Creation of Khalsa by Guru Gobind Singh Ji

Creation of Khalsa

Guru Gobind Singh Sahib in one of his poems defines “The Khalsa” as :

“He who repeats night and day the name of Him,
Who has full love and confidence in God,
Who bestows not a thought on any but one God,
Whose enduring light is inextinguishable,
Who puts no faith in fasting and worshipping cemeteries and monasteries,
Who only recognises the one God and makes no fetish, Of pilgrimages,
alms, charities and austerities
He is recognised as a true member of theKhalsa,
In whose heart the light of the Perfect One shines.”

According to Guru Gobind Singh ji, The Khalsa was a saint-soldier wedded to the two-fold ideal of Bhagti and Shakti. He was to combine self-respect with humility. Guru Gobind Singh Sahib though a creator of the Khalsa regarded himself as their servant. He said, “To serve them pleases me the most; no other service is so dear to my soul.” The Khalsa was given a position equal to that of the Guru. The Guru consists of two parts: the body and the Name. The Guru nominated the “Khalsa”, as his body and “Guru Granth Sahib” as the embodiment the Name. That is why we use the title of Guru-Khalsa. The Guru acknowledged his debt to the Khalsa in one of his verses.

          There has been quite a controversy on how the “Khalsa” was created by Guru Gobind Singh Ji in 1699 AD. The incident, in many different ways, has been narrated by different scholars who have either copied their predecessors or given an account of the “Vaisakhi Khalsa Creation” in a manner which suited their own logic. So far none of the accounts have a definite ring of truth in them. There are lot of sikh researchers having their own views on the significance of baisakhi.

          In early 1699 Guru Gobind Singh Jisent out messages to his followers to make a special effort to attend the Baisakhi festival. So 200,000 people  gathered at the holy city of Anandpur Sahib most of them  were  from the Punjab but many of  them were from Cuttack (Orissa), Bidar (Mysore), Gujrat , Kabul and Kandehar (Afganistan). After the morning service Guru Ji appeared before them to convey his special message, which goes like-

“Sikhs of Guru Nanak, you have all gathered here, I welcome you all.  “This goddess of All Steel (referring to the sword) has to be worshipped today. It has to be pleased for the sake of Dharma. Will any one of you come forward to offer his head before me?”

          There was complete silence, some worried that Guru Ji may call upon them by name. When Guru Ji demanded someone’s head for a third time a Khatri from Lahore stepped forward. Guru Ji immediately took him to the nearby tent, a thud was heard from within and Guru ji appeared with his sword dripping with blood. The same demand was repeated and four more times Sikhs stepped up and offered their lives to Guru Ji. After some time Guru Ji came out of the tent along with the five Sikhs now dressed in saffron coloured clothes with swords dangling from their sides and a lustrous glory radiating from their faces. They were:

Guru Ji poured pure water from the river Sutlej into a large iron vessel in which Patasey (sugar candy) brought by Mata Sahib Devan were added. Guru Ji stirred the water with a Khanda (double edged sword) he recitedJapji Sahib, Jaap Sahib, Sudha Swayyas, Chaupai Benti and Sri Anand Sahib, and thus turned it into Amrit.(nectar of immortality). He administered the Amrit to the Panj Payarai (the five beloved) and then knelt in front of them and asked them torepeat the following lines:

Khalsa is my own form and shape, I live in my Khalsa.
Khalsa is my brave friend, he is my perfect and true Guru.
With one tongue it is difficult to sing the praise of the Khalsa fully.
What I am saying is nothing untrue, I am doing so with God and Guru Nanak as my witness.

Meaning and the significance of Symbols-Panj Kakar as given by the al mighty are  :

Khalsa Community

          Symbols or outward signs are a mode of discipline. A person who enters the Panth (Khalsa Community) will gladly embrace all its tenets and symbols. Symbols test the disciple’s firmness and strength of faith. They indicate the type of character the wearer should have. He must be proud of being a Sikh, even though it may cost him his life. Secondly this common appearance and uniform ensures easy recognition, as one can easily spot a Khalsa in a crowd. Each symbol has its own use and psychological significance.

I. Underwear {Kachha) ensures agility and briskness. It is a mark of perpetual readiness. It also stands for chastity.

II. Wrist-band {Kara} is a sign of restraint and bondage. It indicates that one is a devotee of the Guru. A look at the wrist-band will bring shame to a Sikh when he does any misdeed.

III. Sword (Kirpan) is an emblem of power and courage. It is to be used primarily as an instrument of defence.

IV. Unshorn Hair {Kes) is an embtem of the saints and Rishis of the past.

V. Comb {Kanga} is necessary to keep the hair clean and in shape. The hair make a Khalsa look exactly like Guru Gobind Singh Sahib and enable him to behave exactly like the Guru.

 Guru Gobind Singh Sahib said, “The Khalsa is my special for ; I live in the embodiment of the Khalsa. The Khalsa is a part and parcel of my body; the Khalsa is my very soul.” For a Sikh the fact that the Guru has instructed the Sikhs to wear the 5 Ks is an entirely sufficient reason, and no more need be said. The symbols have become greatly more powerful with each passing year of Sikh history. Every Sikh remembers that every Sikh warrior, saint, or martyr since 1699, and every living member of the Khalsa, is united with them in having adopted the same 5 Ks. In the end lets all chant together:

“Wahe Guru Ji Ka Khalsa,

Wahe Guru Ji ki Fateh”.

Toka Sahib Gurudwara where Guru Gobind Singh Ji visited

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