Vaisakhi (also called Baisakhi) is a harvest festival in the Punjab, Northern India celebrated according to the solar calendar. Vaisakhi reminds every Sikh of their cultural and religious heritage. In Sanskrit, Vaisaka was so called because according to astrological calculations, the moon at this time passes through the visakha naksatra or constellation. It is also the holiest day for the Sikhs worldwide; it commemorates the formation of theo-political Sikh nation known as Khalsa Panth (The Sikh Fellowship). The inauguration of the Khalsa Panth was 'the climax of all that had gone before and the inspiration of all that was to follow.' Every Sikh in India and wherever the Sikh community is domiciled celebrates this auspicious occasion enthusiastically as the 'revelation of the Khalsa.' Each year Vaisakhi is celebrated by remembering the creation of the Khalsa by Guru Gobind Singh Ji in 1699 at Anandpur in Punjab where now stands the famous Takhat Sri Keshgarh Sahib (one of the five Takhats).

The month of Vaisakh has a special importance which was traditionally linked to the land and seasons, when the farmers would gather the harvest - mainly wheat - nourished by the fertile and divine soil of the land. This is the time when farmers put their sickles to harvest the crops but Saacha Patshah Guru Gobind Singh Ji put his sickle to the crop that was sown by Sat Guru Nanak Dev Ji, watered and protected by the succeeding Sat Gurus - Guru Angad Ji, Guru Amar Das Ji, Guru Ram Dass Ji, Guru Arjan Dev Ji and Guru Tegh Bahadur Ji, Guru Har Gobind Ji, Guru Har Rai Ji and Guru Harkrishan Ji.  In the spiritual context, Vaisakh was a month for the first historic Amrit Sanchaar, which led to further development and progress of the Sikhism. Guru Gobind Rai was the first person to receive Pahul or initiation from the Panj Pyares representing the Guru Khalsa Panth, and then became Guru Gobind Singh.

The Sikh community is aware of why the Vaisakhi is celebrated annually but the rest of the population detached from the Sikh community seems to be oblivious of it. In the recent past in Oxford and London, Vaisakhi has been given a high profile in the hope that the message will reach far and wide for non-Sikhs to gain insight into the relevance of Vaisakhi and the creation of Khalsa; this will enable them to understand the significance of the existence of the Sikhs, their physical appearance and moral code of practice. Last year, the Mayor of London sent Vaisakhi greetings giving a brief overview of what Vaisakhi is. The Sikh community is doing their utmost to get the message across to the public by disseminating the Sikh values of equality, diversity and tolerance for other religions


Vaisakhi is celebrated with great gusto in the Punjab when Rabi crop is ready for harvesting. In fact, during this momentous occasion, the fragrance of the harvest is ubiquitous with piles of grains; stalks of wheat are stacked for fodder for the cattles and the hustle and bustle of transporting and selling the commodity by the farmers. The farmer who reaps a rich harvest invariably has a wish to donate a portion of the grain to the Gurudwara as a daswandh (donations of a tenth of their income); a gesture which comes voluntarily so much so it is imbibed in the personality of a Gurusikh. The Indian profile on the website describes it as: ` The tough agricultural operation is rendered into lighter occupation by merry community festivities such as the Bhangra dance by men who pound the ground with vigorous steps accompanied with singing. Women, too break into revelry of dances principally the Gidda dance, executed with fervour and rhythmic exactitudes. On these occasions, men and women adorn themselves with colourful clothes and traditional jewellery. Generally, the sites of these festivities are on the banks of the river, which have their sacred imports with myths and legends woven around their origin and names.'

Vaisakhi as described above declares the 'revelation of Khalsa' which took place on the 30th. March, (1st.Vaisakh) 1699,  but this all started by Guru Nanak Dev Ji the founder of Sikhism and the finishing graceful and meticulous touches provided by Guru Gobind Singh Ji. The whole process continued for a good 239 years and a paragon of virtues and sacrifices by the successive nine Gurus gave wholesome shape to the faith and religion.  Akhand paths are recited with kirtan and ardas in almost every gurudwaras. Community meals form part of the celebration. At bigger centres congregation fares, amrit sanchaar - that is, initiation ceremonies for inducting novitiates into the Khalsa fold - and contests in many sports are held. Until the tragic partition of the Punjab in 1947, the largest attended Vaisakhi fairs were those of Panja Sahib, in Attock District and `Eminabad in Gujranwalla now in Pakistan. The most important venues now are the Darbar Sahib, Amritsar, Takhat Damdama Sahib at Talwandi Sabo in the Bhatinda District and Takhat Kesgarh Sahib, Anandpur Sahib in the Ropar District all in the Punjab.' Bhai Harbans Singh 1998-The Encyclopaedia of Sikhism-Punjabi University Patiala)

