(ਸਿੱਖ ਪੰਥ ਦੀ ਪ੍ਰਚਲਤ ਰਹਿਤ ਮਰਯਾਦਾ ਦਾ ਦਸਤਾਵੇਜ਼)
ਸਿੱਖ ਰਹਿਤ ਮਰਯਾਦਾ ਉਹ ਮੁੱਖ ਦਸਤਾਵੇਜ਼ ਹੈ ਜੋ ਸਿੱਖਾਂ ਦੀ ਨਿੱਜੀ ਜ਼ਿੰਦਗੀ ਅਤੇ ਸੰਗਤੀ ਜੀਵਨ ਲਈ ਬੁਨਿਆਦੀ ਨਿਯਮ ਤੈਅ ਕਰਦਾ ਹੈ। ਇਸ ਦਸਤਾਵੇਜ਼ ਵਿੱਚ ਦਿੱਤੇ ਨਿਯਮ ਸ੍ਰੀ ਅਕਾਲ ਤਖ਼ਤ ਸਾਹਿਬ — ਜੋ ਸਿੱਖਾਂਦੀ ਸਰਵੋਚ ਸੱਤਾ ਤੇ ਕੇਂਦਰੀ ਅਸਥਾਨ ਹੈ — ਉੱਥੇ ਮੰਨੇ ਜਾਂਦੇ ਹਨ ਅਤੇ ਸ਼੍ਰੋਮਣੀ ਗੁਰਦੁਆਰਾ ਪ੍ਰਬੰਧਕ ਕਮੇਟੀ ਵੱਲੋਂ ਲਾਗੂ ਕੀਤੇ ਜਾਂਦੇ ਹਨ। ਸ਼੍ਰੋਮਣੀ ਕਮੇਟੀ ਪੰਜਾਬ ਅਤੇ ਦੁਨੀਆ ਭਰ ਦੇ ਸਿੱਖਾਂ ਦੀ ਮੁੱਖ ਨੁਮਾਇੰਦਗੀ ਕਰਦੀ ਹੈ ਅਤੇ ਵੱਡੇ ਇਤਿਹਾਸਕ ਗੁਰਦੁਆਰਿਆਂ ਦਾ ਪ੍ਰਬੰਧ ਸੰਭਾਲਦੀ ਹੈ। ਸਿੱਖ ਰਹਿਤ ਮਰਯਾਦਾ ਨੂੰ ਦੁਨੀਆ ਭਰ ਦੇ ਸਿੱਖ ਸੰਸਥਾਨ ਅਤੇ ਗੁਰਦੁਆਰੇ ਵੀ ਮੰਨਦੇ ਅਤੇ ਹਵਾਲੇ ਵਜੋਂ ਵਰਤਦੇ ਹਨ।
ਸਮਝਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਸਿੱਖ ਰਹਿਤ ਮਰਯਾਦਾ ਪੂਰੀ ਸਿੱਖ ਰਹਿਤ ਦਾ ਵਿਸਥਾਰ ਨਹੀਂ, ਸਗੋਂ ਇੱਕ ਬੁਨਿਆਦੀ ਢਾਂਚਾ ਦਿੰਦੀ ਹੈ। ਬਹੁਤ ਸਾਰੇ ਸਿੱਖਾਂ ਦੀ ਰਹਿਤ, ਜੋ ਗੁਰੂ ਦੀ ਸਿੱਖਿਆ ’ਤੇ ਆਧਾਰਿਤ ਹੈ, ਇਸ ਲਿਖਤੀ ਮਰਯਾਦਾ ਤੋਂ ਵੀ ਅੱਗੇ ਤੱਕ ਜਾਂਦੀ ਹੈ। ਕੁਝ ਹੋਰ ਰਹਿਤਾਂ ਅੰਮ੍ਰਿਤ ਸੰਸਕਾਰ ਦੌਰਾਨ ਦਿੱਤੀ ਜਾਣ ਵਾਲੀ ਸਿੱਖਿਆ ਤੋਂ ਆਉਂਦੀਆਂ ਹਨ, ਅਤੇ ਕੁਝ ਗੁਰਮਤ ਅਧਾਰਿਤ ਸੀਨਾ ਬਸੀਨਾ ਰਹਿਤਾਂ ਹਨ ਜੋ ਸਿੱਖ ਪਰੰਪਰਾ ਵਿੱਚ ਅਜੇ ਵੀ ਚੱਲ ਰਹੀਆਂ ਹਨ। ਕੋਈ ਵੀ ਰਹਿਤ ਗੁਰਮਤ ਤਦੋਂ ਹੀ ਮੰਨੀ ਜਾਂਦੀ ਹੈ ਜਦੋਂ ਉਹ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਸਿੱਖਿਆ ’ਤੇ ਟਿਕੀ ਹੋਵੇ ਅਤੇ ਉਸ ਦੇ ਖ਼ਿਲਾਫ਼ ਨਾ ਜਾਵੇ।
ਸਿੱਖ ਰਹਿਤ ਮਰਯਾਦਾ ਪਹਿਲੀ ਵਾਰ ੧੯੩੬ ਵਿੱਚ ਸ੍ਰੀ ਅਕਾਲ ਤਖ਼ਤ ਸਾਹਿਬ ਅਤੇ ਸ਼੍ਰੋਮਣੀ ਕਮੇਟੀ ਦੇ ਗੁਰਦੁਆਰਿਆਂ ਵਿੱਚ ਲਾਗੂ ਕੀਤੀ ਗਈ ਸੀ। ਇਸ ਵਿੱਚ ਸਮੇਂ‑ਸਮੇਂ ’ਤੇ ਸੋਧ ਵੀ ਕੀਤੇ ਗਏ ਹਨ। ਅੱਜ ਵੀ ਇਹ ਸ੍ਰੀ ਅਕਾਲ ਤਖ਼ਤ ਸਾਹਿਬ ’ਤੇ ਲਾਗੂ ਹੈ ਅਤੇ ਉੱਥੇ ਦੇ ਸੇਵਾਦਾਰ ਇਸ ਨੂੰ ਅੱਗੇ ਵਧਾਉਂਦੇ ਹਨ। ਜਦੋਂ ਵੀ ਸਿੱਖ ਰਹਿਤ ਨਾਲ ਸੰਬੰਧਿਤ ਕੋਈ ਮਾਮਲਾ ਉੱਠਦਾ ਹੈ, ਇਹ ਦਸਤਾਵੇਜ਼ ਅਤੇ ਸ੍ਰੀ ਅਕਾਲ ਤਖ਼ਤ ਸਾਹਿਬ ਵੱਲੋਂ ਜਾਰੀ ਕੀਤੇ ਹੁਕਮਨਾਮੇ ਸਿੱਖਾਂ ਲਈ ਦੁਨੀਆ ਭਰ ਵਿੱਚ ਮੁੱਖ ਹਵਾਲਾ ਬਣਦੇ ਹਨ, ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਸਦੀਵੀ ਸਿੱਖਿਆ ਦੇ ਨਾਲ‑ਨਾਲ।
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ਜੋ ਇਸਤ੍ਰੀ ਜਾਂ ਪੁਰਸ਼ ਇਕ ਅਕਾਲ ਪੁਰਖ, ਦਸ ਗੁਰੂ ਸਾਹਿਬਾਨ (ਸ੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਤੋਂ ਲੈਕੇ ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਸਾਹਿਬ ਤਕ), ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅਤੇ ਦਸਾਂ ਗੁਰੂ ਸਾਹਿਬਾਨ ਦੀ ਬਾਣੀ ਤੇ ਸਿਖਿਆ ਅਤੇ ਦਸਮੇਸ਼ ਜੀ ਦੇ ਅੰਮ੍ਰਿਤ ਉੱਤੇ ਨਿਸਚਾ ਰੱਖਦਾ ਹੈ ਅਤੇ ਕਿਸੇ ਹੋਰ ਧਰਮ ਨੂੰ ਨਹੀਂ ਮੰਨਦਾ, ਉਹ ਸਿੱਖ ਹੈ।
ਸਿੱਖ ਅੰਮ੍ਰਿਤ ਵੇਲੇ (ਪਹਿਰ ਰਾਤ ਰਹਿੰਦੀ) ਜਾਗ ਕੇ ਇਸ਼ਨਾਨ ਕਰੇ ਅਤੇ ਇਕ ਅਕਾਲ ਪੁਰਖ ਦਾ ਧਿਆਨ ਕਰਦਾ ਹੋਇਆ ‘ਵਾਹਿਗੁਰੂ’ ਨਾਮ ਜਪੇ।
ਨਿਤਨੇਮ ਦਾ ਪਾਠ ਕਰੇ। ਨਿਤਨੇਮ ਦੀਆਂ ਬਾਣੀਆਂ ਇਹ ਹਨ:-
ਸੇਵਰ ਦੀਆਂ ਬਾਣੀਆਂ:- ਜਪੁ, ਜਾਪੁ, ੧੦ ਸਵੱਯੇ (‘ਸ੍ਰਾਵਗ ਸੁਧ’ ਵਾਲੇ), ਬੇਨਤੀ ਚੌਪਈ ਅਤੇ ਅਨੰਦੁ - ਇਹ ਬਾਣੀਆਂ ਅੰਮ੍ਰਿਤ ਵੇਲੇ ਪੜ੍ਹਨੀਆਂ।
ਸ਼ਾਮ (ਸੂਰਜ ਡੁੱਬਣ ਵੇਲੇ) ਦੀ ਬਾਣੀ:- ਸੋ ਦਰੁ ਰਹਿਰਾਸ। ਇਸ ਵਿੱਚ ਇਹ ਬਾਣੀਆਂ ਮੂਲ ਪਾਠ ਹਨ:-
ਰਾਤ (ਸੌਣ ਵੇਲੇ) ਦੀ ਬਾਣੀ:- ਸੋਹਿਲਾ ਸਾਹਿਬ।
ਅੰਮ੍ਰਿਤ ਵੇਲੇ ਅਤੇ ਸੋ ਦਰੁ ਵੇਲੇ ਦੇ ਨਿਤਨੇਮ ਤੋਂ ਉਪਰੰਤ ਅਰਦਾਸ ਕਰਨੀ ਜ਼ਰੂੁੁਰੀ ਹੈ।
ੳ) ਅਰਦਾਸ ਇਹ ਹੈ:-
ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹ ॥ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ॥ ਪਾਤਸ਼ਾਹੀ ੧੦ ॥
ਪ੍ਰਿਥਮ ਭਗਉਤੀ ਸਿਮਰਿ ਕੈ ਗੁਰ ਨਾਨਕ ਲਈਂ ਧਿਆਇ ॥ ਫਿਰ ਅੰਗਦ ਗੁਰ ਤੇ ਅਮਰਦਾਸ ਰਾਮਦਾਸੈ ਹੋਈਂ ਸਹਾਇ ॥ ਅਰਜਨ ਹਰਿਗੋਬਿੰਦ ਨੂ ਸਿਮਰੋਂ ਸ੍ਰੀ ਹਰਿਰਾਇ ॥ ਸ੍ਰੀ ਹਰਿਕ੍ਰਿਸਨ ਧਿਆਈਐ ਜਿਸ ਡਿਠੇ ਸਭ ਦੁਖ ਜਾਇ ॥ ਤੇਗ ਬਹਾਦਰ ਸਿਮਰੀਐ ਘਰ ਨਉ ਨਿਧਿ ਆਵੈ ਧਾਇ ॥ ਸਭ ਥਾਈਂ ਹੋਇ ਸਹਾਇ ॥੧॥
ਦਸਵਾਂ ਪਾਤਸ਼ਾਹ ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਸਾਹਿਬ ਜੀ! ਸਭ ਥਾਈਂ ਹੋਇ ਸਹਾਇ। ਦਸਾਂ ਪਾਤਸ਼ਾਹੀਆਂ ਦੀ ਜੋਤ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਪਾਠ ਦੀਦਾਰ ਦਾ ਧਿਆਨ ਧਰ ਕੇ ਬੋਲੋ ਜੀ ਵਾਹਿਗੁਰ!
