Dhan Dhan Guru Gobind Singh Ji

[Azaad]

CHANDI CHARITRA

The Chandi Charitra follows and in fact is a part of the Bachittar Natak. The aim of writing this piece was to inspire the common man to rise up against the tyrannical rulers of the time and to fight and sacrifice all they had for their freedom. He invokes the blessings of the Almighty God thus.

Deh Shive bar mohe ihe. Shubh karman tey kabhoo na taron.

This composition is in the form sawaiye-an Indian metre of one and a quarter line. The mood is essentially forceful and fierce. The descriptions of the battles have been brought out beautifully through the use of similes and metaphors. The battle scenes are a true portrayal of the strategies and maneuvers of warfare as practiced in the times. The style is lucid and clear leading to a vivid and true presentation of the theatre of war. Although based on the Durga Saptashati of the Markandey Puran, the writings have an independent form and style giving them an identity of their own.

The third piece of writing associated with the portrayal of Chandi is called Chandi di Vaar. Written in fifty-five stanzas, this is the only composition this is in Punjabi. The first stanza of Chandi di Vaar forms the introductory part of the ardaas, the Sikh prayer.

Pritham bhagouti simar key Guru Nanak layin dhyay....

Following the invocation, this composition highlights the major events and incidents about Chandi as mentioned in the ancient writings. The remaining portion is a description of war. Since it is written in such a clear style and deals with matters related to war it appeals strongly to soldiers and warriors. In the ancient times literature of this kind was read during the wars to enthuse the warriors to heights of glory and heroism even today the same tradition prevails.

The main reason for writing about Chandi so many times was that Guru Gobind Singh Ji wanted to affect a sea change in the mental make up of the society, to enthuse and encourage them for the war of Righteousness that he planned to undertake. Thus Chandi the embodiment of might in the female form was described in all her majesty and glory, her strength and might. And as expected through his inspirational writings the Guru was able to transform the character of the multitudes totally. At the same time, he agrandised the image of the mother placing it on a pedestal unequalled by any.

[princess84]

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

This time of the year marks an important series of events in Sikh history. It is during this time in 1705 that Guru Gobind Singh Ji Maharaj left Anandpur Fort, were separated from their family at the River Sirsa, and stayed at Macchiwara jungle. Aswell as this the two older Sahibzade attained Shaheedi at the battle of Chamkaur and the two younger Sahibzade were bricked alive by the governor of Sirhand.

In this time leading upto Guru Gobind Singh Ji's Gurpurab in January, please feel free to post saakhiya, pictures or inspirational quotes regarding Dasam Pita ji in this thread.

Daas will hopefully write some saakhiya soon Guru Kirpa..

Bhul Chuk Maaf

Guru Gobind Singh jee was about to mount his horse, he suddenly asked the Khalsa that was standing

around to recite Guru Granth Sahib jee in the time it took him to get on the horse. IMPOSSIBLE!

thought the sangat, except for one Singh who did as Guru Sahib ordered, he got as far as saying ‘Ik

Oankar Sat.. , Guru Gobind Singh jee sat on his horse and finished off by saying 'Gurprasad'. Guru

Sahib explained the whole fundamental message of Guru Granth Sahib jee is : There is One God -

realised by the Grace of the True Guru.

Dont get mislead by anyone who says they are Guru Nanak Dev jee, nor by anyone who claims to be a

living human SatGuru, nor anyone who says for 20GBP they'll tell you your future from some cards.

Believe in True Guru Granth Sahib jee and no one else. Say to Guru Granth Sahib jee, ' You are my

master, highest, unparralled and most gracious, you look after all that sing Gods praises and all those

that listen to Gods praises, save me as well Baba jee'. Guru Granth Sahib jee is 'Jag dee Jot' the Light

of the World. Believe this whole heartedly without doubt, Guru Gobind Singh jee says 'Sabh Sikhan ko

Hukam ha, Guru Mani-o Granth' 'It is the order to all Sikhs to believe their Guru is the Granth '.

Azaad

[Azaad]

GYAN PRABODH

This composition has two main divisions. The first part is devoted to the praise of the Almighty God, He who is all prevading, Omniscient and Omnipotent. His various attributes, His might, magnanimity and his greatness are the subject of this part of Gyan Prabodh. The entire description follows the tradition of gurbani and elucidates the main ideas that are presented within it.

