Amritdhari Life
The four bujjar kurats (transgressions), which must be avoided are:
(1) Dishonouring the hair,
(2) Eating Kutha meat,
(3) Intimate relationship with a person other than one’s spouse, and
(4) Using tobacco (i.e. intoxicants).
Nitnem Banis
The Akhand Kirtani Jatha follows the Nitnem maryada followed by the Sikh Panth. The 5 Banis recited every morning are the same Banis that are recited when preparing Amrit during the Amrit Sarchar ceremony. On 28 April 1985, the Akal Takaht issued a Hukamnama which ordered the SGPC to make the appropriate amendment in the Sikh Rehat Maryada, which reflects that the morning Nitnem is 5 Banis. A Gursikh learns from the Amrit Sanchar that the Banis being read there should be read every day so that the internal Amrit is experienced every day. The Nitnem banis read every day by Gursikhs in AKJ are the same Nitnem Banis prescribed by Sri Akal Takhat Sahib:
- Japji Sahib
- Jaap Sahib
- Tav Prasad Savaiye
- Chaupai Sahib
- Anand Sahib
- Rehraas Sahib
- Kirtan Sohila
In addition to the following banis, Sikhs try to add as many Banis as possible to their daily rehit.
Vegetarianism (egg-free)
Eating “Kuttha” meat is prohibited in the Sikh Rehit Maryada. The Sikh Rehit Maryada and some Sikh scholars define Kutthaa as meat “slaughtered in the Muslim way” (Halaal meat). The Akhand Kirtani Jatha believe that Kutthaa means “killed meat” (i.e. killed in any way). Thus, the code of vegetarianism is followed by the Akhand Kirtani Jatha.
Keski as Kakkar
According to the Panthic Sikh Rehit Maryada, published by the SGPC, the five K’s are:
I. The Keshas (unshorn hair),
II. The Kirpan (sheathed sword)
III. The Kachhehra (The Kachhehra (drawers like garment) may be made from any cloth, but its legs should not be below the knees)
IV. The Kanga (comb),
V. The Karha (iron bracelet) (The Karha should be of pure iron (also known as Sarbloh, or wrought iron))
The Akhand Kirtani Jatha believe that the Keski is Kakkar and not Kesh, as doing beadbi of Kesh is a Bujjar Kurat. Both men and women equally are required to wear a Keski as a Kakkar.
Raagmala
The Panthic Sikh Rehat Maryada states:
“The reading of the whole Guru Granth Sahib (intermittent or non-stop) may be concluded with the reading of Mundawani or the Raag Mala according to the convention traditionally observed at the concerned place. (Since there is a difference of opinion within the Panth on this issue, nobody should dare to write or print a copy of Guru Granth Sahib Ji excluding the Raag Mala). Thereafter, after reciting Anand Sahib, the Ardaas follows and then the sacred pudding (Karhah Prashad) distributed.”
Akal Takhat Rehit Maryada
This Rehit Maryada is the Official Sikh Code of Conduct. The Rehit Maryada is the only version authorized by the Akal Takht, the seat of supreme temporal authority for Sikhs.
Rehit Maryada Section One
Rehit Maryada Section One
Chapter I
The Definition of a Sikh
Ariticle 1
Any human being who faithfully believes in
(i) One Immortal Being,
(ii) Ten Gurus, from Guru Nanak to Guru Gobind Singh,
(iii) The Guru Granth Sahib,
(iv) 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.
Rehit Maryada Section Two
Chapter II
A Sikh’s life has two aspects: individual or personal and corporate or Panthic.
Chapter III
A Sikh’s Personal Life
Article III
A Sikh’s personal life should comprehend –
(i) meditation on Nam (Divine Substance) and the scriptures,
(ii) leading life according to the Gurus teachings and
(iii) altruistic voluntary service.Meditation on Nam (Divine Substance) and Scriptures
Aritcle IV
(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:
(a) the Japji, the Jaapu and the Ten Sawayyas (Quartets) – beginning “Sarawag sudh” – in the morning.(b) Sodar Rehras compromising the following compositions:
(i) nine hymns of the Guru Granth Sahib, occurring in the holy book after the Japuji Sahib, the first of which begins with “Sodar” and the last of which ends with “saran pare ki rakh sarma”.
