| Khālsā | |
|---|---|
| ਖਾਲਸਾ | |
.svg) | |
| Active | 13 April 1699 – present |
| Allegiance | Waheguru |
| Branch |  Khalsa Fauj (1699–1730s) Dal Khalsa (1730s–1799) Sikh Khalsa Army (1799–1849) Akali-Nihang (1700s–present) |
| Type | Sikhreligious order |
| Headquarters | Panj Takht,Akal Takht Sahib,[1]Anandpur Sahib[2] |
| Motto | Deg Tegh Fateh |
| Colors | Navy blue andxanthic[3][4] |
| Anniversaries | Vaisakhi,Holla Mohalla,Bandi Chhor Divas |
| Commanders | |
| Founders | Guru Gobind Singh Mata Sahib Kaur |
| Panj Pyare | |
| Jathedar of the Akal Takht | disputed
|
| Insignia | |
| Insignia | Khanda |
| Individual/Personal Identification | The Five Ks |
| Corporate/Panthic Identification | Nishan Sahib |
| Predecessor (military) |  Akal Sena |
The termKhālsā (Punjabi:ਖਾਲਸਾ,pronounced[kʰaːl(ə̆)saː]) refers to both a community that followsSikhism as its religion,[5] as well as a special group of initiatedSikhs.[6] TheKhalsa tradition was initiated in 1699 by the TenthGuru of Sikhism,Guru Gobind Singh. Its formation was a key event in thehistory of Sikhism.[7] The founding of Khalsa is celebrated bySikhs during the festival ofVaisakhi.[8][9][10]
Guru Gobind Singh started theKhalsa tradition after his father,Guru Tegh Bahadur, was beheaded during the rule of theMughalEmperorAurangzeb after the Hindu Brahmins requested for his help to save their religion.[11][12][13] Guru Gobind Singh created and initiated the Khalsa as awarrior with a duty to protect the innocent from religious persecution.[14] The founding of theKhalsa started a new phase in the Sikh tradition. It formulated an initiation ceremony (amrit sanskar, nectar ceremony) and rules of conduct for theKhalsa warriors. It created a new institution for the temporal leadership of the Sikhs, replacing the earlierMasand system. Additionally, theKhalsa provided a political and religious vision for the Sikh community.[5][15][16]: 127
Upon initiation, a male Sikh was given the title ofSingh meaning "lion".Kaur was made the sole, compulsory identifier for female Sikhs in the twentieth century. The rules of life include a behavioural code calledRahit. Some rules are notobacco, nointoxicants, noadultery, noKutha meat, no modification of hair on the body, and a dress code (Five Ks).[16]: 121–126
While originally a distinct subset of Sikhs, today the dilineation between Khalsa Sikhs and the wider, mainstream Sikh community has become blurred and muddled, despite most Sikhs not being formally ordained into the Khalsa order as Amritdharis.[17] Most Sikhs hold the Khalsa institution in high-regard as the ultimate stage of a Sikh that serious Sikhs should aspire to become.[17]
The termkhālsā, is derived from theArabic wordخالصk͟hālis which means "to be pure, to be clear, to be free from, to be sincere, to be true, to be straight, to be solid".[18][19][20][21]
Sikhism emerged in the northwestern part of theIndian subcontinent (now parts of Pakistan and India). During theMughal empire rule, according to professor Eleanor Nesbitt,Khalsa originally meant the land that was possessed directly by the emperor, which was different fromjagir land granted to lords in exchange for a promise of loyalty and annual tribute to the emperor.[22]
Prior toGuru Gobind Singh, the religious organization was organized through themasands or agents. Themasands would collect revenue from rural regions for the Sikh cause, much likejagirs would for the Islamic emperor.[22][23] TheKhalsa, in Sikhism, came to mean pure loyalty to the Guru, and not to the intermediarymasands who were increasingly becoming corrupt, states Nesbitt.[22][24]