The second part is in the form of a dialogue in which the soul questions God about that super power whose radiance and glory is unending. The answers are all within. He is without differences of caste, creed, religion. For Him friend and foe are alike.

Then the soul asks about the four dharmas in answer the four dharmas are elaborated upon. These are Raj dharma, Daan dharma, Bhog dharma and Mokh dharma. Giving examples from the lives of great personalities as mentioned in the various scriptures about Daan Dharam have been explained to the soul. The writing also is a source of knowledge and wisdom since in it we find elucidated the various kinds of Yagnas that were performed and how they were performed. This information is very significant since no other source of information regarding these exists. This is an incomplete piece of writing because the three other dharmas mentioned have not been elaborated upon.

[Azaad]

CHOUBEES AVATAR

This is a very important literary piece. In this the stories of twenty-three Avatars of lord Vishnu have been included. These are Machch, Kachch, Nar, Narain, Mohini, Varaha, Narsingha, Baman, Parasram, Brahma, Rudra, Jallandhar, Bisan, Sheshmai, Arihant, Dev, Manu Raja, Dhanantar, Sooraj, Chandra, Ram Krishan, Nar (Arjan), Budh and Nehkalanki. Of these, Krishnavatar is the longest followed by Ramavatar and then Nehkalanki avatar. While some of the facts included are as per the scriptures, the writer has also used his own imagination to further elaborate on the facts.

At the beginning, Guru Gobind Singh Ji has clearly stated his aim for writing this literary piece. In this God has been referred to as the source and fountain head from which all avatars have come forth. Whenever the earth gets weighed down by evil and sin, God sends down lord Vishnu as an avatar. But even the avatars fall prey to their inflated ego hence face the displeasure of God who then sends another avatar. Each of these avatars is an expert at martial arts and strategies. It is this aspect of their personalities that is of utmost significance to the Guru.

ZAFARNAMA

This is a historic document sent by guru Gobind Singh Ji to Aurangzeb. It was written in the year 1706 while Guru Ji was at village Kangad in Malwa and sent to the emperor through Bhai Daya Singh and Bhai Mani Singh. Beginning with the customary invocation to God, the Guru addresses the emperor. Herein he has voiced his protest and displeasure about the manner in which the Emperor's generals had broken their pact and attacked the Guru's army when they were leaving Anandpur Sahib. The surprise attack caused the Guru's army great damage. He very daringly addresses the emperor about the breach of faith, and blamed the emperor for this failure and refers to his extreme fanaticism as being wrong.

The extreme courage that has been displayed by the Guru in addressing the emperor and rebuking him for the wrongs done by him are a proof of his valour and bravery. It was only a great karamyogi like Guru Gobind Singh who could address this issue with such daring. The letter had such a great affect on Aurangzeb that he realized his mistake and felt such a great remorse that his death followed soon after.

[Guest G.Kaur]

[Azaad]

"How did you get that black eye?" asked Guru-Father, GurDev-Pita Gobind Singh Jee. The teenager dressed in a long blue gown, wearing a sword looked at his Master's feet and responded with silence.

The King of this World and the next, radiated glory in all directions and the lovelight washed over the quiet young man, "Dear child of mine, your turban has been knocked, your nose is bleeding and you have a black eye. Now you don't get that from just cleaning the stables. So I order you to tell me who did this to you?"

The slender young warrior continued looking lovingly at the Master's feet and humbly replied, 'I was feeding the horses Guru jee when you suddenly slapped me.'

The Khalsa warrior who had brought the young Singh in to Guru Jee's royal court quickly interrupted, 'O Guru with the Royal Plume Kalgee-Dhar Patshah, True King and Cherisher of the Poor, Gareeb Nivaaj, this saintly boy will not tell you, but I saw that mighty Singh over there just walk across to the boy and without even uttering a word he swung his arm with full force landing his palm on the boy's right cheek. Guru Maharaj forgive my younger brother for his answer , he is not lying for he sees your face in everyface, everywhere and all the time. He speaks little and is always engrossed in service and meditation, seva and simran. He was attacked for no reason, that is why I dragged him here to get some justice. He did not want to complain.'

Some warrior Nihangs dressed in blue battle clothes, grabbed the Singh accused of the attack and escorted him into Guru King Guru Gobind Singh Jee's divine prescence.

