ਗੁਰਸਿੱਖੀ ਬਾਣਾ // Gursikhi Bana

True Gursikh Attire in Guru's Darbar

Gursikhi Bana: A Mandate in the Jatha & the Panth

Introduction

In the house of Guru Gobind Singh Jee, Khalsa is the highest ideal of humanity — a warrior-saint, fearless, truthful, and fully immersed in Naam. One such essential aspect of Gurmat Rehat is Gursikhi Bana — the physical attire that reflects spiritual discipline and the sovereignty of Guru Sahib’s Khalsa.

Bana is not just a formality or tradition. It is a spiritual and practical uniform that expresses humility, discipline, and unwavering commitment to Guru Sahib’s Hukam. The Jatha views Gursikhi Bana as mandatory, not optional, and encourages all Gursikhs to wear it consistently, especially during seva, Sangat, and while visiting Gurdwara Sahib.

1. The Khalsa: Embodiment of the Guru’s Will

Khalsa is not defined merely by external symbols but by complete submission to the Guru’s will. The Khalsa is described as the perfect human, one who walks the path of truth, fearlessness, and spiritual excellence. Just as the soldiers of any army wear uniforms, Khalsa too wears a uniform — both outward and inward.

Outwardly, this includes specific articles of attire. Inwardly, it includes qualities such as truthfulness (Sat), contentment (Santokh), self-discipline (Sanjam), humility (Nimrata), and most importantly, unwavering love for Naam and Gurbani. These qualities must reflect in the Khalsa’s actions and appearance.

2. Physical Components of the Gursikhi Bana

The Dastaar and Keski

The Khalsa's crown is the Dastaara (turban). In the Jatha Rehat, a Gursikh is expected to wear a double turban (Doohra Dastaara) — a smaller under-turban called Keski and the larger outer turban called Dastaar.

The Keski should be long enough to wrap around the head at least three times. The Dastaar should be a minimum of five yards and ideally worn in Akali Blue, although white, black, and yellow are also acceptable. The turban is often adorned with shastars (weapons) such as Khanda and Chakkar, reflecting the martial spirit of the Khalsa.

These ornaments are not symbolic alone — they are worn by Khalsa warriors like Baba Deep Singh Jee and were a daily part of Bhai Sahib Randhir Singh Jee’s Rehat.

Tat Gurmat Bana

The ideal attire for a Khalsa is the Chola, with Kirpan and Gatra, accompanied by a Kachhera and often a Kamarkassa. White Hazooria is also extremely vital while wearing Bana. The Hazooria must be of White color only. (CLICK HERE TO LEARN MORE ABOUT HAZOORIA) If you look at pictures of old Singhs, anyone who is wearing a hazooria is always wearing a White one. While Chola is the traditional dress, historically respected Gursikhs like Akali Kaur Singh Jee Nihang also wore Achkan or Kurta Pajama in Gurmukhi style. Regardless of variation, the clothing must maintain modesty, functionality, and reflect the sovereignty of Guru Sahib’s Khalsa.

The Panj Kakaars

The Panj Kakaars — Keski, Kara, Kanga, Kachhera, and Kirpan — are absolutely non-negotiable and must remain with the Khalsa at all times, twenty-four hours a day. These were not chosen randomly but divinely bestowed by Guru Gobind Singh Jee.

3. Spiritual Uniform of the Khalsa

Just as the body is clothed in Bana, the soul must be clothed in virtues. A true Khalsa is identified by their Anand, the divine joy from Naam Abhyaas, and their absence of worry or fear. A person burdened with chinta (worry) cannot be a Khalsa, for worry is inversely related to faith.

A Khalsa also never hides or alters their natural form out of shame. For example, the beard (Daahra) must remain open, flowing, and untied. To tie it out of fear, social pressure, or aesthetics is against the spirit of Khalsa, though it can be gently secured to protect it when absolutely necessary. Using gels or strings to style the beard for appearances is not acceptable.

