Vaisakhi- the day of liberation and resurrection : A Sikh’s perspective

While wishing all my Christian brothers and sisters a very ‘Happy Easter’, I would also like to celebrate with them the spirit of Vaisakhi. In both cases, humanity was blessed with life reborn. The spirit of this article endeavours to tickle the universal energy that binds us all together and renders humanity, whether conveyed through the message of Easter or Vaisakhi.    
Just like the Gregorian calendar replaced the Julian calendar in 1582, the Bikrami calendar observed in the Sub-continent by Hindus was replaced with the Nanakshahi calendar for the Sikhs, calculated from 1469 CE, the birth year of their first spiritual guide, Guru Nanak. Like the months on the modern calendar reflect the names of the Roman deities, the names of the Nanakshahi calendar are derived from the Guru Granth Sahib (The holy book of the Sikh faith).
From the month of Vaisakh of 1469 to the Vaisakh of 1699, a complete entity of Sikhs was established. Hence, the day, Vaisakhi, is celebrated by all the Sikhs globally as Khalsa (the pure) Diwas (day). The occasion falls on the first day of Vaisakh, which varies between the 14th of April as per the modern calendar.
The seed of spiritual oneness and moral courage that was planted by Guru Nanak was nurtured by the subsequent nine gurus, with the tenth guru formalising the consolidated entity of a Sikh into its pure form, the Khalsa.     
To understand the concept of purity, i.e. the Khalsa-ness, it’s imperative to have at least an overview of Sikhi history from the first to the tenth Guru. I shall attempt to fill a few drops of this ocean in the cup of my hands.     
The masses in the Asian sub-continent  (called India since 1947) were engulfed in socio-political hostile darkness in the 15th century. On the one hand, people were crushed between the tyranny of the Mughal regime, especially religious bias. On the other hand, Brahmins, the self-acclaimed uppermost caste amongst the Hindus, oppressed the society equally through caste and class prejudice, as well as gender discrimination.  
I believe that Guru Nanak was a non-violent warrior and rebel who caused the first tremor on the barbarous grounds in the region. At the age of eleven years, he refused to wear ‘janeu’, which is a ritualistic thread that only the high caste Hindu men are permitted to wear as an identity mark across their shoulder for life. Indeed, Nanak was born in the second highest varna (^{grade of castes}), called Kshatriyas in Sanskrit or Khatri in Punjabi, which was the warrior caste who also undertook the governance of the state. But Guru Nanak rejected the privileges that came along and told the Pundit (^{Hindu Brahmin priest}) that a man should be recognised by his virtuous deeds and not by a flimsy thread representing a divisive oppression by one man of another. The Hindu priestly class did not see this very kindly, but Nanak remained resolute. This underpins the hatred in the Hindu Tavi (Extreme Hindu ideology) psyche for the Sikhs to the current day. Let me add that not all Hindus share the extreme views perpetuated by mainly political motives of ‘divide and rule’. Guru Nanak’s followers were from diverse cultural and religious backgrounds, including Muslims and Hindus.  
He believed in one Universal creator, the Ek Aunkar, and the pure spiritual power of Nirankar, the formless One.
Due to his non-acceptance of idol worship and polytheism, many Muslims too began to respect his ideology. But he declared, ‘Naa meh Hindu, Naa Musalmaan’, which means that ‘I am neither Hindu nor Muslim ^{(the only two dominating religions at the time in the sub-continent) .} He clearly shunned both the prevalent religions and their dogma; thence began a new humane philosophy of equality and inclusivity amongst mankind, called Sikhi. The follower of Sikhi is called a Sikh which literally means ‘learner’.Aren’t we all learning throughout life? Of course, we should.
Despite being defined as a religion over a while for simplicity sake, Sikhism remains a ‘way of life’ and a Sikh is on a journey to live by these morals that connect humanness with godliness. The Janeu shunned by Guru Nanak was substituted with practical, selfless seva (service) towards all as equals.
