Arms

While reading the Puranas, the Guru realized that God was the wielder of arms to punish tyrants and destroy evil-doers. He was also, the bestower of gifts and fountain-head of mercy. Further, the Guru had been deeply struck by the idea that God had been sending a saviour at critical times to save the virtuous and destroy the wicked. He knew that he had been sent to this world for the same purpose.

In Bachitra Natak the Guru says:

Hum eh kaj jagat mo ae

dharam het gur dev pathae

jahan tahan tum dharam bitharo

dusht dokhian pakar pachharo

[for this purpose I came into this world.

God sent me for the sake of Dharam. Whereever

you are spread dharam. Root out the

oppressors and the wicked]

--

The guru then invokes for the long life of all those who ever remember God and fight in the righteous cause. 

In Krishna Avtar he writes:

Dhan jiyo tih kau jag main

mukh te Hari chit main yuddh bichare

[blessed are they in this world, who have

Hari on their tongue and

war in their heart]

Foundation of the Khalsa, 30 March, 1699

At the behest of the Guru, the congregation sauntered down the hill and a multitude mustered on the hill of Anandpur where stands Gurudwara Keshgarh. The Guru remained busy in meditation and contemplation. He told the congregation that 1000 years ago Brahmins had created the brave community of Rajputs by performing hom of fire on Mount Abu. The Rajputs were valiant people, but they had failed in preserving independence of Indian people from foreign oppression. He was going to perform the Hom of blood to create a new community braver and bolder than Rajputs to liberate the country from foreign oppression and tyranny.

to be continued...

The Creation of Khalsa 1699 Part- II

 In Krishna Avtar, Guru says :

"Kou kise ko rajnade hai,

ja lai hai nij bal sit lai hai"

[no people can have self-rule as a gift

from another. It is to be seized

through their own strength.]

Without freedom there is doom. When doom stares in the face, gloom engulfs even the bravest. But between doom and gloom bloom some of the noblest specimen of humanity. Guru Gobind Rai was certainly one of such specimens. God's choice has always fallen upon men who can wield arms and Armour with a single-minded devotion to their noble cause and who can successfully resist all temptations for Zan (woman), Zar (money), and Zamin (land) from the devil.

Was Guru Gobind Rai an enemy of Islam?
Guru Gobind Rai was determined to exterminate the religious oppressing of the Mughal Government. He concentrated against the cruel government and not against Islam. There is no word in his speeches and writings to prove this baseless charge. He was embodiment of love and affection for all. His instructions to his Sikhs were to treat everybody with courtesy and consideration. (he specifically forbade Sikhs to have carnal knowledge of Muslim women) It was for this reason that both Muslims and Hindus were attracted towards him. Muslim Sufi saints and Muslim commanders of note, and hundreds of Muslim soldiers fought under his banner.

Pir Buddhu Shah of Sadhaura, together with his sons and 700 followers fought hard in the battle of Bhangani in which Pir lost two of his sons and hundreds of disciples.

In the battle of Anandpur in 1702 (after the creation of Khalsa) Mir Beg and Mamun Khan commanded Guru's forces in fighting against Mughal forces. At the same place General Sayyid Khan of Mughal forces considered it improper and unjust to wage a war against the Guru. He deserted his post and joined the Guru.

Nabi Khan and Ghani Khan saved Guru from the capture by Mughal army.

Qazi Pir Mohammad who knew Guru, did not confirmed Guru's identity in front of Mughals, while Rae Kalha offered him refuge and entertained him generously.

In Akal Ustat Guru says

"Some are Hindus while other Muslims.

of the latter some are Shias and

others are Sunnis. Man's caste should be

considered as one" (Manas ke

jat sabhai ekai pahchanbo)

--

"Karta Karim Rajak Rahim is the same".

--

"Temples and Mosques are the same. Hindu worship

and Muslim prayer are the same. All men are alike,

but they are under delusion".

--

All humans are composed of same elements.

--

All the knowable, the Puranas and the Quran are

the same. All are manifestations of one, and one

is the creator of all.

--

In the Jap Guru Gobind Rai has given 735 names to God. Of these 30 are of Islam.

He further says:

"Even in error deem not the God of the Hindus,

To be other than God of the Muslims;

Worship the one God,

Recognize the englightener;

All men have the same human form,

In all men blazes the same divine light.

(From Akal Ustat, swayyas)

In Bachitra Natak 

Guru Says that there is no enmity between the successors of Baba Nanak and of Babar. The former are religious leaders and the latter are political rulers. He declared: "The house of Baba Nanak and of Babar both derive their authority from God. recognize the former as supreme is religion and the latter as supreme in secular affairs."

This clearly shows that Guru admitted the secular authority of Emperor over his Sikhs. Sujan Rae Bhandari wrote in 1696, "In their eyes their own people and others as well as friends and foes are all alike. They love their friends, but they do not ill-treat their enemies."

to be continued...