What question did this study set out to answer?

The aim is to redefine Khalsa as a commitment-based identity grounded in Gurmat principles and community participation.

February 2, 2026Open Access

Gurmat-Based Sikh Governance: Khalsa as Commitment (v2.0) — with Gurmat Commitment Charter (KC‑01) ,KC‑01 FAQ and Gurmat Based Sikh Governance Khalsa as Commitment FAQ 2.0

Key Points

The aim is to redefine Khalsa as a commitment-based identity grounded in Gurmat principles and community participation.
Presenting a plain-language edition for critique and discussion.
Outlining the three dimensions of Khalsa: scriptural-moral, embodied discipline, and collective constitutional.
Proposing an inclusive governance model emphasizing transparency and accountability.
Reveals Khalsa as more than a label, emphasizing moral living and community commitment.
Documents the historical context of Khalsa and its evolution since 1699.
Suggests a governance framework for Sarbat Sangat that maintains dignity and legitimacy.

Abstract

Overview (non-Panth-binding working papers): This deposit contains a full-length plain-language edition of “Gurmat-Based Sikh Governance: Khalsa as Commitment” (v2. 0) and a companion FAQ. The paper argues that “Khalsa” is best understood as a public commitment under Shabad-Guru supremacy—not merely a dress/label—and that Sikh-wide legitimacy requires Gurmat process in the presence of Sri Guru Granth Sahib Ji. It separates the constitutional core of initiation from historically disputed ceremony details, treats the Sikh Rehat Maryada as the modern Panth-standard baseline, and proposes an inclusive two-circle participation model (Sarbat Sangat / Sarbat Khalsa) that protects dignity while preserving accountability for commitment-binding decisions. The work is a discussion draft intended for critique and improvement through Gurbani-based vichaar and Panthic conversation. 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.

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