SIKH REHATS

rihxI rhY soeI isK myrw] Euh Twkuru mY aus kw

cyrw]
Rehinee rehai soee sikh maeraa || ouh t(h)aakur mai ous kaa chaeraa ||

Rehat or prescribed code of living is the way to please the Guru. Guru Gobind Singh Ji declared,

“I consider him my Sikh, who lives according to the prescribed way.

He is my Master and I am his disciple.”

To elucidate further and remove any doubt, the Tenth Guru went on to reiterate and declared,

rihq ibnW nih isK khwvY ]

rehith binaa(n) nehi sikh kehaavai ||
“Without living as per the prescribed code of conduct, a person cannot be called a Sikh.”

Rehni is a Sikh’s way of life as per the instructions of the Guru and it is those instructions, when
grouped together are called ‘Rehatnama’. These rehatnamas enounce the conduct and manner in
which Sikhs shall carry themselves through the journey of life. They constitute a set of rules and
commandments decreed by the Tenth Guru, to clearly instruct the Khalsa in the way of our True
Lord and Master, Vaheguru. These rehats are actually derived from the instructions of all the
Gurus and formalized into a code by the Tenth Guru.

When he finalized the form of the ideal ‘Holy Warrior’ or ‘Sant Sipahi’, he was aware of all the
existing norms, customs, rituals existing within the Hindu Code of living as well as the Muslim
Code of living and also realized the amount of pressure his Khalsa would get from his or her
family, friends, peers and elders, not to mention the Hindu Brahmins and the Muslim rulers. He
also knew that for the brotherhood of Khalsa to survive the onslaughts of society, they would
have to be steadfast and would have to transcend all arguments and controversies, put forward
by overbearing rulers and their soldiers, jealous members of other faiths, who will use every trick
in the book, including, coercion, ridicule and insults, to dissuade his beloved sons and daughters
from their new way of life. So he put forth these rules not as suggestions but as commandments
to make sure that his Sikhs knew that these instructions ‘had to be followed’ and his beloved sons
and daughters would persevere through the tough times and challenges that lay ahead.

For almost one hundred years until the beginning of the nineteenth century, Sikhs gave their lives
to be able to follow these commandments, and lived by the prescribed code of conduct. They
faced taunts and threats from their elders, who resisted change and feared retribution from the
government, and from their local officials, the Muslim rulers and their fanatic clergy. It was only
after the Sikh Misls finally strengthened their stronghold in Punjab, that Sikhs finally were able to
practice their faiths without any hindrance or fear.
This wonderful period lasted till for another century. But then, despite having all the necessary
fundamental rights of a free society, sadly, what could not be taken away from them by force
and fear of death, the beloved sons and daughters of the Guru, gave up due to their own vanity,
lust and greed.

These rehats were supposed be the safeguards that prevented Sikhs from losing their way in life
and maintain their sanctity and their self respect.

There were 4 different comprehensive Rehatnamas that were written by various contemporaries
of Guru Gobind Singh Ji, who each laid out the commandments with minor differences. These
were Bhai Daya Singh Ji, Bhai Chaupa Singh Ji, Bhai Desa Singh Ji and Bhai Nand Lal Ji. But then
the Panth Khalsa, looked at the rapidly changing times, weighing the practicality of each of the
commandments, quite generously made the Rehats easy and palatable for Sikhs to follow, and
published a formal document called Sikh Rehat Maryada in 1950.

They kept the major commandments of Guru Gobind Singh Ji, given to the Punj Pyaras on Vaisakhi
day in 1699 intact, however.

SIKH REHAT MARYADA

The Sikh Rehat Maryada addresses essential issues such as the definition of a Sikh, personal and
community responsibilities such as conduct/behavior, daily regimen and community service, rules
for congregational services and gurdwara administration and activities, and the methodology of
every Sikh ceremony, that encompass a Sikh’s life journey.

