Have a Majestic and Inspiring Baisakhi!‏

Baisakhi (Punjabi: ਵਿਸਾਖੀ) visākhī), also known as Baisakhi, Vaishakhi, or Vasakhi) is a festival celebrated in the Punjab region. The festival coincides with other festivals celebrated on the first day of Vaisakh.

Vaisakhi is especially important for the Sikh community as it marks the establishment of the Khalsa. More recently, this festival is also celebrated around the world by the Sikh diaspora.

The festival is also celebrated by Hindus and Buddhists for different reasons including the start of a new year. People in the Punjab Region regard Vaisakhi as a harvest festival and

the Punjabi new year.

Harvest festival and the Punjabi New Year

Vaisakhi is a harvest festival for Punjabis and, according to the Punjabi calendar, the Punjabi New Year. The Punjabi calendar is based on the Bikrami calendar and is used by all communities. Hindus use the Punjabi calendar as their religious calendar too. Fairs are organised on Vaisakhi day in Punjabi villages.

This day is also observed as the thanksgiving day by the farmers whereby the farmers pay their tribute, thanking God for the abundant harvest and also praying for the future prosperity.

Celebration (Baisakhi)

Vaisakhi is usually celebrated on 13 April, and occasionally on 14 April, in the different regions across the world as the Sikhs migrated overseas.

The festival bears a great significance for Sikhs due to the fact that on the Vaisakhi Day in the year 1699, the 10th Guru of the Sikhs, Guru Gobind Singh laid down the foundation of the Panth Khalsa, that is the Order of the Pure Ones. It is also used as a celebration for those accepting the five Ks.

To mark the celebrations, Sikh devotees generally attend the Gurdwara before dawn with flowers and offerings in hands. Processions through towns are also common.

Formation of Khalsa Panth:

The Khalsa (Punjabi: ਖ਼ਾਲਸਾ; is the collective body of all initiated Sikhs represented by the five beloved-ones and can be called the Guru Panth, the embodiment of the Guru and the final temporal Guru/leader of the Sikhs. The word Khalsa translates to "Sovereign/Free". Another interpretation is that of being "Pure/Genuine.” The Khalsa was inaugurated on March 30, 1699, by Guru Gobind Singh, the tenth Sikh Guru. From then on the temporal leadership of the Sikhs was passed on to the Khalsa with the bestowed title of "Guru Panth" and spiritual leadership was passed on to the Guru Granth Sahib with the Khalsa being responsible for all executive, military and civil authority in the Sikh society. The Khalsa is also called the nation of the Sikhs.

The Sikhs of the Khalsa can be identified with the given Five Ks and titles of Singh and Kaur which are gained after the disciple is being baptized into the order of the Khalsa. The tenth Sikh Guru, Guru Gobind Singh at an event that coincided with the Vaisakhi day (of the new lunar month Baisakh Samvat 1756) created the Khalsa in the year 1699 A.D at Kesgarh, inAnandpur Sahib ordained that every Sikh becomes Amritdhari “[Having taken Amrit]” and follow the Five Ks; which are not merely symbols but display commitment to the philosophy of Guru Nanak Dev like a uniform of an organization.

A Sikh male at being initiated into the Khalsa is titled Singh meaning “Lion” and a female is entitled Kaur meaning “Princess”. From then on they are commonly referred to as Amritdhari (having taken Amrit).

The Khalsa is considered the pinnacle of Sikhism.^[9] The Khalsa is expected to perform no ritual and to believe in no superstition of any kind but only believe in one God who is the Master and the Protector of all, the only Creator and Destroyer.^[10]

Foundation of Khalsa Panth

Although the early Mughal emperors had peaceful relations with the Sikh Gurus, the Sikhs started facing religious persecution during the reign of Jahangir. Persecution against the Sikhs continued until the creation of the Sikh Kingdom in 1799. Guru Arjan Dev, the fifth Guru, was arrested and executed by Emperor Jahangir in 1606. The following Guru, Guru Hargobind formally militarized the Sikhs and emphasized the complementary nature of the temporal power and spiritual power.

