Dear Editor,
This is in reference to the letter (W.S.N. June 1218, 96) entitled “Sabat Surat Dastar Sira” by Dr. Devinder Singh Chahal. I have the following comments on the points raised by him,
- Sikh Rehit Maryada: No doubt, the Sikh Rehit Maryada issued by SGPC needs reconsideration and amendment on certain points but I am sure no “Drastic revision” is required as felt by Dr. Chahal. At the same time, it must not be forgotten that this Rehit Maryada was finalized by a committee of prominent members including such well-known and respected personalities as Prof. Teja Singh, Akali Kaur Singh, Bhat Sahib Kahan Singh, Bhai Sahib Vir Singh, Principal Bawa Harkishan Singh, Principal Jodh Singh, etc., In addition many other Sikh scholars and over 20 Sikh organizations from India and abroad were also consulted.
This is the only Rehit Maryada compendium which was universally accepted by the Panth and which can be the rational basis of bringing uniformity in the Sikh way of life. If there are some shortcomings which need to be removed, they should be worked on but it will not be an easy job to do. Till then the whole Panth has to accept the existing Rehit Maryada for all practical purposes. Not to do so will create confusion and chaos in the Panth.
- Sabat Surat Dastar Sira: This point was also raised previously by Dr. Chahal. According to him: a) The Shabad containing this phrase was addressed to Muslims and not to the Sikhs and, b) “Sabat Surat” means a complete body referring to the practice of circumcision amongst the Muslims.
A careful perusal of the whole Shabad brings out that both of his above observations are way off the mark. There are a large number of hymns and shabads in Guru Granth Sahib which were originally addressed to Muslims, Brahmins, Yogis, Sidhas, etc. Does that mean that the contents or instructions imparted in these have no bearing on the life of the Sikhs? Regarding (b), the phrase “Sabat Surat Dastar Sira” does not at all refer simply to an uncircumcised body. This aspect of the Muslim law has already been referred to previously in the same Shabad in the 7th stanza which reads as follows: Evidently, then there was no need 1% referring again to circumcision in the same Shabad, In common language we use “Surat” to refer to someone’s face. In this Shabad also the word “Surat” refers to the general appearance of the body as a whole from head to foot. The whole phrase can be explained as follows: Here “Sabat Surat” obviously means keeping one’s whole body, from head to foot, absolutely in the original complete form. “Dastar Sira” means keeping head covered with a “Dastar” or turban. This “Banaa” or dress code helps in keeping the mind pure.
3) Guru Granth Sahib de darshan roz karo: This daily routine is also a must for a gursikh if practically possible. However “darshan does not merely mean just bowing to Guru Granth Sahib and then leaving. In the first part of our “ardaas,” we always So “darshan” means we Obviously it implies that one should try to do paath of at least one Shabad of Guru Granth Sahib or listen to it every day. This is the literal as well as implied meaning of are eters.
In another place in the same Rehit Maryada, the actual meaning of the word “darshan” is further clarified:
it clearly means that the darshan” of Guru Granth Sahib implies bowing before the Guru, having “darshan” of the Guru Sangat and to Read or Listen to the Shabad from Guru Granth Sahib:
From the above it is absolutely clear that there is absolutely no vagueness or untruth in the statement issued by the Sikh authorities, as is alleged by Dr. Chahal. I would request the learned Doctor to use his scholastic and scientific talent to further the cause of true Gurmat instead of creating confusion on already accepted Sikh way of life and the teachings of Guru Granth Sahib.
Manmohan Singh Anaheim, CA
Article extracted from this publication >> July 3, 1996
