Some people ask whether Sikhi really started in 1699, or if Sikhs had a distinct identity before that. Many claim that the Sikh code of conduct (Sikh Rehat) began only when Guru Gobind Singh Ji initiated Amrit (baptism) in 1699. But how true is this? Was there a Sikh Rehat before 1699? If yes, what was it like?
We are talking about a history of 230 years, from Guru Nanak Dev Ji’s time to 1699, which is largely forgotten. In this article, we will explore the history of Sikh Rehat before 1699. Who started it, what was the Rehat of the Gurus and Sikhs like, how was it different from other religions, and what exactly did Guru Gobind Singh Ji change when he initiated Amrit? We will answer these questions so that you can learn the true history of Sikhi.
Sikh Rehat was started by Guru Nanak Dev Ji
Because of this, Sikhi became distinct from other religions even then, and the thinking, lifestyle, and identity of Sikhs were unique. Gurbani and the writings of Bhai Gurdas Ji describe that this Rehat focused on Naam (meditation on Waheguru’s name), Daan (charity), and Ishnan (bathing/purification). Guru Nanak Dev Ji laid the foundation, and it continued uninterrupted from him to the tenth Guru.
For example, Gurbani says:
“ਸੁਣਿ ਗਲਾ ਗੁਰ ਪਹਿ ਆਇਆ ॥ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ਦਿੜਾਇਆ ॥ ਸਭੁ ਮੁਕਤੁ ਹੋਆ ਸੈਸਾਰੜਾ ਨਾਨਕ ਸਚੀ ਬੇੜੀ ਚਾੜਿ ਜੀਉ ॥”
Bhai Gurdas Ji also writes in his 11th Vaar, 4th Pauri, that a Gurmukh’s life is successful when they join the Guru’s Sikhs and receive Naam, Daan, Ishnan, and guidance from the Guru. This shows that originally, Rehat started with Charan Pahul (foot baptism), then the Guru Mantra, and then the full Rehat.
There are many more examples in Gurbani and Vaaran, but it is clear that before 1699, the Rehat of Naam, Daan, and Ishnan already existed. Every Sikh was instructed to practice these daily. Let’s look in detail at what this Rehat was like and how a Sikh’s life followed it.
Naam (Meditation on Waheguru’s Name):
Naam means meditating on the name of Waheguru. Repeating the name physically with the tongue and mentally focusing on it connects the Sikh with Akal Purakh (the Timeless One). During Charan Pahul, Guru Sahib would give Sikhs a Gurmantra, which was Waheguru. By reciting it, a Sikh centers their mind and soul on Waheguru.
Guru Sahib also taught Sikhs their daily prayers (Nitnem), specifying which Bani to recite every day. Over time, the Nitnem grew as each Guru added more Bani. This practice started with Guru Nanak Dev Ji, emphasizing devotion to the one God and equality among all humans, rejecting worship of other deities.
Sikhs began sitting together in Sangat (congregation) and eating Langar (community meal) in equality. This Sangat and Pangat (community sitting) practice continued through all Gurus, and Guru Gobind Singh Ji reinforced it in 1699 with Amrit initiation.
Daan (Charity):
Many people assume that giving money, land, or possessions is the path to salvation. But in Gurmat, material charity alone is not accepted as spiritual merit. If it were, the rich would automatically earn more spiritual rewards than the poor. In Sikh Rehat, Daan means spiritual acts that promote growth in one’s inner life. Sikhs “receive” Daan by asking for it in Ardas (prayer), such as Sikhi Daan, Rehat Daan, Vivek Daan, Vishah Daan, Bharosa Daan, Naam Daan, and even the blessing of seeing Sri Amritsar Sahib.
Daily Rehat includes attending Sangat, learning Kirtan, performing Seva (service), and reciting Gurbani. These are all forms of Daan that enrich a Sikh’s life. The Sikh first receives these blessings from the Guru and then shares them with the world, inspiring others to meditate, join Sangat, and serve. This tradition continued consistently through all Gurus. This does not mean Sikhs should not help the needy—it is a duty—but such acts alone do not grant salvation. They must be performed selflessly.
Ishnan (Baptism and Purification):
Ishnan involves both physical and spiritual purification. Sikhs would bathe physically, especially before Amrit preparation, to maintain focus and discipline. Guru Arjan Dev Ji states that through Ishnan and Naam Simran, the mind and body become pure. After bathing, Sikhs would meditate on Waheguru and recite Nitnem.
During Guru Nanak Dev Ji’s time, Nitnem included:
Morning: Japji Sahib
Evening: Sodar Rehras Sahib
Night: Sohila Sahib
We have solid evidence from Sri Guru Granth Sahib Ji and Bhai Gurdas Ji’s writings. Over time, as new Bani from later Gurus were revealed, these were added to Nitnem. For example, Bani from Guru Amar Das Ji, Guru Ram Das Ji, and Guru Arjan Dev Ji were included, forming the complete Nitnem in Sri Guru Granth Sahib Ji.
By Guru Gobind Singh Ji’s time, morning Nitnem included Jaap Sahib, Tav-Prasad Savaiye, and Benti Chaupai Sahib, and evening Nitnem included selected verses from Dasam Granth. This shows that by 1699, these Bani were already established and practiced daily. The Panj Pyare (five beloved ones) recited these Bani when preparing Amrit because they had memorized them. Bhai Nand Lal Ji’s Rehatnama confirms this routine clearly.
Continuity of Rehat:
From Guru Nanak Dev Ji to Guru Gobind Singh Ji, the same Rehat of Naam, Daan, and Ishnan continued and expanded. Bhai Kahan Singh Nabha writes that all Sikh rules are contained within Naam, Daan, and Ishnan, like a seed that grows into a strong tree. This tradition set Sikhs apart from Hindus and Muslims in lifestyle, thinking, and behavior.
Our religious identity is never inherited by birth. Guru Nanak Dev Ji rejected traditional Hindu rituals. Later Gurus continued the same Rehat, teaching that Sikhs should follow the Guru’s guidance, not birth-based customs. Guru Arjan Dev Ji clearly stated in Gurbani: “We are neither Hindu nor Muslim.” The Sikh identity is built on Rehat, not birth.
The Sikh Edifice:
Just as a building is laid on a foundation, Guru Nanak Dev Ji laid the foundation of Sikhi with Naam, Daan, and Ishnan. Successive Gurus, from Guru Angad Dev Ji to Guru Tegh Bahadur Ji, built upon this foundation. Guru Gobind Singh Ji added the final “roof,” completing the edifice of Sikhi. All Gurus together created this spiritual structure, with Naam, Daan, and Ishnan as its base.
