Dasam Granth/ Bacitar Natak

There is an ongoing discussion about Dasam Granth. Some people feel that all of what it contains is not the Bani of the tenth Guru. We have Nitnem Banis which have never been questioned. There are also a number of other compositions that stand the test of Gurmat i.e. compatibility with what is contained in Sri Guru Granth Sahib. The latter must be accepted as the touchstone for examination of any Bani.

It is interesting that the tenth Guru himself has laid down what is right and what is not. The first Swayya from the 33 Swayyay is often the basis of discourse at the time of administration of Amrit and for good reason. It says:

ਜਾਗਤਿ ਜੋਤ ਜਪੈ ਨਿਸ ਬਾਸੁਰ ਏਕ ਬਿਨਾ ਮਨ ਨੈਕ ਨ ਆਨੈ ॥

ਪੂਰਨ ਪ੍ਰੇਮ ਪ੍ਰਤੀਤ ਸਜੈ ਬ੍ਰਤ ਗੋਰ ਮੜੀ ਮਟ ਭੂਲ ਨ ਮਾਨੈ ॥

ਤੀਰਥ ਦਾਨ ਦਇਆ ਤਪ ਸੰਜਮ ਏਕ ਬਿਨਾ ਨਹ ਏਕ ਪਛਾਨੈ ॥

ਪੂਰਨ ਜੋਤ ਜਗੈ ਘਟ ਮੈ ਤਬ ਖਾਲਸ ਤਾਹਿ ਨਖਾਲਸ ਜਾਨੈ ॥੧॥

Jaagat jot japai nis baasur ek binaa man naik na aanai|;

Pooran prem prateet sajai brat gor madi mat bhool na maanai||
Teerath daan dauyaa tap sanjam ek binaa noh ek pachhaadai|| Pooran jot jagad ghat mai tab Dhaalas taah(i) naDhaalas jaanai||1||

One who remembers the ever-lit Lamp (Akal Purakh) night and day, and brings none else to mind;

Practices this with perfect devotion and love, does not make the mistake of beliving in tombs or mausoleums

does not believe in pilgrimages, charities, penances and austerities;

Recognizes none but the One Lord;

When the mind is illuminated by such perfect light;

One becomes a perfect Khalsa. 1.

As may be seen Guru Sahib teaches to acknowledge ony the One Lord and do away with rituals etc.

In Hindu Mythology whenever the Devtas are in trouble they ask the Devi (goddess) for help. In order to remove any doubts about Devi Deavtas, the tenth Guru says in the fifth stanza of Chaupaee that starts with “Pranvai Aadi Ekakaara”:

ਅਨਹਦ ਰੂਪ ਅਨਾਹਦ ਬਾਨੀ ॥

Anhad roop anaahad baani;

ਚਰਨ ਸਰਨ ਜਿਹ ਬਸਤ ਭਵਾਨੀ ॥

Charan saran jih basat bhavaani.

God’s being is eternal, the celestial word ever present;

The goddess takes refuge at His Feet and abides there.

ਬ੍ਰਹਮਾ ਬਿਸਨ ਅੰਤੁ ਨਹਿ ਪਾਇਓ ॥

Brahmaa Bisan ant(u) nahoo paaio||

Brahma and Vishnu cannot not gauge Its being.

ਨੇਤ ਨੇਤ ਮੁਖਚਾਰ ਬਤਾਇਓ ॥੫॥

Net net mukhchaar bataaio||5||

The four-headed god Brahma describes Him ad ‘Neti Neti’ (Not this, Not this).5.

We are to seek refuge in One above whom there is none.

The above are entirely in consonance with Gurmat.

Every thing in Dasam Granth or for that matter any written or spoken word needs to be tested against these.

In the light of the above it would appear that belief that writings about the goddess Chandi, Chaubees Avatar etc are those of the tenth Guru cannot be justified. They have been written by others.

What follows is a brief study about Bachitar Natak which is part of Dasam Granth.

