The term Khalsa[a] refers to both a community that follows Sikhism as its religion,[5] as well as a special group of initiated Sikhs.[6] The Khalsa tradition was initiated in 1699 by the Tenth Guru of Sikhism, Guru Gobind Singh. Its formation was a key event in the history of Sikhism.[7] The founding of Khalsa is celebrated by Sikhs during the festival of Vaisakhi.[8][9][10]
Guru Gobind Singh started the Khalsa tradition after his father, Guru Tegh Bahadur, was beheaded during the rule of the MughalEmperorAurangzeb after the Hindu Brahmins requested for his help to save their religion.[11][12][13] Guru Gobind Singh created and initiated the Khalsa as a warrior with a duty to protect the innocent from religious persecution.[14] The founding of the Khalsa started a new phase in the Sikh tradition. It formulated an initiation ceremony (amrit sanskar, nectar ceremony) and rules of conduct for the Khalsa warriors. It created a new institution for the temporal leadership of the Sikhs, replacing the earlier Masand system. Additionally, the Khalsa provided a political and religious vision for the Sikh community.[5][15][16]:127
Upon initiation, a male Sikh was given the title of Singh meaning "lion". Kaur was made the sole, compulsory identifier for female Sikhs in the twentieth century. The rules of life include a behavioural code called Rahit. Some rules are no tobacco, no intoxicants, no adultery, no Kutha meat, no modification of hair on the body, and a dress code (Five Ks).[16]:121–126
Etymology
"Khalsa", is derived from the Arabic word "Khalis" which means "to be pure, to be clear, to be free from, to be sincere, to be true, to be straight, to be solid".[17][18][19][20]
Sikhism emerged in the northwestern part of the Indian subcontinent (now parts of Pakistan and India). During the Mughal empire rule, according to professor Eleanor Nesbitt, Khalsa originally meant the land that was possessed directly by the emperor, which was different from jagir land granted to lords in exchange for a promise of loyalty and annual tribute to the emperor.[21]
Prior to Guru Gobind Singh, the religious organization was organized through the masands or agents. The masands would collect revenue from rural regions for the Sikh cause, much like jagirs would for the Islamic emperor.[21][22] The Khalsa, in Sikhism, came to mean pure loyalty to the Guru, and not to the intermediary masands who were increasingly becoming corrupt, states Nesbitt.[21][23]
Background
The word "Khalsa" as used by Sikhs first finds mentions in the hukamnamas issued during the guruship tenure of Guru Hargobind, where he references the congregation of the east as being the "Khalsa of the guru".[24] 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").[24] 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.[24] According to the Dabestan-e Mazaheb, the 'sahlang' term referred to person(s) initiated into the Sikh religion by a masand, who acted as representatives on behalf of the Sikh gurus.[24] Such Sikhs were termed as meli or masandia, and were differentiated from Sikhs who had received their initiation rites directly from a Sikh guru, whom were termed as Khalsa.[24] 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 of Varanasi on 3 February 1708 that referred to them as being 'Waheguru ji ka Khalsa' ("Khalsa of Waheguru").[24]
The term Khalsa in Sikhism predates the events of Vaisakhi in 1699.[25] 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.[25] The Khalsa Panth's formalization in 1699 essentially opened this restricted class of Sikhs as a possibility to attain for the wider congregation.[25] During the period of Banda Singh Bahadur, two extant hukamnamas of Banda that were issued to the Sikh congregations of Bhai Rupa and Jaunpur refer to them as being 'Akal Purakh jio da Khalsa' (meaning "the Khalsa of the Immortal Being").[24] With the later hukamnamas of Guru Gobind Singh's widowed wives, Mata Sundari and Mata 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 as Akal Purakh.[24] 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.[24]
The Sikhs faced religious persecution during the Mughal Empire rule. Guru Arjan Dev, the fifth Guru, was arrested and executed by Mughal Emperor Jahangir in 1606.[26] The following Guru, Guru Hargobind formally militarised the Sikhs and emphasised the complementary nature of the temporal power and spiritual power.[27] In 1675, Guru Tegh Bahadur, the ninth Guru of the Sikhs and the father of Guru Gobind Singh was executed by the Mughal emperor Aurangzeb 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][28][29][30]
Foundation
A 1999 stamp dedicated to the 300th anniversary of Khalsa
In 1699, the tenth Guru of Sikhism, Guru Gobind Singh asked Sikhs to gather at Anandpur Sahib on 13 April 1699, the day of Vaisakhi, the annual harvest festival. Guru Gobind Singh addressed the congregation from the entryway of a tent pitched on a hill, now called Kesgarh 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.[31]
