Rehat Maryada (Full)

From SikhiWiki
Jump to navigationJump to search

Sikh Reht Maryada

Published by:- Secretary, Dharam Parchar Committee (Shiromani Gurdwara Parbandhak Committee, Amritsar)

Preface to the English Version of Reht Maryada

This English version of the Sikh Reht Maryada is a faithful translation of the Punjabi original. Translations do not generally need prefaces. Why the author of this version has chosen to write a preface, therefore, needs to be explained.

Translation of any work is an extremely hard job: translation of a book of laws is very much harder, particularly if the laws in question are moral or religious rules or social conventions which inevitably embody subtle nuances of a religion's metaphysical, moral and social philosophy. The translator in this case becomes burdened with the dual responsibility of ensuring that his translation embodies the full as also the exact import of the original.

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

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

For securing that, the author of this Version has tried his level best to translate the original Punjabi text literally. Where the words used in the original did not have exact equivalents in English or embodied exotic concepts, he has employed descriptive phrases to bring the ideas they convey within an English knowing reader's ken.

For these very reasons, he has religiously adhered to the original text, appending footnotes where elaborations were necessary. At one or two places, he has interpolated a phrase. But that was to impart specificity to the context after making sure that the interpolation did not, in the least, affect the sense or tenor of the text. As regards the footnotes in the ensuing version, these fall into two categories. The original (Punjabi) version, had some footnotes. For the author of this version, they were the part of the sacrosanct text. They appear in this version against numerals. The footnotes contributed by him appear against astrick marks.

But, the author of this version has made a rather radical departure from the system of division of the original text and recast the text into divisions and sub-divisions devised entirely by him without rearranging the text. He submits it in all humility that he had found the division and classification of the original text some-what confusing. He felt that dividing the text into sections, chapters and articles would place the subject matter of the text in a clear and intelligible perspective. So, without tempering with the text in the slightest and preserving the subject-wise classification in the original, he has organised the entire text into six sections, thirteen chapters and twenty seven articles. Headings for most of the chapters were available in the original text. Where they were not, they have been provided by him.

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

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

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

Patiala, 31st August, 1994 -Kulraj Singh

The Code of Sikh Conduct and Conventions

One Absolute - Manifest, Eternal Destroyer of Darkness Grace Incarnate

The All India Sikh Mission Board accorded their acceptance to the Shiromani Gurdwara Prabandhak Committee's Conduct and Conventions Sub-Committee's draft of conduct and conventions by their resolution no.1 of 1st August 1936 and the Shiromani Gurdwara Prabandhak Committee, by their resolution No.14 of 12th October, 1936. The S.G.P.C.'s Advisory Committee on Religious Matters again considered the draft in its meeting on 7th January, 1945 and made recommendations for certain additions to and deletions from it. The undermentioned gentlemen were present at this meeting of the Advisory Committee.

  • Singh Sahib Jathedar Mohan Singh, Jathedar Sri Akal Takhat;
  • Bhai Sahib Bhai Achhar Singh, Head Granthi, Sri Darbar Sahib, Amritsar;
  • Prof. Teja Singh M.A., Khalsa College, Amritsar;
  • Prof. Ganga Singh, Principal, Shahid Sikh Missionary College;
  • Giani Lal Singh, Professor, Sikh Missionary College, Amritsar;
  • Prof. Sher Singh M.Sc., Government College, Ludhiana;
  • Bawa Prem Singh of Hoti;
  • Giani Badal Singh, Incharge, Sikh Mission, Hapur.

The additions and deletions as per the Advisory Committee's recommendations received the S.G.P.C.'s acceptance by its resolution No. 97 passed at its meeting held on 3rd Feb.,1945.

Introduction

The code of conduct and conventions recorded in the pages that follow was received by the S.G.P.C. from its Code of Conduct and Conventions Sub-Committee with its report reproduced here-in-below: Report of S.G.P.C.'s Code of Conduct and Conventions Sub-Committee

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

Sir, The Shiromani Gurdwara Prabhandhak Committee had consituted a sub-committe comprising the undermentioned gentlemen for preparing a draft of code of conduct and conventions to enable it to determine and prescribe a proper set of conventions for gurduwaras (Sikh places of worship):

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

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

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

Apart from these, the following gentlemen, attended occasionally:

  • S. Dharam Anant Singh, Principal, Sikh Missionary College;
  • S. Bhag Singh, Advocate, Gurdaspur;
  • S. Wassawa Singh, Secretary, S.G.P.C.;
  • S. Tara Singh (President, Shiromani Akali Dal); among others.

