Introduction to Sikhism

A way of life and philosophy well ahead of its time when it was founded over 500 years ago, The Sikh religion today has a following of over 20 million people worldwide. Sikhism preaches a message of devotion and remembrance of God at all times, truthful living, equality of mankind, social justice and denounces superstitions and blind rituals. Sikhism is open to all through the teachings of its 10 Gurus enshrined in the Sikh Holy Book and Living Guru, Sri Guru Granth Sahib.

Who and What is a Sikh?

The word 'Sikh' in the Punjabi language means 'disciple', Sikhs are the disciples of God who follow the writings and teachings of the Ten Sikh Gurus. The wisdom of these teachings in Sri Guru Granth Sahib are practical and universal in their appeal to all mankind.

"I observe neither Hindu fasting nor the ritual of the Muslim Ramadan month; Him I serve who at the last shall save. The Lord of universe of the Hindus, Gosain and Allah to me are one; From Hindus and Muslims have I broken free. I perform neither Kaaba pilgrimage nor at bathing spots worship; One sole Lord I serve, and no other. I perform neither the Hindu worship nor the Muslim prayer; To the Sole Formless Lord in my heart I bow. We neither are Hindus nor Muslims; Our body and life belong to the One Supreme Being who alone is both Ram and Allah for us." (Guru Arjan Dev, Guru Granth Sahib, Raga Bhairon pg. 1136)


"Any human being who faithfully believes in: (i) One Immortal Being, (ii) Ten Gurus, from Guru Nanak to Guru Gobind Singh, (iii) The Guru Granth Sahib, (iv) The utterances and teachings of the ten Gurus and, (v) the baptism bequeathed by the tenth Guru, and who does not owe allegiance to any other religion is a Sikh." (Rehat Maryada, Sikh Code of Conduct)

Philosophy and Beliefs

 There is only One God. He is the same God for all people of all religions.

 The soul goes through cycles of births and deaths before it reaches the human form. The goal of our life is to lead an exemplary existence so that one may merge with God. Sikhs should remember God at all times and practice living a virtuous and truthful life while maintaining a balance between their spiritual obligations and temporal obligations.

 The true path to achieving salvation and merging with God does not require renunciation of the world or celibacy, but living the life of a householder, earning a honest living and avoiding worldly temptations and sins.

 Sikhism condemns blind rituals such as fasting, visiting places of pilgrimage, superstitions, worship of the dead, idol worship etc.

 Sikhism preaches that people of different races, religions, or sex are all equal in the eyes of God. It teaches the full equality of men and women. Women can participate in any religious function or perform any Sikh ceremony or lead the congregation in prayer.

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 died 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).

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.

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 Gurdwara (a Sikh temple) or in their home. All people of all religions are welcome to the Gurdwara. A free community kitchen can be found at every Gurdwara 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 Harmiandir 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.

Why do Sikhs wear turbans?

1. Bana: Appearance & Form
2. What is the Sikh Identity?
3. Turban - Gift of the Guru
4. Turban as Technology
5. Turban in the Rehit (Code)
6. At what age should boys shift from wearing patkas to wearing full turban (pagri)?
7. Should females coil and wrap their hair the same as males?
8. Why do Sikh women wear the chuni over their turban?
9. When should girls cover their heads?
10. Why do Western Sikh women wear turbans, when most Indian women do not?
11. Why don't all Sikhs tie turbans?
12. Why should I wear my turban? Is there some process I can go through to help me understand?
13. If I don’t wear a turban, can I still be a Sikh?
14. What is the purpose of different colored turbans?
15. How can we feel comfortable about wearing turbans in public and on the job?

The turban is our Guru's gift to us. It is how we crown ourselves as the Singhs and Kaurs who sit on the throne of commitment to our own higher consciousness. For men and women alike, this projective identity conveys royalty, grace, and uniqueness. It is a signal to others that we live in the image of Infinity and are dedicated to serving all. The turban doesn't represent anything except complete commitment. When you choose to stand out by tying your turban, you stand fearlessly as one single person standing out from six billion people. It is a most outstanding act.

Bana: Appearance & Form

The "bana" or form, the personal appearance of a Sikh, is one of the foremost ways that a Sikh maintains his or her consciousness as the Guru intended. The Guru has given his Sikh specific instructions to keep his or her natural form as created by God. Thus, all hair is maintained, uncut, and untrimmed. The Guru has given his Sikh a standard of dress which distinguishes him or her as a human being dedicated to a life of truthful living. The Guru has instructed his Sikhs to maintain high moral character, symbolized by the wearing of the steel bracelet, ("kara") and to stand prepared to defend righteousness, wearing the "kirpan" or sword. 

