Article by Rajveer Singh, Head of Khalsa Diary

We all know the story of Vaisakhi 1699, how Guru Gobind Rai Ji called Sikhs from all India to arrive at Anandpur Sahib. Once there, Guru Sahib asked for the head of a Sikh, and the result was that 5 Sikhs gave their heads to the Guru. Afterwards, we know how Guru Gobind Rai Ji gave them Amrit, established the Khalsa Panth and then took Amrit from those Sikhs and became Guru Gobind Singh Ji. 

So what’s the reason for me telling you this part of history? Well, British Sikh Association Chairman Lord Rami Ranger put up a very interesting video in an attempt to wish us all a “Happy Vaisakhi” and to stroke the ego of the Indian government by saying;

https://www.instagram.com/p/CNpQaRAnhaC/?igshid=foi9s0wfyss0

 “Sikhs are going against the actions of their Guru’s by trying to separate themselves from India”. 

Yeah, he went there. We at Khalsa Diary would like to ask Lord Rami Ranger in what Granth, in what historical reference, that is not praised by Times of India, does it say anywhere that Sikhs are the defenders of India? Or that Sikhs are the bodyguards of India? So misguided Chairman of the British Sikh Association, please do take your time to find that.

Secondly, Khalsa Pargat Divas or Khalsa Sajna Divas wasn’t some new addition to the Panth. It only solidified what the Gurus had already given us. As explained in a previous article, Guru Nanak Sahib Ji separates us from all religions from our Mool Mantar. You don’t even have to go as far as finding Gurbani from the rest of Guru Granth Sahib Ji. 

If your reading and you still don’t understand what I’m trying to get at, then ill explain it Guru by Guru. 

In essence, since Guru Nanak Sahib came to this world in 1469, we were separated from all other religions. Guru Nanak taught us the path of discussion, logic and debating. Whether that is in Sidh Gosht, Babar Bani, or Guru Nanak Sahib’s discourses with the Qazi’s. But the rules of the Khalsa Panth were still there. Guru Nanak Sahib refused to join the Hindu religion and Islam; they refused to shave their head and wear a Janeyu. The importance of weapons was also there with Guru Nanak Sahibs sword, which can still be seen at Takht Sri Harmandir Sahib, Patna today. They passed on the Gurgaddi to Bhai Lehna Ji, who became Guru Angad Dev Ji whilst they were alive. 

Guru Angad Dev Ji established the formal teachings of Gurmukhi, as well as learning Gurbani. But having said that, they battled against Karmkand or false rituals and superstitions whilst starting Mal Akhara’s (Wrestling) in the Panth and again showing the importance of Shastar Vidhya. 

Guru Amar Das Ji sat on the throne of Gurgaddi and ensured that each Sikh had the humility to selflessly serve anyone, the compassion to help people and the courage to do the right thing. 

Guru Ram Das Ji then started to focus on establishing a state, as every religion requires some sort of home base or sovereignty. The establishment of Amritsar began, the building of the Sarovar and the formal teaching of kirtan. 

With the Gurgaddi staying in the Sodhi family, the 5th Guru, Guru Arjan Sahib Ji created Harmandir Sahib, with the foundations being laid by a Muslim peer Sain Mian Mir Ji. Four entrances were made so that anyone from any direction, caste, creed, religion or background could come and bask in freedom. However, only one Darshani Deori was made. Reason? Because if you want to be a part of the Panth, then there is only one way: become a Sikh. The Aadh Guru Granth Sahib was written and compiled, providing a religious text to the reforming religion. 

According to Principal Satbir Singh’s writings, Guru Sahib gives the Gurgaddi to Guru Hargobind Sahib Ji before going to Lahore. Similarly, Bhai Gurdas Ji writes as well; 

ਪੰਜਿ ਪਿਆਲੇ ਪੰਜ ਪੀਰ ਛਠਮੁ ਪੀਰੁ ਬੈਠਾ ਗੁਰੁ ਭਾਰੀ।

(From Guru Nanak to Guru Arjan Dev) Five pirs were there who drank from the five cups(of truth, contentment, compassion, dharama, discerning wisdom), and now the sixth great pir is holding the Guruship.