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.[32][33][34] He called the volunteers the Panj Pyare and the first Khalsa in the Sikh tradition.[31] 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 called Amrit ("nectar"). He then administered this to the Panj Pyare, accompanied by recitations from the Adi Granth, thus founding the khanda ki pahul (baptism ceremony) of a Khalsa – a warrior community.[31][35] 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.[31][36][37]
Around 80,000 men were initiated into the Khalsa order in a few days after its formalization on 13 April 1699.[25]
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 the jizya (poll tax on non-Muslims), pilgrim tax and Bhaddar 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.[38] Guru Gobind Singh declared that Khalsa does not need to continue this practice, because Bhaddar is not dharam, but a bharam (illusion).[38][39] 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.[38] However, the new code of conduct also led to internal disagreements between Sikhs in the 18th century, particularly between the Nanakpanthi and the Khalsa.[38]
Guru Gobind Singh had a deep respect for the Khalsa, and stated that there is no difference between the True Guru and the Sangat (panth).[40] Before he found the Khalsa, the Sikh movement had used the Sanskrit word Sisya (literally, disciple or student), but the favored term thereafter became Khalsa.[41] Additionally, before the Khalsa, the Sikh congregations across India had a system of Masands appointed by the Sikh Gurus. The Masands led the local Sikh communities, and local temples collected wealth and donations for the Sikh cause.[41]
Guru Gobind Singh concluded that the Masands system had become corrupt, he abolished them and introduced a more centralized system with the help of Khalsa that was under his direct supervision.[41] These developments created two groups of Sikhs, those who initiated as Khalsa, and others who remained Sikhs but did not undertake the initiation.[41] The Khalsa Sikhs saw themselves as a separate religious entity, while the Nanak-panthi Sikhs retained their different perspective.[42][43]
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.[44][45][46]
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.[47][49] The Khalsas also agreed to never interact with those who followed rivals or their successors.[47] 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.[49] 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 K's. 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 of veil as practiced in the Indian, Islamic, or Judeo-Christian traditions.[50] Piercing of the nose or ears for wearing ornaments is forbidden for Sikh men and women.[51] Sikhs cannot wear any token of any other faith. Sikhs must not have their head bare or wear caps. They also cannot wear any ornaments piercing through any part of the body.[52]
Not to cohabit with a person other than one's spouse.
Not to use tobacco, alcohol or any type of drugs.
A Khalsa who breaks any code of conduct is no longer a Khalsa and is excommunicated from the Khalsa Panth and must go and 'pesh' (get baptized again). Guru Gobind Singh also gave the Khalsa 52 hukams or 52 specific additional guidelines while living in Nanded in 1708.[54]
Guruship of the Khalsa (Guru Panth)
The guruship of the collective Khalsa, as realized through the collective body of "committed" Amritdharis (baptized Sikhs), is known as the Guru Panth.[55] The Sikh 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".[56][55] A Khalsa Sikh is expected to go above-and-beyond duties such as partaking in the langar service, seva, or fanning the chaur sahib (fly-whisk) in-congregation.[55] 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".[55] 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 the Guru Panth.[55]
The Khalsa is considered equal to the Guru in Sikhism.[57][58]
The five men, known as the Panj Pyare or the Five Beloved Ones, were baptized by the Guru and given the title of Singh, which means lion.[57] 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 that Guru Gobind Singh considered it his equal.[59] He allowed the Panj Pyare to give him Tankah, or punishment. There are instances where this occurred, as reported in the Suraj 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 or Amrit 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.[59][57]
The Panj 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.[59] 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.[57] Guru Gobind Singh wrote two famous excerpts collectively known as the Khalsa Mahima, which can be found in the Dasam Granth, and Sarbloh Granth.[59][57] Below is an excerpt of the Khalsa Mahima from the Sarbloh Granth:[60]
romanized: xālasā merī jāt ara pata. xālasā so mā ko utapata. xālasā mero bhavana bhaṇḍārā. xālasā kara mero satikārā. xālasā mero savajana paravārā. xālasā mero karata udhārā. xālasā mero piṇḍa parāna. xālasā merī 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.
