The Legacy of Sikh Arms

Forging History: The Legacy of Sikh Arms

The status of Shastar or weapons holds a high position in the Khalsa Panth. So much so that they are revered as the form of the Guru - Shastar Pir. Symbolically they represent the embodiment of Kaal - Death. This article aims to explore the slow disappearance of weapon smithing known as Sikilgari, despite its bearing in the Sikh psyche. 

ਅਸਿ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥

As, Kripan (sword), Khanda, Kharag (sword), Tupak (gun), Tabar (hatchets)

ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥

Teer (arrow), Saif (sword), Sarohi and Saihathi, these are our Saints.

Guru Gobind Singh- Shastar Naam Mala; Sri Dasam Granth Sahib 

In the past, Sikhs were known as expert swordsmen and bore a reputation for arms manufacturing in India. Despite past glories, the art of weapon manufacturing has seen a visible decline. This erosion is directly mirrored in the decline of the martial ethos fostered by Guru Gobind Singh. Subsequently, this has led to the weakening of the integrity of the Khalsa ideology. 

The movement away from weapon crafting, and shastar vidya - Sikh martial arts, has reduced the spirit of the sword from an integral part of the Sikh life to that of a mere symbol. A superficial reminder of a rusted warrior. In order to reclaim our martial roots, it is important to understand the role of shastar in practice and philosophy to better reintegrate them into modern Sikh life.

What is Sikilgari?  

Sikilgari is the art of forging weapons from its raw state as steel into a functional shastar. Within the Sikh tradition, craftsmen focused primarily on the creation of weapons such as the various Indian swords, ranging from the talwar, to the double edged khanda. Other weapons such as axes, daggers, maces, spears and chakrams were also manufactured. Since the founding of the Khalsa Panth by Guru Gobind Singh, the demand for weapons has increased significantly. Art forms such as Koftgiri flourished during this boom in arm demand. 

To sustain the revolutionary movement of the Khalsa army, Guru Gobind Singh also envisioned a large well-equipped armory. During the period of Ranjit Singh’s Sikh Empire, there was a thriving arms industry in the Punjab region. The Prussian adventurer and mercenary Henry Steinbach wrote: 

“The arms, which are principally made at Lahore, consist of swords, spears, matchlocks, muskets, pistols, and armour, the latter being composed of helmets or skull-caps, coats of mail, breatplates, gauntlets, and shields.”

Henry Steinbach- The Punjaub; Being a Brief Account of the Country of the Sikhs

Sikh blacksmiths called Lohars were trained to forge weapons of exceptional quality which led to the self-reliance of the Sikh Kingdom. Centers of manufacturing emerged in Sikh strongholds such as Amritsar and Anandpur Sahib. A firm reminder of the virtues of justice and sovereignty. 

As the British Raj began to expand its influence and control over the Punjab after the Anglo-Sikh wars, the Khalsa began to lose its grip over the very kirpan that held its Raj. The British implemented laws such as the ‘Indian Arms Act 1878’ to limit the possession and manufacturing of arms by Indians. This led to many Sikilgar craftsmen to abandon their craft and transition to producing farming tools instead. The demilitarization has not only eroded the ferocity of the martial identity of the Sikhs but also weakened the collective spirit of the Khalsa Panth. If Sikhs wish to restore the original ethos of Sikhi, reviving this lost art is a critical step. Sarb Kala Samrath would like to help support the revival and transmission of Sikh weapon manufacturing. With your support, we would like to be able to fund craftsmen as well as hold workshops, for those interested. Please sign up with us now through our website and give a little donation to help the revival of Sikh arts. 

Shastar - Sikh Weaponry 

Weaponry occupies a sacred place within Sikh tradition, yet modern Sikhs have grown unfamiliar with them. To be a Khalsa meant to be armed and prepared. ‘Tyar Bar Tyar’ was the slogan. Today, shastar and its knowledge has been reduced to a blunt six-inch kirpan that sits rusted from idleness. 

At the height of Khalsa power, Sikhs carried a vast array of weapons ranging from highly decorated ivory daggers to pistols and muskets from Europe. Despite its relevance in Sikh culture, many Sikhs today do not hesitate to purchase expensive designer clothes but hold back on investing in good quality shastars.  

Utta (Atta) Singh - Bodyguard of Maharaja Ranjit Singh 

Losing touch with shastars represents a spiritual decline as well. Shastars are revered as Pirs. When the Sri Guru Granth Sahib ji is not present, it is appropriate to use shastars as a substitute. The Guru says in Sri Dasam Granth:

ਜਿਤੇ ਸਸਤ੍ਰ ਨਾਮੰ ॥

I salute all the weapons of various names.

ਨਮਸਕਾਰ ਤਾਮੰ ॥

I salute all the weapons of various names.

For the same reason that shastars represent the destructive force of Kaal, they are placed in front of Sri Guru Granth Sahib ji displaying a visual distinction of spiritual completion. But, in order to fully revere the weapons, solely adorning them for decoration purposes are not enough. The Guru has instructed the Sikh to train in martial arts and to learn the function of weaponry. One should integrate the physical discipline and the spiritual wisdom of the shastars into their life to complete the Khalsa identity. 

Swords

Indian swords can generally be classified into three groups. 

1. Goliya- Identifiable by its strong curve towards the user. 

2. Saif- Derived from the Arabic word for sword, it used to represent straight swords. 

3. Kati- Swords that curve forward. The Kukri would come under this family. 

1. Goliyan Kirpan

The degree of the curve on these blades ranges from the highly curved goliya kirpan to the less curved tegh and sirohi. Generally, these swords have their weight balanced towards the handle for better mobility for striking. The backwards curve of the swords increases the impact of the slash by increasing blade contact. A drawing motion is used when using such blades. 

2. Saif

While more common in European swords, the straight sword is still prevalent in India. The most popular and recognizable straight sword is the Khanda. This is a weapon immortalized by figures such as Baba Deep Singh, and is identified by its wide blade that tapers towards the handle. The weight distribution for this weapon is heavier towards the tip for heavy hacks. The lack of a sharp tip is evidence for the hacking use of this weapon while used in a swinging motion. Other types of saif include the various ‘firangi’ blades that became popular in India during the 19th century. These were blades of European origin propped onto an Indian hilt. Light and used for thrusting, they were an agile weapon. 

3. Kati

Forward curving blades such as the famous kati, have their weight distributed towards the tip of the blade where the curve protrudes forward. Almost always single-edged, the weight distribution allows it to hack similar to a light ax. The kati sword being less curved than the sosun pattah, also allows it to thrust. 

Various Indian swords with a Kati at the bottom. Source: Reeman Dansie

The decline in Sikilgari and the disconnection from shastar vidya demonstrate an erosion of the Sikh martial tradition. To restore the Khalsa into its original form as a military order, Sikhs must go beyond symbolic representations and support these arts and their teachers. The reverence for shastar, combined with the discipline to use them can help to invigorate the warrior ethos that Guru Gobind Singh ji instilled. Through reconnecting with these traditions, Sikhs can regain the integrity and strength worthy of ‘Akaal Purakh Ki Fauj’.

Resources

Guru Gobind Singh: Sri Dasam Granth Sahib.

Henry Steinbach: The Punjaub; being a Brief Account of the Country of the Sikhs

National Army Museum: Second Sikh War, https://www.nam.ac.uk/explore/second-sikh-war  

The Indian Arms Act, 1878: As Modified Up To July 1, 1892 (1892)