Guru Gobind Singh

This article is about the 10th Guru of Sikh religion. For the recipient of the Victoria Cross, see Gobind Singh (VC).
"Gobind Singh" redirects here. For the Malaysian politician, see Gobind Singh Deo.
Guru Gobind Singh
ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ

Guru Gobind Singh

Portrait of Guru Gobind Singh, holding a falcon and escorted by Sikhs
Born Gobind Rai
22 December 1666
Patna Sahib (Present day India)
Died 7 October 1708(1708-10-07) (aged 41)
Hazur Sahib Nanded (Present day India)
Other names
Known for
Predecessor Guru Tegh Bahadur
Successor Guru Granth Sahib
Spouse(s) Mata Jito, Mata Sundari and Mata Sahib Devan[1]
Children Ajit Singh
Jujhar Singh
Zorawar Singh
Fateh Singh
Parent(s) Guru Tegh Bahadur, Mata Gujri

Guru Gobind Singh, born Gobind Rai (22 December 1666 – 7 October 1708),[2][3] was the 10th Sikh Guru, a spiritual master, warrior, poet and philosopher. When his father, Guru Tegh Bahadur, was beheaded for refusing to convert to Islam,[4][5] Guru Gobind Singh was formally installed as the leader of the Sikhs at age nine, becoming the last of the living Sikh Gurus.[6] His four sons died during his lifetime in Mughal-Sikh wars – two in battle, two executed by the Mughal army.[7][8][9]

Among his notable contributions to Sikhism are founding the Sikh warrior community called Khalsa in 1699[10][11][12] and introducing the Five Ks, the five articles of faith that Khalsa Sikhs wear at all times. Guru Gobind Singh also continued the formalisation of the religion, wrote important Sikh texts,[13][14] and enshrined the scripture the Guru Granth Sahib as Sikhism's eternal Guru.[15]

Family and early life

Guru Gobind Singh's birthplace

Gobind Singh was the only son of Guru Tegh Bahadur, the ninth Sikh guru, and Mata Gujri. He was born in Patna (Bihar), while his father was visiting Bengal and Assam.[2] His birth name was Gobind Rai, and a shrine named Takht Sri Patna Harimandar Sahib marks the site of the house where he was born and spent the first four years of his life.[2] In 1670, his family returned to Punjab, and in March 1672 they moved to Chakk Nanaki in the Himalayan foothills of north India, called the Sivalik range, where he was schooled.[2][10] Gobind Singh's father Tegh Bahadur founded the city of Chakk Nanaki, now known as Anandpur Sahib, in 1665, on land purchased from the ruler of Bilaspur (Kahlur).

His father Guru Tegh Bahadur was petitioned by Kashmiri Pandits[16] in 1675 for protection from the fanatic persecution by Iftikar Khan, an Islamic satrap of the Mughal Emperor Aurangzeb.[2] Tegh Bahadur considered a peaceful resolution by meeting Aurangzeb, but was cautioned by his advisors that his life may be at risk. The young Gobind Rai – to be known as Gobind Singh after 1699[3] – advised his father that no one was more worthy to lead and make a sacrifice than him.[2] His father made the attempt, but was arrested then publicly beheaded in Delhi on 11 November 1675 under the orders of Aurangzeb for refusing to convert to Islam and the on-going conflicts between Sikhism and the Islamic Empire.[17][18] After this martyrdom, the young Gobind Rai was installed by the Sikhs as the tenth Sikh Guru on Vaisakhi on March 29 1676.[19]

Th education of Guru Gobind Singh continued after he became the 10th Guru, both in reading and writing as well as martial arts such as horse riding and archery. In 1684, he wrote the Chandi di Var in Punjabi language – a legendary war between the good and the evil, where the good stands up against injustice and tyranny, as described in the ancient Sanskrit text Markandeya Purana.[2] He stayed in Paonta, near the banks of river Yamuna, till 1685.[2]

Guru Gobind Singh had three wives:[20][1]

The life example and leadership of Guru Gobind Singh has been of historic importance to the Sikhs. He institutionalized the Khalsa (literally, Pure Ones), which played the key role in protecting the Sikhs long after his death, such as during the nine invasions of Panjab and holy war led by Ahmad Shah Abdali from Afghanistan between 1747 and 1769.[3]

Founding the Khalsa

Keshgarh Sahib Gurudwara at Anandpur Sahib, Punjab, the birthplace of Khalsa
A Fresco of Guru Gobind Singh and The Panj Piare in Gurdwara Bhai Than Singh built in the reign of Maharaja Ranjit Singh.