Guru Nanak’s philosophy revolves around three principles – Keerat Karo (honest deeds and hard work), Naam Japo (Pray humbly for self and all humanity), and Vand Chakko (share with others).
Finally, Guru Nanak said to anyone who seeks to be a sikh-‘ Jo to prem khelan ka chao’ – If you want to play this game of true love; ‘Sir dhar tali, gali mori ayo’ – Put your head on the palm before you come my way.
Love for God is best expressed not only by showing compassion for fellow beings but also by standing up to the unjust powers of the world that challenge this commitment. However, this moral battle could ask for the ultimate sacrifice to win.
A soldier goes into the battlefield prepared to die but confident of winning. 
Based on the first Guru’s teachings, the subsequent nine Gurus completed the curriculum of Sikhi. ^{(Please refer to my previous posts as well, for reference.)
The concept of Langar (community kitchen for all) was started by Guru Nanak and the second ‘jyot’ (divine light), Guru Amardas formalised it so that everyone would sit together in a queue, without discrimination and partake the food cooked and served by the ‘sevadars’ (who serve) in the Gurdwara langar-hall before the audience with the Guru. There was a greater purpose behind the tradition apart from eating. When the} rich sat with the poor, and ‘Dalit’ ^{(those labelled as the low caste)} with the higher caste, it broke all the previous barriers and brought all to the same level of humanity. The message of unity, equality, humility, and brotherhood was delivered successfully through the tradition of ‘langar’.
To this day, every Gurdwara globally serves hot food to all the visitors every day with the same devotion to the Sikhs and non-Sikhs.
The concept of ‘seva’ diversifies further than serving food even today. For example, providing help to the victims during floods in Spain and Pakistan, assistance when an earthquake hit Turkey and Myanmar, donating oxygen cylinders when required during Covid in India, and the list goes on, whereby NFO by Sikhs serve humanity anywhere in the world, not just to the Sikh recipients.  
The aim is to help anyone and anywhere, without ulterior motive. The service has to be selfless (Nishkam). This is one of the reasons that Sikhs do not advertise the service delivered on the tannoy nor appeal for donations repeatedly.
That brings me to the third ‘Jyot’ of Nanak, Guru Amardas, who encouraged the tradition of Guru Nanak’s concept of ‘Dasvandh’ ( tenth part of one’s possessions). That’s the reason that every Sikh contributes at least 10% of his/her income towards selfless seva. This also applies to utilising a minimum of 2 hours and 40 minutes of 24 hours daily towards ‘Simran’ (meditation).
The fourth ‘jyot’, Guru Ramdas, founded the city of Amritsar in Punjab, where he laid the foundation of the principal place of worship for the Sikhs, the Harminder Sahib- also known as the Golden Temple. He stressed the importance of Simran (meditation), and also wrote in his ‘bani’ (spiritual utterance by Gurus) about how the path of faithfulness, devotion, and selfless love leads to the Almighty. These shaloks (hymns) are sung as a mandatory part of the Sikh marriage ceremony, since these principles render strength to the matrimonial alliance too.
Guru Arjun, the fifth ‘Jyot’, continued the movement against discrimination and advocated compassion. He was arrested on the orders of the Mughal emperor Jahangir for what they interpreted as rebellious attitude, especially when raising his voice against the forced conversions into Islam. He was tortured for refusing to accept Islam, and instead, the Guru accepted with a smile to sit on the hot iron plate with live fire underneath. This was an unparalleled example of selflessness since the Guru was not Hindu, but he made a stand against the injustice of forced conversions on behalf of people from another faith. The lesson Sikhs learned from his martyrdom was that Surrendering is cowardice, while moral defiance is the ultimate courage.
It was just the beginning of martyrdom in the long history of the Sikhs to safeguard humanity.  
