Guru Gobind Singh (22 December 1666 – 7 October 1708) was the tenth and final human Guru of Sikhism. He was a spiritual leader, warrior, poet, and philosopher. Following the execution of his father, Guru Tegh Bahadur, by the Mughal Emperor Aurangzeb in 1675, he was formally appointed as the Sikh leader at the age of nine. His father was the ninth Sikh Guru. All four of his sons died during his lifetime—two were martyred in battle, while the other two were executed on the orders of the Mughal governor Wazir Khan.
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| Personal life | |
| Born | Gobind Das 22 December 1666 |
| Died | 7 October 1708 (aged 41) Hazur Sahib, Nanded, Bidah Subah, Mughal Empire |
| Cause of death | Assassination |
| Spouse | Mata Ajeet Kaur Mata Sundar Kaur Mata Sahib Kaur |
| Children |
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| Parents |
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| Known for |
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| Other names | Tenth Nanak Tenth Master Dashmesh Pita |
| Pen name | Shyam Ram Kaal Gobind Das Nanak Gobind Singh Shah Gobind |
| Religious life | |
| Religion | Sikhism |
| Founder of |  Khalsa Khalsa Fauj |
| Religious career | |
| Period in office | 1675–1708 |
| Predecessor | Guru Tegh Bahadur |
| Successor | Guru Granth Sahib |
| Military service | |
| Commands |  Supreme Commander of Akal Sena (1675–1699)Supreme Commander of Khalsa Fauj (1699–1708) Supreme Commander of Khalsa Panth (Eternal) |
| Battles/wars | Wars
Battles
|
Guru Gobind Singh is renowned for founding the Khalsa in 1699, a Sikh warrior community committed to upholding righteousness and justice. He introduced the Five Ks, the five articles of faith worn by Khalsa Sikhs as symbols of their spiritual commitment. He is also credited with composing the Dasam Granth, a collection of hymns that remain integral to Sikh prayers and Khalsa ceremonies. Additionally, he finalized and sanctified the Guru Granth Sahib as the central holy scripture of Sikhism, declaring it the eternal Guru. Guru Gobind Singh also established the concept of Guru Panth as the spiritual authority of the Sikh community, though it is rarely invoked in contemporary Sikh practice.
Family and Early Life
Guru Gobind Singh was born as Gobind Das on 22 December 1666 in Patna, Bihar, into the Sodhi clan of the Punjabi Khatri community. His parents were Guru Tegh Bahadur, the ninth Sikh Guru, and Mata Gujri. His birthplace is commemorated by the Takht Sri Patna Harimandar Sahib, where he spent the first four years of his life before his family returned to Punjab in 1670. By March 1672, they had moved to Chakk Nanaki in the Sivalik Hills, where he continued his education in both religious studies and martial arts.
In 1675, Kashmiri Pandits petitioned Guru Tegh Bahadur for protection from religious persecution by Iftikar Khan, the Mughal governor of Kashmir under Emperor Aurangzeb. When advised of the dangers of confronting the Mughal authority, the young Gobind Das encouraged his father to take a stand, declaring that no one was more suited to lead the cause. Guru Tegh Bahadur was subsequently arrested and executed in Delhi on 11 November 1675 for refusing to convert to Islam. Before his martyrdom, he sent a letter to Gobind Das, known as Mahalla Dasven, which is included in the Guru Granth Sahib. Following his father's death, Gobind Das was formally anointed the tenth Sikh Guru on Vaisakhi, 29 March 1676.
Gobind Singh continued his education after becoming the Guru, mastering languages such as Persian and receiving training in martial arts, including horse riding and archery. At the age of 18, he composed the Chandi di Var, a Punjabi poetic work depicting the battle between good and evil, inspired by the ancient Sanskrit Markandeya Purana. He lived in Paonta Sahib, near the Yamuna River, until 1685.
Marriages and Children
Guru Gobind Singh had three wives:
- Mata Jito: Married on 21 June 1677 at the age of 10 in Basantgarh, near Anandpur. They had three sons: Jujhar Singh (b. 1691), Zorawar Singh (b. 1696), and Fateh Singh (b. 1699).
