Rehat Maryada

1. Birth Ceremony / Janam Sansakar (First Ceremony)

In Sikhism, the birth of a child is seen as a precious gift from Waheguru (God). The Janam Sanskar, or birth ceremony, is the very first spiritual milestone in a Sikh’s life. As soon as the child is born, the first word whispered into their ear is: “Waheguru” – the Name of God. This simple yet powerful word is meant to be the first sound the child hears, connecting them with the Divine from the very beginning. After the birth of child, the process of making Amrit is sacred and must be done with deep respect and spiritual focus. Here’s how it’s traditionally prepared:

• An Ardaas (prayer of supplication) is performed before the start of the ceremony.
• An Amritdhari Singh should get a Sarbloh bowl and half fill it with water & five patasey (sugar crystals).
• A Kirpan should be continuously stirred in the holy water during the recitation.
• During the stirring, the Singh is to recite Japji Sahib from memory and is to sit in the ‘Bir-Asan’ position, a Warrior stance.
• Once the Japji Sahib recital is complete the Amrit is blessed by the Guru and becomes spiritually charged then it is ready and an Ardaas is to be performed and then the Amrit can be administered.
• In Ardaas it is said that: Your Spiritual Father is Sahib Shree Guru Gobind Singh Ji. Your Spiritual Mother is Mata Sahib Kaur Ji, Your Place of Birth is Takhat Shree Kesgarh Sahib, Shree Anandpur Sahib. Your Maternal home (Nanakee) is Guru Ka Lahore, Your Obedience is to the One Timeless Lord,  Your only Guru is Shree Guru Granth Sahib Ji,  You are not to bow or obey any other as your Guru, Your examination is only via the Shabad and Gurbani.

Five drops from the tip of the Kirpan are to be given to the child’s tongue, eyes, and head. and the mother has to drink the rest of the Amrit.  This is the first ceremony of initiation of a child into the Khalsa Panth (Sikh Nation).

After the child has been given Amrit and blessed, the mother should breastfeed the baby. This act symbolizes the start of a life filled with virtue, strength, compassion, and devotion — guiding the child to grow as a brave, charitable, saintly, and spiritually awakened Gursikh. Sikhism strictly discourages any kind of superstitious or non-Gurmat birth rituals. Practices like tying threads or lucky charms on the baby’s wrist or neck are not allowed. To follow Gurmat and reject such beliefs, a Sarbloh Kara (iron bracelet) should be placed on the child’s right wrist — a pure and meaningful symbol of Sikh identity. Celebrating a child’s birth with alcohol or meat is a major sin in Sikhism. Such practices go completely against the teachings of the Gurus and are strictly forbidden.

Once the Above ceremony is completed, Karah Parshad should be prepared with love and devotion. An Ardaas (prayer) must be offered in the presence of Shree Guru Granth Sahib Ji. A Hukamnama (spiritual command) should be taken, and the child’s name is chosen based on the first letter of the Hukamnama & then Boys are given “Singh” and girls “Kaur” as their spiritual surnames. If possible, a Sehaj Paath (slow, complete reading of Guru Granth Sahib Ji) should begin on the same day. The mother and child are encouraged to be present and listen to the Paath as much as they can. Once the Paath is completed (Bhog), Guru ka Langar should be prepared and served to the Sadh Sangat (holy congregation).

The Vidya Sanskar marks the beginning of a child’s formal education — not just academic, but also spiritual. In Sikhism, the pursuit of knowledge begins with remembrance of Waheguru and seeking blessings from Shree Guru Granth Sahib Ji.

ਗੁਰਪਰਸਾਦੀ ਵਿਦਿਆ ਵੀਚਾਰੈ ਪੜਿ ਪੜਿ ਪਾਵੈ ਮਾਨੁ॥
“By Guru’s Grace, contemplate spiritual knowledge; read it, study it, and you shall be honored.”
– (Shree Guru Granth Sahib Ji – Ang 1329)

It is the sacred responsibility of parents to ensure their child receives both spiritual and worldly education. A parent who neglects their child’s education harms them more than helping.

ਬਹੁ ਗੁਨੀ ਅਲਾਵਹਿਂ ਸੁਤ ਨ ਪਢਾਵਹਿਂ ਸੋ ਸ਼ਤਰੂ ਸਮ ਤਾਤ ॥
ਸੋਭਾ ਨਹਿਂ ਪਾਵਹਿ ਮਤਿ ਨਹਿਂ ਆਵਹਿ ਜਗ ਮੈਂ ਇਹ ਬਖਯਾਤ ॥
“Those parents who say ‘I have a lot of virtues and knowledge’ and then do not educate their children, are on a par to enemies of their children. Those parents don’t gain any status, their children don’t gain any knowledge, this has been proven in the world.”
– Shree Guru Nanak Parkash, First half, 6, Vol.2, p.172

When a child reaches school-going age, it is important that they are enrolled in an environment where they can grow not just academically but also spiritually. Parents should choose schools, colleges, and universities that support the Sikh way of life and help the child maintain strong Sikhi values and discipline.

There are two types of education, one is worldly and the other is spiritual. Only worldly knowledge, without knowledge of Waheguru is useless, tasteless and of no benefit. It does not make this human birth worthwhile; rather it creates ego and atheism trapping the individual in the cycle of births and deaths. The Gurmukhi language – Gurbani, is to be taught to the child by gaining the guidance of a committed and faithful Gursikh.

ਗੁਰਮੁਖੀ ਅੱਖਰ ਜੋ ਹੈ ਭਾਈ ॥ ਸਿੰਘ, ਸਿੰਘ ਤੇ ਸੀਖੇ ਜਾਈ ॥
“O brother, the Gurmukhi script should be taught from one Singh to another Singh.”
– Rehatnama Bhai Dhesa Singh Ji

A child should not be taught Gurbani or the teachings of the Guru by someone who is not Amritdhari (initiated into the Khalsa) or who does not believe in Guru Sahib.
Instead, the child should learn from a faithful Gursikh who lives according to Gurmat (Guru’s wisdom). Such a teacher will help the child grow spiritually and stay connected to the true Sikh way of life.

It is very important to keep the child away from bad company and negative influences—such as watching inappropriate movies or shows, listening to vulgar music, using foul language, gambling, stealing, or engaging in other un-Sikh and unspiritual activities. Learning in a positive, Gursikh environment helps build a strong, disciplined, and spiritual foundation for life.

ਦੋਹਰਾ:- ਸਿੱਖ ਸਿੱਖਣੀ ਮਿਲ ਬਹਹਿੰ ਚਰਚਾ ਕਰਹਿ ਅਪਾਰ ॥
ਭਜਨ ਸਿਖਾਵਹਿ ਪੁਤ੍ਰ ਕਉ ਹਰਿ ਭਜ ਬਾਰੰ ਬਾਰ ॥
“The Sikh husband and wife should sit together and discuss the Infinite God.
They should teach their children how to meditate and encourage them to remember God again and again.”
– Rehatnama Bhai Sahib Singh Ji, P.160

Mothers should maintain a strong level of Sikh discipline. Every day, after completing their Nitnem (daily prayers), they should go to the Gurdwara Sahib, listen to Gurmat vichar (spiritual discourses), Kirtan, and Sikh history, taking their young children along with them.

These early experiences leave a lasting impression on the child, just like carving on stone — shaping their mind and character for life. Such a spiritual foundation in childhood helps the child grow up to be faithful, kind, saintly, courageous, and charitable. During these early years, the child should also be taught about the lives of the Guru Sahibs, Shaheeds (martyrs), and inspirational Gursikhs, so they are guided by true examples and values from the start.

3. Amrit Ceremony / Amrit Sanskar (Third Ceremony)

The Amrit Sanskar is one of the most important milestones in a Sikh’s life — the moment when a person commits fully to the path of Guru Nanak Sahib Ji and receives Khande-di-Pahul, the sacred Amrit. This is the initiation into the Khalsa Panth, founded by Shree Guru Gobind Singh Ji on Vaisakhi 1699.

ਖੰਡਾ ਪ੍ਰਿਥਮੈ ਸਾਜ ਕੈ ਜਿਨ ਸਿਖਾਂ ਕੋ ਸਿਖਿਆ ਦਈ ॥
“With the double-edged sword, the Guru first initiated the ceremony and gave instructions to the Sikhs.”
– Bhai Gurdas Ji

ਅੰਮ੍ਰਿਤੁ ਪੀਵਹੁ ਸਦਾ ਚਿਰੁ ਜੀਵਹੁ ਹਰਿ ਸਿਮਰਤ ਅਨਦ ਅੰਨਤਾ ॥
“Drink the Amrit and live forever; by meditating on the Lord, experience endless bliss.”
– Shree Guru Granth Sahib Ji, Ang 496

Guru Sahib has bestowed immense blessings upon humanity by creating the sacred Khande-Baatey-da-Amrit and preparing sweet Karah Parshad with divine grace. Those who embrace Amrit and meditate upon Waheguru experience divine joy and attain the true purpose of life.

ਚਹੁ ਜੁਗਾ ਕਾ ਹੁਣਿ ਨਿਬੇੜਾ ਨਰ ਮਨੁਖਾ ਨੋ ਏਕੁ ਨਿਧਾਨਾ ॥
“Now, the dispute of all four ages has been resolved; humanity has been blessed with the one true treasure — Naam.”
– Shree Guru Granth Sahib Ji, Ang 797

Through the creation of the Khalsa, Guru Sahib has eliminated all divisions — whether based on caste, creed, color, gender, wealth, or status. All are equal in the eyes of the Guru.

ਸਤਿਗੁਰੁ ਮੇਰਾ ਮਾਰਿ ਜੀਵਾਲੈ ॥
“My True Guru has the power to take life and give it again.”
– Shree Guru Granth Sahib Ji, Ang 1142

This divine power was witnessed in its highest form when Shree Guru Gobind Singh Ji, in an act of supreme spiritual authority, beheaded the Panj Pyare — the Five Beloved Ones — and then revived them, demonstrating the Guru’s unmatched spiritual strength and will. From the same iron bowl, all five drank the sacred Amrit, becoming the first members of the Khalsa. In a powerful moment of humility and oneness, Guru Ji then bowed before the Panj Pyare and asked to be initiated with the same Amrit, thus becoming both Guru and disciple within the Khalsa Panth.

ਵਹ ਪ੍ਰਗਟਿਓ ਮਰਦ ਅਗੰਮੜਾ ਵਰੀਆਮ ਇਕੇਲਾ।
ਵਾਹੁ ਵਾਹੁ ਗੋਬਿੰਦ ਸਿੰਘ ਆਪੇ ਗੁਰ ਚੇਲਾ॥
“That divine being — the unmatched, unfathomable warrior — was revealed. Wondrous! Wondrous is Gobind Singh, who became both Guru and disciple.”
– Bhai Gurdas Ji

For all generations to come, Guru Sahib established that Amrit can only be bestowed by the Panj Pyare. No single individual has the authority to conduct the Amrit Sanchar alone. This divine initiation is not merely a ceremony — it is a sacred covenant between the seeker and the Guru.

Without receiving Amrit, one cannot truly be called a Sikh of the Guru. Associating oneself with those who deny the Guru’s path or do not walk under the guidance of the Guru–blessed Khalsa is not in accordance with Gurmat.

ਸਤਿਗੁਰ ਬਾਝਹੁ ਗੁਰੁ ਨਹੀ ਕੋਈ ਨਿਗੁਰੇ ਕਾ ਹੈ ਨਾਉ ਬੁਰਾ ॥੧੩॥
“Without the True Guru, there is no other Guru;
Even the name of one without a Guru is inauspicious.”
– Shree Guru Granth Sahib Ji, Ang 435

When a child reaches an age where they are capable of understanding and following the Rehat Maryada (the Sikh code of discipline), it becomes their spiritual duty to receive Amrit from the Panj Pyare (the Five Beloved Ones). This step marks the beginning of a new life — one rooted in Gurmat, discipline, and devotion to the Guru.

A crucial principle to remember is that once initiated into the Khalsa Panth through Amrit Sanchar, a person must marry only an Amritdhari (initiated) Sikh. It becomes the individual’s — or in the case of minors, the parents’ or guardians’ — responsibility to ensure this vital requirement is upheld. If an already married individual receives Amrit but their spouse is not Amritdhari, they must not engage in a physical relationship with their partner until their spouse also takes Amrit. Just as a clean vessel becomes contaminated when mixed with a dirty one, the purity of Rehat must not be compromised. Ideally, a married couple should take Amrit together, entering this spiritual path hand-in-hand. While an individual may take Amrit without their spouse, they must strictly adhere to the conditions above until both are on the path of Khalsa.

🔸The Sacred Protocol of Amrit Sanchar & Role of the Panj Pyare

The Singhs who participate in the sacred seva of bestowing Amrit must be of the highest discipline, true embodiments of the Khalsa.

• One Singh will serve as the Pehradaar (guardian), stationed at the entrance of the room where the Amrit Sanchar is being conducted.
• Two spiritually disciplined Singhs are to prepare Karah Parshad, which is then respectfully brought into the presence of Shree Guru Granth Sahib Ji. The full Anand Sahib (40 verses) is recited during this offering.
• All ceremonial instruments must be made of Sarabloh (iron). This includes the bowls, bucket, vessel, cauldron, spatula, Khanda, large Kirpan, and a stone mortar.
• All utensils must be cleaned thoroughly with sand before use. The Panj Pyare and Granthi Singh must also clean their Kirpans and Karas with sand, wash their Gatras, and take a full Ishnaan (bath from head to toe, including hair washing).
• Fresh, clean clothing is to be worn, and before entering the presence of Shree Guru Granth Sahib Ji, they must perform Panj Ishnana — washing hands, feet, and face.

One should only receive Amrit from Gursikhs who are deeply spiritual and moral. The Panj Pyare must not be one-eyed, bald, leprous, beardless, addicted to vice, thieves, gamblers, or morally compromised. One absorbs the qualities of those they take Amrit from — therefore, only those of high Rehat and character should be selected.

