EVOLUTION OF THE WORD KHALSA
ABSTRACT
The word Khalsa was brought to India by Muslim invaders, who settled in India starting in the year 636 A.D. The literal meaning of the word Khalsa is Clean, Pure or Sacred. Mogul Emperors used this word towards the property, land, state or region on which a revenue tax is owed directly to the emperor. The local ruler had no jurisdiction over it.
ਜੇ ਲੋੜਹਿ ਚੰਗਾ ਆਪਣਾ ਕਰਿ ਪੁੰਨਹੁ ਨੀਚੁ ਸਦਾਈਐ ॥
Je loṛėh cẖanga āpṇā kar punnhu nīcẖ saḏā▫ī▫ai.
If you yearn for goodness, then perform good deeds and feel humble. ----Guru Nanak, Raag Asa, AGGS, Page, 465-16
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The word Khalsa was known to Kabir (1398-1495), who was older than Guru Nanak but was his contemporary as well. He uses the word Khalsa in Raag Sorath:
ਪਰਿਓ ਕਾਲੁ ਸਭੈ ਜਗ ਊਪਰ ਮਾਹਿ ਲਿਖੇ ਭ੍ਰਮ ਗਿਆਨੀ ॥
ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥
Pario kāl sabẖai jag ūpar māhi likẖė bẖaram giānī.Kahu Kabir Jan Bhae Khalsay Prem Bhagat Jeh Jaani.
Death has fallen on the whole world; the doubting religious scholars are also listed on the Register of Death. The persons who imbibe God's love and devotion become pure. -----Bhagat Kabir, Raag Sorath, AGGS, Page, 655-1
Guru Har Gobind, the 6th Guru, refers to the word Khalsa in His Orders (Hukamnama) to the Sangat (Holy Congregation) of Purab. Guru Tegh Bahadur used it in addressing the Sangat (Holy Congregations) of Pattan. Sixth and 9th Gurus used the word Khalsa to those Sangats (Holy Congregations) who did not have any parishes or Manji's (diocese). They had a direct link with the Guru as there were no Masand's (Priests who received offerings and presented them to the Guru) and sent the offerings directly to him. -----Hukamnamas by Dr. Ganda Singh
Guru Gobind Singh upon discovering that Masands (Priests who received offerings and presented them to the Guru) were corrupt and were misappropriating the offerings and funds for their own personal benefit disbanded their Manjis (diocese). Upon the abolishment of the Manjis, all the Sangats (Holy Congregations) became Guru Ka Khalsa (Belonging to Guru). Offerings were thereafter directly sent to the Guru through Hundis (Draft), which was the banking system at that time.
Guru Gobind Rai, the 10th guru of the Sikhs, stood with his sword in hand, on the Baisakhi of 1699 and called to a crowd of thousands who had assembled in the Fort of Kesgar at Anandpur, Punjab, India. He asked for volunteers willing to give their heads. The five men who stepped forward are known as the five beloved ones (Panj Piara):
1. Bhai Daya Singh.
2. Bhai Dharam Singh.
3. Bhai Himat Singh.
4. Bhai Mukam Singh.
5. Bhai Sahib Singh.
The Panj Piara (Five Beloved Ones) gathered inside a tent. They knelt over an iron bowl to prepare Amrit, the immortalizing nectar of initiation. Jeeto, the wife of Guru Gobind Rai, added sugar to the water in the bowl. The five beloved ones stirred the Amrit with a double-edged iron sword. Guru Gobind Rai submitted himself to the Panj Piara and asked to be baptized. The five beloved ones performed his baptism by giving him the Amrit to drink and initiated him into the order of Khalsa.
Afterward, he and his wife became known as Guru Gobind Singh and Ajit Kaur. The five beloved ones went on to baptize thousands of people. The Khalsa initiates of 1699 drank the immortalizing nectar of Amrit to prepare for battle with Mughals who had been forcing local populations to convert to Islam by sword point.