In 1675, Guru Tegh Bahadur, the ninth Guru of the Sikhs was executed by the Mughal emperor Aurangzeb for saving the religious rights of Hindus. In 1699, his son and the tenth Guru, Gobind Singh sent hukmanamas (letters of authority) to his followers throughout the Indian sub-continent, asking them to gather at Anandpur Sahib on March 31, 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 and asked for a volunteer who was willing to sacrifice his head. No one answered his first call, nor the second call, but on the third invitation, a person called Daya Ram (later known as Bhai Daya Singh) came forward and offered his head to the Guru. Guru Gobind Singh took the volunteer inside the tent, and emerged shortly, with blood dripping from his sword. He then demanded another head. One more volunteer came forward, and entered the tent with him. The Guru again emerged with blood on his sword. This happened three more times. Then the five volunteers came out of the tent unharmed.

Panj Piare: 

These five, who were willing to sacrifice their lives for their Guru, were called Panj Piare ("the five beloved ones"). 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 took an iron bowl and poured some water in it. Sahib Devan (later Mata Sahib Kaur) added some sugar crystals to the water, and the Guru stirred this mixture with a double-edged sword whilst reciting the Five Banis. The resultant solution is called as "Khandey di Pahul" (ceremony of the double-edged sword) or commonly known as "amrit" (nectar of immortality)

These actions allude to the nature expected of the inductees to the Khalsa: that they must have the will and the strength to fight oppression (symbolized by the sword), but must always remember that their actions are born from protection and not hatred (symbolized by the sweetness of the sugar).

Each of the Panj Piares were given five handfuls of the Amrit to drink, and had amrit sprinkled in their eyes five times. Each time, they repeated the phrase "Waheguru Ji ka Khalsa, Waheguru Ji ki Phateh" ("The Khalsa belongs to Waheguru (the wondrous teacher), the victory belongs to Waheguru (the wondrous teacher)").^[14]

Guru Gobind Singh gave them the title (analogous to "Knight" or "Sir" in English culture) of "Singh" (meaning "tiger"). Similarly, for female the title of "Kaur" (meaning "Princess"). It is noted that about twenty thousand men and woman took this baptism of steel on the first day.^[15] Majority of Sikhs nowadays carry this title without taking the oath of double-edged sword.

Guru Gobind Singh is the "Father" of the Khalsa and Mata Sahib Kaur is the "Mother". One important outcome of joining the Khalsa is the abolition of one's previous caste, nation, race, rituals, customs, religion, clan, Karma. The new member is the citizen of Anandpur Sahib and their birthplace is the Keshgarh Sahib.^[16]

The Khalsa is led by Panj Pyare or the five-beloved. At the Battle of Chamkaur, the Khalsa led by Panj Pyare passed on an order/command to the Guru Gobind Singh to escape from the Chamkaur and the Guru had to obey it, because at that point of time, and as proclaimed by the Guru on March 30, 1699 about his absorption into the Khalsa and declaring the five-beloved being equal to him, the Guru was just a Singh of the Khalsa.

Code of conduct

The Khalsa needs to abide by the four restrictions set by Guru Gobind Singh and if a Sikh breaks one of these four restrictions they are excommunicated from the Khalsa Panth and must go 'pesh' (get baptized again). Guru Gobind Singh also gave the Khalsa 52 hukams or 52 specific additional guidelines while living in Nanded in 1708

Prohibitions:

The four prohibitions or mandatory restrictions of the Khalsa are:

1.   Not to disturb the natural growth of the hairs.

2.   Eating Kutha meat, meat of an animal slaughtered in the Muslim halal or Jewish kosher way;

3.   Cohabiting with a person other than one's spouse;

4.   Using tobacco or hookah.

Five Ks

Main article: Five Ks

The uniform of a Singh/Kaur of the Khalsa comprises the Five Ks:

1.   Kesh – Uncut hair on the face, head, and all parts of the body.

2.   Kanga - A wooden comb.

3.   Kara - An iron bracelet.

4.   Kacchera – A pair of drawers (a specific type of cotton underwear).

5.   Kirpan – A dagger or sword.

Five banies to recite in morning and evening Daily:

In the Morning: Japji Sahib, Jaap Sahib, Chopai Sahib, Shabad-Hajarey-Patshahi-Dasvi, Anand                          Sahib and Ardaas

in the Evening: Rehras Sahib & Sohela Sahib and Ardaas 

These are for identification and representation of the ideals of Sikhism, such as honesty, equality, fidelity, meditating on God, and never bowing to tyranny, and for helping/protecting the weak, and self-defence.