- Mata Sundari: Married on 4 April 1684 at the age of 17 in Anandpur. They had one son, Ajit Singh (b. 1687).
- Mata Sahib Devan: Married on 15 April 1700 at the age of 33 in Anandpur. The couple had no children, but she was given the title "Mother of the Khalsa" and played a significant spiritual role in Sikhism.
Guru Gobind Singh's leadership and sacrifices have had a profound impact on Sikh history. He founded the Khalsa in 1699, a spiritual and warrior order committed to defending justice and righteousness, which continued to protect Sikhism during subsequent invasions and persecutions, including the invasions by Ahmad Shah Abdali in the mid-18th century.
Founding the Khalsa
In 1699, Guru Gobind Singh gathered the Sikh community at Anandpur during Vaisakhi, the annual spring harvest festival. According to Sikh tradition, he called for a volunteer from the congregation. The first volunteer was taken into a tent, and the Guru later emerged alone, holding a bloodied sword. This process was repeated four more times, each time with a new volunteer and the Guru returning alone with a bloodied sword. After the fifth volunteer entered the tent, Guru Gobind Singh returned with all five volunteers unharmed, introducing them as the Panj Pyare (the Five Beloved Ones) and declared them as the first members of the Khalsa, the Sikh warrior community.
To initiate the Khalsa, Guru Gobind Singh prepared Amrit ("nectar") by mixing water and sugar in an iron bowl, stirring it with a double-edged sword while reciting verses from the Adi Granth. This ceremonial drink was administered to the Panj Pyare in the first khande di pahul (baptism by the double-edged sword) ceremony, symbolizing their spiritual rebirth and dedication to the Sikh faith. The Guru bestowed upon them the surname "Singh" (meaning lion) to signify bravery and strength.
After baptizing the five, Guru Gobind Singh requested the Panj Pyare to initiate him into the Khalsa as well, making him the sixth Khalsa member. This act of mutual initiation reinforced the equality and collective leadership within the Khalsa community. It also marked his transition from Gobind Das to Guru Gobind Singh. The khande di pahul ritual introduced by the Guru replaced the earlier charan pahul tradition, in which initiates drank water that had been sanctified by the touch of the Guru's toe.
The Five K's and Khalsa Discipline
Guru Gobind Singh established the tradition of the Five K's for the Khalsa, representing five articles of faith that symbolize spiritual and martial discipline:
- Kesh: Uncut hair, signifying acceptance of God's will.
- Kangha: A wooden comb, representing cleanliness and order.
- Kara: An iron or steel bracelet, symbolizing restraint and a reminder of righteous conduct.
- Kirpan: A sword, signifying the duty to protect the oppressed and uphold justice.
- Kachera: Short breeches, representing modesty and self-discipline.
Along with the Five K's, Guru Gobind Singh introduced a strict code of conduct for Khalsa warriors, prohibiting tobacco use, consumption of halal meat (a method of slaughter involving slow bleeding), fornication, and adultery. Khalsa Sikhs were also forbidden from associating with followers of rival sects or their successors. His reforms emphasized equality, as both men and women from all castes were initiated into the Khalsa, challenging caste-based discrimination in society.
Opposition to Discriminatory Taxes
Guru Gobind Singh resisted Mughal-imposed taxes on non-Muslims, such as the jizya (poll tax), pilgrim tax, and Bhaddar tax. The Bhaddar tax, imposed on those shaving their heads after a loved one's death, was denounced by the Guru as a superstition (bharam) rather than a spiritual duty (dharam). By discouraging such rituals, Guru Gobind Singh not only defied economic exploitation but also reaffirmed Sikh principles of equality and spiritual authenticity.
Abolition of the Masand System
Before the establishment of the Khalsa, Sikh congregations were led by Masands, community leaders appointed by earlier Gurus to collect donations and manage local affairs. Over time, corruption emerged within the Masand system. Guru Gobind Singh abolished it, centralizing leadership under the Khalsa and emphasizing direct spiritual and communal accountability to the Guru rather than intermediaries.
The Khalsa Identity and Legacy
Guru Gobind Singh declared the Khalsa as the embodiment of the Guru's own spiritual authority, eliminating the distinction between the True Guru and the Sangat (community). His reforms led to a division within Sikhism between the Khalsa Sikhs, who embraced the baptismal rites and warrior identity, and the Nanakpanthi Sikhs, who retained earlier spiritual practices without formal initiation. This pluralistic debate continues today, with baptized Sikhs identified as Khalsa and non-baptized Sikhs referred to as Sahajdhari Sikhs.
The Khalsa tradition, emphasizing equality, justice, and spiritual devotion, remains central to Sikh identity and practices in modern times.
Guru Panth
Guru Gobind Singh bestowed the guruship upon both the Guru Granth and Guru Panth. During the 18th century, in the era of the Sikh Confederacy, the Guru Panth was widely practiced but gradually declined during Ranjit Singh's rise to power. Today, it is seldom referenced, with the Guru Granth being more prominently recognized.
Sikh Scriptures
The Dasam Granth is attributed to Guru Gobind Singh, incorporating warrior-saint mythologies from ancient India. Piara Singh Padam, in Sri Guru Gobind Singh Ji de Darbari Ratan, emphasizes that Guru Gobind Singh valued the pen as much as the sword.
Guru Gobind Singh is credited with finalizing the Kartarpur Pothi, the manuscript of the Guru Granth Sahib, Sikhism's primary scripture. This final version omitted extraneous hymns and included compositions from his father, Guru Tegh Bahadur. Guru Gobind Singh declared the Guru Granth Sahib as the eternal Guru for Sikhs.
He is also credited with the controversial Dasam Granth, considered a second scripture by some Sikhs and of disputed authority by others. The standard edition contains 1,428 pages with 17,293 verses across 18 sections, including hymns, mythological tales, stories from the Mahabharata and Puranas, and reflections on warriors and theology.
Guru Gobind Singh used various pen names, such as Shyam, Raam, Kaal, Gobind Das, Gobind Singh, Nanak, and Shah Gobind. According to the Bansavlinama (1755), Sikhs requested merging the Dasam Granth with the Guru Granth Sahib, but Guru Gobind Singh responded, "This is the Adi Guru Granth; The root book. That one (Dasam Granth) is only for my diversion. Let this be kept in the mind and let the two stay separate."
The Dasam Granth plays a significant role in the initiation and daily life of Khalsa Sikhs. Prayers like Jaap Sahib, Tav-Prasad Savaiye, and Benti Chaupai from the Dasam Granth are part of the daily Nitnem and initiation liturgy.
Wars
"When all other means have failed, It is but lawful to take to the sword."
– Guru Gobind Singh, Zafarnamah
Following the execution of his father, Guru Tegh Bahadur, the Sikh people faced increasing hostility from the Mughal Empire under Aurangzeb. The Sikh resistance, led by Guru Gobind Singh, intensified as the conflicts between the Mughal Empire and Sikhs peaked. Aurangzeb specifically targeted Guru Gobind Singh and issued orders to eliminate him and his family.
Guru Gobind Singh believed in Dharamyudh (war in defense of righteousness), which was to be fought as a last resort, not out of revenge, greed, or destructive goals. For the Guru, one must be ready to die to stop tyranny, end persecution, and defend one’s religious values. Over the course of his life, he led fourteen wars with these objectives, yet he never took captives nor harmed places of worship.
Zafarnama
Guru Gobind Singh viewed the actions of Aurangzeb and his army against his family and the Sikh people as a betrayal, unethical, unjust, and impious. After the deaths of all his children and the Battle of Muktsar, the Guru wrote a defiant letter to Aurangzeb in Persian, titled Zafarnama (literally, "epistle of victory"). This letter, considered significant in Sikh tradition, especially in the late 19th century, is both stern and conciliatory.
In Zafarnama, Guru Gobind Singh condemned the Mughal Emperor and his commanders, accusing them of a lack of morality in both governance and warfare. The letter predicted the fall of the Mughal Empire, attributing its downfall to persecution, falsehood, and immorality. It is deeply rooted in the Guru's beliefs about justice, dignity, and fearlessness in the face of tyranny.
Battles
Guru Gobind Singh fought 21 battles against the Mughal Empire and the kings of Siwalik Hills.
- Battle of Anandpur (1682): Bhim Chand attacks Guru Gobind Singh.
- Battle of Anandpur (1685): Bhim Chand attacks again.
- Battle of Bhangani (1688): Fateh Shah, with mercenaries, attacks Guru Gobind Singh's forces. The Guru's cousin, Sango Shah, is killed.
- Battle of Nadaun (1691): Guru Gobind Singh, with the allied forces of Bhim Chand and other Hindu kings, defeats Mian Khan and Alif Khan’s army.
- Battle of Anandpur (1695): Mughal forces attack Guru Gobind Singh at Anandpur.
- Battle of Guler (1696): Guru Gobind Singh, with the Hindu king of Guler, defeats Dilawar Khan’s son Rustam Khan.
- Battle of Anandpur (1699): Fought against two Rajas of the hills.
- Battle of Anandpur (1700): Mughal army of 10,000 soldiers under Painda Khan and Dina Beg is defeated by Guru Gobind Singh’s forces.
- First Siege of Anandpur: The Hill Rajas and other tribes besiege Anandpur but are repelled by Guru Gobind Singh’s forces, led by his son Ajit Singh.
- Battle of Taragarh: Defending Anandpur during the siege.
- Battle of Basoli (1702): Against Mughal forces, supported by Raja Dharampul of Basoli.
- First Battle of Chamkaur (1702): Mughal forces repulsed.
- Battle of Anandpur (1703): Sikhs defeat the Hill Rajas.
- First Battle of Anandpur (1704): Mughal army led by Saiyad Khan is defeated.
- Second Siege of Anandpur: A prolonged siege by Mughal forces and Hill Rajas begins. The Guru’s army faces starvation but continues to resist. The siege ends with a promise of safe passage that is later broken.
- Battle of Sarsa (1704): Guru Gobind Singh’s forces are attacked while retreating; heavy casualties for the Sikhs during river crossing.
- Battle of Chamkaur (1704): A crucial battle where Guru Gobind Singh’s two elder sons, Ajit Singh and Jujhar Singh, are martyred.
- Battle of Muktsar (1705): Mughals hunt Guru Gobind Singh’s forces, leading to a fierce battle in Khidrana-ki-Dhab. Many Sikhs, including the Chalis Mukte ("forty liberated ones"), are martyred.
- Battle of Baghaur (1707): Fought due to a dispute with a local gardener, leading to a battle over stolen camels.
- Battle of Jajau (1707): Guru Gobind Singh assists Bahadur Shah in a fight against Azam Shah, killing Azam Shah in battle.
Mughal Accounts
The Mughal court's Muslim historians documented the life of Guru Gobind Singh and the geopolitics of his time. These official Persian accounts played a significant role in shaping the colonial-era English-language descriptions of Sikh history.
According to Dhavan, the Persian texts composed by Mughal court historians during Guru Gobind Singh's lifetime were largely hostile towards him, presenting the Mughal perspective. These accounts criticized the Guru for corrupting the Sikh religious tradition by creating a military order that was willing to resist the imperial forces. Dhavan notes that, over time, Persian writers, who had relied heavily on the Mughal court histories, began incorporating stories from Sikh gurbilas texts, which portrayed the Guru more favorably.
The Mughal accounts also suggested that the Sikh panth was viewed by Muslim commanders as a divided group, with various sects having different loyalties.
