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Panj Kakars (5K's)


Guest kaur1699
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Guest kaur1699

Abit of brief info on the Kakars...

The Five Kakars are :

1. Keshas - Unshorn hair

2. Kangha - Comb

3. Kara - An iron bracelet

4. Kachhehra - Special tailored underwear

5. Kirpan - Sword

An Amritdhari (Baptised by Five Beloved ones) Sikh happily wears these 5 K's all the time.

The Keshas

These are the stamp of Akal Purkh. As he has made other parts of the body so are the keshas. Unshorn keshas are the symbol of living in His will. A sikh should maintain unshorn hair on all parts of his body, right from the toe-tip to the head. In his way he becomes eligible for the God's grace. Guru Arjan Dev Says :

"Saabat Surat Dastaar Sira" (1083)

Long uncut hair, distingguish a Sikh from all others. A Sikh does not trim his hair even if he has to sacrifice his life. His keshas are considered as a gift from the Guru. So he always keeps them neat, clean and duly covered with a Turban to protect them from dirt. A Sikh who trims his Keshas is considered a fallen one and is called Sirgum or Patit. Sikh ladies are also ordained not to trim or pluck their hair or eye-brows. The image of Sikh created by God (Waheguru) as such may be preserved by him. Waheguru has lent spiritual strength to him through the natural growth of hair on his body. These hair act as hidden eloquence of Divinity. All the saints, sages, Prophets and Enlightened souls born on this earth had kept their hair in tact with respect. In compliance with the command of Guru Gobind Singh Ji, a sikh should always show full respect to the hair thinking them as the natural gift of God (Akal Purkh).

The Kangha

A Kangha is used for cleaning the hair. A Sikh always keep his Kanga in his hair. A wooden kanga is universally used by Sikhs. Sikhs comb hair twice a day-morning and evening. The Kangha is equally reminiscent of cleanliness of mind and heart both. Cleaning of mind and heart is possible only through recitation of or listening to Gurbani and service of man - the truthful way of life as shown by Guru Sahib. Physical development alone is not enough. Conscious efforts will have to be made in order to achieve spiritual uplift which is possible only through the purity of mind and heart together. Thinking Kanga to be an integral part of the body it should always be kept inside the hair.

The Kara

Every sikh wears Kara. It is a bracelet made of steel/iron. It is adorned on the right hand of a sikh. It reminds him of his spiritual relationship having been established with Guru. And now he belongs to Guru. This bracelet made of steel symbolises his steel like impregnable resolution and inner strength of soul. It always warns him against doing any evil deed (misdeed) with his hands and feet. There is another old belief of the people that all the evil spirits get sacred away from a person wearing a bracelet made of steel. Any one (a gursikh) who has established his relationship with Guru, he only belongs tohim as a consequence of which no evil soul can cast its impact on him. The Kara should be only of steel, golden or other metallic bracelets are not considered as sacred by the Guru.

The Kirpan

Sikh has been instructed by the Guru to always keep a sword on his person. Sikhs wear it with a strip of cloth called 'Gatra'. A sikh is always supposed to have it hanging around his waist. It is never detached from the body. At the time of taking bath, it may adorn over his head and while washing his hair it nay be trucked into the bridle.

It is our sacred duty to show full respect to it. It also reminds him of his inner spiritual strength which can be acquired only through the recitation of Divine word 'Waheguru'. It is this strength alone which enables him, though with great conscious efforts, to have control over passions of lust for sin, anger, avarice attachment and pride. In the same way, he can offer protection to humanity by challenging the outer forces of cruelty, tyranny oppression injustice (social, political and economic) Kirpan further beckons that no innocent should be subjected to cruelty and oppression. Sikh equipped with Kirpan created by Guru Gobind Singh Ji stands for peace, justice truth and brotherhood. He is supposed to embrance the entire humanity irrespective of caste, creed, colour, position and nationality. These things alone infuse in him some invincible spiritual strength bestowed upon him by Guru Gobind Singh Ji.

Million-fold vices and sins get naturally destroyed with the equipment of Kirpan, for it stands for purity, peace, justice and truth. At the time of performing Ardas, Kirpan is used for the acceptance and distribution of Karah Prasad and similarly for the acceptance of Langar (food) among the congregation.

The Kachhehra

Every sikh wears an underwear that is specially designed and stiched. It symbolises the high character of the Sikhs. It facilitates him to have control over his carnal desires. It stands for his absolute fidelity towards his wife and how he is to keep up the family discipline while leading a married life in this world. In this way, a Sikh (Male or Female) looks upon every man or woman as his or her brother and sister other than her husband and his wife.

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agree........

but how many of the rehitnamas say keski is the kakkar? i know bhai chaupa singhs and bhai desa singh (?) does.....are there any others?

are there any authentic hukamnamas which name kesh as a kakkar? how many of the rehit namas do?

