The Sikh Institutions

The Sikh Institutions

Guru Nanak appeared on the Indian firmament

at a time during 15th century when the world was plunged into dark ignorance and India was
suffering under hell of persecutions and harassment. The people were oppressed and
suppressed. The society was divided into different groups on the basis of caste, color, creed and
socio-economic position. Guru Nanak fought against all the evils.

Guru Nanak Dev founded the institutions of Dharam Sala (Nomenclature for Gurdwara), Sangat
(Congregation of holy men) and Pangat (all people sitting together as equal and eating from
community Langar (kitchen) in line without discrimination of caste, colour, creed or religion). The
succeeding Gurus consolidated the institutions and preached the Sikh gospel. The spirit behind
establishment of Sikh institutions was to bring liberty, equality, fraternity, dignity and honor to the
common man. It was to create self confidence and faith in One God and His creation. These
institutions inculcated a sense of equality, brotherhood and human dignity among the high and
low.

The Sikh Institutions

 GURUDWARA
 SANGAT
 PANGAT
 FAMILY
 PIRI MIRI AND AKAL TAKHT
 LANGAR

 AKHAND PATH
 ANAND KARAJ
 MARTYRDOM
 AMRIT SANSKAR
 MANJI AND MASAND

These institutions proved to be best tool to uplift the down trodden people to so that they could
get opportunity to lead a virtuous life, attain spiritualism and unite with Almighty God. The
commonly known Sikh institutions are:

 Gurdwara
 Sangat (General Assembly)
 Pangat (Holy Congregation)
 Guru Ka Langar (Community Kitchen)
 Amrit Sanchar
 Anand Karaj (Marriage)
 Sarae (Rest house-inn)
 Educational or medical institutions (Pingalwaras, hospitals)
 Kirtan, Seva, and other institutions
 Khalsa Panth
 Akal Takht (Throne of the timeless God) and other four Takhts
 Martyrdom

Sikhism stands infallible for the concept of human liberty, equality and fraternity. This concept
gave birth to a new thought against privileged hierarchy of elite. From this thought erupted the
immense consequences of civil liberties against human oppression in the world. It gave birth to
new changes that the sovereignty rested with the people and that the government is merely
agent of the people and for the people.

The Sikh Institutions : Gurudwara

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Hinduism has its temples, Buddhism its stupas, Christianity its churches and Islam its mosques.
For a religion scnptures and temples are essential. The religions without one or the other
become extinct or survive only in name like the cults of great Gorakh Nath and Kabir.

Guru Nanak went cast, west, north and south, all over India. In Muslim villages he stayed near
the graveyard in a Takya where Muslim faqir generally resided. A Takya was situated on the
outskirts of a village. It was in charge of a local faqir who maintained himself and his family on
the lands endowed to the Takya. It was his duty to provide meals to a wandering faqir either from
his own house or by begging it from villagers. This was a norm which prevailed in Islamic
countries all the world over.

In Hindu villages the Guru halted outside the village near a tank or pond or well or in a garden.
He could not live in a temple because he was accompanied by Mardana, a Muslim. Hindus had
no objection to their putting up in a dharamshala which existed in every town in India.

Guru Nanak adopted self-composed poetry and music to convey his message to the people.
When he entered a new village or town he chose a suitable place for his performance. Nanak
began to sing and Mardana played on his rebec. People surrounded them to listen to their sweet
music. All were impressed with the Guru's message of love, tolerance, and praise of God. They
were lodged in a dharamshala. In the evening men, old women and children flocked to
the dharamshala to listen to the Guru's discourse and songs. The congregation was
called sangat and their meeting place with the Guru came to be known
as dharamshal. Dharamshala therefore became an auditorium, forum, classroom, temple and
place of congregation to sing hymns. Here devotion of the congregation was considered of
greater importance than money contribution.

Thus a dharamsal implied a meeting place of the Sikhs for the purpose of recitation of Guru's
hymns. In the beginning a religious con gregation was held at the residence of a devoted Sikh. A
special room was reserved for this purpose. When the number of devotees grew larger, the
assemblies were held in a dharamsal. They were constructed by philanthropic Hindus to' provide
lodging to travellers or to marriage parties. The Sikhs coming from neighbouring villages to listen
to the Guru also put up in these dharamsal.

When Nanak settled at Kartarpur, a special dharamsal was erected for Sikh gatherings. It
became a permanent place of worship for the Sikhs.
Guru Angad established a dharamsal at Khadur, his native village, to serve the purpose of a
permanent place of worship for the Sikhs. Satta and Balwand, the celebrated singers, were
employed to recite Gurbani. This attracted large gatherings and made Sikhism popular.
The sangats were greatly developed and strengthened by the institution of Jangar which was
personally looked after by Guru's wife Mata Khivi. Rice boiled in milk (Khir) served in
a Langar was highly praised by the two bards, Satta and Balwand, who composed a Var on it,
and it was included in the Adi Granth. Guru Angad started a class in the. dharamsal to teach
Gurmukhi script invented by him.

Guru Amar Das constructed a dharamsal at Goindwal. Satta and Balwand also settled
there. Kirtan was held regularly in the morning and evening. Sarup Das Bhalla has given a fine
account of Guru Amar Das's activities.1Guru Amar Das made the langar an integral part of
the dharamsal.

During the first four Gurus the Sikh temple was called dharamsal. The fifth Guru Arjan named it
Hari Mandar. The sixth Guru Hargobind called it gurudwara. It implied the gate through which
one could reach the Guru. It served as a centre of corporate life of the Sikhs. It was a place for
propagating religion. It was also used as a place for social gatherings.

Gurdwaras are of two kinds. First, there are gurdwaras erected everywhere, in every village,
town, city and street to meet the religious and social needs of the local people. It may be one
room hut or a big mansion. Where the holy Granth is installed, it immediately becomes a
gurudwara. To the second category belong historic gurdwaras, such as at Nankana Sahib,
Golden Temple at Amritsar,Keshgarh at Anandpur, Bangla Sahib, Sis Ganj and Rakab Ganj at
Delhi, and also at Patna and Nader. They are associated with Gurus.1

he Sikh Institutions : Sangat

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Sangat is a group of persons, men, women and children
with similar feelings, ideas and values, to stay for a while in
the company of the Guru. Sangat is a holy assembly on
account of the belief that the Guru lived and moved among
them, and would bestow happiness on them.

The sangat gathers in a dharamsal or gurudwara or at any

other place. There they recite or listen to the recitation of
Guru's hymns in praise of God. The
Guru's bani or shabad or hymns are in poetry. They are sung in deep devotion. The poetry,
music and spiritual devotion all mingle to create sweet rhythm. The singers and listeners as
partners enter into holy communion. As the kirtan proceeds, the participants draw closer and
closer to the Guru and God. The atmosphere transcends to higher regions. Mind becomes purer
and heart is filled with joy, love and bliss.2 Guru Nanak laid great stress on sangat which he
called Sat Sangat or Sadh Sangat. Bhai Gurdas declared that the spiritual goal could be
achieved through Sadh Sangat or holy assemblies. In his 40 Vars he dwells on Sadh
Sangat frequently. No preference is given in the sangat to an individual, however great.
The sangats developed common feelings of brotherhood. As the worship in a Sikh temple
consisted only of singing hymns, all the Sikhs felt attracted to be present to enjoy the sweet
music, to forget their worldly worries for a time, to share their joys and sorrows with their holy
brothers and sisters, and purify their minds. Guru Arjan says

Gun gavat ten utras mail

(Through singing praises your dirt is washed off.]
Guru Nanak nominated a sincerely devoted Sikh to conduct sangats. He was
called sangatia. The san gatia officiated in the san gat in place of the Guru and sat on a manji or
cot in the manner of Guru Nanak. The manji was analogous to a sangat. The manjis developed
in course of time into great centres of Sikhism. The sangatia presided over the sangat during
good behaviour and at the most for life. Nanak did not make this office hereditary. Guru Nanak
bestowed manjis on a number of persons such as Kauda Rakhash, Sal is Rae, Jhanda
carpenter, Gopal Das, Lalo carpenter, Budhan Shah, Mahi, and Devlut.1 The central place was
called Bari Sangat and its branches in different localities of the same place or at other villages
were known as Chhoti Sangat.

Guru Arjan on completing the Adi Granth instructed the Sikhs to hold kirtan by singing the holy
hymns from Pothi Sahib in chorus. He said kirtan would serve as food for soul and would satisfy
spiritual hunger. The melody of hymns would delight mind and soul of listeners. To begin
with kirtan was regularly started at the Hari Mandar.

Jhim jhim verse Amrit dhara

Man piwe Guru Shabad piara
[Heavenly bliss falls like steady rain, The mind drinks it from the Guru's sweet hymns.]

Guru Arjan insisted on his sangats to listen to the recitation with attention, devotion and
meditation, and not merely for Kan ras or pleasure of ears. The san gat should concentrate on
God and the meaning of the hymns. The minds of san gats should be free from worldly affairs.
The melody would bring the soul in tune with God. The inner joy would remove affliction and
despair.

The first five Gurus sang hymns themselves to the accompaniment of musical instruments. For
the devotees it was a celestial scene.

Sikhism is a congregational religion. Every Sikh is expected to attend the sangat in a gurdwara in
the morning and evening. All sit together on the floor, anywhere they like. There is no reservation
of seats. This implies equality. After prayers everybody must get exactly an equal quantity
of karah prasad. It indicates removal of caste distinctions.2

1.Bal a's Janam Sakhi, 67, 74, 89, 91.

2
Pritam Singh Gill, 165.

One of the significant aspect of Sikhism is its group consciousness and its belief in the presence
of the Guru in Sangat. Literally, Sangat means assembly of people who work or assemble
together for social, moral or spiritual well being of the community. It is a company of like minded
saintly people which purifies and uplifts the devotees.

Bhai Gurdas writes in Var13-Pauri 19 that where there is one, he is called Sikh, where there are
two, they are called Sadh Sangat and where there are five, God manifests in them.

ieku is@K duie swD sMgu pMjIN prmysru |

(vwr 13.19)
It is a truthful congregation and companionship where people love God
and hold communion with Him.
imlu swDsMgiq Bju kyvl nwm |
(12)
Sat Sangat may be defined as an assembly of truthful living persons where God Himself appears
manifest. According to Guru Nanak Dev Ji,
“The holy congregation is a meeting where nothing but the Name of One
God is uttered.”
sqsMgiq kYsI jwxIEY |
ijQY eyko nwmu vKwxIEY |
(72)
It is assembly of holymen in the presence of Sri Guru Granth Sahib where nothing but the Name
of One God alone is recited. It is an assembly, where there are discourses of truthful people on
the name of God. It is the company of saintly people who have an ennobling influence on the
human mind. Whenever persons of truthful living assemble, they constitute Sat Sangat.
Remembering of Name in the company of saints is given significant place in Sikhism.
Guru Nanak Dev laid foundation of saintly assemblies when he visited different places to
propagate Sikh philosophy.

Guru Nanak Dev says,

“Even if a man performs lakhs of deeds of wisdom and lives in loving

company of lakhs of people yet without the company of saints there
would be no satiation and without the Name of God, there would be pain
and suffering.”
LK isEwxp jy krI lK isau pRIiq imlwpu |
ibnu sMgiq swD n DRwpIEw ibnu nwvY dUK sMqwpu |
(20)
Just as the fire destroys the cold, similarly the company of saints vanishes the sins.
Sat Sangat is considered most important in the Sikh way of life. It is given special status among
the Sikhs. Every Sikh is expected to attend Sangat in the Gurdwara where all devotees sit
together on the carpeted floor irrespective of their social, political, economical or religious
position. This implies equality. They recite or listen to the praises of God. They learn from each
other and in good company they shed off their amoral tendencies. It is strongly believed that the
Guru is physically present where there is an assembly of five holy persons.

Guru Ram Das says,

“Joining the society of saints, I inquire about the track to God. In

the saints congregation, the Lord God abides.”
imil sqsMgiq Koju dsweI ivic sMgiq hir pRBu vsY jIau |
(94)
The Sangat consists of minimum five Sikhs in whose lives the Sikh religion is transfigured. It is
said that where there is one Sikh, there is one Sikh. Where there are two Sikhs, there is an
assembly of saints. Where there are five Sikhs, there is God.
Bhai Gurdas writes in Var13-Pauri 19 that where there is one, he is called Sikh, where there are
two, they are called Sadh Sangat and where there are five, God manifests in them.

ieku is@K duie swD sMgu pMjIN prmysru |

(vwr 13.19)
Sangat is the training school where the devotees practice discipline of the Guru and acquire
virtuous qualities. ( Var Kanra M-4, 1316 ) In addition to the ripening of the spiritual thought,
Sangat creates social and organizational awareness also. Sangat helps in harmonizing the
people who live in disunity and have diversity of faith. It serves as a link between common people
and the Guru.
The decision of Sangat is considered to be as the decision of the Guru. It is worth mentioning
here that the assembly of perverse or evil people is never a Sangat. Assembly of immoral or
irreligious people would lead a person to disaster and sinful life. (See Bhai Gurdas)

Since I attended the company of saints, all my illwill for others

vanished. No one is my enemy nor any one is stranger to me. Now every
body is my friend.
Bisar gai sab tat parai jab te sadh sangat mohi pai; na ko bairi nahi
bigana, sagal sang hamko ban aie.
ibsir geI sB qwiq prweI |
jb qy swDsMgiq moih pweI |
nw ko bYrI nhI ibgwnw
sgl sMig hm kau bin EweI |
(1299 )
O’ my friends, hear the glory of the company of saints. The dirt is
washed away, millions of sins are banished and the soul becomes pure.
mihmw swDU sMg kIM sunhu myry mIqw |
mYlu KoeI koit EG hry inrml Bey cIqw |
(809)
Normally the congregation takes place at Gurdwara ( Sikh Temple ) in the presence of Sri Guru
Granth Sahib. The devotees sing hymns from Guru Granth Sahib, recite Name of God and pray
for universal peace and prosperity. The singing of Gurbani is called Kirtan. By listening and
devotedly reciting the holy hymns one is inspired to put the precious teachings of Bani into actual
practice in life. In the company of such saints, one realizes Truth. His sins are washed away and
he wins the grace of God ( 809 ).
Guru Nanak Dev started the concept of Sangat in Sikhism. Wherever he went during his travels,
he asked the people to establish Dharmsala or a place of Sikh worship. He nominated devout
Sikhs as Sangatias who used to officiate in the Sangat in place of the Guru. This system was
followed by Manjis and Masands. The succeeding Gurus followed suit. Hari Ram Gupta writes at
page 424 of History of the Sikhs, “Guru Hargobind introduced congregational prayers.” Mohsin
Fani writes in his memoirs that when a Sikh desired for something, he would request the Sangat
to pray for him. (Dabistan, Persian-239)

How one can get company of Sangat ?

Guru Ram Das says,

Without good fortune the guild of the righteous is not found. Without
such an association, one is soiled with the filth of sins.
ibnu Bwgw sqsMgu n lBY ibnu sMgiq mYlu BrIjY jIau |
(95)
Merits of good company
Man is known by the company he keeps. Man is the result of environment. Company is a great
force and it plays a big role in shaping a person. Those who live in the company of thieves,
robbers and evil persons, acquire evil ways of life. Those who keep the company of saintly
persons are shaped in the saintly mold.

Guru Arjan Dev says,

“Very fortunate are they who get the society of saints.”

swDsMgu ijn pwieEw syeI vfBwgy |
(322)
Bhagat Kabir says,
“By the company one keeps, one gets due reward.”
jo jYsI sMgiq imlY so qYso Plu Kwie |
(1369)
There may be people who live near good and saintly persons but they are so much over involved
in their ego that they do not think of becoming good people.
Bhagat Kabir says,

“Do not follow the example of Bamboo which is drowned in its ego.
Bamboo dwells near the Sandal tree but it does not become fragrant like
the Sandal.”
kbIr b~su bfweI bUifEw ieau mq fUbhu koie |
cMdn kY inkty bsY b~su sugMDu n hoie |
(1365)
Bhagat Kabir says,
The Sandal tree is virtuous. It is surrounded by Dhak and Plas trees.
Those which dwell near the Sandal tree become themselves Chandan
(Sandal ) and they spread fragrance.
kbIr cMdn kw ibrvw Blw byiVA Fwk plws |
Aie BI cMdnu hoie rhy bsy ju cMdn pwis |
(1365)( Shalok Kabir )
Guru Arjan Dev says,
O’ my revered Lord of mammon ! he who participates in Sangat (Holy
society) is saved.
myry mwDau jI sqsMgiq imly su qirEw |
(10)
The filth of ego of many births sticks to me and it is by meeting with
the saints society that this filth can be washed off.
jnm jnm kI haumY mlu lwgI imil sMgiq mlu lih jwvYgo |
(1309)
Guru Arjan Dev says,
“By meeting saints society, acute wisdom is attained.”
swD sMgiq imil buiD ibbyk |
(377)
Effects of Bad Company
Guru Nanak Dev says,

“Thieves , adulterers, prostitutes and pimps keep company together,

just like the irreligious who eat and drink out of the same bowl. They
do not know the worth of God’s praises and Satan ever abides in them.”
corw jwrw rMfIEw kutxIEw dIbwxu |
vydInw kI dosqI vydInw kw Kwxu |
isPqI swr n jwxnI sdw vsY sYqwnu | (790)
“He who associates himself with the evil-doers, is ruined. Being fed on
poison, his life goes to waste.”
dustI sBw ivgucIEY ibKu vwqI jIvx bwid |
(1343)
Bad company effects just as a thorny Ber-tree near a banana tree. The
one dangles about and the other is torn. Do not live in the company of
bad persons.
kbIr mwrI mrau kusMg kI kyly inkit ju byir |
auh JUlY auh cIrIEY swkq sMgu n hyir |
(1369) ( Salok Kabir )
According to Bible,
“ Quit mixing in company with anyone called a brother that is a
fornicator or a greedy person or an idolater or a reviler or a drunkard
or an extortioner, not even eating with such a man. ‘Remove the wicked
man from among yourselves’.”
(Cor:11-13;)
Sikhism lays emphasis on leaving the bad company, as it ruins the mortal.
In the company of saintly people, mind becomes pure.
Cwif mn hir ibmuKn ko sMgu |
(1253)
Guru Arjan Dev says,
All jealousies have vanished in the company of the saints. All are my
friends now, there being no enemy or stranger .
Sagal Purkh mein Purkh Pardhan, Sadh sang jaka mitte Abhiman.
Effects of Good company
Bhagat Kabir says,

“Kabir, the divine discourse with the saints, even for a Ghari, half a
Ghari, or half of that even; whatever is done, that is the net gain.”
kbIr eyk GVI EwDI GVI EwDI hMU qy EwD |
Bgqn syqI gosty jo kIno so lwB |
(1377)
According to Kabir,
When the mind becomes pure like the water of Ganges river, the Lord is
attracted towards it and follow it.
kbIr mnu inrmlu BieEw jYsw gMgw nIru |
pwCY lwgo hir iPrY khq kbIr kbIr |
(1367 )
In all the Gurdwaras, there is almost daily assembly where people gather, meditate and sing
hymns in praise of God. Their sins are washed and they follow the path of truth.
Guru Arjan says,

By continuing in the Society of saints, the filth of mind is removed.

mn kI ktIEY mYlu swD sMig vuiTEw |
(520)
The Sikhs present a good example of selfless service and sacrifice in all the Sikh Gurdwaras.
They volunteer their time in Community kitchen. They acquire humility, contentment, detachment
from the worldly illusions, temperance and true faith in God.
The Sikh Gurus laid great emphasis on attending the holy assembly. The congregation
influences the personality and character of the devotees. Sat Sangat produces visual Divine
harmony and internal bliss. It helps in the attainment of Truth but it becomes available with the
blessing of God. The society of the truthful is not available without good fortune. and His Grace.