(ii) The Benti Chaupai of the tenth Guru (beginning “hamri karo hath dai rachha” and ending with “dusht dokh te leho bachai”
(iii) the Sawayya beginning with the words “pae geho jab te tumre”
(iv) the Dohira beginning with the words “sagal duar kau chhad kai”
(v) the first five and the last pauris (stanzas) of Anand Sahib
(vi) and Mundawani and the Slok Mahla 5 beginning “tere kita jato nahi” in the evening after sunset.(c) the Sohila – to be recited at night before going to bed.
The morning and evening recitations should be concluded with Ardas (formal supplication litany).(3) (a) The text of the Ardas:
One Absolute Manifest; victory belongeth to the Wonderous Destroyer of darkness. May the might of the All-powerful help!
Ode to the might by the tenth lord.
Having first thought of the Almighty’s prowess, let us thing of Guru Nanak. Then of Guru Angad, Amardas and Ramdas – may they be our rescuers! Remember then Arjan, Hargobind and Harirai. Meditate then on revered Hari Krishan on seeing whom all suffering vanishes. Think then of Tegh Bahadar, remembrance of whom brings all nine treasures. He comes to rescue everywhere. Then of the tenth lord, revered Guru Gobind Singh, who comes to rescue everywhere. The embodiment of the light of all ten sovereign lordships, the Guru Granth Sahib – 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 sacred 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, and ascendance of the supply of needs and of the holy sword, protection of the tradition of grace, victory to the Panth, the succour of the holy sword, ascendance of the Khalsa. Say, O Khalsa, “Wondrous Destroyer of darkness”.
Unto the Sikhs the gift of the Sikh faith, the gift of the untrimmed hair, the gift of the disciple of their faith, the gift of sense of discrimination, the gift of truest, the gift of confidence, above all, the gift of meditation on the Divine and bath in the 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 the free management of Nankana Sahib and other shrines and places of the Guru from which the Panth have been separated.
O Thou, the honour of the humble, the strength of the weak, aid unto those who have none to rely 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. Fulfill 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 spirited chant of Sat Sri Akal (True is the Timeless Being).
(c) While the Ardas is being performed, all men and women in the 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 of 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 II
A Sikh’s life has two aspects: individual or personal and corporate or Panthic.
Chapter III
A Sikh’s Personal Life
Article IIIA Sikh’s personal life should comprehend –
(i) meditation on Nam (Divine Substance) and the scriptures,
(ii) leading life according to the Gurus teachings and
(iii) altruistic voluntary service.Meditation on Nam (Divine Substance) and Scriptures
Aritcle IV
(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:
(a) the Japji, the Jaapu and the Ten Sawayyas (Quartets) – beginning “Sarawag sudh” – in the morning.(b) Sodar Rehras compromising the following compositions:
(i) nine hymns of the Guru Granth Sahib, occurring in the holy book after the Japuji Sahib, the first of which begins with “Sodar” and the last of which ends with “saran pare ki rakh sarma”.
(ii) The Benti Chaupai of the tenth Guru (beginning “hamri karo hath dai rachha” and ending with “dusht dokh te leho bachai”
(iii) the Sawayya beginning with the words “pae geho jab te tumre”
(iv) the Dohira beginning with the words “sagal duar kau chhad kai”
(v) the first five and the last pauris (stanzas) of Anand Sahib
(vi) and Mundawani and the Slok Mahla 5 beginning “tere kita jato nahi” in the evening after sunset.(c) the Sohila – to be recited at night before going to bed.
The morning and evening recitations should be concluded with Ardas (formal supplication litany).(3) (a) The text of the Ardas:
One Absolute Manifest; victory belongeth to the Wonderous Destroyer of darkness. May the might of the All-powerful help!
Ode to the might by the tenth lord.
