Guru Gobind Singh Jee's Protection

With each passing day, more and more people are beginning to appreciate some of the systemic issues facing the Panth: namely the insanity that is the Indian and Punjab Governments' influence in our Panth's institutions. However, understanding external threats is only one part of the equation. Guru Gobind Singh Jee in the Shabad "Khalsa Mero Roop Hai Khaas" instructs his Sikhs that his support for them is conditional. It is conditional upon them remaining unique and true to the Khalsa character. It is conditional upon them staying strong and not following the ways of others (such as the Brahmins).

When the Panth's institutions are under attack, it is wise to understand the external forces behind that attack, but it is also wise to understand why Guru Gobind Singh Jee is not giving his protection to the Khalsa to withstand such attacks. How are we not staying unique? How are we following the ways of others? Humbly, there is one particular area where we have almost given up in living up to Khalsa ideals. It is also an area that is central to Sikhi and our Sikh identity. That area is our Kesh (unshorn hair).

To start with, I'm not a judger. I'm not a condemner. We're all Paapis (sinners). Some of us might be bigger Paapis than others but it's all relative. Bhagat Ravidaas Jee says so beautifully: ਜਉ ਪੈ ਹਮ ਨ ਪਾਪ ਕਰੰਤਾ ਅਹੇ ਅਨੰਤਾ || ਪਤਿਤ ਪਾਵਨ ਨਾਮੁ ਕੈਸੇ ਹੁੰਤਾ ||੧|| ਰਹਾਉ ||. The SikhiToTheMax translation is beautiful too, even if might not capture the full essence of the Shabad: If I did not commit any sins, O Infinite Lord, how would You have acquired the name 'Redeemer of Sins'?

Our interest should never be to condemn anyone else. Everyone makes mistakes. Only god can judge. However, one thing that is not in our power to do is to change the rules of the game. If the Sikh rehit requires that Sikhs keep their Kesh, we cannot pretend that it doesn't. No one seems to be suggesting that any interpretation of Rehit excludes the need to keep one's Kesh. And yet, it is now becoming increasingly uncommon for Sikh women to keep their Kesh intact. It isn't just an issue with Sikh women: many men insist upon Kesh removal on the part of Sikh women, either explicitly or in a roundabout way by marrying only those whose kesh is not intact.

I have heard several justifications for the removal of Kesh... 1) Sikh women in the past did not have facial hair issues (evidence? none of them? and if so, what does that prove?), 2) It becomes a distraction and a cause of insecurity, 3) It is necessary to get married, 4) It is important to look a certain way in society.

I have always tried to keep an open mind when hearing these explanations but never has one of these explanations seemed convincing from an objective standpoint. Each explanation sounds like succumbing to the ways of society that Guru Gobind Singh Jee guided us to avoid. There is no precedent in Sikh history for abandoning or even modifying a Rehit or Hukam of Guru Sahib because our mind tells us that it is too difficult to follow in today's day and age (especially a hukam as central as keeping our Kesh). That doesn't mean I am judging anyone who removes their Kesh. Far from it. I am not judging anyone. I sympathize with them, many of whom have gone through a lot of pain and anguish.

The more relevant question is, are they maintaining the Khalsa Rehit and therefore their distinctness as Khalsas (which is necessary for Guru Gobind Singh Jee's protection)? One of the main components of the Rehit of the Khalsa are the Four Bujjer Kurahits. Chief among these Bujjer Kurahits is the Kurahit of removing one's Kesh as our Kesh is at the core of our identity as Sikhs. There is no exception carved out for body hair or facial hair. Creating an exception now, with no support from Sikh History, Gurbani or Rehitnamas, is not in line with Sikhi. It is an effort to change Sikhi rather than an effort to adhere to Sikhi.

The reality is that Guru Gobind Singh Jee has stated clearly that he will not protect his Khalsa unless the Khalsa maintains its uniqueness. Uniqueness involves following at least the basic tenets of the Rehit (Abstaining from 4 Bujjer Kurahits, wearing kakaars, doing Nitnem, giving Dasvandh, etc.). This doesn't mean we need millions of more Khalsas. It simply means that at least those who claim to be Khalsas should make a good-faith and honest effort to follow the Khalsa Rehit rather than compromising it down to a level of it no longer having meaning. Mistakes will happen along the way but we can't change the rules of the game. We should do ardaas and make our best efforts.

Moving forward, we must teach our Amrit Dhari men that they must marry Sikh women who have their Kesh intact. Sikh mothers can shape our destiny as a Panth in such a powerful way but only if the Khalsa spirit within them stays alive. Without Kesh, there can be no Khalsa spirit and there can be no protection from Guru Gobind Singh Jee. Until we have Guru Gobind Singh Jee's protection on our side, efforts to bring Chardi Kala to the Panth will not ultimately be fruitful.