🔸Requirements for the Panj Pyare:

• Only highly spiritual, moral, and disciplined Singhs may perform the seva of Panj Pyare.
• The Panj Pyare and Granthi Singh must wear matching clothing of either saffron, blue, or white.
• Their Kirpans should be worn over their clothes, with a Kamar-Kassa (waistband) tied and a Parna (scarf) draped around the neck.
• No leather Gatra is to be worn.
• The Pehradaar too must be a highly disciplined and spiritually strong Sikh.
• The five selected Singhs and the sixth volunteer are to enter the Darbar of Shree Guru Granth Sahib Ji, bow respectfully, and stand in readiness  holding thier hands together.
• The Jathedar (lead Singh) will hold a large Sri Sahib (Kirpan) in his right hand and perform Chaur Sahib Seva with his left.
• After that Jathedar has to ask sixth singh:
  • Are you a disciplined Sikh living by the Rehat Maryada?
  • Do you wear all Five Kakaars at all times?
  • Have you committed any of the four Bajjar Kurehits (cardinal sins)?
  • Do you recite the full daily Nitnem (prescribed prayers)?
  • If married: Does your spouse live by the Rehat Maryada

Singh must humbly face Shree Guru Granth Sahib Ji and answer truthfully, acknowledging their commitment and showing humility by stating that they are still prone to human errors due to the traps of the mind. If married, they should confirm their spouse’s discipline as well. Once all six have been questioned and deemed suitable. One Singh will be assigned the role of Granthi Singh. The remaining four, along with the Jathedar, will form the Panj Pyare.

Important Notes: All Panj Pyare must have memorized the five required Baniyan (prayers). A Jakara (spiritual battle cry) is to be raised only during the final Ardas (concluding prayer) of the ceremony.

🔸Ardas for the Worthiness of the Amrit Ceremony Sevadars

The Panj Pyare then stand humbly before Shree Guru Granth Sahib Ji and offer this Ardas: “O True Guru, Sovereign King, the questioning of the Panj Pyare and the Granthi Singh has been completed. Please forgive us for any shortcomings and bless us with the honor and worthiness to prepare the sacred Amrit.”

🔸Questioning of Amrit Initiates

Each initiate is to enter the Darbar (holy congregation) one by one. They must arrive after taking a full bath, including washing their hair, and should wear clean, simple clothes along with the five Kakkaars. Their Kirpan must be worn over their clothes with a proper Gatra. If the initiate is married, both the Singh and Singhni must enter together. Upon entering, each person bows before Guru Sahib, rises, and stands respectfully with hands joined. If a couple, the Singh should stand on the right, and the Singhni on the left.

The Jathedar of the Panj Pyare, holding a drawn Shree Sahib (ceremonial sword) in his right hand, will ask:

“Why have you come here?”
The initiates are to humbly respond:
“We have come to receive the gift of Amrit. Please bless us.”

The Jathedar will then ask:
“Will you live your life according to the Rehat Maryada?”
The initiates should reply sincerely:
“With the Guru’s grace, we will strive to uphold it.”

The Jathedar then explains that from this day forward, their mind, body, and wealth are to belong to the Guru. They are to live by the discipline of the Khalsa Panth, remain within its traditions, and never oppose Guru Panth. Dasvandh (one-tenth of earnings) should be offered to the Guru or for righteous causes. Life should be lived in honest work and spiritual discipline.

If someone is retaking Amrit, the Jathedar will ask:
“Which cardinal sin have you committed? Why have you come to retake Amrit?”

The person must truthfully admit their faults. The Panj Pyare will then consult and assign appropriate spiritual correction (penance). An Ardas (prayer) for forgiveness will be performed at the end, and the individual may retake Amrit after the new initiates. Sins, no matter how serious, are forgiven if one sincerely repents before the Guru and the Panj Pyare. If not admitted here, punishment will be received in the Court of Dharamraj (Divine Judge) after death. Therefore, one must accept the prescribed penance with humility and act upon it. Only after fulfilling the penance and performing Ardas with Karah Parshad offering, should the individual consider themselves forgiven. After that, they may even serve as Panj Pyare in future ceremonies.

All male initiates must leave their beards open (not tied) and their turbans must be properly tied, one layer at a time—not worn like a cap. Approved turban colors: saffron, blue, black, or white. Male initiates must not wear pants/pyjamas, watches, or any form of jewelry. Female initiates must avoid jewelry of any kind (hands, ears, nose) and should tie their hair in a bun/top knot (no plaits). This simplicity should be maintained lifelong.

Once individual questioning is complete, all initiates will be questioned together:

• “Have you all taken a full bath, including washing your hair?”
• “Are you all wearing the five Kakkaars: Kangha, Kirpan, Kara, Kashera, and Kesh?”

The Jathedar will instruct all initiates to stand and remain standing during the preparation of Amrit. They must focus their eyes and attention on Shree Guru Granth Sahib Ji and listen carefully to the Five Prayers. Silence is to be maintained throughout. If someone has physical difficulty, they may sit quietly. The initiates must approach this ceremony with love, reverence, fear of wrongdoing, and complete faith in Guru Sahib. Through this sacred initiation, the cycle of birth and death ends, and the soul becomes united with the Khalsa Panth.

🔸Ardas for Preparing Amrit

To maintain complete purity, the Khanda (double-edged sword), iron bowl (Bata), and stone mortar must be thoroughly washed before use. A clean woollen blanket should be spread out, upon which the stone mortar is placed. On top of this, the iron Bata with the Khanda inside is carefully positioned.

Only clean, filtered water should be used—preferably from a natural source like a spring, river, well, or hand-pump. Before collecting the water, the mouth of the tap, pump, or well should be rinsed clean to maintain sanctity. The Patase (sugar crystals) must be fresh, free from dirt or impurities, and carefully checked before being placed in the presence of Shree Guru Granth Sahib Ji.

The Panj Pyare now stand humbly before Shree Guru Granth Sahib Ji and perform the Ardas: “True King, with your grace, we – the Panj Pyare – stand in your presence to prepare the sacred Amrit. You have instructed that you yourself reside in the Panj Pyare. Please bless us with perfect focus and flawless pronunciation as we recite the Five Sacred Banis. Grant us the honor and ability to prepare Amrit and bless those gathered here today.”

🔸Preparing Amrit

After the Ardas, the Granthi Singh is to take a Hukamnama (divine command) from Shree Guru Granth Sahib Ji. All initiates should bow, then remain standing respectfully, with their hands folded, keeping their eyes fixed on Guru Sahib. Silence and full attention must be maintained—no talking or moving around.

The Panj Pyare now gather around the Bata (iron bowl) and sit in the Bir Asan position (warrior pose). One by one, they add the Patase (sugar crystals) to the water in the Bata. Starting from the right-hand side of Guru Sahib Ji, the Khanda (double-edged sword) is passed from one Panj Pyara to the next. It is held firmly with four fingers underneath and the thumb on top. In their left hand, each Singh holds a large Shree Sahib, with the tip resting on their shoulder and the handle touching the edge of the Bata. Before the recitation begins, the Granthi Singh is to keep his gaze on the Bata and mentally join in the prayers being recited.

The first Singh recites Japji Sahib from memory, in a loud and clear voice, while stirring the Khanda continuously in the Bata. The other four Pyare place both their hands on the Bata and silently recite the Bani with full concentration. After the completion of Japji Sahib, they all respectively bow their heads and say: “Waheguru Ji Ka Khalsa, Waheguru Ji Kee Fateh. The Khanda is then passed—still immersed in the Bata—to the second Singh, and the Sri Sahib is also passed the same way, keeping contact with the Bata throughout. The remaining Banis are recited as follows: Second Singh – Jaap Sahib, Third Singh – Tav-Prasad Savaiye, Fourth Singh – Kabyo Bach Benti Chaupai (27 verses), then the Svaiya and Dohra, Fifth Singh – All 40 verses of Anand Sahib. After each prayer, the Panj Pyare all say together: “Waheguru Ji Ka Khalsa, Waheguru Ji Kee Fateh.” Throughout the entire ceremony: Everyone must stay silent and focused, Eyes should not wander, All must remain alert and reverent

The eyes of the Panj Pyare gazing into the Amrit are understood to be the ten eyes of the Ten Guru Sahibs themselves. Similarly, the hands of the Panj Pyare placed on the Bata represent the hands of the Gurus, preparing the divine nectar of Amrit.

🔸Ardas for the Completion of Amrit Preparation

Once the Amrit has been fully prepared, the Panj Pyare are to stand up while lifting the Bata (iron bowl) together in their hands. The Jathedar continues to gently stir the Amrit with the Khanda and leads the final Ardas, saying:

“O True King, with Your grace, the Panj Pyare have recited the Five Banis and prepared this sacred Bata of Amrit. During the process, many errors may have occurred—please forgive our shortcomings and bless this effort. May Your divine power fill this Amrit. Bless those who receive it today with freedom from the cycle of birth and death. Grant them the strength to live by the Rehat (spiritual discipline) and bless them with true Gursikhi (the way of the Guru).”

After the Ardas is completed: The Bata is respectfully placed back on the stone mortar. A covering is placed over the Amrit, and it is held by the Panj Pyare. The initiates are then asked to be seated quietly. The Granthi Singh proceeds to take a Hukamnama (divine order) from Shree Guru Granth Sahib Ji.

🔸Bestowing Amrit

After the Hukamnama is listened to with full attention, a blanket is laid out on a table, where the stone mortar and the main Bata of Amrit is placed. In addition, two smaller iron Bata bowls are placed on the floor to assist with the ceremony. Men and women are seated separately. One by one, each person steps forward to receive Amrit.

As this happens, the Pyara says: “Waheguru Ji Ka Khalsa, Waheguru Ji Kee Fateh.” The initiate must respond with: “Waheguru Ji Ka Khalsa, Waheguru Ji Kee Fateh.” The initiate should not say “Shree” during the fateh and he hasto “Utter” or “Bol” in their reply.

In this way the the pyara bestow the holy amrit, five times into the hands to be drunk. Five times sprinkled into the eyes. Five drops poured into the Kes (hair). For each of these actions, the Gurfateh is exchanged as above.

ਗੁਰੂ ਕਾ ਸਿਖ, ਸਿਖ ਨੂੰ ਪਾਹੁਲ ਦੇਵਨ ਲਗੇ ਤਾਂ ਗੁਰ ਦੀਖਿਆ
ਦੀ ਮ੍ਰਿਜਾਦਾ ਹੈ ਪੰਜ ਚੁਲੇ ਰਸਨੀਂ ਚੜ੍ਹਾਏ, ਪੰਜ ਸੀਸ, ਪੰਜ ਨੇਤ੍ਰੀ
“When a Sikh is initiated with Amrit, They receive five handfuls in the mouth,
Five in the hair, five in the eyes — As per Guru’s discipline and spiritual code.”
– Rehatnama Bhai Chaupa Singh Ji, Shibar, Page.91

After Receiving Amrit, each person bows respectfully to Shree Guru Granth Sahib Ji. Then greets the Sangat with a loud and clear Gurfateh. Once all initiates have received Amrit everyone lines up in a single row. Two Panj Pyare hold the Bata. Each initiate places both hands on the Bata and takes two more sips of Amrit. If any Amrit remains, it is shared among the initiates until finished.

If any Amritdhari has made a minor mistake, they may be given a small punishment and Choola (a handful of Amrit) to correct their rehat. Suitable punishments in the form of seva (service) may be announced to persom which include washing dishes, polishing shoes, serving in the Langar, reciting Gurbani, meditating for a specified time. Amritdhari children may be given Choola and should be raised with spiritual discipline. They should not eat from the same plate as non-Amritdharis. They should be taught to avoid cardinal sins and live according to Sikh values.

Note: If there is a large number of initiates, additional iron Bata bowls may be placed on the floor to help with the ceremony.

4. Mool Mantar and the Manifestation of Gurmantar in the Initiates

In the sacred presence of Shree Guru Granth Sahib Ji, the Panj Pyare instruct all Singhs and Singhniyaan (initiates) to stand together. With full concentration and devotion, they are led to recite the Mool Mantar five times in unison. This powerful recitation is meant to spiritually charge and embed the essence of the Mool Mantar into the hearts and souls of the initiates.

After the Mool Mantar is recited, the Panj Pyare lead the Sangat in repeating the Gurmantar – “Waheguru” – five times with full love and devotion. This infuses the divine energy of the Gurmantar into the souls of the initiates, anchoring their spiritual identity as Sikhs of the Guru. Following this powerful moment, all are instructed to utter the Gurfateh together: “Waheguru Ji Ka Khalsa, Waheguru Ji Kee Fateh!”

ਵਾਹਿਗੁਰੂ ਗੁਰਮੰਤ੍ਰ ਹੈ ਜਪੁ ਹਉਮੈ ਖੋਈ ॥੨॥
“Waheguru is the Gurmantar. By meditating on it, ego is destroyed.”
– Bhai Gurdas Ji, Vaar 13

Once the Mool Mantar and Gurmantar (Waheguru) have been recited and spiritually invested into the initiates, one of the Panj Pyare then explains the Rehat Maryada (the Sikh code of conduct). This Maryada has remained unchanged since the time of Guru Gobind Singh Ji. Only the Panj Pyare have the authority to announce and explain the Rehat. After the Maryada is explained, all stand for Ardas for the preparation and offering of Karah Parshad. At this point, the initiates officially become members of the Khalsa Panth. During the Ardas, the Jathedar says:

“O Maharaj Ji! While preparing the Amrit, bestowing it, reciting the Mool Mantar and Gurmantar, explaining the Rehat Maryada, and giving any necessary discipline or guidance – we may have made many mistakes. Please forgive us. Bless us with true wisdom and understanding in the future. Free these initiates from the cycle of birth and death, and keep them firm in Your Rehat Maryada.”

After the Ardas is completed, a Hukamnama is taken from Shree Guru Granth Sahib Ji. If any initiate has not previously received a name based on a Hukamnama, they must now adopt a new spiritual name using the first letter of the current Hukamnama. Karah Parshad is then distributed, marking the completion of the Amrit Sanchar ceremony.