Having first thought of the Almighty’s prowess, let us thing of Guru Nanak. Then of Guru Angad, Amardas and Ramdas – may they be our rescuers! Remember then Arjan, Hargobind and Harirai. Meditate then on revered Hari Krishan on seeing whom all suffering vanishes. Think then of Tegh Bahadar, remembrance of whom brings all nine treasures. He comes to rescue everywhere. Then of the tenth lord, revered Guru Gobind Singh, who comes to rescue everywhere. The embodiment of the light of all ten sovereign lordships, the Guru Granth Sahib – 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 sacred 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, and ascendance of the supply of needs and of the holy sword, protection of the tradition of grace, victory to the Panth, the succour of the holy sword, ascendance of the Khalsa. Say, O Khalsa, “Wondrous Destroyer of darkness”.
Unto the Sikhs the gift of the Sikh faith, the gift of the untrimmed hair, the gift of the disciple of their faith, the gift of sense of discrimination, the gift of truest, the gift of confidence, above all, the gift of meditation on the Divine and bath in the 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 the free management of Nankana Sahib and other shrines and places of the Guru from which the Panth have been separated.
O Thou, the honour of the humble, the strength of the weak, aid unto those who have none to rely 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. Fulfill 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 spirited chant of Sat Sri Akal (True is the Timeless Being).
(c) While the Ardas is being performed, all men and women in the 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 of 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.
Rehat Maryada Section Three
Chapter IV
Joining the congregation for understanding of and reflecting on Gurbani
Article V
(a) One is more easily and deeply affected by gurbani (the holy bani bequeathed by the Gurus) participating in congregational gatherings. For this reason, it is necessary for a Sikh that he visit the places where the Sikhs congregate for worship and prayer (the gurduwaras), and joining the congregation, partake of the benefits that the study of the holy scriptures bestows.
(b) The Guru Granth should be ceremonially opened in the gurduwara every day without fail. Except for special exigencies, when there is need to keep the Guru Granth open during the night, the Holy Book should not be kept open during the night. It should, generally, be closed ceremonially after the conclusion of the Rehras (evening scriptural recitation). The Holy Book should remain open so long as a granthi or attendant can remain in attendance, persons seeking darshan (seeking a view of or making obeisance to it) keep coming, or there is no risk of commission of irreverence towards it. Thereafter, it is advisable to close it ceremonially to avoid any disrespect to it.
(c) The Guru Granth should be opened, read and closed ceremonially with reverence. The place where it is installed should be absolutely clean. An awning should be erected above. The Guru Granth Sahib should be placed on a cot measuring up to its size and overlaid with absolutely clean mattress and sheets. For proper installation and opening of the Guru Granth, there should be cushions/pillows of appropriate kind etc. and, for covering it, romalas (sheet covers of appropriate size). When the Guru Granth is not being read, it should remain covered with a romal. A whisk, too, should be there.
(d) Anything except the afore-mentioned reverential ceremonies, for instance, such practices as the arti with burning incense and lamps, offering of eatables to Guru Granth Sahib, burning of lights, beating of gongs, etc., is contrary to gurmat (the Guru’s way). However, for the perfuming of the place, the use of flowers, incense and scent is not barred. For light inside the room, oil or butter-oil lamps, candles, electric lamps, kerosene oil lamps, etc. may be lighted.
(e) No book should be installed like and at par with the Guru Granth. Worship of any idol or any ritual or activity should not be allowed to be conducted inside the gurdwara. Nor should the festival of any other faith be allowed to be celebrated inside the gurduwara. However, it will not be improper to use any occasion or gathering for the propagation of the gurmat (The Guru’s way).
(f) Pressing the legs of the cot on which the Guru Granth Sahib is installed, rubbing nose against walls and on platforms, held sacred, or massaging these, placing water below the Guru Granth Sahib’s seat, making or installing statues, or idols inside the gurduwaras, bowing before the picture of the Sikh Gurus or elders – all these are irreligious self-willed egotism, contrary to gurmat (the Guru’s way).
