Dhan Dhan Guru Gobind Singh Ji

[Azaad]

Once, a Sikh made a request before Guru Gobind Singh Ji, "O true King! I am grieved by the world. Eliminate the pain of birth and death. Save me from sins. I am in your protection. I am illiterate".

Guru Ji said, "Brother Sikh! You are blessed that you became detached (from the world). An fool cannot get sense without education. One should get education. An uneducated person cannot understand anything. The God meets him, whose pronunciation of 'Bani' is perfect. Brother! Do study.

Guru Ji asked the 'Granthi' to teach that Sikh with love. The 'Granthi' started to teach him. While teaching, he taught him this line of Anand Sahib prayer, "Anand bhya meree maaye, Satguroo main paaya." (The heavenly pleasure occurred, O my mother, for I have found my True Guru).

The Sikh recited this line with love and went reciting it. Sometimes, he would eat from 'langar' (the community kitchen). His faith increased reciting this line.

After six months, Guru Ji asked the Granthi, "Did he learn?"

He replied, "He did not return after learning one line."

Guru Ji called for that Sikh and asked, "You were sent to learn."

He replied with folded hands, "Guru Ji! One line is enough. When the True Guru has been found, 'Anand' is gotten. (Without getting the 'Anand') more reciting is the act of 'Bemukhs'."

Guru Ji smiled and said, "You are 'nihaal' (bliss). Your cycle of birth and death has been curtailed."

[Azaad]

Guru Gobind Singh Ji’s generalship.

Guru Gobind Singh Ji’s art of warfare was swift manoeuvres against relatively larger forces to achieve complete surprise over the enemy. Critical analysis of his battle with Hussain Khan of the allied forces at the battle of Nadaun amply illustrate that the manoeuvres were not aimed to slaughter the enemy but to cause fear and panic in the enemy ranks in order to disorganise and thereby drive them from the battle field. The fleeing enemy were never given pursuit by the Khalsa army as that would have amounted to indiscriminate killing of men and therefore against the Khalsa code of conduct.

Guru Ji’s action on the battlefield repeatedly shows quick decision, rapid cavalry manoeuvres and flexibility of mind. Incidentally these three characteristics – quick decision, rapid manoeuvres and flexibility in an ever changing situation rank the most prominent ones in modern warfare.

The element of battlefield mobility, inherent in mounted weapons on horses, camels and elephants were employed in offensive roles both in nature and concept even as a defender.

A careful analysis of Guru Ji’s battles indicates that Guru Gobind Singh Ji never risked the security of the main defences in a bid to achieve mere surprise. Thinning out the main defences for creating various combat groups, aimed to hit the enemies rear and exposed flanks were well balanced and at no time were the main defences rendered insecure.

Resources, both in men and material, available to his command, although meagre compared to those of his adversaries, were always utilised to maximum advantage. Needless to emphasise that leadership ability is measured by the degree of effectiveness with which each leader employs those assets available to him.

Basic principles of objective, offensive, simplicity, unity of command, economy of force, surprise and security, morale, manoeuvrability, flexibility and so forth were always integral ingredients in Guru Ji’s plans.

As a general in the battlefield Guru Ji succeeded in forcing his adversaries to give up their purpose completely. After the battle at Mukatsar, the Mughals realised the futility of their efforts and were so badly demoralised that they gave up altogether. Hostility towards the Khalsa army vanished never to resurface again while Guru ji was alive.

Guru Gobind Singh Ji as a general never once remained away from the battlefield giving a pretext of directing the operation. Guru ji always directed and fought at the same time with the forward most rank and file of the Khalsa army. Despite mental and physical stress of day long battles, Guru Ji attended to minor details. After day long battles Guru Sahib Ji personally attended to the wounded and solemnised last rites who had touched martyrdom as his command.

The discipline of Guru ji’s army was not based upon fear or punishment but on mental awareness and realisation of their moral and patriotic duty which always exhorted the Khalsa soldier to stand at the beck and call of their leader with a will to do or die.

The victories of Guru Gobind Singh Ji can be attributed to discipline of his troops which impelled them to strictly observe the demands of the oath of allegiance and self devotion to their Guru.

Guru Ji’s army strictly observed the Khalsa Code as given by their Guru. There were numerous occasions when the Khalsa army, after victory in the battle field, could have wiped out the enemy by pursuing them, but did not resort to it as it was not approved by their leader. It speaks of excellent self control realised through a very high standard of discipline.

With Bahadhur Shahs succession to the Moghul throne, Guru Gobind Singh Ji’s military life came to a virtual end, but an epic legend in the military profession had only sprung to grow till eternity.