Guru Gobind Singh on the Baisakhi of 1699 at Anandpur Sahib asked for 5 Sikh beloved ones, who wanted to sacrifice themselves for the Guru to become Guru Ka Khalsa and belonged to the Guru. The Guru having initiated them took Amrita from them, and bowed before them. Guru was no longer their superior and had merged his entity in the Khalsa and hailed, "Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh". -----Ref History of Sikhs by K. S. Page, 85.
Guru Gobind Singh also used the attributes for those five individuals:
1. Who renounced previous occupation, Kirit Nas (ਕਿਰਤ ਨਾਸ)?
2. Who severed the family ties, Kul Nas (ਕੁਲ ਨਾਸ)? This did not imply severing all relationships with one’s relatives. The Khalsa had to stay detached from their affection for people and from worldly attachments.
3. Who rejected their earlier faiths, Dharma Nas (ਧਰਮ ਨਾਸ)?
4. Who has given up all rituals, Karma Nas (ਕਰਮ ਨਾਸ), became the family of Guru Gobind are to be known as Singh’s after taking Amrita.
Guru Gobind Singh replied to a question of Pundit Keshav Das about equality among Sikhs by referring to the hymns of Guru Nanak and Ram Das in Raag Sorath and Asa:
ਜੋ ਅੰਤਰਿ ਸੋ ਬਾਹਰਿ ਦੇਖਹੁ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ਜੀਉ ॥
ਗੁਰਮੁਖਿ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਹੁ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਈ ਜੀਉ ॥
Jo anṯar so bāhar ḏekẖhu avar na ḏūjā ko▫ī jī▫o.Gurmukh Ayk Darisat Kar Daykhhu Ghat Ghat Jot Samo-ee Jee-o.
God is within - see God outside as well; there is no one, other than God. As Guru oriented, look upon all with the single eye of equality; in every heart, the Divine Light is contained. -----Guru Nanak, Raag Sorath, AGGS, Page, 599-2
ਸਭ ਏਕ ਦ੍ਰਿਸਟਿ ਸਮਤੁ ਕਰਿ ਦੇਖੈ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਨ ਜੀਉ ॥
ਹਰਿ ਹਰਿ ਜਸੁ ਗਾਇਆ ਪਰਮ ਪਦੁ ਪਾਇਆ ਤੇ ਊਤਮ ਜਨ ਪਰਧਾਨ ਜੀਉ ॥੨॥
Sabh Ayk Darisat Samat Kar Daykhai Sabh Aatam Raam Pachhaan Jee-o. Har har jas gā▫i▫ā param paḏ pā▫i▫ā ṯe ūṯam jan parḏẖān jī▫o.
Sikhs look upon all with equality, and recognize the Supreme Soul, the Immortal God, pervading among all. Those who sing the praises of God, obtain the supreme status; they are the most exalted and acclaimed people. -----Guru Ram Das, Raag Asa, AGGS, Page, 446-12
Guru Gobind Singh further defined the Khalsa and their attributes in his Khalsa Mahima
ਜੁੱਧ ਜਿਤੇ ਇਨਹੀ ਕੇ ਪ੍ਸਾਦਿ, ਇਨਹੀ ਕੇ ਪ੍ਸਾਦਿ ਸੁ ਦਾਨ ਕਰੇ ॥
ਅਘ ਅਉਘ ਟਰੈ ਇਨਹੀ ਕੇ ਪ੍ਸਾਦਿ ਇਨਹੀ ਕੀ ਕਿ੍ਪਾ ਫੁਨਿ ਧਾਮ ਭਰੇ ॥
ਇਨਹੀ ਕੇ ਪ੍ਸਾਦਿ ਸੁ ਬਿੱਦਿਯਾ ਲਈ ਇਨਹੀ ਕੀ ਕਿ੍ਪਾ ਸਭ ਸ਼ੱਤ੍ ਮਰੇ ॥
ਇਨਹੀ ਕੀ ਕਿ੍ਪਾ ਕੇ ਸਜੇ ਹਮ ਹੈਂ, ਨਹੀਂ ਮੋਸੋ ਗਰੀਬ ਕਰੋਰ ਪਰੇ॥੨॥
judhh jithae einehee kae prasaadh einehee kae prasaadh s dhaan karae. agh ough ttarae einehee kae prasaadh einehee kee kripaa fun dhhaam bharae einehee kae prasaadh s bidhayaa lee einehee kee kripaa sabh saathr marae Einehee kee kripaa kae sajae ham hai(n) nehee(n) mo so gareeb karor parae.
