Rahitnama
Bhai Chaupa Singh
General
A Gursikh must be benevolent and sympathetic, fair and
impartial, patient and forgiving, compassionate, generous, and
wholly trustworthy. He should never be proud, arrogant, or
deceitful. Anger is particularly polluting. A Gursikh should
associate with others of exemplary character in order that he
may assimilate their qualities of love, trust, piety, and wisdom.
He should never associate with the perverse. The qualities
which accompany the faithful Gursikh at death are compassion,
charity, austerities, devotion, continence, truth, humility, his
faith as a Sikh, service to the Guru, and service to others. [34-5,
39, 40, 88, 104, 120-1, 123, 153, 189, 270-3, 465, 471]
Doctrine
The ten Gurus must be recognized as ten incarnations of the
one eternal Guru. The Gursikh should praise and glorify the
Guru, and should obey his commands. He should show respect
to descendants of the Gurus, places associated with the Gurus,
all who serve the Gurus, and the Gurus’ writings. [107, 125,
448-9, 502, 534]
Devotion
Every Gursikh should know the Guru’s mantra ( guramantar ) and
should learn Japuji by heart. He should recite the Guru’s mantra
and Japuji every day. Every day he should read or hear the Guru’s
Word, he should memorize portions of it, and should regularly
meditate on it. He should regularly repeat ‘Praise to the Guru!’
(vdh guru). [87, 126, 142, 149, 337, 504, 535]
Daily discipline
During the last watch of the night, a Gursikh, whether a Kes-
dhari or a Sahaj-dhari, should rise and bathe, or at least wash
his hands and feet, and rinse his mouth (pahj isanan). He should
then recite Japuji five times, together with any other scriptural
passages which he may know by heart, and he should conclude
with Ai clas. Next he should proceed to the dharamsala where
he should make an offering, bow his forehead to the ground, and
join his fellow Sikhs in praise to the Guru. He should then
proceed to his daily labours. At dusk he should participate in
Sodar Rahims, preferably in a dharamsala but otherwise at his
home. After his evening meal, he should join his fellow Sikhs
at worship in the dharamsala. Before sleeping he should
perform kiitan. [1-2, 3, 120]
Dress and outward appearance
CLOTHING
A Kes-dhari Sikh is not permitted to wear either a topi or a loin¬
cloth. Presumably only a Sahaj-dhari Sikh may wear these. A
Gursikh’s tunic must be fastened at the front, not at the side,
and he should never wear red garments. A Gursikh should never
sleep naked. He should have on a kachh at least and should also
wear a turban. 11 [191, 291-2, 380, 477-8]
HAIR AND KES
The Gursikh must always protect the dignity of his kes and thus
preserve the honour of his Sikh faith. The kes is the outward
symbol of the inward faith of the Sikh. It is the seal of the Guru,
the visible sign of loyalty to his teachings. The hair of a Kes-
dhari Sikh must be left uncut from birth. His kes, facial hair,
body hair, and pubic hair must all remain uncut. A Sahaj-dhari
Sikh may remove his body hair with scissors, but he must not
touch his beard or (if living as a family man) his pubic hair.
The Gursikh should comb his kes twice a day and wash it in
whey (though not whey from sheep’s milk). It should never be
touched with dirty hands, and it must be protected from insect
infestation. The kes may not be washed with soap or salt-earth
detergent. The hair of the kes should never be vigorously
winnowed with one’s hands when drying it after washing. It must
never be left tangled and it must never be dyed. White hairs
must not be plucked from the kes. The hair of the beard must
not be nibbled with one’s teeth, nor should it be trimmed with
scissors or plucked with tweezers. The kes must be kept
covered when out walking, sitting in a bazaar, travelling, or
eating. The kes must never be allowed to hang loose in the
presence of women. An adult male Sikh must not permit women
to pick insects out of his kes. Always use terms of respect when
referring to one’s kes. Never call it ‘hair’ (val). After washing
the kes speak of‘refreshing’ it, not ‘drying’ it. [53-4, 61, 80, 92,
145, 287, 295, 335-6, 346-7, 360, 390, 411, 473, 482, 510,
518-22, 524-8]
Turban
A turban must be freshly tied each time it is put on. It should
not be removed when eating or sleeping. A Gursikh must never
tug another Sikh’s turban, nor knock it from his head. If his own
turban falls to the ground he must apologize. A Kes-dhari Sikh
must never use a waist-cloth as a turban. [191, 297, 312-13, 323,
334, 478, 542]
Bathing
A Gursikh should never bathe at a dhobi ghat, never bathe
naked, and never pour strained water on his head. He should
always wear a kachh and should bathe after sexual intercourse.
