Harbans Singh

Facsimile of Guru Gobind Singh’s Hukamnamah dated July 24, 1698 seeking 100 tolahs of gold (Hukamname, Ganda Singh Ed. Patiala: Punjabi University, p. 150)

Towards the end of sixteenth century, Guru Nanak’s message of universal brotherhood and social justice, deeply rooted in spirituality, was spreading so fast, that the third Nanak, Guru Amar Das, felt it necessary to organize different geographic areas under several Manjees and Peerhis, or ‘Dioceses’ – to be headed by noble and devoted men and women. They were to spread Guru Nanak’s message and provide spiritual guidance to the Sikhs in their areas. Whatever offerings the Sikhs made were to be used for langar, (the community kitchen), and after meeting the expenses of the local chapters, the surplus was meant for the Guru’s golak (the community chest).

The fifth Nanak, Guru Arjan, in order to meet increasing costs of the langar, and the hospice -- providing free accommodation to the visitors -- and also the heavy costs of construction of the Amrit Sarovar (pool of nectar) and the Harimandar Sahib (the Divine Temple), in Amritsar, introduced Dasvandh (a semi-mandatory requirement) for Sikhs to contribute voluntarily, ten percent of their income for the charitable causes. Occupants of Manjees were then called Masands, and several more Masands were appointed at places far and near.

For several years the system worked very efficiently, as the early Masands were honest, and devoted Sikhs. But over a period of time, corruption took place, and the Sikhs lost faith in the Masands, some of whom were not only misappropriating the dasvandh, but were also using coercion to “extract” dasvandh.

In the last decade of the seventeenth century the situation came to loggerheads. The Sikhs complained to Guru Gobind Singh. He punished some Masands, who were accused of immorality, and had no believable defense. To root out the corruption, he abolished the Masand system altogether.

In the hukamnamahs of 1698, Guru Gobind Singh advised the Sikhs not to recognize or befriend the Masands, and their deputies. Whatever offerings they wanted to make, they could either send through bankers’ drafts, or hold and bring those along, at the time of the Baisakhi, harvest festival, in the following year –1699.

Sikhs were joyful, at the good riddance of the Masands. Now they could visit the Guru, without escort of the detested Masands.

Guru Gobind Singh rightly expected a larger gathering at the Baisakhi of 1699. He needed larger funds for the occasion. He sent a hukamnamah to the Sikh soldiers serving in the army of Prince Azim-ud-Din, Governor of Bengal, asking for a contribution of “a hundred tolahs of gold” (about 1,200 grams) of the value of about 2,000 silver rupees. That was far in excess of his usual suggestions to sangats for contributions of one or two tolahs of gold.

The Birth of the Khalsa

On March 30, 1699, Sikhs from all parts of the country had assembled at Anandpur Sahib, to celebrate Baisakhi as usual, but in much larger numbers. The day started, as always, with Kirtan (devotional singing). After the Kirtan when Guru Gobind Singh stood up, he suddenly unsheathed his sword. With the naked sword in his hand, addressing the assembly he said, "I need a Sikh, who is willing to offer me his head." The whole assembly was stunned. Several minutes passed, there was no response.

Guru Gobind Singh asked once again, “Is there no Sikh to offer his head to me?” There was still no response from the benumbed audience. He thundered, “Not even one?” On this third call, rose Daya Ram, a Khatri from Lahore. “Sache Padshah (O True King), this head is yours, I will be blessed, if it serves your purpose.” The Guru led him by the arm to a tent nearby. In a short while he returned, carrying the bloodied sword, only to ask for another. No wonder, if some people from the audience looked for the exit; or others who might have thought that the Guru was off track. As per one tradition, some people rushed to the Guru’s mother, Mata Gujari, to appeal to her to restrain her son, from his action. In the meantime, Dharam Dev, a Jat of Rohtak, had humbly come forward, and offered him his head. Guru Gobind Singh returned again with blood soaked sword, asking for the third, the fourth, and the fifth.

Now there was all quiet for some time. All eyes were still on the gate of the enclosure. The Guru did not come out for quite some time. Then, the gate opened, and out walked Guru Gobind Singh with all five volunteers, dressed in new garments – yellow long robes, blue turbans on their heads, and long swords hanging from the cloth bands tied round their waists. Of course, all had long shorts underneath their robes. As per tradition in Sikh books, the blood on the Guru’s sword was that of a goat, slaughtered inside the enclosure.

Other than Daya Ram and Dharam Dev, the other three were: Mohkam Chand, a launderer from Dwarka, Gujarat; Himmat a water carrier from Jagannath Puri, Eastern India; and Sahib Chand, a barber from Bidar, South India.

The Guru brought them out and introduced them as his “Beloved Five”, who did not shirk offering their lives to him. The whole assembly was overwhelmed, and ecstatic with resounding shouts of "Sat Sri Akal", echoing back from the yonder hills.

Guru Gobind Singh told the FIVE, he wanted to initiate them into the panth ‘Khalsa’, “Wahiguru Ji Ka Khalsa” belonging to none other than the Good Lord alone.

He called for some water in a steel vessel. When the water was brought he sat down with the vessel before him, and asked his wife Mata Jeetoji* to pour some patasas in the water. (*Encyclopaedia of Sikhism, III, p. 263)

He started stirring the water with a double-edged sword, while chanting prayers. As usual the devotional liturgy was started with Guru Nanak’s Jap Ji ending with Guru Amar Das’s Anand Sahib. In between he recited three of his own compositions – the Jaap, Swayeye and Benati Chaupai.

With the prayers over, the Amrit (ambrosial water) was administered to the five Sikhs. Five times, they were given palms full of the Amrit to drink. Every time they were to acknowledge "Wahiguru Ji Ka Khalsa, Wahiguru Ji Ki Fateh" (The Khalsa is the Good Lord’s, and the victory be the Good Lord’s.). Five times the Amrit was sprinkled over their hair and eyes. Then they were asked to drink from the same vessel – to put an end to caste based food inhibitions, as they now belonged to no caste. Their new caste was Khalsa Brotherhood, and all of them would have one surname – Singh (Lion), putting an end to all caste identities. They all drank from the same vessel, and responded by declaring Wahiguru ji ka Khalsa; Wahiguru ji ki Fateh.

The Guru told them that in future, it would be binding for them, to maintain always the 5 K’s –

Kes (unshorn hair, for distinct identity, with courage of conviction);

Kangha (a small comb in the hair, to keep them clean and tidy);

Kirpan (sword. to be eveready for defense of righteousness, and defense of the oppressed);

Karha (a steel bracelet, to remind one of the vows and commitment to do the right thing, always) and

Kachha (a pair of shorts, to remain chaste; and to be dressed such that one is able to move out in public at a moment’s notice).