Veer.. I dont beleive in it.. even akal takht rejected keski instead of kesh..

pratically you take ur keski out

in the time of the shower.. so theoratically you are violating the 5 k's rule on ur body all the time..every-day..i dont think havin keski instead of kesh it make sense...

bring me atleast one argument against that...

my opnion only..no offense to akj unit out here..

:roll:

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the kesh is a kakar!!

its anti sikhs like Teja Singh Bhasoria who tried to change allot of things - like taking the raag maala out of the SGGS and make keski as the 5th kakar

WHO THE HELL IS THIS FOOL TO ALTER ANYTHING???? :evil: :evil: :evil: :evil: :evil: :evil:

In the "Anti Raag Maala" team there was another person Teja Singh Bhasoria. He claimed himself a Sikh but no one has spoken against Sikhism more than him. He took out Raag Maala and Bhatt Swayiyay from Guru Granth Sahib. He changed the grammar of Vaars and added two Shabads: Mundavani Mahalla 5 and Salok Mahalla 5 (Tera Kita Jato Nahin) in Kirtan Sohila. He also took out the 13th Ashtpaddi of Sukhmani Sahib. He didn't stop there. He added Guru Gobind Singh Ji's Bani in Guru Granth Sahib. He added Jaap Sahib, Shabad Hajaare (leaving out the "Mittar Pyare Noo" Shabad), Sudha Swayeyas, Akaal Ustat, Gyan Parbodh, thirty three Swayiyas and Chaupai Shaib. He changed Gurmantar "Waheguru" to "Wahguru". After making these changes, he printed his own copies of Guru Granth Sahib Ji and shipped them to different countries including Malyaisa, Burma and other islands.

On his actions Sikhs became very upset and a Hukamnama was released from Akaal Takhat which declared him and his wife as anti Sikhs and was expelled from Sikhism. He did excommunicated from the Panth. Teja Singh had his own school and had full support from the British and had much power of the press. This is how he was able to print altered copies of Guru Ji. He also had received support from some Sikh kings because he arranged the marriage of Ripduman Singh who was the king of Nabha. These kings supported him because he was running a Sikh school and seemed to be very devout. They didn't know that he was actually involving in many anti Sikh activities. Teja Singh was also the first person who changed fifth Sikh symbol of Kesh (hair) to Keski (Turban). He started a new organization called "Panch Khand Diwan Khalsa" and all anti Raag Maala people were part of this organization, most of them being influenced by Teja Singh. Among his followers was a person named Kartar Singh Kalaaswalia who shortened Rehraas Sahib in Darbar Sahib after he became the head Granthi. He was also a member of Teja Singh's organization. Later on Teja Singh took out most of the Gurbani and left only 200 Shabads in Guru Granth Sahib. He claimed that this was the real Gurbani but luckily they never were successful.

Some Sikhs argue that Raag Maala was not being read at Akaal Takhat Sahib which proves that it is not Gurbani. But my point is if Akaal Takhat didn't believe in Raag Maala then why did they keep it in Guru Granth Sahib?? Then why would Akaal Takhat release Hukamnama against this person who didn't believe in Raag Maala? Before British annexed Punjab all five Takhats had same Rehat Maryada. Akaal Takhat Sahib was under direct control of Nihangs and Nihang Jathebandis read Raag Maala which means Raag Maala was being read at Akaal Takhat Sahib when British took over and it is being read now. If they want to go with Akaal Takhat Sahib then why don't they start believing in Kes as the fifth Kakkar because Akaal Takhat Sahib does not recognize "Keski" as fifth Kakkar. The truth is these person were successful in anti Sikh activities because they had power of press and support from British.

Some Dhirmalls were also against Raag Maala. They said that Sher Singh Bhasoria has checked the ink of Guru Granth Sahib and it is not the same with Raag Maala. But the fact is Mr. Sher Singh was a blind man. How could a blind man check for the ink? He couldn't even see then how did he do this checking? Dhirmall used Sher Singh to prove his point but he is wrong because Sher Singh was blind. Dhirmalls were never given any respect in Sikhism because Guru Ji rejected them then why should we trust them anyways? We shouldn't take their words about Gurbani.

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I agree with that, kes is a kakkar and that you should respect it by covering it. But keski on its own is not a kakkar, if we start changing things then people may just start wearing a keski without thinking that keeping all bodily hair is the most important and most fundamental kakkar of all (kes).

5 k's: (no order of importance, just from top of my head).

kes - all bodily hair

karra - braclet

kachera - sikh underwear, similar to boxer shorts which is tied at the front in a knot

kanga - small, short comb which is made out of wood

kirpan - dagger worn at the waste with a gathra (a cloth band to hold the kirpan) rather than a tiny one worn around the neck as a fashion symbol which some people think, is ok.

