Creation of Pantik Rehat Maryada

Vahiguroo jee Kaa Khalsa
Vahiguroo jee Kee Fateh


Bentee could Bhaee Kulbir Singh jee and Gurmukhs provide a insight on the creation of the Sikh Panthik Rehat Maryada created in 1936.

The Rehat Maryada is the Sikh Code of Conduct as released by the SGPC.

Sikh Rahit Maryada is based on earlier codes (Rahit-Namas), the earliest of them are:

Tanakhah-nama (Nasihat Nama) Samvat 1776 (1718-19 CE), ten years after the Joti-Jot of Sri Guru Gobind Singh jee
The Prahilad Rai Rahit-nama
Sakhi Rahit ki: About 1735 CE
Desa Singh Rahit-nama: late 18th century
Bhai Gurdas and Bhai Nand Lal,
Janamsakhis
Bhagat Mala (Bhagataavli, Bhagat Rachnaavli),
Sarabloh Granth,
Gur Sobha
Prem (Param) Sumarag,
Sau Sakhi,
Mahima Parkash,
Gur Bilas,
Gur Partap Suraj Granth,
Sri Guru Panth Parkash,
Gurmat Parkash (Bhag Sanskaar)
Daya Singh Rahit-nama

Chaupa Singh Rahit-nama: 1740-1765 CE (1700 CE according to Piara Singh Padam). Chaupa Singh was a member of the Guru's retinue. He was entrusted with the care of infant Gobind Das by Guru Tegh Bahadur. Some members of Chaupa Singh's family became martyrs with the Guru Tegh Bahadur in Delhi and others served under the 10th Guru.

The SGPC Rehit Maryada is a good Rehit document that has the potential to unite the Panth but there are some shortcomings that need to be addressed as well e.g. Nitnem in the morning only lists 3 Baanis instead of the traditional 5 Baanis. Another problem is that it allows consumption of meat. Having said that, the reason why this Maryada contains such points is that it has attempted to keep all organizations e.g. Nihungs, Akalis, Taksals etc. together but in doing so, it has failed to get approval from any group at all.

Maryada can't be made to appease and unite all groups within the Panth but the focus should be to keep Rehit Maryada as pristine and original as possible. A Sikh should conform to Guru Sahib jee's Maryada and it should not be the other way around. It's said that the first attendance was attended by many prominent theologians and scholars of that time but all of these individuals were not involved in the preparation of this document. Unfortunately this document has not been accepted by either the traditionalists e.g. Taksals, Nihung organizations nor the modern organizations e.g. missionaries.

Kulbir Singh