Dastaar for girls

[Gurpreet14]

Hello All,

I want to tie a Dastar/Dumala

But before doing that i would like to know about what did Guruji said for girls?

Did they mentioned anywhere what rules girls to follow on covering head?

What does bibiya do at the time of Guruji... When he himself made khalsa...

I heard they use to cover head with chunni....

I want to know the facts before i move ahead... till now i am covering my head with Dupatta/chunni

I dont want to follow man made rehet... i want to know what history and Akal Takhth says...

[gurdeepsinghjohal]

Wear keshki if you like. There is no hard and fast rule for women to wear dastaar.

Try to check history if there is any hukamnaama related to women wearing dastaar.

[guptsarblohi]

Hello All,

I want to tie a Dastar/Dumala

But before doing that i would like to know about what did Guruji said for girls?

Did they mentioned anywhere what rules girls to follow on covering head?

What does bibiya do at the time of Guruji... When he himself made khalsa...

I heard they use to cover head with chunni....

I want to know the facts before i move ahead... till now i am covering my head with Dupatta/chunni

I dont want to follow man made rehet... i want to know what history and Akal Takhth says...

Both men and women were told to follow the same rehat. If man is told to tie a dastar so is a woman.

[Gurpreet14]

Do we have any proof regarding same?

[Gurkukar]

History say women also fought in battle field ..as singhs do .. ...then it is fact that all of those women had weared dastars because u can't fought a battle with ur kees covered with chunni .....

No member of my family do sme but girl should also wear a dastar it give identity them also..

[papidas]

ਵਾਹਿਗੁਰੂ ਜੀ ਜਾ ਖਾਲਸਾ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ||

Here is daas two cents. If great Gurmukhs like Sant Jarnail Singh Jee and Bhai Sahib Rama Singh Jee and Bhai Sahib Randhir Singh Jee among many advised Bibiyan to wear Dastars and in their Biographies and Autobiographies have also stated to having gotten Darshan and Hukam from Guru Sahib that a women is to wear a Dastar; that Great Gurmukh Bibiyan like Mata Bhag Kaur Jee and Bhai Fauja Singh's Sri Mati Jee and Bibi Rena Kaur Jee wore Dastar, I don't think there is anything wrong with it at all. You aren't going to become Bemukh in the eyes if Maharaj Jee; if anything, Satguru Jee will probably become all the more happier that you have decided to wear even more Bana. Just daas two cents.

Bhul Chuk Muaaf

[gurdeepsinghjohal]

Many women wear dastaar and many does not.

Akal takhat Rehatnaama simple does not says wearing dastaar for woman is mandatroy.

[Gurpreet14]

Ok thanks for info

[DSGj]

You guys keep on bringing up Akal Takhat Maryada.

Get one thing straight in your heads.

IT'S NOT THE SAME TODAY, AS IT WAS EVEN 75 YEARS AGO.

If you look at the Rehit Maryada's first few pages....it CLEARLY shows that those who first attended the meeting stopped coming to the others, BECAUSE proper Rehit was not being put in place. Would you ever expect a true Gursikh to support the creation of a document stating that it's okay to eat meat, and that keski is not kakkar?

Due to many of these factors....many Gursikhs dropped out of these meetings and didn't care for them, as it was clear that some people were trying to implement a very vague and open-ended Maryada which leaves a lot of loopholes for corrupt people to take advantage of.

You can see for yourself at how the names of those involved changed right away after only the first meeting:

http://sgpc.net/sikhism/punjabi/Sikh%20Reht%20Maryada%28Eng%291.pdf

Stop twisting the story....Akal Takhat Maryada is not the same as it was before. THAT IS A FACT.

Keski is Kakaar if you have any historical knowledge and support equality of women and men.

It baffles me how it's okay for women to not wear dastaar, but not for men? Are you kidding me?

Rehitnamey even show Keski as Kakaar. As well as eye-witness of first Amrit Sanchaar by Guru Gobind Singh Jee, shows Guru Gobind SIngh Jee giving Keski as Kakaar to Sikhs. Also, it is historical FACT that Bibia had to wear Keski before being able to get Amrit at Amrit Sanchaar at Akal Takhat Sahib.

Just because the times have changed....doesn't mean the Rehit has. Akal Takhat can change as much as it wants....but Rehit is same, even if Akal Takhat attempts to change 100 times, it does not matter.

Rehit is eternal. Rehit is set in stone by Satguru and Gursikhs way before. Read history...you will see the truth.

Read the following for true answer:

http://www.tapoban.org/article/52

Keski as Kakkar

Bh. Manmohan Singh Jee (LA)

Keski,
Kesgi, chhoti dastaar (or mini turban) is the first important striking
symbol which makes the members of the Akhand Kirtani Jatha conspicuous -
especially the women. And, naturally, it is the first object of
criticism. One very distinguished scholar, S. Kapur Singh states: 'Bhai
Randhir Singh and his admirers claim and assert that five K's obligatory
for an Amritdhari Sikh, a Singh, include a Keski, i.e., a short turban
for men and women, as a must and one of the other K's, Kangha (comb) is
not one of the five Do's.'

According to him '...It is wholly
arbitrary and schismatic...and thus an act of sabotage against the
solidarity and monolithicism of the Khalsa.'20 Another critic asserts
the rahit of Keski to be an 'absolutely mundane' teaching of the Jatha
having 'no precedents' and thus being the 'teaching of an individual.'

Before
taking up the question of whether 'Keski' is a symbol or not, it may be
pointed out that in their eagerness to criticize Bhai Sahib Randhir
Singh, even the well versed Sikh scholars, like S. Kapur Singh, have not
cared to verifify the facts before offering their criticism. Keski is
not at all considered to replace Kangha as a symbol as asserted by him.
It does, however, replace Keshas as a symbol because Keshas is the first
fundamental requirement for a Sikh. Shaving or trimming of hair is the
first of the four Cardinal Sins -Kurahits (Big Don'ts) - the commitment
of any one of which makes one an apostate and results in one's automatic
excommunication from the fold of the Khalsa Brotherhood. Moreover
Keshas form part of the human body and are not obtained and worn like
other Kakaars.

Sikh history is full of instances where the devout
Sikhs were hacked joint by joint, boiled and even sawed alive, had
their scalps cut' their limbs broken on the wheel, and faced bravely
many other unbearable and severest of tortures, and yet remained firm in
their faith to their last hair and breath.

Right from Sahib Sri
Guru Nanak Dev Ji, the Sikhs have been commanded to abstain from shaving
or trimming of hair. According to Bhai Sahib Mani Singh's Gyan
Ratnavali and other Janam Sakhies, Sri Guru Nanak Dev Ji, while
initiating Bhai Mardana into the newly founded Sikh faith, laid down the
following three-fold Code of Conduct for him:

'Firstly, you are
not to cut your hair. Secondly, you are to get up early in the morning
and do practice of the Sat Naam; and, Thirdly, you are to serve
hospitably the visiting devotees of God.'21

In another instance
Sahib Sri Guru Hari Rai Ji, while blessing Bhai Nandlal, grandfather of
Bhai Hakikat Rai with the Holy Naam, is reported to have codified as
follows:

'Firstly, you are not to cut your hair; Secondly, you are not to consume tobacco; and Thirdly, you are not to wear a cap.'

It
is thus crystal clear that the injunction regarding abstaining from
cutting Keshas was initiated by Sahib Sri Guru Nanak Dev Ji himself and
continued to be adhered to by all his successor Gurus. Hence the
importance of keeping Keshas intact is the basic and fundamental
requirement for becoming a Sikh. In fact, the Keshas are considered so
sacred that for their cleanliness, care, and protection, two additional
Kakaars, i.e. Kangha and Keski, have been prescribed in the Sikh Code of
Conduct.

It is well known that the outward appearance of the
Sikhs is absolutely unique and different from those of other faiths.
This applies to all Sikhs irrespective of sex. The wearing of the Sikh
symbols has been obligatory for both the sexes. In addition, Sikh women
are also conspicuous because of the absence of any piercing ornaments
for nose and ears, such as those customarily worn by women of other
religions. After their initiation into the Khalsa fold by partaking
Khande-ki-Pahul (Amrit), the Sikh women have always tied their Keshas in
the form of topknot and covered the same with Dastaar (i.e. Keski) just
as men do; the only difference being that they wear chunnies or
dupattas over their small turbans.