Amrit Sanchar

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). Anyone from any previous religion, age, or knowledge group can take Amrit (Amrit Chhakh) when they are convinced that they are ready.This baptization is done by the Panj Pyare in front of the Guru Granth Sahib. The devotee must arrive to the place of baptization, 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. After baptization the new Singh or Kaur must abide by the four restrictions or must get re-baptized if they break any of them. Jasjpit Singh in Lucinda Mosher book describes taking Amrit as a huge commitment, "You are making a commitment to God, to God's creation, to yourself - and you're giving up yourself. It is like giving up your own ego and accepting God into your life - and accepting yourself as one with the entire creation.

 PROUD TO BE A KHALSA

Hola Mahalla

The Hola Mahalla was originated by Guru Gobind Singh, the tenth Sikh Guru. The Guru was in the midst of fighting both Aurangzeb of the Mughal Empire and the Hill Rajputs, and had recently established the Khalsa Panth. On February 22, 1701, Guru Gobind Singh started a new tradition by overseeing a day of mock battles and poetry contests at Holgarh Fort. The tradition has since spread from the town of Anandpur Sahib to nearby Kiratpur Sahib and the foothills of the Shivaliks, and to other Gurdwaras around the world.

Hola Mahalla or simply Hola is a Sikh event, which takes place on the first of the lunar month of Chet, which usually falls in March.

Mahalia, derived from the Arabic root hal (alighting, descending), is a Punjabi word that implies an organized procession in the form of an army column accompanied by war drums and standard-bearers, and proceeding to a given location or moving in state from one place to another.

This custom originated in the time of and by Guru Gobind Singh (1666–1708) who held the first march at Anandpur on Chet vadi 1, 1757 Bk (22 February 1701). Holi, when people playfully sprinkle colored powders, dry or mixed in water, on each other the Guru made Hola Mahalla an occasion for the Sikhs to demonstrate their martial skills in simulated battles. This was probably done forestalling a grimmer struggle against the imperial power and channelizing the energy of folks to a more useful activity. Hola Mahalla became an annual event held in an open ground near Holgarh, a Fort across the rivulet Charan Ganga, northwest of Anandpur sahib.

Happy Birthday of Guru Har Rai Ji

The seventh Guru of the Sikh faith, was the son of Baba Gurditta and grandson of Guru Hargobind, Nanak VI. He was born on 31 January 1630 at Kiratpur, in present-day Ropar district of the Punjab. In 1640, he was married to Sulakkhani, daughter of Daya Ram of Anupshahr, in Bulandshahr district of Uttar Pradesh. He was gentle by nature and had a devout temperament.


He was Guru Hargobind's favourite grandchild, and he had been given the name of Har Rai by the Guru himself. Once, record old texts, Har Rai was returning home after his riding exercise. From a distance he saw Guru Hargobind sitting in the garden. He at once got off his horse to go and do him homage.In this hurry, his robe was caught in a bush and a few of the flowers were broken from their stems. This pained Har Rai's heart. He sat down on the spot and wept bitterly. Guru Hargobind came and consoled him. He also advised him: "Wear your robe by all means, but be careful as you walk. It behoves God's servants to be tender to all things." There was a deeper meaning in the Guru's words. One must live in this world, and yet be master of oneself.

Birth :	Sunday, 31 January 1630
Guruship :	Tuesday, 19 March 1644
Joti Jot :	Sunday, 20 October 1661
Family
Parents :	Baba Gurdita & Mata Nihal Kaur
Brother/Sisters :	Brother - Dhir Mall
Spouse :	Mata Krishen Kaur
Children :	Baba Ram Rai & Guru Har Krishan

Guru Har Rai Ji (31 January 1630 - 20 October 1661) was the seventh of the Ten Gurus of Sikhism and became Guru onTuesday, 19 March 1644 following in the footsteps of his grandfather, Guru Har Gobind Ji. Before Guru Ji died, he nominated Guru Har Krishan Ji, his son as the next Guru of the Sikhs. The following is a summary of the main highlights of Guru Ji life:

1. Continued the military traditions started by his grandfather Guru Har Gobind Ji
2. Kept 2200 mounted soldiers at all times.
3. Was disturbed as a child by the suffering caused to plants when they were accidentally destroyed by his robe.
4. Made several tours to the Malwa and Doaba regions of the Punjab
5. Guruji's son, Ram Rai, distorts Bani in front of Mughal Emperor Aurangzeb, after which the Guru is supposed to have said, ” Ram Rai, you have disobeyed my order and sinned. I will never see you again on account of your infidelity.”