The word "Khalsa" as used by Sikhs first finds mentions in thehukamnamas issued during the guruship tenure ofGuru Hargobind, where he references the congregation of the east as being the "Khalsa of the guru".[25] A later hukamnama issued by Guru Tegh Bahadur refers to the local Sikh congregation of Pattan Farid as being 'Guru ji ka Khalsa' ("Khalsa of the guru").[25] In a hukamnama of Guru Gobind Singh dated to 25 April 1699, he refers to a congregation of local Sikhs of Bhai Gurdas Bhagte Phaphre village as 'sangat sahlang', with the 'sahlang' term being a different designation from that of a Khalsa.[25] According to theDabestan-e Mazaheb, the 'sahlang' term referred to person(s)initiated into the Sikh religion by amasand, who acted as representatives on behalf of the Sikh gurus.[25] Such Sikhs were termed asmeli ormasandia, and were differentiated from Sikhs who had received their initiation rites directly from a Sikh guru, whom were termed asKhalsa.[25] Whilst extant hukamnamas of Guru Gobind Singh from the period of 1699 to 1707 refer to local Sikh congregations or individual Sikhs as being the guru's Khalsa (often with the phrase 'Sarbat sangat mera Khalsa hai' meaning "the entire congregation is my Khalsa"), with the coming of the end of a personal guruship, Guru Gobind Singh would then issue a hukamnama to the Sikh congregation ofVaranasi on 3 February 1708 that referred to them as being 'Waheguru ji ka Khalsa' ("Khalsa ofWaheguru").[25]
The termKhalsa in Sikhism predates the events of Vaisakhi in 1699.[26] Before the formalization of the Khalsa Panth in April 1699, the term Khalsa referred to a very special Sikh who was held in high esteem and considered as being close to the Guru.[26] The Khalsa Panth's formalization in 1699 essentially opened this restricted class of Sikhs as a possibility to attain for the wider congregation.[26] During the period ofBanda Singh Bahadur, two extant hukamnamas of Banda that were issued to the Sikh congregations ofBhai Rupa andJaunpur refer to them as being 'Akal Purakh jio da Khalsa' (meaning "the Khalsa of the Immortal Being").[25] With the later hukamnamas of Guru Gobind Singh's widowed wives,Mata Sundari andMata Sahib Devan, of which there are around a dozen issued variously between the years 1717–1732, the Khalsa is also described as belonging to the supreme god, termed asAkal Purakh.[25] By the time the Akal Takht began to issue hukamnamas, referring to itself as 'Sat Sri Akal Purakh ji ka Khalsa', the phrase 'Waheguru ji ka Khalsa' had already been established in common Sikh parlence to refer to specific people or a collective.[25]
The Sikhs faced religious persecution during theMughal Empire rule.Guru Arjan Dev, the fifth Guru, was arrested and executed by Mughal EmperorJahangir in 1606.[27] The following Guru,Guru Hargobind formally militarised the Sikhs and emphasised the complementary nature of the temporal power and spiritual power.[28] In 1675,Guru Tegh Bahadur, the ninth Guru of the Sikhs and the father ofGuru Gobind Singh was executed by the Mughal emperorAurangzeb for resisting religious persecution of non-Muslims, and for refusing to convert to Islam. Guru Gobind Singh's sons were killed since they refused to convert to Islam.[11][12][13][29][30][31]
In 1699, the tenth Guru of Sikhism, Guru Gobind Singh asked Sikhs to gather atAnandpur Sahib on 13 April 1699, the day ofVaisakhi, the annual harvest festival. Guru Gobind Singh addressed the congregation from the entryway of a tent pitched on a hill, now calledKesgarh Sahib. He drew his sword, according to the Sikh tradition, and then asked for a volunteer from those who gathered, someone willing to sacrifice his head. One came forward, whom he took inside a tent. The Guru returned to the crowd without the volunteer, but with a bloody sword.[32]
He asked for another volunteer and repeated the same process of returning from the tent without anyone and with a bloodied sword four more times. After the fifth volunteer went with him into the tent, the Guru returned with all five volunteers, all safe. Rather, the Guru had slaughtered 5 goats from which the blood had appeared.[33][34][35] He called the volunteers thePanj Pyare and the first Khalsa in the Sikh tradition.[32] These five volunteers were: Daya Ram (Bhai Daya Singh), Dharam Das (Bhai Dharam Singh), Himmat Rai (Bhai Himmat Singh), Mohkam Chand (Bhai Mohkam Singh), and Sahib Chand (Bhai Sahib Singh).