The basic concept of Sikhi is unity of God who is Ajooni – not born - and self existent. Gurbani also tells us that God created the universe from Itself. However Bachitar Nantak describes the creator like a human being and describes the process of creation thus:

It talks of a King named Kaldhuj who is creator of the universe; here is how:

ਕਾਲਧੁਜ ਚਤੁਰਥ ਨ੍ਰਿਪ ਸੋਹੈ ॥ ਜਿਹ ਤੇ ਭਇਓ ਜਗਤ ਸਭ ਕੋ ਹੈ ॥੧੧॥

Kaldhuj chaturath nrip sohai|| Jih te bhaeo jagat sabh ko hai||11||

Kaldhuj was the fourth king, to whom the whole world owes its existence. 11.

ਏਕ ਸ੍ਰਵਣ ਤੇ ਮੈਲ ਨਿਕਾਰਾ ॥ ਤਾ ਤੇ ਮਧੁ ਕੀਟਭ ਤਨ ਧਾਰਾ ॥

Ek sravan te mail nikaaraa|| Taa te Madhu keetabh tan dhaaraa||

He took out dirt from one of his ears, from which bodies of Madhu and Kaitabh were formed.

(Madu and Keetabh are believed to be demons)

ਦੁਤੀਯ ਕਾਨ ਤੇ ਮੈਲੁ ਨਿਕਾਰੀ ॥ ਤਾ ਤੇ ਭਈ ਸ੍ਰਿਸਟਿ ਇਹ ਸਾਰੀ ॥੧੩॥

Dutooya kaan te mail(u) nikdaree|; Taa te bhaee sristi ih saree||13||

And from the dirt of the other ear, the whole universe came into being.13.

These are incompatible with Gurmat and cannot be the words of the tenth Guru.

Further there are two stories about the birth of the guru given one after the other. The first goes like this in Part 6:

ਤਾਤ ਮਾਤ ਮੁਰ ਅਲਖ ਅਰਾਧਾ ॥ ਬਹੂ ਬਿਧਿ ਜੋਗ ਸਾਧਨਾ ਸਾਧਾ ॥੩॥

Taat maat mur alakh araadhaa|| Bahu bidh(i) jog saadhnaa saadhaa||3||

My father and mother meditated on the Incomprehensible Lord;

and performed many types of yogic disciplines.3.

ਤਿਨ ਜੋ ਕਰੀ ਅਲਖ ਕੀ ਸੇਵਾ ॥ ਤਾ ਤੇ ਭਏ ਪ੍ਰਸੰਨ ਗੁਰਦੇਵਾ ॥

Tin jo daroo alakh koo sevaa|| Taa te bhae prasann Gurdevaa||

Through the service that they rendered, the Lord was pleased.

ਤਿਨ ਪ੍ਰਭ ਜਬ ਆਇਸ ਮੁਹਿ ਦੀਆ ॥ ਤਬ ਹਮ ਜਨਮ ਕਲੂ ਮਹਿ ਲੀਆ ॥੪॥

Tin Prabh jab aais muh(i) dooaa|| Tah ham janam kaloo maih looaa||4||

When the Lord ordered me, I was born in this dark age.4.

Bachitar Natak says later:

ਜੇ ਜੇ ਗਉਸ ਅੰਬੀਆ ਭਏ ॥ ਮੈ ਮੈ ਕਰਤ ਜਗਤ ਤੇ ਗਏ ॥

Je je gaus ambeeaa bhaey; Mai mai karat jagat te gaye||

All the earlier prophets left the world in ego.

ਮਹਾਪਰਖ ਕਾਹੂ ਨ ਪਛਾਨਾ ॥ ਕਰਮ ਧਰਮ ਕੋ ਕਛੂ ਨ ਜਾਨਾ ॥੪੫॥

Mahaapurakh kaahoo na pachhaadaa|| Karam dharam ko; kachhodh na jaanaa||45||

And did not comprehend the supreme Purakh, they knew nothing of ritualistic acts.45.

(This should be compared with Jaap Sahib saying that God is beyond Karam and Dharam)

ਇਹ ਕਾਰਨ ਪ੍ਰਭੁ ਹਮੈ ਬਨਾਯੋ ॥ ਭੇਦੁ ਭਾਖਿ ਇਹੁ ਲੋਕ ਪਠਾਯੋ ॥

Eh kaaran Prabh(u) hamai banaayo|| Bhed(u) bhaakh(i) eh(u) lok pathaayo||

For this reason the Lord created me and sent me in this world, telling me the secrets.

