Meaning of Rehat

Sikhism is a way of life which believes in pure and pious living. It is a dynamic and practical religion. It has got certain principles and discipline to follow. More important than belief in the principles of the Sikh faith is the actual practice of the teachings of the Gurus. There are set rules and ways for the ideal life in Sikhism which determine Sikh beliefs and practices.

Sikh Code of Conduct is called Sikh Rehat Maryada. It is a manual and code of discipline for the followers of Sikh faith for social, moral, religious, spiritual and general living. According to the Sikh code of conduct published in 1945 by Shiromani Gurdwara Parbandhak Committee Amritsar, a Sikh must practice the concept of Bani (Spiritual life) and Bana (Uniform with Five Kakars). He must live up to the Internal and External code of conduct.

Internal Rehat Maryada means living a pure, pious and spiritual inner life. External Rehat Maryada means the outer code of conduct and visible living of virtuous life (Bani & Bana i.e. Norm and Form)

Rehat Maryada literally means “the code of conduct or way of life”. Rehat means mode of living or conduct and Maryada means tradition, practice of the faith or code or discipline of life. It extends its meaning to life discipline. It meets the principles for ethical, moral and spiritual life. It is a code which tells the Sikh followers “how to live and how not to live”. It is a manual for the Sikh which tells him to live like a Lotus which has its roots in muddy water but its flower blooms floating pure and spotless over the muddy base.

Sikhism is essentially a practical religion. It gives great significance to voluntary discipline and self-restraint in the physical, mental, moral and spiritual fields. Sikhism gives reverence to its sacred traditions (Maryada), heritage, culture and religious living. It does not call for blind and arrogant compliance of its way of life. Sikh Rehat is touch stone which reveals the purity and perfection of the Khalsa.

Rehat Maryada is willing discipline

Sikhism believes in willing discipline of body and mind. It aims at serving the mankind and attaining the Ultimate Reality through Naam Simran, Sachi Kirat and Wand Chhakna. There is no use of coercion in observance of the discipline. It is not punitive. The code of Sikh conduct is positive, correctional and requires the devotee to attune with the Will of God.

Sikhism believes in gradual progress of Sehaj Dharis to become the Khalsa. The deviants and slow movers are to be treated with sympathy and loving care so that they learn their roots and join the main stream.

Sikh Rehat Maryada has been evolved on the basic principles of God’s universe, discipline of planetary system and the law of nature. Human body, mind and consciousness are gifts of the Lord leased to mankind for a pre-determined life time. Sikhism wants these gifts to be used for attainment of God through service of mankind.

The doctrine of five Kakars gifted by Guru Gobind Singh helps the Sikhs to live life in full measure and with universal resources. The Guru ordained not only the Khalsa how to live but also how not to live. He gave certain do’s and don’ts to the Khalsa Panth.

It is very essential to point out that no individual or individual organisation has the authority to change or alter the Sikh Rehat Maryada as per personal needs and whims. Every Sikh is required to bow head before the Sikh Rehat Maryada published by Shiromani Gurdwara Parbandhak Committee. There is only one Rehat Maryada for the Khalsa Panth, it does not belong to any particular Jatha or entity, yet as Sikhs we are all obliged to follow it.

It is explicit in Gurbani that the principles of Gurmat are unchangeable and of permanent standing: The Instruction of the Guru is Unshakable. None can change it.

“Gurmat Mat Achal Hai Chalaey Na Sakey Koey” (p-548)   

Every Sikh must strengthen its rallying point i.e. Sri Akal Takht Sahib Amritsar

Hollow Rituals Have No Value
Service to people is service to God.
Rituals, if hollow, value not.

Guru Nanak Dev Ji while on his eastward journey reached Hardawar.  It is on the banks of the river Ganges and is one of the major centers for Hindu pilgrimage.  The people, gathered there in large numbers, were bathing in the holy river.  Guru Nanak Dev Ji observed many people throwing water towards the sun in the east.  The Guru Sahib had already heard about this meaningless ritual.  He, therefore, thought it the right place and the proper time to give correct guidance that those kinds of mindless hollow rituals have no value.

Guru Nanak Dev Ji entered the river for purposes of bathing as other common pilgrims were doing. Instead of throwing water to the east, he, however, started throwing water in the opposite direction towards the west.  Taking him as a naive visitor, the nearby bathers told him that he was not performing the rituals correctly.  They advised him to throw water to the east.  Guru Nanak Dev Ji continued throwing water towards the west pretending that he was very much absorbed in the 'holy' act and had not heard anything.  Soon, many people gathered there to tell him that the proper method of performing the ritual was to throw water in the other direction.  His water thrown to the west was of no use to him or to his dead ancestors.

Seeing a lot of people around, Guru Nanak Ji stopped throwing water, looked towards them and asked, "What is the matter? What is wrong with my throwing water?"  Many people spoke in one voice.  "The water is to be thrown towards the rising sun so that it reaches your dead ancestors."  Guru Nanak Dev Ji replied that his crops in his village were dying.  The village is toward the west.  He wanted to irrigate those crops.  After hearing this reply the people started laughing.  One of them questioned him as to how the water thrown by him could reach hundreds of miles away.  The Guru became serious and asked, "If the water thrown by me cannot reach a few hundred miles away on this very earth, how can water thrown by you to your dead ancestors reach them in the heavens?"

The people became silent and started thinking over the reply given by the Guru Sahib. They had no logical argument to challenge his statement.

Guru Nanak Dev Ji came out of the river and the crowd followed him.  The Guru Sahib calmly told them the truth.  He explained that hollow rituals do not have any religious value.  They should love, respect and take care of their parents when they are alive.  When people die, they do not need anything from us and neither can we send them anything after they have left this world.  After death, people get what they have given to the needy, out of their honest earnings, while living on this earth.

Serve your parents and others when they are alive.  Hollow, mindless rituals after their death have no value to them at all.