AKJ Dasam Granth Kirtan

[humgareeb]

jathedar puran ji states that Dasam Granth is a scared scripture and akj has full faith in it.Then who are other splinter groups to state that there are doubtful parts in it.I hope you understand the meaning of palusible.They have used this word in their statment. Refer dictionary before you waste your time further.That shows evil intention of akj.org

Tell them since they do not beleive in dasam bani they need to take off their kirpans as these shashter are the gift from dasam bani only.

The statement says 'seems to be plausible', not just plausible but until such time the Panth doesn't make a decision, they will abide by whatever Akal takht decides.

Akal takht has also said that people should do kintu and discuss such topics, but you are still doing so.. You have failed to answer any of my other questions properly and keep on getting hung up on this point.. The discussion is not going anywhere, I have am said all I have to say..

Vjkk vjkf!

[GPS]

The statement says 'seems to be plausible', not just plausible but until such time the Panth doesn't make a decision, they will abide by whatever Akal takht decides.

Akal takht has also said that people should do kintu and discuss such topics, but you are still doing so.. You have failed to answer any of my other questions properly and keep on getting hung up on this point.. The discussion is not going anywhere, I have am said all I have to say..

Vjkk vjkf!

Seems to be plausible means they are with doubters. Whom are we fooling here.

[N30S1NGH]

//

Sorry to be off topic but Humgareeb said that its madatory to wear a keski.Where is this written?

I'm asking because this is the first I have ever heard of this.

Bhul chukh Maaf karo if I posted anything wrong.//

Prior to 1930/40s this was the rehat given in amrit sanchars at Akal takht, it was changed by the then Jathedar. This was same for women and men.

I am not aware of that, can you please more about this rehat? What was it called? The only thing i am aware of the first time keski was called 5th kakar or changed into kakar was in panch khalsa divan it was part of their "thirteen reforms" led by teja singh bhausaria. Please read more about them: http://www.sikhsangat.com/index.php?/topic/32348-danger-of-bhausaria-mindset-in-the-panth/ and http://www.thesikhencyclopedia.com/sikh-political-institutions-and-movements/bhasaur-singh-sabha

Thirteen reforms of teja singh bhausaria

The thirteen reforms of Panch Khalsa Diwan:

1. Changed the manglacharans or ‘invocations’ in the AG.

2. Removed the Bhagat bāṇī from the AG.

3. Removed the Bhaṭṭāṅ de Svaiye from the AG.

4. Removed the Rāgamālā from the end of the AG as they believed that the AG is complete at Muṅdavaṇī.

5. Removed most of verses of DG to about 75/1428 pages. As the other portions were by ‘Hindu Court-poets’ as it is ‘Mukhvāk Darbārī.’

6. Modification of the Sikh Ardās from Pritham Bhagautī to Pritham Satināmu.

7. Removed the Hikāitāṅ from the Zafarnāmah.

8. Edited some parts of Bhai Gurdas’s works.

9. Removed the final verses of the Chaupaī Sāhib.

10. Called for the creation of a fifth physical Takht at their village Bhasaur.

11. Created a joint version of the edited AG and DG.

12. Changed the Keshkī or ‘under Turban’ into a Kakkār.

13. Changed the Vikramī Saṅmat Sikh Calendar

[N30S1NGH]

Does it not state in Dasam Bani what the 5 kakkars are?

Sri Sarbloh granth gives the ishara as well:

Sri Sarbloh Granth on Kes as Kakkar

Sri Guru Gobind Singh Ji himself comments on the creation of the Khalsa in his Sri Sarbloh Granth. The Sarbloh Granth ਸਰਬਲੋਹ ਗ੍ਰੰਥ, sarabalōha grantha also called Manglacharan Puran is the work of Guru Govind Ji Maharaj. Sarbloh Granth literally means "the Granth or Scripture of all-steel or iron". Khalsa Mahima is part of this Granth. This Granth contains hymns of greatness of Panth and Granth.

Sri Sarbloh Granth Tika, Second Volume, page 495

ਸ੍ਰੀ ਸਰਬਲੋਹ ਗ੍ਰੰਥ ਟੀਕਾ, ਭਾਗ ਦੂਜਾ, ੪੯੫

ਧਰਮ ਪੰਥ ਖਾਲਸਾ ਪ੍ਰਚੁਰ-ਭਯੋ, ਸਤਿ ਸ਼ਿਵੰ ਪੁਨਯ ਰੂਪ ਜਏ ॥

The manifestation of Panth Khalsa's Dharam [was created], they are the form of truth, liberation and purity.

