This English version of the Sikh Reht Maryada is a faithful translation of the Punjabi original.Translations do not generally need prefaces. Why the author of this version has chosen to write a preface, therefore, needs to be explained.Translation of any work is an extremely hard job: translation of a book of laws is very much harder, particularly if the laws inquestion are moral or religious rules or social conventions which inevitably embody subtle nuances of a religion's metaphysical, moral and social philosophy. The translator in this case becomes burdened with the dual responsibility of ensuring that his translation embodies the full as also the exact import of the original.

In the specific context of the Sikh Reht Maryada, that was essential for two reasons. Like any book of laws and rules promulgated by any other religion, the English version of the Sikh Reht Maryada may be taken as a key to the Sikh spiritual and social philosophy. It must, therefore, most faithfully, reflect the views of its exalted authors (men of profound learning, who had not only deeply meditated on Sikhism but lived it and who drew upon the collective wisdom of an extraordinarily fervent generation of Sikh divines and intellectuals, apart from a large number of texts, for compiling these rules) untainted by the translator's own moral or cognitive predilections which may affect his interpretation of these rules without his being even aware of it.

The second reason why the English version should embody the full and exact import of the original is that with the Sikh Diaspora over the globe, the links of the Sikh migrants to other Indian states and foreign countries with Punjabi are loosening. Also, people, the world over, have begun to evince interest in Sikhism and some have embraced this religion. For ensuring uniformity of observances and avoiding unintended heresy, it was absolutely necessary that the English version of the Reht Maryada was not just a translation but a totally exact version of the Reht Maryada.

For securing that, the author of this Version has tried his level best to translate the original Punjabi text literally. Where the words used in the original did not have exact equivalents in English or embodied exotic concepts, he has employed descriptive phrases to bring the ideas they convey within an English knowing reader' s ken. For these very reasons, he has religiously adhered to the original text, appending footnotes where elaboration were necessary. At one or two places, he has interpolated a phrase. But that was to impart specificity to the context after making sure that the interpolation did not, in the least, affect the sense or tenor of the text. As regards the footnotes in the ensuing version, these fall into two categories. The original (Punjabi) version, had some footnotes. For the author of this version, they were the part of the sacrosanct text. They appear in this version against numerals. The footnotes contributed by him appear against asterisk marks. But, the author of this version has made a rather radical departure from the system of division of the origiinal text and recast the text into divisions and sub-divisions devised entirely by him without rearranging the text. He submits it in all humility that he had found the division and classification of the original text some- what confusing. He felt that dividing the text into sections, chapters and articles would place the subject matter of the text in a clear and intelligible perspective. So, without tempering with the text in the slightest and preserving the subject-wise classification in the original, he has organized the entire text into six sections, thirteen chapters and twenty-seven articles. Headings for most of the chapters were available in the original text. Where they were not, they have been provided by him.

And now, a few remarks which are indirectly but nonetheless,vitally relevant to the essence of this translator's mission: producing an English version of the Sikh Reht Maryada with the object of promoting uniformity in the Sikh conduct and observances in the interest of deeper religious cohesion. The Sikh Reht Maryada, as the ensuing preface to the original Punjabi text will show is the product of collective Panthic wisdom. What is more, some of the greatest Sikh scholars and savants of all times contributed to it and deliberated on its contents. So this work should take precedence on any sectional beliefs and preferences. In a wider context, the contents of the Reht Maryada should be taken as the final word as to the matters they deal with. That will foster panthic cohesion.

And finally, this English version of the Reht Maryada is in a very real sense the product of a collective endeavor. Into its making have gone not only this translator's modest talent for translation and labor but also the initiative taken by Dr. Surjit Singh Gandhi, who, in fact, prepared a version himself for the S.G.P.C. and put that at this translator's disposal. This translator thankfully acknowledges having relied on it for guidance in relation to several subjects and constant goading by Principal Satbir Singh, a well-known Sikh Scholar and a member of S.G.P.C. and S. Manjit Singh, during whose earlier tenure of office as Secretary, S.G.P.C., the preparation of this version was taken up. No less valuable is the contribution of those who went through the manuscript to ensure that it completely corresponded to the Punjabi original. Considering the high status of these persons in the realm of Sikh religious learning, their approval of this English version of the Reht Maryada should bestow on it the status of an authentic version. Omitting to mention the name of Mr. Mewa Singh (who so painstakingly prepared the type-script from a none too neat manuscript) in this context, will be an unpardonable lapse. And finally, equally valuable in the production of the work has been the contribution, in its laser typesetting, of Mr. Gurvinder Singh of Standard Data & Word Processors, Patiala, a young man endowed with extraordinary competence and immense patience.

This translator humbly dedicates his labor to all those who search for guidelines as to the truly Sikh conduct for self-education or for regulating their secular and religious life.

The code of conduct and conventions recorded in the pages thatfollow was received by the S.G.P.C. from its Code of Conduct and Conventions Sub-Committee with its report reproduced herein below:

To

The Secretary,
S.G.P. Committee,
Amritsar.

Sir,

The Shromani Gurduwara Prabhandhak Committee had constituted a sub-committee comprising the under-mentioned gentlemen for preparing a draft of code of conduct and conventions to enable it to determine and prescribe a proper set of conventions for gurduwaras (Sikh places of worship):

Giani Thakar Singh, Amritsar;
Giani Sher Singh;
Bhai Budh Singh;
Akali Kaur Singh;
Sant Sangat Singh of Kamaliya;
Bhai Kahn Singh of Nabha;
Sant Gulab Singh of Gholiya;
Bhai Labh Singh, Granthi, Siri Harmandar Sahib;
Bhai Hazur Singh of Hazur Sahib (or a representative of his);
Pandit Basant Singh of Patiala;
Bhai Vir Singh of Amritsar;
Giani Hira Singh Dard;
Bawa Harkishan Singh, Principal, Guru Nanak Khalsa College, Gujranwala;
Bhai Trilochan Singh of Sur Singh, District Lahore;
Giani Hamir Singh of Amritsar;
Pandit Kartar Singh of Dakha, District Ludhiana;
the Jathedar of Sri Akal Takht;
the Jathedar of Takht Sri Kesgarh Sahib;
the Jathedar of the Takht Sri Patna Sahib;
Prof. Ganga Singh;
Prof. Jodh Singh;
Sant Man Singh of Kankhal;
Justice Teja Singh;
Bhai Randhir Singh; and
Prof. Teja Singh (who was to be the convenor of the sub-committee).