Right up to the reign of
Maharaja Ranjit Singh, Sikh women had been steadfast in following the
edicts of the Satguru in respect to their spiritual inner life as well
as dress, including Keski. That is what J. D. Cunningham himself saw and
wrote in the middle of the Nineteenth Century when he wrote his book,
History of the Slkhs.

Even after the Punjab came under the
British rule, this symbol of Keski was conspicuously seen in case of
Sikh women as well as men right up to the Gurdwara movement and the
establishment of the Shromani Gurudwara Parbandhak Committee in 1926.
Until then, no one - man as well as woman was allowed to be baptized (by
taking Amrit) at Sri Akal Takht Sahib without 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.

This is a brief
summarized account of the historical background in this regard. In the
following pages, an effort has been made to elaborate a bit on the above
points by presenting certain facts:

i. Rahit Naama of Bhai Chaupa Singh Ji contains the following couplet regarding 'rahits':
Kachh, Kada, Kirpan, Kangha, Keski.
Eh Panj Kakaari Rahit Dhaarey Sikh Soyee.

To
be a Sikh, one must observe five rahits of wearing five Sikh symbols
beginning with 'K': Kachh, Kada, Kirpan, Kangha, and Keski. (Those Sikhs
not believing in keski have wrongfully broken the word Keski in this
couplet into two words, Kes and Ki, indicating it to mean 'the rahit of
keshas.')

ii. The renowned scholar of the Panth, Bhai Sahib Kahan
Singh Ji of Nabha, compiled the Encyclopedia of Sikh Literature and
Terminology (Gur Shabad Ratnagar MAHAN KOSH) in 1926. The term 'Keski'
has been explained therein on page 254, Col. 3 of its Second Edition
published by the Punjab Government in 1960, as:
Keski: Noun - small turban worn to protect hair.

iii.
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.'22 Higher topknot of hair
on Sikh women's heads automatically implies their coverage by some sort
of turban, as Cunningham has connected it with 'some variety of dress.'

iv.
According to the Sikh history, Sahib Sri Guru Angad Dev Ji, impressed
and pleased by the untiring and devoted labor of love and selfless
service of Baba (later Guru) Amardas Ji' bestowed upon him Siropas in
the form of Dastaars a number of times. Even now this tradition of
bestowing Dastaar as a Siropa continues at Sri Akal Takht Sahib and
other Takhts and Gurdwaras.

v. Sahib Sri Guru Arjan Dev Ji's hymn on page 1084 clearly states:
Naapaak Paak Kar Hadoor Hadeesa
Sabat Surat Dastaar Sira.
Make unpure (mind) pure. It is the true adherence to the Muslim Law (Hadees).
(One can obtain this objective) by keeping one's body unviolated and by always wearing a turban on head.
The above instruction to keep the body in its original complete form and to wear turban is meant for all, irrespective of sex.

vi.
The tradition of 'double dastaar' prevalent amongst Khalsa men was also
the result of the practice of keeping Keski under the big turban so
that they may never remain bareheaded. Keeping this very tradition in
view, the British rulers of India prescribed wearing of double dastaar,
i.e., one small (also referred to as an under turban) and the other
outer big one, as part of the official uniform for Sikh members of the
armed forces. They were, and perhaps are even now, officially provided
with two turbans, one big and one small, as part of their uniforms.

vii.
At the end of the nineteenth century and the beginning of the present
one, as a result of the Sikh renaissance movement, a number of Khalsa
schools for girls were established in Punjab. Small dastaar (Keski) was
prescribed as an obligatory head dress for students as well as teachers
in such schools at Jaspalon, Ferozepur and Sidhwan in Punjab.