(g) When the Guru Granth has to be taken from one place to another, the Ardas should be performed. He/she who carries the Guru Granth on his/her head should walk barefoot; but when the wearing of shoes is a necessity, no superstitions need be entertained.
(h) The Guru Granth Sahib should be ceremonially opened after performing the Ardas. After the ceremonial opening, a hymn should be read from the Guru Granth Sahib.
(i) Whenever the Guru Granth is brought, irrespective of whether or not another copy of the Guru Granth has already been installed at the concerned place, every Sikh should stand up to show respect.
(j) While going into the gurduwara, one should take off the shoes and clean oneself up. If the feet are dirty or soiled, they should be washed with water.
(k) No person, no matter which country, religion or cast he/she belongs to, is debarred from entering the gurduwara for darshan (seeing the holy shrine). However, he/she should not have on his/her person anything, such as tobacco or other intoxicants, which are tabooed by the Sikh religion.
(l) The first thing a Sikh should do on entering the gurduwara is to do obeisance before the Guru Granth Sahib. He/she should, thereafter, having a glimpse of the congregation and bid in a low, quiet voice, “Waheguru ji ka Khalsa, Waheguru ji ki Fateh”.
(m) In the congregation, there should be no differentiation or discrimination between Sikh and non-Sikh, persons traditionally regarded as touchable and untouchable, the so called high and low caste persons, the high and the low.
(n) Sitting on a cushion, a distinctive seat, a chair, a stool, a cot, etc. or in any distinctive position in the presence of the Guru Granth or within the congregation is contrary to gurmat (Guru’s way).
(o) No Sikh should sit bare-headed in the presence of the Guru Granth Sahib or in the congregation. For Sikh women, joining the congregation with their persons uncomfortable draped and with veils drawn over their faces is contrary to gurmat (Guru’s way).(p) There are five takhts (lit, thrones, fig., seats of high authority) namely –
(I) The holy Akal Takht Amritsar
(II) The holy Takht, Patna Sahib
(III) The holy Takht, Kesgarh Sahib, Anandpur
(IV) The holy Takht Hazur Sahib, Nanded
(V) The holy Takht Damdama Sahib, Talwandi Sabo.(q) Only an Amritdhari (baptized) Sikh man or woman, who faithfully observes the discipline ordained for the baptized Sikhs, can enter the hallowed enclosures of the takhts. (Ardas for and on behalf of any Sikh or non-Sikh, except a fallen or punished (tankhahia) Sikh, can be offered at the takhts.
(r) At a high-level site in every gurdwara should be installed the nishan sahib (Sikh flag). The cloth of the flag should be either of xanthic or of greyish blue colour and on top of the flag post, there should either be a spearhead or a Khanda (a straight dagger with convex side edges leading to slanting top edges ending in a vertex).
(s) There should be a drum (nagara) in the gurduwara for beating on appropriate occasions.
Chapter V
Kirtan (Devotional Hymn Singing by a Group or an individual)
Article VI
(a) Only a Sikh may perform kitran in a congregation.
(b) Kirtan means singing and scriptural compositions in traditional musical measures.
(c) In the congregation, kirtan only of Gurbani (Guru Granth’s or Guru Gobind Singh’s hymns) and, for its elaboration, of the compositions of Bhai Gurdas and Bhai Nand Lal, may be performed.
(d) It is improper, while singing hymns to rhythmic folk tunes or to traditional musical measures, or in team singing, to induct into them improvised and extraneous refrains. Only a line from the hymn should be a refrain.
Chapter VI
Taking Hukam (Command)
Article VII
(a) Doing obeisance to the Guru Granth Sahib, respectfully, taking a glimpse of the congregation, an embodiment of the Guru’s person, and taking the command: these together constitute the view of the Satguru (Immortal destroyer of darkness, the true guru). Raising the drapery covering the Guru Granth Sahib and merely taking a look or making others take a look at the exposed page, without taking the command (reading the prescribed hymn) is contrary to gurmat (Guru’s way).
