Guru Gobind Singh Ji: The Tenth Sikh Guru

Guru Gobind Singh Ji was born as Gobind Rai on December 22, 1666 (now celebrated as Prakash Utsav – the birth festival) in Patna, Bihar. His father, Guru Tegh Bahadur Ji, was traveling extensively to spread Sikh teachings, so young Gobind was raised in Patna by his mother, Mata Gujri, and maternal grandparents. As a child, he was known for his sharp intellect, physical strength, and spiritual inclination. He learned Gurmukhi (the Sikh script), Persian, Sanskrit, and martial arts. He also composed poetry from a young age. When he was 4 years old, his family moved to Anandpur Sahib (then called Chakk Nanaki). In 1675, when Gobind was only 9, his father was summoned by the Mughal Emperor Aurangzeb and beheaded in Delhi for defending the Kashmiri Pandits' right to practice their religion. The news devastated the young boy – but instead of despair, it ignited a determination to fight oppression. He was formally installed as the tenth Guru on November 11, 1675. The young Guru continued his education, studying Sikh scriptures, military strategy, and literature. He also began to train in horse riding, archery, and swordsmanship.

One of his early literary works was the "Chandi Di Var" – a heroic ballad about the goddess Durga defeating demons, which he used as an allegory for the Sikh struggle against tyranny. He wrote in Braj, Punjabi, Persian, and Sanskrit. He also invited poets and scholars to his court, creating a vibrant literary environment. By his early twenties, he had built a small army and constructed fortresses around Anandpur Sahib. He also established a system of "Hukamnamas" (decrees) to guide the scattered Sikh communities. But his greatest transformation was yet to come – the creation of the Khalsa. Unlike the previous Gurus who maintained a distinction between spiritual and military authority (Miri-Piri), Guru Gobind Singh Ji merged them completely in the body of the Khalsa. He said: "The Khalsa is the Guru. The Guru is the Khalsa."

On April 13, 1699, tens of thousands of Sikhs gathered at Anandpur Sahib for the Vaisakhi festival. It was a time of celebration, but Guru Gobind Singh Ji had something else in mind. He emerged from his tent wearing a blue robe, holding a naked sword, his eyes blazing. He addressed the crowd: "Is there anyone here who will give their head for the Guru?" The crowd was stunned. There was silence. The Guru asked again, louder. A man named Daya Ram (a trader from Lahore) stood up. The Guru took him inside a tent. A sound of a sword blow was heard, and the Guru emerged with a bloody sword. He asked for another volunteer. Dharam Das (a farmer from Delhi) stepped forward. Again, the Guru took him inside. Again, a sound of a sword – and again, the Guru emerged with blood on his sword. This happened five times. The crowd was terrified. Many fled, thinking the Guru had gone mad or was testing them cruelly. Finally, the Guru opened the tent. Inside were the five men – alive, unharmed, and dressed in new robes. The Guru had slaughtered goats, not the men. He then prepared Amrit (sacred nectar) in an iron bowl, stirring it with a double-edged sword (khanda) while his wife, Mata Sahib Kaur, added sugar patties. He recited the five banis (prayers). Then he initiated the five men into a new order – the Khalsa (the pure ones).

He gave them Amrit to drink and sprinkled it on their hair and eyes. He renamed them Singhs (lions): Daya Singh, Dharam Singh, Himmat Singh, Mokham Singh, and Sahib Singh. He declared that they would no longer follow caste distinctions – they would eat together from the same bowl, sit together in the congregation, and fight side by side. Then, to the shock of all, the Guru knelt before the five and asked them to initiate him. They gave him Amrit, and he became Gobind Singh (from Gobind Rai). He then declared: "The Khalsa is my form. In the Khalsa, I reside. The Khalsa is the Guru, and the Guru is the Khalsa." The Panj Pyare (Five Beloved Ones) were born – and ever since, in every major Sikh ceremony, five initiated Sikhs lead the proceedings. The Khalsa was a radical creation: it abolished caste, declared women equal to men, and required every member to carry a weapon (the kirpan) and to never cut their hair. It was a brotherhood of equals, bound not by birth but by commitment. The Mughal Empire saw this as a rebellion – and responded with brutal force. But the Khalsa would never be destroyed.

