Sikh
Rehat Meryada
Charnjit
Singh Bal
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The real Sikh Creed of
Conventions and code of Conduct or Sikh Rehat-meryada is derived from Gurbani of
Guru Granth Sahib, co-authored by the venerable Sikh Gurus and eminent Hindu and
revered Muslim sages. The intelligent study and interpretation of Gurbani of
Guru Granth Sahib reveals the noble virtues a Sikh ought to cultivate and the
evil vices he ought to relinquish to live a true Sikh Way of life i.e. a pious,
moral, altruistic, humane and harmonious societal family life.
Sikh Rehit Meriyada
Sikh Rehit Meryada literally
means Sikh Creed of Conventions and Code that was constituted in the early part
of 20th century by an adhoc committee set up by the Shromani Gurdwara Perbandhak
Committee (S. G. P. C). The committee consisted of Sikh leaders, scholars,
academics, preachers, Sants, Pundits and a Shastri (Hindu Shastras' scholar)
from Herdwar.
Soon after the inception of S.
G. P. C. on 15 December 1920, in its general meeting on March 15, 1927, the
following proposal, put forward by Akal Takht Jathedar Teja Singh and seconded
by S. Ravale Singh, was passed unanimously to constitute a standardized Sikh
creed and code of conduct.
'For many reasons,
contradictions regarding Sikh creed and code of conduct have cropped up and are
growing. Therefore to prepare a draft of the creed of conventions as per Guru's
edification, a sub-committee of the following Sikh scholars and prominent Sikhs
should be formed.'
(1) Prof. Teja Singh, Khalsa. College Asr. (2) Prof. Jodh
Singh, Khalsa. College Asr.
(3) G. Thaaker Singh, Asr. (4) G. Sher Singh (5) G. Sunder
Singh Bhindran
(6) Bhai Budh Singh, Amritsar (7) Akali Kaur Singh
Amritsar
(8) Sant Sangut Singh Komalia.(9) Bhai Kahn Singh
Nabha
(10) Sant. Gulab Singh Gholian Moga (11) Bh labh
Singh Granthi Derbar Sahib
(12) Bh Hazoora Singh Hazoor Sahib (13) Pundit Basant
Singh Patiala
(14) Bh. Veer Singh Amritsar (15) Babu Teja Singh Punch
Khand Bhasaud
(16) G. Heera Singh Derd Amritssr (17) Bh. lall Singh
Kakkar Bahadur Amritsar
(18) Bawa Herkishun Singh Gujranwala (19) Bh. Trilochan
Singh SurSingh
(20) G. Hamir Singh Asr. (21) Pundit Kartar Singh
Dakha
(22) Prof. Gunga Singh Philosopher (23) Bh. Mya Singh
Lahore
(24) Sant Maan Singh Shastri Kankhal Herdwar
(25) Bh. Teja Singh Akal Takht Jathedar (26-28) Jathedars
of other three Takhts
Convened by Prof. Teja Singh,
Khalsa College Amritsar, the Sikh Rouh-Reet (Sikh Creed of Conventions)
Sub-Committee, met on 4th & 5 th October 1931, 3rd
and 31st January 1932. Some of the names mentioned above do not
appear in list of those who attended the meetings. Other prominent Sikh leaders
who attended these meetings occasionally were;
S. Dharm-Anunt Singh Principle Sikh Missionary college, S.
Bhag Singh Lawyer Gurdaspur, S. Wasawa Singh S. G. P. C. Sec., Master Tara Singh
Akali Dal President etc.
On 8th may 1932
discussions were held to reconsider the draft of the Sikh Creed of Conventions
and Code of Conduct as directed by the S. G. P. C. The following members were
present.
(1) Jathedar Teja Singh (2)
Sant Teja Singh Granthi Nankana Sahib
(3) G. Gurmukh Singh Musaafer
(4) G. Nahar Singh
(5) S. Wasawa Singh Sec. S. G.
P. C. (6) S. Waryam Singh Nankana Sahib
(7) Jathedar Mohan Singh Akal
Takht Sahib (8) Bh. Pertap Singh Pustkan-waalay
(9) Bh. Kertar Singh Jhabber
(10) S. Lall Sigh S. G. P. C. etc.
Because of strong demand from
many people to amend the draft another meeting was held on 26th
September 1932 to reconsider the draft. The following members were present.