4. Refuting the Minimalist View of Rehat

There is a common misconception that only the Panj Kakaars are necessary and all other attire is optional. However, the Jatha firmly rejects this idea. If we claim that Khalsa only needs to wear Kakaars, then theoretically, one could wear any modern clothing — jeans, T-shirts, revealing outfits — and still claim to be in Rehat.

Would we ever imagine the Panj Pyare appearing in such clothing? Across every major Sikh group, the Panj Pyare wear the same style of Gursikhi Bana — this consistency is not coincidence, but tradition backed by Maryada.

Gurbani itself warns against improper dress that encourages vices or distracts the mind from virtue:

ਬਾਬਾ ਹੋਰੁ ਪੈਨਣੁ ਖੁਸੀ ਖੁਆਰੁ॥

ਜਿਤੁ ਪੈਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥
O Baba! Other types of clothing bring only momentary pleasure and pain. Such clothing causes physical discomfort and mental corruption.

This clearly establishes that Bana matters. For Khalsa, wearing appropriate Gurmukhi attire is essential for internal purity and external discipline.

5. Bana for Sikh Women

Women are full and equal members of the Khalsa Panth. Within the Jatha, Sikh women are expected to wear Dastaara (Keski or Dumalla), Chola or a modest, single-colored Punjabi suit. A White Hazooria without any Kadai (decorative borders) should also be worn respectfully across the neck.

Historically, Sikh women wore turbans as part of Rehat, and Amrit was not given to them without Dastaar. Bhai Kaur Singh’s Khalsa Vidhaan documents this clearly. It was only after certain reforms and external influences that this practice weakened.

In truth, both men and women wore the same Bana during battles and in Sangat. Even during Maharaja Ranjit Singh’s time, Sikh women followed this practice. The person who brought this weakness in the Panth is Giani Gurmukh Singh Musaafar. When he was Jathedar of Akaal Takhat, he stopped women from wearing Dastaar at the Takhat Sahib, before this it was seen as mandatory for women to wear Dastaar. Amrit was not given without the Dastaar.

Responsibility and Integrity in Wearing Bana

Bana must be worn with internal commitment to the values of Sikhi. One must never become arrogant or superficial in appearance alone. Guru Sahib has condemned imposters who wear religious clothing without inner virtue:

ਭੇਖ ਦਿਖਾਇ ਜਗਤ ਕੋ ਲੋਗਨ ਕੋ ਬਸਿ ਕੀਨ ॥

ਅੰਤ ਕਾਲਿ ਕਾਤੀ ਕਟਿਓ ਬਾਸੁ ਨਰਕ ਮੋ ਲੀਨ ॥੫੬॥
They impressed the world with their physical appearance, but in the end, they were dragged to hell.

Wearing Bana but lacking humility, honesty, and devotion is hypocrisy. On the other hand, wearing Bana with sincere love and effort, even in early spiritual stages, invites Guru Sahib’s Kirpa and blessings.

Practical Guidance for Wearing Bana

Many Gursikhs have worldly restraints due to which they have to wear worldly clothing at some places or occasions but even when wearing worldly clothing, care should be taken to ensure that the attire is befitting a son or daughter of Sri Guru Gobind Singh Jee. When doing any Seva, whether it is Keertan Seva, Sri Akhand Paath Sahib, Langar Seva etc. Tat Gurmat Gursikhi Bana should be worn. Attending Guru Sahib’s court in worldly clothing is disrespectful. We would never appear before a worldly king in casual clothes — how can we appear before Sache Patshah like that?

Even if one must wear different clothing at work, it should still reflect modesty and Gursikh values — loose-fitting, clean, respectful.

Conclusion

Gursikhi Bana is not just about clothing — it is about identity, commitment, discipline, and love for Guru Sahib. For members of the Akhand Keertani Jatha, it is a mandatory Rehat that reflects the spirit and soul of Khalsa. It is an external expression of internal transformation — a uniform that reminds the Gursikh of their responsibility to live, act, and serve as Guru Sahib’s representative on earth. 

Here are some photos of Gurmukhs wearing Gursikhi Bana: