A recent issue of WSN (April 1,1994) contained an article “Religiously of Turbans’ by S.Manohar Singh Bal. This article is very informative and enlightening. The learned author has quoted very relevant quotations from Guru Granth Sahib and various Rahit- Namaas bringing out clearly that the institutionalization of the turban for the Sikhs is “unimpeachable and absolute.”
However none of the quotations in the article mentions specifically that this injunction regarding wearing of turban applies only to the male Sikhs. All these refer to the Sikhs as a whole. Then why the Shromni Gurdwara Parbandhak Committee has made its use optional for the fair sex. At the time of Initiation Ceremony (Amrit) no distinction is made between Sikh men and women. They are blessed with the same Amrit, are given the same instructions and are asked to adhere to the same Code of Conduct.
Right from the very beginning, the Sikh women, after their initiation into the Khalsa fold, have been tying their Keshas in the form of top knot and covering the same with mini-turban) (Keski) just as men; the only difference being that they wore chunnies or dupattas over their small turbans. It would be appropriate to give a brief historical background in this respect: 1) In Sikh history, a detailed description concerning Mai Bhag Kaur (commonly known as Mai Bhago) has been given. She had reached the highest stage of enlightenment and had almost lost her body consciousness, so much so that when her clothes became torn to shreds she did not care to replace them, Sahib Guru Gobind Singh ji called her in to His Holy presence and instructed her to always stick to the Gursikh dress. In particular she was instructed to wear new Kachhehra and Dastaar. According to some chroniclers, the Dastaar (i.e. Keski) was tied on her head by Guru Sahib himself; thus establishing the importance of turban for Sikh women also.
2) In the museum of Maharaja Ranjit Singh at Lahore and in the Victoria Museum at Calcutta the old pictures of Sikh women of the olden times can be seen even now, showing them with dastaars.
3) Right upto Maharaja Ranjit Singh, Sikh Women had been steadfast in following all edicts of the Satguru with respect to their spiritual life as well as dress including turban. This has been corroborated by J.C.Cunningham (1812-1851) who was an eye witness to the First Anglo-Sikh War. In his well known work History of Sikhs – 1848, he refers to the Sikh women of that time as follows:
“The Sikh women are distinguished from Hindus of their sex by some variety of dress, chiefly by higher top- knot of hair.”
4) Even after the Punjab came under the British Rule, small turban in Sikh women was prevalent right upto the establishment of S.G.P.C. According to S.Shamsher Singh Ashok who was an active participant in the Singh Sabha Movement and later worked as Re- search Scholar of S.G.P.C., no one- man or woman, was baptized at Sri Akal Takhat without small turban. The relaxation for women in this respect was made when Giani Gurmukh Singh Musafir became Jathedar of Sri Akal Takhat Sahib after the establishment of S.G.P.C.
5) A recent discovery from the old literature puts a final seal on the Keski having been prescribed as a Rahit by the 10th Guru Himself. While going through the old Vahis of the Bhatts, lying with their successors in Karnal district of Haryana State in early 80’s, Prof. Piara Singh Padam of the Punjabi University, Patiala, came across a paragraph detailing the First Baptism of the double-edged sword on the Vaisakhi of 1699 A.D. and Code of Conduct imparted on that auspicious occasion. Based upon language and style, this manuscript has been assessed to have been written in about the end of the 18th century. As this finding is of special significance, the English translation of the whole paragraph is reproduced below:
“Sri Guru Gobind Singh Ji Tenth Guru, son of Guru Teg Bahadur ji, in the year 1752, on Tuesday -the Vaisakhi day-gave Khande-Ki-Pahul to Five Sikhs and sumamed 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 Hastinapur; 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 descendents of Prithi Chand (Meenay), followers of Dhirmal and Ram Rai, clean shaven people and Masands was prohibited. All were given Kangha, Karad, Kesgi, Kada and Kachhehra. All were made Keshadhari. Every one’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 every- where.”
This discovery is a landmark in this respect. Kesgior Keski has been clearly mentioned as one of the Five K’s Also, the specific and separate meation of making all Sikhs Keshadharis indicates keeping the Keshas intact is a separate and specific injunction for all Sikhs.
In view of the above, it can be safely concluded the turban has been clearly institionalized for the Sikhs – Men as well as Women, right from the birth of the Khalsa Nation. If it is accepted by all Sikhs, including Women, it will go a long way in maintaining the purity and ensuring the unity of the Khalsa as even women of the Sikh faith, like men, will be easily distinguishable.
Article extracted from this publication >> April 22, 1994
