{"id":129677,"date":"2009-08-07T00:00:00","date_gmt":"2009-08-06T18:30:00","guid":{"rendered":"https:\/\/www.legalindia.com\/judgments\/gurleen-kaur-vs-state-of-punjab-and-others-on-7-august-2009"},"modified":"2015-05-04T10:40:08","modified_gmt":"2015-05-04T05:10:08","slug":"gurleen-kaur-vs-state-of-punjab-and-others-on-7-august-2009","status":"publish","type":"post","link":"https:\/\/www.legalindia.com\/judgments\/gurleen-kaur-vs-state-of-punjab-and-others-on-7-august-2009","title":{"rendered":"Gurleen Kaur vs State Of Punjab And Others on 7 August, 2009"},"content":{"rendered":"
Punjab-Haryana High Court<\/div>\n
Gurleen Kaur vs State Of Punjab And Others on 7 August, 2009<\/div>\n
             R.A. No.215 of 2009                        1\n\n\n             In the High Court of Punjab and Haryana, Chandigarh.\n\n\n                                           R.A. No.215 of 2009 In\n                                           CWP No.14859 of 2008\n\n\n                                           Date of Decision: 07.08.2009\n\n\nGurleen Kaur\n                                                  ....Appellant.\n\n               Versus\n\nState of Punjab and others\n                                                  ....Respondents.\n\n\nCoram:- Hon'ble Mr.Justice J.S. Khehar\n        Hon'ble Mr. Justice Jasbir Singh\n        Hon'ble Mr. Justice Ajay Kumar Mittal\n\n\nPresent: Mr. M.S. Rahi, Advocate\n                 ...\n<\/pre>\n
J.S. Khehar, J. (Oral).\n<\/p>\n
             Through the instant review application, the applicant seeks<\/p>\n
review of the conclusions drawn in paragraphs 74 and 127 of the judgement<\/p>\n
rendered in Civil Writ Petition No.14859 of 2008. The aforesaid two<\/p>\n
paragraphs are being extracted hereunder: —\n<\/p>\n
             “74. We have considered the submissions advanced by the<\/p>\n
             learned counsel for the parties. Our attention was also invited<\/p>\n
             to some verses from the Guru Granth Sahib where reference<\/p>\n
             was made to “kesh\/keshas”.        We have intentionally not<\/p>\n
             extracted any of them herein. Some such hymns have been<\/p>\n
             referred to in the submissions recorded hereinafter as were<\/p>\n
             advanced by interveners who were allowed to address the
\n R.A. No.215 of 2009                         2<\/span><\/p>\n
Court.   In all such verses cited before us, we came to realise<\/p>\n
that reference to hair (“kesh\/keshas”) was contextually different<\/p>\n
from the issue which we have been called upon to adjudicate.<\/p>\n<\/blockquote>\n
In our view, the Guru Granth Sahib is a treatise limited to the<\/p>\n
expression of the moral and spiritual code of conduct for Sikhs.<\/p>\n
The Guru Granth Sahib is also a guide\/teacher\/prayer for Sikhs<\/p>\n
to lead them to salvation i.e. merger with God. The physical<\/p>\n
aspects of the Sikh faith, in our view, can be rightfully traced<\/p>\n
only from the “Sikh rehat-maryada” and from other preachings<\/p>\n
of the “Sikh gurus” connected to the code of conduct in their<\/p>\n
day to day life. It would be wrong, therefore, to look for an<\/p>\n
answer to the controversy, whether or not, Sikhs are ordained to<\/p>\n
maintain their bodily hair unshorn from the Guru Granth Sahib.<\/p>\n
127. Having dealt with the historical background of the Sikh<\/p>\n
religion, legislative enactments involving the Sikh religion, the<\/p>\n
“Sikh rehat-maryada”, the “Sikh ardas” and views expressed by<\/p>\n
scholars of Sikhism, we are satisfied that they all lead to one<\/p>\n
unambiguous answer, namely, that maintaining hair unshorn is<\/p>\n
an essential component of the Sikh religion.            In fact,<\/p>\n
maintaining hair unshorn can be treated to be a part of the<\/p>\n
religious consciousness of the Sikh faith. It may be a matter of<\/p>\n
surprise, that in our aforesaid conclusion, we have not referred<\/p>\n
to the Guru Granth Sahib as the basis of our determination.<\/p>\n
Having heard learned counsel for the rival parties, we arrived at<\/p>\n
the conclusion that Guru Granth Sahib is a treatise, limited to<\/p>\n
the teaching of, the moral and spiritual code of conduct to the
\n R.A. No.215 of 2009                          3<\/span><\/p>\n
Sikhs. The Guru Granth Sahib is for the guidance of Sikhs in<\/p>\n
their pursuit towards spiritual salvation. It does not deal with<\/p>\n
the code of conduct prescribed for Sikhs. The code of conduct<\/p>\n
is strictly contained in the “Sikh rehat-maryada”, which should<\/p>\n