The famous contemporary Writer, Bhai Gurdas Singh (Not to be confused with Bhai Gurdas), notes in his book of compositions, or vāran:
ਵਾਹਵਾਹਗੋਬਿੰਦਸਿੰਘਆਪੇਗੁਰੁਚੇਲਾ॥੧॥
vāha-vāha-gobinda-singh-āpe-guru-celā ||1||
Hail, hail (Guru) Gobind Singh; He, Himself, is the Master and Disciple too.
- Bhai Gurdas Singh Ji Vaaran
Whilst Guru Gobind Singh passed on the mantle of guruship to both the Guru Granth and Guru Panth, the practice of Guru Panth was prevalent in the 18th century during the era of the Sikh Confederacy but fell into obscurity during the rise of Ranjit Singh.[61] Today, the Guru Panth is rarely evoked, being overshadowed by the more popular Guru Granth.[61]
Martiality
Painting of Guru Gobind Singh on horseback marching with his army of Sikhs
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.
Painting from an illustrated folio of a Mughal manuscript depicting the Battle of Sirhind (1710), also known as the Battle of Chappar Chiri. From the ‘Tawarikh-i Jahandar Shah’, Awadh or Lucknow, ca.1770. The Sikh Khalsa forces are dressed in blue whilst the Mughals are wearing white
Guru Gobind Singh in Oct 1708 deputed his disciple Banda 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 under Nawab Kapur Singh, who gathered local Khalsa leaders and created Dal Khalsa, a coalition army. The Dal Khalsa fought against the Mughals and the Afghans, eventually resulting in the establishment of a number of small aristocratic republics called misls (autonomous confederacies) and later in the formation of the Sikh 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: the Sikh Khalsa Army which had a huge role in the expansion of the empire. Led by generals like: Maharaja Ranjit Singh himself, Misr Diwan Chand and Hari Singh Nalwa. It successfully defeated all its adversaries, including the Afghan tribals and army, Hill Chiefs, Misldars, Chinese, Tibeans and Gorkhas. By the time of death of the Maharaja Ranjit Singh in 1839, the whole army of Sikh Empire was assessed at 120,000 men, with 250 artillery pieces. The irregular levies were included.[62]
The official name of the state (Sikh Empire) of Sikhs was "Sarkar-i-Khalsa": Government of the Khalsa. The boundaries of this state stretched from Tibet to Afghanistan and from Kashmir to Sutlej in the south and included regions of Punjab, Khyber Pakhtunkhwa, Kashmir, Ladakh, etc. The "Sarkar-i-Khalsa" was dissolved during two wars fought against the British between 1846 and 1849.[citation needed]
Initiation into the Khalsa is referred to as Amrit Sanchar (water of immortality life-cycle rite) or Khande di Pahul (Initiation with the double edged sword).[63] Anyone from any previous religion, age, caste, or knowledge group can take Amrit (Amrit Chhakh) when they are convinced that they are ready.[64] This baptism is done by the Panj Pyare in front of the Guru Granth Sahib. The devotee must arrive at the place of baptism, usually a Gurdwara, in the morning after bathing completely including having washed their hair and must be wearing the 5 articles of the Khalsa uniform.[65]
After baptism, the new Singh or Kaur must abide by the four restrictions or must get re-baptised if they break any of them.[66]
The initiation of women did not receive mainstream acceptance until the emergence of the Singh Sabha Movement in the twentieth century. Rehat-namas produced shortly after the Khalsa's inauguration are exclusively addressed to men, and communicate various notions surrounding women. Although they do not explicitly negate a woman's place in the Khalsa, the exhortations and directives within them are interpreted by scholars such as W. H. 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. Early Sikh texts either omitted any mention of directives concerning the initiation of women or rejected it; an exception to this norm was the Chaupa Singh Rahit-nama which explicitly forbade a woman's initiation conducted through the khanda ceremony; they were to instead receive charan amrit. W.H. McLeod notes that while the tenor of the rahitnamas marked the milieu of the 18th century and into the time of Ranjit Singh, some progress had occurred in the mid nineteenth century; Joseph Davey Cunningham, in 1849, reported that some women had received initiation conducted through a single edged sword, as opposed to the customary double edged one. The Tat Khalsa, concerned about the marginal presence of women in the Khalsa tradition and identity, led nascent 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.[67][68][69] According to Jaspal Kaur Singh, the baptism of women and the bestowal of Kaur was incipient only during the colonial period, during which the Tat Khalsa sought to combat perceived threats to Sikhism, both from Christian missionaries and Arya Samaj proselytization, by removing "Hinduized" and "un-Sikh" cultural and religious practices from within their fold and introducing egalitarian practices to the fore of the religion.[70]