In 1699, the Guru requested the Sikhs to congregate at Anandpur on Vaisakhi (the annual spring harvest festival).[24] According to the Sikh tradition, he asked for a volunteer from those who gathered, someone willing to sacrifice his head. One came forward, whom he took inside a tent. The Guru returned to the crowd without the volunteer, but with a bloody sword.[24] He asked for another volunteer, and repeated the same process of returning from the tent without anyone and with a bloodied sword four more times. After the fifth volunteer went with him into the tent, the Guru returned with all five volunteers, all safe. He called them the Panj Pyare and the first Khalsa in the Sikh tradition.[24]

Guru Gobind Singh then mixed water and sugar into an iron bowl, stirring it with a double-edged sword to prepare what he called Amrit ("nectar"). He then administered this to the Panj Pyare, accompanied with recitations from the Adi Granth, thus founding the khande ka pahul (baptization ceremony) of a Khalsa – a warrior community.[24][25] The Guru also gave them a new surname "Singh" (lion). After the first five Khalsa had been baptized, the Guru asked the five to baptize him as a Khalsa. This made the Guru the sixth Khalsa, and his name changed from Guru Gobind Rai to Guru Gobind Singh.[24]

Kanga, Kara and Kirpan – three of the five Ks

Guru Gobind Singh initiated the Five K's tradition of the Khalsa,[26]

He also announced a code of discipline for Khalsa warriors. Tobacco, eating meat slaughtered according to Muslim ritual and sex with Muslims were forbidden.[26][27] The Khalsas also agreed to never interact with those who followed rivals or their successors.[26] The co-initiation of men and women from different castes into the ranks of Khalsa also institutionalized the principle of equality in Sikhism regardless of one's caste or gender.[27] According to Owen and Sambhi, Guru Gobind Singh's significance to the Sikh tradition has been very important, as he institutionalized the Khalsa, resisted the ongoing persecution by the Mughal Empire, and continued "the defense of Sikhism and Hinduism against the Muslim assault of Aurangzeb".[28]

He introduced ideas that indirectly challenged the discriminatory taxes imposed by Islamic authorities. For example, Aurangzeb had imposed taxes on non-Muslims that were collected from the Sikhs as well, for example the jizya (poll tax on non-Muslims), pilgrim tax and Bhaddar tax – the last being a tax to be paid by anyone following the Hindu ritual of shaving the head after the death of a loved one and cremation.[11] Guru Gobind Singh declared that Khalsa do not need to continue this practice, because Bhaddar is not dharam, but a bharam (illusion).[11][29] Not shaving the head also meant not having to pay the taxes by Sikhs who lived in Delhi and other parts of the Mughal Empire.[11] However, the new code of conduct also led to internal disagreements between Sikhs in the 18th century, particularly between the Nanakpanthi and the Khalsa.[11]

Guru Gobind Singh had deep respect for the Khalsa, and stated that there is no difference between the True Guru and the sangat (panth).[30] Before his founding of the Khalsa, the Sikh movement had used the Sanskrit word Sisya (literally, disciple or student), but the favored term thereafter became Khalsa.[31] Additionally, prior to the Khalsa, the Sikh congregations across India had a system of Masands appointed by the Sikh Gurus. The Masands led the local Sikh communities, local temples, collected wealth and donations for the Sikh cause.[31] Guru Gobind Singh concluded that the Masands system had become corrupt, he abolished them and introduced a more centralized system with the help of Khalsa that was under his direct supervision.[31] These developments created two groups of Sikhs, those who initiated as Khalsa, and others who remained Sikhs but did not undertake the initiation.[31] The Khalsa Sikhs saw themselves as a separate religious entity, while the Nanak-panthi Sikhs retained their different perspective.[32][33]

The Khalsa warrior community tradition started by Guru Gobind Singh has contributed to modern scholarly debate on pluralism within Sikhism. His tradition has survived into the modern times, with initiated Sikh referred to as Khalsa Sikh, while those who do not get baptized referred to as Sahajdhari Sikhs.[34][35][36]