be the primary basis for drawing conclusions in respect of the<\/p>\n
instant issue. However, important inferences on the subject<\/p>\n
also emerged from the other aspects referred to hereinabove.<\/p>\n
Furthermore, reference to the terms “kesh\/keshas” (hair) in the<\/p>\n
Guru Granth Sahib was found to be contextually different from<\/p>\n
the issue which we are venturing to determine. This aspect of<\/p>\n
the matter has also been discussed above while recording the<\/p>\n
views of Giani Harinder Pal Singh. Undoubtedly, the Guru<\/p>\n
Granth Sahib does not make any reference to the terms<\/p>\n
“sehajdhari”, “amritdhari” and “patit”.     The clear inference,<\/p>\n
therefore is, that the Guru Granth Sahib does not deal with the<\/p>\n
issue which is subject matter of our consideration. There may<\/p>\n
be some justification in the inferences drawn by Shri Gurtej<\/p>\n
Singh (one of the interveners) from various verses of the Guru<\/p>\n
Granth Sahib, yet it would not be incorrect to state, that the<\/p>\n
issue whether Sikhs are ordained to maintain their bodily hair<\/p>\n
unshorn, has not been expressly dealt with in the Guru Granth<\/p>\n
Sahib. We are, therefore, of the view that it would not be well<\/p>\n
founded to base our conclusions, in so far as the instant issue is<\/p>\n
concerned, on the Guru Granth Sahib. We have also<\/p>\n
intentionally not taken into consideration the views expressed<\/p>\n
by the various interveners. Their views appear to us to be
\n R.A. No.215 of 2009                            4<\/span><\/p>\n
based on their personal beliefs, convictions and understanding<\/p>\n
of the Sikh religion. Inspite of their individual achievements in<\/p>\n
the field of Sikh religion, we were of the view that an attempt at<\/p>\n
our hands to determine the correctness or otherwise of their<\/p>\n
views, would be an exercise in futility, as we may have led<\/p>\n
ourselves into controversies which are strictly not relevant for<\/p>\n
the task in hand. In any case, there was sufficient unambiguous<\/p>\n
material available with us to render a conclusion on the issue<\/p>\n
(whether or not, keeping unshorn hair is an important aspect of<\/p>\n
the Sikh religion?). In our view, the Gurdwara Acts of 1925<\/p>\n
and 1971 are legislative enactments, which have withstood the<\/p>\n
test of time, wherein “keshadhari” (a Sikh who maintains hair<\/p>\n
unshorn)    has   been    incorporated    as       the   fundamental<\/p>\n
precondition for being vested with the right to be included even<\/p>\n
in the electoral rolls.   The “Sikh rehat-maryada” not only<\/p>\n
requires Sikhs to keep their hair unshorn, even an act of<\/p>\n
dishonouring hair, is taken as a tabooed practice. An act of<\/p>\n
dyeing one’s hair is treated as an act of dishonouring hair. The<\/p>\n
fundamental of retaining hair unshorn is not only for adults, but<\/p>\n
is also for minors, as adults are required to maintain the hair of<\/p>\n
the children unshorn. The “Sikh ardas” also establishes the<\/p>\n
same tenet, from the fact that the keeping hair unshorn is<\/p>\n
mentioned twice in the “Sikh ardas”. Scholars of the Sikh<\/p>\n
religion, be it Sikhs or non-Sikhs of Indian heritage, or<\/p>\n
foreigners believing in a religion other than Sikhism, each one<\/p>\n
of them has described the requirement to keep hair unshorn as
\n             R.A. No.215 of 2009                         5<\/span><\/p>\n
            fundamental to the Sikh religion. It would, therefore, not be<\/p>\n
            incorrect for us to conclude, that maintaining hair unshorn is a<\/p>\n
            part of the religious consciousness of the Sikh faith. The same<\/p>\n
            view was expressed in an academic exercise carried out by the<\/p>\n
            Punjabi University, Patiala.”\n<\/p>\n
In sum and substance, this Court had concluded in the aforesaid paragraphs,<\/p>\n
that the Guru Granth Sahib was a treatise limited to the expression of the<\/p>\n
moral and spiritual code of conduct for Sikhs. And further, that the physical<\/p>\n
aspect of the Sikh faith could be traced only from the “Sikh rehat-maryada”<\/p>\n
and from other preachings of the “Sikh gurus”, meaning thereby, that the<\/p>\n
same could not be traced from the Guru Granth Sahib. It is this aspect of<\/p>\n
the matter, which according to the pleadings of the instant application, led<\/p>\n
to a deep sense of sorrow in the heart of the applicant. So as to demonstrate<\/p>\n
