The Five K's

 

When the ninth Guru, Guru Tegh Bahadur Sahib Ji made the ultimate sacrifice for the protection of the Hindu Dharam there were many Sikhs in the crowds that had gathered at Chandani Chawk, Delhi. They looked on in despair but were unable to come forward and make their presence known. This concerned Guru Gobind Singh Ji, for the Sikhs were brave, there was no question about that, but they needed to be imbued with a cohesive spirit, a sense of brotherhood that would bind Sikh with Sikh regardless of class, caste or gender. What was needed was fraternity, martial and spiritual at the same time and it need to be created by Guru Gobind Singh Ji himself.
Make no mistake, the Khalsa was ordained by almighty God and created by the very hands of Guru Gobind Singh Ji.
Upon the creation of the Khalsa, Guru Gobind Singh Ji in his eternal wisdom prescribed the five Kakaars (or the five K's) for his Sikhs. A Sikh would be recognised as a sant sepoi or “Saint soldier” of God wherever he or she went. It is therefore very important that a Sikh always wears these five essential symbols on his or her person, without which he or she can not be recognized as Sikh. Without these five essential symbols no one can be initiated into the order of the Khalsa.
Bhai Nand Lal, devotee and poet of Guru Sahib Ji, states-
 
  These five things with initial ‘k’ are the emblems of Sikhism.
None is exempted from these, for all these are meant;
The iron bangle, the sword, the breeches and the comb,
But without uncut hair, all others become insignificant.
Bhai Nand Lal, further described the Khalsa :
  Khalsa is one who fights in the front ranks.
Khalsa is one who conquers the five evils [lust, anger, pride, greed, ego].
Khalsa is one who destroys doubt.
Khalsa is one who gives up ego.
Khalsa is one who does not stray from his spouse.
Khalsa is one who looks upon all as his own.
Khalsa is one who attunes himself with God.
Kesh: Unshorn hair.
The hair is a symbol of faith, and keeping long hair confirms a Sikh's belief in the acceptance of God's Will, and teaches him Humility and acceptance. This is a gift from the Guru of Gods love. In a fundamental way, "Hair" is something that happens, continuously, as a manifestation of nature as long as one is on the path of life in one's body. Isn’t it a slap in the face of those who regularly remove it when it grows back? Seen in that light, the symbolism seems to be: Accept all that comes. Do not cut yourself off from any part of life, even the uncomfortable parts. Face it and deal with it - all of it. This characteristic is, of course, the very first and most important attribute of any warrior. To master it in a simple area like one's hair is to begin to master it in all areas - and so the training begins.
Kanga: The wooden comb
. Once the symbolism for hair falls into place, the role of the comb does too. The comb symbolizes Sikhism's doctrines and Gurus. Together, they help to make the tangle of experience manageable. Yes, accept all that comes - but then put all in its proper place. Kanga, and the turban, do that. To comb one's hair with the Kanga every day is to remind oneself that it is up to each person to shape one's experiences into the person one wishes to be. Using it and carrying it connects the owner back to the Gurus and teachings that help one do that amidst the tangles of the world.
 
Kesh and Kanga are the foundations. With those foundations in place, one can then add:
Kara: The iron bracelet.
It is sometimes described as 'handcuffing oneself to the truth.' Steel is also about strength, of course, and the circle is a symbol of continuity and the larger cycles of nature and life. It can also stand for the infinite. Building on the ability to accept and order our personal experience, we can now add commitment to the truth, outer strength to accompany our inner strength, and involvement with a community/cycle larger than ourselves. The kara is the symbolic bridge between outer and inner strength, as one begins to bring that cultivated strength to bear as a benefit to the larger community. It also reminds one of the infinite at all times.
Now one's personal foundation is set, and it is time to take the next step.
Kirpan: The sword
The sword that defends the good and cleaves injustice is now bestowed, and wearing the sword clearly signifies both one's acceptance of that responsibility and un-concealable commitment to action. In a time when all “kaffirs” were banned from practicing ones faith, to own any land, to own a horse or even to sing, the sword was a defiant symbol of ones own protection and that of the lowly and downtrodden. Too long the people of India had lain prostate infront of the relentless invasions from the muslim world, it was time to stand proud and be counted, to defend the weak and vunearable, your family and that of your neighbour. The sword, a symbol of royalty was to be on ones person at all times ready to defend dharma and injustice.
 
The gun is a symbol of aggression, but the Kirpan is the only weapon that signifies compassion. A Kirpan reminds the Khalsa of their duty, to stand up for the meak, the lowly and for Dharma. The Kirpan not only lets the Khalsa know that Guru’s Blessings are with him or her, but also reminds the Khalsa of the responsibility on his or her shoulders.

The American Army and the Marines, which pride themselves to be the best equipped force in the world, carry daggers with them. For the ultimate battle is hand to hand and its the preferred weapon for a Sant Sipahi.

Guru Gobind Singh Ji's kirpan comes with instructions from Him. “When all other avenues fail it is right to pick up the sword.”

Kirpan is the weapon of a Bhagat, that is for the protection of the weak, the lowly and for Dharam.

Kirpan is a weapon of compassion.For a people for whom sticking their neck out for others is a passion.

Kirpan is Guru's shaan, For a people “jinna noo hai apne Guru te maan.”

Kirpan can never be outdated, its a timeless weapon and for Gurus “sipahis” by Guru ji it was created.

Which brings us to the final stage.
Kachheera: The undershorts.

The Khalsa is a true warrior, but not a free sword or even a knight-errant. While the kirpan acknowledges the culmination of one's foundations and investiture as a true warrior, the 'uniform' of the kachheera places that in its true setting. One is not just a warrior, one is the member of an army, Gurus army. The kachheera also reminds its wearer that this status must not be thrown away or cheapened by unconsidered action, or giving in to one's baser emotions. In this way, it acts as a form of spiritual armour, as well as a uniform.

 
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