By Dr. B. S. Bains | Opinion |
It is unfortunate that the English language does not offer a truly fitting term for the Chaur Sahib used in our Gurdwaras. The closest equivalent is “fly-whisk,” but this term fails to capture the sacred significance and reverence associated with the Chaur Sahib in Sikh tradition.
“Chaur Sahib”, is a very important symbol in Sikhism. It is not a ritual, on the contrary, it is used to show respect and reverence for the Sri Guru Granth Sahib Ji, as our eternal Guru. The tradition of waving the Chaur Sahib over the Guru Granth Sahib has deep historical and spiritual significance.
Historical Connection
In ancient India, kings and emperors were often fly-whisked using a chaur made from yak or horse tail-hair by their attendants as a sign of Royalty, Honor, and Sovereignty. This was a common practice in royal courts, where attendants would waive the chaur to show their devotion and service to the King.
When Guru Gobind Singh Ji, the tenth Guru, proclaimed Sri Guru Granth Sahib Ji as the eternal Guru in 1708, he affirmed that its presence in the Darbar would hold the same sovereignty and reverence as a King. The respect, devotion, and service would now be directed toward SGGS, and the tradition of fly-whisking, which dates back to Guru Arjan Dev Ji, when he first referred to SGGS as “Pothi Parmeshwar Ki”, would continue as a mark of honor for the eternal Guru in scripture form.
Spiritual Significance in Gurdwaras
- Symbol of Sovereignty – Just as kings were honored with the chaur, waving the Chaur Sahib over Guru Granth Sahib Ji signifies that the Guru is the eternal sovereign of the Sikh faith.
- Respect and Devotion – It represents seva (selfless service) and reverence for the Guru, performed by the granthi or a devotee in humility. When the Darbar (court) is in session, and the ceremony is being conducted in the presence of SGGS, the Chaur Sahib is respectfully waved as a gesture of honor, submission, and spiritual service. This practice reinforces the idea that Guru Granth Sahib Ji reigns as the supreme sovereign, and all who enter the Darbar would do so genuflecting and stooping with a sense of devotion, humility and respect.
- Purity and Royalty – The Chaur Sahib is traditionally made from yak hair or horse tail-hair, which signifies purity and is associated with royal dignity.
- Continuity of Tradition – It connects the Sikh community to their historical and spiritual roots, emphasizing that Guru Granth Sahib Ji is the ultimate authority in Sikhism.
Just as kings were fly-wisked as a mark of their sovereignty, Sikhs use the Chaur Sahib to acknowledge that Sri Guru Granth Sahib Ji is the eternal Guru and the supreme spiritual guide. It is an expression of utmost respect, devotion, and recognition of divine authority in the Sikh faith.
The Chaur Sahib should be waved with grace, humility, and deep devotion over Sri Guru Granth Sahib Ji (SGGS), ensuring that every movement reflects utmost respect and reverence. It is essential to recognize that the Chaur Sahib is not merely a ritual, but a profound act of honor and devotion toward the eternal Guru.
Unfortunately, due to a lack of understanding, many perceive it as just a ceremonial practice without grasping its true significance. When the spiritual essence behind this act is lost—whether due to ignorance or inadequate learning—it risks becoming a mere formality rather than a heartfelt seva.
Therefore, it is imperative that we educate ourselves on the correct practices and etiquette for waving the Chaur Sahib in a Gurdwara, ensuring that this sacred tradition is upheld with the reverence it truly deserves.
- Preparation Before Waving Chaur Sahib
a. Wash Hands & Maintain Cleanliness – Ensure hands are clean before handling the Chaur Sahib.
b. Dress Modestly – Those performing the seva should be in clean, respectful attire.
c. Cover Head – The head must be covered with a turban, chunni, or patka.
d. Shoes Removed – One should be barefoot or wear clean socks.
- Correct Way to Wave the Chaur Sahib
a. Hold with Both Hands Initially – When picking up the Chaur Sahib, do so respectfully.
b. Use your dominant hand, as there is no strict rule regarding which hand must be used. Generally, the Chaur Sahib is held in the dominant hand, but the other hand may be used if necessary. Even a person with an amputated arm can carry out Chaur Sewa with the normal hand.
c. Move in a Slow & Circular Motion –
i. The Chaur should be waved in a gentle, flowing motion over Sri Guru Granth Sahib Ji.
ii. Start from one side, moving in an arc-like motion to the other side. Tactfully, consciously and gracefully
iii. Avoid rapid or erratic movements.
d. Height & Position – The Chaur Sahib should be waved above the SGGS, ensuring it does not touch the Palki Sahib or the angs (pages).
e. Continuous but Relaxed Motion – The Chaur Sahib should be waved at a steady and natural pace, without unnecessary exaggeration.
