Friday, July 24, 2009

Prakash Purab – Guru Hargobind sahib ji- 5th july





(a 5 minute Reading)

Guru Hargobind, sixth Guru, was born at Wadali village in June 1595 and was the only child of Guru Arjan Dev. He was invested with the Guruship on May 25, 1606 just days before his fathers martyrdom. From a young age he was educated in the sciences, sports and religion as his father had insisted. Baba Buddha was responsible for overseeing the Guru\'s religious teachings.







While in prison, before his martyrdom at Lahore, Guru Arjun had sent a message to his son, Guru Hargobind, then aged only eleven, that he should henceforth maintain an army. At the very time of his installation as Guru, he insisted that he should wear two swords, one representing his spiritual leadership and the other his temporal and political leadership. Soon after it, he constructed in front of the Amritsar temple, another building called the Akal Takht (God\'s throne) as the seat of temporal power. This place continues to the present day as the centre of every sociopolitical deliberation and power of the community. There, like the two swords he wore, he raised aloft two flags representing the two aspects of his activities.







There is an important incident which brings out the religious policy of the Gurus. One Ram Das, a Maharashtra saint, met Guru Hargobind. He questioned him as to how he reconciled his being a successor to the spiritual seat of Guru Nanak with his living as a soldier, maintaining an army and calling himself a true Emperor. The Guru replied that Guru Nanak had given up mammon (greed for money). He had not renounced the world, and that the sword was for the double purpose of protecting the poor and destroying the tyrant. These words of the Guru most clearly bring out the religious and spiritual philosophy of Sikh mysticism, its originality and its break with the past. Persons brought up in the tradition of old beliefs and ideas of dichotomy between the religious and the temporal life find it difficult to understand and grasp the significance of the Guru\'s system. The problem of comprehension that confronted saint Ram Das was the same as arose with the Nath Yogis in their dialogue with Guru Nanak. It arises even now with some of our present-day academicians. But, for the Sikh mystic, participation in life is spiritually essential. Consequently, the defense of moral life, reaction and responses to challenges from the environment form an integral part of the Gurus\' mystic system. The reply of Guru Hargobind is an unambiguous clarification of the system of Guru Nanak as understood by the Gurus themselves. This also explains the various empirical steps taken by the first five Gurus in order to develop their religious system and organise the Sikhs in the way they did. Saint Ram Das\'s meeting with the Guru had a great historical consequence, for he was so impressed by the Guru\'s thesis that he later tried to train Shivaji, Maratha leader, in the same manner.







One incident is very significant of the socio-political climate in the Guru\'s camp. During a hunt being carried out by the Imperial party in a jungle, the Sikhs also entered the same area in pursuit of game. The Sikhs got hold of a falcon, which was claimed by the official party. A clash took place and the Imperial forces were beaten off. But, what is important is the approval of the Sikhs who stressed, \"you are talking of the return of the baz (falcon), we are after your tag (crown).\" It clearly shows the independence of political status claimed by the Guru and his Sikhs.



The number and areas of sub-centers of preaching were extended. The Guru himself controlled both the religious centers and the temporal centre at Amritsar. The Guru, thereby, only brought out visibly and symbolically what, in view of the steps that had already been taken by the earlier Gurus, was inherent in the integrated spiritual thesis of Guru Nanak. In fact secure and clear foundations had already been laid by him. the Gurus, and those engaged in these developments, were fully aware of their responsibility to maintain the original spiritual purity of the religion and the entire movement, to some outsiders, including historians conditioned and committed to different doctrines and systems of religion and polity, the Sixth Guru s work has seemed to show a departure from the original growth. But, a departure, as we have seen, it was not.







By:

Gurpreet Singh


http://www.SikhPress.com

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