(This is to say that in addition to the other prophets the first nine gurus are also covered).

ਜੋ ਤਿਨ ਕਹਾ ਸੁ ਸਭਨ ਉਚਰੋਂ ॥ ਡਿੰਭ ਵਿੰਭ ਕਛੁ ਨੈਕ ਕ ਕਰੋਂ ॥੫੦॥

Jo tin kahaa su sabhan ucharon|| binbh vinbh kachh(u) naik na karon||50||

Whatever He told me, I say unto you, there is not even a little change in it.50.

ਜਬ ਆਇਸੁ ਪ੍ਰਭ ਕੋ ਭਯੋ ਜਨਮੁ ਧਰਾ ਜਗ ਆਇ ॥

Jab aais(u) Prabh ko bhayo janam(u) dharaa jag aaey|.

When the Lord Willed, I was born on this earth.

According to the above description Guru Tegh Bahadur Sahib meditated and also performed yogic disciplines. Some one wanting to introduce further rituals by the ninth Guru added part 7 comprising a few verses, which goes like this:

ਅਥ ਕਬਿ ਜਨਮ ਕਥਨੰ ॥

Ath Kabi janam kathanang||

Here begins the description of the birth of the poet.

ਮੁਰ ਪਿਤ ਪੂਰਬ ਕੀਯਸਿ ਪਯਾਨਾ ॥ ਭਾਂਤਿ ਭਾਂਤਿ ਕੇ ਤੀਰਥਿ ਨਾਨਾ ॥

Mur pit poorab keeyas(i) payaanaa|; Bhaant(i) bhaant(i) ke teerath(i) nhaanaa||

My father proceeded east and bathed at several places of pilgrimage.

ਜਬ ਹੀ ਜਾਤ ਤ੍ਰਿਬੇਣੀ ਭਏ ॥ ਪੁੰਨ ਦਾਨ ਦਿਨ ਕਰਤ ਬਿਤਏ ॥੧॥

Jab hee jaat tribaanee bhae|| Punn daan din karat bitaey||1||

When he went to Triveni (Allahabad), he spent his days in virtuous acts.1.

(There is no mention of the mother unlike in the earlier case)

ਤਹੀ ਪ੍ਰਕਾਸ ਹਮਾਰਾ ਭਯੋ ॥ ਪਟਨਾ ਸਹਰ ਬਿਖੈ ਭਵ ਲਯੋ ॥

Tahee prakaas hamaaraa bhayo|; Patnaa sahar bikhai bhav layo||

I was conceived there and took birth at Patna.

We note in the earlier portions of Bachitar Nantak that God is praised thus:

ਨ ਰੂਪੰ ਨ ਰੇਖੰ ਨ ਰੰਗੰ ਨ ਰਾਗੰ ॥ ਨ ਨਾਮੰ ਨ ਠਾਮੰ ਮਹਾ ਜੋਤਿ ਜਾਗੰ ॥

Na roopang na raykhang raagang na raagang; na naamang na thaamang maha joti jaagang.

God has no form, marks, color or attachment; has no Name, belongs to no place and is the Supreme Light.

ਨ ਦ੍ਵੈਖੰ ਨ ਭੇਖੰ ਨਿਰੰਕਾਰ ਨਿਤਯੰ ॥ ਮਹਾ ਜੋਗ ਜੋਗੰ ਸੁ ਪਰਮੰ ਪਵਿਤ੍ਰਯੰ॥੫॥

Na dwaikhang na bhaykhang nirankar nityang;

Maha jog jogang su parmang pavitrayang. 5.

God has no jealousy or garb, is formless and eternal;

Is with every one but still totally detached.

It would be apparent from the above that Bachitar Natak is not the composition of one author.

Bachitar means strange, and Natak means a play or drama; so it is a strange drama.

There is another interesting aspect. In the Dasam Granth at the end of the portion abot Ramayan, the story of Rama it is written:

ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗ੍ਰੰਥੇ ਰਾਮਾਇਣ ਸਮਾਪਤਮ ॥

Iti sri bachitar natak granth Ramayan samapatam.

This is the end of the strange drama granth Ramayan.

That would show both the Ramayana story and the Bachitar Natak are dramas of same type.

Guru Gobind Singh - His Multifaceted Personality

Some time back a number of people including Hindu and Muslim scholars participated in a seminar on Jaap Sahib, a composition of Guru Gobind Singh, the tenth Sikh Guru. The Muslim Maulana said he was at home with the composition for the large number of expressions in it that Muslims use. He particularly mentioned the verse containing expressions that he had thought no one except the Muslims used:

ਕਿ ਰੋਜੀ ਰਜਾਕੈ ॥ ਰਹੀਮੈ ਰਿਹਾਕੈ ॥

Ki rozi rahaakai; raheemai rahaakai;

ਕਿ ਪਾਕ ਬਿਐਬ ਹੈਂ ॥ ਕਿ ਗੈਬੁਲਗ਼ੈਬ ਹੈਂ ॥੧੦੮॥

Ki paak bayaib hain; ki gaibulgaib hain;

You provide sustenance for life;

You are merciful and grant salvation.

You are pure and flawless;

You are hidden and unreachable. 108.

The whole of Jaap Sahib either addresses the Creator either in second person or addresses in third person. This composition of 199 stanzas does not talk of any thing else and takes the reciter into ecstasy as if talking to the Almighty within.

Similarly the Hindu scholars find in Jaap Sahib expressions used in their scriptures. For example:

ਨਮਸਤੰ ਅਗੰਮੇ ॥ ਨਮਸਤਸਤੁ ਰੰਮੇ ॥

Namstang agamay; namastsat rammay;

ਨਮਸਤੰ ਜਲਾਸਰੇ ॥ ਨਮਸਤੰ ਨਿਰਾਸਰੇ ॥੧੬॥

Namastang jalaasray; Namastang niraasray

My pranaam (obeisance) to the unfathomable;

I ever bow to the one who is all pervasive;

My obeisance to the one who supports the oceans;

I bow to one who needs no support; is self existent. 16.

The Guru however shows he is at ease with both of them together too. He says:

ਕਲੰਕੰ ਪ੍ਰਣਾਸ ਹੈਂ ॥ ਸਮਸਤੁਲ ਨਿਵਾਸ ਹੈਂ ॥

Kalakang pranaas hain; samustul nivaas hain; (Hindu expressions)

You destroy all sins; You are omnipresent.

ਅਗੰਜੁਲ ਗਨੀਮ ਹੈਂ ॥ ਰਜਾਇਕ ਰਹੀਮ ਹੈਂ ॥੧੫੪॥

Aganjul ganeem hain; razaaik raheem hain. 154. (Muslim)

The enemies cannot defeat you; you are the provider and merciful.

ਕਿ ਨਰਕੰ ਪ੍ਰਣਾਸ ਹੈਂ ॥ ਬਹਿਸਤੁਲ ਨਿਵਾਸ ਹੈਂ ॥੧੫੫॥

Ki narkang pranaas hain;

You are the destroyer of Narak (hell); (Hindu and Muslim mixed)

Bahistul (in paradise) niwaas hain;

You abide in paradise. 155. (Mixed).

The Guru is at ease doing so because for him God has no caste and no religion. He says:

ਨਮਸਤੰ ਅਜਾਤੇ ॥ ਨਮਸਤੰ ਅਪਾਤੇ ॥

ਨਮਸਤੰ ਅਮਜਬੇ ॥ ਨਮਸਤਸਤੁ ਅਜਬੇ ॥੧੭॥

My obeisance to one who has no caste and no lineage;
I bow to the one who has no religion;

I ever bow to the one who is unique.