ਅਰਜਨੁ ਕਾਇਆ ਪਲਟਿ ਕੈ ਮੂਰਤਿ ਹਰਿਗੋਬਿੰਦ ਸਵਾਰੀ।

Arjan (Dev) transformed himself into Harigobind and sat majestically.

Guru Arjan Sahib Ji also teaches us the importance of sacrifice through martyrdom, where the Guru is being sacrificed, and the Sikhs are watching. Our character was still evolving from those people who thought that the Mughals would go blind from a simple mantra to the great Sikh warriors our history is made up of today.

So through the 100 years or so of the first 5 Guru’s history, we have our morals and ideals established as our political, social, historical views. 

Our 6th Guru teaches us the importance of Miri and Piri, temporal and spiritual power. A great example of this is Bhatt Keerath Ji, whose bani we read in Guru Granth Sahib Ji every day;

ਹਮ ਅਵਗੁਣਿ ਭਰੇ ਏਕੁ ਗੁਣੁ ਨਾਹੀ ਅੰਮ੍ਰਿਤੁ ਛਾਡਿ ਬਿਖੈ ਬਿਖੁ ਖਾਈ ॥

I am overflowing with sins and demerits; I have no merits or virtues at all. I abandoned the Ambrosial Nectar, and I drank poison instead.

ਮਾਯਾ ਮੋਹ ਭਰਮ ਪੈ ਭੂਲੇ ਸੁਤ ਦਾਰਾ ਸਿਉ ਪ੍ਰੀਤਿ ਲਗਾਈ ॥

I am attached to Maya, and deluded by doubt; I have fallen in love with my children and spouse.

ਇਕੁ ਉਤਮ ਪੰਥੁ ਸੁਨਿਓ ਗੁਰ ਸੰਗਤਿ ਤਿਹ ਮਿਲੰਤ ਜਮ ਤ੍ਰਾਸ ਮਿਟਾਈ ॥

I have heard that the most exalted Path of all is the Sangat, the Guru’s Congregation. Joining it, the fear of death is taken away.

ਇਕ ਅਰਦਾਸਿ ਭਾਟ ਕੀਰਤਿ ਕੀ ਗੁਰ ਰਾਮਦਾਸ ਰਾਖਹੁ ਸਰਣਾਈ ॥੪॥੫੮॥

Keerat, the poet, offers this one prayer: O Guru Raam Daas, save me! Take me into Your Sanctuary! ||4||58||

So Bhatt Keerath Ji writes Gurbani and becomes a famed warrior due to their character developing and becomes a shaheed in the Battle of Amritsar.

Guru Hargobind Ji also establishes the Akal Takht opposite to Harmandir Sahib. Doing so made it clear that Sikhs would battle for sovereignty, whether peacefully or with weapons. And as discussed in previous articles, it was from this point that Guru Hargobind Ji referred to the Sikh Sangat as “Guru Da Khalsa”. Sri Gur Sobha is a collection of Kavi Sainapats poems written in 1710. Kavi Sainapat was one of Guru Gobind Singh Ji’s 52 court poets. In Sri Gur Sobha, on page 20, Kavi Sainapat has written “ਪੂਰਬ ਦੀ ਸੰਗਤ ਗੁਰੂ ਦਾ ਖਾਲਸਾ ਹੈ”. 

Guru Har Rai Ji taught us to care for nature, the environment and our natural being. But as well as the Piri side, Guru Sahib kept 2200 Sikh soldiers with them at all times and ensured that the formal teachings of martial arts and Gurmat continued. We all know that Sakhi of how Aurangzeb asked to meet with Guru Har Rai Ji, who refused to do so and then sent their son Ram Rai to who was supposed to answer the questions he asked correctly. However, falling into worldly Maya, he changed a Pangti of Gurbani, which made Guru Sahib disown him. This showed two things; the importance of Gurbani and its pronunciation, and second the fact that nothing is more significant than Gursikhi. 

After the Gurgaddi was passed onto Guru Harkishan Sahib Ji, Guru Sahib taught us that age did not mean wisdom. The youngest guru also refused to meet with Aurangzeb despite his many attempts to do so. Despite that, Guru Sahib still went to Delhi on the Sangat’s request and gave the Sangat darshan. According to Principal Satbir Singhs writings, Guru Harkrishan Sahib Ji gave the Gurgaddi to Guru Tegh Bahadur Ji whilst they were alive and then sent them to Bakala. They said “Baba Bakala,” and we know the rest of the Sakhi from that point during their final moments. 