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 of Singh, 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. Her claims were criticized by Doris Jakobsh who argued that her work revealed the effectiveness and pervasiveness of the Singh Sabha's interpolations. Jacob Copeman, an anthropologist, described Singh's analysis as deliberately elusive, clearly presenting itself at the level of mythos, and based on the recovery of lost potentials.[72][73] Jakobsh contends that the initiation of women into the Khalsa originated with the Namdharis, who during the British Raj, were particularly active in preaching for the upliftment of women and against pervading social taboos.[74] She 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 tales from the Dasam Granth and rahit-namas to support her hypothesis; women were often depicted as seducers and thus inhibited men from attaining the warrior-saint status that the Guru wanted to inculcate in his order.[75] According to Merry 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.[76]
J. S. Grewal considers Jakobsh to be fascinated by the "theology of difference," and oversimplifying the issue; Gurinder Singh Mann, not attributing the Charitropakhyan 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.[78] 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.[79] 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.[79]
Sri Gur Sobha (18th century) by Senapati contains two sections (adhyays) on the controversies that arose, when Guru Gobind Singh's disciples in Delhi heard the news of his new order.[80] Much of the controversy stated in Sri Gur Sobha revolves around bhaddar, 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 that bhaddar is bharam (illusion), and not dharam.[80]
Tensions developed between the Punjabi Khatri 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.[80] 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.[80]
A Khatri family that refused to follow the bhaddar ritual was boycotted by the Khatri community.[80] 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 a sangat (congregation). However, hostility between some Khatris and the Khalsa persisted in the later years.[80]
In contrast to the Khalsa Sikh, a Sahajdhari 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.[81]
Contemporary status
Khalsa principles of Deg to cook food (langar) in huge amount
Today, the Khalsa is respected by the entire gamut of Sikhs; however, not all Sikhs are Amritdharis[31] The issue of Khalsa code of conduct has led to several controversies. In the early 1950s, a serious split occurred in the Canadian Sikh community, when the Khalsa Diwan Society in Vancouver, British Columbia elected a clean-shaven Sikh to serve on its management committee.[82] 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 and Victoria, British Columbia broke away from the Khalsa Diwan Society and established their gurdwara society called Akali Singh.[82]
The Khalsa has been predominantly a male institution in Sikh history, with Khalsa authority with the male leaders. In the contemporary era, it has become open to women but its authority remains with Sikh men.[5][83]
3HO is a Western sect that emerged in 1971, founded by Harbhajan Singh Khalsa also known as Yogi Bhajan. It requires both men and women to wear turbans, and adopt the surname Khalsa.[84]
Each year the Khalsa display their military skills around the world at a festival called Hola Mohalla. During Hola Mohalla, military exercises are performed alongside mock battles followed by kirtan and valor poetry competitions. The Khalsa also lead the Sikhs in the annual Vaisakhi parade.[85]
↑ Punjabi: ਖ਼ਾਲਸਾ, pronounced[ˈxaːlsaː]; from Arabicخالصkhalaṣa, meaning 'to be pure', 'to be clear', 'to be free from', or 'to be liberated'
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Daya Singh was one of the Panj Pyare, the first five Sikhs to be initiated into the Khalsa order in 17th-century India. Among the inaugural panj piare quintet, he is traditionally the highest-regarded as he was the first to answer the call for a sacrifice from the guru. Daya Singh was an educated Sikh, with literature being attributed to his authorship.
