(THE OFFICIAL SIKH CODE OF CONDUCT DOCUMENT)
The Sikh Rehat Maryada is the guiding document that establishes the foundational code for both personal conduct and community life among Sikhs. The standards set forth in this document are observed at Sri Akal Takht Sahib, the supreme Sikh authority, and upheld by the Shiromani Gurdwara Parbandhak Committee (SGPC)—the principal representative body of Sikhs in Punjab and worldwide. The SGPC manages major historical Gurdwaras and serves as the authoritative voice on Sikh matters. The Rehat Maryada is also recognized and widely referenced by Sikh institutions and Gurdwaras across the globe.
It should be understood that the Sikh Rehat Maryada offers a foundational framework rather than a comprehensive account of Sikh discipline. The lived discipline of many Sikhs, rooted in the Guru’s guidance, extends beyond this written code. Additional practices arise from the conduct imparted to initiates during the Amrit ceremony, as well as from the unwritten Gurmat-based disciplines that remain vibrant within Sikh tradition. For any code or practice to be regarded as Gurmat, or in accordance with the Guru’s teachings, it must rest upon the principles enshrined in Sri Guru Granth Sahib Ji and never contradict them. This ensures continuity between the written code and the living tradition.
The Sikh Rehat Maryada was first published and implemented at Sri Akal Takht Sahib, and in all Gurdwaras managed by the SGPC, in 1936. It has since been refined through subsequent amendments. Today, it continues to be implemented at Sri Akal Takht Sahib and propagated by its custodians. Whenever matters of Sikh conduct arise, this document—together with rulings issued from time to time by Sri Akal Takht Sahib—serves as a central point of reference for Sikhs internationally, alongside the eternal teachings of Sri Guru Granth Sahib Ji.
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The text of the Ardaas is as follows:
ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹ ॥ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ॥ ਪਾਤਸ਼ਾਹੀ ੧੦ ॥
There is One Supreme Power from whose Sound everything was created. All victory belongs to Vaheguru. May the Supreme Power help us! The Tenth Master’s heroic divine poem.
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॥
First, I meditate on the Supreme Divine Power (Vaheguru), then I focus my thoughts on Guru Nanak Ji. I then seek the blessings of Guru Angad Ji, Guru Amar Das Ji, and Guru Ram Das Ji. I meditate on Guru Arjan Ji, Guru Hargobind Ji, and Guru Har Rai Ji. I remember Guru Har Krishan Ji, whose graceful sight removes all suffering. I remember Guru Tegh Bahadar Ji, whose remembrance brings divine treasures. May their power assist us everywhere.
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 ਵਾਹਿਗੁਰੂ!
Tenth Master, Sri Guru Gobind Singh Ji, may your power assist us everywhere. Focusing on Sacred reading and blessed sight of the Guru’s Word of Sri Guru Granth Sahib Ji— the eternal Divine Light of all Ten embodiments of the Guru, say: Vaheguru!
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!
Seeking inspiration and strength from the Panj Piaare (Five Beloved Ones), the four Sahibzaade (sons of the Tenth Guru), the Forty Mukte (Liberated Ones), those who had enduring devotion that they put their bodies in discomfort & remained chanting, those who repeated the Holy Name and shared their blessings with others, those who provided food and protection of righteousness for all, those who overlooked other’s faults in service to humanity, O Khalsa spirit, chant: “Vaheguru!”
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!
Seeking inspiration and strength from the acts of devotion of Sikh men & women who gave their lives for their faith; those who were hacked to pieces (but refused to give in); those who had their scalps removed (but refused to cut their holy hair); those who were tortured in wheels (but never let their love for Sikhi be crushed); those who were sawn alive (but refused to part with the Guru); those who gave up their lives in the service of Gurdwaras; those who never gave up the Path of the Guru; and upheld Sikh values with each hair and breath, O Khalsa spirit, chant: “Vaheguru!”
ਪੰਜਾਂ ਤਖ਼ਤਾਂ, ਸਰਬੱਤ ਗੁਰਦੁਆਰਿਆਂ ਦਾ ਧਿਆਨ ਧਰ ਕੇ ਬੋਲੋ ਜੀ ਵਾਹਿਗੁਰੂ!
Seeking inspiration from thinking of all the five Takhats (the symbols of our bestowed kingship) and all Gurdwaras, say: “Vaheguru!”
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!
Now the prayer of the entire Khalsa is that may it first always remember “Vaheguru” (in thought), “Vaheguru” (in word), “Vaheguru” (in deed) that brings peace & happiness to all. Wherever the Khalsa goes, may its honour be protected; may it be successful in providing food and protecting justice for all; may its loving nature be honoured; may the Panth (the Path) be glorious; may the holy sword of peace always be of assistance; and may the Khalsa’s reach & influence be universal. Chant: “Vaheguru!”
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!!!
Grant Sikhs with the gift of Sikhi, gift of Kes (hair – divine form), Rehat (divine discipline), the gift of Bibek (divine wisdom); the gift of Bharosa (divine faith); the gift of Visaah (divine trust) & the greatest gift of Naam. May they be blessed with bathing in the holy waters of Sri Amritsar. May the Sikh traditions, flags & spiritual learning centres stand strong forever; and righteousness remain victorious. Say: “Vaheguru!”
