Mata Khivi Ji, Wife of Guru Angad Dev Ji: Inspiration Behind the Langar Legacy

While Mata Khivi is the only female figure associated with the Gurus named in the Sri Guru Granth Sahib, many Sikh women—Mata Gujri, Bibi Bhani, Mata Ganga, Mata Sahib Kaur—played pivotal roles.

Photo clicked by the author: Audio-visual gallery in the Gurdwara Darbar Sahib, Khadoor Sahib.

A Tribute on International Women’s Day 2025

As the world celebrates International Women’s Day on 8th March 2025, it is fitting to honour Mata Khivi Ji, an extraordinary yet often overlooked figure in Sikh history. Sikhism, from its inception, has upheld the principle of gender equality, rejecting the subjugation of women and recognising their vital contributions to faith and society. The unique example of Mata Khivi Ji stands as a testament to this ethos. Unlike many women associated with the Sikh Gurus—whether wives, mothers, or daughters—who have profoundly shaped Sikh history but remain unnamed in the Sri Guru Granth Sahib, Mata Khivi’s contribution was so significant that she is directly mentioned in the sacred scripture. Her role in institutionalising the langar tradition was more than an act of service; it was a social revolution that reinforced the Sikh principles of equality, community, and seva (selfless service).

This article is a humble tribute to her legacy and an acknowledgment of the countless Sikh women who, through their resilience and devotion, have left an indelible mark on the faith and promoted the status of women in the society of the Indian sub-continent.

Mata Khivi Ji: Inspiration Behind the Langar Legacy

Mata Khivi (1506–1582), wife of the second Sikh Guru, Guru Angad Dev Ji, occupies a singular position in Sikh history as the only wife of a Guru explicitly named in the Sri Guru Granth Sahib (SGGS). Her life exemplifies the Sikh principles of seva (selfless service), sangat (community), and Sarbat da Bhala (universal welfare), with her contributions institutionalising foundational practices like the langar system. She is also perhaps the only woman—whether wife, mother, or daughter—of any of the Sikh Gurus who has been explicitly named in this holy scripture, which is the embodiment of the living Guru for millions of Sikhs worldwide. This article is but a humble attempt to reconstruct and narrate her transformative role through historical accounts, scriptural citations, and her enduring socio-spiritual legacy.

Central Hymns from Ang 967: The Shade and Sustenance of Khivi

At the heart of Mata Khivi’s legacy are the verses composed by Bhai Balwand and Bhai Satta, court poets in the Guru’s darbar, enshrined in Raag Ramkali on Ang 967 of the SGGS. These Savaiyye—poetic panegyrics with intricate meter and theological depth—immortalise her peerless service to humanity. The opening lines of their tribute resonate as a foundational declaration of her ethos:

ਬਲਵੰਡ ਖੀਵੀ ਨੇਕ ਜਨ ਜਿਸੁ ਬਹੁਤੀ ਛਾਉ ਪਤ੍ਰਾਲੀ ॥
“Balwand says that Khivi, the noble soul, provides abundant shade like a sheltering tree.” [Ang 967]
The metaphor of “ਛਾਉ ਪਤ੍ਰਾਲੀ” (leafy shade) encapsulates her role as a protector and nurturer. In the harsh socio-religious climate of 16th-century Punjab, where caste oppression and gender inequality prevailed, her langar became a refuge where all were equally sheltered and sustained.

The poets then crystallise her culinary seva:

ਲੰਗਰਿ ਦਉਲਤਿ ਵੰਡੀਐ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਖੀਰਿ ਘਿਆਲੀ ॥
“She distributes the wealth of the Guru’s langar; her kheer, rich with ghee, flows like divine nectar.” [Ang 967]
This verse transcends mere description—it theologises food as a medium of grace. By using ghee (clarified butter) and rice, symbols of prosperity, Mata Khivi elevated langar from a charitable act to a sacrament. The poets compare her kheer to amrit (ambrosia), linking her service to the Sikh concept of deg-tegh-fateh (“victory through sustenance and justice”).

Early Life and Spiritual Partnership

Born in 1506 to Bhai Devi Chand and Mata Karan Devi— a khatri family of traders— in Sanghar (modern-day Sindh), Bibi Khivi married Bhai Lehna (later Guru Angad Dev Ji) in 1519. Her spiritual journey deepened when her husband became Guru Nanak’s successor, relocating the Sikh center to Khadoor Sahib. While Guru Angad formalised the Gurmukhi script and codified Gurbani, Mata Khivi revolutionized community care through langar.

Her leadership defied patriarchal norms. The Sri Guru Granth Sahib celebrates her contribution by naming her directly—perhaps a unique exception in an era when women’s contributions were often erased. The poets’ explicit mention of her name (ਖੀਵੀ) stands in contrast to contemporary texts that largely anonymised women, reinforcing Sikhi’s foundational principle of gender equality.