Without the society of the saintly persons, man lives in dirt.

(Guru Ram Das- Majh )
Sandal tree has fragrance. It distributes its fragrance to those who are near it, irrespective of their
growthThe Simal tree becomes fragrant in the neighborhood of the Sandal tree. A devotee who
remains in the company of holy persons and attends Sangat, relishes the fragrance of Gurbani
and Kirtan without knowing the change. Guru is present in the company of the holy persons.
Guru is ever present in the holy congregations in Gurdwaras and other private and public
assemblies where Guru Granth Sahib is present. Attending the Sadh Sangat is regarded as
coming in to the presence of the Guru. According to Bhai Gurdas, a Sikh who remains in the
association of the Guru is blessed and benefited.

“Awar kaaj tere kite nah kaam, mil sadh sang bhaj kewal naam.”
Evir kwj qyrY ikqY n kwm |
imlu swD sMgiq Bju kyvl nwm |
(378)
Light which manifested in the ten Gurus continues to manifest in the Sangat and the Khalsa.
The Society of the good or Sadh Sangat gives birth to modesty, patience, tolerance, service,
righteousness, simplicity, conscienceness, truth, love, justice, friendliness, mercy and
contentment. Bhai Gurdas declared that the spiritual goal could be achieved through Sangat and
Nam simran.

The Sikh Institutions ::Pangat

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Sikhism believes in :

Let no one be hungry where the spirit of God prevails

Let no one sleep without food
Let no one die of hunger
Literally, Pangat means line or row for interdining (Commensality s~Jw LMgr). Pangat is an
institution in Sikhism which means to dine together sitting in row or line in Langar ( Kitchen).
Pangat denotes partaking of food from community kitchen (Langar) while sitting in a row
(Pangat).
As a principle, all are equal in Sikh Langar. Every body sits in row irrespective of caste, color or
creed and eats the same Langar whether rich or poor, prince or a pauper.

It is strong belief in Sikhism that Sangat helps to attain spirituality and Pangat helps the human
beings to increase mutual understanding and health preservation. Sharing of food, creates a
sense of universal brotherhood on equality basis.

sMgq rwhIN EiDEwqmk SkqI vDdI hY Eqy pMgq rwhIN srIrk SkqI vDdI hY |
After performance of service in the Gurdwaras, Langar from the community kitchen is served
without any prejudice and discrimination. The Langar is prepared by the volunteers. The Sikhs
believe that food and water are gifts of God and they only take pleasure in serving these gifts
free.
“Bread and water belong to the Lord and the desire to serve is the
pleasure of Sikhs”.
E@n pwxI gurU kw, tihl Bwvnw is@K~ dI |
The institution of Pangat was started by Guru Nanak Dev Ji. It was further strengthened by Guru
Amar Das who ordered that free Langar must be served first, before any person could meet with
him.
Once Emperor Akbar and Raja of Haripur came to pay a visit to the Guru. They had to partake
food in the Pangat before they could join the company of the Guru. It is a saying that first is
sharing of the food from community kitchen and then enjoying the company of the Sangat
(Congregation of holy people)

“Pehle Pangat, Pichhon Sangat.”

The institutions of Gurdwara, Langar, Sangat and Pangat are the refineries for practical life
where gold like electrolytic refining treatment is given to the devotees so that admixture of
impurities is over thrown and virtues of life are inculcated instead. Sikhism teaches to attain a
pure and pious life to unite with the Supreme Soul through these institutions.
Pangat plays a significant role to create sense of equality, brotherhood, humility and
homogeneity. The twin institutions of Sangat and Pangat were started by Guru Nanak Dev Ji
which was a revolutionary credo

me household.”
Family is the basic structure and unit in Sikhism. It is a strong and noble Sikh institution. Family
was most important to all the Gurus who preached life of a householder rather than of
renunciation. The Gurus believed that the family must procreate and continue the existence of
the society. The family has economic and educational functions to perform so that family life
becomes smooth and happy.
Sikhism teaches the followers to build a social structure on the basis of universal brotherhood,
love for each other, equality, fraternity and Sarbat-Da-Bhala. It believes in individual as well as
collective prosperity. It preaches that the human beings are sons and daughters of the same
universal father (God). All of them have the same aim of realizing the ultimate Reality. Human
race is one.
“Manas ki jat sabhai ekai pehchanbo”
mwns kI jwq sBY eykY pihcwnbo |
(Akal Ustat Patshahi Das -Dasam Granth, p-19 part 1.)
Sikhism recommends an active life in which family has a great role to play. Life of a householder
is the best institution to fulfill the Sikh ideal of contributing to the development of the human
society. Here the children learn to know the individual as well as the corporate Code of Sikh
Conduct through this institution.
Family in Sikhism is a training school for social, cultural, political and spiritual makeup. It is a
training school for Seva and charity. From the family of birth, the religious and ethical ideas are
implanted in the child. It is worth to mention here that Bhai Mani Singh took all the traits of
sacrifice from his forefathers. Guru Arjan Dev Ji implanted the spirit of sacrifice in the wider
family by offering his life to upkeep righteousness.

The Sikh families believe in monogamy. The marriages are normally arranged by the parents
with consent of the children. Extra-marital and pre-marital relationship is not allowed in Sikh
families. Marriage is considered to be a sacrament. According to the concept of Lavan (Marriage
hymns), divorce is not encouraged in Sikhism. It is expected of the couple to help and support
each other in the family to attain God.

Sikhs believe in Nam Simran while living a family life which has all the elements of love,
optimism, laughter, pride, pity, joy, gratitude, respect, purity, service and sacrifice.

The concept of family life teaches to love and respect the parents, grand parents and society at
large. It cares for the vulnerable. It provides psychological foundation for the future and helps in
improving the quality of life. It provides emotional care for its members and opportunity to
practice democratic decision making . Sikh family preserves human values, cultural identity and
historical continuity.

Those who live in the situations of God loving families, carry with them into society an urge to
strive, the ability to work toward an ultimate goal to attain God, an acceptance for the opinions
and defects of others, responsibility, good judgment, sense of kinship plus an unshakable belief
in the benefits of sharing and co-operation with human beings. All of these family values are
needed in to-day’s world.

Sikhism believes in performing the mutual duties and responsibilities in the family setting. Guru
Arjan Dev Ji says about an ideal family where the pivot in family is good-natured lady,

“She is blessed with thirty two qualities and truthful and unblemished
is her progeny. She is obedient , sagacious and beauteous. She fulfills
the wishes of the heart of her groom, the Lord. She has soothed , in
every way, her husband’s younger brother’s wife and her husband’s elder
brother’s wife. In all the family, she is the noblest. She is the
counselor of her husband’s younger brother and elder brother. Blessed
is the house, wherein she has really entered because she abides in
peace and bliss.”
(371)
The Sikhs usually live in extended and joint families under one roof. The parents and grand
parents take care of their children and grand children.
The members of the family help each other economically, socially, psychologically and spiritually.
The children are molded in godly crucible by the parents who take all the possible measures to
develop their personality according to Sikh values of culture and religion. The children learn from
their families about the concept of universal brotherhood and desire to progress as a world unit
by praying for universal welfare.
Bhai Gurdas has given an interesting account of a daughter in law who misguides her husband,
motivates him to abandon his parents as if they were the deadly enemies and makes him agree
to live separate from them. The husband is mislead, leaves his parents, forgets their kindness
and starts living away from them.

Bhai Gurdas says,

“ Such neglect of parents is truly sinful.”

vK hovY puqu rMin lY m~ ipau dy aupkwru ivswry |
lokw cwir huie vfy kucwry |
(Var 37.12)
Guru Ram Das says,
Why, O' son, you quarrel with your father ? It is a sin to quarrel with
him who begot you and brought you up.
kwhy pUq Jgrq hau sMig bwp |
ijn ky jxy bfIry qum hau iqn isau Jgrq pwp |
(1200)
According to Guru Arjan Dev, parents always pray for the son,
May the Guru be kind to you, and may you love the society of the
saints.
pUqw mwqw kI EwsIs |-------
siqguru qumu kau hoie idEwlw sMqsMig qyrI pRIiq |
(496)
According to Sikhism, the concept of family values is the only way to attain prosperity and world
peace. The western world which lost this concept is thinking to bring back family values and lead
a harmonious life. The family values in the broadened sense are needed to save the world living
under pain and frustration.
O' God let there be happiness in the falmily.
Sukhi Basai Moro Parivaraa
Seniors or elderly persons in family
There is a saying in India, Old is gold but this term is interpreted otherwise in western world. The
seniors are treated differently in various cultures.

The Seniors or grand parents have a great role to play in make up of the good families. They are
head of the families. They have got experience of life. They have gone through the ups and
downs in life.

There is increased wisdom and competence that come with age

(Job 12:12 Bible-Holy Scriptures).
They are the people to pass on to the future generations the values of religion, history, culture,
society and their heritage. They are always seen energetic and doing some or the other thing in
Indian society unlike sitting in the rocking chairs. Many a times they work as family counsellors or
volunteer professional consultants in the society. They are successful mentors in many families.
The grandparents can be supportive of their married children. These are often the grandparents
that tell the night stories which develop an increased sense of familial, social, cultural, historical
and religious heritage in the children. Moreoften, these days, the young parents want their
parents to approve of the way they raise their children. Such suggestions sometimes are
considered as criticism which prove to be most devastating. Simulteneously it may be kept in
view that grandparents do not have evil motives.

Many grandchildren confide more in their grandparents than in their own parents.Children learn
the most important things about themselves from the grandparents. Grandparents have bigger
lap than the great seas but sometimes the grandparents are accused of spoiling the grand
children by raising them in the old fashion or by giving them gifts or being permissive or being too
much generous. The Bible says that too much of even a good thing can be taken as bad.
Some grandparents complain that they are simply kept in the houses as captives to do baby
sitting only.

Grandparents and grandchildren often enjoy a special bond. The grandparents many a times
influence future of their grandchildren. An ancient proverb says, The crown of old men is the
grand children. The grand parents have years of parenting experience under their belts. Having
learned from their mistakes, they may be more competent in handling children than they were
when they were younger in age. The grandparents
bequeath a legacy of happiness, emotional health, increased sense of well-being and morale that
benefits everyone in the family and society at large. There is always a payback reward for raising
a good family and a nation of outstanding vision.

Grandparents are blessing in disguise. They are source of love and effection. They are unselfish
and sincere when dealing with their grandchildren. They must be respected so as to continue
burning of the heritage flame of langfuage, religious, social and cultural values passed on to
them from time to time by their ancestors. The grandparents have their duty and let them perform
it.

The Sikh Institutions : Miri Piri

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During his imprisonment and torture at Lahore, Guru Arjan had been
contemplating how to save his nascent religion from destruction. In his most
intense meditation God revealed Himself to him. He was told to guard it by
means of a physical force. He therefore conveyed to his eleven-year-old son
and successor his last message that be should maintain an army as best as he
could afford and manage.3

In order to carry out his father's dying injunction, he wore two swords of Piri
and Miri. The sword of Piri was to protect the innocent and the sword of Miri to
smite the oppressor. He declared that henceforth in the Guru's house spiritual
and temporal powers would be combined.

Guru Arjan addressed the Sikhs on religious as well as on worldly affairs from Han Mandar. Guru
Hargobind decided to separate religious and mundane functions. Hari Mandar was therefore
exclusively reserved for religious and spiritual discourses and for recitations from the Adi
Granth. To conduct his temporal affairs he constructed in l6O6~ another structure opposite Han
Mandar on the edge of the iloly tank at Amritsar and called it Akal Takht or Throne of God the T
imeless.

Here the Guru sat as a representative of God like a king in court and administered justice to the
Sikhs and conducted other non-religious affairs. Here he accepted offerings from Sikhs directly
as well as from masands. From this place he issued orders and circular letters calling for the gifts
of arms.2 He narrated stories of heroism, dauntless bravery, discipline and sacrifice. He employed
professional bards, the most notable of whom were Abdullah and Natha. They sang ballads of
unrivalled heroism, especially of Rajput chivalry. The tales of the valour of Jaimal and Fatta of
Chitor being of recent occurrence, were sung with zeal and zest and were on everybody's
tongue. He witnessed duels and wrestling matches from this place. While Hari Mandar was the
house of religion, Akal Takht was the place of Sikh politics. The presence of both at different
sites indicated that in Sikhism politics had been separated from religion. While the Guru was in
Hari Mandar, he was reckoned as a saint, and when on Akal Takht he was looked upon as a
king. The Sikhs henceforth stopped filing their cases in the government courts. They considered
the tract occupied by the Sikhs as the Sikh kingdom, Amritsar as its capital and Guru Hargobind
as Sachcha Padshah in contrast to the Mughal Emperor who was a false king because he ruled
by force and fear alone without creating any bond between himself and his general subjects.
Thus Pin and Miri worked hand in hand. It was a combination of spiritual and political
sovereignty. Both were vested in the Guru, the perfect man. The aim was to create the Kingdom
of God on earth, a Ramrajya or dharmarajya, through rajyogis, the philosopher-kings. Plato said:

"Until kings are philosophers, or philosophers are kings, cities will never cease from ill, no, nor
the human race, nor will our ideal polity over come into being."

The Gurus were of the view that social and political freedom was the birth right of every human
being. This objective could be achieved only when Gurmukhs or virtuous persons were kings or
kings were Gurmukhs. This principle was put into execution by the sixth Guru, Hargobind. It was
the beginning of militarism or the transformation of Sikhism. To the symbols of sainthood, rosary
and Name was added the paraphernalia of sovereignty including the umbrella and the crest. With
meditation and preaching were included wrestling, riding and hunting.

This was also the beginning of a Sikh State like that of the Mughals. All his disciples formed a
separate and independent entity, and had nothing to do with the agencies of the Government of
the day. Thus the Sikhs came to occupy a kind of a separate state within the Mughal state, the
position of which was securely established by the fiscal policy of Guru Amar Das and Guru Arjan
and Hargobind's armed system.

Guru Hargobind began to recruit hardy youths of Majha as his bodyguard in addition to the fifty-
two soldiers inherited from his father. In course of time he possessed a stable of seven hundred
horses, three hundred horsemen and sixty gunners.1 His infantry consisted of another five
hundred brave young men of Maj ha and Malwa. Besides many who were content with two n'eals
a day and a new uniform every six months on the occasions of Bajsakhi and Diwali joined the
Guru.2 He sanctioned meat diet and encouraged hunting.

The Mughal Government took a serious notice of the young Guru's activities. The contemporary
author, Mohsin Fani, writes:

"He had to contend with difficulties. One of them was that he had adopted the style of a soldier,
wore a sword contrary to the practice of his father, kept a retinue and took to hunting. Hazrat
Jannat Makani (Jahangir) demanded the balance of the fine which he had imposed on Arjan
Mal."8 The Guru was summoned to Delhi and imprisoned in the fort of Gwalior in 1609 AD where
be remained for about twelve years.

On his release in 1620 the Guru was invested with supervisory powers to suppress any Hindu
disturbance in the state. A Mughal contingent consisting of about 400 horse, 1000 foot and seven
guns was placed at his disposal. The Guru increased his
personal force also considerably.

With the succession of Shah Jahan, religious bigotry began to

strike root in the policy of the government. A conflict soon
arose between Guru Hargobind and the government. About
half a dozen battles were fought with the Mughal troops. While
mentioning a particular incident, Mohsin Fani writes, "Before
this and after this many strong forces were sent against him.
By God's grace he escaped unhurt, though whatever he bad
was lost."1

Thus the Guru set a noble example before the down-trodden and frustrated Hindus that the
passive resistance to the oppressor was useless. Guru Hargobind had a clear conception of the
changing circumstances and had realised the necessity of playing an active role in the political
life of non-Muslims. He knew that militarily he had little chance of success against almost the
unlimited resources of the Mughal Empire, yet he discarded the submissive role which was the
common feature of a Hindu's life individually as well as collectively with few exceptions here and
there. His policy of active resistance paved the way for future developments under his grandson,
Guru Gobind Singh.

Akal Takht became the pivot of military and political activities of the Sikhs during the Misl period.
It was here that the most important decisions were made regarding war and peace. The
decisions taken there were respected by the entire Sikh community.2 Akal Takht did not remain
the seat for political and military decisions during the reign of Maharaja Ranjit Singh, but it
remained the focus for central management. Its control was in the hands of Akalis Akal Takht
now consists of five storeys. The first storey was constructed by Sikh Sardars in 1774 AD. The
remaining four stories were built by Maharaja Ranjit Singh. The uppermost golden
dome (gumbaz) was erected by Sardar Han Singh Nalwa.

The Akal Takht is the most prominent of all the Takhts, the others being Takht Sri Kesgarh
Sahib, Anandpur, Takht Sri Patna Sahib, and Takht Sri Hazur Sahib, Nanded.

The Sikh Institutions : Langar and Pangat

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The langar or free mess for all attached to Sikh temples is a
unique institution. It aimed at removing the distinctions of
caste and creed far back five hundred years ago. Since then
it has endured through all the ups and downs in Sikh history.
It is as popular today as it was in the time of Guru Nanak who
established it. It has developed among the Sikhs the spirit of
discipline and service and the will to give away something in
the cause of religion and humanity. It created and maintained
feelings of brotherhood and equality between man and man.

In langar all sat in a line without any distinction to eat food cooked and served by persons of any
caste. They were called a pangat. The langar gives us a glimpse of real Sikhism both in theory
and practice.

Guru Nanak

Guru Nanak, the founder of Sikh religion, had prescribed a certain way of life for his followers:

Kirt karna; wand chhakna te Nam japna

[Earn living by labour, share it with others, and repeat the name of
Almighty.]
In Var Sarang he further emphasized:

Ghali khae kichu hathon dehi, Nanak rahu pachhanih se1

(Save, eat and give away something; Nanak! such a person finds the path.]

Thus giving away a part of one's earnings in the service of humanity became a well-established
practice in the lifetime of Guru Nanak him-self. All the visitors who called upon the Guru to pay
homage and listen to his hymns brought something in kind as an offering. When people came
individually or in twos and threes, the Guru distributed the offerings among the poor, the needy
and those present. When congregations became larger and more regular, the Guru established
a Lan gar or a free mess for all for the consumption of the presents which were generally in the
form of raw foodstuff. In the kitchen and mess men and women worked and ate together without
any consideration of caste or social status. Langar became a symbol of
equality and brotherhood.
Earning one's bread, saving something and giving away a part in charity was to be rewarded in
life after death. In Var Asa he said:

Nanak agal so milai,

je khate, ghaie, de.
He defined a truly religious person thus:

Gali jog na hol

Ek dristi kari samsar janai
Jogi kahiye sol
[Religion does not consist in words, one who looks on all person~ as
equal is religious.]
This was secularism and socialism, pure and simple. Guru Nanak attached great importance
to langar. Wherever he stayed during his wanderings he tried to open a langar. The people who
gathered to listen to him were called sangat, and those who dined in the langar were known
as Pangat. Sangat and Pangat formed necessary accompaniment of each other and were
inseparable. The place where the Guru put up was named dharamsal, Bhai Gurdas says:

Jithe Baba pair dhare puja' aan thapan soa,

Ghar ghar andar dharamsal hove kirtan sada visoa.1
[Wherever the Baba put his feet, it became a place of worship.

Every home and house became a dharamsa! where holy hymns were sung perpetually.]

Guru Nanak insisted upon his disciples to share their meals with others, visitors, strangers,
friends and foes alike. Every Sikh was expected to contribute liberally for the maintenance of
Guru ka Langar. This could be done by making an offering in cash, kind and personal labour in
cleaning, cooking and serving meals.