The long hair of a Sikh is tied up in a Rishi knot (Joora) over the solar center (top of the head), and is covered with a turban, usually five meters of cotton cloth. (The man’s solar center is nearer the front of the head. The woman's solar center is further back.) A female Sikh may also wear a chuni (chiffon scarf) draped over it. All Sikhs cover their head while in Gurdwara. With the growing awareness of the non-sexist nature of Sikh Dharma and the Sikh lifestyle, many Sikh women wear turbans on a consistent basis, as the men do. The turban of a Sikh is his or her primary identifying feature. It is a statement of belonging to the Guru, and it is a statement of the inner commitment of the one who wears it. The uncut hair and the turban are a declaration to live in accordance with, and if necessary die in support of, the Teachings of the Sikh Gurus and the Siri Guru Granth Sahib. Regardless of the circumstances or the type of employment or activity, a Sikh keeps his or her form and identity as a Sikh. Clothes are modest, and exemplary of the identity and character of a soldier-saint.


What is the Sikh Identity?

When you wear bana, turban, white bana, kara, beard, you are declaring that you are committed and have dedicated the self to the Guru and shall serve ALL even those who want to cheat you, or hurt you.

People do a lot to be noticed. Sikhs do not have to do anything to be noticed. How many creative men are in the world? One question is, "Why are the Sikhs who have the prosperity losing their prospects?" I have the answer to that. Because they have forgotten the great practices that were given to them.

Turban is not a piece of cloth. It is the self crowning of the individual. Hair on the face is not a decoration. It is an acceptance of Akal Moorat, to live in image of the infinity. Guru Gobind Singh said "So long as you shall be 'Niara' specially exclusive, I will give you all the light of the Universe." To be a great teacher means to be the most perfect disciple, the most perfect student. This is the space age, the platinum age. Our society is a mess. Forget your neurosis that you do not know who you are. The slogan of the Platinum Age shall be "ENDURANCE UNTO INFINITY." The goodness of the heart shall win and men of God will prevail. Everything has a price, and infinity has an infinite price.

It is presupposed that you are the men of God. You have your beard and you have your turban and you look divine.... but you don't act divine... people get very disappointed. Therefore the situation demands that you live it.

Sikh is nothing but identity. Without identity there's no Sikh. Sikh is nothing but an identity of reality; without it, there is no Sikh religion. The Guru took us from the mud, the rituals, waste of time, and said "live 'niara', exclusively identified."

Turban - Gift of the Guru

The turban of a Sikh is a gift given on Baisakhi Day of 1699 by the Tenth Master, Guru Gobind Singh. After giving Amrit to the Five Beloved Ones, he gave us bana, the distinctive dress that includes the turban. It is helpful to understand the historical context of his action.

During Guru Gobind Singh’s time, the turban, or “dastar,” as it is called in Persian, carried a totally different connotation from that of a hat in Europe. The turban represented respectability and was a sign of nobility. At that time, a Mughal aristocrat or a Hindu Rajput could be distinguished by his turban. The Hindu Rajputs were the only Hindus allowed to wear ornate turbans, carry weapons and have their mustache and beard. Also at this time, only the Rajputs could have Singh (“lion”) or Kaur (“princess”) as their second name. Even the Gurus did not have Singh as part of their name, until the Tenth Guru. 

The downtrodden followers of the Sikh faith did not have the means to display aristocratic attire, nor were they allowed to, even if they had the means. (Doing so was usually equivalent to a death sentence.) It was in this context that Guru Gobind Singh decided to turn the tables on the ruling aristocracy by commanding every Sikh to carry a sword, take up the name Singh or Kaur, and have kesh (hair) and turban displayed boldly, without any fear. This effectively made his followers see themselves on a par with the Mughal rulers. 

When we are in the presence of the Guru, Guru is giving us the gift of his energy. That energy is sacred and when we retain it, Guru's energy lives in us and that gives us the living experience of Guru. To help retain that energy we cover our heads with a turban.

Turban as Technology

Turbans go way back in history as part of a spiritual practice. The top of your head is the tenth gate or the crown chakra. It is normally covered by hair that acts as antennae to protect the top of the head from sun and exposure, as well as to channel sun and vitamin D energy. Yogis or Sikhs do not cut their hair, they coil or knot it on top of head on their solar center. In men the solar center is on top of the head at the front (anterior fontanel). Women have two solar centers: one is at the center of the crown chakra, the other is on top of the head towards the back (posterior fontanel). For all, coiling or knotting the hair at the solar centers channels one’s radiant energy and helps retain a spiritual focus.

This hair knot is traditionally called the “rishi” knot. In ancient times, a rishi was someone who had the capacity to control the flow of energy and prana in the body. A “maharishi” was someone who could regulate the flow of energy in the body, meditatively and at will. The rishi knot assists in the channeling of energy in meditation (Naam Simran). If one cuts off the hair, there can be no rishi knot. By giving us the rishi knot and the turban the Guru gave us the blessing to have the capacity of a rishi.