It is through the actions of the Khalsa (Pure Sikhs) that I have been victorious, and have been able to give charities to others. It is through their help that I have overcome all sorrows and ailments and have been able to fill my house with treasures. It is through their grace that I have got an education, and through their assistance, I have conquered all my enemies. It is through their aid that I have attained this status; otherwise, there are millions of unknown mortals like me.-----Khalsa Mahima, DG, Page, 716
ਜਾਗਿਤ ਜੋਤਿ ਜਪੈ ਨਿਸ ਬਾਸਰੁ ਏਕ ਬਿਨਾ ਮਨ ਨੈਕ ਨ ਆਨੈ ॥
ਪੂਰਨ ਪ੍ਰੇਮ ਪ੍ਤੀਤ ਸਜੈ ਬ੍ਤ ਗੋਰ ਮੜ੍ਹੀ ਮਟ ਭੂਲ ਨ ਮਾਨੈ ॥
ਤੀਰਥ ਦਾਨ ਦਯਾ ਤਪ ਸੰਜਮ ਏਕ ਬਿਨਾ ਨਹਿ ਏਕ ਪਛਾਨੈ ॥ ਪੂਰਨ ਜੋਤ ਜਗੈ ਘਟ ਮੈ ਤਬ ਖਾਲਸ ਨਖਾਲਸ ਜਾਨੈ॥
pooran joth jagai ghatt mai thab khaalas thaahi nakhaalas jaanai jaagith joth japai nis baasur eaek binaa man naik n aanai pooran praem pratheeth sajai brath gor marrhee matt bhool n maanai.theerathh dhaan dhayaa thap sa(n)jam eaek binaa nehi eaek pashhaanai.
Khalsa (Pure Sikh) meditates on the Ever-radiant Light, day and night, and rejects all else but the one God from the mind. He decorates himself with perfect love and faith, and believed not in fasts, tombs, crematoriums and hermit cells, even by mistake. He knows none except the one God in the performance of acts of pilgrimage, charities, compassion, austerities and self-control. Such a man, in whose heart shines the full Divinely Radiant Light is a true a pure Khalsa. -----Guru Gobind Singh Sawaeeya 1, DG, Page, 712
ਆਤਮ ਰਸ ਜਿਹ ਜਾਨਹੀ, ਸੋ ਹੈ ਖਾਲਸਾ ਦੇਵ ॥
ਪ੍ਭ ਮਹਿ,ਮੋ ਮਹਿ, ਤਾਸ ਮਹਿ, ਰੰਚਕ ਨਾਹਨ ਭੇਵ ॥
Atam Ras Jeh Janhi So Hai Khalsa Dev, Prabh Meh Mo Meh Taas Meh, Ranchakl Nahin Bhev.
One who knows the taste of God’s sublime essence is the Khalsa (Image of God), there is not even an iota of secret between God, me or It. -----Sarb Loh Granth
Guru Gobind Singh refers to the importance of Naam, in Sikhism by reciting the hymns of Guru Nanak in Raag Majh and Guru Arjun in Raag Gauri Sukhmani:
ਨਾਨਕ ਨਾਉ ਖੁਦਾਇ ਕਾ ਦਿਲਿ ਹਛੈ ਮੁਖਿ ਲੇਹੁ ॥
ਅਵਰਿ ਦਿਵਾਜੇ ਦੁਨੀ ਕੇ ਝੂਠੇ ਅਮਲ ਕਰੇਹੁ ॥
Nanak Naa-o Khudaa-ay Kaa Dil Hachhai Mukh Layho, Avar Divaajay Dunee Kay Jhoothay Amal Karayhu.
