(Amrit Pal Singh 'Amrit')
The words 'Trai' and 'Mudra' belong to Indian languages. The word 'trai' means 'three'. The word 'mudra' has different meanings, like 'posture', 'currency', 'stamp', 'tradition', 'secret' and 'sign' etc.
The meaning 'posture' seems irrelevant here. The 'currency' and 'secret' will also be irrelevant. If we use the meaning 'stamp' or 'sign', it could be relevant. So, in the concept of 'Trai Mudra', the most relevant meaning is the 'three signs'.
The Sikh concept of 'Trai Mudra' is used for three things, which are 'Kes' (hair), 'Kachh' (Sikh underwear) and 'Kirpaan' (sword). These three things, which start with Gurmukhi letter 'Kakaa' (English letter 'K'), are the signs of a Sikh.
Before I share my views on the Sikh concept of 'Trai Mudra', I would like to talk about the kings and the Hindus in the medieval India.
The word 'King' was the title of a male ruler, who had the authority over a single state, nation, or tribe, usually for life and by hereditary succession.
A king had three signs, 'Chavar' (whisk), 'Takht' (throne) and 'Dand' (club)
The 'chavar' indicates the luxurious living of the king. The 'takht' is the symbol of the sovereignty. The 'dand' tells that this person has the right to punish the guilty. (In Hindi, the word 'dand' means 'punishment' also).
Thus, the 'chavar', 'takht' and 'dand' were three signs of a sovereign king. A king lived a luxurious life. He fulfilled his desires. No one was there to stop him. He could issue orders to his subjects. Everyone had to obey him. If someone dared to disobey, the king had the power to punish him. This was the 'Raaj Dharma' (the duty of king). Thus, the 'chavar', 'takht' and 'dand' were the three signs of a king or a sovereign state. He, who had these three signs, was called 'Mahaa-raaj' (great king).
If the 'chavar', 'takht' and 'dand' are three political signs, an ordinary Hindu had three religious signs too. These were, 'Tilak', 'Dhoti' (a men's wear) and 'Janeyoo' (sacred thread). Even a Hindu King had these three signs, though he had other three political signs of 'chavar', 'takht' and 'dand'. When the Muslim rule established itself in India, these three signs of 'tilak', 'dhoti' and 'janeyoo' became the symbol of the Hindu people. These three signs were the distinctive feature of a traditional Hindu.
When Guru Gobind Singh Jee created the 'Khalsa', he wanted it to look different to the traditional Hindu religion. He was aware that this new religion could be merge into the great ocean of Hinduism. So, there was a great need to give new concepts to protect the identity of the Khalsa.
Thus, Guru Gobind Singh Jee gave the three different signs to the Khalsa. These were 'Kes', 'Kachh' and 'Kirpaan'. Guru Nanak Dev Jee already showed that the 'Janeyoo' has no religious value. So, the traditional Hindu signs of 'tilak', 'dhotee' and 'janeyoo' were discarded finally. The new religion has its new three signs or the 'Trai Mudra'.
Now, the 'Trai Mudra' were the distinctive features of the Khalsa. The Khalsa could be recognized by these three signs. Turban was the men's wear. Both of the Hindus and Muslims used to wear it. But they cut their hair. The Khalsa was ordered to keep all the hair. Thus, 'Kes' (hair) became the sign of the Khalsa. The 'Joorha' (hair knot) could be felt even when it was covered under the turban. The uncut beard and mustaches became the symbols of the Khalsa. The 'Joorha', beared and mustaches are included in 'Panch Kes', which was included in the 'Trai Mudra' of the new religion.
"Kes Hamesh Paanch Jo Raakhe. Tis Ko Darso Oothh Sabhaakhe."
(26th Niyaas (chapter), page 232, 'Panth Prakaash', written by 'Giyaanee Giyaan Singh', published by 'the language department, Punjab', edition 1987).
These are the 'Panch Kes': - hair on the head (including eyebrows), mustache, beard, hair on chest or middle-body, and hair on under-parts. (Obviously, only the men have the 'Panch Kes'). The description of 'Panch Kes' proves that the 'Kes' means hair on any part of the body.
The traditional Indian wear 'dhotee' was rejected. It was replaced by the 'Kachh' (Kachhehara). When 'Kachh' was worn, there was no need to wear 'pyjamas' or 'salwar'. ('Salwar' is a men's wear also). The 'Kachh' was the complete dress to cover the lower body. That is why the five beloved ones order to take off 'pajamas' etc. during the 'Amrit Sanchar' (only to the men).
The other sign was the 'Kirpaan' (sword). The Khalsa has special love for weapons. The sword is not just a weapon, but it is the representative to all the weapons. To save the poor and to punish the culprits, the sword (weapon) is must. The 'flag' of the Khalsa carries the weapons.
Then the poets notice that these three signs have a similarity. All of them start with the 'Gurmukhi' letter 'Kakaa', so they gave a new name 'Kakaars'.
The 'Kangha' (comb) was needed for the 'kes' (hair). The 'Karha' (iron bangle) was needed to save the wrist. Perhaps, the 'Karha' was a weapon itself, which, later, turned into an ornament.
The 'Kangha' and the 'Karha' also start with letter 'Kakka'. So, these were also included in the 'Kakaars'. The 'Vaam-maargis' have the five 'Makaars' (which starts with letter 'M'); the Khalsa have five 'Kakaars'.
Interestingly, the 'Vaam-maargis' have the FIVE 'makaars', the Khalsa have the FIVE 'kakaars'. The Hindus have FOUR 'Maths', the Khalsa have the four 'takhts' (after 1947 AD, they are now five, for some reasons). The Hindus have FOUR 'kilvikh' (or big sin), the Khalsa have FOUR 'bajar ku-rahats' (big sins). The Hindus have the 'DAS AVTAARS' (ten incarnations), the Khalsa have the DAS GURUS (ten Gurus in physical bodies). The Hindus have the three signs of 'tilak', 'dhoti' and 'janeyoo'; the Khalsa have the three signs of 'Kes', 'Kachh' and 'Kirpaan'.
Some people think that the concept of the 'Trai Mudra' is a new one. They should know that this term has been used in the old Sikh books: -
"Kachh Kripaan Kes Trai Mudra, Gur Bhagataan Raamdaas Bhaye".
And,
"Gur Updes Sikhan Prat Bhaakhan, Mudra Trai Kachh, Kes, Kripaanang". (Sri Sarabloh Granth).
The term 'Trai Mudra' (te-mundree) is described in 'Panth Prakaash': -
"Raakhoh Kachh, Kes, Kripaan. Singh Naam ko eho nishaan. Kachh, Kripaan, Kes te mundree. Jo pahre so Gur Singh sundree".
(26th Niyaas (chapter), page 233, 'Panth Prakaash', written by 'Giyaanee Giyaan Singh', published by 'the language department, Punjab', edition 1987).
Sri Gur Prataap Sooraj Granth also tells about this term (Teen Mudra): - "Kes, Kachh, Karad Guru Kee Teen Mudra Eh Paas te naa door Karoh, sadaa ang sang dhar". (Stanza 9, ansoo 20, Rit 3, page 5060, 'Gur Prataap Sooraj Granth', by Bhaayee Santokh Singh).
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