Sikh Rehat Maryada - Regarding Hindu Rituals

[osingh]

Sikh Rehat Maryada on hindu rituals:

HE CODE OF SIKH CONDUCT AND CONVENTIONS

Section Four

CHAPTER X

Living in Consonance with Guru's Tenets (Gurmat Rehni)

Article XVI<a name="article16">

A Sikh's living, earning livelihood, thinking and conduct should accord with the Guru's tenets. The Guru's tenets are:

a. Worship should be rendered only to the One Timeless Being and to no god or goddess.

b. Regarding the ten Gurus, the Guru Granth Sahib and the ten Gurus' word alone as saviours and holy objects of veneration.

c. Regarding ten Gurus as the effulgence of one light and one single entity.

d. Not believing in caste or descent untouchabililty, Magic spells, incantation, omens, auspicious times, days and occasions, influence of stars, horoscopic dispositions, Shradh (ritual serving of food to priests for the salvation of ancestor on appointed days as per the lunar calendar), Ancestor worship, khiah (ritual serving of food to priests - Brahmins - on the lunar anniversaries of death of an ancestor) (Two words, shradh and khiah, occuring in this clause connote what appears to be the same thing - the ritual serving of food to the priests (Brahmins). The difference between the connotations of the two words is implicit in the dates on which the ritual is performed. The ritual of serving of food on the lunar anniversary of the death goes by the name khiah; whereas the ritual of serving food on the lunar date corresponding to the date of death during the period of the year designated shradhs is known as sharadh.) pind (offering of funeral barley cakes to the deceased's relatives), patal (ritual donating of food in the belief that that would satisfy the hunger of a departed soul), diva (the ceremony of keeping an oil lamp lit for 360 days after the death, in the belief that that lights the path of the deceased), ritual funeral acts. hom (lighting of ritual fire and pouring intermittently clarified butter, food grains etc. into it for propitiating gods for the fulfilment of a purpose), jag (religious ceremony involving presentation of oblations), tarpan (libation), sikha-sut (keeping a tuft of hair on the head and wearing thread), bhadan (shaving of head on the death of a parent), fasting on new or full moon or other days, wearing of frontal marks on forehead, wearing of thread, wearing of a necklace of the pieces of tulsi (A plant with medicinal properties, Bot, Ocimum sanctum.), stalk, veneration of any graves, of monuments erected to honour the memory of a deceased person or of cremation sites, idolatry and such like superstitious observances (Most, though not all, rituals and ritual or religious observances listed in this clause are hindu rituals and observances. The reason is that the old rituals and practices, continues to be observed by large numbers of Sikhs even after their conversion from their old to new faith and a large bulk of the Sikhs novices were Hindu converts. Another reason for this phenomenon was the strangle hold of the Brahmin priest on Hindus' secular and religious life which the Brahmin priests managed to maintain even on those leaving the Hindu religious fold, by the his astute mental dexterity and rare capacity for compromise. That the Sikh novitiates included a sizeable number of Muslims is shown by inclusion in this clause of the taboos as to the sanctity of graves, shirni etc.)

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[Singhstah]

Excellent post, Guru Maharaj says:

ਪ੍ਰਭ ਕਹਨ ਮਲਨ ਦਹਨ ਲਹਨ ਗੁਰ ਮਿਲੇ ਆਨ ਨਹੀ ਉਪਾਉ ॥੧॥ ਰਹਾਉ ॥

Prabh Kehan Malan Dhehan Lehan Gur Milae Aan Nehee Oupaao ||1|| Rehaao ||

Speaking of God, filth and pollution are burnt away; This comes by meeting with the Guru, and not by any other efforts. ||1||Pause||

ਤਟਨ ਖਟਨ ਜਟਨ ਹੋਮਨ ਨਾਹੀ ਡੰਡਧਾਰ ਸੁਆਉ ॥੧॥

Thattan Khattan Jattan Homan Naahee Ddanddadhhaar Suaao ||1||

Making pilgrimages to sacred rivers, observing the six rituals, wearing matted and tangled hair, performing fire sacrifices('Homan'/'havan') and carrying ceremonial walking sticks - none of these are of any use. ||1||

(ang 1305-1306)

Understanding the fallacy of such rituals is one of the most basic, beginner principles of Sikhi. If we still place faith in such ideas we clearly have not progressed even minutely in the path Sikhi.

Further information: http://www.searchsik...com/hind20.html

[osingh]

Bhai Hari Singh of Damdami Taksal spoke against Daljit Singh after he performed havan:

http://www.youtube.com/embed/PCZhHLFjh4s

Bhai Hari Singh has been with Taksal for long time.