The 10th Sikh Master, Guru Gobind Singh, taught his Sikhs to take the next step: Put a turban on the head covering the coiled, uncut hair. The pressure of the multiple wraps keeps the 26 bones of the skull in place. There are pressure points on the forehead that keep you calm and relaxed. Turbans cover the temples, which protects you from mental or psychic negativity of other people. The pressure of the turban also changes the pattern of blood flow to the brain. (These are all reasons that women should also wear turbans.) When you tie up your hair and wrap the turban around it, all the parts of your skull are pulled together and supported. You feel clarity and readiness for the day and for what may come to you from the Unknown.
God is the Unknown. He is mastery as well as mystery. Living with an awareness of your God within you and the God outside of you (God in all) is an attitude. Covering your head is an action with the attitude that there is something greater than you know. Your willingness to stand under that greatness of God is expressed by taking the highest, most visible part of you and declaring it as a place that belongs to the Creator. Covering your head is also a declaration of humility, of your surrender to God.

For many, hair is also sexually attractive. By covering our hair we can keep from stimulating the lower nature of others who are not our spouses. It is up to each of us to maintain our purity and integrity.

Wrapping a turban everyday is our declaration that this head, this mind is dedicated to our Creator. The turban becomes a flag of our consciousness as well as our crown of spiritual royalty. Wearing a turban over uncut hair is a technology of consciousness that can give you the experience of God. This experience is for all Khalsa, men and women both.

Turban in the Rehit (Code)

Amritdhari Sikhs (those who have been baptized in the Amrit ceremony) are supposed to have their heads covered when in public.

The turban tells others that we are different. By having a distinct appearance, Sikhs become accountable for their actions. Our distinct Sikh appearance not only makes us think more often about our conduct and its reflection upon a wider society, it also makes us reflect upon our own ideals and how they reflect the teachings of the Siri Guru Granth Sahib. 

The turban is there to remind us of our connection to God. It frames us as devotees of God and gives us a way to live in gratitude for this gift of recognition. This responsibility of being recognized is also a way of keeping ourselves from self-destructive habits, such as smoking, drinking, etc.

The thing is, in our religion our identity goes hand in hand with the turban. There is no other religion in the world that wears turban as a daily Badge of Identity. The turban of a Sikh is his or her primary identifying feature. It is a statement of belonging to the Guru, and it is a statement of the inner commitment of the one who wears it. The uncut hair and the turban are a declaration to live in accordance with, and if necessary die in support of, the Teachings of the Sikh Gurus and the Siri Guru Granth Sahib.

At what age should boys shift from wearing patkas to wearing full turban (pagri)?

It is a personal decision. Many boys wear patka for sports and begin to wear full pagri for more formal occasions like Gurdwara, full assembly at school, etc.

Should females coil and wrap their hair the same as males?

Yes. The Sikh faith regards gender equality as an important part of its teachings. When Guru Gobind Singh gave us the Rehit Maryada to live by, he gave it to everyone, not just the men. A Sikh girl who does not wear a turban (or at least a chuni), is ”undercover;” she cannot really be identified as Sikh. This is not what Guru Gobind Singh intended. However, because a woman’s hair is coiled on a different part of her head than a man’s, her style of wrapping a turban may look different than a Sikh man’s.

Why do Sikh women wear the chuni over their turban?

Ideally, a woman also wears a chuni over her turban. It takes a lot of consciousness and dedication because it's definitely more trouble. The chuni worn under the chin and across the shoulder protects the grace of the woman. To put it simply, men have a beard to give a protective energy field around the face, women don't. The chuni provides that protection so you don't attract the wrong kind of energy. It means a woman is not sexually available. This is not just a cultural thing, it actually changes the way people – especially men – see and relate to her.

When should girls cover their heads?

Girls should cover their heads at all times. For young girls, a rishi knot cover is often enough, but the practice of tying a turban should be taught early. By the time they become adolescent, it is advised that they always tie a turban as tool to protect their grace and integrity.

Why do many Sikh women women not wear a turban?

Devoted Sikh women of Indian ancestry usually have their heads covered, but many do not tie a turban. Sometimes it’s just a scarf, more often it’s a chuni. It is a personal choice. Each person, male or female must make this decision according to their own understanding of how to live as a Sikh. As I write this in 2012, I am seeing more and more Sikh women who are wearing turbans.

Why don't all Sikhs tie turbans?

In addition to the explanation about Sikh women and turbans (above), many people who are not wearing their turbans (or keeping uncut hair) are doing so because of outside pressures. Society and/or family are affecting them. They have forgotten, or perhaps never understood in the first place, their identity as Sikhs.

People who take their turban off in public when it is not convenient are not relating to the spiritual power of this form. They are mired in a cultural practice, and may have no understanding of the technology of tying a turban, or its place in the Sikh Rehit. A turban worn properly is a crown, and if a Sikh wears it with that consciousness, it is doubtful he/she will be made fun of.

Rather than getting angry, or creating negative energy by judging them, simply bless them and pray that by the Grace of God and Guru some day they will understand who they are.

Why should I wear my turban? Is there some process I can go through to help me understand?

You should wear a turban as part of your identity as a Sikh (see other answers elsewhere under this topic). If you are newly converted to Sikhi, perhaps you can start by practicing wearing your hair up on top of your head and covering your head with a cap, a hat, or a scarf. But still that will not give you the practical identity of a Sikh.

