The unshorn hair (Kesh) is part of nature and part of God’s system. In Sikhi, keeping Kesh is an act of complete acceptance of the Will of Waheguru. A Sikh lives as nature intended, without altering the form given by the Creator. For this reason, Kesh holds the highest importance in Sikhi and is one of the basic requirements for a Sikh. Dishonouring one’s hair is counted among the four Bajjar Kurehats, the cardinal sins that a Sikh is never to commit.

A Sikh does not disfigure the body from head to toe because of the clear Hukam of the Guru to maintain the sanctity of Kesh. Nothing else takes priority over the Guru’s command. A Sikh lives by obedience to the Guru, not by personal preference.

As Gurbani says:

ਮਾਈ ਸਤਿ ਸਤਿ ਸਤਿ ਹਰਿ ਸਤਿ ਸਤਿ ਸਤਿ ਸਾਧਾ ॥
ਬਚਨੁ ਗੁਰੂ ਜੋ ਪੂਰੈ ਕਹਿਓ ਮੈ ਛੀਕਿ ਗਾਂਠਰੀ ਬਾਧਾ ॥੧॥ ਰਹਾਉ ॥
(Ang 1204)

The Sikh ties the Guru’s Bachan firmly to their life and identity.

Kesh is not only a visible identity of a Sikh, but also a spiritual and practical support for the body. Guru Nanak Dev Ji, the founder of Sikhi, followed the ancient practice of prophets, sages, and holy mystics who kept their hair unshorn. Living in a natural state is seen as living in harmony with the Will of Waheguru.

From a biological point of view, hair has many clear benefits. The hair on the head protects the skull and brain. Body hair acts as an insulator and is linked with the nervous system. Eyebrows protect the eyes from sweat and water. Facial hair absorbs subtle energies. Hair under the arms reduces friction and irritation during movement. These are practical gifts built into the human body by the Creator.

Gurbani also rejects altering or decorating the hair for vanity or ritual purposes:

ਮਾਠਿ ਗੁੰਦਾਈਂ ਪਟੀਆ ਭਰੀਐ ਮਾਗ ਸੰਧੂਰੇ ॥
ਅਗੈ ਗਈ ਨ ਮੰਨੀਆ ਮਰਉ ਵਿਸੂਰਿ ਵਿਸੂਰੇ ॥
(Ang 558)

Braiding, colouring, or otherwise altering the hair for display or ritual does not bring acceptance in the Court of Waheguru.

In Gurmat, any intentional disfigurement or mutilation of the body is prohibited. This includes shaving, plucking, piercing, colouring, tattooing, circumcision, or similar acts. Guru Sahib instructs the Sikh to preserve a complete and dignified form:

ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ
ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ॥
(Ang 1084)

True purity is of the mind, while the outer form is to be kept whole and respectful.

Some people misuse the words of Bhagat Kabeer Ji to justify cutting or shaving hair. The following Salokh is often quoted without context:

ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥
ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥
(Ang 1365)

This Salokh does not promote shaving. It criticizes those who believe that either long matted hair or shaving the head can bring union with God. Bhagat Kabeer Ji makes this even clearer in the next Salokh:

ਕਬੀਰ ਮਨੁ ਮੂੰਡਿਆ ਨਹੀ ਕੇਸ ਮੁੰਡਾਏ ਕਾਂਇ ॥
ਜੋ ਕਿਛੁ ਕੀਆ ਸੋ ਮਨ ਕੀਆ ਮੂੰਡਾ ਮੂੰਡੁ ਅਜਾਂਇ ॥੧੦੧॥
(Ang 1369)

Without conquering the mind, shaving the head is useless. These verses address false spirituality, not Sikh Rehat.

Beyond biology, hair is sacred because spiritual energy abides in every pore of the body. Hair acts like fine wires that preserve and vibrate spiritual energy. When a Sikh engages in Naam Abhyaas, each hair resonates with that remembrance. For this reason, Sikhs never intentionally remove hair but keep it clean, washed, tied, and covered with respect.

Gurbani affirms this spiritual reality:

ਰੋਮ ਰੋਮ ਮਹਿ ਬਸਹਿ ਮੁਰਾਰਿ ॥
(Ang 344)

ਗੁਰਮੁਖਿ ਰੋਮਿ ਰੋਮਿ ਹਰਿ ਧਿਆਵੈ ॥
(Ang 941)

Rehatnamas and puraatan Granths also strongly uphold Kesh Rehat. Bhai Desa Singh Ji explains that hair, beard, and moustache were given by Waheguru as part of the human form, and those who accept the Divine Will preserve them. Bhai Sahib Singh Ji describes Kesh as the stamp of the Guru, and removing it as turning away from the Guru’s path. Other historical sources clearly state that a Sikh’s head should never pass through the hands of a barber and that the Panth is known as Keshdhari.

A common question arises about nails. Nails and hair cannot be compared. Hair has deep spiritual importance, while nails serve only a basic biological role. Nails naturally break through daily work and seva. A Sikh engaged in seva cannot maintain long nails, whereas Kesh remains intact unless deliberately removed.

The highest example of commitment to Kesh is Bhai Taru Singh Ji. When ordered to abandon Sikhi and cut his hair, he chose martyrdom instead. He accepted being scalped alive but refused to dishonour his Kesh. His Shaheedi stands as a living testimony to what Kesh truly means to the Khalsa.

For a Sikh, Kesh is not fashion, culture, or tradition alone. It is obedience to the Guru, acceptance of Waheguru’s Will, and a living symbol of Gurmat. Through Kesh, a Sikh visibly and spiritually declares, “I live as the Guru has commanded.”