Relationship with Other Religious Groups
Due to the violent conflict between the Sikhs and the Mughal forces, Guru Gobind Singh instituted social segregation between the Khalsa and Muslims, a sentiment that was reinforced in the contemporary and posthumous rahit-namas (codes of conduct). Additionally, Guru Gobind Singh issued injunctions discouraging the participation of Sikhs in certain Hindu rituals and beliefs, particularly those considered to be inconsistent with Sikh principles. He also opposed schismatic Sikh factions that were in opposition to the orthodox Khalsa community, reinforcing unity within the Khalsa order.
Post-war Years
After the Second Battle of Anandpur in 1704, Guru Gobind Singh and his remaining soldiers moved to various locations, often hiding in places like the Machhiwara jungle in southern Punjab.
Following 1705, the Guru stayed in several spots across northern, western, and central India. Some of the notable places he resided in included Hehar (with his maternal uncle Kirpal Das), Manuke, Mehdiana, Chakkar, Takhtupura, Madhe, and Dina in the Malwa region. During this time, he often stayed with relatives or trusted Sikhs, including the three grandsons of Rai Jodh, a devotee of Guru Hargobind.
Death of Family Members
Guru Gobind Singh's four sons, known as the Chaar Sahibzaade (the four princes), were killed during his lifetime, with two of them dying in battle and the other two executed by the Mughal governor of Sirhind. After the siege of Anandpur in December 1704, Guru Gobind Singh and his two elder sons escaped to Chamkaur, but they were pursued by a large Mughal army. In the ensuing Battle of Chamkaur, his elder sons, Sahibzada Ajit Singh (17) and Jujhar Singh (13), fought bravely but were killed in combat.
Guru Gobind Singh's mother, Mata Gujri, and his younger sons, Sahibzada Fateh Singh (6) and Zorawar Singh (9), were separated from him during the escape from Anandpur. They were captured by Wazir Khan, the Mughal governor of Sirhind, and imprisoned in a cold tower. The younger sons were offered a safe passage if they converted to Islam, but they refused. As a result, Wazir Khan ordered them to be bricked alive. Mata Gujri fainted upon hearing the news of their deaths and passed away shortly after.
Additionally, Guru Gobind Singh's adopted son, Zorawar Singh Palit, whose real name is unknown, died in 1708 near Chittorgarh Fort in a skirmish with local soldiers.
Despite the grief of losing his children, Guru Gobind Singh responded to the execution of his sons with stoic calm, reflecting, "What use is it to put out a few sparks when you raise a mighty flame instead?"
Final Days
After the death of Aurangzeb in 1707, a succession struggle broke out between his sons. Guru Gobind Singh supported Bahadur Shah I in the Battle of Jajau, sending 200-300 Sikhs under Bhai Dharam Singh and later joining the battle himself. According to Sikh sources, it was Guru Gobind Singh who killed Azam Shah, one of Bahadur Shah’s rivals.
Bahadur Shah I, after becoming emperor, invited Guru Gobind Singh to the Deccan region to meet him in person. The Guru hoped to reclaim Anandpur, his former stronghold, but his appeals for the restoration of his lands were delayed, as Bahadur Shah was unwilling to offend both the Guru and the hill rajas. Guru Gobind Singh remained near the imperial camp for nearly a year.
During this time, Wazir Khan, the Mughal governor of Sirhind, dispatched two Afghans, Jamshed Khan and Wasil Beg, to assassinate Guru Gobind Singh. They infiltrated the Guru’s camp near the river Godavari in the Deccan region, and Jamshed Khan stabbed the Guru twice, inflicting fatal wounds. Guru Gobind Singh fought back and killed the assassin, while the other assailant was killed by Sikh guards. Despite his efforts to survive, the Guru succumbed to his wounds on 7 October 1708.
Guru Gobind Singh’s death intensified the conflict between the Sikhs and the Mughal Empire. According to the Bansavalinama by Kesar Singh Chibber, written in 1768, the Guru’s final words were:
"The Granth is the Guru and it will bring you to Akal. The Guru is the Khalsa and the Khalsa is the Guru. The seat has been given to Sri Sahib Mata Devi. Love each other and expand the community. Follow the words of the Granth. The Sikh that follows Sikhi shall be with the Guru. Follow the conduct of the Guru. Always remain with Waheguru."
