The Creation of Khalsa 1699 Part- VI

Why number five in Sikhism

The number five has always been a sacred one in India from time immemorial. The best form of self-government provided by ancient sages was Panchayat or council of five, Panchon men parmeshwar (God is present in the council of chosen five) was common saying in those days. Guru Nanak also laid emphasis on number five. 

In Japji Guru Nanak Says:

Panch Parwan, Panch Pardhan,

Panch Pawen dargah man,

Panche so hai dar rajan,

Panchon ka Gur ek dhayan.

Each Guru offered his successor five paise with a coconut or Bel fruit followed by five circumambulations around him, in token of his becoming the next Guru. Sawa rupaya, Sawa man, Sawa Sau, Sawa Lakh each consisting of five quarters is common in Sikh terminology.

Guru Gobind Singh and Spiritual Sentiments

Guru Gobind Singh made the best use of this spiritual sentiment. According Giani Kartar singh Kalaswalia in Sri Guru Dashmesh Prakash, Guru ji sent from paonta five Sikhs to Kashi to study sanskrit. He built five forts at Anandpur. He selected five beloved ones at Anandpur. He read five banis while preparing amrit. He administered to each of them five palmfuls of amrit or holy water. Then "Wah guru ji ka khalsa" and "Wah guru ji ki fatah" had five words in each line. Guru Gobind Singh was in search of a word which could have the sanctity of five and the presence of God. He adopted the word Khalsa for his Singh's because it fulfilled both the conditions in the most appropriate manner. Besides this word had already been used by Guru Hargobind for his Sikhs.

In Persian script Khalsa consist of five letters:

1. Khe or Kh stands for Khud or oneself.
2. Alif or A represents Akal purukh, Allah or God.
3. LAM or L signifies Labbaik, which means "What do you want with me? Here am I. What would you have?"
4. Swad or S alludes to Sahib or Lord or Master.
5. It ends with either A. Alif or A points to Azadi or freedom.

The word Khalsa, therefore has the sacredness of number five as well as the presence of God with his singh's both engaged in a pleasant conversation.

God himself asks the Singhs: "What do you want from me? Here am I. What would you have?"

The Singhs reply: "Lord! give us liberty."

Then Sikhs also got the five symbols from Guru Gobind Singh Ji Bhai Nand lal wrote:

Nishan-e-Sikhi ast in Panj har kaf

Hargiz na bashad azin panj muaf

Kara, Karad, Kacha, Kanga bi dan,

Bina kesh kes hech ast jumla nishan.

--

[These five letters of K are emblems of Sikhism.

These five are most incumbent, Steel Bangle, big knife, shorts and a comb; 

without unshorn hair the other four are of no significance]

Five Symbols:

In those days Hindus of respectable families wore five ornaments: gold ear rings, a necklace, gold or silver bangles, finger ring and a waist belt of gold or silver. The wearer felt proud of displaying his superior social position. At the same time he ran the risk of losing these articles as well his life into the bargain.

Guru Gobind Singh provided to his followers five jewels which were within reach of everybody down to the poorest peasant and the lowest labourer. Instead of creating fear in the mind of the wearer of losing these jewels, Guru ji's five jewels made his Singh bold, brave and awe-inspiring. These jewels were kesh or long hair, Kangha or comb, Kirpan or dagger, Kara or steel bracelet and Kachcha a pair of knickerbockers. "These symbols gave Khalsa a semblance of unity, close brotherhood and equality." They developed group consciousness. 

Guru Gobind Singh gave the Khalsa a new uniform. This was the spiritual uniform which at once lifted one to be able to hide their identity and face danger boldly, and to remain united in close affinity.

Several arguments in favour of unshorn hair, beards and moustaches: (From 'Creation of the Khalsa' History of the Sikhs, page 274, Hari Ram Gupta)

1. That it was a general practice with Hindu sages and ascetics and Kshatriya princes to keep long hair tied in a knot on top and flowing beard, and that Guru Gobind singh wanted his disciples, in spite of their being house-holders, to be Karam yogis or practical saints like Ram, Krishna and Bharat or the five pandavas.
2. That the war like tribesmen of the North-West frontier kept long hair though trimmed, and the Guru wished his followers to have a similarly impressive and alarming appearance.
3. That the previous Gurus also kept long hair and Guru Gobind singh wanted his Singhs to develop like Gurus.
4. The most reasonable explanation is that Guru Gobind Singh desired to provide his Khalsa a natural military uniform, the least expensive and most impressive permanent costume. Besides he deemed it necessary that their heads should be properly guarded from sword cuts and lathi blows by means of long hair and turbans.

Comb indicated cleanliness and purity. Steel bracelet developed an iron will and grit. It was a permanent substitute of Rakhi, a thread tied by sisters on the wrists of their brothers, reminding them of their duty to help and protect them. Similarly the Kara served as a reminder to the Sikhs that they had promised to be true to the Guru and the Panth and that promise must kept at all costs.

Dagger depicted power and prestige. Wearing arms was the privilege and pride of only Kshatriyas and Rajputs. The Khalsa was lifted to the status of Kshtariya, Rajputs and Princes. The pair of knickerbocker aimed at agility and frugality. It was more convenient for fighting that the long dhoti of Hindus or loose trousers of Muslims. Thus the five symbols of Guru Gobind Singh gave strength to the body, mind and soul and developed an integrated personality of the wearer. And Khalsa was born. 

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