He finds no difference between the Hindu and the Muslim. He attributes the visible differences in methods of worship in religions to their origin in different geographical areas. He says:

ਦੇਹਰਾ ਮਸੀਤ ਸੋਈ ਪੂਜਾ ਔ ਨਿਵਾਜ ਓਈ ਮਾਨਸ ਸਬੈ ਏਕ ਪੈ ਅਨੇਕ ਕੋ ਭਰਮਾਉ ਹੈ ॥

The temple and mosque are the same, as are Pooja and Namaaz;

Delusion has made one humanity to be seen as different classes;

ਦੇਵਤਾ ਅਦੇਵ ਜੱਛ ਗੰਧ੍ਰਬ ਤੁਰਕ ਹਿੰਦੂ ਨਿਆਰੇ ਨਿਆਰੇ ਦੇਸਨ ਕੇ ਭੇਸ ਕੋ ਪ੍ਰਭਾਉ ਹੈ ॥

The demigods, the demons, the Yakshas, Gandharvas, Muslims and Hindus look different because of the influence of the countries of origin of the faiths.

But every human was made similar by the Creator:

ਏਕੈ ਨੈਨ ਏਕੈ ਕਾਨ ਏਕੈ ਦੇਹ ਏਕੈ ਬਾਨ ਖਾਕ ਬਾਦ ਆਤਸ ਔ ਆਬ ਕੋ ਰਲਾਉ ਹੈ ॥

All have similar eyes, ears, bodies and tongue; all made of the same five elements - earth, air, fire (energy) water and ether.

ਅਲਹ ਅਭੇਖ ਸੋਈ ਪੁਰਾਨ ਔ ਕੁਰਾਨ ਓਈ ਏਕ ਹੀ ਸਰੂਪ ਸਭੈ ਏਕ ਹੀ ਬਨਾਉ ਹੈ ॥੧੬॥੮੬॥

It is the same Creator called Allah by the Muslim and Abhaykh by the Hindu;

The Quran and Puraanas have the same message;

The one shape of all is the work of the same maker (Swayyay, 16. 86).

The Guru reminds that there are divisions even within Hindus and within Muslims too but the human race is one:

ਕੋਊ ਭਇਓ ਮੁੰਡੀਆ ਸੰਨਿਆਸੀ ਕੋਊ ਜੋਗੀ ਭਇਓ ਕੋਊ ਬ੍ਰਹਮਚਾਰੀ ਕੋਊ ਜਤੀ ਅਨੁਮਾਨਬੋ ॥

ਹਿੰਦੂ ਤੁਰਕ ਕੋਊ ਰਾਫਜੀ ਇਮਾਮਸਾਫੀ ਮਾਨਸ ਕੀ ਜਾਤ ਸਬੈ ਏਕੈ ਪਹਿਚਾਨਬੋ ॥

ਕਰਤਾ ਕਰੀਮ ਸੋਈ ਰਾਜਕ ਰਹੀਮ ਓਹੀ ਦੂਸਰੋ ਨ ਭੇਦ ਕੋਈ ਭੂਲ ਭ੍ਰਮ ਮਾਨਬੋ ॥

ਏਕ ਹੀ ਕੀ ਸੇਵ ਸਭ ਹੀ ਕੋ ਗੁਰਦੇਵ ਏਕ ਹੀ ਸਰੂਪ ਸਬੈ ਏਕੈ ਜੋਤ ਜਾਨਬੋ ॥ ੧੫॥੮੫॥

The Hindus have hermits with shaven heads, the renunciates, yogis and celibates;

The Muslims have (Sunnis, Shias) Raafzis and Imam Shaafis;

But I see all humans as one race;

The Hindu‘s Karta, the Muslim’s Kareem is one, the compassionate provider;

Do not be deluded to see them as different;

Let us serve the One God of all and see the one shape of all the manifestation of the same Creator (Swayyay, 15.85).

Guru Gobind Singh (1666 – 1708) was a truly remarkable personality. His achievements in a comparatively short span of 42 years that he walked the earth speak volumes about his multifaceted personality.

To the non-Sikhs he seems to be a warrior who fought to preserve the cultural and religious identity of India taking on the mighty Mughal Empire that sought to change it all. Any one who reads about him and his teachings seems to own him.

Religions have not been known for equality of the disciple with the Guru. Guru Nanak and subsequent gurus had showed respect for the congregation, Sadh Sangat, as reflected in the numerous compositions in Gurbani. Guru Gobind Singh transformed the Sangat to Khalsa.

Some Hindu scholars have opined that the Guru worshipped the goddess. They generally link this with the following incident but it actually removes that misconception.