If a couple has not had a proper Sikh wedding ceremony (Anand Karaj), they must get married according to Gurmat (Sikh principles) before the final Ardas. This includes the recitation of Anand Sahib and performing an Ardas afterward.

5. Teachings given by the Panj Pyare

ਪਾਂਚ ਸਿੰਘ ਜੋ ਅੰਮ੍ਰਿਤ ਦੇਵਹਿ ॥ ਤਾ ਕੋ ਸਿਰ ਧਰਿ ਛਕਿ ਪੁਨਿ ਲੇਵਹਿ ॥
ਪੁਨਿ ਮਿਲਿ ਪਾਂਚਹੁਂ ਰਹਿਤ ਜੋ ਭਾਖਹਿ ॥ ਤਾ ਕੋ ਮਨ ਮਹਿ ਦ੍ਰਿੜ ਕਰਿ ਰਾਖਹਿ ॥੭॥
“The Five Singhs who give Amrit require the offering of one’s head. Through this surrender, one receives the gift of Amrit.
The Five also explain the Rehat (code of conduct), Which must be engraved into one’s heart and never forgotten.”
– Rehatnama Bhai Desa Singh Ji

After the sacred Amrit is administered, the Jathedar (leader) of the Panj Pyare recites the Fateh and congratulates the newly initiated souls: “Khalsa Ji, today is a blessed day for you. You have received the divine gift of Amrit from the Satguru. You have left behind the ways of the world and have now become the Guru’s own. From this day forward, your body, mind, and wealth belong to the Guru. Your previous caste, surname, and sins are no more. You have been reborn in the House of Guru Gobind Singh Ji – You are now part of the eternal Khalsa family.”

ਸਬਦੁ ਗੁਰ ਪੀਰਾ ਗਹਿਰ ਗੰਭੀਰਾ ॥ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਬਉਰਾਨਾ ॥The Shabad is the True Guru – deep and unfathomable.
Without it, the world is lost in madness.”
– Shree Guru Granth Sahib Ji (Ang 635)

Your Vision is of the Khalsa:

“ਰਹਿਤ ਸਹਿਤ ਜਹ ਪਾਂਚੋਂ ਮਿਲੇ ॥ ਮਮ ਸਰੂਪ ਦੇਖਹੁ ਤਹ ਭਲੇ ॥”
“Where five Singhs, firm in their Rehat, gather – There, see my divine form.”
“ਖਾਲਸਾ ਮੇਰੋ ਰੂਪ ਹੈ ਖਾਸ ॥ ਖਾਲਸੇ ਮਹਿ ਹੌਂ ਕਰੋਂ ਨਿਵਾਸ ॥”
“The Khalsa is my special form. I dwell within the Khalsa.”
– Guru Gobind Singh Ji

Your Worship is of
Akaal Purkh (the Timeless Lord). By living according to the Rehat, Guru Sahib will bless the individual and he says,

“ਸਤਿਗੁਰ ਕੈ ਜਨਮੇ ਗਵਨੁ ਮਿਟਾਇਆ ॥”
“Through the teachings of the True Guru, the cycle of birth and death is broken.”
– Shree Guru Granth Sahib Ji (Ang 940)

The Mool Mantar and Gurmantar (Waheguru) invested by the Panj Pyare are to be meditated upon constantly — while walking, standing, sitting, traveling, or working.

ੴ ਦਾ ਸ਼ੁੱਧ ਉਚਾਰਨ ਹੈ : ਇਕ ਓਅੰਕਾਰ ॥
“Correct pronunciation of ੴ is: Ik Oa(n)kaar.”

Just as the Panj Pyare (the Five Beloved Ones) recite five sacred prayers to prepare Amrit, every Amritdhari Sikh is required to follow the same spiritual discipline daily. After rising early during Amrit Vela (the ambrosial hours before dawn) and performing Ishnaan (bathing while meditating on the Divine), these five prayers are to be recited with devotion. In the evening, Rehras Sahib is recited, and before going to sleep, Kirtan Sohila is read. These seven prayers form the foundation of the Sikh daily spiritual practice and must be recited without fail.

• • Shree Japji Sahib – Grants divine wisdom (Brahm Gyan) and establishes a connection with Waheguru.
  • Shree Jaap Sahib – A majestic praise of Akaal Purakh (the Timeless Lord), describing His infinite qualities.
  • Tav-Prasad Svaiye (Ten Svaiye) – Begins with “Sravag Sudh Smooh Sidhan…” These verses remove falsehood and encourage spiritual detachment.
  • Shree Chaupai Sahib – Offers divine protection and courage. It contains 29 verses as per the traditional order in Shree Dasam Granth Sahib.
  • Shree Anand Sahib – Brings peace, joy, and liberation from the cycle of birth and death. All 40 verses must be recited.
  • Rehras Sahib – Re-energizes the spirit after a day’s work and keeps the Sikh connected to Sach Khand (the highest spiritual realm).
  • Kirtan Sohila – Before sleeping, perform Panj Ishnaan (washing hands, feet, and face). Sit cross-legged on your bed, facing the pillow, and recite this prayer with full devotion. Satguru protects us at all times—even during sleep. If death comes in sleep, the soul is protected from falling into lower life forms. Reciting Kirtan Sohila keeps away bad dreams and negative thoughts, and Satguru surrounds the Sikh with an iron fortress of protection.
  • The Svaya and Dohra are to be recited to complete the prayer;

6. The Five Kakkaars (5 Ks of the Khalsa)

Once initiated into the Khalsa through the sacred Amrit Sanchar ceremony, a Sikh must never remove or part from any of the five Kakkaars (5 Ks). These are the divine articles of faith gifted by Guru Gobind Singh Ji, symbolizing spiritual discipline, courage, and identity.

ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸਾਹੀ ੧੦ ॥
ਨਿਸਾਨਿ ਸਿਖੀ ਈਂ ਪੰਜ ਹਰਫ ਅਸਤ ਕਾਫ ॥
ਹਰਗਿਜ਼ ਨ ਬਾਸਦ ਈਂ ਪੰਜ ਮੁਆਫ ॥੧॥
ਕੜਾ, ਕਾਰਦੋ, ਕਛ, ਕੰਘਾ ਬਿਦਾਂ ॥
ਬਿਲਾ ਕੇਸ ਹੇਚ ਅਸਤ ਜੁਮਲਾ ਨਿਸਾਨ ॥੨॥
ਹਰਫ ਹਕਾਇਤ ਅਸਤ ਅਜੀ ਪੰਜ ਕਾਫ ॥
ਬਿਦਾ ਨੰਦ ਬਾਵਰ ਨ ਗੋਯਮ ਖ਼ਿਲਾਫ ॥੩॥
ਹੁੱਕਾ, ਹਜਾਮਤ, ਹਲਾਲੋ, ਹਰਾਮ ॥
ਬਾਰੀਸੇ ਹਿਨਾ ਕਰਦ ਰੂ ਸਿਆ ਫ਼ਾਮ ॥੪॥੧॥
– (Asfotak Svaiye, Shree Dasam Granth Sahib)

The Five Kakkaars (Five K’s) are the sacred symbols of Sikh identity and must never be removed by an initiated Sikh. These include Kesh (uncut hair), Kangha (wooden comb), Kara (iron bracelet), Kachhera (special undergarment), and Kirpan (ceremonial sword). Among these, Kesh is the most important, and without it, the others lose their value.

There are also four major prohibitions that every Sikh must avoid: Hukka (intoxicants like tobacco, alcohol, and drugs), Hajamat (cutting or trimming hair), Halalo (consuming Halal meat), and Haram (engaging in sexual relations outside marriage). Additionally, dyeing of the beard or body hair and wearing mehndi or makeup is not allowed. These principles are clearly outlined in the Asfotak Svaiye of Shree Dasam Granth Sahib Ji and are essential for maintaining the Khalsa rehit (discipline).

🔸Kesh – Unshorn Hair

Kesh (unshorn hair) is one of the five sacred Kakkaars of the Khalsa. A Sikh must maintain all hair from head to toe in its natural state. Hair should be tied neatly and always covered with a turban as a sign of respect.

ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ॥
“Complete form is with turban donned.”
(Shree Guru Granth Sahib Ji – Ang 1084)

To show proper respect to your Kesh, it is traditional to tie two turbans — a smaller one underneath and a larger one on top. This layering maintains cleanliness and honors the hair. Sikh women are not to plait their hair. Instead, they should tie their hair in a bun or top-knot (joora) and wear a small turban. Note that Keski is not considered a Kakkar (one of the five articles of faith).

ਇਹੈ ਮੋਰ ਆਗਿਆ ਸੁਨਹੁ ਹੇ ਪਿਆਰੇ ॥
ਬਿਨਾ ਸ਼ਸਤਰ ਕੇਸੰ ਦਿਵੋਂ ਨ ਦਿਦਾਰੇ ॥
Shree Guru Gobind Singh Ji commands his beloved Sikhs that: “This is my firm command — without arms (shastar) and uncut hair (kesh), you shall not be granted my Darshan (spiritual vision).”

Even Akal Purakh (Waheguru) revealed Himself to Guru Nanak Dev Ji in the form of a human with unshorn hair

ਸੋਹਣੇ ਨਕ ਜਿਨ ਲੰਮੜੇ ਵਾਲਾ ॥
“Your nose is graceful, and Your hair is long.”
(Shree Guru Granth Sahib Ji – Ang 567)

ਨਿਰਹਾਰੀ ਕੇਸਵ ਨਿਰਵੈਰਾ ॥
“God does not need to eat; His Hair is beautiful; He is without hatred.”
(Shree Guru Granth Sahib Ji – Ang 98)

Keeping Kesh is not just about appearance — it is about identity, discipline, and connection to the divine. It’s a visible expression of living in harmony with the Will of Waheguru.

🔸Kangha – Wooden Comb

To maintain cleanliness of the Kesh (unshorn hair), a wooden Kangha (Sikh comb) must be kept in the hair at all times. It should be used twice daily—once in the morning and once in the evening. Using a wooden comb is not just a spiritual discipline but also scientifically beneficial, as it helps reduce the build-up of static energy in the hair. Metal or ivory combs must never be used as substitutes.

ਕੰਘਾ ਦੋਨਉਂ ਵਕਤ ਕਰ, ਪਾਗ ਚੁਨਹਿ ਕਰ ਬਾਂਧਈ ॥
ਦਾਤਨ ਨੀਤ ਕਰੇਇ ਨਾ ਦੁਖ ਪਾਵੇ ਲਾਲ ਜੀ ॥
“Comb the hair twice daily and tie a fresh turban every time. Clean your teeth regularly with a twig (such as walnut bark); this ensures good health.”
Tankhahnama Bhai Nand Lal Ji, Page.57

The turban (dastaar) must be tied fresh each time, layer by layer, and similarly untied. Turbans must not be pre-folded, stiffened with starch, or held with pins, as this resembles a hat.

ਹੋਇ ਸਿੱਖ ਸਿਰ ਟੋਪੀ ਧਰੈ ॥
ਸਾਤ ਜਨਮ ਕੁਸ਼ਟੀ ਹੋਇ ਮਰੈ ॥
“If a Sikh wears a cap/hat instead of a turban, he will suffer through seven lifetimes with disease.”
Rehatnama Bhai Prehlad Singh Ji, Page.65

A damaged Kangha should be replaced immediately out of respect for this essential article of faith. The Kangha is placed on the head—the highest part of the body—symbolizing supremacy. Just as the Kangha keeps the hair clean by removing broken strands, it also reminds the Khalsa to cleanse the mind of ego and negative traits. It encourages self-reflection, reminding us to separate our good actions (kept hair) from bad deeds (broken hair).

The hair removed by the Kangha should be collected respectfully in a clean, dry container and burnt once a considerable amount is gathered—this honors the sacredness of Kesh, which are more precious to a Sikh than life itself. Women and children are advised to tie a string to their Kangha to prevent it from falling out. At home, two to four spare Kanghas should always be kept.

🔸Kara – Iron Bracelet

The Kara must be made of Sarab Loh (pure iron). A Khalsa should not wear a kara made of gold, silver, brass, copper, or any kara with grooves or designs. Only a plain, smooth Sarab Loh Kara is acceptable to Guru Sahib. The Kara is not just an ornament; it is a divine handcuff gifted by Guru Sahib. It reminds us of our duty to Waheguru, helping to restrain us from wrongdoing. Spiritually, it serves as a symbol of discipline and connection to the Guru. Physically, it acts as protection—in battle, it can defend the wrist against sword strikes. According to scientific studies, wearing a Sarab Loh Kara may help increase iron absorption through contact with the skin.

The Kara teaches us that our arms belong to Guru Gobind Singh Ji. Therefore, they must not be used for: stealing or cheating, committing fraud or oppression, bullying or persecuting, gambling or playing cards, engaging in sinful acts or harming others. Instead, our hands should be used to: earn an honest living, help the needy, serve the Panth, and uplift the community. The Kara is a lifelong gift from Guru Sahib, and it should never be removed. Its circular shape, with no beginning and no end, serves as a constant reminder of the eternity and oneness of Waheguru—who also has no beginning and no end.

🔸Kirpan – Sword of Mercy

ਕ੍ਰਿਪਾਣ ਪਾਣ ਧਾਰੀਯੰ ॥ ਕਰੋਰ ਪਾਪ ਟਾਰੀਯੰ ॥
“The mark of a Khalsa is one who holds a Kirpan in hand; by the wearing of which, millions of sins are abolished.”
— Shree Dasam Granth, Ang 42

The Kirpan is the symbol of mercy, courage, and justice. It is worn to protect the weak, defend righteousness, and fight oppression. The Kirpan is not a weapon of aggression—it is a tool of compassion and self-defense, only to be used when all other means have failed.

A Kirpan must always be worn in a gatra and should never be separated from the body. It protects us from both visible and unseen dangers. The Kirpan should be a minimum of nine inches in length, capable of protecting the entire body.

Keeping a Kirpan in a Kangha, tying it in the hair, or wearing it around the neck like a Janeoo is strictly against Rehat (Sikh discipline) and forbidden.