Langar: A Social and Theological Revolution

Mata Khivi’s langar was a microcosm of Guru Nanak’s vision:

• Caste Erasure: Brahmins and Dalits ate together, dismantling Hindu hierarchies.

• Gender Inclusivity: Women managed logistics, finances, and cooking, asserting their spiritual agency.

• Divine Economy: The langar’s “ਦਉਲਤ” (wealth) was measured not in gold but in nourishment for the marginalized.

The Sri Guru Granth Sahib underscores this theology:

ਲੰਗਰੁ ਚਲੈ ਗੁਰ ਸਬਦਿ ਹਰਿ ਤੋਟਿ ਨ ਆਵੀ ਖਟੀਐ ॥
“The Guru’s langar thrives through the Shabad; its abundance never diminishes.” [Ang 967]
Khivi operationalized Guru Nanak’s declaration, “ਜਿਤੁ ਖਾਧੈ ਤਿਤੁ ਹਥਿ ਪਾਇਆ” (“Whatever we eat, we must share”) [SGGS, Ang 1245].

Family Dynamics: Bibi Amro and the Challenge of Guruship

Mata Khivi and Guru Angad had four children: Dasu, Datu, Bibi Amro, and Bibi Anokhi. Bibi Amro emerged as a key figure, credited with introducing Guru Amar Das Ji (her maternal uncle) to Gurbani. A well dug by her, Khooh Sahib, still stands at Khadoor Sahib inthe compound of the main Gurdwara Darbar Sahib there, symbolising her selfless community service.

After Guru Angad’s death in 1552, their son Datu contested Guru Amar Das’s succession, declaring himself Guru. Historical accounts describe Mata Khivi’s intervention: she persuaded Datu to repent after he suffered debilitating headaches, which she interpreted as divine disapproval. The Sri Guru Granth Sahib alludes to this turmoil:

ਨਾਨਕੁ ਕਾਇਆ ਪਲਟੁ ਕਰਿ ਮਲਿ ਤਖਤੁ ਬੈਠਾ ਸੈ ਡਾਲੀ ॥
“Nanak merely changed his form; the throne now flourishes with a hundred branches.” [Ang 967]
This verse reinforces the Sikh tenet that Guruship is divinely ordained, not inherited.

Legacy: The Cosmic Sustenance of Khivi’s Langar

The Savaiyye conclude with a cosmic metaphor:

ਮਾਤਾ ਖੀਵੀ ਸਹੁ ਸੋਇ ਜਿਨਿ ਗੋਇ ਉਠਾਲੀ ॥੩॥
“Such is the Husband of mother Khivi; He sustains the world.” [Ang 967]
Here, “ਸਹੁ” (husband) refers both to Guru Angad and the Divine. The line positions Khivi’s seva as integral to the Guru’s mission—a partnership where her langar sustained creation itself.

The poets amplify this with a revolutionary image:

ਹੋਰਿਂਓ ਗੰਗ ਵਹਾਈਐ ਦੁਨਿਆਈ ਆਖੈ ਕਿ ਕਿਓਨੁ ॥
“As if the Guru reversed the Ganges’ flow—the world wonders, ‘What has he done?’” [Ang 967]
Just as reversing a sacred river defies nature, Mata Khivi’s langar defied societal norms, making caste irrelevant and hunger impossible in the Guru’s court.

Summing Up: The Enduring Legacy of Seva

Mata Khivi’s contributions continue to shape Sikh practice, with langar remaining an essential feature of every gurdwara. Her leadership exemplified seva as a means of fostering equality and community, demonstrating that true influence lies in service rather than status. The Sri Guru Granth Sahib’s rare tribute to her—“ਨੇਕ ਜਨ” (noble soul)—serves as a testament to the spiritual merit of selfless giving.

While Mata Khivi is the only named female figure associated with the Gurus in the Sri Guru Granth Sahib, many Sikh women—Mata Gujri, Bibi Bhani, Mai Bhago, Mata Sahib Kaur, and Mata Sundari—played pivotal roles in shaping Sikh history (see footnote). Their absence from the Sri Guru Granth Sahib does not diminish their significance but underscores the scripture’s emphasis on deeds over personal recognition. Mata Khivi’s unique mention reinforces that in Sikhi, legacy is defined by one’s contributions, not lineage.

As Bhai Gurdas writes:

ਖੀਵੀ ਖੇਮਾ ਖੁਲਾ ਰਖਿਓ ਸਭਿ ਲੋਕ ਸਿਧਾਰੇ ਆਇ ॥
“Khivi kept open the kitchen of the Guru; all people came and found refuge.”

For further insight into Khadoor Sahib's spiritual legacy, read my article: Khadoor Sahib's Sanctified Path: Connection with Eight Sikh Gurus and the Birth of Gurmukhi Script.