If I don't wear a turban, can I still be a Sikh?

Yes, but you will not have the identity of a Sikh, so how will people know you are Sikh? 
Wearing a turban takes courage. If you do not want to wear a turban, be very clear in yourself what your reasons for this are: Societal or peer group pressures to conform? Comfort? Uncertain if you want to live as a Sikh? Are you afraid and if so, of what? Answering these questions in yourself is important to knowing your resistance to wearing a turban.

Nevertheless, your relationships to Sikhi and to the Guru are your own, and many people have found spiritual contentment practicing Sikhi without wearing a turban.

What is the purpose of different colored turbans?

Turbans come in every color and pattern but there are three colors most commonly worn: white, deep blue, and saffron orange. White turbans are worn to extend the aura and the person’s projection. Royal blue or navy blue turbans are common among Sikh ministers andgyanis, especially in India. The blue is the color of the warrior and of protection. Saffron orange is the third Sikh color and is commonly worn by Sikhs worldwide. Orange represents wisdom. Black turbans can represent surrender of the ego. Other colors of turbans don’t have a significance associated with them. Sometimes it’s just a case of fashion, of matching a turban to a business suit, for example.

How can we feel comfortable about wearing turbans in public and on the job?

Just do it! In the words of Siri Singh Sahib Yogi Bhajan, “It’s not the life you lead, it’s the courage you bring to it.” Being a Sikh means having a distinct identity, and maintaining that identity takes courage. If you are a fully committed Sikh, then you already have everything it takes to boldly wear a turban with a projection of confidence and contentment. Remind yourself that the turban is a spiritual crown that says you cannot be bought or corrupted at any price. Remind yourself that the crown represents royalty, and walk with the knowledge that you are a Lion or Princess of the Guru. 

Many people are awed by the statement we make when we walk, wearing full bana, into a room full of non-Sikhs. People will respect you so long as you respect yourself and your faith and the commitment it represents. 

Many non-Sikh employers hire members of our community because they are Sikh, because of all we represent. Employers trust or are fascinated by our identity and our projection, rather than put off by it. Let your Sikh identity work for you! By the way, it is against federal law, and many state laws, to discriminate against potential employees because of their religious garb.

Guru Granth Sahib ji (1708 - Present(and future)

Guru Granth Sahib is a Granth (book) originally compiled by Fifth Guru and named as Adi Granth, and later recompiled by all the gurus that followed him. Guru Granth Sahib was appointed as the Eleventh Guru by Tenth Guru Guru Gobind Singh ji. It is the ultimate teacher of the sikhs. Sikh means disciple and Guru means teacher.

According to Guru Gobind Singh's poet Sainapat, Bhai Nand Lal and Dhadi Nath Mal, all of who were present at Nander, a day before the Guru's demise, the sikhs enquired as to whom he was entrusting his Khalsa. Bhai Nand Lal in Rahitnama says the Guru replied he has three forms. The first was nirgun or invisible, the second was his word and the third was sagun or the visible. After his physical death his soul would be invisible. His second form would be Adi Granth (not Dasam Granth), "Dusar Rup Granthji jan, Mera rup Granthji jan. Is men bhed nahin kuchh man." The third sagun, or visible rup was the Khalsa. He added that he had bestowed his physical form upon his khalsa. The Guru accompanied by Khalsa went to the place where Adi Granth had been installed. He opened the holy book, placed five paise and a coconut before it, bowed before it, then went round the sacred scripture five times, bowed every time, and declared it as the Guru for all times to come. Upto this time the holy book was called Pothi Sahib. Gobind Singh named it Granth consisting of two words, Gur and Ant meaning eternal Guru. He asserted: " In future whoever wishes to seek englightenment, guidance and solace, let him read the holy granth. This is your Guru for ever and ever till eternity. " The Guru said that he was entrusting the Khalsa to the care of AkalPurukh (God). He affirmed

Dusara rup Granth ji jan
Un ke ang mero kar man
Jo sikh gur darshan ki chah
Darshan karo granth ji ah.
Jo mam sath chaho kar bat
Granth ji parhe bichare sath.
jo muj bachan sunan ki chai
Granth ji parhe sune chit lae
mero rup Granth ji jan
Is men bhed nahin kuchh man

dUsrA r<p gq*W jI jAn
un cE a*g mEr~ cr mAn
j~ is&k gUr drSn cI CAh
drSn cr~ gq*W jI aAh
j~ mn sAW CAh~ cr bAV
gq*W jI pRE sUNE iC&V lAh
m~r~ r<p gq*W jI jAn
ies m>: BED nhI: cUx mAN
[The Granth is second myself (Guru Granth, not Dasam Granth which was compiled later by Bhai Mani singh), It should be taken for me. A Sikh who wants to see me, should have a look at the Granth. One who wishes to talk to me, should read the Granth and think over it. One who is anxious to listen to my talk, he should read the Granth and listen to its recitation with attention. Consider the Granth as my ownself. Have not the least doubt about it.]
Guru Gobind singh's last sermon (now it is part of daily routine of Sikhs, after Ardaas).

