Revolutionary Poet-Warrior, Guru Gobind Singh
Guru Gobind Singh, the tenth and last guru of the Sikhs, was a great warrior. He was also a ar of Punjabi, Braj, Sanskrit and an languages. In his autobiogral book, 'Bachitar Natak' (Wondrous na) he states that the purpose of his was "to advance righteousness, to cipate the good, and to destroy all loers, root and branch". he Guru preferred to call himself ant of the Supreme being who has to behold the wonderful drama of To dissuade his followers from ng him God, or Son of God, he royally stated "those who call me will fall into the deep pit of hell". ke Advaita Vedanta, the Guru in his Sahib states that, "God has no s, no colour, no caste, and no stors, no form, no complexion, no e, no costume, and is indescribable. He is fearless, luminous and measureless in might. He is the King of kings, the Lord of the prophets. He is the sovereign ofthe universe, gods, men and demons." In his talks the Guru synthesised the spirit of pair or sainthood, with miri, a soldier or householder's life. He had natural talent for poetic composition. He used his poetic genius first as a means of revealing the divine principle and articulating his personalvision of the Supreme Being. Secondly, he used it to preachlove and equalityand a strictly ethical and moralcode of conduct. Thirdly, he used the poetic method to infuse in the minds and hearts of his followers the spirit of fighting oppression in order to restore justice, peace, righteousness (Dharma) and to uplift the less privileged. In his first and only composition in Punjabi 'Chandi di Var', written in 1684 he depicted the legendary contest between gods and demons as described in the Markandeya Purana. He chose warlike themes for his compositions to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny. Guru Gobind Singh justified taking up the sword and waging just war to establish divinejustice-but only when all other means of reconciliation with the oppressor have failed. The sword was neither a symbol of aggression, nor was it a tool to be used for self-aggrandisement. "The sword," he said, "was to be treated as the emblem of self-respect and was to be used only in self-defence, as a last resort." In his 'Zafar amah written in Persian he recommended, "When all other means have failed, it is but lawful to take to the sword." The The Adi Adi Granth compiled o by his great-grandfather Guru Arjan Dev, was dictated by Guru Gobind Singh from hismemory as the original was lost in war. He included in it songs composed by hisfather, Guru Teg Bahadur. The creation of the Khalsa is the greatest accomplishment of the Guru. During the baptising ceremony, the Guru set a unique example of baptisinghimself by coming down on his knees like others. He laid down a strict social, moral, dietary and personal code of conduct fohis followers. He said that the Khalsa should be a classless and ritual-free society in which there is gender parity.His teachings promote tolerance, justicand equality.
DISCLAIMER:
The views expressed in the Article above are Ashok Vohra kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy : Ashok Vohra Speaking Tree,Times of India
Revolutionary Poet-Warrior, Guru Gobind Singh
Guru Gobind Singh, the tenth and last guru of the Sikhs, was a great warrior. He was also a ar of Punjabi, Braj, Sanskrit and an languages. In his autobiogral book, 'Bachitar Natak' (Wondrous na) he states that the purpose of his was "to advance righteousness, to cipate the good, and to destroy all loers, root and branch". he Guru preferred to call himself ant of the Supreme being who has to behold the wonderful drama of To dissuade his followers from ng him God, or Son of God, he royally stated "those who call me will fall into the deep pit of hell". ke Advaita Vedanta, the Guru in his Sahib states that, "God has no s, no colour, no caste, and no stors, no form, no complexion, no e, no costume, and is indescribable. He is fearless, luminous and measureless in might. He is the King of kings, the Lord of the prophets. He is the sovereign ofthe universe, gods, men and demons." In his talks the Guru synthesised the spirit of pair or sainthood, with miri, a soldier or householder's life. He had natural talent for poetic composition. He used his poetic genius first as a means of revealing the divine principle and articulating his personalvision of the Supreme Being. Secondly, he used it to preachlove and equalityand a strictly ethical and moralcode of conduct. Thirdly, he used the poetic method to infuse in the minds and hearts of his followers the spirit of fighting oppression in order to restore justice, peace, righteousness (Dharma) and to uplift the less privileged. In his first and only composition in Punjabi 'Chandi di Var', written in 1684 he depicted the legendary contest between gods and demons as described in the Markandeya Purana. He chose warlike themes for his compositions to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny. Guru Gobind Singh justified taking up the sword and waging just war to establish divinejustice-but only when all other means of reconciliation with the oppressor have failed. The sword was neither a symbol of aggression, nor was it a tool to be used for self-aggrandisement. "The sword," he said, "was to be treated as the emblem of self-respect and was to be used only in self-defence, as a last resort." In his 'Zafar amah written in Persian he recommended, "When all other means have failed, it is but lawful to take to the sword." The The Adi Adi Granth compiled o by his great-grandfather Guru Arjan Dev, was dictated by Guru Gobind Singh from hismemory as the original was lost in war. He included in it songs composed by hisfather, Guru Teg Bahadur. The creation of the Khalsa is the greatest accomplishment of the Guru. During the baptising ceremony, the Guru set a unique example of baptisinghimself by coming down on his knees like others. He laid down a strict social, moral, dietary and personal code of conduct fohis followers. He said that the Khalsa should be a classless and ritual-free society in which there is gender parity.His teachings promote tolerance, justicand equality.
DISCLAIMER:
The views expressed in the Article above are Ashok Vohra kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy : Ashok Vohra Speaking Tree,Times of India