ਕਛ, ਕੇਸ, ਕ੍ਰਿਪਾਨਨ ਮੁਦ੍ਰਿਤ, ਗੁਰ ਭਗਤਾ ਰਾਮਦਾਸ ਭਏ॥੫॥

Kach, Kesh, and Kirpan – these three signs made followers of the Guru the servants [also] of the Lord

ਕਾਲ ਉਪਾਸਕ ਛਤ੍ਰਿਯ ਧਰਮਾ, ਰਣ ਕਟਿ ਕਸਿ ਪ੍ਰਧਾਨ ਅਏ॥

Worshipers of Kaal and followers of the Kshatriya way, wearing a waistband [kamarkasa] they [the Khalsa] are the supreme warriors.

[Guest]

I am not aware of that, can you please more about this rehat? What was it called? The only thing i am aware of the first time keski was called 5th kakar or changed into kakar was in panch khalsa divan it was part of their "thirteen reforms" led by teja singh bhausaria. Please read more about them: http://www.sikhsangat.com/index.php?/topic/32348-danger-of-bhausaria-mindset-in-the-panth/ and http://www.thesikhencyclopedia.com/sikh-political-institutions-and-movements/bhasaur-singh-sabha

Thirteen reforms of teja singh bhausaria

I knew it was basuria influenced.Its still going on today.Like the chaupi sahib at the harimandar sahib.Its the shortened version.

This is taken from nihang Singh.org

" Bhai Randhir Singh was a highly respected Sikh saint and reformist during the twentieth century whose views were largely influenced by Bhasauria due to the strong relationship the two held for many years. Eventually Bhai Randhir Singh broke ties with Bhasauria once the latter had been excommunicated from the Sikh community after committing many blasphemies. However, some of his ideas continued to resemble those of Bhasauria who had managed to dramatically change the ideological foundations of the Sikh tradition with long standing consequences."

So obviously he would have said keski was kakar because he was influenced by teja singh

[SunSingh]

edit: sorry, just put up same link others have put up before. mods pls delete this post.

[humgareeb]

I knew it was basuria influenced.Its still going on today.Like the chaupi sahib at the harimandar sahib.Its the shortened version.

This is taken from nihang Singh.org

" Bhai Randhir Singh was a highly respected Sikh saint and reformist during the twentieth century whose views were largely influenced by Bhasauria due to the strong relationship the two held for many years. Eventually Bhai Randhir Singh broke ties with Bhasauria once the latter had been excommunicated from the Sikh community after committing many blasphemies. However, some of his ideas continued to resemble those of Bhasauria who had managed to dramatically change the ideological foundations of the Sikh tradition with long standing consequences."

So obviously he would have said keski was kakar because he was influenced by teja singh

When you take quotes from silly websites then obviously it makes you look like you have no idea what on earth you are on about.

Here is a letter from Bhai Sahib when he returned from Jail during which Bhasaria was excomminctaed:

After Bhai Sahib’s release, Babu Teja Singh tried to meet his old friend after twenty years and came to his house to resurrect their old friendship. Bhai Sahib was not there at that moment. When he came to know later of Babu Ji’s visit, Bhai Sahib wrote him a letter politely declining to meet him. The contents of the letter are very moving and reveal the true personality of Bhai Sahib and his unshakable and abiding faith in the Sikh tenets, values and traditions. It is therefore considered worthwhile to reproduce the English translation of the same below:

“Babu Teja Singh ji, Waheguru ji ki Fateh.

You, dear Sir, have come to see this humble servant of the Panth after one fifth of a century, i.e., 20 years. I was no less eager to have the chance of meeting with you and talking together. But I was deeply pained when I learnt that you have been excommunicated from the Panth by a congregation at Sri Akal Takht.

What is even more distressing, you continue to disregard the authority of the Panth. It is now my request that you should be obedient to the Command of the Guru Panth and return to its shelter. Then we shall meet like brothers. It is my hope that you will accede to my request and thereby please the hearts of all of us. I am confident that you will not defy the Guru Panth and will abide by the tradition coming down through generations.

Your sincere well wisher

Randhir Singh”

Thus, no personal relationship would deflect Bhai Sahib from obeying in letter and spirit the edicts of the Guru Panth issued from Sri Akal Takht Sahib (the Sikhs highest seat of authority).

