Dr Jasbir Singh Sarna
The establishment of the Khalsa by Guru Gobind Singh in 1699 stands as an unparalleled event in the annals of human history. It was not merely the formation of a military order but the crystallization of an ideal that transcended temporal constraints. The Khalsa was conceived as a spiritual and martial brotherhood-an embodiment of divine sovereignty and a vanguard against tyranny. The circumstances that necessitated its emergence were marked by relentless oppression, religious persecution, and socio-political turmoil. Guru Gobind Singh, the tenth embodiment of Guru Nanak’s divine vision, recognized the need for a fearless and disciplined order that could uphold righteousness while fostering a society rooted in justice and equality.
On the sacred morning of March 29, 1699, amidst the spiritual ambience of Anandpur Sahib, Guru Gobind Singh convened a historic assembly. Thousands had gathered, drawn by the summons of their beloved Guru, unaware that they were about to witness the dawn of a new era. The atmosphere was charged with anticipation as the celestial strains of Sri Asa Di Vaar resounded through the air, invoking divine presence. In an unprecedented act, Guru Gobind Singh, with sword unsheathed, called upon the congregation to offer their heads in the service of truth and righteousness. The silence that followed was profound, echoing the weight of the moment. Then, as if divinely ordained, Bhai Daya Ram stepped forward, surrendering himself to the Guru’s will. One by one, four others-Bhai Mohkam Chand, Bhai Sahib Chand, Bhai Dharam Chand, and Bhai Himmat Chand-followed in his footsteps. Each was led into a tent, from which emerged the sight of blood, intensifying the mystery of the event. To the astonishment of the assembled devotees, the five emerged transformed-adorned with the five emblems of the Khalsa, radiating divine grace.These five, now the Panj Pyare (Five Beloved Ones), had been reborn through the sacred rite of Khande di Pahul-the baptism of the double-edged sword. In a moment of profound humility, Guru Gobind Singh himself knelt before them, partook of the same nectar, and declared:
“From this day forth, the Guru shall be the disciple, and the disciple shall be the Guru.”
This act of self-submission not only reinforced the doctrine of collective leadership but also enshrined the principle of egalitarianism within the Sikh ethos.
The Khalsa was not merely a congregation of warriors; it was an institution embodying moral purity, spiritual elevation, and political resistance. Each initiate bore the sacred insignia-the five Kakars-which symbolized their commitment to the Guru’s path. The Khalsa was to remain distinct, steadfast in discipline, and unwavering in the face of adversity. Guru Gobind Singh delineated the cardinal codes of conduct, forbidding tobacco, halal meat, adultery, and the removal of hair. The discipline of the Khalsa was not an external imposition but an inner realization of divine order (Hukam).
The historian Lepel Griffin aptly compared the creation of the Khalsa to Jupiter bringing forth Minerva, or Durga manifesting her celestial warriors. It was a divine intervention in human affairs, wherein the downtrodden were elevated to the stature of the invincible. The Khande di Pahul infused the meek with indomitable courage, transforming ordinary beings into saint-warriors. As Bhai Gurdas Ji testifies:Thus was born the Singh, like a mighty river in full flow. The Khalsa was ordained to be the Fauj of Akal Purakh-the army of the Timeless One. Its existence was not bound by worldly mandates but by divine will.
Guru Gobind Singh’s vision extended far beyond his immediate historical context. The revolutionary spirit of the Khalsa inspired movements of self-respect, self-governance, and resistance against tyranny. Western scholars have drawn striking parallels between the Khalsa and later revolutionary movements. In 1952, the eminent historian Arnold Toynbee asserted that Lenin’s Communist Party found its ideological precursor in Guru Gobind Singh’s Khalsa. The assertion, though drawn from a secular perspective, underscores the transformative nature of the Khalsa as a movement that sought to dismantle hierarchical oppression. Despite the trials and tribulations it has faced over centuries, the Khalsa remains a formidable force, carrying forth its sacred mandate. The challenges of modernity, the insidious attempts to dilute its identity, and the adversities it faces today only reaffirm its resilience. The Khalsa was forged in the crucible of sacrifice, and its existence is safeguarded by the eternal will of Akal Purakh.
The creation of the Khalsa was not a mere historical event but the dawn of a new consciousness. It redefined religious identity, challenged entrenched socio-political structures, and provided a blueprint for a just and egalitarian society. As long as the sun and moon endure, the name of the Khalsa shall resound across the ages, for it is not merely a fraternity but a divine phenomenon. Even today, as adversaries seek to undermine its essence, the Khalsa stands resolute, echoing the defiant words:
“The falcon may be preyed upon, but it shall rise again to dominate the skies.”
(The author is an independent historian)
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