The meetings of this sub-committee were held on Oct. 4 and 5, 1931, Jan. 3, 1932, and Jan. 31, 1932 at the Akal Takht. The following members kept attending these meetings and participating in the deliberations:

Akali Kaur Singh;
Giani Sher Singh;
Sant Man Singh of Nirmala sect;
Prof. Ganga Singh;
the Jathedar of the Akal Takht;
the Jathedar of Takht Sri Kesgarh Sahib;
Giani Hira Singh Dard;
Bhai Labh Singh Granthi;
Giani Thakar Singh;
Giani Hamir Singh;
Bawa Harkishan Singh, M.A.;
Justice Teja Singh;
Bhai Trilochan Singh;
and the undersigned, the convenor.

Justice Teja Singh;
Sant Teja Singh, Granthi, Sri Nankana Sahib;
Giani Gurmukh Singh Musafar;
Giani Nahar Singh;
S. Wassawa Singh, Secretary S.G.P.C.;
Bhai Kartar Singh Jhabbar;
S. Waryam Singh Garmula (member in-charge, Nankana Sahib);
Bhai Pratap Singh, book-seller;
S. Lal Singh (S.G.P.C.);
Jathedar Mohan Singh (Sri Akal Takht); et. al.

Later, on the insistence of several gentlemen, another meeting of the Conduct and Convention Sub Committee was held on 26th September 1932 to consider the draft once again. The following members attended that meeting:

Giani Sher Singh;
Giani Thakar Singh;
Giani Hamir Singh;
Bhai Labh Singh, Granthi, Sri Darbar Sahib;
Giani Gurmukh Singh Musafar;
Bhai Joginder Singh (Mit-Jathedar Takht Sri Kesgarh Sahib);
Justice Teja Singh;
Giani Nahar Singh;
and the undersigned, the convenor.

Apart from these, Sant Teja Singh M.A., also participated in the deliberations. The committee deliberated upon the entire draf with utmost care and corrected it minutely. Now this draft is again being submitted by the Conduct and Conventions Sub-Committee to the S.G.P.C. Kindly get this draft printed and circulated among the congregations for their final opinion. Besides, a special session of the S.G.P.C. may be convened to consider it and accord to the approved draft the S.G.P.C.'s final acceptance.

Any human being who faithfully believes in

1. One Immortal Being,
2. Ten Gurus, from Guru Nanak Dev to Guru Gobind Singh,
3. The Guru Granth Sahib,
4. The utterances and teachings of the ten Gurus and
5. The baptism bequeathed by the tenth Guru,

A Sikh's personal life should comprehend --

(1) A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name Waheguru (Wondrous Destroyer of darkness).

(2) He/she should recite the following scriptural compositions every day:

(a) the Japu, the Jaapu and the Ten Sawayyas (Quartets) - beginning "Sarawag sudh"- in morning.

(b) Sodar Rehras comprising the following compositions:

(i) nine hymns of the Guru Granth Sahib,

occuring in the holy book after the Japuji Sahib the first of which begins with "Sodar" and the last of which ends with "saran pare ki rakho sarma",

(ii) The Benti Chaupai of the tenth Guru (beginning "hamri karo hath dai rachha" and ending with "dusht dokh te leho bachai",

(iii) the Sawayya beginning with the words "pae gahe jab te tumre",

(iv) the Dohira beginning with the words "sagal duar kau chhad kai",

(v) the first five and the last pauris (stanzas) of Anand Sahib and

(vi) the Mundavvani and the Slok Mahla 5 beginning "tera kita jato nahi" -- in the evening after sunset.

c) the Sohila -- to be recited at night before going to bed.

(3) The morning and evening recitations should be concluded with the Ardas (formal supplication litany).

(a) The text {2} of the Ardas

One Absolute Manifest; victory belongeth to the Wondrous Destroyer of darkness. May the might of the All-powerful help!

Ode to his might by the tenth lord.

Having first thought of the Almighty's prowess, let us think of Guru Nanak. Then of Guru Angad, Amardas and Ramdas -- may they be our rescuers! Remember, then, Arjan, Harigobind and Harirai. Meditate then on revered Hari Krishan on seeing whom all suffering vanishes. Think then of Tegh Bahadar, rememberance of whom brings all nine treasures. He comes to rescue everywhere. Then of the tenth lord, revered Guru Gobind Singh, who comes to rescue everywhere. The embodiment of the light of all ten sovereign lordships, the Guru Granth -- think of the view and reading of it and say, "Waheguru (Wondrous Destroyer of darkness)".

Meditating on the achievement of the dear and truthful ones, including the five beloved ones, the four sons of the tenth Guru, forty liberated ones, steadfast ones, constant repeaters of the Divine Name, those given assiduous devotion, those who repeated the Nam, shared their fare with others, ran free kitchen, wielded the sword and overlooked faults and shortcomings, say "Waheguru", O Khalsa.

Meditating on the achievement of the male and female members of the Khalsa who laid down their lives in the cause of dharma (religion and righteousness), got their bodies dismembered bit by bit, got their

skulls sawn off, got mounted on spiked wheels, got their bodies sawn, made sacrifices in the service of the shrines (gurduwaras), did not betray their faith, sustained their adherence to the Sikh faith with sacred unshorn hair until their last breath, say, "Wondrous Destroyer of darkness", O Khalsa.

Thinking of the five thrones (seats of religious authority) and all gurduwaras, say, "Wondrous Destroyer of darkness", O Khalsa.

Now it is the prayer of the whole Khalsa. May the conscience of the whole Khalsa be informed by Waheguru, Waheguru, Waheguru and, in consequence of such remembrance, may total well-being obtain. Wherever there are communities of the Khalsa, may there be Divine protection and grace, the ascendance of the supply of needs and of the holy sword, protection of the tradition of grace, victory of the Panth, the succor of the holy sword, ascendance of the Khalsa. Say, O Khalsa, "Wondrous Destroyer of darkness."