It is a misconception that Bhai Sahib was under the influence of Bhasauria. When Bhasuaria started doing manmant Bhai Sahib went his own way.

[humgareeb]

I am not aware of that, can you please more about this rehat? What was it called? The only thing i am aware of the first time keski was called 5th kakar or changed into kakar was in panch khalsa divan it was part of their "thirteen reforms" led by teja singh bhausaria. Please read more about them: http://www.sikhsangat.com/index.php?/topic/32348-danger-of-bhausaria-mindset-in-the-panth/ and http://www.thesikhencyclopedia.com/sikh-political-institutions-and-movements/bhasaur-singh-sabha

Thirteen reforms of teja singh bhausaria

I am not here to give you a history lesson - but if you go back and look at the history pre-1940's akal takhat 5 kakkar included the keski. You aren;t going to believe anything I say so it is better you go and do your own research.

You may want start here

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 Keskiwas 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

:

Also those 13 reforms, Bhai Sahib probably only supported (not changed) about 2 of those, all the others were against gurmat and the reason bhai sahib went his own way and also why Bhasauria got excommunicated, whereas Bhai Sahib was given the Son-ChirRi of the panth and the only person to have been given hukamnaamay siropay from all the takhts. Slight difference.

[MiddxSingh]

If I have remembered it correctly, the reason why Gurmukh Singh Musafir relaxed the rule was due to his own wife stopped wearing her keski. As Jathedar of Akal Takhat, his position became tenable to enforce the rule. There used to be amrit sanchars at Akal Takhat every Sundays and Wednesdays (not sure if it still the case). As a solution for his personal position, Gurmukh Singh declared one of weekly amrit sanchar days (I think it was Wednesday) to will allow bibian taking amrit without keski. Over time, the day which did not enforce the keski rule became more popular and eventually the keski rule was relaxed for the Sunday amrit sanchars as well.

[Gurvah]

Why do some Sikhs believe 'Keski' as the Kakkaar and not 'Kesh'.5 views5 Ks, akhand kirtani jatha, akj, kakar, kakkar, kes, kesh, keski

Sikh Articles of Faith & Identity

According to the Panthic Sikh Rehit Maryada, published by the SGPC:

The five Ks are:

I. Kesh (unshorn hair),

II. Kirpan {sheathed sword} (The length of the sword to be worn is not prescribed.,

III. Kachhehra (The Kachhehra (drawers like garment) may be made from any cloth, but its legs should not reach down to below the shins.),

IV. Kanga (comb),

V. Karha {steel bracelet} (The Karha should be of pure iron.)

According to the present day Damdami Taksaal Maryada, Keski is not considered a Kakkaar, however a Keski should be worn for the protection of the hair and a larger turban should be tied over the Keski. Wearing a Keski is not enforced on women but it is favoured as it helps to keep the sanctity of the Kesh. During the time of Sant Gurbachan Singh Ji Bhindranwale, many women who took Amrit adorned a Keski (turban) to cover their Kesh. Sant Jis own wife and daughters adorned a Keski. However, Sant Jarnail Singh Jis wife did not wish to wear a Keski. The Gurmat Rehat Maryada written by Sant Jarnail Singh Bhindranwale states:

Page 17 of the translated copy of Gurmat Rehat Maryada written by Sant Giani Jarnail Singh Bhindranwale, published by Damdami Taksaal

Some Sikhs and Panthic groups, in particular the Akhand Kirtani Jatha, believe Keski is Kakkaar, not Kesh. Those Gursikhs who argue Keski is Kakkaar, argue the following:

All the other Kakkaars are physical items and external uniform, whereas everyone is born with Kesh and Kesh cannot be worn as a uniform.

A Sikh is prohibited from dishonouring the Kesh as one of the four cardinal taboos, and therefore, to say Kesh is Kakkar is repeating the same message.

A Keski has to be worn to protect and respect the Kesh.

WHAT IS KESKI?

Keski/ Kesgi/ Chhoti Dastaar: According to Mahan Kosh, Keski is: ਛੋਟੀ ਪੱਗ ਜੋ ਕਿ ਕੇਸਾਂ ਦੀ ਰਿਖਆ ਲਈ ਪਿਹਰੀ ਜਾਂਦੀ ਹੈ।. In other words, Keski is small turban (chhottee dastaar) that is kept on at all times and is worn underneath the larger turban. A Keski is usually half the length of a full turban. It can be from 2 to 3 metres of cotton material (A keski should have at least 3 wraps around the head).