'Explain your actions.' ordered the Helper from Waheguru, Nasaro Mansoor Guru Gobind Singh Jee.

The Singh was built like a mountain with an ego to match he replied in rough voice 'Guru Jee, this boy is half my age, everyday he does seva and simran, he speaks little and when he does its full of love and humility. I can't stand him. Everyday I do seva along side him, I see how much you love him and bless him, wereas I get no look of grace. He was getting too close to you and I hate him. I had to teach him a lesson!'

Guru Gobind Singh Jee reprimanded the Singh and gave him some community service to do, then he got up and hugged the young Singh who was still looking at the Master's feet, 'Dhan GurSikh, Great is the GurSikh who even in suffering accepts it as a divine gift.'

Ketia Dukh Bukh saad mar.

Eh Bhee Daat Teree Datar.

Countless many continously suffer pain and hunger.

O Giver, Even these are Your Gifts'

(Guru Nanak Dev Jee in Jap Jee Sahib).

Sakhi of Guru Gobind Singh Ji andBhai Laal Singh jis "Dhaal"

Once in the darbaar of Guru Gobind Singh jee, a Sikh called Laal Singh came

with a shield. He had spent a lot of time constructing this shield which was

almost impossible to penetrate. It was not only strong but was also very

light. Everyone in the darbaar praised the dhaal (shield) and Guru Sahib too

expressed his happiness at the dhaal.

Bhai Laal Singh was a very good Sikh but when so many people praised his

dhaal, he developed haume (ego) and declared in the sangat that no bullet

can penetrate his shield. He said this very egoistically. As soon as he said

this Guru Sahib told him that he would test Laal Singh's dhaal the next day.

Bhai Laal Singh still did not realize his mistake and accepted the challenge

saying that no bullet could penetrate his shield.As he came out of the

darbaar of Guru Sahib, he realized that he had committed a blunder. He said

to himself that Guru Sahib is a known warrior and on top of that he is

Satguru. What could stop him from penetrating his shield? He greatly

regretted his mistake and came to his lodging area greatly depressed.

Although, he realized his mistake of challenging the sangat, he still wanted

Guru Sahib to keep his honour and not let anyone break his shield.

He consulted his friends who were gursikhs as well and asked them what to

do. They told him that Guru Sahib could no doubt penetrate his shield. They

suggested to him that the only way for him to save his honour was to perform

Ardaas in front of Guru Sahib. Bhai Laal Singh prepared "Degh"(Karaah

Parshaad) and along with other Gursikhs did Ardaas before Waheguru to save

his honour. Bhai Laal Singh did not sleep all night and kept doing paath all

night. The next day Bhai Laal Singh arrived in the darbaar of Guru Kalgidhar

Paatshaah but he arrived very humbly. After the bhog of Kirtan, Guru Sahib

asked Bhai Laal Singh to get ready as he was going to test his dhaal. Bhai

Laal Singh did not accept the challenge as he had done the previous day but

responded very humbly to Guru Sahib.Guru Sahib asked Bhai Aalam Singh to

test the dhal first. Bhai Laal Singh stood there with the dhaal, constantly

doing naam and paath. Bhai Aalam Singh tried three times but the bullet

missed the dhaal and did not hit it.

Then Guru Sahib smilingly took over the gun and took aim at the dhaal. *Guru

Sahib just stood there but did not fire*. After few moments he called off

his aim and asked Bhai Laal Singh what he had been doing all night. Bhai

Laal Singh fell at the lotus feet of Guru Sahib and told him everything.

Guru Sahib, blessed Bhai Laal Singh and declared that indeed, no one could

penetrate the dhaal as Vaheguru himself and all Gurus were present to

protect the dhaal. Guru Sahib told Bhai Laal Singh to never talk in haume

again.

[Azaad]

Bibi Basant Lata Jee

"When the Mughal forces laid siege around Anandpur Sahib, many Singhs deserted the Guru, including the 40 Singhs who later became the 40 Muktas. Guru Gobind Singh Jee told Bibi Basant Lata to leave the fort, as there would be terrible hardships in the coming months. However Bibi Jee refused, saying that she would not leave her Guru whatever the circumstances.