ਪੰਜਾਂ ਪਿਆਰਿਆਂ, ਚੌਹਾਂ ਸਾਹਿਬਜ਼ਾਦਿਆਂ, ਚਾਲ੍ਹੀਆਂ ਮੁਕਤਿਆਂ, ਹਠੀਆਂ, ਜਪੀਆਂ, ਤਪੀਆਂ, ਜਿਨ੍ਹਾਂ ਨਾਮ ਜਪਿਆ, ਵੰਡ ਛਕਿਆ, ਦੇਗ ਚਲਾਈ, ਤੇਗ ਵਾਹੀ, ਦੇਖ ਕੇ ਅਣਡਿੱਠ ਕੀਤਾ, ਤਿਨ੍ਹਾਂ ਪਿਆਰਿਆਂ, ਸਚਿਆਰਿਆਂ ਦੀ ਕਮਾਈ ਦਾ ਧਿਆਨ ਧਰ ਕੇ, ਖ਼ਾਲਸਾ ਜੀ! ਬੋਲੋ ਜੀ ਵਾਹਿਗੁਰੂ!
ਜਿਨ੍ਹਾਂ ਸਿੰਘਾਂ ਸਿੰਘਣੀਆਂ ਨੇ ਧਰਮ ਹੇਤ ਸੀਸ ਦਿੱਤੇ, ਬੰਦ ਬੰਦ ਕਟਾਏ, ਖੋਪਰੀਆਂ ਲੁਹਾਈਆਂ, ਚਰਖੀਆਂ ਤੇ ਚੜ੍ਹੇ, ਆਰਿਆਂ ਨਾਲ ਚਿਰਾਏ ਗਏ, ਗੁਰਦੁਆਰਿਆਂ ਦੀ ਸੇਵਾ ਲਈ ਕੁਰਬਾਨੀਆਂ ਕੀਤੀਆਂ, ਧਰਮ ਨਹੀਂ ਹਾਰਿਆ, ਸਿੱਖੀ ਕੇਸਾਂ ਸੁਆਸਾਂ ਨਾਲ ਨਿਬਾਹੀ, ਤਿਨ੍ਹਾਂ ਦੀ ਕਮਾਈ ਦਾ ਧਿਆਨ ਧਰ ਕੇ ਖ਼ਾਲਸਾ ਜੀ! ਬੋਲੋ ਜੀ ਵਾਹਿਗੁਰੂ!
ਪੰਜਾਂ ਤਖ਼ਤਾਂ, ਸਰਬੱਤ ਗੁਰਦੁਆਰਿਆਂ ਦਾ ਧਿਆਨ ਧਰ ਕੇ ਬੋਲੋ ਜੀ ਵਾਹਿਗੁਰੂ!
ਪ੍ਰਿਥਮੇ ਸਰਬੱਤ ਖ਼ਾਲਸਾ ਜੀ ਕੀ ਅਰਦਾਸ ਹੈ ਜੀ, ਸਰਬੱਤ ਖ਼ਾਲਸਾ ਜੀ ਕੋ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਚਿੱਤ ਆਵੇ, ਚਿੱਤ ਆਵਨ ਕਾ ਸਦਕਾ ਸਰਬ ਸੁੱਖ ਹੋਵੇ। ਜਹਾਂ ਜਹਾਂ ਖ਼ਾਲਸਾ ਜੀ ਸਾਹਿਬ, ਤਹਾਂ ਤਹਾਂ ਰਛਿਆ ਰਿਆਇਤ, ਦੇਗ ਤੇਗ ਫ਼ਤਹ, ਬਿਰਦ ਕੀ ਪੈਜ, ਪੰਥ ਕੀ ਜੀਤ, ਸ੍ਰੀ ਸਾਹਿਬ ਜੀ ਸਹਾਇ, ਖ਼ਾਲਸੇ ਜੀ ਕੇ ਬੋਲ ਬਾਲੇ, ਬੋਲੋ ਜੀ ਵਾਹਿਗੁਰੂ!
ਸਿੱਖਾਂ ਨੂੰ ਸਿੱਖੀ ਦਾਨ, ਕੇਸ ਦਾਨ, ਰਹਿਤ ਦਾਨ, ਬਿਬੇਕ ਦਾਨ, ਵਿਸਾਹ ਦਾਨ, ਭਰੋਸਾ ਦਾਨ, ਦਾਨਾਂ ਸਿਰ ਦਾਨ, ਨਾਮ ਦਾਨ, ਸ੍ਰੀ ਅੰਮ੍ਰਿਤਸਰ ਜੀ ਦੇ ਇਸ਼ਨਾਨ, ਚੌਂਕੀਆਂ, ਝੰਡੇ, ਬੁੰਗੇ, ਜੁਗੋ ਜੁਗ ਅਟੱਲ, ਧਰਮ ਕਾ ਜੈਕਾਰ, ਬੋਲੋ ਜੀ ਵਾਹਿਗੁਰੂ!!!
ਸਿੱਖਾਂ ਦਾ ਮਨ ਨੀਵਾਂ ਮੱਤ ਉੱਚੀ, ਮੱਤ ਦਾ ਰਾਖਾ ਆਪਿ ਵਾਹਿਗੁਰੂ।
ਹੇ ਅਕਾਲ ਪੁਰਖ ਆਪਣੇ ਪੰਥ ਦੇ ਸਦਾ ਸਹਾਈ ਦਾਤਾਰ ਜੀਓ! ਸ੍ਰੀ ਨਨਕਾਣਾ ਸਾਹਿਬ ਤੇ ਹੋਰ ਗੁਰਦੁਆਰਿਆਂ ਗੁਰਧਾਮਾਂ ਦੇ, ਜਿਨ੍ਹਾਂ ਤੋਂ ਪੰਥ ਨੂੰ ਵਿਛੋੜਿਆ ਗਿਆ ਹੈ, ਖੁਲ੍ਹੇ ਦਰਸ਼ਨ ਦੀਦਾਰ ਤੇ ਸੇਵਾ ਸੰਭਾਲ ਦਾ ਦਾਨ ਖ਼ਾਲਸਾ ਜੀ ਨੂੰ ਬਖਸ਼ੋ।
ਹੇ ਨਿਮਾਣਿਆਂ ਦੇ ਮਾਣ, ਨਿਤਾਣਿਆਂ ਦੇ ਤਾਣ, ਨਿਓਟਿਆਂ ਦੀ ਓਟ, ਸੱਚੇ ਪਿਤਾ, ਵਾਹਿਗੁਰੂ! ਆਪ ਦੇ ਹਜ਼ੂਰ.......................ਦੀ ਅਰਦਾਸ ਹੈ ਜੀ।
ਅੱਖਰ ਵਾਧਾ ਘਾਟਾ ਭੁੱਲ ਚੁੱਕ ਮਾਫ ਕਰਨੀ। ਸਰਬੱਤ ਦੇ ਕਾਰਜ ਰਾਸ ਕਰਨੇ।
ਸੇਈ ਪਿਆਰੇ ਮੇਲ, ਜਿਨ੍ਹਾਂ ਮਿਲਿਆਂ ਤੇਰਾ ਨਾਮ ਚਿੱਤ ਆਵੇ। ਨਾਨਕ ਨਾਮ ਚੜ੍ਹਦੀ ਕਲਾ, ਤੇਰੇ ਭਾਣੇ ਸਰਬੱਤ ਦਾ ਭਲਾ।
ਇਸ ਤੋਂ ਉਪਰੰਤ ਅਰਦਾਸ ਵਿੱਚ ਸ਼ਾਮਲ ਹੋਣ ਵਾਲੀ ਸਾਰੀ ਸੰਗਤ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਅੱਗੇ ਅਦਬ ਨਾਲ ਮੱਥਾ ਟੇਕੇ ਅਤੇ ਫਿਰ ਖੜ੍ਹੇ ਹੋ ਕੇ ‘ਵਾਹਿਗੁੁਰੂ ਜੀ ਕਾ ਖ਼ਾਲਸਾ, ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹ’ ਬੁਲਾਵੇ। ਉਪ੍ਰੰਤ ‘ਸਤਿ ਸ੍ਰੀ ਅਕਾਲ’ ਦਾ ਜੈਕਾਰਾ ਗਜਾਇਆ ਜਾਵੇ।
ਅ) ਅਰਦਾਸ ਹੋਣ ਸਮੇਂ ਸੰਗਤ ਵਿੱਚ ਹਾਜ਼ਰ ਸਾਰੇ ਇਸਤ੍ਰੀ ਪੁਰਸ਼ਾਂ ਨੂੰ ਹੱਥ ਜੋੜ ਕੇ ਖਲੋਣਾ ਚਾਹੀਦਾ ਹੈ। ਜੋ ਸੱਜਣ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦੀ ਤਾਬਿਆ ਬੈਠਾ ਹੋਵੇ, ਉਹ ਭੀ ਉੱਠ ਕੇ ਚੌਰ ਕਰੇ।
ੲ) ਅਰਦਾਸ ਕਰਨ ਵਾਲਾ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਸਨਮੁੱਖ ਖੜ੍ਹੋ ਕੇ, ਹੱਥ ਜੋੜ ਕੇ ਅਰਦਾਸ ਕਰੇ। ਜੇ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਮੌਜੂਦ ਨਾ ਹੋਣ ਤਾਂ ਕਿਸੇ ਪਾਸੇ ਮੂੰਹ ਕਰਕੇ ਅਰਦਾਸ ਕਰੋ, ਪ੍ਰਵਾਨ ਹੈ।
ਸ) ਜਦੋਂ ਕੋਈ ਖਾਸ ਅਰਦਾਸ ਕਿਸੇ ਇਕ ਜਾਂ ਵਧੀਕ ਆਦਮੀਆਂ ਵਲੋਂ ਹੋਵੇ, ਤਾਂ ਉਹਨਾਂ ਤੋਂ ਬਿਨਾਂ ਸੰਗਤ ਵਿੱਚ ਬੈਠੇ ਹੋਰਨਾਂ ਦਾ ਉਠਣਾ ਜ਼ਰੂੁਰੀ ਨਹੀਂ।
ੳ) ਗੁਰਬਾਣੀ ਦਾ ਅਸਰ ਸਾਧ ਸੰਗਤ ਵਿੱਚ ਬੈਠਿਆਂ ਵਧੇਰੇ ਹੁੰਦਾ ਹੈ। ਇਸ ਲਈ ਸਿੱਖ ਲਈ ਉਚਿਤ ਹੈ ਕਿ ਸਿੱਖ ਸੰਗਤਾਂ ਦੇ ਜੋੜ ਮੇਲ ਦੇ ਅਸਥਾਨਾਂ ਗੁਰਦੁਆਰਿਆਂ ਦੇ ਦਰਸ਼ਨ ਕਰੇ ਅਤੇ ਸਾਧ ਸੰਗਤ ਵਿੱਚ ਬੈਠਕੇ ਗੁਰਬਾਣੀ ਤੋਂ ਲਾਭ ਉਠਾਵੇ।
ਅ) ਗੁਰਦੁਆਰੇ ਵਿੱਚ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦਾ ਪ੍ਰਕਾਸ਼ ਨਿਤਾ-ਪ੍ਰਤੀ ਹੋਵੇ। ਬਿਨਾਂ ਖਾਸ ਕਾਰਨ ਦੇ (ਜਦ ਕਿ ਪ੍ਰਕਾਸ਼ ਜਾਰੀ ਰਖਣ ਦੀ ਲੋੜ ਹੋਵੇ) ਰਾਤ ਨੂੰ ਪ੍ਰਕਾਸ਼ ਨਾ ਰਹੇ। ਆਮ ਤੌਰ ਤੇ ਰਹਿਰਾਸ ਦੇ ਪਾਠ ਮਗਰੋਂ ਸੁੱਖ-ਆਸਨ ਕੀਤਾ ਜਾਵੇ। ਜਦ ਤੱਕ ਗ੍ਰੰਥੀ ਜਾਂ ਸੇਵਾਦਾਰ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਸੇਵਾ ਲਈ ਹਾਜ਼ਰ ਰਹਿ ਸਕੇ ਜਾਂ ਪਾਠੀਆਂ, ਦਰਸ਼ਨ ਕਰਨ ਵਾਲਿਆਂ ਦੀ ਆਵਾਜਾਈ ਰਹੇ, ਜਾਂ ਬੇਅਦਬੀ ਦਾ ਖਤਰਾ ਨਾ ਹੋਵੇ, ਤਦ ਤੱਕ ਪ੍ਰਕਾਸ਼ ਰਹੇ। ਉਪ੍ਰੰਤ ਸੁੱਖ ਆਸਨ ਕਰ ਦੇਣਾ ਉਚਿਤ ਹੈ, ਤਾਂ ਜੋ ਬੇਅਦਬੀ ਨਾ ਹੋਵੇ।
ੲ) ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਨੂੰ ਸਨਮਾਨ ਨਾਲ ਪ੍ਰਕਾਸ਼ਿਆ, ਪੜ੍ਹਿਆ ਅਤੇ ਸੰਤੋਖਿਆ ਜਾਵੇ। ਪ੍ਰਕਾਸ਼ ਲਈ ਜ਼ਰੂੁੁੁਰੀ ਹੈ ਕਿ ਸਥਾਨ ਸਾਫ਼ ਸੁਥਰਾ ਹੋਵੇ। ਉੱਪਰ ਚੰਦੋਆ ਸਾਹਿਬ ਹੋਵੇ। ਪ੍ਰਕਾਸ਼ ਮੰਜੀ ਸਾਹਿਬ ਤੇ ਸਾਫ਼ ਸੁਥਰੇ ਬਸਤਰ ਵਿਛਾ ਕੇ ਕੀਤਾ ਜਾਵੇ। ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਦੇਹ ਨੂੰ ਸੰਭਾਲ ਕੇ ਪ੍ਰਕਾਸ਼ਣ ਲਈ ਗਦੇਲੇ ਆਦਿ ਸਮਾਨ ਵਰਤੇ ਜਾਣ ਅਤੇ ਉੱਪਰ ਲਈ ਰੁਮਾਲਾ ਸਾਹਿਬ ਹੋਵੇ। ਜਦ ਪਾਠ ਨਾ ਹੁੰਦਾ ਹੋਵੇ, ਤਾਂ ਉੱਤੇ ਰੁਮਾਲਾ ਸਾਹਿਬ ਪਿਆ ਰਹੇ। ਪ੍ਰਕਾਸ਼ ਵੇਲੇ ਚੌਰ ਸਾਹਿਬ ਵੀ ਚਾਹੀਏ।
ਸ) ਉੱਪਰ ਦੱਸੇ ਸਮਾਨ ਤੋਂ ਇਲਾਵਾ ਧੂਪ ਜਾਂ ਦੀਵੇ ਮਚਾ ਕੇ ਆਰਤੀ ਕਰਨੀ, ਕਰਮ-ਕਾਂਡੀ ਭੋਗ ਲਾਉਣਾ, ਪੂਜਾ ਰੂਪ 'ਚ ਜੋਤਾਂ ਜਗਾਂਉਣੀਆਂ, ਟੱਲ ਖੁੜਕਾਉਣੇ ਆਦਿ ਕਰਮ ਗੁਰਮਤਿ ਅਨੁਸਾਰ ਨਹੀਂ। ਹਾਂ, ਸਥਾਨ ਨੂੰ ਸੁਗੰਧਿਤ ਕਰਨ ਲਈ ਫੁਲ, ਧੂਪ ਆਦਿ ਸੁਗੰਧੀਆਂ ਵਰਤਣੀਆਂ ਵਿਵਰਜਿਤ ਨਹੀਂ। ਕਮਰੇ ਅੰਦਰ ਰੌਸ਼ਨੀ ਲਈ ਤੇਲ, ਘਿਉ ਜਾਂ ਮੋਮਬੱਤੀ, ਬਿਜਲੀ, ਲੈਂਪ ਆਦਿ ਜਗਾ ਲੈਣੇ ਚਾਹੀਦੇ ਹਨ।