aagya bhai Akal ki Tabhi chalayo Panth,
Sab Sikhan ko hukum hai Guru Manyo Granth.
Guru Granth ji manyo pargat Guran ki deh.
jo, prabh ko milna chahe khoj shabad men le.
aAigaA BeI acAl cI VbI ClAy~ p*W
s&b is&kN c~ hUcm h> gUr< mAny~ gq*W
gUr< gq*W jI mAny~ prgt gUrA: cI dEh
j~ pqB c~ imlNE CAhE k~j Sbd mE: lE
[Under orders of the Immortal being the Panth was started. All the Sikhs are enjoined to accept the Granth as their Guru. Consider Guru Granth as representing Guru's body. Those who wish to meet God can find the way in its hymns.]
Thus Eleventh Guru Granth Sahib ji were born. Guru Granth has 1430 pages of text in poetry form. The Guru Granth is full of devotion, meditation, grace of Guru and God. It includes hymns of more then 20 Hindu and Muslim saints of India. It is the only holy book in world which was written by its founder of religion. Bible was not written by Christ, neither was Quran but Granth was written by all Gurus, from Guru Nanak to Guru Gobind. Guru Granth Sahib also contains the hymns of famous saints of their time (irrespective of caste, creed, religion,etc).

Guru Gobind Singh wrote his own Granth, which was called "Dasam Granth". Bhai Mani Singh compiled and included other work of Guru Gobind Singh in Dasam Granth. Here is the comparison of both granths. Guru Granth vs. Dasam Granth.

Adi Granth and Dasam Granth, a comparison: similarity.

1. Both the granths have almost the same number of
   printed pages of the same size of the page and
   similar type.  The Guru Granth has 1430 pages
   and Dasam Granth 1428.

2. Both belive in one supreme being, a personal God,
   merciful and kind.

3. God is also all-pervading, unborn, formless,
   timeless.

4. Both lay emphasis on meditation and repetition
   of the Name to achieve salvation.

5. Both believe in the law of karma and transmigration
   of soul.

6.  Both have faith in Sacha Khand.

7.  Both emphazie on the devotion to the Guru, who
    is perfect man, but not God.

8.  Both rely on casteless and class less society,
    and equality between man and woman.

9.  Both are in poetry and in Gurmukhi script.

The difference between Guru Granth and Dasam Granth.

The main difference between the two is that of objective. The Guru Granth aims at gaining peace of mind and complete renunciation. The Dasam Granth believes in a holy war (Dharma Yudh) against tyranny and fanaticism.
God of Guru Granth is God of truth. God of Dasam Granth is God of justice, ready to strike at the tyrant, autocrat and the despot.
The Guru Granth is full of devotion, meditation, grace of Guru and God. The Dasam granth depicts scenes of battles, arms and weapons and intrigues of men and women.
Guru Nanak's Japji and Guru Gobind singh's Jap differ essentially. Japji believes in God's Hukum. There is no such thing in Gobind Singh's Jap.
According to Loehlin, the Guru Granth may be compared to Temple and the Dasam Granth to a fortress. (Loehlin pages 57-59)

Guru Gobind Singh ji Biography (1666 - 1708)

The tenth and the last Guru or Prophet-teacher of the Sikh faith, was born Gobind Rai Sodhi on Poh 7, 1723 sk/22 December 1666 at Patna, in Bihar. His father, Guru Tegh Bahadur, the Ninth Guru, was then travelling across Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early .

childhood now stands a sacred shrine, Takht Sri Harimandar Sahib, one of the five most honoured seats of religious authority (takht, lit. throne) for the Sikhs. Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki)on the foothills of the Sivaliks where he reached in March 1672 and where his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian. He was barely nine years of age when a sudden turn came in his life as well as in the life of tile community he was destined to lead. Early in 1675, a group Kashmiri Brahmans, drivels to desperation by the religious fanaticism of the Mughals General, Iftikar Khan, visited Anandpur to seek Guru Tegh Bahadur's intercession. As the Guru sat reflecting what to do, young Gobind Rai, arriving there in company with his playmates, asked Why he looked so preoccupied. The father, as records Kuir Singh in his Gurbilas Patshahi 10, replied, "Grave are the burdens the earth bears. She will be redeemed only if a truly worthy person comes forward to lay down his head. Distress will then be expunged and happiness ushered in." "None could be worthier than yourself to make such a sacrifice," remarked Gobind Rai in his innocent manner. Guru Tegh Bahadur soon aftenwards proceeded to the imperial capital, Delhi, and courted death on 11 November 1675. Kashmiri pundits meeting Guru Tegh Bahadur ji.