The sixth spiritual light, Guru Hargobind, initiated the balance between ‘Miri’ and ‘Piri’ – the temporal and the spiritual power. (I have covered this concept extensively in the previous posts). To symbolise the balance, the guru started to wear two swords to signify the importance of engaging in worldly affairs while maintaining a spiritual disposition. This was a great lesson for the Sikhs to become cognizant of socio-polity while growing spiritually.   
When Miri and Piri are in perfect harmony, a complete image of a saint-soldier is formed, thus creating the befitting Sikh of the true Guru.
To stand up to a tyrant, one needs to pick up the just sword when all venues have been exhausted in self-defence and to defend the defenceless.  
The seventh spiritual guide, Guru Har Rai, maintained the Sikh army of saint-soldiers while also establishing the means of communication through diplomatic channels even with the authoritarian Mughal rulers.  He was a great advocate of compassion for all living beings, not just humans. He would get the animals from the wild to nurse them back to health and release them once they were strong enough. He was an environmentalist too and championed the planting of trees and rear picturesque gardens; beauty that was previously only accessible to the rich class from high castes and royalty. To this day, Gurdwaras, wherever possible in the world, are attached with lawns and natural beauty. He also facilitated a hospital in Kiratpur in Punjab as a research centre for natural medicine to help all equally, including the poorest, underprivileged and the Dalits (lower castes as per the Hindu Brahmins).
Sikhism is hugely about equality and impartiality in society, and ageism is also part of it. The eighth Jyot, Guru Harkishan, took responsibility of guruship at the tender age of five years. But his wisdom and sagacity were mature beyond his human years of life. When there was an epidemic of smallpox in Delhi in 1663, the young Guru refused to leave the city and stayed on to work tirelessly to nurse the victims. He cured many patients with his dedication and blessings. This was role modelling seva with own two hands. No wonder Sikhs were the first volunteers to help with handling the patients suffering from COVID in countries like India, when their own family members were dumping bodies of dear ones in the streets for fear of catching the infection.
The ninth Jyot was Guru Tegh Bahadur. He earned his name after fighting in a righteous battle against the mighty Mughal army in Kartarpur in 1635 when he was still very young and before taking the seva of Guruship. Tegh means sword, and Bahadur means brave in Punjabi; hence, the brave sword-wielder. But he equally knew how to fight and win without using the sword. When Brahmin pundits (Hindu priests or the highest caste) came to the Guru for help and safety against atrocities of the Mughal army to convert and extort undue taxes, etc. Guru Tegh ensured them and asked them to convey his message to the Mughal police that if they could convert the Guru, everyone would accept Islam.   When the regime’s law enforcers heard, the Guru was arrested and tortured in all the inhumane ways possible, but Guru Tegh remained defiant. Finally, he was executed in Delhi, but his sacrifice sent a strong message to the regime. People grew in courage, volunteered to transform into Sikhi and fight back.
This brings us to the tenth and the last of the living Gurus of the Sikhs- Guru Gobind Singh Ji. He established the army of Khalsa ^{(The pure).}
The concept of purity here is not in comparison with any existing faiths but in the sense of being the purest form of the Sikhi philosophy.
On the first day of the Vaisakh month in 1699, the creation of a unique faith was completed. Guru Gobind Singh introduced the five symbols to signify image of a Khalsa- Sikh.
In the sub-continent of the seventeenth century, an ordinary man of poor and menial status was not allowed to wear a turban, carry a sword, or ride a horse. Guru Gobind Singh urged his Khalsa to wear turban- called ‘dastaar’, carry a sword for self -defence, called Kirpan, and ride a horse like a soldier. The following are the 5 Ks that an initiated Khalsa Sikh must bear.
1. Kes (un-shorn hair) – as a symbolic mark of respect for God’s creation and visible identity of a Khalsa sikh.
2. ‘Kanga’ (small comb)- To keep hair clean and groomed even when in battle, especially when Sikhs fought guerrilla wars and thus, had to be ready at all times.