O Nanak, chant the Name of God, with heart-felt devotion. Everything else is just a pompous worldly show and the practice of false deeds.-----Guru Nanak, Raag Majh, AGGS, Page, 140-10
ਕਲਹਿ ਬੁਰੀ ਸੰਸਾਰਿ ਵਾਦੇ ਖਪੀਐ ॥
ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰਿ ਭਰਮੇ ਪਚੀਐ ॥
ਰਾਹ ਦੋਵੈ ਇਕੁ ਜਾਣੈ ਸੋਈ ਸਿਝਸੀ ॥
ਕੁਫਰ ਗੋਅ ਕੁਫਰਾਣੈ ਪਇਆ ਦਝਸੀ ॥
Kaleh Buree Sansaar Vaaday Khapee-ai, Vin Naavai Vaykaar Bharmay Pachee-ai. Raah Dovai Ik Jaanai So-ee Sijhsee, Kufar Go-a KufraaNai Pa-i-aa Dajhsee.
The strife of this world is evil; these struggles are consuming it. Without God's Name, life is worthless. Through doubt, people are being destroyed. One who recognizes that all spiritual paths lead to the One shall be emancipated. One who speaks lies shall fall into hell and burn. -----Guru Nanak, Raag Majh, AGGS, Page, 142-7
ਸਗਲ ਮਤਾਂਤ ਕੇਵਲ ਹਰਿ ਨਾਮ ॥
ਗੋਬਿੰਦ ਭਗਤ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥
Sagal MataaNt Kayval Har Naam, Gobind Bhagat Kai Man Bisraam.
The essence of any religion, doctrine or principle is God's Name alone. It abides in the minds of the devotees of God. -----Guru Arjun, Raag Gauri Sukhmani, AGGS, Page, 296-4
The chief source of information about Guru Gobind Singh's life is his own account in Bachitar Natak. He wrote it around 1692 A.D. at the age of 26. For the remaining period of Guru's life, there is nothing older than the Sikh Chronicles, written 80-¬100 years after his death in 1708. Guru Bilas by Sukha Singh was written in 1797. Santokh Singh and Gian Singh's writings came much later. Rattan Singh Bhanghu wrote the Hymn recited at the Gurdwaras after Ardas "Raj Karay Ga Khalsa" 100 years later.
ਆਗਿਆ ਭਈ ਅਕਾਲ ਕੀ ਤਬੀ ਚਲਾਇਓ ਪੰਥ ।
ਸਭ ਸਿਖਨ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਿਯੋ ਗ੍ੰਥ ।
ਗੁਰੂ ਗ੍ੰਥ ਜੀ ਮਾਨਿਯੋ ਪੑਗ ਗੁਰਾਂ ਕੀ ਦੇਹ ।
ਜੋਹ ਪੑਭ ਕੋ ਮਿਲਬੋ ਚਹੈ ਖੋਜ ਸ਼ਬਦ ਮੈਂ ਲੇਹ ।
aagia bhaey akal ji tabi chalaeo panth..sabh sikhan ko hukam hai guru maneo granth. Guru granth ji maneo pargat guran kid eh.jo prabh ko milbo chahai khoj sabd meleh.
Under the instruction of Timeless God, I have started the Khalsa Panth (Faith). All Sikhs are ordained to consider the Holy Scripture as their Guru. Guru Granth should be accepted as the body of Guru. Whoever wants to meet God would find god in the Sabd. -----Ref Panth Parkash
Guru Gobind Singh was concerned that his followers may confer divinity on him, as is clear from his statements in Bachitar Natak.
My thoughts were lost in prayer, at the feet of Almighty God. I was ordained to establish a sect and lay down its rules.