[5, 19, 119, 148, 340, 368]
Personal hygiene
After urinating a Gursikh must wash his hands. He should never
defecate in a field of grain or beside water, and he should not
speak during the operation. After defecating he should use earth
to cleanse himself, employing only his left hand in the process.
He should then wash his hands and feet, and rinse his mouth.
Merely washing his hands is not sufficient. [105-6, 333, 466,
475-6, 540]
Smoking ("Hookah")
A Gursikh should not work for a Muslim if he is required to take
poisonous substances, 1 " nor should he sit beside anyone who
does so. No smoker of the hookah should be employed as a cook
by a Sikh nor permitted to prepare karah prasad. [80, 84, 432,
438]
A Gursikh should instruct his family in the Guru’s teaching
(guramati ) and the duties which these teachings require. Par¬
ents must be cared for, and they should also be obeyed,
provided that they are themselves obedient to the Guru. Any
Gursikh who possesses the means should make provision for
wife and family in the event of his death. As he approaches old
age he should transfer his responsibilities to his offspring and
increasingly devote himself to attending the satsang. A Gursikh
must never kill a female baby. He must have no dealings with
anyone who has committed this unpardonable offence. [12, 80,
122, 359, 371, 426, 428, 547]
Sexual morality
A married Sikh may have intercourse with his wife only between
9 p.m. and 3 a.m. If he has sexual intercourse during the night
he must bathe completely when he arises. A Gursikh may not
stare at another’s wife, nor should he have intercourse with her.
Adultery is forbidden. Intercourse with a Muslim prostitute is
strictly forbidden. [4, 5, 11, 102 368, 370, 396]
Speech and manner of address
A Gursikh should never speak offensively, nor should he use
bitter words that may cause distress. He should always speak
with kindness and affection. [119, 121]
Illness and need
Ardas may be said on behalf of a Sikh who is ill. If this is done,
he must serve a thanksgiving meal when he recovers. In times
of need or distress a Gursikh should arise during the last watch
of the night, repeat Japuji five times, and proceed to the
dharamsala. There he should offer petition to the Guru and
service to the sangat. The Guru will grant him the peace which
he needs. He must accept widiout complaint whatever response
the Satguru may make to his petition. [25, 489, 536]
Charity
Every Gursikh should regard a pauper’s mouth as the Guru’s
alms-box. If a Gursikh encounters a needy Sikh he should
provide him with shelter. If possible he should have his clothes
washed, enable him to wash his hair, and serve him food. From
the proceeds of his labours every Gursikh should set aside a
tenth part for the Guru. The Guru’s portion should be taken from
each heap of winnowed grain. This offering should be used to
feed other Sikhs in the Guru’s name, particularly those who are
poor. Ai das offerings are to be made to a person duly authorized
by the sangat. This person must dispense the collection honestly
and must not conceal it for his own future use. A portion of the
Ardas offerings may be given to descendants of the Gurus, but
they must not pass any of it on to Muslim authorities. [23, 48,
101, 364-7, 392]
Oaths and vows
A Gursikh should never require another Sikh to swear a false
oath, nor should he himself swear an oath which harms an
honourable man. If a Gursikh vows to donate anything in return
for the granting of a favour he must honour his promise in full,
withholding nothing. [56, 451-2]
Crimes and misdemeanours
A Gursikh should never commit theft or adultery, nor should he
gamble. He should not drink intoxicating liquor. A Gursikh
should not sing worldly songs, nor should he dance. At weddings
he should not listen to lewd songs nor watch vulgar dancing.