Guru Nanak Dev Ji (1469-1539 AD) had introduced a new doctrine/ philosophy based on love, peace and compassion. Guru Nanak Dev Ji's message was as uncomplicated as it was straightforward; the message was for honest kirt karni (i.e. to earn one's livelihood through creative, productive and honest labour), naam japna (i.e. to be in tune with the infinite through meditation on divine qualities so that the believer becomes filled with divine fragrance, glow and eternal presence of Guru Ji) and wand chhakana (i.e. to share the fruits of earnings with the needy and impoverished). He also emphasized that Waheguru could be realised through pious living as a dutiful householder (in grishti) and not to flinch from responsibility by renouncing the world.

Guru Nanak Dev Ji also spoke about the divine message of hope for all mankind; One God( Ik Oankar), equality for all; fraternity, liberty, justice and human rights for all; freedom of thought, speech and religious practices; love for all and malice for none. This became the golden standpoint from which the Sikh religion was established which also became the foundation for developing saintly characteristics and cognates of virtues in a Sikh.

Guru Nanak Dev Ji started a progressive development of a Sikh by placing maximum emphasis on the universal fellowship, love of Waheguru and humanity followed by proceeding Guru's stressing on attributes and characteristics. It is also useful during such an occasion to try an imbibe some of the virtues Guru Jis demonstrated in the Sangat. Guru Angad Dev Ji started the development of mental and physical features through education, sports and discipline. Guru Amar Dass Ji advocated selfless service for mankind, help to the destitute and humility. Guru Ram Dass Ji demonstrated simplicity, modesty and submissiveness. Guru Arjan Dev Ji preached naam simran (focussing on the active qualities of God) and the company of other God-centred people to progress towards Godliness, and underwent martyrdom. Guru Har Gobind Ji by example encouraged participation in Gurudwara congregation, prayers, accept God's Will (Hukam) and proficiency in martial arts. Guru Har Rai Ji stressed self discipline and the love of man, nature and Waheguru. Guru Harkrishan Ji beseeched helping the needy. Guru Tegh Bahadur Ji talked about jiwan mukat (liberated soul) and having a will to sacrifice oneself for others as Guru Ji, was beheaded at Chandni Chowk Square, Delhi where Gurudwara Sis Ganj stands. The nine prophets-teachers who succeeded Guru Nanak Dev Ji, each in turn created unique traditions and institutions within the Sikh people. Finally, Guru Gobind Singh Ji clarified the progress of the Sikh people from a group that needed to follow one God-centred individual to a group that could respect the True Guru (God) in each of them, and therefore, respect the Guru in all of them collectively (Guru Khalsa Panth).

The final chapter in the development of the Sikh took place on 30th. March, 1699 that is, 305 years ago which marks the momentous day that coincides with Vaisakhi. In response to a call Guru Gobind Rai, Sikhs from all over the country congregated at a hillock near Anandpur, in the breathtaking Himalayan foothills in Eastern Punjab, the Land of Five Rivers (Ravi, Sutlej, Jhelum, Chenab and Beas). As Guru Gobind Rai was given the Gurgadi in 1675, he was about to infuse a new spirit within the Sikhs whereby creating and giving birth to a unique nation, The Khalsa (derived from the Persian/ Arabic Khalisah meaning those owned directly by the Ruler, without intermediaries)) referred to those who accepted the command of God and none other. The Khalsa is the name given to the collective body of Sikhs who have been initiated into Sikhism by the Khande-de-pahul ceremony initiated by the double-edged sword which to date the Baata (Iron urn) and Khanda (double-edged Sword Amrit) is still used in the ceremony first performed at Sri Keshgarh Sahib.

Guru Gobind Rai was 33 years old when he had the divine inspiration to activate his grandiose and noble aspirations. Every year at the time of Vaisakhi (Spring time) thousands of followers congregate at Anandpur Sahib to pay obeisance and seek the Guru's blessings. In the early 1699 months before the Vaisakhi, Guru Gobind Rai sent special messengers to the congregants far and wide that that year the Vaisakhi was going to be a unique affair. He asked them not to cut any of their hair- to come with unshorn hair under their turban/ chunis and for the men to come with full beard.