Guru Gobind Singh was cremated at Takht Sri Hazur Sahib in Nanded, where the site is still revered today.
Dohra Mahalla Dasvan (10)
The Dohra Mahalla Dasvan (10), attributed to Guru Gobind Singh, is a rhyming couplet included in some copies of the Guru Granth Sahib, specifically on page 1429. It is often cited as evidence that Guru Gobind Singh may have contributed a composition to the Guru Granth Sahib, despite the general belief that he did not add his own compositions to the scripture.
The couplet is as follows:
Mahalla 10: ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ॥
My strength has been restored, and my bonds have been broken; now, I can do everything.
ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ ॥੫੪॥
Nanak: everything is in Your hands, Lord; You are my Helper and Support. ||54||
Some argue that this dohra was penned by Guru Gobind Singh, based on its inclusion in early 17th- and 18th-century manuscripts of the Guru Granth Sahib, some of which bear his signature. However, the Shiromani Gurdwara Parbandhak Committee (SGPC), when it standardized the text of the Guru Granth Sahib, did not include the dohra, despite its historical presence in certain copies of the scripture.
In the broader historical context, Guru Gobind Singh's response to his father Guru Tegh Bahadur's letter from captivity in Delhi, which contained a sloka (verse), is said to have affirmed his readiness to lead the Sikh community. Guru Gobind Singh's response in the form of a dohra signified his confidence and spiritual strength, calming the anxieties of the Sikh community about the leadership transition.
Guru Tegh Bahadur's final message to his son, as recorded in historical sources, reflects the enduring nature of the Word of God, the immortality of the Saints, and the everlasting glory of Guru Gobind Singh. These messages, alongside the dohra, emphasize Guru Gobind Singh's readiness and divine mandate to lead the Sikhs.
The dohra is also cited in the works of Bhai Mani Singh (Sikhan di Bhagat Mal), and is referenced in other historical texts such as Suraj Prakash, Mehma Prakash, and Kesar Singh Chibber's Bansavalinama. The absence of the dohra in the standardized Guru Granth Sahib published by the SGPC remains a point of debate among scholars and followers.
Sectoral Views on Guru Gobind Singh
Namdhari Beliefs:
The Namdhari sect has a distinct interpretation of Guru Gobind Singh's death. According to their belief, Guru Gobind Singh did not die in 1708, as is commonly accepted in Sikh tradition. Instead, they claim that he continued to live under the pseudonym Ajapal Singh and passed on the guruship to Balak Singh in 1812 at the age of 146. This belief significantly diverges from the mainstream Sikh view of the Guru’s death and succession.
Radha Soami Beliefs:
Some factions within the Radhasoami movement, a Sant Mat tradition, have also proposed a link between Guru Gobind Singh and the lineage of Sikh gurus. According to these beliefs, Guru Gobind Singh supposedly transferred leadership to an individual named Ratnagar Rao, who then passed it on to Tulsi Sahib of Hathras. The claim suggests that Guru Gobind Singh interacted with a ruling family of Peshwas in the Deccan, which led to Tulsi Sahib becoming acquainted with the Guru. However, this claim lacks historical evidence, particularly regarding the existence of Ratnagar Rao. The connection between Guru Gobind Singh and Tulsi Sahib first emerged in the writings of Kirpal Singh, possibly as an attempt to associate the Radhasoami movement with the Sikh lineage. It is important to note that this belief is not widely accepted within most Radhasoami branches, except for the Ruhani Satsang branch.
Guru Gobind Singh in Popular Culture
Guru Gobind Singh has been depicted in several films and animated productions, although the portrayal of Sikh Gurus is generally avoided in popular media due to religious beliefs. Some notable films and animated works inspired by his life and legacy include:
Sarbans Dani Guru Gobind Singh (1998): A Punjabi-language drama film directed by Ram Maheshwari. The film portrays the life of Guru Gobind Singh, though the Guru himself is not directly portrayed by an actor, in line with traditional Sikh practices of avoiding visual depictions of the Gurus.