Sarbat Khalsa, was a biannual deliberative assembly of the Sikhs held at Amritsar in Punjab during the 18th century. It literally translates to the "entire Sikh Nation" but as a political institution it refers to the meetings of the Dal Khalsa and the legislature of the Sikh Confederacy.
Rehat refers to the rules and traditions which govern the unique Sikh lifestyle and determines correct Sikh orthodoxy and orthopraxy. The Sikh Rehit Maryada is a code of conduct and conventions for Sikhism. The final version of the Rehat Maryada was controversially approved by the Shiromani Gurdwara Parbandhak Committee, Amritsar in 1945. The Rehat Maryada was created to provide guidance to Sikhs on practical and functional aspects of daily life, including the operations of Sikh Gurdwaras, and religious practices to foster cohesion throughout the community. Rehitnāma is a Punjabi term that refers to a genre of Sikh religious literature which expounds upon specifying an approved way of life for a Sikh.
The Battle of Chamkaur, also known as Battle of Chamkaur Sahib or the Second battle of Chamkaur, was fought between the Khalsa, led by Guru Gobind Singh, and the coalition forces of the Mughals led by Wazir Khan and Hindu hill chiefs. Guru Gobind Singh makes a reference to this battle in his letter Zafarnama.
Followers of Sikhism do not have a preference for meat or vegetarian consumption. There are two views on initiated or "Amritdhari Sikhs" and meat consumption. "Amritdhari" Sikhs can eat meat. "Amritdharis" that belong to some Sikh sects are vehemently against the consumption of meat and eggs.
A takht, or taḵẖat, literally means a throne or seat of authority and is a spiritual and temporal centre of Sikhism. There are five takhts, which are five gurudwaras that have a very special significance for the Sikh community. Three are located in Punjab whilst the remaining two are located outside of it.
Amrit Sanskar is one of the four Sikh Sanskaars. The Amrit Sanskar is the initiation rite introduced by Guru Gobind Singh when he founded the Khalsa in 1699.
Sikh sects, denominations, traditions, movements, sub-traditions, also known as sampardai in the Punjabi language, are sub-traditions within Sikhism that believe in different approaches to practicing the religion. All sampradas believe in the One Creator God typically rejecting both idol worship and caste systems. Different interpretations have emerged over time, some of which have a living teacher as the leader. The major historic traditions in Sikhism, says Professor Harjot Oberoi, have included Udasi, Nirmala, Nanakpanthi, Khalsa, Sahajdhari, Namdhari Kuka, Nirankari and Sarvaria.
References
↑ the seat of supreme temporal authority for Sikhs
↑ Senker, Cath (2007). My Sikh Year. The Rosen Publishing Group. p.10. ISBN978-1-4042-3733-9., Quote: "Vaisakhi is the most important mela. It marks the Sikh New Year. At Vaisakhi, Sikhs remember how their community, the Khalsa, first began."
↑ Cole, p. 63: "The Sikh new year, Vaisakhi, occurs at Sangrand in April, usually on the thirteenth day."
1 2 Mandair, Arvind-Pal Singh (2013). Sikhism: A Guide for the Perplexed. Bloomsbury Academic. pp.53–54. ISBN978-1-4411-0231-7., Quote: "The Guru's stance was a clear and unambiguous challenge, not to the sovereignty of the Mughal state, but to the state's policy of not recognizing the sovereign existence of non-Muslims, their traditions and ways of life".
