Authenticity of the True Path

 By: Bijla Singh

Rehat Maryada in Earlier Sources

Rehat was started by Guru Nanak Sahib when he started to spread the divine revealed message. Any person who became a follower of Guru Sahib was given Amrit (charan Amrit) as a way of initiation and given three basic principles to follow: Kirat Karni (living honest way of life), Vand Chakna (sharing with poor and needy) and Naam Japna (meditating upon God’s name). Further, it was instructed to wake up early in the morning, to bathe, meditate upon Naam, recite daily prayers such as JapJi Sahib, Sodar and Sohila which are part of Sikh’s daily prayers even today and to join the congregation. Guru Nanak Sahib also instructed Sikhs to keep unshorn hair and wear a turban. Idol worship, caste system, circumcision, eating meat, hajj, fasting and blind rituals were prohibited. All of this can easily be found in Gurbani and Vaars and quotes can be provided if Muslims wish to clear their doubts.

Guru Nanak Sahib’s mission was further propagated by later Gurus and finalized by Guru Gobind Singh Ji. In Bhatt Vahis, there is a clear mention of Guru Har Rai Ji instructing his Sikhs to keep uncut hair and read Bani. Guru Gobind Singh Ji delivered verbal instructions to his Sikhs which were penned down and later became to be known as Rehatnamas. Bhai Chaupa Singh was given clear instructions to write a document explaining every aspect of rehat. Copies of this huge document were found and studied by scholars like Bhai Randhir Singh (researcher). Prem Sumarag Granth written in later part of 18^th century was heavily based on this rehatnama. Bhatt Vahis, handwritten accounts by bards, explain many historic events and rehat practiced and prescribed by Guru Sahib. One of very important works is Siri Gur Katha by Bhai Jeevan Singh Ji who wrote an eye witness account of the martyrdom of Guru Tegh Bahadur Ji and Amrit Sanchaar of 1699 (which are very important historic events) as well as rehat of Sikhs.

If we try to give reference of every rehat from historical texts, the length of this article would be significantly long. Therefore, we will keep it limited to the bare minimum though very important parts of the Rehat just to highlight the fact that the Rehat Maryada drafted in 1945 was taken from the earlier sources and not invented by the Sikhs.

1) A Sikh is a person who follows Guru (Satguru) only.

ਸੋ ਸਿਖੁ ਸਖਾ ਬੰਧਪੁ ਹੈ ਭਾਈ ਜਿ ਗੁਰ ਕੇ ਭਾਣੇ ਵਿਚਿ ਆਵੈ ॥

He alone is a Sikh, a friend, a relative and a sibling, who walks in the Way of the Guru's Will. (Guru Granth Sahib, Ang 601)

ਸੇ ਗੁਰਸਿਖ ਧਨੁ ਧੰਨੁ ਹੈ ਜਿਨੀ ਗੁਰ ਉਪਦੇਸੁ ਸੁਣਿਆ ਹਰਿ ਕੰਨੀ ॥

Blessed, blessed are those Gursikhs, who, with their ears, listen to the Guru's Teachings about the Lord. (Guru Granth Sahib, Ang 590)

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਸਤਿਗੁਰ ਸੇਵਾ ਕਰਿ ਹਰਿ ਨਾਮੁ ਲਇਆ ॥ ਤਿਸੁ ਗੁਰਸਿਖ ਕੰਉ ਹੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜੋ ਗੁਰ ਕੈ ਭਾਣੈ ਗੁਰਸਿਖੁ ਚਲਿਆ ॥੧੮॥

Blessed, blessed is that Sikh of the Guru, who serves the True Guru, and so obtains the Lord's Name. I bow forever in deepest respect to that Sikh of the Guru, who walks in the Way of the Guru. ||18|| (Guru Granth Sahib, Ang 593)

ਪੈਰੀ ਪੈ ਪਾਖਾਕੁ ਹੋਇ ਪੈਰਾਂ ਉਪਰਿ ਸੀਸੁ ਧਰਾਵੈ॥ ਆਪੁ ਗਵਾਏ ਆਪੁ ਹੋਇ ਦੂਜਾ ਭਾਉ ਨ ਨਦਰੀ ਆਵੈ॥ ਗੁਰੁ ਸਿਖੀ ਗੁਰੁ ਸਿਖੁ ਕਮਾਵੈ ॥੧੬॥

Falling on the feet and becoming dust of the feet, he reposes his head on the feet of the Guru. Becoming one with Him he loses his ego and now the sense of duality is nowhere visible with him. Such is a way of life of the Sikh of the Guru. (Bhai Gurdas Ji, Vaar 28)

2) A Sikh must keep faith in Bani, Guru Granth Sahib.

ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਨਿਰੰਕਾਰ ਹੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥

Waaho! Waaho! is the Bani, the Word, of the Formless Lord. There is no other as great as He is. (Guru Granth Sahib, Ang 515)

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਤਿ ਕਰਿ ਜਾਣਹੁ ਗੁਰਸਿਖਹੁ ਹਰਿ ਕਰਤਾ ਆਪਿ ਮੁਹਹੁ ਕਢਾਏ ॥

O GurSikhs, know that the Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to chant it. (Guru Granth Sahib, Ang 308)

ਇਕਾ ਬਾਣੀ ਇਕੁ ਗੁਰੁ ਇਕੋ ਸਬਦੁ ਵੀਚਾਰਿ ॥

There is One Bani; there is One Guru; there is one Shabad to contemplate. (Guru Granth Sahib, Ang 646)

ਆਗਿਆ ਭਈ ਅਕਾਲ ਕੀ ਤਬੈ ਚਲਾਇਓ ਪੰਥ ॥ ਸਬ ਸਿਖਨ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਿਓ ਗ੍ਰੰਥ ॥
ਗੁਰੂ ਗ੍ਰੰਥ ਜੀ ਮਾਨਿਹੁ ਪ੍ਰਗਟ ਗੁਰਾ ਕੀ ਦੇਹਿ ॥ ਜੋ ਪ੍ਰਭ ਕੋ ਮਿਲਿਯੋ ਚਹੈ ਖੋਜ ਸਬਦ ਮੈ ਲੇਹਿ ॥

By the will of Waheguru (God) Khalsa Panth was established. All of the Sikhs are to follow Guru Granth Sahib as their final Guru. Following the Granth Sahib, one will be able to see the true spiritual embodiment of all ten Gurus. Whosoever seeks to find the Almighty Waheguru must search Him in the Word of Granth Sahib. (Guru Gobind Singh Ji)

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥

The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained. (Guru Granth Sahib, Ang 982)

ਦੂਸਰ ਰੂਪ ਗ੍ਰੰਥ ਜੀ ਜਾਨਹੁ । ਆਪਨ ਅੰਗ ਮੇਰੇ ਕਰ ਮਾਨਹੁ । ਰੋਮ ਰੋਮ ਅੱਛਰ ਸੋ ਲਹਹੁ । ਬਾਤ ਜਥਾਰਥ ਤੁਮ ਸੋਂ ਕਹਹੁੰ । ਜੋ ਸਿਖ ਗੁਰ ਦਰਸ਼ਨ ਕੀ ਚਾਹਿ । ਦਰਸ਼ਨ ਕਰੇ ਗ੍ਰੰਥ ਜੀ ਆਹਿ ।…ਜੋ ਮਮ ਸਾਥ ਚਹੇ ਕਰਿ ਬਾਤ । ਗ੍ਰੰਥ ਜੀ ਪੜ੍ਹੈ ਬਿਚਾਰਹਿ ਸਾਥ । ਜੋ ਮੁਝ ਬਚਨ ਸੁਨਨ ਕੀ ਚਾਹਿ । ਗ੍ਰੰਥ ਵਿਚਾਰ ਸੁਨਹੁ ਚਿਤ ਲਾਇ । ਮੇਰਾ ਰੂਪ ਗ੍ਰੰਥ ਜੀ ਜਾਨ । ਇਸ ਮੇਂ ਭੇਦ ਨ ਰੰਚਕ ਮਾਨ । ਤੀਸਰ ਰੂਪ ਸਿਖ ਹੈ ਮੋਰ । ਗੁਰਬਾਣੀ ਰਤਿ ਜਿਹ ਨਿਸ ਭੋਰ ।

“The Granth is my second self and should be taken as such for me.  A Sikh who wants to see me should a look at the Granth Sahib. One who wishes to talk to me should read the Granth and contemplate over it. One who is anxious to listen to me talk, he or she should read the Granth Sahib and listen to its recitation with attention. Consider the Granth as my own self. Have not the least doubt about it.” (Rehatnama Bhai Nand Lal Singh Ji)

3) A Sikh must take Amrit, wake up at Amrit Vela, meditate upon Naam and read Bani.