ਜੇ ਹਮ ਕੋ ਪਰਮੇਸ਼ਰ ਉਚਰਿ ਹੈ ॥
ਤੇ ਸਭ ਨਰਕਿ ਕੁੰਡ ਮਹਿ ਪਰਿ ਹੈ ॥
Jay Hum Ko Parmeshar Oucher Hai, Tay Sabh Narak Kund Meh Par Hai.
Whosoever calls me God, will fall into the ditch of hell.-----DG, Bachitar Natak, Page, 57
Let there be no doubt, that I am the slave of God like other men, who are the beholders of the wonders of creation?
Sikhs should not regard AGGS (Sikh Scripture) as God. It contains the teachings of the Sikh Gurus and other enlightened persons. These teachings should be used as tools that make us better human beings.
Guru Gobind Singh has been very liberal in his use of the word Khalsa when referring to the Sangat and to the people who have not taken the Amrita and to those whose names do not end in Singh. The following references from the book of Hukamnamas (Orders of Sikh Gurus) will bring out the truth of the above statement. He wrote on March 12, 1699 before the Baisakhi of that year to the Sangat of Machiwara, that this Sangat is the Khalsa of the Guru.
On Oct 5, 1699 Guru Gobind Singh used the same words to the Sangat of Sarangdeo. It became routine for him to write or use the word Khalsa to any Sangat he addressed. He also used the word to other individuals and even devoted Muslims. He writes to Bhai Mehar Chand, Dharam Chand, and Karam Chand of Khufia Nivas, Bhai Bideraban, and Gulal Chand on Feb 6, 1702 that you are my Khalsa. Another letter of 1704 addressed to Bhai Sukhia, Bhai Mukhia, and Bhai Parsa stated that Sarb Sangat is my Khalsa.
Mata Sundri Ji on Oct 12, 1717 wrote a letter and addressed to many people including Bhai Debi Dass, Bhai Gulab Rai. It stated that Sarbat Sangat is the Khalsa of Akal Purkh. In yet another letter of October 20, 1722, she wrote to Bhai Gul Mehar (Muslim), Bhai Kan Ji, Bhai Duni Chand, Bhai Bakshi Mal, Bhai Sahib Rai, Bhai Kaku Mal, Bhai Jagat Rai, Bhai Rup Chand, Bhai Kirpa Rai, Bhai Chatter Bhoj, Bhai Kaura Mal, Bhai Babu Rai, Bhai Chuna Mal, and Bhai Danja Rai, that you are all Guru Ka Khalsa. In a letter of June 2, 1723, she again wrote the same to Bhai Dodh Singh, Bakhtawar Singh, Hukam Singh, Babar Mal, and Prem Chand. Another letter of hers dated October 18, 1723, addressed to Bhai Chain Singh, Bhai Bhopat Singh, Bhai Alam Singh, and Bhai Mani Singh had similar content. This is also true of another one written to Gur Bakhash on August 10, 1730.
Mata Sahib Devi wrote a similar letter to Bhai Duna, Bhai Sabha, Bhai Ala, and Bhai Bhakta. Another letter of hers, dated March 19, 11730, addressed to Bhai Thaku Dass, Bhai Sahba Mal Chapia, Bhai Sinbhu Nath, and Bhai Sahib Rai carried similar content.
Still another letter of April 12, 1759 from Khalsa to Khalsa stated the same.
With all the above references the word Khalsa has been used for Hindus, Muslims and Sikhs who believe in Sikh philosophy, follow the ten Gurus, and AGGS. The word Khalsa denotes spiritual character of an individual rather than physical appearance. It should not be used primarily to refer those Sikhs with beard and turbans.
Khalsa is one who remembers the Name of God night and day and who gives no thought to anyone but one God. His quest to be with his God remains unquenchable. Khalsa is one who has full faith and love for his God and who has no faith in worshiping anything else.
Guru Gobind Singh did not include any of his own writings in AGGS except for one Dohira in the Slokes of his father at page 1429-6 & 7.