The Guru nominated his youngest son, the five year old Har Krishan as the Eighth Sikh Guru; Guru Har Krishan Sahib on Sunday, 20 October 1661.

Guru Har Rai Ji also visited Lahore, Sialkot, Pathankot, Samba, Ramgarh and many places of Jammu and Kashmir region. He established 360 Sikh missionary seats (Manjis). He also tried to improve the old corrupt Masand system and appointed pious and committed personalities like Suthre Shah, Sahiba, Sangtia, Mian Sahib, Bhagat Bhagwan, Bahagat Mal and Jeet Mal Bhagat (also known as Bairagi), as the heads of Manjis.

Suthre Shah was born in sampat 1672, in the village of Berampur in the house of Nanda Khatri. He was born with a full set of teeth, his father after consulting the pundits and astrologers, placed the child outside the house, leaving him to and uncertain fate (most likely death), but it just so happened that Sri Guru Hargobind Sahib ji, on his way back from Kashmir, saw the abandoned infant and took pity on him and he order his sikhs to carry the child with them, it was Guru Hargobind sahib ji who named the child 'Suthra'.

Guru Har Rai Sahib faced some serious difficulties during the period of his guruship. The corrupt massands, Dhir Mals and Minas always tried to preclude the advancement of the Sikh religion.

Recitation of Gurbani

One day the Sikhs asked the Guru whether those who read the Gurus' hymns without understanding them derived any spiritual advantage from it. The Guru gave no reply at the time, and next morning went hunting. En route, the Guru came across a broken pot which had held butter. The rays of the sun were melting the butter on the broken pot fragments. The Guru took one of these fragments in his hand and said, "Look my Sikhs, broken pot shards - when they are heated, the butter that adhered to them readily melts. As the grease adheres to the potshards, so to do the Gurus' hymns to the hearts of his Sikhs. At the hour of death the Gurus' instruction shall assuredly bear fruit. Whether understood or not, it has within it the seed of salvation. Perfume still clings to a broken vase." The meaning of the parable is that whoseoever daily reads the Gurus shabads shall assuredly obtain peace. And even though he may not fully understand them, God will undoubtedly assist him.

Guru Ram Das has said: "The Word is the Guru, and the Guru in the Word, and in the Word is the essence of ambrosia."

Guru Ka Lahore

Guru Ka Lahore is a cluster of three Gurdwaras near Basantgarh village in Bilaspur district of Himachal Pradesh, about 12 kilometers north of Anandpur Sahib in Punjab, which are located at the site of Guru Gobind Singh's marriage. A fourth Gurdwara at the spot which played a part in the wedding is located about a Kilometer away.
In keeping with Panjabi tradition the betrothal of young Gobind Rai had taken place during the lifetime of his father Guru Tegh Bahadur, but the marriage had been postponed because of the elder Guru's martyrdom in November 1675. Early in 1677, Jito Ji's father, Bhai Hari Jas, a resident of Lahore, came to Chakk Nannki (later Anandpur Sahib) and proposed that the bridegroom's marriage party should go to Lahore with the marriage being performed at an early and suitable date.
The elders in the holy family considered that it was still not politically advisable to go to Lahore as People at Lahore was against Guru Ghar since first Guru. In Gurbani Guru Nanak Sahib said ਲਾਹੌਰ ਸਹਰ੝ ਜਹਰ੝ ਕਹਰ੝ ਸਵਾ ਪਹਰ੝ ॥੨੭॥. Most of people who stood against Sikhi were Lahoris. Guru Amar Dass also repeated same thing in his bani.
The young Guru said, we shall create a 'Lahore' here. The bride's family may come and reside in it, and the marriage may take place as agreed. Consequently, a temporary camp was set up near Basantgarh to look like part of Lahore. The site was called Guru Ka Lahore. Bhai Hari Jas brought his family and relations to the temporary 'Lahore' and the marriage took place on 23rd Har 1734 Bikrami/21st June 1677. Even after the camp had been closed down and diassembled, the place continued to be considered holy. A Gurdwara was established at the camp site to which two more were added later close to some nearby springs.