ਸਿੱਖਾਂ ਦਾ ਮਨ ਨੀਵਾਂ ਮੱਤ ਉੱਚੀ, ਮੱਤ ਦਾ ਰਾਖਾ ਆਪਿ ਵਾਹਿਗੁਰੂ।
May the minds of Sikhs remain humble, and their wisdom rise. O Vaheguru, protector of wisdom, guide us!
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।
O Akaal Purakh! Constant Helper of Your Panth! Bless the Khalsa with the gift of freely visiting and managing Sri Nankana Sahib and all the other Gurdwaras and Sikh shrines that have become separated from the Sikh Panth (nation).
ਹੇ ਨਿਮਾਣਿਆਂ ਦੇ ਮਾਣ, ਨਿਤਾਣਿਆਂ ਦੇ ਤਾਣ, ਨਿਓਟਿਆਂ ਦੀ ਓਟ, ਸੱਚੇ ਪਿਤਾ, ਵਾਹਿਗੁਰੂ! ਆਪ ਦੇ ਹਜ਼ੂਰ.......................ਦੀ ਅਰਦਾਸ ਹੈ ਜੀ।
O True Father, Vaheguru! Honour of the honourless, Power of the helpless ones, Shelter of the shelterless! Before you the humble prayer is....................................
ਅੱਖਰ ਵਾਧਾ ਘਾਟਾ ਭੁੱਲ ਚੁੱਕ ਮਾਫ ਕਰਨੀ। ਸਰਬੱਤ ਦੇ ਕਾਰਜ ਰਾਸ ਕਰਨੇ।
Forgive our mistakes & shortcomings. Kindly help everyone to fulfill their divine assigned tasks.
ਸੇਈ ਪਿਆਰੇ ਮੇਲ, ਜਿਨ੍ਹਾਂ ਮਿਲਿਆਂ ਤੇਰਾ ਨਾਮ ਚਿੱਤ ਆਵੇ। ਨਾਨਕ ਨਾਮ ਚੜ੍ਹਦੀ ਕਲਾ, ਤੇਰੇ ਭਾਣੇ ਸਰਬੱਤ ਦਾ ਭਲਾ।
May we be blessed with the company of those by meeting whom, we remember Your Holy Name. O Guru Nanak! May Naam lead to rising spirits, and may all humanity prosper in Your Will.
At the conclusion of the Ardaas, the entire Sangat (congregation) participating should respectfully matha tek (bow by touching the forehead to the floor) before Sri Guru Granth Sahib Ji, then stand up and say, “Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh” (“The Khalsa belongs to Vaheguru, and all victories/achievements belong to Vaheguru”). The Sangat should then raise the spirited chant of “Sat Siree Akaal” (“Vaheguru is Eternal and True”).
b. During the Ardaas, all men and women present should stand with folded hands (palms of their hands pressed together). The person sitting behind Sri Guru Granth Sahib Ji should also stand and respectfully wave the Chaur Sahib (the royal whisk).
c. The person leading the Ardaas should stand in front of Sri Guru Granth Sahib Ji, with folded hands (palms of their hands pressed together). If Sri Guru Granth Sahib Ji is not present, it is acceptable for them to face any suitable direction and offer the Ardaas.
d. When a personal Ardaas is offered for a specific individual or group, it is not required for the rest of the Sangat (congregation) to stand.
a. The influence of Gurbani (the Guru’s Word) is most effectively experienced in the presence of the Saadh Sangat (the holy congregation). For this reason, it is considered appropriate and beneficial for Sikhs to attend Gurdwaras—places where the Sikh community gathers—and to engage with Gurbani by sitting among the Saadh Sangat.
b. Sri Guru Granth Sahib Ji should be respectfully enthroned (Parkash) in the Gurdwara daily. Unless there is a specific reason requiring otherwise, Guru Sahib should not remain in Parkash during the night. As per tradition, after the evening recitation of Rehraas Sahib, Guru Sahib is respectfully retired (Sukh Aasan). However, Parkash may be maintained for longer if a Granthi (scripture reader), Sevadaar (volunteer), or members of the Sangat are present, or if there is a concern regarding the potential for disrespect. Following this, it is proper to respectfully perform Sukh Aasan, in order to prevent any possibility of disrespect toward Guru Sahib.
c. Sri Guru Granth Sahib Ji must always be enthroned (Parkash), read, and cared for with deep respect. The area should be clean, and a cloth-canopy (chandni, also known Chandowa Sahib) should be respectfully suspended above Sri Guru Granth Sahib Ji as a mark of royal honour. Parkash (enthronement) of Sri Guru Granth Sahib Ji should be performed on the Manji Sahib (the special raised platform or throne for the Guru) after clean and tidy cloths have been respectfully laid out. Soft supports such as cushions should be used to carefully position the physical form of Guru Sahib during Parkash, and a Rumala Sahib (decorative cloth covering of appropriate size) should be placed over the top. When Sri Guru Granth Sahib Ji is not being read, Guru Sahib should remain covered with a Rumala Sahib. A Chaur Sahib (ceremonial whisk-fan) should also be present during Parkash.
