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Reader’s Corner: Khalsa, a radical idea that redefined faith and power

From breaking caste barriers to challenging imperial authority, Guru Gobind Singh’s Khalsa forged a new moral and social order.

Guru Gobind SinghDevotees listen to reflections on Guru Gobind Singh's life of courage, sacrifice and service (Express file photo by Kamleshwar Singh).

Written by Col H P Singh (Retd)

Baisakhi, a harvest festival, is also a historical event in which Guru Gobind Singh, the tenth Sikh Guru, created the Khalsa, a psychological construct that galvanised the common people to rise against oppression. To test their courage, the Guru, with an unsheathed sword, called for volunteers to sacrifice themselves for the faith.

The five brave hearts who stepped forward, offering themselves for oblation, were initiated into the ‘Khalsa’, a name derived from the Arabic word “Khalis”, meaning pure.

These ‘Panj Pyare’ (five beloved ones) were not from Punjab alone. While Himmat Rai, a water-carrier, came from Jagannath Puri (Orissa), Mokham Chand, a tailor, belonged to Dwarka (Gujarat). Sahib Chand, a barber, hailed from Karnataka, and Dharam Das, a farmer, was a native of Hastinapur (Delhi). Only Daya Ram, a shopkeeper from Lahore, represented Punjab. They were given a common surname of ‘Singh’, meaning lion, and became the first members of this new order with a distinct identity, recognisable in a multitude.

While Khalsa is synonymous with a warrior ever ready for a righteous war, he also represents a tradition that unites humanity by breaking down discrimination of any sort. If this regional representation with different dialects signified the spirit of the oneness of “Akhand Bharat”, the common surname further shed caste distinctions. ‘Manas ki jaat sabhe eke pehchanbo’, asserted the Guru, meaning that the entire human race is one. This resonated with the concept of “Vasudhaiva Kutumbakam”, a Sanskrit term referring to the world as one family.

In the context of the Mughal Empire, ‘Khalsa’ (pronounced Khalisah) also referred to ‘crown land’. This land was directly owned by the emperor, without intermediaries such as jagirdars or mansabdars, with revenue going straight to the imperial treasury. Giving the title of Khalsa to commoners was a direct challenge to the ruling authority; his followers were no longer answerable to any emperor, but directly to God.

In medieval times, the common man could connect with God only through intermediaries such as a pandit, bhikkhu (monk) or qazi. The languages used by these clerics in religious practices were often beyond the comprehension of the masses. Consequently, these ‘messengers of God’ could exploit an innocent and confused populace, entangling them in incomprehensible rituals.

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The creation of the Khalsa also sought to render such power-wielding clergy across faiths redundant. Sikhs were expected not to bow before any mortal; they would offer absolute obeisance only to their eternal Guru, the Guru Granth Sahib.

Having completed his life’s most defining work, Guru Gobind Singh proclaimed: “Khalsa mero roop hai khaas, Khalsey meh hau karau niwas”, meaning the Khalsa is my true form, and within it I reside. It thus became his most powerful instrument in the fight for righteousness, equality and justice, eventually leading to the emancipation of the oppressed, who later rose to become rulers of their homeland.

The Sikh invocation ‘Raj Karega Khalsa’ does not imply rule by a community, but alludes to the rule of the ‘pure ones’—those guided by divine principles, free from ritualism, superstition and inequality.

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