In order to become a member of the Khalsa, one has to accept the 'Nash doctrine', or the doctrine of destruction. A person has to give up his or her previous religion (Dharam Nash), give up the practice of ritualistic or superstitious behaviors (Karam Nash), and also give up any caste distinctions (Kul Nash). Instead, the new member adopts Sikhism as his or her religion, the Khalsa Rehat as his or her code of conduct, and Singh or Kaur as his or her lineage.
First Day of the Khalsa
Guru Gobind Singh Ji was the first to become a member of the Khalsa on the day he introduced the initiation ceremony, followed by the 'Five Beloved Ones', Bhai Daya Ram of Lahore (Khatri), Bhai Dharam Chand of Delhi (Jat), Bhai Himmat Das of Dwarka, Gujarat (a washerman), Bhai Mohkam Chand of Puri, Orissa (a calico-printer), and Bhai Sahib Chand of Bidar, Karnataka (a barber). They were all given the surname 'Singh', and they were told that from that day forward they were no longer defined as Jats, Khatris, high castes, or low castes. Instead, they were equal brothers and sisters.
This was followed by a mass induction of disciples into the Khalsa Panth. Everyone who believed in the principles preached since Guru Nanak Dev Ji, was welcome to take Amrit and become a member of this new community. Different writers have given different figures regarding the number of Sikhs who took Amrit that day. According to confidential reports sent to the emperor and subsequent writings of Sikh authors, it is said that more than 40,000 people became Sikhs on this occasion. Taking Amrit was considered a great honor.
Teachings of the Khalsa
The teachings of the Khalsa were identical to, and the climax of, the principles of the religious and social revolution begun by Guru Nanak. Communities who once hated each other were brought together into a single brotherhood under the following teachings:
1) To have regards for each other with mutual love and affection.
2) To pray together, addressing God by the names assigned to Him in any and every language, with equal affection and regard.
3) To break bread with each other, side by side, regardless of status, caste, belief, or even non-belief.
Purpose of the Khalsa
The mandate declared by Guru Gobind Singh Ji for the founding of the Khalsa may briefly be described with the following three points:
1) To spread righteousness and to collectively and systematically oppose repression or injustice.
2) To end the hatred for individuals of different faiths.
3) To inculcate self-confidence and encourage the common masses to stand up for their rights, live a humble but not weak life, have self-respect but not egotism, and to serve society as honorable saint-citizens.
Decision-Making Structure
Decisions concerning the Sikh Rehat Maryada, or Sikh Code of Conduct, are the responsibility of the Guru Khalsa Panth itself, the corporate body of the Khalsa. They are to be respected and obeyed as edicts of the Guru would be. The Jathedar of the Akal Takhat, the spokesman for this corporate body, meets with the representatives of the Khalsa to discuss issues and announces the unanimous decision taken by them. The decision is always unanimous because it is arrived at by a process of 'give and take', and based on Sikh philosophy and principles; it is not the opinion of the simple majority.
The Khalsa Code
Sikhism is a pious way of life with the goal of achieving peace. Some important principles of the Khalsa for reaching that goal are described below:
Meditation (Nam Japna): A Sikh is directed to concentrate his or her mind on God, to reflect on God's virtues such as love, benevolence, and kindness. He or she practices this to inculcate such virtues into his or her own character.
Honest Living (Dharm Di Kirt): A Sikh is advised to earn a livelihood through honest work. He or she is not supposed to be a leech on society. If a person is dishonest and takes what is not justly his or hers, those earnings are considered metaphorically 'the blood of the poor'. Honest earnings are like 'milk', and hence, 'sweet and tasty'.
Sharing With Others (Vand Ke Chhakna): Before enjoying the fruits of his or her labor, a Sikh must share with those in need. This is not considered charity. Just as members of a family help each other without labeling the help as charity, similarly we are all members of God's family and any help we provide to each other is a gift of love, not a charitable donation. This eliminates feelings of pride or superiority (ahankar).
Worshipping the Eternal Lord (Puja Akal Ki): Sikhs are to worship only the one Almighty God. They should not concern themselves with worshipping the forces of the universe, mythical powers, the sun or moon, animals, or even other human beings.
Understanding Gurbani (Paricha Shabad Ka): A Sikh should regularly read and understand Gurbani in Sri Guru Granth Sahib Ji. Daily recitation of hymns reminds him or her to avoid the pitfalls of anger, greed, lust, attachment, and ego.
Appreciating the Sikh Rehat (Didar Khalsa Ka): A Sikh respects the decisions of the corporate body of the Khalsa, since Guru Gobind Singh bestowed the authority of the Guruship on this body.
Working and Wishing Well for Humanity (Sarbat Ka Bhala): The importance that Sikhs attach to working and wishing well for others can be seen in the fact that Sikhs pray aloud at least twice a day:
O God, in Your Name shower Your blessings on everyone.
In other words, Sikhs pray not only for themselves, but also for entire humankind, including those who may wish to be their enemies. A Sikh has no ill will or hatred, even against enemies. There are numerous examples of Sikhs helping enemies in need. Bhai Kanahya, a water-carrier of the Guru at Anandpur Sahib, used to give water and first aid equally to all persons wounded in battle, Sikh and non-Sikh alike. Guru Gobind Singh also made arrangements to systematically care for all those wounded in battle, whether his own men or those of his opponents. Sikhs feel their care and love - including for those who oppose and even attack Sikhs - is one of their greatest and most fundamental attributes. Individuals may appear different because of their language, color, figure, or social habits, but these variations are superficial and the result of different cultures and climates in which one is born and reared. Sikhs believe that internally, we all have the same spirit.
Accepting the Will of God (Bhana Mannana): Pleasure and pain are given to us by God, and whether or not our efforts are successful is according to God's Will. Sikhs accept this philosophy in order to be at peace with themselves and their environment, and to stop worrying about the 'failure' or 'success' of their efforts.
Maintaining Moral Behavior (Sacha Achar): For a Sikh, lying, cheating, stealing, backstabbing (treachery), and infidelity are all forbidden. In the age when Guru Gobind Singh fought his battles, it was not uncommon for a victorious army to rape women as an expression of power over the enemy. Guru Gobind Singh halted this practice by ordering that any person who raped a woman would be summarily expelled from the Khalsa Panth. The moral character of Sikhs, in war and in peace, was praised highly by historians of the time, even by historians and writers working for enemy armies. Nur Mohammed, the Muslim author of Jang Nama, writes:
In no case would the Sikhs slay a coward, nor would they put an obstacle in the way of someone trying to flee. They do not plunder the wealth and ornaments of a woman, be she an important person or a servant. There is no adultery among the Sikhs nor are they given to thievery. Whether a woman is young or old, they address her respectfully. There is not a thief at all among them nor is there any housebreaker. They do not make friends with adulterers.
As can be seen by this observation, the Khalsa Code is not merely a statement of ideals, but rather the living legacy of the Sikhs, the implementation in practice of what Guru Nanak preached.
