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Gurugobind Singh Ji Merges With The Almighty God


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THe wound inflicted upon Guru Ji by the Pathans was now showing signs of speedy healing but Guru Ji's wound reopened on the 6th october 1708 as Guru Ji threaded a large bow presented to him and this was as followed by a surge of blood.Guru Ji realised that all attempts to restitch the wound were now futile as Guru Ji was nearing the time to end his physical form.

Nearing his earthly existence, Guru Gobind Singh Ji called an assembly of Sikhs and declared that Sahib Sri Guru Granth Sahib Ji would be the Living Guru eternal of the Sikhs and that Sikhs should seek guidance from Sri Guru granth Sahib Ji.Guru Gobind Singh Ji did chaur over Guru Granth Sahib Ji and bowed before Guru Granth Sahib Ji.

One of Guru Ji's poets, Poet Senapati gives an eyewitness account of the declaration by Guru Gobind Singh Ji that the Khalsa or assembly of Sikhswould be the Guru hereafter and all duties would be bestowed upon the Khalsa. The Sikhs then requested Guru Ji , althoughyou have declared hhe Khalsa as your physical form , where does your soul lie? Guru Ji replied that the Divine word or shabad Guru found in the Guru Granth Sahib Ji would be the everlasting Guru.Guru Ji replied that the Sikh community would be guided by the decisions of the Panj pyares or Five Beloved ones thereafter.

Guru Ji then uttered the famous dohra which Sikhs repeat after the ardass:

"As ordained by the Lord Eternal

A new way of life is evolved,

All the Sikhs are requested

To accept the Holy Granth as the Guru

Guru Granth Sahib Ji should be accepted as the Living Guru

Those who wish to meet God,

will find him in the Shabad contained in the Guru Granth Sahib

SRI MUKHBAK SRi Guru Gobind Singh Ji

Bhai Nand Lal Goya, a poet in the court of Guru Gobind Singh Ji, once asked Guru Ji about his forms. GUriu Ji told Bhai Nand Lal Ji that He has three forms: I have one form which is invisible but all pervading; a second form which is Sri Guru Granth Sahib Ji; a third form which resembles a Sikh who abides by the teachings enshrined in Sahib Sri Guru Grnth Sahib Ji.

According to Khushwaquat Rai, Guru Gobind Singh Ji dressed himself in Akai blue clothes and tied around his waist a yellow Kamarkassa and tied a tall plumed turban and put on it a plume.Guru Ji displayed all his weapons and adorned himself with an array of weapomns.Guru Ji adorned himself with a bow . In his right hand, Guru Ji held a spear and mounted a blue horse.

It is popular belief that Guru Gobind Singh Ji returned to his eternal home in physical form, alike the first spiritual master Guru Nanak DEv Ji.

On the midnight of 7th October 1708 Guru Gobind Singh Ji ordered an assembly of Sikhs and took leave from this mortal wiorld by uttering 2Waheguru Ji Ka Khalsa;Waheguru Ji Ki Fateh".

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some say Sri Guru ji went GUPT with his body....

some say Sri Guru Jis body was cremated at the spot where Takht Sahib stands...

can anyone give proper historical details on this?

PLEASE READ THE WHOLE TEXT I AM POSTING HERE...

The Sikh Review

*****************************

This article was published in the Sikh Review, January 1967

Editors Comments:

This article is based on a recently discovered manuscript, and throws a new light on the last 20 days of Guru Gobind Singh's earthly sojourn. It is reproduced below (with slight modifications) from the October 1963 issue of the Sikh Review, in order to make a biographical account of Guru Gobind Singh's life and teachigs.

*****

Note: The photocopy of the historic document referred to in the article was also published in the magazine.

********************************************************************************

GURU GOBIND SINGH'S ASCENSION

Dr. Trilochan Singh

The Guru period of Sikh history is at once the most interesting and most difficult one, in which a writer of history requires an unwavering inquisitiveness to search more and more material, a special aptitude an uncanny intution to reconstruct important historical facts in the true image and ideals of the Gurus, which a deep study of writings of the Gurus leave on the mind. A historian working working on this period should have the patience and insight of an archaelogist to enable him to unearth new material and manuscripts, and assess their correctness and importance. He should also have a good theological grounding and philosophical knowledge of the Scriptures, which alone can enable a writer to form the true image of the Guru's personality and character.