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I agree with that, kes is a kakkar and that you should respect it by covering it. But keski on its own is not a kakkar, if we start changing things then people may just start wearing a keski without thinking that keeping all bodily hair is the most important and most fundamental kakkar of all (kes).

its like wearing a gatra and not wearing a kirpan :roll: :roll:

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the whole idea is that kesh is so important it needs both kangha and keski to "protect" it.

all kakkars are meant to be treated equally, whats worse forgetting your kara one day or accidentally visiting the barbers lol

im interested about that jaap sahib and bhai randhir singh thingy.......

guru gobind singh also gave darshan to bhai rama singh and said keski is a kakkar

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ive read thru this AKJ article about the keski being the 5th kakar

http://www.akj.org.uk/literature/article.a...gurmat&f=srm04b

the arguement is valid i guess - it bassically says that as people say that all kakars are as important as each other - sometimes the kesh are giving priority :?

the arguement that people will wear a keski and cut their hair is also false too - because cuttin hair is a cardinal sin - so whichever way u look at it - u will never cut ur kesh - but instead the keski is used in the same way as a kanga - in order to keep ur hair clean and tidy

i dunno :? however in a way i can see how it is a good thing - because all amrit dhari women will have to wear a dastar - something which allot of women are giving up wearing - and also - if the keski is a kakar - u wil never eat bareheaded - soemthing which is very serious

hmm im seeing their arguement now

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i think this explains it all.... its very true >>>.

In view of all the aforesaid, it is clear that Keski or small turban has been traditionally worn by Sikhs, or Khalsa men and women, right from the birth of the Khalsa Nation. This Rahit has been enunciated and strongly emphasized by the Satguru himself. Bhai Sahib Randhir Singh, the Akhand Kirtani Jatha, and a few other individuals and organizations are preserving this dignified Khalsa Rahit with Guru's grace. Having become aware of these facts, the Sikh intellegentia has also started showing a remarkable response in this regard. If the Khalsa is to live in accordance with the Rules of true Gurmat , both Khalsa men and women have to accept it. Keski is the crown bestowed by the Satguru for the head of the Khalsa, whether man or woman, who stands bestowed with the special form of the Satguru himself. By refraining from the use of Keski, a Sikh becomes a follower of his own ego instead of the Will of the Satguru. Wearing of Keski by Sikh women is decried mainly because modern day Sikhs want their women to fall in line with other women with respect to the so called modern way of life, including the modern fashions of dress. Sikhs - both men and women - will continue to be guilty of showing disrespect to the sacred hair by keeping them uncovered. In fact, it is the Keski's nonacceptance (and not its acceptance) that is very unconsciously eviscerating the Rahit Namas of their "tremendous and literally unlimited potency that operates on the collective subconscious level" of the Sikhs in general. One fails to understand how the use of Keski "...destroys the purity of the Khalsa Rahit and sabotages the unity of the Khalsa", as alleged by some. In fact, the shoe is on the other foot. If Keski is accepted by all Khalsa men and women, it will help in maintaining the purity and ensuring the unity of the Khalsa, as even women of the Khalsa faith, like the Khalsa men, will be distinguishable.

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in my opinion, its irrelevant whether keski is the kakkar or not, altho it makes more sense, u can still believe kes is the kakkar but u must keep your keski on all the time.

bhai daya singh, the first of the panj pyare, quite explicitly said to keep keski on ALL the time, and one who eats bareheaded is going straight to kumbhi (hell).

indeed the panth shouldnt have to get divided - if u think its kesh fine, u still follow the same rehit, pre maharajah ranjit singh ALL sikh women wore keski.

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in my opinion, its irrelevant whether keski is the kakkar or not, altho it makes more sense, u can still believe kes is the kakkar but u must keep your keski on all the time.

bhai daya singh, the first of the panj pyare, quite explicitly said to keep keski on ALL the time, and one who eats bareheaded is going straight to kumbhi (hell).

indeed the panth shouldnt have to get divided - if u think its kesh fine, u still follow the same rehit, pre maharajah ranjit singh ALL sikh women wore keski.

even up to about 1980s ... when bhindrawale was baptising sikhs - the akal thakth wud not let no women become amrit dhari unless they had a dastaar on...

it seems like its all been dropped by majority of women in the last 15 yrs :? :?

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  • 2 weeks later...

Vahegurooooooooooooooooooooo

well nice post panji again!!!(Kaur1699) :wink: well all i got too says everyone have diff points of veiw about!!!

I think Singhnee looks sooo good in keski !!!! but some pple says keshi is one of ur Kakar!!! well i think AKJ article about keski there think diff!!!! don't get me wrong not saying nothing bad about them!!!! everyone have there own ways!!!! I goo tooo AKJ Rainsbai kirtan and kirtan is toooo good!!!! with Guru ji kirpa!!! i get too record it tooo!!!! yeah when u goo too AKJ Rainsbai kirtan most of the Singhnee wear kesh and there all look soooo beauiful!!!!

Vaheguroooooooooooooooooooooooo

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