ਹ) ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਵਾਂਗ ਤੇ ਬਰਾਬਰ ਕਿਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹੀਂ ਕਰਨਾ। ਗੁਰਦੁਆਰੇ ਵਿੱਚ ਕੋਈ ਮੂਰਤੀ ਪੂਜਾ ਜਾਂ ਹੋਰ ਗੁਰਮੱਤ ਦੇ ਵਿਰੁੱਧ ਕੋਈ ਰੀਤੀ ਜਾਂ ਸੰਸਕਾਰ ਨਾ ਹੋਵੇ, ਨਾ ਹੀ ਕੋਈ ਅਨਮਤ ਦਾ ਤਿਉਹਾਰ ਮਨਾਇਆ ਜਾਵੇ। ਹਾਂ, ਕਿਸੇ ਮੌਕੇ ਜਾਂ ਇੱਕਤ੍ਰਤਾ ਨੂੰ ਗੁਰਮੱਤ ਦੇ ਪ੍ਰਚਾਰ ਲਈ ਵਰਤਣਾ ਅਯੋਗ ਨਹੀਂ।
ਕ) ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਪੰਘੂੜੇ (ਸੁੱਖ ਆਸਣ ਵਾਲਾ ਪਲੰਘ ਜਾਂ ਆਸਣ) ਦੇ ਪਾਵਿਆਂ ਨੂੰ ਮੁੱਠੀਆਂ ਭਰਨੀਆਂ, ਕੰਧਾਂ ਜਾਂ ਥੜ੍ਹਿਆਂ ਤੇ ਨੱਕ ਰਗੜਨਾ ਜਾਂ ਮੁੱਠੀਆਂ ਭਰਨੀਆਂ, ਮੰਜੀ ਸਾਹਿਬ ਹੇਠਾਂ ਪਾਣੀ ਰਖਣਾ, ਗੁਰਦੁਆਰਿਆਂ ਵਿੱਚ ਮੂਰਤੀਆਂ (ਬੁੱਤ) ਬਣਾਣੀਆਂ ਜਾਂ ਰੱਖਣੀਆਂ, ਗੁਰੂ ਸਾਹਿਬਾਨ ਜਾਂ ਸਿੱਖ ਬਜ਼ੁਰਗਾਂ ਦੀਆਂ ਤਸਵੀਰਾਂ ਅੱਗੇ ਮੱਥੇ ਟੇਕਣੇ, ਇਹੋ ਜਿਹੇ ਕਰਮ ਮਨਮੱਤ ਹਨ।
ਖ) ਇਕ ਤੋਂ ਦੂਜੀ ਥਾਂ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਲੈ ਜਾਣ ਵੇਲੇ ਅਰਦਾਸ ਕਰਨੀ ਚਾਹੀਏ। ਜਿਸ ਨੇ ਸਿਰ ਤੇ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰ੍ਰੰ੍ਰਥ ਸਾਹਿਬ ਜੀ ਚੁਕਿਆ ਹੋਵੇ, ਉਹ ਨੰਗੇ ਪੈਰੀਂ ਚਲੇ, ਪਰ ਜੇਕਰ ਕਿਸੇ ਮੌਕੇ ਜੋੜੇ ਪਾਣ ਦੀ ਅਤੀ ਲੋੜ ਪੈ ਜਾਵੇ, ਤਾਂ ਕੋਈ ਭਰਮ ਨਹੀਂ ਕਰਨਾ।
ਗ) ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਨੂੰ ਅਰਦਾਸਾ ਸੋਧ ਕੇ ਪ੍ਰਕਾਸ਼ ਕੀਤਾ ਜਾਵੇ। ਪ੍ਰਕਾਸ਼ ਕਰਨ ਵੇਲੇ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਵਿੱਚੋਂ ਇਕ ਸ਼ਬਦ ਦਾ ਵਾਕ ਲਿਆ ਜਾਵੇ।
ਘ) ਜਦ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਸਵਾਰੀ ਆਵੇ, ਤਾਂ ਭਾਵੇਂ ਅੱਗੇ ਪ੍ਰਕਾਸ਼ ਹੋਇਆ ਹੋਵੇ ਜਾਂ ਨਾ, ਹਰ ਇਕ ਸਿੱਖ ਨੂੰ ਸਨਮਾਨ ਲਈ ਉੱਠ ਖਲੋਣਾ ਚਾਹੀਏ।
ਙ) ਗੁਰਦੁਆਰੇ ਅੰਦਰ ਜਾਣ ਲੱਗਿਆਂ ਜੋੜੇ ਤੇ ਜੁਰਾਬਾਂ ਬਾਹਰ ਲਾਹ ਕੇ, ਸੁਥਰਾ ਹੋ ਕੇ ਜਾਣਾ ਚਾਹੀਏ। ਜੇ ਪੈਰ ਮੇਲੇ ਜਾਂ ਗੰਦੇ ਹੋਣ, ਤਾਂ ਜਲ ਨਾਲ ਧੋ ਲੈਣੇ ਚਾਹੀਏ। ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅਥਵਾ ਗੁਰਦੁਆਰੇ ਨੂੰ ਆਪਣੇ ਸੱਜੇ ਪਾਸੇ ਰੱਖ ਕੇ ਪ੍ਰਕਰਮਾ ਕਰਨੀ ਚਾਹੀਏ।
ਚ) ਗੁਰਦੁਆਰੇ ਅੰਦਰ ਦਰਸ਼ਨਾਂ ਲਈ ਜਾਣ ਲਈ ਕਿਸੇ ਦੇਸ, ਮਜ਼੍ਹਬ, ਜਾਤ ਵਾਲੇ ਨੂੰ ਮਨਾਹੀ ਨਹੀਂ, ਪਰ ਉਸ ਦੇ ਪਾਸ ਸਿੱਖ ਧਰਮ ਤੋਂ ਵਿਵਰਜਿਤ (ਤਮਾਕੂ ਆਦਿ) ਕੋਈ ਚੀਜ਼ ਨਹੀਂ ਹੋਣੀ ਚਾਹੀਦੀ।
ਛ) ਗੁਰਦੁਆਰੇ ਅੰਦਰ ਜਾ ਕੇ ਸਿੱਖ ਦਾ ਪਹਿਲਾ ਕਰਮ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਅੱਗੇ ਮੱਥਾ ਟੇਕਣਾ ਹੈ। ਉਪ੍ਰੰਤ ਗੁਰੂ ਰੂਪ ਸਾਧ ਸੰਗਤ ਦੇ ਦਰਸ਼ਨ ਕਰਕੇ ਸਹਿਜ ਨਾਲ ‘ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖ਼ਾਲਸਾ, ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹ’ ਬੁਲਾਈ ਜਾਵੇ।
ਜ) ਸੰਗਤ ਵਿੱਚ ਬੈਠਣ ਲਈ ਭੀ ਸਿੱਖ-ਅਸਿੱਖ, ਛੂਤ-ਛਾਤ, ਜਾਤ-ਪਾਤ, ਊਚ-ਨੀਚ ਦਾ ਭਰਮ ਜਾਂ ਵਿਤਕਰਾ ਨਹੀਂ ਕਰਨਾ।
ਝ) ਕਿਸੇ ਮਨੁੱਖ ਦਾ ਸਤਿਗੁਰਾਂ ਦੇ ਪ੍ਰਕਾਸ਼ ਸਮੇਂ ਜਾਂ ਸੰਗਤ ਵਿੱਚ ਗਦੇਲਾ, ਆਸਣ, ਕੁਰਸੀ, ਚੌਂਕੀ, ਮੰਜਾ ਆਦਿ ਲਾ ਕੇ ਬੈਠਣਾ ਜਾਂ ਕਿਸੇ ਹੋਰ ਵਿਤਕਰੇ ਨਾਲ ਬੈਠਣਾ ਮਨਮੱਤ ਹੈ।
ਞ) ਸੰਗਤ ਵਿੱਚ ਜਾਂ ਸਤਿਗੁਰਾਂ ਦੇ ਪ੍ਰਕਾਸ਼ ਸਮੇਂ ਕਿਸੇ ਸਿੱਖ ਨੂੰ ਨੰਗੇ ਸਿਰ ਨਹੀਂ ਬੈਠਣਾ ਚਾਹੀਦਾ। ਸੰਗਤ ਵਿੱਚ ਸਿੱਖ ਇਸਤ੍ਰੀਆਂ ਲਈ ਪਰਦਾ ਕਰਨਾ ਜਾਂ ਘੁੰਡ ਕਢਣਾ ਗੁਰਮੱਤ ਵਿਰੁੱਧ ਹੈ।
ਟ) ਤਖ਼ਤ ਸਾਹਿਬਾਨ ਪੰਜ ਹਨ:-
ਠ) ਤਖ਼ਤ ਸਾਹਿਬਾਨਾਂ ਦੇ ਖਾਸ ਅਸਥਾਨ ਉਤੇ ਕੇਵਲ ਰਹਿਤਵਾਨ ਅੰਮ੍ਰਿਤਧਾਰੀ ਸਿੰਘ (ਸਿੰਘ ਜਾਂ ਸਿੰਘਣੀ) ਹੀ ਚੜ੍ਹ ਸਕਦੇ ਹਨ। (ਤਖ਼ਤ ਸਾਹਿਬਾਨਾਂ ਉਤੇ ਪਤਿਤ ਤੇ ਤਨਖਾਹੀਏ ਸਿੱਖ ਤੋਂ ਬਿਨਾਂ ਹਰ ਇਕ ਪ੍ਰਾਣੀ ਮਾਤਰ, ਸਿੱਖ ਗ਼ੈਰ-ਸਿੱਖ ਦੀ ਅਰਦਾਸ ਹੋ ਸਕਦੀ ਹੈ।)
ਡ) ਹਰ ਇਕ ਗੁਰਦੁਆਰੇ ਵਿੱਚ ਨਿਸ਼ਾਨ ਸਾਹਿਬ ਕਿਸੇ ਉੱਚੀ ਥਾਂ ਤੇ ਲੱਗਾ ਹੋਵੇ। ਨਿਸ਼ਾਨ ਸਾਹਿਬ ਦੇ ਪੁਸ਼ਾਕੇ ਦਾ ਰੰਗ ਬਸੰਤੀ (ਪੀਲਾ) ਜਾਂ ਸੁਰਮਈ (ਨੀਲਾ) ਹੋਵੇ ਅਤੇ ਨਿਸ਼ਾਨ ਸਾਹਿਬ ਦੇ ਸਿਰੇ ਉਤੇ ਸਰਬਲੋਹ ਦਾ ਭਾਲਾ ਜਾਂ ਖੰਡਾ ਹੋਵੇ।
ਢ) ਗੁਰਦੁਆਰੇ ਵਿੱਚ ਨਗਾਰਾ ਹੋਵੇ, ਜੋ ਸਮੇਂ ਸਿਰ ਵਜਾਇਆ ਜਾਵੇ।
a. Only a Sikh is permitted lead or formally perform Kirtan in the presence of the Sangat (congregation).
b. Kirtan refers to the singing of Gurbani to melodic frameworks (Raags).
c. In the Sangat (congregational setting), Kirtan must consist solely of Gurbani or the acknowledged writings of Bhai Gurdas Ji and Bhai Nand Lal Ji, which are recognised as interpretive extensions of Gurbani.
d. It is not permissible to add made-up words or lines to Shabads when singing Gurbani, whether it is performed as collective group singing (jotteeaan) in simple folk tunes (dhaarna) or in traditional Raag. Only the original lines of the Shabad may be repeated during the singing.