Any historical fact that contradicts the image of the Gurus presented by their own writings has to be rejected. For example, the writings of Guru Gobind Singh do not conceal his outspoken contempt for idolatry and for worship of all types of gods and goddesses. So any historical record which spins a story stating that the Guru indulged in some sort of worship of gods and goddesses cannot be accepted as correct.

Some historians chance to see a historical record, written by men who were condemned by contemporary writers of Sikh history, accept facts from these records uncritically, and jump to fantastic conclusions of their own.

Conflicting Accounts

-------------------------

Another difficulty in the study of the Guru Period is that no two copies of the same historical record completely agree. Thus, no record is free from serious errors introduced mostly by copyists, or by those who deliberately corrupted the historical records. Bhai Mani Singh accuses Meharban (Guru Arjan' nephew) and his followers of corrupting the oldest "Janamsakhis", and warns against accepting the historical facts of "Janamsakhi" written by him. Kavi Santokh Singh accuses the Handalias of further corrupting the "Janamsakhis", and warns us against stories and legends introduced by them. These organized campaigns to corrupt all the "Janamsakhis" and "Gurbilasis" have left no work that can completely be depended upon, and yet all these works have germs of truth and many historical facts which have left unchanged. A comperative study of all the documents brings us very near the truth.

Study of Local History

---------------------------

I have also found that the history of the Guru-period can be reconstructed by studying the events in places where they took place. Punjabi writers of the lives of the Guru did not have any correct idea of the geography of India. I have found more and realistic historical facts about the lives of the Gurus in the local history of other provinces. So whenever I come to know that there is some old historical recension of "Adi Guru Granth", or some historical record in some other province, I cannot rest till I have seen it. Sometimes after undertaking an expensive and arduous journey, I find nothing of much importance. At other times, sheer incidental inquiry leads to an important historical discovery.

Discovery in a Bihar village

-----------------------------------

Guided by such a craze, I went to a village in Bihar and discovered a strange document, hitherto unknown to historians, revealling very realistically the last great event of the life of Guru Gobind Singh leading to his ascension. Had I arrived one hour later than I did, the document might have been completely destroyed. Had I reached the place two days earlier, I might not have found it, as it was lying in the waste paper basket.

The journey to this village, called Lachmipur, had to be undertaken on a bullock cart. The President of the Gurudwara was happy to find a Sikh from Punjab suddenly getting interested in his village. He asked the "granthi" to prepare some tea and "paranthas" for me, and as he showed me around, the happiest sight was the village children learning Punjabi and Sikh Scriptures, like "Panj Granthi", in the traditional manner. He then showed me some "Hukamnamas" written by the Jathedars of Takhat Sri Patna Sahib. The whole of Assam, Bihar and Bengal<B style="mso-bidi-font-weight: normal"> was under the jurisdiction of Takhat Sri Patna Sahib and the Takhat maintained a private army upto the British period. Just as I was examining these Hukamnamas, in the open light of the courtyard, I saw a man sweeping away some torn pages of some old handwritten manuscript. Some of the pages were already being blown about the courtyard.<BR style="mso-special-character: line-break"><BR style="mso-special-character: line-break"></B><BR style="mso-special-character: line-break"><BR style="mso-special-character: line-break">

Valuable Manuscript Retrieved From Waste

----------------------------------------------

I went and picked up one lot of about three pages. The President apologetically said, "We are cleaning up and whitewashing the whole place to celebrate Guru Nanak's birthday." The size of these manuscript pages was about nine inches by six inches. I found them to be pages from the biography of Guru Angad, giving some old stories with a few facts. Then I found another lot of five pages of the same size fluttering about in the courtyard. These pages were from the life of Guru Amar Das and the first page gave what may be called the "Rehatnama" of Guru Amar Das's period. Then I saw another five or six pages of the "Panj Granthi" size (about six inch by four inch).