(b) In the course of the congregational sessions, only one thing should be done at a time: performing of kirtan, delivering of discourse, interpretative elaboration of the scriptures, or reading of the scriptures.
(c) Only a Sikh, man or woman, is entitled to be in attendance of the Guru Granth during the congregational session.
(d) Only a Sikh may read out from the Guru Granth for others. However , even a non-Sikh may read from it for himself/herself.
(e) For taking the command (Hukam), the hymn that is continuing on the top of the left page must be read from the beginning. If the hymn begins on the previous page, turn over the page and read the whole hymn from the beginning to the end. If the scriptural composition that is continuing on the top of the left hand page is a var (ode), then start from the first of the slokas preceding the pauri and read upto the end of the pauri. Conclude the reading at the end of the hymn with the line in which the name ‘Nanak’ occurs.
(f) Hukam must also be taken at the conclusion of the congregational session or after the Ardas.
Chapter VII
Sadharan Path (Completion of Normal Intermittent Reading of the Guru Granth Sahib)
Ariticle VIII
(a) Every Sikh should as far as possible, maintain a separate and exclusive place for the installation of Guru Granth Sahib, in his home.
(b) Every Sikh man, woman, boy or girl, should learn Gurmukhi to be able to read the Guru Granth Sahib.
(c) Every Sikh should take the Hukam (Command) of the Guru Granth in the ambrosial (early), hours of the morning before taking meal. If he/she fails to do that, he/she should read or listen to reading from the Guru Granth some time during the day. If he/she cannot do that either, during travel etc., or owing to any other impediment, he/she should not give in to a feeling of guilt.
(d) It is desirable that every Sikh should carry on a continuous reading of the Guru Granth and complete a full reading in one or two months or over a longer period.
(e) While undertaking a full reading of the Guru Granth, one should recite the Anand Sahib (the first five and the last stanzas) and perform the Ardas. One should, thereafter, read the Japuji.
Akhand Path (Uninterrupted Non-stop Completion of the Reading of the Guru Granth Sahib)
Article IX
(a) The non-stop reading of the Guru Granth is carried on at hard times or on occasions of elation or joy. It takes forty-eight hours. The non-stop reading implies continuous uninterrupted reading. The reading must be clear and correct. Reading too fast, so that the person listening in to it cannot follow the contents, amounts to irreverence to the Scriptures. The reading should be correct and clear, due to care being bestowed on consonant and vowel, even thought that takes a little longer to complete.
(b) Whichever family or congregation undertakes the non-stop reading should carry it out itself through its members, relatives, friends, etc., all together. The number of reciters is not prescribed.
If a person himself, cannot read, he should listen in to the reading by some competent reader. However, it should never be allowed to happen that the reader carries on the reading all by himself/herself and no member of the congregation or the family is listening in to the reading. The reader should be served with food and clothing to the best of the host’s means.
(c) Placing a pitcher, ceremonial clarified butted fed lamp, coconut, etc. around , during the course of the uninterrupted or any other reading of Guru Granth Sahib, or reading of other Scriptural texts side by side with or in the course of such reading is contrary to the gurmat (Guru’s way).
Commencing the Non-Stop Reading
Article X
While undertaking the intermittent reading of the whole Guru Granth Sahib, the sacred pudding (Karhah Prashad) for offering should be brought and after reciting the Anand Sahib (six stanzas) and offering Ardas, Hukam should be taken.
While beginning the unbroken reading, the sacred pudding should first be laid. Thereafter, after reciting the Anand Sahib (six stanzas), offering the Ardas and taking the Hukam, the reading should be commenced.
Concluding the Reading
Article XI
(a) The reading of the whole Guru Granth Sahib (intermittent or non-stop) may be concluded with the reading of the Mundawani or the Rag Mala according to the convention traditionally observed at the concerned place. (Since there is a difference of opinion within the Panth on this issue, nobody should dare to write or print a copy of the Guru Granth Sahib excluding the Rag Mala). Thereafter, after reciting the Anand Sahib, the Ardas of the conclusion of the reading should be offered and the sacred pudding (Karhah Prashad) distributed.