The draft is submitted to the Shiromani Gurdwara Prabhandhak Committee. We hope you will get this draft printed and published for ascertaining the general Panthic opinion as to it and after receiving various opinions, present it in the S.G.P.C.'s general meeting for final acceptance.

After this, the draft was once again deliberated upon on 8th May, 1932 at the behest of S.G.P.C.

The following gentlemen were present at the meeting on 8th May:

  • Justice Teja Singh;
  • Sant Teja Singh, Granthi, Sri Nankan Sahib;
  • Giani Gurmukh Singh Musafar;
  • Giani Nahar Singh;
  • S.Wassawa Singh, Secretary S.G.P.C.;
  • Bhai Kartar Singh Jhabbar; S.Waryam Singh Garmula (Member Incharge,Nankana Sahib,);
  • Bhai Partap Singh, book seller;
  • S.Lal Singh (S.G.P.C.) ;
  • Bhai Partap Singh, book seller;
  • S. Lal Singh (S.G.P.C);
  • Jathedar Mohan Singh (Sri Akal Takht);et. al.

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

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

Apart from these, Sant Teja Singh M.A. also participated in the deliberations. The committee deliberated upon the entire draft with utmost care and corrected it minutely.

Now this draft is again being submitted by the Conduct and Conventions Sub-Committee to the S.G.P.C. Kindly get this draft printed and circulated among the congregations for their final opinion. Besides, a special session of the S.G.P.C. may be convened to consider it and accord to the approved draft the S.G.P.C.'s final acceptance.

Sd. Teja Singh 1st Oct. 1932. Convenor, Conduct and Conventions Sub-Committee.

The list of Individuals and Associations who sent their opinions concerning the Draft.

The names of the individuals who sent their opinions as to the draft of the Code of Conduct and Conventions and its contents:

  • Bhai Sajjan Singh, Custodian of the office of Gurdwara Sri Hazur Sahib, Nander;
  • S. Hazara Singh, Patiala, Government Contractor, Bhawanigarh;
  • Giani Hira Singh Dard, Lahore;
  • Bhai Harnam Singh Naacheez, village Naushehra soon Sakesar, Distt. shahpur;
  • Bhai Partap Singh, Publisher and Book-seller, Amritsar.
  • Bhai Ram Singh, Dera Baba Mishra Singh, Chowk Lachhmansar, Amritsar;
  • Giani Nahar Singh of Asli Qaumi Dard, Amritsar.
  • Giani Nahar Singh of Asli Qaumi Dard, Amritsar, (Reacting to the second draft);
  • S. Ganda Singh V.C.O. (Retd.), Examiner Persian Writings, Office of the Deputy Commissioner, Jalandhar City;
  • Vaid Naurang Singh, Gurbachan Singh Tanghi, Amritsar;
  • Bhai Mala Singh, Gurdwara Churasti Attari, Amritsar;
  • Sardar Bahadur Bhai Sahib Kahn Singh, Nabha;
  • Anonymous devotee;
  • Anonymous devotee;
  • Sant Tehl Singh Ji, Majitha, Amritsar;
  • Bhai Narain Singh, Masit Palkot, P.O. Garhdiwala (Hoshiarpur):
  • Bhai Uttam Singh Chittagong (Bengal), P.O.,Railway Building, Chittangong;
  • Editors, The Khalsa and The Khalsa Advocate, Amritsar;
  • Bhai Amrik Singh, Lime Merchant, Gujranwala;
  • Sant Gulab Singh, Khalsa Anand Bhawan, Moga (Ferozepur);
  • Giani Hira Singh, Dhudial, Jhelum;
  • Bhai Nand Singh Engineer C/o Baba Bakhtawar Lal Sharma, Bathinda;
  • Master Bachan Singh 'Bachan', Sidhwan Kalan (Ludhiana);
  • Bhai Bishan Singh Suhana, G.D. Khalsa High School, Jalandhar;
  • Bhai Nazam Singh Sadhaar, Dinapur (Patna);
  • Sant Gulab Singh Gholiya, Moga;
  • Ganda Singh Jaachak, Amritsar;
  • Master Puran Singh Anandpuri, Chowk Karori, Amritsar;
  • Giani Bachittar Singh C/o Khalsa Trading Agency, Calcutta;
  • Bhai Tripat Singh, Nagoki Sarli (Amritsar);
  • Giani Ran Singh, Gurdwara Damdama Sahib, Mirpur (via Jhelum);
  • Bhai Chattar Singh, Gurdwara Saranban City, Malaysia;
  • Bhai Thakar Singh Sansaar, Village Fatehgarh Ghanyian, P.O. Gurdaspur;
  • Pandit Kartar Singh, Dakha (Ludhiana);
  • Bhai Prem Singh Giani, Khalsa High School, Kalar (Rawalpindi);
  • Bhai Gurdit Singh Dars, Chak No. 132, P.O. Multan;
  • Bhai Sunder Sngh Duberan (Rawalpindi);
  • Bhai Bhagat Singh, Khalsa High School, Baba Bakala, Amritsar;
  • Bhai Saran Singh, Granthi, Gurdwara Ratan Tala, Sri Guru Singh Sabha, Karachi;
  • Bhai Chhehber Singh, Head Master, Khalsa Updeshak College, Orphnage Gharjakh (Gujranwala);
  • Bhai Mal Singh Khosla, Kashmir State;
  • Dr. Teja Singh Giani, Fateh Chak (Tarn Taran);
  • Bhai Gurmukh Singh, Granthi, Barhundi (Ludhiana);
  • Bhai Mohan Singh Vaid, Tarn Taran (Amritsar);
  • Bhai Jodh Singh, Kripan Bahadar, Alowal, (Malay State);
  • Bhai Prem Singh, Govt. Pensioner, Mangat (Gujrat);
  • Bhai Mahan Balbir Singh Akali, Village Patto Singh Wali P.O. Ferozepur;
  • Bhai Manohar Singh, first Head Clerk, Local Gurdwara Committee, Amritsar;
  • Bhai Mahinder Singh, President Gurdwara Committee Samadh Bhai, Village Anuke (Ferozepur);
  • Bhai Gurbachan Singh (Ketrygess M.P. nett Jormun'e B.Sc.);