Unto the Sikhs the gift of the Sikh faith, the gift of the untrimmed hair, the gift of the discipline of their faith, the gift of sense of discrimination, the gift of trust, the gift of confidence, above all, the gift of meditation on the Divine and bath in the Amritsar (holy tank at Amritsar). May hymns-singing missionary parties, the flags, the hostels, abide from age to age. May righteousness reign supreme. Say, "Wondrous Destroyer of darkness."

May the Khalsa be imbued with humility and high wisdom! May Waheguru guard its understanding!

O Immortal Being, eternal helper of Thy Panth, benevolent Lord bestow on the Khalsa the beneficence of unobstructed visit to and free management of Nankana Sahib and other shrines and places of the Guru from which the Panth has been separated.

O Thou, the honor of the humble, the strength of the weak, aid unto those who have none to rely on, True Father, Wondrous Destroyer of darkness, we humbly render to you.Pardon any impermissible accretions, omissions, errors, mistakes. Fulfill the purposes of all.

Grant us the association of those dear ones, on meeting whom one is reminded of Your Name. O Nanak, may the Nam (Holy) be ever in ascendance ! In Thy will may the good of all prevail !

(b) On the conclusion of the Ardas, the entire congregation participating in the Ardas should respectfully genuflect before the revered Guru Granth, then stand up and call out, "The Khalsa is of the Wondrous Destroyer of darkness: Victory also is His." The Congregation should, thereafter, raise the loud spirited chant of Sat Sri Akal (True is the Timeless Being).

(c) While the Ardas is being performed, all men and women in the congregation should stand with hands folded. The person in attendance of the Guru Granth should keep waving the whisk while standing.

(d) The person who performs the Ardas should stand facing the Guru Granth with hands folded. If the Guru Granth is not there, the performing of the Ardas facing any direction is acceptable.

(a) One is more easily and deeply affected by gurbani (the holy bani bequeathed by the Gurus) participating in congregational gatherings. For this reason, it is necessary for a Sikh that he visit the places where the Sikhs congregate for worship and prayer (the gurduwaras), and joining the congregation, partake of the benefits that the study of the holy scriptures bestows.

(b) The Guru Granth should be ceremonially opened in the gurduwara every day without fail. Except for special exigencies, when there is need to keep the Guru Granth open during the night, the Holy Book should not be kept open during the night. It should, generally, be closed ceremonially after the conclusion of the Rehras (evening scriptural recitation). The Holy Book should remain open so long as a granthi or attendant can remain in attendance, persons seeking darshan (seeking a view of or making obeisance to it) keep coming, or there is no risk of commission of irreverence towards it. Thereafter, it is advisable to close it ceremonially to avoid any disrespect to it.

(c) The Guru Granth should be opened, read and closed ceremonially with reverence. The place where it is installed should be absolutely clean. An awning should be erected above. The Guru Granth Sahib should be placed on a cot measuring up to its size and overlaid with absolutely clean mattress and sheets. For proper installation and opening of the Guru Granth, there should be cushions/pillows of appropriate kind etc. and, for covering it, romalas (sheet-covers of appropriate size). When the Guru Granth is not being read, it should remain covered with a romala. A whisk, too, should be there.

(d) Anything except the aforementioned reverential ceremonies, for instance, such practices as the arti with burning incense and lamps, offerings of eatables to Guru Granth Sahib, burning of lights, beating of gongs, etc., is contrary to gurmat (the Guru's way). However, for the perfuming of the place, the use of flowers, incense and scent is not barred. For light inside the room, oil or butter-oil lamps, candles, electric lamps, kerosene oil lamps, etc., may be lighted.

(e) No book should be installed like and at par with the Guru Granth. Worship of any idol or any ritual or activity should not be allowed to be conducted inside the gurduwara. Nor should the festival of any other faith be allowed to be celebrated inside the gurduwara. However, it will not be improper to use any occasion or gathering for the propagation of the gurmat (The Guru's way).

(f) Pressing the legs of the cot on which the Guru Granth Sahib is installed, rubbing nose against walls and on platforms, held sacred, or massaging these, placing water below the Guru Granth Sahib's seat, making or installing statues, or idols inside the gurduwaras, bowing before the picture of the Sikh Gurus or elders - all these are irreligious self-willed egotism, contrary to gurmat (the Guru's way).

(g) When the Guru Granth has to be taken from one place to another, the Ardas should be performed. He/she who carries the Guru Granth on his/her head shoulld walk barefoot; but when the wearing of shoes is a necessity, no superstitions need be entertained.

(h) The Guru Granth should be ceremonially opened after performing the Ardas. After the ceremonial opening, a hymn should be read from the Guru Granth Sahib.

(i) Whenever the Guru Granth is brought, irrespective of whether or not another copy of the Guru Granth had already been installed at the concerned place, every Sikh should stand up to show respect.

(j) While going into the gurduwara, one should take off the shoes and clean oneself up. If the feet are dirty or soiled, they should be washed with water. One should circumambulate with the Guru Granth Sahib or thegurduwara on one's right.

(k) No person, no matter which country, religion or caste he/she belongs to, is debarred from entering the gurduwara for darshan (seeing the holy shrine). However, he/she should not have on his/her person anything, such as tobacco or other intoxicants, which are tabooed by the Sikh religion.

(l) The first thing a Sikh should do on entering the gurduwara is to do obeisance before the Guru Granth Sahib. He/she should, thereafter, have a glimpse of the congregation and bid in a low, quiet voice, "Waheguru ji ka Khalsa, Waheguru ji ki Fateh."

(m)In the congregation, there should be no differentiation or discrimination between Sikh and non-Sikh, persons traditionally regarded as touchable and untouchable, the so-called high and low caste persons, the high and the low.

(n) Sitting on a cushion, a distinctive seat, a chair, a stool, a cot, etc. or in any distinctive position in the presence of the Guru Granth or within the congregation is contrary to gurmat (Guru's way).

(o) No Sikh should sit bare-headed in the presence of the Guru Granth Sahib or in the congregation. For Sikh women, joining the congregation with their persons uncomfortably draped and with veils drawn over their faces is contrary to gurmat (Guru's way).

(p) There are five takhts (lit., thrones, fig., seats of high authority): namely

(I) The holy Akal Takht, Amritsar,

(II) The holy Takht, Patna Sahib,

(III) The holy Takht, Kesgarh Sahib, Anandpur,

(IV) The holy Takht Hazur Sahib, Nanded,

(V) The holy Takht Damdama Sahib, Talwandi Sabo.