I picked up one and read a vivid description of the Pathan who stabbed Guru Gobind Singh. I had never read anything like it before. It was a new record, but, whether I would be able to find other pages connecting the story was doubtful. I was overwhelmed and almost excited. I requested them to stop sweeping and pick up every page of these manuscripts. The President insisted that I should take teas first, but I told him that if I do not find the other pages of this historical event immediately, his men may sweep them away.

Historic Document

---------------------

I was able to get almost all the pages that were necessary for a complete version of the last days of Guru Gobind Singh. From these few pages it has not been possible to know the name of the author, or the name of the book. For that very reason I am giving the complete text, translation, historical notes, and comments and even the photostat copies of a few pages, so that these details may help us find the complete manuscript. This is the first historical manuscript relating to this great event, which is not only very realistic but helps in calculating the dates of all the happenings. A comparative study with other historical records is given in notes and comments:

INVOCATION

------------

"nanak gobind ik kar dekho ham tija mazhab calayoge

jat pat kachu rehan na deveh har Akal bulayoge.

ik onkar satgur prasad, sakhi patsahi dasvin

ji ko karam ka samat 1765 miti....Sri Vahguru"

Know Nanak and Gobind to be one. We have founded the Third Faith. (In it) we have eliminated all differences of caste and creed. (My disciples) are taught to take refuge only in the One God.

God is but One. He pervades all. By the Grace of the Guru (is He realized). Now I relate the story of Guru Gobind Singh's ascension.

Guru Gobind Singh Camps At Nander

----------------------------------

"dakhan ko guru ji Bahadur Shah badshah ke

sath[2] ae; dakhan ke bic ek gaon hai Nander;

taha dera hoya; sahib ka hukam hoa, jo ihan

Nander ka nao sat yug mai gobind nagri tha[3];

nander ke nechey nadi behti thi, ban ganga; hukam

hoa jo iha nadi satyug mau...tha; ihan dudh ki

nadi behti thi; hukam hua jo nau nath caurasi sidh

is gobind nagri bic baste the; ihan....pher car

sau; car kos dera age calya; tahan jae dera

sri vah jio ne carn dhara."

Guruji accompanied Emperor Bahadur Shah to Daccan. In Daccan there is a place called Nander. There the Guru camped. This place Nander was called the Guru Nagri in "satyuga". South of Nander flowed the river called Ban Ganga. Said the Guru: "On the banks of this river was the ashram of saints and sages...Here rivers of milk flowed. The Guru declared that eighty-four "sidhas"[4] and nine "nathas" resided here. Here there were gilded mansions and rich dwellings. The city was spread out over an area of four hundred "kos". From here the Guru went four miles ahead. Here the Lord pitched his tent.

<BR style="mso-special-character: line-break">Pathan Assassin's First Visit: September 18th, 1708

-----------------------------------------------------

"miti katik badi pancami; uhan ae divan

khana bana; divan laga; akai sahib darsan

denai lagai; ek din sara divan ek pathan baca

aya; us ki umar bars pacis ki thi; us aei kai

sahib ji ko salam kia; sahib ji un ko kaha

jo agai ae baith; sahib ji kich pucha; un bhi

kich bat kaha; koi saet baitha; jab uth cala

sahib ji panc rupya nama baksha; tis roj to

gaya"

Fifth bright half of the "Kartik" month. There a huge congregation hall was built. The congregation met daily. The Divine Lord (Guru Gobind Singh) gave audience daily. Once when the congregation was meeting a Pathan[5] came to the Guru's presence openly. His age was about twenty-five years.[6] He came and bowed low to the Guru. Guruji asked him to come near and sit in the front.[7]

The Master asked him something. He also spoke something in reply.[8] He sat for sometime and then stood up to depart. Guru Gobind Singh gave him five rupees[9] as charity. That day he went away.[10]<BR style="mso-special-character: line-break"><BR style="mso-special-character: line-break">

Assassin's Second Visit on September 19th, 1708

-------------------------------------------------

"dusre din pher aya, pher sahib do rupya

baksha, us roj bhi gaya."