Guru Gobind Singh was formally installed Guru on the Baisakhi day of 1733 Bk/29 March 1676. In the midst of his engagement with the concerns of the community, he gave attention to the mastery of physical skills and literary accomplishment. He had grown into a comely youth spare, lithe of limb and energetic. He had a natural genius for poetic composition and his early years were assiduously given to this pursuit. The Var Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his first composition and his only major work in the Punjabi language. The poem depicted the legendary contest between the gods and the demons as described in the Markandeya Purana . The choice of a warlike theme for this and a number of his later compositions such as the two Chandi Charitras, mostly in Braj, was made to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny.

Much of Guru Gobind Singh's creative literary work was done at Paonta he had founded on the banks of the River Yamuna and to which site he had temporarily shifted in April 1685. Poetry as such was, however, not his aim. For him it was a means of revealing the divine principle and concretizing a personal vision of the Supreme Being that had been vouchsafed to him. His Japu and the composition known as Akal Ustati are in this tenor. Through his poetry he preached love and equality and a strictly ethical and moral code of conduct. He preached the worship of the One Supreme Being, deprecating idolatry and superstitious beliefs and observances. The glorification of the sword itself which he eulogized as Bhaguati was to secure fulfilment of God'sjustice. The sword was never meant as a symbol of aggression, and it was never to be used for self-aggrandizement. It was the emblem of manliness and self-respect and was to be used only in self-defence, as a last resort. For Guru Gobind Singh said in a Persian couplet in his Zafarnamah:

When all other means have failed,
It is but lawful to take to the sword.
During his stay at Paonta, Guru Gobind Singh availed himself of his spare time to practise different forms of manly exercises, such as riding, swimming and archery. His increasing influence among the people and the martial exercises of his men excited the jealousy of the neighbouring Rajpat hill rulers who led by Raja Fateh Chand of Garhval collected a host to attack him. But they were worsted in an action at Bhangam, about 10 km northeast of Paonta, on 18 Assu 1745 sk/18 September 1688. Soon there after Guru Gobind Singh left Paonta and returned to  Gurdwara Anandpur Sahib Anandpur which he fortified in view of the continuing hostility of the Rajput chiefs as well as of the repressive policy of the imperial government at Delhi. The Guru and his Sikhs were involved in a battle with a Mughal commander, Alif Khan, at Nadaun on the left bank of the Beas, about 30 km southeast of Kangra, on 22 Chet 1747 Bk/20 March 1691. Describing the battle in stirring verse in Bachitra Natak, he said that Alif Khan fled in utter disarray "without being able to give any attention to his camp." Among several other skirmishes that occurred was the Husaim battle (20 Februaly 1696) fought against Husain K an, an imperial general, which resulted in a decisive victory for the Sikhs. Following the appointment in 1694 of the liberal Prince Muazzam (later Emperor Bahadur Shah) as viceroy of northwestern region including Punjab, there was however a brief respite from pressure from the ruling authority.

In 1698, Guru Gobind Singh issued directions to Sikh sangats or communities in different parts not to acknowledge masands, the local ministers, against whom he had heard complaints. Sikhs, he instructed, should come to Anandpur straight without any intermediaries and bring their offerings personally. The Guru thus established direct relationship with his Sikhs and addressed them as his Khalsa, Persian term used for crown-lands as distinguished from feudal chiefs. The institution of the Khalsa was given concrete form on 30 March 1699 when Sikhs had gathered at Anandpur in large numbers for the annual festival of Baisakhi. Gurb Gobind Singh appeared before the assembly dramatically on that day with a naked sword in hand and, to quote Kuir Singh, Gurbilas Patshahz 10, spoke: "Is there present a true Sikh who would offer his head to the Guru as a sacrifice?" The words numbed the audience who looked on in awed silence. The Gurb repeated the call. At the third call Daya Ram, a Sobti Khatri of Lahore, arose and humbly walked behind the Guru to a tent near by. The Gurb returned with his sword dripping blood, and asked for another head. At this Dharam Das, a Jat from Hastinapur, came forward and was taken inside the enclosure. Guru Gobind Singh made three more calls. Muhkam Chand, a washerman from Dvarka, Himmat, a water-carrier from Jagannath puri, and Sahib Chand, a barber from Bidar (Karnataka) responded one after another and advanced to offer their heads. All the five were led back from the tent dressed alike in saffron-coloured raiment topped over with neatly tied turbans similarly dyed, with swords dangling by their sides. Guru Gobind Singh then introduced khande da pahul, i.e. initiation by sweetened water churned with a double-edged broad sword (khanda). Those five Sikhs were the first to be initiated. Guru Gobind Singh called them Panj Piare, the five devoted spirits beloved of the Guru. These five, three of them from the so-called low-castes, a Ksatriya and a Jatt, formed the nucleus of the self-abnegating, martial and casteless fellowship of the Khalsa. Waah Waah Guru Gobind Singh Aape Gur ChelaAll of them surnamed Singh, meaning lion, were required to wear in future the five symbols of the Khalsa, all beginning with the letter K the kes or long hair and beard, kangha, a comb in the kes to keep it tidy as against the recluses who kept it matted in token of their having renounced the world, Kara, a steel bracelet, kachch, short breeches, and kirpan, a sword. They were enjoined to succour the helpless and fight the oppressor, to have faith in one God and to consider all human beings equal, irrespective of caste and creed. Guru Gobind Singh then himself received initiatory rites from five disciples, now invested with authority as Khalsa, and had his name changed from Gobind Rai to Gobind Singh. "Hail," as the poet subsequently sang, "Gobind Singh who is himself Master as well as disciple." Further injunctions were laid down for the Sikhs. They must never cut or trim their hair and beards, nor smoke tobacco. A Sikh must not have sexual relationship outside the marital bond, nor eat the flesh of an animal killed slowly in the Muslim way (or in any sacrificial ceremony). Darbar of Guru Gobind Singh ji Sacha Padishah