Guru Gobind Singh then mixed water and sugar into an iron bowl, stirring it with a double-edged sword while reciting Gurbani to prepare what he calledAmrit ("nectar"). He then administered this to thePanj Pyare, accompanied by recitations from the Adi Granth, thus founding thekhanda ki pahul (baptism ceremony) of a Khalsa – a warrior community.[32][36] After the first five Khalsa had been baptized, the Guru asked the five to baptize him as a Khalsa. This made the Guru the sixth Khalsa, and his name changed from Guru Gobind Rai to Guru Gobind Singh.[32][37][38]
Around 80,000 men were initiated into the Khalsa order in a few days after its formalization on 13 April 1699.[26]
He introduced ideas that indirectly challenged the discriminatory taxes imposed by Islamic authorities. For example, Aurangzeb had imposed taxes on non-Muslims that were collected from the Sikhs as well, for example thejizya (poll tax on non-Muslims), pilgrim tax andBhaddar tax – the last being a tax to be paid by anyone following the Hindu ritual of shaving the head after the death of a loved one and cremation.[39] Guru Gobind Singh declared that Khalsa does not need to continue this practice, becauseBhaddar is notdharam, but abharam (illusion).[39][40] Not shaving the head also meant not having to pay the taxes of Sikhs who lived in Delhi and other parts of the Mughal Empire.[39] However, the new code of conduct also led to internal disagreements between Sikhs in the 18th century, particularly between the Nanakpanthi and the Khalsa.[39]
Guru Gobind Singh had a deep respect for the Khalsa, and stated that there is no difference between the True Guru and theSangat (panth).[41] Before he found the Khalsa, the Sikh movement had used the Sanskrit wordSisya (literally, disciple or student), but the favored term thereafter became Khalsa.[42] Additionally, before the Khalsa, the Sikh congregations across India had a system ofMasands appointed by the Sikh Gurus. TheMasands led the local Sikh communities, and local temples collected wealth and donations for the Sikh cause.[42]
Guru Gobind Singh concluded that theMasands system had become corrupt, he abolished them and introduced a more centralized system with the help of Khalsa that was under his direct supervision.[42] These developments created two groups of Sikhs, those who initiated as Khalsa, and others who remained Sikhs but did not undertake the initiation.[42] The Khalsa Sikhs saw themselves as a separate religious entity, while the Nanak-panthi Sikhs retained their different perspective.[43][44]
The Khalsa warrior community tradition started by Guru Gobind Singh has contributed to modern scholarly debate on pluralism within Sikhism. His tradition has survived into modern times, with initiated Sikhs referred to as Khalsa Sikhs, while those who do not get baptized are referred to as Sahajdhari Sikhs.[45][46][47]
Guru Gobind Singh initiated theFive Ks tradition of the Khalsa,[48][49]
He also announced a code of discipline for Khalsa warriors. Tobacco, eating meat slaughtered according to Muslim ritual and sexual intercourse with any person other than a spouse were forbidden.[48][50] The Khalsas also agreed to never interact with those who followed rivals or their successors.[48] The co-initiation of men and women from different castes into the ranks of Khalsa also institutionalized the principle of equality in Sikhism regardless of one's caste or gender.[50] According to Owen and Sambhi, Guru Gobind Singh's significance to the Sikh tradition has been very important, as he institutionalized the Khalsa, resisted the ongoing persecution by the Mughal Empire, and continued "defense of Sikhism and Hinduism against the Muslim assault of Aurangzeb".[14]