The next day[11] Pathan came again. The Master gave him two rupees[12] as charity. That day he also went away.[13]

Assassin Stabs Guru Gobind Sing on September 20th, 1708 at 6:30 P.M.

---------------------------------------------------------------------

"pahr tisre roz sare divan aya; sahib ji darsan

dete the, sarbatr khalsa darsan karta hai;

us pathan ko sahib ji bulaya najik carno pas

baithaya; revdian ka prasad dilaya; una

prasad le rakha; oh baitha raha badi der tak;

jab sanjh honai lagi, sahib ji ke uthne ka bela

hoya; ghadi ek din baki hai; tab un pathan

bace ne uth ke salam kityan; dusre salam

kar pher daud ke katari ka cot ghao kiya;

tino ghao nikare bhae; tab sahib ji ek katari

aisi mari jo us pathan bacai ki anti gir gai."

On the third day[14] he came again in the open congregation. Guru Sahib was giving audience. The whole Khalsa sat in reverence, looking at his gracious Presence. Guru Sahib called the Pathan near him and asked him to sit nearby. Guruji ordered that "prasad"[15] (sacramental food) should be offered to him. He accepted the prasad. He continued to sit till late in the evening, when the sun was about to set. It was now time for Guruji to rise up and end the audience. It was one "ghadi" (about an hour and half) before the end of the day. The Pathan youth got up and bowed low in reverence before the Guru. When he bowed for the second time, he rushed towards the Guru and stabbed him with a poniard.[16] All the three thrusts[17] of the dagger failed (to kill the Guru). Then Guru Sahib struck him with his dagger and the intestines of the Pathan youth youth fell out.[18] Then a Sikh of the Guru killed him on the spot.

Bahadur Shah Sends His Physicians and Surgeons

-----------------------------------------------

"sahib ji hukam kia jo badshai hakim bulao;

eh khabar badshah ne sunah; badshah kehlae bheja

ji sahib hukam kijai jo us pathan bace ki

biradri mai sat sai pathan ji; hukam hovai ta

sabh kai hath katiyai; tau lau, badshai hakim

bhi aya; du pehar rat ko pati bandha."

Guru Gobind Singh immediately ordered that the Emperor's physicians and surgeons[19] should be sent for. On hearing the news the Emperor was grieved and sent words to Guru Sahib, he would cut the hands of all the Pathans[20] associated with the assassin youth (on investigation was found to be seven hundred). Then the physicians and surgeons of the Emperor also came. The wounds were stiched and bandaged when about two "paihars" (three hours) of the night had passed.[21]

Guru Gobind Singh Announces the Divine will for His Ascension on the morning of October 7th, 1708

--------------------------------------------------------------------------------

-------------------

"ghao canga hone laga huya; sahib ap

sri vahguru ji daya dhari kai darsan denai

lagai; soleh roz tak divan laga raha. darsan

dete rahe. satarven din hukam kiya jo panc

sau rupai ka gurpurab karo; sau rupai ka

lakadian lai chalo...hukam so khalsa lai

aya; tan khalse ardas kiti, je patsah hukam

sat jo hukam: ta hukam hoa, hukam evai

tha honi; honi evai thi, honi evai hukam sat

hai; tad guruji hukam kia jo gurpurab karo;

khalse gurpurab kia."

The wound began to heal. The Lord out of infinite mercy began to attend the congregation daily so that the devotees could have a glimpse of the divine person.[22] For sixteen days Guruji came to bless the congregation and gave audience.[23] The devotees daily enjoyed his darsan (Presence).

On the seventeenth day[24] Guruji ordered that preparations should be made for celebrating "gurpurab" (the happiest occassion connected with the Guru).[25] And about five hundred gold coins should be spent on it. He also ordered firewood worth hundred rupees to be brought (for the funeral pyre). Obeying the command of Guruji, the Khalsa brought all these things.

Guru Gobind Singh Makes Final Preparations for His Ascension during daytime on Thursday October 7th, 1708.