The last years of Guru Nanak's life were spent at Kartarpur on the western bank of the river Ravi
now in Pakistan. His house served as a dharamsal, a place of worship as w~l as a free mess.

Guru Angad

Nanak's example was followed par excellence by all his

successors. Guru Angad opened Guru-ka-langar at Khadur
where he had established his headquarters. His wife Mata
Khivi looked after its arrangements and personally served in
the preparation and distribution of food. She always served a
sweet dish of rice-milk (khir), the coveted food of Panjab is.
The Guru's two minstrels, Satta and Balwand, have thus
praised her:

Baiwand Kitivi nek jan jis bahuti chhaon patiali,

Langar daulat wandiai ras amrit khir ghiali.2
[Says Balwand, Khivi was a noble person who offered great help and. distributed in
the langar riches like ambrosial preparation of sugar-cane juice, rice and milk all boiled together
as well as ghee or clarified butter.]

1Gurdas, Var I, Pauri 27.

parkash Singb, The Sikh Gurus and the Temple of Bread, 42, fn.
2

Guru Amar Das

Guru Amar Das shifted his seat from Khadur to Goindwal on the river Beas. He converted
the langar into a regular institution by making it a rule that every visitor should dine in
the Langar before seeing him. Even Emperor Akbar was requested to follow this practice and he
cheerfully did so. The Guru added another sweet dish of pudding or karah prasad which in
course of time became their consecrated dish. Satta and Balwand say:

Nit rasol ten ai ghio maida khan1

[Every day in your kitchen was served pudding made of clarified butter, refined flour and sugar].

Guru Amar Das earned his bread by carrying on petty trade in salt and oil which could only bring
him simple and course food. Bhai Budha suggested that the same food as eaten by the Guru
should be served in the langar. The Guru objected to it saying that the flavour and nourishment
of the food eaten by his Sikhs was also inwardly enjoyed by him. Thereupon Bhai Jetha, later
Guru Ram Das, composed the following hymn:

Mata parit kare put khai

Mina parit' bhai jal nai,
Satgur parit Guru Sikh mukh pai. 2

[As a mother loves to see her son eating, As a fish loves water, So the true Guru loves to see his
disciples eating.]

The Other Gurus

With the succession of Guru Ram Das Amritsar became the headquarters of the fourth, the fifth
and the sixth Gurus. The Guru-ka-langar also went there. One day Guru Ram Das paid a visit to
the langar. A Sikh named Handal was kneading flour in a huge pan. On seeing the Guru he
rushed to prostrate himself before him. As his hands were covered with wet flour, he put them on
his back, and fell flat at the Guru's feet. The Guru was pleased with his devotion and blessed
him.3

The langar was maintained by Guru Arjan and Guru Hargobind with equal zeal and zest. During
the latter's lifetime his son, Atal, was in charge of the langar. He supplied food from Guru-ka-
langar to the Sikhs in the battlefield. His service and devotion led to a proverb which says:

Baba Atal
Pakki Pakai ghal
[Baba Atal, supply cooked meals.]
When Guru Hargobind settled at Kiratpur, Langar continued to exist there. Mohsin Fani, who
lived at Kiratpur during the last phase of Guru's life, mentions an incident. One of the Guru's
disciples was Jhanda, a rich man. One day the Guru asked his Sikhs to fetch fuel wood from the
jungle for Guru-ka-langar. Jhanda used to wait on the Guru daily. On this occasion he remained
absent for two days. The Guru sent men to inquire about him. He was not found at home. A
search was made in the neighbourhood. He was seen coming from a jungle with a bundle of
firewood on his back. Hargobind remonstrated with hirn for having undertaken such a menial job.
He replied that the Guru had asked his Sikhs to fetch wood. He was a Sikli and therefore went to
the jungi'e. As he was not accustomed to break wood, it took him time to collect it.

The seventh Guru, Har Rai, preserved the tradition at Nahan where he
lived for twelve long years. It was maintained during the time of Guru Har
Krishan. As Guru Tegh Bahadur remained mostly on the move, a
mobile langar followed him.

Guru Gobind Singh not only maintained his own langar, but insisted on
others to do so. One day in disguise he called at the langars of his
notable and rich disciples rather at odd hours. He found most of them unwilling to receive him
before time. Bhai Nandlal, however, served him as best as he could. The following day he
narrated his experience in a durbar and advised them to offer something to eat to visitors even at
irregular times. The Guru continued

"There is nothing equal to the bestowal of food. Blest is the man who giveth to the really hungry.
Let no one fix a time for the exercise of this virtue. It is not necessary to consider whether it is
night or day, evening or morning, whether the moon is dark or full, or if there is a particular
anniversary. Nor is it necessary to consider what the social position of the applicant may be.
Avoid all delay in such a matter. Charity is of all gifts the greatest, for it saveth life."1

Later on Deg, Teg and Fateh became the slogan and ideal of Sikh life. It means

Serve food, apply sword and gain victory.

A langar forms a necessary part of every big Gurdwara today.1

The institution of lan gar proved of great help in establishing social equality, in breaking bonds of
caste system, In establishing dignity of labour and in developing spirit of service and unity.

Community Kitchen-Refectory in Gurdwaras

(srIrk Eqy rUhwnI lMgr)

“Let no one be hungry where the spirit of God prevails”

Langar is the name given to free community kitchen run by the Sikh Gurus and their followers. It
is known as Guru-Ka-Langar. It is served to everybody without any consideration of caste, color,
creed and status in the society. It is an important institution in Sikhism. Puran Singh calls Langar
as a temple of bread for poor, needy and destitute.
Where there is a Gurdwara, there is sure to be a free Langar attached to it. A Sikh Gurdwara
without Langar is inconceivable. All the devotees and visitors who come to visit Gurdwara or
attend Sangat (Holy congregation) in the Gurdwara, are provided with free Langar (Free Kitchen
). Sikh Langar is probably the most largely attended community kitchen in the world. It is a strong
belief that the visitor to the Gurdwara must first sit in Pangat to partake Langar and then enjoy
Sangat.

Pehle Pangat pichhe Sangat

Freshly prepared vegetarian meals are served in the Langar. The Langar contains Parshada
(Roti), cooked vegetables, Daal, Khatta (Yogurt), Kheer (Rice pudding cooked in sweetened
milk), Karah Parshad (consecrated food ), Laddoos and Jalebis etc. This service is performed by
the volunteers called Sevadars. Guru-Ka- Langar is prepared by the devotees themselves.
Langar is placed before Sri Guru Granth Sahib prior to Ardas for blessings of God. It is served by
the volunteers without any discrimination to the Sangat in Pangat (People sitting and eating
Guru-ka-Langar together in a row ).
The community kitchen system encouraged the Sikhs to eat together in Pangat irrespective of
caste, color and creed. In Langar, rich and poor, king and pauper, Sikhs and non-Sikhs, all share
food sitting together in one row. The Sikhs feel it to be their honor to serve the travelers, pilgrims
or other visitors to their homes or the Gurdwaras. Langar has led the followers to the path of
equality, universal brotherhood, love and harmonious living.

Langar, a Great Service to down trodden and caste ridden

The Sikh Gurus used the institution of Langar as a powerful lever for equalitarian uplift of the
down trodden community.

The institution of Langar came into being in the times of Guru Nanak Dev when devotees used to
attend to his discourses at Kartarpur. Guru Nanak Dev would use a little share of his agriculture
earnings for his domestic affairs and would contribute the remaining towards service of Sangat
and Pangat. Guru Nanak Dev introduced the system of community kitchen to eradicate the social
barriers between high and low, rich and the poor, touchable and non-touchable, Hindu and the
Shudra, king and the pauper. Guru Angad Dev Ji popularized and expanded the community
kitchen as it was of great service to the outcaste, destitutes and poor people. Mata Khivi, wife of
Guru Angad Dev Ji prepared and distributed food with her own hands.

“Saith Balwand, Khivi was a noble person who afforded very effectual
shade to the disciples. She distributed wealth in the kitchen, rice
boiled in milk and Ghee that tasted like ambrosia”.
blvMf KIvI nyk jn ijsu bhuqI Cwau pqRwlI |
lMgir dauliq vMfIEY rsu EMimRqu KIir iGEwlI |
(rwmklI kI vwr, rwie blvMif qQw sqY fUim EwKI )
(967)
Guru Amar Das wanted the visitors to shun caste system and create liberal views in their routine
life. He made it obligatory for the visitors to go to langar first and then attend the Sangat or
behold him. This created amongst the followers a feeling of affection, mutual harmony, fellowship
and unity.
Once Emperor Akbar came to meet the Guru and he had to first partake in Pangat (sitting in a
row ) and then he could meet the Guru. The Langar system was run from the offerings of the
faithful Sikhs. Whatever was daily received, used to be spent daily. Nothing was saved for the
next day.

Balwand and Satta write in Ramkali Ki Var,

“In thy kitchen (O Amar Das), butter and flour are served in plenty
every day”.
inq rsoeI qyrIEY iGayu mYdw Kwxu |
(968)
The Sikhs believe,
“Bread and water belong to the Lord and the desire to serve is the
pleasure of Sikhs”.
E@n pwxI gurU kw, tihl Bwvnw is@K~ dI |
Bhai Nand Lal says,
It is against Maryada to roam about bare headed , eat bareheaded and
serve Parsad bareheaded . Such person who defies this, is the biggest
Tankhahya.
ngn hoie bwhr iPrih, ngn sIs jo Kwie |
ngn pRswd jo b~teI, qnKwhI bfo khwie |
(Tankhahnama Bhai Nand Lal. p-58 of Rehtname by Piara Singh Padam
Preparation of Langar
The provisions in the Langar are voluntarily offered by the devotees and food is cooked by the
volunteers while chanting hymns. It is considered to be an honor to do Seva in the Langar and
serve the community. All rich and poor are treated alike in Langar. The service in community
kitchen aims at doing away with ego. It inculcates a sense of human service, humility and
humbleness. Langar serves as a strong bond of union within the community. It acts as a fair
leveler and equalizer in the society.

Rules concerning tradition of Langar

1. The Langar must be simple and vegetarian

2. The Langar must be prepared by devotees by reciting Gurbani
3. The Langar must be served after performing Ardas
4. The Langar must be distributed in Pangat without any discrimination
5. Langar must be fresh and clean
Langar a new direction to Sikh Charities
It gave a new direction towards Sikh sense of offering charities. According to Dr. Narang, It
taught Sikhs the first lesson of contributing money towards a common fund. Langar played a
significant role in India to eradicate caste system, untouchability, and other social and cultural
evils. People of high and low castes sit and dine together in Langar. It created a sense of unity
and oneness as preached by the Gurus. It was a powerful aid in promoting and spreading the
Sikh religion. Langar manifests the principle that all are equal before God and equally entitled to
the nourishment for body and soul

The Sikh Institutions :Akhand paath

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An Akhand Path refers to the reading of the Guru Granth Sahib, with no breaks and in full from
page one through to page 1430 over a pre-determined period of time. The period of time is
usually within 48 hours, but there are also variants of the Akhand Path which denote different
time spans.

THE HISTORY
History makes mention on several occasions of the Gurbani (Bani of the Guru) being read
following the demise of the Gurus, but it wasn't until the tenth Guru - Guru Gobind Singh Ji's days
that the Akhand Path as we know it today took form. At that time, the Guru asked that nobody
mourn his demise, but that the Bani be read instead. The Guru had recently compiled the final
version of the Guru Granth Sahib, he had also in these last days bestowed it as the everlasting
Guru - the physical ascension had come to an end. He declared that he would be spiritually
present when the Gurbani was being read as such.

During Baba Banda Singh's days, the Akhand Path became more frequent as it brought the Sikh
community closer together, particularly due to the harsh persecution that they faced and the
sadness of the last Guru's demise. As time passed on, the Akhand Path became more frequent,
it came to mark happy and sad occasions as well as important dates.

HOW THE AKHANDPATH IS PERFORMED

Today, an Akhand Pat is normally performed to mark a specific occasion e.g. a birth, a birthday,
a wedding, a death, an anniversary, a historic occasion etc. Some Gurudwaras perform the
Akhand Pat regularly - to mark no specific occasion. An Akhand Pat can be performed in a
Gurudwara or at home, the choice is left to the discretion of the individuals organising it. Akhand
Pats marking important dates in the Sikh calendar are most often performed at the Gurudwara,
whereas those marking personal family events are normally performed in the home.

The Akhand Path begins with a reading of the Bani known as Anand Sahib, a Hukam Nama is
then read aloud. The Hukam Nama is a randomly selected shabad which those with faith accept
to be the Guru's command on the occasion. An Ardas follows with mention of the circumstances
of the Akhand Pat. Following the Ardas, the Akhand Path begins - a Pati will begin reading from
Page 1 of the Guru Granth Sahib - the Japji Sahib. It is normal for somebody to wave the Chauri
over the Guru Granth Sahib for the duration of the Akhand Pat and on some occasions, the Japji
Sahib is also read continuously alongside the Akhand Pat for the same duration.

After the period of the Akhand Path is over, the Japji Sahib is read again, followed by a singing of
a Bani known as the Arti. The singing is performed by Kirtanis, this is followed by a final Ardas,
the Hukam Nama is read again and normally further Kirtan would follow.

The standard Akhand Path is performed over a period of 48 hours in an unbroken manner by a
number of Pathi - the individuals who are responsible for reading the scriptures over that time.
The reading is broken into 2 hour segments - each known as a Rol and typically a Pathi would
complete a Rol before being relieved by another Pati who would continue from the word that the
previous Pati left off - and so forth. A Pathi is required to be very respectful during his Rol. He
would have a bath before performing the Rol and is expected to be a practising Sikh. No
speaking is allowed during a Rol and the Pati is expected to concentrate solely on the reading of
the Guru Granth Sahib throughout this period. The mouth and nose are normally covered by a
piece of cloth known as a Parna.

a. The non-stop reading of the Guru Granth Sahib is carried on at hard times or on occasions of
elation or joy. It takes approximately fortyeight hours. The non-stop reading implies continuous,
uninterrupted reading. The reading must be clear and correct. Reading too fast, so that the
person listening in to it cannot follow the contents, amounts to irreverence to the Scriptures. The
reading should be correct and clear, due care being bestowed on consonant and vowel even
though that takes a little longer to complete.

b. Whichever family or congregation undertakes the reading should carry it out itself through its
members, relatives, friends, etc., all together. The number of reciters is not prescribed. If a
person, himself, cannot read, he should listen in to the reading by some competent reader.
However, it should never be allowed to happen that the reader carries on the reading all by
himself/herself and no member of the family is listening in to the reading. The reader should be
served with food and clothing to the best of the host's means.

c. Placing a pitcher, ceremonial clarified-butter-fed lamp, coconut, etc. around, during the course
of the uninrerrupted or any other reading of Guru Granth Sahib, or reading of other Scriptural
texts side by side with or in the course of such reading is contrary to the gurmat (Guru's way).

Commencing the Non-Stop Reading (Akhandpath)

While undertaking the intermittent reading of the Guru Granth Sahib, the sacred pudding (Karhah
Prashad) for offering should be brought and after reciting the Anand (six stanzas) and offering
Ardas, Hukam should be taken.

While beginning the unbroken reading, the sacred pudding should first be laid. Thereafter, after
reciting the Anand(six stanzas), offering the Ardas and taking the Hukam, reading should he
commenced.

Concluding the Reading

a. The reading of the whole Guru Granth Sahib (intermmitent or non-stop) may be concluded
with the reading of Mundawani or the Rag Mala according to the convention traditionally
observed at the concerned place. (Since there is a difference of opinion within the Panth on this
issue, nobody should dare to write or print a copy of the Guru Granth Sahib excluding the Rag
Mala). Thereafter, after reciting the Anand Sahib, the Ardas of the conclusion of the reading
should be offered and the sacred pudding (Karhah Prashad) distributed.

b. On the conclusion of the reading, offering of draperies, fly-whisk and awning, having regard to
the requirements of the Guru Granth Sahib, and of other things, for Panthak causes, should be
made to the best of means.

VARIANTS OF THE AKHANDPATH

Saptahik Path
Saptah means seven and a Saptahik Pat is an Akhand Pat performed over the duration of a
week. It will be performed with convenient breaks between the reading. Typically, one Pati will
perform it, perhaps reading the scriptures for a few hours in the day. The Saptahik Pat is begun
and finished in the same way as an Akhand Pat.

Ati Akhand Path

An Ati Akhand Pat is performed by one Pati in it's entirety without a break. The Pati will neither
eat nor drink in that time and will not be relieved, the duration is not specifically stated, but has
been known to be accomplished within 27 hours. It is obviously very rare.

Sanpat Path
The Sanpat Pat is usually performed in a week, through an unbroken reading. A certain Shabad -
or Shabads are selected (this is known as the Sanpat) and these are read after each shabad in
the Guru Granth Sahib, hence increasing the duration of the reading. On rare occasions the
Sanpat might be read after each verse and this can increase the duration to up to a month. The
time period is determined beforehand and the Patis will make all efforts to adhere to the time limit
- increasing or decreasing the speed of their reading accordingly. The shabad chosen to be the
Sanpat will reflect the occasion of the Akhand Pat.

Sahij Path
This is very similar to the Saptahik Pat, in that the entire reading is accomplished through a
series of readings. There is however, no time limit as to the reading and it can take place over
more than a week.

a. Every Sikh should, as far as possible, maintain a separate and exclusive place for the
installation of Guru Granth Sahib, in his home.

b. Every Sikh, man, woman, boy or girl, should learn Gurmukhi to be able to read the Guru
Granth Sahib.

c. Every Sikh should take the Hukam (Command) of the Guru Granth Sahib in the ambrosial
(early)hours of the morning before taking meal. If he/she fails to do that, he/she should read or
listen to reading from the Guru Granth Sahib some time during the day. If he/she cannot do that
either, during travel etc., or owing to any other impediment, he/she should not give in to a feeling
of guilt.

d. It is desirable that every Sikh should carry on a continuous reading of the Guru Granth Sahib
and complete a full reading in one or two months or over a longer period.

e. While undertaking a full reading of the Guru Granth Sahib , one should recite the Anand Sahib
(the first five and the last stanzas) and perform the Ardas. One should, thereafter, read the
Japuji.

The Sikh Institutions :Anand Karaj

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Guru Amar Das says,

They are not said to be husband and wife who merely have physical
contact only. Rather they alone are called husband and wife who have
one soul in two bodies.
Dn ipru eyih n EwKIEin bihn iekTy hoie |
eyk joiq duie mUrqI Dn ipru khIEY soie || 3||
-Sri Guru Granth Sahib, p.788, Var Suhi.
In general terms, marriage is described as the union of a man and a woman to live together as
husband and wife according to the standard set out in the holy scriptures. Some people say that
marriage is socially permitted, legally agreed or religiously allowed sexual partnership. A civilized
way of this expression varies from people to people.
Marriage institution is the most oldest and natural institution. During the last few thousand years
of our cultural history, marriage and extended family has been the basis of our social structure.
According to Encyclopedia Americana,

while the original form of marriage is lost in the oblivian

prehistorical period, it is safe to say that during historical times
some form of marriage has been present in all societies.
-Encyclopedia Americana, Vol-18, p.311, 1975
The most enduring and intimate relationship between man and woman is
formalized in an institution older than recorded history and it is
called marriage
-Men And Women by Peter Swerdloff, p.28
According to Recee Mc Gee,
“Marriage involves a stable set of socially recognized relationship
between husband and wife”.
It is an exalted even revered institution.
According to Jeremy Taylor,

Marriage is the mother of the world.

