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The Birth of The Khalsa
Col. Dr. Dalvinder Singh Grewal
Col. Dr. Dalvinder Singh Grewal
‘Khalsa’ a Punjabi word adopted from Persian word ‘khalis’ meaning ‘pure, without a mix of any alien element’[1]. This word also depicts, ‘God’s religion; the religious path adopted by Singhs’2 . The word Singh was first used to depict a religion by Guru Gobind Singh on Waisakhi day of the Samwat 1795 (30 March 1699 A.D.) at Sri Anandpur Sahib in Punjab for the Sikhs who took ‘khande di pahul’ ( baptism with two edged sword) at the hands of the Guru.3 The Guru got other Sikhs baptised through the Five Singhs who were baptised first ( The Five Beloved) and these Singhs were declared Khalsa by Guru Gobind Singh.4
The transformation of Sikhs to Singhs and then to Khalsa was not just achieved in a day. It had a long past. Guru Nanak born on Waisakh Sudi 3, 1526 Bikrami (15 April 1469) founded Sikh religion and his followers were known as Sikhs.5 The word ‘Sikh’ is a modified version of Sanskrit word ‘Shishya’ meaning ‘the one capable of getting initiation, a follower, a student. Follower of Guru Nanak; the one who has accepted the Sikh religion of Guru Nanak…’.6 Guru Nanak defines a Sikh as the one ‘Who has learnt according to Guru’s teachings.’7 He also explained as to what his followers should learn.8 He said, ‘The follower of the Guru speaks truth and no lies. He lives in the Lord’s Will. He is detached from the world under the protection of the True Lord. He abides in the True Home; the death does not touch him. The one who does not follow, suffers the pains of life and death. The follower of the guru quaffs nectar and continues to utter the name of Ineffable Lord. Sitting in his home, he can reach the Home of Bliss…By following Guru’s instructions firmly, he instinctively repeats the True Lord’s Name He drinks ambrosia (Amrit) and by churning the information he separates out the facts. He thus receives instructions from the true guru.’ The Sikhs were thus required to recite the Name of the Lord and living morally truthful and virtuous life. Life of these Sikhs became a leading light for others.9
Though the main stress of religion remained on ‘Na:m da:n’ during this period but the concern for the general masses always remained. The Gurus worked for the welfare of the people as well and shared the moments of pain and suffering. Guru Nanak could not bear the lack of guidance for the suffering people and gave a call to the Yogis, Sadhus and Sidhas to go to the people and direct them in these hours of darkness.
Further clarification came from the later Gurus. The Fourth Guru, Guru Ramdas set a routine for the Sikhs and recitation of Words written by the Gurus as part of the routine. He considered those Sikhs as the best who lead others too to reciting the True Lord’s name. (Jan(u) Nanak dhood(I) mangai tis gursikh ki jo a
(I) japai awrah nam(u) japawai )10 The Sikhs were called as Gursikhs by then. As the number of Gursikhs had increased manifold from a few hundreds to thousands, detailed instructions were needed to be followed by the Sikhs.
Not only the Gurus but also the devoted Gursikhs took part in explaining teachings of the Gurus. Bhai Gurdas did monumental work in this regard. With the increase in the followers and the problems of Sikhs from far off places the teachings of the Gurus were put in written form from time To time and copied into ‘pothis’ which were then used for imparting instructions. Also centres were opened in far off places where the sikhs gathered and had discourses from various devoted Gursikhs. Guru Nanak travelled world around and established centres to propagate his teachings. Bhai Lalo, Jhandi Badhi, Bhai Sajan, Bhai Mardana, Bhai Lehna etc., were deputed by Guru Nanak to lead such centres. Guru Amar Dass established 22 seats of learning in India as well as abroad under the guidance of the leading Gursikhs. The contact was established by visits by the Guru. Guru Amar Dass instructed his followers to organise fairs. The Guru told the sangat of Dalla “This is a common point for all