[7, 102, 127, 128, 345, 405]
Social Behaviour Within the Panth
Relationships with other Sikhs
A Gursikh should regard all fellow Sikhs as members of the
Guru’s family and thus as his own relatives. He should serve all
Sikhs with love and affection and never cause grief or distress
to any of them. He should never look with evil intent on any of
them, never betray their trust, and never obstruct their legitimate
activity. The first-fruits of each harvest should be eaten by an¬
other Sikh. [22, 39, 59,72-3, 76,78-9,94,319, 446,469,484,531]
Courtesy in speech and behaviour
A Gursikh should never criticize another Sikh nor quarrel with
him. He must not abuse him, ridicule him, speak sarcastically
to him, or address obscenities to him. Descendants of the Gurus
should be treated with particular respect. Never insult another
Sikh by making rude gestures, pulling his turban, knocking off
his turban, pulling the hair of his kes, or grasping his beard. Do
not be discourteous to poor Sikhs. A Gursikh should not keep
a poor Sikh waiting while he finishes his meal. Do not address
another Sikh by only half his name. Always attend a fellow Sikh’s
funeral if possible. When drawing water from a well, always
serve it to any Sikh who requests a drink. Never refuse an
invitation thrice to dine with another Sikh, and never awaken a
sleeping Sikh by kicking him. [18, 57, 107, 304, 309-15, 358,
408, 412-13, 415, 417, 447, 454, 495, 514, 530]
Assistance in times of need
Gursikhs should help fellow Sikhs who are in need. Assistance
should always be given to a Sikh who requests in the Guru’s
name. They should warn a fellow Sikh if they perceive that his
business affairs are at risk and should assist him when he is
afflicted by financial need. Shelter should always be given to a
Sikh traveller who is in need. Always aid a wounded, disabled,
or exhausted Sikh on the battlefield. [25-7,135-6, 357, 418, 421,
486, 515]
Hospitality
A Gursikh must share his food with other Sikhs. Whenever he
eats he should invite another Sikh to join him. Any Sikh who
visits his house must be fed as generously as circumstances
permit. A Gursikh should not eat good food himself while
serving inferior food to another Sikh. Poor Sikhs should be
invited to dine, not merely those who are regarded as respect¬
able. A Gursikh should not take possession of a bed if it means
that other Sikhs must sleep on the floor. If a visiting Sikh wishes
to wash his hair he should be supplied with whey if any is
available. The clothes of a poor Sikh staying in the house should
be washed. [2, 63, 111, 316, 352, 354r-5, 358, 391, 393, 404, 423]
Business dealings
Gursikhs should have business dealings only with other Sikhs.
Honest Sikhs should be permitted to conduct their business without
interference. If two Sikhs are involved in a business
dispute they must effect a reconciliation by nightfall. A Sikh who
has suffered a loss in trading should not be required to repay
outstanding debts in full. A Gursikh should never take a bribe.
Never dismiss a Sikh servant and then employ a non-Sikh in his
place. Always pay a Sikh servant the wages that are his due. [17,
55, 444-5, 456, 459, 464, 481]
Treatment of women
A Gursikh should never trust a woman, neither his own nor
another’s. Never entrust a secret to them. Regard them as the
embodiment of deceit. Never keep company with women belong¬
ing to another man’s family. Never touch die feet of any woman
other than one’s own mother. Never eat food left by a woman.
Never curse a respectable woman nor use weapons against any
of them. [100, 192, 341, 342-3, 443]
Disputes between Sikhs
No Sikh should assault another Sikh, nor should he provoke
disagreement between Sikhs. Any Sikh who deliberately has
another Sikh imprisoned, plundered, or killed should be com¬
pletely ostracized. He who kills another Sikh will go to hell. If
two Sikhs are fighting, they must immediately desist when so
commanded by another Sikh. Disputes between Sikhs must be
settled within the Panth. They should not be taken to a magis¬
trate unless the magistrate is a Sikh. [79, 319, 350, 459-60, 462,
470, 532]
Tankhahs specified
In the case of the Chaupa Singh Rahit-namd diese are too
numerous to mention. See items 286-549 in the translation of
the Chaupa Singh Rahit-nama (Chs 176-88).
The Sangat
The satsang
A Gursikh should regularly join with other Sikhs to hear the
sacred scriptures sung and expounded. Four blessings are con¬
ferred when Sikhs gather. The scriptures are read and sung; the
deeper issues of the Sikh faith are explored; a better under¬
standing of the Rahit is acquired; and each Sikh is encouraged
to give alms according to his means. A Gursikh may participate
only in a Sikh satsang. In it one may only read passages from
Sikh scripture and sing Sikh kirtan. All must sit in lines without
reference to status. The only exceptions are descendants of the
Gurus 13 and those who are leading the singing. They should be
given seats at the front of the gathering. Every Gursikh should
learn humility by placing in rows the shoes of those attending
a satsang. Women may meet in a separate satsang. Do not
dispute the verdict or consensus of a satsang. [96-8, 117-18,
123, 277, 289, 302, 345, 480, 539]
Dharamsala (Gurudwara)
Every village or locality with Gursikh homes should maintain a
dharamsala dedicated to the Guru, where the sangat should
regularly gather. This building should include facilities for
Sikhs who may need a place to stay. There must be free access
to it. No Sikh should be prevented from entering. A Sikh of
the village must visit it regularly, taking an offering and bowing
his forehead to the ground. If a Sikh passes a dharamsala
while the scriptures are being read or kirtan sung he should
enter and bow his forehead to the ground. He should not talk
during kirtan, the reading of scripture, or a religious discourse.