[AvnitK]

Azaad veerji great posts!!! :D

[Azaad]

Please feel free to post pictures and share Sakhiya og Guru Gobind Singh Ji Maharaj

[Azaad]

52 Hukams given by Guru Gobind Singh Ji Maharaj

1) Dharam di Kirat karni - Earn by honest means.

2) Daswand dena - Give one tenth of your salary.

3) Gurbani kantth karni - Memorize Gurbani.

4) Amrit Vaelae utthna - Wake up Amrit Vela (before dawn).

5) Sikh sewak di sewa ruchi naal karni - Serve a Sikh Servant with devotion.

6) Gurbani dae arth Sikh vidhvana tuo parrhnae- Learn the meanings of Gurbani from Sikh Scholars.

7) Punj Kakaar di Rehat drirh kar rukhni - Follow the discipline of the 5 K's strictly.

Shabad da abhihas karna - Practice Shabad Gurbani in life.

9) Sat-Saroop Satgur da dhian dharna - Concentrate on the True Guru (God).

10)Guru Granth Sahib Ji noo Guru mananaa - Accept the Guru Granth Sahib as Guru.

11)Kaarjaan dae arambh vich ardaas karni - At the beginning of a task, do ardaas.

12)Jaman, maran, ja viah mokae Jup da paatth kar tihaaval (Karaah Parsaad) kar anand sahib dia punj paurian, ardaas, pratham punj pyaariaan atae hazoori granthi noo vartaa kae oprunth sangat noo vartaaouna - At birth, death, or marriage ceremonies, do Japji Sahib, make Karaah Parshaad, do five stanzas of anand sahib, do ardaas, and then distribute Karaah Parshaad to the Panj Pyare, the Granthi, and then to the sangat.

13)Jad tak Karaah Parshaad Parshaad vartadaa rahae sadh sangat addol batthee rahae - Until Karaah Parshaad is completely distributed, the Sangat should remain sitting and unmoving.

14)Anand Viah bina grahist nahi karna - Do not start married life without Anand Karaj (Sikh ceremony of marriage).

15)Par-Istri, Ma-Bhain, Dhi-Bhain, kar jaanani. Par Istri da sang nahi karna - Recognize all other women other than your wife as mothers and sisters. Do not engage in marital behavior with them.

16)Istri da mooh nahi fitkaarnaa - Do not silence your wife?

17)Jagat-jootth tambaaku bikhiaa da tiaag karna - Abandon the worldly, false tobacco-poison.

18)Rehatvaan atae naam jupan vaalae gursikhaa di sangat karni - Keep the company of Sikhs who follow the Rehat and meditate on the Name (of God).

19)Kum karan vich daridar nahi karna - Dont't be lazy while doing work.

20)Gurbani di katha tae keertan roaz sunanaa atae karna - Listen and do kirtan and Gurbani discourses daily.

21)Kisae di ninda, chugali, atae eirkha nahi karni - Do not engage in slander, gossip or spite anyone.

22)Dhan, jawaani, tae kul-jaat da abhiman nahi karnaa (Nanak daadak tahe duae goath. Saak guru sikhan sang hoath) - Do not take pride in wealth, youth and caste. (Mother and Father's caste both castes. All Sikhs of the Guru are siblings)?

23)Mat uchi tae suchi rakhni - Keep the religious discipline high and pure.

24)Shubh karman tao kadae naa ttarnaa - Do not refrain from doing Righteous deeds.

25)Budh bal da daataa vaheguroo noo jaananaa - Recognize God as the giver of intellect and strength.

26)Sugandh (kasam sahu) dae kar itbaar janaaoun vaalae tae yakeen nahi karna - Do not believe a person who breaks promises?

27)Sutantar Vicharna. Raaj Kaaj dian kamaan tae doosrae mutaa dia purshaan noo huk nahi daenaa - Rule Independently? In the affaris of government, do not give people of other religions authority/power.

28)Raajniti parhni - Study politics.

29)Dushman naal saam, daam, bhaed, aadiak, upaa vartnae - Treat the opponent with respect (definitions of the individual words are unknown to me)?

30)Shaster vidyaa atae ghorhae di savaari da abhiaas karna - Practice the knowledge of weaponry and horse riding.

31)Doosrae mataa dae pustak, vidyaa parhni. Pur bhrosaa drirh Gurbani, Akal Purakh tae karnaa - Study the books and knowledge of other faiths. But keep trust in Gurbani and Akal Purukh.

32)Gurupdaesaa noo dhaaran karna - Follow the teachings of the Guru.

33)Raheraas da paath kar kharae ho kae ardaas karni - After Rehras Paatth, do Ardaas standing up.