----------------------------------------------------------------------------------------------------------------

"hukam kiya jo sarbatr khalsa ko prasad bartae

deo; hukam sion khalse prasad bartae dia;

hukam hoa jo cikha lakdion ka banao;

kanaten caro tarph ghero; hukam hoa jo asin

asvari karen ge; hukam sat hai; hukam sio

khalse cikha banaya; kanaten tana; samat

miti katik ki pancmai; din vir // svara hoa."

Guru Gobind Singh then ordered the Khalsa to distribute the whole of sacramental food.[26] According to Guruji's wishes the Khalsa distributed the whole of the sacramental food.

Guruji then commanded: 'Prepare the funeral pyre with the wood (bought for this purpose) and screen it by fixing a tent-wall[27] around it. I will now leave my body. Such is the Divine Will of God: the Truth.' In obedience to this command the Khalsa prepared the funeral pyre. A tent-wall was fixed all around it. In teh Sambat 1765, the month of Katik, the 5th dark half of the month (when it was Thursday October 7th, 1708). Guru Gobind Singh made preparation for ascension.<BR style="mso-special-character: line-break">Last Sermon and Ascension on the Night of October 7th, 1708<B style="mso-bidi-font-weight: normal">.

----------------------------------------------------------------

"rat gujri, jab svara ka rup nadri aya, tab

khalse ardas kia, "ji sace patsah paki nai pak!

hukam hoe jo khalsa matha kahan teke?" tab

hukam hoa "jo khalse no akal purakh ko saunpa

hoi; asan agai gandh pae rakhya hai; khalse ke

guru sahai; hukam hoa jo dason patsaon ke

sabad bani padna; kadah gurpurab karte rehna;

guru sahai hai; jo koi khalse ki rehat bicare ga

tis ka beli han; eha hukam hoa; khalse ke bab;

din vir // svari hoi."

It was nightfall[28] when Guru Gobind Singh was seen in a state of leaving the body, then the Khalsa made a prayerful supplication: "Most revered King of kings! Pure and Gracious Lord, command us to whom should the Khalsa bow in future in reverence as Guru." Guru Gobind Singh commanded in reply: "I have dedicated the Khalsa to the Almighty God and placed him at His feet. We (ten Gurus) have established deep spiritual ties of the Khalsa with the Absolute being ("Akal Purakh"). The Guru (in his Eternal Spiritual Form) will always come to the aid of the Khalsa.[29]

Guru (Gobind Singh) then commanded: "The Sikhs should read the Scriptures of the ten Gurus.[30] All occassions should be celebrated in the name of the Guru, with prayers and sacramental feast. The Guru will always come to their aid. he who lives according to the code of conduct of the Khalsa[31], I shall always be his Protector and Saviour." This was the Divine Command, the last sermon to the Khalsa. On Thursday Guruji's ascension took place.

Cremation of the Body and Last Ceremony

-----------------------------------------

"khalse isnan karayia; va joda posak sire

pao pehnaya; hathyar sabh bandhaya; ar

jadao pehnaya; sir par kalgi rakh tyar kiya;

laijae ke cikha par rakha; cikha nu jalaya,

hathiar, poshak, jadao, samet; sahib karam kara,

dachan des nander madeh, das din again karan kia."

The Khalsa bathed the body of the Guru. Then he was dressed in royal robes, turban and other clothes. He was then attired in all the weapons he usually wore. Royal signet, pearl neclaces were put on. On his turban was fixed the jewelled Crest ("Kalgi"). Thus preparations were made for his cremation. Then his body was carried and placed on the funeral pyre. Fire was set to the pyre and in it all the clothes, weapons and royal ornaments were allowed to be burnt. Thus the Lord caused his ascension. Ten days[32] after the cremation, (Saturday October 17th) the last rites ("bhog" ceremony) was performed.

<BR style="mso-special-character: line-break"><BR style="mso-special-character: line-break"></B><BR style="mso-special-character: line-break">

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According to Sooraj Parkash and Khalsa oral tradition, backed up by physical evidence, no remains of Guru Ji's body were ever found. Furthermore, not even Guru Ji's shastar were found in the remains of the fire except for one small Kirpan, which had no burn marks and is still displayed to the Sangat at Hazur Sahib to this day.