Footnote:

Absence of Other Named Female Relatives in the Sri Guru Granth Sahib (SGGS)

While Sikh history honours many women—wives, mothers, and daughters of Gurus—none are named in the SGGS. Below is a brief analysis:

1. Wives of Gurus

• Mata Sulakhni (Guru Nanak’s wife): Though central to Guru Nanak’s household, she is never named in the SGGS. The scripture emphasizes principles over personalities, as seen in:

ਭੰਡਿ ਜੰਮੀਐ ਭੰਡਿ ਨਿੰਮੀਐ ਭੰਡਿ ਮੰਗਣੁ ਵੀਆਹੁ ॥
“From woman, we are born; through woman, we are wed.” [Ang 473]
This verse universalizes women’s roles without naming individuals.

• Mata Ganga (Guru Arjan Dev’s wife), Mata Gujri (Guru Tegh Bahadur’s wife), Mata Sundari (Guru Gobind Singh’s wife), and Mata Sahib Kaur (spiritual consort of Guru Gobind Singh): Their contributions are celebrated in Sikh history but absent in the SGGS.

2. Mothers of Gurus

• Mata Tripta (Guru Nanak’s mother) and Mata Gujri (Guru Gobind Singh’s mother): Revered in Sikh tradition, their names do not appear in the SGGS.

3. Daughters of Gurus

• Bibi Amro (Guru Angad’s daughter): Instrumental in guiding Guru Amar Das Ji to Sikhi, she is commemorated in historical texts (e.g., Bansawali Namma) and through landmarks like Bibi Amro Da Talab. However, the SGGS does not name her, focusing instead on her actions’ spiritual impact.

• Bibi Bhani (Guru Amar Das’s daughter): Married to Guru Ram Das, she played a pivotal role in Sikh history but remains unnamed in the SGGS.

Theological Context: Principles Over Personalities

The SGGS emphasizes universal truths rather than individual biographies. For instance:

ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥
“Why call her inferior, from whom kings are born?” [Ang 473]

This verse critiques patriarchal norms but does not name specific women. Similarly, while Mata Khivi is uniquely named and celebrated for her seva, the SGGS avoids genealogical glorification, focusing instead on ethical conduct and equality.

Historical Significance of Other Sikh Women

While not named in the SGGS, the following women shaped Sikhism profoundly:

1. Mata Gujri (1624–1705)

• Wife of Guru Tegh Bahadur and mother of Guru Gobind Singh, she endured immense persecution during the Mughal era.

• She raised the Sahibzadas (Guru Gobind Singh’s sons) and was martyred alongside the younger two, Zorawar Singh and Fateh Singh, at Sirhind.

• Her resilience epitomizes Sikh values of sacrifice and faith.

2. Mata Sahib Kaur (1681–1747)

• Known as the “Mother of the Khalsa”, she symbolically added sugar crystals to the Amrit during the initiation of the Khalsa in 1699, balancing its fierceness with compassion.

• Though not mentioned in the SGGS, she is revered as the spiritual mother of all Khalsa Sikhs.

3. Mata Sundari (1670–1747)

• Wife of Guru Gobind Singh, and mother of the eldest Sahibzada Baba Ajit Singh, she guided the Sikh community for 40 years after his death, resolving disputes like the Bandai-Tat Khalsa schism through Bhai Mani Singh.

• Her leadership preserved Sikh unity during turbulent times.

Mata Khivi’s Distinction: Institutionalizing Equality

Mata Khivi’s unique mention underscores her role in actualizing Sikhi’s core tenets:

1. Langar as Social Revolution: By serving meals to all castes, she dismantled Brahminical hierarchies.

2. Women’s Leadership: She managed langar logistics, setting a precedent for female authority in Sikh institutions.

3. Divine Partnership: The SGGS links her service to Guru Angad’s mission, stating:

ਮਾਤਾ ਖੀਵੀ ਸਹੁ ਸੋਇ ਜਿਨਿ ਗੋਇ ਉਠਾਲੀ ॥੩॥
“Such is the Husband of mother Khivi; He sustains the world.” [Ang 967]

Her recognition reflects Sikhism’s rejection of Vedic-era taboos that silenced women’s contributions.

Summing Up: Beyond Names, Toward Legacy

While only Mata Khivi is named in the SGGS, Sikh history reveres numerous women—like Mata Gujri, Bibi Bhani, Mai Bhago, Mata Sahib Kaur, and Mata Sundari—whose actions shaped the faith. The SGGS’s silence on their names is not an oversight but a deliberate focus on universal values over individual glorification. Mata Khivi’s exception highlights the transformative power of seva, proving that in Sikhi, deeds—not dynasty—define greatness.

As Bhai Gurdas writes:

ਖੀਵੀ ਖੇਮਾ ਖੁਲਾ ਰਖਿਓ ਸਭਿ ਲੋਕ ਸਿਧਾਰੇ ਆਇ ॥
“Khivi kept open the kitchen of the Guru; all people came and found refuge.”

In this spirit, Sikhs continue to honor unnamed heroines who, like Mata Khivi, turned equality from principle into practice.

Citations: SGGS Ang 473, 967; SikhiWiki, SikhNet, Panthic.org.