-Vital Facts of Life by Carl H.Harman and E.W.Marquardt, 1953
Dr. Johnson defines,
Marriage is the strictest tie or perpetual friendship and there can be
no friendship without confidence and there can be no confidence without
integrity, and he must expect to be wretched, who pays beauty, riches
and politeness that regard which only virtue and piety can claim.
Marriage is that relation between man and woman in which the
independence is equal, the dependence mutual and the obligation
reciprocal.
-Louis Kanfman Anspacher
According to Lal Singh,
Marriage is an oath taking ceremony of two souls desirous of physical,
intellectual and spiritual union.
-Anand Ceremony, The Sikh Review, 1972, p.35, Vol- XX, No:22
According to Promila Kapur,
Marriage is a Sanskara and as such it is a sacrament and a religious
bond which cannot be broken under any circumstances. Ideally, it aims
not only at the individual's biological, emotional, social and
spiritual fulfillments and development through union with a person of
the opposite sex, but also at the development, fulfilment and welfare
of the family, and through it of the society and mankind.
-The Changing Status of The Working Woman in India, Vikas Publishing
House, Delhi, p.6, 1975
Different Names of Marriage
Marriage is named differently in different cultures and at different places. it is called wedding,
Shadi, Vivah or Nikah. This ceremony is called Anand Karaj in Sikhism. It has various modes and
multiple kinds in different societies. Marriage has also been referred to as Viah and Vivah in Sri
Guru Granth Sahib.
My marriage has been performed, O' my father.
vIEwhu hoEw myry bwbulw.
(Sri Guru Granth Sahib, p.78)
The wedding is performed with glorious splender.
vIvwhu hoEw soB syqI
(Sri Guru Granth Sahib, p.765)
Anand Karaj in Sikhism
The ceremony of marriage, wedding, Viyah, Nikah or Shadi is called Anand Karaj in Sikhism. It is
the legal wedding ceremony, recognized in Sikh Reht Maryada. According to the guidelines
detailed in Sri Guru Granth Sahib, Sikh marriage is a sacred union between husband and wife
who have one soul in two bodies. It is considered to be a divine institution with a sacred tie.

The ceremony of Anand Karaj gives equal status to man and woman. Both husband and wife,
enjoy equality and freedom in spheres of life. Both of them, enjoy householder's life, love each
other, love creation, love the path of Sikh faith, serve the human beings and seek unity with
Almighty Lord. To attain unity with Almighty Lord is the theme, mission and objective of Sikh
marriage.

Marriage, a sacred Bond

Since before Roman times, this institution has been a matter of contract, at first between families,
and later between the parties themselves. With passage of time, the form picked up certain
religious trappings, then state sanction, and finally today it comes to us encrusted and hoary with
centuries tangled in its hair. But it is still basically considered a contract under broad head of
jurisprudence.

Marriage in Sikhism is regarded as a sacred bond of mutual help in attaining the heights of
worldly life and spiritual bliss. It is a unity of mind and soul. It is a means to attain spirituality and
not an end in itself. The real goal of marriage in Sikhism is union of both souls with Almighty
Lord.-See Abstracts of Sikh Studies, April, 1995

God wants marriage to be a life long union between one man and one
woman. Wilt thou love her (him) in sickness and in health and,
forsaking all others, keep thee only unto her (him) so long as ye you
both shall live.
-Vital Facts of Life by Carl H.Harman and E.W.Marquardt, p.50, 1953
Pre-marital and Extra-marital relationship
Sri Guru Granth Sahib, the Sikh scripture, puts emphasis on purity of conjugal love. Pre-marital
or extra-marital relationship is not allowed at all.

Bhai Gurdas writes,

“ Seeing other women, do not cast a lustful eye on them, instead

consider them as your mother, sister and daughter.”
Dekh prayia changian mawan bhaina dhian jane
dyiK prweIEw cMgIE~ mwv~ BYxw DIE~ jwxY |
-Varan Bhai Gurdas Steek, Bhai Gurdas, Var 29.11
Guru Gobind Singh is very particular about adulterous actions. He says,
Love your own wife more and more. Touch not another woman’s bed either
by mistake or even in dream. Know that the love of another’s wife is a
sharp dagger.
inj nwrI ky swQ nyhu qum in@q bFYwhu |
pr nwrI kI syj BUil supny hMU n jYwhu ||
-Dasam Granth, Part-11, p-842
Need and Objective of Marriage
Sikh Marriage provides for intimate relationship between husband and wife with a feeling of love,
commitment and mutual security. Its object is harmonious partnership in life, love, procreation,
legalizing of children and union with God. From a worldly perspective, marriage is a natural
function of human life and a sacrament in Sikhism.

God Himself after He created Adam, made the observation

It is not good for the man to live alone. I will make a suitable
companion to help him.
-Holy Bible, Gen. 2:18
The marriage between one man and one woman accords with God's will and
is not a natural development that gradually grew out of man's
experience.God instituted marriage for the well-being and happiness of
his people; for the purpose of establishing the home as the first and
most important unit of society, in which children are to be born to
perpetuate the human raceTo perpetuate the human race, God created man
male and female; and blessing them, He said, Be fruitful and multiply
and replenish the earth.
-Vital Facts of Life by Carl H.Harman and E.W.Marquardt, p.49, 1953
This means that God ordained cohabitation, or sexual intercourse as an expression of love and
for the purpose of begetting children. This is not end in itself. The end result of marriage
according to Sikhism is unity with Almighty Lord.

Marriage arranged by parents

Traditionally, marriages were arranged by elders. The prospective partners rarely saw each other
until the wedding day.

Most of the people consider that marriage is not just a union between two individuals but a
coming together of two families, communities or even ethnic groups. Therefore, the matter of
such a great importance cannot be left in the hands of the two individuals; both families have to
agree on every detail.

Arrangements to bring two persons to agree for marriage are made differently in different
communities. It is believed that different cultures cannot come to terms easily. To the people of
western culture, other than Sikhism, this may sound oddly intrusive but few Sikhs may dare to
defy the sacred tradition of arranged marriage. In majority cases, it is not rare to have arranged
marriages, meaning a union initiated, sealed and delivered by the parents with consent of the two
individuals involved ie. boy and girl.

Although trends are changing but still

marriage was and still is considered to be a union among families, not

just of individuals.
(Ballard and Ballard, 1977)
In a typical, non-arranged marriage, after boy and girl meet, one of them informs the parents who
either arrange to introduce themselves to the prospective other party or the family sends
emmissary to them. Before consenting, some thrashing is conducted about the bride or
bridegroom respectively. After satisfaction of both the families, a word of honour is given and
performance of marriage is agreed upon mutually by the parents as well as the boy and girl.

Enactment on Anand Marriage

Prior to the year 1909, the marriages in many Sikh families were ceremonised according to Vedic
Mantras. The Sikhs were not very comfortable with Vedic marriage ceremony. Towards the end
of 19th century, the original Nirankaris supported performance of Sikh marriage keeping in view
the Sikh philosophy. The Singh Sabha reformers adopted this rite of marriage. There had been a
demand for an independent marriage ceremony Act. Keeping in view the Sikh pressure, a Bill
(Anand Marriage) was introduced in the Imperial Legislative Council on October 30, 1908 by
Tikka Ripudaman Singh of Nabha which was passed into a law on October 22, 1909. The Act
was strongly supported by Sunder Singh Majithia, Kahan Singh and others. - Anand Marriage Act
1909, Act No:V11 of 1909.

Marriage Hymns composed by Guru Ram Das

Guru Amar Das started performance of the ceremony of Anand Marriage (Ceremony of Bliss) by
reciting Anand Sahib and Guru Ram Das supported it through marriage Shabads (hymns or four
Lawan) composed in Suhi Rag enshrined in Sri Guru Granth Sahib, the Sikh Scripture. -Sri Guru
Granth Sahib, p.773

Ceremony of Bliss
The Sikh marriage is described as Anand Karaj. Anand means 'bliss' and Karaj means
'ceremony'. So Anand Karaj means a ceremony of spiritual bliss, health of mind and body; and to
be a step forward, merging of one's soul into another and thereby attaining unity with Ultimate
Reality.

The word Anand Karaj sanctifies the marriage institution. Marriage in Sikhism is a religious
obligation. It is neither a contract nor a business but a life long sacred and spiritual commitment.
It is not a game but a union for the performance of social and religious duties to achieve the goal
of human life and live for one-another. It is a tie of conjunction but there must be an element of
consent. It is a spiritual union and an opportunity for serving God through service of humanity. It
is sacramental and permanent marriage. It is unbreakable. Only death can break it.

Martin Luther once said, there is no more lovely, friendly, charming relationship, communion or
company than a good marriage *but that only occurs in its good time. It is not programmed as
you would a computer; it does not just automatically happen; both of you have to make it happen.

According to Promila Kapoor ,

“ Marriage is a Sanskara and as such it is a sacrament and a religious

bond which could not be broken under any circumstances. Ideally it aims
not at the individual’s biological, emotional, social and spiritual
fulfillment and development through union with a person of the opposite
sex, but also at the development, fulfillment, and welfare of the
family, and through it of the society and mankind.”
-The changing status of the working woman in India, p.6
Union of Families
In addition to the spiritual and physical union, a Sikh marriage is also a union of families. It is
believed that the marriages are a matter of Sanjog (Providential meeting), hence settled in
heaven and performed on earth. It is therefore solemnized in presence of Sri Guru Granth Sahib,
the holy scripture of the Sikhs. The Guru is witness to the ceremony.

All un-necessary ceremonies connected with the marriages are not condoned in Sikh way of life,
however, some of the ceremonies which may and may not synchronise with the Sikh Reht
Maryada are discussed in this chapter.

The Sikh marriage (Anand Marriage) in India is legally covered under The Hindu Marriage Act.

The legal concept of marriage under the Act is one of contract and there must be the consensus
of the parties to the solemnization of the marriage. Legal requirement for acceptance of the
marriage in foreign countries is registration of marriage under the marriage law of the respective
land.

According to special Marriage Act 1954 (India), a civil marriage may be solemnized before a
Registrar between any two persons. According to marital duties, the wife is bound to live with her
husband and to submit herself to his authority. Marriage under the Act is the union of one man
with one woman.-Mullas Hindu Law by S.T. Desai, p.518 ; 520

Monogamy and householder’s life is advocated in Sikhism to achieve the Truth and continue
reproduction of future generations. Conjugal relations before marriage and extra marital relations
during subsistence of existing marriage are extremely forbidden in Sikhism. Such immoral
relations are regarded a cardinal breach of the Sikh faith. Separations and divorces on baseless
and flimsy grounds are not acceptable in Sikhism. Marriage after the death of a spouse is
allowed. It is strongly believed that marriage must be honorable among all and the marriage bed
be without defilement and degradation.

In the past, polygamy was prevalent in the Indian society. Males used to have plurality of wives,
the reason could be gap in gender population. This adversely effected on the women folk. This
proved to be a blot on the fair name of the Indian society. Hence, there arose a need for
marriage codification.

'Anand Marriage Act' is an enacted legislation for a Sikh marriage. According to explanation ll to
Article 25 of the Indian Constitution, it has been laid down that in sub-clause (b) of Clause 2, the
reference to 'Hindu' shall be construed as including a reference to persons professing the Sikh,
the Jaina or the Budhist religions and the reference to the Hindu religious institutions shall be
construed accordingly. Consequently, in the exercise of power vested in the Government of India
under the Constitutional provisions of Explanation ll to Article 25, various Hindu Personal Law
Acts, namely;

 The Hindu Marriage Act 1956,

 The Hindu Minority and Guardianship Act 1956,
 Hindu Adoption and Maintenance Act 1956, and
 Hindu Succession Act 1956 have extended the application of these Acts to all the persons
who can be construed or assumed to be Hindus, namely Sikhs, Jains and Budhists. Section
2 of the Hindu Marriage Act 1956 for instance, provides that this Act applies:-

a) to any person who is Hindu by religion in any form or development, including a Vira-
Shaiva or a Lingayat or a follower of Brahma Prathana or Arya Samaj;
b) to any person who is Budhist, Jain or Sikh by religion.
c) to any other person domiciled in the territories to which this Act extends, who is not a
Muslim, a Christian or a Jew by religion.
It may be added that exactly the same provision has been incorporated in the other three Hindu
Personal Laws / Acts of 1956 to which we have referred.

Pre-wedding ceremonies

Marriage ceremony in Sikhism is very simple. There are no un-necessary ceremonies. However,
certain ceremonies which are prevalent in some of the families are discussed here in light of the
provisions of Sikh Reht Maryada. Many of the ceremonies are not encouraged in Sikhism but still
a few of the people are performing them ritually on dogmatic beliefs.

Rokana
Rokana means stop or pre-wedding agreement. There is a trend these days for the parents of
the girl to go to the house of prospective groom. Take consent of the boy and his parents for a
new relationship and give a small sum of money (Shagun) to the would be groom.

Ring Ceremony
One nearly universal tradition has been that of the engagement ring. This custom can be dated
back to the ancient Romans. It is believed that the roundness of the ring represents eternity.
Therefore, the wearing of wedding rings symbolizes a union that is to last forever. It was once
thought that a vein or nerve ran directly from the ring finger of the left hand to the heart.

Many people, especially women wear rings. The ring is considered a bond of unending love.

The ring ceremony is performed sometimes before marriage and sometimes at the time of
performance of marriage. Sikhism believes in making the wedding ceremonies as simple as
possible.

Chunni Chadauna
Parents of the prospective groom go the house of girl's parents to give Shagun to the would be
bride.

Jewelry
Due to some or the other reasons, people had been wearing jewelry for centuries together. The
jewelry is made of gold, platinum or other precious metals studded with expensive gems,
diamonds and jewels etc.

Wearing and keeping of jewelry is considered a social status, security against rainy days and
financial distress, and as a health healer.

Betrothal Ceremony (Mangni)

Before marriage takes place, a betrothal ceremony is generally performed which is called
Mangni. When both sides are satisfied as to the compatibility of the match, a day is fixed for
Mangni (betrothal). Literal meaning of Mangni is asking or begging. Betrothal also corresponds to
Kurmai, Sagai or Shagan but it is not very essential ceremony (See Sikh Reht Maryada). Usually
the betrothal ceremony takes place at the boy’s residence but some people have started
performing this ceremony in Gurdwaras while few others perform it in hotels. The parents and kin
of the girl go to the place of the boy for Mangani ceremony. Boy is seated in midst of the
assembly in presence of Sri Guru Granth Sahib. Ardas is offered which is a requirement in
Sikhism.

Erdws ibnw jo kwj isDwvY |

goibMd isMG vh is@K n BwvY |
(Tankhah Nama Bhai Nand Lal)
kwrjoN ky Ewid mYN Erdws krY |
(Rehtnama Bhai Chaupa Singh)
Father or guardian of the girl gives Shagan / Chhuhara and puts some cash in the Jholi or scarf
of the boy. In some cases, gold ring or bracelet is offered to the boy on betrothal ceremony. At
this ceremony, the bride’s and bridegroom’s families exchange gifts but all this is not in
consonance with the Sikh Reht Maryada.
The congratulations are extended to each other and sweetmeats are distributed. The boy’s family
in return sends some gifts to the girl. The giving of gifts is not mandatory. Generally, the betrothal
ceremony takes place in presence of Sri Guru Granth Sahib attended by friends and relatives.
However, betrothal ceremony and other ceremonies are not an essential part of the marriage
ceremony and are not encouraged by Sikh families.
According to Sikh Reht Maryada, “ Marriage may not be preceded by engagement ceremony.
But If an engagement ceremony sought to be held, a congregational gathering should be held
and, after offering the Ardas before the Guru Granth Sahib, a Kirpan, a steel bangle and some
sweets may be tendered to the boy.-Sikh Reht Maryada, Chapter X1, ArticleXV111 (f)

Marriage is a sacred tie in Sikhism. Although betrothel is giving a word of honour but in some
cases, betrothals are seen broken.

Fixation of the marriage date

(Din Dharna ivEwh dw idn Drn~)
The year and day of wedding is fixed. Meet together my mates and pour
oil at the door.
sMbiq swhw ilKiEw imil kir pwvhu qylu |
dyhu sjx EsIsVIEw ijau hovY swihb isau mylu | (12)
Fixing of the date of marriage in Sikhism is not negotiated through astrologers. Marriage day is
fixed as mutually convenient and suitable to both the families. In the olden days, there was
prejudice about the time, day, month and year of the marriage. Sikhism does not believe in
omens, auguries or auspicious days. There is no prejudice in fixing the day, time and month of
the ceremony. Normally, the marriages are solemnized on Saturdays or Sundays. Invitations are
sent to the near and dear. Preparations are made for special food, clothing and gifts.
According to Sikh Reht Maryada, “Consulting of horoscope for determining which day or date is
auspicious or otherwise for fixing the day of the marriage is a sacrilege. Any day that the parties
find suitable by mutual consultations should be fixed.”-Sikh Reht Maryada, Chapter X1,
ArticleXV111 (g)

Sahe Chithi (Letter of Invitation)

After fixation of the marriage date, a letter of invitation giving the summary of the arrangements is
dispatched by the bride’s father to the bridegroom’s house.

Sahe Chithi is a letter of invitation notifying date of marriage. This letter is normally written by the
guardians or parents of the bride to the parents of bride groom. This letter is considered to be
customary fixation of the marriage date and invitation for marriage ceremony specifying place
and date of marriage.

Certain social ceremonies take place in houses of both the families and there remains a great
hustle and bustle. In the past, the connected wedding ceremonies were started about a month
before the actual wedding day.

Maiyan / Vatna
(Ceremony of bathing and cleaning the body of groom and bridegroom before nuptials):
The ceremony of Maiyan is performed one to three days before actual date of marriage by the
girl's and boy's parents and relatives in their respective homes. This has been an exclusive
ceremony performed by women.

A yellow fragrant paste made of Haldi (tumeric), Vesan (gram flour) and mustard oil is rubbed on
the face, arms, legs and body of bride and bride groom in their respective homes. The ceremony
is performed to clean and make the body glow and soft so that boy and girl give the best of their
look on the day of marriage.

Khare Charhna
After Vatna ceremony, the bride is made to sit on a small stool for ritual bath.

Ladies Sangeet

Music, dancing Giddha and singing by ladies is performed at both the houses of bride and
bridegroom. The songs sung (epithalamium) by ladies at the groom’s house are called
Ghorian(wedding songs in groom’s house) and songs sung in the house of bride are called
Suhag (Wedding songs in bride’s house). Light refreshment and gifts of sweetmeats are given to
all in attendance. These days, the custom of ladies Sangeet and wedding shower has shortened
the long ceremonies held in the past. The wedding has become a one day event which spread
over three days in the past.

Jaago

There is a well known practice that relatives from the maternal side called Nankaa Mail, take out
a Gidha parading party at night through the streets of village of the Bride / Bride Groom. A day
before the wedding day, the ladies carry lighted earthenwares on their heads and sing traditional
Bolian and songs full of jokes. They sing folk songs with the beat of Dholki and knock the doors
of the village residents and take the household ladies along to a bigger Ladies Sangeet Party
(Gaun) being held at the home of bride / groom. This heightens the wedding festivities. -See Sikh
Reht Maryada. Un-necessary ceremonies are not allowed

Ghorian (singing eulogy)

Certain social ceremonies take place before marriage when there is great hustle and bustle in
the house of the bride and groom. Invitations are sent to the nears and dears. Preparations are
made for special food, clothings and gifts. Music, dancing and singing by ladies is performed at
both the houses of bride and bridegroom. The songs sung by ladies at the groom’s house are
called Ghorian (wedding songs in groom’s house) and songs sung in the house of bride are
called Suhag (Wedding songs in bride’s house). Light refreshment and gifts of sweetmeats are
given to all in attendance at the time of ladies Sangeet.