the Sikhs of Dalla that you all must celebrate the days connected with the Gurus, Sangrand, Amavas, Waishakhi and Deepmala (Diwali). On all these days, all the sikhs should pray together and after offerings, prepare parsad and Kadah (sweet mixture of Ghee, floor and sugar/Gur) and should be distributed among the poor Sikhs keeping Guru’s share. The clothes and food must be distributed among the needy. After prayers, what ever one requests all must join together to do the needful. This system will be set up and carried forward to the next generations. The Sikhism will be established at your home, and you will have no worries.” On these instructions from Guru Amar Dass, the Waisakhi was celebrated first in Guru Amar Dass’s times itself. Bhai Paro Paramhans of Dalla. (Ferozepur District) obtained the permission of Guru Amar Dass and organised a religious fair Narrating the incidence of 0organisation of a fair on Waisakhi day by Bhai Paro and Bhai Balo.11
An account of celebrating of Waishakhi in Guru Hargobind Sahib’s period as recorded by Kesar Singh Chhibber in ‘Bansawli Nama Dasan Patshaheean Ka’ is given hereunder:-
‘Samat 1678 passed. Guru Tegh Bahadur was born to Mata Nanaki …. On the Vaisakhi fair Sangat gathered in number, to take fellowship by touching Guru’s feet. The Sahib (Sri Guru Hargobind Ji) then acted differently and explained the congregation in his own words, “Where-ever there is Dharmsal in the settlements, the Sikhs must sit together with love and affection and read Shabad from Granth Pothee (A:d(i) Granth). They must sing hymns, give descriptions and discuss about Gurus. ….Take a clean good utensil (Katora) and put water in it. The water must then be put on the Thumb of the right foot of the Five Sikhs. On that five steps of Japu followed by five steps of Anand should be recited. Water so prepared must be given to Sikhs as Charnamrit and should be distributed after Prayers.’12 Waisakhi was celebrated regularly and became the centre hub of the followers of Sikhism. A few examples are given here from Guru kian Sakhian, ‘In the year 1746, the followers came to pay obeisance to Guruji with great zeal and zest. From Bilaspur came Rani Champa alongwith her son Bhim Chand to touch the feet of the Guru. Considering Guruji’s wish, she offered the land of Agampur and Tarapur villages. The Guru then ordered that five forts be constructed on all the four directions around the place’13 ‘In the beginning of year 1752 on the day of Waisakhi, the Sikh sangat came to pay obeisance to the Guru. The Guru said, “From next, every Sikh male or female will wear a steel ring on right hand wrist. Who-ever come to Anandpur, must have kept their hair. No hair-cutting should be done on deaths. The hair of the children be maintain from the day of their birth. The beard and hair must be respected.’14 ‘On the eve of the new year 1754, Waisakhi, Chaupat Rai made a request. Guru opined, “The Sikhs who have not yet kept their hair, must come next year on the first day of Waisakh after keeping their hair and the steel ring must be borne on the right hand wrist.15
The tradition of Waisakhi was followed by Guru Gobind Singh though with certain modifications according to the need of the time. The Waisakhi of the Samat 1755 was peculiar as can be seen from the details below:-
On the Sangrand of Vaisakh 1755 (30 March, 1699 A.D.) at Anandpur in the congregation of around 5,000 devotees, Guru Gobind Singh came out on the dias with a naked sword and demanded for a Sikh to offer himself for sacrifice. It caused deadening silence among the people and a fear gripped many. It was Daya Ram Sobti Khatri who came out to offer himself for the sacrifice. He showed no fear of death at the hands of the Guru as he himself had totally committed to the Guru and his ideals. As he led, four more Sikhs, Muhkam Chand of Dwarka, tailor by trade, Sahib Chand of Bidar Karnatak, barber by trade , Dharam Chand of Hastinapur Utter Pradesh and a farmer by trade and Himmat Chand of Jagannath Orissa, water carrier by trade followed and offered themselves for the sacrifice one after the other.
