Creation of the Khalsa
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Creation of The Khalsa * Ex-Adviser FAO/UN., Now
Residing at 6030 Wedgewood Lane, Willow Brook, ILL 60521. USA Some twentytwo million Sikhs in Punjab,other states in India and across European Union U.S.A. and Canada, as well as Far East are celebrating the Tercentenary of Khalsa - a once-in-life historical event. This robust, enterprising community of people have men of all resources and professions: as educationalists, scientists, agriculturists, physicians, surgeons, engineers, contractors and businessmen. Basic Belief: The Sikhs believe in one God who is omnipotent and omnipresent, and exists everywhere. There is no need for a Sikh to make any special effort in search of God’s whereabouts since He is always with him, though invisible and unspoken, as long as the Sikh’s living is truthful. A Sikh believes in divine master (Guru) and true teaching (Word of Guru). The Sikh scripture is replete with assertions that God created spirit and matter out of Himself. ‘He’ exists in every created living being and everything is under ‘His’ command. God created the universe and is solely responsible for its existence, sustenance, and dissolution. Those who live with divine "will" escape the snare of life and death cycle and become liberated and get united with God. God, witnessing the burgeoning negative forces and the misery of oppressed masses, in great moment of benevolence and mercy, sent Guru Nanak to the world. The foundation of Khalsa was laid by Guru Nanak who was born on April 15, 1469 in South Asia. It was a period of tyranny, hatred, oppression, and general degradation of the people of India due to aggressive rulers. Various religious leaders, pundits, maulanas, and feudal lords were involved in malpractices, exploitation, dishonesty and corruption, living with ignorance under the false illusion of fate and victims of circumstances. The overall conditions were pitiable, reaching the lowest level of degradation. Guru Nanak then thought of dealing with the prevalent situation through his mission of preaching in a different way by forming a "Society" of his own. This movement was empowered by nine successor Gurus who followed him, for more than 230 years till Guru Gobind Singh formalised the "KHALSA PANTH". Guru Nanak desired to create a society on the basis of equality, liberty and fraternity, free of ritualistic practices, tyranny, exploitation and corruption. There are three-fold ways of dealing with the situation. Firstly, to create a system that would confront the tyranny of rulers, secondly, to campaign for equality, liberty, and fraternity and elimination of caste system and, thirdly, to campaign against mal-practices, ritualism, superstition, falsehood, and corruption. Guru Nanak meditated on one God who is supreme and true one, rejecting all other ritualistic practices, such as worship of sun and moon, wearing of sacred thread, bathing in holy water on special festivals, visiting cremation grounds to offer food to the dead, fasting etc. After analyzing the dreadful situation like a true reformer, Guru Nanak set out on long journeys in his own way of preaching the society to divert the minds of the people. God called him in ‘His’ presence and bestowed the robes of honor and promised to be with him, God and Guru thus became ‘ONE’. During the hazardous journeys and long sojourns, touring all the corners of the world, Guru Nanak found that his project would not be completed in his life span. There was a great mess in the administration, ruled and rulers. So Guru decided to impart moral and spiritual guidance, through personal example of sacrifices and suffering, so that men could pick up the strength and courage to face exploitation, oppression, injustice and tyranny. He changed the psyche of men and women - from being ego-conscious - to God consciousness. From this beginning evolved the body of Khalsa by Guru Gobind Singh. This could not be tolerated by the worldly powers of the time resulting in fierce conflicts that ensued thereafter. Guru Angad (second Guru) brought about the improvement of the Punjabi script (Gurmukhi) during the building of Khalsa. Guru Amar Das (third Guru) organised the Sikhs and set up 22 preaching centers (Manjis). He stabilized the institution of ‘Sangat’ and ‘Pangat’ started by Guru Nanak on sound footing. The second and third Gurus also set up up Sikh centers at Khadur Sahib and Goindwal. Guru Ram Das and Guru Arjun Dev (fourth and fifth Guru) built centers at Amritsar, Goindwal and Tarn-Taran. Guru Arjun Dev edited and authenticated the Sikh philosophy by writing shabads of gurus and saints and preserved the original script lest it is tampered with by any spurious writer. Guru Hargobind (sixth Guru) felt that all peaceful method of ruling had failed; hence he decided to defend the faith against the oppression of the ruler. So he wore two swords, one of ‘Piri’, signifying the spiritual aspect and the second of ‘Miri’, signifying the worldly aspect of the movement (temporal). He built Akal Takht and installed two flags instead of one, signifying the two aspects of the Sikh movement (religious and political). During his period, the Sikhs started the trade of horses due to an urgent need for the defense. Guru Hargobind had trained the Sikhs the technique of engaging in an armed battle against an adversary. Mohsin Fani, in his book Dabistan-i-Mazahab