(q) Only an Amritdhari (baptized) Sikh man or woman, who faithfully observes the discipline ordained for the baptized Sikhs, can enter the hallowed enclosures of the takhts. (Ardas for and on behalf of any Sikh or non-Sikh, except a fallen or punished (tankhahia) Sikh, can be offered at the takhts.

(r) At a high-level site in every gurduwara should be installed the nishan sahib (Sikh flag). The cloth of the flag should be either of xanthic or of grayish blue color and on top of the flag post, there should either be a spearhead or a Khanda (a straight dagger with convex side edges leading to slanting top edges ending in a vertex).

(a) Only a Sikh may perform kirtan in a congregation.

(b) Kirtan means singing the scriptural compositions in traditional musical measures.

(c) In the congregation, kirtan only of Gurbani (Guru Granth's or Guru Gobind Singh's hymns) and, for its elaboration, of the compositions of Bhai Gurdas and Bhai Nand Lal, may be performed.

(a) Doing obeisance to the Guru Granth Sahib, respectfully taking a glimpse of the congregation, an embodiment of the Guru's person, and taking the command: these together constitute the view of the Satguru (Immortal destroyer of darkness, the true guru). Raising the drapery covering the Guru Granth Sahib and merely taking a look or making others take a look at the exposed page, without taking the command (reading the prescribed hymn) is contrary to gurmat (Guru's way).

(b) In the course of the congregational sessions, only one thing should be done at a time: performing of kirtan, delivering of discourse, interpretative elaboration of the scriptures, or reading of the scriptures.

(c) Only a Sikh, man or woman, is entitled to be in attendance of the Guru Granth during the congregational session.

(d) Only a Sikh may read out from the Guru Granth for others. However, even a non-Sikh may read from it for himself/herself.

(e) For taking the command (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 var (ode), then start from the first of the slokas preceding the pauri and read until the end of the pauri. Conclude the reading at the end of the hymn with the line in which the name 'Nanak' occurs.

(a) Every Sikh should, as far as possible, maintain a separate and exclusive place for the installation of Guru Granth Sahib, in his home.

(b) Every Sikh, man, woman, boy or girl, should learn Gurmukhi to be able to read the Guru Granth Sahib.

(c) Every Sikh should take the Hukam (Command) of the Guru Granth in the ambrosial (early).hours of the morning before taking meal. If he/she fails to do that, he/she should read or listen to reading from the Guru Granth some time during the day. If he/she cannot do that

either, during travel etc., or owing to any other impediment, he/she should not give in to a feeling of guilt.

(e) It is desirable that every Sikh should carry on a continuous reading of the Guru Granth and complete a full reading in one or two months or over a longer period.

(a) The non-stop reading of the Guru Granth is carried on at hard times or on occasions of elation or joy. It takes approximately forty-eight hours. The non-stop reading implies continuous, uninterrupted reading. The reading must be clear and correct. Reading too fast, so that the person listening in to it cannot follow the contents, amounts to irreverence to the Scriptures. The reading should be correct and clear, due care being bestowed on consonant and vowel, even though that takes a little longer to complete.

(b) Whichever family or congregation undertakes the non-stop reading should carry it out itself through its members, relatives, friends, etc., all together. The number of reciters is not prescribed. If a person, himself, cannot read, he should listen in to the reading by some competent reader. However, it should never be allowed to happen that the reader carries on the reading all by himself/herself and no member of the congregation or the family is listening in to the reading. The reader should be served with food and clothing to the best of the host's means.

While undertaking the intermittent reading of the whole Guru Granth Sahib, the sacred pudding (Karhah Prashad) for offering should be brought and after reciting the Anand Sahib (six stanzas) and offering Ardas, Hukam should be taken.

(a) The reading of the whole Guru Granth Sahib (intermittent or non-stop) may be concluded with the reading of the Mundawani or the Rag Mala according to the convention traditionally observed at the concerned place. (Since there is a difference of opinion within the Panth on this issue, nobody should dare to write or print a copy of the Guru Granth Sahib excluding the Rag Mala). Thereafter, after reciting the Anand Sahib, the Ardas of the conclusion of the reading should be offered and the sacred pudding (Karhah Prashad distributed.

(b) On the conclusion of the reading, offering of draperies, fly-whisk and awning, having regard to the requirements of the Guru Granth Sahib, and of other things, for Panthic causes, should be made to the best of means.

(a) Only the sacred pudding which has been prepared or got prepared according to the prescribed method shall be acceptable in the congregation.

(b) The method of preparing the Karhah Prashad is this: In a clean vessel, the three contents (wheat flour, pure sugar and clarified butter, in equal quantities) should be put and it should be made reciting the Scriptures. Then covered with a clean piece of cloth, it should be placed on a clean stool in front of the Guru Granth Sahib. Thereafter, in the holy presence of the Guru Granth, the first five and the last stanza of the Anand Sahib should be recited aloud (so that the congregation can hear), the Ardas, offered and the pudding tucked with the sacred Kirpan for acceptance.

(c) After this, before the distribution to the congregation of the Karhah Prashad, 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 Sahibshould be put in a small bowl or vessel and handed over. The person who doles out the Karhah Prashad among the congregation should do so without any discrimination on the basis of personal regard or spite. He should dole out the Karhah Prashad equally to the Sikh, the non-Sikh or a person of high or low caste. While doling out the Karhah Prashad, no discrimination should be made on considerations of caste or ancestry or being regarded, by some, as untouchable, of persons within the congregation.

(a) The exposition of the Gurbani in a congregational gathering should be carried out only by a Sikh.

(b) The object of the exposition should only be promoting the understanding of the Guru's tenets.

In the gurduwara the schedule of the congregational service generally is:

Ceremonial opening of the Guru Granth Sahib,

Kirtan,

Exposition of scriptures,

Expository discourses,

Recitation of Anand Sahib,

The Ardas (see Article-IV (3) (a) above),

The raising of Fateh slogan and then the slogan of Sat Sri Akal, and

A Sikh's living, earning livelihood, thinking and conduct shouldaccord with the Guru's tenets. The Guru's tenets are:

(a) Worship should be rendered only to the One Timeless Being and to no god or goddess.