After performing the rituals, the Guru asked them to have bath washing their hair, and handed over a wear which included Kangha (a wooden comb) for the Kesh (hair), Sarb Loh Kada (an iron bracelet) for the wrist, Kachha (a pair of shorts) and Kirpan( a sword) in a cloth belt to be worn along with a kesri( pink) dress and double blue turban. Guru too wore the same dress and came on the dias in front of the congregation astonishing everyone sitting. The Guru then declared, “Dear Sikhs, in the trial of Guru Nanak only one Sikh Bhai Lehna (Guru Angad) passed the test and Guru Nanak closeted him and gave the name Angad. This time these five Sikhs have passed the test of sacrifice. I give them the position of ‘Panj Piare’ (The Five Beloved Ones). They shall be ever remembered so. Now on wards, their name will always be included in the prayer which we do two times a day. Whenever the Parsad of three equal items (Ghee, Floor and Sugar/gur) is prepared a share will be taken out for them after the Guru’s share.”16
Thereafter the Guru got prepared the ‘Nectar’ from the waters of Satluj mixing the various items with a ‘khanda’ while reciting Japuji Sahib. Mata Jeeto when inquired as to what was being done, was told that the nectar is being prepared. She brought ‘patashas’ and poured into the Batta in which the nectar was being prepared. The Guru carried on continuous recitation of Japuji followed by Ja, Sawaaiye, Chaupai and Anand Sahib. After the preparation of Amrit, the congregation joined the Guru in Prayer (Ardas) and shouted the slogan, ‘Nanak Na:m Chardi Kala, tere bhane sarbat ka bhala’
Then he put a drop on the edge of the ‘khanda’(two sided sword) put five drops into his own mouth and called ‘Wahe Guru ji ka Khalsa Waheguru ji fateh’ five times….Thereafter the Guru gave the pahul of Khanda to Bhai Daya Ram and the other Piaras one by one making them to sit bent on one knee…. Guruji then attached Singh to his name as well as the names of Panj Piare.” (Guru Kian Sakhian, p.111-115) The pahul was given on each waisakhi thereafter. On the Waisakhi of 1763, The Guru organised a grand Amrit Prachar at Damdama. (P.195
This way, a separate religion later known as Sikhism, came into existence which started establishing its independent identity.
The transformation of Sikhs to Singhs and then to Khalsa was not just achieved in a day. It had a long past. Guru Nanak born on Waisakh Sudi 3, 1526 Bikrami (15 April 1469) founded Sikh religion and his followers were known as Sikhs.5 The word ‘Sikh’ is a modified version of Sanskrit word ‘Shishya’ meaning ‘the one capable of getting initiation, a follower, a student. Follower of Guru Nanak; the one who has accepted the Sikh religion of Guru Nanak…’.6 Guru Nanak defines a Sikh as the one ‘Who has learnt according to Guru’s teachings.’7 He also explained as to what his followers should learn.8 He said, ‘The follower of the Guru speaks truth and no lies. He lives in the Lord’s Will. He is detached from the world under the protection of the True Lord. He abides in the True Home; the death does not touch him. The one who does not follow, suffers the pains of life and death. The follower of the guru quaffs nectar and continues to utter the name of Ineffable Lord. Sitting in his home, he can reach the Home of Bliss…By following Guru’s instructions firmly, he instinctively repeats the True Lord’s Name He drinks ambrosia (Amrit) and by churning the information he separates out the facts. He thus receives instructions from the true guru.’ The Sikhs were thus required to recite the Name of the Lord and living morally truthful and virtuous life. Life of these Sikhs became a leading light for others.9
Though the main stress of religion remained on ‘Na:m da:n’ during this period but the concern for the general masses always remained. The Gurus worked for the welfare of the people as well and shared the moments of pain and suffering. Guru Nanak could not bear the lack of guidance for the suffering people and gave a call to the Yogis, Sadhus and Sidhas to go to the people and direct them in these hours of darkness.
Further clarification came from the later Gurus. The Fourth Guru, Guru Ramdas set a routine for the Sikhs and recitation of Words written by the Gurus as part of the routine. He considered those Sikhs as the best who lead others too to reciting the True Lord’s name. (Jan(u) Nanak dhood(I) mangai tis gursikh ki jo a