When the Guru decided to create the order of the Khalsa, he was advised to appease the goddess Naina Devi whose temple is on the hill going up from Anandpur Sahib where the Guru created the Khalsa. The Brahmin claimed that if a Havan (sacrificial fire) was performed the goddess would appear and bless. The Guru wanting to let the misconception be removed agreed to provide all the Saamagri (materials) for the Havan. When the ritual had gone on for a long time and the goddess did not appear, the Brahmin disappeared, the guru put all the materials into the fire together, the flames rose high and some people thought the goddess had appeared. But the Guru unsheathed his sword, raised it and said “this is the goddess” that will make us succeed. This has been referred to in the composition of Bhai Gurdas below.

Creation of the Khalsa was a formal declaration of the concept of democracy in religion. It is in contrast to the practice in other faiths where the priestly class issues the edicts. The Sikhs have no priestly class.

Bhai Gurdas says:

ਹਰਿ ਸਚੇ ਤਖਤ ਰਚਾਇਆ ਸਤਿ ਸੰਗਤਿ ਮੇਲਾ ।

God is present when remembered in Sadh Sangat;

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ਨਾਨਕ ਨਿਰਭਉ ਨਿਰੰਕਾਰ ਵਿਚਿ ਸਿਧਾਂ ਖੇਲਾ ।

Guru Nanak taught that the fearless and formless Lord works through the devotees;

ਗੁਰੁ ਸਿਮਰਿ ਮਨਾਈ ਕਾਲਕਾ ਖੰਡੇ ਕੀ ਵੇਲਾ ।

(The tenth) Guru anointed the sword as the goddess to be worshipped;

ਪੀਓ ਪਾਹੁਲ ਖੰਡੇਧਾਰ ਹੋਇ ਜਨਮ ਸੁਹੇਲਾ ।

The Sikhs are to take Amrit (the nectar) of the double edged sword to succeed in life;

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ਸੰਗਤਿ ਕੀਨੀ ਖਾਲਸਾ ਮਨਮੁਖੀ ਦੁਹੇਲਾ ।

Thus the Sangat became Khalsa; those who went their own way felt miserable;

ਵਾਹ ਵਾਹ ਗੋਬਿੰਦ ਸਿੰਘ ਆਪੇ ਗੁਰੁ ਚੇਲਾ ॥੧॥

Hail Gobind Singh the guru who acted as the disciple (Vaar 41, Pauri 1).

How is Guru Gobind Singh is both the guru and the disciple?

The story of creation of the Khalsa on the Baisakhi of 1699 CE at Anandpur Sahib is well known. After administering Amrit (nectar) to the first five Sikhs on that day, he begged Amrit from them like a disciple. When in the battle of Chamkaur after moving out of Anandpur Sahib, there was great pressure on his forces and his two elder sons had been martyred, he prepared to go into the hand - to - hand fight. Five Sikhs got together and said “Gobind Singh Khalsa hereby orders you to leave the fortress because they need you”. The Guru obeyed the command. Finally just before shedding his mortal frame in 1708 while he passed on the spiritual Guru ship to SGGS, the temporal authority was formally passed on to the Guru Panth. This shows his concept of democracy – one of power with the masses – was not one of lip service but practical.

In a democracy the leaders owe their positions to the support of the masses. Guru Gobind Singh said he owed it to the Khalsa:

ਜੁੱਧ ਜਿਤੇ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਸੁ ਦਾਨ ਕਰੇ ॥

ਅਘ ਅਉਘ ਟਰੈ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਇਨ ਹੀ ਕ੍ਰਿਪਾ ਫੁਨ ਧਾਮ ਭਰੇ ॥

By their grace have I won the wars and was able to help others;

By their grace all transgressions are destroyed; and treasures filled due their kindness.

ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਸੁ ਬਿੱਦਿਆ ਲਈ ਇਨ ਹੀ ਕੀ ਕ੍ਰਿਪਾ ਸਭ ਸ਼ੱਤ੍ਰੁ ਮਰੇ ॥

ਇਨ ਹੀ ਕੀ ਕ੍ਰਿਪਾ ਕੇ ਸਜੇ ਹਮ ਹੈਂ ਨਹੀ ਮੋਸੋ ਗਰੀਬ ਕਰੋਰ ਪਰੇ ॥੨॥

With their grace have I learnt and the enemies destroyed;

I owe my position to them otherwise there are millions poor like me. 2. (Swayyay).

