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The Explanation of Do's and Don'ts


Explanation of Do's & Don'ts

Throughout the evolution of Sikh Dharma, certain concepts evolved and became formalized and were given to the Sangat in the form of Hukam Namas (written decrees). Another primary source of specific instructions to Sikhs came from the notes taken by disciples who were present when the Guru spoke in answer to a Sikh’s questions, or from the handwritten letters of the Gurus themselves, also usually in response to questions from their Sikhs.

To gather together all the teachings and instructions of the Gurus, it is necessary to study Sikh history, through the writings of the Gurus and their contemporary disciples. It is the combination of these various Hukam Namas and instructions which comprises the Rehit Maryada of the Sikhs.

Sikh Dharma grew out of the inspired Words of Guru Nanak, who himself spoke out clearly against empty ritualism. He gave Sikh Dharma a systematic leadership for a span of 200 years, in which the Dharma evolved as an organic, meaningful way of life, dedicated to God and service to humanity. During this time, certain practices became characteristic of the Sikh community as a whole, and the source of guidance and inspiration to the individual Sikh.

The Gurdwara ceremony which has evolved over five hundred years embodies and exemplifies the application of the technology of devotional worship. It is based on the science of humanology. To study it is to study the nature of the human being, and so understand the Creator in whose Image we are created.

Superstition, and the ritualistic practices advocated by priests to placate imaginary forces, held many people in ignorance and fear. Sikh Dharma gave each person the knowledge that his or her own salvation lay not in ritualistic religous practices, but in the hands of God and Guru. The Teachings of the Gurus evolved into a distinct lifestyle. Those who lived and practiced this lifestyle were guided away from empty rituals which brought them no personal sense of worth. Today, these Teachings guide the individual Sikh to live a practical, worldly, family life while keeping his or her consciousness absorbed in the Ultimate Reality, which is Timeless and Deathless. In this way, the concept of the soldier-saint finds its home in the arena of everyday, a family life, combining the activities of the worldly being, the Soldier, with the virtues of the spiritual being, the Saint.

The Rehit Maryada, as a living lifestyle, develops a highly disciplined, respectful and exemplary individual. The Sikh in the highest sense lives a virtuous life, with a form that makes him or her stand fearlessly for what s/he is.

Here are some explanations of the do’s and don’ts by which the Sikh lives:
  1. A Sikh worships only the Oneness of God, and does not indulge in any form of idol worship. Explanation: Sikhs worship the Infinite and Formless Creator of all the creation; God is known by many names, but is ultimately One. Sikhs do not get involved in anything which distracts from the recognition of that One. Therefore, they never worship any person or idol. This instruction also helped people give up ritual practices and superstitious beliefs.
  2. A Sikh lives a life based upon the Teachings of the Ten Gurus, and the Siri Guru Granth Sahib. "Sabh sikhan ko hukam hai, guru maaniyo granth. Explanation: Sikhs study and search through the Words left to them by the Gurus, so that they may achieve the Supreme State of the Guru’s Bani, and be inspired to live the pure life of the Sikh and of Khalsa. Though the Sikh respects all paths to God consciousness, the Teachings of the Guru are not compromised by other practices or philosophies.
  3. Sikhs believe in the Oneness of the Ten Gurus. "Aad ant aykai avataaraa, so-ee guru samajhee-oo hamaaraa." Explanation: The consciousness and the very spirit and essence of Guru Nanak was transferred, and prevailed through all of the Ten Gurus, and was finally invested in the Siri Guru Granth Sahib. This spirit, intact, is the Guru, the Divine Wisdom, the Infinite prevailing through the finite form. There is ultimately no difference between any of the Gurus, except in their physical manifestations.The precept of the oneness of the Gurus, as manifestations of Nanak precludes overly intellectual dissection of their Union which could lead to the creation of factions which show preferences toward isolated aspects of the Dharma.
  4. The Gurdwara serves as the Sikh’s central place of worship. Explanation: The Sikh performs devotional worship in the Presence of the Guru. He bows and seeks guidance from the Guru, the Word of God in its manifested form. To a Sikh, the Guru is the source of Divine Wisdom, the Living Word of God, and it is in the Sadh Sangat, the congregation that this guidance is amplified.
  5. A Sikh has no dealings with caste distinctions, black magic, or superstitious practices. Explanation: The Sikh places his/her faith in God alone, and s/he is resigned to the Will of God. The Sikh performs all duties as prescribed by the Guru and leaves the results of his/her actions up to God. This instruction helped to pull the Sikh away from the prevailing practices which kept the people living in fear and insecurity in their relationship with God.
  6. Sikhs do not partake of alcohol, tobacco, drugs or other intoxicants. Explanation: Sikhs keep the body temple pure and clean as God gave it. The Guru’s Word and seva and simran uplift and stimulate the consciousnness.
  7. Sikhs do not eat meat, fish, poultry or eggs. "Maas machee nayray naahee aavanaa." Explanation: Sikhs do not eat or take into the body anything which is harmful or will have ill effects upon the body or mind. Meat is a stimulant of the gross passions of the mind and body, and is harmful physically as well. Along with the karmic consequences of killing other animals unnecessarily, a Sikh does not take another’s life so s/he may live.
  8. Sikhs do not gamble or commit theft.
  9. Sikhs do not commit adultery, or have any sexual relations outside of marriage.
  10. A Sikh is to live his or her life from birth to death according to the tenets of his or her faith.
  11. A Sikh teaches his or her children the language of Gurmukhi and all aspects of Sikh Dharma and history.
  12. A Sikh does not cut the hair of his or her children. Boys are given the name Singh (Lion), and girls the name Kaur (Princess).

