There are many kinds of stories in religion, but two of the most significant are things we'll call Stories of Foundation and Stories of Definition. For the Jews, Abraham's rejection of idols and discovery of the One G-d is the major story of foundation, and Moses on Mount Sinai the major story of definition. Christians place Jesus in both roles, albeit at different times in his life. The crucifixion is their major story of definition, hence The Passion of the Christ.
The story of the Sri Guru Gobind Singh Sahib Ji at Anandpur, when he inducted the first Khalsas and then added an unusual very beneficial twist, stands among the most remarkable acts of definition in human history, defining both a religion and a people. It's also one of the most remarkable acts of leadership. Guru Gobind Rai was the 10th of the great Sikh Gurus, and as the story goes:
"The Guru sent Hukamnamas to his followers all over the country to visit Anandpur at the Baisakhi festival to be held in Sambat 1756 (1699 A.D.). It seemed as if the whole of Punjab was on the move; and they came from all parts of the country.
A small tent was pitched on a small hill now called Kesgarh Sahib at Anandpur and an open air dewan(assembly) was held. The Guru drew his sword and in a thundering voice said," I want one head, is there any one who can offer me?" This most unusual call caused some terror in the gathering and the people were stunned. There was dead silence. The Guru made a second call. Nobody came forward. There was still more silence. On the third call there rose Daya Ram, a khatri of Lahore who said," O true king, my head is at thy service." The Guru took Daya Ram by the arm and led him inside the tent. A blow and thud were heard. Then the Guru, with his sword dripping with blood, came out and said," I want another head, is there anyone who can offer?"
Five times the process was repeated of three calls, an acceptance, and the ritual. Some in the crowd fled. Others thought their Guru had taken leave of his senses. After the fifth call and answer, however, the Guru remained in the tent. All present breathed a sigh of relief.
Guru Gobind Singh then emerged from the tent with the five, all dressed in finery. The Amrit ritual was performed, which included a baptism of sorts (note that Sikhs are monotheists):
"All the five faithfuls were baptized in this way by the Guru who then called them 'PANJ PYARE' or Five Beloved Ones. He gave them the appellation of SINGHS or lions and they were named from Daya Ram to Daya Singh, Dharam Das to Dharam Singh, Mohkam Chand to Mohkam Singh, Himmat Chand to Himmat Singh, and Sahib Chand to Sahib Singh. The Guru then addressed them as the supreme, the liberated ones, pure ones and he called them THE KHALSA."
Now comes the truly remarkable part. In full public view:
"After the Guru had administered Amrit to his Five Beloved Ones, he stood up in supplication and with folded hands, begged them to baptize him in the same way as he had baptized them. This was the height of this remarkable episode setting up unparallel example in the world that first as Guru, he created the Khalsa blessing them with power, supremacy and glory, and then he himself became their disciple- Wonderful is Guru Gobind Singh, himself the Master and himself the disciple. In the annals of human history a disciple could become a Guru but never a Guru became a disciple. The Five Beloved Ones were astonished at such a proposal, and represented [JK: argued] their own unworthiness, and the greatness of the Guru, whom they deemed God's Vicar upon earth. They asked him why he made such a request and why he stood in a supplicant posture before them. He replied, "I am the son of the Immortal God. It is by His order I have been born and have established this form of baptism. They who accept it shall henceforth be known as the KHALSA. The Khalsa is the Guru and the Guru is the Khalsa. There is no difference between you and me. As Guru Nanak seated Guru Angad on the throne, so have I made you also a Guru. Wherefore administer the baptismal nectar to me without any hesitation." Accordingly the Five Beloved Ones baptized the Guru with the same ceremonies and injunctions he himself had employed. The Guru was then named Gobind Singh instead of Gobind Rai.
Guru Gobind Singh was the first one to take Amrit from the Khalsa, the Five Beloved Ones. About 80,000 men and women were baptized within a few days at Anandpur. By creating the Khalsa, the Guru embedded two qualities in one person. A Khalsa is a Saint-Soldier. A Sikh is a saint because he worships the All-Pervading Divine Spirit and in whom that Spirit shines day and night like a full moon. A Sikh is a soldier because he is ever ready to take up the arms to uphold righteousness.
The Guru promised the Five Beloved Ones (The Khalsa) that whenever they called upon him, he wouldagree to their proposal. This was the establishment of democratic Khalsa."
It was this last act that really resonated with me, and truly elevated the Guru's deeds to one of the great acts of self-definition and leadership in human history. Religions are made up of fallible humans and will demonstrate this over time, but foundations matter. The Sikhs would go on to survive the best efforts of the Muslims to exterminate them, and the betrayals of the Hindu castes, largely on the inherent strength of this foundation.
As I.J. Singh's essay "What's a Head Worth?" put it:
"Khalsa was destined to be an army of winners, fearless and pure, in service to God and Man, in pursuit of righteousness. Unlike Ignatious Loyola's army, this "pride of lions" of Sikhs was to have no professional clergy, nor were there to be any sheep or shepherds. In this nation of soldiers of God, there were to be none who were more equal than others. Henceforth, every Sikh who was a Singh or Kaur was to be in uniform as a soldier. There were to be no higher calling for some and not for others, as Loyola had envisioned. The code of conduct applied equally to all, including the Guru and he himself remained answerable to the directives of his Khalsa."
A worthy story for this Saturday. One that provides important insights into the Sikh culture and religion, and serves as a worthy meditation on leadership, discipleship, and the foundations of human organizations or movements.