ਸ਼ਸਤਰ ਹੀਨ ਕਬਹੂ ਨਹਿ ਹੋਈ, ਰਹਿਤਵੰਤ ਖਾਲਸਾ ਸੋਈ ॥
“A Khalsa who never parts from their weapons is the one who truly follows Rehat.”
— Rehatnama Bhai Desa Singh Ji, Page.148

You must never walk over your Kirpan or any other Shastar (weapon). This is a sign of great disrespect. When washing your Kesh: The Kangha should be tied to your Kirpan. The Kirpan should be tied around your waist (not placed in the undergarment, as this dishonors the Kirpan). Women should tie their dupatta around their head before securing the Kirpan. Even while sleeping, the Kirpan must remain on your body.

The Kirpan is only to be used for two purposes: Blessing Karah Prashad or Langar (prepared food offered to Guru Sahib). Destroying tyrants and oppressors in defense of truth. It must never be used for any personal gain, violence, or display. If the Kangha, Kara, or Kirpan are ever separated from your body, you must not eat or drink until they are replaced. Once the Kakkar is replaced: Recite Japji Sahib, Perform Ardaas seeking forgiveness for the separation. This Ardaas can be done at a Gurdwara Sahib or wherever the Kakkar is being replaced. Only after this can you resume eating and drinking.

🔸Kashera – Long Shorts

The Kashera is a sacred gift from Guru Sahib. It is a symbol of modesty, self-control, and moral discipline. It resembles long white shorts and is traditionally worn by the Khalsa.

ਸੀਲ ਜਤ ਕੀ ਕਛ ਪਹਿਰਿ ਪਕੜਿਓ ਹਥਿਆਰਾ ॥
“The Kashera represents chastity and self-discipline — wear it, and keep weapons in hand.”
— Bhai Gurdas Ji, Vaar 41, Pauri 15

The Kashera constantly reminds a Sikh to remain morally upright, and to control their desires and actions. It is never to be separated from the body, just like the Kirpan.

ਕੱਛ ਕ੍ਰਿਪਾਨ ਨ ਕਬਹੂ ਤਿਆਗੈ ॥
“The Kashera and Kirpan must never be abandoned.”
— Rehatnama Bhai Desa Singh Ji, Page.147

Only the Rehat Kashera (traditional Sikh-style Kashera) is to be worn. It serves as a powerful reminder of how we must view others with respect and purity.

ਦੇਖਿ ਪਰਾਈਆਂ ਚੰਗੀਆਂ, ਮਾਵਾਂ ਭੈਣਾਂ ਧੀਆਂ ਜਾਣੈ ॥
“See other women as your mothers, sisters, and daughters.
(Women should see other men as fathers, brothers, and sons).”
— Bhai Gurdas Ji, Vaar 29, Pauri 11

The Kashera must never be completely removed, meaning you must not step out of it with both legs at once. After bathing (Ishnaan), change your Kashera by: Removing one leg from the wet Kashera. Wearing a clean dry Kashera on that leg first. Then repeat with the other leg. Never change your Kashera with your head uncovered. Your head must be covered with a dastaar or a cloth at all times during this process. If the Kashera accidentally leaves your body completely, you must: Go to Five Rehat-observing Singhs (Panj Pyare), Request them to perform Ardaas on your behalf, Accept a tankhah (disciplinary action) for the mistake. If the Kangha, Kirpan, or Kara leave your body, you may do Ardaas yourself and seek forgiveness. However, if the Kashera is removed, only the Five Singhs can perform the necessary Ardaas. The Kashera is a lifelong spiritual companion, reminding us to live with dignity, respect, and high moral values — the very essence of the Khalsa.

7. The Four Cardinal Sins

ਹੁੱਕਾ, ਹਜਾਮਤ, ਹਲਾਲੋ, ਹਰਾਮ ॥ Asphokat Savaiye

These are four major prohibitions according to the Sikh Rehat Maryada. Violating any of these is considered a serious breach of discipline for an Amritdhari Sikh.

🛑Hukka (Tobacco and All Intoxicants)

ਸੁਣ ਗੁਰਸਿੱਖ ਕੀ ਰਹਿਤ ਕੋ ਤਜੇ ਤਮਾਕੂ ਸੰਗ ॥
ਮਰਣੀ ਮਰੈ ਤਉ ਅਤਿ ਭਲਾ, ਜਗਤ ਜੂਠ ਨਹਿ ਅੰਗ ॥
“Listen to the discipline of a Gursikh: they give up all association with tobacco.
They would rather die than allow the impurity of tobacco to touch their body.”

A true Gursikh avoids tobacco at all costs, considering it such a grave impurity that they would prefer death over touching it. Tobacco destroys all good deeds and leads the person to prolonged suffering in hell. If a Gursikh comes into contact with tobacco—such as cigarettes, cigars, paan, charas, or pipes—they must: Wash their hands with soap at least five times, Bathe and cleanse their Kesh (hair), Change and clean their clothes.

ਕੁਠਾ, ਹੁੱਕਾ, ਚਰਸ, ਤਮਾਕੂ । ਗਾਂਜਾ, ਟੋਪੀ, ਤਾੜੀ, ਖਾਕੂ ॥੩੦॥
ਇਨ ਕੀ ਓਰ ਨ ਕਬਹੂ ਦੇਖੇ, ਰਹਿਤਵੰਤ ਜੋ ਸਿੰਘ ਬਿਸੇਖੇ ॥
“Meat, intoxicants (like tobacco, ganja, alcohol), wearing of caps, and rubbing ash on the body— A Singh who follows strict rehat never even glances toward those involved in these practices.”
– Rehatnama Bhai Desa Singh Ji, Page.148

ਤਨਕ ਤਮਾਕੂ ਸੇਵੀਐ, ਦੇਵ ਪਿੱਤ੍ਰ ਤਜਿ ਜਾਇ ॥ ਪਾਨੀ ਤਾਂ ਕੇ ਹਾਥ ਕਾ, ਮਦਰਾ ਸਮ ਅਘ ਦਾਇ ॥ ੨੨॥
ਮਦਰਾ ਦਹਿਤਾ ਸਪਤਿ ਕੁਲ, ਭੰਗੁ ਦਹੈ ਤਨ ਏਕ ॥ ਸ਼ਤ ਕੁਲ ਦਹਿਤਾ, ਜਗਤ ਜੂਠ, ਨਿੰਦਾ ਦਹੈ ਅਨੇਕ ॥ ੨੩॥
“Even a tiny amount of tobacco consumption causes one to be abandoned by the ancestors. Drinking water from their hands is as sinful as drinking alcohol. Alcohol destroys seven generations; bhang (marijuana) ruins the body. Tobacco wipes out a hundred generations and sends many into hell due to its impurity.”
– Shree Gur Partap Suraj Granth

Tobacco is strictly forbidden in Gurmat. It should not even be touched, knowingly or unknowingly. Other faiths have also condemned the use of tobacco. For example, the Skandh Puran of Hinduism states:

ਧੂਮ੍ਰਪਾਨੰ ਰਤੰ ਵਿਪ੍ਰੰ ਦਾਨੰ ਕੁਰਵੰਤਿ ਯੇ ਨਰਾਃ ।
ਦਾਤਾਰੋ ਨਰਕੰ ਯਾਂਤੀ ਬ੍ਰਾਹਮਣੋ ਜਨਮ ਸੁ ਸ਼ੂਕਰਹ ॥
“Those men who give donations to a Brahmin who uses tobacco, The donors go to hell, and the Brahmin is reborn as a pig.”

The one who uses tobacco and then donates to priests is cursed, and the priest who receives it is reborn in lower life forms, cleaning drains and suffering greatly. Tobacco is a cardinal sin in Sikhi. Do not eat with or marry into families that consume or associate with tobacco. Always maintain distance from such practices in both spirit and action.

🛑Hajamat – Cutting, Plucking, or Dying Hair (Kesh)

In Gurmat (the Guru’s teachings), cutting or altering the natural hair (Kesh) is strictly forbidden. This applies from head to toe — no hair should be cut, plucked, burnt, dyed, or chemically/surgically removed. Dying hair or plucking eyebrows is not allowed under any circumstances.

ਸਾਬਤ ਸੂਰਤ ਰੱਬ ਬਣਾਈ ॥
ਬੇਈਮਾਨ ਨੇ ਭੰਨ ਗਵਾਈ ॥”God created the human body in a perfect form, But the faithless one ruined it by altering it.”

ਸਾਬਤ ਸੂਰਤ ਰੱਬ ਦੀ ਭੰਨੇ ਬੇਈਮਾਨ ॥
ਦਰਗਹਿ ਢੋਈ ਨਾ ਮਿਲੈ ਕਾਫਰ ਕੁੱਤਾ ਸ਼ੈਤਾਨ ॥
“The faithless one who alters the God-given form,
Will not find shelter in the Court of the Lord.
Such a person is called an infidel, a dog, and like a devil.”

Cutting hair is considered a major spiritual violation, and doing so makes one an outcast from the Sikh Rehat (discipline). Even on the death of a loved one, do not shave your head or face. Kesh should never be washed with ash or clay. Use shampoo, yogurt (dahi), or buttermilk (lassi) instead. Never leave your Kesh uncovered, especially while sleeping, doing seva, or entering dirty/dusty places. Children’s hair must never be cut, pierced, or turned into dreadlocks.
From a young age, their hair must be properly combed using a wooden Kangha.

ਸਾਬਤ ਸੂਰਤ ਸਿਧਾ ਡਾਢਾ ॥
ਕਾਠ ਦਾ ਕੰਘਾ ਕੇਸੀਂ ਚਾੜਾ ॥
“The complete form of man is with a beard, which is left untied. The Kesh are combed with a wooden Kangha.”

Amritdhari Singhs should always keep their beards open and natural, never tied or styled unnaturally.

🛑Halaal – The Sin of Eating Meat, Fish, and Eggs in Sikhism

The eating of meat is strictly forbidden in the house of the Guru. It is a cardinal sin to eat any type of meat whether it be Kutha or meat killed in any other fashion and it makes one a traitor to the Guru. There is no verse in Shree Guru Granth Sahib Ji (SGGSJ) that permits meat-eating. In fact, meat consumption is consistently condemned. The Gurus promoted a simple, compassionate, and spiritual life, rooted in love for all living beings.

ਕਬੀਰ ਖੂਬੁ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਲੋਨੁ ॥
ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ॥ ੧੮੮॥
“Kabeer, Khichri (rice with lentils) is a fine meal – it contains divine nectar as salt. Who would slit another’s throat, just to enjoy meat with their chappati?”
– SGGSJ Ang 1374 – Bhagat Kabeer Ji

The Khalsa is a warrior, not being a Vaishnoo (those who do not kill any other living beings), but at the same time the Khalsa is not a butcher who kills for meat. Guru Ji used to go hunting to free souls from the cycle of births and deaths. We do not have the power to become Mukt (liberated) ourselves from the cycle of births and deaths let alone liberate others. Simple food is divine. Killing to satisfy taste is senseless cruelty.

When Shree Guru Nanak Dev Ji lived at Sultanpur, a Qazi (Muslim priest) was killing a chicken but it escaped from his clutches and splashed his clothing with blood. The Qazi said to his servant, my clothes have become dirty, go and fetch fresh clothes. Satguru Ji composed the following Shabad in reference to the Qazi,

ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ ॥
ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲ ਚੀਤੁ ॥
“If blood stains clothes, they are considered impure. Then how can the minds of those who drink blood and eat meat remain pure?”
SGGSJ Ang 140 – Guru Nanak Dev Ji:

Qazi! If blood on your clothes makes them impure, then how can your mind remain pure after eating a chicken — a creature so large and full of blood? Guru Sahib is asking a powerful question here. The one who refuses to wear stained clothes due to impurity, proudly consumes the blood and flesh of another living being without hesitation. Eating meat simply to satisfy one’s taste buds is not just discouraged — it is strictly forbidden in the house of the Guru. Waheguru, in divine wisdom, has created 36 types of vegetarian foods, full of nutrition and flavor, to sustain and delight us. Choosing meat over these options makes one’s intellect like that of an animal—driven by impulse and appetite instead of reason and compassion. When a person begins to indulge in meat, their mind starts drifting away from Naam Simran (divine remembrance) and becomes uninterested in Gurbani. The vibrations of the food we consume affect the vibrations of our thoughts. A tamasic diet—like meat—creates tamasic (dark and restless) thoughts. It pulls the soul away from the path of purity, love, and divine connection. Take the example of Baba Deep Singh Ji. He maintained an extremely simple diet—he ate unripe Ber (a small wild fruit) and nothing luxurious. Despite that, he handwrote four full volumes of Shree Guru Granth Sahib Ji, which were then placed at four of the holy Takhats. His diet may have been basic, but his spirit was powerful. At the age of 87, he entered the battlefield and defeated cruel tyrants, all while staying firm in his Naam, Bani, and Amrit. That is the power of a pure and disciplined lifestyle.

Let us understand clearly: eating meat is not allowed in any form—this includes fish, eggs, and ingredients derived from animals that are hidden in many processed foods such as: Gelatin, Egg traces, Lecithins (animal-sourced), Enzymes and emulsifiers from animal origin. We should take great care with what we consume. The Guru’s teachings are far more precious than the temporary pleasure we may get from taste. Sikhs must actively choose a simple and pure diet. Today, most processed and packaged foods contain hidden non-vegetarian ingredients. It’s important that we do not become lazy or intentionally ignorant about what we eat. We must always stay alert, checking ingredients and researching what we consume. If we continue consuming such foods out of convenience or negligence, we begin to disrespect the high standards of Guru’s Rehat (discipline). Let us never forget: Thousands of Sikhs have been martyred while maintaining these values. They went through unimaginable hardships—days, weeks, and months of hunger, torture, and isolation—but they never broke the Rehat, never gave in to the temptations of meat or impure living. Their sacrifices are a guiding light for us.

🛑 Haraam – Adultery & Sexual Relationships Outside of Marriage

In Gurmat, engaging in sexual relationships outside the bond of marriage is strictly forbidden for both men and women. Therefore, the concept of “dating” has no place in a Sikh’s life. Husband and wife are to remain physically and emotionally faithful to one another throughout their lives. Those who allow Kaam (lust) to overtake them and break this divine command will face spiritual downfall, suffering in hellish realms and wandering through countless life forms.

