The four hymns by Guru Nanak Dev alluding to the invasions by Babar (1483-1530), are collectively known in Sikh literature as Babarvani. Three of these hymns are in Asa measure at pages 360 and 417-18 of Guru Granth Sahib and the fourth is in Tilang measure on pages 722-23.

The revered Guru Nanak was an eyewitness to the havoc created during these invasions. Janam Sakhis mention that the Guru himself was taken captive at Saidpur.

The Sikh tradition strongly subscribes to a meeting in 1520 between Guru Nanak and Babar during the latter’s invasion of Saidpur, now called Eminabad, in Gujranwala district of Pakistan. According to the Puratan Janam Sakhi, Guru Nanak and Mardana, also among the captives, were ordered to be taken to prison as slaves. The Guru was given a load to carry and Mardana a horse to lead.

But Mir Khan, says the Janam Sakhi, saw that the Guru’s bundle was carried without any support and Mardana’s horse followed him without the reins. He reported this to Sultan Babar who remarked, "If there was such a holy man here, the town should not have been destroyed." The Janam Sakhi continues, "Babar kissed Guru Nanak’s feet and all the prisoners of Saidpur were set at liberty. Babarvani hymns are not a narrative of historical events nor are they an indictment of Babar. They are the outpourings of a compassionate soul touched by scenes of human misery and by the cruelty perpetrated by the invaders. The sufferings of the people are rendered here in accents of intense power and protest. The events are placed in the larger social and historical perspective decline in moral standards must lead to chaos. Guru Nanak Dev reiterated his faith in the Almighty and in His justice. These hymns are remarkable for their moral strictures and poetical eloquence. Nowhere else in contemporary literature are the issues in medieval Indian situation comprehended with such clarity or presented in tones of greater urgency.

Guru Nanak’s commentary on the events, which he actually witnessed thus, becomes a part of the universal message. God is absolute and no man may disobey. He commands with impunity. Obey Him and receive freedom. Disobey him and the result must inevitably be retribution, a dire reckoning which brings suffering in this present life and continued transmigration in the hereafter. In fact, Indian literature of that period records no more virile protest against the invading hordes than do Guru Nanak’s four hymns of Babarvani in the Guru Granth Sahib.

The clash between Sikh and Islamic culture was inevitable and resulted in first small hostilities between Guru’s followers starting with the Sixth Guru, Guru Hargobind and later into full scale with Tenth Guru, Guru Gobind Singh.

The Guru was barely 47 years old when he left this terrestrial world forever in the year 1581, having ordained the Guruship to his youngest son Arjun Dev. His dream to complete the holy tank and starting construction of the Golden Temple was fulfilled by his successor, Guru Arjun Dev.

The youngest son of Guru Ram Das and Bibi Bhani, Guru Arjun Dev was born at Goindwal in the year 1573. Right from childhood, Arjun always obeyed the commands of his father and fixed his thoughts on the worship of the Supreme Being. Guru Amar Das was very fond of Arjun who as a child was always hovering around him. The Guru had predicted that his grandson would drive the people across the deep ocean of life. As predicted when the time came for Guru Ram Das to exit, Arjun was ordained the Guruship. However, this was not acceptable to Prithi Chand, Guru Arjun’s eldest brother. Generous and magnanimous as Arjun was, he offered to abdicate the Guruship and leave Goindwal for Amritsar, the new township in the making. Guru Arjun Dev gave his full attention to the completion of Amritsar, the pool of immortality. He widened and deepened the Amritsar tank. He also started construction of Hari Mandir (now known as Golden Temple) in the center of Amritsar tank. The famous Muslim Sufi saint Mian Mir laid the foundation of Hari Mandir. The Sikhs wanted the Mandir to be the tallest building. But the Guru had very cogent and convincing reasons to think otherwise. The Guru made his followers realize that humility is the toughest virtue. Therefore the Temple should be built on a lower elevation. Thus the Temple was constructed on a lower plinth to emphasize the point that God could be attained in bending low in submission and humility. The Temple was also to open from all the four sides to enable everyone to enter the Temple from any side, thereby making no discrimination against anyone.

The Hari Mandir or the Golden Temple became the spiritual and cultural seat of the new community as also a leading place of pilgrimage of the Guru’s disciples. Guru Arjun Dev established his permanent abode here. In addition to the Hari Temple at Amritsar, the Guru built other big ones at Taran Taran and Kartarpur. The Guru took many steps to make the Sikh community distinct from the Hindus and Muslims.

