In this blog, we explore the history of the Kirpan and its importance among the five articles of faith of the Khalsa. Understanding the role of the Kirpan in these five symbols is crucial. But did the tradition of the Kirpan begin with Guru Hargobind Sahib Ji, or was its foundation laid even earlier? While discussions about weapons became prominent during Guru Hargobind Sahib Ji’s time, references to weapons can be found even earlier in Gurbani, often used metaphorically as symbols of knowledge and spiritual power.
For instance, in the Var of Bhai Satta Ji and Rai Balwand in Raag Ramkali, Guru Amardas Ji says, “Ghoda Kito Sahaj Da Jat Kiyo Planan Tanakh Charaio Sat Da Jas Handa Baan“—here, the horse and the arrow symbolize spiritual stability and the arrow of truth. Guru Arjan Dev Ji attained martyrdom peacefully but encouraged Sikhs to trade horses. As per historian Dr. Gokul Chand Narang, Sikhs developed a deep understanding of horse breeds, riding skills, and the traits of horses. So, when Guru Hargobind Sahib Ji introduced the concept of Miri Piri (temporal and spiritual authority), the tradition of swordsmanship and horse riding was already well rooted.
Baba Buddha Ji adorned Guru Hargobind Sahib Ji with two swords representing Miri and Piri, and also taught him Gurbani, weaponry, and horse riding—along with many disciples. This shows that martial education in the Guru’s house dates back quite far. Guru Arjan Dev Ji prepared the Sikhs like raw iron, and Guru Hargobind Sahib Ji shaped them into sharp swords. Thus, weapons in Sikh history are not just instruments of war—they symbolize spiritual power and divine knowledge.
The word “sword” is derived from Arabic, where “Tal” means “root” and “war” means “to cut.” The sword was once the most powerful and deadly iron weapon of its time. Even in the age when humans lived in caves and fought wars with sticks, weapons evolved over time. As man learned to work with iron, weapons like axes, spears, and gandasis emerged, all dependent on wooden handles. These weapons became ineffective when the handles broke, leading to the invention of the all-iron sword—sharp, durable, and devastating, which was named “Talwar.”
This terrifying weapon could not be carried openly due to its sharpness, so a sheath was created for safety. When this sword reached the blessed hands of Guru Gobind Singh Ji, he gave it a new name—Kirpan, meaning the “source of grace.” People were stunned. How could such a deadly weapon become a source of grace? Guru Gobind Singh Ji explained: when the sword is used not to destroy humanity, but to protect the lives and property of the oppressed, it becomes a Kirpan—one that brings grace and life.
Guru Sahib taught his Sikhs that every individual must be trained in swordsmanship. Every Sikh should carry a weapon, not for aggression or personal gain, but to defend against injustice. If a weapon is used to commit oppression, it remains a sword; but when used to stop oppression and protect the innocent, it becomes a Kirpan—through which the weak and poor are shielded. When used in this way, the Kirpan no longer brings death—it becomes a vessel of divine grace.
Therefore, when Guru Gobind Singh Ji administered Amrit, he included the Kirpan among the five Kakaars, elevating it as a sacred symbol of grace. History stands witness: the Sikhs of the Guru have always wielded this weapon to fight injustice and protect the innocent. The Kirpan is not just a physical sword—it is a blessing from the Guru, a symbol of humility, and a power to defeat ego and pride. It must always be worn on the body in obedience to the Guru’s command. When evil arises, and oppressors inflict pain, the Kirpan reminds us to rise and protect humanity. Sach Sri Akal.
