In both historical and contemporary literature Sri Guru Gobind Singh Ji has been referred to as the ideal image of pursh or man. Writers of various ethnic backgrounds and religious loyalties have written of the excellence of the Tenth Guru of the Sikhs. Swami Rama expresses;

‘Rarely in the annals of human history does there appear a personage capable of awakening the human heart’s noblest virtues to such an extent that an entire nation dynamically expresses the finest of its inherent qualities. Guru Gobind Singh had such an exceptional personality. Matchless in character and unparalleled in attributes, striking in figure and divine in demeanour, he was the definitive warrior-saint. In battle he knew no equal; in piety he was sublime. His presence inspired awe, devotion, and valour. Poet, visionary, sage, warrior, and leader, he fearlessly rallied the valiant forces of righteousness lying dormant within the weary hearts of his people. The strength of his moral fibre and the conviction of his spiritual and social ideals inspired his nation to fulfil its noble destiny, uplifting it within a singular purpose. In the entire history of humankind, the unparalled example of Guru Gobind Singh stands as a perennial source of inspiration for the leaders of the world.’ (Celestial Song: Gobind Geet, page 1)

The above quote is a fitting introductory glance at Sri Guru Gobind Singh Ji who from a young age showed great divinity in both thought and action. They were born in the town of Patna into the household of Sri Guru Tegh Bahadur Ji and Mata Gujri. Sri Guru Tegh Bahadur Ji, the ninth Guru and beloved son of Sri Guru Hargobind Sahib Ji, was at Anandpur Sahib upon hearing of the birth of their Son in the year 1666. At birth they were named Gobind Rai and from a young age received instruction on the use of arms, horse riding and wrestling, their ability as an archer was also particularly noted. However, alongside this military training, Gobind Rai was also instructed in many languages and became well versed in poetry, history, philosophy and the great literature of ancient India.

During this period the activity of the Akalis had been limited. SJS Pall notes that during the reign of the three Gurus following Sri Guru Hargobind Sahib Ji;

‘The followers of Akal maintained an excellent fusion of devotion and valour to justify the title of ‘Akalis’, implying their fearlessness and sense of immortality.’ (The Beloved Forces of the Guru, page 27)

It was Aurangzeb who at the time sat on the Mughal Throne and held the post of Emperor of India. He sought to implement an extreme form of Islam across all of India, threatening to wipe out the indigenous religious traditions of the land. In desperation a group of Brahmins, who where high priests of the Hindu faithful, arrived from Kashmir at the court of the ninth Guru at Anandpur Sahib around early 1675. They sought assistance from Sri Guru Tegh Bahadur Ji, worried that their very existence and the religion of their forefathers were near expiry as a result of mass forced conversions taking place across India. Sri Guru Tegh Bahadur Ji declared that the only solution to the problem would require a great and holy man to sacrifice his life. Upon hearing this, the nine your old Gobind Rai replied to his father than there was none greater or holier than the Ninth Guru. And so, Sri Guru Tegh Bahadur Ji would be one of twenty two members of Sri Guru Gobind Singh Ji’s family that would attain martyrdom for the Sikh Guru’s fight for righteousness and religious freedom.

The Emperor was pleased at the Brahmin’s petition that should he succeed in converting the Guru of the Sikhs to Islam then high priests of the Hindu tradition were also willing to convert. Sri Guru Tegh Bahadur Ji travelled to Delhi accompanied by three chosen followers. At their refusal to embrace Islam, Bhai Mati Das was sawn in two pieces, his brother Bhai Sati Das was wrapped in cotton wool and sat on fire while Bhai Dayala (elder brother of Bhai Mani Singh who would be cut limb by limb years later) was boiled alive in a cauldron. The Guru’s devotees, companions and beloved friends were tortured to death in an attempt to frighten the great saint into accepting Islam. After some days of the Guru’s persistent refusal, Sri Guru Tegh Bahadur Ji was beheaded by an executioner in Delhi’s Chandni Chownk.