The Dastaar is a mark of visual identity, which conveys royalty, grace and uniqueness. The Dastaar represents complete commitment. Practising Sikh men and women both are instructed to wear the Dastaar. It is a spiritual crown reminding a Sikh that he or she sits on the throne of consciousness, committed to higher principles.

Practically, it keeps the hair clean, contained and stabilizes the main larger turban (usually worn by men). In addition to this, the Keski or Dastaar is worn to protect the head and show respect to the Dasam Dwaar (spiritual energy gate on top of the head, where one experiences the Divine within). One Gursikh described the Keski as the following:

We meet Waheguru via our Dasam Dwaar. Our Dasam Dwaar is located on top of our head. We do all different types of sewa (service) to please Waheguru, yet we must remember to do the sewa of adorning our Dasam Dwaar because it is here where we meet Waheguru. Keski (turban) is the seva of Dasam Duaar.

The Keski (short turban) is kept on the head at all times, even when sleeping. During having a shower or drying ones hair, the Keski can be wrapped around the waist.

HISTORICAL PERSPECTIVE

Historically both Sikh men and women wore at least the short turban (Keski). Right up to the reign of Maharaja Ranjit Singh, Sikh women had been steadfast in following the edicts of the Guru which included wearing the Dastaar. This was also witnessed by English observers in the Panjab during this time. Well known 19th Century English Historian, J. D. Cunningham (1812-1851) who was an eye witness to the First Anglo-Sikh War, in his History of the Sikhs 1848 refers to Sikh women of that time as follows: The Sikh women are distinguished from Hindus of their sex by some variety of dress, chiefly by a higher topknot of hair. Higher topknot of hair on Sikh womens heads automatically implies their coverage by some sort of turban, as Cunningham has connected it with some variety of dress.

Even after the Punjab came under the British rule, this article of faith of the Keski was conspicuously seen in case of Sikh women as well as men right up to the Gurdwara movement and the establishment of the Shiromani Gurdwara Parbandhak Committee (SGPC) in 1926. Until then, no one man as well as woman was allowed to be initiated (by taking Amrit) at Sri Akal Takht Sahib without a Keski. It was only afterwards that laxity was introduced in this respect and the wearing of Keski was made optional. With the introduction of this laxity, the other anti-Sikh practice of wearing piercing ornaments in the nose and ears also became prevalent in Sikh women.

Many people quote that in the Dasam Granth it is stated that Kesh is the Kakkaar and use this as proof to discredit the claims that Keski is the Kakkaar. They quote the following:

ਨਿਸ਼ਾਨਿ ਸਿਖੀ ਈ ਪੰਜ ਹਰਫ ਕਾਫ | ਹਰਗਿਜ਼ ਨ ਬਾਸ਼ਦ ਈਂ ਪੰਜ ਮੁਆਫ਼ |

ਕੜਾ ਕਾਰਦੋ ਕ੍ਨਛ ਕੰਘਾ ਬਿਦਾਂ | ਬਿਲਾ ਕੇਸ ਹੇਚ ਅਸਤ ਜੁਮਲਾ ਨਿਸ਼ਾਂ |

The recognition of Sikhi is encapsulated in five; symbols bearing words beginning with the alphabet âKâ. Their absence renders one the necessity to seek forgiveness. The Kara, Kard, Kach, Kangha together are incumbent, yet without the Kesh, they are all in vain.

Panthic scholar, late Piara Singh Padam editor of the book Rehitnamey (pages 35-36) states:

ਉ੍ਨਨੀਵੀਂ ਸਦੀ ਦੇ ਸ਼ੁਰੂ ਵਿਚ ਕਿਸੇ ਫ਼ਾਰਸੀਦਾਨ ਨੇ ਦੋ ਸ਼ੇਅਰਾਂ ਵਿਚ ਇਹ ਨਸੀਅਤ ਕਮਲਬੰਦ ਕੀਤੀ ਸੀ:

ਉ੍ਨਨੀਵੀਂ ਸਦੀ ਦੇ ਸ਼ੁਰੂ ਵਿਚ ਕਿਸੇ ਫ਼ਾਰਸੀਦਾਨ ਨੇ ਦੋ ਸ਼ੇਅਰਾਂ ਵਿਚ ਇਹ ਨਸੀਅਤ ਕਮਲਬੰਦ ਕੀਤੀ ਸੀ:

ਨਿਸ਼ਾਨਿ ਸਿਖੀ ਈ ਪੰਜ ਹਰਫ ਕਾਫ | ਹਰਗਿਜ਼ ਨ ਬਾਸ਼ਦ ਈਂ ਪੰਜ ਮੁਆਫ਼ |

ਕੜਾ ਕਾਰਦੋ ਕ੍ਨਛ ਕੰਘਾ ਬਿਦਾਂ | ਬਿਲਾ ਕੇਸ ਹੇਚ ਅਸਤ ਜੁਮਲਾ ਨਿਸ਼ਾਂ |

ਭਾਈ ਜੋਧ ਸਿੰਘ ਜੀ ਨੇ ਗੁਰਮਤਿ ਨਿਰਣਯ (੧੯੩੨) ਵਿਚ ਲਿਖਿਆ ਹੈ ਕਿ ਇਹ ਮਹਾਰਾਜ ਜੀਂਦ ਪਾਸ ਪਈ ਦਸਮ ਗ੍ਰੰਥ ਦੀ ਬੀੜ ਵਿਚ ਦਰਜ ਹੈ ਪਰ ਗ੍ਨਲ ਇਹ ਨਹੀਂ| ਨਾ ਇਹ ਇਸ ਬੀੜ ਵਿਚ ਲਿਖਿਆ ਸੀ ਤੇ ਨਾ ਹੀ ਦਸਮ ਗ੍ਰੰਥ ਦੀ ਕਿਸੇ ਹੋਰ ਪੋਥੀ ਵਿਚ| ਜੈਸਾ ਕਿ ਮੈਨੂੰ ਸੁਰਗਵਾਸੀ ਗਿਆਨੀ ਪ੍ਰਾਕ੍ਰਮ ਸਿੰਘ ਜੀ ਸੰਗਰੂਰ ਵਾਲਿਆ ਦ੍ਨਸਿਆ ਸੀ ਕਿ ਇਹ ਇਕ ਕਾਗ਼ਜ਼ ਦੇ ਟੁਕੜੇ ਤੇ ਲਿਖਿਆ ਸ਼ੇਅਰ ਸੀ ਜੋ ਕਿ ਇਸ ਦਸਮ ਗ੍ਰੰਥ ਵਿਚ ਹ੍ਨਦ ਦੇ ਤੌਰ ਤੇ ਰ੍ਨਖਿਆ ਹੋਇਆ ਸੀ| ਪਿਛੋਂ ਇਹ ਕਿਧਰੇ ਡਿਗ ਪਿਆਜਾਂ ਕਿਸੇ ਕ੍ਨਢ ਲਿਆ|

A 19th century Persian poet wrote a couplet in which writes:

nishaani sikhee ee panj haraf kaaf | hargiz na baashad ee panj muaaf |

karraa kaardo kachh kanghaa bidaa(n) | bilaa kes hech asath jumlaa nishaa(n) |

Bhai Jodh Singh Ji writes in Gurmat Nirnay (1932) that this was included in a manuscript of the Dasam Granth whilst Maharaaj (Guru Gobind Singh Ji) was physically alive, but this is false. Neither was it written in this manuscript nor in any pothi (scripture) of Dasam Granth. As I was told by the late Giani Prakram Singh Ji from Sangrur that this writing was a couplet written on a piece of paper which was placed inside the cover of Dasam Granth. Afterwards, it either fell out or someone took it out.

IN WHICH TEXTS OR REHATNAMAS IS KESKI MENTIONED?

ਤੁਮ੍ਹੇ ਪਾਹੁਲ ਦੇਨੇ ਸੇ ਪਹਿਲੇ- ਹਮੇਂ ਪਾਂਚ ਕਕਾਰ ਦੀਏ ਹੈਂ- ਇਨ੍ਹੇ ਭੁਲ ਕੇ ਬਦਨ ਸੇ ਜੁਦਾ ਨਹੀਂ ਕਰਨਾ । ਪ੍ਰਿਥਮੇ ਤੁਸਾਂ ਕੋ ਨੀਲੀ ਰਾਂਗ ਕੀ ਕੇਸਕੀ, ਕੰਘਾ, ਕ੍ਰਿਪਾਨ, ਸਰਬ ਲੋਹ ਕਾ ਕੜਾ ਤੇ ਸਫੈਦ ਰੰਗ ਕਾ ਕਛਿਹਰਾ ਦੀਆ ਹੈ । ਇਨ ਮੇਂ ਏਕ ਭੀ ਜੁਦਾ ਹੋਇ ਜਾਇ, ਗੁਰਦਵਾਰੇ ਜਾਇ ਸੰਗਤ ਮੇਂ ਬਖਸ਼ਾਨਾ, ਢਿਲ ਨਹੀਂ ਪਾਨਾ ।

Before giving you Amrit, I (Guru Gobind Singh Ji) gave you five Kakkaars, which you never separate from your body. First to be given you is the blue-coloured Keski, Kangha, Kirpan, pure iron Karha, and white-colour Kachhera. If any one of these gets separated (from you), then seek forgiveness for that from the Sangat in the Gurdwara, and in doing this there should be no delay.