Rahiras should be sung in dharamsalas each evening at dusk.
At its conclusion the officiating Sikh should address those
assembled there with the cry Vahi guru ji hi fate[h] (‘Hail the
Guru’s victory!’). Every Sikhni should daily contribute a handful
of flour to the dharamsala kitchen. [1, 3, 133, 144, 388, 416, 494,
498, 501, 529, 561]
Dharamsalia
The person placed in charge of a dharamsala (the dharamsalia)
should possess all virtues and be a careful observer of the Rahit.
The conduct of divine worship and rituals is his duty. He should
instruct the Sikh boys of his locality in the contents of the Granth
Sahib, teaching them its hymns and how to sing kirtan. The
Sikhs of each locality should support their dharamsalia. He
should receive a portion of the offerings made in the dharamsala,
though not from descendants of the Gurus. A dharamsalia
should remain celibate and should never steal. [32-3, 69-72]
The Granth Sahib
Preparation and care of the sacred volume
Any Gursikh who is able to copy the Granth Sahib should
prepare a volume and present it to his sangat. He should ask
nothing for this service, but may accept anything which is
offered. The sacred volume must never be kept in a demeaning
place. It must always be given a place of honour. A lectern,
wrapping-cloth, and whisk should be provided. When in the
presence of the Granth Sahib never turn your back on it. [16,
64, 68, 383, 434, 493]
Reading the Granth Sahib
The Granth Sahib is to be revered as the Guru. Every Gursikh
should regularly read or hear it and meditate on its meaning.
Before touching the sacred volume a Gursikh must wash his
hands. Before reading it he must bathe, or at least wash both
hands and feet and rinse his mouth. While reading it he must
never sit on a stool or string-bed which is higher than the sacred
volume itself, and he should not rest his forehead on his hand.
Do not interrupt a Sikh who is reading or expounding the Granth
Sahib. Respectfully announce when a reading is complete and
touch the floor with your forehead. Do not use a piece of straw
as a book-mark, and do not read the Granth Sahib when naked.
If a copy of the Granth Sahib is kept in a private house it must
be regularly read by the owner of the house or by someone else
appointed for the purpose. A woman should not read the Granth
Sahib in any Sikh assembly. [126, 131, 138-9, 339, 435, 437,
450, 467, 483, 492, 508-9, 538]
Complete readings
When a Gursikh concludes a reading of the Granth Sahib he
should read the scribe’s ink formula, repeat Japuji, and end the
entire reading with its terminal shalok. The complete Granth
Sahib should be read following the death of a Sikh. This should
be spread over as many days as his family can afford to provide
hospitality for mourners. 14 [45, 141]
Rituals
Post-natal
The newborn son of Gursikh should not be publicly displayed
until he has been given an initiatory drink of water which has
been sweetened with raw sugar and touched by the feet of five
Sikhs. If the child is to be brought up a Kes-dhari his hair should
be left uncut from birth. He should be given a name from the
Granth Sahib and after the ceremony he should be bathed in
whey. 15 [60-1]
Marriage
Marriage should be in accordance with caste and lineage
prescriptions. A marriage should be performed at the house
of the bride’s father, to which the bridegroom should be
escorted by a marriage-party. A Gursikh should not demand a
bride-price. A Kes-dhari’s son may be married to the daughter
of a father with cut hair (mono,) if she receives foot-wash
initiation (charanan di pahul). He should not marry his daughter
to a Sahaj-dhari Sikh unless the prospective bridegroom
undergoes initiation. This is performed with sweetened water
that has been used to wash a Granth Sahib lectern. Five stanzas
of Japuji and five of Anand are recited and the couple then
drink the water. If the bridegroom has previously worn a
sacred thread he may continue to do so during the wedding
ceremony, but he should subsequently remove it. [11, 13-16,
21, 503]
Initiation
A Gursikh should receive initiation ( pdhut) before his hair has
grown to its full length. It is a father’s duty to have his son
initiated. 16 The procedure for conducting an initiation ritual is
set out in detail (see pp. 196-8). He who accepts initiation is
required to keep his kes uncut. Any Sikh who administers
initiation must be devout, wise, and scrupulous in his observance
of the Rahit. He should not be one-eyed, bald, lame, or a leper,
nor should he be a beardless person. Sword baptism (khande
dipahut) should not be administered to a woman. [88, 90-1, 122,
178-83, 375, 506]
Funerals
The head of a deceased Gursikh must not be shaved, not even
that of a Sahaj-dhari. Kiitan should be sung and charitable
offerings distributed. There should be no public lamentation.