Sri Guru Gobind Singh Ji describes the sacrifice made by the Ninth Guru in their autobiography titled Sri Bachitter Natak;

‘He protected the forehead mark and sacred thread (of the Hindus) which marked a great event in the Iron age. For the sake of saints, he laid down his head without even a sign.13. For the sake of Dharma, he sacrificed himself. He laid down his head but not his creed. The saints of the Lord abhor the performance of miracles and malpractices. 14. Breaking the potsherd of his body head of the king of Delhi (Aurangzeb), He left for the abode of the Lord. The whole world bemoaned the departure of Tegh Bahadur. The whole world grieved at the Guru’s departure, the gods hailed the Guru’s arrival in heavens.16’. (Dasam Sri Guru Granth Sahib Ji, Ang 131)

The names of those who sacrificed their lives at Delhi continue to serve as a great source of inspiration for Sikhs, it is fitting that the names of those who are noted as great martyrs of the Sikh faith also symbolically represent the qualities of the creed of Sikh warrior that was required to face the challenges which would confront the Sikhs in the years preceding their great sacrifice. The names of the Ninth Guru’s three companions represent the following qualities; good intellect (mat), truthfulness (sat) and compassion (dyal). Thus, as is seen many time in Sikh history, and indeed the history of other religious traditions, historical fact and spiritual symbolism are often hand in hand.

It is accepted that there were many Sikhs amongst the crowds watching the execution of Sri Guru Tegh Bahadur Ji, of whom none spoke or came forward to retrieve the Guru’s body. Guru Gobind Rai vowed to create such a creed of warrior whose psyche would not allow him to shy away from committing a righteous action, and whose appearance would be so unique that they would never be able to hide amongst a crowd. This is one important inspiration of the unique Nihang Singh bana, or uniform, which is discussed in greater detail in the traditions section. The guru also gave the Sikhs the following hymn to recite regularly in order to embed the intolerance for injustice and desire to act righteously within them;

‘O Lord grant me the boon: that I may never deviate from doing a good deed. That I shall not fear when I go into combat. And with determination I will be victorious. That I may teach myself this greed alone, to learn only Thy praises. And when the last days of my life come, that I may die battlefield fighting gloriously.’ (Chandi Charitar, Ukti Bilas)

One of the historically defining contexts of the tenth Guru’s life is their relationship with the Mughal Empire and the Hindu Hill Rajas, both of whom would fight together against the Guru and the Sikhs. Early on the Guru decided to take e a firm stance against the intolerant policies of Aurangzeb, the ruler of the Mughal Empire. The Guru also set about to change the structure of Indian society by proclaiming the equality of mankind and that men should be judged on action, not birth right. The latter was a direct refutation of an ancient Indian system created by the Brahmin’s (priest caste) in which all other castes were subordinate to them. However, the Guru’s revolution was certainly not one for political power (as oriental writers often suggest), but it was for religious and spiritual freedom for each individual. Both the actions and writings of Guru Gobind Singh exemplify this point. Robert Gordon Latham writes;

‘Guru Govind opened the ranks of his army and the gates of his faith to all comers. Nanak wished to abolish cast, and taught that before God all men were equal... The Sikh name he changed to Singh (Lion), a name first assumed by the Rajputs. He required that every man should bear arms, should wear a blue dress, should let his hair grow, and should use, as part of his Salutions, Glory to the Guru (spiritual leader).’ (Descriptive Ethnology Vol. 2, page 364)

Furthermore, in the Sri Akal Ustat, Sri Guru Gobind Singh Ji acknowledges the multitude rituals and traditions which each worship the One Divine Timeless Being, Akaal. The Guru also states that despite much distinct diversity of religious, tribal and ethnic groups, the human race is united by even more common features and therefore it is right to acknowledge;

‘..Recognise the whole human race as one caste...’ (Dasam Sri Guru Granth Sahib Ji, Ang 55)

Evidently the writings of Sri Guru Gobind Singh contain vitally important teachings for the Sikhs. Indeed the Guru spent many years writing literature to prepare the Sikh psyche for the years which lay ahead. A collection of these writings is known as Dasam Sri Guru Granth Sahib Ji, and contains important knowledge on matters of military, religious, secular, personal and spiritual affairs. The writings ultimately seek to provide the faithful readers with adequate knowledge to live independently in the world, to never shy from righteous action and devote their life to attaining unity with Akaal, the timeless Divine Being. Indeed the Guru also wrote of the classic ancient books of knowledge of India in a manner which penetrates through to the crux of every matter. In dong this the Guru also broke the monopoly of the Brahmin community over India’s ancient knowledge.