a. Matha tekna (bowing by touching the forehead to the floor) before Sri Guru Granth Sahib Ji, respectfully taking darshan (the holy glimpse) of the Guru-roop Sangat and taking a Vaak (holy edict): these together constitute having darshan (a glimpse) of Satguru (the True Guru). Raising the Rumala Sahib (drapery) covering Sri Guru Granth Sahib Ji and merely taking a look or making others take a look in this manner without taking a Vaak is Manmat, against the Guru’s Way.
b. In the Sangat, at any one given time, only one thing should be done, whether it is performing of Kirtan, delivering Katha (discourse), interpreting Gurbani or reading Gurbani.
c. Only a Sikh (man or woman) is entitled to be in attendance of Sri Guru Granth Sahib Ji during a Divaan (congregational session).
d. Only a Sikh may read out Gurbani for the Sangat. However, a non-Sikh may read Gurbani for themselves.
e. When taking the Hukam (holy edict), the on-going Shabad on the top left-hand ang (sacred page) must be read from the beginning. If the Shabad begins on the previous Ang, turn over the Ang and read the whole Shabad from the beginning to the end. If the on-going scriptural composition on the top left-hand ang (sacred page) is a vaar (ode), then start from the first of the saloks that comes before the pauri and read up to the end of the pauri. Conclude the reading at the last line of the Shabad, where the name ‘Nanak’ for example occurs.
f. Hukam must be taken at the end of the Divaan (congregational session) or after the Ardaas for Bhog (completion).
a. Every Sikh should as far as possible, maintain a separate and exclusive place for the prakaash (installation) of Sri Guru Granth Sahib Ji in their home.
b. Every Sikh man, woman, boy or girl, should learn Gurmukhi to be able to read Sri Guru Granth Sahib Ji.
c. Every Sikh should take a Hukam from Sri Guru Granth Sahib Ji at Amrit Vela, the early hours of the morning before dawn, before taking a meal. If there are any difficulties in doing this, then one should read or listen to a reading from Sri Guru Granth Sahib Ji sometime during the day. If one cannot do that either, during travel etc., or owing to any other difficulty, one should not feel guilty.
d. It would be good for every Sikh to continue a personal Sadhaaran Paath (non-continuous complete reading of Sri Guru Granth Sahib Ji) and complete the full reading in one or two months (or however long it takes).
e. When undertaking a full reading of Sri Guru Granth Sahib Ji, one should recite Anand Sahib (the first five and the last pauris), followed by an Ardaas. One should, thereafter, read Japji Sahib.
a. An Akhand Paath (a non-stop reading of Sri Guru Granth Sahib Ji) is carried out during times of hardship or encouragement. It usually takes around 48 hours. The reading is done non-stop without interruption. The reading must be clear and correct. It is disrespectful to Gurbani if the reading is done too fast, so that the person listening to it cannot understand the reading. The reading should be correct and clear, with due care given to the letters and sounds, even if it takes a little longer to complete.
b. Whichever family or Sangat undertakes an Akhand Paath, they should complete it through its members, relatives, friends, etc., all together. The number of Paathis (reciters) is not prescribed. If a person cannot read themselves, then they should listen to the reading by any competent Paathi (reader). However, it should never be allowed to happen that the reader carries on the reading all by themselves and no member of the Sangat or the family are listening to the reading. The Paathi should be served with food and clothing to the best of the host’s means.
c. It is Manmat, contrary to the Guru’s Way, to place a Kumb (a ritualistic pot),2 Jyot (a venerated ritualistic flame), (a ritual) coconut etc. during an Akhand Paath, or to read another Paath (scriptural reading) side by side or during the Akhand Paath.