(1) Prof. Teja Singh Convener
(2) G. Sher Singh (3) G. Thaaker Singh
(4) G. Hameer Singh (5)
Jathedar Teja Singh. (6) G. Naaher Singh
(7) G. Gurmukh Singh Musafer
(8) Bh. Joginder Singh Vice Jath. Kesgarh Sahib
(9) Bh. Labh Singh Granthi Derbar Sahib
Besides these, Sant Teja Singh
M.A. also participated in the discussions. The committee reconsidered the draft
minutely, made necessary amendments and forwarded it to the S. G. P. C. on 1st
October 1932.
The Khalsa Code of Conduct
Sub-Committee Convener, Prof. Teja Singh presented the draft of Sikh Code of
Conduct on 30th December 1933 in the general meeting of the S. G. P.
C. After two days of heated arguments further discussions were postponed for an
indefinite period because of some controversies.
After a debate on 7th
January 1945 the religious advisory committee of S. G. P. C. suggested some
amendments to the draft. The following members were present at this meeting.
(1)Jathedar Mohan Singh, Akal Takht Sahib, (2) Bh. Achher
Singh, Head Granthi Derbar Sahib, (3) Prof. Teja Singh, Khalsa College Asr. (4)
Prof. Gunga Singh, Sikh Missionary College Asr, (5) Prof. Sher Singh, M.Sc.
Govt. College Ludhiana, (6) G. Lall Singh, Sikh Missionary College Asr. (7) Bawa
Prem Singh Hoti, Historian, (8) G. Badul Singh, Incharge Sikh Mission Happer
Proposals and suggestions were
solicited and received from the Sikhs and Sikh Societies across the Indian
Sub-Continent and abroad including Malaya, Burma, Pacific Coast and Khalsa Diwan
Society Stockton America. After a long drawn process of suggestion, discussions
and consultations over the period of eighteen years the S. G. P. C. gave its
approval to make the final suggested changes in its meeting of 3rd
February 1945. There is no documented record of the final approval and enactment
date of the Sikh Rehit Meryada
Creed
Defination of a
Sikh-
'A woman or man who believes in one God, ten Guru Sahibs (Guru Nanak to Guru
Gobind Singh sahib), Guru Granth Sahib's Gurbani, ten Guru's edification,
baptism of the tenth Guru and doesn't believe in any other religion, is a Sikh.'
This Sikh's definition is not
broad enough Compared to the Guru's (Granth Sahib's) definition of a Sikh. Word
Sikh literally means a disciple who seeks and follows Guru’s (spiritual
guide's) edification in pursuit of exalted spiritual consciousness and a
virtuous human life. The universal message of Guru Granth Sahib's Gurbani,
co-authored by the venerated Sikh Gurus and eminant Hindu and revered Muslim
sages, transcends all conventional social, cultural and religious boundaries.
Guru Nanak Sahib traveled all over Indian Sub-Continent and Middle East on his
four odysseys visiting the prominent Hindu and Muslim shrines on their
respective holy days to convey his universal message to all mankind. Some Sikhs
with elitist and fundamentalist tendencies further narrow the definition down to
a baptized Sikh.
“They (Scriptures of Guru Granth Sahib's Volumes) speak to a person of any religion or of none. They speak for the human heart and the searching mind." Pearl S. Buck Nobel Laureate, The Good Earth
The
definition of a Sikh according to the Guru Granth Sahib's Gurbani,
gur
siqgur kf jo isK aKfey, so Blky AuiT hir nfmu iDafvY]
jo
sfis igrfis iDafey myrf hir hir, so gurisKu gurU min BfvY] gfAuVI kI vfr pMnf
305-6
One who calls himself a true-Guru's Sikh rises early to recite God's Name.
He who extols God's Name at all times, Guru loves
that Guru's Sikh. Page 305-6
isK kI gur durmiq mlu ihrY] gurbcnI hir nfmu AucrY]
siqguru isK ky bMDn kftY] gur kf isK ibkfr qy hftY] rfgu
gfAuVI suKmnI pMnf 286
Guru obliterates Sikh's mean mentality. Through
Guru's Word (Sikh) extols God's Name.
The true Guru cuts Sikh's enslaving temptations.