34)Saun valae sohila atae 'paun guru pani pita...' salok parhna - Recite Sohila and 'paun guru pani pita...' stanza before going to sleep.

35)Dastaar bina nahi rehnaa - Wear a turban at all times.

36)Singha da adha naam nahi bulauna - Do not call a Singh by half of their name (nickname).

37)Sharaab nai saevani - Do not partake of alcoholic drinks.

38)Sir munae noo kanaiaa nahi daeni. Uos ghar daevni jithae Akal Purukh di sikhi ha, jo karzaai naa hovae, bhalae subhaa da hovae, bibaeki atae gyanvaan hovae - Do not given a daughter's hand to a clean shaven. Give her hand in a house where God's Sikhi exists, where the household is not in debt, is of a good nature, is disciplined and knowledgable.

39)Subh kaaraj Gurbani anusaar karnae - Do all work in accordance with Gurbani.

40)Chugali kar kisae da kam nahi vigaarnaa - Do not ruin someone's work by gossip.

41)Kaurha bachan nahi kahinaa - Do not utter bitter statements.

42)Darshan yaatraa gurdwaaraa di hi karni - Make pilgrimages to Gurudwaras only.

43)Bachan karkae paalnaa - Fulfill all promises that are made.

44)Pardaesi, lorvaan, dukhi, apung manukh di yataahshkat sewa karni - Do as much sewa as you can for foreigners, the needy and the troubled.

45)Putari da dhan bikh jananaa - Recognize the property of a daughter as poison?

46)Dikhaawae da Sikh nahi bananaa - Do not become an outward show-off Sikh.

47)Sikhi kesaa-suaasa sang nibhaaouni - Live as a Keshadhari Sikh.

48)Chori, yaari, tthugi, dhokaa, dagaa bahi karnaa - Do not engage in theft, gangs?, fraud, and falisity?

49)Sikh da itbaar karna - Believe a Sikh.

50)Jhutthi gavaahi nahi daeni - Do not give false testimony.

51)Dhroh nahi karnaa - Do not cheat.

52)Langar-Parshaad ik ras vartaaunaa - Distribute Langar and Karaah Parshaad with equality.

[Vaheguru24/7]

Thank you for posting these bhaji! So inspiring! Please keep posting.

[Azaad]

Hukamnama's of Guru Gobind Singh Ji.

The Hukamnama was an order or request written by the Gurus. Hundreds may have been written and sent out by the Gurus and their families, but due to religious persecution, feuds and the troubled times they lived in only about a hundred now exist. These Hukamnamas are orders or requests by the Gurus to the Sangat (congregation) or to individuals for financial or material support or invitations to meet the Guru, or to come armed with horse to meet some emergency or warnings to such dissenters like the masands.

There only but a few hukamnamas from Guru Hargobind Sahib Ji and Guru Har Rai Ji, but most of them are from Guru Tegh Bahadur Sahib Ji and Guru Gobind Singh Ji. These short notes written by the Gurus themselves bear their ‘signs’ and show something of the internal workings of the Sikh sangat. In Guru Sahib Ji’s times documents were not normally signed by name, but rather a formula or ‘sign’ was written at the heading. For example, saroops of Guru Granth Sahib Ji were often brought to the guru who ‘signed’ them by writing the opening verse across the top at the beginning. The original Aadh Granth of Kartarpur is thus signed by Guru Arjun Dev Ji.

Many Hukamnamas of Guru Gobind Singh Ji bear a special formula. The letter S was used with one or two straight lines or daggers with dots on either side. The hukamnamas were normally dated and sometimes numbered and the lines of each page noted to prevent tampering.

One hukamnama dated Oct 21st 1706 asks for two teams of good oxen as the Guru is going south, where the new emperor Bhadur Shah was, and invites Sikhs to accompany him. A year later the Hukamnama dated Oct 2nd 1707 tells of the satisfactory talks Guru Ji had with the emperor and the rode of honour and jewelled necklace worth 60,000 Rs. he received from the emperor. It seems evident that Guru Sahib Ji was on friendly terms with the emperor shortly after Bhadur Shahs ascension and that the emperor had honoured Guru Sahib Ji.

Some of the Hukamnama's of Guru Gobind Singh Ji, with subject matter :

A Summones to Bhai Mihr Chand of Rupa (South Punjab) to come without delay. Undated.

A request of the Sikhs of Bhai Rupa for oxen, buffaloes, cows, horses. Undated.

To Dacca, for a war elephant. Undated.

To Bhai Gurdas Ji to bring the offerings. 17th Jan, 1692.