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intresting post rolling punjab ji.

According to Sooraj Parkash and Khalsa oral tradition, backed up by physical evidence, no remains of Guru Ji's body were ever found. Furthermore, not even Guru Ji's shastar were found in the remains of the fire except for one small Kirpan, which had no burn marks and is still displayed to the Sangat at Hazur Sahib to this day.

any link, where there are more details?

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According to Sooraj Parkash and Khalsa oral tradition, backed up by physical evidence, no remains of Guru Ji's body were ever found. Furthermore, not even Guru Ji's shastar were found in the remains of the fire except for one small Kirpan, which had no burn marks and is still displayed to the Sangat at Hazur Sahib to this day.

well here I am posting the left over part of my previous posts...here the author is comparing the this article with the various other panthic Granths and other works in this regard...

ADDITIONAL COMMENTS

Probable Date of the Document

-------------------------------

The great historical event of the ascension of Guru Gobind Singh and a number of incidents associated with it have been a baffling problem for writers on Guru Gobind Singh's life. The sage-poet Bhai Vir Singh devoted nearly fifty years to the completion of his monumental fictional biography of Guru Gobind Singh, "Kalgidhar Chamatkar", but he is silent and avoids wriring about the death scene of Guru Gobind Singh.

This historical document, the author and date of which are still unknown has helped me to reconstruct the historical sequence of all the events of Guru Gobind Singh's last days. It will be noticed that all the versions of old historical documents differ considerably, and when read separately each appears to contradict the other. But on some of the very vital points they say the same things and they quote the same words. The probable date of this historical document can be assessed by comparing it to the oldest historical records.

NOTES & COMMENTS

[2] At this time the army was marching southwards towards Burhanpur, Guru Gobind Singh, one of the descendents of Nanak, had come into these districts to travel and accompanied the royal camp. He was in the habit of constantly addressing assemblies of worldly persons, religious fanatics and all sorts of people. "Twarik-he-Bahadur-Shahi", Eliot VII 566.

[3] Poet Sainapat also says in "Guru Sobha Granth":

(a) "gae manzil dar manzil aise sidhae

tabai sah ke katak ke nikat ae

cale sah ke sath hi sath mano..." (p.97)

(b) "ghane kuc kine kite divs lae

suni thaur nander hai nam taka

kia dham tahi guru nam jaka"

© "nagar nander basat bisala

jit mai rahen dhani narjala

adipuri satyug te basi

darbh adhik te diragh lasi"

[4] "Sidhas" and "nathas" represent the "Saiva" school of thought which has dominated South Indian philosophy ever since the pre-Aryan period. The "Sivamahapurana" and "Atma Samarpana" gives the names of 28 "yogacaryas" having four disciples each, most of whom resided in [/b]South India.

[5] "pathan baca": This record does not give the name of the pathan. "Suraj Prakash" gives it as Gul Khan, and describes him as grandson of Painda Khan, son of Sandhai Khan. Kavi Santokh Singh says that he came from the village Chatmir in the Jullundher District where his mother advised him to go to Guru Gobind Singh who was the "Pir" of Pirs.

"Akhbarat Darbar Maula" gives the name of the assassin as Jamshaid Khan, an Afghan. This name appears to be correct.

[6] This is the first record which gives the age of the Pathan assassin. In a manuscript, "Chatarjugi", by Bhagwan Singh which I found in the possession of the late Bhai Vir Singh, it is stated that the Pathan was 'Sirhindi'. He may not have been from Sirhind, but this indicates that he was sent by the Nawab of Sirhind.

[7] Special visitors and those who brought messages from some well-known personalities were duly announced and then received in audience. Visitors who were close friends, relatives or messengers were generally given the honour to sit near the Guru and the Guru personally inquired about their welfare and the welfare of those whose message the man brought. The author of "Chatarjugi" says that this Pathan first went to Delhi and met Mata Sundri. Probably he knew the Holy Mother personally. The Holy Mother directed him to go to Deccan. The intimacy with which he was received shows that the young Pathan and his parents were known to Guru Gobind Singh, and the Pathan also knew quite a lot about the Guru's Darbar and household which enabled him easy access.

