Overview (non-Panth-binding working papers): This Zenodo record contains a principles-first, Gurmat-anchored discussion draft intended for publication and critique. It does not claim to issue hukam, Gurmatta, or Panth-binding direction. Where historical sources diverge, divergence is stated openly so later work can be built on integrity rather than selective certainty. Main paper (v1. 0): Gurmat-Based Sikh Governance: Khalsa as Commitment — Definition, 1699 Initiation, Evolution, and an Inclusive Sarbat Sangat Architecture for the 21st Century. The paper defines “Khalsa” as a commitment-based reality rather than a dress-only identity and argues that Khalsa has three inseparable dimensions: (1) a scriptural-moral dimension anchored in the Shabad-Guru and truthful living; (2) an embodied discipline dimension expressed through accountable practice (including the five Ks and daily Shabad discipline as a baseline) ; and (3) a collective constitutional dimension expressed through Gurmat process in the presence of Sri Guru Granth Sahib Ji (SGGS). It documents the term “Khalsa” in SGGS, traces Sikh usage before 1699, maps initiation as codified in the Sikh Rehat Maryada (SRM), and presents an evidence-aware range of traditions about the precise 1699 liturgy. It then outlines how Khalsa and Sarbat Khalsa evolved under changing circumstances and proposes an inclusion architecture for Sarbat Sangat that is maximally welcoming while protecting binding legitimacy through commitment standards, transparent representation, documentation, and appeals. Companion outputs in this record: • Gurmat Commitment Charter (KC‑01) — a short constitutional “principles-only” text (not operational rules). GurmatCommitmentCharterKC-01 • KC‑01 FAQ — a plain-language companion for readers, educators, and reviewers. KC-01FAQᵥ0. 2 Interpretive guardrail: This draft distinguishes between (i) scriptural anchors (SGGS), (ii) descriptive mapping of historical/institutional material (including modern baselines), and (iii) the author’s governance proposals offered for critique. Descriptive references to institutions or codes (e. g. , SRM) are used to locate current practice and debate; they do not imply endorsement, delegation, or authority above Shabad-Guru. This work must not be used to justify gatekeeping of the Guru’s darbar/langar/seva, to label others “not Sikh, ” or to inflame factional politics; such use would contradict the Gurmat constraints stated in the paper.
Gurjit Singh Sandhu (Tue,) studied this question.