thus writes about Guru Hargobind: "while he wielded his sword, there was never a frown on his forehead, without any scorn or hatred in his posture, he would strike against his adversary as if he was teaching him the skill of wielding the sword. Guru’s fight was against the system and not against any individual for hatred". He fought four battles as a rehearsal for the Sikhs to test the fighting capability of his men in an armed conflict against the rulers. The Sikhs remained peaceful during the period of seventh, eighth and ninth Gurus (Guru Har Rai, Guru Harkrishan, and Guru Tegh Bahadur). FORMATION OF KHALSA: Guru Gobind Singh, the Tenth Master summoned a congregation of 80,000 people from all parts of Punjab and India at Anandpur Sahib on the day of Vaisakhi, 1699. He appeared in a dramatic way, carrying a sword in his hand, and demanded a Sikh’s head for sacrifice. There was a fear developed in the minds of the people at first, but after a pause a Sikh came forward to offer his head. He took him into the tent and came out again with the sword smeared with blood, and asked for a second sacrifice. He repeated similar demand five times in all and took all the five Sikhs into the tent in succession. This action was taken to initiate the advent of Khalsa. The crowd had thinned away by the time the fifth Sikh came forward to offer his head. In the end, Guru came out with all the five Sikhs alive, properly dressed for baptismal ceremony (Amrit Chhakna). All of them belonged to high and low castes and status. Guru Gobind Singh conducted the ceremony of "baptism" by administering all the five selected ones ‘Amrit’ prepared in an iron bowl of water mixing sugar (patase) in it, while stirring with a double edged sword (khanda) reciting gurbani all the time. At the end of the ceremony, the surnames of all the five Sikhs were suffixed as "Singh" - meaning lions. Later, the Sikh women were permitted to undergo similar ceremony thereby declaring no gender discrimination. Their surname was suffixed as "Kaur" - meaning princess. Guru Gobind Singh thus brought the movement of Guru Nanak to the next stage. Guru Gobind Singh, in all humility, bowed before the five beloved ones (Panj Piare) and asked them to baptize him in the same manner. Guru Ji was baptized by the five Sikhs thus chosen, thereby showing no difference between the Guru and the five selected ones in status and position. He even considered his status lower than those of the five piyaras collectively, since he obeyed and submitted always to the command and decisions taken by the five piyaras. It is significant to note the names of five volunteers who offered their heads to the Guru on this day of Vaisakhi since they came from families of different castes (high and low) and status and faiths. The first Sikh, named Daya Ram (meaning a man of compassion) came forward. The second Sikh was Dharam Das; Dharma in Indian philosophy, means divine duty in which all actions of human are judged. Following him were Mokam Chand (meaning unshakable person), Himmat Rai (a man of courage) and Sahib Chand (a dignified person). So the "Khalsa" must be a man of compassion, right action, firm, strong and dignified. The outward attire of Khalsa must be identifiable and visible in a crowd of thousands. He should have unshaven hair (Kesh) symbolizing his divine nature and spirituality, should keep a comb (Kanga) to clean the hair symbolizing discipline and orderliness. He should wear a sword (Kirpan) to resist evil and for defense against any outside oppression, a steel bracelet (Kara) signifying universality and unity with God and brotherhood of man and a short (Kaccha) implying character, modesty and chastity. Guru Gobind Singh said in Vichittar Natak - The Marvellous Droma. "Rehat piyari mujh ko, sikh piyara nahin" "Rehni rahe soi sikh mera, o sahib main uska
chera" Meaning, I love and value a Sikh with Rehat (possessing five K’s) and do not consider a Sikh without five K’s my beloved, that is the discipline of a Sikh is more valuable and important to Guru than a Sikh without Rehat (discipline). Guru had proclaimed at the time of his departure for heavenly abode that all Sikhs should pay obeisance and respect to Sri Guru Granth Sahib (SGGS) hereafter, and act and abide truthfully, understanding Gurbani. As and when any need or emergency arises for his physical presence, he would always be there with the selected five piaras. The five piyaras names are always cited in our daily ‘Ardas’. Cunningham in his book on the history of Sikhs writes: "Guru Gobind
Singh had awakened the dormant aspirations of the oppressed people and had
enlightened the longings of social liberty, and national superiority as a part
of pure devotion and the preachings of Guru Nanak. Guru Gobind Singh had
illuminated the teachings of Guru Nanak with divine light, recognizing the
