A Sikh is readily recognised on account of his unique symbols. A Sikh is always visible in any crowd. A Sikh must be always be under observation and under scrutiny, for compliance with the code of conduct laid down by the Ten Gurus, from Guru Nanak Jee to Guru Gobind Singh jee. The most prominent amongst the 5 symbols (5 Ks) of a Sikh are unshorn hair (Kesh), in addition to Kirpan (a religious dagger), Kara (steel bangle), Kachehra (special style of breaches or shorts) and Kangha (small wooden comb).

The questions are often asked of the relevance of these 5 Ks - symbols in the modern world. It is also often argued if there is any place for these symbols in present day life style. The answer is yes, it is still and even more relevant and essential as it was over three hundred years ago, when the 10th. Guru , Guru Gobind Singh jee, made it essential for a Sikh or Khalsa to adopt these symbols.

Amongst these five symbols, Kesh or unshorn hair constitute as the most significant. The four Kurehts (transgressions or major violations) are Cutting of Hair (Kesh); eating of Halal or Koshar meat ( slaughtered by ritual slow death ); cohabiting with a person other than one's spouse; and using Tobacco (smoking or chewing). In case one indulges in any of these four Kurehts, then one has to be re- initiated or baptised by taking Amrit. Thus, Kesh or unshorn hair is a must for a Sikh, in compliance of Sikh code of conduct (Rehat Maryada).

Many Sikhs, specially living out of India say that, they could be discriminated in jobs or by other communities, on account of keeping long hair. That is not quite correct. In human society, there is always discrimination amongst persons of different groups, on account of various differences i.e. religion, colour, race, origin, clans, ethnic background, wealth, club and society affiliation, politics, sports, dress, geographical origin, language, appearance etc. Thus, being a Sikh is not the only type discriminated by others in human society. Sikhs may start believing they are being discriminated against. Admittedly, Sikhs stand out in any crowd, by virtue of their distinctive appearance, but then, so are other different types, when they are not amongst their own types. This could perhaps attribute to tribal instincts of humans, when they feel more secure amongst their `own' type.

The Sikhs have to learn to manage this difference to their advantage. The whole idea of Sikh identity is to be always visible, to be always accountable for actions and deeds, to always be able to stand out and be counted – never to be able to hide amongst the crowd. Thus, if a Sikh leads the life as per the dictates and teachings of Ten Gurus and Guru Granth Sahib, then a Sikh does not have to hide, as such a Sikh will always be proud to declare his presence in any company. But some one who is not living by the code of conduct, as expected of a Sikh, then that person may resort to hide. Such a person cannot show himself as a Sikh, out of guilt and weakness. However, a true Sikh can turn this to his advantage, as he will always be respected and trusted in any human social environment, for his honesty, for his fairness, for his discipline, for his respect for other human beings, for being ever ready to serve others, for his presence not being a threat to others, for no one suspecting him for any wrong doings, for his presence not being a threat to the environment and other creatures, for his presence being a source of comfort to those in need of help and service, for a Sikh being even ready to lay down his life for the righteous cause.

All a Sikh has to do is to let other humans in the society know of their beliefs and practices. That a Sikh believes in One Immortal Being as the Supreme Authority of the Universe - for all humans and all creation; that a Sikh respects all other humans as equals and respects all religions as different paths leading to the One Supreme Being; that a Sikh earns his or her bread by honest labour; that a Sikh believes in Truth and Truthful living; that a Sikh always is there to share with those in need and is required to serve others. Once a Sikh can explain all this to others in any human group, to any employer, to any neighbour, to any colleague, to any authority, in any personal dealings, then that Sikh cannot be discriminated or disadvantaged.

The employers require good workers, who work with honesty and diligence, with their best effort. The employers require staff that do not create trouble and are dependable, highly skilled and intelligent, and the staffs that are amicable and can get along with others – customers and colleagues. If a Sikh can do all this and also live by the code of conduct as stipulated by the Ten Gurus, as stated in Guru Granth Sahib, then that Sikh cannot and will not be at any disadvantage amongst any environment.

Thus a true Sikh will always be at a great advantage, being most prominent and visible with Kesh – unshorn hair and symbols bestowed upon him or her by our Guru Sahiban. All a Sikh has to do is to declare his or her code of conduct and beliefs to others and live by it, always under watch and always under scrutiny.

Come on fellow Sikh brethren and sisters, let us live as a Sikh of Gurus and as a Khalsa and turn this blessing of Gurus to our great advantage.

May Akal Purukh – Almighty Lord bestow upon you all strength and courage to live as a true Sikh of Guru, with pride and prosperity!

(The author may be contacted at +61 2 9418 2286 or by email at singhbaveja@yahoo.com, for any further discussion)