The Guru's Sikh desists from evils. Pag
e 286
Ardaas (Sikh Litany)
The Sikh congregations recite
Litany or liturgical prayer at the beginning and on completion of every Sikh
religious service, individual or collective venture, auspicious or grievous
occasions etc., is prescribed in the Sikh Rehit Meryada. It begins with
obeisance to the Bhagauti a Hindu mythical
goddess and consists of homage to the Guru incarnates, Guru Granth Sahib,
remembrance of the Sikh martyrs and providential invocations. Not many preachers
who lead during the Litany stick to the standard form. Some elongate it to
monotony, while others supplicate to the Guru Granth Sahib instead of the God,
for blessings near the end.
Considering that word Bhagauti
literally means Sword, mythical Hindu destroyer Shiva, goddess Durga (who
has 16 names in all, Bhawani, Parbatti, Kalka, Maha Maayee, Kaali Maayee, Chandi,
Chandika, Sarswati, etc.), it seems highly inappropriate that such an ambiguous
word, that can be misinterpreted or misconstrued, be used in the Sikh prayer.
1-Onkar (One God) would be most appropriate. In 1849 Some Sikh institutions did
substitute Akal-Purkh, Sat-Nam or Wahay-Guru for Bhagauti but the orthodox
Nihung Singhs of Akali Budda Dal refused to adopt the change.
The first stanza of this
litany (Prithum Bhagauti Simir kay to subh Thaeen hoy sahaye) is taken from a
Hindu mythological composition called 'Chandi Dee War' that according to some
analytical minded Sikh scholars has been mischievously attributed to Guru Gobind
Singh Sahib to contaminate pragmatic Sikh philosophy and true history with
Avatar-ism, idolatry and mythology. The translation by Bhai Randhir Singh of the
same composition is titled 'War Durga Kee' (Durga’s War-Ballad)
The translation of Chandi dee
War's last stanza that glorifies Durga/Jugmaata and her cavalier feats
pertaining to Hindu mythological worlds, angels and demons reads like this:-
(Durga/Bhagauti) sent Sumbh, Nisumbh (demons) to death's
abode.
Inder (Hindu god), was re-called to be installed as king
The (regal) umbrella was stretched over rajah Inder's
head.
Jugmaata's charisma was manifest over the
fourteen worlds.
Durga wrote this composition with all the stanzas.
He who sings this composition,
doesn't come back into re-incarnation cycle. 55
Gurdwara
'Guru Granth Sahib should be
ceremonially installed in the morning on a clean tidy canopied palanquin,
opened, read and on completion of Sadharun (interruptible) or Akhand (non-stop)
Paath (Gubani recitation)' (Granth Sahib) should be placed in resting place,
safe from vandalism at night daily.
Placing Guru Granth sahib in a
place safe from vandalism and desecration is understandable but the terminology
used here tends to connote and inspire worship of Guru Granth Sahib.
Consequently many Sikhs who misconstrue the dogma, run a fan for Guru Granth
Sahib's comfort in the hot weather.
Dos and Don’ts
'(Hindu) rites of worship such as whirling lit incense and oil lamps and hymn singing in front of an Idol, bell-ringing etc. are contrary to Guru's teachings, however using incense, flowers as fragrant are not forbidden. Candles, oil/Ghee (purified butter) electric lamps etc. should be lit for light in the room.'
'No other book (or person) should be installed on Guru Granth Sahib's seat. Idolatry, rituals or rites contrary to Guru's edification shouldn't be practiced nor should any designated holydays be celebrated in a Gurdwara, however to take advantage of gatherings to preach Guru's teachings is not inappropriate.'
'To touch palanquin's legs, walls, rub nose on platforms reverently, place water under Palanquin for consecration, make or place deities in a Gurdwara, obeisance to pictures of Gurus or Sikh holy men are dogmatic (un-Sikh) rituals.'
'Nobody from any country, religion or race is disallowed admission (into a Sikh Gurdwara) to pay homage, but he or she shouldn't carry substances such as tobacco etc. that are forbidden in Sikhism.'
'There should be no distinction based on Sikh/non-Sikh, untouchable, race, ancestry high/low caste etc. while sitting in the congregation in the presence of Guru Granth Sahib.'
'For any one to sit on a cushion, seat, chair, stool, cot etc. or to sit in any other discriminative manner in the presence of Guru Granth Sahib is conceit.'
'In a congregation or in the presence of Guru Granth Sahib a Sikh should not sit bareheaded. For ladies to cover or veil their faces contravenes Guru's edification.'
Contrary to the Guru (Granth) Sahib’s edification and explicit Dos and
Don’ts laid down in the Sikh Code of Conduct, either due to ignorance, blind
faith dogmas or prejudices many Sikhs including spurious Sikh gurus,
quasi-literate preachers and leaders continue to indulge in the forbidden
un-Sikh practices and contravene all the above conventions/dogmas.
