Dear Editor:
An appeal issued by the Jathedars of Takhts Sri Akal Takht Sahib and Sri Damdama Sahib, Presidents of the SGPC, DSGPC, Chief Khalsa Diwan, IOSS Chandigarh, Head of the Damdami Taksal and Chief Organizer Guru Gobind Singh Study Circle, was published in the “Abstracts “of Sikh Studies” Chandigarh in their issue of April June, 1996. In this appeal they asked all the Sikhs to:
(1) Adopt the Sikh Rehat Maryada and persuade children to do so.(2) Feel pride in the Sikh roop of ‘sabat surat dastar sira’.(3) Try to have Darshan of Sri Guru Granth Sahib daily.
Dr. Devinder Singh Chahal, after commenting on these points at some length (WSN, June 612, 96) concluded as under: (1) Sikh Rehat Maryada, having been published over 50 years ago needs drastic revision in its present form as it is not a precise and legally sound document. Thus it should not be recommended before such a drastic re vision. (2) In the gurbani phrase “Sabat Surat Dastar Sira,” ‘Sabat Surat’ does not refer to Sikh roop but to uncircumcised body as it was a sermon to Muslims. Similarly “Dastar Sira’ also does not refer to actual turban on head but has been used as metaphor de noting a mark of honor, and (3) To advise the daily darshan of SGGS is against the philosophy of gurbani which directs as to only deliberate on the Shabads contained therein.
On the publication of my views on the above comments of Dr. Devinder Singh (WSN July 39, 96) three other brothers reacted very strongly in supporting Dr. Devinder Singh’s stand (WSN July 31 Aug. 6, 96) and (Aug. 2127, 96). In all these comments major stress was laid on the so called wrong interpretation of the phrase ‘Sabat Surat Dastar Sira.’
I have summarized the interpretation of the word Sabat and Dastar Sira. Even after very carefully going through all the above material, I am firmly of the view that the word “Surat” in’ this phrase does not refer to the whole body including the hidden genital organs. The dictionary as well as commonly understood meaning of world “Surat” is Vis age or the outward facial appearance. Remember how often we address someone with long drawn face: “Zara apni surat taan dekh!” (Just look at your face). And the visible appearance (and that is the correct mean ing of the word “Surat”) can refer only to facial appearance. Hence Sabat Surat refers only to unmolested facial appearance which not only includes keeping ones facial and head hair but also includes the prohibition of piercing nose and ears for put ting on ornaments.
However even if we assume, for the sake of discussion, that the word Dastar has been used as a simile of honor and not actual turban, it brings out clearly how much honor is attached to the Dastar, and therefore it is a most honorable part of the dress. In that case the Khalsa, the creation of Supreme Being (“Pragatio Khalsa parmatam ki mauj”) must be with the turban on head as it occupies the most honorable place in the God’s creation. The turban on the heads of the members of the Khalsa Panth would act as a constant reminder to the wearer that he/she has a special status of honor therefore must try his best to be up to the highest expectations of the creator and the Satguru. Our glorious history is full of instances when the committed devout Sikhs were hacked joint by joint, had their scalps cut, their limbs broken o the wheels, were put in cauldrons of boiling water, were sawed alive and faced many other un bearable and severest of tortures and yet remained firm in their full faith in Sabat Surat (unshaven and untrimmed face) and Dastar Sira (turban on the head). When the concerned learned and responsible personages of the community have launched the Gurmat Chetna Lehar and through it have impressed the necessity of the Gurmat Bana, our own brother scholars, perhaps unknowingly and in their innocence, have started questioning the authenticity of this appeal to Sabat Surat and Dastar Sira. What an irony!
The other two points relate to the stress laid on following the Sikh Rehat Maryada endorsed by Siri Akal Takht Sahib and the daily Darshan of SGGS. Regarding the former, it is just like saying that because the constitution of the country adopted many years ago needs revision, the Government of the day is not right in imposing its various clauses until the constitution has been revised. Darshan of SGGS means “paath didaar”! The first stage is to read or listen to the hymns, The deliberation of the shabads would automatically follow when we start having Darshan of Gum Sahib daily. In view of the above I do not think there is any other logical alterative to the recommendations made under the Gurmat Chena Lehar, in order to bring about awakening in the Panth and to check the pace of apostasy in our youth. If our learned scholars start questioning such recommendations which are of basic and fundamental nature, then we can only pray to God and Satguru to intervene and save the Panth from within. And that makes it even more imperative to pursue the Gumnat Chetna Lehar amongst not only the youth and ordinary Sikhs but also in the learned section of our society.
Manmohan Singh,
Los Angeles, C
Note: The subject of “Sabat Surat Distar Sira’” has been discussed at great lengths in this paper. So please let us move on to a new topic. In future any letters on this subject will not be printed. Editor.
Article extracted from this publication >> September 25, 1996