To Dacca Sangat. Offerings of cloth, weapons, shields to be given to Bhai Hulas Chand and to no one else to bring to the Diwali festival. Bhai Hulas Chand is not to worry, the guru will protect him.

To Bhai Ramdas Ugarsen. Thanks for a team of oxen. Undated.

An invitation to friends to visit the guru.

To Dacca and neighbouring sangats for Rs.900 by draft, also for read cloth and swords. Mat 22nd 1691.

To Bhai Gurdas and the whole sangat. Dec 25 1691

To Lucknow, send one cannon and ammunition. Feb 19th 1694.

To Bhai Taloka, Bhai Rama of Patiala. An urgent summons to come at once with a contingent of horsemen. Aug 2nd 1696

To Rupa, come quickly with a company of horsemen and footsoldiers with guns, also one camel. Aug 2nd 1696

To Azimud Din and sangat, 100 tolas of gold. July 14th 1698

To Machiwara sangat. One tola of gold and any other offerings. Bring them yourselves. Do not trust the masands. March 2nd 1699

To Bhai Des Raj and sangat. Give offerings to Des Raj. April 25th 1699

To Naushehra Pannauan of Amritsar. Come to Diwali with the offerings for the Guru. Give to no one else. Send tola of gold by draft. Contributors will be blessed. Oct 5th 1699

To sangat Sarangdev. Bring the offerings for the guru yourself. Give them to no one else. Send two tolas of gold by draft. Come to Diwali. Oct 5th 1699

To pathan Farid, the 2 ½ tolas of gold sent by messenger Santokha has arrived. Thanks. Bring other offerings yourself. Trust no masand. Send three turbans and robe of honour. Feb 1st 1700

To sangat Naushahra. Keep the offerings for the guru and give to no one. Bring them yourself or send by draft. Have nothing to do with the masands. Come armed for Holi. Send 1 tola of gold by draft. Nov 4th 1700

To Dasuha. Give offerings to no one without the guru’s order. Send 1 ½ tolas of gold by draft on receiving this request. Two more warnings about the masands. Nov 4th 1700

To Bhai Mihr Chand, Khufia Nawis. Send Rs.25 right away by draft. Have nothing to do with the masands. Help other Sikhs and come armed to meet the guru. Feb 6th 1702.

To Dharam Chand, Send by draft Rs.101 for and elephant. Give offerings to the guru, to no masand. Man or woman. Help any Sikh friends. Feb 6th 1702

To sangat Pirag, Lucknow. Send 5 tolas of gold right away. Have nothing to do with the masands. Have fellowship with all Sikhs. Injure none. Show love to one another. Come armed to meet the guru. Feb 3rd 1702.

To Bhai Bindraban, Gulal Chand in Dacca. Send Rs. 101 by draft only right away. Bring offerings to the guru yourself and come armed. Have nothing to do with any masands. Do not trust them. Have fellowship with any Sikh you meet. Give the messenger Rs. 5 Feb 3rd 1702

To Naushahra sangat. Send one tola of gold right away by draft. Have nothing to do with the masands. Whoever comes armed to meet the guru will find happiness. Have fellowship with any Sikh you meet. Do not trouble them, but have love for one another. Feb 6th 1702.

To Rupean sangat. Send two tolas of gold right away by draft. Have nothing to do with the masands. 1702.

To Bhai Sukhia , Bhai Mukhia and Bhai Prasa and sangat. Let strong young men come as horsemen and foot soldiers armed with guns. 1704

To sangat Chola, Majha. Send 1 tola of gold for the needs of the Sikhs. Whoever comes armed will be blessed. The sangat is my dwelling place. March 4th 1706.

To Bhai Rupa and Bhairaran sangat. Send 4 good oxen, for we are going south, Whichever Sikhs are coming with us, let them come at once. Oct 21st 1706

To Dhaul sangat. We have met the emperor with all success, and received a robe of honour and a jewelled necklace worth Rs. 60,000 as a gift. We are returning shortly. Be at peace with one another. When we come to Kahlur let all the Khalsa come armed. Send 2 tolas of gold. If the messenger dallies, throw him out of the congregation. Oct 2nd 1707

To sangat Khara U.P. The meeting with the emperor was most successful. A robe of honour and a 60,000 rupee necklace was given to me. We are coming in a few days. When we come to Kahlur come armed to meet me. Send one draft of 1 tola gold. Send a speedy messenger. Oct 2nd 1707

To sangat at Banares. Rs. 40 have been granted to Kirpa Singh, so give to him without delay. Feb 3rd 1708.