ਅੰਮ੍ਰਿਤੁ ਪੀਵਹੁ ਸਦਾ ਚਿਰੁ ਜੀਵਹੁ ਹਰਿ ਸਿਮਰਤ ਅਨਦ ਅਨੰਤਾ ॥

So drink in forever the Ambrosial Nectar; may you live long, and may the meditative remembrance of the Lord give you infinite delight. (Guru Granth Sahib, Ang 496)

ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਮਿਲਿ ਪੀਵਹੁ ਭਾਈ ॥

The treasure of the Naam, the Name of the Lord, is Ambrosial Nectar; meet together and drink it in, O Siblings of Destiny. (Guru Granth Sahib, Ang 318)

ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ…. ॥ ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥

One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name….Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name. (Guru Granth Sahib, Ang 305)

ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਪਿਛਲ ਰਾਤੀ ਉਠਿ ਬਹੰਦੇ॥…ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਹੋਇ ਇਕ ਮਨਿ ਗੁਰ ਜਾਪੁ ਜਪੰਦੇ॥…ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਗੁਰਬਾਣੀ ਨਿਤਿ ਗਾਇ ਸੁਣੰਦੇ॥

I am sacrifice unto those Gursikhs who get up in the last quarter of night...I am sacrifice unto those Gursikhs who remember the Lord with single Devotion….I am sacrifice unto those Gursikhs who sing and listen to Gurbani daily. (Bhai Gurdas Ji, Vaar 12)

ਪੀਵਹੁ ਪਾਹੁਲ ਖੰਡੇਧਾਰ ਹੋਇ ਜਨਮ ਸੁਹੇਲਾ ।

Drink the Amrit (Pahul of Khanda) and succeed in your spiritual life. (Bhai Gurdas Singh Ji, Vaar 41)

ਪ੍ਰਿਥਮ ਰਹਤ ਯਹ ਜਾਨ, ਖੰਡੇ ਕੀ ਪਾਹੁਲ ਛਕੇ । ਸੋਈ ਸਿੰਘ ਪ੍ਰਧਾਨ, ਅਵਰ ਨ ਪਾਹੁਲ ਜੋ ਲਏ ।

First rehat to be followed is to take Khanday-Ki-Pahul. Only he is a true ‘Singh’ (Sikh) who doesn’t take pahul from someone else (waste his life following others). (Rehatnama Bhai Desa Singh)

4) A Sikh must keep hair and wear a turban.

Keeping away from the five vices, longing for the congregation of the holy saints, adopting compassion and mercy and renunciation of worldly pleasures is the true way of life. A true Khalsa’s way of life is to never take intoxicants and cut or trim hair and beard. (Sri Gur Sobha, Sain Singh)

Guru’s seal is hair and whoever gives it up (cuts it) will become a bemukh (non-Sikh). (Sau Sakhi)

A barber’s hand must never touch the hair and beard (keep them intact). (Bansavalinama, Bhai Kesar Singh)

Keep the hair in top not, always wear two turbans, keep the head covered and comb the hair twice a day. (Rehatnama Bhai Daya Singh)

A Sikh of the Guru must never cut or trim his hair. Comb the hair twice….consider the hair seal of the Guru. (Rehatnama Bhai Chaupa Singh)

Other parts of rehat can be referenced but above few points should be enough to prove the point. Therefore, it is clear that the Rehat Maryada is not just the “opinions of simple minded people” but result of hard work of 13 years by Sikh scholars. The entire maryada is authentic and given to Sikhs by Guru Sahib Himself. One has to be a complete fool to disregard the importance of Rehat Maryada without actually studying its history and original sources. The so-called shortcomings and errors are only perceived by the minds of unintelligent and confused people.

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