(b) Regarding the ten Gurus, the Guru Granth and the ten Gurus' word alone as saviors and holy objects of veneration.

(c) Regarding ten Gurus as the effulgence of one light and one single entity.

(d) Not believing in caste or descent, untouchability, magic, spells, incantation, omens, auspicious times, day. and occasions, influence of stars, horoscopic dispositions, shradh (ritual serving of food to priests for the salvation of ancestors on appointed days as per the lunar calendar) ancestor worship, khiah (ritual serving of food to priests -- Brahmins -- on the lunar anniversaries of thedeath of an ancestor), pind (offering of funeral barley cakes to the deceased's relatives), patal (ritual donating of food in the belief that that would satisfy the hunger of a departed soul) diva (the ceremony of keeping an oil lamp lit for 360 days after the death, in the belief that that lights the path of the deceased), ritual funeral acts, horn (lighting of ritual fire and pouring intermittently clarified butter, food-grains etc. into it for propitiating gods for the fulfillment of a purpose), jag (religious ceremony involving presentation of oblations), tarpan (libation), sikha-sut (keeping a tuft of hair on the head and wearing thread), bhadan (shaving of head on the death of a parent), fasting on new or full moon or other days, wearing of frontal marks on the forehead, wearing of thread, wearing of a necklace of the pieces of tulsi stalk, veneration of any graves, of monuments erected to honor the memory of a deceased person or of cremation sites, idolatry and such like superstitious observances.

Not owning up or regarding as hallowed any place other than the Guru's place -- such, for instance, as sacred spots or places of pilgrimage of other faiths.

Not believing in or according any authority to Muslim seers, Brahmins' holiness, soothsayers, clairvoyants, oracles, promise of an offering on the fulfillment of a wish, offering of sweet loaves or rice pudding at graves on fulfillment of wishes, the Vedas, the Shastras, the Gayatri (Hindu scriptural prayer unto the sun), the Gita, the Quran, the Bible, etc.. However, the study of the books

(e) The Khalsa should maintain its distinctiveness among the professors of different religions of the world, but should not hurt the sentiments of any person professing another religion.

(f) A Sikh should pray to God before launching off any task.

(g) Learning Gurmukhi (Punjabi in Gurmukhi script)) is essential for a Sikh. He should pursue other studies also.

(h) It is a Sikh's duty to get his children educated in Sikhism.

(I) 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. A Sikh should keep the hair of his sons and daughters intact.

(j) A Sikh must not take hemp (cannabis), opium, liquor, tobacco, in short, any intoxicant. His only routine intake should be food.

(k) Piercing of nose or ears for wearing ornaments in forbidden for Sikh men and women.

(l) A Sikh should not kill his daughter; nor should he maintain any relationship with a killer of daughter.

(m) The true Sikh of the Guru shall make an honest living by lawful work.

(n) A Sikh shall regard a poor person's mouth as the Guru's cash offerings box.

(o) A Sikh shall not steal, form dubious associations or engage in gambling.

(p) He who regards another man's daughter as his own daughter, regards another man's wife as his mother, has coition with his own wife alone, he alone is a truly disciplined Sikh of the Guru.

A Sikh woman shall likewise keep within the confines of conjugal rectitude.

(q) A Sikh shall observe the Sikh rules of conduct and conventions from his birth right until the end of his life.

(r ) A Sikh, when he meets another Sikh, should greet him with "Waheguru ji ka Khalsa, Waheguru ji ki Fateh. This is ordained for Sikh men and women both.

(s) It is not proper for a Sikh woman to wear veil or keep her face hidden by veil or cover.

(a) In a Sikh's household, as soon after the birth of a child as the mother becomes capable of moving about and taking bath (irrespective of the number of days which that takes), the family and relatives should go to a gurduwara with karhah prashad (sacred pudding) or get karhah prashad made in the gurduwara and recite in the holy presence of the Guru Granth Sahib such hymns as "parmeshar dita bana" (Sorath M. 5), "Satguru sache dia bhej" (Asa M. 5) that are expressive of joy and thankfulness. Thereafter if a reading of the holy Guru Granth Sahib had been taken up, that should be concluded. Then the holy Hukam (command) should be taken. A name starting with the first letter of the hymn of the Hukam (command) should be proposed by the granthi (man in attendance of the holy book) and, after its acceptance by the congregation, the name should be announced by him. The boy's name must have the suffix "Singh" and the girl's, the suffix "Kaur".

After that the Anand Sahib (short version comprising six stanzas) should be recited and the Ardas in appropriate terms expressing joy over the naming ceremony be offered and the karhah prashad distributed.

(b) The superstition as to the pollution of food and water in consequence of birth must not be subscribed to, for the holy writ is: "The birth and death are by His ordinance; coming and going is by His will. All food and water are, in principle, clean, for these life-sustaining substances are provided by Him."

(a) A Sikh man and woman should enter wedlock without giving thought to the prospective spouse's caste and descent.

(b) A Sikh's daughter must be married to a Sikh.

(c) A Sikh's marriage should be solemnized by Anand marriage rites.

(d) Child marriage is taboo for Sikhs.

(e) When a girl becomes marriageable, physically, emotionally and by virtue of maturity of character, a suitable Sikh match should be found and she be married to him by Anand marriage rites.

Marriage may not be preceded by engagement ceremony. But if an engagement ceremony is sought to be held, a congregational gathering should be held and, after offering the Ardas before the Guru Granth Sahib, a kirpan, a steel bangle and some sweets may be tendered to the boy.

(g) Consulting horoscopes for determining which day or date is auspicious or otherwise for fixing the day of the marriage is a sacrilege. Any day that the parties find suitable by mutual consultation should be fixed.

(h) Putting on floral or gilded face ornamentation, decorative headgear, or red thread band round the wrist, worshipping of ancestors, dipping feet in milk mixed with water, cutting a berry or jandi (Prosopis spicigera) bushes, filling pitcher, ceremony of retirement in feigned displeasure, reciting couplets, performing havans, installing vedi (a wooden canopy or pavilion under which Hindu marriages are performed), prostitutes' dances, drinking liquor, are all sacrileges.

(I) The marriage party should have as small a number of people as the girl's people desire. The two sides should greet each other singing sacred hymns and finally by the Sikh greetings of Waheguru ji ka Khalsa, Waheguru ji ki Fateh.

