The sword has a special place in the history of various religions, cultures and nations. For a Sikh, “Kirpaan” is an article of faith. For an initiated Sikh, wearing of a Kirpaan is obligatory. An initiated Sikh, not wearing a Kirpaan, would be in breach of his faith.
Although its form has undergone several changes, sword has been a part of the history of the world since prehistoric periods. References pertaining to sword can be found in the history of the Jews, the Christians, the Muslims, the Sikhs, the Japanese, and other national and religious groups.
Matthew has quoted Jesus Christ as saying, “I have come not to bring peace but sword.” Mohammed considered the sword to be sacred to Islam. The Hindu goddess Durga is shown carrying several weapons but a raised sword in her right hand is the most striking feature of her pictures.
The Sikh Kirpaan, however, is different from the sword of Christianity, Islam or Hinduism. Christ’s sword is an alternative for peace; Prophet Mohammed advocated the use of sword for achieving political and religious objectives and Durga’s sword is a weapon to kill the enemy. In all these cases, the sword is used as a weapon, for offensive action. On the other hand, the Sikh Kirpaan is essentially “defensive.” The Sikh Kirpaan is not to be carried raised in hand. It is required to be worn in a Gaatra (a sword belt) on the left side of the body, with the humility of a saint.
Kirpaan was granted the status of “article of faith” by Guru Gobind Singh Sahib at Anandpur Sahib when he revealed Khalsa. However, it does not mean that Kirpaan was not sacred to the Sikhs before this date. Right from Guru Nanak Sahib, Kirpaan was a part and parcel of a Sikh’s being. Commenting on Moghul invasion on the Sikh Homeland, Guru Nanak Sahib had given the message to the Sikhs to be prepared with a defending Kirpaan.
The Sixth Nanak, Guru Hargobind Sahib, wore two Kirpaans, one representing the temporal and the other transcendental domain of the Sikh cosmos. While he asked his followers to wear defending Kirpaans, he issued strict directions forbidding the use of Kirpaan for an offensive purpose.
Maubad Zulafqar Ardastani (formerly believed as Muhsan Fani), in the seventeenth century acknowledged the Sikh position with regard to Kirpaan and confirmed in his book Dabistan-e-Mazahib that the Sikh Gurus never used his Kirpaan in anger.
A Hindu teacher, Samrath Ram Das (guide of the Maratha ruler Shivaji) once met Guru Hargobind Sahib and wanted to know the reason why Guru Sahib had chosen to wear Kirpaan. Guru Sahib told him that the Sikh Kirpaan was required for the protection of the weak, the poor, the downtrodden and the oppressed from the tyrant and annihilation of the cruel aggressors.
Guru Gobind Singh Sahib revealed Khalsa, the sovereign people. Khalsa, being the direct subject of the Almighty, owes its spiritual and temporal sovereignty to Waheguru (the Almighty). The Khalsa (of the Almighty) was granted five “articles of faith”: Kes (unshorn hair), Kangha (the Sikh comb), Kara (the Sikh bracelet), Kachhehra (the Sikh shorts) and Kirpaan (the Sikh sword). Although these five articles were already a part and parcel of a Sikh’s life, but since the revelation of Khalsa, these five became an integral and inseparable part of an initiated Sikh’s being. From the moment of initiation until death, Khalsa has an obligation not to part with any one of these five articles of faith, at any time.
It is remarkable to note that Guru Gobind Singh Sahib declared a Kirpaan and not dagger, sabre, rapier, scimitar, gun or pistol as an article of faith. Kirpaan is a combination of two words: Kirpa (mercy) and “Aan” (honour). Thus the term Kirpaan means “an article to be used with mercy, for protection of honour/life.” The other meaning which one can derive is: “an article which blesses honour.” In both cases, the motif is that the Sikh Kirpaan can be used only for defence and not for offence. It can not be used in the cases of ordinary fighting for non-sacred purposes. Guru Gobind Singh Sahib did not grant status of “article of faith” to gun. (The Guru, however, did not prohibit the use of these weapons in case of necessity).
In the Sikh religion Khanda (double-edged sword) enjoys a great significance. It is used for preparation of Amrit (nectar for the Sikh initiation). Although Khandais sacred in Sikhism, it is not an article of faith to be carried always on person.
Sword has also been a part of social and cultural traditions of many different communities. The practice of giving a sword as a mark of respect or in recognition of one’s exceptional contribution towards the society is as old as the sword itself. People living in the United States, England, and the Sikh Homeland among others share this practice. In the United States, the custom of presentation of sword was very popular until the later part of the nineteenth century. Interestingly, some swords were awarded “by vote” in “lotteries,” during the US Civil war. These presentation swords are usually richly crafted and vary in sizes.
In the Sikh history and traditions, Kirpaan has enjoyed a very special place. Anyone making contribution towards the betterment of humanity or a special contribution for the Sikh nation, is honoured with the award of a Kirpaan. Unfortunately, few opportunist politicians, who, for the sake of political expediency, arranged with their sycophant followers, to be the recipients of such undeserved honours, have corrupted this noble tradition. They might succeed in their nefarious designs to confuse the unknown people in the western countries but the Sikh community is too well aware of their manipulations to be taken in.
Attacks on the Sikh ideology, their cherished traditions, and even the articles of their faith, have often required them to fight protracted battles to enjoy the basic rights, taken for granted by most other people. Sikh Kirpaan is one such item. At one time, the ruling British Government in India was called upon to establish the legal status of the Sikh Kirpaan. The British Governor General of India issued a notification (no. 393-821 VI of June 5, 1928), making a clear ruling on the issue. It said: “No restriction of shape, length and size of a Kirpaan is prescribed for the Sikhs.”
An order of F.C. Taylor, Deputy Inspector General of Police (Letter no. 3879 dated November 1, 1936), finally resolved the question of Kirpaan. It said: “Government has recently issued orders that prohibition and directions of section 13 of the Indian Arms Act, shall not operate in the case of the Sikhs carrying Kirpaan; from this it follows that Kirpaans are not arms within the meaning of that section. Sikhs can, therefore, carry any number of any size of Kirpaans.”
For a Sikh, Kirpaan, is an essential article of faith. It is not a symbol. It is strictly obligatory and not optional. A replica of Kirpaan can not be used. Kirpaanreminds a Sikh of one’s duty to do the right action; to defend the poor, the weak, the oppressed and the persecuted; to always remain prepared to the call of the nation, the society and the humanity. The Sikh Kirpaan stands for self-esteem; justice, honour, righteousness and readiness for duty and sacrifice.
(Dr Harjinder Singh Dilgeer)