Little men either out of sheer ignorance or with some mischievous motive argue that Guru Gobind Singh transformed the peaceful followers of Guru Nanak into a militant sect.

Guru Gobind Singh gave the Sword to Sikhs only when Sikh were prepared and worthy of wearing it. Guru Nanak to Guru Arjan Dev prepared the Sikhs for the ultimate goal of Saint Soldiers. They alleviated the Sikhs spiritually and morally, inculcated the service of Humanity, obedience to the word of Guru and infused courage into them.

Guru Gobind Singh gave a new meaning to the life of the oppressed and down trodden who were fully exploited by the rulers and preachers.

Like Nanak, Guru Gobind Singh was the messiah who had come to deliver his people of their ailment social, political or spiritual. His was a simple and unpretentious soul who was totally opposed to priesthood, empty ceremonies and who despised pomposities and costly rituals.

Like Nanak he was firm believer of oneness of God and always emphasized on Name of God and honest way of earning livelihood.

Like Nanak he was the bitterest enemy of casteism and was resolutely determined to put an end to it. . The ancient idea of division of Labour had created among the people well marked groups and classes which with passage of time had developed the rigid caste with deep rooted prejudices. The Sikh institutions of Sangat and Pangat have gone a long way in demolishing this system.

Guru Gobind Singh says in Akal Ustat “Some men are Hindus and other Musalmans. Among the later Rafazis-lmams and Shafaias know that all men are of the same caste Karta (creator) and Karim (the beautiful) are same Razak (provider) and Rahim (merciful) are the same let no man even by mistake suppose these as different.”

Guru Gobind Singh thus throughout his life swore by fundamental human equality insisted upon oneness of god upheld the high ideals of liberty and fraternity. An instance confirms that He believed in what he preached. One of the followers of Guru, Bhai Kanyha offered water to both friends and foe alike on the battlefield. When the complaint reached Guru, He replied “Bhai Kanyha alone has understood my mission.”

Warriors after winning wars generally lay claim to the territories won by them and become temporal rulers. Guru Gobind Singh won many battles against the combined forces of Hill Rajas supported by Mughal Army but after victory never laid a claim to an inch of land. In fact at no time he laid claim to any territory or to establish himself a temporal ruler.

Guru Gobind Singh set an example of principal of peaceful Coexistence over 300 years ago. His crusade was against tyranny and aggression from any quarter. He himself says, “My Sword strikes tyrants not men but without hatred or desire for revenge.”

An outstanding Philosopher, Scholar and Statesman of this century Dr. Radhakrishnan in a meeting with Stalin paid rich tribute to Guru Gobind Singh. When asked by the Russian dictator as to how they bridge the wide gulf between capitalism and poverty stricken in India? His reply was, the way Guru Gobind Singh bridged the wide gulf between Hindus and Muslims in our country, He alluded to Gurus ‘writing in Akal Ustat “Temple of Hindus and mosque of Muslims, the worship the same God”.

Guru had implicit faith in goodness of both Hindus and Muslims though he fought many a battle with them. When surrounded by Mughal Army and looking for him. The Muslims Ghani Khan and Nabi Khan offered him protection. The disguised him and carried him on their shoulders to a place of Safety at great personal risk Many a Muslim like Peer Buddhu Shah and Syed Beg with their men were on Guru’s side. The Guru was against tyranny and aggression and not against any individual or class.

Guru Gobind Singh in his short stormy life of 42 years in spite of being bereft of his worthy father’s guidance, fighting numerous wars without lust for power or possession and being rendered homeless created Khalsa Brotherhood and finally crowned Adi Granth as the WORD GURU just a day before his demise, he accomplished all he was ordained to.

Article extracted from this publication >> April 12, 1991