According to the Sikh Code of Conduct (Sikh Rehat Maryada), Amritdhari Khalsa Sikh men must wear a turban and the 5 Ks. Baptized women are not required to tie a turban, and it remains a personal choice. It also clearly states that it is not appropriate for Sikh women to cover their faces with any type ofveil as practiced in the Indian, Islamic, or Judeo-Christian traditions.[51] Piercing of the nose or ears for wearing ornaments is forbidden for Sikh men and women.[52] Sikhs cannot wear any token of any other faith. Sikhs must not have their head bare or wearcaps. They also cannot wear anyornaments piercing through any part of the body.[53]
The four prohibitions[54] or mandatory restrictions of the Khalsa or life of Khalsa at the time of Guru Gobind Singh are:
A Khalsa who breaks any code of conduct is no longer a Khalsa and isexcommunicated from the Khalsa Panth and must go and 'pesh' (get baptized again). Guru Gobind Singh also gave the Khalsa52 hukams or 52 specific additional guidelines while living inNanded in 1708.[55]
The guruship of the collective Khalsa, as realized through the collective body of "committed"Amritdharis (baptized Sikhs), is known as theGuru Panth.[56] TheSikh Rehat Maryada states "The Guru Panth (Panth’s status of Guruhood) means the whole body of committed baptized Sikhs. This body was fostered by all the ten Gurus and the tenth Guru gave it its final shape and invested it with Guruhood".[57][56] A Khalsa Sikh is expected to go above-and-beyond duties such as partaking in thelangar service,seva, or fanning thechaur sahib (fly-whisk) in-congregation.[56] A Khalsa Sikh is also expected to materialize their life as "benevolent exertion" that secures the most good with the most minimal intervention, realized through "collective action".[56] Thus, a Sikh not only has individualistic duties, but also duties relating to the collective of the Khalsa, as the Sikh is one unit of theGuru Panth.[56]
The Khalsa is considered equal to the Guru in Sikhism.[58][59]
The five men, known as thePanj Pyare or the Five Beloved Ones, were baptized by the Guru and given the title ofSingh, which means lion.[58] They were then given the Amrit, a mixture of sugar and water stirred with a sword, and were asked to drink it. The significance of the Khalsa is reflected in the fact thatGuru Gobind Singh considered it his equal.[60] He allowed the Panj Pyare to give him Tankah, or punishment. There are instances where this occurred, as reported in theSuraj Prakash.
Guru Gobind Singh demonstrated his respect for the Panj Pyare by bowing down to them and asking them to baptize him. This act is known as the Pahul ceremony orAmrit Sanchar, and it is still performed in Sikhism today. The Guru's act of bowing down to the Panj Pyare was a symbolic gesture of the Guru's humility and his recognition of the Panj Pyare's spiritual authority as being equal to his own.[60][58]
ThePanj Pyare, in turn, demonstrated their loyalty to the Guru by baptizing him and giving him the title of Singh, as well as still revering him as the Guru.[60] This act was a recognition of the Guru's spiritual authority and his commitment to the principles of Sikhism. The Panj Pyare were not just the Guru's disciples; they were also his equals (collectively) and his companions in the struggle for justice and equality.[58] Guru Gobind Singh wrote two famous excerpts collectively known as theKhalsa Mahima, which can be found in theDasam Granth andSarbloh Granth.[60][58] Below is an excerpt of theKhalsa Mahima from the Sarbloh Granth:[61]
ਖ਼ਾਲਸਾ ਮੇਰੀ ਜਾਤ ਅਰ ਪਤ ॥ ਖ਼ਾਲਸਾ ਸੋ ਮਾ ਕੋ ਉਤਪਤ ॥ ਖ਼ਾਲਸਾ ਮੇਰੋ ਭਵਨ ਭੰਡਾਰਾ ॥ ਖ਼ਾਲਸੇ ਕਰ ਮੇਰੋ ਸਤਿਕਾਰਾ ॥ ਖ਼ਾਲਸਾ ਮੇਰੋ ਸਵਜਨ ਪਰਵਾਰਾ ॥ ਖ਼ਾਲਸਾ ਮੇਰੋ ਕਰਤ ਉਧਾਰਾ ॥ ਖ਼ਾਲਸਾ ਮੇਰੋ ਪਿੰਡ ਪਰਾਨ ॥ ਖ਼ਾਲਸਾ ਮੇਰੀ ਜਾਨ ਕੀ ਜਾਨ ॥
romanized:khālasā mērī jāta ara pata. khālasā sō mā kō utapāta. khālasā mērō bhavana bhaṇḍārā. khālasē kara mērō satikārā. khālasā mērō savajana paravārā. khālasā mērō karata udhārā. khālasā mērō piṇḍa parāna. khālasā mērī jāna kī jāna.