[Azaad]

The Warrior’s Song - The Extraordinary Jaap of Guru Gobind Singh ji

In 1685, the young Guru Gobind Rai sat on the banks of the river Jamuna at Paonta and contemplated the glory of the One God in an ecstasy that could not be contained. Having left the city of Anandpur Sahib a few months earlier, his exalted mind found the gentle peace of Paonta Sahib to his liking. At nineteen years old, he was the undisputed leader of the Sikhs. Still unproven in battle, he was soon to face his first test of the sword.

The 10th Guru of the Sikhs, Guru Gobind Singh, was born Gobind Rai in the village of Patna in the eastern province of Bihar. He was the only child of Guru Tegh Bahadur and Mata Gujri was born on the 7th night after the new moon, December 22nd, 1666. Just as all children are reared in the laps of their mothers, the Tenth Guru grew up kicking and playing in the lap of Mata Gujri. His grandmother, Mata Nanaki and his uncle, Kirpal Chand loved and protected him in the early days of his infancy. However his youth was short lived, and he shouldered the responsibility of the Sikh nation when his father was martyred at the hands of the Mughal Emperor in Delhi when he was only nine years old.

Guru Gobind Singh writes in his autobiography, the Bachitar Natik, that he was born into this world with a mission to protect the good and saintly people, and to uproot the tyrants and evil doers. This could only be done by living a life of action, courage, and leadership. As the Guru matured into a man, he exemplified these aspects. He lived amongst his people, not separate from them - a saint and solider, a man of the world yet a master of the divine. He lead them every step of the way, protecting them from aggression and oppression and sacrificing every facet of his life for the common good. He created the glorious order of the Khalsa out of the common people of the Punjab with unique form that made them stand apart in a crowd of millions.

But in 1685, Guru Gobind Rai was still a youth of nineteen, and that hard road of destiny was a few years away from unfolding. He spent his days in Paonta Sahib as a poet and a scholar - teaching, learning and sharing his love for the One Lord. It was during this time that the Guru wrote his powerful prayer - Jaap Sahib.

The Jaap Sahib is 199 verses composed in five languages, in rhymed couplets of defined and sophisticated meter. It does not narrate a story, and does not depart philosophical wisdom. Instead, it calls out 950 names of the unformed and limitless Creator. Some couplets speak of what God is, and others speak of what God is not. Together the words and rhythm create an experience of God that supersedes mere intellectual understanding.

The rhythm of Jaap Sahib is like that of a horse at the gallop, and the beat of the hooves drum martial spirit into the heart. The cadence of the Jaap Sahib is used for marching, martial practice, and dance of the pantra. The Jaap Sahib is written in ten distinct meters, or Chands, that weave into the experience of the practitioner. A chand is a verse in which the syllables and the rhythm are arranged in a precisely controlled pattern. Chhapai Chand, Rual Chand, Rasaawal Chand, Harbolmana Chand and Ek Acchhri Chand are used just once, Charpat Chand, Madhubhar Chand and Bhagwati Chand are used twice, Chachri Chand five times, and Bhajang Prayat Chand six times.

The construction of the chands is complex. For example, Madhubhar Chand is defined as four "feet", or lines, with 16 syllables and a pause after every 8 syllables. Rasaawal Chand has four feet with each foot consisting of 24 syllables and pauses after the 11th and 13th syllables. So although the phrases roll easily off the tongue, they are sophisticated in design, disciplined in nature, and produce a consistent impact on the consciousness. More than the outpouring of ecstasy from an enlightened personality, the Jaap Sahib is a complex, precise, mathematical composition from a brilliant mind designed to evoke a specific response from the human psyche. All this came from the phenomenal Tenth Guru as a teenager about to embark on the journey of life.

The Jaap Sahib is now the opening bani, or verse, of the holy Dasam Granth Sahib - the collected writings of Guru Gobind Singh It begins with the Mangla Charan which introduces and sets the stage for the bani. Unlike other bani of the Siri Guru Granth Sahib, the Jaap Sahib starts with "Siri Mukhvak Patishai Dasavee - from the Great Mouth of the Tenth King." In the Siri Guru Granth Sahib, we read Mehela Pela - which refers to the First Guru Nanak Dev ji, Mehela Duja - referring to the second Guru Angad Dev ji, etc. This is a feminine reference - mehela - acknowledging that all beings take the posture of the feminine before the One God. "Nowhere has Mehela Dasavaa been used because tradition, conception, and experience had changed. That is the combined character of a Sikh, to be a solider and a saint in one person. Shastra and Shaaster - the spiritual knowledge and the technology of self-defense - have to be together in one person. That is what Guru Gobind Singh gave us with absolute flawless detail" In the Dasam Granth Sahib, the Sikh stands as a soldier saint before God.