(I) japai awrah nam(u) japawai )10 The Sikhs were called as Gursikhs by then. As the number of Gursikhs had increased manifold from a few hundreds to thousands, detailed instructions were needed to be followed by the Sikhs.Not only the Gurus but also the devoted Gursikhs took part in explaining teachings of the Gurus. Bhai Gurdas did monumental work in this regard. With the increase in the followers and the problems of Sikhs from far off places the teachings of the Gurus were put in written form from time To time and copied into ‘pothis’ which were then used for imparting instructions. Also centres were opened in far off places where the sikhs gathered and had discourses from various devoted Gursikhs. Guru Nanak travelled world around and established centres to propagate his teachings. Bhai Lalo, Jhandi Badhi, Bhai Sajan, Bhai Mardana, Bhai Lehna etc., were deputed by Guru Nanak to lead such centres. Guru Amar Dass established 22 seats of learning in India as well as abroad under the guidance of the leading Gursikhs. The contact was established by visits by the Guru. Guru Amar Dass instructed his followers to organise fairs. The Guru told the sangat of Dalla “This is a common point for all the Sikhs of Dalla that you all must celebrate the days connected with the Gurus, Sangrand, Amavas, Waishakhi and Deepmala (Diwali). On all these days, all the sikhs should pray together and after offerings, prepare parsad and Kadah (sweet mixture of Ghee, floor and sugar/Gur) and should be distributed among the poor Sikhs keeping Guru’s share. The clothes and food must be distributed among the needy. After prayers, what ever one requests all must join together to do the needful. This system will be set up and carried forward to the next generations. The Sikhism will be established at your home, and you will have no worries.” On these instructions from Guru Amar Dass, the Waisakhi was celebrated first in Guru Amar Dass’s times itself. Bhai Paro Paramhans of Dalla. (Ferozepur District) obtained the permission of Guru Amar Dass and organised a religious fair Narrating the incidence of 0organisation of a fair on Waisakhi day by Bhai Paro and Bhai Balo.11
An account of celebrating of Waishakhi in Guru Hargobind Sahib’s period as recorded by Kesar Singh Chhibber in ‘Bansawli Nama Dasan Patshaheean Ka’ is given hereunder:-
‘Samat 1678 passed. Guru Tegh Bahadur was born to Mata Nanaki …. On the Vaisakhi fair Sangat gathered in number, to take fellowship by touching Guru’s feet. The Sahib (Sri Guru Hargobind Ji) then acted differently and explained the congregation in his own words, “Where-ever there is Dharmsal in the settlements, the Sikhs must sit together with love and affection and read Shabad from Granth Pothee (A:d(i) Granth). They must sing hymns, give descriptions and discuss about Gurus. ….Take a clean good utensil (Katora) and put water in it. The water must then be put on the Thumb of the right foot of the Five Sikhs. On that five steps of Japu followed by five steps of Anand should be recited. Water so prepared must be given to Sikhs as Charnamrit and should be distributed after Prayers.’12 Waisakhi was celebrated regularly and became the centre hub of the followers of Sikhism. A few examples are given here from Guru kian Sakhian, ‘In the year 1746, the followers came to pay obeisance to Guruji with great zeal and zest. From Bilaspur came Rani Champa alongwith her son Bhim Chand to touch the feet of the Guru. Considering Guruji’s wish, she offered the land of Agampur and Tarapur villages. The Guru then ordered that five forts be constructed on all the four directions around the place’13 ‘In the beginning of year 1752 on the day of Waisakhi, the Sikh sangat came to pay obeisance to the Guru. The Guru said, “From next, every Sikh male or female will wear a steel ring on right hand wrist. Who-ever come to Anandpur, must have kept their hair. No hair-cutting should be done on deaths. The hair of the children be maintain from the day of their birth. The beard and hair must be respected.’14 ‘On the eve of the new year 1754, Waisakhi, Chaupat Rai made a request. Guru opined, “The Sikhs who have not yet kept their hair, must come next year on the first day of Waisakh after keeping their hair and the steel ring must be borne on the right hand wrist.15
The tradition of Waisakhi was followed by Guru Gobind Singh though with certain modifications according to the need of the time. The Waisakhi of the Samat 1755 was peculiar as can be seen from the details below:-
On the Sangrand of Vaisakh 1755 (30 March, 1699 A.D.) at Anandpur in the congregation of around 5,000 devotees, Guru Gobind Singh came out on the dias with a naked sword and demanded for a Sikh to offer himself for sacrifice. It caused deadening silence among the people and a fear gripped many. It was Daya Ram Sobti Khatri who came out to offer himself for the sacrifice. He showed no fear of death at the hands of the Guru as he himself had totally committed to the Guru and his ideals. As he led, four more Sikhs, Muhkam Chand of Dwarka, tailor by trade, Sahib Chand of Bidar Karnatak, barber by trade , Dharam Chand of Hastinapur Utter Pradesh and a farmer by trade and Himmat Chand of Jagannath Orissa, water carrier by trade followed and offered themselves for the sacrifice one after the other.