The most treasured and endearing feat of Guru Arjun Dev was the compilation of Guru Granth (Also known as Adi Granth) by collecting the writings of the preceding Gurus and those deemed most valuable in the compositions of Hindu and Muslim saints, adding to them his own. With this glorious act, the Guru gave consistent form and order to Sikh religion. In Sikhism, worship consisted of singing the hymns of Gurus. Guru Arjun Dev wished to lay down the exact hymns to be sung and correct rituals to be performed. The Guru Granth became the sacred scripture of the Sikhs. It became a sacred book of the new faith and a new consciousness among the Sikhs of their being a separate community emerged. The fascinating hymns of Guru Granth chanted in deep reverence and devotion inspired the minds of listeners to lofty ideals of simple living and high thinking. The hymns establish a deep spiritual unity between man and God.

Akal Takht is the primary seat of Sikh religious authority and central altar for Sikh political assembly. Through hukamnamas edicts or writs, it may issue decrees providing guidance or clarification on any point of Sikh doctrine or practice referred to it, may lay under penance personages charged with violation of religious discipline or with activity prejudicial to Sikh interests or solidarity and may place on record its appreciation of outstanding services rendered or sacrifices made by individuals espousing the cause of Sikhism or of the Sikhs. The edifice stands in the Darbar Sahib precincts in Amritsar facing Harimandar. The word Akal is the equivalent of timeless, beyond time, everlasting. Takht stands for royal throne or chair of state. Akal Takht would thus mean "timeless or everlasting throne" or throne of the Timeless One, i.e. God."

Formally, to proclaim Sikh faith’s common concern for the spiritual and the worldly, synthesis of miri and piri, Guru Hargobind (1595-1644), son and successor of Guru Arjun Dev adopted royal style. For the ceremonies of succession, he had a platform constructed opposite the Harimandar, naming it Akal Takht. From here, he conducted the secular affairs of the community.

A building subsequently raised over the Takht was called Akal Bunga (house) so that the Takht is now officially known as Takht Sri Akal Bunga although its popular name Akal Takht is more in common use.

The Sikhs recognize four other holy places as Takhts, namely Takht Sri Kesgarh Sahib, Anandpur; Takht Sri Harimandar Sahib, Patna; Takht Sachkhand Hazur Sahib, Abchalnagar, Nanded; and Takht Sri Damdama Sahib, Talvandi Sabo. All four are connected with the life of Guru Gobind Singh (1666 - 1708). All five Takhts are equally venerated, but the Akal Takht at Amritsar enjoys a special status. Historically, this is the oldest of the Takhts and along with Harimandar, across the yard, constitutes the capital of Sikhism. Meetings of the Sarbatt Khalsa or general assembly represent native of the entire Panth are traditionally summoned at Akal Takht and it is only there that cases connected with serious religious offenses committed by prominent Sikhs are heard and decided. Hukamnamas or decrees issued by the Akal Takht are universally applicable to all Sikhs and all institutions.

Baisakhi, was a seasonal festival popular in the Punjab which takes place on the first day of the solar month of Baisakh (Sanskrit Vaisakha, so called because according to astrological calculations, the moon at this time passes through visakha naksatra or constellation) of the Indian calendar. Traditionally, the festival was celebrated as the harbinger of happiness and plenty being closely connected with harvesting. To ward off malignant spirits ruinous to the harvest, a ritual dance preceded the festivities. In the central districts of Gujranwala, Sialkot and Gurdaspur as also in parts of Jammu, the popular dance form was, and still is, bhangra.

As some Sikh texts record, Guru Nanak (1469-1539) was born during the month of Baisakh. According to Sarup Das Bhalla, Mahima Prakash, Part 2, Guru Amar Das (1479-1574), at the suggestion of Sikhs led by Bhai Paro, started an annual congregational fair at Goindval on the occasion of Baisakhi. It became customary for distant sangats of Sikhs to assemble at the seat of the Gurus on every Baisakhi (and Diwali) day.

With the inauguration by Guru Gobind Singh of the Khalsa on 1 Baisakh 1756 Bk, Baisakhi became an important festival on the Sikh calendar. The date then corresponded with 30 March 1699, but owing to the adoption of Gregorian calendar by the British in 1752 and the difference between the Christian and the Bikrami years since then, Baisakhi now usually falls on 13 and sometimes on 14 April. The Sikhs everywhere celebrate Baisakhi enthusiastically as birthday anniversary of the Khalsa. Akhand paths are recited followed by kirtan and ardas in almost every gurdwara. Community meals form part of the celebrations. At bigger centers congregational fairs, amrit-prachar, i.e. initiation ceremonies for inducting novitiates into the Khalsa fold, and contests in manly sports are held. Until the partition of the Punjab in 1947, the largest attended Baisakhi fairs were those of Panja Sahib, in Attock district, and Eminabad, in Gujranwala (now both in Pakistan).