his viewpoint, that the conclusions recorded by this Court in the judgement<\/p>\n
to the effect noticed hereinabove, were not in consonance with the reality of<\/p>\n
the Guru Granth Sahib.        The applicant painstakingly read through<\/p>\n
paragraphs 4 and 5 of the application. So as to understand effectively the<\/p>\n
entire submissions advanced by the applicant, we are extracting hereunder<\/p>\n
paragraphs 4 and 5 of the application, lest it be felt, that the submissions<\/p>\n
advanced during the course of hearing, have not been duly taken into<\/p>\n
consideration:-\n<\/p>\n
            “4. That with respect, it is submitted, Guru Granth Sahib is not<\/p>\n
            ‘a treatise limited to the expression of moral and spiritual code<\/p>\n
            of conduct of the Sikhs’, as many other subjects and thoughts<\/p>\n
            have been included in Sri Guru Granth Sahib for the guidance<\/p>\n
            of the Sikhs and other people. For example, Guru Nanak as a
\n R.A. No.215 of 2009                         6<\/span><\/p>\n
humanist, views the problem of religion, not as a problem of<\/p>\n
God alone, but of man also. In Guru Nanak’s way of thinking,<\/p>\n
all achievement of spiritual heights cannot be divorced from<\/p>\n
struggle for achievement of a more human and just world. In<\/p>\n
many Shabads of Guru Nanak, the focus is on social and<\/p>\n
political problems of the people. In the ultimate analysis of<\/p>\n
1430 pages of Guru Granth Sahib , it does not seem to be a<\/p>\n
treatise limited to the spiritual and moral things alone, as Guru<\/p>\n
Granth Sahib teaches the Sikhs also to be self-reliant, self-<\/p>\n<\/blockquote>\n
respecting, self-confident, discriminating, socially responsible,<\/p>\n
having a sense of unity and equality, productive member of<\/p>\n
society, fully conscious of their religious, historical and<\/p>\n
cultural heritage, Human Rights, Corruption and corruption in<\/p>\n
justice delivery system, Environment and its protection, Merit<\/p>\n
of the Rulers, Injustice and Duty of the Ruler to his subjects.<\/p>\n
There is no doubt that there are large number of Shabads in<\/p>\n
Guru Granth Sahib projecting the concept of egalitarianism and<\/p>\n
humanism. The first proclamation of Guru Nanak was, ‘There<\/p>\n
is neither a Hindu nor a Muslim’, but only a man – the central<\/p>\n
peace of focus of his attention. In Japuji Sahib, Guru Nanak<\/p>\n
said, ‘Nanak, Uttam Neech Na Koi’, laying down that all human<\/p>\n
beings are equal.    The same concept has been repeated in<\/p>\n
various parts of Guru Granth Sahib. There are host of other<\/p>\n
subjects, including the futuristic thoughts which are imbedded<\/p>\n
in Guru Granth Sahib and are required to be explored for<\/p>\n
further development of civilisation. The cosmic vision of Guru
\n R.A. No.215 of 2009                         7<\/span><\/p>\n
Nanak is limitless and no limit can be imposed on that.<\/p>\n
5. That like the doctrine of Miri-Piri, the concepts of Rehat and<\/p>\n
Gurmat are there in the Bani of Guru Nanak as contained in Sri<\/p>\n
Guru Granth Sahib .      About Rehat, Guru says, “Manmukh<\/p>\n
Kathni Hai, Par Rehat Na Hoi’, (the perverse person preaches<\/p>\n
piety, but himself practices it not, SGGS page 831). Similarly,<\/p>\n
about Gurmat way of life, the Guru says ‘Gurmat Chaal<\/p>\n
Nehchal Nai Dolai.      Gurmat Sach Sehaj Har Bole’. (By<\/p>\n
adjusting life-department in accordance with Guru’s teachings<\/p>\n
may become stable and staggers not.      By Guru’s instructions,<\/p>\n
he instinctively repeats the true name of God. SGGP page<\/p>\n
227). In the same way, Guru Nanak in Japuji says, ‘Amrit Wela<\/p>\n
Sach Naam Vadyai Vichaar’, (Early in the morning utter the<\/p>\n
True Name and reflect upon God’s greatness).         These very<\/p>\n
concept have been transformed into Sikh Rehat Maryada (The<\/p>\n
Code of Conduct and Conventions) in a different language,<\/p>\n
meaning thereby that every ideological aspect of Rehat<\/p>\n
Maryada is rooted in the teachings of Guru Granth Sahib. By<\/p>\n
no stretch of imagination, it can be said that any ideological<\/p>\n
part of Rehat Maryada has independent existence apart from<\/p>\n
Guru Granth Sahib. There is a complete unity of spiritual and<\/p>\n
temporal things in Sikhism and deeply rooted in Sri Guru<\/p>\n
Granth Sahib itself. There is no possibility of separating the<\/p>\n
two, as this doctrine is deeply rooted in Guru Granth Sahib.<\/p>\n
