For the Sikhs Kirpan is (a traditional small swordsword) worn by followers of the Sikh religion, sometimes raises questions or concerns among people who are unfamiliar with the religion or it's tenet.For the Sikhs Kirpan is (a traditional small swordsword) worn by followers of the Sikh religion, sometimes raises questions or concerns among people who are unfamiliar with the religion or it's tenet.
The Kirpan is an ingrained part of the Sikh religion and in many ways its religious symbolism is similar to the Cross in Christianity. Just as a Cross is worn by devout Christians, baptized Sikhs are required to wear the Kirpan. To Sikhs the Kirpan is religiously symbolic of their spirituality and the constant struggle of good and morality over the forces of evil and injustice, both on a individual as well as social level. The usage of the Kirpan in this religious context is clearly indicated in the Sikh holy scriptures (Sri Guru Granth Sahib) and wearing it is meant to inspire a Sikh in their daily life.
The Kirpan is no more a symbolic weapon than the Christian Cross is symbolic of a torture instrument. The Kirpan is symbolic rather than functional, and is a reminder to Sikhs of their duty to fight injustice and maintain independence of spirit.
It is usually about 8 inches long, is blunt and is worn sheathed and attached to a cloth belt, called gatra. Such a Kirpan is no more dangerous than a dinner knife and its use in an act of violence is practically unknown. However, there may be the rare instance of a person wearing a potentially unsafe Kirpan, such as one with sharp edges or a pointed tip. In even rarer instances, a person may insist on wearing a much longer kirpan, such as the 3-foot long ones that are worn on ceremonial occasions. In such cases staff may have reasonable concerns about safety but feel unable to discuss the issues, lest cultural sensitivities are compromised. Even if the Sikh person himself is not deemed at risk, a Kirpan may be considered a 'health hazard' if a violent person may somehow gain access to it.
In the now famous 'Quebec Kirpan case', the public perception of the Kirpan was that it was a potentially dangerous 'weapon. Sikhs do not perceive the Kirpan as a weapon and the translation into 'dagger' is inappropriate, given the pejorative association between a dagger and violence. However, no English term captures the true cultural meaning of the kirpan.
There are 22 million Sikhs worldwide, 20 million of whom live in India. The religion emerged in the state of Punjab, North India, in the 16th century. The founder of the faith, Guru Nanak, was born in 1469 into a Hindu family during a turbulent period of serious conflict between the ruling Mughals (Muslim invaders from Persia) and the majority Hindu population between upper and lower caste Hindus. Guru Nanak preached the essential unity of mankind and argued against the caste system and polytheism.
Sikhism is a 500 year old religion with over 20 million followers worldwide. It is ranked as a major world religion with even more followers than Judaism for example. Guru Nanak (1469-1539) who preached a message of One God for all of humanity founded it. He stressed loving devotion to God and universal principles of morality, truth and honest living and full equality of mankind irrespective of race, caste, creed or sex. Nine successive Masters succeeded Guru Nanak, the line ending with tenth master Guru Gobind Singh Ji in 1708 creator of Khalsa Sikhism. Khalsa Sikhism is not a new-age movement, cult or sect, but a well established and respected major world religion with it's own distinctive beliefs and practices.
Guru Gobind Singh introduced the metaphor of the Kirpan to refer to God and his qualities. It was Guru Gobind Singh, the final living Sikh Guru (master) who formally instituted the mandatory requirement for all baptized Sikhs to wear the Kirpan at all times, for defence and offence. He instituted the current Sikh baptism ceremony in 1699 which is referred to as the 'baptism of the sword' (khanda di pahul). During the ceremony sugar crystals and water are stirred in a steel bowl with a Kirpan before the initiate drinks the mixture. During the baptism ceremony the initiate is instructed in the duties and obligations of becoming a Khalsa (one belonging to the Divine supreme Lord of the universe the mighty God).
The Khalsa is expected to live by the high moral standards of the Sikh Gurus at all times which includes such things as abstaining from smoking, drinking and other intoxicating substances, adultery and protecting the weaker and the poor until he/she lives, performing daily prayers and always maintaining the distinctive physical symbols of Sikhism on their person. The most noticeable of these being uncut hair and wearing the Kirpan and obeying Guru's orders at all the times.
This injunction appears in the Reht Maryada (The Official Sikh Code of Conduct); "Have, on your body, all the time, the five K's: The Keshas (unshorn hair), the Kirpan (sheathed sword), the Kachhehra (drawers like garment), the Kanga (comb), the Karha (steel bracelet)." (Reht Maryada, Ceremony of Baptism.
They can either be worn over ones clothing or under the clothing. The Kirpan is usually kept sheathed except when it is withdrawn from it's casing on such occasions as consecration of the ceremonial sweet pudding distributed during religious ceremonies.
To suggest that the Kirpan is a weapon is both incorrect and misleading. If it was instituted as a weapon, then would Sikhs not be expected to carry guns today? Guns were in common use during the time of Guru Gobind Singh. If the Kirpan was purely a soldiers weapon for Sikhs, than why do they not also carry a shield as well or other armour? Why do modern armies and soldiers carry swords on ceremonial occasions? Because it is symbolic of their military tradition and heritage. In the same way Sikhs carry the Kirpan at all times because it is symbolic of their religious tradition and heritage.
Surjit Singh Flora has worked as writer for the past 20 years. He is a reporter and photographer for the Hamdard Weekly Punjabi Newspaper in Brampton. His articles, poems and stories have been published in local and international newspapers and magazines. He won the Editor's Choice Award from the National Library of Poetry in 1993. Surjit is a resident of Brampton.