[8] The Pathan being quite young might not have personal relationship with the Guru. But it appears that he carried with him an introductory letter or some sort of credential from some Muslim friend of Guru Gobind Singh.

[9] Kavi Santokh Singh also says that five "ashrafis" were given.

[10] Poet Sainapati points out that on the first day he found too many people around Guru Gobind Singh, even at the moment of retiring. As he did not get a chance to kill the Guru he went away. He came again after two or three days but finding no opportunity went away.

[11] Sainapati says that he came again after 2 or 3 days but finding no opportunity went away. But it is quite probable that he came the very next day after being shown so much honour.

[12] Suraj Prakash Ain 2 Ansu 17.

[13] Sri Gur Sobha: Sainapati, p.101

[14] Although poet Sainapati is not sure after how many days the Pathan came back again, as he has only heard about the incident from some people: "suni sakh aisai". He says that he came many times but did not get a chance to attack.

[15] Sainapati agrees that the Guru offered him "prasad", which he ate.

[16] This is the first document which says that the Pathan attacked just when Guruji was about to leave the congregation hall and not as Sainapati says, in his bedroom when he was sleeping. For 3 days the Pathan had been planning to kill and run away and this was possible only at the time and place he chose.

[17] Poet Sainapati says that the Pathan made only one attack while Guruji was sleeping, and he was killed before he made another attack. Guruji shouted: 'Is there no one nearby.' "kari ap avaj hai ant koi". Two of his companions were seen running away. They were killed by the Sikhs: "bhaje tah sathi ghane singh dhae liai mar dono nahi jan pae." (Sri Guru Sobha)

[18] Kavi Santokh Singh makes the circumstances leading to the attack unbelievably absurd by saying that Guru Gobind Sing, tempted the Pathan to take revenge of his grandfather, Paindai Khan, who was killed by Guruji's grandfather Guru Hargobind. Just before allowing him to stab him, he takes a little opium as sedative. When Guruji is actually stabbed he calls for his disciples and kills the Pathan.

But even in this fantastic and self-contradictory version he states that the Pathan made three attacks. He missed the first two and only the third one hit the Guru. The description of the actual attack is very realistic and tallies with this record:

"jamdhar nagan hath mai dhari

samukh ridai ko jabai calai

trasat hath kampat gaio

pun ekal hi prabh ko her

bhuj ke tare gayo so //

pun dhar dhir tisro mara

tat chin sri prabh // prahario

parabh ko tak praharan kari

gai nehphal nahi pavisi jae

tan ko tanak ghav neh bheo

jamdhar mari dusar ber

lagi na tan ko thire jujhar

lag udar mai ketak phara

udar pathan sat ko phario." (Suraj Prakash Ain 2:19)

The author of "Bahadur-Shah-Nama" also says: 'The Afghan...stabbed him twice or thrice with a poniard.' It appears Guruji evaded the first two attacks aimed at the heart, but while he was himself about to draw his dagger for self defense the Pathan attacked him in the side. The very next moment Guruji gave him a fatal blow which was followed by an attack on him by Guruji's bodyguards, who must have been at a distance.

[19] Bhai Santokh Singh, author of "Gurbilas Patshai Dasvin" states that the "hakims" of the Emperor were immediately acquired; "dhyae" 29:47,48.

[20] Both "Suraj Prakash" and "Gurbilas" Sukha Singh support this:

(i) "Gurbilas" Sukha Singh, "Adhya" 29.49. (ii) "Suraj Prakash Ain" 2:19,17

Kavi Santokh Singhadds that Guruji did not consider it proper to punish any relatives or friends of the assassin.

[21] The physicians and surgeons bandaged the wound by 10:30 P.M. and according to "Gurbilas" Sukha Singh they were given precious gifts as a mark of gratitude. (Gurbilas Patshai Dasvin)

[22] Sainapati says that after three or four days Guruji started giving audience. (Sri Guru Sobha: 21 790)

Kavi Santokh Singh says that in 15 days the wound was completely healed.