(j) For marriage, there should be a congregational gathering in the holy presence of Guru Granth Sahib. There should be hymn- singing by ragis or by the whole congregation. Then the girl and the boy should be made to sit facing the Guru Granth Sahib. The girl should sit on the left side of the boy. After soliciting the congregation's permission, the master of the marriage ceremony(who may be a man or a woman) should bid the boy and girl and their parents or guardians to stand and should offer the Ardas for the commencement of the Anand marriage ceremony.

The officiant should then apprise the boy and the girl of the duties and obligations of conjugal life according to the Guru's tenets.

He should initially give to the two an exposition of their common mutual obligations. He should tell them how to model the husband-wife relationship on the love between the individual soul and the Supreme Soul in the light of the contents of circumambulation (lavan) hymns in the Suhi measure (rag) sections of the Guru Granth Sahib.

He should then explain to the boy and girl individually their respective conjugal duties as husband and wife.

The bridegroom should be told that the girl's people having chosen him as the fittest match from among a whole lot, he should regard his wife as his better half, accord to her unflinching love and share with her all that he has. In all situations, he should protect her person and honor, he should be completely loyal to her and he should show as much respect and consideration for her parents and relations as for his own.

The girl should be told that she has been joined in matrimony to her man in the hallowed presence of the Guru Granth Sahib and the congregation. She should ever harbor for him deferential solicitude, regard him the lord and master of her love and trust; she should remain firm in her loyalty to him and serve him in joy and sorrow and in every clime (native or foreign) and should show the same regard and consideration to his parents and relatives as she would, to her own parents and relatives.

The boy and girl should bow before the Guru Granth Sahib to betoken their acceptance of these instructions. Thereafter, the girl's father or the principal relation should make the girl grasp one end of the sash which the boy is wearing over his shoulders and the person in attendance of the Guru Granth Sahib should recite the matrimonial circumambulation stanzas (lavan of the fourth Guru in the Suhi musical measure section of the Guru Granth). After the conclusion of the recitation of each of the stanzas, the boy, followed by the girl holding the end of the sash, should go round the Guru Granth Sahib while the ragis or the congregation sing out the recited stanza.

The boy and girl, after every circumambulation, should bow before the Guru Granth Sahib in genuflection, lowering their forehead to touch the ground and then stand up to listen to the recitation of the next stanza. There being four matrimonial circumambulation stanzas in the concerned hymn, the proceeding will comprise four circumambulations with the incidental singing of the stanza. After the fourth circumabulation, the boy and girl should, after bowing before the Guru Granth Sahib, sit down at the appointed place and the ragis or the person who has conducted the ceremony should recite the first five and the last stanza of the Anand Sahib. Thereafter, the Ardas should be offered to mark the conclusion of the Anand marriage ceremony and the sacred pudding, distributed.

(k) Persons professing faiths other than the Sikh faith cannot be joined in wedlock by the Anand Karaj ceremony.

(l) No Sikh should accept a match for his/her son or daughter for monetary consideration.

(m) If the girl's parents at any time or on any occasion visit their daughter's home and a meal is ready there, they should not hesitate to eat there. Abstaining from eating at the girl's home is a superstition. The Khalsa has been blessed with the boon of victuals and making others eat by the Guru and the Immortal Being. The girl's and boy's people should keep accepting each other's hospitality, because the Guru has joined them in relationship of equality.

(n) If a woman's husband has died, she may, if she so wishes, finding a match suitable for her, remarry. For a Sikh man whose wife has died, similar ordinance obtains.

(o) The remarriage may be solemnized in the same manner as the Anand marriage.

(p) Generally, no Sikh should marry a second wife if the first wife is alive.

(q) A baptised Sikh ought to get his wife baptised.

(a) The body of a dying or dead person, if it is on a cot, must not be taken off the cot and put on the floor. Nor must a lit lamp be placed beside, or a cow got bestowed in donation by, him/her or for his/her good or any other ceremony, contrary to Guru's way, performed. Only Gurbani should be recited or "Waheguru, Waheguru" repeated by his/her side.

(b) When some one shuffles the mortal coil, the survivors must not grieve or raise a hue and cry or indulge in breast beating. To induce a mood of resignation to God's will, it is desirable to recite Gurbani or repeat "Waheguru".

(c) However young the deceased may be, the body should be cremated. However, where arrangements for cremation cannot be made, there should be no qualm about the body being immersed in flowing water or disposed of in any other manner.

(d) As to the time of cremation, no consideration as to whether it should take place during day or night should weigh.

(e) The dead body should be bathed and clothed in clean clothes. While that is done, the Sikh symbols: comb, kachha, karha, kirpan+should not be taken off. Thereafter, putting the body on a plank, Ardas about its being taken away for disposal be offered. The hearse should then be lifted and taken to the cremation ground. While the body is being carried to the cremation ground, hymns that induce feelings of detachment should be recited. On reaching the cremation ground, the pyre should be laid. Then the Ardas for consigning the body to fire be offered. The dead body should then be placed on the pyre and the son or any other relation or friend of the deceased should set fire to it. The accompanying congregation should sit at a reasonable distance and listen to kirtan or carry on collective singing of hymns or recitation of detachment- inducing hymns. When the pyre is fully aflame, the Kirtan Sohila (prescribed pre-retirement night Scriptural prayer) be recited and the Ardas offered. (Piercing the Skull half an hour or so after the pyre has been burning with a rod or something else in the belief that that will secure the release of the soul--kapal kriya--is contrary to the Guru' s tenets). The congregation should then leave.

Coming back home, a reading of the Guru Granth Sahib should be commenced at home or in a nearby gurduwara, and after reciting the six stanzas of the Anand Sahib, the Ardas, offered and karhah prashad (sacred pudding) distributed. The reading of the Guru Granth Sahib should be completed on the tenth day. If the reading cannot, or is sought not to, be completed on the tenth day, some other day may be appointed for the conclusion of the reading having regard to the convenience of the relatives. The reading of the Guru Granth Sahib should be carried out by the members of the household of the deceased and relatives in cooperation. If possible, Kirtan may be held every night. No funeral ceremony remains to be performed after the "tenth day."

(f) When the pyre is burnt out, the whole bulk of the ashes, including the burnt bones, should be gathered up and immersed in flowing water or buried at that very place and the ground leveled.