When a Sadhaaran Paath is to be started, Prashad should be presented and then Anand Sahib (six pauris) should be recited. This should be followed by offering an Ardaas and then taking a Hukam. During an Akhand Paath, Karah Prashad should be present, and then after reciting Anand Sahib (six pauris) Ardaas should be offered. After taking a Hukam the reading of the Akhand Paath should begin.
a. The complete reading of Sri Guru Granth Sahib Ji (Sadhaaran or Akhand) should be followed by the reading of ‘Mundaavani.’ ‘Raagmala’ may or may not be recited according to the local custom or according to the wishes of the person(s) who arranged the reading (Paath). (Note:- There is a difference of opinion within the Panth regarding the inclusion of ‘Raagmala’ in Sri Guru Granth Sahib Ji and for this reason it should not be removed from an existing handwritten or printed copy of Sri Guru Granth Sahib Ji).
b. Anand Sahib should then be read, followed by the final Ardaas and Hukam. At the end, Karah Prashad should be distributed to the congregation.
c. At the time of Akhand Paath it is usual to give donations for the upkeep of the gurdwara, for example, a Rumala Sahib (draperies), Chaur Sahib (royal whisk), Chaanani (awning), or anything else for the furtherance of the Sikh Panth. This should be given in accordance with one’s means.
a. Only the Karah Prashad (sacred blessed pudding) prepared as per the prescribed method is acceptable in the Sangat.
b. The method of preparing Karah Prashad is this: Equal quantities of wheat flour, pure sugar and clarified butter should be cooked in a clean vessel whilst reciting Gurbani. Then covered with a clean piece of cloth, it should be placed on a clean stool in front of Sri Guru Granth Sahib Ji, the first five and the last pauris (stanzas) of Anand Sahib should be recited aloud (so that the Sangat can hear). Ardaas should be done and for the acceptance of the Karah Prashad it should be touched with a Kirpan.
c. After this, before Karah Prashad is distributed to the Sangat, the share of the Panj Piaare (Five Beloved Ones) should be set apart and given away. The person(s) distributing the Prashad should ‘tyaar-bar-tyaar’ (adhering to full Rehat). When distributing the Karah Prashad to the Five representing the Khalsa, the Sevadaar should not ask when giving to the Five whether or not they observe full Rehat. Instead the Sevadaar should use their own personal judgement on who is tyaar-bar-tyaar (fully observes Rehat) in the Sangat.
If there are less than five (which can include the Amrit-dhari sitting in attendance of Sri Guru Granth Sahib Ji) then the Karah Prashad (of the Five Singhs) should be distributed to however many they are and then mix the remaining Karah Prashad back into the baatta (bowl) for distributing to the rest of the Sangat.
Thereafter, when distributing amongst the Sangat, first Karah Prashad should be put in a small bowl or vessel and given to the person sitting in attendance of Sri Guru Granth Sahib Ji and then continue to distribute amongst the rest of the Sangat. The person who gives out the Karah Prashad to the Sangat should do so without any discrimination based on personal regard or spite. Karah Prashad should be given equally irrespective of one being a Sikh, non-Sikh or a person of so-called high or low caste. While giving out Karah Prashad to the Sangat, no discrimination should be made on considerations of caste, ancestry, or being regarded, by some, as untouchable.
d. When Karah Prashad is being presented for an Ardaas, it should be accompanied by at least a small sum cash offering.
a. Katha of Gurbani (discourse of the Guru’s Word) within the Sangat can only be done by a Sikh.
b. The objective of Katha should only be to promote the understanding of Gurmat (the Guru’s teachings).
c. Katha can only be done of the Ten Gurus writings or utterances, Bhai Gurdas Ji’s writings, Bhai Nand Lal Ji’s writings or of any generally accepted Panthic book, or of books of history (which are in agreement with Gurmat), and not of a book of any other faith. However, for illustration, references to a holy person’s teachings or those contained in a book may be made.
d. No lecture contrary to Gurmat should be delivered inside a Gurdwara.
e. The usual schedule of the Sangat in the Gurdwara is generally the following: Prakaash of Sri Guru Granth Sahib Ji, Kirtan, Katha, lecture, reciting of Anand Sahib, Ardaas, the raising of the Fateh slogan and then the slogan Sat Siree Akaal followed by the ‘Hukam’.
A Sikh’s everyday lifestyle, work, and social behaviour should be in accordance with Gurmat. Gurmat is the following:
a. Only worshipping the One Supreme Timeless Being (Akaal Purakh) and not following or worshipping any other deity.
b. Accepting as one’s sole spiritual Saviour and Guide: the One Guru revealed in all ten human forms, Sri Guru Granth Sahib Ji, and the sacred utterances of all the ten forms of the Guru.
c. Regarding the Ten Forms of the Guru as a single entity and the embodiment of the one Vaheguru on earth as the Divine-Guiding Light (Jyot).
d. Accepting no faith or belief in:
Study of the books of other faiths is acceptable only for general self‑education.
e. Although the Khalsa shines above all other religions, with truth no one can equal, one must never intentionally cause pain to the heart of any non‑believer.
f. A Sikh should always perform Ardaas (offer a prayer) to Vaheguru before beginning any task.
g. Learning Gurmukhi (Panjabi in the Gurmukhi script) is essential for a Sikh, while also pursuing other subjects of study.
h. It is the duty of parents to ensure their children are brought up and educated in the Guru’s Sikhi.
i. Do not wish harm upon your child’s hair (kesh). Their sacred hair must be kept intact—uncut and respectfully maintained. A son’s first name should be followed by “Singh,” and a daughter’s by “Kaur.” A Sikh is duty‑bound to preserve the hair of both sons and daughters as a sacred trust.
j. A Sikh must not consume intoxicants, whether cannabis (bhang), opium, alcohol, tobacco, or any other intoxicant. One should sustain themselves only through food.
k. Piercing of the nose, ears, etc., is forbidden for both Sikh men and women./p>
l. A Sikh of the Guru must never kill a daughter, nor commit abortion, nor associate with those who do. To intentionally destroy any unborn or newborn child is against Gurmat.
m. The true Sikh of the Guru shall earn an honest and righteous living.
n. A Sikh shall regard the mouth of a poor person as the Guru’s Golak (offerings box).
o. A Sikh must not commit theft, engage in immoral relationships, or gamble.
p. ਪਰ ਬੇਟੀ ਕੋ ਬੇਟੀ ਜਾਨੈ। ਪਰ ਇਸਤ੍ਰੀ ਕੋ ਮਾਤ ਬਖਾਨੈ। ਅਪਨੀ ਇਸਤ੍ਰੀ ਸੋਂ ਰਤਿ ਹੋਈ। ਰਹਿਤਵੰਤ ਸਿੰਘ ਹੈ ਸੋਈ। “He who regards another man’s daughter as his own daughter, regards another man’s wife as his mother, has an intimate relationship with his own wife alone — he alone is a truly disciplined Sikh of the Guru." (Rehat‑nama: Bhai Desa Singh Ji, pp. 128–129)
In the same spirit, women should regard those elder than them as their father, those of the same age as their brother, and those younger as their sons, while maintaining an intimate relationship only with their husband.
q. A Sikh should observe the Guru’s Maryada (code of conduct) from birth until the end of life.
r. When meeting another Sikh, one should greet them with “Vaheguru Jee Ka Khalsa, Vaheguru Jee Kee Fateh." This is ordained for both Sikh men and women.
s. It is not proper for a Sikh woman to keep her face hidden by a veil or cover.
t. A Sikh is required to wear the Kachhera (the holy shorts of modesty) and Dastaar (the holy turban of responsibility); beyond these, there are no prescribed restrictions on dress, provided it remains modest and dignified. It is proper for Sikh women to wear the Dastaar, yet those who do not are also acknowledged.
a. When, by the grace of Vaheguru, a child is born into a Sikh family, the cultural Gurrtee ceremony (making the newborn taste something sweet) should be replaced with recitation of the Mool Mantar.
b. Once the mother is well enough to sit and bathe (no fixed number of days prescribed), the family should prepare Karah Prashad and take it to the Gurdwara, or have it prepared there.
c. Superstitious beliefs about ritual pollution of food and water after childbirth must not be followed. Gurbani teaches:
“ਜੰਮਣੁ ਮਰਣਾ ਹੁਕਮੁ ਹੈ ਭਾਣੈ ਆਵੈ ਜਾਇ ॥ ਖਾਣਾ ਪੀਣਾ ਪਵਿਤ੍ਰੁ ਹੈ ਦਿਤੋਨੁ ਰਿਜਕੁ ਸੰਬਾਹਿ ॥” - “Birth and death are subject to Hukam (the Divine Law); by the Divine Will, we come and leave. All food and water are pure, for these life‑sustaining substances are provided by Vaheguru.” (Raag Aasa M:1, Ang 472)
d. Using the Rumala Sahib (the special clothing used to drape Sri Guru Granth Sahib Ji) to make clothing for a child as part of a ritual or superstition is considered Manmat (self‑created belief, contrary to Guru’s Way).
a. The marriage between a Sikh man and Sikh woman1 should take place without consideration of caste, clan, or lineage.
b. A Sikh must only marry a Sikh.
c. A Sikh’s marriage should be conducted through the Anand ceremony (Anand Kaaraj), the Sikh religious marriage ceremony.
d. The marriage of children, an underage boy or girl, is strictly prohibited.
e. When a girl is mature physically, mentally, and in character, she may be married through the Anand marriage ceremony to a suitable Sikh.
f. The Kurmaaee (engagement ceremony) is not required before the Anand marriage ceremony. However, if one chooses to do hold it, the bride’s family should arrange for the Sangat (congregation) to gather in the presence of Sri Guru Granth Sahib Ji, offer an Ardaas (prayer), and respectfully place a Kirpan (sword), a sarbloh Karha (bangle made of pure iron) and some sweets in the groom’s Pallaa (scarf) or hand.
g. It is against Sikh principles to consult astrology, horoscopes, or search for good luck dates when setting the wedding day. Instead, a date should be selected by mutual agreement between both families, based on practical convenience.
h. The following customs are strictly prohibited in a Sikh wedding as they are rooted in superstition or stem from non-Sikh traditions, and are therefore considered Manmat (contrary to Sikh teachings). These include:
All the above are considered Manmat (practices contrary to Sikh teachings).
i. The groom should arrive with no more guests than the number invited by the bride’s side, keeping the gathering modest and considerate. Upon arrival, both sides should sing shabads (sacred hymns) from Gurbani and greet one another with the traditional Sikh greeting: “Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh.”
j. During the wedding, a divaan (religious gathering) should take place in the presence of Sri Guru Granth Sahib Ji. Raagis (skilled Sikh devotional musicians) or the Sangat (congregation) should lead Keertan (the musical singing of Gurbani). The bride and groom should be seated before Sri Guru Granth Sahib Ji, with the bride seated to the groom’s left.