ਹੇ ਕਾਮੰ ਨਰਕ ਬਿਸ੍ਰਾਮੰ ਬਹੁ ਜੋਨੀ ਭ੍ਰਮਾਵਣਹ ॥
“O sexual desire, you lead the mortals to hell;
You make them wander in reincarnation through countless species.”
– Shree Guru Granth Sahib Ji, Ang 1358

Shree Guru Gobind Singh Ji was given a powerful instruction from His father, Shree Guru Tegh Bahadur Ji, on how a Gursikh must conduct themselves in relation to others:

ਛੰਦ ॥ ਸੁਧਿ ਜਬ ਤੇ ਹਮ ਧਰੀ ਬਚਨ ਗੁਰ ਦਏ ਹਮਾਰੇ ॥ ਪੂਤ ਇਹੈ ਪ੍ਰਨ ਤੋਹਿ ਪ੍ਰਾਨ ਜਬ ਲਗ ਘਟ ਥਾਰੇ ॥
ਨਿਜ ਨਾਰੀ ਕੇ ਸਾਥ ਨੇਹੁ ਤੁਮ ਨਿੱਤ ਬਢੈਯਹੁ ॥ ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਭੂਲਿ ਸੁਪਨੇ ਹੂੰ ਨ ਜੈਯਹੁ ॥
“When I became mature, my Guru-Father gave me this command: O son, this is my sacred instruction to you — follow it till your last breath. Deepen your love and respect only with your own wife, Never even by mistake, go to the bed of another woman — not even in a dream.”
– Shree Dasam Granth Sahib, Ang 842

Gurmat emphasizes absolute purity in our relationships. Both men and women are to view members of the opposite sex with utmost respect:

ਦੇਖਿ ਪਰਾਈਆਂ ਚੰਗੀਆਂ ਮਾਵਾਂ ਭੈਣਾਂ ਧੀਆਂ ਜਾਣੈ ॥
“See other women as your mothers, sisters, and daughters. & women should see other men as their father & brother.”
– Bhai Gurdas Ji, Vaar 29, Pauri 11

ਏਕਾ ਨਾਰੀ ਜਤੀ ਹੋਇ ਪਰ ਨਾਰੀ ਧੀ ਭੈਣ ਵਖਾਣੈ ॥
“Remain faithful to your one wife. Regard all other women as daughters and sisters. (For women: Remain faithful to your one husband and see all other men as sons and brothers.)”
– Bhai Gurdas Ji, Vaar 6, Pauri 8

A Singh must regard his wife as his faithful Singhni, and a Singhni must see her husband as her Pati Parmeshar (Divine Husband). This sacred relationship should be built on spiritual love, trust, and loyalty. Men are to look at elder women as their mothers, women of similar age as sisters, and younger girls as daughters. In the same way, women must look upon elder men as fathers, their peers as brothers, and younger males as sons.

Those who engage in adultery and break the spiritual bond of marriage will suffer intense consequences in the afterlife.

ਤਪਤ ਥੰਮ ਗਲਿ ਲਾਤਿਆ ॥
“…Hot iron pillars are wrapped around their necks.”
– Shree Guru Granth Sahib Ji, Ang 546

ਪਰ ਤ੍ਰਿਅ ਰਾਵਣਿ ਜਾਹਿ ਸੇਈ ਤਾਲਾਜੀਅਹਿ ॥
“Those who have sexual relations with others’ spouses, Shall be dragged to hell and boiled in cauldrons of scorching oil.”
– Shree Guru Granth Sahib Ji, Ang 1362

A Sikh must strive to live a life of purity (pavittar jeevan) and Gurmat Maryada. Faithfulness in marriage is not only a moral obligation but a divine command from Guru Sahib. Lust (Kaam) is one of the five inner evils and must be defeated through Naam Simran, Bani, and living with a disciplined and spiritual mindset. Let us live in alignment with our Gurus’ teachings and become examples of divine love and commitment, not slaves to lust and fleeting desires.

🛑 Alcohol – A Poison to the Body & Soul

“A Gursikh drinks Amrit, not alcohol.” In Gurmat, consuming alcohol or any form of intoxicant is a major sin. It is completely forbidden in the life of a Sikh. Guru Sahib’s Rehat (spiritual discipline) is clear — a Gursikh must remain alert, conscious, and connected to Naam at all times. Alcohol does the opposite: it intoxicates the mind, drowns awareness, and leads to spiritual ruin.

ਮਦਿਰਾ ਪੀਵਤ ਬਹੁਤ ਬਿਕਾਰ ॥ ਮਨ ਤੇ ਜਾਤ ਨਹੀ ਸਚਿਆਰ ॥
“One who drinks alcohol commits great sins; His mind cannot remain truthful and pure.”
– Shree Guru Granth Sahib Ji

The word for alcohol is ‘Sharaab’ which means ‘sharaarat’ mischief, and ‘aab’ means water, thus it means mischievous or evil water, which is the root of all sins and evil actions. Shree Guru Amar Das Ji writes about alcohol in the following way,

ਸਲੋਕ ਮ: ੩।।
ਮਾਣਸੁ ਭਰਿਆ ਆਂਣਿਆ ਮਾਣਸੁ ਭਰਿਆ ਆਇ ॥ ਜਿਤੁ ਪੀਤੈ ਮਤਿ ਦੂਰਿ ਹੋਇ ਬਰਲੁ ਪਵੈ ਵਿਚਿ ਆਇ ॥
ਆਪਣਾ ਪਰਾਇਆ ਨ ਪਛਾਣਈ ਖਸਮਹੁ ਧਕੇ ਖਾਇ ॥ ਜਿਤੁ ਪੀਤੈ ਖਸਮੁ ਵਿਸਰੈ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥
ਝੂਠਾ ਮਦੁ ਮੂਲਿ ਨ ਪੀਚਈ ਜੇ ਕਾ ਪਾਰਿ ਵਸਾਇ ॥
The person who brings alcohol, and the one who drinks it, By drinking it, one’s wisdom departs, and madness enters the mind. He can no longer distinguish between his own and others, and is dishonored by the Lord. That which causes you to forget the Lord, will earn you punishment in the Divine Court. Never ever consume this false intoxication—even if it is within your power to obtain it easily.”
(Ang 554, Shree Guru Granth Sahib Ji)

ਕਬੀਰ ਭਾਂਗ ਮਾਛੁਲੀ ਸੁਰਾ ਪਾਨਿ ਜੋ ਜੋ ਪ੍ਰਾਨੀ ਖਾਂਹਿ ॥
ਤੀਰਥ ਬਰਤ ਨੇਮ ਕੀਏ ਤੇ ਸਭੈ ਰਸਾਤਲ ਜਾਂਹਿ ॥੨੩੩॥
Kabir Ji says: “Those beings who consume intoxicants like cannabis (ਭਾਂਗ), meat (ਮਾਛੁਲੀ), and alcohol (ਸੁਰਾ ਪਾਨ), Even if they perform pilgrimages, fasts, and religious rituals, they shall still descend into spiritual ruin.”
– Shree Guru Granth Sahib Ji – Ang 1377

If your lifestyle includes intoxicants, meat or alcohol, all your efforts toward spiritual purification are nullified. Your soul will sink (ਰਸਾਤਲ) instead of rising toward liberation.

ਅੰਮ੍ਰਿਤ ਕਾ ਵਾਪਾਰੀ ਹੋਵੈ ਕਿਆ ਮਦਿ ਛੂਛੈ ਭਾਉ ਧਰੇ ॥੨॥
“One who is a trader of Amrit – the Nectar of Naam, How could such a soul ever be attached to the hollow love of intoxicating wine?”
– Shree Guru Granth Sahib Ji – Ang 360

To walk the Guru’s path is to choose Amrit over alcohol, Naam over intoxication, and liberation over destruction. Let us be ever alert, avoiding that which pollutes the body and mind, and embracing that which uplifts the soul.

ਇਤੁ ਮਦਿ ਪੀਤੈ ਨਾਨਕਾ ਬਹੁਤੇ ਖਟੀਅਹਿ ਬਿਕਾਰ ॥
“O Nanak, by drinking this intoxicating wine, countless sins are committed.”
– Shree Guru Granth Sahib Ji – Ang 553

Drinking alcohol leads to the destruction of one’s intellect and spiritual wisdom. The remembrance of Vaheguroo is forgotten, and the precious opportunity of human life—granted for the purpose of spiritual realization—is wasted in indulgence.

This verse from Charitropakhyan in Shree Dasam Granth Ji beautifully and powerfully illustrates a profound spiritual truth. It warns of the dangerous combination alchol:

ਏਕ ਮਦੀ ਦੂਜੈ ਤਰੁਨ ਤੀਜੇ ਅਤਿ ਧਨ ਧਾਮ ॥
ਪਾਪ ਕਰੇ ਬਿਨੁ ਕਿਉਂ ਬਚੈ, ਬਚੈ ਬਚਾਵੈ ਰਾਮ ॥
“First, he is intoxicated; second, he is youthful; third, he is immensely wealthy. How can he possibly refrain from sin? Only if God Himself shows mercy can such a person be saved.”
— Shree Dasam Granth Sahib Ji, Ang 1077

In the Rehatnama of Bhai Desa Singh Ji, the consumption of alcohol is strictly forbidden along with other major sins. The disciplined life of a Khalsa demands complete renunciation of these five vices:

ਦੋਹਰਾ ॥
ਪਰ ਨਾਰੀ, ਜੂਆ, ਅਸਤ, ਚੋਰੀ, ਮਦਰਾ ਜਾਨਿ ॥
ਪਾਂਚ ਐਬ ਇਹ ਜਗਤ ਮੈਂ, ਤਜੈ ਸੋ ਸਿੰਘ ਸੁਜਾਨ ॥
“Consider the following five to be grave evils:
Adultery (relations with another’s wife), gambling, falsehood, stealing, and alcohol.
That person who renounces these five is a wise and noble Singh.”
— Rehatnama Bhai Desa Singh Ji, Page.149

While worldly intoxicants like alcohol and drugs only lead to spiritual downfall, Guru Sahib teaches us about the pure, divine intoxicant that a Gursikh should embrace—the sweet essence of Naam (the Divine Name), distilled through wisdom, meditation, righteous action, and love.

ਆਸਾ ਮਹਲਾ ੧ ॥
ਗੁੜੁ ਕਰਿ ਗਿਆਨੁ ਧਿਆਨੁ ਕਰਿ ਧਾਵੈ ਕਰਿ ਕਰਣੀ ਕਸੁ ਪਾਈਐ ॥
ਭਾਠੀ ਭਵਨੁ ਪ੍ਰੇਮ ਕਾ ਪੋਚਾ ਇਤੁ ਰਸਿ ਅਮਿਉ ਚੁਆਈਐ ॥੧॥
“Make spiritual wisdom your molasses, meditation your fragrant flowers; Let righteous action be your herbs. Let the distillery be the chamber of love, and the fire be your devotion. In this way, the sweet nectar of Divine essence is distilled.”
— Shree Guru Granth Sahib Ji, Ang 360

8. The Five Takhts of Sikhism

The Five Takhts (Panj Takhts) are the pillars of Sikh governance and spiritual leadership. These sacred sites represent the physical and eternal presence of the Sikh Gurus’ authority. Each Takht holds unique historical, spiritual, and cultural importance and guides the Sikh Panth in both spiritual and worldly matters. The Five Takhts are not just places—they are living institutions. They guide, protect, and uphold the dignity and unity of the Khalsa Panth. Every Sikh should strive to understand their teachings, visit these holy sites, and live by the values they represent—Naam, Seva, Simran, and Sacrifice.

🔸Akal Takht Sahib – The Supreme Throne of Truth  (Amritsar, Punjab)

Akal Takht Sahib is the highest temporal seat of Sikh authority. It was founded by the sixth Guru, Shree Guru Hargobind Sahib Ji, symbolizing the union of spiritual and political strength—Miri and Piri. It stands tall as a beacon of justice, sovereignty, and righteousness. Major decisions for the Sikh community are taken here.

🔸Takht Shree Keshgarh Sahib – The Birthplace of the Khalsa (Anandpur Sahib, Punjab)

This is where Guru Gobind Singh Ji revealed the Khalsa Panth on Vaisakhi 1699. The sacred sword (Khanda) ceremony was initiated here. Takht Shree Keshgarh Sahib represents courage, discipline, and spiritual awakening. It continues to inspire Sikhs to uphold the principles of purity and sacrifice.

🔸Takht Shree Damdama Sahib – The Throne of Wisdom (Talwandi Sabo, near Bathinda, Punjab)

Takht Shree Damdama Sahib is known as the seat of literary and spiritual learning. Here, Guru Gobind Singh Ji completed the final recension of Shree Guru Granth Sahib Ji in 1705. The place is revered as a center for studying Gurmat and Gurbani, guiding seekers on the path of divine wisdom.

🔸Takht Shree Patna Sahib – The Sacred Birthplace (Patna, Bihar)

Takht Shree Patna Sahib is the birthplace of the tenth Guru, Shree Guru Gobind Singh Ji, born on 22nd December 1666. It was here that the young Guru received early education in scriptures and martial arts. The site remains a vibrant testimony to the Guru’s early life, teachings, and divine mission.

🔸Takht Shree Hazur Sahib – The Eternal Legacy (Nanded, Maharashtra)

Takht Shree Hazur Sahib is the place where Guru Gobind Singh Ji left his mortal body in 1708. It was here that he declared Shree Guru Granth Sahib Ji as the eternal Guru of the Sikhs. The Takht continues to uphold the legacy of devotion, discipline, and the undying spirit of the Guru.

9. The Four Foundations of Sikh Faith

The Sikh faith is rooted in unwavering devotion, sacrifice, and spiritual sovereignty. Among thousands of Gurdwaras around the world, four Gurdwaras hold unparalleled historical and spiritual significance, seen as the pillars of Sikh ideology, sacrifice, and spiritual awakening.