viii.
. In a number of Rahitnaamas, the importance of keeping hair always
covered with Dastaar has been emphasized very clearly. A few quotations
are given below:
'Each candidate for Baptism be made to wear
kachhehra, tie hair in a topknot and cover the same with dastaar; wear
Sri Sahib (i.e. Kirpan) in Gaatra (shoulder belt). Then he/she should
stand with folded hands.' (Rahitnama Bhai Daya Singh Ji)
'...Waheguru
Ji Ka Khalsa should keep his hair unshorn, have flowing beard and have
simple dastaar which saves him from impiety. Then the Sikhs asked what
would happen to those Amrltdharis who start cutting their hair or do not
keep their hair covered. The Guru replied that they would be stupid and
will lose their sensibility It is a blemish to remain
bareheaded...Always keep two turbans. When the bigger turban is removed,
the smaller be kept. The smaller turban should not be removed.'

(Bijai Mukat Dharam Shastra - Sakhi-8)
'(A Sikh) who eats food with turban removed from the head (i.e., bareheaded) is destined for 'Kumbhi' hell.'
(Rahit Rama Bhai Prahlad Singh Ji)


'One
who combs hair twice a day, ties turban fold by fold and cleans teeth
everyday will not come to grief.' (Tankhah Naama Bhai Nandlal Ji)

'Whosoever
roams about bareheaded, takes food bareheaded and distributes the
'prasad' bareheaded is considered punishable.' (Uttar-prashan Bhai
Nandlal Ji)

'Women should tie their hair in topknot and should not keep them loose.' (Rahitnama Bhai Daya Singh Ji)

'Keshas
be washed. Turban or dastaar should not be placed on floor but should
always be kept with due respect. Food should not be eaten bareheaded.'
(Bijai Mukt Dharam Shastra, Sakhi 70)

It is thus, absolutely
clear from the above quotations that remaining bareheaded at any time
(except when washing, drying, and combing) and keeping hair loose and
unknotted are basically against the Sikh Code of Conduct, which is
applicable to all, men and women alike. For obvious reasons, therefore,
the use of small dastaar or keski is indispensable. There is no other
way to keep the head covered all the time. Sikhs - men as well as women -
who wear only big turbans and dupattas, mostly remain bareheaded, at
least in the privacy of their own homes, while taking food, etc., and
thus are, perhaps unconsciously, infringing the Sikh Code of Conduct in
this respect.

A FEW HISTORICAL AND OTHER FACTS IN THIS RESPECT:

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 consciousness...so 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. In particular, she was ordered to wear Kachhehra
and chhoti dastaar. In fact, according to some chroniclers, the dastaar
was tied on her head by the Satguru himself. If this dastaar was not a
Rahit, where was the need to include this item in the instructions given
to a lady who had reached almost the Brahmgyan stage? It apparently
shows that the Satguru gave as much importance to Dastaar as to other
Rahits like Kachhehra.

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 Sikh
women belonging to the Jatha of Bhai Sahib (Sant) Teja Singh Ji of
Mastuana, have been seen doing Kirtan in congregations wearing dastaars.
He was instrumental in establishing Akal Academy - a Higher Secondary
School at Baru in Himachal Pradesh wherin all students - boys as well as
girls - are required to wear turbans as a prescribed school uniform.

5.
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.

6. The author had the
privilege of meeting the late Baba Gurbachan Singh Ji Khalsa of the
Bhindranwala Jatha along with his whole family, including his wife, two
sons and their wives. They were all wearing Keskis just as the members
of the Akhand Kirtani Jatha do.

7. 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 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 Keski and converted topknot of hair into fashionable styles like
women of other faiths. This practice, which originated in a helpless
state of affairs, became a fashion in due course of time. By the way, it
was perhaps under these very abnormal circumstances that Sikh women
also started wearing ear and nose ornaments to avoid the disclosure of
their Sikh identity.

8. 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

9. A recent discovery
from old literature puts a final seal 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 Baisakhi 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, KESGI, 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

This discovery is
a landmark in this respect: Kesgi or Keski has not only been clearly
mentioned as one of the five K's, but also the specific and seperate
mention of making all Sikhs Keshadharies, makes it clear beyond any
shadow of a doubt that Keshas are not included in the Five Symbols
(i.e., Five K's): in other words, keeping them intact is a separate and
specific injunction for all Sikhs. (By the way, regarding eating meat,
both Halaal and Haraam- the Muslim description of any meat other than
Halaal - were also forbidden. It means that eating meat was totally
prohibited.)

