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Article and Bias[edit]

This article is clearly written from the point of view of Sikh Sect namely the Akhand Kirtani Jatha, and therefore does not conform to Wiki's stance on POV. I suggest this article either be deleted or rewritten.--Sikh-history (talk) 12:03, 16 September 2008 (UTC)

This article is opinion only and should not be allowed without facts. It is a anti-Sikh propaganda and is considered blasphemy.

moved from article[edit]

The following sections are badly formatted, possibly POV, etc. I've moved them from the article, leaving it a stub, so we can restore the useful parts in a controlled manner, making sure the material returned is NPOV, sourced, well written and formatted, etc. RJFJR (talk) 17:55, 4 February 2010 (UTC)

Doing so allows me to remove these tags as well {{articleissues}} {{POV-check|date=September 2008}} {{Cleanup|date=November 2006}} {{Inappropriate tone|date=December 2007}} RJFJR (talk) 17:57, 4 February 2010 (UTC)


(Rehitnama Bhai Chaupa Singh jee)

A Keski (also known as 'Dastaar' for men and chunee for women) is a small turban worn to protect the and a piece of cloth women fashion over their heads and around their necks to keep it in place Kesh (unshorn hair) and guard the Dasam Duaar (the Tenth Gate), a spiritual opening at the top of the head. The turban is a spiritual crown, which is a constant reminder to the Sikh that he or she is sitting on the throne of consciousness and is committed to upholding the religious principles through his or her life. It is the identity of a Sikh. Guru Gobind Singh jee told His Sikhs: “Khaalsa mero roop hai kaas. Khaalsa mai ho karo nivaas" The Khalsa is my image. Within the Khalsa I reside.”


1.Well-known Sikh historian Bhai Sahib Bhai Santokh Singh has given a somewhat detailed description concerning Mai Bhag Kaur (commonly known as Mai Bhago) of Forty Muktas fame in his well known historical work GUR PARTAP SURYA. He mentions that Mai Bhag Kaur had reached the highest stage of enlightenment and had almost lost her body much so that when her clothes became worn to shreds, she did not care to replace them. Sahib Sri Guru Gobind Singh Ji called her in His Holy presence and instructed her to always stick to the Gursikh dress as prescribed in the Code of Conduct.

2. In the Museum of Maharaja Ranjit Singh's fort at Lahore and Victoria Museum at Calcutta, the pictures of Sikh women of old time can be seen even now, depicting them with small dastaars or keskis.

3. Bhai Sahib Vir Singh, in his well known poetical work, RANA SURAT SINGH, depicts Rani Raj Kaur as a Saint Soldier or Rajyogi of the highest order. Her very impressive picture given in the book depicts her with a well-tied Keski, on which is also affixed a khanda-chakkar, the emblem of Sikhism.

4. The Central Majha Diwan and Panch Khalsa Diwan, Bhasaur - the two organizations which played a remarkable role in the Sikh renaissance movement in the first decade of the twentieth century laid special stress on the wearing of Keski by women.

5. It is a historical fact that there was a time when a price was put on the head of a male Sikh. Greedy and unprincipled people, both Hindus and Muslims, availed of this opportunity to make money. When they could no longer find male Sikhs in the villages and towns, they started beheading Khalsa women of their chunees and presenting their heads as the heads of young unbearded teenager Sikh lads. As such, many Sikh women, out of fear of persecution, stopped wearing chunees.

6. S. Shamsher Singh Ashok who has been an active member of the Singh Sabha movement and an erstwhile Research Scholar of the S.G.P.C., while discussing the prevalence of the use of 'keski', states:

"...and, consequently in the Amrit-Parchaar at the Akal Takht Sahib, this was a precondition even for ladies before they could be baptized there. Any woman who was not prepared to wear Keski was not baptized. This practice continued even after the end of the Gurdwara movement. Relaxation was made only when Giani Gurmukh Singh Musafir became the Jathedar of the Akal Takht."23

7. A recent discovery from old literature gives a little more of an argument for the Akhand Kirtani Jatha on the Keski having been prescribed as a Rahit by the Tenth Guru himself. While going through the old Vahis of the Bhatts, lying with their successors in Karnal District in Haryana State, Prof. Piara Singh Padam of Punjabi University Patiala came across a paragraph explaining the first baptism of the double-edged sword bestowed by Sahib Sri Guru Gobind Singh Ji on the First Five Beloved Ones on the Vaisakhi of 1699 A.D. and the Code of Conduct imparted to them on that auspicious occasion. Based upon the language and style, this manuscript has been assessed to have been written in about the end of the eighteenth century. As this finding is of special significance in this respect, the English translation of the whole paragraph is reproduced below:

"Sri Guru Gobind Singh Ji Tenth Guru, son of Guru Tegh Bahadur Ji, in the year Seventeen Hundred Fifty Two, on Tuesday - the Vaisakhi day - gave Khande-Ki-Pahul to Five Sikhs and surnamed them as Singhs. First Daya Ram Sopti, Khatri resident of Lahore stood up. Then Mohkam Chand Calico Printer of Dawarka; Sahib Chand Barber of Zafrabad city; Dharam Chand Jawanda Jat of Hastnapur; Himmat Chand Water Carrier of Jagannath stood up one after the other. All were dressed in blue and he himself also dressed the same way. Huqqah, Halaal, Hajaamat, Haraam, Tikka, Janeyu, Dhoti, were prohibited. Socialization with the descendants of Prithi chand (Meenay), followers of Dhirmal and Ram Rai, clean shaven people and Masands was prohibited. All were given Kangha, Karad, KESKI, Kada and Kachhehra. All were made Keshadhari. Everyone's place of birth was told to be Patna, of residence as Anandpur. Rest, Guru's deeds are known only to the Satguru. Say Guru! Guru! Guru! Guru will help everywhere."24 Women were not given a keski to tie on their heads, but to wear a chunee.


1.Keshas are the natural blessing of the Creator. They grow from within the body and develop gradually with age as other parts of the body and therefore are also considered one of the five kakkars.

2. Kangha, which is one of the symbols, is kept for the upkeep of the Keshas (which is also generally considered a symbol). No other symbol is meant for the protection of any other symbol, these being for the protection of the body or some part of it. Kangha and Keshas are required to be kept as symbols and are to be protected by a keski (dastaar or chunee).

3. Keshas are also included in the category of four cardinal sins which are so basically important that commitment of any one of these by a Sikh makes him an apostate. These are, then, also included in the category of Rahits, the infringement of which makes a Sikh merely a Tankhaeeya or punishable. Evidently there is definite incongruity in it which defies logical or rational explanation. The only logical explanation, therefore, is that the Keshas are included in Rahits and are also one of the four major Kurahits (Taboos or Cardinal Sins): A Sikh must not cut hair.

4. The wearing of Keski (chunee) enables Sikh women to show their distinctiveness of being Sikh or Khalsa like men. The importance of this Khalsa distinctiveness has been clearly emphasized by the Tenth Guru for the Khalsa as a community, both men and women, and not for men only, and this is why women wear a keski chunee and men wear a keski dastaar.

5. At the time of the baptismal ceremony, the same Amrit (Khande-Ki-Pahul) is administered to all without any distinction, including that of sex. The title of Khalsa is bestowed on all of them. The same way of life and Code of Conduct is enjoined upon all of them. All of them are forbidden to roam about, take food, etc. bareheaded.