In the Mangla Charan, Guru Gobind Singh promises - "Who can ever recite all Your Names! By your Grace, describing your actions we come to know You." Karam Nam - Naming the actions of the One God - is the essence of the Jaap Sahib. By reciting Karam Nam, Guru Gobind Singh gives his Sikhs into an experience of the transcendental far beyond the rational faculty of man. The Jaap Sahib is a self-manifestation of God that delivers the listener, as well as the speaker, to a level deeper than intellectual understanding.

As described by Dr. Jaspreet Kaur, "In the opening of Jaap Sahib, [Guru Gobind Singh says that] God had no physical appearance, no caste, no garb or signs of palm-lines which are the sign that help man recognize or distinguish anybody. He is perpetual, self illuminated, and measureless in power. God is the king of kings and God of millions of Indras. He is sovereign of three worlds, demigods, men and demons; and the woods and dales proclaim Him as indescribable.

In the ending verses Guru says that God is a creator, preserver and destroyer of all. He is the enemy of miscreants and strikes down the tyrannous. Yet out of his infinite mercy. He provides daily bread to all. He redeems man from hell and births and deaths. He is present with all and His grandeur will never vanish. God [as described by] Guru Gobind is no particular entity giving rise to social particularism. He is ‘all in all and for all."

[Azaad]

ਨ ਸਾਜ਼ੋ ਨ ਬਾਜ਼ੋ ਨ ਫ਼ੌਜੋ ਨ ਫ਼ਰਸ਼ ॥ ਖ਼ੁਦਾਵੰਦ ਬਖ਼ਸ਼ਿੰਦਹਿ ਐਸ਼ਿ ਅਰਸ਼ ॥੪॥

NA SAZ-O NA BAZ-O NA FAUJ-O NA FARSH, KHUDAVAND BAKSHINDEH-E AISH-O ARSH

I (Guru Gobind Singh), have no throne, horse, falcon, or army. However I have the blessings of the Almighty God who is the giver of the pleasures of Heaven. So, I will never give up to tyranny!

:WW: :WW: :WW: :WW:

[Azaad]

Maharaj writes in the Zafarnama:

13: Aurangzeb! I have no trust in your oaths anymore. (You have written that) God is one and that He is witness (between us). 14: I don’t have trust even equivalent to a drop (of water) in your generals (who came to me with oaths on Koran that I will be given safe passage out of Anandgarh Fort). They were all telling lies. 15: If anyone trusts (you) on your oath on Koran, that person is bound to be doomed in the end.

In the early hours of the morning at the river Sirsa, the Guru and his Sikhs were attacked by the Mughal army under the command of Wazir Khan, breaking their oath of assuring safe conduct. In the confusion, which followed the attack in the cold and darkness, many Sikhs became Shaheed (martyrs). A group of Singhs fought the armies and kept them back while the rest of the Sikhs, Guru Sahib and Guru Sahib's family crossed the river in the heat of the battle. Many Sikhs perished in crossing the cold river and got swept away by its current. During the confusion in crossing the River Sirsa, Guru Sahib was separated from his family. The Guru, his two eldest sons and 40 Sikhs were able to cross the river and were united on the other side. Gurdwara Parivar Vichora is built on the spot where the battle occurred and the Gurus family were separated.

On 20 December 1705, Guru Sahib and the 40 Singhs camped in an open space in Ropar. Bhai Budhi Chand who owned a Haveli (open house) in the town of Chamkaur visited Guru Sahib and offered the services of his home and family at the feet of the Guru. Guru Sahib had once visited the mud-house of Bhai Budhi Chand when returning from Kurekshetr. Guru Sahib and the 40 Singhs moved into house of Bhai Budhi Chand situated on a hill, which now became the mud-fort of Guru Sahib.

At the commencement of Amritvela (early hours of the day before sunrise) Guru Sahib woke up Bhai Sangat Singh.

"Wake up Sangat Singh, its time for Asa di //. Let's do Kirtan," Guru said.

What an amazing warrior Guru was! An army of 100,000 are pursuing Guru Sahib and planning to attack the place where they are staying, and Guru Sahib is still blissfully continuing his routine Rehat of Nitnem and Aas di // Kirtan with all Singhs joining in.

Nawab Wazir Khan, announced outside the fort of Chamkaur, "Gobind Singh! If you and your Sikhs come out now, you will be spared!" Guru Sahib replied to this with rain of arrows. There was silence now in the cold morning. Clouds filled the sky followed by thunder and lightening. Guru and the Singhs became ready for the battle.