- During Gurbani Recitation or Kirtan
a. While Sri Guru Granth Sahib Ji is being read, the Chaur Sahib is waved as a mark of reverence.
b. During congregational Ardaas (prayer), the individual performing Chaur Sahib Seva should either hold the Chaur Sahib with folded hands or gently wave it over Sri Guru Granth Sahib Ji at longer intervals, ensuring that their focus remains on the Ardaas.
- After Completion of Seva
a. The Chaur Sahib should be placed respectfully near the Guru Granth Sahib Ji or on a dedicated stand.
b. The person performing the seva should bow with humility before stepping away.
Waving the Chaur Sahib is not just a ritual but a sewa (selfless service) and an expression of deep reverence for Sri Guru Granth Sahib Ji, the eternal Guru of the Sikhs. It should always be done with a pure heart, focus, and humility, recognizing that this is a privilege and a sacred duty.
A question naturally arises—why is the Chaur Sahib not waved by devotees when the Darbar Sahib is not in session? Does this practice become just a ritual or formality when the Darbar is in session?
What we often fail to understand is that when the King is seated on the throne, he is a witness to the ceremony. When the Hukamnama is read, it is the Guru’s decree, the divine guidance from Guru Granth Sahib Ji—whom Sikhs revere as Patshah (the True Sovereign), not Batshah (a worldly ruler). The Hukamnama is not just a reading; it is the direct advice and command of our eternal Guru.
Once the session concludes, Guru Ji remains seated, ready to receive anyone who comes into the Darbar. It becomes the duty of the devotee to approach with humility, bow in reverence, wash their hands, and wave the Chaur Sahib over Sri Guru Granth Sahib Ji before reading from it or departing. This sacred gesture should always be performed with love and devotion, not as a formality, but as an expression of deep faith and service.
With this profound practice, Sikhs hold a unique and priceless gift—the Guru in scripture form. This legacy of reverence and devotion, established by Guru Gobind Singh Ji, will continue for centuries to come and remain eternal. Can we not fathom the incredible vision and wisdom our Guru left for his Sikhs?
Dr Balwant Singh Bains is a Malaysia-based kirtan enthusiast and a practicing physiotherapist with a chain of physiotherapy clinics.
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Thank you, Davinder ji. Many questions often go unanswered, but there is usually a logical explanation behind them, and most of the time, it is justifiable. You might find my article *”A Sikh or Sikhi”*, published in *Asia Samachar*, interesting. You can read it here: [https://asiasamachar.com/2023/04/23/a-sikh-or-sikhi/](https://asiasamachar.com/2023/04/23/a-sikh-or-sikhi/).
Regarding the practice of allowing clean socks or any socks into the Darbar Sahib, it is primarily a matter of hygiene. Socks absorb sweat from the feet, making them a breeding ground for bacteria. Since most Gurdwaras have carpeted floors, it is advisable to wash one’s feet before entering the Darbar. Many people sit on the floor, including children who crawl on them, come into contact with these surfaces. Ensuring that most visitors enter with clean feet helps maintain a higher level of hygiene.
As for Kirtani Jathas, many different groups are invited these days, including female jathas.
Just as we salute a nation’s flag as a mark of respect, Sikhs show reverence to the *Nishan Sahib*, recognizing it as a symbol of sovereignty in the court of the *Pathshah*—our Sri Guru Granth Sahib Ji.
Dasam Granth is also the devine poem of Guru Gobind Singh. Some give reverence its purely up to them. So long as SGGS is there, it should not become a controversal issue ti raise for arguments and ill feeling.
Hope i have answered your questions. If you have something more for clerity you are free to write to me on datobains@gmail.com
Dear Sir,
Thank you for your enlightened piece on the Chaur.
It was an eye opener.
Whether it is not a ritual,is arguable, based on semantics.
The gist of your message is highly valuable.
Iperhaps sometime, you may lead a discourse on some of the rituals practiced in some gurdwatas here.
For example, is a person with shorn hair, ergo a naamdhari, allowed to wave the chaur, serve prashaad, do path in front of the sangat, do kirtan in front of thr sangat, do seva as a langgari in the kitchen, as long as the head is covered?
Why do some gurdwaras not allow clean socks in the darbaar?
Whe are there no female kirtan jathaas invited to sing in our gurdwaras?
What is the value of the nishaan Sahib,and why do we bow before it,during Vasakhi?
Why so some gurdwaras have a screen in front of the SGGS ji?The SGGS is not visible then.
Why do some temples place the Dasam Granth alongside the SHGS ji?
Some of these queries could well do with your esteemed answers, Ji.
Thank you
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