The mare (Ghori) was used in the past as a form of transportation. The bride groom would dress
in his wedding attire and ride on a mare to proceed to his in laws house for performance of
wedding ceremony. The bride groom usually carried in the past a sword in his hands to be used
to protect himself and his bride in case of an attempted abduction. At the time of departure of
marriage party, wedding songs are sung when bridegroom rides on a Ghori (Mare). (See Sikh
Reht Maryada for rightfull information)

Sithanian (Lampoon Song)

This an exclusive event of the ladies. Generally, abusive and obscene songs sung at marriage by
the ladies on the bride’s side addressing and ridiculing bridegroom and his relations are called
Sithnian. This is an un-Sikh practice.

Note:- Some of the ceremonies are based on dogmatic beliefs. Please see Sikh Reht Maryada,
published by SGPC Amritsar, 1945.

Ghori Ceremony
In good olden days, there were no aeroplanes, cars, buses or trains for transportartion purposes.
People would travel on foot, use donkeys, ponies, camels, horses, elephants or other animals for
transportation purposes. Many people would use carts, Buggies, Dolies (carried by labourers on
their shoulders), Palkies, chariots ( Four wheeled horse driven vehicles) and Raths etc. as
means of conveyance. Boats and small ships were also used to travel on water surface.
Horse was considered a fast mode of travel. Tourists used horses for security purpose and as a
fast mode of transportation. Horses were used in hunting, battles and wars by knights, fighters
and couriers.

Horse riding became a symbol of honor and dignity in the early times of Mughals when horse
riding was allowed to kings, monarchs, commanders, splended high ups and knights only.
However, Guru Hargobind Sahib openly availed human rights and started riding the best possible
horses.
According to Sri Gur Partap Suraj,

Guru Gobind Singh rode a mare while heading his marriage party (Janj)
to Guru Ka Lahore.
bVvw (GoVI) ErUiF (cVHky) gur E@gR cwil |
-Sri Gurpartap Suraj Granth, Vol-11, p.4541.
Traditionally, mare was used in the past as a mode of transportation for the groom at the time of
wedding. As per practice in India, the marriage party people used to carry jewelry and valuables
as gift for the bride in Barry. Many a times the marriage parties were ambushed by way -layerers
and decoits. Sometimes the bride was abducted also. To plug any mishap, the groom would ride
a fast and healthy horse / mare and carry Kirpan for his protection and security. He used to be
escorted and accompanied by his brothers, friends and relatives. One of them would ride with
him on the same horse as an escort for protection, safeguard and his guidance.
In the modern times when fast modes of transportation are available, horse riding has become
merely a symbolism and ritualistic ceremony. Ceremony of Ghori does not serve any purpose
other than a symbolic wedding show, dances and performance of Bhangra. Although this
ceremony is not normally practiced by the Sikhs but whosoever is practicing it these days would
hire a decorated mare for ritualistic riding of groom. The groom in his best attire would ride a
mare, may it be for the first and the last time in his life. He is accompanied by a Sarbala (Escort)
normally a small boy. The groom would give monetary gifts to his sisters called Waagh Pharaei
and to Bhabis called Surma Pawaie before departure of Baraat (Marriage Party / Janj).
Ghori has been substituted these days. Majority of people in western world hire limousines or
decorate their cars substituting ceremonial Ghori.

People who accompani marriage part are called Barati and people who come fromrelatives side
especially maternal side are called Maili.

Note:-
Many of the ceremonies are not supported in Sikh Reht Maryada. A Sikh must go by the rites as
specified in the Sikh Reht Maryada published by SGPC Amritsar and stay away from unsikh
ceremonies.

Ceremony of Milni
The marriage party is received with respect and honor by the girl’s family and relatives led by
religious singers. At the time of reception of the marriage party, Shabads are sung and prayer is
offered. The Granthi would recite the Ardas (prayer) praying Almighty God to shower His
blessings.

Ceremony of Milni ( greeting and meeting of families of both sides; Dheta, girl’s father or his
kinsmen and Putreta, boy’s father or his kinsmen) is performed where parents, uncles, brothers
and other relative of both the families meet and greet each other. Father meets with father and
mother meets with mother of bride and groom respectively. They shake hands, garland and
embrace each other. Similarly grand fathers, grand mothers, uncles, aunties and maternal uncles
and maternal aunties meet with each other.

Exchange of flower garlands, presents and salutations (not essential in Sikhism) takes place at
the time of Milni. Some times, the gifts include gold rings, bangles, suits of silk clothes or costly
shawls and blankets (This is Manmatt and decried in Sikhism).The Dhetas put some sweets in a
plate and offer to the groom's party as Shagan. Thereafter, break fast is served by the girl’s
parents to the guests of both the sides in Gurdwara or at the house of the girl’s parents. Then the
wedding party moves to appear before Sri Guru Granth Sahib for performance of Anand Karaj
ceremony.

Discipline and protocol inside Gurdwara or when appearing before Sri Guru Granth Sahib
Alcohol, Narcotics, Intoxicants and Tobacco in any shape or form are not allowed in the
Gurdwara precincts or where there is Parkash (exposition) of Sri Guru Granth Sahib. As a matter
of respect, visitors are required to put off their shoes and cover their heads all the times they are
inside the Gurdwara Hall. The devotees keep silence in Sangat except reciting the Bani. Meat or
meat products are not allowed to be prepared or served in langar or in Gurdwara.

There is no compromise for any body over this protocol while appearing before Sri Guru Granth
Sahib.

Four Lavans (Marriage Hymns)

Four hymns (Lavan) from Sri Guru Granth Sahib are read to solemnize Anand Karaj (Sikh
marriage). These hymns are enshrined in Sri Guru Granth Sahib at pages 773-74 . In these
hymns, Guru Ram Das has written about the marriage of individual Atma (soul) with Parmatma
(Eternal Soul). These four hymns mention four stages in the progression of love, between
spouses and also of human soul towards union with the Supreme Soul. Marriage is a spiritual
journey of one soul in two bodies which needs love, mutual respect, mutual trust, mutual
adjustment and committment to attain unity with Almighty Lord. The essence of Lavan Path may
be summed up in the following words:

1. Contemplation of God’s Name

2. Fear of immaculate God
3. Bairag and longing of Divine love
4. Harmony and attainment of God

Guru Ram Das mentions that the married life should be molded according to the spiritual and
ideal teachings contained in these hymns.

A gist of the teachings of Lavan

In the first round (Lavan), Lord impresses the daily duties and adjustments in wedded life which
will bring change in the lives of two individuals. Guru Ram Das Ji says that the Lord has ordained
to perform marital duties and social responsibilities devotedly while living as a householder in the
society, Mortal must have love and reverence for the Almighty Lord and always recite His Name
in the performance of worldly duties. He ought to follow the path of righteousness and meditate
on the true and perfect Guru that would eliminate all the sins and misdeeds. Bliss is obtained
through good fortune. Nanak proclaims that by the first round, initial marriage ceremony has
begun.

Second Lanv emphasis that as a true partner, the couple must be ready to understand and
appreciate each other. Guru Ram Das lays emphasis on holy fear, selfless love and eradication
of ego.

Without fear, the love of God is not kindled, nor does the heart become
pure.
BY ibnu lwig n lgeI nw mnu inrmlu hoie |
(Sri Guru Granth Sahib, p.427)
Where there is immaculate fear, there is true love
The respectful fear and devotion of the Fearless and Omnipotent Lord can purify the mind and
remove all the illnesses. Mortal becomes like Him. The holy fear of Immaculate lord and the
singing of His Name, will also make the mortal fearless. It will remove the filth of ego and pride.
By praising His Greatness, the presence of All-pervading God can be with held everywhere.

The third Lanv directs that life means togetherness and no separation. Guru Ram Das signifies
about detachment from worldly desires and attractions. This is a stage of spiritual advancement,
where the Divine love gets priority over worldly love. When the mortal detaches or restraints
himself from worldly relationships and attachments, there emerges a feeling of Bairag (longing of
Divine love) for attainment of God in mind. Therefore, awaken the love for God and yearn to
contemplate on His Name.

The fourth Lanv is about love, trust, respect and care for each other. It is a stage of equipoise,
where there is complete oneness with God, no pangs of separation, no fear and no mistrust. This
stage of perfect balance and eternal bliss is attained through true love, full devotion and
detachment from worldly attractions. This is a stage of Sahaj, unity and harmony with God which
knows no mistrust and duality.

Thus the man’s quest for realization of God begins with first Lanv and concludes with attainment
of God in the fourth Lanv.

English translation of the Marriage Hymns (Lavan)

By the first nuptial circling
The Lord showeth ye His Ordinance for the daily duties of wedded life:
The Scriptures are the Word of the Lord,
Learn righteousness through them,
And the Lord will free ye from sin.
Hold fast to righteousness,
Contemplate the Name of the Lord,
Fixing it in your memory as the Scriptures have prescribed.
Devote yourself to the Perfect and True Guru,
And all your sins shall depart.
Fortunate are those whose minds
Are imbued with the Sweetness of His Name,
To them happiness comes without effort;
The slave Nanak proclaimeth
That in the first circling(Round)
The marriage rite hath begun.
By the second nuptial circling (Round)
Ye are to understand that the Lord
Hath caused ye to meet the True Guru,
The fear in your heart has departed,
The filth of selfness in your minds is washed away, By having the fear
of God and by singing His Praises.
I stand before Him with reverence,
The Lord God is the soul of the universe:
There is naught that He doth not pervade.
Within us and without, there is One God only:
In the company of Saints
Then are heard the songs of rejoicing.
The slave Nanak proclaimeth That in the second circling Divine Music is
heard.
In the third circling
There is a longing for the Lord
And detachment from the world.
In the company of the Saints,
By our great good fortune,
We encounter the Lord.
The Lord is found in His purity
Through His exaltation,
Through the singing of His hymns.
By great good fortune we have lighted,
On the company of the Saints
Wherein is told the story
Of the Ineffable Lord.
The Holy Name echoes in the heart,
Echoes and absorbs us:
We repeat the Name of the Lord,
Being blessed by a fortunate destiny
Written from of old on our foreheads.
The slave Nanak proclaimeth
That in the third circling
The love of God has been awakened in the heart.
In the fourth circling
The mind reaches to knowledge of the Divine
And God is innerly grasped:
Through the Grace of the Guru
We have attained with ease to the Lord;
The sweetness of the Beloved
Pervades us, body and soul.
Dear and pleasing is the Lord to us:
Night and day our minds are fixed on Him.
By exalting the Lord
We have attained the Lord:
The fruit our hearts desired;
The Beloved has finished His work.
The soul, the spouse, delighteth in the Beloved's Name.
Felicitations fill our minds;
The Name rings in our hearts:
The Lord God is united with His Holy Bride.
The heart of the Bride flowers with His Name.
The slave Nanak proclaimeth
That in the fourth circling
We have found the Eternal Lord.
These verses summarize the values and virtues of Anand Karaj. In fact these verses are the
stages of a journey towards unity with God.
Note: According to the timings for Ragas, Suhi Rag is sung between 9 AM to 12 Noon.This could
be the reason that many people want to perform Lavan ceremony before 12 Noon.

Other Hymns generally recited at the time of Anand Karaj

1. “Hum Ghar Sajan aeye.” (At the time of Milni) (Suhi M-1, 764)
2. “Kita Loriay kam so har par” (91)
3. Ardas (for the bride, bride groom and parents)
4. Hukam / Vak (Before Lavan)
5. Path of Lavan (773-774)
6. Path of Anand Sahib (917)
7. Shabad, “Vivah hoa mere Babla” (78-79)
8. Shabad, “Poori Asa Ji” (576-577)
9. Salok, “Pawan Guru pani” (8)
10. Congregational Ardas
11. Hukam / Vak

12. The Sikh Institutions :Martyrdom

13.

14. Share
15. 1. Introduction
16. 1.1 Martyrdom in Sikhism is a fundamental concept and represents an important
institution of the faith. In the Sikh form, the institution is a complete departure from the
 Indian tradition, and for that matter radically distinguishes the whole-life character of
Sikhism from the earlier dichotomous or pacifist Indian religious traditions. It is significant
that the concept was emphatically laid down by Guru Nanak, and the history of the Guru
period as well as the subsequent history of the Sikhs is an open expression, in thought
and deed, of this basic doctrine.
17. 2. The Goal and Concept of Martyrdom
18. 2.1 In Sikhism, Guru Nanak in the very beginning of his famous hymn 'Japu Ji', while
rejecting the paths of ascetic, one point meditation or withdrawal, emphatically prescribes
carrying out or living according to the Will of God as the goal of man. How to become the
abode of Truth and how to demolish the wall of illusion or falsehood?, he asks, and then
proceeds to answer, Through following His Will. He then defines the Will to be the 'Ocean
of Virtues' (gunigahira) or Altruistic. The Gurus' basic perception of this Will is that it is
Loving or Love.
19. 2.2 It is in this context that Guru Nanak proclaims that life is 'a game of love', and gives a
call to humanity to follow this path. He says:
20. Shouldst thou seek to engage in the game of Love, step into
my street with thy head placed on thy palm: While stepping on to
this street, ungrudgingly sacrifice your head
(GGS p 1412)
21. Repeated emphasis is laid on this goal of following the Will of God, Who is directing the
universe, in Guru Granth Sahib:
22. “Through perception of His Will is the Supreme State
attained.”
(p. 292)
23. “With the perception of His Will alone is the Essence
realized.”
(p.1289)
24. “By perceiving the Lord's Will is Truth attained.”
(p. 1244)
25. “By His Will was the world created as a place for righteous
living.”
(p. 785)
26. “Profoundly wondrous is the Divine Will. Whoever has its
perception, has awareness of the true praxis of life.”
(p. 940)
27. 2.3 It should be clear that in Sikhism the goal is not to attain personal salvation or
Moksha or 'eternal bliss'. It is in stead the perception or recognition of His Will and
working in line with its direction. This state is in fact synonymous with God-realization.
28. 2.4 The concept of martyrdom was laid down by Guru Nanak. In fact, his was an open
challenge and a call. His hymn calling life 'a game of love' is of profoundest significance
in Sikh thought and theology. It has five clear facets. It expresses in clear words the
Guru's spiritual experience of God. While he repeatedly calls Him unknowable, his own
experience, he states, is that He is All Love. Second, He is Benevolent and Gracious
towards man and the world. Third, since He expresses His Love in the world, the same,
by implication, becomes real and meaningful. Further, the Guru by giving this call clearly
proclaims both the goal and the methodology of religious life in Sikhism. The goal is to
live a life of love which is in line with His expression of Love and Grace in the world.
Simultaneously, the methodology of whole-life activity and commitment for the goal is
emphasized. The significant fact is that in the entire Guru Granth Sahib it is these
principles of the Sikh way of life that are repeatedly emphasized.
29. There are innumerable hymns endorsing one or the other of the above principles of Sikh
theology. It is this couplet of Guru Nanak that forms the base of martyrdom in Sikhism.
For, the commitment desired is total, and once on that Path the seeker has to have no
wavering in laying down his life for the cause. In his hymn Guru Nanak has defined and
stressed that the institution of martyrdom is an essential ingredient of the Path he was
laying down for man.
30. 3. Understanding of the Concept
31. 3.1 As explained above, this is exactly the meaning that the subsequent Gurus
themselves have conveyed about Guru Nanak's thesis and thought. It is on record that
one Bhai Manjh who was a Sakhi Sarvaria, a system which enjoins only ritualistic living,
came to the Fifth Master, Guru Arjun, and sought his advice as to whether or not he
should become a Sikh of the Guru. The latter gave a very clear answer. He advised him
to continue with his old system and remain a Sakhi Sarvaria until he was ready for the
total commitment demanded in the Guru's system. He explained that to be a Sikh is to
tread an extremely difficult path, and one has not only to risk his wealth and property, but
the commitment, requires even the laying down of one's life. Thus, the institution of
martyrdom is in-built in the Sikh way of life, proclaimed in the call of Guru Nanak.
32. We have quoted Guru Arjun's amplification of the hymn, lest it should be understood that
our interpretation is in any way not central to the Sikh way of life. Again it is important to
understand that the same test was applied by the Tenth Master, Guru Gobind Singh,
when he finally initiated the system for the selection of the Five Piaras and the creation of
the Khalsa through the institution of Amrit on Baisakhi Day, 1699 A,D. At that time too,
the call he gave was for total commitment and the willingness to lay down one's life for
the cause. The important fact is the unity of meaning and method of the system as laid
down by Guru Nanak, as understood and explained by the Fifth Master, and as finally
formalized by the Tenth Master for the creation of the Khalsa. No ambiguity had been left
as to the requirement of the commitment and the quantum of sacrifice demanded from
the Sikh or the Khalsa way of life. The above explanation of the Sikh path by three Gurus
dispels the naive notion held in some quarters that the first five Gurus were only pacifist
or introvertive in their outlook and method, and that they did not recommend militancy or
martyrdom.
33. 4. Indian Tradition of Sacrifice and Sikh Concept of Martyrdom
34. 4.1. Because of the practice of offering sacrifices, including human sacrifices, in some old
cults, martyrdom has sometimes been traced to that institution. This requires clarification.
True, not only in primitive religions, but also in religions like Judaism and some Hindu,
Devi and Nath cults the method of sacrifice of animals stands accepted. In Judaism
sacrifice of animals is a part of the Torah. Similarly, in Devi cults sacrifice is an approved
mode of propitiating the deities. This concept is based on the rationale that expiation of
sins of man is necessary, and that this can be secured only by the method of sacrifice of
blood, including sometimes human blood, in order to secure one's future in heaven or on
the Day of Judgment. In some of these religions life is considered a suffering or sinful,
and release from it, or mukti or salvation of man is the goal. It is, perhaps, in this context
of salvation from sin that Christ's sacrifice on the Cross is considered an event of
redemption for all those who enter his fold.
35. It is extremely incongruous, at least from the Sikh point of view, that while many of the
Indian cults of Devi, Naths and other traditions, accept ahimsa as a cardinal virtue, they
indulge in large scale sacrifice of animals. For example, at the temple of Bhairon at the
annual fair at Devi Pattan, hundreds of buffaloes, goats and pigs are sacrificed, and the
mark of blood is applied to the Nath and other devotees. 'Kalki Purana', which is a
scripture of the Sakatas, has a chapter on human sacrifice also. Nath practices, too, are
similar. Gorakhnath's contribution is said to be that he substituted animal sacrifice for
human sacrifice. And yet the Nath has to take on initiation, a vow to observe ahimsa
throughout his life time.
36. 4.2 It, therefore, needs emphasis that the Sikh institution of martyrdom is entirely alien to
the method of sacrifice referred to above. In Guru Granth Sahib there is a clear
condemnation of the sacrifice of animals to propitiate gods. Guru Granth Sahib records:
37. “slaughter of animals you dub as religion - Then brother!
Tell what is irreligion? Each other you style as saints- Then who
is to be called butcher?”
(p.1103)
38. The Sakata cult and its practices have been particularly deprecated. In Guru Granth
Sahib the very system of gods, goddesses and incarnation has been rejected. There is
not a trace of any event of such animal sacrifice on the part of the Gurus or the Sikhs in
 the entire Sikh history. Thus, the Sikh concept of martyrdom is unrelated to the system of
animal sacrifices, or expiation through blood.
39. 4.3 The rationale of the Sikh concept is entirely different. Since human life is an
opportunity and its goal is to carry out the Altruistic Will of God, the very concept of
release from life is rejected. It is so in ail whole-life religions or miri-piri systems. As the
Guru's hymn states, one has to live a life of commitment to the cause of love, and in
pursuance of it one has to struggle against oppression by the powerful. Mukti, salvation
or 'release' means freedom from egoism, selfishness and individualism, says the Guru.
Two objectives have to be sought simultaneously, namely, release from self-centredness,
living a life of love, and struggle against the forces of injustice. It is this kind of love of
God that a Sikh strives for.
40. The Bible also says that one should love God with all one's heart and, simultaneously,
love one's neighbor as well. Guru Nanak says, “ He who is fond of God, what cares he for
mukti or heaven?” The goal is to fall in line with God's love for man and practice virtues in
fulfillment of His Altruistic Will. On the one hand, the Guru rejects ahimsa as a creed, and
states that those who consider meat eating a sin do not know what sin is. On the other
hand, he lays down that love integrally involves struggle for the oppressed and against
the tyrant, God himself being the 'Destroyer' of the evil and demonical. This was very
clearly explained by the Sixth Master to Sant Ramdas, when he stated that he was
distinctly following the path of Guru Nanak and that his sword was for destruction of the
tyrant and help to the weak. Accordingly, while the institution of martyrdom is entirely
unrelated to the method of blood sacrifice, prevalent in India and outside, it follows clearly
from Guru Nanak's system of love and help to the oppressed and struggle against Evil,
as instrument of God's Love. Explanation for the institution of martyrdom was given by
Guru Arjun to Pir Mianmir, when the Sufi Saint came to meet him in prison,
41. I bear all this torture to set an example. The true test of
faith is the hour of misery. Without example to guide, ordinary
persons' minds quail in the midst of suffering. And, if he, who
possesses power within him, defends not his religion by open
profession thereof, the man who possesses no such powers will,
when put to torture, abjure his faith. The sin will light on the
head of him who has the power but showeth it not; and God will
deem him an enemy of religion.”
42. 5. Expression of the Institution
43. 5.1 The first landmark in this field is the sacrifice by the Fifth Guru. The compiler of the
Holy Adi Granth, himself became the first martyr of the faith. Here is a coincidence which
most scholars from the pacifist or social science group have missed. Today, many
Christian theologians ,like Moltmann, Metz, Liberation theologians and Black theologians
emphasize and interpret Christ's martyrdom on the Cross as a fundamental political act
of confrontation with the state or the Forces of Oppression. Historically it is well known
now that Guru Arjun's martyrdom was an open act of confrontation with the state,
initiative for which was taken by the Guru. Ample evidence indicates that Guru Arjun had
created a 'state within a state'. This is recorded by contemporary Mohsin Fani and other
historians like H.R. Gupta. Today even scholars like Juergensmeyer concede that the
Moghal military state considered the early Sikh Gurus to be heading a separate
community. Jehangir's autobiography is clear as to how he felt disturbed about the Guru
and why he ordered the extreme step of his execution by torture.
44. Heads of state are never concerned about pacifists. On the other hand, Moghal
Emperors many a time sought their blessings. Facts about Guru Arjun's martyrdom are
too glaring and open to leave any ambiguity in their interpretation. Beni Parsad, historian
of Jehangir, records that Guru Arjun gave an amount of Rs. 5,000 to Khusro who was
heading his army of revolt against Emperor Jehangir. The Guru blessed him. It was an
open support to a rebel, claimant for the throne. Obviously, the news was conveyed to
the Emperor. He records in his autobiography that he had been observing this new socio-
religious development and been thinking of putting an end to it. He records with obvious
rancour the incident of the Guru's meeting with rebel Khusro, his rival, and his blessing
him with a mark. Political and military leaders are concerned only with the political
 potential of a move or movement. It is this potential as adjudged by the Emperor, that
forced him to take the extreme step of ordering the Guru's execution and confiscation of
his property. Evidently, the Fifth Master's martyrdom, and confrontation with the state
was the result of positive initiative taken by the Guru himself, both because of his
organization of the Panth and his help to rebel Khusro. It is important to know why the
Guru took this step.
45. A number of facts clarify the issue. Significantly, while he gave to Khusro a substantial
sum of Rs. 5,000, collected by the system of Daswandh introduced by him, he refused to
give even a penny towards the fine imposed on him by the Emperor. Not only that. He
also forbade the Sikhs or anyone to make a collection for payment of the fine. He
explained, as noted earlier, the role of a Sikh or a martyr, to Mianmir, who came to see
him in prison. The Guru’s statement quoted earlier, embodies three elements, viz.the
need for open profession, fearlessness, and readiness to die for the faith. The above is
the story of the martyrdom of the Fifth Guru. The initiative for it proceeded from the Guru.
It would thus be idle to suggest that the first five Gurus were pacifist, and that the militant
turn in Sikhism arose because the Moghals Administration executed Guru Arjun Dev Ji.
46. 5.2 From the Sixth Guru onwards preparations for militancy were undertaken with
mounting vigour. The Guru clearly stated two things. First that what he was doing,
namely, confrontation with tyranny and help to the oppressed, was in pursuance of the
thesis of Guru Nanak, as explained in his hymn. Second, the Guru clarified that those
who lay down their lives while fighting for a cause in the Sikh struggle, perform a religious
duty.
47. Contemporary Mohsin Fani says, the Guru told him that on Doomsday his disciples
would not be asked to give an explanation for their deeds. He adds, The Sikhs believe
that all disciples of the Guru go to heaven. It needs to be stated that the concepts of
Doomsday and Heaven are not Sikh concepts, but they represent the way Mohsin Fani
interprets the words of the Guru in terms of his own theology. It is en record that dying for
a cause in the Sikh armies has always been considered dying a martyr's death. Thus, the
lead given by the Fifth Master became a major institution of the Sikh Panth resulting in
heroism and martyrdom of thousands for the cause of the Guru and the Panth. This role
of the Panth and the institution of martyrdom continued throughout the later Sikh history.
48. 5.3 Here the martyrdom of the Ninth Master also needs mention. It was reported to the
Emperor that Guru Tegh Bahadur was heading a new nation, and that he had virtually
raised the banner of revolt with his military preparations. On this the Emperor is reported
to have conveyed to the Guru that if he gave up his political and military activities, and
confined his mission to preaching and praying, he would be given state grants. The Guru
declined the offer, and thus followed his martyrdom. Three things are clear. The Imperial
perception was that the Guru was creating a nation in opposition to the state. Yet, despite
the clear offer of grants the Guru declined to give up his political role. The consequences
of rejecting the offer were clear to the Guru and everyone. But the choice was very
emphatically made by him. Governor Timur Shah also mentions the offer made to the
Guru. Evidently, both for the state and the Sikh Movement, confrontations between the
two, with its logical consequences of struggle and martyrdom, were known continuing
events. This is the path of martyrdom the Gurus laid down and led.
49. The Sikhs have since followed it. Ultimately, the Ninth Master, Guru Tegh Bahadur, and
his companions, Bhai Mati Das and Dyal Das, suffered martyrdom in reference to the
oppression in Kashmir for conversion of Hindus to Islam. The subsequent struggles of
Guru Gobind Singh, Banda and the Sikhs are well known. At Chamkaur Sahib the Guru
himself asked his two sons to go in for the unequal battle: My sons, you are dear to me.
You are born to destroy the tyrants (Turks).Only if you sacrifice yourselves in the battle,
can the tyrants be eliminated. There can be no better opportunity than the present one.
Both of you go and join the battle. And, when his elder son died fighting there, the Guru
said, Today he has become the chosen Khalsa in God's Court. Thus, the concept of
martyrdom for a righteous cause was explained, demonstrated and sanctioned by the
Guru.
50. 5.4 In the Sikh tradition all the forty who died to a man in the battle at Chamkaur Sahib,
and all the forty who died fighting at Muktsar are called 'Muktas', or the 'Released Ones',
 or martyrs by the Sikh religious definition. In fact, it is also known that with Guru Gobind
Singh were a number of Sikhs called 'Muktas', who belonged to the Khalsa Order and
had made a commitment to sacrifice their all for the cause of God and the Guru. They
were considered Live Muktas. In contrast, the concept of Videhi Mukta in the Vedantic
system is entirely different. Swami Sivananda writes about them, Such a Videhi Mukta
who is absolutely merged in Brahman, cannot have the awareness of the world which is
non-existent to him. If his body is to be maintained, it has to be fed and cared for by
others. The Videhi Mukta is thus not in a position to engage himself for the good of the
world. It is also known that the two very young children of the Guru were executed, but
refused to embrace Islam. The contribution of Pir Budhu Shah in the militant struggle of
Guru Gobind Singh, is an extremely revealing event. Here is a Pir or a divine of another
religion who joins the armies of the Guru with hundreds of his followers, involving even
the loss of life of two of his sons in the battles.
51. This outstanding and unique event could never happen, unless Pir Budhu Shah had
complete ideological affinity with the goal of the Guru, and the institution of martyrdom.
That institution, it is well known, is also a significant factor in the ideology of Islam. The
only slight difference is eschatological. In the case of Islam the inspiration is hope of a
pure life in Heaven. In Sikhism it means discharging one's responsibilities towards God
and partaking in His Love for all human beings and life. On no other assumption can we
explain Pir Budhu Shah's and the Sikh sacrifices in their struggle against evil. It also
explains clearly that the Sikh institution of martyrdom has no historical or ideological
relation with human or animal sacrifices sanctioned by some religions or cults.
52. 5.5 Actually, in the post-Guru period there was a Misl of Sikhs called Misl Shahidan
(living martyrs). They were the most respected group of Sikhs. It is Guru Gobind Singh
who weaned away Banda from his ascetic life, and asked him not to die a coward's
death, but to die a brave man's death, which was the real secret of life. Banda and his
700 companions faced death without flinching, and refused conversion to Islam. Even a
young boy whose mother had obtained pardon for him, refused to give up his faith and in
stead contradicted the statement of his mother that he was not a Sikh, and courted
martyrdom. Sikh history of the 18th century is full of deeds of martyrs. Thousands of
them refused to give up their faith, but courted torture and death boldly because the
administrative orders were to destroy all Nanakpanthis or Sikhs, root and branch.
53. 5.6 In sum, in Sikhism the institution of martyrdom is an integral part of the system
enunciated by Guru Nanak, and the lead in the matter was given by the Fifth Master. The
Sixth Master explained how destruction of the tyrant and protection of the weak were
parts of the religion of Guru Nanak, and the dictates of God.
54. 5.7 Here it is not just incidental, but very logical in Sikh religion and the Sikh tradition, to
state that during the period of Independence Movement, of the 121 persons hanged,
2644 imprisoned for life, and 1300 massacred in the Jallianwala Bagh protest meeting,
93, 2047, and 799, respectively, were Sikhs. Also, of the soldiers who fought under
Subhas Chander Bose in the Indian National Army, 60% were Sikhs. Again, in 1975,
when Prime Minister Indira Gandhi imposed the Emergency Laws curtailing all human
rights and liberties, the Sikhs were the only people who sustained an organized struggle
against this invasion on human freedom, involving the arrest of over 40,000 Sikhs, when
in the rest of India not even one tenth of that number offered arrest as a protest. The
movement was run from the Golden Temple, meaning thereby that for Sikhs the
struggles against injustice and oppression and consequent martyrdom are a religious
responsibility and have religious sanction.
55. 6. Individual V/S Communitarian Rights
56. 6.1 It has often been said that ideologies that lay emphasis on rights of the community,
the state or the nation, are far more concerned about the society as a whole than the
individual, and for that reason tend to sacrifice individual rights. From the Sikh point of
view, the tendency is there in all national states, whether secular or religious. True, in
modern states in the West there is an increasing emphasis on securing individual rights.
But patriotism everywhere continues to be an important social virtue, although the right of
the conscientious objector is being increasingly recognized. The main criticism of
dictatorships by Western democracies has been on this score, suggesting that the
 excesses committed by secular rulers like Hitler and Stalin are really due to their concern
for the community and not the individual. The Sikh understanding on this issue is entirely
different. It is evident that the working of free market economies or capitalism can be
equally oppressive, both for the individual and the community.
57. The increasing gaps between the rich countries and the poor countries, and the rich and
the poor in the same countries are, as lamented by the authors of the 'Limits of Growth',
due not to any lack of concern for the individual or the community, but follow squarely
from ego centricism of man, which needs to be curbed. The Sikh understanding is that no
amount of external pressure or even freedom of the individual can secure over-all justice
for all, until man's sense of moral or self-discipline is well developed. And there is no
reason to believe that Enlightenment, Science or Technology or individual freedom has in
any way enhanced his sense of self-control or morality. In fact, it has often been argued
that overemphasis on individual rights has only loosened man's moral brakes, in stead of
strengthening them. The phenomena of Hitler, Stalin, and Hiroshima could never happen,
if there had been any real rise in the level of moral discipline either in Secular
Democracies or in Secular Dictatorships.
58. 6.2 In Sikhism the villain of peace is the egoism of man, which, it is believed, is due to his
present level of development, and not due to any in-built deficiency or sin. Hence, while
Sikhism has been the foremost in emphasizing equality between man and man, and
between man and woman, it has been equally emphatic on two other scores. First, that
there is hope for improvement and that this improvement towards a higher level is man's
destiny. This gives abundant optimism or 'Charhhdi Kala', which is a Sikh religious
doctrine. Second, that a balance is necessary and the individual sense of internal
discipline has to be developed. The institution of martyrdom, the Sikhs believe, is a
distinct step towards creation of that internal discipline. Since God loves one and all, all
individual effort, howsoever seemingly expensive to the individual, only serves God's
Love for the individual and all. This is the lesson Guru Arjun and Guru Tegh Bahadur
gave by their martyrdom, and Guru Gobind Singh demonstrated when he sent his two
sons to die in the battle at Chamkaur.
59. 7. Conclusion
60. 7.1 The above narration makes it plain that in a whole-life religion, where the spiritual
perception is that God is Love, and Destroyer of the evil, martyrdom is an essential
institution. For, life is a game of love; and in helping and protecting the weak from
oppression, confrontation with the unjust and tyrants, as explained by the Sixth Master
himself to Sant Ramdas of Maharashtra, becomes a religious responsibility, in the
discharge of which martyrdom of the religious man or seeker sometimes becomes
inevitable. It is, therefore, no accident of history that Guru Arjun was the first prophet in
the religious history of India to be a martyr of faith. Nor is it an accident that Guru Tegh
Bahadur and the Tenth Master sacrificed their all for the cause of truth or religion.
Similarly, it is no accident that for over a hundred years, the Gurus kept an army and
struggled with the oppressive Empire involving the loss of life of thousands of Sikhs who
are considered, as in the case of Islam, another whole-life religion, martyrs.
61. Secondly, the Sikh Gurus have demonstrated that not only is martyrdom a religious and
essential institution, but it is also the most potent method of education and training a
people for making sacrifices for the cause of righteousness, love and truth. This is amply
proved by the capacity of the Sikhs to make maximum sacrifices for the cause of religion
and man. Thus, the prominence of this institution in Sikhism not only shows its whole-life
character; but also clearly distinguishes it from dichotomous, quietist or pacifist systems
where this institution is conspicuous by its absence. Hence, the institution of martyrdom
in Sikhism, on the one hand, forms its fundamental feature, and, on the other hand,
proves its class and character.
62. (Courtesy: Kharak Singh Mann, Abstracts of Sikh Studies January-1994

The Sikh Institutions :Amrit Sanskar

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Historically speaking, Amrit is Nectar or holy water used to initiate the Sikhs into the order of
Khalsa Brotherhood. It is cognate to ambrosia which means water of immortality. It is the elixir of
life which bestows immortality. It brings the dead to life and makes human beings immortal.

Literally, Amrit is combination of two words i.e. Am-Mrit. Marit means death-mortality and Am-Mrit
means immortal, which never dies. It is called Abe-Hyat in Persian and Nectar in English.

Amrit is prepared by dissolving sugar crystals (Patashas-sugar plums) in water and stirred by
Panj Pyaras with two edged Khanda to the accompaniment of scriptural recitation of five sacred
Banis. Amrit is supposed to confer eternal life on the neophytes. Any person who undertakes
Amrit, is blessed with Naam Daan, humility, sweet nature and dedication to the service of
mankind irrespective of caste, color and creed. Amrit turns pacificists into saint-soldiers and
prepares them to die for a righteous cause and seek unity with Almighty Lord.

Macauliffe writes,

The Guru caused his five faithful Sikhs to stand up. He put pure water
into an iron vessel and stirred it with a Khanda or two edged sword. He
then repeated over it the sacred verses which he appointed for the
ceremony , namely, the Japji, the Japji, Guru Amar Das's Anand, and
certain swaiyas or quatrains of his own composition.
-The Sikh Religion by M.A. Macauliffe, V-5, p.94
Through Amrit, the novice is born again, but this time on a spiritual level instead of physical level.
Amrit is not a simple water. It is the Naam of Akal Purakh. It is Sat, Santokh and Vicharo as
enshrined in Sri Guru Granth Sahib. It is spiritual food for the soul.

Amrit Naam Thakar Ka Paiyo Jis Ka Sabhas Aadharo

Amrit is acquired through guidance and grace of the Guru

Guru Amar Das says,

The angelic persons and the silent sages search for the Divine Nectar.
That Nectar I have obtained from the Guru.
suir nr muin jn EMimRq Kojdy su EMimRq gur qy pwieEw |
(918)

On the day of Baisakhi in 1699, Guru Gobind Singh performed the ceremony of preparing and
administering Amrit (Khande-di-Pahul) for the first time to the five Sikhs and brought them into
the Khalsa Brotherhood at Kesgarh Sahib in Anandpur.

As already quoted, literally, Amrit means deathless, immortal, imperishable, ambrosia or nectar
like food. It has the significance of attaining immortality and eternal bliss.

Guru Arjan Dev says,

“Amrit (Nectar) is your Name O God, whosoever drinks it, is satiated”.

EMimRq nwmu suEwmI qyrw jo pIvY iqs hI iqRpqws |
(1208)
Ambrosia is the True Name but one can say not its praise. No sooner
does the man drink the Name Nectar then he becomes acceptable and gets
absorbed in perfect Lord.
EMimRq swcw nwmu hY khxw kCU n jwie |
pIvq hU prvwxu BieEw pUrY sbid smwie |
(33)
Nectar is Lord’s Name which I ever meditate.
EMimRq hir kw nwau sdw iDEwieEw |
(517)
Guru Amar Das says,
“Thus thou shalt abide in thy own home, drink Nectar and get at the
peace of Lord’s presence”.
injGir vsih EMimRqu pIvih qw suK lhih mhlu |
(37)
Quaff thou, the immortalising Nectar of the Guru’s Word.
gur kw sbdu EMimRq rsu cwKu |
(178)
Thus shalt thou taste Nectar relish the Supremely precious commodity.
mhw pdwrQu EMimRqu rsu cwKu |
(193)
Guru Ram Das says, “ The Guru’s body is drenched with the Nectar of
God, the king, and he has sprinkled the Lord’s Nectar on me”.
gur EMimRq iBMMnI dyhurI EMimRqu burky rwm rwjy |
(449)

Guru Amar Das says,

“The mind is brimful with Nectar but the perverse does not know its
relish. Just as the deer does not know its own musk and wanders about
guiled by doubt”.
Gr hI mih EMimRqu BrpUru hY mnmuKw swdu n pwieEw |
ijau ksqUrI imrgu n jwxY BRmdw Brim BulwieEw |
(644)

Note for those who rationalise Bhekhdharis

When you are initiated Lord dwells with you and in you in an even more intimate way. There are
many Sikhs who have not received Amrit. or who do not grasp the teaching, who are
nevertheless doing a wonderful work in the way of the Guru We can saw trees with a handsaw or
with a powersaw. Either tool will cut trees down…but imagine how much more can be done with
a powersaw ! The important thing is to use the power. If you only admire a powersaw instead of
using it, the man with the handsaw will get more done. He is at least using the tool that he has
Sikh Gurus have made the power available but there is nothing to force you to use it.So many
people rationalise and are heard saying that so and so Amrit Dhari is doing so and so. They
would be seen giving examples of Bhekhadharis. Just it is a matter to understand that no man
can be the criterion by which you judge the validity and importance of Amrit, neither can anyman
give the experience of being an Amritdhari, it is only you who need Amrit for earning Guru's
Grace. Get initiated and then see the difference. Be a good role model for others.

Amrit Ceremony
Amrit ceremony is initiation of Amrit or Sikh baptism ceremony.

The initiation ceremony started initially in the times of Guru Nanak Dev. In those days such like
ceremonies were called as Charan Amrit or Charan Pahul. The water was poured on Guru's toe
and then the devotees would drink it and seek blessings of the Guru. The Guru would guide the
Sikhs about the Sikh teachings and instruct them to adopt them as a way of life.

Khande Di Pahul (Amrit ceremony) was initiated in the timesof Guru Gobind Singh when Khalsa
was inaugurated at Sri Anandpur Sahib on the day of Baisakhi in 1699.
Khande Di Pahul not only embodies the primary objects of Sikh faith and the promises connected
therewith, but also is itself a promise to lead a pure and pious life to unite with Almighty Lord. It is
about inward cleansing of the conscience and seeking unity with Supreme Lord through His
Grace.

Note:-

 Through Amrit, the novice is born again, but this time on a spiritual level instead of physical
level.
 Wherever the word baptism ceremony is used, it means Amrit initiation ceremony.

Guru and Disciple in one

After this ceremony of initiation of Amrit, the Guru kneeled down before the five Beloveds and
begged of them to initiate him into the new order of Khalsa. The Amrit was thus prepared by the
Panj Pyaras and after initiation, Gobind Rai became Guru Gobind Singh. He became a Guru and
disciple in one at the same time. Bhai Gurdas writes about Amrit Chhakna,

“Take Amrit prepared with double edged sword, so that your life may
become blessed. The Khalsa adores the company of holy men, while the
bystander is miserable. Hail ! hail ! Guru Gobind Singh who is both
Guru and disciple.”
pIvhu pwhul KMfyDwr huie jnm suhylw |
gur sMgiq kInI Kwlsw mnmuKI duhylw |
vwh vwh goibMd isMG Ewpy gur cylw |
(BweI gurdws vwr 41)
The concept of Guru Chela was prevalent throughout the Guru period. Guru Nanak bowed
before Guru Angad Dev Ji while anointing him as the second Guru. In fact, it is not bowing before
the physical body but it is bowing before the glow of Divine Light.
This transformed the nation of pacifists into Sant Sipahis (Saint soldiers) and armed the Sikh
nation to make the supreme sacrifices for upholding liberty, equality and fraternity. It changed the
psychology of the Sikh mind. Amrit laid emphasis on the refined inner life through spirituo- ethical
living and Five Kakars (Bana) gave Sikhs the ethical, social and temporal thinking from outside.
The Panj Pyaras (Five Beloveds) were to prepare and administer the Amrit to the neophytes.

Guru did not deviate from the spirit

All the nine Sikh Gurus from Guru Nanak Dev Ji to Guru Guru Tegh Bahadur Sahib Ji carried on
the dipensing of Amrit upon their followers through Charan Pahul Amrit. The Gurus used to
prepare baptismal water with the sanctifying touch of their lotus feet. Guru Gobind Singh, the
tenth Guru revealed Amrit in 1699 by authorising the five accomplished and authentic Sikhs to
give Amrit through baptism. Guru Gobind Singh himself took Amrit from Panj Pyaras, the five
elect and conferred Guruship upon Sri Guru Granth Sahib. The new initiation was in letter and
spirit the same.

He changed the formal rites of preparation of Amrit from the initiation

by the living Gurus personally to initiation by the Five Elect Khalsa.
The basic principle of Amrit remained the same
(The meaning of Sikh baptism -Amrit Ki Hai by Bhai Sahib Randhir Singh,
p-34).
Amrit Chhakna
It denotes drinking of nectar. It is another name of Sikh initiation (baptism). It is a ceremony of
induction into Khalsa brotherhood. The Amrit is administered in presence of Sri Guru Granth
Sahib. The candidates take full bath, wear five Kakars and present themselves before the Guru
Granth Sahib for initiation of Amrit.
Five Sikhs representing five beloveds who lead virtuous life and strictly observe the Sikh
discipline are chosen to prepare and administer the Amrit. The candidates for baptism are
apprised of the Amrit conditions for acceptance before the ceremony is started. They are
apprised about the pure and virtuous life they must lead. When the candidates agree to live by
the discipline and code of Sikh conduct, the Panj Pyaras start preparing the Amrit.

A Sarb Loh (Iron-steel) cauldron (Bata or bowl) is filled with clean water. Some Patashas (sugar
crystals / plums) are poured into the water. The Five Beloveds then sit in Vir Asan (sit on ground
with left knee down and the right knee up) around the cauldron.

The mixture is stirred with two edged Khanda and Panj Pyaras recite path of five Banis (Japji
Sahib, Jaap Sahib, Sawayae, Chaupai Sahib and Anand Sahib) from Sri Guru Granth Sahib and
Dasam Granth with attention and full concentration on the Amrit preparation in Cauldron. The
solution thus prepared is called Amrit (nectar of immortality).

The Sarb Loh Bata signifies the strength of heart and mind. The chanting of hymns create strong
faith and cohesion in the devotees. The Khanda creates a spirit of valor and bravery. The
Patashas create strength, courage and grace of sweetness. The Five beloveds create a spirit of
unity and democracy. They are mirror of God and the devotees can see through them, their way
of life. The evils of caste, color and creed are vanished. The mortal gets both Bani and Bana to
attain Truth and be one with the Almighty God.

Five handfuls of Amrit are given for drinking, five handfuls are sprinkled over the hair and another
five are sprinkled into the eyes of each of the devotee who offer to be initiated.

Each time the recipient says 'Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh'. The devotees
chant Wahe Guru Mantar. (All such devotees are then asked to drink the Amrit from the same
Bata (steel bowl) to shed previous caste, colour and creed. By eliminating the caste differences,
a sense of oneness and equality is created in the neophytes who take rebirth in the new order of
Khalsa brotherhood.) Prayer is offered at the start and end of Amrit ceremony and Hukam Nama
(Divine order) is read from Sri Guru Granth Sahib. After completion of the ceremony, Karah
Parsad is distributed. The Sikh now becomes Singh and Khalsa. He enters the corporate life of
community called Panth.

It is to be taken into mind that Amrit Chhakna is not the end purpose. It is the start of journey on
a right path to attain pure and pious life which is essential to attain God. It is not something
external

“Nanak there is but one Name Nectar. Any other Nectar there is not.
Nanak, the elixir of the Name is within and is attained by grace of
God.”
nwnk EMimRqu eyku hY dujw EMimRqu nwih |
nwnk EMimRqu mnY mwih pwieEY gur prswdu |
(1238)
The Shabad alone is the essence of the nectar, realizable through the
Divine grace.
EMimRqu eyko sbdu hY nwnk gurmuiK pwieEw |
(644)
The novice must have lent periodduring which he must prepare to go the way of Guru and a
voluntary firm decision to change life style and must be desirous and willing to live by the values
and virtues of Gurmat . Then and then only, the novice will become worthy to get the gift of
Almighty Lord' grace and attain eternal unity.
Khande Di Pahul not only embodies the primary objects of Sikh faith and the promises connected
therewith, but also is itself a promise to lead a pure and pious life to unite with Almighty Lord. It is
about inward cleansing of the conscience and seeking unity with Supreme Lord through His
Grace.

Five deliverances of the Guru for the neophytes from the day of Amrit initiation

1. Janam Nash
Freedom from previous family influences and caste effects.
2. Dharam Nash
Freedom from previous religious practices and customs.
3. Karam Nash
Freedom from rituals, prejudices and past bad deeds.
4. Bharam Nash
Freedom from duality and rituals prescribed by previous caste.
5. Sharam Nash
Freedom from shyness and stigma of occupation and disappearance of previous hereditary
professional distinctions.

The new entrants are called neophytes

According to Dr Jasbir Singh Ahluwalia,

“Looked from this angle the initiation ceremony of Khande-da-Amrit

(whereby a Sikh is admitted into the order of the Khalsa) is of the
nature of sacrament, and not ritual in the ordinary sense of term. The
testament of the Shabad and the sacrament of the Amrit are not two
different ways; these are two aspects of one and the same thing;
partaking of the Amrit is realizing the Shabad in a sacramental form”.
(Sovereignty of the Sikh Doctrine by Jasbir Singh Ahluwalia, p.73-74
and 75)
Mere wearing of five Kakars is of no use if an Amritdhari Sikh does not lead an honest and pious
life according to the teachings of ten Gurus and Sri Guru Granth Sahib.
Guru Nanak Dev says,

“When a Hindu comes in the house of a Hindu, he recites Mantras and

puts the cotton thread around the neck of the incoming Hindu. Though he
puts the sacred thread around his neck, he commits evil actions. His
ablutions and washings for purification are of no avail”.
ihMdU kY Gir ihMdU EwvY |
sUqu jnyaU piV gil pwvY |
sUiq pwie kry buirEweI
nwqw Doqw Qwie n pweI |
(951)
Simply, getting initiation without practicing the proper way of life, is of no use. Every neophyte is
required to follow the set principles and Sikh concepts laid by the Gurus. Mere keeping of outer
look will amount to show ritualistic tendencies and nothing else. The novice must be clean both
from inside and outside.
Guru Arjan Dev says,

“When there is no love with God’s Name, then, these rituals are
sinful”.
pRIiq nhI jau nwm isau qau eyaU krm ibkwr |
(252)
About Bhekh
Guru Arjan Dev says,

“Small is man’s service and great is his demand. He does not obtain
presence of God but says he has arrived there. He rivals those who are
accepted by the beloved Lord. This is but stubbornness of the false
fool. He ostensibly wears the religious garb, but does not practice
Truth”.
syvw QorI mwgun bhuqw
mhlu n pwvY khqo phuqw |
jo ipRE mwny iqn kI rIsw |
kUVy mUrK kI hwTIsw | rhwau |
ByK idKwvY scu n kmwvY |
(738)
* “Rehani rahe soi Sikh mera,
oh Sahib mein uss ka chera.”
rhxI rhY soeI isK myrw |
vh Twkuru mYN ays kw cyrw |
(Rehtnama Bhai Desa Singh)
**Reht bina nah Sikh kahave, Reht bina dar chotan
khave.
rhq ibnw nih isMG khwvY |
rhq ibnw dr cotw KwvY |
(Rehtnama Bhai Desa Singh)
Taboos for the Sikhs

1. Not to remove hair from any part of the body.

2. Not to use Tobacco and intoxicants.
3. Not to eat Kutha meat.
4. Not to commit adultery.

A Sikh is not to show disrespect and cut his hair which is God's endowment.
Use of Alcohol, drug, intoxicants and tobacco is strictly prohibited in Sikhism. These addictions
drive a person away from realities of life and give birth to mental, moral, social, legal, and
physical deterioration.

Ritualism and sacrificing the animals for the purpose to eat their meat is a taboo. Eating of Kutha
meat is not allowed as per Sikh Reht Maryada. Many of the Sikhs strongly believe that eating of
meat is not allowed at all in Sikhism.

Adultery is not allowed at all in Sikhism. A Sikh is never allowed to share bed with any other
person except the duly married spouse. A Sikh is required not to be involved in pre-marital and
extra-marital relationship including sexual promiscuity. Sexual fidelity in Sikhism is confined to
one's marital spouse which develops moral personality. These taboos are the pitfalls in the
personality development and spiritual attainment of a mortal.

Is Amrit Chhakna essential for a Sikh ?

Every Sikh is under obligation and is required to enter into the order of Khalsa Brotherhood. This
is a pledge to remain under control, authority and governess of the Ultimate Reality. Amritdhari
has the honor of being a member of the Panth, a disciplined force of God. Bani and Bana, both
are essential for a Sikh to attain the Truth but Bana alone is not the passport to attain God.

A Sikh must live life according to terms of Sikhism. There is general understanding that novice
must have lent periodduring which he must prepare to go the way of Guru and a voluntary firm
decision to change life style and must be desirous and willing to live by the values and virtues of
Gurmat . Then and then only, the novice will become worthy to get the gift of Almighty Lord'
grace and attain eternal unity.

Some people are of the view that initiation may be administered to a boy or girl when he or she
reaches an intelligent age.

According to Bhai Gurdas,

“Whosoever gets initiation of the Guru and follows the Guru’s

instructions is in fact a real Sikh”.
gur dIiKEw lY soie isKu sdwieEw |
(Bhai Gurdas Var 3.11)
The life may become successful and blessed, if you take Amrit of double
edged sword
pIvhu pwhul KMfyDwr huie jnm suhylw |
(Bhai Gurdas Var 41)
Whether Amrit Chhakna is Ritualism ?
One who performs external gesture without inner committment to the ideas being expressed
under philosophy of Amrit, is performing ritual. Without practice of the teachings in life and
without cleaning inside and outside, such like initiation will be termed as ritualism.

Amrit is not ritualism when novice promises and submits to the will of Gurmat, leads clean, pure
and pious life according to concepts and philosophy of the Guru and emerges from the ordeal
endowed with a totally different being from that which he possessed before his initiation.

The Sikh Institutions :Manji Masand

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A Manji was a territorial division as well as a missionary order for the purpose of preaching. Guru
Amar Das granted manjis to certain persons, men and women of good character. Such a person
could establish a manji in his own home, village or at other places.2

Those who did not become Sikhs, but attended their meetings were called meli. The occasional
visitors and sympathisers were designated sahlang.

Its origin took place in the time of the third Guru, Amar Das,1552-1574. Amar Das had become
Guru at the age of seventy-three. The Sikhs did not belong to one place. They were scattered
over a large area. The previous Gurus moved about freely preaching and meeting their disciples.
Guru Amar Das being old could not visit distant places. But he wished to keep himself in contact
with every Sikh. Besides his headquarters at Goindwal was frequently visited by Sikhs, and his
presence there had become necessary. He wanted that their normal routine life should be
preserved and that they should be trained in a certain discipline.

For this purpose he established separate centers called manjis or cots on which a preacher sat
to sing hymns to be followed in chorus by the congregation. The congregations were
called sangats and the preacher sangatia. The Guru divided the whole area inhabited by the
Sikhs into twenty-two manjis or districts.3

The sangats in the manjis were regularly addressed by the most devoted sangatias. Sometimes
eminent men were sent from headquarters to address sangats in the mofussil. They preached
and propagated Sikhism, and administered the spiritual and secular needs of

1
1n 1930 the author was a member of a historical trip organised by the late Professor Sohan Lal,
the famous Panjabi Geographer. It consisted of about 300 persons including 50 women
students~ On our way to the Khaibar Pass, we visited the cele brated Sikh shrine of Panja Sahib
at Hasan Abdal between Rawalpindi and Attock. The organisers of the Gurdwara compelled us
to dine in the langar, and 'served food to all at one sitting in an hour.

Fauja Singb, Guru Amar Das, Life and Teachings.

2

cf. Kanhiya Lal, Tarikh-e-Panjab, 19.

3

Sikhs in their districts and collected offerings for the Guru. All the contributions thus received
were spent on maintaining langar.

The status and rank of sangatias was considerably raised by Guru Arjan, 1581-1606.
Immediately after his succession he decided to complete the tanks of Amritsar and Santokhsar,
extending the hamlet of Ramdaspura and erecting temples in the tanks. This required money.
Adopting the practice of the Muslim Zakat,1 Guru Arjan converted voluntary offerings into
compulsory contributions.2 He called upon sangatias to collect offerings from the Sikhs at the rate
of one-tenth of their income called Daswandh. They were upgraded as masands. Masand is the
corrupted Panjabi form of the Persian word musannad which means exalted or raised high. In
Sikh terminology it was a title as well as an institution. Mohsin Fani writes:

"It may be pointed out that during the rule of Afghan kings the court nobles were addressed as
Musannad-e-ali. On account of Its frequent application Indians converted it into masands. As the
Sikhs called their Gurus veritable kings (Sachcha- badshah), and considered them real rulers,
their agents (gumashta) were called masands. They were also called Ramdas."8 They preached,
settled disputes and kept the Sikhs under a regular administrative system. The masands were
not paid any salary. They retained a portion of the offerings received by them, with the approval
of the Guru. All the offerings were presented every six months by the masands to the Guru on
the festival days of Baisakhi and Diwali. Most of the masands were Jats, while a few were
Brahmans and Khatris. At the time of departure the Guru bestowed upon masands turbans or
robes of honour,"4 called saropas or a covering from head to foot.

Through masands number of Sikhs grew to such an extent that the senior ,nasands appointed
their own deputies in every place and quarter.5 The masand system worked well during the time
of Guru Arjan and Guru Hargobind. Guru Har Rae stayed away from his headquarters at Nahan
for twelve years. During this period the masands began to assert an independent attitude in the
Guru's absence, and remitted to him at their sweet will only a portion of the offering received.
The eighth Guru, Har Krishan, was a child, and died when he was only eight years old. At this
period there was no check on masands and they became independent for all practical purposes.
The office of masand became hereditary.

As testified by Bhai Gurdas and Mohsin Fani, the majority of followers of the first four Gurus were
Khatris and Aroras. It was during Guru Arjan's time that the Majha Jats flocked to Sikhism.
His masands were also mostly Jats. The Khatris and Aroras were traders. They were soft
spoken. The Jats were agriculturists. They compelled nature by physical force to yield.
As masands they could not get rid of their aggressive character. During the pontificate of Guru
Arjan and Guru Hargobind they remained submissive, but afterwards they asserted themselves
fearlessly.

After the death of Guru Har Krishan several descendants of Guru Hargobind claimed guruship,
while Tegh Bahadur, the youngest son of the sixth Guru, had been nominated to that office. A
claimant to guruship named Dhirmal employed one of his masands to kill Tegh Bahadur.
The masand shot a bullet at the Guru and wounded him. He also carried off Tegh Bahadur's
property. After his succession Guru Tegh Bahadur remained outside Panjab for six or seven
years, and on his return he was involved in a conflict with the Mughal Government. Thus no
check was exercised upon masands. They began to gather riches and power for themselves,
and became corrupt.
Guru Gobind Singh was at Paonta when Ram Rai, the eldest son of Guru Har Rai came from
Dehra Dun to see him. Ram Rae had been so much worried over the conduct of
his masands that he said:

"I am fortunate to have obtained a sight of thee; I have now but a brief time to live.
My masands are very proud. When I am gone, protect my family and property."

After some time Ram Rai while sitting in meditation fell into a trance. The masands declared him
dead. His wife Panjab Kaur protested saying that he often remained in physical insensibility.
The masands did not care and cremated him. Then they seized his valuable property. Panjab
Kaur sought help from Guru Gobind Singh. She fixed a day for serving a feast in honour of her
deceased husband. All the masands gathered there. Just then Guru Gobind Singh appeared on
the scene at the head of a strong contingent.

In the presence of all the masands, Panjab Kaur told the Guru how the masands had
misbehaved. They demanded liquor and opium from Ram Rae's followers. They kept courtezans.
They oppressed people. They kept major part of the offerings for themselves. Last of all they had
killed their Guru and plundered his property. They were severely punished for their misdeeds.1

On his return to Anandpur, the Guru invited all his masands to attend the fair of Baisakhi. They
came with a small part of the offerings collected by them. The Guru said that they had paid
nothing since the time of Guru Har Rae, and what they brought was little. The masands replied
that the rich Sikhs were dead, and the poor could not afford much. The Guru demanded his full
share. The masands left the court and said among themselves.

"The Guru is of our own making. If we did not contribute the money necessary for his
maintenance, no one would call him a Guru."