These developments alarmed the casteridden Rajput chiefs of the Sivalik hills. They rallied under the leadership of the Raja of Bilaspur, in whose territory lay Anandpur, to forcibly evict Guru Gobind Singh from his hilly citadel. Their repeated expeditions during 1700-04 however proved abortive . They at last petitioned Emperor Aurangzeb for help. In concert with contingents sent under imperial orders by the governor of Lahore and those of the faujdar of Sirhind, they marched upon Anandpur and laid a siege to the fort in Jeth 1762 sk/May 1705. Over the months, the Guru and his Sikhs firmly withstood their successive assaults despite dire scarcity of food resulting from the prolonged blockade. While the besieged were reduced to desperate straits, the besiegers too were chagrined at the tenacity with which the Sikhs held out. At this stagy the besiegers offered, on solemn oaths of Quran, safe exit to the Sikhs if they quit Anandpur. At last, the town was evacuated during the night of Poh suds 1, 1762 sk/5-6 December 1705. But soon, as the Guru and his Sikhs came out, the hill monarchs and their Mughal allies set upon them in full fury. In the ensuing confusion many Sikhs were killed and all of the Guru's baggage, including most of the precious manuscripts, was lost. The Guru himself was able to make his way to Chamkaur, 40 km southwest of Anandpur, with barely 40 Sikhs and his two elder sons. There the imperial army, following closely on his heels, caught up with him. His two sons, Ajit Singh (b. 1687) and Jujhar Singh (b. 1691) and all but five of the Sikhs fell in the action that took place on 7 December 1705. The five surviving Sikhs bade the Guru to save himself in order to reconsolidate the Khalsa. Guru Gobind Singh with three of his Sikhs escaped into the wilderness of the Malva, two of his Muslim devotees, Gani Khan and Nabi Khan, helping him at great personal risk.

Guru Gobind Singh ji in Battle
Guru Gobind Singh's two younger sons, Zorawar Singh (b. 1696) and Fateh Singh (b.1699), and his mother, Mata Gujari, were after the evacuation of Anandpur betrayed by their old servant and escort, Gangu, to the faujdar of Sirhind, who had the young children executed on 13 December 1705. Their grandmother died the same day. Befriended by another Muslim admirer, Ral Kalha of Raikot, Guru Gobind Singh reached Dina in the heart of the Malva. There he enlisted a few hundred warriors of the Brar clan, and also composed his famous letter, Zafarnamah or the Epistle of Victory, in Persian verse, addressed to Emperor Aurangzeb. The letter was a severe indictment of the Emperor and his commanders who had perjured their oath and treacherously attacked him once he was outside the safety of his fortification at Anandpur. It emphatically reiterated the sovereignty of morality in the affairs of State as much as in the conduct of human beings and held the means as important as the end. Two of the Sikhs, Daya Singh and Dharam Singh, were despatched with the Zafarnamah to Ahmadnagar in the South to deliver it to Aurangzeb, then in camp in that town.

From Dina, Guru Gobind Singh continued his westward march until, finding the host close upon his heels, he took position astride the water pool of Khidrana to make a last-ditch stand. The fighting on 29 December 1705 was hard and desperate. In spite of their overwhelming numbers, the Mughal troops failed to capture the Guru and had to retire in defeat. The most valorous part in this battle was played by a group of 40 Sikhs who had deserted the Guru at Anandpur during the long siege, but who, chided by their womenfolk at home, had come back under the leadership of a brave and devoted woman, Mai Bhago, to redeem themselves. They had fallen fighting desperately to check the enemy's advance towards the Guru's position. The Guru blessed the 40 dead as 40 mukte, i.e. the 40 Saved Ones. The site is now marked by a sacred shrine and tank and the town which has grown around them is called Muktsar, the Pool of liberations.

After spending some time in the Lakkhi Jungle country, Guru Gobind Singh arrived at Talvandi Sabo, now called Damdama Sahib, on 20 January 1706. During his stay there of over nine months, a number of Sikhs rejoined him. He prepared a fresh recension of Sikh Scripture, the Guru Granth Sahib, with the celebrated scholar, Bhai Mani Singh, as his amanuensis. From the number of scholars who had rallied round Guru Gobind Singh and from the literary activity initiated, the place came to be known as the Guru's Kashi or seat of learning like Varanasi.