🔸Shree Nankana Sahib – The Birthplace of Divine Light (Punjab, Pakistan): 

This is the sacred birthplace of Shree Guru Nanak Dev Ji, the founder of Sikhism, born in 1469. At this holy site, Guru Nanak Dev Ji first opened the doors to spiritual awakening, emphasizing Naam (Divine Name), Seva (Selfless Service), and Sarbat da Bhala (Welfare of All). Here, the Guru began his divine mission, questioning blind rituals and introducing a path based on love, equality, and devotion to One God. Nankana Sahib is the spiritual cradle of Sikhism—where divine wisdom took form to guide humanity.

🔸Shree Amritsar Sahib – The Heart of Sikhism (Amritsar, Punjab, India):

Home to Shree Harmandir Sahib (The Golden Temple), this sacred site represents the unity and sovereignty of the Sikh community. The Amrit Sarovar (pool of nectar) was established by Shree Guru Ram Das Ji, and the Gurdwara was later completed by Guru Arjan Dev Ji. This site stands as a symbol of spiritual purity, humility, and service. Every day, thousands partake in Langar (community kitchen), illustrating the Guru’s message of equality and compassion. Spiritual Core: It is here that the Guru Granth Sahib is enshrined and revered. The daily kirtan and prayers resonate worldwide, making Amritsar the heartbeat of Sikh devotion.

🔸Shree Tarn Taran Sahib – The Pool of Liberation (Tarn Taran, Punjab, India):

Founded by Shree Guru Arjan Dev Ji, this sacred city is known for having the largest Sarovar (holy tank) among all Gurdwaras. It is a place of deep healing, spiritual cleansing, and inner peace. Tarn Taran Sahib symbolizes hope, liberation from sorrow, and the Guru’s power to heal both body and soul. The name itself means “a boat to cross over (the ocean of life).” Devotees come here seeking blessings, peace of mind, and relief from afflictions—placing their faith in the spiritual energy of this divine place.

🔸Shree Muktsar Sahib – The Land of Sacrifice and Liberation (Punjab, India):

This is the land where 40 Muktas (liberated souls) who had once deserted Shree Guru Gobind Singh Ji, returned to fight courageously in the Battle of Khidrana in 1705. Their supreme sacrifice earned them spiritual liberation, and Guru Sahib blessed them as the Chali Mukte. Gurdwara Tibbi Sahib, Gurdwara Shree Rakabsar Sahib, and Gurdwara Shree Darbar Sahib. Muktsar Sahib is a shining example of redemption, loyalty, and Guru’s grace. It teaches us that no matter how far we stray, if we return with love and courage, the Guru embraces us.

10. The Four Colours of the Khalsa

Blue, Black, White, and Saffron: These four colors are traditionally worn by members of the Khalsa. They symbolize spiritual strength, humility, purity, and sacrifice. Other bright or flashy colors are discouraged as they are believed to excite the mind and lead it toward distraction or indulgence in worldly vices. Red and Green clothing are strictly prohibited for Amritdhari Singhs and Singhniyaan. Khalsa Sikhs are encouraged to dress modestly and simply. Amritdhari women are advised not to wear: Earrings, nose rings, finger rings, or bangles, Lipstick, nail polish, bindis, or henna, Sarees or any attire seen as immodest in the Rehat Maryada, Long nails or any form of body piercing.

ਬੀਧੇ ਕਾਨ ਨ ਨਾਕ ਕੋ ਸਤਿਗੁਰ ਕੀ ਮਰਿਆਦਾ ॥
“The Code of Conduct of Satguru Ji is that one is not to pierce their ears or nose.”
— Rehatnama Bhai Daya Singh Ji, Page. 78

True Gursikhs do not rely on physical adornment. Instead, they decorate themselves with the beauty of Naam:

ਜਨ ਨਾਨਕ ਅੰਤਿ ਵਾਰ ਨਾਮੁ ਗਹਣਾ ॥
“Servant Nanak says, in the end, only the Jewel of Naam shall be of help.”
— Shree Guru Granth Sahib Ji, Ang 375

In the next world, only the jewellery of Naam (the Divine Name) will be of value; worldly jewellery holds no spiritual benefit. Amritdhari Singhs and Singhnia must avoid jooth—food that has been partially eaten or shared—and should not consume food from restaurants. Fruits should always be washed before eating. Watching degrading content such as vulgar films, television, cinema, or dances is not allowed, as it distracts the mind from Gurmat. A Singh should not wear a blanket around the waist in a dhoti style, and no strand (turla) should hang loose from the turban—both are against Rehat and the appearance of the Khalsa.

11. Groups Not to Be Associated With

There are five groups of individuals whose company the Khalsa is strictly advised to avoid. These groups have betrayed the Guru, distorted the Sikh path, or acted against the teachings of the Gurus. Associating with them not only disrespects our spiritual heritage but also risks influencing us toward similar betrayal or spiritual downfall. Their actions stand as historical warnings, and the Khalsa is instructed to remain separate from their ideologies and company in order to preserve the purity and discipline of the Sikh way of life.

🔸Meene (ਮੀਨੇ):

The Meenas were followers of Prithi Chand, the elder brother of Guru Arjan Dev Ji. Despite Guru Sahib being divinely appointed as the fifth Guru, Prithi Chand opposed him and falsely claimed Guruship for himself. He created a separate sect, forged hymns in the name of the Gurus, and even conspired to harm Guru Arjan Dev Ji. His jealousy and deception are remembered as some of the earliest acts of open betrayal within the Sikh tradition.

🔸Masand (ਮਸੰਦ):

The Masands were originally appointed by the Gurus to collect offerings and support the Sangat across different regions. While some remained loyal, many Masands—especially by the time of Guru Gobind Singh Ji—became corrupt. They exploited the Sangat, lived luxuriously, and committed spiritual and moral crimes under the guise of service. Guru Gobind Singh Ji, recognizing their deep corruption and betrayal, abolished the Masand system completely and condemned them for straying from their divine duty.

🔸Ram Raieeay (ਰਾਮ ਰਾਈਏ):

Ram Rai was the elder son of Guru Har Rai Ji. When sent to the Mughal court, he chose to alter the words of Gurbani to please Emperor Aurangzeb. This act of changing Guru’s Word (Shabad) was considered a serious violation of Gurmat, and Guru Har Rai Ji excommunicated him. Ram Rai then established his own sect in Dehradun, leading others away from the true path. His followers, the Ram Raieeay, are viewed as betrayers of the Guru’s teachings.

🔸Dhir Maleeay (ਧੀਰ ਮਲੀਏ):

The Dhir Maleeay are followers of Dhir Mal, the elder brother of Guru Har Rai Ji. He rejected the divine succession of the Guru and made multiple attempts to claim Guruship falsely. Dhir Mal not only kept the original Adi Granth (compiled by Guru Arjan Dev Ji) for himself but also plotted against Guru Gobind Singh Ji, including participating in an armed attack. His treachery and defiance of the Guru’s Hukam made him and his followers unworthy of association.

🔸Gangu Shaheeay & Hindaleeay (ਗੰਗੂ ਸ਼ਾਹੀਏ ਅਤੇ ਹਿੰਦਾਲੀਏ): 

This group includes two notorious figures from Sikh history whose actions were deeply treacherous and misleading to the Panth. Gangu Shaheeay refers to the followers or legacy of Gangu Brahmin, a trusted servant who betrayed Guru Gobind Singh Ji’s family during a critical time. He disclosed the hiding place of Mata Gujri Ji and the two younger Sahibzaade, Baba Zorawar Singh Ji and Baba Fateh Singh Ji, to the Mughal authorities. His selfish betrayal led to their capture and eventual martyrdom. Gangu’s name is remembered with deep pain and dishonor in Sikh history for this act of treachery. Hindaleeay refers to the followers of Hindal, who during the time of Guru Amar Das Ji, falsely declared himself a Guru. He not only misled the Sangat, but also created his own fake scripture to mimic the Guru’s Bani and confuse the masses. His actions were a direct attack on the authenticity and unity of Gurmat, and he is remembered as a deceiver who sought personal fame over truth.

Both Gangu and Hindal represent extreme betrayals—one through treason, the other through spiritual deception. Their actions were so damaging to the Sikh Panth that their names have become synonymous with treachery and falsehood. For these reasons, Sikhs are instructed to refrain from associating with such individuals or their ideologies, as they represent direct opposition to the Guru’s path.

12. Five type of people not to be associated with:

Sikhi emphasizes living a life rooted in truth, discipline, and spiritual awareness. The company we keep shapes our character. For this reason, the Sikh Rehat Maryada (code of conduct) warns against associating with individuals whose actions and lifestyles stand in direct opposition to Gurmat. These five types of individuals are to be avoided:

🔸Tobacco Users (Tamaku Sevan Wale – ਤਮਾਕੂ ਸੇਵਨ ਵਾਲੇ): 

Tobacco is strictly forbidden in Sikhism. It is harmful not only to the body but also corrupts the mind and soul. Associating with tobacco users is discouraged, as it may influence one to adopt such harmful habits.

“ਇਤੁ ਮਦਿ ਪੀਤੈ ਨਾਨਕਾ ਬਹੁਤੇ ਖਟੀਅਹਿ ਬਿਕਾਰ ॥”
“By drinking this wine, O Nanak, many sins are committed.”
– Shree Guru Granth Sahib Ji – Ang 553

🔸Female Infanticide Supporters (Kurhee Maaran Wale – ਕੁੜੀ ਮਾਰਨ ਵਾਲੇ):

Killing daughters is one of the most shameful and condemned acts in Sikhi. Women are the source of life and are to be respected and honored, not harmed or discriminated against.

“ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥”
“So why call her bad? From her, kings are born.”
Shree Guru Granth Sahib Ji – Ang 473

🔸Those Who Sell Their Daughters (Kurhian Vaychan Wale – ਕੁੜੀਆਂ ਵੇਚਣ ਵਾਲੇ):

Those who treat daughters as commodities through forced marriage, dowry, or social customs are acting against the Sikh spirit of equality. A daughter is a blessing, not a burden to be traded.

“ਭੰਡਿ ਜਮੀਐ ਭੰਡਿ ਨਮੀਐ ਭੰਡਿ ਮੰਗਣੁ ਵੀਆਹੁ ॥”
“From woman, man is born; within woman, man is conceived; to woman he is engaged and married.”
Shree Guru Granth Sahib Ji – Ang 473

🔸Hair Cutters (Kes Katavan Wale – ਕੇਸ ਕਟਾਉਣ ਵਾਲੇ):

Hair is one of the Five Kakaars (articles of faith) and a vital part of the Sikh identity. Those who cut their hair deny the Guru’s form and Hukam (divine command). Sikhs are to maintain their God-given appearance.

“ਕੇਸਾ ਕਾ ਕਰਿ ਚਉਗਾ, ਊਪਰਿ ਧੋਤੀਆ ॥”
“They wear robes made from their cut hair, and cover themselves with sacred cloth — what hypocrisy!”
Shree Guru Granth Sahib Ji – Ang 1083

🔸Head and Beard Shavers (Sir Te Mundh Moonan Wale – ਸਿਰ ਤੇ ਮੁੰਢ ਮੂੰਡਣ ਵਾਲੇ):

Those who completely shave their head and beard remove the form blessed by the Guru. To do so is to separate oneself from the Sikh identity and discipline.

“ਸਾਬਤ ਸੂਰਤ ਦਸਤਾਰ ਸਿਰਾ ॥”
“The complete form includes the turban and unshorn hair.”
Rehatnama Bhai Desa Singh Ji

13. Anand Sanskar – The Sikh Wedding Ceremony

The Sikh wedding ceremony is known as Anand Karaj (literally meaning “Blissful Union”). It is not just a social contract but a spiritual union of two souls who come together to walk the path of Sikhi. The ceremony revolves around Guru Granth Sahib Ji and is based on the spiritual teachings found within. “Anand” means bliss, and “Karaj” means ceremony or act. The Sikh wedding is a celebration of two individuals joining as one soul in two bodies, not only for worldly companionship but also to help each other walk the path of Gurmat (Guru’s way).

The couple must be Amritdhari (initiated) or should at least follow the Sikh Rehat Maryada (code of conduct). The ceremony must be performed in the presence of Guru Granth Sahib Ji and under the guidance of Panthic Maryada. Dowries, rituals, superstition, or lavish shows are discouraged.

At the heart of the Anand Karaj are the Four Laavaan, the sacred hymns composed by Guru Ram Das Ji, the fourth Guru of the Sikhs. These hymns are recited as the couple walks around Guru Granth Sahib Ji in four rounds, symbolizing spiritual progression.

First Laav – Beginning the Spiritual Journey

ਸ਼ਲੋਕ:
ਪਹਿਲੀ ਲਾਵ ਪਰਵਿਰਤੀ ਕਰਮ ਦ੍ਰਿੜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
ਮੰਗਲਾਚਰਨੁ ਸਿਰਿ ਗੁਰੁ ਲਾਇਆ ॥
ਬਧਾ ਹਰਿ ਪਹਿ ਮਨੁ ਬੈਰਾਗੁ ਆਇਆ ॥
ਨਾਨਕ ਕਹੈ ਸੁਣਹੁ ਸੰਤਹੁ ਇਹਾ ਬੇਲਾ ॥
ਧੰਨੁ ਸੁ ਵੈਵਾਹੁ ਜਿਤੁ ਹਰਿ ਨਾਮੁ ਪਾਇਆ ॥੧॥
In the first round, the couple commits to living by righteousness and the Guru’s instructions. Their journey as a married couple begins with the foundation of spiritual discipline and detachment from worldly distractions.

Second Laav – Deepening Devotion

ਸ਼ਲੋਕ:
ਦੂਜੀ ਲਾਵ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਮਿਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
ਨਿਰਭਉ ਭਇਆ ਮਨੁ ਹਰਿ ਲਿਵ ਲਾਇਆ ॥
ਗੁਣ ਗਾਵੈ ਦਇਆਲ ਭਏ ਕਰਮੀਆ ॥
ਪ੍ਰਭ ਆਪਿ ਮਿਲਿਆ ਤਿਨ੍ਹ੍ਹੀ ਸੁਭਾਈਆ ॥੨॥
The second round represents the growth of love and devotion toward the Guru and Waheguru. The couple develops spiritual awareness and continues to move away from fear and ego through grace and divine connection.

