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:
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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