Translation: Khalsa is my caste & creed. Because of the Khalsa, I was born. Khalsa is my world treasure. Because of the Khalsa, I have respect. Khalsa is my close family. Khalsa grants me favours. Khalsa is my body and soul. Khalsa is the breath of my life.
-Sri Manglacharan Purana, pages 519–524,Khalsa Mero Rup Hai Khas[59]
The famous writerBhai Gurdas Singh (not to be confused withBhai Gurdas) notes in his book of compositions, orvāran:
ਵਾਹਵਾਹਗੋਬਿੰਦਸਿੰਘਆਪੇਗੁਰੁਚੇਲਾ ॥੧॥
vāha vāha gōbinda siṅgha āpē guru celā
"Hail, hail (Guru) Gobind Singh, himself Master and Disciple."
- Bhai Gurdas Singh Ji Vaaran
Whilst Guru Gobind Singh passed on the mantle of guruship to both theGuru Granth andGuru Panth, the practice of Guru Panth was prevalent in the 18th century during the era of theSikh Confederacy but fell into obscurity during the rise ofRanjit Singh.[62] Today, the Guru Panth is rarely evoked, being overshadowed by the more popularGuru Granth.[62]
A Khalsa is enjoined, to be honest, treat everyone as equal, meditate on God, maintain his fidelity, resist tyranny and religious persecution of oneself and others.[citation needed]
One of the duties of the Khalsa is to practice arms. This has been deemed necessary due to the rising persecution of the rulers. Before joining the Khalsa, most of the people were from professions like farming, pottery, masonry, carpenters,Labanas, etc.
%2c_also_known_as_the_Battle_of_Chappar_Chiri._From_the_%25E2%2580%2598Tawarikh-i_Jahandar_Shah%25E2%2580%2599%2c_Awadh_or_Lucknow%2c_ca.1770.jpg)
Guru Gobind Singh in Oct 1708 deputed his discipleBanda Singh Bahadur to lead the Khalsa in an uprising against the Mughals. Banda Singh Bahadur first established a Sikh republic and then brought in the land reforms in the form of breaking up large estates and distributing the land to peasants. He and his comrades were eventually defeated and executed, but he became an icon among the Sikhs. After a long exile the Khalsa regrouped underNawab Kapur Singh, who gathered local Khalsa leaders and createdDal Khalsa, a coalition army. The Dal Khalsa fought against the Mughals and theAfghans, eventually resulting in the establishment of a number of small aristocratic republics calledmisls (autonomous confederacies) and later in the formation of theSikh Empire.