Third Laav – Love and Longing for Waheguru

ਸ਼ਲੋਕ:
ਤੀਜੀ ਲਾਵ ਮਨਿ ਚਾਉ ਭਇਆ ਬੈਰਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
ਸੰਤ ਜਨਾ ਵਿਟਹੁ ਕਰਉ ਨਿਮਾਣੀ ॥
ਪ੍ਰਭ ਮੀਤੁ ਮਿਲਿਆ ਇਹ ਮਣਿ ਵਸਿਆ ॥
ਅੰਤਰਿ ਉਲਾਸੁ ਭਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ॥੩॥
In the third round, the couple is filled with joy and longing to be closer to Waheguru. Their hearts yearn for deeper union, and they find peace in singing divine praises and serving saints and the Guru’s path.

Fourth Laav – Eternal Union with the Divine

ਸ਼ਲੋਕ:
ਚਉਥੀ ਲਾਵ ਮਨਿ ਸਹਜੁ ਭਇਆ ਹਰਿ ਪਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
ਗੁਰਮੁਖਿ ਮਿਲਿਆ ਸੁਭਾਇ ਵਡਭਾਗੀ ॥
ਪ੍ਰਭ ਅਵਿਨਾਸੀ ਮਨਿ ਵਸਿਆ ॥
ਨਾਨਕ ਕਹੈ ਸਦਾ ਧੰਨੁ ਸੁਹਾਗਣਿ ਜਿਨਿ ਹਰਿ ਪ੍ਰਭੁ ਪਾਇਆ ॥੪॥
The final round represents spiritual peace and complete union with Waheguru. The soul becomes steady and serene, and the divine presence is now within. The couple is blessed, now united not just in this world but through eternal love.

Once the Four Laavaan are completed, Anand Sahib is recited, followed by Ardaas (prayer). A Hukamnama is then taken from Guru Granth Sahib Ji as a divine command for the newlyweds. This marks the completion of the Anand Karaj ceremony. The couple is now considered one soul in two bodies, tied together with spiritual grace and love. No dowry or display of wealth should be practiced. No rituals or superstitions, such as astrology or rituals from other faiths, are allowed. The ceremony must take place in the presence of Guru Granth Sahib Ji and Saadh Sangat. Lavish wedding practices that go against Sikh Maryada (code of conduct) are discouraged.

➡Religion: There are two types of religion. Firstly, common religious practice which is universal for all i.e. remembering God, earning an honest living and doing seva of mankind. Secondly, are individual religions such as that of Hinduism, Islam, Christianity etc. Gursikhs also have their own religion – by taking Amrit from Panj Pyare and keeping the discipline of the five Kakkaars, abstaining from the four cardinal sins, meditating on Naam and Gurbani and seeing only Shree Guru Granth Sahib Ji as their Guru.  This is the religion of Gursikhs, which is more important to them than their lives, for example Bhai Mati Das Ji, Bhai Dyal Das Ji, Bhai Mani Singh Ji, Bhai Taru Singh Ji and many others have become martyrs but they did not compromise their faith.

➡ Vows and Regular Practices:  When a Sikh receives Amrit and becomes part of the Khalsa, they commit to living a life of purity, discipline, and devotion. These vows and regular practices guide a Khalsa on the path of spiritual and moral integrity. A Khalsa vows to wake up in the early hours of the morning, known as Amrit Vela, and begin the day with Naam Simran (meditative remembrance of Waheguru) followed by reciting the Nitnem Banis (daily prayers) which include Japji Sahib, Jaap Sahib, Tav-Prasad Savaiye, Chaupai Sahib, and Anand Sahib. These prayers form the spiritual foundation for each day. The Khalsa must uphold the Five Kakaars (5 Ks): Kesh (unshorn hair), Kara (steel bracelet), Kirpan (ceremonial sword), Kachera (special undergarment), and Kanga (wooden comb). These are symbols of identity and commitment, and are to be worn at all times. One of the core vows is to never consume intoxicants of any kind — this includes alcohol, tobacco, and drugs — as these cloud the mind and distance one from divine connection. The Khalsa must also abstain from premarital and extramarital relationships, and lead a life of moral integrity and spiritual focus. Regularly attending Sangat (holy congregation) and engaging in Seva (selfless service) are fundamental practices. Whether it’s serving food in Langar, cleaning the Gurdwara, or helping the community, Seva keeps the ego in check and strengthens humility. A Khalsa must also earn an honest living (Kirat Karni), share with others (Vand Chakna), and always stand against injustice and tyranny. Defending righteousness and supporting the oppressed is not just encouraged — it is a duty. The Khalsa lives by the Rehat Maryada, the Sikh code of conduct, and avoids any company or actions that might divert them from the path of Gurmat. Constant reflection, discipline, and obedience to Guru Granth Sahib Ji guide the Khalsa in every action.

14. Meditation/Worship & Fasts.

In Sikhism, meditation (Simran) and worship (Bhagti) are not based on rituals or blind practices, but on the remembrance of Waheguru through Naam Simran — the continual repetition and contemplation of God’s Name, especially “Waheguru.” This spiritual discipline helps purify the mind and leads the soul toward liberation. Daily prayers, known as Nitnem, are a core part of a Sikh’s routine and include Japji Sahib, Jaap Sahib, Rehras Sahib, and Kirtan Sohila. These prayers are recited at different times of the day to keep the individual spiritually aligned and connected with Guru’s teachings.

Congregational worship through Kirtan (singing of sacred hymns) and Sangat (holy company) is highly encouraged, as they nurture spiritual growth and humility. The Guru Granth Sahib Ji guides that the highest worship is not ritualistic, but the sincere remembrance of God’s Name and the practice of righteousness in daily life.

➡ Fasts

Sikh Perspective on FastingSikhism does not endorse fasting as a means of attaining spiritual merit or divine favor. The Gurus rejected the ritual of fasting, considering it a superficial act if not accompanied by inner discipline and moral living.

“ਭੁੱਖੇ ਭਗਤਿ ਨ ਕੀਜਈ ਭੁੱਖੈ ਭਗਤਿ ਨ ਹੋਇ ॥”
“One who is hungry cannot worship; through hunger, worship cannot be performed.”
(Shree Guru Granth Sahib Ji, Ang 472)

The focus is on moderation, self-restraint, and Naam, not on punishing the body. Sikhi emphasizes feeding the soul, not starving the body.

🔸Male Fast / Abstinence: 

For Sikh men, “fasting” is understood in a spiritual sense — not in terms of avoiding food, but as the abstinence from ego, lust, greed, anger, and attachment. A Khalsa is expected to stay pure in thought and action, practice discipline, and refrain from indulging in vices. Abstaining from harmful habits like alcohol, tobacco, and inappropriate conduct is the true form of restraint. The Guru’s path is about conquering internal weaknesses, not observing physical fasts.

🔸Female Fast / Abstinence

Sikh women are not required to observe any ritualistic fasts, including traditional or cultural fasts that are prevalent in some Indian customs (like Karva Chauth or Teej). Guru Nanak Dev Ji rejected the idea that women must fast or suffer to gain the favor of their husband or God. True spiritual equality in Sikhism means that women are to meditate on Naam, live with honor, and uphold the same high standards of morality and discipline as men.

Abstinence for women, like for men, lies in controlling desires, living truthfully, and walking the path of the Guru — not in starving the body or engaging in superstitions.

15. Antam Sanskaar – The Sikh Death Ceremony (ਅੰਤਮ ਸੰਸਕਾਰ)

In Sikhism, death is not seen as an end but a continuation of the soul’s eternal journey. The human life is considered a precious opportunity to realize Waheguru through Naam Simran, Seva, and righteous living. When a person departs from this world, Sikhs do not indulge in rituals of mourning or sorrowful lamentation, but instead accept death as Hukam (the divine will of God). The Antam Sanskaar, or final rites, are conducted with the spirit of remembrance, dignity, and spiritual reflection.

From the moment of passing, the family and close loved ones are encouraged to remain in Chardi Kala (high spiritual state), engaging in Simran and reciting Gurbani. The body of the deceased is treated with utmost respect. It is washed and clothed in clean garments. For an Amritdhari Sikh, the five Kakars (Kesh, Kirpan, Kangha, Kachera, Kara) are kept on the body to uphold the dignity of the Khalsa. The environment is kept peaceful and filled with the vibration of Waheguru Simran or shabads. Mourning practices such as loud crying, beating the chest, or calling out the name of the deceased are discouraged, as these go against the principle of accepting divine Hukam.

Once the body is prepared, it is respectfully brought out for the Sangat and family to have the final darshan. The deceased is laid on a manji (bier) covered with a clean white sheet, and the Sangat gathers to collectively remember the virtues of the soul and reflect on the impermanence of life. Prayers such as Japji Sahib and Kirtan Sohila are recited to bless the soul’s journey ahead. The atmosphere remains serene, focusing not on grief but on divine remembrance.

The body is then transported to the cremation ground, where the Antam Sanskaar is performed. A Gursikh leads the Sangat in an Ardas, seeking Waheguru’s grace and guidance for the soul’s journey beyond. Shabads that emphasize the transient nature of life and the immortality of the soul are sung to guide those present toward spiritual reflection. Guru Nanak Sahib Ji proclaims:

“ਮਰਣੁ ਮੁਆ ਨ ਆਖੀਐ ਮਰਿ ਜਾਨੈ ਜੋ ਮਰੈ ॥”
“Do not call them dead, who die in the Lord’s Will – they are the truly living ones.”
(Shree Guru Granth Sahib Ji, Ang 555)

After the Ardas, the designated family member, often the eldest son or closest kin, lights the pyre. Throughout the cremation, the Sangat recites Waheguru Simran, acknowledging that the physical body is merely a vessel, while the soul is a ray of the Divine. Sikhism teaches that liberation is attained not through death itself, but through living a life of Naam and virtue. Ardas is to be performed:

“Oh True King bless this person, forgive all the sins that they have committed in their life.  Bless the deceased with abode in your blessed feet, give strength to the family to accept your will, give us permission to set the pyre alight.”

Following the cremation, the family may collect the ashes and immerse them in flowing water, although this is not mandatory in Sikh practice. What truly matters is the continued remembrance of Waheguru and commitment to living in accordance with Guru’s teachings.

In the days after the passing, the family often arranges a Sehaj Paath (complete reading of Shree Guru Granth Sahib Ji) or an Akhand Paath (non-stop 48-hour recitation). The culmination of the Paath is marked by a Bhog ceremony, which includes the Bhog of the Paath, Kirtan of shabads that reflect on life and death, a final Ardas, and distribution of Guru ka Langar. These gatherings offer spiritual comfort and provide the Sangat an opportunity to unite in remembrance of the soul and reaffirm their own connection to the Guru.

Guru Sahib reminds us again:

“ਜਨ ਨਾਨਕ ਅੰਤਿ ਵਾਰ ਨਾਮੁ ਗਹਣਾ ॥”
“Servant Nanak says: At the end, the Naam is the only valuable adornment.”
(Shree Guru Granth Sahib Ji, Ang 375)

Throughout this process, it is essential to maintain the core principles of Sikhi. There is no space for superstitions, astrology, or rituals borrowed from other traditions such as performing havans, shradhs, feeding of crows, or wearing black clothing. These are not recognized in Gurmat. The Sikh way is simple, spiritual, and centered entirely around the Guru’s Word.

Even in grief, the Sikh remains attuned to divine Hukam. The death of a loved one becomes an opportunity for reflection — not only on the departed soul’s journey but on our own spiritual readiness. Guru Sahib teaches:

“ਜਨਮ ਮਰਣ ਦੁਖੁ ਮੂਲੁ ਹੈ ਮਰਣੁ ਭਲਾ ਜਿਨਿ ਹੋਇ ॥”
“Birth and death are the roots of suffering – blessed is the death that leads to union with Waheguru.”
(Shree Guru Granth Sahib Ji, Ang 1366)

Ultimately, the Antam Sanskaar is not about elaborate ceremonies, but about the power of Shabad, Simran, and Sangat. It is a final offering of love, surrender, and divine trust, where the community gathers to send the soul onwards with the light of Naam, and the living are reminded of the path of truth and spiritual discipline.

16. Respecting Gurbani – Reverence for the Guru’s Word (ਗੁਰਬਾਣੀ ਦੀ ਇੱਜ਼ਤ)

In Sikhism, Gurbani is not just scripture — it is the living embodiment of Guru Sahib. The words of Shree Guru Granth Sahib Ji are not mere text; they are the divine voice of Waheguru, the eternal guide that leads the soul from darkness to light. Therefore, utmost reverence and respect for Gurbani is a fundamental principle of Gurmat. The Sikh lives by the Guru’s Word, bows before it, serves it, and allows it to transform their life.

Guru Sahib teaches:

“ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥”
“The Bani is the Guru, and the Guru is the Bani. Within the Word is the nectar of immortality.”
(Shree Guru Granth Sahib Ji, Ang 982)

This verse clearly affirms that the Guru resides within the Bani. To dishonor Gurbani in any way — by treating it casually, mishandling it, or reading it without proper focus — is a direct insult to the Guru. When we speak, write, or listen to Gurbani, it must be done with humility, cleanliness, and attention. Sikhs approach Gurbani with a sense of awe, knowing that it contains the Shabad that liberates the soul.

Respecting Gurbani begins with maintaining physical cleanliness and mental concentration. When reading or listening to Gurbani, one should be in a clean state, physically and spiritually. One should not sit with their feet pointed toward Guru Sahib or read Gurbani while lying down or distracted. Clean hands, a covered head, and a focused mind are essential.