(Guru Kian Sakhiaan, authored by Swaroop Singh Kanishk (1790ce), p. 123)

ਕੱਛ, ਕੜਾ, ਕਿ੍ਰਪਾਨ, ਕੰਘਾ, ਕੇਸਕੀ, ਇਹ ਪੰਜ ਕਕਾਰ ਰਹਿਤ ਧਰੇ ਸਿਖ ਸੋਇ ॥

Kachhera, Karha, Kirpan, Kangha, Keski Whoever keeps the discipline of wearing these 5Ks will be known as my Sikh.

(Bhai Chaupa Singh Rehatnama)

Bhai Kavi Santokh Singh Ji in his Gur Partaap Suraj Granth clearly emntions that Guru Gobind Singh Ji himself tied the Keski on Mata Bhaag Kaur Jis head. In addition to this, there are numerous Rehatnamas which instruct a Sikh must wear a turban:

ਜੋ ਪਗ ਨੂੰ ਬਾਸੀ ਰਖੇ ਸੋ ਤਨਖਾਹੀਆ। ਇਸ ਲਈ ਹਰ ਗੁਰੂ ਕੇ ਸਿੱਖ ਲਈ ਲਾਜ਼ਮੀ ਹੈ ਕਿ ਉਹ ਰੋਜ਼ ਦਸਤਾਰ ਸਜਾਵੇ।

One who does not tie a fresh turban is liable for penalty. For this reason it is mandatory for every Sikh of the Guru to tie a turban everyday.

(Rehitnama Bhai Chaupa Singh)

ਜੂੜਾ ਸੀਸ ਕੇ ਮੱਧ ਭਾਗ ਮੇਂ ਰਾਖੈ, ਔਰ ਪਾਗ ਬੜੀ ਬਾਂਧੇ ।

Tie your hair-knot on the top of your head, and tie a turban.

(Bhai Desa Singh Rehatnama)

੩੫. ਦਸਤਾਰ ਬਿਨਾਂ ਨਹੀਂ ਰਿਹਣਾ, ਕੇਸ ਨੰਗੇ ਨਹੀਂ ਰੱਖਣੇ ॥

Do not stay without a turban, do not keep your hair uncovered.

(Guru Gobind Singh Ji 52 Hukams of the Tenth Master recorded by Baba Ram Koher Ji at Hazoor Sahib)

IS IT ANTI-PANTHIC TO BELIEVE KESKI AS KAKKAAR?

By believing Keski (turban) is the Kakkaar, it doesnt negate Kesh or undermine the sacredness of Kesh. In fact, promoting the wearing of a Keski (turban) shows greater respect and reverence for the sacred hair and also the Dasam Duaar. If the Jatha had given the option of cutting hair and keeping Keski instead of that, then it would have violated the SGPC published Maryada but as things are, the Jatha is the strongest supporter of Kesh. Violation of cutting hair is one of the 4 Bajjar Kurehits (cardinal sins).

SUMMARY

Kesh or Keski Kakkaar: Whether you believe Kesh is Kakkaar or Keski, the most important thing is to keep both. Kes are very important in Sikhi and a Sikh must keep his/her hair. Keski is very important to cover Kes. Both are required for a Sikh (male and female). Both sides have rehatwaan Gursikhs such as Bhai Fauja Singh Ji and Baba Jarnail Singh Ji. We all should look at their jeevans and learn from their sacrifices.

Importance of keski cannot be ignored as even those Panthic organizations which do not believe in it being a kakkaar accept it as a general requirement. There is a need to unite and not argue over the kakkaar issue, the more important thing is everyone maintaining their Kesh and covering the head with a Keski for both men men and women.

We should try to live our lives while promoting Gursikhi jeevan and if we create controversies out of these important aspects of a Gursikhs life, we will only make ourselves look bad in front of Guru Sahib.