Sikh scriptures

The Dasam Granth is attributed to Guru Gobind Singh. It incorporates the warrior-saint mythologies of ancient India.[37][38]

In the 16th and 17th century, multiple and different versions of the Sikh scripture by unknown authors, all claiming to be the words of Guru Nanak were in circulation. Guru Arjan (d. 1606) attempted to remove corruption and interpolation of the text, and compiled a purer version of the Adi Granth.[39] In the 17th century, the text was called the Pothi, and three manuscripts claimed to be authentic, one Kartarpur version (dated 1604), the other a bit larger Khara Mangat version (dated 1642), and the third quite different Lahore version of the Adi Granth (date unknown).[40]

Guru Gobind Singh is credited in the Sikh tradition with finalizing the Kartarpur Pothi into the Guru Granth Sahib in Bathinda and releasing it in 1706.[40] The final version did not accept the extraneous hymns in other versions, and included the compositions of his father Guru Tegh Bahadur.[40] Guru Gobind Singh also declared this text to be the eternal Guru for Sikhs.[15]

Guru Gobind Singh composed other texts, particularly the Dasam Granth which many Sikhs consider to be a scripture next in importance after the Guru Granth Sahib.[41][42] The Dasam Granth includes compositions such as the Jaap Sahib , Amrit Savaiye and Benti Chaupai which are part of the daily prayers/lessons (Nitnem) of Sikhs.[43] The Dasam Granth is largely versions of Indian mythology from the Puranas and secular stories.[44][45][46]

Wars

When all other means have failed,
It is but lawful to take to the sword.

— Guru Gobind Singh, Zafarnamah[47][48]

According to Torkel Brekke, the period following the execution of Guru Tegh Bahadur – the father of Guru Gobind Singh, was a period where the Mughal Empire under Aurangzeb was an increasingly hostile enemy of the Sikh people.[49] The Sikh resisted, led by Gobind Singh, and the Muslim-Sikh conflicts peaked during this period.[49]

Guru Gobind Singh saw his mission, states Brekke, as God given to resist tyranny and false religion he considered Islam to be.[49] According to Christopher Wright, Guru Gobind Singh believed in a Dharam Yudh (war in defense of righteousness), something that is fought as a last resort, neither out of a wish for revenge nor for greed nor for any destructive goals.[50] To Guru Gobind Singh, one must be prepared to die to stop tyranny, end persecution and to defend one's own religious values.[50] He led fourteen wars with these objectives, but never took captives nor damaged anyone's place of worship.[50]

Significant battles

In 1693, Aurangzeb was fighting the Hindu Marathas in the Deccan region of India, and he issued orders that Guru Gobind Singh and Sikhs should be prevented from gathering in Anandpur in large numbers.[51][54]

The Battle of Chamkaur, where the Sikhs were vastly outnumbered, and two eldest sons of Guru Gobind Singh died.

Death of family members

Meanwhile, Guru's mother Mata Gujri and his two younger sons were captured by Wazir Khan, the Muslim governor of Sirhind. According to the Sikh tradition, his youngest sons, aged 5 and 8, were executed by burying them alive into a wall after they refused to convert to Islam, and Mata Gujri died soon after hearing of her grandsons' death.[59] Both his eldest sons, aged 13 and 17, also died in December 1704 in battle against the Mughal army as they defended their father.[59]

Mughal accounts

Guru Ji's letter written to Rama and Tiloka. Dated 2 August 1696.

The Muslim historians of the Mughal court wrote about Guru Gobind Singh as well as the geopolitics of the times he lived in, and these official Persian accounts were the readily available and the basis of colonial era English-language description of Sikh history.[70][71]

According to Dhavan, the Persian texts that were composed by Mughal court historians during the lifetime of Guru Gobind Singh were hostile to him, but presented the Mughal perspective.[70] They believed that the religious Guru tradition of Sikhs had been corrupted by him, through the creation of a military order willing to resist the Imperial army.[70] Dhavan writes that some Persian writers who wrote decades or a century after the death of Guru Gobind Singh evolved from relying entirely on court histories of the Mughals which disparage the Guru, to including stories from the Sikh gurbilas text that praise the Guru.[70][72]

The Mughal accounts suggest that the Muslim commanders viewed the Sikh panth as one divided into sects with different loyalties, and after the battle of Anandpur, the Mughals felt that the Guru's forces had become a small band of left over warriors.[73]