The Sikhs take vak\/hukam from Guru Granth Sahib for a<\/p>\n
direction in their day to day life. Therefore, a Sikh’s life is
\n             R.A. No.215 of 2009                          8<\/span><\/p>\n
            governed by the teachings of Guru Granth Sahib in all<\/p>\n
            aspects.”\n<\/p>\n
Having heard the applicant, we repeatedly enquired from him to<\/p>\n
demonstrate by citing any verse of the Guru Granth Sahib, that our<\/p>\n
conclusions to the effect, that the Sikh code of conduct could not be<\/p>\n
determined from the teachings recorded therein, the applicant repeatedly fell<\/p>\n
back on to the averments recorded in paragraphs 4 and 5 of the application.<\/p>\n
Insofar as, the code of conduct is concerned, a perusal of the judgement<\/p>\n
reveals great emphasis at the hands of the Sikhs, insofar as the five<\/p>\n
“kakkars” are concerned. We invited the applicant to demonstrate even<\/p>\n
from a single verse of the Guru Granth Sahib wherein any of the five<\/p>\n
“kakkars” have been mentioned. Besides evading the question, reference<\/p>\n
was always made to the averments made in paragraphs 4 and 5 of the<\/p>\n
application, extracted hereinabove.\n<\/p>\n
            In the background of the factual position recorded hereinabove,<\/p>\n
we informed the applicant, that the submissions advanced by him besides<\/p>\n
being unsubstantiated, even otherwise, do not relate to the controversy<\/p>\n
settled by this Court with the disposal of Civil Writ Petition No.14859 of<\/p>\n
2008. To this, the applicant remarked that he was conscious of the fact,<\/p>\n
that the pleadings in this application have no effect on the merits of the<\/p>\n
case. This statement made by the applicant, to state the least, is most<\/p>\n
irresponsible. The pleadings of the application also reveal, that the<\/p>\n
conclusions drawn by this Court in paragraphs 74 and 127 extracted<\/p>\n
hereinabove, were “unwarranted, tells the half-truth, confuses the distinctive<\/p>\n
identity of the Guru Granth Sahib, misinterpreting, controversial and the<\/p>\n
same strikes at the roots of theo-political (Miri-Piri) unity of the Sikh
\n               R.A. No.215 of 2009                        9<\/span><\/p>\n
thought as contained in the Guru Granth Sahib”. These words used in the<\/p>\n
application, to our mind, are a matter of politicisation of the issue, rather<\/p>\n
than an honest effort to correct any mistake, that may have occurred in the<\/p>\n
order passed by us. While dismissing this application, we consider it just<\/p>\n
and appropriate to impose token costs in the nature of the “Sikh rehat-<\/p>\n
maryada” on the applicant. He is, accordingly, directed to pay Rs.101\/- as<\/p>\n
costs. The aforesaid costs shall be deposited by the applicant with the Legal<\/p>\n
Services Authority, Punjab, within one month from today.<\/p>\n
              CM stands disposed of in the aforesaid terms.\n<\/p>\n<\/p>\n
                                                   ( J.S. Khehar )
\n                                                          Judge<\/p>\n
                                                   ( Jasbir Singh )
\n                                                           Judge<\/p>\n
                                                   (Ajay Kumar Mittal)
\n07.08.2009                                                     Judge
\n        sk.<\/p>\n","protected":false},"excerpt":{"rendered":"
Punjab-Haryana High Court Gurleen Kaur vs State Of Punjab And Others on 7 August, 2009 R.A. No.215 of 2009 1 In the High Court of Punjab and Haryana, Chandigarh. R.A. No.215 of 2009 In CWP No.14859 of 2008 Date of Decision: 07.08.2009 Gurleen Kaur ….Appellant. Versus State of Punjab and others ….Respondents. Coram:- Hon’ble Mr.Justice […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_lmt_disableupdate":"","_lmt_disable":"","_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[8,28],"tags":[],"class_list":["post-129677","post","type-post","status-publish","format-standard","hentry","category-high-court","category-punjab-haryana-high-court"],"yoast_head":"\nGurleen Kaur vs State Of Punjab And Others on 7 August, 2009 - Free Judgements of Supreme Court & High Court | Legal India<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.legalindia.com\/judgments\/gurleen-kaur-vs-state-of-punjab-and-others-on-7-august-2009\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Gurleen Kaur vs State Of Punjab And Others on 7 August, 2009 - 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