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 verify 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

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.