Sir John Malcolm, one of the earliest British observers of the Sikhs and their traditions, notes that;

‘Guru Govind inculcated his tenets upon his followers by his preaching, his actions, and his works; among which the Dasam Padshah Ka Granth or the book of the tenth king or ruler; Guru Govind being the tenth leader of the sect from Nanac. This volume which is not limited to religious subjects, but filled with accounts of his own battles, and written with the view of stirring up a spirit of valour and emulation among his followers, is at least as much revered, among the Sikhs as the Adi-Grant’h of Arjunmal.’ (Sketch of the Sikh, 1812, Page 52)

Later, another European visitor, Rev. Joseph Wollf notes that

'Goroo Govende Singh added to Baba Nanak's book a military code, in which he laid down rules for carrying on war; and he formed a complete military knighthood, entirely similar to the order of the Knights at Malta... The members of that Military Order are the Akalees, which means "immortals." They are clad in blue, with bracelets of steel; they relinquish the world, and are bound to spend their lives for the benefit of the Sikhs.' (Travels and Adventures of the Rev.Joseph Wolff, 1861, Page 370)

Rev. Wolff correctly observes that the Akali’s/Nihangs formed the core of the Khalsa, the primal order of the Sikhs. The revealing of the Khalsa in 1699 is perhaps the most important single event in the life of Sri Guru Gobind Singh, and in all of Sikh history. The Guru had called on all the Sikhs from across the land to come to Anandpur Sahib to celebrate the occasion of Vaisakhi (harvest season). Appearing before a large congregation brandishing a sword the Guru called for the head of a loyal Sikh. Daya Ram answered the call, he was followed by Dharam Das, Mokhaam Chand, Himmat Rai and Sahib Chand. After taking them into a tent they were presented to the congregation dressed in blue clothing. Having prepared the Amrit (divine immortal nectar) of Khande Ki Pahual (nectar of the double edged sword) the Guru proclaimed these five to be the Pany Piaray, five beloved leaders of the order of the Khalsa. Guru Gobind Singh then knelt before them, asking to be blessed with Amrit. Bhai Gurdas Singh, a contemporary poet of the Tenth Guru writes;

‘Great Great is Guru Gobind Singh, they are both Master and the Servant.’ (Vaaran, Bhai Gurdas Singh)

Giani Gian Singh writes that after the first five, the next Sikhs known as the Mukht Singhs (liberated warriors) took the baptismal vows (Deva Singh, Raam Singh, Thaihil Singh, Isher Singh and Fateh Singh). After them another 105 Sikhs joined the warrior fold of the Khalsa and also adopted the blue dress worn by the Nihang Singhs. Each of the original Panj Pyarai was assigned four other of the baptised Singhs to travel the land and recruit new warriors by performing the Amrit Sanchar ceremony. (Tvarikh Guru Khalsa, Part 1, Page 884)

The Khalsa was to be an order of elite Sikhs who lived their life seeking union with Akaal. They were the creed of warrior inspired by the teachings of Sri Guru Nanak to serve the army of the tenth Guru. All members of the Khalsa were considered as equal human beings and the birthright of merit was abolished. The Panj Pyarai, and subsequently all Sikh men were given the surname Singh – meaning Lion. This was a common surname of Rajput royal families of the warrior Kshatri class who had become subordinate to the Mughal rule in India. They were greatly insulted at the actions of Sri Guru Gobind Singh Ji and the challenge to their century’s old tradition of birth right.

The British Captain, William Wellington Waterloo Humbly, notes that the Guru’s abolishment of the discriminatory system allowed for people of all backgrounds to join the Guru’s cause. He notes this greatly offended the Brahmins and many of them left the Sikh community. However, the majority of the Sikhs rejoiced and the ranks of the Guru’s army grew rapidly. Furthermore, Humbly notes that within the Khalsa;

‘A special corps was formed of the “Akalees,” the Immortals, or Soldiers of God, they wore a blue dress and steel bracelets, and were provided with a quoit, which the carried either round their pointed turbans or at their side...’ (Journal of a Cavalry Officer; including the Memoorable Sikh Campaign of 1845-1846, Page 57)

The Nihangs or Akalis were the elite of the Khalsa who held all royal privileges in the court of the Guru. In India, non-Muslims were not permitted to ride horses, wear weapons, tie turbans or sing religious music in Raag – the Guru made these essential traditions of the Khalsa which they were to die defending. Thousands of warriors joined the Khalsa fold to further the vision of Sri Guru Gobind Singh Ji which was to establish the freedom of mankind from repressive worldly powers, in order for all men and women to be able to pursue their path of divinity. Bhagat Lakshman illustrates;

