ÿþ<HTML><HEAD><TITLE>RAHITN&#256ME</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="RAHITNME"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279RAHITN&#256ME, plural of <i>rahitn&#257m&#257</i> (<i>rahit</i> = conduct, stipulated conduct or way of life: <i>n&#257me</i> = letters, writings, manuals) is a term used in Punjabi in reference to a <i>genre</i> of writings specifying approved way of life for a Sikh. These writings, enunciating conduct and behaviour in accordance with the principles of the Sikh religion contain instructions regarding personal and social behaviour, applicable especially to those who have been admitted to the <u>Kh</u>&#257ls&#257 brotherhood through ceremonies by the double-edged sword. Sikhism laid as much stress on correct personal conduct as on the purity of mind. Gur&#363 N&#257nak for whom truth is synonymous with God recognizes the sovereignty of conduct (GG, 62). "His conduct will alone be pure who cherishes Him in his heart," says Gur&#363 N&#257nak in another of his hymns (GG,831). And "<i>rahi&#7751&#299</i>, i.e. conduct moulded in accordance with <i>&#347abda</i>, is the truest conduct" (GG,56). <i>Rahit</i> as right thinking and <i>right</i> action is also distinguished from <i>rahit</i> as outward formal appearance by Gur&#363 Arjan, N&#257nak V: "(The misguided one) acts differently. from the <i>rahit</i> he proclaims; he pretends love (for God) without devotion in his heart; (but) the Omniscient Lord knows all and is not beguiled by external form" (GG, 169). Besides these general statements, more specific instructions for the moral guidance of a believer are found scattered throughout the Sikh scriptures.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The literature containing the <i>rahit</i> can broadly be divided into three categories the textual source which includes Sikh scriptures, other approved Sikh canon, and <i>hukamn&#257m&#257s</i>; the traditional Sikh history including <i>janam S&#257kh&#299s, gurbil&#257ses</i> and Gur&#363 Gobind Si&#7749gh's own announcement not to have a personal successor and to pass on the <i>gur&#363ship</i> jointly and permanently to the <i>granth</i> (the Gur&#363 Granth S&#257hib) and the <i>panth</i> (<u>Kh</u>&#257ls&#257 Brotherhood). The textual sources with such precepts as can be extrapolated from them are accepted as general constituents of the Sikh <i>rahit</i>. Among the sources of traditional Sikh history, the most important are the utterances traced directly to the Gur&#363s, especially Gur&#363 Gobind Si&#7749gh who laid down, at the time of the inauguration of the <u>Kh</u>&#257ls&#257 in 1699, rules of conduct and introduced regulations to confer upon his followers a distinctive identity. However, these sources do not, strictly speaking , belong to the genre known as <i>rahitn&#257m&#257s</i>. Bh&#257&#299 Nand L&#257l and some other Sikhs contemporary or near contemporary with Gur&#363 Gobind Si&#7749gh compiled the first <i>rahitn&#257m&#257s</i>. The chief <u>Kh</u>&#257ls&#257 D&#299w&#257n's <i>Gurmat Prak&#257sh Bh&#257g Sa&#7749sk&#257r</i> (Amritsar, 1915), Shiroma&#7751&#299 Gurdw&#257r&#257 Parbandhak Committee's <i>Sikh Rahit Mary&#257d&#257</i> (Amritsar, 1950) and the English translation <i>Rahit Mary&#257d&#257: A Guide to the Sikh Way of Life</i> (London, 1971) are the modern versions of <i>rahitn&#257m&#257s</i>.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The authorship and dates of composition of some of the latter-day <i>rahitn&#257m&#257s</i> are not above dispute: interpolations are not ruled out, either. Most of these works are ascribed to Sikhs closely connected with Gur&#363 Gobind Si&#7749gh; they are in some instances described as dictated or authenticated by the Gur&#363 himself. However, these claims or that they belong to the 17th or early 18th century do not stand strict scrutiny.