There was a chill in the air and morning had not yet come. A Mughal messenger came to see Guru Sahib to negotiate with the Sikhs. However, Guru Sahib told the messenger to go away or face death. Inside the four walls of the mud-house Guru Sahib declared war.

First one Singh came out and when he was about to become Shaheed (martyr), he roared the Jaikara (slogan) of " Sat Siri Akal!" As soon as the sound of "Sat Siri Akal" echoed throughout the battlefield, the next Singh came out to fight in the battleground. The Nawab was astonished at what these Singhs were made of. He remembered the sayings of the Sikhs that "One Sikh equalled Sava Lakh (125,000)" – the bravery of one Sikhs is like 125000 ordinary men.

Sahibzada Ajit Singh saying farewell to his father, Guru Gobind Singh

Baba Ajit Singh now went before Guru Sahib and said, "Pita ji (dear father), permit me to go and fight on the battleground and grace me with the opportunity to make my life fruitful and worthy in service of the panth."

Guru Gobind Singh hugged his beloved son and gave him a Shastr (weapon). Little beard or moustache had yet not grown on Baba Ajit Singh 's face, showing how young he was. Every father wants to see their child get married, but this was the time of fighting the enemy and defending the path of righteousness. Death was waiting and today Baba Ajit Singh would be marrying death.

The sun was about to rise. Guru saw that Nawab Wazir Khan wanted to take hold of the fort of Chamkaur in one attempt. The Nawab surrounded the fort with his armies. At this time the Singhs did a benti (request) to Guru Sahib that since there was no means of escaping the siege, he should escape with the Sahibzade. However Guru Sahib told them that there is no difference between the Singhs and the Sahibzade. "You are all mine! We will be victorious and we will all be free."

Baba Ajit Singh boldly and valiantly came out of fort, accompanied with 5 other Singhs. Guru watched the battle scene from the top of the fort. There was silence on all four sides. As they came into the battleground they roared Jaikarey, which sounded everywhere like the roar of a lion. Today the 5 Singhs felt proud that under the leadership of Baba Ajit Singh , they had been blessed with an opportunity to fight on the side of the truth and the correct path of Guru Nanak. Baba Ajit Singh with the five Sikhs advanced swiftly on to the battlefield displaying weaponry skills, great courage and bravery. The enemy was immediately repulsed back and many of the treacherous and deceitful soldiers in the Mughal and Hill forces were slaughtered. Such was the fury of the Sikh contingent and the dedicated, continuous and precise support from the mud-fort that this small Sikh party of 6 brave bahadurs of the Khalsa force eliminated hundreds of brave enemy soldiers.

The enemy in one section was completely paralysed and disabled by the enormous strength and sudden impact of the Khalsa unit. With protection fire from the fort, which kept the surrounding army units in check and blocked their involvement in the battle on the ground. After killing many hundreds of the enemy, the group began to take casualties. Slowly the impact of the unit began to diminished and after almost an hour, the enemy began surrounding the Sahibzada from all four sides. Baba Ajit Singh called out, "Come nearer if you have courage." The soldiers ran away frightened. Slowly, they began coming back in a larger group as not a single one of them had the courage to individually fight Baba Ajit Singh ji.

The Singhs' weaponry skill on the battlefield reminded the Mughal soldiers of Allah, and they feared for their lives. While fighting, Baba Ajit Singh's kirpan (sword) broke. He then began to fight with a Neja (spear). However, while killing one Mughal chief, it became stuck in his chest. Even then, Baba Ajit Singh remained in bliss and peace. While fighting, however, one by one the 5 Singhs were overcome and lost their life and became Shaheed (martyrs) of the Guru. One Mughal chief injured Baba 's horse.

As a result, Baba ji fought from the ground with his talwar (sword). With each blow of the sword, he split the enemy into two. When he struck the enemy twice with his sword, they got cut up into four pieces. Now as the army surrounded the sahibzada, Guru watched with keen interest to see how bravely his son would live his last few minutes of life. When Baba attained Shaheedi, Guru Sahib roared a Jaikara of "Sat Siri Akal" full of emotions and courage - a salutation to the Almighty for the blessing of such a brave son.

Sahibzada Jujhar Singh watches his brother Ajit Singh in action with their father, Guru Gobind Singh

The news of Baba Ajit Singh attaining Shaheedi (martyrdom) spread. Hearing the news of his brother, Baba Jujhar Singh now desired to fight in the battlefield. He asked Guru Sahib, "Permit me, dear father, to go where my brother has gone. Don't say that I am too young. I am your son. I am a Singh, a Lion, of yours. I shall prove worthy of you. I shall die fighting, with my face towards the enemy, with the Naam on my lips and the Guru in my heart."