After performing the rituals, the Guru asked them to have bath washing their hair, and handed over a wear which included Kangha (a wooden comb) for the Kesh (hair), Sarb Loh Kada (an iron bracelet) for the wrist, Kachha (a pair of shorts) and Kirpan( a sword) in a cloth belt to be worn along with a kesri( pink) dress and double blue turban. Guru too wore the same dress and came on the dias in front of the congregation astonishing everyone sitting. The Guru then declared, “Dear Sikhs, in the trial of Guru Nanak only one Sikh Bhai Lehna (Guru Angad) passed the test and Guru Nanak closeted him and gave the name Angad. This time these five Sikhs have passed the test of sacrifice. I give them the position of ‘Panj Piare’ (The Five Beloved Ones). They shall be ever remembered so. Now on wards, their name will always be included in the prayer which we do two times a day. Whenever the Parsad of three equal items (Ghee, Floor and Sugar/gur) is prepared a share will be taken out for them after the Guru’s share.”16
Thereafter the Guru got prepared the ‘Nectar’ from the waters of Satluj mixing the various items with a ‘khanda’ while reciting Japuji Sahib. Mata Jeeto when inquired as to what was being done, was told that the nectar is being prepared. She brought ‘patashas’ and poured into the Batta in which the nectar was being prepared. The Guru carried on continuous recitation of Japuji followed by Ja
, Sawaaiye, Chaupai and Anand Sahib. After the preparation of Amrit, the congregation joined the Guru in Prayer (Ardas) and shouted the slogan, ‘Nanak Na:m Chardi Kala, tere bhane sarbat ka bhala’ Then he put a drop on the edge of the ‘khanda’(two sided sword) put five drops into his own mouth and called ‘Wahe Guru ji ka Khalsa Waheguru ji fateh’ five times….Thereafter the Guru gave the pahul of Khanda to Bhai Daya Ram and the other Piaras one by one making them to sit bent on one knee…. Guruji then attached Singh to his name as well as the names of Panj Piare.” (Guru Kian Sakhian, p.111-115) The pahul was given on each waisakhi thereafter. On the Waisakhi of 1763, The Guru organised a grand Amrit Prachar at Damdama. (P.195
This way, a separate religion later known as Sikhism, came into existence which started establishing its independent identity.
[1] Bhai Kahn Singh Nabha ; Mahan Kosh, National Book Shop, Delhi 1995 edn., p373
2 Ibid (Akal Dharam: Singh Panth)
3 Bhai Swaroop Singh Koshish: Guru Kian Sakhian (ed. Prof Piara Singh Padam & Garja Singh), Kalam Mandir Patiala, 1986, p. 114 (Guru Ji ne prithmain apno na:m gail uprant panchon sikhan ke sa:th ‘Singh’ shabad lai ke fateh gajai te jaikara chhora)
4 Op Cit p. 116. (Satiguran mukh theen ucharan kiya:-… pooran jot jagai ghat main tab khalsa tahin khalis ja:no)
5 Puratan Janamsakhi,
6 Bhai Kahn singh Nabha; Mahan Kosh, p192
7 Sri Guru Granth Sahib(SGGS): War Assa Mahla 1, p.465
8 SGGS P.222-4
9 SGGS p.227 (Tin ki sangat gurmukh(I) hoyee)
10 SGGS p.1380
11 Giani Gyan Singh : Panth Prakash
12 Parakh, Vol II, 1972, p.67
13 Swaroop Singh Koshish:Guru Kian Sakhiaan : Ed. Prof Piara Singh Padam & Garja Singh; Kalam Mandir, Patiala P.
13
14 Op. Cit.
15
16
2 Ibid (Akal Dharam: Singh Panth)
3 Bhai Swaroop Singh Koshish: Guru Kian Sakhian (ed. Prof Piara Singh Padam & Garja Singh), Kalam Mandir Patiala, 1986, p. 114 (Guru Ji ne prithmain apno na:m gail uprant panchon sikhan ke sa:th ‘Singh’ shabad lai ke fateh gajai te jaikara chhora)
4 Op Cit p. 116. (Satiguran mukh theen ucharan kiya:-… pooran jot jagai ghat main tab khalsa tahin khalis ja:no)
5 Puratan Janamsakhi,
6 Bhai Kahn singh Nabha; Mahan Kosh, p192
7 Sri Guru Granth Sahib(SGGS): War Assa Mahla 1, p.465
8 SGGS P.222-4
9 SGGS p.227 (Tin ki sangat gurmukh(I) hoyee)
10 SGGS p.1380
11 Giani Gyan Singh : Panth Prakash
12 Parakh, Vol II, 1972, p.67
13 Swaroop Singh Koshish:Guru Kian Sakhiaan : Ed. Prof Piara Singh Padam & Garja Singh; Kalam Mandir, Patiala P.
13
14 Op. Cit.
15
16