Opinions as to the draft of the Code of Conduct and Conventions and its contents were received from the following Panthic Associations;

  • Gurdwara Parbandhak Committee, Khadoor Sahib (Amritsar);
  • Khalsa Committee (School), Hoti;
  • Sri Guru Singh Sabha, Gujranwala;
  • Sikh Women's Educational Committee, Shaankar (Jalandhar);
  • Sangat Takht Sri Kesgarh Sahib, Anandpur;
  • Sri Guru Singh Sabha, Gujarkhan;
  • Sri Guru Singh Sabha, Chak Jhumra Mandi (Lyallpur);
  • Sri Guru Singh Sabha, Kuntrila (Rawalpindi);
  • Akali Jatha Amritsar City;
  • Sikh Teachers' Association, Khalsa School, Khaaria (Gujrat);
  • Khalsa Central Diwan, Shromani Panth, Malouni Jatha, Majha;
  • Sri Guru Singh Sabha, Dhudial (Jhelum);
  • Sri Guru Singh Sabha, Bombay;
  • Guru Nanak Khalsa Mission School, Dehra Sahib, Jama Rai;
  • Khalsa Diwan Lahore Cantt;
  • Central Sikh Naujwan Sabha, Burma Jaunji (S.S.S) and Khalsa Diwan Burma;
  • Secretary, Akali Jatha, Tehsil Ambala;
  • Sri Guru Singh Sabha, Khushab (Sargodha);
  • Pacific Coast Khalsa Diwan, Stockton (America)
  • Gurdwara Committee, Momeo (Burma);
  • Jathedar Budha Dal Nihang Singh Chalda Vehir, Dhobi Mandi, Lahore.

Sikh Code of Conduct

Chapter I: Sikh defined

Article I: Definition of a Sikh

Any human being who faithfully believes in:

  • One Immortal Being,
  • Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib,
  • The Guru Granth Sahib,
  • The utterances and teachings of the ten Gurus and v. the baptism bequeathed by the tenth Guru, and who does not owe allegiance to any other religion, is a Sikh

Chapter II: Aspects of Sikh Living

Article II: Sikh Living

A Sikh's life has two aspects:

  • individual or personal and;
  • corporate or Panthic.

Chaper III: Individual Spirituality

Article III: A Sikh's Personal Life

A Sikh's personal life should comprehend:-

  • Meditation on Nam (Divine Substance, also translated as the God's Attributed Self) and the scriptures;
  • Leading life according to the Gurus' teachings and;
  • Altruistic voluntary service.

