The Sikh Rehat Maryada[1][2][3] (alternate transliterations include Sikh Rahit Marayada and Sikh Reht Maryada[4]) is the Sikh Code of Conduct which was put into force right from the birth of Sikhism.
In 1915 and later in 1931, attempts were made to create a modern standard Rehat (Rehat or code). This effort involved several Sikh scholars who worked to produce the current version. In 1950 the "Sikh Rehat Maryada" was finally approved. The document has been accepted as the official version which provides guidelines for all Sikh individuals and communities around the world. Its implementation has resulted in a high level of uniformity in the religious and social practices of Sikhism.
Sikh Rehat Maryada is based on earlier codes (Rehat namas), the earliest of them are:
The following is a summary of the main issues covered by the Sikh Reht Maryada: [5]
A Sikh is defined as any person male or female who faithfully:
There are two aspects to a Sikh living. One is the adherence to a personal discipline and the development of a strong family life. The other is the involvement in communal life and to ensure community well-being and infra-structure for support of the weak within the community local and globally. This is the practical aspect of the three pillars of Sikhism promoted by Guru Nanak called Wand kay Shako (Share and consume)
The Sikh has a duty to actively contribute to the community outside the family unit. Time needs to be given to the greater Sikh community and the even wider world community. It is the duty of the Sikh to hold a continuous dialogue with all members of the bigger community to treat them as equals and respect their religion and their customs.
It is the duty of all Sikhs to engage in personal and communal meditation, Kirtan and the study of the holy Scriptures. Meditating and understanding of the Guru Granth Sahib is important to the proper development of a Sikh. One must study Gurmukhi and be able to read Gurbani and understand the meaning of the text. Translations and other material may be used to assist the Sikh but must not be the primary text for the Sikh. The Sikh has to revert back to the Guru Granth Sahib for the all spiritual guidance in ones life – from birth to death.
It is believed that a Sikh is more easily and deeply affected by Gurbani when engaged in congregational gatherings. For this reason, it is necessary for a Sikh to visits Gurdwaras , the places where the Sikhs congregate for worship and prayer. On joining the holy congregation, Sikhs should take part and obtain benefit from the joint study of the holy scriptures.
No one is to be barred from entering a Gurdwara, no matter in which country, religion or caste he/she belongs to. The Gurdwara is open to all for the Guru's darshan (seeing the holy Guru) and Langar. However the person must not have on his/her person anything, such as tobacco or other intoxicants, which are tabooed by the Sikh religion. Shoes must be removed and ones head must be covered and respectful clothing is a must.
During a service in a Gurdwara and while congregational sessions are in session, only one activity should be done at a time in one hall in the presence of the Guru - performing of kirtan, delivering of discourse, interpretative elaboration of the scriptures or the reading of the scriptures.
Only a Sikh is allowed to perform Kirtan (Spiritual hymn singing) in a congregation and only hymns (Shabads) from the holy scriptural compositions in traditional musical measures should be sung. Only Shabads from Gurbani (Guru Granth's or Guru Gobind Singh's hymns) and the compositions of Bhai Gurdas and Bhai Nand Lal, may be performed. It is improper to sing hymns to rhythmic folk tunes or popular film tunes.
Before taking a Hukam from the Guru, an Ardas must be done where all the congregation would stand for the Ardas and then sit down and carefully listen to the Hukam of the Guru.
Akhand Paath: Is the non-stop reading of the Guru Granth Sahib carried on during difficult times or during occasions of joy and celebration. The reading takes approximately forty eight hours of continuous and uninterrupted reading by a relay of skilled Gurbani readers. The reading must done in a clear voice and with correct and full pronunciation. Reading the Gurbani too fast, so that the person listening in cannot follow the contents, is discouraged and is considered as disrespect for the Scriptures and the congregation (Sangat).
Sadharan Paath: This is a non-continuous reading of the Guru Granth Sahib and one can take from seven days to many months to complete the full reading of the 1430 pages of the text.
The important Sikh festivals that are celebrated are:
To live and promote the tenets stipulated by the Gurus.
Seva (Voluntary Service) is an important prominent part of the Sikh religion and all Sikhs must get involved in this communal service whenever an opportunity arises. This in its simple forms can be: sweeping and washing the floors of the Gurdwara, serving water and food (Langar) to or fanning the congregation, offering provisions or preparing food and doing other 'house keeping' duties.
Guru ka Langar (Guru's free food) is a very important part of Sikhism. The main philosophy behind the Langar is two-fold : to provide training to engage in Seva and an opportunity to serve people from all walks of life and to help banish all distinctions between high and low castes.
Sikhism offers strong support for a healthy communal life and a Sikh must undertake to support all worthy projects which would benefit the community and promote Gurmat principles. Importance is given to Inter-faith dialogue, support for the poor and weak; better community understanding and co-operation.
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