1) Gurdwara Anand Karaj Sthan Patshahi Dasvin - represents the spot where the marriage was performed. Its present building, a square hall with the domed sanctum over its middle, was constructed by Sant Seva Singh Anandgarhwale during the 1960s.
2) Gurdwara Triveni Sahib - enclosing a spring formerly called Karpa (lit. spear) Baoli was created, according to popular legend, by the Guru with a blow of his spear. It is a domed square hall with a pavilion over the spring in front of the hall.
3) Gurdwara Paur Sahib - a small domed room with a verandah in front, near another spring is also based on a legend similar to the one related to Triveni Sahib. In this case the spring is said to have been caused by the Guru's horse stamping its paur (hoof).
Gurdwara Sehra Sahib - One kilometer south of Guru ka Lahore in Bilaspur is located at the spot where Guru Gobind Singh halted for a short time on his way to his marriage at Guru ka Lahore. According to tradition the Guru donned his sehra (bridegroom's floral headband) here. The Gurdwara, a square domed room with a circumambulatory verandah, was constructed by Sant Seva Singh of Anandpur Sahib in 1962.

Martyrdom Of Guru Tegh Bahadur

Guru Tegh Bahadur, establishing his seat at Chak Nanki in Makhawal, set out to spread the message of Sikhism to the East. It was in Patna where he left his family to continue his travels. In Dhaka he was given the news of the birth of his son, whom he called Gobind.

After travelling for three years, Guru Tegh Bahadur made his way back to Chak Nanki with his family. It was here that Gobind was educated. Apart from mastering Sanskrit, Punjabi, Persian and Hindustani, he also acquired knowledge of the Holy Scriptures. Guru Tegh Bahadur also made sure that his son was trained in the arts of weaponry and martial combat. 

Kashmiri Pandits, terrorized by Aurangzeb's brutal regime to convert the Hindus to Islam, came to Anandpur Sahib to seek shelter under the Guru, who decided to be their shield.

The Pandits were advised to convey to the Mughal command that they would convert to Islam only if the Mughals were able to convert Guru Tegh Bahadur. Bestowing the Guruship on Gobind, Guru Tegh Bahadur left for Delhi to offer the Supreme Sacrifice to protect the faith of the weak and suffering. 

No sword could wrest or carve the faith of the Guru. The crowd may have looked on with tears of misery, but history has proclaimed the victory of his martyrdom. Bhai Jaita picked up the severed head of the Guru and, concealing it in his garments, brought it to Guru Gobind at Anandpur. The Guru embraced him saying, "You have in this stormy night, brought the sun. But now such a time has come that the melody of Nanak's chants must be accompanied by the clamour of swords." 

Guru Nanak At Kartarpur Sahib

For twenty-six years Guru Nanak travelled, spreading his message. He went as far as Baghdad, Tibet and Lanka. He finally settled at Kartarpur, where the community of devotees formed a new society devoted to the dignity of labour, to a single God, and to the virtue of sharing.

Guru Nanak was not only a spiritual guide, but also a master writer and divine poet. His sublime composition, Aarti, presents a grand vision of God's worship in which the whole creation participates.



During his stay in Kartarpur, Guru Nanak once visited Achal Batala on the occasion of Shivratri to enlighten the saddhus that no act of severe penance or miracle ever benefitted humanity in any way. A similar message the Guru also delivered to followers of Islam. He once journeyed to Pak-patan where he met Sheikh Ibrahim, the disciple of the enshrined Sufi saint Farid-ud-din Chishti.

Impressed by Guru Nanak's teachings, Bhai Lehna followed him to Kartarpur. The Guru recognized Lehna's spiritual devotion and bestowed upon him the Guruship, and gave him the name of Guru Angad.