After some months of real difficulties and hunger, Guru Gobind Singh Jee decided to leave Anandpur Sahib at the request of his Sikhs. Evading the Mughal forces, the Guru and his Sikhs reached the River Sirsa. It was the winter months, and due to the cold weather and fast flowing river current, the Sikhs got scattered. Guru Gobind Singh Jee, Sahibzada Ajit Singh and Sahibzada Jujhar Singh got separated from Mata Gujjer Kaur, Sahibzada Zorawar Singh and Sahibzada Fateh Singh.

Bibi Basant Lata was with Mata Gujjer Kaur at this critical time, leading Mata Jee’s horse through the River Sarsa. Mata Jee’s horse led her to the other side of the river, but Bibi Basant Lata got swept away by the cold but rapidly flowing river water. As the river carried her for some distance, she fell unconscious due to the horrendously cold water. Finally her body was washed up on the side of the riverbank.

A Mughal soldier, Samund Khan, seeing Bibi Basant Lata unconscious, took advantage of her vulnerability and took her to his house. When she regained her consciousness, he asked her to accept Islam and become his wife. He said if she accepted his wishes, she would have all the material pleasures that she could ever dream of. Bibi Jee replied: “I could have left my Guru months ago and not had to endure such hardships at Anandpur Sahib. I will never leave my Guru.” Samund Khan was taken aback by Bibi Jee’s response, but thought leaving her locked up and hungry in a cell for eight days would easily break her resolve.

Bibi Basant Lata’s health was already in a bad state, but throughout her stay in the cell, she resolved to make Gurbani her Aasra. She sat cross-legged in one spot, but with deep concentration and faith in Waheguroo, she did Sukhmani Sahib da Paath for those eight days. No fears about the future could remove her concentration from Guru Jee and Gurbani.

When Samund Khan came to Bibi Jee after eight days, her resolve was nowhere near broken. This left Samund Khan seething with anger. Evil thoughts crossed his mind. He started to move towards Bibi Jee. Bibi Jee realised the situation, and started praying to Kalgidhaar Dasmesh Pita.

Samund Khan was saying in an antagonising and sarcastic manner “what’s your Guru going to do for you now? Are you ready to accept Islam now?” Bibi Jee responded “My Guru is always with me. You cannot do anything to me.” “Don’t lie … your Guru is nowhere to be seen,” he said in a taunting manner, as he moved further towards Bibi Jee. Bibi Jee started to do Ardaas to Guru Sahib with even greater pyaar and faith. Suddenly, out of nowhere, Bibi Jee said “My Guru is here.” He was now within touching distance of Bibi Jee. He said, “I cannot see him … you’re imagining things.” Bibi Jee said, “you will not be able to see him … you’re a Paapi person, full of the 5 vices. Only those with high Kamayee can see him. My Guru Jee is here with me.”

At this instance, Samund Khan tried to move further towards Bibi Jee, yet his body had now frozen. Although he could see with his eyes and speak with his mouth, all his body’s muscle had frozen, as if he was a statue. After a few moments, he was getting freaked out. Bibi Jee had realised what her Guru Jee had done. She asked, “I thought you said my Guru would not save me? I thought you said he was not here?”

After a few minutes of being frozen like a statue, he started begging Bibi Jee to do Ardaas to unfreeze him. Bibi Jee said that her Ardaas would only happen if Samund Khan promised to be a decent God-fearing person. Samund Khan readily agreed. Bibi Jee did her Ardaas, and Guru Gobind Singh Jee unfroze the Mughal soldier. For the following few weeks, having seen the Kamayee and Gursikhi Jeevan of Bibi Basant Lata, he served Bibi Jee very well whilst Bibi Jee continued doing Bhagti. He then took Bibi Jee personally to Dina Kangoor to re-unite Bibi Jee with Guru Gobind Singh Jee.

What can we learn from this episode?

Guru Jee is always with us, but only those fortunate souls with high Bhagti and Naam Jeevan realise this. Such souls can speak, feed, see and call upon their Guru all the time and at any time.

If we are to reach this stage, we must have full faith in the Guru, incorporate his his teachings into our lives and never leave the Guru … just like Bibi Basant Lata Jee.

If we become Bhagats of Waheguroo like Bibi Basant Lata Jee, Waheguroo will always preserve our honour, saving us physically whilst having mortal form and saving us forever once our soul leaves the body.

translated from a diwan held by Sant Baba Ranjit Singh Ji Dhadrianwale

[Azaad]

Gurpurab Diya Lakh Lakh Vadhiyan

[Azaad]

[Azaad]