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Three of Bh&#257&#299 N&#257nd L&#257l's works fall in the category of <i>rahitn&#257m&#257s. Rahitn&#257m&#257 Bh&#257&#299 N&#257nd L&#257l</i> in Sadhuk&#257&#7771&#299 verse, is in the form of a dialogue between the poet and Gur&#363 Gobind Si&#7749gh during which the latter expounds the rules of conduct laid down for a <i>gursikh</i> or true follower of the faith. The penultimate verse (22) of the <i>Rahitn&#257m&#257</i> indicates that this dialogue took place at Anandpur on 5 December 1695, i.e. before the creation of the <u>Kh</u>&#257ls&#257. That explains the absence from it of any reference to <i>pañjkak&#257r&#299 rahit</i>, i.e. the five-symbol discipline of the <u>Kh</u>&#257ls&#257. In the text every Sikh is enjoined to rise early in the morning, take his bath and, having recited <i>Japu</i> and <i>J&#257p</i>, to go to see the Gur&#363 among the <i>sa&#7749gat</i> and to listen attentively to the holy word being expounded. He should attend the evening service comprising <i>Rahr&#257si, K&#299rtan</i> (or <i>K&#299rtan Sohil&#257</i>) and discourse. In answer to Nand L&#257l&#8217s request to Elaborate the phrase "<i>Gur&#363's darshan</i>&#8221 i.e. a sight of the Gur&#363, the latter explains that the Gur&#363 has three aspects, first <i>nirgu&#7751a</i> (without attributes or transcendent), the second <i>sargu&#7751a</i> (with attributes or qualities) and <i>gur&#347abda</i>, (the Gur&#363 in form of <i>&#347abda</i>). The first (V&#257higur&#363) is beyond sensory perception, but Gur&#363 in the second form can be seen manifested in the entire creation or more concretely in (Gur&#363) Granth S&#257hib, the Sikh Scripture. "Whoever wishes to see me," said Gur&#363 Gobind Si&#7749gh, "should see Granth j&#299 and should listen attentively to and reflect upon the Gur&#363's word contained in it." His third form, explained the Gur&#363, is his Sikh. "A Gursikh who having totally banished his ego dedicates himself whole heartedly to service and observes these rules truly represents me."</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; In format, language and style, Bh&#257&#299 Nand L&#257l's <i>Tan<u>kh</u>&#257hn&#257m&#257</i>, his second work, follows the same model as his <i>Rahitn&#257m&#257</i>, but in content it deals directly with rules and injunctions, especially those breach of which attracts a religious penalty, <i>tankh&#257h</i> in Sikh terminology. Punishment prescribed in this <i>Tan<u>kh</u>&#257hn&#257m&#257</i> is neither corporeal nor pecuniary, but consists in Gur&#363's displeasure or imprecation. Who becomes liable to tan<u>kh</u>&#257h? He who ignores <i>n&#257m, d&#257n and isn&#257na</i> (glorification of God's name, charity, holy bath); who joins not regularly the <i>satsa&#7749g</i> or holy fellowship; who allows his mind to wander while sitting among the company of the holy; who expresses hatred for a poor member of the community; who does not bow to the <i>&#347abda</i>; who is selfish and greedy while distributing <i>ka&#7771&#257h pras&#257d</i> or the holy communion; who puts on the rulers' Turkish turban; who touches a sword with the toe; who distributes <i>ka&#7771&#257h pras&#257d</i> or <i>la&#7749gar</i> without being in full regalia; who dons red apparel; who uses tobacco-snuff; who looks lasciviously upon the womenfolk; who is easily enraged; who gives a daughter or sister in marriage for money; who wears not the sword; who deprives a helpless person of his money or belongings; who pays not the <i>dasvandh</i> or tithe; who bathes not in cold water; who eats supper without reciting the <i>Rahr&#257si</i>; who goes to sleep at night without reciting the <i>Kirtan Sohil&#257</i>; who stands not by his word; who combs not his hair twice daily; who ties not his turban afresh every day; who brushes not the teeth regularly; who slanders others; who eats flesh of an animal slaughtered slowly in the Muslim way; who sings compositions other than those of the Gur&#363s; who attends performances by dancing girls; who goes to his work without a prayer to the Gur&#363; who breaks his fast without making an offering to the Gur&#363; who commits adultery; who gives not alms to the deserving; who indulges in abuse; who gambles; who hears without protest calumny against the Gur&#363; who earns his livelihood by cheating others; who eats without uttering the word <i>V&#257higur&#363</i>; who visits a prostitute; who moves, about with head uncovered; who heeds not the Gur&#363's word; and so on.