Karah prasad is distributed after the corpse has been washed.
Katha and kirtan should continue for as many days as the family
of the deceased can afford. The mourners should all be Sikhs.
Spread a complete reading of the Granth Sahib over this period.
After the funeral the ashes of the deceased should be deposited
in the Ganga. On the anniversary of a father’s death hold a
shraddh ceremony. [45-6]
Karah prasad
The preparation of karah prasad must not be entrusted to
anyone who cuts his hair or smokes a hookah, nor to any other
transgressor of the Rahit. Before it is prepared the cooking-
square must be freshly smeared and clean clothes put on.
Anand should be recited before commencing the preparation.
Karah prasad should not be weighed after it has been prepared.
Before it is distributed, recite Ardas. Karah prasad should be
distributed to all without favouritism or discrimination. A
Gursikh should never set aside his own portion before serving
others. [288, 290, 294, 296, 305, 376-7, 430-3, 440]
The Preparation and Consumption of Food
Prepration of Food
The Sikh who can afford a cook should employ only a Sikh. He
must never employ anyone who smokes a hookah, wears a topi,
cuts his hair, steals, fornicates, gambles, or otherwise flouts the
Rahit. Shoes must never be worn in a kitchen. Hands must be
washed before kneading dough and finger-nails should not be
permitted to grow long. Remain silent while preparing a meal.
Burn wood when cooking, not dung. If wood is insufficient burn
equal parts of wood and dung. [84, 86, 105, 298]
Eating and drinking
A Gursikh should wash his hands and feet, rinse his mouth, and
say l Sat nam vdhi guru' before eating. Before commencing he should
also put aside a portion as an offering to the Guru. Take
care not to begin to eat before a guest does so. Sikhs should
sit in a single line when eating together. Before eating a Gursikh
should remove his shoes, but not his turban. Do not talk while
eating and do not stand up if anyone arrives during the meal.
When others are present do not eat carelessly, spitting out
particles of food. Eat no more than is necessary to satisfy your
hunger.
Prohibition on kutha or halal meat of Muslims
A Gursikh is strictly forbidden to eat meat killed according to
Muslim rites.
Prohibition on taking water from Muslims
If possible he should also avoid drinking water from a leather
bag. He should certainly never drink water served by a Muslim.
A cup received from someone who cuts his hair must be washed
before it is used. A Gursikh will never give others food that he has
already tasted. He will never eat food left by a woman.
[8, 10, 42, 52, 104, 119-20, 299, 301, 342, 372, 399, 521, 542]
Weapons and Warfare
The obligation to bear and revere arms
A Gursikh should carry weapons, both large and small. He
should always have at least one weapon on his person. A Gursikh
should revere and worship his sword (siri sahib). Worship is due
first to the Guru and secondly to the sword. The right to rule
is won and sustained by the sword. Arms should only be used,
however, when there is good cause for so doing. [41, 146, 188,
196, 250, 279, 322, 332]
The fighting Singh’s equipment
A Singh should regularly practise the use of his weapons to
ensure that he maintains and improves his skill. A Singh should
wear a kachh made from strong cloth, not a flimsy article which
will fail to serve its purpose. A weapon should never be left
uncleaned. [189, 193-4, 197]
The need for vigilance
A Singh should never keep his sword on his person while defecat¬
ing. Place it some distance away to ensure that it is not defiled,
or else 'entrust it to another Singh who will keep watch for him.
