Selected Editorials - The Sikh Bulletin

To quote from The Encyclopaedia of Sikhism, “Khalsa, from Arabic khalis (lit. pure, unsullied) and
Perso-Arabic khalisah (lit. pure; office of revenue department; lands directly under government
management), is used collectively for the community of baptized Sikhs… In the Sikh tradition, the term
appears for the first time in one of the hukamnamas (lit. written order or epistle) of Guru Hargobind
(1595-1644) where a sangat of the eastern region has been described as Guru ka Khalsa (Guru's own or
Guru's special charge). It has also been employed in the same sense in one of the letters of Guru Tegh
Bahadur (1621-75) addressed to the sangat of Patna. The word occurs in Sikh Scripture, the Guru
Granth Sahib, once, but there it carries the sense of the term khalis, i.e. pure…The term "Khalsa",
however, acquired a specific connotation after Guru Gobind Singh (1666-1708) introduced, on 30 March
1699, the new form of initiatory rites — khande di pahul (rites by khanda or double-edged sword). Sikhs
so initiated on that Baisakhi day were collectively designated as the Khalsa — Khalsa who belonged to
Vahiguru, the Supreme Lord.”
Just as the words Sikh and Singh pre-date Guru period, so does the word Khalsa (and so does the word
Gurmukhi). For the Sikhs, however, they have become synonymous with their faith. Even Gurus started
using the term Khalsa prior to the beginning of ‘khande di pahul’ initiation. It is obvious that an event of
tremendous significance took place on March 30, 1699 but the details are inexplicably unclear. 4
What needs to be done today is what should have been done 300 years ago. Why is it that no two of these
twelve writers describing the events of March 30, 1699 agree with one another Is it too late even to go
back 300 years in search of truth Would that research not answer some of the often asked questions
representing different points of view Was the initiation voluntary or mandatory What exactly was the
initiation ceremony and why did the Guru not leave clear instructions to administer it as he did in the case
of Guru Granth Sahib How did banis from outside of Guru Granth Sahib, bestowed upon us by the Tenth
Nanak himself, come to play such an important role in today’s Khande di Pahul preparation and Nitname
when he himself, in his wisdom, chose not to include them in Guru Granth Sahib
To quote The Encyclopaedia again, “Khalsa is repeatedly extolled as composed of men of excellent moral
qualities, spiritual fervour and heroism.” Many ‘amritdharis’ have started penning ‘Khalsa’ after Singh
in their name. I know many such people but there is not one of them, including a past ‘Jathedar’ 5 who has
added Khalsa to his name, who meets the qualifications of a Khalsa stated above and yet they all look
down upon those who have not taken ‘Khande di Pahul’. It takes time and learning to get to that stage.
Let people become Sikhs before they become Khalsa and take on the designation Singh. Those of us
who were born in a Sikh household have the privilege of being named Singh automatically whether
we undergo any initiation rites or not. Let us make it possible for those who are not born into Sikh
households the choice of being called Sikhs, as was the case in Guru Nanak’s time. Let them work
their way up to become a Khalsa, i.e. Guru Gobind Singh’s Khalsa, complete with 5 virtues –
humility, patience, mercy, contentment and truthfulness. Thus all Khalsa will be Sikhs but not all
Sikhs will be Khalsa.
As of today the pool of potential Khalsa exists only among the children born into Sikh families. Even that
is dwindling. One glance at the matrimonial ads in the Tribune, Panjab, India, will prove that point. Along
with the caste of the groom will be the requirement that he be clean shaven. To create new pool, both
among Sikh and non-Sikh family children we must accept them as Sikhs without prerequisite name or
appearance change. Only change we should expect and require is their belief in and practice of the
teachings of AGGS. Once they have been exposed to this incomparable treasure, allow them to grow and
decide for themselves if and when to become Khalsa and take on the name designation Singh.
Kesadharis and non-kesadharis (mona) should be able to consider themselves Sikhs without the necessity
of outward signs and symbols and without any feeling of guilt on the part of monas and sense of
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