The above verse has great significance. The Guru has put learning and destruction of enemies together. This indicates that the fight of a saint-soldier is first to learn and destroy evil within which is the real enemy of the self. This also means that the physical battle is also to be fought in a righteous way. The Guru uses them together also in Jaap Sahib:

ਨਮੋ ਜੁਧ ਜੁਧੇ ਨਮੋ ਗਿਆਨ ਗਿਆਨੇ ॥

My obeisance to the source of knowledge, the winner of wars (Jaap Sahib, 187)

Whereas Guru Gobind Singh has been described as great warrior he took to arms only for defense or protection of those oppressed or threatened. His philosophy was enunciated in a letter called Zafarnamah or the Epistle of Victory sent to Emperor Aurangzeb thus:

ਚੁ ਕਾਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ ॥ ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ ॥੨੨॥

When all other methods fail, it is righteous to pick up arms (22. Zafarnamah).

He fought a number of battles but they were all forced on him. He won the battles but never annexed an inch of land. He was humane even in war. It is said that the tip of his arrows carried gold – some say silver - so as to provide for the expenses for funeral of the dead and treatment of the wounded. Among his Sikhs was Bhai Kanahya who used to provide water to the wounded in the battlefield including those of the enemy. Some Sikhs complained to the Guru that he looked after the enemy soldiers who rose to fight again. Bhai Kanahya was asked to explain. His reply was moving; he told the Guru “I see your image in all; I serve none else but you”. The Guru was pleased and asked him to provide dressings for the wounds too. This was the saint- soldier in practice. All this was much before the Red Cross came into being. Many people inspired by Bhai Kanahya’s example of selfless service have organized themselves into and are called Seva Panthis, literally meaning those on the path of service. They provide medical relief at gatherings which includes free consultation and treatment.

With all the activities going on in his life Guru Gobind Singh found time to pursue his love for literature. He not only wrote extensively but also had the company of as many as 52 Kavis (poets) during his stay at Paonta Sahib, a place he chose for its peaceful and enchanting environment on the bank of river Yamuna.

He was at once a king and a sage, a saint and a soldier. He followed the sixth Guru in wearing royal attire and fighting the enemy.

Guru Gobind Singh is rightly called ‘Sarbas Daani’, one who gave his all. He was a partner in the tradition of sacrifice in Sikh history. His great grandfather, Guru Arjun the fifth Guru was martyred as the Mughal Emperor Jahangir could not tolerate the increasing Sikh influence. His grandfather Guru Hargobind the sixth Guru had to fight the Mughal forces. His father Guru Tegh Bahadur, the ninth Guru was beheaded for opposing the oppression of Kashmiri Hindus. His two elder sons tasted martyrdom in battle. His two younger sons were bricked alive for refusing to give up their faith. His mother shed her mortal frame in confinement. When the Guru heard the news of the martyrdom of his two younger sons he thanked the Almighty for being able to do what he was expected to do. When some people tried to condole the death of his sons he remarked “so what if four have died, thousands live”. He was referring to the Sikhs – an example of having shed worldly attachment or Moh.

The Guru did not give up. He organized the Sikhs, completed the final version of Sri Guru Granth Sahib by adding the Bani of the ninth Guru to the Pothi Sahib compiled by the fifth Guru. He then moved southwards and from there sent Banda Singh Bahadur to organize the Sikhs. Before shedding his mortal frame in 1798 at Nander he bestowed guru ship on Sri Guru Granth Sahib and the Guru Panth

Guru Gobind Singh is at once both Guru and disciple, promoter of religious amity, a linguist, a poet par excellence, a great warrior and a master archer with a golden heart and a commander. He had the glory of a king but the heart of a hermit, the creator of order of the Khalsa - the saint soldiers, one who sacrificed his all, won battles but did not annex an inch of territory and finally he is the promoter of democracy in religion.

He is the perfect Guru and king - Sacha Paatshah.

Let us celebrate being his Sikhs and deserve to be his Sikhs.

Rawel Singh