Guru Gobind Singh embraced him and said, "Go my son and wed the life-giving bride, Death. May the Almighty be with you always"

Guru Sahib gave blessings to Baba Jujhar Singh just like a father gives blessings to the bride on the day of her marriage. Guru added, "I asked my father to give his life for "dharam" (righteousness and justice). Today, what I told my father, I now tell you son."

Bhai Himmat Singh and Bhai Sahib Singh (two of the original Panj Piarey) along with 3 other Singhs accompanied Sahibzada Baba Jujhar Singh . The Mughals were shocked at what they saw. It looked as if Ajit Singh had come back.

"Whoever dies, let him die such a death, that he does not have to die again. (1)" (Ang 555, SGGS)

Dead bodies lay everywhere. Baba Jujhar Singh chose to attack another section of the enemy. He had observed the enemy and chose to attack the section who were showing more aggression against the Sikhs in the mud-fort then the rest of the enemy. Initially, the enemy did not have any courage to formulate an attack against this second unit after the fury of the force displayed by Ajit Singh's unit.

To them this appeared like a repeat of the same disaster that had befallen them an hour or so ago. They had not even had time to recover from the previous shock and now they had a second wave of the same enormously vibrant energy. This time the enemy was driven even further back; many just took flight as they thought that the Sikh numbers must have increased and so many of the enemy disserted the battlefield. This new force of six Khalsas soldiers killed many hundreds of the enemy; many simply ran away.

The enemy were stunned by the heavy force and thrust of this second attack and had little choice but to retreat back. The Khalsa unit created a huge void in the enemy territory and a small circle of about 35 metres within the enemy ground was under the control of the Sikhs. No one had the courage to enter into this circle of control. Anyone who entered this area of command was immediately challenged and quickly extinguished. The Khalsa unit, with their backs to the centre of this circular area attacked the enemy courageously and with vigour at the perimeter of the controlled region.

The Guru watched this development with pride and gratefulness to the Almighty and he knew that the Sikhs had learned the lessons of warfare well and would soon join the many hundreds of Sikh martyrs who had attained the highest honour of Dharam. The Almighty had indeed blessed the Sahibzade and the Sikhs with true bravery and deepest understanding of the Guru's message.

Slowly, due to the huge number of the enemy, they eventually assembled around Baba Jujhar Singh. He was now surrounded and had a Neja (spear) in his hand. Wherever the Neja hit, the enemy was destroyed. He also used a Khanda (double-sword), with which he killed the enemy as a farmer mows down his crop. Guru saw that Jujhar Singh was being surrounded and the opportunity to kill the Mughal soldiers was decreasing.

Guru Gobind Singh providing protection cover for the Sahibzade

So Guru Sahib fired volleys of arrows in the area around the Sahibzada giving 'protection fire' to the Sikh soldiers. The person providing protection fire must be very skilful and precise because if the target is missed, people on the same side can be killed giving rise to 'casualty from friendly fire'. Guru sahib continued to give protection cover with arrows for almost 30 minutes, but none of the 5 Singhs or Baba were hit or injured by the arrows. Baba and the 5 Singhs demonstrated the Sikh concept of one equalling the bravery and courage of "Sava Lakh" (125,000) humans.

Baba Jujhar Singh eventually was able to break the ring of the Mughal army soldiers surrounding him. However, due to the huge number of enemy soldiers, Baba eventually attained Shaheedi but died a hero's death in the fight against tyranny and falsehood.

"That person alone is known as a spiritual warrior, who fights in defence of religion. They may be cut apart, piece by piece, but they never leave the field of battle. 22." (Ang 1105, SGGS)

This was truly a sign of a dedicated warrior! By the time Baba Jujhar Singh had attained Shaheedi nightfall had arrived and the moon could be seen in the sky. Guru Sahib wrote in his composition, the Zafarnama:

"What trust can I have on your oath on Koran? Otherwise, why should I have taken this path of taking up the sword?" (Line 23, Zafarnama)

During the night, Bhai Daya Singh and Bhai Dharam Singh (two of the original Panj Piarey) along with Bhai Maan Singh and other Singhs remained in the fort of Chamkaur Sahib. There were a total of 10 Singhs left. Now the Guru-roop Panj Piarey (Five Singhs) gave Hukam to Guru Sahib to leave the fort, which the Guru could not refuse. However, Guru Sahib did not leave quietly. On leaving, Guru Sahib blew his horn and stood on high ground and clapped his hands three times saying "PeerÚ Hind Rahaavat" ("The "Peer" of India is Leaving").

"Blessed is that land, blessed is that father, blessed is the great mother. Whose son has shown the way to live, for centuries to come."