It is thus abundantly dear that Keski has been in
vogue right from the birth of the Khalsa Nation and is not the
innovation of Bhal Sahib Randhir Singh or anybody else.

A FEW POINTS OF RATIONALE WHY KESKI AND NOT KESHAS IS ONE OF THE FIVE SIKH SYMBOLS.

Now
let us consider why Keski and not Keshas is one of the Sikh symbols. By
considering Keski as a symbol, the importance of Keshas IS NOT
UNDERMINED IN ANY WAY. In fact, the Keshas are the basic and fundamental
edifice of Sikhism without which no one can become a Sikh. The
following points are put forth for a rational and unbiased consideration
in this respect:

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. As against it, all other symbols or kakaars
are external and are put on the body from outside. Even a very devout
Sikh may, at times, be forced to remain without any one of the four
symbols under circumstances beyond his control. This cannot happen with
Keshas, which do not fall in line with the other four symbols and are in
a class by themselves.

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.
Evidently, therefore, Keshas cannot be considered as an outer symbol but
a part of the body for the protection of which Kangha and Keski are
required to be kept as symbols.

3. The RAHITS, including the
wearing of the external Five Symbols (Keski, Kachhehra, Kangha, Kada and
Kirpan) fall in the category of DO's, while Kurahits (Cardinal Sins or
Taboos), including cutting of the hair, are placed in the category of
DON'TS. The vested interests try to intermingle them. In this way, they
unconsciously belittle the value of Keshas. They should realize that the
value of all outer symbols is alike.

4. Then there is an evident
anomaly in the commonly accepted Code of Conduct with regard to Keshas.
These are 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 not included in Rahits but are one of
the four major Kurahits (Taboos or Cardinal Sins): A Sikh must not cut
hair.

5. The wearing of Keski 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.

6.
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. How, then, have women become
exempt from any of these injunctions? Keski is the only answer to this
contradiction.

In view of all the aforesaid, it is clear that
Keski or small turban has been traditionally worn by Sikhs, or Khalsa
men and women, right from the birth of the Khalsa Nation. This Rahit has
been enunciated and strongly emphasized by the Satguru himself. Bhai
Sahib Randhir Singh, the Akhand Kirtani Jatha, and a few other
individuals and organizations are preserving this dignified Khalsa Rahit
with Guru's grace. Having become aware of these facts, the Sikh
intellegentia has also started showing a remarkable response in this
regard. If the Khalsa is to live in accordance with the Rules of true
Gurmat , both Khalsa men and women have to accept it. Keski is the crown
bestowed by the Satguru for the head of the Khalsa, whether man or
woman, who stands bestowed with the special form of the Satguru himself.
By refraining from the use of Keski, a Sikh becomes a follower of his
own ego instead of the Will of the Satguru. Wearing of Keski by Sikh
women is decried mainly because modern day Sikhs want their women to
fall in line with other women with respect to the so called modern way
of life, including the modern fashions of dress. Sikhs - both men and
women - will continue to be guilty of showing disrespect to the sacred
hair by keeping them uncovered. In fact, it is the Keski's nonacceptance
(and not its acceptance) that is very unconsciously eviscerating the
Rahit Namas of their 'tremendous and literally unlimited potency that
operates on the collective subconscious level' of the Sikhs in general.
One fails to understand how the use of Keski '...destroys the purity of
the Khalsa Rahit and sabotages the unity of the Khalsa', as alleged by
some. In fact, the shoe is on the other foot. If Keski is accepted by
all Khalsa men and women, it will help in maintaining the purity and
ensuring the unity of the Khalsa, as even women of the Khalsa faith,
like the Khalsa men, will be distinguishable.

[jasdeepsingh2k125]

gurpreet bhenji, in daas the dog's :lol2: :tongue2: :tongue2: opinion wearing a keski or dumalla is a more practical approach in our modern life bcoz if u wear western clothes then by doing so u will need not to carry a chuni with u all time... just daas's opinion