On Vaisakhi day, March 30th.1699, hundreds of thousands of people gathered around his divine temporal sect at the Anandpur Sahib. The Guru addressed the congregants with the most moving speech on his divine mission of restoring their faith and preserving the Sikh religion. Thousands gathered to honour the call from Guru Gobind Rai as he asked which Sikh before him was willing to offer himself as a sacrifice for the cause of dharma (civilisation). When a man called Daya Ram stepped forward, he was immediately led into the Guru Ji's tent. Moments later Guru Gobind Rai emerged carrying a bloody sword. He asked the same question four more times, each time someone got up and this time Dharam Das, then it was Himmat Chand then it was Muhkam Chand and then it was Sahib Chand who got up emerging from the tent with a bloody sword. Guru Ji tested the crowd and after prolonged period, Guru emerged with all the five beloved men neatly dressed in the same attire. He initiated the five in a new and unique ceremony called Khande Batta Da Pahul (initiation of the Cauldron and Sword), what Sikhs today call the unique ceremony as taking Amrit (Elixir of Immortality), as lives. The Guru asked those five initiated Gurusikhs to initiate Guru Ji as well. He then proclaimed that the Panj Pyares (Five Beloved ones) would be the embodiment of the Guru himself. The five banis now called Panj Baniyes (Japji Sahib, Jaap Sahib, Tav Prasad Sawaiye, Kabyo -Baach Benti Chaupeyee and Anand Sahib) are recited whilst the Amrit is stirred in concordance with the double edged sword called Khanda.

Bhai Vir Singh, an eminent scholar, in his writings narrates the eye-witness account of Vaisakhi 1699 by one of the spies of Emperor Aurangzeb, Abu-ul-Traifi. Infact, he was attracted by a magnetic force at Guru Ji`s charan (feet). He requested Guru Ji to give him Pahul too and changed his name to Ajmer Singh. There are different account of the events leading up to the Pahul ceremony; some writers mention that the events happened in the tent but according to the witness mentioned by Bai Vir Singh, the events took place in a dramatic sequence in front of the sangat. Gyani Dalip Singh 'Komal' of Dhaunola informed that this book is in the archives of Aligarh University, Uttar Pradesh.

Guru Ji said that whenever and wherever five Amritdhari Sikhs come together, the Guru would be there present. All those who receive Amrit from five beloved Sikhs will be infused with the spirit of courage and strength to sacrifice. At the same time Guru gave his new Khalsa unique, indisputable and distinct identity. The Guru gave the gift of Gurusikh bana, the distinctive Sikh clothing and headwear. The Guru gave the highest importance to Kesh and named the place at Anandpur as Kesh Garh (the fort of uncut hair) He also offered five emblems of purity and courage. These symbols worn by all Amritdhari Sikhs of both sexes are popularly known today as Five K's (panj kakkars). Each ' K '  denotes its unique significance and relevance. The Kesh(hair) signify naturalness, commitment and spirituality- acceptance of God's will; the Kangha (wooden comb usually embedded in the tight knot of hair) signify cleanliness, orderliness and spiritual discipline; the Kara( steel bracelet) signify unity with the Waheguru, allegiance with the Khalsa, self restraint and victory over superstition; the Kirpan(sword) signify courage, dignity, grace, emblem of peace and defense for the weak; the Kachhera ( short breeches) signify for moral restraint, continence and chastity. By being identifiable, no Sikh could ever hide behind cowardice again.

Political, social and religious tyranny was not the only circumstances that were lowering people's morale. Discriminatory class distinction (caste-ism) promoted by the Brahmins and the Mullahs were also responsible for the people's sense of degradation. The Guru wanted to eliminate the anomalies caused by the caste system. The constitution of the Panj Pyares was the living example of his dream; both the high and low castes were amalgamated into one. Guru JI worked hard for ending the prejudices and the evils of the caste system, irrespective of caste, creed or religion. Guru Ji implored them to act as one and defend their faith

Amongst the original Panj Pyares, they were of different caste system with different social backgrounds and the Guru Ji gave the surname of Singh (Lion) to every Sikh and also took the name for himself. He also pronounced that all Sikh women embody royalty and gave them the surname of Kaur (Princess). With the distinct identity and consciousness of purity Guru Gobind Singh Ji gave all the Sikhs the opportunity to live lives of courage, sacrifice and equality. The names of the Pany Pyares signified courage (Himmat Singh), leadership (Sahib Singh), compassion (Daya Singh), liberation (Muhkam Singh) and faith (Dharam Singh); the initiated came from different parts of India and from a different caste system.

The Persian historian Gulam-ul-din, the newswriter of that period, sent Emperor Aurangzeb a copy of the Guru Gobind Singh's address to his Sikhs on the first of Baisakh, Sambat 1756(1699 A.D.) which read as follows: 'Let all embrace one creed and obliterate differences of religion. Let the four Hindu castes (Char Varan, Kashatrya, Brahman, Shudras, Vaishas) that have different rules for the guidance abandon them all, adopt the one form of adoration, and become brother. Let none pay heed to the Ganges and other places of pilgrimage or adore incarnation such as Ram, Krishnan, Brahma and Durga but believe in Guru Nanak and other Sikh Gurus. Let men of the four castes receive my baptism, eat out of one dish, and feel no disgust or contempt for one another.'
(From the Sikh religion by M.A.MaCauliffe Vol. 5 pp. 92 first published 1909 and reprinted 1995).