Raising a monument to the memory of the deceased at the place where his dead body is cremated is taboo.

(g) Adh marg (the ceremony of breaking the pot used for bathing the dead body amid doleful cries half way towards the cremation ground), organized lamentation by women, foorhi (sitting on a straw mat in mourning for a certain period), diva (keeping an oil lamp lit for 360 days after the death in the belief that that will light the path of the deceased), pind (ritual donating of lumps of rice flour, oat flour, or solidified milk (khoa) for ten days after death), kirya (concluding the funeral proceedings ritualistically, serving meals and making offerings by way of shradh, budha marna (waving of whisk, over the hearse of an old person's dead body and decorating the hearse with festoons), etc. are contrary to the approved code. So too is the picking of the burnt bones from the ashes of the pyre for immersing in the Ganga, at Patalpuri (at Kiratpur), at Kartarpur Sahib or at any other such place.

Apart from these rites and conventions, on every happy or sad occasion, such as moving into a new house, setting up a new business (shop), putting a child to school, etc., a Sikh should pray for God's help by performing the Ardas. The essential components of all rites and ceremonies in Sikhism are the recitation of the Gurbani (Sikh Scriptures) and the performing of the Ardas.

(1) Voluntary service is a prominent part of Sikh religion. Illustrative models of voluntary service are organized, for imparting training, in the gurduwaras. Its simple forms are: sweeping and plastering the floors of the gurduwara, serving water to or fanning the congregation, offering provisions to and rendering any kind of service in the common kitchen-cum-eating house, dusting the shoes of the people visiting the gurduwara, etc.

(a) Guru's kitchen-cum-Eating-House. The philosophy behind the Guru's kitchen-cum-eating-house is two-fold: to provide training to the Sikhs in voluntary service and to help banish all distinction of high and low, touchable and untouchable from the Sikhs' minds.

(b) All human beings, high or low, and of any caste or color may sit and eat in the Guru's kitchen-cum-eating-house. No discrimination on grounds of the country of origin, color, caste or religion must be made while making people sit in rows for eating. However, only baptized Sikhs can eat off one plate.

Article XXII

The essential facets of Panthic life are:

(1) Guru Panth (the Panth's Guru status);

(2) The ceremony of ambrosial initiation;

(3) The statute of chastisement for aberrations;

(4) The statute of collective resolution;

(5) The appeal against local decisions.

The concept of service is not confined to fanning the congregation, service to and in the common kitchen-cum-eating-house, etc. A Sikh's entire life is a life of benevolent exertion. The most fruitful service is the service that secures the optimum good by minimal endeavor. That can be achieved through organized collective action. A Sikh has, for this reason, to fulfill his Panthic obligations (obligations as a member of the corporate entity, the Panth), even as he/she performs his/her individual duties. This corporate entity is the Panth. Every Sikh has also to fulfill his obligations as a unit of the corporate body, the Panth.

(a) The Guru Panth (Panth's status of Guruhood) means the whole body of committed baptized Sikhs. This body was fostered by all the ten Gurus and the tenth Guru gave it its final shape and invested it with Guruhood.

(a) Ambrosial baptism should be held at an exclusive place away from common human traffic.

(b) At the place where ambrosial baptism is to be administered, the holy Guru Granth Sahib should be installed and ceremonially opened. Also present should be six committed baptized Sikhs, one of whom should sit in attendance of the Guru Granth Sahib and the other five should be there to administer the ambrosial baptism. These six may even include Sikh women. All of them must have taken bath and washed their hair.

(c) The five beloved ones who administer ambrosial baptism should not include a disabled person, such as a person who is blind or blind in one eye, lame, one with a broken or disabled limb, or one suffering from some chronic disease. The number should not include anyone who has committed a breach of the Sikh discipline and principles. All of them should be committed baptized Sikhs with appealing personalities.

(d) Any man or woman of any country, religion or caste who embraces Sikhism and solemnly undertakes to abide by its principles is entitled to ambrosial baptism. The person to be baptized should not be of very young age; he or she should have attained a plausible degree of discretion. The person to be baptized must have taken bath and washed the hair and must wear all five K's - Kesh (unshorn hair), strapped Kirpan (sword), Kachhehra (prescribed shorts), Kanga (Comb tucked in the tied-up hair), Karha (Steel bracelet). He/she must not have on his/her person any token of any other faith. He/she must not have his/her head bare or be wearing a cap. He/she must not be wearing any ornaments piercing through any part of the body. The persons to be baptized must stand respectfully with hands folded facing the Guru Granth Sahib.

(e) Anyone seeking to be re-baptized, having committed an aberration, should be singled out and the five beloved ones should award chastisement to him/her in the presence of the congregation.

(f) One from amongst the five beloved ones administering ambrosial baptism to persons seeking to be baptized should explain the principles of the Sikh religion to them:

The Sikh religion advocates the renunciation of the worship of any created thing, and rendering of worship and loving devotion to, and meditating on, the One Supreme Creator. For the fulfillment of such devotion and meditation, reflection on the contents of Gurbani and practicing of its tenets, participation in the congregational services, rendering service to the Panth, benevolent exertion (to promote the good of others), love of God's name (loving reflection on and experience of the Divine), living within the Sikh discipline after getting baptized etc. are the principal means.

He should conclude his exposition of the principles of Sikh religion with the query: Do you accept these willingly?

(g) On an affirmative response from the seekers of baptism, one from amongst the five beloved ones should perform the Ardas for the preparation of baptism and take the holy Hukam (command). The five beloved ones should come close to the bowl for preparing the amrit (ambrosial nectar).

(h) he bowl should be of pure steel and it should be placed n a clean steel ring or other clean support.

(I) lean water and sugar puffs should be put in the bowl and he five beloved ones should sit around it in bir posture nd ecite the under-mentioned scriptural compositions.

(j) he scriptural composition to be recited are: The Japuji, he Jaap, The Ten Sawayyas (commencing with sarawag sud), The ainti Chaupai (From "hamri karo haath dai rachhaa" to "dusht okh te leho bachaai"), the first five and the last one stanza of the nand Sahib.

(k) ach of the five beloved ones who recites the scripture hould hold the edge of the bowl with his left hand and keep tirring the water with a double-edged sword held in his right hand. e should do that with full concentration. The rest of the beloved nes should keep gripping the edge of the bowl with both hands oncentrating their full attention on the ambrosial nectar.

