Foundation of the Khalsa

(The Tercentenary of KHALSA has been celebrated very recently in a befitting manner and in devotional spirit. –Ed.)

“Blessed is he who even when he wages war keeps God ever in his mind”

Meditation, service and sacrifice constituted warp and woof of the new faith. Barren meditation had not proved itself beneficial to society. Its blending with the service of society imparted a positive approach to life. The adoption of sacrifice gave a purposeful meaning to the wordly activities by popularising death for a cause rather than ending oneself in vain hope of personal salvation. The perusal of Indian epics reveals that many preceptors and warriors threw away their weapons and forgot the cause for which they had taken up the cudgels when the death of their sons was correctly or incorrectly announced to them. Bravery lacking the sense of sacrifice is a very unsteady force. But Gobind Singh, the Tenth and the last Guru gave a new conception to sacrifice when he willingly and smilingly got his near and dear ones martyred for the protection of truth. He was hardly a lad of nine when a deputation of Brahmins from Kashmir waited upon his father, Guru Tegh Bahadur, wailing as to how the Mogul tyranny had rendered their lives unbearable, leaving them with no other option hut to embrace Islam or face an inglorious beheading. After listening to them, Guru Tegh Bahadur remarked that they could be saved if a pure and virtuous man would be prepared to offer his sacrifice, Gobind Rai¹ instantaneously remarked as to who could be holier than his father. Imagine a lad willingly depriving himself of the paternal protection, and affection for saving truth, society and country from the onslaught of communal bigotry and fanaticism. Later when his two sons in their mere teens died fighting valiantly before his very eyes, he solemnly said:

“O Lord. I’ve surrendered to Thee, what belonged to Thee”.

Guru Tegh Banadur was arrested under orders of the Mogul Emperor Aurangzeb and on his refusal to embrace Islam was beheaded in the Chandini Chowk of Delhi. He died in composure singing the divine praise:

“Why grieve for that which is inevitab!e?
Everyone who’s born must also pass away from here.”

After his father had given up his life, but not his faith, Guru Govind Singh resolved that not only the souls of people were to be purified, but also their muscles had to be strengthened for self-defence as well as for protection of the weak. He writes in Vichitra Natak:

“For this purpose was I born:
To defend the holy and to destroy evil doers”

He decided to evolve a new order which as a last resort would not hesitate to use sword even for breaking the shackles of social economic and political subjugation:

“When there’s no other course open to man,
It is but righteous to unsheathe the sword”.

It was the day of Baisakhi in 1699. A very large gathering from all parts of the country had congregated at Anandpur. He suddenly rose to his feet with a naked sword in hand and his voice ringing like a clarion:

“I want a Sikh who can offer his head to me, here and now”.

The congregation got hushed and even bewildered. When the Guru repeated his demand, one after the other five of his devotees kept rising from the gathering. Majority ofthem belonged to the so-called lower castes. He took them each into an adjoining tent according to his turn: After having selected the five who had not the slightest hesitation to sacrifice their lives for the protection of truth, the Guru led them out. They wore long loose yellow shirts, blue turbans, waist-bands, nicker-bockers as underwear and swords dangling by their sides. They looked not only smart, but soldier - like, inspiring and dedicated. The Guru called them his Beloved Ones. In a bowl ofsteel, sugar­-cakes were dissolved, everyone of them stirring water with a double-edged dagger in turn and singing the holy hymns along with it. The Guru called it Amrit (Nectar) and gave the name of Khalsa (the pure) to his new order. He said:

“The Khalsa shall not only be war-like, but also
sweeten the lives of those whom he is chosen to serve”

The Guru administered amrit to his beloved ones one after the other and then entreated them with folded hands to do likewise to him. When they hesitated, for, how could they administer amrit to him who was their spiritual guide, redeemer and saviour, the Guru said:

            “It is a new order I have evolved from this day.”
where there will be no high and no low. I want
to establish this fraternity on the basis of
equality by asking to become your disciple now”.