essence of preachings." Deputation of Banda Singh Bahadur: The tenth Guru, Gobind Singh, proceeded to Nanded and left his earthly body in 1708. He had deputed Banda Singh Bahadur, a great warrior, with five Sikhs to Punjab to raise the spirit of Khalsa. He destroyed the tyrant rule and defeated the enemies but, in over enthusiasm of his success, he had committed some excesses, which did not meet the ethical standards of Guru Gobind Singh. Admitting his excesses most humbly, Banda Singh Bahadur met his end as a unique martyr for raising the status of down-trodden. He had placed low caste persons on high positions and abolished feudalism, distributing the land to the poor farmers. The moral stature of the Khalsa went sky high during 1716-67, considered to be the golden period for the Sikhs. Galaxy of Martyrs: Many renowned personalities, like Bhai Mani Singh, Bhai Taru Singh, Bhai Tara Singh, Bhai Mehtab Singh, Bhai Sukha Singh, Baba Deep Singh, Bhai Hakikat Rai, Bhai Rattan Singh, and several others fought battles for the liberation of the "Khalsa" society and became martyrs. In 1746, there occurred holocaust (chota ghalughara) in which 10,000 Sikhs were massacred, followed by a major holocaust (wada ghalughara) in 1763 in which 30,000 Sikhs lost their lives. The Sikh women displayed exemplary courage and bravery despite the cruelty and trauma they had suffered due to the oppression of the rulers, but remained always in high spirits. Their morale was high due to devotion and blessings of the Guru. During this era, the Khalsa rescued 2,200 Hindu girls from the clutches of the invader, Abdali and returned them home safely. In retaliation to this brave act of the Khalsa, Abdali destroyed the Harmandir Sahib with guns and filled up the sacred tank with filth. Baba Deep Singh with his army resisted this move against the invaders and, in this battle at Amritsar (within the campus of the temple), he became a great martyr. Bhai Mehtab Singh and Bhai Sukha Singh eventually killed the leader of the invaders, Massa Ranghar, who had destroyed the Harmandir Sahib, but they also succumbed later in the battle and became martyrs. The Misl Period: The Darbar Sahib, thereafter, was defended by the twelve Sikh misls (jathas or a group of armed soldiers) formed under the leadership of Nawab Kapur Singh who visited Amritsar on festivals of Diwali and Vaisakhi to look after the defense and administration of the temple. After the needful was done, they returned to their undisclosed destination. There was a good cooperation and discipline between the groups during this period under the leadership of the commander. After the death of Nawab Kapur Singh, the command of the misls was taken over by Jassa Singh Ahluwalia. The feudalism was abolished and the tillers of the land became owners of the land once again. But after sometime, there was infighting among the people for grabbing the land, resulting in disunity and downfall of the movement. The people reverted to malpractices of taking alcohol, drugs, tobacco and other intoxicants, thereby losing power, land and money resulting to the return of feudal system. Maharaja Ranjit Singh (1781-1839) ruled over Punjab after the downfall of the Sikh misls, and brought glory to Punjab, but he did not live long and succumbed due to his ill health. Control of Gurdwaras by Kukas, Udasis and Nirmalas: Kukas came on the scene after the death of Maharaja Ranjit Singh who respected Guru Granth Sahib, but did not observe certain Sikh ethics. Udaasis and Nirmalas took over the gurdwaras, but certain unethical practices were committed within the campus, against the Sikh tenets. Singh Sabha Movement: This led to the formation of the Singh Sabha movement in 1875 in order to awaken the Sikhs regarding their true precepts called Gurmat. Professor Gurmukh Singh was behind the Singh Sabha movement followed by Bhai Dit Singh and Bhai Jawahar Singh. This movement gained momentum and a number of centers were established later in Punjab and also other states in India for teaching gurmat and to educate the Sikh youth in Sikhism and Sikh tenets. The control of all gurdwaras and their responsibilities in future rested in the hands of this group of well trained Sikh youths. The gurdwaras were liberated from malpractices and unethical rites. The morchas (peaceful method of demonstration) were organised by the Akalis as a movement to liberate the Sikh gurdwara of Jaito, Guru-ka-bagh, Nankana Sahib, Tarn Taran Sahib from corrupt mahants, sants and udaasis and other unauthentic occupants. This movement played a great role in the campaign fighting against corrupt mahants, and even the British government. But the Akalis made an initial mistake in agreeing to the Gurdwara Act which is inconsistent with the Sikh tenets. The Sikh community is now suffering due to frequent interference of the rulers in the religious affairs of the community. Conclusion: Sikhs have played a major role in the struggle for freedom of India. There are 22 million Sikhs living in India and abroad representing 2% of the total Indian population (980 millions). Though the Sikhs represent a fraction of the total population of India, their sacrifices for the cause of freedom of the country are significantly high (over 70%) as compared to the rest of all communities and religions. The people of Punjab are hard working and the state has a surplus of agricultural produce from their actual need. In addition to feeding the people of Punjab and other states in India, surplus food is exported to other countries. Despite the significant sacrifices made by the Sikhs all through, the hard work performed by a small community in the development of agriculture and industry of Punjab, it is felt by the Sikh community in general that their services have not been adequately recognized after the British left the country. This is not the moment, nor the purpose, here to discuss or represent the Sikhs’ grievances. It is up to the leaders of the country to look back and