Afer seeking permission of the Sangat (congregtation), the person conducting the Anand ceremony (whether a man or woman) should invite the bride, groom, and their parents or guardians to stand, and offer an opening Ardaas (prayer) for the commencement of the marriage ceremony. Then the marriage ceremony facilitator should explain to both the bride and groom their duties and responsibilities relating to living a spiritual married life in accordance with Gurmat:
After this, the bride and groom are individually explained their duties of a husband and as a wife:
The bride and groom bow before Sri Guru Granth Sahib Ji to show their acceptance of the teachings and guidance that has just been shared. Then, the bride’s father or a senior relative should place the groom’s pallaa (wedding scarf) into the bride’s hand. The Granthi or appointed religious individual leading the religious service, seated behind Sri Guru Granth Sahib Ji, should then recite the Laavaan (marriage hymns), which begin with the title ‘Soohee Mahalla 4’.
After each Laav (marriage verse) is recited, the groom, followed by the bride who holds the groom’s Pallaa, should complete one Parkarmaa — that is, a reverential walk around Sri Guru Granth Sahib Ji to express devotion and acknowledge Guru Sahib as the spiritual centre of their union. In total, four Parkarmaas are performed, one after each Laav (marriage verse). During each Parkarmaa, the Raagis (skilled Sikh devotional musicians) or the Sangat (congregation) should sing the corresponding Laav in musical tune (sur), following the correct sequence of the sacred verses. After completing each Parkarmaa, the couple should bow before Sri Guru Granth Sahib Ji and then stand respectfully to listen to the next Laav being recited.
Afterwards, the bride and groom should bow before Sri Guru Granth Sahib Ji and then return to sit in their designated space on the floor. The Raagi Singh (skilled Sikh devotional musician), or the person appointed religious individual leading the Anand marriage ceremony, then recites the first five Pauris (stanzas) and the final Pauri of Anand Sahib. Following this, the concluding Ardaas (prayer) of the Anand marriage ceremony is offered, and Karah Prashad is distributed.
k. Individuals who do not accept or follow the Sikh faith, cannot be married through the Sikh marriage ceremony.
l. Ther marriage of a son or daughter should not be arranged in exchange for money or any form of dowry.
m. “If, there is any occasion or time, the daughter’s parents visit her marital home and are offered a meal, they should accept and partake without hesitation. To refuse food at the daughter’s home due to superstition is a false belief rooted in spiritual ignorance. The practice of feeding one another is a blessing upon the Khalsa by the Guru and Akaal Purakh. Those united through the marriage of their children should share meals together. Why? Because the Guru has joined both families as one.” (Rehat-nama: Bhai Chaupa Singh Ji)
n. If a woman’s husband passes away, she may, if she chooses, remarry a suitable partner. The same applies if a Sikh man’s wife passes away.
o. The ceremony for remarriage should follow the same Anand marriage ceremony already described.
p. Under normal circumstances, a Sikh should not remarry while their first spouse is still alive.
q. An Amrit‑dhari Sikh should ensure that their spouse is or becomes Amrit-dhari.
a. At the time of death, if the person is on a bed, they should not be taken off the bed and placed on the floor, as some traditions mistakenly believe this prevents the soul from remaining in the house. Rituals such as lighting a lamp in the belief it guides the soul in the afterlife (deeva vatti), donating a cow in the belief it aids the soul’s journey, or any other manmat (self‑made) practices must not be performed. Instead, Gurbani should be recited or “Vaheguru, Vaheguru” repeated.
b. When someone passes away, no loud crying (dhaah maarnee), no beating of the body (pittnaa), and no ritualised mourning (siaapa) should be done. To accept Vaheguru’s Will (razzaa), Gurbani or “Vaheguru” repetition is recommended.
c. Regardless of age, even the youngest child must be given funeral rites (saskaar). Where cremation is not possible, immersion in flowing water (jal pravaah) or another respectful method should be used.
d. There should be no superstition about choosing day or night for cremation.
e. The body should be bathed, dressed in clean clothes, and the Kakkaars must not be removed. Then the body should be placed on a bier/coffin, Ardaas offered, and carried to the cremation ground while reciting shabads of bairaag (detachment).
At the cremation site:
After returning home or to the Gurdwara:
f. When the pyre has cooled, ashes and remains should be collected and immersed in flowing water or buried, with the ground levelled. No memorial should be constructed at the cremation site.
g. The undermentioned practices and similar customs are prohibited as they are Manmat (self-created beliefs, contrary to the Guru's Way):
Likewise, collecting burnt bones from the pyre and taking them to the Ganges, Patalpuri (at Kiratpur Sahib), Kartarpur Sahib, or any other such place, in the belief that the soul of the deceased will attain peace or salvation by doing so, is also Manmat (self‑created, contrary to Guru’s Way).
Beyond the prescribed rites of passage, on every occasion of joy or sorrow—such as moving into a new home, opening a business, or enrolling a child in school—a Sikh should offer Ardaas to seek Vaheguru’s guidance and blessing. In Sikhi, the essential element of all rites and ceremonies is the recitation of Gurbani and the offering of Ardaas.
Seva (voluntary selfless service) is a central principle of the Sikh faith. It is organised, practised, and taught in Gurdwaras. Common forms of Seva include sweeping and plastering the floors of the Gurdwara, serving water or fanning the Sangat, contributing provisions and performing any service in the Langar (Guru Nanak’s kitchen), and cleaning the shoes of those who visit the Gurdwara.
a. The institution of the Guru ka Langar (Guru’s Langar) rests on two purposes: first, to train Sikhs in the spirit of Seva; and second, to eliminate all distinctions of high and low, touchable and untouchable, within society.
b. Anyone may contribute towards the provision of food for the Guru’s Langar. However, the actual Seva of cooking the Langar is to be undertaken only by a Sikh.
c. All human beings—regardless of caste, colour, or social status—may sit together and partake of the Guru’s Langar. No discrimination on the basis of nationality, colour, caste, or religion is permitted when arranging Pangat (the practice of sitting in rows on the floor). However, sharing food from a single plate is reserved for Amrit-dhari Sikhs.
The concept of Seva is not limited to fanning the Sangat or serving in the Langar. A Sikh’s entire life is meant to be one of par-upkaar—selfless service and doing good for others. The most fruitful Seva is that which secures the greatest benefit with the least effort, and this is best achieved through organised collective action. For this reason, while fulfilling individual religious duties, every Sikh must also fulfil their Panthic responsibilities. This collective body is the Panth. Each Sikh is to recognise themselves as part of the Panth and discharge their obligations accordingly.
a. The Guru Panth refers to the entire body of committed tyaar-bar-tyaar (always ready and prepared) Amrit-dhari Sikhs. The Ten Gurus nurtured and shaped this Panth, with the Tenth Guru giving it its final form and investing it with Guruship.
b. Wherever even a small number of Sikhs gather, they form a Gur-Sangat. The larger the gathering, the better. Where at least five tyaar-bar-tyaar (fully disciplined) Amrit-dharis are present in the presence of Sri Guru Granth Sahib Ji, it is formally recognised as Gur-Sangat.
c. Apart from the Gur-Sangat, the Saadh Sangat (holy congregation) and other Sikh gatherings may include individuals who are not Amrit-dharis.
a. An exclusive place that is away from common human traffic should be arranged for administrating Amrit.
b. Sri Guru Granth Sahib Ji should be prakaash (present) there. There should be at least six committed tyaar-bar-tyaar Singhs, one of whom should sit in attendance of Sri Guru Granth Sahib Ji and the other five should be there to administer Amrit. Sikh women can participate in Seva roles that relate to the ceremony. All of them must have had a kesi-ishnaan (a full body bath that includes the hair).
c. To properly fulfil the duty of administering Amrit, none of the Panj Piaare should have physical disabilities, such as being blind in one or both eyes, crippled (i.e. walks with a limp), one have a broken or disabled limb, or be suffering from any chronic disease. None of them should be Tankhahia (a religious offender who has committed a breach in Rehat). All of them should be Singhs who are committed (tyaar-bar-tyaar) and with spiritually appealing persona (darshani Singhs).
d. Any man or woman from any country, religion, or caste who embraces Sikhi and solemnly undertakes to abide by its principles is entitled to receive Amrit. The person should not be of very young age; he or she should possess sufficient maturity and awareness. Everyone should have taken a full body wash that includes the hair (kesi‑ishnaan) and be wearing the Panj Kakkaar (sacred unshorn hair covered with the holy turban, the holy sword secured in a Gatra-body strap, the knee-length holy white-colored shorts, the holy wooden comb, and the holy iron bangle). They must not have on them any symbol of another faith, must not have a bare head or wear a cap, and must not wear jewellery. All should stand respectfully before Sri Guru Granth Sahib Ji with folded hands.
e. If anyone seeks to re-take Amrit because they have committed a Kurehat, they should be singled out and the Panj Piaare should award them Tankhah in the presence of the Sangat.
f. One of the Panj Piaare should explain the principles of the Sikh religion to the Abhilaakhis (candidates for Amrit).
g. On receiving an affirmative response, one of the Panj Piaare should perform Ardaas for the preparation of Amrit and take the Hukam. The Panj Piaare should come close to the baatta.
