On Vaisakhi day, 14th April, 2004, over twenty-five million Sikhs around the world are celebrating the 305th anniversary of the emergence of Khalsa Panth as an independent religio-national order. This also is the year when they celebrate the 400th Anniversary of the compilation of Aad Granth (Sikh Scriptures) by the Fifth Sikh Guru, Arjan Dev in 1604. The Aad Granth was formally instituted as Guru Granth Sahib, the Living "Word Guru" of the Sikhs, in 1708 by the Tenth Guru Gobind Singh, the last Guru personality in 1708. Two hundred years after Guru Nanak (1469-1539) founded the Sikh Panth (Sikh is a seeker of the Truth, and Panth means path or order), the tenth Master, Guru Gobind Singh, completed Guru Nanak's mission. At Anandpur in Panjab, he presented the final form of the transcaste order founded by Guru Nanak, in which men and women enjoyed equal status. On that Vaisakhi day in 1699, Guru Gobind Singh, looked on with satisfaction at the first five Sikhs who had risen above the fear of death, and who were prepared to tread the path of truthful conduct. They had offered their heads to the Guru and the Guru had given them a new identity and way of life, and embraced them as the Five Beloved Ones (Panj Piaray). Thay had qualified for admission to the fully evolved order of the Khalsa Panth. They were ready to accept the spiritual and worldly discipline of Sikhism called rehat.

Thus, having completed Guru Nanak's mission, Guru Gobind Singh, returned the Guruship from human succession back to the Guru's Word i.e. Gurbani embodied in Guru Granth Sahib (the Sikh Holy Scriptures). The collective body of the Khalsa Panth or the Sikh Holy Congregation (sangat) in the presence of Guru Granth Sahib represented the physical form of the Guru, as Guru Panth. The joint Guru authority of Guru Granth and Guru Panth amongst the Sikhs is a unique feature of Sikh tradition. This means that collectively, the Sikhs are empowered by the Guru to interpret the Guru's Word in Guru Granth Sahib and, therefore, carry the same authority as the Guru. It is in this sense that it may be said that Sikhism is truly a religion of the people, by the people and for the people!

Vaisakhi: The high point of Sikh tradition. Vaisakhi 1699 was the high point of the Sikh tradition. The institution of the Khalsa Panth was the climax of all that had gone before and the inspiration of all that was to follow. Guru Nanak's Mool Mantar (basic precept) described the Creator as "Ek Oankar", that God is One, Infinite and Indivisible. This is the positive philosophy of Guru Nanak's religion: that God is the One universal Truth from which flows all creation. Being the extension of the One Truth, creation itself, therefore, is also true and not maya (i.e. an illusion or a deception as in the Hindu tradition). Certain Godly qualities are required in those seeking harmony or union with the Ultimate Truth (God): God consciousness, a positive attitude to life, a desire to serve others with humility and to share fruits of own honest earnings with others, a fearless and independent spirit and animosity towards none. These are the qualities to be found in God loving men and women. These are the qualities required in Guru's own Khalsa (a term implying direct link, without any mediator, between the Guru, the Dispeller of Darkness, and the Sikh). Sikhism stresses a fully participative whole-life concept combining the spiritual aspect of human life with worldly affairs. The linked Miri-piri doctrine conveys the concept of "double sovereignty", whereby, Sikhs can only accept outside rule which does not suppress the freedom of human spirit. This flows naturally from the Khalsa requirement to follow the path of truthful conduct regardless of consequences

Guru Nanak founded his Panth outside the caste system and outside any other religious system in order to combat the religious, social and administrative oppressions which he described in robust language in his compositions. There was hardly anything in contemporary politics, society or religion that he found commendable. He was a revolutionary who systematically laid the foundation of a new theo-political system and appointed a successor in his own image, to ensure continuity and consolidation. Macauliffe, a 19th century scholar of Sikh religion and history, found it difficult to "point to a religion of greater originality" than Sikhism of Guru Nanak. He stressed that, of all the major religions of the world, Sikhism possessed the most authentic scriptures.

Through selection of worthy successors, the institutions of the Sikh Panth started by Guru Nanak were developed and consolidated over a period of two hundred years. Nanak X, Guru Gobind Rai, who after Vaisakhi 1699, became Guru Gobind Singh (1675-1708), made final preparations for the formal introduction of the Sikh assertive identity and brotherhood for organisational strength, common direction and purpose. He invited all fol9lowers of Guru Nanak to Anandpur and, standing on a hillock with a naked sword in his hand, demanded a head! In succession five volunteers were taken inside a tent. Blood flowed and later, much to the amazement of the awe-stricken congregation, the five reappeared dressed in blue uniforms, armed with swords, and with a fearless spiritual glow on their faces. These Five Beloved Ones (Panj Piaray) then took the Amrit (nectar) prepared by the Guru. Sugar cubes were stirred in water with a double edged sword (khanda) in an iron bowl while the Guru recited five compositions, starting with the Japuji of Guru Nanak and administered the Amrit so prepared to the Five Beloved Ones. They drank from the same iron bowl (bata) to show that any caste or other distinctions between them had been removed. And then, on that Vaisakhi day in 1699, the Guru, did something unique in the history of world religions. With folded hands, he asked the Five Beloved Ones, the Panj Piaray representing the Khalsa, to baptise him i.e. the Guru himself (!). That day, he too became Khalsa Gobind Singh from Gobind Rai, shedding his own caste. Thus, the Guru finally removed any distinction between the Guru and his Khalsa. The new salutation of the Khalsa from that day was: Waheguru Ji Ka Khalsa! (Khalsa is of the Wonderous Dispeller of Darkness Waheguru Ji Ki Fateh ! (Victory belongs to the Wonderous Dispeller of Darkness also.)

From that day, thousands from all castes and religions came forward to take Amrit and join the new egalitarian brotherhood/sisterhood of the Khalsa. As a corollary to fearless and outstanding behaviour expected of the Khalsa, the Guru prescribed a disciplining and distinct identity for the Sikhs. Every Sikh was to keep unshorn hair (kesh) symbolising a saintly disposition and completeness of the human body and soul (hair to be covered by dastaar - the Sikh turban, an inseparable part of Sikh identity); wooden comb (kangha) to keep the hair tidy; a steel bangle (kara) representing the God quality of infinity and symbolising discipline and allegiance to the Guru; a sword (kirpan) - length is not prescribed - reminding a Sikh of his/her duty to defend the weak and his/her own honour; and a pair of shorts (Kaccha) to cover human nakedness, to allow agile mobility of the body and symbolising chastity. Thus, kesh (and dastaar i.e. turban), kangha, kara, kaccha and kirpan were the five K s (kakars), gifts of Guru Gobind Singh to the Khalsa.

Gifts from a loving Guru who sacrificed his parents, his four sons, his own life and all that he possessed for his beloved Khalsa. "Cherish rehat and keep your distinct identity and I shall endow you with my power", he said. This meant that the Khalsa, representing saintly qualities, shall always remain victorious. For all routes will ultimately lead humankind towards a harmonised relationship with the Creator and His creation. "Khalsa rule" signifies such an environment for humankind. Today there are well over 25 million Sikhs settled in many countries around the world. Through their hard work and law-abiding nature, they have become one of the most prosperous communities. They are respected for their skills as professionals, administrators and soldiers. Clearly, the Guru's formula for living - worship-work-charity (i.e. meditate on One absolute Truth, earn by your own effort and share your earnings with others) has worked well for the Khalsa Panth of Guru Nanak/Guru Gobind Singh established 305 years ago.
Waheguru Ji Ka Khalsa!
Waheguru Ji Ki Fateh !

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