[N30S1NGH]

According to respected maryada above, taksal and nihangs shouldn't be lighting jot with ghee and performing arti-arta rituals as well. Not just that, vegetarians shouldn't be debating regarding eat meat is allowed or not, as kuttah is allowed in complete maryada. Jatha which is against ragmalla, should read ragmalla as well according to above maryada in its totality.

It's naive to think current maryada we have is 100% perfect (as guru maharaj would like), overall its definitely on a right track with few exceptions. Panthic maryada regardless of shortcoming should be respected, I am not claiming supermacy of jatha/samparda's maryada over panthic maryada.. But when jathedars of all five takth sahibs themselves cannot reach full agreement on some of things listed in sri akaal takth sahib maryada then there is a huge problem. I really suggest jathedars from all takth sahibs to go back in the table work on the things they don't agree with..work towards perfection...they recently did that on decade long issue regarding nanaksahi vs bikrami calendar...they did a amazing job by striking an balance between puratan traditions and rational thought.

[osingh]

Quote:"According to respected maryada above, taksal and nihangs shouldn't be lighting jot with ghee"

SRM - THE CODE OF SIKH CONDUCT AND CONVENTIONS

Section Three

CHAPTER IV

Joining the congregation for understanding of and reflecting on Gurbani

Anything except the afore-mentioned reverential ceremonies, for instance, such practices as the arti (Waving of a platter with burning lamps and incense set in it in vertical circular motion) with burning incense and lamps, offerings 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 he lighted.

Quote:"Jatha which is against ragmalla, should read ragmalla as well according to above maryada in its totality."

SRM - Article XI

a. The reading of the whole Guru Granth Sahib (intermittent or non-stop) may be concluded with the reading of 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).

Quote:"they recently did that on decade long issue regarding nanaksahi vs bikrami calendar...they did a amazing job by striking an balance between puratan traditions and rational thought."

N30Singh jeeo

Are you referring to the deal reached with Avtar Singh Makkar and Harnam Singh? This decision was not made using proper protocol. Many people from the Nanakshahi were dissapointed in the decision to change the calendar especially without a proper debate.

[Jonny101]

Doing havan is not Guru created tradition but only an innovation. Doing Naam Simran, Gurbani Paath, keeping rehet and doing seva are the greatest duties a Sikh can perform.

[AnakinSkywalker]

Doing havan is not Guru created tradition but only an innovation. Doing Naam Simran, Gurbani Paath, keeping rehet and doing seva are the greatest duties a Sikh can perform.

How the xxxx, is havan innovative?...people have been practising that for centuries!

[AnakinSkywalker]

According to respected maryada above, taksal and nihangs shouldn't be lighting jot with ghee and performing arti-arta rituals as well. Not just that, vegetarians shouldn't be debating regarding eat meat is allowed or not, as kuttah is allowed in complete maryada.

Spot on...we shouldn't be debating meat. The hukamnamas from the Akal Takhat have cleared up this matter and have further endorsed the Panthic Maryada.

Jatha which is against ragmalla, should read ragmalla as well according to above maryada in its totality.

SRM - Article XI

a. The reading of the whole Guru Granth Sahib (intermittent or non-stop) may be concluded with the reading of 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).

The keyword here is may be concluded. Therefore the Panthic Maryada is not forcing any jatha to read RagMala.

So there's nothing to discuss here either.

All the people who try to 'nick pick' on the Panthic Maryada have there own agenda. I believe they wish everyone to follow their own interpretation of Reht and if the Panthic Maryada doesn't support or endorse it they start acting like renegades 'nick picking' at the Panthic Maryada or they start doing Nindiya of the Akal Takhat and it's Jathedar.

[Harmeet_Singh]

Just because a few "professors" and "Doctors" contributed to it, dosnt make it panthic. SGPC maryada was created to convey legitimacy to them, for what else would be the purpose of the SGPC if they had nothing to enforce.

Did Baba Deep Singh have no maryada, was Bhai Mani Singh without a maryada to follow.

Did Bhai Sukha Singh and Bhai Mehtab Singh live their lives without a "Panthic Code of Conduct" ?

If today a few "knowledgeable" folks decided to enforce something upon the entire panth would you be so welcoming? Because thats exactly what the SGPC did with its maryada.

Heres a bit of background on the SGPC maryada

[Harmeet_Singh]

..... cannot reach full agreement on some of things listed in sri akaal takth sahib maryada then there is a huge problem. I really suggest jathedars from all takth sahibs to go back in the table work on the things they don't agree with..work towards perfection...

I dont ever recall Guru Hargobind Sahib Ji giving their seal to this "sri akaal takth sahib maryada".