‘So long as the Guru was at Anandpur it was never found necessary to pay the disciples for service rendered. Men and women, highly respeed in society, considered it an act of merit to perform even the meanest duties in the Guctru’s household. When was proclaimed against him the disciples ran to him, armed and equipped at their own expense and provided with sufficient stores and ammunition for their use.’ (Short Sketch of the Life and Works of Guru Gobind Singh, Page 128)

The Hindu Hill chiefs again stepped up their campaign against Sri Guru Gobind Singh Ji and sought imperial aide from the Mughal Emperor. Throughout their life, the tenth Guru was attacked by these forces at various occasions. The first battle was Bhangani Yudh fought near Paunta Sahib in 1686 when the Hill Rajas collected a force of 30,000 to attack the Sikhs who numbered around 4,000. The bravery and valour of and Udasi Sikh, Mahant Kirpal Das and the Muslim Pir Buddu Shah are specifically noted from the Guru’s army. The latter presented himself, his five sons and around 500 followers to fight alongside the Guru, after hearing that 500 Pathans recommended to the Guru by him had deserted the Guru


A vivid poetic account of the Bhangani Yudh is found in the Gurus autobiography, Sri Bachitter Natak. Sri Guru Gobind Singh Ji praises the brave warriors of both sides and writes that with the Grace of God the Guru attained victory after killing Raja Hari Chand and other senior members of the opposition forces with bow and arrow. Sri Guru Gobind Singh Ji bore enmity with none, even those who waged war against them. When Raja Bhim Chand, who had leaded the previous attacks on the Guru, requested the assistance of the Guru in 1691, the Gurus accepted the request. In the battle of Nadaun (1691) the Guru fought alongside the Hindu Chieftains who had waged war in Bhangani. The battle of Nadaum arose when Aurangzeb dispatched Mian Khan, the Governor of Jammu, to collect revenue from the Rajas. Sri Guru Guobind Singh Ji accompanied the Raja Bhim Chand and the other Rajas, proving a valuable asset in their victory.

However, this gesture of unity by Sri Guru Gobind Singh Ji received no such good will from the local chieftains who after a few years would again wage war against the Guru. In another battle, the Hussaini Yudh, fought a few years before the manifestation of the Khalsa in 1699, Sri Guru Gobind Singh particularly notes the bravery of the Nihangs while confronting the forces of the Hill Rajas;

‘The heroes thunder standing firmly on the battlefield.. The Nihangs move in the field like leopards.21.The horses neigh and the trumpets resound. The warriors strike their weapons enthusiastically and also endure the blows.22. The Nihangs falling as martyrs appear like the carefree intoxicated persons lying down of the ground’ (Bachiter Natak)

This highlights that even before the manifestation of the Khalsa in 1699 the Nihangs were the forefront of the Sikh army. A further example of the Nihang Singhs unflinching devotion for their Guru is the final battle of Anandpur Sahib 1704, the events of which suggest that the Nihang Singhs formed the very core of the Khalsa. Having endured a siege for many months from enemy forces numbering more than one million, many Sikh’s petitioned the Guru to leave the fort of Anandpur Sahib as the enemy forces had promised safe passage from the fort. Sri Guru Gobind Singh requested the Sikhs to further endure the siege as holy oaths of the Hill Rajas and Aurangzeb himself which promised safe passage were not to be trusted. Many Sikhs prepared to leave the fort and before doing so were told by the Guru to write a bedava, letter denouncing their relationship with the Guru. When many Sikhs renounced their Guru, Sri Guru Gobind Singh Ji thought to test the devotion of the Nihang Singhs once again. The Guru addressed the Nihang Singhs stating that the Sikhs have turned their back on the Guru and returning to their homes and the Nihang Singhs should also disperse and save the lives and write a bedava. Rattan Singh Bhangu records the reply of the Nihang Singhs and their conversation with the Guru which followed;