[23] This is the first historical record which from definite knowledge gives the exact number of days Guruji lived on earth after the stabbing incident. He traces the events very realistically and gives the days, dates and time without doubting and without saying like other authors on this incident that they had only heard about it and were not quite definite about anything.

[24] Kavi Sainapati only hints at it: "karo beg parsad aisai batayo". Gur Sobha.

Gurbilas of Sukha Singh and following him Kavi Santokh Singh gives more details.

[25] Guru Gobind Singh, not only gave strict instructions that no one should mourn him but started the joyful celebration of his departure before he breathed his last.

[26] Kavi Santokh Singh suggests that Guruji also took a little food and then went into solitude. Sukha Singh says that food was distributed on Wednesday. As Guruji passed away on Thursady night, the sacramental food must have been distributed on Thursday afternoon. The time given by Kavi Santokh Singh is after 6 hours of the day had passed i.e. between 11:30 AM and 12:30 PM.

[27] The pitching of the tent wall is supported by most of the early records. It had one of the two significances: Either Guruji wished to leave his body at the time appointed by the Divine Will or he wanted to prevent devout Sikhs from jumping into the funeral pyre, as some of them did at the cremation of Guru Hargobind. (see additional comments)

[28] Poet Sainapati gives the time of passing away as past midnight. As he depends for his information on what he has heard, he describes the end as completely unexpected and sudden. According to him Guruji suddenly woke up, awakened his Sikhs in a hurry and saying 'Vahguru ji ki Fateh', breathed his last in a matter of minutes. then probably relying on some other information, he says that he gave his last sermon to the Khalsa and gave specific instructions about their future loyalty as disciples. The two things contradict each other.

[29] This is supported by all historical records with slight variation: See Gurbilas, Sukha Singh; Suraj Prakash Ain 2:23:9; Gur Sobha, Sainapat, Adhya:18:41,810

[30] (i) "das mehlan ki padiai bani; acut sukh pavoh nirbani" Gurbilas: Sukha Singh

(ii) "padiai sabh guran ki bani; rakhiai rehat jo hamai bikhani" Suraj Prakash

The instruction to study the bani of all the Gurus indicate two things: Guru Gobind Singh's religious bani was to be treated at par with the bani of other Gurus. Although some Gurus did not contribute any bani, all the ten Gurus were to be treated as one in spirit and the Guru Granth was to be the embodiment of the Spirit of all the ten Gurus.

See also "Rehatnama". Bhai Desa Singh and Rehatnama Bhai Caupa Singh.

[31] In the 'Ardas' composed by Guru Gobind Singh long before his death the invocation of the nine Gurus is followed by Guruji's own assurance of being the saviour of his true disciples: "sabh thain hoe sahae". The same assurance is given before he leaves the body: "khalsa so jin tan man dhan akal purakh nu saunpia" - Khalsa is he who has dedicated his mind, body and soul to the Supreme being. Rahatnama, Bhai Daya Singh.

(ii) "Guru srup khalsa hyiai; janaki tehal parmsukh lahyiai" - The Khalsa is the living image of the Guru. Serving him one attains the highest bliss. Rahatnama, Bhai Desa Singh.

[32] According to Sainapati the cremation ceremony was performed immediately after Guruji breathed his last. This was quite natural as everything was ready for cremation. But the story given by Suraj Prakash and some others is different. Guruji went behind the tent-wall, sat in fulldress on the funeral pyre and breathed his last. While he left his body, he lighted the funeral pyre, with yoga-agni, the fire of yoga.

The version given by this manuscript is more realistic and probable. Only the Panj Pyaras were allowed to light the funeral pyre. Everyone else was kept at a distance. Guru Gobind Singh did not want any of his remains to be preserved or worshipped. Like Guru Amar Das he also made it clear that it was a moment of joy for him and should not be mourned by anyone. (See Gurbilas Sukha Singh)

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Where did you get the article from (is it a copy&paste - if so, which website)? Whoever wrote it was wrong about some of the things he says about Suraj Parkash.

At the end of the day, I'd rather trust Khalsa tradition over an authorless, dateless article that mysteriously appeared after hundreds of years.

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