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Although <i>Tan<u>kh</u>&#257hn&#257m&#257</i> refers to the <u>Kh</u>&#257ls&#257 as an established order of devoutly religious warriors, it makes no reference to its five symbols or to the taboos. Besides religious and moral practices of a general nature, it alludes to rules of personal and social etiquette, even of personal hygiene. The last verse of <i>Tan<u>kh</u>ahn&#257m&#257</i>, which the Sikhs usually recite in unison after <i>ard&#257s</i>, contains the well-familiar litany, <i>R&#257j kareg&#257</i> <u>kh</u>&#257ls&#257&#8230</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <i>S&#257kh&#299 Rahit K&#299</i>, also ascribed to Bh&#257&#299 Nand L&#257l, is a summary in Punjabi prose of a dialogue between Bh&#257&#299 Nand L&#257l and Gur&#363 Gobind Si&#7749gh. The Gur&#363 adjures his <u>Kh</u>&#257ls&#257 to bow only before the Gur&#363's word and shun Br&#257hmanical beliefs, rites and rituals. Use of tobacco and trimming or shaving of hair are prohibited. So are adultery, thieving, backbiting and slander. Positive injunctions include early rising, daily ablutions, riciting <i>nitnem</i>, honest work, love of <i>&#347abda</i> and hospitality. <i>Rahitn&#257m&#257 Bh&#257&#299 Prahil&#257d Si&#7749gh</i> is a short poem comprising 38 couplets. It is anachronistically dated at Abchalnagar (N&#257nde&#7693) in 1695 when Gur&#363 Gobind Si&#7749gh was still in Anandpur. Prahil&#257d Si&#7749gh, Prahil&#257d R&#257i before his initiation as a Si&#7749gh, was a scholarly Br&#257hma&#7751 who at the instance of Gur&#363 Gobind Si&#7749gh rendered into <i>bh&#257<u>kh</u>&#257</i> vernacular 50 Upani&#7779ads which Prince D&#257r&#257 Shukoh had got translated into Persian. His <i>Rahitn&#257m&#257</i> forbids a Sikh to wear a cap or a <i>janeu</i>, the sacred thread of the caste Hindus. It forbids association with <i>masands</i>, with the heretic sect called M&#299&#7751&#257s, with those who shave their heads or with those who practise female infanticide. Use of snuff is also forbidden. The Sikhs must shun idolatry and the worship of graves. They must have faith only in God, the Gur&#363 Granth, S&#257hib, and the Gur&#363 <u>Kh</u>&#257ls&#257.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <i>Rahitn&#257m&#257 Bh&#257&#299 Day&#257 Si&#7749gh</i> presents in prose, to begin with, the rules of conduct as coming from the lips of Gur&#363 Gobind Si&#7749gh himself; in this case the author is the first among the Pañj Pi&#257re. The reference in it to Muktsar and Abchalnagar, injunction against the learning of Persian and Sanskrit and the mythical origin of the ceremony of <i>amrit</i> create doubts about its authorship. Besides the usual injunctions regarding the recitation of <i>nitnem</i>, the five symbols of the <u>Kh</u>&#257ls&#257, the K's, <i>n&#257m simaran</i>, etc., and those prohibiting idolatry and Br&#257hma&#7751ical practices, the distinctive features of this <i>Rahitn&#257m&#257</i> are: the description of how <i>amrit</i> is prepared and administered; proclamation that <u>Kh</u>&#257ls&#257 is the incarnation of God; the names of the five Mukt&#257s; prescription of fine and corporeal punishment for certain religious offences, and procedure for the redemption of offenders; recognition of <i>Granth-Panth</i> as Gur&#363; inclusion of Dhirmall&#299&#257s and R&#257m R&#299&#257s among the fallen sects to be boycotted socially; and minutiae with regard to some minor prescriptions and prohibitions.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <i>Rahitn&#257m&#257 Haz&#363r&#299</i>, also called <i>Rahitn&#257m&#257 Bh&#257&#299 Chaup&#257 Si&#7749gh</i>, is the most elaborate statement of rules of conduct for the Sikhs. Its authorship is traditionally ascribed to Bh&#257&#299 Chaup&#257 Si&#7749gh Chhibbar, who had been in attendance upon Gur&#363 Gobind Si&#7749gh since his (the Gur&#363's) childhood. Kesar Si&#7749gh Chhibbar describes briefly in his <i>Ba&#7749s&#257val&#299n&#257m&#257</i> how Gur&#363 Gobind Si&#7749gh decided to have the rules of <u>Kh</u>&#257ls&#257 conduct codified and recorded, and how the Gur&#363 responded, shortly before the