The epistle Zafarnamah sent by Guru Gobind Singh from Dina seems to have touched the heart of Emperor Aurungzeb. He forthwith invited him for a meeting. According to Ahkam-i-Alamgiri, the Emperor had a letter written to the deputy governor of Lahore, Munim Khan, to conciliate the Guru and make the required arrangements for his journey to the Deccan. Guru Gobind Singh had, however, already left for the South on 30 October 1706. He was in the neighbourhood of Baghor, in Rajasthan, when the news arrived of the death of the Emperor at Ahmadnagar on 20 February 1707. The Guru there upon decided to return to the Punjab, via Shahjahanabad (Delhi) . That was the time when the sons of the deceased Emperor were preparing to contest succession. Guru Gobind Singh despatched for the help of the eldest claimant, the liberal Prince Muazzam, a token contingent of Sikhs which took part in the battle of Jajau (8 June 1707), decisively won by the Prince who ascended the throne with the title of Bahadur Shah. The new Emperor invited Guru Gobind Singh for a meeting which took place at Agra on 23 July 1707.

Emperor Bahadur Shah had at this time to move against the Kachhvaha Rajputs of Amber (Jaipur) and then to the Deccan where his youngest brother, Kam Baksh, had raised the standard of revolt. The Guru accompanied him and, as says Tarzkh-i-Bahadur Shahi, he addressed assemblies of people on the way preaching the word of Guru Nanak. The two camps crossed the River Tapti between 11 and 14 June 1708 and the Ban-Ganga on 14 August, arriving at Nanded, on the Godavari, towards the end of August. While Bahadur Shah proceeded further South, Guru Gobind Singh decided to stay awhile at Nanded. Here he met a Bairagi recluse, Madho Das, whom he converted a Sikh administering to him the vows of the Khalsa, renaming him Gurbakhsh Singh (popular name Banda Singh ). Guru Gobind Siligh gave Banda Singh five arrows from his own quiver and an escort, including five of his chosen Sikhs, and directed him to go to the Punjab and carry on the campaign against the tyranny of the provincial overlords.

Nawab Wazir Khan of Sirhind had felt concerned at the Emperor's conciliatory treatment of Guru Gobind Singh. Their marching together to the South made him jealous, and he charged two of his trusted men with murdering the Guru before his increasing friendship with the Emperor resulted in any harm to him. These two pathans Jamshed Khan and Wasil Beg are the names given in the Guru Kian Sakhian pursued the Guru secretly and overtook him at Nanded, where, according to Sri Gur Sobha by Senapati, Gurdwara Hemkund Sahib, Meditation place of Guru Gobind Singh ji a contemporary writer, one of them stabbed the Guru in the left side below the heart as he lay one evening in his chamber resting after the Rahrasi prayer. Before he could deal another blow, Guru Gobind Singh struck him down with his sabre, while his fleeing companion fell under the swords of Sikhs who had rushed in on hearing the noise. As the news reached Bahadur Shah's camp, he sent expert surgeons, including an Englishman, Cole by name, to attend on the Guru. The wound was stitched and appeared to have healed quickly but, as the Guru one day applied strength to pull a stiff bow, it broke out again and bled profusely. This weakened the Guru beyond cure and he passed away on Kattak sudi 5, 1765 Bk/7 October 1708. Before the end came, Guru Gobind Singh had asked for the Sacred Volume to be brought forth. To quote Bhatt Vahi Talauda Parganah Jind: "Guru Gobind Singh, the Tenth Master, son of Guru Teg Bahadur, grandson of Guru Hargobind, great-grandson of Guru Arjan, of the family of Guru Ram Das Surajbansi, Gosal clan, Sodhi Khatri, resident of Anandpur, parganah Kahlur, now at Nanded, in the Godavari country in the Deccan, asked Bhai Daya Singh, on Wednesday, 7 October 1708, to fetch Sri Granth Sahib. In obedience to his orders, Daya Singh brought Sri Granth Sahib. The Guru placed before it five pice and a coconut and bowed his head before it. He said to the sangat, "It is my commandment: Own Sri Granthji in my place. He who so acknowledges it will obtain his reward. The Guru will rescue him. Know this as the truth".

Guru Gobind Singh thus passed on the succession with due ceremony to the Holy Book, the Guru Granth Sahib, ending the line of personal Gurus. "The Guru's spirit," he said, "will henceforth be in the Granth and the Khalsa. Where the Granth is with any five Sikhs representing the Khalsa, there will the Guru be." The Word enshrined in the Holy Book was always revered by the Gurus as well as by their disciples as of Divine origin. The Guru was the revealer of the Word. One day the Word was to take the place of the Guru. The inevitable came to pass when Guru Gobind Singh declared the Guru Granth Sahib as his successor. It was only through the Word that the Guruship could be made everlasting. The Word as contained in the Guru Granth Sahib was henceforth, and for all time to come to be the Guru for the Sikhs.