Next, the 9th Guru, Guru Tegh Bahadur Ji, fought in battles, continued to teach Shastar Vidhya and Gurmat Vidhya’s importance. They established the city of Anandpur, which would later become the home of the Khalsa. Similarly like their father, Guru Sahib also referred to the Sikh Sangat as “ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਦਾ ਖਾਲਸਾ”. Fast forward, and we have the Shaheedi of Guru Tegh Bahadur Ji. As the government narrative teaches, people like Rami Ranger would refer to Guru Sahib as “Hind di Chadar”. Now, why do I say that this is the government narrative? Well, coming back to Sri Gur Sobha by Kavi Sainapat, he said in 1710;

ਪ੍ਰਗਟ ਭਏ ਗੁਰ ਤੇਗ ਬਹਾਦਰ ਸਗਲ ਸ੍ਰਿਸਟਿ ਪੈ ਢਾਪੀ ਚਾਦਰ 

Then appeared Guru Tegh Bahadur, who placed their protection across the whole world.

So our definition of Guru Tegh Bahadur Ji’s Shaheedi was about the freedom of all, not just the Hindus of India. The miraculous nature of Gurmat was that by the time of Guru Sahibs shaheedi, Sikhs were martyred, and the Guru watched. The character of the Sikhs had been elevated to that level where they were able to give their heads for the Guru. 

So coming back to Guru Gobind Singh Ji and Vaisakhi 1699, this was the final test that Guru Nanak Sahib had written in their bani;

ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥

jau tau prem khelan kaa chaau ||

If you desire to play this game of love with Me,

ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥

sir dhar talee galee meree aau ||

then step onto My Path with your head in hand.

ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥

eit maarag pair dhareejai ||

When you place your feet on this Path,

ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥

sir dheejai kaan na keejai ||20||

give Me your head, and do not pay any attention to public opinion. ||20||

Now those same people who, like previously discussed, were waiting for miracles to come and save them were powerful enough to give their head, accept death, and had the high character of the Guru. It was then possible for the Jot to pass to the Khalsa Panth and then Guru Granth Sahib Ji. 

This raises two questions; first, what does Khalsa mean and what does it have to do with sovereignty, and secondly, why was the day of Vaisakhi picked?

Khalsa is an Arabic word, not a Sanskrit word, and it does not mean pure either. Principal Satbir Singh writes that Khalsa means Kings own. Bhai Kahn Singh Nabha in Mahan Kosh describes Khalsa as ruler. As Guru Granth Sahib Ji says on Ang 966;

ਨਾਨਕਿ ਰਾਜੁ ਚਲਾਇਆ ਸਚੁ ਕੋਟੁ ਸਤਾਣੀ ਨੀਵ ਦੈ ॥

naanak raaj chalaiaa sach koT sataanee neev dhai ||

Nanak established the kingdom; He built the true fortress on the strongest foundations.

So the Khalsa Panth was meant to be the rulers of the kingdom that Guru Nanak sahib established, not the guard dogs of the Indian government. 

ਖ਼ਾਲਸਾ ਮੇਰੋ ਸਤਿਗੁਰ ਪੂਰਾ॥

Khalsa is my complete true Guru.

As written in Khalsa Mahima, the Khalsa is the complete Satguru. So it cannot be the slaves of anyone. So again, another question to Lord Rami Ranger, why spread that narrative in the first place?

In a previous article, I talked about the importance of “Jot and Jugat” in the Sikhs. Now, why was the 1st of Vaisakh picked for the day for the Revelation of the Khalsa? Most people say it was because people were free from farming at that time. However, if we look into our historical Granths, Punjab didn’t use to plant wheat, but Kodra, Bajra, Ragi, etc. As many of you will know, Guru Nanak Sahib was born on the 13th of April, i.e. the first of Vaisakh. The same day that the Jot came to this world, Guru Gobind Singh Ji picked the same day to reveal the Jugat that came along with it. 

So I would say that this would satisfy the ignorance of people like Rami Ranger, who continuously spew the government narrative. I suggest that he pick up a book for once and read what your great Sikh scholars have written about this religion. And who knows, maybe he might become a decent representative of the Panth, but at the moment, he can’t represent the Panth if he’s not part of it yet.