Post-war years

GGS Marg Map

After the Second Battle of Anandpur in 1704, the Guru and his remaining soldiers moved and stayed in different spots including hidden in places such as the Machhiwara jungle of southern Panjab.[63]

Some of the various spots in north, west and central India that the Guru lived after 1705, include Hehar with Kirpal Das (maternal uncle), Manuke, Mehdiana, Chakkar, Takhtupura and Madhe and Dina (Malwa (Punjab) region). He stayed with relatives or trusted Sikhs such as the three grandsons of Rai Jodh, a devotee of Guru Har Gobind.[74]

Zafarnama

According to the Sikh tradition, Guru Gobind Singh saw the war conduct of Aurangzeb and his army against his family and his people as a betrayal of a promise, unethical, unjust and impious.[63] After all of Guru Gobind Singh's children had been killed by the Mughal army and the battle of Muktsar, the Guru wrote a defiant letter in Persian to Aurangzeb, titled Zafarnama (literally, "epistle of victory"), a letter which the Sikh tradition made a part of the Dasam Granth towards the end of the 19th century.[63][75][76]

The Guru's letter was stern yet conciliatory to Aurangzeb. He indicted the Mughal Emperor and his commanders in spiritual terms, accused them of a lack of morality both in governance and in the conduct of war.[77] The letter predicted that the Mughal Empire would soon end, because it persecutes, is full of abuse, falsehood and immorality. The letter is spiritually rooted in Guru Gobind Singh's beliefs about justice and dignity without fear.[77]

The Zafarnama letter also includes text towards the end that praises Aurangzeb as a human being by calling him as a charitable one with "brilliant conscience, handsome body and the king of kings", and then seeks a personal meeting between the Guru and the Emperor for a reconciliatory dialogue.[77] Aurangzeb received the letter in 1705, agreed to a meeting in 1706 for which Guru Gobind Singh travelled to Ahmadnagar.[63] However, Aurangzeb never met the Guru, and the Mughal Emperor died in 1707.[63]

Final days

Takht Sri Hazur Sahib, Nanded, built over the place where Guru Gobind Singh was cremated in 1708, the inner chamber is still called Angitha Sahib.

Aurangzeb died in 1707, and immediately a succession struggle began between his sons who attacked each other.[78] The official successor was Bahadur Shah, who invited Guru Gobind Singh with his army to meet him in person in the Deccan region of India, for a reconciliation but Bahadur Shah then delayed any discussions for months.[59][78]

Wazir Khan, a Muslim army commander against whose army the Guru had fought several wars,[68] commissioned two Afghans, Jamshed Khan and Wasil Beg, to follow the Guru's army as it moved for the meeting with Bahadur Shah, and then assassinate the Guru. The two secretly pursued the Guru whose troops were in the Deccan area of India, and entered the camp when the Sikhs had been stationed near river Godavari for months.[79] They gained access to the Guru and Jamshed Khan stabbed him with a fatal wound at Nanded.[59][80] Some scholars state that the assassin who killed Guru Gobind Singh may not have been sent by Wazir Khan, but was instead sent by the Mughal army that was staying nearby.[68]

According to Senapati's Sri Gur Sobha, an early 18th century writer, the fatal wounds of the Guru was one below his heart. The Guru fought back and killed the assassin, while the assassin's companion was killed by the Sikh guards as he tried to escape.[79]

The Guru died of his wounds a few days later on October 18 1708, aged 41.[79] His death fueled a long and bitter war of the Sikhs with the Mughals.[79]