Commenting on this episode. Bhai Gurdas Singh remarked:

“Great is qobind Singh who is The Guru and disciple rolled into one”

The Guru addressed his Beloved Ones and the congregation thus:

From now on, you become casteless. No ritual, either Hindu or Muslim will you perform, and believe in superstition of no kind, but only in one God Who’s the Master and The Protector of all, the only Creator and Destroyer. In your new order, the lowest will rank equal with the highest and each will be to the other a ‘bhai’ (brother). No pilgrimages for you any more, nor austerities but the pure life of the household, yet ready to sacrifice it at the call of Dharma. Women shall be the equal of men in every way. He who killeth his daughter. the Khalsa will not deal with him. You will wear your hair unshorn like the ancient sages as a pledge of dedication to the Guru; a comb to keep it clean; a steel bracelet to denote the universality of God; an underwear to enjoin chastity, and a steel-dagger for your defence. Smoking, being an unclean habit and injurious to health, you will forswear. You’ll love the weapons of war be excellent horsemen marksmen and wielders of the sword, the discus, and the spear. Physical prowess will be as sacred to you as spiritual sensitiveness. And between the Hindus and the Muslims, you’ll act as a bridge and serve the poor without distinction of caste or creed. My Khalsa shall always defend the poor and deg (the community kitchen) will he as much an essential part of your order as ‘tegh’ (the sword). And from now on, you will all call yourselves Singhs (lions) and greet each other with Waheguru ji Ke Khalsa, Waheguru ji Ke Fateh (The Khalsa belongs to God O, Victory he to God) ²

The foundation of the Khalsa was reported to the Royal Court at Delhi as:

            “He has abolished caste and custom;
            old rituals, beliefs and superstitions of the Hindus and
            banded them in one single brotherhood.
            No one will he superior or inferior to another.
            Men of all castes have been made to eat
out of the same bowl.
            Though orthodox men have opposed him.
            Yet about twenty thousand men and
            women have taken baptism
of steel at his hands on the first day.
            The Guru has also told the gathering:”

            “I will call myself Gobind Singh
            only if I can make sparrows pounce
upon the hawks and tear them;
            only if one combatant of my force
equals  a lakh and a quarter of the enemy³.

Social and political conditions in India underwent a revolutionary change after the inception of Khalsa. Freedom from foreign domination, superstitions, cant and ego, became the urge of each and every heart. Nationalism, a word unknown to the Indian people, surged as a dynamic force. It made no distinction between a temple and a mosque and abolished all privileges of caste, birth, station and creed. It elevated the lowest equal in all respects to the highest.

The significance of the five Ks Kashas, Kangha, Kachhera, Kara and Kirpan is further elaborated for the information of those who may be interested to know as to why the Sikhs observe these symbols. In India the saints and recluses grew long hair on head and beard (Keshas) as a mark of saintliness. But they shunned worldly life fearing that mundane allurements would stand in the way of their salvation. The Sikh Gurus set an example that a man could remain a saint while leading worldly life. The Kashas are a symbol reminding every Sikh that he must remain saintly at heart always. The Kangha (comb) is meant to keep the Kashas clean. The recluses and saints used to be very unmindful of their outer cleanliness.

In those days, the popular male dress for the lower trunk of body used to be a dhoti in the case of Hindus and a loose drawer (shalwar) for Muslims. Neither of the two imparted smartness to the wearer. Kachhera (shorts) is a convenient as well as a cumberless dress. It adds to the efficiency of the wearer both during peace and war. The Mogul soldiers were notorious for their lack of sexual restraint. They seldom rose to the tradition of a true soldier who is enjoined to defend the weak and protect the honour of womenfolk. They recklessly exploited the downtrodden and abducted the fair sex. Guru Gobind Singh made it binding on his Khalsa that they would remain pure both in body and mind.

Kora or iron bangle has an interesting story as its origin. Under orthodox belief, Saturday had been regarded an inauspicious day and people used to offer oil and iron to the priests for warding off evil. Guru Gobind Singh had sent a word to his disciples that they would bring their offerings not in cash but in kind. The cash offerings had led to the emergence of a class known as masands, who were more covetous for money and less eager to transform souls of the devotees. The Guru took to task this mercenary class of priests. But, on one Saturday when some followers under the superstitious spell made an offering of iron and oil, the Guru looked expectantly towards his congregation. A few Sikhs rose and utilised the oil as frying medium in the community kitchen and made bangles out of iron. Thus, the significance of a bangle (kara) implies that its wearer believes in God only and all days are equally auspicious for him and he is out to smash all superstitious beliefs.