After the fall of the Mughal Empire and the later establishment of the Sikh Empire in Punjab, the Khalsa was converted into a strong, multi-religious and multinational fighting force, modernized according to European principles: theSikh Khalsa Army which had a huge role in the expansion of the empire. Led by generals like:Maharaja Ranjit Singh himself,Misr Diwan Chand andHari Singh Nalwa. It successfully defeated all its adversaries, including the Afghan tribals and army,Hill Chiefs,Misldars,Chinese,Tibeans andGorkhas. By the time of death of theMaharaja Ranjit Singh in 1839, the whole army ofSikh Empire was assessed at 120,000 men, with 250 artillery pieces. The irregular levies were included.[63]
The official name of the state (Sikh Empire) of Sikhs was "Sarkar-i-Khalsa": Government of the Khalsa. The boundaries of this state stretched fromTibet toAfghanistan and fromKashmir toSutlej in the south and included regions ofPunjab,Khyber Pakhtunkhwa,Kashmir,Ladakh, etc. The "Sarkar-i-Khalsa" was dissolved during two wars fought against theBritish between 1846 and 1849.[citation needed]
Initiation into the Khalsa is referred to asAmrit Sanchar (water of immortality life-cycle rite) or Khande di Pahul (Initiation with thedouble edged sword).[64] Anyone from any previous religion, age, caste, or knowledge group can take Amrit (ਅੰਮ੍ਰਿਤ ਛਕਣਾammrită chhakăṇā) when they are convinced that they are ready.[65] This baptism is done by thePanj Pyare in front of theGuru Granth Sahib. The devotee must arrive at the place of baptism, usually aGurdwara, in the morning after bathing completely including having washed their hair and must be wearing the5 articles of the Khalsa uniform.[66]
After baptism, the new Singh or Kaur must abide by the four restrictions or must get re-baptised if they break any of them.[67] Initiates into the Khalsa are required to take-on Guru Gobind Singh and Mata Sahib Kaur as their spiritual father and mother, respectively.[68]
Joseph Davey Cunningham (1812–1851) noted a form of initiation of women into the Khalsa in existence in 1849, the year of the British conquest of the Punjab:
"Women are not usually, but they are sometimes, initiated in form as professors of the Sikh faith. In mingling the sugar and water for women, a one-edged, and not a two-edged, dagger is used."[69][70]
According to W.H. McLeod, the early-1700srahitnama of Chaupa Singh Chhibbar mentioned "the need for a bride to be initiated, but it seems that in this case a different form of initiation was required" beside that ofsword initiation (the oldercarana amrita initiation). McLeod nevertheless considered the Khalsa as a primarily male institution, speculating that "progress" took place in the period between the Guru era and the Sikh Empire.[69]
Rahitnamas produced shortly after the Khalsa's inauguration communicate various notions surrounding women. Prescribing another form of initiation, the exhortations and directives within them, addressed to men, are interpreted by McLeod and Doris Jakobsh as women being ancillaries to the initiated men, as opposed to having a formal role. They mandate men to respect women in the same manner that is rendered to their mother, prohibit violence against them, cursing them, and engaging in extramarital affairs. They further regard women as innately untrustworthy never to be confided in or relied on. Men were to partake in righteous warfare and protect their families, whereas women were expected to be housewives raising their children and providing service for their husbands. The Tat Khalsa continued efforts in the 1900s to allow women the same initiation as men, which was later emphatically advocated for and codified in the Sikh Rehat Maryada.[69]
Gilbert Lewis, an anthropologist, wrote that the rigid delimitation between men and women in the praxis of the Khalsa stemmed from a need to enhance esotericism within their institution and create a tightly bonded brotherhood ready to deal with the harsh exigencies of war and defence. This also manifested through the disparity between male and female naming conventions as prescribed by Guru Gobind Singh; men were mandated the compulsory identifier ofSingh, whereas women received no such dictum.[71]
