Mata Khivi (d. 1582), wife of Guru Angad, was the daughter of Bhai Devi Chand, a well-to-do Marvaha Khatri from the village of Sarigar, 4 km north of Khadur Sahib in the present-day Amritsar district of the Punjab. She was married on 15 November 1519 to Bhai Lahina (later Guru Angad), then living at Khadur. To her were born two sons, Dasu and Datu, and two daughters, Amaro and Anokh. Bhai Lahina, after his first meeting with Guru Nanak in 1532, rarely left his presence.
Mata Khivi stayed behind in Khadur, looking after the children. Succeeding Guru Nanak in 1539, Bhai Lahina (now Guru Angad) made Khadur his principal seat. Disciples began to pour in from far and near to have a glimpse of the Guru and to receive instruction. Mata Khivi now took it upon herself to look after the pilgrims and supervise Guru ka Langar, the community refectory, which remained open from morning till late in the evening.
For her constant attention to it, the Langar came to be called after her name as Mata Khivi Ji ka Langar. Bard Balvand, in his verses preserved in the Guru Granth Sahib, says how Khivi, the noblest of women, provided comfort to pilgrims like a tree with deep leafy shade and how she distributed riches in the Langar such as khir, i.e. rice cooked in milk, enriched with ghee which tasted like ambrosia itself (GG, 967). Mata Khivi survived her husband to live through the times of Guru Amar Das and Guru Ram Das. She died at Khadur in 1582.
References:
- Chhibbar, Kesar Singh, Bansavalinama Dass Patshahian Ka., Chandigarh, 1972
- Santokh Singh, Bhai, Sri Gur Pratap Suraj Granth. Amritsar, 1927–33
- Bhangii, Ratan Singh, Prachin Panth Prakash. Amritsar, 1962
- Gian Singh, Giani, Panth Prakash. Patiala, 1970
- Satibir Singh, Qudmtl Nur. Jalandhar, 1981
Mata Khivi: Guardian of the Guru’s Langar Legacy
Mata Khivi (1506–1582) stands as one of the most revered figures in early Sikh history. As the devoted wife of Guru Angad Dev—the second Sikh Guru—she is remembered not only for her supportive role in the Guru’s life but also for revolutionizing the communal practice of langar, the community kitchen that has become a cornerstone of Sikhism. Her personal dedication and tireless service helped to institutionalize the principles of equality, humility, and selfless service that continue to define the Sikh community today.
Early Life and Family Background
Born into a well-to-do Marvaha Khatri family in the village of Sarigar, just a few kilometers from Khadur Sahib (in what is now the Amritsar district), Mata Khivi brought with her a blend of compassion and practicality. On 15 November 1519, she married Bhai Lahina, who would later emerge as Guru Angad Dev. Their union, rich with personal devotion as well as shared spiritual ideals, laid the foundation for a household dedicated to the propagation of Guru Nanak’s and Guru Angad’s transformative messages.
The Langar and Her Pivotal Role
Mata Khivi’s most enduring legacy is her stewardship of the langar. Once Guru Angad Dev established Khadur as his principal seat after succeeding Guru Nanak in 1539, countless devotees began arriving in search of spiritual solace and practical guidance. Observing the need for hospitality and equality among those visitors, Mata Khivi took on the responsibility of managing the communal kitchen. Under her careful supervision, the langar was meticulously organized, providing nourishing meals free of charge to everyone—regardless of caste, creed, or social status. In recognition of her unparalleled commitment, the langar soon became affectionately known as “Mata Khivi Ji ka Langar.” Her hands-on approach and innovations in maintaining the kitchen set a benchmark for selfless service and have resonated through successive generations of Sikh tradition.
Legacy and Enduring Impact
Mata Khivi’s influence goes far beyond the practical administration of the langar. She exemplified the spirit of seva (selfless service) that lies at the heart of Sikhism, and her actions underscored the importance of community, hospitality, and equality. Her name is immortalized not only in historical accounts and oral traditions but also in scriptural references; for example, the verses of Balvand in the Guru Granth Sahib praise her kindness and generosity by comparing her service to the cooling, protective shade of a deep leafy tree. Today, the langar remains a living testament to her legacy, echoing the same principles of compassion and community care that she so fervently championed.
Mata Khivi’s life continues to inspire discussions on the pivotal role of women in Sikh history and how their quiet strength can underpin monumental cultural shifts. Her story raises deeper questions about how community service, when coupled with genuine compassion, can influence social dynamics and foster a spirit of unity that transcends time.
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.
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.”