siege of Anandpur and its evacuation, to the requests from his Sikhs by commanding Chaup&#257 Si&#7749gh to write a <i>rahitn&#257m&#257</i>. When Chaup&#257 Si&#7749gh humbly professed insufficient competence for so weighty a responsibility, he was reassured by the promise that the Gur&#363 himself would inspire and direct his words. Dutifully, he recorded a <i>rahitn&#257m&#257</i> a copy of which written in the hand of S&#299tal Si&#7749gh Bahr&#363p&#299&#257 was taken to the Gur&#363 for his imprimatur. A second copy was then prepared by a S&#363d Sikh and this too was certified by the Gur&#363. The work was, according to internal evidence, authenticated by Gur&#363 Gobind Si&#7749gh on 7 Je&#7789h 1757 Bk/5 May 1700.The Gur&#363 ordered, it further states, that more copies of it should be got similarly attested and no additions to it were to be made. The concluding portion of this <i>Rahitn&#257m&#257</i> containing dates 1759 Bk and 1763 Bk( AD1702 and 1706) is apparently an addition by Chaup&#257 Si&#7749gh or by interpolaters later. The extant text of the <i>Rahitn&#257m&#257</i> seems to be a composite work drawn from at least three different sources. It begins as a formal <i>rahitn&#257m&#257</i> presenting a regular series of injunctions, but then switches over to a narrative sequence. It subsequently returns to its formal presentation of the <i>rahit</i> abandoning it again for another extended narrative sequence.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Of the 1800 injunctions contained in the <i>Rahitn&#257m&#257</i> the main ones are: A Sikh should regularly say his <i>nitnem</i>, and be always alert in attending to his duty and earn his living by the labour of his hands; he should have no dealing with <i>m&#299&#7751&#257s, masands, r&#257mr&#257&#299&#257s</i>, the shaven ones, and with those who practise female infanticide; he should not drink liquor; he should never be parted from the five, viz. <i>kachchh</i> (shorts), <i>kes</i> (hair), <i>kirp&#257n</i> (sword), <i>b&#257&#7751&#299</i> and <i>sa&#7749gat</i>, he should not use nor deal in tobacco and should not give his daughter in marriage to one who smokes; he should regularly set aside <i>dasvandh</i> or tithe, and he should not trade in <i>poth&#299s</i> or manuscript copies of <i>gurb&#257&#7751&#299</i>. A special feature of <i>Rahitn&#257m&#257 Haz&#363r&#299</i> is a section devoted to Sikh women. Some of the stipulations: they should not bathe naked; should ensure personal hygiene and cleanliness while cooking or serving; should not abuse a male; should cover their heads while in <i>sa&#7749gat</i>; should learn to read (Gur&#363) Granth S&#257hib but must not read it in public; they should not be baptized; should shun unclean songs and jokes; should be religious, modest and chaste; and so on.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <i>The Rahitn&#257m&#257</i> contains a classic catalogue of Sikh characteristics and virtues. In a free English rendering: Sikh faith is his who honours his <i>kes</i> and preserves them to his very last breath; who recites the <i>&#347abda</i>; who finds his fulfilment in doing his duty; who reflects on the Gur&#363's teaching; who is armed with the weapon of chastity; whose word is truth; who accepts the preordained law; who rejoices in feeding others; who believes in the sovereignty of the sword; who worships the Timeless One; who adores the weapons; who has a reputation for charity; who exudes fragrance of his Sikh faith; who earns repute by his readiness to serve others; who commands the sweetness of speech; who is true to his salt; who is modest in his appearance; whose <i>grihastha</i> is with his gentle wife of good breeding; who lives always in the Lord's presence; who adores his family; who obeys the command of the Gur&#363; who lives by the teachings of the Gur&#363 Granth S&#257hib; who rejoices in the rites of the <u>Kh</u>&#257ls&#257; who remains awake singing the Lord's praise; who dutifully washes his <i>kes</i>; who abjures wrong-doing; who is alert in his conduct; who is disciplined in his speech; whose <i>rahit</i> is truly in his heart rather than merely external; who holds his belief discerningly; who owns the Gur&#363; who loves his fellow Sikhs; who serves his father and mother; who recites b&#257&#7751&#299 from memory; who has his mind in control; who attains authority though in service; who has love in his heart; who shares with others what he has; who annihilates his sins; whose dealings are marked by propriety; whose addiction is <i>pras&#257d</i>, i.e. <i>ka&#7771ah pras&#257d</i> (the Sikh sacrament); who is ready for a square fight; who acknowledges the power of the Word; who contributes to the advancement of <i>dharma</i>; who is desirous always of contemplating on His Name.