Nikky Guninder Kaur Singh, in her explication of the inauguration of the Khalsa, maintained that women were allowed into the Khalsa and received the title of Kaur, which she purports was congruent with and indicative of the inherent egalitarianism of the Sikh tradition.[72] She would later write that the exact historical origins of the conferral of "Kaur" were obscure,[73] though it had occurred for both sexes in pre-modern times.[69] Her claims were criticized by Doris Jakobsh who argued that her interpretation aligned with Tat Khalsa interpolations as opposed to historical precedent;[74] while early historical sources extensively mentionSingh as the male Sikh appellation, there was complete silence on injunctions regarding female nomenclature.[75] Jakobsh contends that the initiation of women into the Khalsa "appears to be" a later development, "possibly" originated with the Namdharis,[contradictory] who later during the British Raj, were particularly active in preaching for the upliftment of women and against pervading social taboos,[72] According to Jaspal Kaur Singh, the baptism of women and the bestowal of Kaur was incipient only during the colonial period,[contradictory] during which the Tat Khalsa sought to combat perceived threats to Sikhism, both from Christian and Arya Samaj proselytization, by removing "Hinduized" and "un-Sikh" cultural and religious practices from within their fold and accentuating egalitarian practices.[76] Jakobsh further posits that as the military ethos of the Sikhs reached its apogee under the mandate of Guru Gobind Singh, women were concomitantly made to undertake more traditional roles. She cites the Chaupa Singhrahitnama and tales from theCharitropakhyan to support her hypothesis; women were often depicted as seducers in theCharitropakhyan, and as the "antithesis" of the men of warrior-saint status that the Guru wanted to inculcate in his order.[77] According toMerry Wiesner-Hanks, as the influence of the Khalsa grew, women and those not in the Khalsa brotherhood were relegated to secondary status in the Sikh community.[78]
J. S. Grewal considers Jakobsh to be fascinated by the "theology of difference," and oversimplifying the issue;Gurinder Singh Mann, not attributing theCharitropakhyan to Guru Gobind Singh, considers both the analyses of Nikky Singh and Jakobsh to be lopsided, as in his view they both glean selectively from the Dasam Granth.[77]
With the creation of Khalsa, Guru Gobind Singh abolished all existing social divisions in line with the teachings of Guru Nanak Dev.[79] In their new order, the former lowest of the low would stand with the former highest; all would become one and drink from the same vessel.[80] All previous beliefs relating to family, occupation, customs and ceremonies were declared useless by the Guru. This caused discomfort to the conservative followers of the Guru and they protested. Many departed from the ceremony, but the Guru declared that the low castes should be raised and would dwell next to him.[80]
The newswriter of the Mughal government, Ghulam Mohyiuddin, reporting to the emperor wrote:[81][82] {{cquote|He has abolished caste and custom, old rituals, beliefs and superstitions of theHindus and bonded them in one single brotherhood. No one will be superior or inferior to another. Men of all castes have been made to eat out of the single bowl. Though orthodox men have opposed him, about twenty thousand men and women have taken baptism of steel at his hand on the first day. The Guru has also told the gathering: "I'll call myself Shri Guru Gobind Singh Ji only if I can make the meek sparrows pounce upon the hawks and tear them; only if one combatant of my force faces a legion of the enemy"
Sri Gur Sobha (18th century) by Senapati contains two sections (adhyays) on the controversies that arose, when Guru Gobind Singh's disciples inDelhi heard the news of his new order.[83] Much of the controversy stated inSri Gur Sobha revolves aroundbhaddar, the ritual shaving of the head after the death of a close relative, which was discouraged by Guru Gobind Singh. According to Sainapti, while creating the Khalsa, Guru Gobind Singh said thatbhaddar isbharam (illusion), and notdharam.[83]
Tensions developed between the PunjabiKhatri disciples of the Guru in Delhi, and members of the newly formed Khalsa. A prominent Khatri disciple was expelled from the place of worship (dharmasala) for refusing to join the Khalsa. Another disciple was expelled for eating with him, starting a chain of further expulsions.[83] The expelled disciples convened a community gathering, at which two wealthy Khatris demanded that the Khalsa produce a written order from the Guru that a new mandatory code of conduct had been promulgated.[83]
A Khatri family that refused to follow thebhaddar ritual was boycotted by the Khatri community.[83] The Khatri council (panch) closed the bazaar to pressure the Khalsa. The Khalsa petitioned the state officials to intervene, who forced the reopening of the shops. Later, peace was established between the two groups in asangat (congregation). However, hostility between some Khatris and the Khalsa persisted in the later years.[83]
