Evidence and tradition
When we ask how a practice developed, we draw on different kinds of knowledge. Gurbani itself gives the foundation — the call to rise early, remember the Name, work honestly and share. Historical evidence comes from manuscripts, early writings such as the Vaaran of Bhai Gurdas Ji, and later records. Traditional accounts, such as janamsakhis and sakhis, preserve the community's memory and meaning, but were often written down long after the events.
Keeping these apart is not a sign of doubt. It helps you see which practices are prescribed by the Guru, which are the agreed discipline of the Panth, and which are family or regional custom.
Nitnem: the daily prayers
Gurbani describes a Gursikh rising early and meditating on the Name, and the Vaaran of Bhai Gurdas Ji describe Sikhs gathering in the early hours and in the evening for bani and kirtan. From this grew Nitnem, the daily discipline of recitation.
The Sikh Rehat Maryada sets out Nitnem as Japji Sahib, Jaap Sahib and the Ten Savaiye in the morning, Sodar Rehras in the evening, and Kirtan Sohila at night. Many Sikhs also recite Chaupai Sahib and Anand Sahib in the morning, the same five banis read during the Amrit Sanchar, and some traditions and jathebandis add further banis or read somewhat different versions. These variations exist within a shared commitment to daily remembrance.
Ardas and its growth
Ardas is the Panth's collective prayer, offered standing at the close of most Sikh gatherings. Its opening invokes the Divine and the ten Gurus in lines from Var Sri Bhagauti Ji Ki, traditionally attributed to Guru Gobind Singh Ji, followed by remembrance of Sri Guru Granth Sahib Ji.
The middle part of the Ardas, remembering the Panj Pyare, the Sahibzade, the martyrs and those who served, grew over time as the Panth's history unfolded; later additions include a prayer for open access to the gurdwaras separated from the Panth at Partition in 1947. The text now in common use is the one given in the Sikh Rehat Maryada. The Ardas closes with the wish for Chardi Kala and Sarbat da Bhala — rising spirit, and the good of all.
Rehat-namas and the Sikh Rehat Maryada
In the eighteenth and nineteenth centuries a number of rehat-namas — manuals of Sikh conduct — were written, several attributed to companions of Guru Gobind Singh Ji. Historians note that their dates, authorship and contents vary, and that some include material that later Sikhs did not accept. They remain valuable windows into how Sikhs understood the Khalsa discipline in different periods.
In the twentieth century the Panth sought an agreed, authoritative code. The SGPC set up a committee in the early 1930s; after years of consultation the Sikh Rehat Maryada was approved in the mid-1940s (1945 is the year usually cited) and later published. It covers personal devotion, gurdwara practice, ceremonies, the Amrit Sanchar and the conduct of the Panth. It is the most widely recognised Panthic code, though some groups follow their own maryada in certain details.
Amrit Sanchar and Gurpurabs
The Amrit Sanchar goes back to Guru Gobind Singh Ji's initiation of the Khalsa in 1699. As the Rehat Maryada sets out, five Amritdhari Sikhs serve as Panj Pyare, prepare Amrit with the khanda while reciting five banis, explain the rehat and administer Amrit to those ready to commit. Before 1699, initiation was by Charan Pahul.
Gurpurabs mark the birth, Guruship and martyrdom anniversaries of the Gurus. Most are fixed by the traditional lunar calendar, so their Western calendar dates move from year to year. Guru Nanak Dev Ji's Gurpurab is widely celebrated on Kartik Pooranmashi, although some historians and early sources point to Vaisakh as the month of birth. The Nanakshahi calendar adopted in the early 2000s, and later revised, has been the subject of genuine disagreement within the Panth; it is fair to acknowledge this without taking sides.
Timeline
- 16th c.
Sangats gather morning and evening for bani and kirtan, as described in the Vaaran of Bhai Gurdas Ji. Historical record
- 1699
Khande di Pahul replaces Charan Pahul as the Sikh initiation. Historical record
- 18th–19th c.
Rehat-namas describing Khalsa conduct are composed and circulated. Historical record
- 1873 onwards
The Singh Sabha movement encourages standardised Gurmat practice, education and publishing. Historical record
- 1930s
The SGPC begins work on an agreed Panthic code of conduct. Historical record
- 1945
The Sikh Rehat Maryada is approved (year usually cited). Historical record
- After 1947
A prayer for open access to gurdwaras left in Pakistan is added to the Ardas. Historical record
- 2003
The SGPC adopts the Nanakshahi calendar; it is later amended amid differing views in the Panth. Historical record
Gurbani
ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
Gur satigur kaa jo sikh akhaae su bhalake uth har naam dhiaavai.
One who calls themself a Sikh of the True Guru rises early and meditates on the Divine Name.
ਜੋ ਆਪਣੇ ਆਪ ਨੂੰ ਸਤਿਗੁਰੂ ਦਾ ਸਿੱਖ ਅਖਵਾਉਂਦਾ ਹੈ, ਉਹ ਸਵੇਰੇ ਜਲਦੀ ਉੱਠਦਾ ਹੈ ਅਤੇ ਰੱਬ ਦੇ ਨਾਮ ਦਾ ਧਿਆਨ ਕਰਦਾ ਹੈ।
The Gurbani foundation for rising early and remembering the Name — the root of Nitnem.
ਤੂ ਠਾਕੁਰੁ ਤੁਮ ਪਹਿ ਅਰਦਾਸਿ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੇਰੀ ਰਾਸਿ ॥
Too thaakur tum peh ardaas. Jeeo pind sabh teree raas.
You are the Master; to You I offer my prayer. This body and soul are all Your gift.
ਤੂੰ ਮਾਲਕ ਹੈਂ; ਤੇਰੇ ਅੱਗੇ ਮੇਰੀ ਅਰਦਾਸ ਹੈ। ਇਹ ਸਰੀਰ ਅਤੇ ਜਿੰਦ ਸਭ ਤੇਰੀ ਦਾਤ ਹਨ।
The spirit of Ardas: offering one's prayer humbly before the Master.
ਨਾਨਕ ਨਾਮ ਚੜ੍ਹਦੀ ਕਲਾ ॥ ਤੇਰੇ ਭਾਣੇ ਸਰਬੱਤ ਦਾ ਭਲਾ ॥
Naanak naam charhdee kalaa. Tere bhaane sarbat daa bhalaa.
Through the Name, O Nanak, may our spirits stay in rising optimism (Chardi Kala); by Your will, may there be good for all.
ਨਾਮ ਰਾਹੀਂ, ਹੇ ਨਾਨਕ, ਸਾਡੇ ਹੌਸਲੇ ਸਦਾ ਚੜ੍ਹਦੀ ਕਲਾ ਵਿੱਚ ਰਹਿਣ; ਤੇਰੇ ਭਾਣੇ ਵਿੱਚ ਸਭ ਦਾ ਭਲਾ ਹੋਵੇ।
The closing lines of the Panthic Ardas (not from Sri Guru Granth Sahib Ji), asking for Chardi Kala and the good of all.
Sources & further reading
- Sikh Rehat Maryada, SGPC
- Bhai Gurdas, Vaaran
- W. H. McLeod, Sikhs of the Khalsa: A History of the Khalsa Rahit, Oxford University Press
- Pashaura Singh and Louis E. Fenech (eds.), The Oxford Handbook of Sikh Studies, Oxford University Press