He must remain ever alert, even when sitting and thinking or
when defecating. He will always remain ready to spring into action
with his sword. He should always sleep prepared, clothed
and wearing a turban. His sword should never be earned behind
his back nor slung over the shoulder with the hilt behind the
shoulder.
Distrust towards Muslims
Never entrust your sword to a Muslim while you walk
ahead. A Singh should don his kachh as soon as he has bathed,
regardless of whether it is wet or dry. [189, 191, 195, 198, 204,
328-31]
Battlefield
A Singh should never turn his back in battle. Always aid a
wounded, disabled, or exhausted Sikh on the battlefield. Always
have a slain Sikh cremated on the battlefield if possible. [190,
418, 420]
Caste
Persona! relationships amongst Sikhs should be based on the
belief that there is only one caste and only one lineage for those
who are followers of the one true Guru. Sikhs should, however,
observe the distinctive customs of their various castes, and they
should marry according to the traditional prescriptions of caste
and lineage. This they should do in order that no stigma may
attach to their name. Sikh marriages should be performed by
Brahmans. Brahman Sikhs should receive double the deference
and attention normally bestowed on a Sikh. In the langar,
however, Brahmans should not be seated in front of others. All
should be required to sit in the same line and Brahmans should
not necessarily be served first. [11, 24, 79, 120-1, 499]
Women’s Duties
Personal behaviour
A Gursikhni should maintain a dutiful and placid disposition as
a wife. She should regard her husband as her lord, serving him
better food than other members of the family and instructing
him in the principles of the Sikh faith. A Gursikhni should never
abuse or berate a man, nor should she fight with one. She should
spurn ridicule, mockery, vulgar jokes, and obscene language.
She should not sing coarse songs at weddings or at any other
times. The songs which she sings should always be chaste and
wholesome. A Gursikhni should not bathe naked, nor should she
stand naked in water and cast it towards the sun. [550, 552, 554,
556-8, 565, 567]
Cooking and serving food
A Gursikhni should wash and cleanse herself with fresh earth
before preparing or serving food. To avoid pollution a Gursikhni
should observe the following rules while preparing food:
1. She should not speak.
2. If she clears her nose or scratches her body she should
wash her hands before proceeding.
3. Small children should be kept out of her cooking area. [551,
562-3]
Women’s prayer and devotions
Before reciting the Guru’s mantra a Gursikhni should bathe, or
at least wash her hands and feet and rinse her mouth. She
should visit the dharamsala twice daily; she should keep her
head covered in a satsang; and she should learn portions of the
sacred scripture by heart. She should not read the Granth Sahib
in a Sikh assembly. A Gursikhni should spin cotton, and with
it weave cloth to be used as a wrapping ( rumai ) for the Granth
Sahib or as a covering for the dharamsala floor. She should not
offer prayers at tombs or cenotaphs. Sword baptism is not to
be administered to women. [506, 538, 553, 559-60, 566]
Social relationships
A Gursikhni should not keep the company of men other than
those of her own family. She should not sit with malicious
women, exchanging gossip with them. Social contacts with
women belonging to die Five Reprobate Groups (pahj met) are
to be avoided. [555, 564]
Travel and Pilgrimage
Visiting a pilgrimage centre does not free a Gursikh from
obedience to the Rahit. If he decides to go on pilgrimage, he
should visit only places associated with the Gurus. Before
commencing any journey, he should offer Ardas to the Guru and
ask for his protection. When he returns he should proceed to
his dharamsala as soon as possible and make his thanksgiving.
When on pilgrimage he should not accept support from offer¬
ings made by others if this can be avoided. He should himself
make offerings in order that others may be fed. Any Gursikh
traveller in need should receive assistance from local Sikhs
regardless of his capacity to pay. [108-9, 111-12, 121, 135, 537]
False Teachers and Enemies of the Guru
A Gursikh should have no dealings with any of the Five Repro¬
bate Groups, viz. (1) Minas. (2) The followers of Ram Rai. (3)
The followers of Dhir Mai. (4) The masands. (5) Those who
acknowledge the authority of the masands. A Gursikh should not
associate with any of the following, nor should he accept their
teachings: (1) A Muslim ( turak ). (2) A yogi. (3) Anyone who
does not wear a turban. (4) One who shaves his head (sir-
khutlia). (5) A mendicant who mats his hair. (6) A naked sadhu
who coats himself with ashes. (7) A person who wears a topi.