Keertun (Singing Lord's Praise)
'In a congregation only a Sikh
can perform Keertun.'
Considering that the Guru Granth Sahib's Gurbani is co-authored by Sikh Gurus and venerated Hindu and Muslim sages, why the discrimination? Since Gurus' period till 1947 Bh. Merdana, Satta, Balvund, Abdulla, Bhagta, Chand, Lall and other Muslim Rababi hymn singers used to perform Keertun in Gurdwaras including in Harmandir Sahib.
'In congregation Keertun can only be of Guru Granth Sahib's Gurbani (Sikh Scriptures) or its expounding compositions by Bh. Gurdas Ji and Bh.Nund Lall Ji. To include fabricated extra lines while singing hymns in duets or regular musical compositions is conceit. Only the verse from the hymn being sung should be recited as the core line.'
afvhu isK siqgurU ky ipafrho, gfvho scI bfxI]
bfxI q gfvhu gurU kyrI, bfxIaf isir bfxI]
siqgurU ibnF, hor kcI hY bfxI] bfxI q kcI siqgurU bfJh, hor kcI bfxI]
khdy kcy, suxdy kcy, kcI afiK vKfxI] rfgu rfmklI, anMd, pMnf 920
Come, O true-Guru's dear Sikhs, sing (Guru's) true Baani.
Sing only Guru's Baani, the Baani that is superior to all
other Baanis.
Baani, except true Guru's is spurious, other Baani is
spurious.
Chanters are naive, listeners are gullible, and quacks
preach it. Page 920
Many prominent Sikh hymn
singers liberally interlace Gurbani Keertun with myths, legends and miracles
that are totally inconsistent with Sikhism's philosophy. Tapes of kutchi
(spurious) Baani are on the market.
Hokum-nama
(Sermon)
The word Hokum literally means
edict, command, proclamation, etc. The Sikh Gurus and other co-authors of Guru
Granth Sahib used word hokum in reference to God's Will only. Not even once on
1430 pages of Guru Granth Sahib word Hokum-nama has been used in reference to
the illuminating Word of the Guru. How, why and when a sermon from the Guru
(Granth Sahib) came to be called Hokum-nama is any body’s guess. In all
probability it is part of a sinister conspiracy to induce blind devotion cultism
and occultism amongst the gullible Sikh elements.
Contrary to the philosophy of
Sikhism, a lay religion that advocates the noble virtues of Humility and
humbleness, the so-called Jathedars, who call themselves the servants of the
Sikh Faith have started to issue their own Hokum-namas that are synonymous to
Muslim Mullahs’ Fatwas and Christian excommunications and edicts that
condemned dissidents to burning alive at the stakes.
'During the Sikh
congregational religious service only a Sikh (man or woman) can sit in
attendance to the Guru Granth Sahib. To the congregation only a Sikh can recite
paath (reading of Sikh Scriptures).
If the implied definition of a Sikh is baptized Sikh only, one wonders what
would Gurus, especially Guru Arjun Sahib who compiled Guru Granth Sahib's
Gurbani co-authored by Sikh Gurus and Hindu and Muslim holy sages, would say
about these discriminatory dogmas. The Gurbani's unique message is universal and
precludes prejudicial, religious dogmas, taboos, social barriers and class
distinctions. The Guru Sahib says,
suxqy
punIq khqy pivq, siqguru rihaf BrpUry] rfgu rfmklI, anMd, pMnf 922
(Gurbani) Listeners are pious and chanters are
consecrated who see true Guru in it (Guru’s Word). Page 922
'Sadharun-
(interruptible) and Akhand (non-stop)
Path (recitation) of Guru Granth Sahib's Gurbani from beginning to mundavni or
raagmala can be performed according to local tradition. There is still
difference of opinion so far on this matter'
Akhand Paths- non-stop recitation of Guru Granth Sahib's Bani from
beginning to end, (1430 pages) were not performed during the Sikh guru's times.
These were introduced during Ahmed Shah Abdali's (Durani’s) marauding and
murderous invasions of India (1760s), half a century after the last Sikh guru
incarnate Guru Gobind Singh Sahib departed to the celestial abode. The devout
and valiant Sikhs engaged in guerilla warfare against their mortal enemy had to
innovate so as to recite Guru Granth Sahib's Gurbani in the shortest time
available. The continuous reciting of Gurbani took about forty-eight hours and
came to be called Akhand Path that came to be traditionalized, ritualized and
commercialized eventually. Both Sadhaun and Akhand Paths are commercially
available via post from Harmandir Sahib even.