See also

References

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  4. ↑ Guru Tegh Bahadur BBC Religions (2009)
  5. ↑ Everett Jenkins, Jr. (2000). The Muslim Diaspora (Volume 2, 1500-1799): A Comprehensive Chronology of the Spread of Islam in Asia, Africa, Europe and the Americas. McFarland. p. 200. ISBN 978-1-4766-0889-1.
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    John F. Richards (1995). The Mughal Empire. Cambridge University Press. pp. 255–258. ISBN 978-0-521-56603-2.
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  12. ↑ P Dhavan (2011). When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699-1799. Oxford University Press. pp. 3–4. ISBN 978-0-19-975655-1.
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  16. ↑ Pashaura Singh and Louis Fenech (2014). The Oxford handbook of Sikh studies. Oxford, UK: Oxford University Press. p. 445. ISBN 978-0-19-969930-8.
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  21. ↑ Ashok, Shamsher Singh. "JITOJI MATA". Encyclopaedia of Sikhism. Punjabi University Patiala. Retrieved 14 September 2016.
  22. ↑ Ashok, Shamsher Singh. "SUNDARI MATA". Encyclopaedia of Sikhism. Punjabi University Patiala. Retrieved 14 September 2016.
  23. ↑ Ashok, Shamsher Singh. "SAHIB DEVAN". Encyclopaedia of Sikhism. Punjabi University Patiala. Retrieved 16 August 2016.
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  25. ↑ P Dhavan (2011). When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699-1799. Oxford University Press. p. 49. ISBN 978-0-19-975655-1.
  26. 1 2 3 Cole, W. Owen; Sambhi, Piara Singh (1978). The Sikhs: Their Religious Beliefs and Practices. Routledge. p. 37. ISBN 0-7100-8842-6.
  27. 1 2 John M Koller (2016). The Indian Way: An Introduction to the Philosophies & Religions of India. Routledge. pp. 312–313. ISBN 978-1-315-50740-8.
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  29. ↑ P Dhavan (2011). When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699-1799. Oxford University Press. pp. 43–44. ISBN 978-0-19-975655-1.
  30. ↑ Cole, W. Owen; Sambhi, Piara Singh (1978). The Sikhs: Their Religious Beliefs and Practices. London: Routledge & Kegan Paul. pp. 38–39. ISBN 0-7100-8842-6., Quote: All the battles I have won against tyranny I have fought with the devoted backing of the people. Through them only have I been able to bestow gifts, through their help I have escaped from harm. The love and generosity of these Sikhs have enriched my heart and home. Through their grace I have attained all learning, through their help in battle I have slain all my enemies. I was born to serve them, through them I reached eminence. What would I have been without their kind and ready help?There are millions of insignificant people like me. True service is the service of these people. I am not inclined to serve others of higher caste: charity will bear fruit in this and the next world, If given to such worthy people as these. All other sacrifices are and charities are profitless. From toe to toe, whatever I call my own, all I possess and carry, I dedicate to these people.</poem>
  31. 1 2 3 4 Harjot Oberoi (1994). The Construction of Religious Boundaries: Culture, Identity, and Diversity in the Sikh Tradition. University of Chicago Press. pp. 59–62. ISBN 978-0-226-61592-9.
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  36. ↑ Knut A. Jacobsen; Kristina Myrvold (2012). Sikhs Across Borders: Transnational Practices of European Sikhs. Bloomsbury Publishing. pp. 142–147, 156–157. ISBN 978-1-4411-0358-1.
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  38. ↑ Anne Murphy (2012). The Materiality of the Past: History and Representation in Sikh Tradition. Oxford University Press. p. 96. ISBN 978-0-19-991629-0.
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  51. 1 2 3 4 J. S. Grewal (1998). The Sikhs of the Punjab. Cambridge University Press. pp. 73–74. ISBN 978-0-521-63764-0.
  52. ↑ Nikky-Guninder Kaur Singh (2012). Birth of the Khalsa, The: A Feminist Re-Memory of Sikh Identity. State University of New York Press. pp. 26–28. ISBN 978-0-7914-8266-7.