h. The baatta should be of sarbloh and placed on a clean sarbloh ring or other clean support.
i. Clean water and pataase should be put in the baatta and the Panj Piaare should sit around it in bir-aasan posture.
j. The following Banis (prayers) should be recited for preparing the Amrit: Japji Sahib, Jaap Sahib, Ten Svaiyye, Benti Chaupai, and Anand Sahib.
k. Each of the Panj Piaare, when reciting, should hold the edge of the baatta with their left hand and stir the water with a sarbloh khanda in their right hand, with full concentration. The rest should grip the baatta with both hands.
l. After the conclusion of the recitation, one of the Panj Piaare should perform Ardaas.
m. Only those initiation candidates (Abhilaakhis) who participated in the entire ceremony can receive Amrit. Anyone arriving mid-ceremony cannot receive Amrit.
n. Each person should sit in the traditional warrior‑sitting posture (bir‑aasan), with the left knee raised and the right knee lowered, cup their hands, and be given Amrit to drink five times while repeating “Vaheguru Jee Ka Khalsa, Vaheguru Jee Kee Fateh.” Five handfuls of Amrit should then be sprinkled into the eyes and five into the Kes, each time repeating the Fateh. Any remaining Amrit should be drunk together by all who have received Amrit.
o. The Panj Piaare should then collectively bestow the Divine‑Name “Vaheguru” and recite the Mool Mantar, having the candidates repeat it aloud:
p. After this, one of the Panj Piaare should explain the Rehat (code of discipline):
“Today you have joined the Khalsa Panth and have attained what Gurbani describes as ‘satgur kai janmay gavan mittaayaa’ — ‘Being reborn in the House of the True Guru, you are freed from the cycle of reincarnation’ (Raag Raamkalee M:1, Ang 939). Your spiritual father is now Guru Gobind Singh Ji and your spiritual mother is Mata Sahib Kaur Ji. Your place of birth is Kesgarh Sahib and your residence is Anandpur Sahib. As the children of one Father, you and all other Amrit-dharis are spiritual siblings. Having renounced your previous labels of lineage (kul), labels of occupation (kirat), karma/behaviour (karam), and religious beliefs (dharam)—that is, having set aside all consideration of previous caste, descent, birth, country, religion, etc.—you have now become pure Khalsa.
Except for the One Akaal Purakh, you are not to worship any gods, goddesses, avtaars (incarnations), or prophets. You are not to consider anyone other than one Eternal True Guru revealed as Ten human forms of the Guru and their Bani (revealed Word) as your sole saviour and redeemer.
You are expected to know Gurmukhi script, and if you do not, you should take steps to learn it. You are to read or listen daily to the Nitnem Banis:
You should read from, or listen to, the recitation of Sri Guru Granth Sahib Ji.
At all times you must keep the Panj Kakkaar (mandatory spiritual uniform) — the sacred unshorn hair covered with the holy turban, the holy sword worn in a gatra-body strap, the holy shorts, the holy wooden comb, and the holy iron bangle.
The following four Kurehats (acts of apostacy) must not be committed:
If any of these Kurehats (acts of apostacy) are committed, one must re-take Amrit. If a Kurehat is committed innocently or against one’s will, then one must still present themselves for re-taking Amrit but no punishment (danddh) is liable when presenting oneself to the Panj Piaare.
You must avoid associating with those who, while being Sikhs violate core Sikh principles, values and identity i.e. those who have cut or shaved their sacred hair (sir-gumm), smoke or vape (narree-maar), or those who kill/abort their child for gender, financial or other ego-driven reasons (kurree-maar). You must remain ever ready to serve the Panth and the Gurdwaras. You must give dasvandh (one-tenth of your net earnings) to support or further the Guru's causes. In short, you must conduct all aspects of your life in accordance with Gurmat (the Guru's Teachings).
You must remain fully aligned with the Khalsa according to the principles of the Khalsa faith. If you commit a mistake in Rehat (code of discipline), you must present yourself in the Divaan (holy court) of the Khalsa and humbly request a Tankhah (religious penalty in the form of being allotted a community service and extra prayers). In future, you must remain alert not to repeat the same mistake.”
q. The following are deemed religious offenders (Tankhahias) — individuals who have committed a breach of Sikh religious discipline and are therefore subject to non‑association, in other words religious as well community based boycott within the Khalsa:
1. Anyone who maintains close social relations, which includes not establishing relations with them through consuming any food or drink from their hands or marriage, with:
(i) Groups historically hostile or oppose the Guru or the Khalsa — such as (i) followers of Baba Prithi Chand (the eldest son of Guru Ramdas Ji who, driven by jealousy, set himself up as a rival to Guru Arjan Dev Ji), (ii) the Masands (corrupt officials who misused donations and harmed the Sikh community), (iii) followers of Dheer Mal (the elder brother of Guru Har Rai Ji who declared himself a false Guru and opposed Guru Teg Bahadur Ji), (iv) followers of Baba Ram Rai (the son of Guru Har Rai Ji whose corrupt officials later murdered him and established a rival leadership), (v) other anti‑Panthic individuals or groups (those who oppose the teachings, authority, or unity of the Sikh Panth).
(ii) Anyone who violates the fundamental principles or identity of Sikhi — such as consuming tobacco, cutting their hair, or committing acts of cruelty like killing daughters or aborting unborn children.
2. Breakers of the Khalsa dietary rule - consume food or drink prepared or served by those not living by the Khalsa’s divine standards of conduct, morals and spiritual as well as physical purity — i.e. non‑Amritdharis and Patits (apostates)
3. Distorters of the sacred Sikh identity - those who dye their hair or remove grey hairs
4. Misusers of sacred matrimony - those who commodify relationships by arranging their child’s marriage in exchange for financial gain
5. Indulgers of intoxicants - those who use substances like cannabis (bhang), opium (afeem), alcohol (sharaab), poppy‑based drugs (posat), cocaine (kukeen), etc., to intoxicate.
6. Anyone who performs or participates in ceremonies that contradict Gurmat (the Guru’s teachings)
7. Amrit vow breakers - those who intentionally fail to uphold the Rehat (discipline) and standards they accepted at the time of Amrit initiation.
r. After giving this sermon, one of the Panj Piaare should offer Ardaas.
s. The Granthi (scriptural reader) sitting in attendance of Sri Guru Granth Sahib Ji should take the Hukam. Anyone who has taken Amrit but did not previously receive a name from Gurbani should be given a new name according to Sikh tradition.
t. Finally, Karah Prashad should be distributed. All newly initiated Sikhs should eat Karah Prashad together from the same baatta.
a. If a Sikh commits any mistake in Rehat, they should present themselves before the nearest Gur-Sangat and openly confess their error in front of the congregation.
b. Within the Gur-Sangat, in the presence of Sri Guru Granth Sahib Ji, Panj Piaare should be appointed. They should deliberate upon the individual’s mistake and, before the Sangat, propose an appropriate Tankhah (disciplinary service).
c. The Sangat should not be obstinate in withholding forgiveness, nor should the individual receiving Tankhah dispute the discipline prescribed. The Tankhah should take the form of Seva (community service), preferably a task performed with one’s hands.
d. Finally, an Ardaas should be offered for correction (sodh) and spiritual guidance.
a. A Gurmatta—a decision taken in the name of the Guru that embodies the collective will of the Khalsa in accordance with the Guru’s teachings—may only be passed on matters that affirm and safeguard the fundamental principles of the Sikh faith. These include issues relating to the status of the Guru Sahibs and Sri Guru Granth Sahib Ji, the authenticity of a Bir (scriptural volume), Amrit, the Sikh Rehat and way of life, and the structure of the Panth. Questions of an ordinary nature—whether religious, educational, social, or political—are to be addressed through a Matta (resolution), not a Gurmatta.
b. A Gurmatta may be passed either by the supreme institution appointed by the Guru Panth or by a duly representative gathering of the Guru Panth.
An appeal may be submitted to Sri Akal Takhat Sahib against any decision rendered by a local Gur-Sangat.
On 1st August 1936, the Sarab-Hind Sikh Mission Board approved the SGPC Sub-Committee’s draft document through Resolution No. 1. On 12th October 1936, the Shiromani Gurdwara Parbandhak Committee passed the draft through its own Resolution No. 14.
The SGPC’s Advisory Committee on Religious Matters again reviewed the draft in its meeting held on 7th January 1945 and made recommendations for certain amendments. The following individuals were present at this meeting of the Advisory Committee:
1. Singh Sahib Jathedar Mohan Singh Ji, Jathedar, Sri Akal Takhat Sahib
2. Bhai Sahib Bhai Achhar Singh Ji, Head Granthi, Sri Darbar Sahib, Amritsar
3. Prof. Teja Singh Ji, M.A., Khalsa College, Amritsar
4. Prof. Ganga Singh Ji, Principal, Shahid Sikh Missionary College
5. Giani Lal Singh Ji, Professor, Sikh Missionary College, Amritsar
6. Prof. Sher Singh Ji, M.Sc., Government College, Ludhiana
7. Bawa Prem Singh Ji of Hoti (popular historian)
8. Giani Badal Singh Ji, Head of Sikh Mission, Hapur
The amendments recommended by the Advisory Committee were accepted by the SGPC through Resolution No. 97, passed at its meeting held on 3rd February 1945.
The code of conduct and conventions recorded below was received by the SGPC from its Code of Conduct and Conventions Sub-Committee with its report reproduced here-in-below:
To:
The Secretary,
Shiromani Gurdwara Parbandhak Committee
Amritsar.