A Sikh is defined as any human being, who sincerely:

 Believes in the existence of One Almighty God
 Follows their teachings of, only the Guru Granth Sahib and the Ten Sikh Gurus
 Believes in the baptism (Amrit Sanchar), as promoted by the Tenth Guru
 Does not owe allegiance to any other religion

Personal Life of a Sikh

Naam Japna - Meditation on God's Name and the recital of Holy Scriptures:
A Sikh should arise in the early hours and recite Gurbani in the morning (Five Banis), evening
(Rehras) and night (Kirtan Sohila) followed by an Ardas prayer. He or she must remember
Vaheguru at all times and to recite His name whenever possible. (Naam Simran)
A Sikh must seek the support and invoke the blessings of Almighty Vaheguru before beginning any
new task or venture via Ardas.
Kirat Karni – Sikhs should lead their life in accordance with the Guru's teachings:
They should engage in an honest profession or other work or course of study to earn their living.
Vund Chhakna – Sikhs should spend their honestly earned wealth with the poor and the needy as
well as their time on community work. The Guru asks for a Dasvandh of a Sikh’s time and money.

THE FOUR BAJJAR KUREHATS: The four forbidden acts

 1. A Sikh may not cut or trim his Kes or his Beard or remove any other hair from their body.
2. A Sikh may not consume any intoxicants, including but not limited to alcohol, drugs, hemp
or tobacco.
3. A Sikh must not commit adultery. A Sikh man must treat all women, other than their wife
as their daughters, sisters or mothers. A Sikh woman must treat all men, other than their
husbands, as their brothers, sons or fathers.
4. A Sikh may not consume Kuttha or Halal meat.

To live a disciplined life:

A Sikh is commanded by the Gurus to lead a disciplined life according to message of the Guru
Granth Sahib and to not blindly follow rituals and superstitions.
A Sikh must live the family way of life, paying special attention to children, instructing them
adequately regarding the Sikh way of life, as per the Guru’s instructions.
A Sikh must live with humility and love, in an extended family group promoting and endorsing
Gurmat principles and offering all necessary support within the family structure.
A Sikh must follow the teachings of the Sri Guru Granth Sahib.
A Sikh must refrain from rituals, superstitions and other anti-Sikh behavior such as gambling, etc.
A Sikh must practice and promote equanimity between the genders, castes, creeds, races,
religions, etc.

COMMUNAL LIFE:

Gurdwara rules and protocol:

 Only a Sikh may perform Kirtan in a congregation.

 Kirtan means singing the scriptural compositions in traditional musical measures.
 In the congregation, Kirtan performed in the Gurdwara can only comprise of Gurbani, i.e.
Guru Granth Sahib’s or Guru Gobind Singh's Banis or of the compositions of Bhai Gurdaas
and Bhai Nand Lal.
 While taking a Hukam from the Guru Granth Sahib, a Sikh must read a Shabad, one or
more Sloks (short scriptural compositions normally of two to four lines) and a Pauri (short
stanza of four or more lines). It may be taken with or without performing an Ardas.
 When taking the (Hukam), the hymn that is continuing on the top of the left hand page
must be read from the beginning. If the hymn begins on the previous page, turn over the
page and read the whole hymn from the beginning to the end. If the scriptural
composition that is continuing on the top of the left hand page is a Vaar (ode) then start
from the first of the Sloks preceding the pauri and read up to the end of the Pauri.
Conclude the reading at the end of the Hymn with the line in which the name 'Nanak' or
Kabir or Ravidas etc. occurs.
 Hukam must also be taken at the conclusion of the congregational session or after the
Ardas.

Sadhaaran Paath:
 Every Sikh, man, woman, boy or girl, should learn Gurmukhi to be able to read the Guru
Granth Sahib.

 A Sikh may carry on a continuous reading of the Guru Granth Sahib and complete a full
reading in one week or one month or over a longer period.
 While undertaking a full reading of the Guru Granth Sahib, one should recite the
Anand Sahib (the first five and the last stanza) and perform the Ardas. One should,
thereafter, read the Japji Sahib.

Akhand Paath:
 The non-stop reading of the Guru Granth Sahib can be carried on during difficult times
or during occasions of joy and celebration. The reading takes approximately forty eight
hours of continuous and uninterrupted reading by a relay of skilled Gurbani readers.
The reading must be done in a clear voice and with correct and full pronunciation.
Reading the Gurbani too fast, so that the person listening in cannot follow the
contents, is discouraged and is considered as disrespect for the Scriptures and the
congregation.
 When undertaking the non-stop reading of the whole Guru Granth Sahib, the
sacred pudding (Karah Parshad) as offering should be prepared and after reciting the
Anand Sahib (six stanzas) and offering Ardas, a Hukam should be taken. The reading is
then commenced and the Karah Parshad is distributed amongst the sangat.\
 The reading of the whole Guru Granth Sahib (intermittent or non-stop) may be
concluded with the reading of Mundavani and the Rag Mala. Thereafter, Six Stanzas of
the Anand Sahib must be recited, the Ardas of the conclusion of the reading should be
offered and the sacred pudding (Karah Parshad) distributed.