The Guru came to know that some masands billeted themselves on poor Sikhs and demanded
delicious dishes and sweets. In one case a masand threw the boiled pulse at his host's face
because he did not like to have simple and plain food. The man was profusely abused and
insulted. In the end he sold his wife's clothes to entertain him. Sukha Siugh (1768-l838) says that
a Sikh from Bengal gave for the Guru a web of fine Dhaka muslin to masand Suchayya who kept
it for himself. After sometime the Sikh came to Anandpur and presented another web of the same
material. The Guru liked it immensely. He told the Guru that he had given a similar piece to
the masand a year ago for the Guru.3

One day some buffoons acted a mimicry of masands in the durbar of Guru Gobind Siugh. One
became a masand, two men his servants and the fourth a courtezan sitting on horseback behind
the masand. The clowns showed how the offerings were forcibly exacted and what wickedness
was committed by them on poor and innocent Sikhs. A Hukam Nama issued on Phagun Shudi
Sammat 1750 (19 February, 1694) asked a sangat to bring the Sikhs and their offerings to the
Guru on the Baisakhi day. It means that the masands were functioning in 1694.

The Guru decided to rid his disciples of the masands' tyranny and villainy. In the Hukam
Namas of 1698, the Guru says that further instructions to the Khalsa would be issued in the new
era. It shows that the Guru had made up his mind six months before the foundation of the Khalsa
on the New Year Day which would be the beginning of the new era of Sikhism.

On 12 March, 1699, be issued a Hukam Nama to the sangat of Machhiwara prohibiting them
from handing over any offerings meant for the Guru to a masand and such things should be
personally presented. Other Hukam Namas also issued later on contained clear instructions to
various sangats not to have anything to do with masands whether men or women Immediately
after the foundation of the Khalsa he abolished the masand system altogether. He ordered that in
future all the offerings should be made to him directly, and no Sikh should pay anything to
a masand. This was a great deed and sent a wave of happiness among the Sikhs.2
This measure not only freed the Sikhs from humiliation and oppression but also restored a close
personal bond between the Guru and his disciples.

The Five Ks In Sikhism, the Five Ks (Punjabi: ਪਪਪ ਪਪਪਪ Pañj Kakār) are five items that Guru
Gobind Singh commanded Khalsa Sikhs to wear at all times in 1699. They are: Kesh (uncut hair),
Kangha (a wooden comb for the hair), Kara (an iron bracelet), Kachera (100% cotton tieable
undergarment (not an elastic one)) and Kirpan (an iron dagger large enough to defend oneself). The
Five Ks are not just symbols, but articles of faith that collectively form the external identity and the
Khalsa devotee's commitment to the Sikh rehni "Sikh way of life". [1] A Sikh who has taken Amrit
and keeps all five Ks are known as Khalsa ("pure") or Amritdhari Sikh ("Amrit Sanskar participant"),
while a Sikh who has not taken Amrit but follows the teachings of the Sri Guru Granth Sahib is called
a Sahajdhari Sikh. The Sikhs were commanded by Guru Gobind Singh at the Baisakhi Amrit Sanchar in
1699 to wear an iron bracelet called a Kara at all times. Kesh Kangha Kara Kachera Kirpan See also
References External links The Kesh also known as Kesa, or uncut, long hair, is considered by Sikhs as
an indispensable part of the human body. Long known as a sign of spiritual devotion, it also
emulates the appearance of Guru Gobind Singh and is one of the primary signs by which a Sikh can
be clearly and quickly identified. A Sikh never cuts or trims any hair as a symbol of respect for the
perfection of God's creation. The uncut long hair and the beard, in the case of men, form the main
kakār for Sikhs. [2] The turban is a spiritual crown, which is a constant reminder to the Sikh that they
are sitting on the throne of consciousness and are committed to living according to Sikh principles.
Guru Gobind Singh told his Sikhs: "Khaalsa mero roop hai khaas. Khaalsa mai ho karo nivaas... The
Khalsa is my image. Within the Khalsa I reside." [3] Wearing a turban declares sovereignty,
dedication, self-respect, courage and piety. Kanga, Kara and Kirpan – three of the five Ks Contents
Kesh 9/7/2019 The Five Ks - Wikipedia https://en.wikipedia.org/wiki/The_Five_Ks 2/4 A noted figure
in Sikh history is Bhai Taru Singh, who was martyred when he refused to get his Kesh closed. Comb
the hair twice a day, covering it with turban that is to be tied from fresh. — Tankhanama Bhai Nand
Lal Singh[4] A Kangha is a small wooden comb that Sikhs use twice a day. It is supposed to be worn
only in the hair and at all times. Combs help to clean and remove tangles from the hair, and is a
symbol of cleanliness. Combing their hair reminds Sikhs that their lives should be tidy and organized.
The comb keeps the hair tidy, a symbol of not just accepting what God has given, but also an
injunction to maintain it with grace. The Guru Granth Sahib said hair should be allowed to grow
naturally; this precludes any shaving for both men and women. In the Guru's time, some holy men
let their hair become tangled and dirty. The Guru said that this was not right; that hair should be
allowed to grow but it should be kept clean and combed at least twice a day. The Sikhs were
commanded by Guru Gobind Singh at the Baisakhi Amrit Sanchar in 1699 to wear an iron bracelet
called a Kara at all times. The Kara is a constant reminder to always remember that whatever a
person does with their hands has to be in keeping with the advice given by the Guru. The Kara is an
iron/steel circle to symbolise God as never ending. It is a symbol of permanent bonding to the
community, of being a link in the chain of Khalsa Sikhs (the word for link is "kari"). ਪਪਪ ਪਪ ਪਪ
ਪਪ ਪਪਪਪਪ ਪਪਪਪਪ ਪਪਪਪਪਪ ਪ The sign of true chastity is the Kachera, you must wear this
and hold weapons in hand. — Bhai Gurdas Singh, Var. 41, pauri 15 The Kachera is a shalwar-
undergarment with a tie-knot worn by baptized Sikhs. Originally, the Kachera was made part of the
five Ks as a symbol of a Sikh soldier's willingness to be ready at a moment's notice for battle or for
defence. The confirmed Sikh (one who has taken the Amrit) wears a Kachera every day. Some go to
the extent of wearing a Kacheraye while bathing, to be ready to at a moment's notice, changing into
the new one a single leg at a time, so as to have no moment where they are unprepared. Further,
this garment allowed the Sikh soldier to operate in combat freely and Kangha Kangha – one of the
five articles of faith for the Sikhs Kara Kara – one of the five articles of faith for the Sikhs Kachera
9/7/2019 The Five Ks - Wikipedia https://en.wikipedia.org/wiki/The_Five_Ks 3/4 without any
hindrance or restriction, because it was easy to fabricate, maintain, wash and carry compared to
other traditional under-garments of that era, like the dhoti. The Kachera symbolises self-respect, and
always reminds the wearer of mental control over lust, one of the Five Evils in Sikh philosophy.
Kachera follow a generally practical and roomy design. It features an embedded string that circles
the waist which can be tightened or loosened as desired, and then knotted securely. The Kachera
can be classed between underwear and an outer garment, as in appearance it does not reveal
private anatomy, and looks and wears like shorts. As with all of the Five Ks, there is equality between
men and women, and so women are also expected to wear it. Considering the hot climate in India,
the Kachera is often worn by men as an outer garment, keeping the wearer cool and being practical
in manual work such as farming, but it is generally not considered respectful for women to wear the
Kachera as an outer garment (on its own) as it is considered too revealing. ਪਪਪਪ ਪਪਪ
ਪਪਪਪਪਪਪ ਪਪਪ, ਪਪਪਪਪਪਪ ਪਪਪਪਪ ਪਪਪ ਪThose who never depart his/her arms, they are
the Khalsa with excellent rehats. — Rehatnama Bhai Desa Singh The Kirpan is a dagger which
symbolises a Sikh's duty to come to the defence of those in peril. All Sikhs should wear kirpan on
their body at all times as a defensive side-arm, just as a police officer is expected to wear a side-arm
when on duty. Its use is only allowed in the act of self-defense and the protection of others. It stands
for bravery and protecting the weak and innocent. The kirpan is kept sharp and is actually used to
defend others, such as those who are oppressed by harsh rulers, women who are raped in the
streets, or a person who was being robbed or beaten. The true Sikh cannot turn a blind eye to such
evils, thinking that they are "someone else's concern." It is the duty of the true Sikh to help those
who suffer unjustly, by whatever means available, whether that means alerting the police,
summoning help, or literally defending those who cannot defend themselves, even if that means
putting oneself in harm's way. Sikhism Amrit Sanchar – baptism ceremony Vaisakhi Khalsa and
Sahajdhari Gursikh Amritdhari 1. "The Five K's" (http://www.amritsar.com/The%20Five%20K.shtml).
Retrieved October 9, 2012. 2. "The Five Ks"
(http://www.bbc.co.uk/religion/religions/sikhism/customs/fiveks.shtml). bbc.co.uk. Retrieved
October 9, 2012. 3. As Khalsa, Wearing the Five K’s (https://www.sikhdharma.org/khalsa-wearing-
five-ks/); Posted March 30, 2016 by Sikh Dharma Internationa

The Five Ks
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Part of a series on

Sikh practices and discipline

 Five Banis
 Five Ks
 Five Thieves
 Five Virtues
 Simran
 Sewa
 Three pillars
 Sikh Rehat Maryada
 Amrit Velā

 v
 t
 e

Kanga, Kara and Kirpan – three of the five Ks

In Sikhism, the Five Ks (Punjabi: ਪੰਜ ਕਕਾਰ Pañj Kakār) are five items that Guru Gobind
Singh commanded Khalsa Sikhs to wear at all times in 1699. They are: Kesh (uncut
hair), Kangha (a wooden comb for the hair), Kara (an iron bracelet), Kachera (100% cotton
tieable undergarment (not an elastic one)) and Kirpan (an iron dagger large enough to defend
oneself).
The Five Ks are not just symbols, but articles of faith that collectively form the external identity
and the Khalsa devotee's commitment to the Sikh rehni "Sikh way of life".[1] A Sikh who has
taken Amrit and keeps all five Ks are known as Khalsa ("pure") or Amritdhari Sikh("Amrit Sanskar
participant"), while a Sikh who has not taken Amrit but follows the teachings of the Sri Guru
Granth Sahib is called a Sahajdhari Sikh. The Sikhs were commanded by Guru Gobind Singh at
the Baisakhi Amrit Sanchar in 1699 to wear an iron bracelet called a Kara at all times.
 Contents

 1Kesh
 2Kangha
 3Kara
 4Kachera
 5Kirpan
 6See also
 7References
 8External links

Kesh[edit]
Main article: Kesh

The Kesh also known as Kesa, or uncut, long hair, is considered by Sikhs as an indispensable
part of the human body. Long known as a sign of spiritual devotion, it also emulates the
appearance of Guru Gobind Singh and is one of the primary signs by which a Sikh can be clearly
and quickly identified. A Sikh never cuts or trims any hair as a symbol of respect for the
perfection of God's creation. The uncut long hair and the beard, in the case of men, form the
main kakār for Sikhs.[2]
The turban is a spiritual crown, which is a constant reminder to the Sikh that they are sitting on
the throne of consciousness and are committed to living according to Sikh principles. Guru
Gobind Singh told his Sikhs:
"Khaalsa mero roop hai khaas. Khaalsa mai ho karo nivaas... The Khalsa is my image. Within
the Khalsa I reside."[3] Wearing a turban declares sovereignty, dedication, self-respect, courage
and piety.
A noted figure in Sikh history is Bhai Taru Singh, who was martyred when he refused to get his
Kesh closed.

Kangha[edit]
Main article: Kangha

Kangha – one of the five articles of faith for the Sikhs

Comb the hair twice a day, covering it with turban that is to be tied from fresh.
— Tankhanama Bhai Nand Lal Singh[4]

A Kangha is a small wooden comb that Sikhs use twice a day. It is supposed to be worn only in
the hair and at all times. Combs help to clean and remove tangles from the hair, and is a symbol
of cleanliness. Combing their hair reminds Sikhs that their lives should be tidy and organized.
The comb keeps the hair tidy, a symbol of not just accepting what God has given, but also an
injunction to maintain it with grace. The Guru Granth Sahib said hair should be allowed to grow
naturally; this precludes any shaving for both men and women. In the Guru's time, some holy
men let their hair become tangled and dirty. The Guru said that this was not right; that hair should
be allowed to grow but it should be kept clean and combed at least twice a day.

Kara[edit]
Main article: Kara

Kara – one of the five articles of faith for the Sikhs

The Sikhs were commanded by Guru Gobind Singh at the Baisakhi Amrit Sanchar in 1699 to
wear an iron bracelet called a Kara at all times. The Kara is a constant reminder to always
remember that whatever a person does with their hands has to be in keeping with the advice
given by the Guru. The Kara is an iron/steel circle to symbolise God as never ending. It is a
symbol of permanent bonding to the community, of being a link in the chain of Khalsa Sikhs (the
word for link is "kari").

Kachera[edit]
Main article: Kachera

ਪਪਪ ਪਪ ਪਪ ਪਪ ਪਪਪਪਪ ਪਪਪਪਪ ਪਪਪਪਪਪ ਪ The sign of true chastity is the Kachera, you
must wear this and hold weapons in hand.

— Bhai Gurdas Singh, Var. 41, pauri 15

The Kachera is a shalwar-undergarment with a tie-knot worn by baptized Sikhs. Originally, the
Kachera was made part of the five Ks as a symbol of a Sikh soldier's willingness to be ready at a
moment's notice for battle or for defence. The confirmed Sikh (one who has taken the Amrit)
wears a Kachera every day. Some go to the extent of wearing a Kacheraye while bathing, to be
ready to at a moment's notice, changing into the new one a single leg at a time, so as to have no
moment where they are unprepared. Further, this garment allowed the Sikh soldier to operate in
combat freely and without any hindrance or restriction, because it was easy to fabricate,
maintain, wash and carry compared to other traditional under-garments of that era, like the dhoti.
The Kachera symbolises self-respect, and always reminds the wearer of mental control over lust,
one of the Five Evils in Sikh philosophy.
Kachera follow a generally practical and roomy design. It features an embedded string that
circles the waist which can be tightened or loosened as desired, and then knotted securely. The
Kachera can be classed between underwear and an outer garment, as in appearance it does not
reveal private anatomy, and looks and wears like shorts. As with all of the Five Ks, there is
equality between men and women, and so women are also expected to wear it. Considering the
hot climate in India, the Kachera is often worn by men as an outer garment, keeping the wearer
cool and being practical in manual work such as farming, but it is generally not considered
respectful for women to wear the Kachera as an outer garment (on its own) as it is considered
too revealing.

Kirpan[edit]
Main article: Kirpan

Typical Kirpan worn by modern Sikhs

ਪਪਪਪਪ ਪਪਪ ਪਪਪਪ ਪਪਪ ਪਪਪ, ਪਪਪਪਪਪਪ ਪਪਪਪਪ ਪਪਪ ਪThose who never depart
his/her arms, they are the Khalsa with excellent rehats.

— Rehatnama Bhai Desa Singh[citation needed]

The Kirpan is a dagger which symbolises a Sikh's duty to come to the defence of those in peril.
All Sikhs should wear kirpan on their body at all times as a defensive side-arm, just as a police
officer is expected to wear a side-arm when on duty. Its use is only allowed in the act of self-
defense and the protection of others. It stands for bravery and protecting the weak and innocent.
The kirpan is kept sharp and is actually used to defend others, such as those who are oppressed
by harsh rulers, women who are raped in the streets, or a person who was being robbed or
beaten. The true Sikh cannot turn a blind eye to such evils, thinking that they are "someone
else's concern."[citation needed] It is the duty of the true Sikh to help those who suffer unjustly, by
whatever means available, whether that means alerting the police, summoning help, or literally
defending those who cannot defend themselves, even if that means putting oneself in harm's
way.

See also[edit]
 Sikhism
 Amrit Sanchar – baptism ceremony
 Vaisakhi
 Khalsa and Sahajdhari
 Gursikh
 Amritdhari

References[edit]
1. ^ "The Five K's". Retrieved October 9, 2012.
2. ^ "The Five Ks". bbc.co.uk. Retrieved October 9, 2012.
 3. ^ As Khalsa, Wearing the Five K’s; Posted March 30, 2016 by Sikh Dharma International
4. ^ Singh, Harjinder (2015). Sikh Code of Conduct. English: Akaal Publishers; 4th Revised edition.
p. 2

Wearing the 5K’s (Kara, Kesh, Kirpan, Kacheras,

Kanga)
Posted March 26, 2019 by Sikh Dharma International & filed under Bana, Dharmic
Education, Marketplace, Publications, Sikh Dharma Technology.

When Guru Gobind Singh gave the gift of the Five K’s to the Khalsa he did so with a
promise; that by following the teachings of the Guru and keeping ourselves distinct, we will
have his undying power and support. These five tools, along with our daily sadhana, allow us
to maintain our grace. dignity and attitude of service through all pressure of time and space.

Kesh
(pronounced Kaysh) is uncut hair, is kept intact, as given by the Creator. To keep it is a sign
of the Sikh’s acceptance of the Will of God, and a symbol of recognition of God’s Wisdom in
creating the human in the form in which s/he was created. Hair has a function given by the
Creator, which scientifically can be understood as an antenna for transmitting energy from
the cosmos to the individual. As an antenna for bringing solar energy to the brain, hair is
important in preserving mental stability. Kesh relates to the element of ether.

Kanga
Is a wooden comb which is worn in the hair at all times. The hair is made of the purest
protein in the body. It channels the etheric energy into the body through the solar center at the
top of the head. The kanga is a tool for keeping the hair beautiful and bringing energy into the
body. When Siri Singh Sahib Harbhajan Singh Khalsa Yogiji was asked why we wear the
kanga, he said, “Guru Gobind Singh was the most scientific of all scientists. He gave you the
wooden comb so that you would create your own electric energy for your brain by combing
with wood. The kanga is for whenever you feel low on energy. Just comb your hair with it
right there on the spot. It works much faster than you can imagine to revitalize your energy.
The kanga is a very virtuous thing.” When one combs the hair, (ether) with the kanga (earth),
akaasha (heavens) and earth meet.

Kara
Is an iron bangle which represents prana (life force) and Infinity. It is worn on the right hand
of the male and the left hand of the female, as a reminder to dedicate all one’s actions to the
service of the One Creator. The steel is a reminder that as a Sikh, one’s steel, one’s strength
of commitment, will be tested; the steel metal itself is a conductor of the energy which gives
courage and fearlessness to the wearer. Kara relates to the element of air.

Kachera
(or “kacha”) are cotton undershorts which is a symbol of chastity and purity. Calcium is
controlled by the thigh bone through its sensitivity to temperature. The kachera keeps a warm
mantle of air surrounding the thigh and protects it against sudden temperature changes. The
kachera maintains the polarity of the second chakra in relation to ida and pingala, the left and
right polarities of the human energy system. Kachera relates to the element of water.

Kirpan
(sword). As Guru Gobind Singh explained to Bahadur Shah, (the Mughal Emperor) it is an
emblem of dignity, power and self-respect. It is not just a “sword,” but a combination of
“kirpa” (kindness) and “aan” (dignity). Guru Gobind Singh explained that while the sword is
used in anger or to take revenge, the kirpan is used in grace and dignity to protect the honor
of one’s self or of those who cannot protect themselves. As a symbol, it inspires respect for
weapons and the highest sense of responsibility to God, Guru and humanity. The Sikh is
God’s own soldier-saint, and their sword is used only as a last resort when all other efforts
towards achieving peace and right actions have been exhausted. One is a saint first, but when
one’s sainthood is attacked, one must be a soldier. Currently, in situations in which it is
illegal to carry a sword, one can carry a small symbolic kirpan. Kirpan relates to the element
of fire.
(An excerpt from “Victory & Virtue” published by Sikh Dharma International)