Gurbani
Katha (Expounding of Gurbani)
'In a congregation only a Sikh
can expound Gurbani.'
Those who drafted and approved
the Sikh creed of conventions apparently did not consider the Sikh Gurus'
concept of universality of Sikhism. Guru Arjun Dev Sahib had the foundation of
Harmandir Sahib (Golden Temple) laid by Mian Mir, a Muslim sage. Also the Guru
Granth Sahib's Gurbani itself is co-authored by the Sikh Gurus and the Muslim
and the Hindu sages.
'The sole purpose of expounding Gurbani is to emphasize Guru's edification (upon listeners).'
'Expounding should only be from Baani of *ten Gurus, Bh. Gurdas, Bh. Nund Lall or other Granths recognized by the Panth or history books compatible with the Guru's edification but not from books of other religions. However corroborative quotes from some venerated man or highly educational book can be used.'
The Sikh Scholars and
intelligentsia have always been skeptical of the real identity, allegiances and
ulterior motives of the authors of the so-called other Granths recognized by
Sikh Panth (Nation). Even the times of their publications cannot be established.
The mythology, idolatry, occultism, witchcraft and wizardry contained in many of
these so-called Granths are totally inconsistent with Sikhism's fundamental
philosophy and Gurbani's quintessential message. The gullible Sikh majority
passively accepts as gospel truth preached by many a so-called prominent Sikh
Preachers, hymn singers and expounders from these un-authenticated Granths.
Consequently lots of blind faith rituals, taboos, myths superstitions and
prejudices have transgressed into Sikh psyche and practice of Sikhism.
Gurmut (Guru's edification)
'The life-style, livelihood and moral conduct of a Sikh should be according to Gurmut (Guru's edification)'
The Spurious Cultist Sikh
Gurus and Saints have been flouting this fundamental doctrines of Sikhism and
the Sikh code of conduct's dogmas with total impunity and fostering their own
customized Gurmut and code of conduct on their sectarian flocks at their
sectarian fiefdoms. Even in the mainstream Sikh Gurdwaras performance of un-Sikh
rites are not uncommon.
'A Sikh should have faith only
in ten Guru Sahibs, Sri Granth Sahib and ten Guru's Baani as saviors and
spiritual mentors.'
Considering the Gurbani of Guru
Granth Sahib that embodies and personifies the perpetual Sikh Guru, is
co-authored by the six Sikh Gurus and number of Hindu and Muslim venerated
sages, the mention of ten Gurus and their Bani tends to stratify the Guru Granth
Sahib's Bani and violate Sikhism's tenet "Bani (Word) is Guru, Guru is
Bani".
Amrit Sunskar (Baptismal Rite)
The
text under this sub-heading tends to be ritualistic. And one of the five Baanis
that are stipulated to be recited at the Amrit Sanskar, 'Kabao Baach Baynti
Chaupyee' is from an incognito poet's erotic composition Chritro- Pakhyan's
Treeya Chritre No. 405. Some person/s inimical to Sikhism cunningly ascribed
this erotic composition to Guru Gobind Singh Sahib to beguile Sikhs. In fact in
reply to a query by S. Santokh Singh of Chandigarh the S. G. P. C. wrote,
Office
S. G. P. C.
Teja
Singh Samundri Hall, Amritsar
3-8-1973
No.
36672
Sir
Regarding
your letter dated 6-7-73 the opinion of the Singh Sahibs Darbar Sahib and
Jathedar Sahib Akal Takht Sahib, Amritsar is sent to you as written below,
1) 'Raaj
Karayga Khalsa' that is recited at the Akal Takht Sahib and other Gurudwaras is
(compatible with) Gurmut. Since, to recite Dohras is Panthak resolution, do not
have misgivings about this.
2)
'Chritro-Pakhyan' that is compiled in Dasam Granth is not scriptures of Dasmesh.
These are primeval Hindu mythological legends.
Signed Gurbakhsh Singh Asst. Sec.
Religious Preaching Committee
S. G. P. C. Amritsar
In
view of the opinion rendered by the prominent Sikh leaders, reciting the Baynti
Chaupyee from Hindu mythological legendry contravenes the very core of Sikh
religiosity let alone Sikh baptismal rite, a solemn pledge that is meant to
elevate a baptized Sikh to order of Khalsa.