Article IV: Meditating on Nam (Divine Substance) and Scriptures

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

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

  • The Japu, the Jaapu and the Ten Sawayyas (Quartets) - beginning "Sarwag sudh"-- in the morning.
  • Sodar Rehras comprising the following compositions:-
    • nine hymns of the Guru Granth Sahib, occuring in the holy book after the Japuji Sahib, (The Phrase in Italic has been interpolated by the translator to help locate the hymns more conveniently.) the first of which begins with "Sodar" and the list of which ends with "saran pare ki rakho sarma",
    • The Benti Chaupai of the Tenth Guru (beginning "hamri karo hath dai rachha" and ending with "dusht dokh te leho bachai",
    • the Sawayya beginning with the words "pae gahe jab te tumre",
    • the Dohira beginning with the words "sagal duar kau chhad kai".
    • the first five and the last pauris (stanzas) of Anand Sahib (The object of reciting the Anand as part of Sodar Rehras or at the conclusion of the congregational gathering is just to express joy and gratitude for the communion with the Guru) and;
    • the Mundawani and the slok Mahla 5 beginning "tera kita jato nahi"- in the evening after sunset.
  • The Sohila - to be recited at night before going to bed. The morning and evening recitations should be concluded with the Ardas (formal supplication litany).

3 The text:

(This is a model of the Ardas. It may be adapted to different occasions and for different purposes. However, the initial composition with "Pritham Bhagauti......" and the concluding phrases commencing "Nanak Nam" must not be altered.)of the Ardas : (LIT. Supplication or prayer. in reality, It is litany comprehending very briefly the whole gamut of Sikh History and enumerating all that Sikhism holds sacred. Portions of it are invocations and prayer for the grant of strength and virtue. It concludes with : O Nanak, may the Nam (Holy) be ever in ascendance : in Thy will, may the good of all prevail !

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

Ode to his might by the tenth lord.

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

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

Meditating on the achievement of the male and female members of the Khalsa who laid down their lives in the cause of Dharma (religion and righteousness), got their bodies dismembered bit by bit, got their skulls sawn off, got mounted on spiked wheels, got their bodies sawn, made sacrifices in the service of the shrines (Gurdwaras), did not betray their faith, sustained their adherence to the Sikh faith with unshorn hair uptill their last breath, say "Wondrous Destroyer of darkness", O Khalsa.

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

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

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

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

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

O Thou, the honour of the humble, the strength of the weak, aid unto those who have none to reply on, True Father, Wondrous Destroyer of darkness, we humbly render to you .......... (Mention here the name of the scriptural composition that has been recited or, in appropriate terms, the object for which the congregation has been held.) Pardon any impermissible accretions, omissions, errors, mistakes. Fulfil the purposes of all.

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

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

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

d) The person who performs the Ardas should stand facing the Guru Granth with hands folded. If the Guru Granth is not there, the performing the Ardas facing any direction is acceptable. e) When any special Ardas for and on behalf of one or more persons is offered, it is not necessary for persons in the congregation other than that person or those persons to stand up.

Chapter IV: Gurdwaras, Congregational Etiquette, Rites

Article V: Joining the Congregation for understanding of and reflecting on Gurbani

Chapter V: Kirtan

Article VI: Kirtan

Chapter VI: Taking Hukums - Other items of Service

Article VII: Taking Hukum

Chapter VII: Reading of Guru Granth Sahib

Article VIII: Sadharan Path

Article IX: Akhand Path

can someone please write somthing here

Article X: Commencing the Non-stop reading

Article XI: Concluding the Reading

Chapter VIII: Karah Parshad

Article XII: Karah Parshad

Chapter IX: Components of Gurdwara Service

Article XIII: Exposition of Gurbani

Article XIV: Expository Discource

Article XV: Gurdwara Service

Chapter X: Beliefs, Observance, Duties, Taboos and Ceremonies

Article XVI: Living in Consonance with Guru's Tenets

Chapter XI: Ceremonies pertaining to Social Occasions

Article XVII: Ceremonies pertaining to Birth and Naming of Child

Article XVIIII: Anand Sanskar

Article XIX: Funeral Ceremonies

Article XX: Other Rites and Conventions

Chapter XII: Altruistic Work

Article XXI: Voluntary Service

Chapter XII: Panthic Life

Article XXII: Facets of Corporate Sikh Life

Article XXIII: Panth's Status of Guru-hood

Article XXIV: Ceremony of Baptism or Initiation

Article XXV: Method of Imposing Chastisement

Article XXVI: Method of Adopting Gurmatta

Article XXVII: Appeals against Local Decisions

References

Retrieved from "https://www.sikhiwiki.org/index.php?title=Rehat_Maryada_(Full)&oldid=16394"