The most important venues now are the Golden Temple, Amritsar, Takht Damdama Sahib at Talvandi Sabo, in Bathinda district, and Takht Kesgarh Sahib, Anandpur Sahib, in Ropar district, all in the Punjab. It was at Kesgarh Fort that conversion of Sikhs into the Khalsa through the administration of khande do pahul, or baptism of the double-edged sword, first took place on the Baisakhi day of 1699.

Diwali means festival of lights is observed all over India on amavasyia, the last day of the dark half of the lunar month of Kartika (October-November). Like other seasonal festivals, Diwali has been celebrated since time immemorial. In its earliest form, it was regarded as a means to ward off, expel or appease the malignant spirits of darkness and ill luck. The festival is usually linked with the return to Ayodhya of Lord Rama at the end of his fourteen-year exile. For the Hindus it is also an occasion for the worship of Lakshmi, the goddess of good fortune, beauty and wealth. Among the Sikhs, Diwali came to have special significance from the day the town of Amritsar was illuminated on the return to it of Guru Hargobind (1595-1644) who had been held captive in the Fort at Gwalior under the orders of the Mughal emperor, Jahangir (1570-1627). Henceforth Diwali, like Baisakhi, became a day of pilgrimage to the seat of the Gurus. Bhai Gurdas (d. 1636) in his Varan, XIX. 6, has drawn an image of lamps lighted on the night of Diwali like the stars, big and small, twinkling in the firmament going out one by one bringing home to the gurmukh, one who has his face turned towards the Guru, i.e. he who is attached to the Guru, how transitory the world is."

During the turbulent eighteenth century, it was customary for the roaming warrior bands of Sikhs to converge upon Amritsar braving all hazards to celebrate Diwali. It was for his endeavor to hold such a congregation at Amritsar that Bhai Mani Singh, a most widely revered Sikh of his time, was put to death under the imperial fiat. Amritsar still attracts vast numbers of Sikhs for the festival and although all gurdwaras and Sikh homes are generally illuminated on Diwali night, the best and the most expensive display of lights and fireworks takes place at the Darbar Sahib (Golden Temple), Amritsar.

Unparalleled in courage and confidence, Guru Gobind was a Prometheus of a rare ability and dignity.

His mission was to uphold right in every place and destroy sin and evil. He realized that to raise a fighting force from the peaceful followers of Nanak, he had not only to teach them the use of arms but also to convince them of the morality of the use of force. He set about earnestly to "teach the sparrow how to hunt the hawk and one man have courage to fight a regiment".

The Guru psychologically infused a new life in the Sikhs. In the morning of 29th March 1699, a great multitude of Sikhs had thronged to Anandpur in response to the wishes of the Guru. The gathering of the Sikhs was held at Takht Sri Kesh Garh Sahib. After the morning service, the Guru came to address the gathering. He drew out his double-edged Sword and thundered: "I want Five Sikhs who would sacrifice their lives for the sake of Dharma and ready to offer their heads to me, here and now." There was pin drop silence. Everyone appeared to have frozen. The Guru repeated the call. It is said that people were much awe-stricken in confusion. The Guru went on repeating his demand. At last Five Sikhs came forth, one after the other and offered themselves to the Guru. The five Sikhs in order of their submission to the Guru were: (1) Daya Ram, a Khatri from Lahore of about 30 years of age; (2) Dharam Chand, a Jat from Haryana; (3) Mokham Chand, a Sikh from far-off Dwarka; (4) Himat Rai from Jagannath Puri in Orissa; and (5) Sahib Chand from Bidar in Karnatka.

The Guru then explained to the Sikh gathering the significance of offering of one’s head to the Guru. He said that if the Sikhs wanted to lead an honorable life and freedom from tyrant rulers, it would be necessary for them to maintain purity of character, rising above their egocentrism and selfishness. That the true offering could only be offering of one’s own self as a sacrifice and the conquest of one’s self.

Baisakhi was to be celebrated the next day i.e. 30th March 1699. As per the instructions of the Guru the Five Sikhs who had offered their heads the previous day before the congregation had their bath and hair wash. They then assembled at the Takht Sri Kesh Garh Sahib. The Guru got a steel bowl and poured some water and sugar into it, and took the Five Sikhs aside. The Guru began stirring the contents of the bowl with his double-edged sword by reciting the holy composition of Japji Sahib of Guru Nanak, Jaap Sahib, Amrit Swaiyas and Chaupai, and Anand Sahib of Guru Amar Das and thus prepared the Amrit (Nectar) for the Five Sikhs. Each of the Five Sikhs was administered Amrit by the Guru himself. A handful of Amrit was given for five times in the cupped hands of each Sikh to drink.