ਬਲੁ ਛੁਟਕਿਓ ਬੰਧਨ ਪਰੇ ਕਛੂ ਨ ਹੋਤ ਉਪਾਇ ॥
ਕਹੁ ਨਾਨਕ ਅਬ ਓਟ ਹਰਿ ਗਜ ਜਿਉ ਹੋਹੁ ਸਹਾਇ ॥੫੩॥
Bal Chutkeo Bandhan Paray Kachoo Na Hoat Oupaa-ey, Kaoh Nanak Ub OaT Gaj Jeo Hoh Sahaa-ey.
My strength is exhausted, and I am in bondage, I cannot do anything at all. Says Nanak, now, the Immortal God is my Support. God will help me, as It did the elephant. -----Guru Tegh Bahadur Slokes, AGGS, page, 1429-7
ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ॥
ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ ॥੫੪॥10
Bal Hoaa Bandhan Chutay Sabh Kich Hoat Oupaa-ey, Nanak Sabh Kich Tumrai Haath Mai Tum Hee Hoat Sahaa-ey.
My strength has been restored, and my bonds have been broken. Now, I can do everything. Nanak, everything is in Your hands. O, God, You are my Helper and Support.------Guru Gobind Singh, AGGS, Page, 1429-8
Ref- Mahan Kosh & Old Birs (Copies of Sikh Scripture/AGGS) in the library of Punjabi University, Patiala.
Conclusion:
IMHO Sikhs of today are lost in a labyrinthine maze of rituals, priest-craft, and submerged in superstitions. They hold views that could neither be proved scientifically nor justified logically. If at all Guru Gobind Singh Ji wanted that all Sikhs should wear 5 k’s he could have forced his maternal uncle Bhai Nana Lal to be baptized and could have entered another page 1431 in AGGS (Sikh Scripture). But on the contrary, he ordered all Sikhs that AGGS will be their living Guru after his death, which contains no reference to the subject. Sikhs cannot even be cognized inwardly, much less realized. Their wishy-washy religion is high on hope. It promises but cannot deliver in performance or in proof. Sikhs of today try to compress life and truth into an institutionalized system, unaware that to systematize life and truth is to limit it. Their desire to organize and proselytize is stronger than their willingness to enlighten or even inform. They may not even subjectively experience for themselves, the truth of what they profess. They may not realize that only an innate faith can impart a true power. They may not know that it is from within that such power springs as referred by Guru Nanak in Raag Asa as his refusal to wear the sacred thread which will stay here after death (destroyed during cremation) and so are 5 K’s. The only thing that accompanies one after death is inner cleanliness developed by subjugating the five lower instincts and developing five virtues. Guru Gobind Singh Could not add the Baptism in AGGS as it would have contradicted Guru Nanak's Philosophy of refusing to wear the Janeo (ਤਗ) as it would not go with you after death, nor is 5 K's. Guru Nanak Stressed to do good deeds which will go with you after death including Naam.
The truth of a religion is experienced and realized when one consciously enters the temple of his own being and begins to see the things of flesh with the eyes of the spirit.
ਮਨੁ ਮੰਦਰੁ ਤਨੁ ਵੇਸ ਕਲੰਦਰੁ ਘਟ ਹੀ ਤੀਰਥਿ ਨਾਵਾ ॥
ਏਕੁ ਸਬਦੁ ਮੇਰੈ ਪ੍ਰਾਨਿ ਬਸਤੁ ਹੈ ਬਾਹੁੜਿ ਜਨਮਿ ਨ ਆਵਾ ॥੧॥
Man manḏar ṯan vės kalanḏar gẖat hī ṯirath nāvā. Ėk sabaḏ merai parān basaṯ hai bāhuṛ janam na āvā.
The mind is the temple, and body disguised as a mendicant; one should take the ritual bath at the sacred shrine of self. The One Word of the Sabd (Hymn) abides within my mind; I shall not come to be born again.-----Guru Nanak, Raag Bilawal, AGGS, Page, 795-9
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