Chaar Sahibzaade (2014): This computer-animated film, directed by Harry Baweja, highlights the sacrifices of the four sons of Guru Gobind Singh—Ajit Singh, Jujhar Singh, Zorawar Singh, and Fateh Singh—who were martyred while defending their faith.
Chaar Sahibzaade: Rise of Banda Singh Bahadur (2016): A sequel to Chaar Sahibzaade, this animated film continues the story, focusing on Baba Banda Singh Bahadur's fight against the Mughals under the guidance of Guru Gobind Singh.
These films serve as a way to educate audiences about the life and sacrifices of Guru Gobind Singh and his family, while respecting the cultural and religious norms of Sikhism.
List of Things Named After Guru Gobind Singh
Guru Gobind Singh's legacy is honored worldwide with various institutions, landmarks, and projects named after him. These include:
India
Bihar:
- Guru Gobind Singh Hospital, Patna Sahib
- Sri Guru Gobind Singh College, Patna
Chandigarh:
- Shri Guru Gobind Singh College, Chandigarh
- Guru Gobind Singh College for Women, Chandigarh
Delhi:
- Guru Gobind Singh Indraprastha University, New Delhi
- Sri Guru Gobind Singh College of Commerce, New Delhi
- Kalgidhar National Public Senior Secondary School, New Delhi
- Guru Gobind Singh Marg, Delhi
Gujarat:
- Guru Gobind Singh Hospital, Jamnagar
Haryana:
- Shree Guru Gobind Singh Tricentenary University, Gurgaon
- Guru Gobind Singh College of Pharmacy, Yamunanagar
- Guru Gobind Singh Government Polytechnic, Cheeka
Himachal Pradesh:
- Kalgidhar Trust, Baru Sahib
- Gobind Sagar, Bilaspur District
Jharkhand:
- Guru Gobind Singh Educational Society's Technical Campus, Kandra
Karnataka:
- Guru Gobind Singh College, Bangalore
Madhya Pradesh:
- Guru Gobind Singh Khalsa Higher Secondary School, Jabalpur
- Shri Guru Gobind Singh Law College, Indore
Maharashtra:
- Guru Gobind Singh Endowment Chair for Research in Sikhism, Mumbai University
- Shri Guru Gobind Singh Ji Airport, Hazur Sahib, Nanded
- Guru Gobind Singh Stadium, Nanded
- Guru Gobind Singh Marg, Mulund Colony, Mumbai
- Guru Gobind Singh Industrial Estate, Goregaon (Mumbai)
- Guru Gobind Singh Foundation, Nasik
- Shri Guru Gobind Singhji Institute of Engineering and Technology, Nanded
- Guru Gobind Singh Polytechnic, Nasik
Punjab:
- Guru Gobind Singh Study Circle, Ludhiana
- Guru Gobind Singh Super Thermal Power Plant
- Guru Gobind Singh Marg
- Guru Gobind Singh Medical College, Faridkot
- Guru Gobind Singh Refinery, Bathinda
- Guru Gobind Singh Bhawan, Punjabi University, Patiala
- Guru Gobind Singh Stadium, Jalandhar
- Mandi Gobindgarh (Steel town)
- Guru Gobind Singh College of Modern Technology, Kharar
- Guru Gobind Singh College of Engineering & Technology, Bathinda
- Guru Gobind Singh Polytechnic College, Handowal Kalan
Uttar Pradesh:
- Guru Gobind Singh Sports College, Lucknow
Other Countries
Canada:
- Guru Gobind Singh Children's Foundation
England:
- Gobind Marg, Bradford (Street near the Guru Gobind Singh Gurdwara)
- Guru Gobind Singh Khalsa College, Chigwell, Essex
United States:
- Guru Gobind Singh Sikh Center, Plainview, New York
- Guru Gobind Singh Foundation, North Potomac, Maryland
These locations and institutions reflect the significant impact and legacy of Guru Gobind Singh across the world.
References
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