(8) Anyone who arrogantly assumes spiritual authority. A Gursikh
should never patronize nor protect apostates, delinquents,
impostors, cheats, thieves, adulterers, or gamblers. [6, 31, 83,
121, 186-8, 546-7]
Attitude towards Muslims
Never associate with a Muslim nor trust his word. Never drink
water from a Muslim’s hands, never eat his food, and never
sleep in his company. Do not be influenced by anything a Muslim
may say. Muslims have no respect for the religious obligations
of caste and the cow. A Gursikh should not enter a Muslim
mosque nor accept the authority of a mullah or a qazi. Never
touch a Muslim woman. Never eat meat from animals killed
according to the Muslim rite ( kuttha ). Do not distribute or eat
karah prasad in the company of Muslims. Never eat sweets or
any other food offered as an oblation by a Muslim official.
Religious discourse should not be held with Muslims. A Gursikh
should never delegate the management of his household affairs
to a Muslim. He should never entrust his sword to a Muslim and
then walk on ahead. Never invite a Muslim to recite the Kalima
nor attend the mourning ceremony for a deceased Muslim.
A Gursikh should never reverently place on his kes anything
inscribed in Arabic. Gursikhs who are employed by a Turkish
administration may be forgiven any unavoidable transgressions
which may result from their employment, except for the follow¬
ing three offences that can never be pardoned: (1) Killing a
daughter. (2) Cutting of one’s hair or beard. (3) Taking poison¬
ous substances (i.e. smoking a hookah). Never touch a Mughal’s
feet nor eat food which he leaves. The command of the Guru
is, ‘Fight the barbarians! Destroy them all!’ [10, 31, 80, 120-1,
137, 330, 372, 384-6, 407, 436, 441-2, 444-6, 472, 541]
Complex Engagement with Hindu
Conventions
Rejection of sacred thread and frontal mark
A Gursikh must not wear either a sacred thread or a frontal
mark.
Rejection of prayers at funerary shrines
He must never offer prayers at any tomb, cenotaph, or
sacred pool, nor at a shrine dedicated to Gugga Pir.
Advice against going to temples
He should not worship at the shrines of deceased Hindus and he should
not enter a temple.
Sikh marriages to be performed by Brahmans
Sikh marriages should be performed
by Brahmans.
Special status of Brahman Sikhs
Brahman Sikhs should receive double the deference
and attention normally bestowed on a Sikh.
Holiness of river Ganges
The ashes of a deceased Sikh should be deposited in the Ganga.
Retention of Brahmanical "Shraddh" ritual by Sikhs
On the anniversary of a father’s death, a shraddh ceremony
should be held. [20, 24, 45-6, 120, 137, 387, 406]
Belief in the Goddess Devi
The Devi receives abundant attention in the Chaupa Singh Rahit-
nama. It comes in the lengthy narrative description of the successful fire
ceremony, held on the hill called Naina Devi. [205-35]
[Editorial Note: This is the most complex instruction of this rahit-nama.
Oddly enough it is asking Sikhs to reject sacred thread and frontal mark
used by Brahmans yet it asks them to continue to worship the Hindu
Goddess Naina Devi, immerse the ashes of the deceased Sikhs in Hindu
holy river Ganges, get marriages officiated by Brahmans , perform
Brahmanical rituals such as shraddh, and accord higher status to Brahman
Sikhs (thereby formally confirming caste system within Sikhs). This also
sheds some light on the behavior of Sikh laity, clergy and royalty up till
Maharaja Ranjit Singh's rule when Sikhs, including, the Maharaja himself,
appeared to practice Sanatani and Sikh traditions simultaneously with
great gusto.]
Salutations
A Gursikh should never fail to respond when greeted by the
salutation ‘ Vdhi gurufi ki fate[h]V (‘Hail the Guru’s victory!’).
Each morning a Gursikh should greet the sun with a ‘ Namaste ’
and his fellow Sikhs with the salutation ‘ Waheguru ji ki fate[h]!'.
When the new moon appears a Gursikh should salute it with a
‘Namaste ’ and his fellow Sikhs with ‘ Waheguru ji ki fate[h]!' [150-1,
363, 516]
The Gurmukhi Script
A Gursikh should never tread on any paper inscribed with
Gurmukhi, nor use such paper as a wrapping. He should show
respect for the letters of the Gurmukhi alphabet. Never
speak of ‘drying’ a slate after washing Gurmukhi characters from it.