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; However, the extant texts of the <i>Rahitn&#257m&#257</i> are adulterated and contain injunctions which are in conflict with approved Sikh teaching. It grants, for example, a position of privilege to the Br&#257hma&#7751 and orders a contemptuous ostracizing of the Muslims. The presence of strong Pur&#257&#7751ic element and the influence of the Dev&#299 cult are some of the other possible corruptions in the extant texts.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <i>Rahitn&#257m&#257 Bh&#257&#299 Des&#257 Si&#7749gh</i> is admittedly a late-18th-century work. It is in the form of a long poem of 146 couplets and short four-line stanzas. The poet states that he had lived in Bu&#7749g&#257 Maral&#299v&#257l&#257 at Amritsar where Sard&#257r Jass&#257 Si&#7749gh (&#256hl&#363v&#257l&#299&#257) has also lived for a long time. From there, in old age, he visited Pa&#7789n&#257. During his travels after that, he once in a dream was ordered by Gur&#363 Gobind Si&#7749gh to write down a code of conduct for the Sikhs. Bh&#257&#299 Des&#257 Si&#7749gh lays particular stress on the following points: a Sikh must receive the rites of the <u>Kh</u>&#257ls&#257 by ceremony of the double-edged sword; should devote himself to <i>b&#257&#7751&#299</i> and refrain from backbiting and slander; should use <i>v&#257higur&#363j&#299 k&#299 fateh</i> as the form of salutation and greeting, should recite regularly ordered texts; should treat all women other than his wife as daughters or mothers; must maintain the five symbols of the Sikhs; must not flee the battlefield; should make pilgrimage to the Sikh holy places; should serve only the <u>Kh</u>&#257ls&#257 or should engage in agriculture, trade or industry, but should not seek employment with the Turks nor indulge in theft or robbery; should be an intent listener at recitals of Gur&#363 Granth S&#257hib and at religious discourses; must not use tobacco and other intoxicants nor <i>ku&#7789&#7789h&#257</i> (flesh of animal slaughtered in the Muslim fashion); should eat jha&#7789k&#257 (flesh of animal killed in the Sikh manner with a single blow), if at all; must learn reading and writing the Gurmukh&#299 script; must beware of the five sins, viz. adultery, gambling, lying, stealing and liquor; should not criticize other religious faiths; should not live on offerings made at <i>gurdw&#257r&#257s</i>; even a Sikh minister should spend out of the offerings sparingly for his personal use and spend the major part for <i>deg</i> or Gur&#363 k&#257 La&#7749gar and on maintenance of the <i>gurdw&#257r&#257</i>. According to Des&#257 Si&#7749gh, maintenance of unshorn hair (<i>kes</i>) is obligatory for a Sikh. A common form of living is important, but equally important is <i>rahit</i> or stipulated moral living. He says, "<i>rahit su kesan ko ati bh&#363khan/ rahit bin&#257 sir kes bh&#299 d&#363khan (rahit</i> is ornament for the hair; without <i>rahit</i> the hair of the head too is a fake (verses 82-83). The poet then proceeds to set down instructions regarding the preparation and serving of <i>la&#7749gar</i> or community meal (90-123).</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> P&#257dam, Pi&#257r&#257 Si&#7749gh, <i>Rahitn&#257me.</i> Patiala, 1974<BR> <li class="C1"> Nripinder Singh, <i>The Sikh Moral Tradition</i>. Delhi, 1990<BR> <li class="C1"> McLeod, W.H., <i>Textual Sources for the Study of Sikhism</i>. Manchester, 1984<BR> </ol><p class="CONT">T&#257ran Si&#7749gh<br></p><BR> </font><img src="counter.aspx" width="1px" height="1px" alt=""></HTML></BODY>