(l) After the conclusion of the recitation, one from amongst he beloved ones should perform the Ardas .

(m) Only that person seeking to be baptized who has participated in the entire ceremony of ambrosial baptism can be baptized. One who has turned up while the ceremony was in progress cannot be baptized.

(n) After the Ardas as per clause (1) above, thinking of our Father, the tenth Master, the wearer of the aigrette, every person seeking to be baptized should sit in bir posture, putting his/her right hand cupped on the left cupped hand and be made to drink the ambrosial mix five times, as the beloved one who pours the mix into his cupped hand exclaims: say, Waheguru ji ka Khalsa, Waheguru ji ki Fateh ! (The Khalsa is of the Wondrous Destroyer of darkness victory, too, is His!) The person being baptized should after imbibing the ambrosia, repeat: Waheguru ji ka Khalsa, Waheguru ji ki Fateh. Then five handfuls of the ambrosial mix should be sprinkled into the eyes of the person being baptized and another five into his hair. Each such sprinkling should be accompanied by the beloved one administering baptism saying, "Waheguru ji ka Khalsa, Waheguru ji ki Fateh", and the person being baptized repeating the chant.

(o) After this the five beloved ones, all together in chorus, communicating the name of Waheguru to all who have been administered the ambrosial baptism, recite to them the mul mantar (basic creed, seminal chant) and make them repeat it aloud: ik aunkaar satnaam kartaa purakh nirbhau nirwair akaal murat ajuni saibhang gur prasaad.

(p) After this, one from amongst the five beloved ones should explain to the initiates the discipline of the order:

Today you are reborn in the true Guru's household, ending the cycle of migration, and joined the Khalsa Panth (order).

Your spiritual father is now Guru Gobind Singh and, spiritual mother, Mata Sahib Kaur. Your place of birth is Kesgarh Sahib and your native place is Anandpur Sahib.

You, being the sons of one father, are, inter-se yourselves and other baptized Sikhs, spiritual brothers.

You have become the pure Khalsa, having renounced your previous lineage, professional background, calling (occupation), beliefs, that is, having given up all connections with your caste,

descent, birth, country, religion, etc..

You are to worship none except the One Timeless Being--no god, goddess, incarnation or prophet.

You are not to think of anyone except the ten Gurus and anything except their gospel as your savior.

You are supposed to know Gurmukhi (Punjabi alphabet). (If you do not, you must learn it). And recite, or listen in to the recitation of, the under-mentioned scriptural compositions, the daily repetition of which is ordained, every day:

(1) The Japuji Sahib,

(2) The Jaap Sahib,

(3) The Ten Sawayyas (Quartrains), beginning "sarawag sudh",

(4) The Sodar Rahiras and

(5) The Sohila.

Besides, you should read from or listen in to the recitation from the Guru Granth. Have, on your person, all the time, the five K's:

The Keshas (unshorn hair),

the Kirpan (sheathed sword) ,

the Kachhehra ,

the Kanga (comb),

the Karha (steel bracelet).

The under-mentioned four transgressions (tabooed practices) must be avoided:

(1) Dishonoring the hair;

(2) Eating the meat of an animal slaughtered the Muslim way;

(3) Cohabiting with a person other than one's spouse;

(4) Using tobacco.

In the event of the commission of any of these transgressions, the transgressor must get re-baptized. If a transgression is committed unintentionally and unknowingly, the transgressor shall not be liable to punishment. You must not associate with a Sikh who had uncut hair earlier and has cut it or a Sikh who smokes. You must ever be ready for the service of the Panth and of the gurduwaras Sikh places of worship). You must tender one tenth of your arnings to the Guru. In short, you must act the Guru's way in all spheres of activity.

You must remain fully aligned to the Khalsa brotherhood in ccordance with the principles of the Khalsa faith. If you commit ransgression of the Khalsa discipline, you must present yourself before he congregation and beg pardon, accepting whatever punishment is awarded. You must also resolve to remain watchful against defaults in the future.

(q) The following individuals shall be liable to chastisement involving automatic boycott:

(1) Anyone maintaining relations or communion with elements antagonistic to the Panth including the minas (reprobates), the masands (agents once accredited to local Sikh communities as Guru' s representatives, since discredited for their faults and aberrations), followers of Dhirmal or Ram Rai, et. al., or users of tobacco or killers of female infants

(2) One who eats/drinks left-overs of the uninitiated or the fallen Sikhs;

(3) One who dyes his beard;

(4) One who gives off son or daughter in matrimony for a price or reward;

(5) Users of intoxicants (hemp, opium, liquor, narcotics, cocaine, etc.);

(6) One holding, or being a party to, ceremonies or practices contrary to the Guru's way;

(7) One who defaults in the maintenance of Sikh discipline.

(r) After this sermon, one from among the five beloved ones should perform the Ardas.

(s) Thereafter, the Sikh sitting in attendance of the Guru Granth Sahib should take the Hukam. If anyone from amongst those who have received the ambrosial baptism had not earlier been named in accordance with the Sikh naming ceremony, he should renounce his previous name and be given a new name beginning with first letter of the Hukam now taken.

(t) And finally, the karhah prashad should be distributed. All the newly launched Sikh men and women should eat the karhah prashad together off the same bowl.

(a) Any Sikh who has committed any default in the observance of the Sikh discipline should approach the nearby Sikh congregation and make a confession of his lapse standing before the congregation.

(b) The congregation should then, in the holy presence of Guru Granth Sahib, elect from among themselves five beloved ones who should ponder over the suppliant' s fault and propose the chastisement (punishment) for it.

(c) The congregation should not take an obdurate stand in granting pardon. Nor should the defaulter argue about the chastisement. The punishment that is imposed should be some kind of service, especially some service that can be performed with hands.

(a) The Gurmatta can only be on a subject that affects the fundamental principles of Sikh religion and for their upholding, such as the questions affecting the maintenance of the status of the Gurus or the Guru Granth Sahib or the inviolability of Guru Granth Sahib, ambrosial baptism, Sikh discipline and way of life, the identity and structural framework of the Panth. Ordinary issues

of religious, educational, social or political nature can be dealt with only in a Matta.

An appeal can be made to the Akal Takht against a local congregation's decision.