‘ The Khalsa replied saying: “We will preserve our Sikh faith. We will not lose this honour for the sake of saving our lives. Why save our lives once when we would sacrifice our bodies hundreds of times for this honour? We shall not lose our faith.” The Guru’s love for these Singhs grew greatly and greatly pleased the Guru uttered the following speech: “Great is the Khalsa, Great is the way of the Nihangs (bhuchangis), they have preserved well the seed of the Guru’s Sikhi.”... The Guru then gave them their orders: “Wherever I am, you are to stay by me at all times.” The Khalsa accepted their orders, and hearing of this the people of Anandpur prepared to flee.’ (Pracchin Panth Parkash, Part 1, page 140)

As the Guru had warned, upon leaving Anandpur fort the entire camp the Guru was attacked by the combined forces of the Hill Rajas and the Mughal Empire. While crossing the river at Sirsa Nadi, many Sikh drowned at the Gurus family became separated. Sri Guru Gobind Singh Ji along with 40 Singhs managed to secure position in a small fort, Chamkaur dee Ghari. This was perhaps the most famous battle in Sikh history, where forty brave warriors of the Guru fought resolved against the enemy force of one million. The Guru’s two eldest sons; Sahibzada Baba Ajeet Singh Ji and Sahibzada Baba Jujhar Singh Ji also fell fighting in this battle.


Throughout the battle the Guru had showered volleys of arrows on the enemy while sending the Singhs in groups of six to fight hand to hand combat. When only five Singhs and the Guru remained, Sri Guru Gobind Singh Ji themselves prepared to enter the battlefield and face certain death. The five remaining Singhs beseeched Sri Guru Gobind Singh;

‘Oh beloved Guru, when thou took Amrit from the Khalsa you declared the Khalsa to be your Guru. The Khalsa in its capacity as Guru now instructs you to leave this battle field. You will be able to raise thousands of Singhs like us, but the world will never be able to produce another Guru Gobind Singh.’ (Audio recording, Baba Nirmal Singh, September 2008)

Bowing to the orders of the Khalsa, Dr Trilochan Singh writes that Sri Guru Gobind Singh Ji left and was accompanied to safety by Baba Daya Singh and Baba Dharam Singh, who were the first Panj Pyarai, and by Bhai Maan Singh (see Bana article in traditions section). Bhai Sangat Singh and Bhai Sant Singh remained and fought to their last breath at Chamkaur. (A Brief Account of Life and Works of Guru Gobind Singh, page 27)
The enemy forces pursed Sri Guru Gobind Singh Ji all around Punjab, fighting various small skirmishes. The younger Princes of the Guru, Sahibzada Baba Zorawar Singh Ji and Sahibzada Jathedar Baba Fateh Singh Ji, aged around 9 and 7 respectively, were bricked alive in the city of Sirhind by the order of Wazir Khan for refusing to embrace Islam. The Guru’s mother, Mata Gujri Ji passed away in captivity after ensuring the young princes stayed true to their faith. Sri Guru Gobind Singh Ji wrote to Aurangzeb criticising his hypocrisy, tyranny, misunderstanding and abuse of religion. The letter was delivered by Baba Daya Singh and Baba Dharam Singh, and one of the Khalsa’s hunting dogs, Dubbo. In this letter of victory, Zaffarnama, Sri Guru Gobind Singh Ji informed Aurangzeb, and indeed the world, that it matters not that the Guru’s family has all been killed as the Guru’s Khalsa remains at large and forever ready to strike. The ultimate message the Guru delivered to Aurangzeb is that after departing this temporary world all are held to account for their actions. Having listed all the dishonourable acts of Aurangzeb, Sri Guru Gobind Singh Ji alerts him to the fact that for all his treachery (writing false oaths on the Koran) and oppression, he was unable to harm even one hair on the body of Sri Guru Gobind Singh Ji;

‘If an enemy brings hundreds of thousands of men against one who is under the loving protection of the Lord, not even a single hair of his will be armed’. (Zaffarnama, Verse 111)

Throughout the battle the Guru had showered volleys of arrows on the enemy while sending the Singhs in groups of six to fight hand to hand combat. When only five Singhs and the Guru remained, Sri Guru Gobind Singh Ji themselves prepared to enter the battlefield and face certain death. The five remaining Singhs beseeched Sri Guru Gobind Singh;