The Maryada of a Sikh who has taken Amrit
Guru Gobind Singh himself stated that all Sikhs should take the Amrit and the vows of Khalsa. They are part and parcel of the Sikh Rehit Maryada. These vows include the following:

1. Wearing of the five kakars (or five K’s): Kesh (uncut hair) relates to the element of ether, Kara (steel bracelet) relates to the element of air, Kanga (wooden comb) relates to the element of earth, Kachera (cotton underwear) relates to the element of water, and Kirpaan (sword) which relates to the element of fire.

Explanation: The Kesh, (pronounced Kaysh) or uncut hair, is kept intact, as given by the Creator. To keep it is a sign of the Sikh’s acceptance of the Will of God, and a symbol of recognition of God’s Wisdom in creating the human in the form in which s/he was created. Hair has a function given by the Creator, which scientifically can be understood as an antenna for transmitting energy from the cosmos to the individual. As an antenna for bringing solar energy to the brain, hair is important in preserving mental stability.

The Kanga, or wooden comb, is worn in the hair at all times. The hair is made of the purest protein in the body. It channels the etheric energy into the body through the solar center at the top of the head. The kanga is a tool for keeping the hair beautiful and bringing energy into the body. When Siri Singh Sahib Harbhajan Singh Khalsa Yogiji was asked why we wear the kanga, he said, " Guru Gobind Singh was the most scientific of all scientists. He gave you the wooden comb so that you would create your own electric energy for your brain, by combing with wood. The kanga is for whenever you feel low on energy. Just comb your hair with it right there on the spot. It works much faster than you can imagine to revitalize your energy. The kanga is a very virtuous thing." When one combs the hair (ether) with the kanga, (earth) akaasha (heavens) and earth meet.

The Kara, or iron bangle represents prana (life force) and Infinity. It is worn on the right hand of the male and the left hand of the female, as a reminder to dedicate all one’s actions to the service of the One Creator. The steel is a reminder that as a Sikh, one’s steel, one’s strength of commitment, will be tested; the steel metal itself is a conductor of the energy which gives courage and fearlessness to the wearer.

The Kachera, (or kacha) cotton underwear, is a symbol of chastity and purity. Calcium is controlled by the thigh bone through its sensitivity to temperature. The kachera keeps a warm mantle of air surrounding the thigh and protects it against sudden temperature changes. The kachera maintains the polarity of the second chakra in relation to ida and pingala, the left and right polarities of the human energy system.

The Kirpan, or sword, as Guru Gobind Singh explained to Bahadur Shah, (the Mugal Emperor) is an emblem of dignity, power and self-respect. It is not just a "sword," but a combination of "kirpa" (kindness) and "aan" (dignity). Guru Gobind Singh explained that while the sword is used in anger or to take revenge, the kirpan is used in grace and dignity to protect the honor of one’s self or of those who cannot protect themselves. As a symbol, it inspires respect for weapons and the highest sense of responsibility to God, Guru and humanity. The Sikh is God’s own soldier-saint, and his sword is used only as a last resort when all other efforts towards achieving peace and right actions have been exhausted. One is a saint first, but when one’s sainthood is attacked, one must be a soldier. Currently, in situations in which it is illegal to carry a sword, one can carry a small symbolic kirpan.

2. Daily recitation of the five morning Banis (prayers) and two evening prayers:
Japji Sahib, (with Shabad Hazaaray) Jaap Sahib, Tev Prasaad Swaiyaas, Anand Sahib, and Benati Chaupai, are recited in the early morning hours. They remind the Sikh of the Nature of God and the Universe as thoughts upon which to begin the day’s activities.
Rehiras and Kirtan Sohila are sung in the evening. Rehiras is performed at dusk, the transition time between day and night. It is a peaceful and absorbing prayer which carries the Sikh through this significant change in the energies of the earth, absorbing the mind in thoughts of the Creator. (Please note that Benati Chaupai is also recited at this time as part of the Rehiras.) Kirtan Sohila is recited just before sleeping. It puts the mind at rest and fills it with joyful thoughts of union with God, the Beloved, and recognition of His All-Pervading Nature.
(For more detailed information about the Banis, see Chapter 4.)

3. Khalsa takes as his/her Father, Guru Gobind Singh, and Mata Sahib Kaur as his/her mother, His/her spiritual home is Anandpur Sahib.
Explanation: Through taking Amrit, a Khalsa becomes the brother or sister of every other Khalsa, sharing a common father, mother and place of birth. The individual understands the significance of being born into the Khalsa, that one is an entirely new spiritual being, free of all identification with the past. This conscious, spiritual rebirth is total, and one’s entire identity is now Khalsa.

4. Khalsa greet each other with the salutation, Wahe Guru Ji ka Khalsa, Wahe Guru Ji ki Fateh! (The Pure Ones belong to God; Victory belongs to God!) This greeting reminds all Khalsa that their first responsibility and duty is to the One Creator, that they belong to no one else, and that Khalsa seek to achieve the Victory of God and of righteousness in every situation in which they deal. The second half of this greeting means that whatever is accomplished is actually accomplished by God alone, and that Khalsa is but the humble channel of that Infinite One.


Wahe Guru Ji Ka Khalsa,Wahe Guru Ji Ki Fateh!


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