Respected Sir,
The Shiromani Gurdwara Parbandhak Committee had constituted a sub-committee comprising the undermentioned people to prepare a draft of the code of conduct and conventions to enable it to determine and prescribe a proper set of conventions for Gurdwaras:
1. Giani Thakar Singh Ji, Amritsar
2. Giani Sher Singh Ji
3. Bhai Budh Singh Ji
4. Akali Kaur Singh Ji
5. Sant Sangat Singh Ji of Kamaliya
6. Bhai Kahn Singh Ji of Nabha
7. Sant Gulab Singh Ji of Gholiya
8. Bhai Labh Singh Ji ‘Granthi’, Sri Harmandir Sahib
9. Bhai Hazoora Singh Ji of Sri Hazoor Sahib (or a representative)
10. Pandit Basant Singh Ji of Patiala
11. Bhai Vir Singh Ji of Amritsar
12. Giani Hira Singh Ji ‘Dard’
13. Bawa Harkishan Singh Ji, Principal, Guru Nanak Khalsa College, Gujranwala
14. Bhai Trilochan Singh Ji of Sur Singh, District Lahore
15. Giani Hamir Singh Ji of Amritsar
16. Pandit Kartar Singh Ji of Dakha, District Ludhiana
17. The Jathedar of Sri Akal Takhat Sahib
18. The Jathedar of Takhat Sri Kesgarh Sahib
19. The Jathedar of Takhat Sri Patna Sahib
20. Professor Ganga Singh Ji
21. Professor Jodh Singh Ji
22. Sant Maan Singh Ji of Kankhal
23. Jathedar Teja Singh Ji
24. Bhai Sahib Randhir Singh Ji
25. The undersigned, the convenor (Prof. Teja Singh)
The meetings of this sub-committee were held on 4th and 5th October 1931, 3rd January 1932, and 31st January 1932 at Sri Akal Takhat Sahib. The following members kept attending these meetings and participating in the deliberations:
1. Akali Kaur Singh Ji
2. Giani Sher Singh Ji
3. Sant Maan Singh Ji ‘Nirmala’
4. Prof. Ganga Singh Ji
5. The Jathedar of Sri Akal Takhat Sahib
6. The Jathedar of Takhat Sri Kesgarh Sahib
7. Giani Hira Singh Ji ‘Dard’
8. Bhai Labh Singh Ji ‘Granthi’
9. Giani Thakar Singh Ji
10. Giani Hamir Singh Ji
11. Bawa Harkishan Singh, M.A.
12. Justice Teja Singh Ji
13. Bhai Trilochan Singh Ji
14. The undersigned, the convenor (Prof. Teja Singh)
Apart from these, the following individuals, among others, attended occasionally:
1. Bhai Dharmanant Singh Ji, Principal, Sikh Missionary College
2. Bhai Bhaag Singh Ji, Advocate, Gurdaspur
3. Bhai Vasawa Singh Ji, Secretary, SGPC
4. Master Tara Singh Ji, President, Shiromani Akali Dal
The draft is submitted to the Shiromani Gurdwara Parbandhak Committee. We hope you will have this draft printed and published in order to gather general Panthic feedback. After receiving responses from the Sangat, it may then be presented at the SGPC’s general meeting for final approval.
Following this, the draft was deliberated upon once more on 8th May 1932 at the request of the SGPC. The following individuals, among others, were present at the meeting on 8th May:
1. Jathedar Teja Singh Ji
2. Sant Teja Singh Ji, Granthi of Sri Nankana Sahib
3. Giani Gurmukh Singh Ji ‘Musafir’
4. Giani Nahar Singh Ji
5. Bhai Vasawa Singh Ji, Secretary, SGPC
6. Bhai Kartar Singh Ji ‘Jhabbar’
7. Bhai Waryam Singh Garmula, Manager of Sri Nankana Sahib
8. Bhai Partap Singh Ji, book-seller
9. Bhai Lal Singh Ji, SGPC
10. Jathedar Mohan Singh Ji, Sri Akal Takhat Sahib
Later, on the request of several individuals, another meeting of the Conduct and Conventions Sub-Committee was held on 26th September 1932 to reconsider the draft. The following members were present at that meeting:
1. Giani Sher Singh Ji
2. Giani Thakar Singh Ji
3. Giani Hamir Singh Ji
4. Bhai Labh Singh Ji, Granthi of Sri Darbar Sahib
5. Giani Gurmukh Singh Ji ‘Musafir’
6. Bhai Joginder Singh Ji, Acting Jathedar of Takhat Sri Kesgarh Sahib
7. Jathedar Teja Singh Ji
8. Giani Nahar Singh Ji
9. The undersigned, the convenor (Prof. Teja Singh)
In addition to these, Sant Teja Singh Ji, M.A., also took part in discussions. The committee reviewed the entire draft with utmost care and made precise corrections throughout.
The draft is once again being respectfully submitted by the Conduct and Conventions Sub-Committee to the SGPC. We request that it be printed and distributed among the Sangat for final consultation. Furthermore, we recommend that a special session of the SGPC be convened to consider and formally approve the revised draft.
Yours humbly,
Teja Singh
Convenor, Sub-Committee
1st October 1932
The names of the individuals who sent their opinions as to the draft of the Code of Conduct and Conventions and its contents:
1. Bhai Sajjan Singh Ji ‘Muhafiz’, office of Gurdwara Sri Hazoor Sahib, Nanded
2. S. Hazara Singh Ji ‘Thekedaar’, Bhavani Garh (Patiala Government)
3. Giani Hira Singh Ji ‘Dard’, Lahore
4. Bhai Harnam Singh Ji ‘Naacheez’, village Naushehra Soon Sakesar, District Shahpur
5. Bhai Partap Singh Ji, book-seller, Amritsar
6. Bhai Ram Singh Ji, Dera Baba Mishra Singh, Chownk Lachhmansar, Amritsar
7. Giani Naahar Singh Ji ‘Asli Qaumi Dard’, Amritsar (in first draft)
8. Giani Naahar Singh Ji ‘Asli Qaumi Dard’, Amritsar (reacting to second draft)
9. S. Ganda Singh Ji, V.C.O. (Retd.), Examiner of Persian Writings, Office of Deputy Commissioner, Jalandhar City
10. Vaid Naurang Singh Ji, Bhai Gurbachan Singh Ji ‘Tanghi’, Amritsar
11. Bhai Mela Singh Ji, Gurdwara Churasti Attari, Amritsar
12. Bhai Sahib Bhai Kahn Singh Ji of Nabha
13. Anonymous devotee
14. Anonymous devotee
15. Sant Tehil Singh Ji, Majitha, Amritsar
16. Bhai Narain Singh Ji, Maseet Palkott, P.O. Garhdiwala (Hoshiarpur)
17. Bhai Uttam Singh Ji, Chittagong (Bengal), P.O. Railway Building, Chittagong
18. Editors, Khalsa and Khalsa Advocate, Amritsar
19. Bhai Amrik Singh Ji, Lime Merchant, Gujranwala
20. Sant Gulab Singh Ji, Khalsa Anand Bhawan, Moga (Ferozepur)
21. Giani Hira Singh Ji, Dhudial, Jhelum
22. Bhai Nand Singh Ji, Engineer via Baba Bakhtawar Lal Sharma, Bathinda
23. Master Bachan Singh Ji ‘Bachan’, Sidhwan Kalan (Ludhiana)
24. Bhai Bishan Singh Suhaana, Giani, Doaba Khalsa High School, Jalandhar
25. Bhai Naazam Singh Sadhaar, Dina Pur (Patna)
26. Sant Gulab Singh Ji Gholiya, Moga
27. Sardar Ganda Singh Ji ‘Jaachak’, Amritsar
28. Master Puran Singh Ji Anandpuri, Chownk Karori, Amritsar
29. Giani Bachittar Singh Ji via Khalsa Trading Agency, Calcutta
30. Bhai Tripat Singh Ji, Nagoki Sarli, Amritsar
31. Giani Rann Singh Ji, Gurdwara Damdama Sahib, Mirpur, via Jhelum
32. Bhai Chattar Singh Ji, Gurdwara Saranban City, Malaysia
33. Bhai Thakar Singh Ji ‘Sansaar’, village Fatehgarh Ghanayian, P.O. Gurdaspur
34. Pandit Kartar Singh Ji, Dakha, Ludhiana
35. Bhai Prem Singh Ji, Giani, Khalsa High School, Kalar (Rawalpindi)
36. Bhai Gurdit Singh Ji ‘Daras’, Chakk No. 132, P.O. Multan
37. Bhai Sundar Singh Ji, Duberan (Rawalpindi)
38. Giani Bhagat Singh Ji, Khalsa High School, Baba Bakala, Amritsar
39. Bhai Saran Singh Ji, Granthi, Gurdwara Ratan Tala, Sri Guru Singh Sabha, Karachi
40. Bhai Chhihbar Singh Ji, Headmaster, Khalsa Updeshak College, Orphanage Gharjaakh (Gujranwala)
41. Bhai Mal Singh Ji Khosla, Kashmir State
42. Dr. Teja Singh Ji, Giani, Fateh Chakk (Tarn Taran)
43. Bhai Gurmukh Singh Ji, Granthi, Barhundi (Ludhiana)
44. Bhai Mohan Singh Ji ‘Vaid’, Tarn Taran (Amritsar)
45. Bhai Jodh Singh ‘Kirpan Bahadar’, Alowal (Malay State)
46. Bhai Prem Singh Ji, Govt. Pensioner, Mangat (Gujrat)
47. Bhai Maha Balbir Singh ‘Akali’, village Patto Singh Wali, P.O. Ferozepur
48. Bhai Manohar Singh Ji, First Head Clerk, Local Gurdwara Committee, Amritsar
49. Bhai Mahinder Singh Ji, President, Gurdwara Committee, Samaadh Bhai, village Anooke (Ferozepur)
50. Bhai Gurbachan Singh Ji (Ketrygess M.P. nett Jormun'e B.Sc.)
1. Gurdwara Parbandhak Committee, Khadoor Sahib (Amritsar)
2. Khalsa Committee (School), Hoti
3. Sri Guru Singh Sabha, Gujranwala
4. Sikh Women's Educational Committee, Shankar (Jalandhar)
5. Sangat Takhat Sri Kesgarh Sahib, Anandpur
6. Sri Guru Singh Sabha, Gujarkhan
7. Sri Guru Singh Sabha, Chakk Jhumra Mandi (Lyallpur)
8. Sri Guru Singh Sabha, Kuntrila (Rawalpindi)
9. Akali Jatha, Amritsar City
10. Sikh Teachers' Association, Khalsa School, Khaaria (Gujrat)
11. Khalsa Central Diwan, Shiromani Panth, Malouni Jatha, Majha
12. Sri Guru Singh Sabha, Dhudial (Jhelum)
13. Sri Guru Singh Sabha, Bombay
14. Guru Nanak Khalsa Mission School, Dehra Sahib, Jama Rai
15. Khalsa Diwan, Lahore Cantt
16. Central Sikh Naujawan Sabha, Burma Jaunji (S.S.S) and Khalsa Diwan, Burma
17. Secretary, Akali Jatha, Tehsil Ambala
18. Sri Guru Singh Sabha, Khushab (Sargodha)
19. Pacific Coast Khalsa Diwan, Stockton (America)
20. Gurdwara Committee, Momeo (Burma)
21. Jathedar of Buddha Dal Nihang Singh Chalda Vaheer, Dhobi Mandi, Lahore.
Hukamnama from Guru Hargobind Sahib Ji about not consuming meat or fish
This hukamnama instructs Sikhs not to consume meat or fish, stating that one should not come near meat or fish as per the edict.