By the time the enemy forces had caught up with the Guru, Sikhs from Majha lead by the brave celebrated female warrior Mata Bhago Ji and Jathedar Bhai Maha Singh had come to the Guru’s aid. The Khalsa forces numbering around 250 lead the enemy numbering tens of thousands to fight the battle away from any readily available water supply. When battle ensued, the Khalsa again beseeched the Guru to retreat from the danger zone. Sri Guru Gobind Singh Ji took a high position from where they delivered deadly volleys of arrows upon the attacking forces. When the evening came and the enemy was forced to retreat to a water supply, Sri Guru Gobind Singh Ji went into the battlefield, wiping the face of each Sikh who had fallen in battle. There were two survivors, Mata Bhago Ji would recover from her injuries and become a personal body guard of the Guru and Bhai Maan Singh who died resting in the hands of his beloved Guru. Before his last breath, the Guru had asked Bhai Maan Singh to request any boon of choice and it would be granted. Bhai Maan Singh asked that Sri Guru Gobind Singh Ji tear the bedava which some Sikh had earlier signed and to forgive all those who had deserted the Guru, opening the doors for their return into the Sikh fold.


In this difficult time for the Guru, Bhai Dulla of Bhatinda (Sabo Ki Talwandi) offered his city as a safe haven for the Guru. In early 1706 he had proclaimed that should hostile forces pursue the Guru to the city, the city battle drums would beat and every man capable of bearing arms was to present themselves for the defence of the Guru. On hearing of Sri Guru Gobind Singh Ji’s presence here Sikhs travelled from around the land to join the Guru, including Baba Deep Singh, Bhai Mani Singh who accompanied the Guru’s wives Mata Sunder Ji and Mata Sahib Devan Ji. It is here that Sri Guru Gobind Singh Ji taught the correct pronunciations and meanings of the holy Sikh scriptures to 48 Singhs. Tradition holds that 46 of the Singhs disappeared for their heavenly abode, and only Baba Deep Singh and Bhai Mani Singh were held back as further service was required from them in this world. As will be seen in the subsequent pages of this section, these two played crucial roles at the most vital times in Sikh history.

On hearing of the death of Aurangzeb, Sri Guru Gobind Singh Ji decided to proceeded to Southern India. In the battle of succession that reigned between Aurangzeb Son’s Azam Shah and Bahadur Shah, the Guru provided vital support to Bahadur Shah, helping him defeat his brother in the Battle of Delhi which made him the next Emperor of India. Bahadur Shah accompanied Sri Guru Gobind Singh Ji to Nander. It was at Nander where Sri Guru Gobind Singh Ji proclaimed that the next Guru would be the Sri Guru Granth Sahib Ji (the divine holy scriptures) and the Khalsa Panth. Sri Guru Gobind Singh Ji sent Banda Singh Bahadur with the Khalsa Panth to go to Punjab and fight the tyrannical rules that had oppressed the people and killed the youngest Princes of the Guru. There was an assassination attempt on the Guru, having been stabbed while sleeping, Sri Guru Gobind Singh arose and killed their assassin and the Khalsa killed his accomplice. Bahadur Shah sent his personal surgeon, who was an Englishman, to tend to the wound. The wound reopened some time later when the Guru was performing archery and Sri Guru Gobind Singh Ji informed the congregation that their time had come to physically leave the world. Having had the funeral pyre prepared within a tent, Sri Guru Gobind Singh Ji rode in with their horse. No remains of Sri Guru Gobind Singh Ji were recovered from the tent, only their sword. This symbolises that the Guru would always reside within the Khalsa. Sri Guru Gobind Singh Ji wrote some of their final teachings for the Khalsa within Sri Sarbloh Parkash Granth;

‘With Your (God's) Power: I (Guru Gobind Singh Ji) have passed down (my form) to the Khalsa, the second Form of mine is the Granth. The recitation of the Shabad is the Satiguru's speach to us, whether it be Gods Name (simran roop), or through singing hymns (keertan), or through studying His Word (santhaa). By praising the Lord one becomes virtuous, whether standing or sitting. The pure Panth, the Khalsa has came into being, that glorious Panth with four castes and four ashrams. To behold it (the Khalsa) is to behold the Satiguru, (its members) repeat the Guru’s Word from the Guru Granth. In twelve forms the Satiguru appears, just as twelve rays of the sun reflect the light of God (Hari). ,The visible power of God is manifested in the Khalsa as (the doctrine of the Guru) Granth and (that of the Guru) Panth (Guru) Gobind (Singh) is the servant of the victorious Satiguru, he who reveals himself as the Khalsa and as the Guru Granth.’ (Sri Sarbloh Parkash Granth, Vol. 2, Page 496)