This Hukam silences the propoganda that we hear so many times in the Sikh community. We hear that in Sri Guru Granth Sahib Ji, there is nowhere that it says to ‘take amrit’ or ‘keep the 5K’s’. They also say that no Guru and thus no Sikh before Guru Gobind Singh Ji gave amrit/took amrit. It’s then ironic that those same ‘Sikh’s’ walk around with a kara (iron bangle) whilst cutting their kesh (uncut hair), renouncing the kachera (undergarments), abandoning the kirpan (ceremonial dagger) & forgetting about the kanga (wooden comb).
This blogspot is not here to judge anybody but the truth is the truth. If we don’t address this issue, then when does it stop? The religion we have been fed is ‘Sikhism’ and honestly it bears no resemblance to what the Guru gave us; Sikhi. We need to be realistic and honest with what Sikhi is and we admit, it can be very confusing. Who do you listen to? Everyone seems to have their own opinion based on their own experience of Sikhi. This is why we should stick to two things; Gur Ithiaas (the Guru’s history) & Gurbani (the Guru’s word).
We have to remember, not every single thing the Guru said was written down in Sri Guru Granth Sahib Ji. Nonetheless, everything the Guru said/wrote down is Gurbani just like Sri Guru Granth Sahib Ji and should be given the same respect.
ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ॥
The Word, the Bani, is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.
(Guru Raam Das Ji, Ang 982)
Guru Gobind Singh Ji in their 7th Hukam is not only telling us to keep the 5K’s on our persons but is instructing us to do so at all costs. Keeping 5K’s is a key distinguishing feature of an Amritdhari (initiated/baptised) Sikh. If we receive our 5K’s from the ‘panj pyare’ (5 beloved), this hukam is also directing us to take amrit. To take amrit should be a Sikh’s greatest ambition in life. A Sikh has only given their head to their Guru when they have taken amrit. While we don’t necessarily believe in the way ‘amrit sanchars’ (ceremony of initiation) happen in the UK, a Sikh’s ultimate aim should be to take amrit.
The argument that no Guru before Guru Gobind Singh Ji administered amrit is also false. Before the 10th Master, all Guru Sahibaan’s administered ‘charaan dhoor amrit’ to their followers. This was where the charan (feet) of the Guru were washed in water and then that was given to the Sikh’s of the time. The reason why this tradition was changed was because Guru Gobind Singh Ji knew they were going to be the last Guru in physical form. Thus, they gave us a ceremony that would be able stand the tests of time.
Everything the Guru did had a significant reason why, here are some practical significances of the 5K’s (kara, keski, kanga, kachera & kirpan):
The kara is an iron bangle. Its shape is there to signify God’s eternal nature (no beginning/end) as well as to remind us of our daily commitment to Guru Ji to renounce sin.
The keski is a turban material used to wrap kesh (uncut hair). To avoid misconception, kesh is what the Guru defines as the stamp upon which a Sikh is identified and keski is 1 of the 5K’s. Sikh’s view kesh as a gift bestowed to them by God and they will die to defend it. It also holds spiritual importance; as Guru Ji tells us, when we meditate on Waheguru, each one of our hair follicles vibrate. If you look at all of the major world religions, the pioneers of those religions all have uncut hair.
The kanga is a wooden comb. It is used twice a day to comb hair & ensure cleanliness. There is also scientific backing for using a wooden comb. It increases blood flow to the scalp and enables nutrients to pass to the hair roots keeping hair vibrant and flowing.
The kachera is an undergarment that is loose and long in nature highlighting the Guru’s emphasis on modesty. This is in contrast to modern standards of undergarments such as boxer shorts which are tight and short in nature (and also found to have links to cancer). The kachera’s design and nature mean’s it is also practically excellent in times of war. The elastic band that wraps around the waist ensures tightness and readiness. Again, it is a reminder to a Sikh of their commitment to renounce sin and embrace the Guru’s teachings.
The kirpan is a sacred dagger carried by practicing, baptised Sikh’s. A Sikh does not misuse the kirpan or any shaster (holy weapon) to intimidate or bully. It is a grave sin for a Sikh to use the kirpan on anybody unless it is an absolute last resort. This doesn’t just include self-defence; the primary use of a kirpan is to help others in times where peaceful solutions fall short. It must be used righteously; not for personal arguments or gain but for a righteous cause. All Sikh’s that carry a kirpan carry the responsibility of all Sikh’s that also carry a kirpan. Remember, if your actions lead to the kirpan being banned for instance then you will have a huge debt to pay. If you look at the 1984 Sikh genocide in Delhi, most Sikh’s in Delhi didn’t keep shaster and still don’t to this day; just an example of how people will target communities that are not armed.
Whether taking a shower, going on an aeroplane, going to work or going to school, a true Sikh of Guru Gobind Singh Ji will never be separated from their 5K’s as it represents the oath they have given to their Guru.
ਰਹਿਤ ਬਿਨਂ ਨਹਿ ਸਿੱਖ ਕਹਾਵੈ |
ਰਹਿਤ ਬਿਨਂ ਦਰ ਚੋਟਾਂ ਖਾਵੈ |
ਰਹਿਤ ਬਿਨਂ ਸੁਖ ਕਬਹੰੂ ਨ ਲਹੈ |
ਤਾਂਤੇ ਰਹਿਤ ਸੁ ਦ੍ਰਿੜ੍ਹ ਕਰ ਗਹੈ |
Without practicing the code of conduct, people may not be called sikh, and will receive severe punishment. Without the rehet, they will wander aimlessly in the world and will get no comfort and happiness. Therefore, they should stick firmly to the discipline and live within the boundaries of the rehet.
(Rehetnama, Bhai Desa Singh)