After drinking Amrit the Sikh was required to utter Wah Guru Ji ka Khalsa—Wah Guru ji ki Fateh (The Khalsa are the chosen of God—Victory be to God). Few drops of Amrit were then sprinkled into the eyes of each Sikh for five times and each time the Sikh uttering Wah Guru Ji ka Khalsa—Wah Guru ji Ki Fateh. The Guru then poured few drops of Amrit into the tress-knot of the hair of the scalp of each Sikh for five times, and the Sikh each time uttering Wah Guru ji ka Khalsa—Wah Guru ji ki Fateh. The left over Amrit in the bowl was sipped from the bowl by each of the Sikhs one after the other. They were made to sip the Amrit again from the bowl in the reverse order. This was to eliminate all caste distinctions in the Sikhs. As per the Mughal news-reporter, the Guru then addressed to the Five Sikhs and the congregation as under:

I wish you all to embrace one creed and follow one Path, rising above all differences of the religion as now practiced. Let the Four Hindus Castes who have different Dharmas laid down for them in Shastras, having initiation of "Varanashram Dharma", abandon them altogether, and adopt the way of mutual help and cooperation and mix-freely with one another. Do not follow the old scriptures. Let none pay homage to the river Ganga, other places of pilgrimage, which are considered to be holy in the Hindu religion, or worship of Hindu deities, such as Rama, Krishna, Brahma, Vishnu, Shiva, Chandi, etc. All should cherish faith in the Teaching of Guru Nanak and the successor Gurus. Let men of four castes receive my Baptism of the double-edged Sword, eat out of the same vessel and feel no aloofness from or contempt for one another."

The Guru further said that henceforth the Sikhs would be called the "Khalsa"—The Pure Ones. It also means as God’s own. He also changed the names of the Sikhs. The word "Singh"—lion—was to be suffixed with the name of each male Khalsa. The word "Kaur"—princess—was to be suffixed with each female member of the Khalsa fraternity. The Guru renamed the Five Beloved Ones as Bhai Daya Singh, Bhai Dharam Singh, Bhai Himat Singh, Bhai Sahib Singh and Bhai Mokham Singh. Out of the Five Beloved Ones, one was Khatri of high caste, one was Jat and the remaining three were of low castes.

The Guru made them take an oath to observe the five Ks, namely to wear the hair and beard unshorn (kesh); to carry a comb (kangha) in the hair; to wear a pair of shorts (kuchha); to wear a steel bangle (kara) on the right wrist; and always to carry a saber (kirpan) on their person.

The Khalsa were also enjoined to observe four rules of conduct: not to cut any hair on their body—(this was a repetition of an earlier oath); not to eat meat slaughtered in the halal fashion when an animal was bled to death, but only jhatka meat of an animal killed outright with one blow; not to smoke or eat tobacco or consume alcoholic beverage; and to refrain from adultery even with women of the enemy—so that while fighting the Mughal armies Sikhs would respect the person of their enemy’s womenfolk.

The Guru then asked the Five Beloved Ones with all humility to initiate him as a member of the Khalsa Brotherhood. The Five Beloved Ones and whole of the congregation assembled there were wonderstruck to see the Great Guru standing there with folded hands and making such a request. After being baptized by the Five Beloved Ones, the Guru himself became the Sixth Member of the Khalsa Brotherhood. The Guru’s name was then changed to GURU GOBIND SINGH. It is, therefore, said that the Tenth Master was the "Guru" and the "Chela" or the Sikh, at the same time. At the end of the ceremony they hailed each other with the new greeting—‘Wah Guru Ji ka Khalsa—Wah Guru ji ki Fateh’.

The distinctive outward features of the Khalsa religion are the unshorn hair and the beard. Wearing the hair and beard has been a tradition among Indian ascetics. By making this obligatory, Guru Gobind Singh intended to emphasize the ideal of saintliness and to raise an army of soldier-saints. It is also likely that, by making his followers easily recognizable by virtue of their turbans and beards, the Guru wanted to raise a body of men who would not be able to deny their faith when in danger. Their external appearance that invites persecution would in turn breed courage to resist it. The other symbols are largely complementary and an essential part of a soldier’s equipment. Thus with the Birth of Khalsa, a new nation emerged.