In contrast to theKhalsa Sikh, aSahajdhari Sikh is one who reveres the teachings of the Sikh Gurus, but has not undergone the initiation. Sahajdhari Sikhs do not accept some or all elements of the dress and behavioral codes of the Khalsa Sikhs.[84]
Today, the Khalsa is respected by the entire gamut ofSikhs; however, not all Sikhs are Amritdharis.[32] The issue of Khalsa code of conduct has led to several controversies. In the early 1950s, a serious split occurred in theCanadian Sikh community, when theKhalsa Diwan Society inVancouver, British Columbia elected a clean-shaven Sikh to serve on its management committee.[85] Although most of the early Sikh immigrants to Canada were non-Khalsa, and a majority of the members of the society were clean-shaven non-Khalsa Sikhs, a faction objected to the election of a non-Khalsa to the management committee. The factions in Vancouver andVictoria, British Columbia broke away from the Khalsa Diwan Society and established their gurdwara society called Akali Singh.[85]
The Khalsa has been predominantly a male institution in Sikh history, withKhalsa authority with the male leaders. In the contemporary era, it has become open to women but its authority remains with Sikh men.[5][86]
3HO is a Western sect that emerged in 1971, founded byHarbhajan Singh Khalsa also known as Yogi Bhajan. It requires both men and women to wear turbans, and adopt the surname Khalsa.[87]
Each year the Khalsa display their military skills around the world at a festival calledHola Mohalla. During Hola Mohalla, military exercises are performed alongside mock battles followed bykirtan and valor poetry competitions. The Khalsa also lead the Sikhs in the annualVaisakhi parade.[88]
Today, the distinction between thekhalsa and mainstream Sikhism is blurred. The majority of Sikhs are not members of the khalsa, but nevertheless hold the institution in esteem, viewing initiation as the logical endpoint for any individuals serious about their faith.
{{cite journal}}: CS1 maint: multiple names: authors list (link)His was in fact a mimetic violence where the goats were killed instead of the Sikhs.
Eventually he took five men forward and took them behind the tent. Gobind reappeared with a dripping sword: later it was revealed that he slaughtered five goats.
The ten Gurus organised their disciples into sangats and infused their personality again into the Sikhs. This led to a remarkable development in the institution of 'Guru-ship', which eventually became the Guru Panth, thus bestowing divinity on the people. ... The Sikh assemblies also acquired great sanctity, owing to the belief that the spirit of the Guru lived and moved among them collectively, the whole body being called the panth. This panth follows the path shown by the way the Gurus lived their lives, as also the precepts laid down by them. In turn, it is regarded as an embodiment of the Guru—Guru Panth. In 1699, Guru Gobind Singh, the tenth Guru, himself received baptism from the five Sikhs he had first initiated. The panth, the assembly and the Guru became one. After his demise, there was no living Guru for the Sikhs. The Shabad, in the presence of the sangat, became the Guru, the guiding light and in presence of Akalpurakh, the Timeless Being. The panth thus was invested with the personality of the Guru, and the incorporated Word became Gyan Guru (knowledge). This panth, called the Khalsa, was to be the Guru in spirit, and was authorised to work with collective responsibility, with Guru Granth Sahib as its guiding spirit.
{{cite book}}: CS1 maint: location missing publisher (link)Guru Gobind Singh is traditionally believed to have announced that the personal transmission would end at his death, but that the mystical Guru would remain embodied in the scripture and the corporate Panth. ... GURU PANTH. The Guru Panth was a doctrine particularly suited to the circumstances of the 18th century, providing an effective means of decision making for Sikhs who were divided into several misls. When unification was achieved under Ranjit Singh the practice of eliciting corporate decisions from the Panth was discarded. The doctrine is still maintained today, and efforts are occasionally made to seek the Guru's will by this means. It is, however, seldom invoked. The voice of the Guru is much more commonly sought through the words of the Guru Granth.
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