This clearly indicates the spiritual equality of Khalsa; a nation of saint-soldiers amongst whom there was no distinctions of caste, creed or sex. Following the evolution of Sikh into The Khalsa, the line of human Guru ended with Guru Gobind Singh Ji. The divine message of the Gurus written and compiled by the Gurus and recorded in the Guru Granth Sahib was subsequently in 1708, declared as a finalized text and the status of Bani as Guru confirmed by Guru Gobind Singh Ji. Sri Guru Granth Sahib reflects the universal spirituality of the True Guru that lives in each mind. Sri Guru Granth Sahib together with Guru Khalsa Path is now is now the perpetual Guru of the Sikhs and given due respects and reverence. As commanded by the Supreme Being, the cognate virtues created by the ten Gurus created an Ideal person i.e. a God fearing honest person believing in the will of one God, accepting and respecting equality and believing in the right to practice faith of the choice, protect the incapable and defend their right even if this requires sacrificing your life. The story of the Khalsa is a powerful reminder of the Guru's teachings of tolerance, equality, humility and active concern for others rooted in spirituality. The Khalsa also believes in a positive approach to life (chardhi kala) and in a universal well being in the name of God (Sarbatt da bhalla)

In recent BBC Radio broadcast featured several programmes reflecting on the meaning of Vaisakhi for Sikhs.  'In Praise of God' broadcast by the BBC World Service included an interview with Bhai Sahib Bhai Mohinder Singh of Guru Nanak Nishkam Sewak Jatha, Birmingham, based at the Gurudwara on Soho Road, Handsworth. During the interview Bhai Sahib Ji described the receiving of Amrit to be 'akin to a spiritual marriage' with the Almighty, where our pledges of commitment are like our marriage vows and the Guru's gift of Panj Kakkar are the signs of our marriage bond.  Bhai Sahib Ji also quoted the shabad for the month of Vaisakh (from Sri Guru Arjan Dev Ji's Baarah Mah) explaining how as mortals we become so 'mesmerised' and consumed by the material world that we 'divorce' ourselves from our Beloved Lord.  Vaisakhi is an occasion for us to remember and renew our spiritual bond, as well as to make our commitment through the blessing of Amrit.

In another programme, Radio 2's Pause for Thought, Sardarni Gopinder Kaur gave her reflections as a UK-born Sikh on the ceremony that gave birth to the Khalsa: 'This was done through the giving of the Amrit (Nectar) which embodied the balance qualities of the Khalsa personality; it was prepared in a steel bowl and stirred with double-edged Khanda (sword) conveying strength and resilience; it was sweetened by Guru Ji`s wife, Mata Sahib Kaur, with sugar crystals (pataashas) infusing it with kindness and compassion; it also absorbed the powerful chanting of prayers by the Five Beloved Panj Pyares  to bring sacredness and sanctity.' Growing up in Britain, the Vaisakhi story also reminded her of the nobility and valour associated with mythic figures from Western tradition like Hercules, although she emphasises: 'But the Khalsa is part of our recent history, just over 300 years ago, and for Sikhs to this day, it provides a dynamic source of inspiration, reminding the values one must cherish amidst the challenges of everyday life.'

In essence, Vaisakhi is a period of double celebration of harvest and contemplating the path of spirituality. It is a moment to sit back and take stock of the year gone by and plan ahead in improving the future. It is an opportunity to reflect on the meaning and significance of Vaisakhi; it is also a moment to spread the knowledge and hoping the people will celebrate together in contributing peace and harmony at a time where religion/ politics has stirred conflicts and hatred in mankind. I think it will be an opportunity for mankind to channel resentment into mutual tolerance, goodwill and amity throughout the world.


Acknowledgements: I am grateful and thankful to Bhai Surjeet Singh, Bhai Mohinder Singh Chahal, Bhupinder Singh, Gopinder Kaur, Gurneet Kaur, Kanwar Ranvir Singh and my Sikh colleagues for their indefatigable efforts and unstinted suggestions and amendments in enriching the text. I have also made references to the leaflet distributed by the Gurudwara Sri Guru Singh Sabha, Hounslow, Middlesex, UK on Khalsa(The Pure)- Birth of the Saint-Soldier and Ideal person.

Daljit Singh