Karah Parshad:
 Only the sacred pudding which has been prepared or got prepared according to the
prescribed method shall be acceptable in the congregation.
 The method of preparing the Karah Parshad: In a clean vessel, the three contents
(wheat flour, pure sugar and clarified butter, in equal quantities and clean water)
should be put in and it should be made while reciting the Scriptures. It should be then
covered with a clean piece of cloth and placed on a clean stool in front of the Guru
Granth Sahib. Thereafter, in the holy presence of the Guru Granth Sahib, six stanza of
the Anand Sahib should be recited. The Ardas is offered and an incision is made within
the sacred pudding with the sacred Kirpan for acceptance.
 After this, before the distribution to the congregation of the Karah Parshad, the
share of the five beloved ones should be set apart and given away. Thereafter, while
commencing the general distribution, the share of the person in attendance of the
Guru Granth should be put in small bowl or vessel and handed over. The person who
doles out the Karah Parshad among the congregation should do so without any
discrimination or on the basis of personal regard or spite. He should dole out the Karah
Parshad equally to the Sikh, the non-Sikh or a person of high or low caste.

Exposition of Gurbani (Sikh Holy Scriptures):

  The exposition of the Gurbani in a congregational gathering should be carried out only
by a Sikh.
 The object of the exposition should only be to promote an understanding of the Guru's
tenets.
 The exposition can only be of the Ten Guru's writings or utterances, Bhai Gurdaas Ji or
Bhai Nand Lal Ji's writings or of any other generally accepted Panthic book or history
book (which is in agreement with the Guru's tenets) and not of a book of another
faith.

OTHER REHATS:

A Sikh should, in no way, harbor any antipathy to the hair of the head with which his child is born.
He should not temper with the hair with which the child is born. He should add the suffix "Singh"
to the name of his son & "Kaur" to the name of his daughter. A Sikh should keep the hair of his
sons and daughters intact.
A Sikh should not even think of killing his daughter; nor should he maintain any relationship with
a killer of a daughter.
A Sikh shall regard a poor person's mouth as the Guru's cash offerings box.
A Sikh shall not steal, form dubious associations or engage in gambling.
A Sikh shall observe the Sikh rules of conduct and conventions from his birth right up to the end
of his or her life.
A Sikh, when he or she meets another Sikh, should greet him with "Vaheguru ji ka Khalsa,
Vaheguru ji ki Fateh" (Translated in English, it means, “The Khalsa belongs to Vaheguru and the
Victory also belongs to Him). This is ordained for Sikh men and women both.
It is not proper for a Sikh woman to wear veil or keep her face hidden by veil or cover

Living according to the Guru's Way:

A Sikh must live and promote the tenets prescribed by the Gurus.

A Sikh must practice self control and constantly battle with the Five Evils, Kaam (Lust), Krodh
(Anger), Lobh (Greed), Moh (Attachment) and Ahankaar (Ego).

A Sikh must constantly work on self improvement and practice the Five Virtues, and fine human
qualities of Sat (Truth), Daya (Compassion), Santokh (Contentment), Nimrata (Humility),
and Pyaar (Love).

A Sikh must maintain and wear the prescribed Bana, the requisites of faith, i.e. the Five Kakaars

A Sikh must perform these four important Sikh ceremonies during the journey of life as per the
Gurus’ instructions. Please consult your local Gurdwara priest or a local knowledgeable
Amritdhari Sikh for the necessary information.

 Baby Naming Ceremony (Naam Karan)

 Baptism Ceremony (Amrit Sanchaar)
  Marriage Ceremony (Anand Kaaraj)
 Funeral Ceremony (Antim Sanskaar)

Seva – A Sikh must offer free voluntary service within the community, at Gurdwaras, community
kitchens/langars, hospitals, senior homes or retirement communities, schools, and orphanages.
Serving a holy congregation is considered one of the most sacred duties of a Sikh during their life’s
journey. At the Gurdwara, a Sikh may offer langar provisions, help prepare or serve langar, clean
the congregation’s shoes, clean the gurdwara premises or offer monetary gifts.