review their past mistakes and take a lead to undo the wrongs done to this community whose bravery and sacrifices for the freedom for the country cannot be ignored. The rulers of the country in future should do justice equally to all communities belonging to different faiths and religions. The government of India has actually participated with the Government of Punjab, offering liberal financial and other assistances for the tri-centenary celebration of the Khalsa. It is heartening to know that this day was celebrated with great pomp and show in different parts of India and several countries abroad in Asia and the Western World, where the Sikhs have migrated in small numbers. The day was declared a public holiday not only in India but also in several countries abroad, including UK, USA, Canada, and other countries in Europe. Special postal stamps were released in honour of the Khalsa formed on this day in India, Canada and a few other. The day was celebrated peacefully without any untoward incident, though the congregation at each place ranged from several thousands to Lacs in different areas. The celebrations are still going on unceasingly though the actual Vaisakhi day is over. It is my personal suggestion for people of all faiths and religions living in India to start a movement and allow the people of every faith and religion to practice their own way of adoration towards God without any restriction, hindrance or interference by members of other faiths and religions. None belonging to one faith or religion has a right to make any comments, mistranslate or misinterpret the teachings of the Gurus belonging to other faiths or religions that might inadvertently hurt or arouse the religious sentiments of the people. Guru Nanak never spoke a bitter word or ill of others in his lifespan, and was respected and accepted by members of all faiths and religions wherever he travelled. So was Guru Gobind Singh Ji, the tenth master of the Sikhs who said : "Maanas kee jaat sahb ek hi pahchanbo Karta karim soey rajak rahim ohi, dusro na bhaid
koi bhul bharam manbo". Meaning, consider all mankind as of one race. Karta, Karim, Razak and Rahim, are all different names for one God. All of us should jointly work hard to find an ideal abode to live in peace. Bhagat Ravidas was in search of such an abode and described ‘Begham-pura’ as "one that existed during his time. He described ‘Begham-pura’ (SGGS at page 345) as an ideal place to live in peace where there will be no worry or misery. Such a place will have no insecurity, fear or crime or degradation. One will find there everlasting peace and tranquillity. Nobody there will be a second or third class citizen, all being considered equal. In that place of God, there will be no master who can restrict one’s movement. It is a well-known place and an ideal one". From our past history, culture and teaching of Gurus, it is our firm belief that there is a possibility of finding such an abode to live in peace for all of us if we have implicit faith in the Creator and work hard unitedly, regardless of caste, faith or religion to achieve our objective. A few of the quotations of the Sikh Gurus made at different periods while a society of Khalsa was being formed are cited below. Guru Nanak, the founder of Sikhism, said- "Jau tau prem khelan ka chao sir dhar tali gali mere aao" - meaning, if you wish to play the game of love, then come fully prepared for a sacrifice. Guru Arjun, the fifth Guru, quoted thus – "Pehlan maran kabul, jeevan ki chhad aas Ho sabna ki renuka to aao hamare paas" meaning, be prepared for death in total surrender before you decide to come to me. A few of Guru Gobind Singh’s quotations are cited below- "Mannas ki jaat subhe eke pehchanbo" meaning, recognize the whole human race as of one people. "Deora masit soi pooja -o- namaz ohi" meaning, the Hindu form of worship in the temple and the Muslim system of prayer in the mosque are one and the same, since the Creator or God is one. "Puran jot jage ghat mai Tab khalas tahen na khalas jane" meaning, the light is always burning day and night in the heart of a Khalsa as long as he remains truthful and pure. "Inhee ki kirpa ke saje ham hein Nahi mo so gareeb karore pare" meaning, `He’ is in the form of Khalsa by the grace of Waheguru after baptisation by the five beloved piyaras. Otherwise, there are millions of poverty-stricken men like ‘me’ wandering all around. This proves the extent of `His’ humbleness and height of humility. "Khalsa mero roop hai khas, Khalse mein hon karoon nivaas" meaning, Khalsa is His form and He always within the Khalsa. All the quotations cited above go to define the qualifications of the Khalsa and Guru’s humility, love and sacrifices for the society that was created not for the Sikhs alone, but for all people belonging to different faiths and religions in India. It is no wonder, therefore, for a leader like Madan Mohan Malviya to make a statement on an occasion while addressing a large gathering, that there is a need of a Sikh in every Hindu family in India to fight against the tyranny of the rulers. Mahatma Gandhi and Rev. Andrews, belonging to different faiths and religions, were present in this meeting and endorsing the views of this great leader and congratulated the Sikhs for their bravery, sacrifices and achievements. v References Banerjee, A. C. 1978. Guru Nanak to Guru
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