In the vocabulary of Sikhism
word Amrit means (spiritually) immortalizing nectar or elixer. And Amrit Sunskar
translates to baptismal rite. The Amrit that the Guru Granth Sahib's Gurbani
promotes is, extolling (singing) God's Name (Glorious Name) that every Sikh or
non-Sikh man/woman can and should imbibe.
aMimRqu nfmu inDfnu hY, imil pIvhU BfeI]
ijs ismrq suKu pfaIaY, sB iqKf buJfeI] gfAuVI kI vfr m: 5 pMnf 318
(Singing) Lord's Name is Spring of Amrit, congregate and
imbibe (recite) O brethren.
Recitation of that (Name) inspires serenity, all thirsts
(temptation) are quenched. Page 318
ijnf gurbfxI min BfeIaf, aMimRiq Cik Cky]
hir aMimRq Bgiq BMzfr hY, gur siqgur pfsy rfmrfjy] rfgu afsf, pMnf 449
Those who Cherish Gurbani in their hearts, always imbibe
Amrit (praise the Lord).
Meditation of God's Name is fountain of Amrit that is
available from the Guru. Page 449
suir nr muin jn aMimRqu Kojdy su aMimRqu gur qy pfieaf]
pfieaf aMimRqu, guir ikRpf kInI scf min vsfieaf] rfmklI, pMnf 918
Amrit that holy men and monks seek, I found with
the Guru.
I found Amrit through Guru's grace, and placed
eternal God's Name in my heart. P. 918
ijn vizafeI qyry nfm kI, qy rqy mn mfih] nfnk aMimRqu eyku
hY dUjf aMimRqu nfih]
nfnk aMimRqu mnY mfih pfeIaY gur prsfid]
iqnHI pIqf rMg isAu ijn kAu iliKaf afid] rfgu sfrMg kI vfr,
pMnf 1238
O Lord, those who praise thy Name their minds are
imbued (in thy Name)
Nanak, there is only one Amrit (thy Name) there is
no other Amrit.
Nanak the Amrit is inside one’s mind, but is
found through Guru's grace.
Only they savor (the Amrit), those who are
predestined. Page 1238
The Concept and Intent of Amrit
Sunskar (Sikh Baptismal Rite) initiated by Guru Gobind Singh Sahib on Vasakhi
day in 1699 is to elevate a baptized Sikh to the order of khalsa, (noble
warrior). However Guru Gobind Singh's concept of Amrit has apparently been
misconstrued and ritualized. Detailed in great length on pages 24-27 of Sikh
Rehit Meryada booklet, Amrit Sunskar reads like creed of dogmas from Hindu
Simritis. Obviously the perception of Sikh leaders and preachers who are often
heard saying, “imbibe Amrit and become Guru's Sikh”, implying that only a
baptized Sikh is a Guru's Sikh, contradicts the Guru's concept and real purpose
of Amrit Sanskar.
Since Guru Granth sahib is
Composed of scriptures by the Sikh Gurus and Muslim and Hindu Sages, its
universal message transcends socio-religious boundaries. Such a Guru that
promotes brotherhood of man and embraces whole mankind cannot be the Guru of the
baptized Sikhs only. Guru Nanak was proclaimed as 'Nanak Shah Fakir, Hindus'
guru, Muslims' Pir'
The thinking that the mere
baptismal ritual can transform a man into a paragon of excellence is obviously
naive and erroneous. Mere Amrit Sanskar (Baptismal rite) cannot transform every
one into a Khalsa overnight. One has to go through the progression of being a
noble human, a Sikh and ultimately a Khalsa. A Sikh (disciple) must first imbibe
Amrit advocated by the Gurbani to make himself worthy of Amrit Sanskar initiated
by Guru Gobind Singh Sahib. Amrit Sanskar (Sikh baptism), the ultimate rite,
should exalt a Sikh to the rank of Khalsa and a role model, epitomizing exalted
spiritual awareness, excellent moral character, human virtues and social values.
Evidently too many baptized
Sikhs renege on the solemn pledge and fail to live a noble life as advocated by
the Gurmut (Guru’s edification) and dictated by the dogmatic Rehit Meryada.
The Sikh Rehit Meryada has to be revamped to maximize success rate. There has to
be greater emphasis on preparedness and determination of worthiness of a Sikh
prior to Amrit Sunskar.
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