(b) On the conclusion of the reading, offering of draperies, fly whisk and awning, having regard to the requirements of the Guru Granth Sahib, and of other things, for Panthic causes, should be made to the best of means.
Chapter VIII
Karhah Prashad (Sacred Pudding)
Article XII
(a) Only the sacred pudding which has been prepared or got prepared according to the prescribed method shall be acceptable in the congregation.
(b) The method of preparing the Karhah Prashad is this: In a clean vessel, the three contents (wheat flour, pure sugar and clarified butter, in equal quantities) should be put and it should be made reciting the Scriptures. Then covered with a clean piece of cloth, it should be placed on a clean stool in front of the Guru Granth Sahib, the first five and the last stanza of the Anand Sahib should be recited aloud (so that the congregation can hear) [If another vessel of the sacred pudding is brought in after the recitation of the Anand, it is not necessary to repeat the recitation of the Anand Sahib. Offering of the pudding brought later to the sacred Kirpan is enough.], the Ardas, offered and the pudding tucked with the sacred Kirpan for acceptance.
(c) After this, before the distribution to the congregation of the Karhah Prashad, the share of the five beloved ones should be set apart and given away. Thereafter, while commencing the general distribution, the share of the person in attendance of the Guru Granth Sahib should be put in a small bowl or vessel and handed over [Giving double share to the person in attendance constitutes improper discrimination]. The person who doles out the Karhah Prashad among the congregation should do so without any discrimination on the basis of personal regard or spite. He should dole out the Karhah Prashad equally to the Sikhs, the non-Sikhs or a person of high or low caste. While doling out the Karhah Prashad, no discrimination should be made on considerations of caste or ancestry or being regarded, by some, as untouchable, of persons within the congregation.
(d) The offering of Karhaha Prashad should be accompanied by at least two pice in cash.
Chapter IX
Exposition of Gurbani (Sikh Holy Scriptures)
Article XIII
(a) The exposition of the Gurbani in a congregational gathering should be carried out only by a Sikh.
(b) The object of the exposition should only be promoting the understanding of the Guru’s tenets.
(c) The exposition can only be of the ten Gurus writings or utterances, Bhai Gurdas’s writings, Bhai Nand Lal’s writings or of any generally accepted Panthic book or of books of history (which are in agreement with the Guru’s tenants) and not of a book of any other faith. However, for illustration, references to a holy person’s teachings or those contained in a book may be made.
Expository Discourse
Article XIV
No discourse contrary to the Guru’s tenets should be delivered inside a gurduwara.
In the gurduwara the schedule of the congregational service is generally:
Ceremonial opening of the Guru Granth Sahib, Kirtan, exposition of scriptures, expository discourses, recitation of Anand Sahib, the Ardas (see Article IV (3) (a)), the raising of Fateh slogan and then the slogan Sat Sri Akal and taking the Hukam.
Rehat Maryada Section Five
Chapter XII
Voluntary service is a prominent part of Sikh religion. Illustrative models of voluntary service are organized, for imparting training, in the gurduwaras. Its simple forms are: sweeping and plastering the floors of the gurduwara [In olden times, buildings, particularly in rural areas had mud and not brick paved or cement floors. To give to these floors firmness and consistency, they were thinly plastered with a diluted compound of mud.], serving water to or fanning the congregation, offering provisions to and rendering any kind of service in the common kitchen-cum-eating house, dusting the shoes of the people visiting the gurduwara, etc.
(a) Guru’s kitchen-cum-Eating House. The philosophy behind the Guru’s kitchen-cum-eating house is two fold: to provide training to the Sikhs in voluntary service and to help banish all distinction of high and low, touchable and untouchable from the Sikhs minds.
(b) All human beings, high or low, and of any caste or colour may sit and eat in the Guru’s kitchen-cum-eating house. No discrimination on grounds of the country of origin, colour, caste or religion must be made while making people sit in rows for eating. However, only baptized Sikhs can eat off one plate.