d. Apart from the respectful items mentioned above, practices such as burning incense or lamps (deevey) to perform Aarti (worship involving the waving of lighted lamps), ritualistically offering food items to Sri Guru Granth Sahib Ji, lighting symbolic flames (jotaan) for the purpose of worship, ringing bells (tal) as a means of invoking or awakening the Divine, and other similar acts are not in accordance with Gurmat (the Guru’s teachings). However, the use of flowers, incense, or other natural fragrances to keep the space pleasant is not prohibited. For lighting within the room, appropriate sources such as oil lamps, ghee lamps, candles, electric lights, or other practical lighting should be used.
e. No book (pustak) should ever be placed at the same level or in the position of Sri Guru Granth Sahib Ji.7 There should be no idol worship or any other practice or ceremony that goes against Gurmat (the Guru’s teachings) in the Gurdwara, nor should any festivals of another faith be celebrated. It is, however, not inappropriate to use an occasion or gathering to share and teach Gurmat (the Guru’s teachings).
f. Actions such as pressing the legs of the cot that Sri Guru Granth Sahib Ji lays rest as an act of flattery, rubbing one’s nose on walls or platforms that mark a sacred place to seek blessings, placing water underneath the Manji Sahib (the platform where Guru Sahib is seated), making or keeping idols or statues (murtis) in Gurdwaras, or bowing before pictures depecting any of the Sikh Gurus or respected Sikh elders — all these practices are considered manmat, meaning they go against the Guru’s teachings.
g. When Sri Guru Granth Sahib Ji is being taken from one place to another, an Ardaas should be performed. The person carrying Sri Guru Granth Sahib Ji on their head should walk barefoot. However, if it necessary to wear shoes due to a situation, there is no need to have any doubts or reservations.
h. Parkash of Sri Guru Granth Sahib Ji should be done after performing Ardaas. After Parkash, a Vaak (holy command) of a Shabad should be read from Sri Guru Granth Sahib Ji.
i. Whenever Sri Guru Granth Sahib Ji is being carried into a place, every Sikh present should stand up out of respect, even if a saroop of Sri Guru Granth Sahib Ji is already parkash (enthroned) there.
j. When entering a Gurdwara, shoes (including socks) must be removed outside, and ensure they are clean. If the feet are dirty, they should be washed with water. While walking around (performing Parkarmaa of) Sri Guru Granth Sahib Ji or the Gurdwara, one should keep them on their right side as a sign of respect.
k. No one is forbidden from entering a Gurdwara for darshan (viewing or paying respects), regardless of their country, religion, or caste — but they should not bring anything that goes against Sikh principles, such as tobacco.
l. Upon entering the Gurdwara, a Sikh’s first act should be to humbly bow before Sri Guru Granth Sahib Ji. Afterward, they should respectfully greet the Guru-roop Sangat (the congregation that embodies the Guru’s presence) by saying ‘Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh’ in a discreet and quiet manner (so as not to disturb or draw attention from others).
m. There should be no discrimination or prejudice when it comes to sitting in the Sangat (congregation) — whether someone is Sikh or non-Sikh, or based on caste, social status, or Brahminical beliefs that classify people as high or low, touchable or untouchable by birth.
n. It is manmat (contrary to the Guru’s teachings) for anyone to sit in the sangat (congregation) or in the presence of Sri Guru Granth Sahib Ji, when Parkash (enthroned), on a cushion, elevated seat, chair, stool, or in any manner that suggests special distinction, status, or pride.
o. No Sikh should sit bare-headed in the presence of Sri Guru Granth Sahib Ji or the Sangat.14 It is against Gurmat (the Guru’s teachings) for Sikh women to practice veiling (pardah) or cover their faces (ghund or jhund) in the Sangat.
p. There are five Takhats (recognised places of authority):
q. Only an Amritdhari (fully initiated) Sikh man or woman, who strictly observes the Rehat (code of conduct), is permitted to enter the designated sacred areas within the Takhts. Ardaas (prayer) may be offered at the Takhts for any individual, Sikh or non-Sikh, except for those who are Patit (apostates) or Tankhaiya (those guilty of religious misconduct or under religious penalty).
r. Every Gurdwara must have a Nishan Sahib (Sikh flag) installed at a prominent and elevated location. The cloth covering the Nishan Sahib should be either Basanti (bright spring-yellow) or Surmaee (dark blue), and the top of the flagpole should be adorned with either a Sarbloh (pure iron) spearhead (bhaalaa) or a Sarbloh Khanda (double-edged sword).
s. A Nagaara (traditional large ceremionial victory drum) should be present in the Gurdwara and played at appropriate times.
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 Gurbani3 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’.
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. Guru ka Langar (Guru’s Langar): The institution of the 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. Guru Panth (the Panth’s status of Guruhood): This 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. Gur-Sangat: 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. Other gatherings: Apart from the Gur-Sangat, the Saadh Sangat (holy congregation) and other Sikh gatherings may include individuals who are not Amrit-dharis.
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.