As part of the Khalsa initiation, Guru Gobind Singh Ji introduced the Five Ks (Panj Kakkar) – five articles of faith that every Amritdhari (initiated) Sikh must wear at all times. 1) Kesh (uncut hair): The hair is left uncut as a symbol of acceptance of God's will (Hukam). Sikhs believe that God created the body perfectly; cutting hair is an unnecessary modification. Men tie their hair in a topknot and cover it with a turban (dastar). Women may also wear a turban or a chunni (scarf). The kesh is washed and combed daily. 2) Kangha (wooden comb): A small wooden comb worn in the hair. It symbolizes cleanliness and order. Sikhs are required to comb their hair twice daily. The fact that it is wood (not plastic or metal) represents natural, humble living. 3) Kara (steel bracelet): A circular bracelet worn on the right wrist. The circle has no beginning or end, symbolizing God's infinity and eternity. When a Sikh sees their kara, it reminds them to refrain from wrongdoing because God sees every action. Steel represents strength. 4) Kachera (cotton undershorts): A specific type of undergarment, tied with a drawstring, worn instead of modern underwear. It represents modesty, self-control, and readiness. The design allows freedom of movement for a warrior. It reminds the Sikh of the vow of marital fidelity. 5) Kirpan (ceremonial sword): This is the most misunderstood K. The kirpan is a curved blade, typically 3-6 inches long, worn in a sheath on a strap (gatra). It is not a weapon of aggression. It represents the Sikh's duty to defend the weak, fight injustice, and use force only as an absolute last resort. In countries where carrying a blade is illegal, Sikhs may wear a symbolic kirpan that is blunted or sealed.

These five articles create a visible, unmistakable identity. They also level all distinctions: a rich merchant and a poor laborer both wear the same simple kachera. A high-caste Brahmin and a low-caste sweeper both carry the same kirpan. The Five Ks are not optional – they are mandatory for initiated Sikhs. For visitors, you should never touch a Sikh's kirpan without permission, never point at a turban or make jokes about it, never ask a Sikh to remove their kara or kachera. These are sacred articles, not fashion accessories. When you see a Sikh with a turban and beard, you are seeing a living commitment to Guru Gobind Singh Ji's vision.

After the creation of the Khalsa, the Mughal Empire and the hill chieftains (who were Hindu but allied with the Mughals) launched repeated attacks on Guru Gobind Singh Ji. He fought 13 battles in his lifetime. The most significant was the siege of Anandpur Sahib (1704). The Mughal forces, allied with the hill rajas, surrounded the city for months. They cut off food and water. The Guru's men were starving. The Mughals promised safe passage if the Guru left the fort. He agreed, but as soon as the Sikhs emerged, the Mughals attacked. In the confusion, the Guru's family was separated. His two younger sons – Zorawar Singh (age 9) and Fateh Singh (age 7) – were captured by the Mughal governor of Sirhind, Wazir Khan. The governor offered to spare their lives if they converted to Islam. They refused. They were bricked alive – a horrific death. Their grandmother, Mata Gujri, died of shock when she heard the news. The Guru's two elder sons – Ajit Singh (18) and Jujhar Singh (14) – died in battle on the same day, fighting heroically against overwhelming odds. In a single day, the Guru lost all four sons and his mother. Yet he did not weep in public. He thanked God for giving him the opportunity to sacrifice what he loved most. He said, "Saare hi vichhade, tun sunjha, mile na koi" (Everyone has left me, but you, O God, are still with me).

From this lowest point, the Guru wrote the Zafarnama (Epistle of Victory) – a letter in Persian to Emperor Aurangzeb. He condemned the emperor's false oath on the Quran (because the Mughals had promised safe passage and then attacked). He wrote: "If you have any faith in your scriptures, do not break your oath. Your actions have shamed Islam." Aurangzeb, impressed by the letter's courage and literary quality, reportedly regretted the persecution. He invited the Guru to meet him, but died before the meeting could happen. The Guru's final battle was not with the Mughals but with Pathan assassins sent by the new governor. He was stabbed in the chest with a dagger. He killed the assassin with his sword, but the wound was fatal. He passed away on October 7, 1708 (some records say October 18) at Nanded (Maharashtra). Before death, he declared the Guru Granth Sahib as the eternal Guru. His body was cremated at Takht Sri Hazur Sahib (Nanded), which is now one of the five Takhts.

Here are brief answers to common questions about Guru Gobind Singh Ji.