3. Karha (Iron bangle)- Both men and women of the upper classes wore gold bangles, but the iron bangle was a symbol of simplicity. Also, the endless circle of a bangle signifies the ‘Seh bhang’ (without break; eternal) concept of the Omnipresence and Omnipotence of the Almighty.
4. Kachera (three-quarter length trousers)- Practical for the weather, and for soldiers’ activities like riding a horse and on foot, especially in the jungle.   
5. Kirpan (short curved blade). The word is a combination of two terms- ‘Kirpa’, which means mercy and justice; ‘Aan’- Self-respect, dignity. Hence, only to be used as part of a moral duty to stand up against oppression and help the defenceless. This came with a strict code – ‘Only to be used when all other venues had exhausted, and never out of unjust emotions’. Currently, it’s worn more symbolically and under the top garment as a very small and blunt dagger.
Guru Gobind Singh addressed the congregation of Sikhs on the 14th April 1699, and announced that he needed five heads to be sacrificed as time had come to create a brave army to fight the injustice threatening the most vulnerable in society, by the ruling Mughals and oppressive inequality of the Hindu Tavi. Many were scared and ran away, but the hundreds that stayed were keen to offer their head first. One by one, five men joined the guru on the dais and followed him into a tent. While people awaited anxiously, the Guru reappeared out of the tent with all five brave souls who had offered their heads for the cause and in response to the Guru’s call. Guru said to the congregation that he was testing if his Sikhs had the courage of a true soldier and the commitment of a saint. Sweet nectar was prepared while prayers were chanted, and after the Guru blessed the bowl, all five partook the blessed water and accepted the five Ks. Following that Guru ji asked the five Khalsa Sikhs to initiate him as their disciple. This was a great demonstration of ultimate humility. Guru Gobind Singh ji is also known as the one ‘who is guru and disciple in one.’ (^{Aape Guru, Aape Chela}) Hence, the concept that we are continuously learning, too, was endorsed. It also connotates that once initiated with Guru’s blessings, the Khalsa becomes ONE with Nirankar’s light and then on there is no difference left between the Guru and the disciple. Women were equally initiated, and Guru Ji’s mother, Mata Gujjar, too was part of the ceremony. Thus, the ceremony (not ritual) of ‘Amrit-Sanchaar’ ( consuming the blessed nectar). Thence, every Sikh man was bestowed with the title ‘Singh’ (Lion) and a Sikh woman blessed with the title ‘Kaur’ (Prince). So, why prince and not princess? To signify equality of gender. Women at the time were considered to be subservient to men, so Sikhi elevated them to the Royal pedestal. Many Kaurs too fought just battles besides the Singhs. These titles are used by all Sikh men and women, symbolising end of surnames representing Brahminic Varna castes. This was a great message of equality in itself.
Guru’s father, the ninth jyot, was martyred as described above, and in addition, all his four sons and mother too sacrificed their lives in the moral battle against injustice. Thus, Guru Gobind Singh is also called ‘Sarbans Daani’- One who sacrificed his whole family for the just cause and humanity.
Hence, the light that dawned upon the most downtrodden in 1469, enlightened them entirely by 1699; and Khalsa the saint-soldier was created on the first day of Vaisakh (14^th April). Just like the complete circle of ‘Karha’, the consolidated entity of Sikhs too was concluded. This is the reason that after the tenth Guru, there was no need for another living teacher in human form; the lesson was concluded. All Sikhs were instructed to consider the holy Granth (^{compilation of spiritual hymns by Sikh Gurus and saints}) as the eternal Guru. So, Sikhs bow their head to the Guru Granth Sahib only since that is our source of spiritual guidance.
Happy Vaisakhi and Happy Easter to all.   
When the complete human entity resurrected, as intended by the Almighty Nirankar.  
** It is highly recommended to read this article along with viewing the podcast via the link provided. Thanks**
https://www.youtube.com/watch?v=qtgO6THLcFw