  53. ↑ Tony Jaques (2007). Dictionary of Battles and Sieges: F-O. Greenwood. p. 704. ISBN 978-0-313-33538-9.
  54. 1 2 Louis E. Fenech (2013). The Sikh Zafar-namah of Guru Gobind Singh: A Discursive Blade in the Heart of the Mughal Empire. Oxford University Press. p. 14. ISBN 978-0-19-993145-3.
  55. 1 2 Tony Jaques (2007). Dictionary of Battles and Sieges: F-O. Greenwood. p. 420. ISBN 978-0-313-33538-9.
  56. 1 2 3 4 5 Tony Jaques (2007). Dictionary of Battles and Sieges: A-E. Greenwood Publishing. pp. 48–49. ISBN 978-0-313-33537-2.
  57. 1 2 3 4 Robin Rinehart (2011). Debating the Dasam Granth. Oxford University Press. pp. 22–23. ISBN 978-0-19-975506-6.
  58. 1 2 Tony Jaques (2007). Dictionary of Battles and Sieges: F-O. Greenwood. p. 112. ISBN 978-0-313-33538-9.
  59. 1 2 3 4 5 6 Louis E. Fenech; W. H. McLeod (2014). Historical Dictionary of Sikhism. Rowman & Littlefield. p. 9. ISBN 978-1-4422-3601-1.
  60. ↑ Louis E. Fenech (2000). Martyrdom in the Sikh Tradition: Playing the "game of Love". Oxford University Press. p. 92. ISBN 978-0-19-564947-5.
  61. 1 2 W. H. McLeod (2009). The A to Z of Sikhism. Scarecrow. p. 43. ISBN 978-0-8108-6344-6.
  62. ↑ Singh, Prithi Pal (2007). The History of Sikh Gurus. Lotus Books. pp. 128–147. ISBN 978-81-8382-075-2.
  63. 1 2 3 4 5 6 7 Hardip Singh Syan (2013). Sikh Militancy in the Seventeenth Century: Religious Violence in Mughal and Early Modern India. I.B.Tauris. pp. 220–222. ISBN 978-1-78076-250-0.
  64. ↑ Nikky-Guninder Kaur Singh (2011). Sikhism: An Introduction. I.B.Tauris. pp. 84–85. ISBN 978-0-85773-549-2.
  65. 1 2 Tony Jaques (2007). Dictionary of Battles and Sieges: A-E. Greenwood Publishing. p. 914. ISBN 978-0-313-33537-2.
  66. 1 2 Louis E. Fenech; W. H. McLeod (2014). Historical Dictionary of Sikhism. Rowman & Littlefield. p. 218. ISBN 978-1-4422-3601-1.
  67. ↑ Louis E. Fenech; W. H. McLeod (2014). Historical Dictionary of Sikhism. Rowman & Littlefield. p. 79. ISBN 978-1-4422-3601-1.
  68. 1 2 3 J. S. Grewal (1998). The Sikhs of the Punjab. Cambridge University Press. pp. 78–79. ISBN 978-0-521-63764-0.
  69. ↑ Sir Lepel Henry Griffin (1898). Ranjit Síngh and the Sikh Barrier Between Our Growing Empire and Central Asia. Oxford University Press. pp. 55–56.
  70. 1 2 3 4 P Dhavan (2011). When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699-1799. Oxford University Press. pp. 165–167, 13–24. ISBN 978-0-19-975655-1.
  71. ↑ Anne Murphy (2012). The Materiality of the Past: History and Representation in Sikh Tradition. Oxford University Press. pp. 110–113. ISBN 978-0-19-991629-0.
  72. ↑ Anne Murphy (2012). Time, History and the Religious Imaginary in South Asia. Routledge. pp. 47–50. ISBN 978-1-136-70729-2.
  73. ↑ P Dhavan (2011). When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699-1799. Oxford University Press. pp. 51–53. ISBN 978-0-19-975655-1.
  74. ↑ Johar, Surinder Singh (1998). Holy Sikh shrines. New Delhi: M D Publications. p. 63. ISBN 978-81-7533-073-3. OCLC 44703461.
  75. ↑ W. H. McLeod (2009). The A to Z of Sikhism. Scarecrow. pp. xxv, 52, 214–215. ISBN 978-0-8108-6344-6.
  76. ↑ Anne Murphy (2012). The Materiality of the Past: History and Representation in Sikh Tradition. Oxford University Press. p. 73. ISBN 978-0-19-991629-0.
  77. 1 2 3 Michael L. Hadley (2001). Spiritual Roots of Restorative Justice, The. State University of New York Press. pp. 20, 207–214. ISBN 978-0-7914-9114-0.
  78. 1 2 P Dhavan (2011). When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699-1799. Oxford University Press. pp. 45–46. ISBN 978-0-19-975655-1.
  79. 1 2 3 4 Hardip Singh Syan (2013). Sikh Militancy in the Seventeenth Century: Religious Violence in Mughal and Early Modern India. I.B.Tauris. pp. 222–223. ISBN 978-1-78076-250-0.
  80. ↑ Singh, Prithi Pal. The history of Sikh Gurus. Lotus Press. p. 158. ISBN 81-8382-075-1.

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Preceded by
Guru Tegh Bahadur		 Sikh Guru
11 November 1675 - 7 October 1708 		Succeeded by
Guru Granth Sahib
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