The kirpan (sword) denotes kirpa (mercy) and aan (dignity). It enjoins that a Sikh is ever prepared to sacrifice his life for protecting the weak, the oppressed, the Dharma and the country. His symbols make him a saint soldier, an enlightened worker and a conscientious citizen.

It is also, obligatory for every Sikh to contribute one-tenth of his income (daswandh) to Guru’s house for the service of society. As the priestly class is forbidden to gloat on offerings and it is binding for every Sikh to live by honest toil the tithe offered by Sikhs is utilised for social service such as the opening of schools, dispensaries, orphanages etc.

Guru Gobind Singh denounced the personality cult in very severe terms. He declared:

“He who calleth me God will for sure burn in the fire of hell.

I am but a devotee of the Supreme, having been sent to witness His play”.

His last wish to his followers was that no shrine commemorating his death be erected. He wanted that his life should be followed and not his name worshipped as a tomb.

Idol-worshipping in Gurudwaras in whatever form is forbidden. Sri Guru Granth Sahib has been exalted as Eternal and Supreme Guru. In case of doubt, the Sikh congregation has been given the right to refer any issue to the judgement of the five chosen ones. Guru Gobind Singh subordinated himself twice to this democratic forum introduced by him. When he founded the Khalsa on Baisakhi Day in 1699, he entreated the Five Beloveds to administer him the amrit also.

Second time when he was besieged in a mud fortress at Chamkaur and his life was in danger, his five surviving followers requested him to leave the fortress during the darkness of night. He disagreed with them saying that his life was not more precious than the lives of his followers. But the five passed a resolution and presented it to the Guru enjoining.

“Thou has always said wherever there are five of you dedicated to me, there I shall also be, and
whateverye ask, that shall be granted unto ye,
Now we command thee as thy Guru to leave the fort post-haste
and let us deal with the enemy later
as best we can”.

The Guru decided to obey.

The Guru was a great believer in the power of people provided they could be released from superstitions. Once a learned Brahmin, Kesho Das, from Banaras visited the Guru and suggested the holding of a sacrificial fire to invoke the blessings of Goddess of Power, Chandi or Durga, adored by many as Kali also, Kesho Dass assured that a votary of Chandi would be invincible in all wars. The Guru replied:

“Even gods and goddesses are subject to the……”

and authority of God, Who is Supreme over all creation. He it is from whom we should seek all boons and benedictions. He gives man the power to make or unmake his destiny, if man surrenders himself to Him and fights only for His cause”.

To expose the tall claim of Kesho Dass, he was asked to go ahead. The ceremony lingered on for a year. Then the Guru sought from him as to when the goddess would appear. The Brahmin observed thoughtfully that appearance of the goddess could be expedited if a pious and holy man would offer his head to be burnt in the sacrificial fire. The Guru remarked:

“Who could be holier than your learned self?”

Kesho Dass was struck dumb and disappeared on a false excuse. The Guru got the remaining material flung into fire. As a strong flame blazed, he came forth with a sword flashing in his hand and addressed the congregation as thus:

“This is the true manifestation of the goddess of power.
the shining steel with which evil is punished and virtue
protected and rewarded. He, who is willing to taste its
baptism for a righteous cause, invokes indeed the
blessings of God”.

To make his followers believe that they were not a mere flock of helpless people but a reservoir of an inexhaustible power, he said:

“It is through ye that I have von battles; through your
favour that I have distributed bounties to the poor.
Through ye it is that all my woes are past,
through your
favour that my house is overflowing with material
possessions, through your kindness have I smothered
my enemies through your favour am I instructed in
wisdom. O, I’m exalted because ye have exalted me.
else there were many poor ones like me wandering
luckless and friendless”

This marked the beginning of an epoch where people’s will is held supreme. It has preceded Rousseau’s slogan of equality, fraternity and liberty by more than a century.

¹ Childhood name of the Tenth Master
² Gopal Singh. Guru Gobind Singh, National Book Trust New Delhi. pp. 29-30.
³ Ibid., p. 30.