“ਗੁਰ ਕੀ ਬਾਣੀ ਸਿਉ ਰਤਿਆ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮੰਨਿ ਵਸਾਇਆ ॥”
“Imbued with the Guru’s Bani, they enshrine the Ambrosial Naam within their hearts.”
(Shree Guru Granth Sahib Ji, Ang 1239)

It is also a duty to safeguard written Gurbani — whether in Gutka Sahibs, Pothis, or printed materials. No Gurbani should ever be placed on the floor, mixed with other books, or handled with dirty hands. If Gurbani becomes old or damaged, it must be respectfully cremated at a Gurdwara or taken to a designated place where such materials are properly disposed of. Wrapping Gurbani in clean cloths, storing it at an elevated and respectful place, and refraining from placing items above it are all signs of reverence.

When Guru Sahib is present in Saroop form (Shree Guru Granth Sahib Ji), the protocol is even more disciplined. A proper Palki Sahib, Rumala Sahib, and a clean space are maintained. A Sikh bows with complete humility before Guru Sahib, acknowledging the Guru’s spiritual sovereignty. Shoes, caps, and idle conversations are left outside the sanctified space of the Darbar.

ਜਿਨ ਭੈ ਅਦਬ ਨ ਬਾਨੀ ਧਾਰਾ । ਜਾਨਹੁ ਸੋ ਸਿਖ ਨਹੀਂ ਹਮਾਰਾ ॥੨੦॥
“That person who does not respect and fear Gurbani is not a Sikh.”

Respect for Gurbani also includes how we speak or share it. It should not be misquoted or used to win arguments. Gurbani is not meant for debate or intellectual display, but for personal transformation and spiritual elevation. Reciting Gurbani without understanding or without applying it in life is incomplete. As Sikhs, we are called not just to read Gurbani, but to live Gurbani.

In this age of digital media, Sikhs must also be cautious when sharing Gurbani online or printing it for events. Its use must always be sacred. Gurbani should not be printed on disposable items like wedding cards, posters, or calendars where it may end up in the trash. When reading Gurbani on phones or screens, care should still be taken to do so with the same inner respect, sitting respectfully and keeping focus. Finally, to truly respect Gurbani is to practice it — to let it guide our thoughts, choices, and conduct. The true honor of Gurbani is not in ritual, but in Gurmat living.

Guru Sahib tells us:

“ਸਚੁ ਮਿਲੈ ਸਚੁ ਉਪਜੈ ਬਿਨੁ ਸਚੇ ਸਚੁ ਨ ਹੋਇ ॥”
“Meeting the True One, truth wells up within. Without the True One, no truth can be found.”
(Shree Guru Granth Sahib Ji, Ang 468)

When preparing to sit in the Hazoori (presence) of Shree Guru Granth Sahib Ji, utmost cleanliness and respect are required. Clothing that was worn while using the toilet must not be worn again until it has been properly washed. After using the toilet, one must wash their hands five times using soap, soil, sand, or ashes, as a symbol of cleanliness and discipline. Dishes should be cleaned with soil or sand, and not just with chemical-based washing powders (which are commonly used in India). Daily dental hygiene is essential, and it is important to always wash your hands thoroughly after passing urine.

Shastar (weapons), which are symbols of the Khalsa’s strength and sovereignty, must be treated with the utmost respect. They should never be placed in a direction where the feet will face them. Floor coverings made from animal dung, clay, or hay—which are traditional in some rural Indian homes—must never be used in any space where Shree Guru Granth Sahib Ji is present. Even if used in the same building, such materials should not be in rooms connected to the Guru’s presence. Amritdhari women are advised not to participate in events like “Theeyan”, a ladies-only celebration that occurs every Sunday during the Bikrami month of Sawan. Singing, clapping, and dancing such as Giddha during these events is considered unbefitting of the Guru’s path. Attending these events under the belief of “doing Seva” once a month is seen as superstition, not genuine devotion. Women should also refrain from sitting in the Hazoori of Shree Guru Granth Sahib Ji or doing Chaur Sahib Seva (waving the ceremonial fan) during menstruation, as a gesture of spiritual and physical respect. A true Sikh should avoid the company of individuals who set themselves up on cushions or high thrones, or those who encourage others to bow to them in the presence of Guru Sahib. It is also important to stay away from those who claim to perform exorcisms or engage in similar superstitious acts.

Khalsa Ji, it is our sacred duty to donate one-tenth (Dasvandh) of our honest earnings to support righteous causes and the Guru’s work. Just as we give a tenth of our income, we should also dedicate a tenth of our time—approximately 2.5 hours daily—to Simran (meditation), listening to Gurbani, or engaging in devotional activities. Every Sikh should memorize the names of the Ten Guru Sahibs, the Panj Pyare, the four Sahibzade (sons of Guru Gobind Singh Ji), and the Five Takhats (seats of authority in Sikhism).

Therefore, respecting Gurbani is respecting Guru Sahib Himself. It is through the power of Gurbani that we are united with Waheguru. It is our eternal guide, our spiritual food, and our anchor in this ocean of life. Every Sikh, young or old, must treasure it as their lifeline to the Divine.

17. Summary of the Rehat of Shree Guru Granth Sahib Ji, Akhand Paath & Sehaj Paath.

🔸Shree Guru Granth Sahib Ji

Shree Guru Granth Sahib Ji is not merely a holy book, but the eternal, living Guru of the Sikhs. Therefore, the highest level of reverence, discipline, and devotion must be observed in all matters related to Guru Sahib. Wherever Shree Guru Granth Sahib Ji is present—be it a Gurdwara, home, or any other location—the space must be immaculately clean and respectfully maintained. The room should be properly ventilated, with an elevated Takht or Palki Sahib where Guru Sahib is respectfully placed, covered with clean Rumalay (silk or cotton coverings).

The Hazoori (presence) of Guru Sahib must always be approached with washed hands and clean clothes. One must never enter barefoot if shoes were worn outdoors without cleaning the feet. Sitting in Hazoori must be done with covered heads, crossed legs, and never with one’s feet pointing toward Guru Sahib. The place of Guru Sahib is never to be beneath or lower than any other seat, and no other person may sit at equal height or higher than Guru Sahib. No worldly activity, such as casual conversations, eating, or lying down, is to be done in Guru Sahib’s Hazoori. Music, if played, must only be Gurbani Kirtan, and should uphold spiritual dignity. Guru Sahib should always be covered with a clean Rumala Sahib when not being read. At night, Guru Sahib must be respectfully moved to a Sachkhand room, with proper Ardaas and care, and in the morning, the Parkash (opening ceremony) should be done with full devotion, including relevant Shabads and Ardaas.

ਜਿਨ ਭੈ ਅਦਬ ਨ ਬਾਨੀ ਧਾਰਾ । ਜਾਨਹੁ ਸੋ ਸਿਖ ਨਹੀਂ ਹਮਾਰਾ ॥੨੦॥
“That person who does not respect and fear Gurbani is not a Sikh.”

🔸Akhand Paath

Akhand Paath is the uninterrupted, continuous reading of the entire Shree Guru Granth Sahib Ji, from beginning (Ang 1) to the end (Ang 1430), usually completed within 48 hours. This sacred tradition is undertaken for spiritual blessings, remembrance of historic events, weddings, births, and in times of grief or joy. The entire Paath must be read with clear pronunciation and full devotion. It is not a race to finish quickly; rather, the recitation must be disciplined, precise, and done respectfully.

Multiple Paathis (readers) may take turns, but each must continue seamlessly from where the previous Paathi stopped, without interruption. Even during the night, the Paath continues. Devotees must sit respectfully and attentively in Guru Sahib’s Hazoori, understanding that mere presence during Akhand Paath is itself a blessing. The goal is not just to complete the recitation but to connect the mind to the divine message within the Shabad.

At the conclusion of the Akhand Paath, a Bhog ceremony is performed. This includes offering Ardaas, reading the Hukamnama (divine order), and distributing Karah Prashad. It is customary to hold Sangat programs and Langar (community meals) afterward, reflecting the values of equality, service, and unity. It is important to remember that Akhand Paath must never be done mechanically or for show. It is not to be used as a social event or for commercial purposes.

ਪਾਠੁ ਪੜੈ ਨਹੀ ਭੇਦੁ ਬੁਝਾਈ ॥
“One may read Paath, but without understanding its essence, what benefit is there?”
(Shree Guru Granth Sahib Ji – Ang 93)

🔸Sehaj Paath

In contrast to Akhand Paath, Sehaj Paath is a slower, more reflective form of reading the entire Guru Granth Sahib Ji. It can be done over any length of time—days, weeks, months—based on the reader’s schedule and spiritual discipline. It is ideal for families, individuals, or Sangat who wish to connect with Gurbani at a deeper and more personal level. The focus here is not just on recitation but on understanding and applying the teachings.

Sehaj Paath encourages Sikhs to spend time on each Shabad, reflecting on its meaning. It can be done individually or as a family activity, often in the early morning or evening hours. Many choose to accompany their reading with Katha (spiritual discourse) or translations, helping the mind absorb the essence of the Guru’s wisdom. Whether one reads a few Angs a day or just a few lines, the purpose remains the same: to immerse the mind in Naam and Gurmat principles.

Upon completion, a Bhog ceremony is held just like in Akhand Paath, though usually in a smaller or more personal setting. The same devotion and respect apply, even if the scale is different. Sehaj Paath is a powerful way to strengthen one’s relationship with Guru Sahib while balancing modern life commitments.

ਸਹਜ ਪਾਠੁ ਕਰਿ ਗੁਰਬਾਣੀ ਧਿਆਵੈ ॥
“Perform Sehaj Paath and meditate on Gurbani.”
(Gurmat Teaching)

Whether through Sehaj Paath, Akhand Paath, or daily Nitnem, the goal of the Sikh is to bring the teachings of Shree Guru Granth Sahib Ji into every aspect of life. Recitation must go hand in hand with contemplation and practice. Respecting Guru Sahib means not just through rituals but through inner transformation, selfless service (Seva), and constant Naam Simran (meditative remembrance of Waheguru).

18. Raagmala

Shree Guru Granth Sahib Ji is not just a scripture—it is the eternal Guru of the Sikhs, containing the divine light (Jyot) and wisdom of the ten Guru Sahibs. Every word within it is the command of the Guru (Gurbani), to be fully accepted and lived by. Among these sacred writings is Raagmala, a poetic composition that holds deep spiritual and symbolic meaning.

Raagmala has historically been included in authoritative handwritten saroops (manuscripts) of Aad Shree Guru Granth Sahib Ji. It is recorded in the Kartarpur Bir, the original volume compiled by Bhai Gurdas Ji under the direction of Shree Guru Arjan Dev Ji Maharaj, the fifth Guru. This manuscript clearly shows Raagmala written in the same ink, on the same paper, and in the same handwriting as the rest of the Gurbani, leaving no doubt of its inclusion from the beginning. Later, Bhai Bano Ji, who was given permission to create a copy of the Kartarpur Bir, also included Raagmala in his version. Furthermore, when Shree Guru Gobind Singh Ji Maharaj dictated the full Bir at Takhat Shree Damdama Sahib to Bhai Mani Singh Ji, Raagmala was again included. This version was accepted and used by the Guru himself. Raagmala is also found in the four Saroops written by Shaheed Baba Deep Singh Ji, further supporting its historical inclusion and reverence among the most spiritually elevated Sikhs.

Some have mistakenly argued that Raagmala was not authored by the Gurus and instead attribute it to poets like Jodh or Aalam. These claims, however, do not align with historical facts. Poet Jodh’s work “Madavanal Kamkandla”, often cited in these arguments, was written in Sanskrit in Hijri 991 (1640 Bikrami) and contains no reference to Raagmala. On the other hand, Poet Aalam, one of the 52 court poets of Guru Gobind Singh Ji, lived well after the compilation of the first Aad Granth in 1604. It is said that he reproduced the Raagmala based on what he heard in Guru Sahib’s court. But if he lived 113 years after the original compilation, the claim that he composed it prior is chronologically impossible. Great saints and scholars have strongly affirmed the authenticity of Raagmala. Bhai Sahib Bhai Vir Singh Ji in Shree Gur Partap Suraj Granth (Ang 2128–2133) provides detailed explanations confirming that Raagmala is indeed Gurbani. Similarly, Giani Sahib Singh Ji of Dhamdhan Sahib wrote extensively on the subject, dissolving any doubts with scholarly precision and spiritual clarity. The booklet titled “Raagmala Gurbani Hai”, published by Damdami Taksal, further expands upon the spiritual meaning of Raagmala and provides thorough answers to every argument ever raised against its authenticity.

During the nine-month period between 1762 Katak Sudhi Puranmashi and 1763 Bikrami 23 Savan, Guru Gobind Singh Ji Maharaj dictated the complete Shree Guru Granth Sahib Ji to Bhai Mani Singh Ji at Takhat Shree Damdama Sahib (Guru Ki Kanshi). This version included Raagmala. In that same period, Baba Deep Singh Ji and 48 other Singhs received deep instruction in Gurbani meanings and correct pronunciation from Guru Ji, receiving Brahm Gyaan—the spiritual knowledge of the divine.

Guru Sahib later bestowed Gurgaddi (Guruship) upon Shree Guru Granth Sahib Ji at Takhat Shree Hazoor Sahib, establishing it as the eternal Guru. Bhai Mani Singh Ji was instructed to return to Amritsar to begin the Taksal, a center for teaching the pronunciation, grammar, and deep meanings of Gurbani. Simultaneously, Baba Deep Singh Ji continued the same mission at Takhat Shree Damdama Sahib. These traditions have been carried on by spiritually enlightened teachers to this day. For those interested in deeper study and correct practice of Sikh conduct, resources like: “Gurbani Paath Darpan”, “Khalsa Jeevan”, “Raagmala Gurbani Hai” are excellent guides endorsed by Damdami Taksal and respected scholars of the Panth. Let us approach Shree Guru Granth Sahib Ji with utmost devotion, accept every letter as divine truth, and recognize Raagmala as a sacred part of our Guru’s eternal form.

A Humble Benti (Request for Forgiveness)

We humbly bow before Shree Guru Granth Sahib Ji Maharaj, the eternal Guru, and seek forgiveness for any mistakes, misinterpretations, or shortcomings that may have occurred in the writing, translation, or presentation of this content. Whatever is true, insightful, or spiritually uplifting in this effort is solely by the Grace of Guru Sahib. Whatever is incorrect or lacking is due to our own limitations and ignorance.