[147, 511]
Miscellaneous
Sundry prohibitions
Never misdirect a Sikh who asks the way. A Gursikh should not
nib Guru-tragacanth or henna on his hands, nor apply black
collyrium to his eyes. [382, 419, 490, 513]
Miscellaneous injunctions
Take care ne^er to drop a knife ( harad) when it is being passed
from one person to another. A tree should not be cut down while
it is still able to bear fruit. A lamp should be extinguished by
waving a fan or piece of cloth. It should not be blown out by
human breath nor snuffed with the fingers. Do not extinguish a
fire with water left over after drinking. Do not throw a stone at
a dog without good reason. [324, 491, 505, 523, 543]
This is a substantial statement of what the Rahit was believed
to contain. It is true that it represents the views of the Chhibbar
family, and it is also tine that it may have been corrupted to
some extent. Little importance needs to be attached to the latter
possibility. A manuscript copied in S. 1821 (1765 CE), is sufficiently
early to make corruption unlikely (see p. 13). More
importance should perhaps be attached to the rahit-nama’s
Chhibbar origins. Yet barring the few items that communicate
privilege to Brahman Sikhs there is little reason for believing
that it had strayed far from the orthodox Khalsa path. The standard
Khalsa precepts have all been written into the rahit-nama,
and although the author may sometimes have addressed it to
all Sikhs there can be no doubt that his injunctions are overwhelmingly
directed to the Khalsa. Certain features stand out:
1. The author takes into account the whole of life. Detailed
prescriptions are enunciated that cover virtually every aspect of
a Sikh’s life, with summary listings of qualities to be upheld and
evils to be spurned. In this respect the rahit-nama is in marked
contrast with its predecessors (though not with its successors).
2. In spite of its length the rahit-nama contains little doctrinal
material. The emphasis is on behaviour rather than on belief.
The general attitude is a rather puritanical one.
3. Considerable stress is laid upon the maintenance of the
kes and care of die hair.
4. Likewise the use of arms and the practice of warfare
receive close attention.
5. Smoking still means use of a hookah. A cook and anyone
responsible for preparing karah prasad must not be a hukai. A
Gursikh should not work for a Muslim if he is required to join
in smoking a hookah.
6. A lengthy list of offences against the Rahit ( tanalthah ) is
given. No penances are prescribed.
7. Like the Tanakhah-nama the author attaches considerable
importance to the sangat, going into detail concerning the
dharamsala and the duties of the person in charge of one.
8. A detailed initiation ceremony is provided.
9. Hindu conventions are retained to some extent. At funerals
the head of a deceased Sikh must not be shaved (thereby
agreeing with Gur SobJih), but the ashes of a deceased should
be deposited in the Ganga and on the anniversary of a father’s
death a shraddh ceremony should be held. Reverence for the
cow is upheld ( ChS 10, 59, 150).
10. Caste and lineage distinctions are maintained.
11. Although the Chaupa Singh Rahit-ndma is unique in
allocating a lengthy section to the duties of female members of
the Khalsa, the author staunchly upholds patriarchy. In this
regard he agrees at much greater length with the author of Sdkhi
Rahit Id. Women are the embodiment of deceit and one should
not entrust a secret to them. Initiation can never be conferred
on women. A Khalsa has important duties to perform for his son
(such as preparing him for initiation), but arranging a suitable
marriage is the only one that he has for his daughter.
12. The Five Reprobate Groups are all named. Eight other
kinds of people to be avoided are separately named.
13. Muslims are subjected to an extensive panoply of con¬
demnation, culminating in a quotation from the Dasam Granth:
‘Fight the barbarians! Destroy them all!’ 17 It appears that Sikhs
and Muslims uneasily co-existed in the Punjab of the time, but
there was no doubt about the Khalsa opinion of Muslims. The
third of the three items which, in an altered form, still survives
in the modern Rahit makes its appearance. This is the ban on
touching Muslim woman (see ch. 7.15, pp. 224-5).
14. The author firmly believes the account of Guru Gobind
Singh’s encounter with the goddess Devi or Durga.
The Chaupa Singh Rahit-nama supplies a substantial array of
Rahit provisions. It has been argued that in spite of its Brahman
provenance the rahit-nama is generally orthodox. The fact that
it is securely located in the middle years of the eighteenth
century means that a comprehensive view of the Rahit has
emerged at a relatively early date.