1 2 Seiple, Chris (2013). The Routledge handbook of religion and security. New York: Routledge. p.96. ISBN978-0-415-66744-9.
↑ Chohan, Sandeep and Geaves, Ron (2001). "The religious dimension in the struggle for Khalistan and its roots in Sikh history". International Journal of Punjab Studies. 8 (1): 85.{{cite journal}}: CS1 maint: multiple names: authors list (link)
1 2 3 4 5 6 7 8 9 Grewal, J. S. (25 July 2019). "Appendix 7A.1: Significance of the Term 'Khalsa'". Guru Gobind Singh (1666–1708): Master of the White Hawk. Oxford University Press. ISBN9780190990381.
↑ Fenech, Louis E. (2001). "Martyrdom and the Execution of Guru Arjan in Early Sikh Sources". Journal of the American Oriental Society. 121 (1): 20–31. doi:10.2307/606726. JSTOR606726.
↑ Fenech, Louis E. (1997). "Martyrdom and the Sikh Tradition". Journal of the American Oriental Society. 117 (4): 623–642. doi:10.2307/606445. JSTOR606445.
↑ The World's Religions. Cambridge University Press. 28 June 1998. p.401. ISBN9780521637480. 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.
↑ Cole, pp. 38–39: All the battles I have won against tyranny I have fought with the devoted backing of the people. Through them only have I been able to bestow gifts, through their help I have escaped from harm. The love and generosity of these Sikhs have enriched my heart and home. Through their grace, I have attained all learning, through their help in battle I have slain all my enemies. I was born to serve them, through them I reached eminence. What would I have been without their kind and ready help? There are millions of insignificant people like me. True service is the service of these people. I am not inclined to serve others of higher caste: charity will bear fruit in this and the next world, If given to such worthy people as these. All other sacrifices are and charities are profitless. From toe to toe, whatever I call my own, all I possess and carry, I dedicate to these people.</poem>
1 2 3 4 5 Khalsa, Guru Fatha Singh. "To See the World Through the Guru's Eyes."
1 2 Singh, Sikandar (2012). Sikh heritage: ethos & relics. Roopinder Singh, Paul Michael Taylor. New Delhi. pp.21, 23. ISBN978-81-291-1983-4. OCLC828612294. 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)
1 2 3 4 Shani, Giorgio. "Toward a post-Western IR: The Umma, Khalsa Panth, and critical international relations theory." International Studies Review 10.4 (2008): 722-734.
1 2 McLeod, W. H. (24 July 2009). The A to Z of Sikhism. Scarecrow Press. pp.84–86. ISBN9780810863446. 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.
↑ Major Pearse, Hugh; Ranjit Singh and his white officers. In Gardner, Alexander (1999) [1898]. The Fall of Sikh Empire. Delhi, India: National Book Shop. ISBN978-81-7116-231-4.
↑ Jacobsen, Knut A.; Myrvold, Kristina (9 March 2016). "Glossary". Young Sikhs in a Global World: Negotiating Traditions, Identities and Authorities. Routledge. ISBN978-1-134-79081-4.
↑ Jakobsh, Doris (2004). "What's in a Name? Circumscribing Sikh Female Nomenclature". In Singh, Pashaura (ed.). Sikhism and History. Oxford University Press. p.180. ISBN978-0-19-566708-0.
Deol, Jeevan (2001). "Eighteenth Century Khalsa Identity: Discourse, Praxis and Narrative". In Arvind-pal Singh and Mandair, Gurharpal Singh and Christopher Shackle (ed.). Sikh Religion, Culture and Ethnicity. Routledge. pp.25–26. ISBN978-0700713899. OCLC45337782.
Dhavan, P. (2011) When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699–1799, Oxford University Press: Oxford. ISBN 978-0-19-975655-1.
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Khalsa Fauj (1699–1730s)
Dal Khalsa (1730s–1799)
Sikh Khalsa Army (1799–1849)
Akali-Nihang (1700s–present)
Akal Sena 
